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diff --git a/28282-tei/28282-tei.tei b/28282-tei/28282-tei.tei new file mode 100644 index 0000000..22ea0ca --- /dev/null +++ b/28282-tei/28282-tei.tei @@ -0,0 +1,21987 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + +<!ENTITY u5 "http://www.tei-c.org/Lite/"> + +]> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <title>Egyptian Literature</title> + <respStmt> + <resp>Edited by</resp> + <name reg="Wilson, Epiphanius">Epiphanius Wilson</name> + </respStmt> + </titleStmt> + <editionStmt> + <edition n="1">Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date>March 8, 2009</date> + <idno type="etext-no">28282</idno> + <availability> + <p>This eBook is for the use of anyone anywhere at no cost and + with almost no restrictions whatsoever. You may copy it, give it + away or re-use it under the terms of the Project Gutenberg + License online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + <language id="el"></language> + <language id="la"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2009-03-08">March 8, 2009</date> + <respStmt> + <name> + Produced by Alicia Williams, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: xx-large; text-align: center">Egyptian Literature</p> + <p rend="font-size: large; text-align: center">Comprising</p> + <p rend="font-size: x-large; text-align: center">Egyptian Tales,</p> + <p rend="font-size: x-large; text-align: center">Hymns, Litanies, Invocations,</p> + <p rend="font-size: x-large; text-align: center">The Book Of The Dead,</p> + <p rend="font-size: x-large; text-align: center">And</p> + <p rend="font-size: x-large; text-align: center">Cuneiform Writings</p> + <p rend="font-size: large; text-align: center">Edited And With A Special Introduction By</p> + <p rend="font-size: xx-large; text-align: center">Epiphanius Wilson, A.M.</p> + <p rend="text-align: center">New York And London</p> + <p rend="text-align: center">The Co-Operative Publication Society</p> + <p rend="text-align: center">Copyright, 1901</p> + <p rend="text-align: center">The Colonial Press</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + + </front> +<body> + + +<pb n='iii'/><anchor id='Pgiii'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Special Introduction.</head> + +<p> +The wonders of Egyptian archæology are the latest and +most precious harvest of scholars and explorers. From +Belzoni to Flinders Petrie there has been a succession +of discoveries in the valley of the Nile with which it is hard +for ordinary students to keep pace. Our knowledge of +Egyptian life to-day is far clearer and more complete than +Bentley's or Porson's acquaintance with the antiquities of +Greece and Rome, and we have far more complete access to the +treasures of Egyptian literature than Dante or Thomas +Aquinas had to the remains of Attic poets and mystics. We +know exactly how an Egyptian of the twelfth dynasty dressed; +what was the position of women in Egypt; and what uniform +was worn by the Egyptian soldiers who took part in the campaign +against Khitasis. We can see Rameses II riding in +his war-chariot; we know the very names of the horses by +whose side his tame lion is running and thirsting for the blood +of his master's foes. We know all about the domestic animals, +the funeral customs, the trades, the gods, the agriculture of +the Nile valley thirty centuries ago. We see the whole many-sided +civilization portrayed in the brightest colors in the +poetry, the books of ritual, the hieratic inscriptions, the tablets, +papyri, and hieroglyphics which day by day come to light in +exhaustless abundance from the mounds and ruins of that +fertile plain that stretches from Thebes to the Mareotic lake. +</p> + +<p> +For instance, we can learn exact particulars about the mode +in which Rameses II made war, from the poem of Penta-Our, +a Theban writer of the fourteenth century <hi rend='smallcaps'>b.c.</hi> It is only by +a figure of speech that this poem can be called an epic; it is +rather a historical narrative couched in terms of poetic exaggeration +with the object of flattering the royal vanity of +Pharaoh. +</p> + +<p> +The campaign in which Rameses then engaged was directed +<pb n='iv'/><anchor id='Pgiv'/> +against Kadesh, a city built on an island in the Orontes. It +is, according to Penta-Our, inhabited by a people known as +Khita, whose spies are brought into the tent of Rameses and +questioned as to the whereabouts of the King of Kadesh. The +spies are forced by blows to answer, and they tell the Egyptian +monarch that the King of the Khita <q>is powerful with many +soldiers, and with chariot soldiers, and with their harness, as +many as the sand of the seashore, and they are ready to fight +behind Kadesh.</q> +</p> + +<p> +The King is very angry; for he had been deceived by false +news to the effect that his enemy had fled in terror to Khilibu. +<q>The fault is great,</q> he cries, <q>that the governors of the land +and the vassal princes of Pharaoh have committed, in neglecting +to watch the movements of the Khita.</q> He sends to bring +back the legions he had sent away, and meanwhile the approach +of the enemy is announced. The camp of Rameses is +surprised by the Asiatics; many foot-soldiers are killed before +they can seize their weapons, but a faithful band rallies in +front of the royal quarters. Suddenly a cry is heard; Rameses +has quickly put on his armor, seized his lance, ordered his +war lion to be loosed, and dashed into the fight. Pharaoh with +his master of the horse, Menni, is soon hemmed in by foes. +<q>My Lord, O generous King!</q> cries Menni, <q>Egypt's great +protector in the day of battle! behold we stand alone in the +midst of the enemy, for the archers and the chariots have left +us. Let us return, that our lives may be saved. Save us, O +my Lord, Rameses Miamun!</q> Then Rameses called upon +Amen, his god, and under his protection charged the enemy, +and <q>his hand devoured them in the space of an instant.</q> Five +times he rushed upon them, and five times they repulsed him. +The sixth time he breaks their ranks and regains his own +lines. Then the legions of Ptah, which had returned to the +camp, join the battle, and the Asiatics are routed. The first +care of Rameses is to refresh his brave horses, Victory-in-Thebes +and Maut-is-Satisfied. Neither they nor Rameses and +his lion are wounded, though all stained with blood and dust, +while the head-plumes of the team are torn and tattered and +their caparison broken. +</p> + +<p> +This is a brief account of the main incident in this Egyptian +epic, which is written with life-like detail and animation. The +<pb n='v'/><anchor id='Pgv'/> +war concludes with a treaty, and the marriage of Rameses with +the daughter of the King of Kadesh, so that henceforth <q>the +people of Egypt were of one mind with the princes of Khita, +which had not been the case since the god Rā.</q> +</p> + +<p> +The Egyptians have always been deeply impressed by the +fact of human mortality, and much of their religious belief and +religious ritual is taken up with the rites of burial, and detailed +doctrines as to the experience of the soul after parting +from the body. Their elaborate embalming of the dead +springs from the desire to keep the mortal tenement prepared +for the soul's return to it. In their Book of the Dead +is a full series of prayers, songs, and incantations to be employed +at funerals, and by the individual in his journey beyond +the tomb. The funeral procession was a very noisy company; +lamentations were heard through its whole length, but the +burden of the hymns was always, <q>To the West.</q> This was +enlarged upon, <q>To the West, the dwelling of Osiris; O Chief, +as thou goest to the West, the Gods themselves lament, as thou +goest to the West.</q> +</p> + +<p> +Osiris is the judge who weighs the souls, and allots them +happiness or misery, according to their deserts. <q>The Book +of the Dead</q> is interesting because it teaches how clearly and +dogmatically the solemn and precise Egyptian stated his views +and held his convictions concerning the unknown country. +Four parts of man, it was said, survive after death, namely, +the soul, the spirit, the shadow, and the double. The double +remains in the tomb, and only leaves it in search of food. +Sometimes it feels its loneliness and avenges itself upon near +relations who have forsaken it. But the soul hurries to the +bar of Osiris, where Thoth weighs the heart in the scales, and +the innocent are admitted into the Field of Beans, a realm +of fertility, where wheat grows seven cubits high. Immortality +is spent in feasting, singing, conversation, and games. +But the whole of this wonderful book is well worth studying. +It shows how what Addison calls <q>this longing after immortality</q> +led an ancient and deeply religious people to +attempt in their burial rites to rob even the grave of its terrors, +and conjured up out of the shadows of the tomb a clear and +distinct vision of future life, wherein man in his complete individuality +survived to all eternity. +</p> + +<pb n='vi'/><anchor id='Pgvi'/> + +<p> +Among the most important results of recent Egyptian +exploration must be reckoned the discovery of the tablets of +Tell Amarna. Tell Amarna is a village in Upper Egypt, and +in a pit at the foot of the mountain, at the base of which it +stands, were discovered hundreds of these relics, which have +since been distributed among the museums of London, Berlin, +and Gizeh. The writing on these tablets is cuneiform, and +the matter is of profound historic importance, illustrating, as +it does, the relations between Egypt and western Asia in the +fifteenth century <hi rend='smallcaps'>b.c.</hi> While the existence of these tablets +proves that cuneiform writing was common to Palestine and +Syria as well as the Euphrates Valley, yet curiously enough the +manuscripts of Tell Amarna are different from any of the +same kind that have been found elsewhere, and the language +resembles somewhat the Hebrew of the Old Testament. +</p> + +<p> +While most of these tablets are letters and despatches from +friendly powers in Syria, and from vassal princes in Palestine, +others contain interesting legends. The letters are addressed +to the Pharaohs known as Amenophis III and Amenophis IV, +who reigned in the sixteenth and fifteenth centuries <hi rend='smallcaps'>b.c.</hi> +</p> + +<p> +The Egyptians employed what practically were three alphabets—the +hieroglyphic, the hieratic, and the demotic. The +hieroglyph is a symbol, denoting something without letters or +syllables; as, pictures of a bee stand for king. The hieratic +handwriting was a transition from symbols to primitive +letters; the papyrus reed, cut in slices and gummed together, +was used as paper for this writing, much of which is very +beautifully executed in black and red inks. These papyri are +constantly being discovered, but perhaps the earliest <q>find</q> +of importance was that at Thebes in 1846, when a number of +literary compositions were brought to light which must have +been executed during the twelfth dynasty, about twenty-five +centuries <hi rend='smallcaps'>b.c.</hi> +</p> + +<p> +The Egyptian Tales are works written in a lighter vein than +the literature we have already described. They will be read +with delight, and none the less so because they show that the +Egyptians, who are the Chinese of the Mediterranean, possess +that saving quality in literary and political life, namely, a +sense of humor. +</p> + +<p> +(signed) Epiphanius Wilson +</p> + +</div> + +<pb n='001'/><anchor id='Pg001'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Book Of The Dead</head> +<head type='sub'>According to the Theban Recension</head> +<head type='sub'>Translated by E. A. Wallis Budge, Litt.D., D.Lit., F.S.A.</head> + +<pb n='003'/><anchor id='Pg003'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>A Hymn To The Setting Sun</head> + +<p> +<hi rend='smallcaps'>A Hymn of Praise to Ra when he riseth upon the +horizon, and when he setteth in the land of life.</hi> +Osiris, the scribe Ani, saith: +</p> + +<p> +<q rend='pre'>Homage to thee, O Rā, when thou risest [as] Tem-Heru-khuti +(Tem-Harmachis). Thou art adored [by me when] +thy beauties are before mine eyes, and [when thy] radiance +[falleth] upon [my] body. Thou goest forth to thy setting +in the <foreign rend='italic'>Sektet</foreign> boat with [fair] winds, and thy heart is +glad; the heart of the <foreign rend='italic'>Mātet</foreign> boat rejoiceth. Thou +stridest over the heavens in peace, and all thy foes are cast down; the never-resting +stars sing hymns of praise unto thee, and the stars +which rest, and the stars which never fail glorify thee as thou +sinkest to rest in the horizon of Manu,<note place='foot'><hi rend='italic'>I.e.</hi>, +the mountain of sunset.</note> O thou who art +beautiful at morn and at eve, O thou lord who livest and art +established, O my lord!</q> +</p> + +<p> +<q>Homage to thee, O thou who art Rā when thou risest, and +Tem when thou settest [in] beauty. Thou risest and shinest +on the back of thy mother [Nut], O thou who art crowned +king of the gods! Nut doeth homage unto thee, and everlasting +and never-changing order<note place='foot'><hi rend='italic'>I.e.</hi>, +Maāt.</note> embraceth thee at morn +and at eve. Thou stridest over the heaven, being glad of +heart, and the Lake of Testes is content [thereat]. The +Sebau Fiend hath fallen to the ground; his arms and his +hands have been hacked off, and the knife hath severed the +joints of his body. Rā hath a fair wind; the <foreign rend='italic'>Sektet</foreign> boat +goeth forth and sailing along it cometh into port. The gods of the +south and of the north, of the west and of the east, praise +thee, O thou divine substance, from whom all forms of life +come into being. Thou sendest forth the word, and the earth +<pb n='004'/><anchor id='Pg004'/> +is flooded with silence, O thou only One, who didst dwell in +heaven before ever the earth and the mountains came into +existence. O Runner, O Lord, O only One, thou maker of +things which are, thou hast fashioned the tongue of the company +of the gods, thou hast produced whatsoever cometh +forth from the waters, and thou springest up from them over +the flooded land of the Lake of Horus. Let me snuff the air +which cometh forth from thy nostrils, and the north wind +which cometh forth from thy mother [Nut]. Oh, make thou +to be glorious my shining form (<foreign rend='italic'>khu</foreign>), O Osiris, make +thou to be divine my soul (<foreign rend='italic'>ba</foreign>)! Thou art worshipped +[in] peace (or [in] setting), O lord of the gods, thou art exalted by reason +of thy wondrous works. Shine thou with thy rays of +light upon my body day by day, [upon me], Osiris the scribe, +the teller of the divine offerings of all the gods, the overseer +of the granary of the lords of Abtu (Abydos), the royal scribe +in truth who loveth thee; Ani, victorious in peace.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn And Litany To Osiris</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 19).] +</p> + +<p> +<q>Praise be unto thee, O Osiris, lord of eternity, Unnefer, +Heru-khuti (Harmachis), whose forms are manifold, and +whose attributes are majestic, Ptah-Seker-Tem in Annu +(Heliopolis), the lord of the hidden place, and the creator of +Het-ka-Ptah (Memphis) and of the gods [therein], the guide +of the underworld, whom [the gods] glorify when thou settest +in Nut. Isis embraceth thee in peace, and she driveth away +the fiends from the mouth of thy paths. Thou turnest thy +face upon Amentet, and thou makest the earth to shine as +with refined copper. Those who have lain down (<hi rend='italic'>i.e.</hi>, the +dead) rise up to see thee, they breathe the air and they look +upon thy face when the Disk riseth on its horizon; their hearts +are at peace inasmuch as they behold thee, O thou who art +Eternity and Everlastingness!</q> +</p> + +</div> + +<pb n='005'/><anchor id='Pg005'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Litany</head> + +<p> +<q>Homage to thee, [O lord of] starry deities in Annu, and +of heavenly beings in Kher-āba; thou god Unti, who art +more glorious than the gods who are hidden in Annu; oh +grant<note place='foot'>The following petition, <q>Oh, grant +thou unto me a path,</q> etc., is written +once only, and at the end of the Litany, +but I think it is clear that it +was intended to be repeated after each +of the nine addresses. This is proved +by the Saīte Recension (see Lepsius, +op. cit, Bl. 5) where the words, +<q>Grant thou the sweet breath of the +north wind to the Osiris Auf-ānkh,</q> +are written in two places and are intended +to be said after each of the ten +addresses above them.</note> thou unto me a path whereon I may pass in peace, for +I am just and true; I have not spoken lies wittingly, nor have +I done aught with deceit.</q> +</p> + +<p> +<q>Homage to thee, O An in Antes, (?) Heru-khuti (Harmachis), +with long strides thou stridest over heaven, O Heru-khuti. +Oh, grant thou unto me a path whereon I may pass +in peace, for I am just and true; I have not spoken lies wittingly, +nor have I done aught with deceit.</q> +</p> + +<p> +<q>Homage to thee, O Soul of everlastingness, thou Soul +who dwellest in Tattu, Unnefer, son of Nut; thou art lord +of Akert. Oh, grant thou unto me a path wherein I may +pass in peace, for I am just and true; I have not spoken lies +wittingly, nor have I done aught with deceit.</q> +</p> + +<p> +<q>Homage to thee in thy dominion over Tattu; the <foreign rend='italic'>Ureret</foreign> +crown is established upon thy head; thou art the One who +maketh the strength which protecteth himself, and thou dwellest +in peace in Tattu. Oh, grant thou unto me a path whereon +I may pass in peace, for I am just and true; I have not +spoken lies wittingly, nor have I done aught with deceit.</q> +</p> + +<p> +<q>Homage to thee, O lord of the Acacia tree, the <foreign rend='italic'>Seker</foreign> +boat is set upon its sledge; thou turnest back the Fiend, the +worker of evil, and thou causest the <foreign rend='italic'>Utchat</foreign> to rest upon +its seat. Oh, grant thou unto me a path whereon I may pass +in peace, for I am just and true; I have not spoken lies wittingly, +nor have I done aught with deceit.</q> +</p> + +<p> +<q>Homage to thee, O thou who art mighty in thine hour, +thou great and mighty Prince, dweller in +An-rut-f,<note place='foot'><hi rend='italic'>I.e.</hi>, +<q>the place where nothing +groweth,</q> the name of a district in the +underworld.</note> lord of +eternity and creator of everlastingness, thou art the lord of +Suten-henen (Heracleopolis Magna). Oh, grant thou unto +<pb n='006'/><anchor id='Pg006'/> +me a path whereon I may pass in peace, for I am just and +true; I have not spoken lies wittingly, nor have I done aught +with deceit.</q> +</p> + +<p> +<q>Homage to thee, O thou who restest upon Right and +Truth, thou art the lord of Abtu (Abydos), and thy limbs +are joined unto Ta-tchesertet; thou art he to whom fraud and +guile are hateful. Oh, grant thou unto me a path whereon +I may pass in peace, for I am just and true; I have not spoken +lies wittingly, nor have I done aught with deceit.</q> +</p> + +<p> +<q>Homage to thee, O thou who art within thy boat, thou +bringest Hāpi (<hi rend='italic'>i.e.</hi>, the Nile) forth from his source; the light +shineth upon thy body and thou art the dweller in Nekhen.<note place='foot'>The name +of the sanctuary of the +goddess Nekhebet in Upper Egypt, the +Eileithyiapolis of the Greeks.</note> +Oh, grant thou unto me a path whereon I may pass in peace, +for I am just and true; I have not spoken lies wittingly, nor +have I done aught with deceit.</q> +</p> + +<p> +<q>Homage to thee, O creator of the gods, thou King of the +North and of the South, O Osiris, victorious one, ruler of the +world in thy gracious seasons; thou art the lord of the celestial +world.<note place='foot'><hi rend='italic'>I.e.</hi>, the two lands Atebui, which +were situated one on each side of the +celestial Nile.</note> Oh, grant thou unto me a path whereon I may +pass in peace, for I am just and true; I have not spoken lies +wittingly, nor have I done aught with deceit.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Hymn To Ra'/> +<head>Hymn To Rā</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 20).] +</p> + +<p> +<hi rend='smallcaps'>A Hymn of Praise to Rā when he riseth in the eastern +part of heaven.</hi> Those who are in his train rejoice, and +lo! Osiris Ani, victorious, saith: +</p> + +<p> +<q>Hail, thou Disk, thou lord of rays, who risest on the horizon +day by day! Shine thou with thy beams of light upon +the face of Osiris Ani, who is victorious; for he singeth hymns +of praise unto thee at dawn, and he maketh thee to set at +eventide with words of adoration. May the soul of Osiris +Ani, the triumphant one, come forth with thee into heaven, +may he go forth in the <foreign rend='italic'>Mātet</foreign> boat. May he come into port +in the <foreign rend='italic'>Sektet</foreign> boat, and may he cleave his path among the +never-resting stars in the heavens.</q> +</p> + +<pb n='007'/><anchor id='Pg007'/> + +<p> +Osiris Ani, being in peace and in triumph, adoreth his lord, +the lord of eternity, saying: <q>Homage to thee, O Heru-khuti +(Harmachis), who art the god Khepera, the self-created; +when thou risest on the horizon and sheddest thy beams of +light upon the lands of the North and of the South, thou art +beautiful, yea beautiful, and all the gods rejoice when they +behold thee, the King of heaven. The goddess Nebt-Unnut +is stablished upon thy head; and her uræi of the South and +of the North are upon thy brow; she taketh up her place +before thee. The god Thoth is stablished in the bows of thy +boat to destroy utterly all thy foes. Those who are in the +Tuat (underworld) come forth to meet thee, and they bow +in homage as they come toward thee, to behold [thy] beautiful +Image. And I have come before thee that I may be with +thee to behold thy Disk every day. May I not be shut up in +[the tomb], may I not be turned back, may the limbs of my +body be made new again when I view thy beauties, even as +[are those of] all thy favored ones, because I am one of those +who worshipped thee [whilst I lived] upon earth. May I +come in unto the land of eternity, may I come even unto the +everlasting land, for behold, O my lord, this hast thou ordained +for me.</q> +</p> + +<p> +And lo, Osiris Ani triumphant in peace, the triumphant one, +saith: <q>Homage to thee, O thou who risest in thy horizon +as Rā, thou reposest upon law [which changeth not nor can +it be altered]. Thou passest over the sky, and every face +watcheth thee and thy course, for thou hast been hidden from +their gaze. Thou dost shew thyself at dawn and at eventide +day by day. The <foreign rend='italic'>Sektet</foreign> boat, wherein is thy Majesty, +goeth forth with might; thy beams [shine] upon [all] faces; [the +number] of thy red and yellow rays cannot be known, nor +can thy bright beams be told. The lands of the gods, and +the eastern lands of Punt<note place='foot'><hi rend='italic'>I.e.</hi>, the land on +each side of the Red Sea and on the coast of Africa.</note> +must be seen, ere that which is +hidden [in thee] may be measured. Alone and by thyself +thou dost manifest thyself [when] thou comest into being +above Nu (<hi rend='italic'>i.e.</hi>, the sky). May Ani advance, even as thou dost +advance; may he never cease [to go forward], even as thy +Majesty ceaseth not [to go forward], even though it be for a +moment; for with strides dost thou in one little moment pass +<pb n='008'/><anchor id='Pg008'/> +over the spaces which would need hundreds of thousands and +millions of years [for man to pass over; this] thou doest, and +then dost thou sink to rest. Thou puttest an end to the hours +of the night, and thou dost count them, even thou; thou endest +them in thine own appointed season, and the earth becometh +light. Thou settest thyself before thy handiwork in the likeness +of Rā; thou risest in the horizon.</q> +</p> + +<p> +Osiris, the scribe Ani, triumphant, declareth his praise of +thee when thou shinest, and when thou risest at dawn he crieth +in his joy at thy birth: <q>Thou art crowned with the majesty +of thy beauties; thou mouldest thy limbs as thou dost advance, +and thou bringest them forth without birth-pangs in +the form of Rā, as thou dost rise up into the upper air. Grant +thou that I may come unto the heaven which is everlasting, +and unto the mountain where dwell thy favored ones. May +I be joined unto those shining beings, holy and perfect, who +are in the underworld; and may I come forth with them to +behold thy beauties when thou shinest at eventide and goest +to thy mother Nu. Thou dost place thyself in the west, and +my two hands are [raised] in adoration [of thee] when thou +settest as a living being. Behold, thou art the maker of +eternity, and thou art adored [when] thou settest in the heavens. +I have given my heart unto thee without wavering, O +thou who art mightier than the gods.</q> +</p> + +<p> +Osiris Ani, triumphant, saith: <q>A hymn of praise to thee, +O thou who risest like unto gold, and who dost flood the +world with light on the day of thy birth. Thy mother giveth +thee birth upon [her] hand, and thou dost give light unto the +course of the Disk. O thou great Light, who shinest in the +heavens, thou dost strengthen the generations of men with the +Nile-flood, and thou dost cause gladness in all lands, and in +all cities, and in all the temples. Thou art glorious by reason +of thy splendors, and thou makest strong thy +<foreign rend='italic'>ka</foreign> (<hi rend='italic'>i.e.</hi>, Double) +with <foreign rend='italic'>hu</foreign> and <foreign rend='italic'>tchefau</foreign> +foods. O thou who art the mighty one +of victories, thou who art the Power of [all] powers, who +dost make strong thy throne against evil fiends; who art +glorious in majesty in the <foreign rend='italic'>Sektet</foreign> boat, and who art +exceeding mighty in the <foreign rend='italic'>Atet</foreign> boat, make thou glorious +Osiris Ani with victory in the underworld; grant thou that in the netherworld +he may be without evil. I pray thee to put away [his] faults +<pb n='009'/><anchor id='Pg009'/> +behind thee: grant thou that he may be one of thy venerable +servants who are with the shining ones; may he be joined +unto the souls which are in Ta-tchesertet; and may he journey +into the Sekhet-Aaru by a prosperous and happy decree, he +the Osiris, the scribe, Ani, triumphant.</q> +</p> + +<p> +And the god saith: +</p> + +<p> +<q>Thou shalt come forth into heaven, thou shalt pass over +the sky, thou shalt be joined into the starry deities. Praises +shall be offered unto thee in thy boat, thou shalt be hymned +in the <foreign rend='italic'>Atet</foreign> boat, thou shalt behold Rā within his +shrine, thou shalt set together with his Disk day by day, thou shalt see the +<foreign rend='italic'>Ant</foreign> fish when it springeth into being in the waters of +turquoise, and thou shalt see the <foreign rend='italic'>Abtu</foreign> fish in his +hour. It shall come to pass that the Evil One shall fall when he layeth a snare to +destroy thee, and the joints of his neck and of his back shall +be hacked asunder. Rā [saileth] with a fair wind, and the +<foreign rend='italic'>Sektet</foreign> boat draweth on and cometh into port. The mariners +of Rā rejoice, and the heart of Nebt-ānkh<note place='foot'><hi rend='italic'>I.e.</hi>, +<q>Lady of life,</q> a name of Isis.</note> is glad, for the +enemy of her lord hath fallen to the ground. Thou shalt behold +Horus on the standing-place of the pilot of the boat, and +Thoth and Maāt shall stand one upon each side of him. All +the gods shall rejoice when they behold Rā coming in peace +to make the hearts of the shining ones to live, and Osiris Ani, +victorious, the scribe of the divine offerings of the lords of +Thebes, shall be along with them!</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn To The Setting Sun</head> + +<p> +[From the Papyrus of Mut-hetep (British Museum No, 10,010, sheet 5).] +</p> + +<p> +[<hi rend='smallcaps'>Another Chapter of] the mystery of the Tuat +(underworld) and of passing through the unseen +netherworld</hi>, and of seeing the Disk when he setteth in Amentet, +[when] he is adored by the gods and by the <foreign rend='italic'>Khu</foreign>s in the +underworld, and [when] the Soul which dwelleth in Rā is made +perfect. He is made mighty before Tem; he is made great +before Osiris; he setteth his terror before the company of the +gods who are the guides of the netherworld; he maketh long +(?) his steps and he maketh his face to enter (?) [with that of] +<pb n='010'/><anchor id='Pg010'/> +the great god. Now every <foreign rend='italic'>Khu</foreign>, for whom these words shall +have been said, shall come forth by day in any form which he +is pleased to take; he shall gain power among the gods of the +Tuat (underworld), and they shall recognize him as one of +themselves; and he shall enter in at the hidden gate with +power. +</p> + +<p> +The lady Mut-hetep, victorious, singeth hymns of praise +to thee [saying]: <q>O Rā-Tem, in thy splendid progress thou +risest, and thou settest as a living being in the glories of the +western horizon; thou settest in thy territory which is in +Manu.<note place='foot'><hi rend='italic'>I.e.</hi>, the mountain +of the sunset.</note> Thy uræus is behind thee, thy uræus is behind thee. +Homage to thee, O thou who art in peace, homage to thee, O +thou who art in peace. Thou art joined unto the Eye of Tem, +and it chooseth its powers of protection [to place] behind +thy members. Thou goest forth through heaven, thou travellest +over the earth, and thou journeyest onward. O Luminary, +the northern and southern halves of heaven come to thee and +they bow low in adoration, and they pay homage unto thee, +day by day. The gods of Amentet rejoice in thy beauties and +the unseen places sing hymns of praise unto thee. Those who +dwell in the <foreign rend='italic'>Sektet</foreign> boat go round about thee, and the +Souls of the East pay homage to thee, and when they meet thy +Majesty they cry: <q>Come, come in peace!</q> There is a shout +of welcome to thee, O lord of heaven and governor of Amentet! +Thou art acknowledged by Isis who seeth her son in thee, +the lord of fear, the mighty one of terror. Thou settest as a +living being in the hidden place. Thy father [Ta-]tunen +raiseth thee up and he placeth both his hands behind thee; +thou becomest endowed with divine attributes in [thy] members +of earth; thou wakest in peace and thou settest in +Manu.<note place='foot'><hi rend='italic'>I.e.</hi>, the mountain of the sunset.</note> +Grant thou that I may become a being honored before Osiris, +and that I may come to thee, O Rā-Tem! I have adored thee, +therefore do thou for me that which I wish. Grant thou that +I may be victorious in the presence of the company of the +gods. Thou are beautiful, O Rā, in thy western horizon of +Amentet, thou lord of Maāt, thou mighty one of fear, thou +whose attributes are majestic, O thou who art greatly beloved +by those who dwell in the Tuat (underworld); thou +shinest with thy beams upon the beings that are therein perpetually, +<pb n='011'/><anchor id='Pg011'/> +and thou sendest forth thy light upon the path of +Re-stau. Thou openest up the path of the double Lion-god, +thou settest the gods upon [their] thrones, and the <foreign rend='italic'>Khu</foreign>s +in their abiding places. The heart of +Naarerf<note place='foot'><hi rend='italic'>I.e.</hi>, An-rut-f, +the place where nothing groweth.</note> is glad [when] +Rā setteth, the heart of Naarerf is glad when Rā setteth.</q> +</p> + +<p> +<q>Hail, O ye gods of the land of Amentet who make offerings +and oblations unto Rā-Tem, ascribe ye glory [unto him +when] ye meet him. Grasp ye your weapons and overthrow +ye the fiend Seba on behalf of Rā, and repulse the fiend Nebt +on behalf of Osiris. The gods of the land of Amentet rejoice +and lay hold upon the cords of the <foreign rend='italic'>Sektet</foreign> boat, and they +come in peace; the gods of the hidden place who dwell in Amentet +triumph.</q> +</p> + +<p> +<q>Hail, Thoth, who didst make Osiris to triumph over his +enemies, make thou Mut-hetep, victorious, to triumph over +her enemies in the presence of the great divine sovereign chiefs +who live with Osiris, the lord of life. The great god who +dwelleth in his Disk cometh forth, that is, Horus the avenger +of his father Unnefer-Rā. Osiris setteth, and the <foreign rend='italic'>Khu</foreign>s +who are in the Tuat (underworld) say: Homage to thee, O +thou who comest as Tem, and who comest into being as the +creator of the gods. Homage to thee, O thou who comest +as the holy Soul of souls, who dwellest in the horizon. +Homage to thee who art more glorious than [all] the gods +and who illuminest the Tuat with thine Eye. Homage to +thee who sailest in thy glory and who goest round about it +in thy Disk.</q> +</p> + +<p> +The following variant of the above hymn is translated from +the text in the Papyrus of Nekhtu-Amen (Naville, <q>Todtenbuch,</q> +Bd. II. p. 23). +</p> + +<p> +<hi rend='smallcaps'>Another Chapter of the mystery of the Tuat (underworld) +and of traversing the unseen places of the +underworld</hi>, of seeing the Disk when he setteth in Amentet, +[when] he is adored by the gods and by the <foreign rend='italic'>Khu</foreign>s of the +Tuat (underworld), and [when] the divine <foreign rend='italic'>Khu</foreign> which +dwelleth within Rā is made perfect. He setteth his might before Rā, +he setteth his power before Tem, [he setteth his strength] before +Khenti-Amentet, and he setteth his terror before the +company of the gods. The Osiris of the gods goeth as leader +<pb n='012'/><anchor id='Pg012'/> +through the Tuat (underworld), he crasheth through mountains, +he bursteth through rocks, he maketh glad (?) the heart +of every <foreign rend='italic'>Khu</foreign>. This composition shall be recited by the +deceased when he cometh forth and when he goeth in with the +gods, among whom he findeth no opposition; then shall he +come forth by day in all the manifold and exceedingly numerous +forms which he may be pleased to take. [The Osiris ... +saith:] +</p> + +<p> +<q>A hymn of praise to Rā at eventide [when] he setteth as a +living being in Baakha.<note place='foot'><hi rend='italic'>I.e.</hi>, the mountain of +sunrise, but the scribe appears to have written <q>Baakha</q> +instead of <q>Manu.</q></note> The great god who dwelleth in his +Disk riseth in his two eyes<note place='foot'><hi rend='italic'>I.e.</hi>, the Sun and +the Moon.</note> and all the <foreign rend='italic'>Khu</foreign>s of the underworld +receive him in his horizon of Amentet; they shout +praises unto Heru-khuti (Harmachis) in his form of Tem, and +they sing hymns of joy to Rā when they have received him +at the head of his beautiful path of Amentet.</q> +</p> + +<p> +He (<hi rend='italic'>i.e.</hi>, the deceased) saith: <q>Praise be unto thee, O Rā, +praise be unto thee, O Tem, in thy splendid progress. Thou +hast risen and thou hast put on strength, and thou settest like +a living being amid thy glories in the horizon of Amentet, in +thy domain which is in Manu. Thy uræus-goddess is behind +thee; thy uræus-goddess is behind thee. Hail to thee, in peace; +hail to thee, in peace. Thou joinest thyself unto the Eye of +Horus, and thou hidest thyself within its secret place; it destroyeth +for thee all the convulsions of thy face, it maketh thee +strong with life, and thou livest. It bindeth its protecting +amulets behind thy members. Thou sailest forth over heaven, +and thou makest the earth to be stablished; thou joinest thyself +unto the upper heaven, O Luminary. The two regions +of the East and West make adoration unto thee, bowing low +and paying homage unto thee, and they praise thee day by day; +the gods of Amentet rejoice in thy splendid beauties. The +hidden places adore thee, the aged ones make offerings unto +thee, and they create for thee protecting powers. The divine +beings who dwell in the eastern and western horizons transport +thee, and those who are in the <foreign rend='italic'>Sektet</foreign> boat convey thee +round and about. The Souls of Amentet cry out unto thee and +say unto thee when they meet thy majesty (Life, Health, +Strength!), <q>All hail, all hail!</q> When thou comest forth in +<pb n='013'/><anchor id='Pg013'/> +peace there arise shouts of delight to thee, O thou lord of +heaven, thou Prince of Amentet. Thy mother Isis embraceth +thee, and in thee she recognizeth her son, the lord of fear, the +mighty one of terror. Thou settest as a living being within +the dark portal. Thy father Tatunen lifteth thee up and he +stretcheth out his two hands behind thee; thou becomest a +divine being in the earth. Thou wakest as thou settest, and +thy habitation is in Manu. Grant thou that I may be venerated +before Osiris, and come thou [to me], O Rā-Tem. +Since thou hast been adored [by me] that which I wish thou +shalt do for me day by day. Grant thou victory [unto me] +before the great company of the gods, O Rā who art doubly +beautiful in thy horizon of Amentet, thou lord of Maāt who +dwellest in the horizon. The fear of thee is great, thy forms +are majestic, and the love of thee is great among those who +dwell in the underworld.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn To The Setting Sun</head> + +<p> +[From a Papyrus of the nineteenth dynasty preserved at Dublin (see +Naville, <q>Todtenbuch,</q> Bd. I. Bl. 19).] +</p> + +<p> +<hi rend='smallcaps'>A hymn of Praise To Ra-Heru-khuti (Ra-Harmachis) +When He Setteth in the Western Part of Heaven.</hi> He +(<hi rend='italic'>i.e.</hi>, the deceased) saith: +</p> + +<p> +<q>Homage to thee, O Rā [who] in thy sitting art Tem-Heru-khuti +(Tem-Harmachis), thou divine god, thou self-created +being, thou primeval matter [from which all things +were made]. When [thou] appearest in the bows of [thy] +bark men shout for joy at thee, O maker of the gods! Thou +didst stretch out the heavens wherein thy two +eyes<note place='foot'><hi rend='italic'>I.e.</hi>, the Sun and Moon.</note> might +travel, thou didst make the earth to be a vast chamber for thy +Khus, so that every man might know his fellow. The <foreign rend='italic'>Sektet</foreign> +boat is glad, and the <foreign rend='italic'>Mātet</foreign> boat rejoiceth; and they +greet thee with exaltation as thou journeyest along. The god Nu is content, +and thy mariners are satisfied; the uræus-goddess hath +overthrown thine enemies, and thou hast carried off the legs +of Apep. Thou art beautiful, O Rā, each day, and thy mother +Nut embraceth thee; thou settest in beauty, and thy heart is +<pb n='014'/><anchor id='Pg014'/> +glad in the horizon of Manu, and the holy beings therein rejoice. +Thou shinest there with thy beams, O thou great god, +Osiris, the everlasting Prince. The lords of the zones of the +Tuat in their caverns stretch out their hands in adoration before +thy <foreign rend='italic'>Ka</foreign> (double), and they cry out to thee, and they all +come forth in the train of thy form shining brilliantly. The +hearts of the lords of the Tuat (underworld) are glad when +thou sendest forth thy glorious light in Amentet; their two +eyes are directed toward thee, and they press forward to see +thee, and their hearts rejoice when they do see thee. Thou +hearkenest unto the acclamations of those that are in the +funeral chest,<note place='foot'><hi rend='italic'>I.e.</hi>, the +dead.</note> thou doest away with their helplessness and +drivest away the evils which are about them. Thou givest +breath to their nostrils and they take hold of the bows of thy +bark in the horizon of Manu. Thou art beautiful each day, O +Rā, and may thy mother Nut embrace Osiris ...,<note place='foot'>The name of the +deceased is wanting.</note> victorious.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Chapter Of The Chaplet Of Victory</head> + +<p> +[From Lepsius <q>Todtenbuch,</q> Bl. 13.] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of the Chaplet of Victory.</hi> Osiris Auf-ānkh, +victorious, born of Sheret-Amsu, victorious, saith: +</p> + +<p> +<q>Thy father Tem hath woven for thee a beautiful chaplet of +victory [to be placed] on [thy] living brow, O thou who lovest +the gods, and thou shalt live forever. +Osiris-khent-Amentet<note place='foot'><hi rend='italic'>I.e.</hi>, <q>Osiris, Governor +of Amentet.</q></note> +hath made thee to triumph over thine enemies, and thy father +Seb hath decreed for thee all his inheritance. Come, therefore, +O Horus, son of Isis, for thou, O son of Osiris, sittest +upon the throne of thy father Rā to overthrow thine enemies, +for he hath ordained for thee the two lands to their utmost +limits. Atem hath [also] ordained this, and the company of +the gods hath confirmed the splendid power of the victory of +Horus the son of Isis and the son of Osiris forever and forever. +And Osiris Auf-ānkh shall be victorious forever and ever. O +Osiris-khent-Amentet, the whole of the northern and southern +parts of the heavens, and every god and every goddess, who +are in heaven and who are upon earth [will] the victory of +<pb n='015'/><anchor id='Pg015'/> +Horus, the son of Isis and the son of Osiris, over his enemies +in the presence of Osiris-khent-Amentet who will make Osiris +Auf-ānkh, victorious, to triumph over his enemies in the presence +of Osiris-khent-Amentet, Un-nefer, the son of Nut, on +the day of making him to triumph over Set and his fiends in +the presence of the great sovereign chiefs who are in Annu +(Heliopolis); on the night of the battle and overthrow of the +Seba-fiend in the presence of the great sovereign princes who +are in Abtu; on the night of making Osiris to triumph over +his enemies make thou Osiris Auf-ānkh, triumphant, to triumph +over his enemies in the presence of the great sovereign +princes, who are in the horizon of Amentet; on the day of +the festival of Haker in the presence of the great sovereign +princes who are in Tattu; on the night of the setting up of the +Tet in Tattu in the presence of the great sovereign princes +who are in the ways of the damned; on the night of the judgment +of those who shall be annihilated in the presence of the +great sovereign princes who are in Sekhem (Letopolis); on +the night of the <q>things of the altars in Sekhem</q> in the presence +of the great sovereign princes who are in Pe and Tepu; +on the night of the stablishing of the inheriting by Horus of +the things of his father Osiris in the presence of the great sovereign +princes who are at the great festival of the ploughing +and turning up of the earth in Tattu, or (as others say), [in] +Abtu; on the night of the weighing of words,</q> or (as others +say), <q>weighing of locks in the presence of the great sovereign +princes who are in An-rut-f on its place; on the night when +Horus receiveth the birth-chamber of the gods in the presence +of the great sovereign princes who are in the lands of +Rekhti(?); on the night when Isis lieth down to watch [and] +to make lamentation for her brother in the presence of the +great sovereign princes who are in Re-stau; on the night of +making Osiris to triumph over all his enemies.</q> +</p> + +<p> +<q>Horus repeated [these] words four times, and all his +enemies fell headlong and were overthrown and were cut to +pieces; and Osiris Auf-ānkh, triumphant, repeated [these] +words four times, therefore let all his enemies fall headlong, +and be overthrown and cut to pieces. Horus the son of Isis +and son of Osiris celebrated in turn millions of festivals, and +all his enemies fell headlong, and were overthrown and cut +<pb n='016'/><anchor id='Pg016'/> +to pieces. Their habitation hath gone forth to the block of +the East, their heads have been cut off; their necks have been +destroyed; their thighs have been cut off; they have been given +over to the Great Destroyer who dwelleth in the valley of the +grave; and they shall never come forth from under the restraint +of the god Seb.</q> +</p> + +<p> +<hi rend='smallcaps'>this chapter shall be recited over the divine chaplet +which is laid upon the face of the deceased, and thou +shalt cast incense into the fire on behalf of osiris auf-ankh, +triumphant, born of sheret-amsu, triumphant; thus +shalt thou cause him to triumph over his enemies, dead +or alive, and he shall be among the followers of osiris; +and a hand shall be stretched out to him with meat +and drink in the presence of the god. [this chapter] +shall be said by thee twice at dawn—now it is a never-failing +charm—regularly and continually.</hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Chapter Of The Victory Over Enemies.</head> + +<p> +[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 12).] +</p> + +<p> +<q>Hail, Thoth, who didst make Osiris to triumph over his +enemies, snare thou the enemies of Osiris, the scribe Nebseni, +the lord of piety, in the presence of the great sovereign +princes of every god and of every goddess; in the presence +of the great sovereign princes who are in Annu (Heliopolis) +on the night of the battle and of the overthrow of the Sebau-fiend +in Tattu; on the night of making to stand up the double +Tet in Sekhem (Letopolis); on the night of the things of the +night in Sekhem, in Pe, and in Tepu;<note place='foot'>Pe and Tepu were two famous +sanctuaries of northern Egypt.</note> on the night of the +stablishing of Horus in the heritage of the things of his father +in the double land of Rekhti(?); on the night when Isis maketh +lamentation at the side of her brother Osiris in Abtu (Abydos); +on the night of the Haker festival of the distinguishing +[between] the dead (<hi rend='italic'>i.e.</hi>, the damned) and the +<foreign rend='italic'>Khu</foreign>s on the +path of the dead (<hi rend='italic'>i.e.</hi>, the damned); on the night of the judgment +of those who are to be annihilated at the great [festival +of] the ploughing and the turning up of the earth in +Naare-rut-f<note place='foot'><hi rend='italic'>I.e.</hi>, An-rut-f.</note> +in Re-stau; and on the night of making Horus to triumph +<pb n='017'/><anchor id='Pg017'/> +over his enemies. Horus is mighty, the northern and +southern halves of heaven rejoice, Osiris is content thereat +and his heart is glad. Hail, Thoth, make thou to triumph +Osiris, the scribe Nebseni, over his enemies in the presence of +the sovereign princes of every god and every goddess, and in +the presence of you, ye sovereign princes who passed judgment +on Osiris behind the shrine.</q> +</p> + +<p> +In the Saïte Recension this chapter has no vignette, but it +has the title <q>Another Chapter of the Chaplet of Victory,</q> and +is arranged in tabular form. The words, <q>Hail, Thoth, make +Osiris Auf-ānkh, triumphant, to triumph over his enemies +even as thou didst make Osiris to triumph over his enemies,</q> +which are written in two horizontal lines, are to be repeated +before each column of text. The <q>great sovereign princes</q> +invoked are those of: (1) Annu (Heliopolis), (2) Tattu, (3) +Sekhem (Letopolis), (4) Pe and Tep, (5) An-arut-f, (6) the +double land of Rekhti, (7) Re-stau, (8) Abtu, (9) the paths of +the dead, (10) the ploughing festival in Tattu, (11) Kher-āba, +(12) Osiris, (13) heaven and earth, (14) every god and every +goddess. The rubric reads: +</p> + +<p> +<hi rend='smallcaps'>if this chapter be recited regularly and always by a +man who hath purified himself in water of natron, he +shall come forth by day after he hath come into port +(i.e., is dead), and he shall perform all the transformations +which his heart shall dictate, and he shall come +forth from every fire.</hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Chapter Of Giving A Mouth To The Overseer</head> + +<p> +<hi rend='smallcaps'>The Chapter of giving a mouth to the overseer of the +house, Nu, triumphant, in the underworld.</hi> He saith: +</p> + +<p> +<q>Homage to thee, O thou lord of brightness, thou who art +at the head of the Great House, prince of the night and of +thick darkness. I have come unto thee being a pure <foreign rend='italic'>khu</foreign>. +Thy two hands are behind thee, and thou hast thy lot with [thy] +ancestors. Oh, grant thou unto me my mouth that I may +speak therewith; and guide thou to me my heart at the season +when there is cloud and darkness.</q> +</p> + +</div> + +<pb n='018'/><anchor id='Pg018'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Chapter Of Giving A Mouth To Osiris Ani</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 6).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of giving a mouth to Osiris Ani, the +scribe and teller of the holy offerings of all the gods, +triumphant, in the underworld.</hi> He saith: +</p> + +<p> +<q>I rise out of the egg in the hidden land. May my mouth +be given unto me that I may speak therewith in the presence +of the great god, the lord of the Tuat (underworld). May my +hand and my arm not be forced back in the presence of the +sovereign princes of any god. I am Osiris, the lord of Re-stau; +may I, Osiris the scribe Ani, triumphant, have a portion +with him who is on the top of the steps (<hi rend='italic'>i.e.</hi>, Osiris). According +to the desire of my heart, I have come from the Pool +of Fire, and I have quenched the fire.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Opening The Mouth Of Osiris</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of opening the mouth of Osiris.</hi> The +scribe Ani, triumphant, saith: +</p> + +<p> +<q>May the good Ptah open my mouth, and may the god of +my city loose the swathings, even the swathings which are +over my mouth. Moreover, may Thoth, being filled and furnished +with charms, come and loose the bandages, even the +bandages of Set which fetter my mouth; and may the god Tem +hurl them at those who would fetter [me] with them, and +drive them back. May my mouth be opened, may my mouth +be unclosed by Shu with his iron knife wherewith he opened +the mouths of the gods. I am the goddess Sekhet, and I sit +upon [my] place in the great wind(?) of heaven. I am the +great goddess Sah who dwelleth among the Souls of Annu +(Heliopolis). Now as concerning every charm and all the +words which may be spoken against me, may the gods resist +them, and may each and every one of the company of the gods +withstand them.</q> +</p> + +</div> + +<pb n='019'/><anchor id='Pg019'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Chapter Of Bringing Charms To Osiris</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of bringing charms unto Osiris Ani [in +the underworld].</hi> He saith: +</p> + +<p> +<q>I am Tem-Khepera, who brought himself into being upon +the thigh of his divine mother. Those who are in Nu (<hi rend='italic'>i.e.</hi>, +the sky) are made wolves, and those who are among the +sovereign princes are become hyenas. Behold, I gather together +the charm [from every place where] it is, and from +every man with whom it is, swifter than greyhounds and +quicker than light. Hail, thou who towest along the +<foreign rend='italic'>Mākhent</foreign> +boat of Rā, the stays of thy sails and of thy rudder are taut +in the wind as thou sailest up the Pool of Fire in the underworld. +Behold, thou gatherest together the charm from every +place where it is, and from every man with whom it is, swifter +than greyhounds and quicker than light, [the charm] which +created the forms of being from the ... mother, and +which either createth the gods or maketh them silent, and +which giveth the heat of fire unto the gods. Behold, the +charm is given unto me, from wherever it is [and from him +with whom it is], swifter than greyhounds and quicker than +light,</q> or (as others say) <q>quicker than a shadow.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Chapter Of Memory</head> + +<p> +[From the Papyrus of Nu (British Museum No, 10,477, sheet 5).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of making a man to possess memory in +the underworld.</hi> The chancellor-in-chief, Nu, triumphant, +the overseer of the palace, the son of the chief chancellor +Amen-hetep, saith: +</p> + +<p> +<q>May my name be given to me in the Great House, and +may I remember my name in the House of Fire on the night +of counting the years and of telling the number of the months. +I am with the Divine One, and I sit on the eastern side of +heaven. If any god whatsoever should advance unto me, let +me be able to proclaim his name forthwith.</q> +</p> + +</div> + +<pb n='020'/><anchor id='Pg020'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Chapter Of Giving A Heart To Osiris</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of giving a heart to Osiris Ani in the +underworld.</hi> He saith: +</p> + +<p> +<q>May my heart (<foreign rend='italic'>ab</foreign>)<note place='foot'><q>Ab</q> is +undoubtedly the <q>heart,</q> and <q>hat</q> is the region wherein is +the heart; the word may be fairly well rendered by <q>breast,</q> though the +pericardium is probably intended.</note> be with me in the House of Hearts! +May my heart (<foreign rend='italic'>hat</foreign>) be with me in the House of Hearts! +May my heart be with me, and may it rest there, [or] I shall not +eat of the cakes of Osiris on the eastern side of the Lake of +Flowers, neither shall I have a boat wherein to go down the +Nile, nor another wherein to go up, nor shall I be able to sail +down the Nile with thee. May my mouth [be given] to me +that I may speak therewith, and my two legs to walk therewith, +and my two hands and arms to overthrow my foe. May +the doors of heaven be opened unto me; may Seb, the Prince<note place='foot'><q>Erpat,</q> +<hi rend='italic'>i.e.</hi>, <q>tribal chief.</q></note> +of the gods, open wide his two jaws unto me; may he open +my two eyes which are blindfolded; may he cause me to +stretch apart my two legs which are bound together; and may +Anpu (Anubis) make my thighs firm so that I may stand +upon them. May the goddess Sekhet make me to rise so that +I may ascend unto heaven, and may that be done which I +command in the House of the <foreign rend='italic'>foreign</foreign> (double) of Ptah +(<hi rend='italic'>i.e.</hi>, Memphis). +I understand with my heart. I have gained the mastery +over my heart, I have gained the mastery over my two hands, +I have gained the mastery over my legs, I have gained the +power to do whatsoever my <foreign rend='italic'>ka</foreign> (double) pleaseth. My soul +shall not be fettered to my body at the gates of the underworld; +but I shall enter in peace and I shall come forth in +peace.</q> +</p> + +</div> + +<pb n='021'/><anchor id='Pg021'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Chapter Of Preserving The Heart</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheets 15 and 16).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of not letting the heart (hati) of a +man be taken from him in the underworld.</hi><note place='foot'>The Papyrus of +Mes-em-neter (Naville, <q>Todtenbuch,</q> Bd. II. p. 92) +adds: <q>His heart goeth forth to take up its abode in his body, his heart is +renewed before the gods, and he hath gained the mastery over it.</q></note> Saith Osiris +Ani: +</p> + +<p> +<q>Hail, ye who carry away hearts! [Hail,] ye who steal +[hearts, and who make the heart of a man to go through its +transformations according to his deeds, let not what he hath +done harm him before you].<note place='foot'>The words within brackets are from +the Papyrus of Mes-em-neter.</note> Homage to you, O ye lords of +eternity, ye possessors of everlastingness, take ye not this +heart of Osiris Ani into your grasp, this heart of Osiris, and +cause ye not words of evil to spring up against it; because +this is the heart of Osiris Ani, triumphant, and it belongeth +unto him of many names (<hi rend='italic'>i.e.</hi>, Thoth), the mighty one whose +words are his limbs, and who sendeth forth his heart to dwell +in his body. The heart of Osiris Ani is triumphant, it is made +new before the gods, he hath gained power over it, he hath +not been spoken to [according to] what he hath done. He +hath gotten power over his own members. His heart obeyeth +him, he is the lord thereof, it is in his body, and it shall never +fall away therefrom. I, Osiris, the scribe Ani, victorious in +peace, and triumphant in the beautiful Amenta and on the +mountain of eternity, bid thee to be obedient unto me in the +underworld.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Chapter Of Preserving The Heart</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 5).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of not letting the heart of the overseer +of the palace, the chancellor-in-chief, Nu, triumphant, +be carried away from him in the underworld.</hi> +He saith: +</p> + +<p> +<q>Hail, thou Lion-god! I am the Flower Bush (<foreign rend='italic'>Unb</foreign>). +That which is an abomination unto me is the divine block. +<pb n='022'/><anchor id='Pg022'/> +Let not this my heart (<foreign rend='italic'>hāti</foreign>) be carried away from me by +the fighting gods in Annu. Hail, thou who dost wind bandages +round Osiris and who hast seen Set! Hail, thou who returnest +after smiting and destroying him before the mighty ones! +This my heart (<foreign rend='italic'>ab</foreign>) [sitteth] and weepeth for itself +before Osiris; it hath made supplication for me. I have given unto +him and I have decreed unto him the thoughts of the heart +in the House of the god Usekh-hra,<note place='foot'><hi rend='italic'>I.e.</hi>, the +god of the <q>Large Face.</q></note> and I have brought to +him sand (<hi rend='italic'>sic</hi>) at the entry to Khemennu (Hermopolis Magna). +Let not this my heart (<foreign rend='italic'>hāti</foreign>) be carried away from me! I +make thee to dwell(?) upon this throne, O thou who joinest together +hearts (<foreign rend='italic'>hātu</foreign>) [in Sekhet-hetep (with) years] of strength +against all things that are an abomination unto thee, and to +carry off food from among the things which belong unto thee, +and are in thy grasp by reason of thy twofold strength. And +this my heart (<foreign rend='italic'>hāti</foreign>) is devoted to the decrees of the +god Tem who leadeth me into the dens of Suti, but let not this my heart +which hath done its desire before the sovereign princes who +are in the underworld be given unto him. When they find the +leg and the swathings they bury them.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Chapter Of Preserving The Heart</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of not letting the heart of a man be +taken away from him in the underworld.</hi> Osiris Ani, +triumphant, saith: +</p> + +<p> +<q>Turn thou back, O messenger of every god! Is it that +thou art come [to carry away] this my heart which liveth? +But my heart which liveth shall not be given unto thee. [As +I] advance, the gods hearken unto my offerings, and they all +fall down upon their faces in their own places.</q> +</p> + +</div> + +<pb n='023'/><anchor id='Pg023'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Chapter Of Preserving The Heart</head> + +<p> +[From the Papyrus of Amen-hetep (Naville, <q>Todtenbuch,</q> Bd. I. Bl. 40).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of not allowing the heart of Amen-hetep, +triumphant, to be carried away dead in the +underworld.</hi> The deceased saith: +</p> + +<p> +<q>My heart is with me, and it shall never come to pass that +it shall be carried away. I am the lord of hearts, the slayer +of the heart. I live in right and truth (<foreign rend='italic'>Maāt</foreign>) and I +have my being therein. I am Horus, the dweller in hearts, who is +within the dweller in the body. I live in my word, and my +heart hath being. Let not my heart be taken away from me, +let it not be wounded, and may neither wounds nor gashes +be dealt upon me because it hath been taken away from me. +Let me have my being in the body of [my] father Seb, [and +in the body of my] mother Nut. I have not done that which +is held in abomination by the gods; let me not suffer defeat +there, [but let me be] triumphant.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Heart Of Carnelian</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 33).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of a heart of Carnelian.</hi> Osiris Ani, triumphant, +saith: +</p> + +<p> +<q>I am the <foreign rend='italic'>Bennu</foreign>, the soul of Rā, and the guide of the +gods in the Tuat (underworld). Their divine souls come forth upon +earth to do the will of their <foreign rend='italic'>kas</foreign>; let, therefore, the +soul of Osiris Ani come forth to do the will of his +<foreign rend='italic'>ka</foreign>.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Preserving The Heart</head> + +<p> +[From Lepsius, <q>Todtenbuch,</q> Bl. 16.] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of not letting the heart of a man be +driven away from him in the underworld.</hi> Osiris Auf-ānkh, +triumphant, born of Sheret-Amsu, triumphant, saith: +</p> + +<p> +<q>My heart, my mother; my heart, my mother! My heart +of my existence upon earth. May naught stand up to oppose +<pb n='024'/><anchor id='Pg024'/> +me in judgment; may there be no opposition to me in the +presence of the sovereign princes; may [no evil] be wrought +against me in the presence of the gods; may there be no parting +[of thee] from me in the presence of the great god, the +lord of Amentet. Homage to thee, O thou heart of Osiris-khent-Amentet! +Homage to you, O my reins! Homage to +you, O ye gods who dwell in the divine clouds, and who are +exalted (or holy) by reason of your sceptres! Speak ye fair +words for the Osiris Auf-ānkh, and make ye him to prosper +before Nehebka. And behold, though I be joined unto the +earth, and am in the mighty innermost part of heaven, let me +remain on the earth and not die in Amentet, and let me be a +<foreign rend='italic'>khu</foreign> therein forever and ever.</q> +</p> + +<p> +<hi rend='smallcaps'>this [chapter] shall be recited over a basalt scarab, +which shall be set in a gold setting, and it shall be +placed inside the heart of the man<note place='foot'><hi rend='italic'>I.e.</hi>, the +deceased.</note> for whom the ceremonies +of <q>opening the mouth</q> and of anointing with +unguent have been performed. and there shall be recited +by way of a magical charm the words: <q>my heart, +my mother; my heart, my mother! my heart of transformations.</q></hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Preserving The Heart</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 5).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of not letting the heart of the overseer +of the palace, the chancellor-in-chief, Nu, triumphant, +be driven away from him in the underworld.</hi> He Saith: +</p> + +<p> +<q>O my heart, my mother; O my heart, my mother! +O my heart of my existence upon earth. May naught stand +up to oppose me in judgment in the presence of the lords of +the trial; let it not be said of me and of that which I have done, +<q>He hath done deeds against that which is right and true</q>; +may naught be against me in the presence of the great +god, the lord of Amentet. Homage to thee, O my heart! +Homage to thee, O my heart! Homage to you, O my +reins! Homage to you, O ye gods who dwell in the divine +clouds, and who are exalted (or holy) by reason of your sceptres! +Speak ye [for me] fair things to Rā, and make ye me +<pb n='025'/><anchor id='Pg025'/> +to prosper before Nehebka. And behold me, even though I +be joined to the earth in the mighty innermost parts thereof, +let me remain upon the earth and let me not die in Amentet, +but become a <foreign rend='italic'>Khu</foreign> therein.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Preserving The Heart</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of not letting the heart of Osiris, the +scribe of the holy offerings of all the gods, Ani, triumphant, +be driven from him in the underworld.</hi> He saith: +</p> + +<p> +<q>My heart, my mother; my heart, my mother! My heart +whereby I came into being! May naught stand up to oppose +me at [my] judgment; may there be no opposition to me in the +presence of the sovereign princes (<foreign rend='italic'>Tchatcha</foreign>); may there +be no parting of thee from me in the presence of him that keepeth the +Balance! Thou art my <foreign rend='italic'>ka</foreign>, the dweller in my body; the god +Khnemu who knitteth and strengtheneth my limbs. Mayest +thou come forth into the place of happiness whither we go. May +the <foreign rend='italic'>Shenit</foreign> (<hi rend='italic'>i.e.</hi>, the divine +officers of the court of Osiris), who form the conditions of the lives of men, not cause +my name to stink. [Let it be satisfactory unto us, and let the listening +be satisfactory unto us, and let there be joy of heart unto us +at the weighing of words. Let not that which is false be uttered +against me before the great god, the lord of Amentet. Verily +how great shalt thou be when thou risest in triumph!]</q><note place='foot'>The words +within brackets are translated from the Papyrus of Nebseni +(sheet 4).</note> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Rubric</head> + +<p> +[From the Papyrus of Amen-hetep (see Naville, <q>Todtenbuch,</q> Bd. II. +p. 99).] +</p> + +<p> +<hi rend='smallcaps'>these words are to be said over a scarab of green +stone encircled with a band of refined copper and +[having] a ring of silver, which shall be placed on the +neck of the <foreign rend='italic'>khu</foreign>.</hi> +</p> + +<p> +<hi rend='smallcaps'>this chapter was found in the city of khemennu (hermopolis +magna) under the feet of [the statue of] this +god. [it was inscribed] upon a slab of iron of the south, +in the writing of the god himself, in the time of the +<pb n='026'/><anchor id='Pg026'/> +majesty of the king of the north and of the south, +men-kau-ra,<note place='foot'><hi rend='italic'>I.e.</hi>, Mycerinus, a king of the +fourth dynasty.</note> triumphant, by the royal son heru-ta-ta-f, +who discovered it while he was on his journey to make +an inspection of the temples and of their estates.</hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Beating Back The Crocodile</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 5).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of beating back the Crocodile that +cometh to carry away the Charm from Nu, the overseer +of the palace, the chancellor-in-chief, triumphant, +the son of the overseer of the palace, Amen-hetep, +triumphant, in the underworld.</hi> He saith: +</p> + +<p> +<q>Get thee back, return, get thee back, thou crocodile-fiend +Sui; thou shalt not advance to me, for I live by reason of the +magical words which I have by me. I do not utter that name +of thine to the great god who will cause thee to come to the +two divine envoys; the name of the one is +Betti,<note place='foot'><hi rend='italic'>I.e.</hi>, <q>He of two teeth</q> (or two +horns); the Saīte Recension (Lepsius, +op. cit., Bl. 16) reads <q>Bent,</q> <hi rend='italic'>i.e.</hi>, +<q>ape.</q></note> and the +name of the other is <q>Hra-k-en-Maāt.</q><note place='foot'><hi rend='italic'>I.e.</hi>, +<q>Thy face is of right and truth.</q></note> Heaven hath power +over its seasons, and the magical word hath power over that +which is in its possession, let therefore my mouth have power +over the magical word which is therein. My front teeth are +like unto flint knives, and my jaw-teeth are like unto the Nome +of Tutef.<note place='foot'>We should probably add the word +<q>tep</q> and read <q>Tep tu-f,</q> <q>He that +is upon his hill,</q> <hi rend='italic'>i.e.</hi>, Anubis.</note> +Hail thou that sittest with thine eyeball upon these +my magical words! Thou shalt not carry them away, O thou +crocodile that livest by means of magical words!</q> +</p> + +<p> +[In the Turin Papyrus (Lepsius, op. cit., Bl. 16) the following +lines are added to this chapter:] +</p> + +<p> +<q>I am the Prince in the field. I, even I, am Osiris, who hath +shut in his father Seb together with his mother Nut on the +day of the great slaughter. My father is Seb and my mother +is Nut. I am Horus, the first-born of Rā, who is crowned. I +am Anpu (Anubis) on the day of reckoning. I, even I, am Osiris +the prince who goeth in and declareth the offerings which +are written down. I am the guardian of the door of Osiris, +<pb n='027'/><anchor id='Pg027'/> +even I. I have come, I have become glorious (or a <foreign rend='italic'>Khu</foreign>), +I have been reckoned up, I am strong, I have come and I avenge +mine own self. I have sat in the birth-chamber of Osiris, and +I was born with him, and I renew my youth along with him. +I have laid hold upon the Thigh which was by Osiris, and I +have opened the mouth of the gods therewith, I sit upon the +place where he sitteth, and I write down the number [of the +things] which make strong(?) the heart, thousands of loaves +of bread, thousands of vases of beer, which are upon the altars +of his father Osiris, [numbers of] jackals, wolves, oxen, red +fowl, geese and ducks. Horus hath done away with the sacrifices +of Thoth. I fill the office of priest in the regions above, and +I write down there [the things] which make strong the heart. +I make offerings (or offerings are made to me) at the altars +of the Prince of Tattu, and I have my being through the +oblations [made to] him. I snuff the wind of the East by his +head, and I lay hold upon the breezes of the West thereby.... +I go round about heaven in the four quarters thereof, +I stretch out my hand and grasp the breezes of the south +[which] are upon its hair. Grant unto me air among the +venerable beings and among those who eat bread.</q> +</p> + +<p> +<hi rend='smallcaps'>if this chapter be known by [the deceased] he shall +come forth by day, he shall rise up to walk upon the +earth among the living, and he shall never fail and +come to an end, never, never, never.</hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Beating Back The Crocodile</head> + +<p> +[From Lepsius, <q>Todtenbuch,</q> Bll. 16 and 17.] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of beating back the Crocodile that +cometh to carry away the magical words from the Khu +in the underworld.</hi> Osiris Auf-ānkh, triumphant, saith: +</p> + +<p> +<q>The Mighty One fell down upon the place where he is, or +(as others say), upon his belly, but the company of the gods +caught him and set him up again. [My] soul cometh and it +speaketh with its father, and the Mighty One delivereth it +from these eight<note place='foot'>The Theban texts mention +four crocodiles only.</note> crocodiles. I know them by their names and +[what] they live upon, and I am he who hath delivered his +father from them.</q> +</p> + +<pb n='028'/><anchor id='Pg028'/> + +<p> +<q>Get thee back, O Crocodile that dwellest in the West, thou +that livest upon the stars which never rest, for that which is +an abomination unto thee is in my belly, O thou that hast eaten +the forehead of Osiris. I am Set.</q> +</p> + +<p> +<q>Get thee back, O Crocodile that dwellest in the West, for +the serpent-fiend Nāau is in my belly, and I will give him unto +thee; let not thy flame be against me.</q> +</p> + +<p> +<q>Get thee back, O Crocodile that dwellest in the East, who +feedest upon those who eat their own filth, for that which is an +abomination unto thee is in my belly; I advance, I am Osiris.</q> +</p> + +<p> +<q>Get thee back, O Crocodile that dwellest in the East, the +serpent-fiend Nāau is in my belly, and I will give [him] +unto thee; let not thy flame be against me.</q> +</p> + +<p> +<q>Get thee back, O Crocodile that dwellest in the South, who +feedest upon filth, and waste, and dirt, for that which is an abomination +unto thee is in my belly; shall not the flame be on thy +hand? I am Sept.</q> +</p> + +<p> +<q>Get thee back, O Crocodile that dwellest in the South, for +I am safe by reason of my charm; my fist is among the flowers +and I will not give it unto thee.</q> +</p> + +<p> +<q>Get thee back, O Crocodile that dwellest in the North, who +feedest upon what is offered(?) within the hours, for that +which thou abominatest is in my belly; let [not] thy venom +be upon my head, for I am Tem.</q> +</p> + +<p> +<q>Get thee back, O Crocodile that dwellest in the North, for +the goddess Serqet is in my belly and I have not yet brought +her forth. I am Uatch-Maati (or Merti).</q> +</p> + +<p> +<q>The things which are created are in the hollow of my hand, +and those which have not yet come into being are in my body. +I am clothed and wholly provided with thy magical words, O +Rā, the which are in heaven above me and in the earth beneath +me. I have gained power, and exaltation, and a full-breathing +throat in the abode of my father Ur (<hi rend='italic'>i.e.</hi>, the Mighty +One), and he hath delivered unto me the beautiful Amentet +which destroyeth living men and women; but strong is its divine +lord, who suffereth from weakness,</q> or (as others say) <q>exhaustion +twofold, therein day by day. My face is open, my +heart is upon its seat, and the crown with the serpent is upon +me day by day. I am Rā, who is his own protector, and nothing +shall ever cast me to the ground.</q> +</p> + +</div> + +<pb n='029'/><anchor id='Pg029'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Repulsing Serpents</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of repulsing serpents (or worms).</hi> Nu, +the overseer of the palace, the chancellor-in-chief, triumphant, +saith: +</p> + +<p> +<q>Hail, thou serpent Rerek, advance not hither. Behold Seb +and Shu. Stand still now, and thou shalt eat the rat which is +an abominable thing unto Rā, and thou shalt crunch the bones +of the filthy cat.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Against Snakes</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of not [letting] Osiris Nu, triumphant, +be bitten by snakes (or worms) in the underworld.</hi> He +saith: +</p> + +<p> +<q>O Serpent! I am the flame which shineth upon the +Opener(?) of hundreds of thousands of years, and the standard +of the god Tenpu,</q> or (as others say) <q>the standard of +young plants and flowers. Depart ye from me, for I am the +divine Māftet.</q><note place='foot'>So far back as 1867 the +late Dr. Birch identified the animal <q>maftet</q> +with the lynx.</note> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Against Serpents</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of not [letting] Nu, the chancellor-in-chief, +triumphant, be devoured by serpents in the +underworld.</hi> He saith: +</p> + +<p> +<q>Hail, thou god Shu! Behold Tattu! Behold Shu! Hail +Tattu! [Shu] hath the head-dress of the goddess Hathor. +They nurse Osiris. Behold the twofold being who is about to +eat me! Alighting from the boat I depart(?), and the serpent-fiend +Seksek passeth me by. Behold <foreign rend='italic'>sām</foreign> and +<foreign rend='italic'>aaqet</foreign> +flowers are kept under guard(?). This being is Osiris, and he +maketh entreaty for his tomb. The eyes of the divine prince +are dropped, and he performeth the reparation which is to be +<pb n='030'/><anchor id='Pg030'/> +done for thee; [he] giveth [unto thee thy] portion of right and +truth according to the decision concerning the states and conditions +[of men].</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Driving Away Apshait</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 8).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of driving away Apshait.</hi> Osiris Nu, the +chancellor-in-chief, triumphant, saith: +</p> + +<p> +<q>Depart from me, O thou that hast lips which gnaw, for I +am Khnemu, the lord of Peshennu,<note place='foot'>Read, <q>the lord of the city of +Shennu</q> <hi rend='italic'>i.e.</hi>, of Kom Ombos.</note> and [I] bring the words +of the gods to Rā, and I report [my] message to the lord +thereof.</q><note place='foot'>Or, <q>I report [my] message to +Nebes</q> (or Nebses).</note> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Driving Back The Merti</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 8).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of driving back the two Merti goddesses.</hi> +Nu, the chancellor-in-chief, triumphant, saith: +</p> + +<p> +<q>Homage to you, ye two <foreign rend='italic'>Rekht</foreign> +goddesses,<note place='foot'>The two opponent goddesses, or Isis +and Nephthys(?).</note> ye two Sisters, +ye two <foreign rend='italic'>Mert</foreign> goddesses, I bring a message to you +concerning my magical words. I shine from the <foreign rend='italic'>Sektet</foreign> +boat, I am Horus +the son of Osiris, and I have come to see my father Osiris.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Living By Air</head> + +<p> +[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 12).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of living by air in the underworld.</hi> The +scribe Nebseni, the lord to whom veneration is paid, saith: +</p> + +<p> +<q>[I am the god Tem], who cometh forth out of Nu into +the watery abyss. I have received [my habitation of Amentet, +and have given commands] with my words to the [<foreign rend='italic'>Khu</foreign>s] +whose abiding-places are hidden, to the <foreign rend='italic'>Khu</foreign>s and to the +double Lion-god. I have made journeys round about and I have +sung hymns of joy in the boat of Khepera. I have eaten therein, +<pb n='031'/><anchor id='Pg031'/> +I have gained power therein, and I live therein through the +breezes [which are there]. I am the guide in the boat of Rā, +and he openeth out for me a path; he maketh a passage for me +through the gates of the god Seb. I have seized and carried +away those who live in the embrace of the god Ur (<hi rend='italic'>i.e.</hi>, Mighty +One); I am the guide of those who live in their shrines, the +two brother-gods Horus and Set; and I bring the noble ones +with me. I enter in and I come forth, and my throat is not +slit; I go into the boat of Maāt, and I pass in among those +who live in the <foreign rend='italic'>Atet</foreign> boat, and who are in the following +of Rā, and are nigh unto him in his horizon. I live after my death +day by day, and I am strong even as is the double Lion-god. +I live, and I am delivered after my death, I, the scribe Nebseni, +the lord of piety, who fill the earth and come forth like the lily +of mother-of-emerald, of the god Hetep of the two lands.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Living By Air</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of living by air in the underworld.</hi> Nu, +the overseer of the palace, the chancellor-in-chief, triumphant, +the son of the overseer of the palace, the chancellor-in-chief, +Amen-hetep, triumphant, saith: +</p> + +<p> +<q>I am the double Lion-god, the first-born of Rā and Tem of +Ha-khebti(?), [the gods] who dwell in their divine chambers. +Those who dwell in their divine abodes have become my guides, +and they make paths for me as they revolve in the watery abyss +of the sky by the side of the path of the boat of Tem. I stand +upon the timbers(?) of the boat of Rā, and I recite his ordinances +to the beings who have knowledge, and I am the herald +of his words to him whose throat stinketh. I set free my +divine fathers at eventide. I close the lips of my mouth, and +I eat like unto a living being. I have life in Tattu, and I live +again after death like Rā day by day.</q> +</p> + +</div> + +<pb n='032'/><anchor id='Pg032'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Driving Back Rerek</head> + +<p> +[From the Papyrus of Mes-em-neter (see Naville, op. cit., Bd. I. Bl. 53).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of driving back the Serpent Rerek in the +underworld</hi>. Osiris Mes-em-neter saith: +</p> + +<p> +<q>Get thee back, depart, retreat(?) from [me], O Aāapef, +withdraw, or thou shalt be drowned at the Pool of Nu, at the +place where thy father hath ordered that thy slaughter shall +be performed. Depart thou from the divine place of birth of +Rā wherein is thy terror. I am Rā who dwelleth in his terror. +Get thee back, Fiend, before the darts of his beams. Rā hath +overthrown thy words, the gods have turned thy face backward, +the Lynx hath torn open thy breast, the Scorpion hath +cast fetters upon thee; and Maāt hath sent forth thy destruction. +Those who are in the ways have overthrown thee; fall down +and depart, O Apep, thou Enemy of Rā! O thou that passest +over the region in the eastern part of heaven with the sound of +the roaring thunder-cloud, O Rā who openest the gates of the +horizon straightway on thy appearance, [Apep] hath sunk +helpless under [thy] gashings. I have performed thy will, O +Rā, I have performed thy will; I have done that which is fair, +I have done that which is fair, I have labored for the peace of +Rā. [I] have made to advance thy fetters, O Rā, and Apep +hath fallen through thy drawing them tight. The gods of the +south and of the north, of the west and of the east have fastened +chains upon him, and they have fettered him with fetters; the +god Rekes hath overthrown him and the god Hertit hath put +him in chains. Rā setteth, Rā setteth; Rā is strong at [his] +setting. Apep hath fallen, Apep, the enemy of Rā, departeth. +Greater is the punishment [which hath been inflicted on] thee +than the sting(?) which is in the Scorpion goddess, and mightily +hath she, whose course is everlasting, worked it upon thee and +with deadly effect. Thou shalt never enjoy the delights of +love, thou shalt never fulfil thy desire, O Apep, thou Enemy of +Rā! He maketh thee to go back, O thou who art hateful to +Rā; he looketh upon thee, get thee back! [He] pierceth [thy] +head, [he] cutteth through thy face, [he] divideth [thy] head +at the two sides of the ways, and it is crushed in his land; thy +bones are smashed in pieces, thy members are hacked off thee, +<pb n='033'/><anchor id='Pg033'/> +and the god [A]ker hath condemned thee, O Apep, thou enemy +of Rā! Thy mariners are those who keep the reckoning for +thee, [O Rā, as thou] advancest, and thou restest there wherein +are the offerings made to thee [As thou] advancest, [as thou] +advancest toward the House the advance which thou hast made +toward the House is a prosperous advance; let not any baleful +obstacle proceed from thy mouth against me when thou workest +on my behalf. I am Set who let loose the storm-clouds and +the thunder in the horizon of heaven even as [doth] the god +Netcheb-ab-f.</q> +</p> + +<p> +<q><q>Hail,</q> saith the god Tem, <q>make strong your faces, O +soldiers of Rā, for I have driven back the god Nentchā in the +presence of the divine sovereign princes.</q> <q>Hail,</q> saith the god +Seb, <q>make ye firm those who are upon their seats which are +in the boat of Khepera, take ye your ways, [grasping] your +weapons of war in your hands.</q> <q>Hail,</q> saith Hathor, <q>take ye +your armor.</q> <q>Hail,</q> saith Nut, <q>come and repulse the god +Tchā who pursueth him that dwelleth in his shrine and who +setteth out on his way alone, namely, Neb-er-tcher, who cannot +be repulsed.</q> <q>Hail,</q> say those gods who dwell in their +companies and who go round about the Turquoise Pool, <q>come, +O mighty One, we praise and we will deliver the Mighty One +[who dwelleth in] the divine Shrine, from whom proceeds the +company of the gods, let commemorations be made for him, +let praise be given to him, let words [of praise] be recited before +him by you and by me.</q> <q>Hail,</q> saith Nut to thy Sweet +One. <q>Hail,</q> say those who dwell among the gods, <q>he cometh +forth, he findeth [his] way, he maketh captives among the gods, +he hath taken possession of the goddess Nut, and Seb standeth +up.</q> Hail, thou terrible one, the company of the gods is on +the march. Hathor quaketh with terror, and Rā hath triumphed +over Apep.</q> +</p> + +</div> + +<pb n='034'/><anchor id='Pg034'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Repulsing The Eater Of The Ass</head> + +<p> +[From the Papyrus of Rā (see Naville, op. cit., Bd. I. Bl. 54) and from +the Papyrus of Nu (British Museum No. 10,477, sheet 8).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of driving back the Eater of the Ass.</hi> +Osiris Rā, triumphant, saith: +</p> + +<p> +I. <q>Get thee back, Hai, thou impure one, thou abomination +of Osiris! Thoth hath cut off thy head, and I have performed +upon thee all the things which the company of the +gods ordered concerning thee in the matter of the work of thy +slaughter. Get thee back, thou abomination of Osiris, from the +<foreign rend='italic'>Neshmet</foreign> boat ... which advanceth with a fair wind. +Ye are holy, O all ye gods, and [ye] have cast down headlong +the enemies of Osiris; the gods of Ta-ur shout for joy. Get +thee back, O thou Eater of the Ass, thou abomination of the +god Haas who dwelleth in the underworld. I know thee, +I know thee, I know thee, I know thee. Who art thou? I +am...</q> +</p> + +<p> +II. <q>On thy face [O fiend], and devour me not, for I am +pure, and I am with the time which cometh of itself. Thou +shalt not come to me, O thou that comest<note place='foot'>These +words are from the Papyrus of Ra.</note> without being invoked, +and whose [time of coming] is unknown. I am the lord +of thy mouth, get thee back, thou and thy desires(?). Hail, +Haas, with his stone [knife] Horus hath cut asunder thy +members, and thou art destroyed within thy company, and thy +bend (or dwelling-place) is destroyed for thee by the company +of thy gods who dwell in the cities of Pe and Tep. He +that slayeth [thee] there is in the form of the Eye of Horus, +and I have driven thee away as thou wast advancing, and I +have vanquished thee by the winds of my mouth. O thou +Eater of those who commit sins, who dost plunder and spoil, +I have [committed] no sin; therefore, let my palette and the +writings with hostile charges [against me upon them] be given +unto me. I have done no wrong in the presence of the sovereign +princes, therefore shoot not thy [venom] at me. I give, +do thou take according to what I order; snatch me not away, +and eat me not, for I am the lord of life, the Prince (Life, +Health, Strength!) of the horizon.</q> +</p> + +</div> + +<pb n='035'/><anchor id='Pg035'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Abolishing The Slaughterings</head> + +<p> +[From the Papyrus of Nebseni, sheet 25.] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of driving away the slaughterings which +are performed in the underworld.</hi> Nebseni, the scribe and +designer in the Temples of Upper and Lower Egypt, he to whom +fair veneration is paid, the son of the scribe and artist Thena, +triumphant, saith: +</p> + +<p> +<q>Hail, Tem, I have become glorious (or a <foreign rend='italic'>Khu</foreign>) in the +presence of the double Lion-god, the great god, therefore open +thou unto me the gate of the god Seb. I smell the earth (<hi rend='italic'>i.e.</hi>, +I bow down so that my nose toucheth the ground) of the great +god who dwelleth in the underworld, and I advance into the +presence of the company of the gods who dwell with the beings +who are in the underworld. Hail, thou guardian of the divine +door of the city of Beta, thou [god] Neti(?) who dwellest in +Amentet, I eat food, and I have life through the air, and the +god Atch-ur leadeth me with [him] to the mighty boat of +Khepera. I hold converse with the divine mariners at eventide, +I enter in, I go forth, and I see the being who is there; +I lift him up, and I say that which I have to say unto him, +whose throat stinketh [for lack of air]. I have life, and I am +delivered, having lain down in death. Hail, thou that bringest +offerings and oblations, bring forward thy mouth and make to +draw nigh the writings (or lists) of offerings and oblations. +Set thou Right and Truth firmly upon their throne, make thou +the writings to draw nigh, and set thou up the goddesses in the +presence of Osiris, the mighty god, the Prince of everlastingness, +who counteth his years, who hearkeneth unto those who +are in the islands (or pools), who raiseth his right shoulder, +who judgeth the divine princes, and who sendeth [Osiris] +into the presence of the great sovereign princes who live in the +underworld.</q> +</p> + +</div> + +<pb n='036'/><anchor id='Pg036'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Abolishing The Slaughterings</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of driving back the slaughterings +which are performed in Suten-henen.</hi> Osiris Nu, triumphant, +saith: +</p> + +<p> +<q>O thou land of the sceptre! (literally, wood) O thou white +crown of the divine form! O thou resting-place of the boat! +I am the Child, I am the Child, I am the Child, I am the Child. +Hail, Abu-ur, thou sayest day by day: <q>The slaughter-block +is made ready as thou knowest, and thou hast come to decay.</q> +I am Rā, the stablisher of those who praise [him]. I am the +knot of the god within the <foreign rend='italic'>Aser</foreign> tree, the doubly +beautiful one, who is more splendid than yesterday (say four times). I am +Rā, the stablisher of those who praise [him]. I am the knot of +the god within the <foreign rend='italic'>Aser</foreign> tree, and my going forth is the +going forth [of Rā] on this day.</q> +</p> + +<p> +<q>My hair is the hair of Nu. My face is the face of the +Disk. My eyes are the eyes of Hathor. My ears are the ears +of Ap-uat. My nose is the nose of Khenti-khas. My lips are +the lips of Anpu. My teeth are the teeth of Serqet. My neck +is the neck of the divine goddess Isis. My hands are the +hands of Ba-neb-Tattu. My forearms are the forearms of +Neith, the Lady of Sais. My backbone is the backbone of Suti. +My phallus is the phallus of Osiris. My reins are the reins of +the Lords of Kher-āba. My chest is the chest of the Mighty +one of Terror. My belly and back are the belly and back of +Sekhet. My buttocks are the buttocks of the Eye of Horus. +My hips and legs are the hips and legs of Nut. My feet are the +feet of Ptah. [My fingers] and my leg-bones are the [fingers +and] leg-bones of the Living Gods. There is no member of +my body which is not the member of some god. The god +Thoth shieldeth my body altogether, and I am Rā day by day. +I shall not be dragged back by my arms, and none shall lay +violent hold upon my hands. And shall do me hurt neither +men, nor gods, nor the sainted dead, nor those who have +perished, nor any one of those of ancient times, nor any mortal, +nor any human being. I am he who cometh forth, advancing, +whose name is unknown. I am Yesterday, and Seer of millions +<pb n='037'/><anchor id='Pg037'/> +of years is my name. I pass along, I pass along the paths of +the divine celestial judges. I am the lord of eternity, and I +decree and I judge like the god Khepera. I am the lord of the +<foreign rend='italic'>Ureret</foreign> crown. I am he who dwelleth in the +<foreign rend='italic'>Utchat</foreign> [and in the +Egg, in the <foreign rend='italic'>Utchat</foreign> and in the Egg, and it is given unto +me to live [with] them. I am he that dwelleth in the +<foreign rend='italic'>Utchat</foreign> when it +closeth, and I exist by the strength thereof. I come forth and +I shine; I enter in and I come to life. I am in the +<foreign rend='italic'>Utchat</foreign>],<note place='foot'>The +words within brackets are supplied from the Papyrus of Mes-em-neter.</note> +my seat is upon my throne, and I sit in the abode of splendor(?) +before it. I am Horus and (I) traverse millions of years. I +have given the decree [for the stablishing of] my throne and I +am the ruler thereof; and in very truth, my mouth keepeth an +even balance both in speech and in silence. In very truth, my +forms are inverted. I am Un-nefer, from one season even unto +another, and what I have is within me; [I am] the only One, +who proceedeth from an only One who goeth round about in +his course. I am he who dwelleth in the <foreign rend='italic'>Utchat</foreign>, no evil +thing of any form or kind shall spring up against me, and no baleful +object, and no harmful thing, and no disastrous thing shall +happen unto me. I open the door in heaven, I govern my +throne, and I open up [the way] for the births [which take +place] on this day. I am (?) the child who marcheth along the +road of Yesterday. [I am] To-day for untold nations and +peoples. I am he who protecteth you for millions of years, and +whether ye be denizens of the heavens, or of the earth, or of +the south, or of the north, or of the east, or of the west, the fear +of me is in your bodies. I am he whose being has been moulded +in his eye, and I shall not die again. My moment is in your +bodies, but my forms are in my place of habitation. I am +he who cannot be known, but the Red Ones have their faces +directed toward me. I am the unveiled one. The season +wherein [the god] created the heavens for me and enlarged +the bounds of the earth and made great the progeny thereof +cannot be found out; but they fail and are not united [again]. +My name setteth itself apart from all things [and from] the +great evil [which is in] the mouths [of men] by reason of the +speech which I address unto you. I am he who riseth and +shineth, the wall which cometh out of a wall, an only One who +proceedeth from an only One. There is never a day that +<pb n='038'/><anchor id='Pg038'/> +passeth without the things which appertain unto him being +therein; passing, passing, passing, passing. Verily I say unto +thee, I am the Sprout which cometh forth from Nu, and my +Mother is Nut. Hail, O my Creator, I am he who hath no +power to walk, the great Knot who is within yesterday. The +might of my strength is within my hand. I myself am not +known, but I am he who knoweth thee. I cannot be held with +the hand, but I am he who can hold thee in his hand. Hail, O +Egg! Hail, O Egg! I am Horus who lives for millions of years, +whose flame shineth upon you and bringeth your hearts to +me. I have the command of my throne and I advance at this +season, I have opened a path, and I have delivered myself from +all evil things. I am the dog-headed ape of gold three palms +and two fingers [high], which hath neither arms nor legs and +dwelleth in Het-ka-Ptah (Memphis), and I go forth as goeth +forth the dog-headed ape that dwelleth in Het-ka-Ptah.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Air And Water</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of snuffing the air and of having the +mastery over the water in the underworld.</hi> The overseer +of the palace, the chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>Hail, Hāp-ur, god of heaven, in thy name of <q>Divider of +heaven,</q> grant thou unto me that I may have dominion over +the water, even as the goddess Sekhet had power over Osiris +on the night of the storms and floods. Grant thou that I may +have power over the divine princes who have their habitations +in the place of the god of the inundation, even as they have +power over their own holy god of whose name they are ignorant; +and may they let me have power even as [he hath let +them have power].</q> +</p> + +<p> +<q>My nostrils are opened in Tattu,</q> or (as others say), <q>My +mouth and my nostrils are opened in Tātāu, and I have my +place of peace in Annu, which is my house; it was built for +me by the goddess Sesheta, and the god Khnemu set it up +for me upon its walls. If to this heaven it cometh by the +north, I sit at the south; if to this heaven it cometh by the +south, I sit at the north; if to this heaven it cometh by the +<pb n='039'/><anchor id='Pg039'/> +west, I sit at the east; and if to this heaven it cometh by the +east, I sit at the west. I draw the hair of my nostrils, and I +make my way into every place in which I wish to sit.</q> +</p> + +<p> +In the Papyrus of Nefer-uben-f (see Naville, op. cit., Bd. I. +Bl. 70) this chapter ends quite differently, and reads: +</p> + +<p> +<q>I am strong in my mouth and in my nostrils, for behold +Tem has stablished them; behold, O ye gods and +<foreign rend='italic'>Khu</foreign>s. Rest +thou, then, O Tem. Behold the staff which blossometh, and +which cometh forth when a man crieth out in your names. +Behold, I am Tem, the tree (?) of the gods in [their] visible +forms. Let me not be turned back.... I am the <foreign rend='italic'>Am-khent</foreign>, +Nefer-uben-f, triumphant. Let neither my flesh nor my members +be gashed with knives, let me not be wounded by knives +by you. I have come, I have been judged, I have come forth +therein, [I] have power with my father, the Old man, Nu. +He hath granted that I may live, he hath given strength unto +me, and he hath provided me with the inheritance of my father +therein.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Dominion Over Elements</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 16).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of breathing the air and of having dominion +over the water in the underworld.</hi> Osiris Ani +saith: +</p> + +<p> +<q>Open to me.</q> Who art thou? Whither goest thou? +What is thy name? <q>I am one of you.</q> Who are those with +thee? <q>The two serpent goddesses <foreign rend='italic'>Merti</foreign>. Separate thou +from him, head from head, when [thou] goest into the divine +<foreign rend='italic'>Mesqen</foreign> chamber. He letteth me set out for the temple +of the gods who have found their faces. <q>Assembler of Souls</q> is +the name of my boat; <q>Making the hair to stand on end</q> is +the name of the oars; <q>Goad</q> is the name of the hold; <q>Making +straight for the middle</q> is the name of the rudder; likewise +[the boat] is a type of my being borne onward in the +pool. Let there be given unto me vessels of milk, together +with cakes, and loaves of bread, and cups of drink, and flesh +in the Temple of Anpu.</q> +</p> + +<p> +<hi rend='smallcaps'>if he (i.e., the deceased) knoweth this chapter, he +shall go into, after coming forth from, the underworld +of the [beautiful amentet].</hi> +</p> + +</div> + +<pb n='040'/><anchor id='Pg040'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Dominion Over Elements</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 16).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of snuffing the air, and of having +dominion over the waters in the underworld.</hi> Osiris +Ani saith: +</p> + +<p> +<q>Hail, thou sycamore tree of the goddess Nut! Grant thou +to me of [the water and of] the air which dwell in thee. I +embrace the throne which is in Unnu (Hermopolis), and I +watch and guard the egg of Nekek-ur (<hi rend='italic'>i.e.</hi>, the Great Cackler). +It groweth, I grow; it liveth, I live; it snuffeth the air, I snuff +the air, I the Osiris Ani, in triumph.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Dominion Over Elements</head> + +<p> +[From Lepsius, <q>Todtenbuch,</q> Bl. 23.] +</p> + +<p> +<hi rend='smallcaps'>Another Chapter.</hi> Osiris Auf-ānkh, triumphant, saith: +</p> + +<p> +<q>Let the gates of heaven be opened for me by the god +[Thoth] and by Hāpi, and let me pass through the doors of +Ta-qebh<note place='foot'><hi rend='italic'>I.e.</hi>, The <q>land of cold +and refreshing water.</q></note> into the great heaven,</q> or (as others say), <q>at the +time,</q> [or (as others say)], <q>with the strength(?) of Rā. +Grant ye, [O Thoth and Hāpi,] that I may have power over +the water, even as Set had power over his enemies on the day +when there were storms and rain upon the earth. Let me +have power over the divine beings who have mighty arms in +their shoulders, even as the god who is apparelled in splendor +and whose name is unknown had power over them; and may +I have power over the beings whose arms are mighty.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Preservation Of The Soul</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of not letting the soul of a man be +taken from him in the underworld.</hi> Osiris, the Scribe +Ani, saith: +</p> + +<p> +<q>I, even I, am he who came forth from the water-flood +which I make to overflow, and which becometh mighty as the +river [Nile].</q> +</p> + +</div> + +<pb n='041'/><anchor id='Pg041'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Drinking Water</head> + +<p> +[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 4).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of drinking water in the underworld.</hi> +The scribe Nebseni ... saith: +</p> + +<p> +<q>May be opened [to me] the mighty flood by Osiris, and +may the abyss of water be opened [to me] by Tehuti-Hāpi, +the lord of the horizon, in my name of <q>Opener.</q> May there +be granted [to me] mastery over the water-courses as over the +members of Set. I go forth into heaven. I am the Lion-god +Rā. I am the Bull. [I] have eaten the Thigh, and I have +divided the carcass. I have gone round about among the +islands (or lakes) of Sekhet-Aaru. Indefinite time, without +beginning and without end, hath been given to me; I inherit +eternity, and everlastingness hath been bestowed upon me.</q> +</p> + +<p> +The last three chapters, with a single vignette, are grouped +in one in the Papyrus of Nefer-uben-f (see Naville, op. cit., +Bd. I. Bl. 72); but the order of them as there given is 61, 60, +62. In the Turin Papyrus (Lepsius, op. cit., Bl. 23) the vignette +of each is the same, <hi rend='italic'>i.e.</hi>, the deceased holding a sail in his +left hand. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Drinking Water</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 7).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of drinking water and of not being burnt +by fire [in the underworld].</hi> The overseer of the palace, +the chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>Hail, Bull of Amentet! I am brought unto thee, I am +the oar of Rā wherewith he ferried over the divine aged ones; +let me neither be burnt up nor destroyed by fire. I am Bet, +the first-born son of Osiris, who doth meet every god within +his Eye in Annu. I am the divine Heir, the exalted one(?), +the Mighty One, the Resting One. I have made my name +to germinate, I have delivered [it], and thou shalt live through +me day by day.</q> +</p> + +</div> + +<pb n='042'/><anchor id='Pg042'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Preservation From Scalding</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of not being scalded with water.</hi> The +overseer of the palace, the chancellor-in-chief, Nu, triumphant, +saith: +</p> + +<p> +<q>I am the oar made ready for rowing, wherewith Rā transported +the boat containing the divine ancestors, and lifted up +the moist emanations of Osiris from the Lake of Fire, and +he was not burned. I lie down like a divine <foreign rend='italic'>Khu</foreign>, [and +like] Khnemu who dwelleth among lions. Come, break away the +restraints from him that passeth by the side of this path, and +let me come forth by it.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>On Coming Forth By Day</head> + +<p> +[From the Papyrus of Nebseni (British Museum No. 9,900, sheets 23 and +24).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of coming forth by day in the underworld.</hi> +Nebseni, the lord of reverence, saith: +</p> + +<p> +<q>I am Yesterday, To-day, and To-morrow, [and I have] +the power to be born a second time; [I am] the divine hidden +Soul who createth the gods, and who giveth sepulchral meals +unto the denizens of the Tuat (underworld), Amentet, and +heaven. [I am] the rudder of the east, the possessor of two +divine faces wherein his beams are seen. I am the lord of +the men who are raised up; [the lord] who cometh forth from +out of the darkness, and whose forms of existence are of the +house wherein are the dead. Hail, ye two hawks who are +perched upon your resting-places, who hearken unto the +things which are said by him, who guide the bier to the hidden +place, who lead along Rā, and who follow [him] into the +uppermost place of the shrine which is in the celestial heights! +[Hail,] lord of the shrine which standeth in the middle of the +earth. He is I, and I am he, and Ptah hath covered his sky +with crystal. [Hail] Rā, thou who art content, thy heart is +glad by reason of thy beautiful law of the day; thou enterest +in by Khemennu(?) and comest forth at the east, and the +<pb n='043'/><anchor id='Pg043'/> +divine first-born beings who are in [thy] presence cry out +with gladness [unto thee]. Make thou thy roads glad for me, +and make broad for me thy paths when I shall set out from +earth for the life in the celestial regions. Send forth thy light +upon me, O Soul unknown, for I am [one] of those who are +about to enter in, and the divine speech is in [my] ears in the +Tuat (underworld), and let no defects of my mother be [imputed] +unto me; let me be delivered and let me be safe from +him whose divine eyes sleep at eventide, when [he] gathereth +together and finisheth [the day] in night. I flood [the land] +with water, and <q>Qem-ur</q> is my name, and the garment wherewith +I am clothed is complete. Hail, thou divine prince Ati-she-f, +cry out unto those divine beings who dwell in their +hair at the season when the god is [lifted upon] the shoulder, +saying: <q>Come thou who [dwellest] above thy divine abyss +of water, for verily the thigh [of the sacrifice] is tied to the +neck, and the buttocks are [laid] upon the head of Amentet.</q> +May the Ur-urti goddesses (<hi rend='italic'>i.e.</hi>, Isis and Nephthys) grant +[such] gifts unto me when my tears start from me as I see +myself journeying with the divine Tena in Abydos, and the +wooden fastenings which fasten the four doors above thee are +in thy power within thy garment. Thy face is like that of a +greyhound which scenteth with his nose the place whither I +go on my feet. The god Akau transported me to the chamber(?), +and [my] nurse is the divine double Lion-god himself. +I am made strong and I come forth like him that forceth a +way through the gate, and the radiance which my heart hath +made is enduring; <q>I know the abysses</q> is thy name. I work +for you, O ye <foreign rend='italic'>Khu</foreign>s—4,000,000, 600,000, 1,000, and +200 are they—concerning the things which are there. [I am] over +their affairs working for hours and days in setting straight +the shoulders of the twelve Sah gods, and joining the hands +of their company, each to each; the sixth who is at the head +of the abyss is the hour of the defeat of the Fiends. [I] have +come there in triumph, and [I am] he who is in the halls (or +courtyards) of the underworld, and I am he who is laid under +tribute to Shu. I rise as the Lord of Life through the beautiful +law of this day, and it is their blood and the cool water of +[their] slaughter which make the union of the earth to blossom. +<pb n='044'/><anchor id='Pg044'/> +I make a way among the horns of all those who make +themselves strong against me, and [among] those who in +secret make themselves adversaries unto me, and who are +upon their bellies. I have come as the envoy of my Lord of +lords to give counsel [concerning] Osiris; the eye shall not +absorb<note place='foot'>Literally, <q>eat.</q></note> +its tears. I am the divine envoy(?) of the house of +him that dwelleth in his possessions, and I have come from +Sekhem to Annu to make known to the <foreign rend='italic'>Bennu</foreign> bird therein +concerning the events of the Tuat (underworld). Hail, thou +Aukert (<hi rend='italic'>i.e.</hi>, underworld) which hidest thy companion who is +in thee, thou creator of forms of existence like the god Khepera, +grant thou that Nebseni, the scribe and designer to the temples +of the South and of the North, may come forth to see the Disk, +and that his journeyings forth(?) may be in the presence of +the great god, that is to say, Shu, who dwelleth in everlastingness. +Let me journey on in peace; let me pass over the sky; +let me adore the radiance of the splendor [which is in] my +sight; let me soar like a bird to see the companies(?) of the +<foreign rend='italic'>Khu</foreign>s in the presence of Rā day by day, who vivifieth +every human being that walketh upon the regions which are upon +the earth. Hail, Hemti (<hi rend='italic'>i.e.</hi>, Runner); Hail, Hemti; who +carriest away the shades of the dead and the <foreign rend='italic'>Khu</foreign>s from +earth, grant thou unto me a prosperous way to the Tuat (underworld), +such as is made for the favored ones [of the god], +because [I am] helpless to gather together the emanations +which come from me. Who art thou, then, who consumest +in its hidden place? I am the Chief in Re-stau, and <q>He that +goeth in in his own name and cometh forth in that of Hehi(?), +the lord of millions of years, and of the earth,</q> is my name. +The pregnant goddess hath deposited [upon the earth] her +load, and hath given birth to Hit straightway; the closed door +which is by the wall is overthrown, it is turned upside down +and I rejoice thereat. To the Mighty One hath his eye been +given, and it sendeth forth light from his face when the earth +becometh light (or at daybreak). I shall not become corrupt, +but I shall come into being in the form of the Lion-god and +like the blossoms of Shu; I am the being who is never overwhelmed +in the waters. Happy, yea happy is he that looked +<pb n='045'/><anchor id='Pg045'/> +upon the funeral couch which hath come to its place of rest, +upon the happy day of the god whose heart resteth, who +maketh his place of alighting [thereon]. I am he who cometh +forth by day; the lord of the bier which giveth life in the presence +of Osiris. In very truth the things which are thine are +stable each day, O scribe, artist, child of the <foreign rend='italic'>Seshet</foreign> +chamber, Nebseni, lord of veneration. I clasp the sycamore tree, I myself +am joined unto the sycamore tree, and its arm[s] are +opened unto me graciously. I have come and I have clasped +the <foreign rend='italic'>Utchat</foreign>, and I have caused it to be seated in peace +upon its throne. I have come to see Rā when he setteth, and I absorb +into myself the winds [which arise] when he cometh forth, +and both my hands are clean to adore him. I have gathered +together [all my members], I have gathered together [all my +members]. I soar like a bird and I descend upon the earth, +and mine eye maketh me to walk thereon in my footsteps. +I am the child of yesterday, and the Akeru gods of the earth +have made me to come into being, and they have made me +strong for my moment [of coming forth]. I hide with the god +Aba-āāiu who will walk behind me, and my members shall +germinate, and my <foreign rend='italic'>khu</foreign> shall be as an amulet for my body +and as one who watcheth [to protect] my soul and to defend it and +to converse therewith; and the company of the gods shall +hearken unto my words.</q> +</p> + +<p> +<hi rend='smallcaps'>if this chapter be known [by the deceased] he shall +be victorious both upon earth and in the underworld. +he shall do whatsoever a man doeth who is upon the +earth, and he shall perform all the deeds which those +do who are [alive]. now it is a great protection [given] +by the god. this chapter was found in the city of khe-mennu +inscribed upon the block of iron in letters of +lapis-lazuli which was under the feet of this god.</hi> +</p> + +<p> +In the rubric to this chapter as found in the Papyrus of +Mes-em-neter, the chapter is said to have been <q>discovered +in the foundations of the shrine of the divine Hennu boat by +the chief mason in the time of the King of the North and of +the South, Hesepti,<note place='foot'>A king of the first dynasty. See +also the rubric to the longer version +of the 64th from the Papyrus of Nu, +infra, <ref target="Pg047">p. 47</ref>.</note> triumphant,</q> and it is there directed +that it shall be recited by one who is ceremonially pure and clean, +<pb n='046'/><anchor id='Pg046'/> +and who hath not touched women, and who hath not eaten +flesh of animals or fish. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter Of Knowledge</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 13).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of knowing the <q>Chapters of coming +forth by day</q> in a single Chapter.</hi> The overseer of the +palace, the chancellor-in-chief, Osiris Nu, triumphant, begotten +of the overseer of the palace, Amen-hetep, triumphant, +saith: +</p> + +<p> +<q>I am Yesterday and To-morrow; and I have the power +to be born a second time. [I am] the divine hidden Soul, +who createth the gods, and who giveth sepulchral meals to the +divine hidden beings [in the Tuat (underworld)], in Amenti, +and in heaven. [I am] the rudder of the east, the possessor +of two divine faces wherein his beams are seen. I am the +lord of those who are raised up, [the lord] who cometh forth +from out of the darkness. [Hail,] ye two divine Hawks who +are perched upon your resting-places, and who hearken unto +the things which are said by him, the thigh [of the sacrifice] +is tied to the neck, and the buttocks [are laid] upon the head +of Amentet. May the Ur-urti goddesses (<hi rend='italic'>i.e.</hi>, Isis and Nephthys) +grant such gifts unto me when my tears start from me +as I look on. <q>I know the abysses</q> is thy name. [I] work +for [you], O ye <foreign rend='italic'>Khu</foreign>s, who are in number [four] millions, +[six] hundred, and 1,000, and 200, and they are [in height] +twelve cubits. [Ye] travel on joining the hands, each to each, +but the sixth [hour], which belongeth at the head of the Tuat +(underworld), is the hour of the overthrow of the Fiend. [I] +have come there in triumph, and [I am] he who is in the hall +(or courtyard) of the Tuat; and the seven(?) come in his manifestations. +The strength which protecteth me is that which +hath my <foreign rend='italic'>Khu</foreign> under its protection, [that is] the blood, +and the cool water, and the slaughterings which abound(?). I open +[a way among] the horns of all those who would do harm +unto me, who keep themselves hidden, who make themselves +adversaries unto me, and those who are upon their bellies. +<pb n='047'/><anchor id='Pg047'/> +The Eye shall not eat (or absorb) the tears of the goddess +Aukert. Hail, goddess Aukert, open thou unto me the enclosed +place, and grant thou unto me pleasant roads whereupon +I may travel. Who art thou, then, who consumest in +the hidden places? I am the Chief in Re-stau, and [I] go +in and come forth in my name of <q>Hehi, the lord of millions +of years [and of] the earth</q>; [I am] the maker of my name. +The pregnant one hath deposited [upon the earth] her load. +The door by the wall is shut fast, and the things of terror are +overturned and thrown down upon the backbone(?) of the +<foreign rend='italic'>Bennu</foreign> bird by the two +<foreign rend='italic'>Samait</foreign> goddesses. To the Mighty +One hath his Eye been given, and his face emitteth light when +[he] illumineth the earth, [my name is his name].<note place='foot'>These words are +added from the Papyrus of Nebseni.</note> I shall +not become corrupt, but I shall come into being in the form +of the Lion-god; the blossoms of Shu shall be in me. I am +he who is never overwhelmed in the waters. Happy, yea +happy, is the funeral couch of the Still-heart; he maketh himself +to alight upon the pool(?), and verily he cometh forth +[therefrom]. I am the lord of my life. I have come to this +[place], and I have come forth from Re-āa-urt the city of +Osiris. Verily the things which are thine are with the +<foreign rend='italic'>Sariu</foreign> +deities. I have clasped the sycamore tree and I have divided(?) +it; I have opened a way for myself [among] the <foreign rend='italic'>Sekhiu</foreign> +gods of the Tuat. I have come to see him that dwelleth in +his divine uræus, face to face and eye to eye, and [I] draw to +myself the winds [which rise] when he cometh forth. My +two eyes(?) are weak in my face, O Lion[-god], Babe, who +dwellest in Utent. Thou art in me and I am in thee; and thy +attributes are my attributes. I am the god of the Inundation +(<foreign rend='italic'>Bāh</foreign>), and <q>Qem-ur-she</q> is my name. My forms are the +forms of the god Khepera, the hair of the earth of Tem, the +hair of the earth of Tem. I have entered in as a man of no +understanding, and I shall come forth in the form of a strong +<foreign rend='italic'>Khu</foreign>, and I shall look upon my form which shall be that of +men and women forever and forever.</q> +</p> + +<p> +<hi rend='smallcaps'>i.<note place='foot'>From the Papyrus of Nu, sheet 13.</note> +[if this chapter be known] by a man he shall come +forth by day, and he shall not be repulsed at any gate +of the tuat (underworld), either in going in or in coming +<pb n='048'/><anchor id='Pg048'/> +out. he shall perform [all] the transformations +which his heart shall desire for him and he shall not +die; behold, the soul of [this] man shall flourish. and +moreover, if [he] know this chapter he shall be victorious +upon earth and in the underworld, and he +shall perform every act of a living human being. now +it is a great protection which [hath been given] by the +god. this chapter was found in the foundations of the +shrine of hennu by the chief mason during the reign +of his majesty the king of the north and of the south, +hesepti, triumphant, who carried [it] away as a mysterious +object which had never [before] been seen or +looked upon. this chapter shall be recited by a man +who is ceremonially clean and pure, who hath not +eaten the flesh of animals or fish, and who hath not +had intercourse with women.</hi> +</p> + +<p> +<hi rend='smallcaps'>ii.<note place='foot'>From Papyrus of Nu, sheet 21.</note> +if this chapter be known [by the deceased] he +shall be victorious both upon earth and in the underworld, +and he shall perform every act of a living human +being. now it is a great protection which [hath +been given] by the god.</hi> +</p> + +<p> +<hi rend='smallcaps'>this chapter was found in the city of khemennu, upon +a block of iron of the south, which had been inlaid +[with letters] of real lapis-lazuli, under the feet of +the god during the reign of his majesty, the king of +the north and of the south, men-kau-ra (mycerinus) triumphant, +by the royal son heru-ta-ta-f,<note place='foot'>He was the son of Cheops, the +builder of the Great Pyramid at Gîzeh.</note> triumphant; +he found it when he was journeying about to make an +inspection of the temples. one nekht(?) was with him +who was diligent in making him to understand(?) it, and +he brought it to the king as a wonderful object when +he saw that it was a thing of great mystery, which had +never [before] been seen or looked upon.</hi> +</p> + +<p> +<hi rend='smallcaps'>this chapter shall be recited by a man who is ceremonially +clean and pure, who hath not eaten the flesh +of animals or fish, and who hath not had intercourse +with women. and behold, thou shalt make a scarab of +green stone, with a rim plated(?) with gold, which +shall be placed in the heart of a man, and it shall +perform for him the <q>opening of the mouth.</q> and thou +shalt anoint it with <foreign rend='italic'>anti</foreign> unguent, and thou shalt recite +over it [these] enchantments:<note place='foot'>Here follows the text of Chapter +of <q>Preserving the Heart,</q> <ref target="Pg025">page 25</ref>.</note></hi> +</p> + +</div> + +<pb n='049'/><anchor id='Pg049'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Gaining Mastery Over Enemies</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 15).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of coming forth by day and of gaining +the mastery over enemies.</hi> The chancellor-in-chief, Nu, +saith: +</p> + +<p> +<q>Rā sitteth in his habitation of millions of years, and he +hath gathered together the company of the gods, with those +divine beings, whose faces are hidden, who dwell in the Temple +of Khepera, who eat the god Bāh, and who drink the drink-offerings +which are brought into the celestial regions of light; +and conversely. Grant that I may take possession of the captives +of Osiris, and never let me have my being among the +fiends of Suti! Hail, let me sit upon his folds in the habitation +of the god User-ba (<hi rend='italic'>i.e.</hi>, he of the strong Soul)! Grant +thou that I may sit upon the throne of Rā, and let me have +possession of my body before the god Seb. Grant thou that +Osiris may come forth triumphant over Suti [and over] the +night-watchers of Suti, and over the night-watchers of the +Crocodile, yea the night-watchers of the Crocodile, whose +faces are hidden and who dwell in the divine Temple of the +King of the North in the apparel of the gods on the sixth +day of the festival, whose snares are like unto everlastingness +and whose cords are like unto eternity. I have seen the god +Abet-ka placing the cord; the child is laid in fetters, and the +rope of the god Ab-ka is drawn tight(?) ... Behold +me. I am born, and I come forth in the form of a living +<foreign rend='italic'>Khu</foreign>, +and the human beings who are upon the earth ascribe praise +[unto me]. Hail, Mer, who doest these things for me, and +who art put an end to by the vigor of Rā, grant thou that I +may see Rā; grant thou that I may come forth against my +enemies; and grant thou that I may be victorious over them +in the presence of the sovereign princes of the great god who +are in the presence of the great god. If, repulsing [me], thou +dost not allow me to come forth against my Enemy and to +be victorious over him before the sovereign princes, then may +Hāpi—who liveth upon law and order—not come forth into +heaven—now he liveth by Maāt—and may Rā—who feedeth +upon fish—not descend into the waters! And then, verily +<pb n='050'/><anchor id='Pg050'/> +shall Rā—who feedeth upon right and order—come forth into +heaven, and then, verily, shall Hāpi—who feedeth upon fish—descend +into the waters; and then, verily, the great day +upon the earth shall not be in its season. I have come against +my Enemy, he hath been given unto me, he hath come to an +end, and I have gotten possession [of him] before the sovereign +princes.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Victory Over Enemies</head> + +<p> +[From Lepsius, <q>Todtenbuch,</q> Bl. 25.] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of coming forth by day and of gaining +the mastery over enemies.</hi> +</p> + +<p> +<q>Hail, [thou] who shinest from the Moon and who sendest +forth light therefrom, thou comest forth among thy multitudes, +and thou goest round about, let me rise,</q> or (as others say), +<q>let me be brought in among the <foreign rend='italic'>Khu</foreign>s, and let the +underworld be opened [unto me]. Behold, I have come forth on this day, +and I have become a <foreign rend='italic'>Khu</foreign> (or a shining being); therefore +shall the <foreign rend='italic'>Khu</foreign>s let me live, and they shall cause my +enemies to be brought to me in a state of misery in the presence of the divine +sovereign princes. The divine <foreign rend='italic'>ka</foreign> (double) of my mother +shall rest in peace because of this, and I shall stand upon my +feet and have a staff of gold,</q> or (as others say), <q>a rod of gold +in my hand, wherewith I shall inflict cuts on the limbs [of +mine enemy] and shall live. The legs of Sothis are stablished, +and I am born in their state of rest.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Coming Forth By Day</head> + +<p> +[From the Papyrus of Amen-em-heb (Naville, op. cit., Bd. I. Bl. 78).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of coming forth by day.</hi> The scribe Māhu +saith: +</p> + +<p> +<q>I have knowledge. I was conceived by the goddess Sekhet, +and the goddess Neith gave birth to me; I am Horus, and +[I have] come forth from the Eye of Horus. I am Uatchit +who came forth from Horus. I am Horus and I fly up and +perch myself upon the forehead of Rā in the bows of his boat +which is in heaven.</q> +</p> + +</div> + +<pb n='051'/><anchor id='Pg051'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Opening The Underworld</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 15).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of opening the underworld.</hi> The overseer +of the palace, the chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>The chamber of those who dwell in Nu is opened, and the +footsteps of those who dwell with the god of Light are set free. +The chamber of Shu is opened, and he cometh forth; and I +shall come forth outside, and I shall advance from my territory(?), +I shall receive ... and I shall lay firm hold +upon the tribute in the House of the Chief of his dead. I shall +advance to my throne which is in the boat of Rā. I shall not +be molested, and I shall not suffer shipwreck from my throne +which is in the boat of Rā, the mighty one. Hail thou that +shinest and givest light from Hent-she!</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Coming Forth By Day</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 7).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of coming forth by day.</hi> The overseer of +the palace, the chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>The doors of heaven are opened for me, the doors of earth +are opened for me, the bars and bolts of Seb are opened for +me, and the first temple hath been unfastened for me by the +god Petra. Behold, I was guarded and watched, [but now] +I am released; behold, his hand had tied cords round me and +his hand had darted upon me in the earth. Re-hent hath been +opened for me and Re-hent hath been unfastened before me, +Re-hent hath been given unto me, and I shall come forth by +day into whatsoever place I please. I have gained the mastery +over my heart; I have gained the mastery over my breast(?); I +have gained the mastery over my two hands; I have gained +the mastery over my two feet; I have gained the mastery over +my mouth; I have gained the mastery over my whole body; +I have gained the mastery over sepulchral offerings; I have +gained the mastery over the waters; I have gained the mastery +over the air; I have gained the mastery over the canal; I have +gained the mastery over the river and over the land; I have +<pb n='052'/><anchor id='Pg052'/> +gained the mastery over the furrows; I have gained the +mastery over the male workers for me; I have gained the +mastery over the female workers for me in the underworld; I +have gained the mastery over [all] the things which were ordered +to be done for me upon the earth, according to the entreaty +which ye spake for me [saying], <q>Behold, let him live +upon the bread of Seb.</q> That which is an abomination unto +me, I shall not eat; [nay] I shall live upon cakes [made] of +white grain, and my ale shall be [made] of the red grain of +Hāpi (<hi rend='italic'>i.e.</hi>, the Nile). In a clean place shall I sit on the ground +beneath the foliage of the date-palm of the goddess Hathor, +who dwelleth in the spacious Disk as it advanceth to Annu +(Heliopolis), having the books of the divine words of the +writings of the god Thoth. I have gained the mastery over my +heart; I have gained the mastery over my heart's place (or +breast); I have gained the mastery over my mouth; I have +gained the mastery over my two hands; I have gained the +mastery over the waters; I have gained the mastery over the +canal; I have gained the mastery over the river; I have gained +the mastery over the furrows; I have gained the mastery over +the men who work for me; I have gained the mastery over the +women who work for me in the underworld; I have gained the +mastery over [all] the things which were ordered to be done +for me upon earth and in the underworld. I shall lift myself +up on my left side, and I shall place myself on my right side; +I shall lift myself up on my right side, and I shall place myself +[on my left side]. I shall sit down, I shall stand up, and I +shall place myself in [the path of] the wind like a guide who is +well prepared.</q> +</p> + +<p> +<hi rend='smallcaps'>if this composition be known [by the deceased] he +shall come forth by day, and he shall be in a position +to journey about over the earth among the living. and +he shall never suffer diminution, never, never.</hi> +</p> + +</div> + +<pb n='053'/><anchor id='Pg053'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Coming Forth By Day</head> + +<p> +[From the Papyrus of Mes-em-neter (Naville, op. cit., Bd. I. Bl. 81).] +</p> + +<p> +<hi rend='smallcaps'>Another Chapter.</hi> +</p> + +<p> +<q>I am the Fire-god, the divine brother of the Fire-god, and +[I am] Osiris the brother of Isis. My divine son, together +with his mother Isis, hath avenged me on mine enemies. My +enemies have wrought every [kind of] evil, therefore their +arms, and hands, and feet, have been fettered by reason of their +wickedness which they have wrought upon me. I am Osiris, +the first-born of the divine womb, the first-born of the gods, +and the heir of my father Osiris-Seb(?). I am Osiris, the lord +of the heads that live, mighty of breast and powerful of back, +with a phallus which goeth to the remotest limits [where] men +and women [live]. I am Sah (Orion) who travelleth over his +domain and who journeyeth along before the stars of heaven, +[which is] the belly of my mother Nut; she conceived me +through her love, and she gave birth to me because it was her +will so to do. I am Anpu (Anubis) on the day of the god Sepa. +I am the Bull at the head of the meadow. I, even I, am Osiris +who imprisoned his father together with his mother on the +day of making the great slaughter; now, [his] father is Seb, +and [his] mother is Nut. I am Horus, the first-born of Rā of +the risings. I am Anpu (Anubis) [on the day of] the god +Sepa. I, even I, am the lord Tem. I am Osiris. Hail, thou +divine first-born, who dost enter and dost speak before the +divine Scribe and Doorkeeper of Osiris, grant that I may +come. I have become a <foreign rend='italic'>khu</foreign>, I have been judged, I have +become a divine being, I have come, and I have avenged mine +own body. I have taken up my seat by the divine birth-chamber +of Osiris, and I have destroyed the sickness and suffering +which were there. I have become mighty, and I have become +a divine being by the side of the birth-chamber of Osiris, I am +brought forth with him, I renew my youth, I renew my youth, +I take possession of my two thighs which are in the place +where is Osiris, and I open the mouth of the gods therewith, +I take my seat by his side, and Thoth cometh forth, and [I +am] strengthened in heart with thousands of cakes upon the +altars of my divine father, and with my beasts, and with my +<pb n='054'/><anchor id='Pg054'/> +cattle, and with my red feathered fowl, and with my oxen, and +with my geese, and with my ducks, for Horus my Chieftain, +and with the offerings which I make to Thoth, and with the +sacrifices which I offer up to An-heri-ertaitsa.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Coming Forth By Day</head> + +<p> +[From the Papyrus of Mes-em-neter (Naville, op. cit., Bd. I. Bl. 82).] +</p> + +<p> +<hi rend='smallcaps'>Another Chapter.</hi> +</p> + +<p> +<q>I have sacrificed unto An-heri-ertaitsa, and I am decreed +to be strengthened in heart, for I have made offerings at the +altars of my divine father Osiris; I rule in Tattu and I lift myself +up over his land. I sniff the wind of the east by its hair; +I lay hold upon the north wind by its hair, I seize and hold +fast to the west wind by its body, and I go round about heaven +on its four sides; I lay hold upon the south wind by its eye, +and I bestow air upon the venerable beings [who are in the +underworld] along with the eating of cakes.</q> +</p> + +<p> +<hi rend='smallcaps'>if this composition be known [by the deceased] upon +earth he shall come forth by day, and he shall have +the faculty of travelling about among the living, and +his name shall never perish.</hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Coming Forth By Day</head> + +<p> +[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 16).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of coming forth by day.</hi> The libationer, +the lord of reverence, Nebseni, saith: +</p> + +<p> +<q>Hail, thou hawk who risest in heaven, thou lord of the goddess +Meh-urt! Strengthen thou me according as thou hast +strengthened thyself, and show thyself upon the earth, O +thou that returnest and withdrawest thyself, and let thy will be +done.</q> +</p> + +<p> +<q>Behold the god of One Face is with me. [I am] the hawk +which is within the shrine; and I open that which is upon the +hangings thereof. Behold Horus, the son of Isis.</q> +</p> + +<p> +<q>[Behold] Horus the son of Isis! Strengthen thou me, +according as thou hast strengthened thyself, and show thyself +<pb n='055'/><anchor id='Pg055'/> +upon earth, O thou that returnest and withdrawest thyself, and +let thy will be done.</q> +</p> + +<p> +<q>Behold, the god of One Face is with me. [I am] the hawk +in the southern heaven, and [I am] Thoth in the northern +heaven; I make peace with the raging fire and I bring Maāt +to him that loveth her.</q> +</p> + +<p> +<q>Behold Thoth, even Thoth! Strengthen thou me according +as thou hast strengthened thyself, and show thyself upon +earth, O thou that returnest and withdrawest thyself, and let +thy will be done.</q> +</p> + +<p> +<q>Behold the god of One Face is with me. I am the Plant +of the region where nothing sprouteth, and the Blossom of +the hidden horizon.</q> +</p> + +<p> +<q>Behold Osiris, yea Osiris! Strengthen thou me according +as thou hast strengthened thyself, and show thyself upon earth, +O thou that returnest and withdrawest thyself, and let thy will +be done.</q> +</p> + +<p> +<q>Behold, the god of One Face is with me. Hail, thou who +[standest] upon thy legs, in thine hour,</q> or (as others say), +<q>Hail, thou who art victorious upon thy legs in thine hour, +thou lord of the two divine +<foreign rend='italic'>Tchafi</foreign>,<note place='foot'><hi rend='italic'>I.e.</hi>, +the souls of Horus and Rā.</note> who livest [in] the two +divine <foreign rend='italic'>Tchafi</foreign>, strengthen thou me according as thou hast +strengthened thyself, and show thyself upon earth, O thou +that returnest and withdrawest thyself, and let thy will be +done.</q> +</p> + +<p> +<q>Behold, the god of One Face is with me. Hail, thou +Nekhen who art in thine egg, thou lord of the goddess Meh-urt, +strengthen thou me according as thou hast strengthened thyself, +and show thyself upon earth, O thou that returnest and +withdrawest thyself, and let thy will be done.</q> +</p> + +<p> +<q>Behold, the god of One Face is with me. The god Sebek +hath stood up within his ground, and the goddess Neith hath +stood up within her plantation, O thou that returnest and withdrawest +thyself, show thyself upon earth and let thy will be +done.</q> +</p> + +<p> +<q>Behold, the god of One Face is with me. Hail, ye seven +beings who make decrees, who support the Scales on the night +of the judgment of the <foreign rend='italic'>Utchat</foreign>, who cut off heads, who +hack necks in pieces, who take possession of hearts by violence and +<pb n='056'/><anchor id='Pg056'/> +rend the places where hearts are fixed, who make slaughterings +in the Lake of Fire, I know you and I know your names, +therefore know ye me even as I know your names. I come +forth to you, therefore come ye forth to me, for ye live in me +and I would live in you. Make ye me to be vigorous by means +of that which is in your hands, that is to say, by the rod of +power which is in your hands. Decree ye for me life by [your] +speech year by year; give me multitudes of years over and +above my years of life, and multitudes of months over and +above my months of life, and multitudes of days over and +above my days of life, and multitudes of nights over and above +my nights of life; and grant that I may come forth and shine +upon my statue; and [grant me] air for my nose, and let my +eyes have the power to see among those divine beings who +dwell in the horizon on the day when evil-doing and wrong +are justly assessed.</q> +</p> + +<p> +<hi rend='smallcaps'>if this chapter be recited for the deceased he shall +be strong upon earth before ra, and he shall have a +comfortable burial (or tomb) with osiris, and it shall +be of great benefit to a man in the underworld. sepulchral +bread shall be given unto him, and he shall come +forth into the presence [of ra] day by day, and every +day, regularly, and continually.<note place='foot'>This Rubric is taken from the Papyrus +of Thenna (see Naville, op. cit., Bd. II. p. 153).</note></hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Coming Forth By Day</head> + +<p> +[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 3).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of coming forth by day and of opening +up a way through the Ammehet.</hi> Behold the scribe Nebseni, +triumphant, who saith: +</p> + +<p> +<q>Homage to you, O ye lords of <foreign rend='italic'>Kas</foreign>, ye who are without +sin and who live for the limitless and infinite æons of time +which make up eternity, I have opened up a way for myself +to you! I have become a <foreign rend='italic'>khu</foreign> in my forms, I have gained +the mastery over my enchantments, and I am decreed to be a +<foreign rend='italic'>khu</foreign>; +therefore deliver ye me from the crocodile [which liveth in] +this country of right and truth. Grant ye to me my mouth +that I may speak therewith, and cause that my sepulchral +<pb n='057'/><anchor id='Pg057'/> +meals be placed in my hands in your presence, for I know you, +and I know your names, and I know also the name of the +mighty god, before whose nose ye set your <foreign rend='italic'>tchefau</foreign> food; +and his name is <q>Tekem.</q> [When] he openeth up his path in the +eastern horizon of heaven, and [when] he fluttereth down in +the western horizon of heaven, may he carry me along with +him and may I be safe and sound! Let not the <foreign rend='italic'>Mesqet</foreign> make +an end of me, let not the Fiend gain the mastery over me, let +me not be turned back at your portals, and let not your doors +be shut in my face, because my cakes are in the city of Pe and +my ale is in the city of Tep. And there, in the celestial mansions +of heaven which my divine father Tem hath stablished, +let my hands lay hold upon the wheat and the barley which +shall be given unto me therein in abundant measure, and may +the son of mine own body make [ready] for me my food +therein. And grant ye unto me therein sepulchral meals, and +incense, and wax, and all the beautiful and pure things +whereon the god liveth, in very deed forever in all the transformations +which it pleaseth me [to perform]; and grant me +the power to float down and to sail up the stream in Sekhet-Aarru +[and may I reach Sekhet-hetep!]. I am the double +Lion-god.</q> +</p> + +<p> +<hi rend='smallcaps'>if this chapter<note place='foot'>From the Papyrus of Ani (Brit. +Mus. No. 10,470, sheet 6).</note> be known [by the deceased] upon +earth, [or if it be done] in writing upon [his] coffin, +he shall come forth by day in all the forms which he +is pleased [to take], and he shall enter in to [his] +place and shall not be driven back. and cakes, and ale, +and joints of meat upon the altar of osiris shall be +given unto him; and he shall enter in peace into sekhet-aarru +to know the decree of him who dwelleth in +tattu; there shall wheat and barley be given unto +him; there shall he flourish as he did upon earth; +and he shall do whatsoever it pleaseth him to do, +even as the company of the gods which is in the underworld, +continually, and regularly, for millions of +times.</hi> +</p> + +</div> + +<pb n='058'/><anchor id='Pg058'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Lifting Up The Feet</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of lifting up the feet and of coming +forth upon the earth.</hi> The chancellor-in-chief, Nu, triumphant, +saith: +</p> + +<p> +<q>Perform thy work, O Seker, perform thy work, O Seker, +O thou [who dwellest in thy house], and who [standest] on +[thy] feet in the underworld! I am the god who sendeth forth +rays of light over the Thigh of heaven, and I come forth to +heaven and I sit myself down by the God of Light (<foreign rend='italic'>Khu</foreign>). +Hail, I have become helpless! Hail, I have become helpless! +but I go forward. I have become helpless, I have become helpless +in the regions of those who plunder in the underworld.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Journeying To Annu</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 13).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of journeying to Annu (Heliopolis) and +of receiving a throne therein.</hi> The chancellor-in-chief, +Nu, triumphant, saith: +</p> + +<p> +<q>I have come forth from the uttermost parts of the earth, +and [I have] received my apparel(?) at the will(?) of the Ape. +I penetrate into the holy habitations of those who are in [their] +shrines (or coffins), I force my way through the habitations +of the god Remren, and I arrive in the habitations of the god +Akhsesef, I travel on through the holy chambers, and I pass +into the Temple of the god Kemken. The Buckle hath been +given unto me, it [hath placed] its hands upon me, it hath +decreed [to my service] its sister Khebent, and its mother +Kehkehet. It placeth me in [the eastern part of heaven +wherein Rā riseth and is exalted every day; and I rise therein +and travel onward, and I become a spiritual body (<foreign rend='italic'>sāh</foreign>) +like the god, and they set me]<note place='foot'>The words in brackets are supplied from +Naville, op. cit., Bd. II. p. 158.</note> on that holy way on which Thoth +journeyeth when he goeth to make peace between the two +Fighting-gods (<hi rend='italic'>i.e.</hi>, Horus and Set). He journeyeth, he journeyeth +to the city of Pe, and he cometh to the city of Tepu.</q> +</p> + +</div> + +<pb n='059'/><anchor id='Pg059'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Transformation</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of a man transforming himself into +whatever form he pleaseth.</hi> The chancellor-in-chief, Nu, +triumphant, saith: +</p> + +<p> +<q>I have come into the House of the King by means of the +mantis (<foreign rend='italic'>abit</foreign>) which led me hither. Homage to thee, O thou +who fliest into heaven, and dost shine upon the son of the +white crown, and dost protect the white crown, let me have +my existence with thee! I have gathered together the great +god[s], I am mighty, I have made my way and I have travelled +along thereon.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Performing Transformations</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of performing the transformation into +a hawk of gold.</hi> The chancellor-in-chief, Nu, triumphant, +saith: +</p> + +<p> +<q>I have risen, I have risen like the mighty hawk [of gold] +that cometh forth from his egg; I fly and I alight like the +hawk which hath a back four cubits wide, and the wings of +which are like unto the mother-of-emerald of the south. I +have come forth from the interior of the <foreign rend='italic'>Sektet</foreign> boat, +and my heart hath been brought unto me from the mountain of the +east. I have alighted upon the <foreign rend='italic'>Atet</foreign> boat, and those who +were dwelling in their companies have been brought unto me, and +they bowed low in paying homage unto me and in saluting +me with cries of joy. I have risen, and I have gathered myself +together like the beautiful hawk of gold, which hath the head +of a <foreign rend='italic'>Bennu</foreign> bird, and Rā entereth in day by day to +hearken unto my words; I have taken my seat among those first-born gods +of Nut. I am stablished, and the divine Sekhet-hetep is before +me, I have eaten therein, I have become a <foreign rend='italic'>khu</foreign> therein, I +have an abundance therein—as much as I desire—the god +Nepra hath given to me my throat, and I have gained the +mastery over that which guardeth (or belongeth to) my head.</q> +</p> + +</div> + +<pb n='060'/><anchor id='Pg060'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Transformation Into A Hawk</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheets 13 and 14).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of making the transformation into a +divine hawk.</hi> The chancellor-in-chief, Nu, triumphant, +saith: +</p> + +<p> +<q>Hail, Great God, come now to Tattu! Make thou smooth +for me the ways and let me go round about [to visit] my +thrones; I have renewed(?) myself, and I have raised myself +up. O grant thou that I may be feared, and make thou me +to be a terror. Let the gods of the underworld be afraid of +me, and may they fight for me in their habitations which are +therein. Let not him that would do me harm draw nigh unto +me, or injure(?) me, in the House of Darkness, that is, he that +clotheth and covereth the feeble one, and whose [name] is +hidden; and let not the gods act likewise toward me. [Hail], +ye gods, who hearken unto [my] speech! Hail, ye rulers, +who are among the followers of Osiris! Be ye therefore +silent, O ye gods, when one god speaketh unto another, for he +hearkeneth unto right and truth; and what I speak unto [him] +do thou also speak for me then, O Osiris. Grant thou that +I may journey round about [according to] that which cometh +forth from thy mouth concerning me, and grant that I may +see thine own Form (or forms), and the dispositions of thy +Souls. Grant thou that I may come forth, and that I may +have power over my legs, and that I may have my existence +there like unto that of Neb-er-tcher who is over [all]. May +the gods of the underworld fear me, and may they fight for +me in their habitations. Grant thou that I may move along +therein together with the divine beings who journey onward, +and may I be stablished upon my resting-place like the Lord +of Life. May I be joined unto Isis the divine lady, and may +she protect me from him that would do an injury unto me; +and let not anyone come to see the divine one naked and helpless. +May I journey on, may I come into the uttermost parts +of heaven. I exchange speech with the god Seb, I make supplication +for divine food from Neb-er-tcher; the gods of the +underworld have fear of me, and they fight for me in their +habitations when they see that thou hast provided me with +<pb n='061'/><anchor id='Pg061'/> +food, both of the fowl of the air and of the fish of the sea. I +am one of those <foreign rend='italic'>Khu</foreign>s who dwell with the divine +<foreign rend='italic'>Khu</foreign>, and I +have made my form like unto his divine Form, when he cometh +forth and maketh himself manifest in Tattu. [I am] a spiritual +body (<foreign rend='italic'>sāh</foreign>) and possess my soul, and will speak unto thee +the things which concern me. O grant thou that I may be feared, +and make thou me to be a terror; let the gods of the underworld +be afraid of me, and may they fight for me in their habitations. +I, even I, am the <foreign rend='italic'>Khu</foreign> who dwelleth with the divine +<foreign rend='italic'>Khu</foreign>, whom the god Tem himself hath created, and who hath +come into being from the blossom (<hi rend='italic'>i.e.</hi>, the eyelashes) of his +eye; he hath made to have existence, and he hath made to be +glorious (<hi rend='italic'>i.e.</hi>, to be <foreign rend='italic'>Khu</foreign>s), and +he hath made mighty thereby those who have their existence along with him. Behold, he +is the only One in Nu, and they sing praises (or do homage) +unto him [when] he cometh forth from the horizon, and the +gods and the <foreign rend='italic'>Khu</foreign>s who have come into being along with him +ascribe [the lordship of] terror unto him.</q> +</p> + +<p> +<q>I am one of those worms(?) which the eye of the Lord, +the only One, hath created. And behold, when as yet Isis +had not given birth to Horus, I had germinated, and had +flourished, and I had become aged, and I had become greater +than those who dwelt with the divine <foreign rend='italic'>Khu</foreign>, and who had +come into being along with him. And I had risen up like the divine +hawk, and Horus made for me a spiritual body containing his +own soul, so that I might take possession of all that belonged +unto Osiris in the underworld. The double Lion-god, the +governor of the things which belong to the Temple of the +<foreign rend='italic'>nemmes</foreign> crown, who dwelleth in his secret abode, saith +[unto me]: <q>Get thee back to the uttermost parts of heaven, for +behold, inasmuch as through thy form of Horus thou hast become +a spiritual body, (<foreign rend='italic'>sāh</foreign>) the +<foreign rend='italic'>nemmes</foreign> crown is not for thee; +but behold, thou hast the power of speech even to the uttermost +parts of heaven.</q> And I, the guardian, took possession +of the things of Horus [which belonged] unto Osiris in the +underworld, and Horus told aloud unto me the things which +his divine father Osiris spake unto him in years [gone by] on +the day of his own burial. I have given unto thee<note place='foot'>Literally, <q>Thou +hast given unto me.</q></note> the <foreign rend='italic'>nemmes</foreign> +crown through the double Lion-god that thou mayest pass +<pb n='062'/><anchor id='Pg062'/> +onward and mayest come to the heavenly path, and that those +who dwell in the uttermost parts of the horizon may see thee, +and that the gods of the underworld may see thee and may +fight for thee in their habitations. And of them is the Auhet.<note place='foot'>The +variants are Aahet At, Aahet Ateh, and one papyrus gives the words, +<q>I am the great god</q>; see Naville, op. cit., Bd. II. p. 167.</note> +The gods, each and all of them, who are the warders of the +shrine of the Lord, the only One, have fallen before my words. +Hail! He that is exalted upon his tomb is on my side, and +he hath bound [upon my head] the <foreign rend='italic'>nemmes</foreign> crown, by the +decree of the double Lion-god on my behalf, and the god Auhet +hath prepared a way for me. I, even I, am exalted in my +tomb, and the double Lion-god hath bound the <foreign rend='italic'>nemmes</foreign> crown +upon my [head], and he hath also given unto me the double +hairy covering of my head. He hath stablished my heart +through his own backbone, he hath stablished my heart +through his own great and exceeding strength, and I shall not +fall through Shu. I make my peace with the beautiful divine +Brother, the lord of the two uræi, adored be he! I, even I, +am he who knoweth the roads through the sky, and the wind +thereof is in my body. The bull which striketh terror [into +men] shall not drive me back, and I shall pass on to the place +where lieth the shipwrecked mariner on the border of the Sekhet-neheh +(<hi rend='italic'>i.e.</hi>, Field of illimitable time), and I shall journey +on to the night and sorrow of the regions of Amenti. O Osiris, +I shall come each day into the House of the double Lion-god, +and I shall come forth therefrom into the House of Isis, the +divine lady. I shall behold sacred things which are hidden, +and I shall be led on to the secret and holy things, even as +they have granted unto me to see the birth of the Great God. +Horus hath made me to be a spiritual body through his soul, +[and I see what is therein. If I speak near the mighty ones +of Shu they repulse my opportunity. I am the guardian and +I] take possession of the things which Horus had from Osiris +in the underworld. I, even I, am Horus who dwelleth in the +divine <foreign rend='italic'>Khu</foreign>. [I] have gained power over his crown, I have +gained power over his radiance, and I have travelled over the +remote, illimitable parts of heaven. Horus is upon his throne, +Horus is upon his royal seat. My face is like unto that of the +divine hawk, my strength is like unto that of the divine hawk, +<pb n='063'/><anchor id='Pg063'/> +and I am one who hath been fully equipped by his divine Lord. +I shall come forth to Tattu, I shall see Osiris, I shall pay +homage to him on the right hand and on the left, I shall pay +homage unto Nut, and she shall look upon me, and the gods +shall look upon me, together with the Eye of Horus who is +without sight(?). They (<hi rend='italic'>i.e.</hi>, the gods) shall make their arms +to come forth unto me. I rise up [as] a divine Power, and +[I] repulse him that would subject me to restraint. They open +unto me the holy paths, they see my form, and they hear that +which I speak. [Down] upon your faces, ye gods of the Tuat +(underworld), who would resist me with your faces and oppose +me with your powers, who lead along the stars which +never rest, and who make the holy paths unto the Hemati +abode [where is] the Lord of the exceedingly mighty and terrible +Soul. Horus hath commanded that ye lift up your faces +so that I may look upon you. I have risen up like the divine +hawk, and Horus hath made for me a spiritual body, through +his own soul, to take possession of that which belongeth to +Osiris in the Tuat (underworld). I have bound up the gods +with divine tresses, and I have travelled on to those who ward +their Chambers, and who were on both sides of me. I have +made my roads and I have journeyed on and have reached +those divine beings who inhabit their secret dwellings, and +who are warders of the Temple of Osiris. I have spoken unto +them with strength, and have made them to know the most +mighty power of him that is provided with two horns [to +fight] against Suti; and I make them to know concerning him +that hath taken possession of the divine food, and who is provided +with the Might of Tem. May the gods of the underworld +[order] a prosperous journey for me! O ye gods who +inhabit your secret dwellings, and who are warders of the Temple +of Osiris, and whose numbers are great and multitudinous, +grant ye that I may come unto you. I have bound up and I +have gathered together the powers of Kesemu-enenet,</q> or +(as others say), <q>Kesemiu-enenet; and I have made holy the +Powers of the paths of those who watch and ward the roads +of the horizon, and who are the guardians of the horizon of +Hemati which is in heaven. I have stablished habitations for +Osiris, I have made the ways holy for him, I have done that +which hath been commanded, I have come forth to Tattu, I +<pb n='064'/><anchor id='Pg064'/> +have seen Osiris, I have spoken unto him concerning the matters +of his first-born son whom he loveth and concerning the +wounding of the heart of Suti, and I have seen the divine one +who is without life. Yea, I have made them to know concerning +the counsels of the gods which Horus carried out +while his father Osiris was not [with him]. Hail, Lord, thou +most mighty and terrible Soul! Verily, I, even I, have come, +look thou upon me, and do thou make me to be exalted. I +have made my way through the Tuat (underworld), and I have +opened up the paths which belong to heaven and also those +which belong to earth, and I have suffered no opposition +therein. Exalted [be thou] upon thy throne, O Osiris! Thou +hast heard fair things, O Osiris! Thy strength is vigorous, +O Osiris. Thy head is fastened unto thee, O Osiris. Thy +brow is stablished, O Osiris. Thy heart is glad, [O Osiris]. +Thy speech(?) is stablished, [O Osiris], and thy princes rejoice. +Thou art stablished like the Bull of Amentet. Thy son +Horus hath risen like the sun upon thy throne, and all life is +with him. Millions of years minister unto him, and millions +of years hold him in fear; the company of the gods are his +servants, and the company of the gods hold him in fear. The +god Tem, the Governor and only One of the gods, hath spoken +[these things], and his word passeth not away. Horus is +both the divine food and the sacrifice. [He] hath passed on(?) +to gather together [the members of] his divine father; Horus +is [his] deliverer, Horus is [his] deliverer. Horus hath +sprung from the water of his divine father and [from his] decay. +He hath become the Governor of Egypt. The gods labor +for him, and they toil for him for millions of years; and he +hath made to live millions of years through his Eye, the only +One of its Lord (or Neb-s), Nebt-er-tcher.</q> +</p> + +</div> + +<pb n='065'/><anchor id='Pg065'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Transformation Into A Governor</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheets 8 and 9).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of being transformed into the Governor +of the sovereign princes.</hi> The chancellor-in-chief, Nu, +triumphant, saith: +</p> + +<p> +<q>I am the god Tem, the maker of heaven, the creator of +things which are, who cometh forth from the earth, who +maketh to come into being the seed which is sown, the lord +of things which shall be, who gave birth to the gods; [I am] +the great god who made himself, the lord of life, who maketh +to flourish the company of the gods. Homage to you, O ye +lords of divine things (or of creation), ye pure beings whose +abodes are hidden! Homage to you, O ye everlasting lords, +whose forms are hidden and whose shrines are hidden in places +which are unknown! Homage to you, O ye gods, who dwell +in the Tenait(?)! Homage to you, O ye gods of the circuit +of the flooded lands of Qebhu! Homage to you, O ye gods +who live in Amentet! Homage to you, O ye company of the +gods who dwell in Nut! Grant ye that I may come unto you, +for I am pure, I am divine, I am a <foreign rend='italic'>khu</foreign>, I am strong, I +am endowed with a soul (or I am mighty), and I have brought unto +you incense, and sweet-smelling gums, and natron; I have +made an end of the spittle which floweth from your mouth +upon me. I have come, and I have made an end of the evil +things which are in your hearts, and I have removed the faults +which ye kept [laid up against me]. I have brought to you +the things which are good, and I make to come into your presence +Right and Truth. I, even I, know you, and I know your +names, and I know your forms, which are unknown, and I +come into being along with you. My coming is like unto that +of the god who eateth men and who liveth upon the gods. I +am mighty with you like the god who is exalted upon his resting-place; +the gods come to me in gladness, and goddesses +make supplication unto me when they see me. I have come +unto you, and I have risen like your two divine daughters. +I have taken my seat in the horizon, and I receive my offerings +upon my tables, and I drink drink-offerings at eventide. My +coming is [received] with shouts of joy, and the divine beings +<pb n='066'/><anchor id='Pg066'/> +who dwell in the horizon ascribe praises unto me, the divine +spiritual body (<foreign rend='italic'>Sāh</foreign>), the lord of divine beings. I am +exalted like the holy god who dwelleth in the Great Temple, and the +gods rejoice when they see me in my beautiful coming forth +from the body of Nut, when my mother Nut giveth birth unto +me.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Transformation Into A God</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 28).] +</p> + +<p> +<hi rend='smallcaps'>[The Chapter of] making the transformation into +the god who giveth light [in] the darkness.</hi> Saith Osiris, +the scribe Ani, triumphant: +</p> + +<p> +<q>I am the girdle of the robe of the god Nu, which shineth +and sheddeth light upon that which belongeth to his breast, +which sendeth forth light into the darkness, which uniteth the +two fighting deities who dwell in my body through the mighty +spell of the words of my mouth, which raiseth up him that +hath fallen—for he who was with him in the valley of Abtu +(Abydos) hath fallen—and I rest. I have remembered him. +I have taken possession of the god Hu in my city, for I found +him therein, and I have led away captive the darkness by my +might. I have rescued the Eye [of the Sun] when it waned +at the coming of the festival of the fifteenth day, and I have +weighed Sut in the celestial houses against the Aged one who +is with him. I have endowed Thoth [with what is needful] +in the Temple of the Moon-god for the coming of the fifteenth +day of the festival. I have taken possession of the +<foreign rend='italic'>Ureret</foreign> +crown; Maāt (<hi rend='italic'>i.e.</hi>, right and truth) is in my body; its mouths +are of turquoise and rock-crystal. My homestead is among +the furrows which are [of the color of] lapis-lazuli. I am +Hem-Nu(?) who sheddeth light in the darkness. I have come +to give light in the darkness, which is made light and bright +[by me]. I have given light in the darkness, and I have overthrown +the destroying crocodiles. I have sung praises unto +those who dwell in the darkness, I have raised up those who +wept, and who had hidden their faces and had sunk down in +wretchedness; and they did not look then upon me. [Hail, +then,] ye beings, I am Hem-Nu(?), and I will not let you +hear concerning the matter. [I] have opened [the way], I +<pb n='067'/><anchor id='Pg067'/> +am Hem-Nu(?), [I] have made light the darkness, I have +come, having made an end of the darkness, which hath become +light indeed.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Transformation Into A Lotus</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 11).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of making the transformation into a +lotus.</hi> The overseer of the palace, the chancellor-in-chief, Nu, +saith: +</p> + +<p> +<q>I am the pure lotus which springeth up from the divine +splendor that belongeth to the nostrils of Rā. I have made +[my way], and I follow on seeking for him who is Horus. I +am the pure one who cometh forth out of the Field.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Transformation Into A Lotus</head> + +<p> +[From the Papyrus of Paqrer (see Naville, op. cit., Bd. I. Bl. 93).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of making the transformation into a +lotus.</hi> Saith Osiris Paqrer: +</p> + +<p> +<q>Hail, thou lotus, thou type of the god Nefer-Temu! I +am the man that knoweth you, and I know your names among +[those of] the gods, the lords of the underworld, and I am one +of you. Grant ye that [I] may see the gods who are the +divine guide in the Tuat (underworld), and grant ye unto me +a place in the underworld near unto the lords of Amentet. +Let me arrive at a habitation in the land of Tchesert, and receive +me, O all ye gods, in the presence of the lords of eternity. +Grant that my soul may come forth whithersoever it pleaseth, +and let it not be driven away from the presence of the great +company of the gods.</q> +</p> + +</div> + +<pb n='068'/><anchor id='Pg068'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Transformation Into Ptah</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheets 9 and 10).] +</p> + +<p> +<hi rend='smallcaps'>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 Annu</hi> (Heliopolis). +The chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>I fly like a hawk, I cackle like the <foreign rend='italic'>smen</foreign> goose, and +I perch upon that abode of the underworld (<foreign rend='italic'>aat</foreign>) on the +festival of the great Being. That which is an abomination unto me, +that which is an abomination unto me, I have not eaten; filth +is an abomination unto me and I have not eaten thereof, and +that which is an abomination unto my <foreign rend='italic'>ka</foreign> hath not entered +into my belly. Let me, then, live upon that which the gods +and the <foreign rend='italic'>Khu</foreign>s decree for me; let me live and let me have +power over cakes; let me eat them before the gods and the +<foreign rend='italic'>Khu</foreign>s +[who have a favor] unto me; let me have power over [these +cakes] and let me eat of them under the [shade of the] leaves +of the palm tree of the goddess Hathor, who is my divine +Lady. Let the offering of the sacrifice, and the offering of +cakes, and vessels of libations be made in Annu; let me clothe +myself in the <foreign rend='italic'>taau</foreign> garment [which I shall receive] from +the hand of the goddess Tait; let me stand up and let me sit down +wheresoever I please. My head is like unto that of Rā, and +[when my members are] gathered together [I am] like unto +Tem; the four [sides of the domain] of Rā, and the width of +the earth four times. I come forth. My tongue is like unto +that of Ptah and my throne is like unto that of the goddess +Hathor, and I make mention of the words of Tem, my father, +with my mouth. He it is who constraineth the handmaid, the +wife of Seb, and before him are bowed [all] heads, and there +is fear of him. Hymns of praise are repeated for [me] by reason +of [my] mighty acts, and I am decreed to be the divine Heir +of Seb, the lord of the earth and to be the protector therein. +The god Seb refresheth me, and he maketh his risings to be +mine. Those who dwell in Annu bow down their heads unto +me, for I am their lord and I am their bull. I am more powerful +than the lord of time, and I shall enjoy the pleasures of love, +and shall gain the mastery over millions of years.</q> +</p> + +</div> + +<pb n='069'/><anchor id='Pg069'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Transformation Into A Bennu Bird</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] +</p> + +<p> +[<hi rend='smallcaps'>The Chapter of making the transformation into a +Bennu bird.</hi>] The chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>I came<note place='foot'>Literally, <q>I flew.</q></note> +into being from unformed matter. I came into +existence like the god Khepera, I have germinated like the +things which germinate (<hi rend='italic'>i.e.</hi>, plants), and I have dressed myself +like the Tortoise.<note place='foot'>I believe that <q>Turtle</q> is the correct +translation.</note> I am [of] the germs of every god. I +am Yesterday of the four [quarters of the world] and of those +seven Uræi which came into existence in Amentet, that is to +say, [Horus, who emitteth light from his divine body. He +is] the god [who] fought against Suti, but the god Thoth +cometh between them through the judgment of him that dwelleth +in Sekhem, and of the Souls who are in Annu, and there is +a stream between them. I have come by day, and I have risen +in the footsteps of the gods. I am the god Khensu, who +driveth back all that oppose him.</q> +</p> + +<p> +<hi rend='smallcaps'>[if] this chapter [be known by the deceased] he shall +come forth pure by day after his death, and he shall +perform whatsoever transformations his heart desireth. +he shall be in the following of un-nefer, and +he shall be satisfied with the food of osiris and with +sepulchral meals. [he] shall see the disk, [he] shall be +in good case upon earth before ra, and he shall be +triumphant before osiris, and no evil thing whatsoever +shall have dominion over him forever and ever.</hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Transformation Into A Heron</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] +</p> + +<p> +[<hi rend='smallcaps'>The Chapter of making the transformation into a +heron.</hi> The chancellor-in-chief, Nu, triumphant, saith:] +</p> + +<p> +<q>[I] have gotten dominion over the beasts that are brought +for sacrifice, with the knives which are [held] at their heads, +and at their hair, and at their ... [Hail], Aged ones +<pb n='070'/><anchor id='Pg070'/> +[hail,] <foreign rend='italic'>Khu</foreign>s, who are provided with the opportunity, +the chancellor-in-chief, the overseer of the palace, Nu, triumphant, is +upon the earth, and what he hath slaughtered is in heaven; +and what he hath slaughtered is in heaven and he is upon the +earth. Behold, I am strong, and I work mighty deeds to the +very heights of heaven. I have made myself pure, and [I] +make the breadth of heaven [a place for] my footsteps [as I +go] into the cities of Aukert; I advance, and I go forward +into the city of Unnu (Hermopolis). I have set the gods upon +their paths, and I have roused up the exalted ones who dwell +in their shrines. Do I not know Nu? Do I not know Tatunen? +Do I not know the beings of the color of fire who +thrust forward their horns? Do I not know [every being +having] incantations unto whose words I listen? I am the +<foreign rend='italic'>Smam</foreign> bull [for slaughter] which is written down in the +books. The gods crying out say: <q>Let your faces be gracious to +him that cometh onward.</q> The light is beyond your knowledge, +and ye cannot fetter it; and times and seasons are in +my body. I do not utter words to the god Hu, [I do not utter +words of] wickedness instead of [words of] right and truth, +and each day right and truth come upon my eyebrows. At +night taketh place the festival of him that is dead, the Aged +One, who is in ward [in] the earth.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of The Living Soul</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of making the transformation into a +living soul, and of not entering into the chamber of +torture</hi>; whosoever knoweth [it] shall not see corruption. +The chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>I am the divine Soul of Rā proceeding from the god Nu; +that divine soul which is God, [I am] the creator of the +divine food, and that which is an abomination unto me is sin +whereon I look not. I proclaim right and truth, and I live +therein. I am the divine food, which is not corrupted in my +name of Soul: I gave birth unto myself together with Nu in +my name of Khepera in whom I come into being day by day. +<pb n='071'/><anchor id='Pg071'/> +I am the lord of light, and that which is an abomination unto +me is death; let me not go into the chamber of torture which +is in the Tuat (underworld). I ascribe honor [unto] Osiris, +and I make to be at peace the heart[s] of those beings who +dwell among the divine things which [I] love. They cause +the fear of me [to abound], and they create awe of me in those +beings who dwell in their divine territories. Behold, I am +exalted upon my standard, and upon my seat, and upon the +throne which is adjudged [to me]. I am the god Nu, and +the workers of iniquity shall not destroy me. I am the firstborn +god of primeval matter, that is to say, the divine Soul, +even the Souls of the gods of everlastingness, and my body is +eternity. My Form is everlastingness, and is the lord of years +and the prince of eternity. [I am] the creator of the darkness +who maketh his habitation in the uttermost parts of the sky, +[which] I love, and I arrive at the confines thereof. I advance +upon my feet, I become master of my vine, I sail over +the sky which formeth the division [betwixt heaven and earth], +[I] destroy the hidden worms that travel nigh unto my footsteps +which are toward the lord of the two hands and arms. +My soul is the Souls of the souls of everlastingness, and my +body is eternity. I am the divine exalted being who is the +lord of the land of Tebu. <q>I am the Boy in the city and the +Young man in the plain</q> is my name; <q>he that never suffereth +corruption</q> is my name. I am the Soul, the creator of the +god Nu who maketh his habitation in the underworld: my +place of incubation is unseen and my egg is not cracked. I +have done away with all my iniquity, and I shall see my divine +Father, the lord of eventide, whose body dwelleth in Annu. +I travel(?) to the god of night(?), who dwelleth with the god +of light, by the western region of the Ibis (<hi rend='italic'>i.e.</hi>, Thoth).</q> +</p> + +</div> + +<pb n='072'/><anchor id='Pg072'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of The Swallow</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of making the transformation into a +swallow.</hi> The chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>I am a swallow, I am a swallow. I am the Scorpion, the +daughter of Rā. Hail, ye gods, whose scent is sweet; hail, ye +gods, whose scent is sweet! [Hail,] Flame, which cometh +forth from the horizon! Hail, thou who art in the city, I have +brought the Warden of his Bight therein. Oh, stretch out +unto me thy hand so that I may be able to pass my days in the +Pool of Double Fire, and let me advance with my message, +for I have come with words to tell. Oh, open [thou] the doors +to me and I will declare the things which have been seen by +me. Horus hath become the divine prince of the Boat of the +Sun, and unto him hath been given the throne of his divine +father Osiris, and Set, that son of Nut, [lieth] under the fetters +which he had made for me. I have made a computation of +what is in the city of Sekhem, I have stretched out both my +hands and arms at the word(?) of Osiris, I have passed on +to judgment, and I have come that [I] may speak; grant that +I may pass on and declare my tidings. I enter in, [I am] +judged, and [I] come forth worthy at the gate of Neb-er-tcher. +I am pure at the great place of the passage of souls, I have +done away with my sins, I have put away mine offences, and +I have destroyed the evil which appertained unto my members +upon earth. Hail, ye divine beings who guard the doors, make +ye for me a way, for, behold, I am like unto you. I have come +forth by day, I have journeyed on on my legs, I have gained +the mastery over my footsteps [before] the God of Light, I +know the hidden ways and the doors of the Sekhet-Aaru, verily +I, even I, have come, I have overthrown mine enemies upon +earth, and yet my perishable body is in the grave!</q> +</p> + +<p> +<hi rend='smallcaps'>if this chapter be known [by the deceased], he shall +come forth by day, he shall not be turned back at any +gate in the underworld, and he shall make his transformation +into a swallow regularly and continually.</hi> +</p> + +</div> + +<pb n='073'/><anchor id='Pg073'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Serpent Sata</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 11).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of making the transformation into the +serpent Sata.</hi> The chancellor-in-chief, Nu, triumphant, +saith: +</p> + +<p> +<q>I am the serpent Sata whose years are many.<note place='foot'>Literally, +<q>dilated with years.</q></note> I die and I +am born again each day. I am the serpent Sata which dwelleth +in the uttermost parts of the earth. I die, and I am born +again, and I renew myself, and I grow young each day.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of The Crocodile</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 11).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of making the transformation into a +crocodile.</hi> The chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>I am the divine crocodile which dwelleth in his terror, I +am the divine crocodile, and I seize [my prey] like a ravening +beast. I am the great and Mighty Fish which is in the city +of Qem-ur. I am the lord to whom bowing and prostrations +[are made] in the city of Sekhem.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Soul And Body</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 17).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of causing the soul to be united to its +body in the underworld.</hi> The Osiris Ani, triumphant, saith: +</p> + +<p> +<q>Hail, thou god Anniu (<hi rend='italic'>i.e.</hi>, Bringer)! Hail, thou god Pehrer +(<hi rend='italic'>i.e.</hi>, Runner), who dwellest in thy hall! [Hail,] great God! +Grant thou that my soul may come unto me from wheresoever +it may be. If [it] would tarry, then let my soul be brought +unto me from wheresoever it may be, for thou shalt find the +Eye of Horus standing by thee like unto those beings who +are like unto Osiris, and who never lie down in death. Let +not the Osiris Ani, triumphant, lie down in death among those +who lie down in Annu, the land wherein souls are joined unto +<pb n='074'/><anchor id='Pg074'/> +their bodies even in thousands. Let me have possession of my +<foreign rend='italic'>ba</foreign> (soul), and of my +<foreign rend='italic'>khu</foreign>, and let me triumph therewith +in every place wheresoever it may be. [Observe these things +which [I] speak, for it hath staves with it];<note place='foot'>Added from the Papyrus +of Nebseni.</note> observe then, O +ye divine guardians of heaven, my soul [wheresoever it may +be].<note place='foot'>Added from the Papyrus of Nebseni.</note> +If it would tarry, do thou make my soul to look upon +my body,<note place='foot'>The Papyrus of Nebseni has, <q>make thou me +to see my soul and my shade.</q></note> for thou shalt find the Eye of Horus standing by +thee like those [beings who are like unto Osiris].</q> +</p> + +<p> +<q>Hail, ye gods, who tow along the boat of the lord of millions +of years, who bring [it] above the underworld and who +make it to travel over Nut, who make souls to enter into [their] +spiritual bodies, whose hands are filled with your ropes and +who clutch your weapons tight, destroy ye the Enemy; thus +shall the boat of the sun be glad and the great God shall set out +on his journey in peace. And behold, grant ye that the soul +of Osiris Ani, triumphant, may come forth before the gods and +that it may be triumphant along with you in the eastern part +of the sky to follow unto the place where it was yesterday; +[and that it may have] peace, peace in Amentet. May it look +upon its material body, may it rest upon its spiritual body; and +may its body neither perish nor suffer corruption forever.</q> +</p> + +<p> +<hi rend='smallcaps'>[these] words are to be said over a soul of gold inlaid +with precious stones and placed on the breast of +osiris.</hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Evil Recollections</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 8).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of driving evil recollections from the +mouth.</hi> The overseer of the palace, the chancellor-in-chief, +Nu, triumphant, the son of the overseer of the palace, the +chancellor-in-chief, Amen-hetep, triumphant, saith: +</p> + +<p> +<q>Hail, thou that cuttest off heads, and slittest brows, thou +being who puttest away the memory of evil things from the +mouth of the <foreign rend='italic'>Khu</foreign>s by means of the incantations which they +have within them, look not upon me with the [same] eyes +with which thou lookest upon them. Go thou round about +<pb n='075'/><anchor id='Pg075'/> +on thy legs, and let thy face be [turned] behind thee so that +thou mayest be able to see the divine slaughterers of the god +Shu who are coming up behind thee to cut off thy head, and +to slit thy brow by reason of the message of violence [sent] +by thy lord, and to see(?) that which thou sayest. Work thou +for me so that the memory of evil things shall dart from my +mouth; let not my head be cut off; let not my brow be slit; +and let not my mouth be shut fast by reason of the incantations +which thou hast within thee, according to that which thou +doest for the <foreign rend='italic'>Khu</foreign>s through the incantations which they +have within themselves. Get thee back and depart at the [sound +of] the two speeches which the goddess Isis uttered when +thou didst come to cast the recollection of evil things into the +mouth of Osiris by the will of Suti his enemy, saying, <q>Let +thy face be toward the privy parts, and look upon that face +which cometh forth from the flame of the Eye of Horus against +thee from within the Eye of Tem,</q> and the calamity of that +night which shall consume thee. And Osiris went back, for +the abomination of thee was in him; and thou didst go back, +for the abomination of him is in thee. I have gone back, for +the abomination of thee is in me; and thou shalt go back, for +the abomination of me is in thee. Thou wouldst come unto +me, but I say that thou shalt not advance to me so that I come +to an end, and [I] say then to the divine slaughterers of the +god Shu, <q>Depart.</q></q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Rescue</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of not letting the soul of Nu, triumphant, +be captive in the underworld.</hi> He saith: +</p> + +<p> +<q>Hail, thou who art exalted! [Hail,] thou who art adored! +O thou mighty one of Souls, thou divine Soul, thou possessor +of terrible power, who dost put the fear of thyself into the gods, +thou who art crowned upon thy throne of majesty, I pray thee +to make a way for the <foreign rend='italic'>ba</foreign> (soul), and for the +<foreign rend='italic'>khu</foreign>, and for the +<foreign rend='italic'>khaibit</foreign> (shade) of the overseer of the palace, +the chancellor-in-chief, +Nu, triumphant [and let him be] provided therewith. +<pb n='076'/><anchor id='Pg076'/> +I am a perfect <foreign rend='italic'>khu</foreign>, and I have made [my] way unto the +place wherein dwell Rā and Hathor.</q> +</p> + +<p> +<hi rend='smallcaps'>if this chapter be known [by the deceased] he shall +be able to transform himself into a <foreign rend='italic'>khu</foreign> provided [with +his soul and with his shade] in the underworld, and +he shall never be held captive at any door in amentet, +in entering in or in coming out.</hi><note place='foot'>This rubric +is taken from the Papyrus of Ani, sheet 17.</note> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Opening The Tomb</head> + +<p> +[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 6).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of opening the tomb to the soul [and] +to the shade of Osiris</hi> the scribe Nebseni, the lord of reverence, +born of the lady of the house Mut-restha, triumphant, +<hi rend='smallcaps'>so that he may come forth by day and have dominion +over his fleet</hi>. [He saith:] +</p> + +<p> +<q>That which was shut fast hath been opened, that is to say, +he that lay down in death [hath been opened]. That which +was open hath been shut to my soul through the command of +the Eye of Horus, which hath strengthened me and which +maketh to stand fast the beauties which are upon the forehead +of Rā, whose strides are long as [he] lifteth up [his] legs [in +journeying]. I have made for myself a way, my members are +mighty and are strong. I am Horus the avenger of his divine +father. I am he who bringeth along his divine father, and +who bringeth along his mother by means of his sceptre(?). +And the way shall be opened unto him who hath gotten dominion +over his feet, and he shall see the Great God in the +Boat of Rā, [when] souls are counted therein at the bows, +and when the years also are counted up. Grant that the Eye +of Horus, which maketh the adornments of light to be firm +upon the forehead of Rā, may deliver my soul for me, and +let there be darkness upon your faces, O ye who would hold +fast Osiris. Oh, keep not captive my soul, Oh, keep not ward +over my shade, but let a way be opened for my soul [and] +for my shade, and let [them] see the Great God in the shrine +on the day of the judgment of souls, and let [them] recite +the utterances of Osiris, whose habitations are hidden, to those +<pb n='077'/><anchor id='Pg077'/> +who guard the members of Osiris, and who keep ward over +the <foreign rend='italic'>Khu</foreign>s, and who hold captive the shades of the dead who +would work evil against me, so that they shall [not] work +evil against me. May a way for thy double (<foreign rend='italic'>ka</foreign>) along with +thee and along with [thy] soul be prepared by those who keep +ward over the members of Osiris, and who hold captive the +shades of the dead. Heaven shall [not] keep thee, the earth +shall [not] hold thee captive, thou shalt not have thy being +with the divine beings who make slaughter, but thou shalt +have dominion over thy legs, and thou shalt advance to thy +body straightway in the earth [and to] those who belong to +the shrine and guard the members of Osiris.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Not Sailing To The East</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of not sailing to the east in the underworld.</hi> +The chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>Hail, phallus of Rā, who departest from thy calamity +[which ariseth] through opposition(?), the cycles have been +without movement for millions of years. I am stronger than +the strong, I am mightier than the mighty. If I sail away or +if I be snatched away to the east through the two horns,</q> or +(as others say), <q>if any evil and abominable thing be done unto +me at the feast of the devils, the phallus of Rā shall be swallowed +up, [along with] the head of Osiris. And behold me, +for I journey along over the fields wherein the gods mow down +those who make reply unto [their words]; now verily the +two horns of the god Khepera shall be thrust aside; and verily +pus shall spring into being in the eye of Tem along with corruption +if I be kept in restraint, or if I have gone toward the +east, or if the feast of devils be made in my presence, or if any +malignant wound be inflicted upon me.</q><note place='foot'>The Papyrus of +Ani contains what are, apparently, two versions of this chapter.</note> +</p> + +</div> + +<pb n='078'/><anchor id='Pg078'/> + + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of The Ink-Pot And Palette</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of praying for an ink-pot and for a +palette.</hi> The chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>Hail, aged god, who dost behold thy divine father and who +art the guardian of the book of Thoth, [behold I have come; +I am endowed with glory, I am endowed with strength, I am +filled with might, and I am supplied with the books of Thoth], +and I have brought [them to enable me] to pass through the +god Aker who dwelleth in Set. I have brought the ink-pot +and the palette as being the objects which are in the hands +of Thoth; hidden is that which is in them. Behold me in the +character of a scribe! I have brought the offal of Osiris, and +I have written thereon. I have made (<hi rend='italic'>i.e.</hi>, copied) the words +of the great and beautiful god each day fairly. O Heru-khuti, +thou didst order me and I have made (<hi rend='italic'>i.e.</hi>, copied) what is +right and true, and I do bring it unto thee each day.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Being Nigh Unto Thoth</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 7).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of being nigh unto Thoth.</hi> The chancellor-in-chief, +Nu, triumphant, saith: +</p> + +<p> +<q>I am he who sendeth forth terror into the powers of rain +and thunder, and I ward off from the great divine lady the +attacks of violence. [I have smitten like the god Shāt (<hi rend='italic'>i.e.</hi>, +the god of slaughter), and I have poured out libations of cool +water like the god Ashu, and I have worked for the great +divine lady [to ward off] the attacks of violence], I have made +to flourish [my] knife along with the knife which is in the +hand of Thoth in the powers of rain and thunder.</q> +</p> + +</div> + +<pb n='079'/><anchor id='Pg079'/> + + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Being Nigh Unto Thoth</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheets 19 and 20).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of being nigh unto Thoth and of giving +glory unto a man in the underworld.</hi> The chancellor-in-chief, +Nu, triumphant, saith: +</p> + +<p> +<q>I am the god Her-ab-maat-f (<hi rend='italic'>i.e.</hi>, <q>he that is within his +eye</q>), and I have come to give right and truth to Rā; I have +made Suti to be at peace with me by means of offerings made +to the god Aker and to the Tesheru deities, and by [making] +reverence unto Seb.</q> +</p> + +<p> +<q>[The following] words are to be recited in the <foreign rend='italic'>Sektet</foreign> +boat: [Hail,] sceptre of Anubis, I have made the four +<foreign rend='italic'>Khu</foreign>s who +are in the train of the lord of the universe to be at peace with +me, and I am the lord of the fields through their decree. I +am the divine father Bāh (<hi rend='italic'>i.e.</hi>, the god of the water-flood), +and I do away with the thirst of him that keepeth ward over +the Lakes. Behold ye me, then, O great gods of majesty +who dwell among the Souls of Annu, for I am lifted up over +you. I am the god Menkh (<hi rend='italic'>i.e.</hi>, Gracious one) who dwelleth +among you. Verily I have cleansed my soul, O great god +of majesty, set not before me the evil obstacles which issue +from thy mouth, and let not destruction come round about +me, or upon me. I have made myself clean in the Lake of +making to be at peace, [and in the Lake of] weighing in the +balance, and I have bathed myself in Netert-utchat, which is +under the holy sycamore tree of heaven. Behold [I am] +bathed, [and I have] triumphed [over] all [mine enemies] +straightway who come forth and rise up against right and +truth. I am right and true in the earth. I, even I, have +spoken(?) with my mouth [which is] the power of the Lord, +the Only one, Rā the mighty, who liveth upon right and truth. +Let not injury be inflicted upon me, [but let me be] clothed +on the day of those who go forward(?) to every [good] thing.</q> +</p> + +</div> + +<pb n='080'/><anchor id='Pg080'/> + + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Bringing A Boat Along In Heaven</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of bringing along a boat in heaven.</hi> The +chancellor-in-chief, triumphant, saith: +</p> + +<p> +<q>Hail to thee, O thou Thigh which dwellest in the northern +heaven in the Great Lake, which art seen and which diest not. +I have stood up over thee when thou didst rise like a god. I +have seen thee, and I have not lain down in death; I have +stood over thee, and I have risen like a god. I have cackled +like a goose, and I have alighted like the hawk by the divine +clouds and by the great dew. I have journeyed from the +earth to heaven. The god Shu hath [made] me to stand up, +the god of Light hath made me to be vigorous by the two +sides of the ladder, and the stars which never rest set [me] +on [my] way and bring [me] away from slaughter. I bring +along with me the things which drive back calamities as I +advance over the passage of the god Pen; thou comest, how +great art thou, O god Pen! I have come from the Pool of +Flame which is in the Sekhet-Sasa (<hi rend='italic'>i.e.</hi>, the Field of Fire). +Thou livest in the Pool of Flame in Sekhet-Sasa, and I live +upon the staff of the holy [god]. Hail, thou god Kaa, who +dost bring those things which are in the boats by the ... +I stand up in the boat and I guide myself [over] the water; +I have stood up in the boat and the god hath guided me. I +have stood up. I have spoken. [I am master of the] crops. +I sail round about as I go forward, and the gates which are +in Sekhem (Letopolis) are opened unto me, and fields are +awarded unto me in the city of Unnu (Hermopolis), and laborers(?) +are given unto me together with those of my own +flesh and bone.</q> +</p> + +</div> + +<pb n='081'/><anchor id='Pg081'/> + + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Bringing The Makhent Boat</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheets 21 and 22).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of bringing along a boat in the underworld.</hi> +The chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>Hail, ye who bring along the boat over the evil back [of +Apepi], grant that I may bring the boat along, and coil up +[its] ropes in peace, in peace. Come, come, hasten, hasten, +for I have come to see my father Osiris, the lord of the +<foreign rend='italic'>ansi</foreign> +garment, who hath gained the mastery with joy of heart. Hail, +lord of the rain-storm, thou Male, thou Sailor! Hail, thou +who dost sail over the evil back of Apep! Hail, thou that dost +bind up heads and dost stablish the bones of the neck when +thou comest forth from the knives. Hail, thou who art in +charge of the hidden boat, who dost fetter Apep, grant that +I may bring along the boat, and that I may coil up the ropes +and that I may sail forth therein. This land is baleful, and +the stars have overbalanced themselves and have fallen upon +their faces therein, and they have not found anything which +will help them to ascend again: their path is blocked by the +tongue of Rā. Antebu [is] the guide of the two lands. Seb +is stablished [through] their rudders. The power which +openeth the Disk. The prince of the red beings, I am brought +along like him that hath suffered shipwreck; grant that my +<foreign rend='italic'>Khu</foreign>, my brother, may come to me, and that [I] may set out +for the place whereof thou knowest.</q> +</p> + +<p> +<q>Tell me my name,</q> saith the wood whereat I would anchor; +<q>Lord of the two lands who dwellest in the Shrine,</q> is +thy name. +</p> + +<p> +<q>Tell me my name,</q> saith the Rudder; <q>Leg of Hāpiu</q> +is thy name. +</p> + +<p> +<q>Tell me my name,</q> saith the Rope; <q>Hair with which +Anpu (Anubis) finisheth the work of my embalment</q> is thy +name. +</p> + +<p> +<q>Tell us our name,</q> say the Oar-rests; <q>Pillars of the underworld</q> +is your name. +</p> + +<p> +<q>Tell me my name,</q> saith the Hold; <q>Akar</q> is thy name. +</p> + +<p> +<q>Tell me my name,</q> saith the Mast; <q>He who bringeth +back the great lady after she hath gone away</q> is thy name. +</p> + +<pb n='082'/><anchor id='Pg082'/> + +<p> +<q>Tell me my name,</q> saith the Lower deck; <q>Standard of +Ap-uat</q> is thy name. +</p> + +<p> +<q>Tell me my name,</q> saith the Upper post; <q>Throat +of Mestha</q> is thy name. +</p> + +<p> +<q>Tell me my name,</q> saith the Sail; <q>Nut</q> is thy name. +</p> + +<p> +<q>Tell us our name,</q> say the Pieces of leather; <q>Ye who are +made from the hide of the Mnevis Bull, which was burned by +Suti,</q> is your name. +</p> + +<p> +<q>Tell us our name,</q> say the Paddles; <q>Fingers of Horus +the first-born</q> is your name. +</p> + +<p> +<q>Tell me my name,</q> saith the <foreign rend='italic'>Mātchabet</foreign>; <q>The +hand of Isis, which wipeth away the blood from the Eye of Horus,</q> +is thy name. +</p> + +<p> +<q>Tell us our names,</q> say the Planks which are in its hulk; +<q>Mesthi, Hāpi, Tuamāutef, Qebh-sennuf, Haqau (<hi rend='italic'>i.e.</hi>, he who +leadeth away captive), Thet-em-āua (<hi rend='italic'>i.e.</hi>, he who seizeth by +violence), Maa-an-tef (<hi rend='italic'>i.e.</hi>, he who seeth what the father +bringeth), and Ari-nef-tchesef (<hi rend='italic'>i.e.</hi>, he who made himself),</q> +are your names. +</p> + +<p> +<q>Tell us our name,</q> say the Bows; <q>He who is at the head +of his nomes</q> is your name. +</p> + +<p> +<q>Tell me my name,</q> saith the Hull; <q>Mert</q> is thy name. +</p> + +<p> +<q>Tell me my name,</q> saith the Rudder; <q>Aqa</q> (<hi rend='italic'>i.e.</hi>, true +one) is thy name, O thou who shinest from the water, hidden +beam(?) is thy name. +</p> + +<p> +<q>Tell me my name,</q> saith the Keel; <q>Thigh (or Leg) of +Isis, which Rā cut off with the knife to bring blood into the +<foreign rend='italic'>Sektet</foreign> boat,</q> is thy name. +</p> + +<p> +<q>Tell me my name,</q> saith the Sailor; <q>Traveller</q> is thy +name. +</p> + +<p> +<q>Tell me my name,</q> saith the Wind by which thou art +borne along; <q>The North Wind which cometh from Tem to +the nostrils of Khenti-Amenti</q><note place='foot'><hi rend='italic'>I.e.</hi>, the +<q>Governor of Amenti,</q> or Osiris.</note> is thy name. +</p> + +<p> +<q>Tell me my name,</q> saith the River, <q>if thou wouldst travel +upon me;</q> <q>Those which can be seen,</q> is thy name. +</p> + +<p> +<q>Tell us our name,</q> say the River-Banks; <q>Destroyer of +the god Au-ā (<hi rend='italic'>i.e.</hi>, he of the specious hand) in the +water-house</q> is thy name. +</p> + +<p> +<q>Tell me my name,</q> saith the Ground, <q>if thou wouldst +<pb n='083'/><anchor id='Pg083'/> +walk upon me;</q> <q>The Nose of heaven which proceedeth +from the god Utu, who dwelleth in the Sekhet-Aaru, and who +cometh forth with rejoicing therefrom,</q> is thy name. +</p> + +<p> +<hi rend='smallcaps'>Then shall be recited before them these words</hi>: +</p> + +<p> +<q>Hail to you, O ye divine beings with splendid <foreign rend='italic'>Ka</foreign>s, ye +divine lords of things, who exist and who live forever, and +[whose] double period of an illimitable number of years is +eternity, I have made a way unto you, grant ye me food and +sepulchral meals for my mouth, [and grant that] I may speak +therewith, and that the goddess Isis [may give me] loaves +and cakes in the presence of the great god. I know the great +god before whose nostrils ye place <foreign rend='italic'>tchefau</foreign> food, and his +name is Thekem; both when he maketh his way from the eastern +horizon of heaven and when he journeyeth into the western +horizon of heaven may his journey be my journey, and his +going forth my going forth. Let me not be destroyed at the +<foreign rend='italic'>Mesqet</foreign> chamber, and let not the devils gain dominion +over my members. I have my cakes in the city of Pe, and I have my +ale in the city of Tepu, and let the offerings [which are given +unto you] be given unto me this day. Let my offerings be +wheat and barley; let my offerings be <foreign rend='italic'>ānti</foreign> unguent and +linen garments; let my offerings be for life, strength, and health: +let my offerings be a coming forth by day in any form whatsoever +in which it may please me to appear in Sekhet-Aarru.</q> +</p> + +<p> +<hi rend='smallcaps'>if this chapter be known [by the deceased] he shall +come forth into sekhet-aarru, and bread, and wine, +and cakes shall be given unto him at the altar of the +great god, and fields, and an estate [sown] with wheat +and barley, which the followers of horus shall reap +for him. and he shall eat of that wheat and barley, +and his limbs shall be nourished therewith, and his +body shall be like unto the bodies of the gods, and +he shall come forth into sekhet-aarru in any form +whatsoever he pleaseth, and he shall appear therein +regularly and continually.</hi> +</p> + +</div> + +<pb n='084'/><anchor id='Pg084'/> + + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Entering The Boat Of Ra</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheets 27 and 28).] +</p> + +<p> +<hi rend='smallcaps'>The Book of making perfect the +<foreign rend='italic'>Khu</foreign> and of causing +him to go forth into the boat of Ra along with those +who are in his following</hi>(?). The overseer of the palace, +the chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>I have brought the divine <foreign rend='italic'>Bennu</foreign> to the east, and +Osiris to the city of Tattu. I have opened the treasure-houses of the +god Hāp, I have made clean the roads of the Disk, and I have +drawn the god Sekeri along upon his sledge. The mighty and +divine Lady hath made me strong at her hour. I have praised +and glorified the Disk, and I have united myself unto the divine +apes who sing at the dawn, and I am a divine Being +among them. I have made myself a counterpart of the goddess +Isis, and her power (<foreign rend='italic'>Khu</foreign>) hath made me strong. I have +tied up the rope, I have driven back Apep, I have made him +to walk backward. Rā hath stretched out to me both his +hands, and his mariners have not repulsed me; my strength is +the strength of the <foreign rend='italic'>Utchat</foreign>, and the strength of the +<foreign rend='italic'>Utchat</foreign> is my +strength. If the overseer of the house, the chancellor-in-chief, +Nu, triumphant, be separated [from the boat of Rā], +then shall he (<hi rend='italic'>i.e.</hi>, Rā) be separated from the Egg and from the +<foreign rend='italic'>Abtu</foreign> fish.</q> +</p> + +<p> +<hi rend='smallcaps'>[this chapter] shall be recited over the design which +hath been drawn above, and it shall be written upon +papyrus which hath not been written upon, with [ink +made of] grains of green <foreign rend='italic'>abut</foreign> mixed with +<foreign rend='italic'>anti</foreign> water, +and the papyrus shall be placed on the breast of the +deceased; it shall not enter in to (<hi rend='italic'>i.e.</hi>, touch) his members. +if this be done for any deceased person he shall +go forth into the boat of ra in the course of the day +every day, and the god thoth shall take account of +him as he cometh forth from and goeth in the course +of the day every day, regularly and continually, [into +the boat of ra] as a perfect <foreign rend='italic'>khu</foreign>. and he shall set up +the <foreign rend='italic'>tet</foreign> and shall stablish the buckle, and shall sail +about with ra into any place he wisheth.</hi> +</p> + +</div> + +<pb n='085'/><anchor id='Pg085'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Protecting The Boat Of Ra</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 27).] +</p> + +<p> +[<hi rend='smallcaps'>The Chapter of protecting the Boat of +Ra.</hi>]<note place='foot'>This title is taken from the Saïte Recension.</note> +</p> + +<p> +<q>O thou that cleavest the water as thou comest forth from +the stream and dost sit upon thy place in thy boat, sit thou +upon thy place in thy boat as thou goest forth to thy station +of yesterday, and do thou join the Osiris, the overseer of the +palace, the chancellor-in-chief, Nu, triumphant, the perfect +<foreign rend='italic'>Khu</foreign>, unto thy mariners, and let thy strength be his +strength. Hail, Rā, in thy name of Rā, if thou dost pass by the eye of +seven cubits, which hath a pupil of three cubits, then verily do +thou strengthen the Osiris, Nu, triumphant, the perfect +<foreign rend='italic'>Khu</foreign>, +[and let him be among] thy mariners, and let thy strength +be his strength. Hail, Rā, in thy name of Rā, if thou dost +pass by those who are overturned in death then verily do thou +make the Osiris, Nu, triumphant, the perfect soul, to stand +up upon his feet, and may thy strength be his strength. Hail, +Rā, in thy name of Rā, if the hidden things of the underworld +are opened unto thee and thou dost gratify(?) the heart of the +cycle of thy gods, then verily do thou grant joy of heart unto +the chancellor-in-chief, Nu, triumphant, and let thy strength +be his strength. Thy members, O Rā, are established by (this) +Chapter(?).</q> +</p> + +<p> +<hi rend='smallcaps'>[this chapter] shall be recited over a bandlet of the +fine linen of kings [upon which] it hath been written +with <foreign rend='italic'>anti</foreign>, which shall be laid upon the neck of the +perfect <foreign rend='italic'>khu</foreign> on the day of the burial. if this amulet +be laid upon his neck he shall do everything which +he desireth to do even like the gods; and he shall +join himself unto the followers of horus; and he +shall be stablished as a star face to face with septet +(sothis); and his corruptible body shall be as a god +along with his kinsfolk forever; and the goddess menqet +shall make plants to germinate upon his body; and +the majesty of the god thoth lovingly shall make the +light to rest upon his corruptible body at will, even +as he did for the majesty of the king of the north +and of the south, the god osiris, triumphant.</hi> +</p> + +</div> + +<pb n='086'/><anchor id='Pg086'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Going Into The Boat Of Ra</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of going into the boat of Ra.</hi> The +chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>Hail, thou Great God who art in thy boat, bring thou me +into thy boat. [I have come forward to thy steps], let me be +the director of thy journeyings and let me be among those +who belong to thee and who are among the stars which never +rest. The things which are an abomination unto thee and +the things which are an abomination unto me I will not eat, +that which is an abomination unto me, that which is an +abomination unto me is filth and I will not eat thereof; but +sepulchral offerings and holy food [will I eat], and I shall +not be overthrown thereby. I will not draw nigh unto filth +with my hands, and I will not walk thereon with my sandals, +because my bread [is made] of white barley, and my ale [is +made] of red barley; and behold, the <foreign rend='italic'>Sektet</foreign> +boat and the <foreign rend='italic'>Atet</foreign> +boat have brought these things and have laid the gifts(?) of +the lands upon the altar of the Souls of Annu. Hymns of +praise be to thee, O Ur-arit-s, as thou travellest through +heaven! Let there be food [for thee], O dweller in the city of +Teni (This), and when the dogs gather together let me not +suffer harm. I myself have come, and I have delivered the god +from the things which have been inflicted upon him, and from +the grievous sickness of the body of the arm, and of the leg. +I have come and I have spit upon the body, I have bound up +the arm, and I have made the leg to walk. [I have] entered +[the boat] and [I] sail round about by the command of Rā.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Knowing The Souls Of The East</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of knowing the Souls of the East.</hi> The +chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>I, even I, know the eastern gate of heaven—know its +southern part is at the Lake of Kharu and its northern part +<pb n='087'/><anchor id='Pg087'/> +is at the canal of the geese—whereout Rā cometh with winds +which make him to advance. I am he who is concerned with +the tackle(?) [which is] in the divine bark, I am the sailor +who ceaseth not in the boat of Rā. I, even I, know the two +sycamores of turquoise between which Rā showeth himself +when he strideth forward over the supports of +Shu<note place='foot'><hi rend='italic'>I.e.</hi>, the four pillars at the south, +north, west, and east of heaven upon which the heavens were believed to +rest.</note> toward +the gate of the lord of the East through which Rā cometh +forth. I, even I, know the Sektet-Aarru of Rā, the walls of +which are of iron. The height of the wheat therein is five +cubits, of the ears thereof two cubits, and of the stalks thereof +three cubits. The barley therein is [in height] seven cubits, +the ears thereof are three cubits, and the stalks thereof are +four cubits. And behold, the <foreign rend='italic'>Khu</foreign>s, each one of whom +therein is nine cubits in height, reap it near the divine Souls of the +East. I, even I, know the divine Souls of the East, that is to +say, Heru-khuti (Harmachis), and the Calf of the goddess +Khera, and the Morning Star<note place='foot'>In the Saïte Recension this chapter +is about twice as long as it is in the Theban Recension.</note> +[daily. A divine city hath been +built for me, I know it, and I know the name thereof; <q>Sekhet-Aarru</q> +is its name].</q><note place='foot'>The words in brackets are from the +Papyrus of Nebseni.</note> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Sekhet-Hetepet</head> + +<p> +[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 17).] +</p> + +<p> +<hi rend='smallcaps'>Here begin the Chapters of Sekhet-Hetepet, and the +Chapters of Coming forth by Day; of going into and of +coming out 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 +<foreign rend='italic'>Khu</foreign> there; of ploughing there; of reaping there; of +eating there; of drinking there; of making love there; +and of doing everything even as a man doeth upon earth.</hi> +Behold the scribe and artist of the Temple of Ptah, Nebseni, +who saith: +</p> + +<p> +<q>Set hath taken possession of Horus, who looked with the +two eyes upon the building(?) round Sekhet-hetep, but I have +unfettered Horus [and taken him from] Set, and Set hath +<pb n='088'/><anchor id='Pg088'/> +opened the ways of the two eyes [which are] in heaven. Set +hath cast(?) his moisture to the winds upon the soul [that +hath] his day (or his eye) and who dwelleth in the city of Mert, +and he hath delivered the interior of the body of Horus from +the gods of Akert. Behold me now, for I make this mighty +boat to travel over the Lake of Hetep, and I brought it away +with might from the palace of Shu; the domain of his stars +groweth young and reneweth its former strength. I have +brought the boat into the lakes thereof so that I may come +forth into the cities thereof, and I have sailed into their divine +city Hetep. And behold, it is because I, even I, am at peace +with his seasons, and with his guidance, and with his territory, +and with the company of the gods who are his first-born. +He maketh the two divine fighters (<hi rend='italic'>i.e.</hi>, Horus and Set) +to be at peace with those who watch over the living ones +whom he hath created in fair form, and he bringeth peace [with +him]; he maketh the two divine fighters to be at peace with +those who watch over them. He cutteth off the hair from the +divine fighters, he driveth away storm from the helpless, and +he keepeth away harm from the <foreign rend='italic'>Khu</foreign>s. Let me gain dominion +within that Field, for I know it, and I have sailed among its +lakes so that I might come into its cities. My mouth is strong; +and I am equipped [with weapons to use] against the <foreign rend='italic'>Khu</foreign>s; +let them not have dominion over me. Let me be rewarded +with thy fields, O thou god Hetep; that which is thy wish, +shalt thou do, O lord of the winds. May I become a <foreign rend='italic'>khu</foreign> +therein, may I eat therein, may I drink therein, may I plough +therein, may I reap therein, may I fight therein, may I make +love therein, may my words be mighty therein, may I never +be in a state of servitude therein, but may I be in authority +therein. Thou hast made strong(?) the mouth and the +throat(?) of the god Hetep; Qetetbu is its(?) name. He is +stablished upon the watery supports(?) of the god Shu, and +is linked unto the pleasant things of Rā. He is the divider +of years, he is hidden of mouth, his mouth is silent, that which +he uttereth is secret, he fulfilleth eternity and taketh possession +of everlastingness of existence as Hetep, the lord Hetep. The +god Horus maketh himself to be strong like unto the Hawk +which is one thousand cubits in length and two thousand +[cubits in width] in life; he hath equipments with him, and +<pb n='089'/><anchor id='Pg089'/> +he journeyeth on and cometh where the seat of his heart +wisheth in the Pools thereof and in the cities thereof. He was +begotten in the birth-chamber of the god of the city, he hath +offerings [made unto him] of the food of the god of the city, +he performeth that which it is meet to do therein, and the +union thereof, in the matter of everything of the birth-chamber +of the divine city. When [he] setteth in life like crystal +he performeth everything therein, and these things are like +unto the things which are done in the Lake of double Fire, +wherein there is none that rejoiceth, and wherein are all manner +of evil things. The god Hetep goeth in, and cometh out, +and goeth backward [in] that Field which gathereth together +all manner of things for the birth-chamber of the god of the +city. When he setteth in life like crystal he performeth all +manner of things therein which are like unto the things which +are done in the Lake of double Fire, wherein there is none +that rejoiceth, and wherein are no evil things whatsoever. +[Let me] live with the god Hetep, clothed and not despoiled +by the lords of the north(?), and may the lords of divine things +bring food unto me; may he make me to go forward and may +I come forth, and may he bring my power to me there, and +may I receive it, and may my equipment be from the god +Hetep. May I gain the mastery over the great and mighty +word which is in my body in this my place, and by it I will +remember and I will forget. Let me go forward on my journey, +and let me plough. I am at peace in the divine city,<note place='foot'>Or, +<q>I am at peace with the god of the city.</q></note> +and I know the waters, cities, nomes, and lakes which are in +Sekhet-hetep. I exist therein, I am strong therein, I become +a <foreign rend='italic'>khu</foreign> therein, I eat therein, I sow seed therein, I +reap the harvest therein, I plough therein, I make love therein, I am at +peace with the god Hetep therein. Behold I scatter seed +therein, I sail about among its Lakes and I come forward to +the cities thereof, O divine Hetep. Behold, my mouth is +equipped with my horns [for teeth], grant me an overflowing +supply of the food whereon the <foreign rend='italic'>ka</foreign>s +and <foreign rend='italic'>khu</foreign>s [live]. I have +passed the judgment of Shu upon him that knoweth him, so +that I may go forth to the cities thereof, and may sail about +among its lakes and may walk about in Sekhet-hetep; and +behold, Rā is in heaven, and behold, the god Hetep is its +<pb n='090'/><anchor id='Pg090'/> +double offering. I have come onward to its land, I have put +on my girdle(?), I have come forth so that the gifts which are +about to be given unto me may be given, I have made gladness +for myself. I have laid hold upon my strength which +the god Hetep hath greatly increased for me. O +Unen-em-hetep,<note place='foot'><hi rend='italic'>I.e.</hi>, <q>Existence in Peace,</q> +the name of the first large section of the Elysian Fields.</note> +I have entered in to thee and my soul followeth after +me, and my divine food is upon both my hands, O Lady of the +two lands,<note place='foot'>The name of a pool in the second +section of the Elysian Fields.</note> who stablishest my word whereby I remember and +forget; I would live without injury, without any injury [being +done] unto me, oh, grant to me, oh, do thou grant to me, +joy of heart. Make thou me to be at peace, bind thou up my +sinews and muscles, and make me to receive the air. O +Un[en]-em-hetep, thou Lady of the winds, I have entered +in to thee and I have opened (<hi rend='italic'>i.e.</hi>, shown) my head. Rā falleth +asleep, but I am awake, and there is the goddess Hast at the +gate of heaven by night. Obstacles have been set before me, +but I have gathered together what he hath emitted. I am +in my city. O Nut-urt,<note place='foot'>The name of a pool in the first section +of the Elysian Fields.</note> I have entered into thee and I have +counted my harvest, and I go forward to Uakh.<note place='foot'>The name +of a pool in the second section of the Elysian Fields.</note> I am the +Bull enveloped in turquoise, the lord of the Field of the Bull, +the lord of the divine speech of the goddess Septet (Sothis) +at her hours. O Uakh, I have entered into thee, I have eaten +my bread, I have gotten the mastery over choice pieces of the +flesh of oxen and of feathered fowl, and the birds of Shu have +been given unto me; I follow after the gods and [I come after] +the divine <foreign rend='italic'>ka</foreign>s. O Tchefet,<note place='foot'>The +name of a district in the third section of the Elysian Fields.</note> I have +entered in to thee. I array myself in apparel, and I gird myself with the +<foreign rend='italic'>sa</foreign> garment of +Rā; now behold, [he is] in heaven, and those who dwell +therein follow Rā, and [I] follow Rā in heaven. O Unen-em-hetep, +lord of the two lands, I have entered in to thee, and +I have plunged into the lakes of Tchesert; behold me, for all +filth hath departed from me. The Great God groweth therein, +and behold, I have found [food therein]; I have snared +feathered fowl and I feed upon the finest [of them]. O +Qenqentet,<note place='foot'>The name of a pool in the first section +of the Elysian Fields.</note> I have entered into thee, and I have seen the +Osiris [my father], and I have gazed upon my mother, and I +<pb n='091'/><anchor id='Pg091'/> +have made love. I have caught the worms and serpents, and +I am delivered. And I know the name of the god who is opposite +to the goddess Tchesert, and who hath straight hair +and is equipped with two horns; he reapeth, and I both plough +and reap. O Hast, I have entered in to thee, I have driven +back those who would come to the turquoise [sky], and I +have followed the winds of the company of the gods. The +Great God hath given my head unto me, and he who hath +bound on me my head is the Mighty one who hath turquoise(?) +eyes, namely, Ari-en-ab-f (<hi rend='italic'>i.e.</hi>, he doeth as he +pleaseth). O Usert,<note place='foot'>The name of a pool in the third +section of the Elysian Fields.</note> I have come into thee at the head of the +house wherein divine food is brought for me. O Smam,<note place='foot'>The name +of a pool in the third section of the Elysian Fields.</note> I +have come into thee. My heart watcheth, my head is equipped +with the white crown, I am led into celestial regions, and I +make to flourish terrestrial objects, and there is joy of heart +for the Bull, and for celestial beings, and for the company of +the gods. I am the god who is the Bull, the lord of the gods, +as he goeth forth from the turquoise [sky]. O divine nome +of wheat and barley, I have come unto thee, I have come forward +to thee and I have taken up that which followeth me, +namely, the best of the libations of the company of the gods. +I have tied up my boat in the celestial lakes, I have lifted up +the post at which to anchor, I have recited the prescribed +words with my voice, and I have ascribed praises unto the gods +who dwell in Sekhet-hetep.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Knowing The Souls Of Pe</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).] +</p> + +<p> +<hi rend='smallcaps'>Another Chapter of knowing the Souls of Pe.</hi> The +overseer of the palace, the chancellor-in-chief, Nu, triumphant, +saith: +</p> + +<p> +<q>[Hail,] Khat, who dwellest in Khat, in Anpet,<note place='foot'>A +name of the city of Mendes, the metropolis of the sixteenth nome of +Lower Egypt.</note> and in the +nome of Khat! [Hail,] ye goddesses of the chase who dwell +in the city of Pe, ye celestial lands(?), ye stars, and ye divine +beings, who give cakes and ale(?), do ye know for what reason +<pb n='092'/><anchor id='Pg092'/> +the city of Pe hath been given unto Horus? I, even I, know +though ye know it not. Behold, Rā gave the city unto him +in return for the injury in his eye, for which cause Rā said to +Horus, <q>Let me see what is coming to pass in thine eye,</q> and +forthwith he looked thereat. Then Rā said to Horus, <q>Look +at that black pig,</q> and he looked, and straightway an injury +was done unto his eye, [namely,] a mighty storm [took place]. +Then said Horus unto Rā, <q>Verily, my eye seems as if it were +an eye upon which Suti had inflicted a blow;</q> [and thus saying] +he ate his heart.<note place='foot'><hi rend='italic'>I.e.</hi>, he +lost his temper and raged.</note> Then said Rā to those gods, <q>Place +ye him in his chamber, and he shall do well.</q> Now the black +pig was Suti who had transformed himself into a black pig, +and he it was who had aimed the blow of fire which was in the +eye of Horus. Then said Rā unto those gods, <q>The pig is +an abominable thing unto Horus; oh, but he shall do well +although the pig is an abomination unto him.</q> Then the company +of the gods, who were among the divine followers of +Horus when he existed in the form of his own child, said, <q>Let +sacrifices be made [to the gods] of his bulls, and of his goats, +and of his pigs.</q> Now the father of Mesthi, Hāpi, Tuamāutef +and Qebhsennuf is Horus, and their mother is Isis. Then said +Horus to Rā, <q>Give me two divine brethren in the city of Pe +and two divine brethren in the city of Nekhen, who [have +sprung] from my body and who shall be with me in the guise +of everlasting judges, then shall the earth blossom and thunder-clouds +and rain be blotted out.</q> And the name of Horus +became <q>Her-uatch-f</q> (<hi rend='italic'>i.e.</hi>, Prince of his emerald stone). I, +even I, know the Souls of Pe, namely, Horus, Mesthi, and +Hāpi.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Knowing The Souls Of Nekhen</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of knowing the Souls of Nekhen.</hi> The +overseer of the palace, the chancellor-in-chief, Nu, triumphant, +saith: +</p> + +<p> +<q>I know the hidden things of the city of Nekhen, that is to +<pb n='093'/><anchor id='Pg093'/> +say, the things which the mother of Horus did for him, and +how she [made her voice to go forth] over the waters, saying, +<q>Speak ye unto me concerning the judgment which is upon +me, [and shew me] the path behind you, and let me discover +[it];</q> and how Rā said, <q>This son of Isis hath perished;</q> and +what the mother of Horus did for him [when] she cried out, +saying, <q>Sebek, the lord of the papyrus swamp, shall be +brought to us.</q> [And Sebek] fished for them and he found +them, and the mother of Horus made them to grow in the +places to which they belonged. Then Sebek, the lord of his +papyrus swamp, said, <q>I went and I found the place where +they had passed with my fingers on the edge of the waters, +and I enclosed them in [my] net: and strong was that net.</q> +And Rā said, <q>So then, there are fish with the god Sebek, and +[he] hath found the hands and arms of Horus for him in the +land of fish;</q> and [that] land became the land of the city +of Remu (<hi rend='italic'>i.e.</hi>, Fish). And Rā said, <q>A land of the pool, a land +of the pool to this net.</q> Then were the hands of Horus +brought to him at the uncovering of his face at the festivals of +the month and half month in the Land of Remu. And Rā +said, <q>I give the city of Nekhen to Horus for the habitation of +his two arms and hands, and his face shall be uncovered before +his two hands and arms in the city of Nekhen; and I give into +his power the slaughtered beings who are in them at the festivals +of the month and half month.</q> Then Horus said, <q>Let +me carry off Tuamāutef and Qebhsennuf, and let them watch +over my body; and if they are allowed to be there, then shall +they be subservient to the god of the city of Nekhen.</q> And +Rā said, <q>It shall be granted unto thee there and in the city, +of Senket (<hi rend='italic'>i.e.</hi>, Sati), and there shall be done for them what +hath been done for those who dwell in the city of Nekhen, +and verily they shall be with thee.</q> And Horus said, <q>They +have been with thee and [now] they shall be with me, and +shall hearken unto the god Suti when he calleth upon the +Souls of Nekhen.</q> Grant to me [that I, even I, may pass on +to the Souls of Nekhen, and that I may unloose the bonds +of Horus]. I, even I, know the Souls of Nekhen, namely, +Horus, Tuamāutef, and Qebhsennuf.</q> +</p> + +</div> + +<pb n='094'/><anchor id='Pg094'/> + + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Knowing The Souls Of Khemennu</head> + +<p> +[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 7).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of knowing the Souls of Khemennu</hi> +(Hermopolis). +</p> + +<p> +<q>The goddess Maāt is carried by the arm at the shining +of the goddess Neith in the city of Mentchat, and at the shining +of the Eye when it is weighed. I am carried over by it +and I know what it bringeth from the city of +Kesi,<note place='foot'><hi rend='italic'>I.e.</hi>, Cusæ, the metropolis of the +fourteenth nome of Upper Egypt.</note> and I will +neither declare it unto men nor tell it unto the gods. I have +come, being the envoy of Rā, to stablish Maāt upon the arm +at the shining of Neith in the city of Mentchat and to adjudge +the eye to him that shall scrutinize it. I have come as a power +through the knowledge of the Souls of Khemennu (Hermopolis) +who love to know what ye love. I know Maāt, which +hath germinated, and hath become strong, and hath been +judged, and I have joy in passing judgment upon the things +which are to be judged. Homage to you, O ye Souls of +Khemennu, I, even I, know the things which are unknown +on the festivals of the month and half month. Rā knoweth +the hidden things of the night, and know ye that it is Thoth +who hath made me to have knowledge. Homage to you, O +ye Souls of Khemennu, since I know you each day.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Coming Forth From Heaven</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of coming forth from Heaven, and of +making a way through the Ammehet, and of knowing +the Souls of Annu (Heliopolis).</hi> The chancellor-in-chief, +Nu, triumphant, saith: +</p> + +<p> +<q>I have passed the day since yesterday among the great +divine beings, and I have come into being along with the +god Khepera. [My] face is uncovered before the Eye, the +only One, and the orbit of the night hath been opened. I +am a divine being among you. I know the Souls of Annu. +<pb n='095'/><anchor id='Pg095'/> +Shall not the god Ur-ma pass over it as [he] journeyeth forward +with vigor? Have I not overcome(?), and have I not +spoken to the gods? Behold, he that is the heir of Annu +hath been destroyed. I, even I, know for what reason was +made the lock of hair of the Man. Rā spake unto the god +Ami-haf, and an injury was done unto his mouth, that is to +say, he was wounded in [that] mouth. And Rā spake unto +the god Ami-haf, saying, <q>O heir of men, receive [thy] harpoon;</q> +and the harpoon-house came into being. Behold, O +god Ami-haf, two divine brethren have come into being, [that +is to say], Senti-Rā came into being, and Setem-ansi-f came +into being. And his hand stayed not, and he made his form +into that of a woman with a lock of hair which became the +divine lock in Annu, and which became the strong and mighty +one in this temple; and it became the strong one of Annu, +and it became the heir of the heir of Ur-maat-f (<hi rend='italic'>i.e.</hi>, the mighty +one of the two eyes), and it became before him the god Urma +of Annu. I know the Souls of Annu, namely, Rā, Shu, and +Tefnut.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Knowing The Souls Of Khemennu</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).] +</p> + +<p> +<hi rend='smallcaps'>Another Chapter of knowing the Souls of Khemennu +(Hermopolis).</hi> The chancellor-in-chief, Nu, triumphant, +saith: +</p> + +<p> +<q>The goddess Neith shineth in Matchat, and the goddess +Maāt is carried by the arm of him who eateth the Eye, and +who is its divine judge, and the Sem priest carrieth me over +upon it. I will not declare it unto men, and I will not tell it +unto the gods; I will not declare it unto men, and I will not +tell it unto the gods. I have entered in being an ignorant +man, and I have seen the hidden things. Homage to you, O +ye gods who dwell in Khemennu, ye know me even as I know +the goddess Neith, and [ye give] to the Eye the growth which +endureth. There is joy [to me] at the judgment of the things +which are to be judged. I, even I, know the Souls of Annu; +they are great at the festival of the month, and are little at +<pb n='096'/><anchor id='Pg096'/> +the festival of the half month. They are Thoth the Hidden +one, and Sa, and Tem.</q> +</p> + +<p> +<hi rend='smallcaps'>if this chapter be known [by the deceased] offal shall +be an abomination unto him, and he shall not drink +filthy water.</hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Receiving Paths</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of receiving paths [whereon to walk] +in Re-stau.</hi> The chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q rend='pre'>The paths which are above me [lead] to Re-stau. I am +he who is girt about with his girdle and who cometh forth from +the [goddess of] the <foreign rend='italic'>Ureret</foreign> crown. I have come, and I +have stablished things in Abtu (Abydos), and I have opened out +paths in Re-stau. The god Osiris hath eased my pains. I am +he who maketh the waters to come into being, and who setteth +his throne [thereon], and who maketh his path through the +funeral valley and through the Great Lake. I have made my +path, and indeed I am [Osiris].</q> +</p> + +<p> +<q>[Osiris was victorious over his enemies, and the Osiris +Nebqet is victorious over his enemies. He hath become as +one of yourselves, [O ye gods], his protector is the Lord of +eternity, he walketh even as ye walk, he standeth even as ye +stand, he sitteth even as ye sit, and he talketh even as ye talk +in the presence of the Great God, the Lord of Amentet.]</q><note place='foot'>The words +in brackets are from the Papyrus of Neb-qet (sheet 3).</note> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Coming Forth From Re-Stau</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of coming forth from Re-stau.</hi> The +chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>I was born in Re-stau, and splendor hath been given unto +me by those who dwell in their spiritual bodies +(<foreign rend='italic'>sāhu</foreign>) in the +habitation where libations are made unto Osiris. The divine +ministers who are in Re-stau shall receive [me] when Osiris +<pb n='097'/><anchor id='Pg097'/> +is led into the twofold funeral region of Osiris; oh, let me be +a divine being whom they shall lead into the twofold funeral +region of Osiris.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Coming Forth From Re-Stau</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of coming forth from Re-stau</hi>.<note place='foot'>A +fuller title of this chapter is, <q>The Chapter of knowing the name of +Osiris, and of going into and of coming forth from Re-stau.</q></note> The +chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>I am the Great God who maketh his light. I have come +to thee, O Osiris, and I offer praise unto thee. [I am] pure +from the issues which are carried away from thee. Thy name +is made in Re-stau, and thy power is in Abtu (Abydos). Thou +art raised up, then, O Osiris, and thou goest round about +through heaven with Rā, and thou lookest upon the generations +of men, O thou One who circlest, thou Rā. Behold, +verily, I have said unto thee, O Osiris, <q>I am the spiritual body +of the God,</q> and I say, <q>Let it come to pass that I shall never +be repulsed before thee, O Osiris.</q></q> +</p> + +<p> +The following is the chapter in a fuller form:<note place='foot'>For the text +see Naville, op. cit., Bd. I. Bl. 130.</note> +</p> + +<p> +<hi rend='smallcaps'>The Chapter of knowing the name of Osiris and of +entering into and of going out from Re-stau</hi> [<hi rend='smallcaps'>in all the +forms wherein he willeth to come forth</hi>].<note place='foot'>The words in brackets +are from the Papyrus of Amen-em-heb. See Naville, +op. cit., Bd. II. p. 267.</note> The scribe +Mes-em-neter, triumphant, saith: +</p> + +<p> +<q>I am the Great Name who maketh his light. I have come +to thee, O Osiris, and I offer praise unto thee. I am pure +from the issues which are carried away from thee. [Thy] +name hath been made in Re-stau when it hath fallen therein. +Homage to thee, O Osiris, in thy strength and in thy power, +thou hast obtained the mastery in Re-stau. Thou art raised +up, O Osiris, in thy might and in thy power, thou art raised +up, O Osiris, and thy might is in Re-stau, and thy power is in +Abtu (Abydos). Thou goest round about through heaven, +and thou sailest before Rā, and thou lookest upon the generations +of men, O thou Being who circlest, thou Rā. Behold, +<pb n='098'/><anchor id='Pg098'/> +verily, I have said unto thee, O Osiris, <q>I am the spiritual body +of the God,</q> and I say, <q>Let it come to pass that I shall never +be repulsed before thee, O Osiris.</q></q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Going About In The Underworld</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of going in after coming forth [from +the underworld].</hi> The overseer of the palace, the chancellor-in-chief, +Nu, triumphant, saith: +</p> + +<p> +<q>Open unto me? Who then art thou? Whither goest +thou? What is thy name? I am one of you, <q>Assembler of +Souls</q> is the name of my boat; <q>Making the hair to stand on +end</q> is the name of the oars; <q>Watchful one</q> is the name of +its bows; <q>Evil is it</q> is the name of the rudder; <q>Steering +straight for the middle</q> is the name of the Mātchabet; so likewise +[the boat] is a type of my sailing onward to the pool. +Let there be given unto me vessels of milk, together with +cakes, and loaves of bread, and cups of drink, and pieces of +meat in the Temple of Anpu,</q> or (as others say), <q>Grant +thou me [these things] wholly. Let it be so done unto me +that I may enter in like a hawk, and that I may come forth +like the <foreign rend='italic'>Bennu</foreign> bird, [and like] the Morning Star. Let me +make [my] path so that [I] may go in peace into the beautiful +Amentet, and let the Lake of Osiris be mine. Let me +make my path, and let me enter in, and let me adore Osiris, +the Lord of life.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Entering Into The Great House</head> + +<p> +From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of entering into the Great House.</hi> The +overseer of the palace, the chancellor-in-chief, Nu, triumphant, +saith: +</p> + +<p> +<q>Homage to thee, O Thoth. I am Thoth, who have +weighed the two divine Fighters (<hi rend='italic'>i.e.</hi>, Horus and Set), I have +destroyed their warfare and I have diminished their wailings. +<pb n='099'/><anchor id='Pg099'/> +I have delivered the <foreign rend='italic'>Atu</foreign> fish in his turning back, and +I have performed that which thou didst order concerning him, and +afterward I lay down within my eye. [I am he who hath +been without opposition. I have come; do thou look upon +me in the Temple of Nem-hra (or Uhem-hra).] I give commands +in the words of the divine aged ones, and, moreover, I +guide for thee the lesser deities.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Entering The Presence</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of going into the presence of the +divine sovereign Princes of Osiris.</hi> The overseer of the +palace, the chancellor-in-chief, Nu, triumphant, saith: +</p> + +<p> +<q>My soul hath built for me a habitation in the city of Tattu; +I sow seed in the city of Pe, and I plough my field with my +laborers(?), and for this reason my palm tree is like Amsu. +That which is an abomination unto me, that which is an +abomination unto me I shall not eat. That which is an abomination +unto me, that which is an abomination unto me is filth. +I shall not eat thereof; by sepulchral meals and food I shall +not be destroyed. [The abominable thing] I shall not take +into my hands, I shall not walk upon it in my sandals, because +my cakes are [made] of white grain, and my ale is +[made] of red grain, and behold, the <foreign rend='italic'>Sektet</foreign> boat and the +<foreign rend='italic'>Mātet</foreign> boat bring them to me, and I eat [thereof] under +the branches of [the trees], the beautiful arms [of which] I know. +Oh, let splendor be prepared for me with the white crown +which is lifted up upon me by the uræi-goddesses. Hail, thou +guardian of the divine doors of the god Sehetep-taui (<hi rend='italic'>i.e.</hi>, <q>he +who maketh the world to be at peace</q>), bring [thou] to me +that of which they make sepulchral meals; grant thou that I +may lift up the branches(?). May the god of light open to me +his arms, and may the company of the gods keep silence while +the denizens of heaven talk with the chancellor-in-chief, Nu, +triumphant. I am the leader of the hearts of the gods which +strengthen me, and I am a mighty one among the divine beings. +If any god or any goddess shall come forth against me he shall +<pb n='100'/><anchor id='Pg100'/> +be judged by the ancestors of the year who live upon hearts +and who make(?) cakes(?) for me, and Osiris shall devour +him at [his] coming forth from Abtu (Abydos). He shall be +judged by the ancestors of Rā, and he shall be judged by +the God of Light who clotheth heaven among the divine +princes. I shall have bread in my mouth at stated seasons, +and I shall enter in before the gods Ahiu. He shall speak +with me, and I shall speak with the followers of the gods. I +shall speak with the Disk and I shall speak with the denizens +of heaven. I shall put the terror of myself into the blackness +of night which is in the goddess Meh-urt, [who is near] him +that dwelleth in might. And behold, I shall be there with +Osiris. My condition of completeness shall be his condition +of completeness among the divine princes. I shall speak unto +him [with] the words of men, and he shall repeat unto me +the words of the gods. A <foreign rend='italic'>khu</foreign> who is equipped [with power] +shall come.<note place='foot'>The Papyrus of Mes-em-neter adds, +<q>bringing right unto thee the divine being who loveth her.</q></note> +I am a <foreign rend='italic'>khu</foreign> who is equipped [with power]; I am +equipped [with the power] of all the <foreign rend='italic'>khu</foreign>s, [being the +form of the <foreign rend='italic'>Sāhu</foreign> (<hi rend='italic'>i.e.</hi>, +spiritual bodies) of Annu, Tattu, Suten-henen, +Abtu, Apu, and Sennu.<note place='foot'><hi rend='italic'>I.e.</hi>, Heliopolis, +Mendes or Busiris, Heracleopolis, Abydos, Panopolis, and +Sennu (a city near Panopolis).</note> The Osiris Auf-ānkh is victorious +over every god and every goddess who are hidden in +Neter-khertet].</q><note place='foot'>The words in brackets are from the +Saïte Recension (see Lepsius, op. cit., Bl. 46).</note> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Introduction To Maati</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 30).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of entering into the Hall of double +Maāti; a hymn of praise to Osiris, the governor of +Amentet.</hi> Osiris, the scribe Ani, triumphant, saith: +</p> + +<p> +<q>I have come, and [I] have drawn nigh to see thy beauties; +my hands [are raised] in adoration of thy name <q>Right and +Truth.</q> I came and I drew nigh unto [the place where] the +acacia-tree groweth not, where the tree thick with leaves existeth +not, and where the ground yieldeth neither herb nor grass. +<pb n='101'/><anchor id='Pg101'/> +Then I entered into the hidden place, and I spake with the god +Set, and my protector(?) advanced to me, and his face was +clothed (or covered), and [he] fell upon the hidden things. +He entered into the Temple of Osiris, and he looked upon the +hidden things which were therein; and the sovereign chiefs of +the pylons [were] in the form of <foreign rend='italic'>khu</foreign>s. And the god Anpu +spake [to those who were on] both sides of him with the speech +of a man [as he] came from Ta-mera;<note place='foot'><hi rend='italic'>I.e.</hi>, the +<q>Land of the inundation,</q> a name of Egypt.</note> he knoweth our paths +and our cities. I make offerings(?), and I smell the odor of +him as if he were one among you, and I say unto him, I am +Osiris, the scribe Ani, triumphant in peace, triumphant! I +have come, and (I) have drawn nigh to see the great gods, +and I feed upon the offerings which are among their food. I +have been to the borders [of the territory of] Ba-neb-Tettet +(<hi rend='italic'>i.e.</hi>, the <q>Soul, the lord of Tattu,</q> or Osiris), and he hath +caused me to come forth like a <foreign rend='italic'>Bennu</foreign> bird, and to utter +words. I have been in the water of the stream, and I have made offerings +of incense. I have guided myself to the <foreign rend='italic'>Shentet</foreign> tree +of the [divine] children. I have been in Abu (or Abu, <hi rend='italic'>i.e.</hi>, +Elephantine[?]) in the Temple of the goddess Satet. I have +submerged the boat of mine enemies [while] I myself have +sailed over the Lake in the <foreign rend='italic'>Neshmet</foreign> boat. I have seen the +<foreign rend='italic'>Sāhu</foreign> (<hi rend='italic'>i.e.</hi>, the spiritual +bodies) [in] the city of Qem-ur. I +have been in the city of Tattu, and I have brought myself to +silence [therein]. I have caused the god to have the mastery +over his two feet. I have been in the Temple of Tep-tu-f (<hi rend='italic'>i.e.</hi>, +<q>he that is on his hill,</q> or Anubis), and I have seen him that is +lord of the divine temple. I have entered into the Temple of +Osiris, and I have arrayed myself in the apparel of him that is +therein. I have entered into Re-stau, and I have seen the +hidden things which are therein. I was shrouded [therein], +but I found a way for myself. I have gone into the city of +An-aarret-f (<hi rend='italic'>i.e.</hi>, the place where nothing groweth), and I covered +my nakedness with the garments which were therein. +There was given unto me the <foreign rend='italic'>ānti</foreign> unguent [such as] women +[use], along with the powder of human beings. Verily Sut(?) +hath spoken unto me the things which concern himself, and I +said, <q>Let thy weighing be in(?) us.</q></q> +</p> + +<pb n='102'/><anchor id='Pg102'/> + +<p> +<q>The Majesty of the god Anpu saith, <q>Knowest thou the +name of this door so as to declare it unto me?</q> And Osiris, +the scribe Ani, triumphant in peace, triumphant! saith, <q>Destroyer +of the god Shu</q> is the name of this door. The Majesty +of the god Anpu saith, <q>Knowest thou the name of the upper +leaf and of the lower leaf?</q> <q>Lord of Maāt upon his two feet</q> +is the name of the upper leaf, and <q>Lord of twofold strength, +the subduer of cattle,</q> [is the name of the lower leaf. The +Majesty of the god Anpu saith], <q>Since thou knowest pass +on, O Osiris the scribe, the teller of the divine offerings of all +the gods of Thebes, Ani, triumphant, the lord of reverence.</q></q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Introduction To Maati</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10477, sheet 22).] +</p> + +<p> +<hi rend='smallcaps'>[The following] shall be said when the overseer of +the palace, the chancellor-in-chief, Nu, triumphant, +cometh forth into the Hall of double Maāti<note place='foot'>In other papyri this +chapter is called: (1) <q>The Chapter of going into +the Hall of double Maāti;</q> (2) <q>The Chapter of [the Hall of] double Maāti +and of knowing what is therein;</q> and (3) <q>The Book of entering into the +Hall of double Maāti.</q> See Naville, op. cit., Bd. II. p. 275.</note> so that +he may be separated from every sin which he hath +done and may behold the faces of the gods.</hi> The Osiris +Nu, triumphant, saith: +</p> + +<p> +<q>Homage to thee, O Great God, thou Lord of Double +Maāti, I have come to thee, O my Lord, and I have brought +myself hither that I may behold thy beauties. I know thee, +and I know thy name, and I know the name[s] of the two and +forty gods who exist with thee in this Hall of double Maāti, +who live as warders of sinners and who feed upon their blood +on the day when the lives of men are taken into account in the +presence of the god Un-nefer; in truth <q>Rekhti-merti-neb-Maāti</q> +(<hi rend='italic'>i.e.</hi>, <q>twin-sisters with two eyes, ladies of double +Maāti</q>) is thy name. In truth I have come to thee, and I +have brought Maāt (<hi rend='italic'>i.e.</hi>, right and truth) to thee, and I have +destroyed wickedness for thee. [I have not done evil to] +mankind. I have not oppressed the members of my family, +I have not wrought evil in the place of right and truth. I +<pb n='103'/><anchor id='Pg103'/> +have had no knowledge of worthless men. I have not wrought +evil. I have not made to be the first [consideration] of each +day that excessive labor should be performed for me. [I +have] not brought forward my name for [exaltation] to +honors. I have not ill-treated servants. [I have not thought +scorn of God.] I have not defrauded the oppressed one of +his property.<note place='foot'>Variant, <q>I have not caused misery, +I have not caused affliction.</q></note> I have not done that which is an abomination +unto the gods. I have not caused harm to be done to the +servant by his chief. I have not caused pain. I have made +no man to suffer hunger. I have made no one to weep. I +have done no murder. I have not given the order for murder +to be done for me. I have not inflicted pain upon mankind. +I have not defrauded the temples of their oblations. I have +not purloined the cakes of the gods. I have not carried off +the cakes offered to the <foreign rend='italic'>khu</foreign>s. I have not committed +fornication. I have not polluted myself [in the holy places of the +god of my city],<note place='foot'>The words in brackets are added +from the Papyrus of Amen-neb (Brit. Mus. No. 9,964). See Naville, op. cit., +Bd. II. p. 282.</note> nor diminished from the bushel. I have +neither added to nor filched away land. I have not encroached +upon the fields [of others]. I have not added to +the weights of the scales [to cheat the seller]. I have not misread +the pointer of the scales [to cheat the buyer]. I have +not carried away the milk from the mouths of children. I +have not driven away the cattle which were upon their pastures. +I have not snared the feathered fowl of the preserves of the +gods. I have not caught fish [with bait made of] fish of their +kind. I have not turned back the water at the time [when it +should flow]. I have not cut a cutting in a canal of running +water. I have not extinguished a fire (or light) when it should +burn. I have not violated the times<note place='foot'>Variant, <q>I have not defrauded the +gods of their chosen meat offerings.</q></note> [of offering] the chosen +meat-offerings. I have not driven off the cattle from the +property of the gods. I have not repulsed God in his manifestations. +I am pure. I am pure. I am pure. I am pure. +My purity is the purity of that great <foreign rend='italic'>Bennu</foreign> which is in +the city of Suten-henen (Heracleopolis), for, behold, I am the nose of +the God of the winds, who maketh all mankind to live on the +day when the Eye (Utchat) of Rā is full in Annu (Heliopolis) +<pb n='104'/><anchor id='Pg104'/> +at the end of the second month<note place='foot'><hi rend='italic'>I.e.</hi>, the month +called by the Copts Mekhir, the sixth month of the Egyptian year.</note> +of the season Pert (<hi rend='italic'>i.e.</hi>, the +season of growing) [in the presence of the divine lord of this +earth].<note place='foot'>These words are added from the +Papyrus of Nebseni.</note> I have seen the Eye of Rā when it was full in Annu, +therefore let not evil befall me in this land and in this Hall of +double Maāti, because I, even I, know the name[s] of these +gods who are therein [and who are the followers of the great +god].</q><note place='foot'>These words are added from the +Papyrus of Ani.</note> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Negative Confession</head> + +<p> +[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 30).] +</p> + +<p> +The scribe Nebseni, triumphant, saith: +</p> + +<p> +1. <q rend='pre'>Hail, thou whose strides are long, who comest forth +from Annu (Heliopolis), I have not done iniquity.</q> +</p> + +<p> +2. <q rend='pre'>Hail, thou who art embraced by flame, who comest forth +from Kher-āba,<note place='foot'>A city near Memphis.</note> +I have not robbed with violence.</q> +</p> + +<p> +3. <q rend='pre'>Hail, thou divine Nose (Fenti), who comest forth from +Khemennu (Hermopolis), I have not done violence [to any +man].</q> +</p> + +<p> +4. <q rend='pre'>Hail, thou who eatest shades, who comest forth from +the place where the Nile riseth,<note place='foot'>The <q>Qerti,</q> or caverns out of +which flowed the Nile, were thought to +be situated between Aswān and Philæ.</note> I have not committed theft.</q> +</p> + +<p> +5. <q rend='pre'>Hail, Neha-hāu,<note place='foot'>Variant, Neha-hra.</note> +who comest forth from Re-stau, I have not slain man or woman.</q> +</p> + +<p> +6. <q rend='pre'>Hail, thou double Lion-god, who comest forth from +heaven, I have not made light the bushel.</q> +</p> + +<p> +7. <q rend='pre'>Hail, thou whose two eyes are like flint,<note place='foot'>Variant, +<q>like fire.</q></note> who comest +forth from Sekhem (Letopolis), I have not acted deceitfully.</q> +</p> + +<p> +8. <q rend='pre'>Hail, thou Flame, who comest forth as [thou] goest +back, I have not purloined the things which belong unto God.</q> +</p> + +<p> +9. <q rend='pre'>Hail, thou Crusher of bones, who comest forth from +Suten-henen (Heracleopolis), I have not uttered falsehood.</q> +</p> + +<p> +10. <q rend='pre'>Hail, thou who makest the flame to wax strong, who +comest forth from Het-ka-Ptah (Memphis), I have not carried +away food.</q> +</p> + +<pb n='105'/><anchor id='Pg105'/> + +<p> +11. <q rend='pre'>Hail, Qerti, (<hi rend='italic'>i.e.</hi>, the two sources of the +Nile), who come forth from Amentet, I have not uttered evil words.</q> +</p> + +<p> +12. <q rend='pre'>Hail, thou whose teeth shine, who comest forth from +Ta-she (<hi rend='italic'>i.e.</hi>, the Fayyûm), I have attacked no man.</q> +</p> + +<p> +13. <q rend='pre'>Hail, thou who dost consume blood, who comest forth +from the house of slaughter, I have not killed the beasts [which +are the property of God].</q> +</p> + +<p> +14. <q rend='pre'>Hail, thou who dost consume the entrails, who comest +forth from the <foreign rend='italic'>mābet</foreign> chamber, I have not acted +deceitfully.</q> +</p> + +<p> +15. <q rend='pre'>Hail, thou god of Right and Truth, who comest forth +from the city of double Maāti, I have not laid waste the lands +which have been ploughed(?).</q> +</p> + +<p> +16. <q rend='pre'>Hail, thou who goest backward, who comest forth +from the city of Bast (Bubastis), I have never pried into +matters [to make mischief].</q> +</p> + +<p> +17. <q rend='pre'>Hail, Aati, who comest forth from Annu (Heliopolis), +I have not set my mouth in motion [against any man].</q> +</p> + +<p> +18. <q rend='pre'>Hail, thou who art doubly evil, who comest forth from +the nome of Ati,<note place='foot'><hi rend='italic'>I.e.</hi>, the ninth nome of Lower +Egypt, the capital of which was Per-Ausar or Busiris.</note> +I have not given way to wrath concerning myself without a cause.</q> +</p> + +<p> +19. <q rend='pre'>Hail, thou serpent Uamemti, who comest forth from +the house of slaughter, I have not defiled the wife of a man.</q> +</p> + +<p> +20. <q rend='pre'>Hail, thou who lookest upon what is brought to him, +who comest forth from the Temple of Amsu, I have not committed +any sin against purity.</q> +</p> + +<p> +21. <q rend='pre'>Hail, Chief of the divine Princes, who comest forth +from the city of Nehatu,<note place='foot'>The <q>City of the Sycamore,</q> a +name of a city of Upper Egypt.</note> I have not struck fear [into any +man].</q> +</p> + +<p> +22. <q rend='pre'>Hail, Khemiu (<hi rend='italic'>i.e.</hi>, Destroyer), who comest +forth from the Lake of Kaui, I have not encroached upon [sacred times +and seasons].</q> +</p> + +<p> +23. <q rend='pre'>Hail, thou who orderest speech, who comest forth +from Urit, I have not been a man of anger.</q> +</p> + +<p> +24. <q rend='pre'>Hail, thou Child, who comest forth from the Lake of +Heq-āt,<note place='foot'>The thirteenth nome of Lower Egypt.</note> +I have not made myself deaf to the words of right and truth.</q> +</p> + +<p> +25. <q rend='pre'>Hail, thou disposer of speech, who comest forth from +the city of Unes,<note place='foot'>The metropolis of the nineteenth +nome of Upper Egypt.</note> I have not stirred up strife.</q> +</p> + +<pb n='106'/><anchor id='Pg106'/> + +<p> +26. <q rend='pre'>Hail, Basti, who comest forth from the Secret city, I +have made [no man] to weep.</q> +</p> + +<p> +27. <q rend='pre'>Hail, thou whose face is [turned] backward, who +comest forth from the Dwelling, I have not committed acts of +impurity, neither have I lain with men.</q> +</p> + +<p> +28. <q rend='pre'>Hail, Leg of fire, who comest forth from Akhekhu, I +have not eaten my heart.</q><note place='foot'><hi rend='italic'>I.e.</hi>, <q>lost my +temper and become angry.</q></note> +</p> + +<p> +29. <q rend='pre'>Hail, Kenemti, who comest forth from [the city of] +Kenemet, I have abused [no man].</q> +</p> + +<p> +30. <q rend='pre'>Hail, thou who bringest thine offering, who comest +forth from the city of Sau (Saïs), I have not acted with +violence.</q> +</p> + +<p> +31. <q rend='pre'>Hail, thou god of faces, who comest forth from the +city of Tchefet, I have not judged hastily.</q> +</p> + +<p> +32. <q rend='pre'>Hail, thou who givest knowledge, who comest forth +from Unth, I have not ... and I have not taken vengeance +upon the god.</q> +</p> + +<p> +33. <q rend='pre'>Hail, thou lord of two horns, who comest forth from +Satiu, I have not multiplied [my] speech overmuch.</q> +</p> + +<p> +34. <q rend='pre'>Hail, Nefer-Tem, who comest forth from Het-ka-Ptah +(Memphis), I have not acted with deceit, and I have not +worked wickedness.</q> +</p> + +<p> +35. <q rend='pre'>Hail, Tem-Sep, who comest forth from Tattu, I have +not uttered curses [on the king].</q> +</p> + +<p> +36. <q rend='pre'>Hail, thou whose heart doth labor, who comest forth +from the city of Tebti, I have not fouled(?) water.</q> +</p> + +<p> +37. <q rend='pre'>Hail, Ahi of the water, who comest forth from Nu, I +have not made haughty my voice.</q> +</p> + +<p> +38. <q rend='pre'>Hail, thou who givest commands to mankind, who +comest forth from [Sau(?)], I have not cursed the god.</q> +</p> + +<p> +39. <q rend='pre'>Hail, Neheb-nefert, who comest forth from the Lake +of Nefer(?), I have not behaved with insolence.</q> +</p> + +<p> +40. <q rend='pre'>Hail, Neheb-kau, who comest forth from [thy] city, I +have not sought for distinctions.</q> +</p> + +<p> +41. <q rend='pre'>Hail, thou whose head is holy, who comest forth from +[thy] habitations, I have not increased my wealth, except with +such things as are [justly] mine own possessions.</q> +</p> + +<p> +42. <q>Hail, thou who bringest thine own arm, who comest +forth from Aukert (underworld), I have not thought scorn of +the god who is in my city.</q> +</p> + +</div> + +<pb n='107'/><anchor id='Pg107'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Address To The Gods Of The Underworld</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 24).] +</p> + +<p> +[<hi rend='smallcaps'>Then shall the heart which is righteous and sinless +say:</hi>]<note place='foot'>These words are added from Brit. Mus. No. 9,905. Other +papyri introduce the address with the words: (1) <q>To +be said when [the deceased] cometh forth victorious from the Hall of double +Maāti;</q> (2) <q>To be said when he cometh forth to the gods of the underworld;</q> +(3) <q>The words which [are to be said] after the Hall of double +Maāati.</q></note> +</p> + +<p> +The overseer of the palace, the chancellor-in-chief, Nu, +triumphant, saith: +</p> + +<p> +<q>Homage to you, O ye gods who dwell in the Hall of +double Maāti, I, even I, know you, and I know your names. Let +me not fall under your knives of slaughter, and bring ye not +forward my wickedness unto the god in whose train ye are; +and let not evil hap come upon me by your means. Oh, declare +ye me right and true in the presence of Neb-er-tcher, +because I have done that which is right and true in Ta-mera +(Egypt). I have not cursed God, and let not evil hap come +upon me through the king who dwelleth in my day. Homage +to you, O ye gods, who dwell in the Hall of double Maāti, +who are without evil in your bodies, and who live upon right +and truth, and who feed yourselves upon right and truth in +the presence of the god Horus, who dwelleth in his divine +Disk: deliver ye me from the god Baba who feedeth upon the +entrails of the mighty ones upon the day of the great judgment. +Oh, grant ye that I may come to you, for I have not +committed faults, I have not sinned, I have not done evil, I have +not borne false witness; therefore let nothing [evil] be done +unto me. I live upon right and truth, and I feed upon right +and truth. I have performed the commandments of men [as +well as] the things whereat are gratified the gods, I have +made the gods to be at peace [with me by doing] that which +is his will. I have given bread to the hungry man, and water +to the thirsty man, and apparel to the naked man, and a boat to +the [shipwrecked] mariner. I have made holy offerings to the +gods, and sepulchral meals to the <foreign rend='italic'>Khu</foreign>s. Be ye then my +deliverers, be ye then my protectors, and make ye not accusation +against me in the presence of [the great god]. I am clean of +<pb n='108'/><anchor id='Pg108'/> +mouth and clean of hands; therefore let it be said unto me by +those who shall behold me, <q>Come in peace; come in peace,</q> for I +have heard that mighty word which the spiritual bodies +(<foreign rend='italic'>sāhu</foreign>)<note place='foot'>The ordinary reading is, +<q>For I have heard the word which was spoken +by the Ass with the Cat.</q></note> +spake unto the Cat in the House of Hapt-re. I have been made +to give evidence before the god Hra-f-ha-f (<hi rend='italic'>i.e.</hi>, he whose face +is behind him), and he hath given a decision [concerning me]. +I have seen the things over which the persea tree spreadeth +[its branches] within Re-stau. I am he who hath offered up +prayers to the gods and who knoweth their persons. I have +come and I have advanced to make the declaration of right and +truth, and to set the balance upon what supporteth it within +the region of Aukert. Hail, thou who art exalted upon thy +standard, thou lord of the <foreign rend='italic'>Atefu</foreign> crown, whose name is +proclaimed as <q>Lord of the winds,</q> deliver thou me from thy +divine messengers who cause dire deeds to happen, and who +cause calamities to come into being, and who are without +coverings for their faces, for I have done that which is right +and true for the Lord of right and truth. I have purified myself +and my breast with libations, and my hinder parts with the +things which make clean, and my inner parts have been in the +Pool of Right and Truth. There is no single member of mine +which lacketh right and truth. I have been purified in the +Pool of the South, and I have rested in the northern city which +is in the Field of the Grasshoppers, wherein the divine sailors +of Rā bathe at the second hour of the night and at the third +hour of the day. And the hearts of the gods are gratified(?) +after they have passed through it, whether it be by night, or +whether it be by day, and they say unto me, <q>Let thyself come +forward.</q> And they say unto me, <q>Who, then, art thou?</q> And +they say unto me, <q>What is thy name?</q> <q>I am he who is +equipped under the flowers [and I am] the dweller in his olive-tree,</q> +is my name. And they say unto me straightway, <q>Pass +thou on</q>; and I passed on by thy city to the north of the olive-tree. +What, then, didst thou see there? The leg and the thigh. +What, then, didst thou say unto them? Let me see rejoicings +in those lands of the Tenkhu.<note place='foot'>A people who dwelt, probably, on +the northeast frontier of Egypt, and who have been by some identified with +the Phœnicians.</note> And what did they give unto +thee? A flame of fire and a tablet (or sceptre) of crystal. +<pb n='109'/><anchor id='Pg109'/> +What, then, didst thou do therewith? I buried them by the +furrow of Mānāat as <q>things for the night.</q> What, then, didst +thou find by the furrow of Mānāat? A sceptre of flint, the name +of which is <q>Giver of winds.</q> What, then, didst thou do to the +flame of fire and the tablet (or sceptre) of crystal after thou +hadst buried them? I uttered words over them in the furrow, +[and I dug them out therefrom];<note place='foot'>These words are added from the +Papyrus of Nebseni.</note> I extinguished the fire, and +I broke the tablet (or sceptre), and I created a pool of water. +<q>Come, then,</q> [they say,] <q>and enter in through the door of +this Hall of double Maāti, for thou knowest us.</q></q> +</p> + +<p> +<q rend='pre'><q>We will not let thee enter in through us,</q> say the bolts +of the door, <q>unless thou tellest [us] our names;</q> <q>Tongue +[of the Balance] of the place of right and truth</q> is your name. +<q>I will not let thee enter in by me,</q> saith the [right] lintel of +the door, <q>unless thou tellest [me] my name;</q> <q>Balance of +the support of right and truth</q> is thy name. <q>I will not let +thee enter in by me,</q> saith the [left] lintel of the door, <q>unless +thou tellest [me] my name;</q> [<q>Balance of] wine</q> is thy name. +<q>I will not let thee pass over me,</q> saith the threshold of this +door, <q>unless thou tellest [me] my name;</q> <q>Ox of the god +Seb</q> is thy name. <q>I will not open unto thee,</q> saith the fastening +of this door, <q>unless thou tellest [me] my name;</q> +<q>Flesh of his mother</q> is thy name. <q>I will not open unto +thee,</q> saith the socket of the fastening of the door, <q>unless +thou tellest me my name;</q> <q>Living eye of the god Sebek, +the lord of Bakhau,</q> is thy name. <q>I will not open unto thee +[and I will not let thee enter in by me,</q> saith the guardian of +the leaf of] this door, <q>unless thou tellest [me] my name;</q> +<q>Elbow of the god Shu when he placeth himself to protect +Osiris</q> is thy name. <q>We will not let thee enter in by us,</q> say +the posts of this door, <q>unless thou tellest us our names;</q> +<q>Children of the uræi-goddesses</q> is your name.<note place='foot'>The Papyrus of Nu +continues: <q><q>I will not open unto thee and I will not let thee pass by me,</q> +saith the Guardian of this door, <q>unless thou tellest [me] my name</q>; <q>Ox of +Seb</q> is thy name.</q> See above, l. 30.</note> <q>Thou +knowest us,</q> [they say,] <q>pass on, therefore, by us.</q></q> +</p> + +<p> +<q><q>I will not let thee tread upon me,</q> saith the floor of the +Hall of double Maāti, <q>because I am silent and I am holy, and +because I do not know the name[s] of thy two feet wherewith +thou wouldst walk upon me; therefore tell them to me.</q> +<pb n='110'/><anchor id='Pg110'/> +<q>Traveller(?) of the god Khas</q> is the name of my right foot, +and <q>Staff of the goddess Hathor</q> is the name of my left foot. +<q>Thou knowest me,</q> [it saith,] <q>pass on therefore over me.</q></q> +</p> + +<p> +<q><q>I will not make mention of thee,</q> saith the guardian of +the door of this Hall of double Maāti, <q>unless thou tellest [me] +my name;</q> <q>Discerner of hearts and searcher of the reins</q> is +thy name. <q>Now will I make mention of thee [to the god]. +But who is the god that dwelleth in his hour? Speak thou it</q> +(<hi rend='italic'>i.e.</hi>, his name). Māau-Taui (<hi rend='italic'>i.e.</hi>, he who +keepeth the record of the two lands) [is his name]. <q>Who then is Māau-Taui?</q> +He is Thoth. <q>Come,</q> saith Thoth. <q>But why hast thou +come?</q> I have come, and I press forward that I may be mentioned. +What now is thy condition? I, even I, am purified +from evil things, and I am protected from the baleful deeds +of those who live in their days; and I am not among them. +<q>Now will I make mention of thee [to the god].</q><note place='foot'>Here the Papyrus +repeats a passage given above.</note> <q>[Tell +me now,] who is he<note place='foot'>The words <q>sema-kua</q> are superfluous.</note> +whose heaven is of fire, whose walls +[are surmounted by] living uræi, and the floor of whose house +is a stream of water? Who is he? I say.</q> It is Osiris. <q>Come +forward, then: verily thou shalt be mentioned [to him]. Thy +cakes [shall come] from the Eye of Rā, and thine ale [shall +come] from the Eye of Rā, and the sepulchral meals [which +shall be brought to thee] upon earth [shall come] from the +Eye of Rā. This hath been decreed for the Osiris the overseer +of the palace, the chancellor-in-chief, Nu, triumphant.</q></q> +</p> + +<p> +<hi rend='smallcaps'>(the making of the representation of what shall happen +in this hall of double maati.) this chapter shall +be said [by the deceased] after he hath been cleansed +and purified, and when he is arrayed in apparel, and +is shod with white leather sandals, and his eyes have +been painted with antimony, and [his body] hath been +anointed with unguent of <foreign rend='italic'>anti</foreign>, and when he offereth +oxen, and feathered fowl, and incense, and cakes, and +ale, and garden herbs. and, behold, thou shalt draw +a representation of this in color upon a new tile +moulded from earth upon which neither a pig nor +other animals have trodden. and if [thou] doest this +book upon it [in writing, the deceased] shall flourish, +and his children shall flourish, and [his name] shall +never fall into oblivion, and he shall be as one who +filleth (<hi rend='italic'>i.e.</hi>, satisfieth) the heart of the king and of +<pb n='111'/><anchor id='Pg111'/> +his princes, and bread, and cakes, and sweetmeats, and +wine, and pieces of flesh shall be given unto him upon +the altar of the great god; and he shall not be turned +back at any door in amentet, and he shall be brought +in along with the kings of upper and lower egypt, and +he shall be in the train of osiris<note place='foot'>After <q>Osiris</q> a Paris papyrus +adds, <q>He shall come forth in whatsoever form he is pleased to appear as a +living soul forever and ever.</q></note> continually and +regularly forever.</hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of The Hour Apes<note place='foot'>This chapter has no title either in +the Theban or in the Saïte Recension.</note></head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 24).] +</p> + +<p> +The overseer of the palace, the chancellor-in-chief, Nu, triumphant, +the son of the overseer of the palace, the chancellor-in-chief, +Amen-hetep, triumphant, saith: +</p> + +<p> +<q>Hail, ye four apes who sit in the bows of the boat of Rā, +who convey right and truth to Neb-er-tcher, who sit in judgment +on my misery and on my strength, who make the gods +to rest contented by means of the flame of your mouths, who +offer holy offerings to the gods and sepulchral meals to the +<foreign rend='italic'>khu</foreign>s, who live upon right and truth, and who feed upon +right and truth of heart, who are without deceit and fraud, and to +whom wickedness is an abomination, do ye away with my +evil deeds, and put ye away my sin [which deserved stripes +upon earth, and destroy ye any evil whatsoever that belongeth +unto me],<note place='foot'>The words in brackets are added +from Brit. Mus. No. 9,913.</note> and let there be no obstacle whatsoever on my part +toward you. Oh, grant ye that I may make my way through +the underworld (<foreign rend='italic'>ammehet</foreign>), let me enter into Re-stau, +let me pass through the hidden pylons of Amentet. Oh, grant that +there may be given to me cakes, and ale, and sweetmeats(?), +even as [they are given] to the living <foreign rend='italic'>khu</foreign>s, and grant +that I may enter in and come forth from Re-stau.</q> +</p> + +<p> +<q>[The four apes make answer, saying], <q>Come, then, for +we have done away with thy wickedness, and we have put +away thy sin, along with the [sin deserving of] stripes which +thou [didst commit] upon earth, and we have destroyed [all] +the evil which belonged to thee upon the earth. Enter, therefore, +into Re-stau, and pass thou through the hidden pylons +<pb n='112'/><anchor id='Pg112'/> +of Amentet, and there shall be given unto thee cakes, and +ale, and sweetmeats(?), and thou shalt come forth and thou +shalt enter in at thy desire, even as do those <foreign rend='italic'>khu</foreign>s who +are favored [of the god], and thou shalt be proclaimed (or called) +each day in the horizon.</q></q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of The Praise Of The Gods</head> + +<p> +[From the Tomb of Rameses IV (see Naville, op. cit., Bd. I. Bl. 141; +Lefébure, <q>Tombeau de Ramsès IV,</q> Plate 13).] +</p> + +<p> +<hi rend='smallcaps'>The Book of the praise of the gods of the +Qerti<note place='foot'><hi rend='italic'>I.e.</hi>, districts or divisions of the +underworld.</note> +which a man shall recite when he cometh forth before +them to enter in to see the god in the Great Temple of +the underworld.</hi> And he shall say: +</p> + +<p> +<q>Homage to you, O ye gods of the <foreign rend='italic'>Qerti</foreign>, ye divine +dwellers in Amentet! Homage to you, O ye guardians of the doors +of the underworld, who keep ward over the god, who bear +and proclaim [the names of those who come] into the presence +of the god Osiris, and who hold yourselves ready, and +who praise [him], and who destroy the Enemies of Rā. Oh, +send ye forth your light and scatter ye the darkness [which +is about] you, and behold ye the holy and divine Mighty One, +O ye who live even as he liveth, and call ye upon him +that dwelleth within his divine Disk. Lead ye the King of +the North and of the South, (Usr-Maāt-Rā-setep-en-Amen), +the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt), +through your doors, may his divine soul enter into your hidden +places, [for] he is one among you, and he hath shot forth +calamities upon the serpent fiend Apep, and he hath beaten +down the obstacles [which Apep set up] in Amentet. Thy +word hath prevailed mightily over thine enemies, O great +God, who livest in thy divine Disk; thy word hath prevailed +mightily over thine enemies, O Osiris, Governor of Amentet; +thy word hath prevailed mightily over thine enemies in heaven +and in earth, O thou King of the North and of the South, +(Usr-Maāt-Rā-setep-en-Amen), the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt), +and over the sovereign +princes of every god and of every goddess, O Osiris, Governor +<pb n='113'/><anchor id='Pg113'/> +of Amentet; he hath uttered words in the presence [of +the god in] the valley of the dead, and he hath gained the +mastery over the mighty sovereign princes. Hail, ye doorkeepers(?), +hail, ye doorkeepers, who guard your gates, who +punish souls, who devour the bodies of the dead, who advance +over them at their examination in the places of destruction, +who give right and truth to the soul and to the divine +<foreign rend='italic'>khu</foreign>, +the beneficent one, the mighty one, whose throne is holy in +Akert, who is endowed with soul like Rā and who is praised +like Osiris, lead ye along the King of the North and of the +South, (Usr-Maāt-Rā-setep-en-Amen), the son of the Sun, +(Rā-meses-meri-Amen-Rā-heq-Maāt), unbolt ye for him the +doors, and open [ye] the place of his <foreign rend='italic'>Qerti</foreign> for him. +Behold, make ye his word to triumph over his enemies, and indeed let +meat-offerings and drink-offerings be made unto him by the +god of the double door, and let him put on the <foreign rend='italic'>nemmes</foreign> +crown of him that dwelleth in the great and hidden shrine. Behold +the image of Heru-khuti (Harmachis), who is doubly true, +and who is the divine Soul and the divine and perfect Khu; +he hath prevailed with his hands. The two great and mighty +gods cry out to the King of the North and South (Usr-Maāt-Rā-setep-en-Amen), +the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt), +they rejoice with him, they sing praises +to him [and clap] their hands, they accord him their protection, +and he liveth. The King of the North and South +(Usr-Maāt-Rā-setep-en-Amen), the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt), +riseth like a living soul in +heaven. He hath been commanded to make his transformations, +he hath made himself victorious before the divine sovereign +chiefs, and he hath made his way through the gates +of heaven, and of earth, and of the underworld, even as hath +Rā. The King of the North and South, (Usr-Maāt-Rā-setep-en-Amen), +the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt), +saith, <q>Open unto me the gate[s] of heaven, and +of earth, and of the underworld, for I am the divine soul of +Osiris and I rest in him, and let me pass through their halls. +Let [the gods] sing praises unto me [when] they see me; let +me enter and let favor be shown unto me; let me come forth +and let me be beloved; and let me go forward, for no defect +or failure hath been found clinging unto me.</q></q> +</p> + +</div> + +<pb n='114'/><anchor id='Pg114'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Adoration Of The Gods Of The Qerti</head> + +<p> +[From the Papyrus of Ptah-mes (Naville, op. cit., Bd. I. Bl. 142).] +</p> + +<p> +<hi rend='smallcaps'>A Chapter to be recited on coming before the divine +sovereign chiefs of Osiris to offer praise unto the gods +who are the guides of the underworld.</hi> Osiris, the chief +scribe and draughtsman, Ptah-mes, triumphant, saith: +</p> + +<p> +<q>Homage to you, O ye gods who dwell in the <foreign rend='italic'>Qerti</foreign>, ye +gods who dwell in Amentet, who keep ward over the gates +of the underworld and are the guardians [thereof], who bear +and proclaim [the names of those who come] into the presence +of Osiris, who praise him and who destroy the enemies +of Rā. Oh, send forth your light and scatter ye the darkness +[which is about] you, and look upon the face of Osiris, O ye +who live even as he liveth, and praise [ye] him that dwelleth +in his Disk, and lead [ye] me away from your calamities. Let +me come forth and let me enter in through your secret places, +for I am a mighty prince among you, for I have done away +with evil there, and I have beaten down the obstacles(?) +[which have been set up] in Amentet. Thou hast been victorious +over thine enemies, O thou that dwellest in thy Disk; +thou hast been victorious over thine enemies, O Thoth, who +producest(?) statutes; thou hast been victorious over thine +enemies, O Osiris, the chief scribe and draughtsman, Ptah-mes, +triumphant; thou hast been triumphant over thine +enemies, O Osiris, thou Governor of Amentet, in heaven and +upon earth in the presence of the divine sovereign chiefs of +every god and of every goddess; and the food(?) of Osiris, +the Governor of Amentet, is in the presence of the god whose +name is hidden before the great divine sovereign chiefs. Hail +ye guardians of the doors, ye [gods] who keep ward over +their habitations(?), who keep the reckoning and who commit +[souls] to destruction, who grant right and truth to the +divine soul which is stablished, who are without evil in the +abode of Akert, who are endowed with soul even as is Rā, and +who are ... as is Osiris, guide ye Osiris the chief +scribe, the draughtsman, Ptah-mes, triumphant, open ye unto +him the gates of the underworld, and the uppermost part of +his estate and his <foreign rend='italic'>Qert</foreign>. Behold, make [ye him] to be +victorious +<pb n='115'/><anchor id='Pg115'/> +over his enemies, provide [ye him] with the offerings +of the god of the underworld, make noble the divine being +who dwelleth in the <foreign rend='italic'>nemmes</foreign> crown, the lord of the +knowledge of Akert. Behold, stablish ... this soul in right and +truth, [and let it become] a perfect soul that hath gained the +mastery with its two hands. The great and mighty gods cry +out, <q>He hath gotten the victory,</q> and they rejoice in him, +and they ascribe praise unto him with their hands, and they +turn unto him their faces. The living one is triumphant, and +is even like a living soul dwelling in heaven, and he hath been +ordered to perform [his] transformations. Osiris triumphed +over his enemies, and Osiris, the chief scribe and draughtsman, +Ptah-mes, triumphant, hath gained the victory over his +enemies in the presence of the great divine sovereign chiefs +who dwell in heaven, and in the presence of the great divine +sovereign chiefs who dwell upon the earth.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn Of Praise To Osiris</head> + +<p> +[From Lepsius, <q>Todtenbuch,</q> Bl. 51.] +</p> + +<p> +<hi rend='smallcaps'>A Hymn of Praise to Osiris.</hi> The Osiris Auf-ānkh, triumphant, +saith: +</p> + +<p> +<q>Homage to thee, O Osiris Un-nefer, triumphant, thou son +of Nut, thou first-born son of Seb, thou mighty one who +comest forth from Nut, thou King in the city of Nifu-ur,<note place='foot'>A name of the +city of Abydos.</note> thou +Governor of Amentet, thou lord of Abtu (Abydos), thou lord +of souls, thou mighty one of strength, thou lord of the +<foreign rend='italic'>atef</foreign> +crown in Suten-henen, thou lord of the divine form in the city +of Nifu-ur, thou lord of the tomb, thou mighty one of souls +in Tattu, thou lord of [sepulchral] offerings, thou whose festivals +are many in Tattu. The god Horus exalteth his father +in every place (or shrine), and he uniteth [himself] unto the +goddess Isis and unto the goddess Nephthys; and the god +Thoth reciteth for him the mighty glorifyings which are +within him, [and which] come forth from his mouth, and the +heart of Horus is stronger than that of all the gods. Rise up, +then, O Horus, thou son of Isis, and avenge thy father Osiris. +Hail, O Osiris, I have come unto thee; I am Horus and I have +<pb n='116'/><anchor id='Pg116'/> +avenged thee, and I feed this day upon the sepulchral meals +of oxen, and feathered fowl, and upon all the beautiful things +[offered] unto Osiris. Rise up, then, O Osiris, for I have +struck down for thee all thine enemies, and I have taken vengeance +upon them for thee. I am Horus upon this beautiful +day of thy fair rising in thy Soul which exalteth thee along +with itself on this day before thy divine sovereign princes. +Hail, O Osiris, thy <foreign rend='italic'>ka</foreign> hath come unto thee and is with +thee, and thou restest therein in thy name of Ka-Hetep. I maketh +thee glorious in thy name of Khu, and it maketh thee like +unto the Morning Star in thy name of Pehu, and it openeth +for thee the ways in thy name of Ap-uat. Hail, O Osiris, I +have come unto thee and I have set thine enemies under [thy +feet] in every place, and thou art triumphant in the presence +of the company of the gods and of the divine sovereign chiefs. +Hail, O Osiris, thou hast received thy sceptre and the place +whereon thou art to rest, and thy steps are under thee. Thou +bringest food to the gods, and thou bringest sepulchral meals +unto those who dwell in their tombs. Thou hast given thy +might unto the gods and thou hast created the Great God; +thou hast thy existence with them in their spiritual bodies, +thou gatherest thyself unto all the gods, and thou hearest the +word of right and truth on the day when offerings to this god +are ordered on the festivals of Uka.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Making Perfect The Khu</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 17).] +</p> + +<p> +<hi rend='smallcaps'>Another Chapter of making perfect the +<foreign rend='italic'>Khu</foreign>, which +is [to be recited on] the birthday of Osiris, and of +making to live the soul forever.</hi><note place='foot'><q>The Book of making the +soul to live forever. [To be recited] on the day of embarking in the boat of +Rā to pass over to the chiefs of flame.</q> See Naville, op. cit., Bd. II. p. +338.</note> The chancellor-in-chief, +Nu, triumphant, saith: +</p> + +<p> +<q>The heavens are opened, the earth is opened, the West is +opened, the East is opened, the southern half of heaven is +opened, the northern half of heaven is opened, the doors are +opened, and the gates are thrown wide open to Rā [as] he +cometh forth from the horizon. The <foreign rend='italic'>Sektet</foreign> boat openeth +for +<pb n='117'/><anchor id='Pg117'/> +him the double doors and the <foreign rend='italic'>Mātet</foreign> boat bursteth open +[for him] the gates; he breatheth, and the god Shu<note place='foot'>Read <q>Shu</q> +instead of <q>maat.</q></note> [cometh +into being], and he createth the goddess Tefnut. Those who +are in the following of Osiris follow in his train, and the overseer +of the palace, the chancellor-in-chief, Nu, triumphant, +followeth on in the train of Rā. He taketh his iron weapon +and he forceth open the shrine even as doth Horus, and pressing +onward he advanceth unto the hidden things of his habitation +with the libations of his divine shrine; the messenger +of the god that loveth him. The Osiris Nu, the overseer of +the palace, the chancellor-in-chief, triumphant, bringeth forth +the right and the truth, and he maketh to advance the going +forward<note place='foot'>Or, <q>images.</q></note> of Osiris. The Osiris Nu, the +overseer of the palace, the chancellor-in-chief, triumphant, taketh in [his] hand[s] +the cordage and he bindeth fast the shrine. Storms are the +things which he abominateth. Let no water-flood be nigh unto +him, let not the Osiris Nu, the overseer of the palace, the chancellor-in-chief, +triumphant, be repulsed before Rā, and let him +not be made to turn back; for, behold, the Eye is in his two +hands. Let not the Osiris Nu, the overseer of the palace, the +chancellor-in-chief, triumphant, walk in the valley of darkness, +let him not enter into the Lake of those who are evil, and let +him have no existence among the damned, even for a moment. +Let not the Osiris Nu fall headlong among those who would +lead him captive, and let not [his] soul go in among them. +Let his divine face take possession of the place behind the +block, the block of the god Septu.</q> +</p> + +<p> +<q>Hymns of praise be unto you, O ye divine beings of the +Thigh, the knives of God [work] in secret, and the two +arms and hands of God cause the light to shine; it is doubly +pleasant unto him to lead the old unto him along with the +young at his season. Now, behold, the god Thoth dwelleth +within his hidden places, and he performeth the ceremonies +of libation unto the god who reckoneth millions of years, and +he maketh a way through the firmament, and he doeth away +with storms and whirlwinds from his stronghold, and the +Osiris Nu, the overseer of the palace, the chancellor-in-chief, +triumphant, arriveth in the places of his habitations. [O ye +divine beings of the Thigh], do ye away with his sorrow, and +<pb n='118'/><anchor id='Pg118'/> +his suffering, and his pain, and may the sorrow of the Osiris +Nu be altogether put away. Let the Osiris Nu, the overseer of +the palace, the chancellor-in-chief, triumphant, gratify Rā, let +him make a way into the horizon of Rā, let his boat be made +ready for him, let him sail on happily, and let Thoth put light +into [his] heart; then shall the Osiris Nu, triumphant, praise +and glorify Rā, and Rā shall hearken unto his words, and he +shall beat down the obstacles which come from his enemies. I +have not been shipwrecked, I have not been turned back in the +horizon, for I am Rā-Osiris, and the Osiris Nu, the overseer +of the palace, the chancellor-in-chief, shall not be shipwrecked +in the Great Boat. Behold him whose face is in the god of the +Thigh, because the name of Rā is in the body of the Osiris Nu, +the overseer of the palace, the chancellor-in-chief, and his honor +is in his mouth; he shall speak unto Rā, and Rā shall hearken +unto his words.</q> +</p> + +<p> +<q>Hymns of praise unto thee, O Rā, in the horizon, and +homage unto thee, O thou that purifiest with light the denizens +of heaven, O thou who hast sovereign power over heaven at +that supreme moment when the paddles of thine enemies move +with thee! The Osiris Nu, the overseer of the palace, the +chancellor-in-chief, triumphant, cometh with the ordering of +right and truth, for there is an iron firmament in Amentet +which the fiend Apep hath broken through with his storms +before the double Lion-god, and this will the Osiris Nu set in +order; O hearken ye, ye who dwell upon the top of the throne +of majesty. The Osiris Nu shall come in among thy divine +sovereign chiefs, and Rā shall deliver him from Apep each day +so that he may not come nigh unto him, and he shall make himself +vigilant. The Osiris Nu shall have power over the things +which are written, he shall receive sepulchral meals, and the +god Thoth shall provide him with the things which should be +prepared for him. The Osiris Nu maketh right and truth to +go round about the bows in the Great Boat, and hath triumph +among the divine sovereign chiefs, and he establisheth [it] +for millions of years. The divine chiefs guide him and give +unto him a passage in the boat with joy and gladness; the first +ones among the company of the sailors of Rā are behind him, +and he is happy. Right and truth are exalted, and they have +come unto their divine lord, and praises have been ascribed +<pb n='119'/><anchor id='Pg119'/> +unto the god Neb-er-tcher. The Osiris Nu, the overseer of the +palace, the chancellor-in-chief, triumphant, hath taken in his +hands the weapon and he hath made his way through heaven +therewith; the denizens thereof have ascribed praises unto him +as [unto] a divine being who standeth up and never sinketh +to rest. The god Rā exalteth him by reason of what he hath +done, and he causeth him to make of none effect the whirlwind +and the storm; he looketh upon his splendors, and he stablisheth +his oars, and the boat saileth round about in heaven, rising like +the sun in the darkness. Thoth, the mighty one, leadeth the +Osiris Nu within his eye, and he sitteth [upon his] thigh[s] +in the mighty boat of Khepera; he cometh into being, and the +things which he saith come to pass. The Osiris Nu advanceth, +and he journeyeth round about heaven unto Amentet, the fiery +deities stand up before him, and the god Shu rejoiceth exceedingly, +and they take in their hands the bows [of the boat] +of Rā along with his divine mariners. Rā goeth round about +and he looketh upon Osiris. The Osiris Nu is at peace, the +Osiris Nu is at peace. He hath not been driven back, the +flame of thy moment hath not been taken away from him, +[O Rā,] the whirlwind and storm of thy mouth have not come +forth against him, he hath not journeyed upon the path of the +crocodile—for he abominateth the crocodile—and it hath not +drawn nigh unto him. The Osiris Nu embarked in thy boat, +O Rā, he is furnished with thy throne, and he receiveth thy +spiritual form. The Osiris Nu travelleth over the paths of Rā +at daybreak to drive back the fiend Nebt; [he] cometh upon +the flame of thy boat, [O Rā,] upon that mighty Thigh. The +Osiris Nu knoweth it, and he attaineth unto thy boat, and +behold he [sitteth] therein; and he maketh sepulchral offerings.</q> +</p> + +<p> +<hi rend='smallcaps'>[this chapter shall be] recited over a boat of the +god ra which hath been painted in colors in a pure +place. and behold thou shalt place a figure of the deceased +in the bows thereof, and thou shalt paint a +sektet boat upon the right side thereof, and an atet +boat upon the left side thereof, and there shall be +made unto them offerings of bread, and cakes, and wine, +and oil, and every kind of fair offering upon the birthday +of osiris. if these ceremonies be performed his +soul shall have existence, and shall live forever, and +shall not die a second time.</hi> +</p> + +<pb n='120'/><anchor id='Pg120'/> + +<p> +The following is from the rubric to this chapter in the Saïte +Recension (see Lepsius, op. cit., Bl. 53): +</p> + +<p> +<q>[He shall know] the hidden things of the underworld, +he shall penetrate the hidden things in Neter-khertet (the +underworld).</q> +</p> + +<p> +<q>[This chapter] was found in the large hall(?) of the +Temple under the reign of his Majesty Hesepti, triumphant, +and it was found in the cavern of the mountain which Horus +made for his father Osiris Un-nefer, triumphant. Now since +Rā looketh upon this deceased in his own flesh, he shall look +upon him as the company of the gods. The fear of him shall +be great, and the awe of him shall be mighty in the heart of +men, and gods, and <foreign rend='italic'>Khu</foreign>s, and the damned. He shall be with +his soul and shall live forever; he shall not die a second time +in the underworld; and on the day of weighing of words no +evil hap shall befall him. He shall be triumphant over his +enemies, and his sepulchral meals shall be upon the altar of +Rā in the course of each day, day by day.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Living Nigh Unto Ra</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheets 17 and 18).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of having existence nigh unto +Rā.</hi><note place='foot'>Or, <q>The chapter of making the way into heaven nigh unto +Rā.</q></note> The overseer of the palace, the chancellor-in-chief, Nu, triumphant, +saith: +</p> + +<p> +<q>I am that god Rā who shineth in the night. Every being +who followeth in his train shall have life in the following of +the god Thoth, and he shall give unto him the risings of Horus +in the darkness. The heart of Osiris Nu, the overseer of the +palace, the chancellor-in-chief, triumphant, is glad because he +is one of those beings, and his enemies have been destroyed +by the divine princes. I am a follower of Rā, and [I have] +received his iron weapon. I have come unto thee, O my father +Rā, and I have advanced to the god Shu. I have cried unto +the mighty goddess, I have equipped the god Hu, and I alone +have removed the Nebt god from the path of Rā. I am a Khu, +and I have come to the divine prince at the bounds of the horizon. +I have met and I have received the mighty goddess. I +<pb n='121'/><anchor id='Pg121'/> +have raised up thy soul in the following of thy strength, and +my soul [liveth] through thy victory and thy mighty power; +it is I who give commands in speech to Rā, in heaven. Homage +to thee, O great god in the east of heaven, let me embark +in thy boat, O Rā, let me open myself out in the form of a +divine hawk, let me give my commands in words, let me do +battle in my <foreign rend='italic'>Sekhem</foreign>(?), let me be master under my vine. +Let me embark in thy boat, O Rā, in peace, and let me sail in +peace to the beautiful Amentet. Let the god Tem speak unto +me, [saying], <q>Wouldst [thou] enter therein?</q> The lady, +the goddess Mehen, is a million of years, yea, two million +years in extent, and dwelleth in the House of Urt and Nif-urt +[and in] the Lake of a million years; the whole company of +the gods move about among those who are at the side of him +who is the lord of divisions of places(?). And I say, <q>On +every road and among these millions of years is Rā the lord, +and his path is in the fire, and they go round about behind him, +and they go round about behind him.</q></q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Bringing Men Back To Earth</head> + +<p> +[From the Papyrus of Ani (British Museum No. 10,470, sheet 18).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of causing a man to come back to see his +house upon earth</hi>.<note place='foot'>In the Saïte Recension (see Lepsius, +op. cit., Bl. 54) the house is said to be <q>in the underworld.</q></note> +The Osiris Ani saith: +</p> + +<p> +<q>I am the Lion-god coming forth with extended strides. +I have shot arrows and I have wounded the prey; I have shot +arrows and I have wounded the prey. I am the Eye of Horus, +and I pass through the Eye of Horus at this season. I have +arrived at the furrows; let the Osiris Ani advance in +peace.</q><note place='foot'>Another papyrus adds the words, +<q>I have advanced, and behold, I have not been found light, and the Balance +is empty of my affair.</q></note> +</p> + +</div> + +<pb n='122'/><anchor id='Pg122'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Making Perfect The Khu</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 16).] +</p> + +<p> +<hi rend='smallcaps'>The Book of making perfect the <foreign rend='italic'>Khu</foreign>, +which is to be recited on the day of the month</hi>. The Osiris Nu, the overseer +of the palace, the chancellor-in-chief, triumphant, saith: +</p> + +<p> +<q>Rā riseth in his horizon, and his company of the gods +follow after him. The god cometh forth out of his hidden +habitations, and food falleth out of the eastern horizon of +heaven at the word of the goddess Nut who maketh plain the +paths of Rā, whereupon straightway the Prince goeth round +about. Lift up then thyself, O thou Rā, who dwellest in thy +divine shrine, draw thou into thyself the winds, inhale the +north wind, swallow thou the skin(?) of thy net on the day +wherein thou breathest right and truth. Thou separatest the +divine followers, and thou sailest in [thy] boat to Nut; the +divine princes march onward at thy word. Thou takest count +of thy bones, thou gatherest together thy members, thou settest +thy face toward the beautiful Amentet, and thou comest, being +renewed each day. Behold, thou art that Image of gold, and +thou dost possess the splendors of the disks of heaven and art +terrible; thou comest, being renewed each day. Hail, the +horizon rejoiceth, and there are shouts of joy in the rigging +[of thy boat]; when the gods who dwell in the heavens see the +Osiris Nu, the overseer of the palace, the chancellor-in-chief, +triumphant, they ascribe unto him as his due praises which are +like unto those ascribed unto Rā. The Osiris Nu, the overseer +of the palace, the chancellor-in-chief, triumphant, is a +divine prince and he seeketh(?) the <foreign rend='italic'>ureret</foreign> crown of Rā, +and he, the only one, is strong in good fortune (?) in that supreme +body which is of those divine beings who are in the presence +of Rā. The Osiris Nu is strong both upon earth and in the +underworld; and the Osiris Nu is strong like unto Rā every +day. The Osiris Nu shall not tarry, and he shall not lie without +motion in this land forever. Being doubly beautiful [he] +shall see with his two eyes, and he shall hear with his two ears; +rightly and truly, rightly and truly. The Osiris Nu is like +unto Rā, and he setteth in order the oars [of his boat] among +those who are in the train of Nu. He doth not tell that which +<pb n='123'/><anchor id='Pg123'/> +he hath seen, and he doth not repeat that which he hath heard +in the secret places. Hail, let there be shouts of joy to the +Osiris Nu, who is of the divine body of Rā, as he journeyeth +over Nu, and who propitiateth the <hi rend='smallcaps'>Ka</hi> of the god with +that which he loveth. The Osiris Nu, the overseer of the palace, +the chancellor-in-chief, is a hawk, the transformations of which +are mighty (or manifold).</q><note place='foot'>The Papyrus of Nebseni has, <q>The +Osiris Nebseni is the lord of transformations in the presence of the hawk +of gold.</q></note> +</p> + +<p> +<hi rend='smallcaps'>[this chapter shall be] recited over a boat +four<note place='foot'>The Papyrus of Ani +has <q>seven cubits.</q></note> +cubits in its length and made of green porcelain [on +which have been painted] the divine sovereign chiefs +of the cities; and a heaven with its stars shall [also] be +made, and this thou shalt have made ceremonially pure +by means of natron and incense. and, behold, thou +shalt make an image of ra in yellow(?) color upon a +new plaque and set it at the bows of the boat. and +behold, thou shalt place an image of the <foreign rend='italic'>khu</foreign> which +thou dost wish to make perfect [and place it] in this +boat, and thou shalt make it to travel about in the +boat [which shall be made in the form of the boat] +of ra; and he shall see the god ra himself therein. +let not the eye of any man whatsoever look upon it +with the exception of thine own self, or thy father,<note place='foot'>The words <q>or +thy father</q> are from the Papyrus of Ani.</note> +or thy son, and guard [this] with great care.<note place='foot'>These words are from the +Brocklehurst Papyrus (see Naville, op. cit., Bd. II. p. 334). There are three copies +of this rubric extant, and no one of them is complete!</note> [now +these things] shall make the <foreign rend='italic'>khu</foreign> perfect in the heart +of ra, and it shall give unto him power with the company +of the gods; and the gods shall look upon him as +a divine being like unto themselves; and mankind and +the dead shall look upon him and shall fall down +upon their faces, and he shall be seen in the underworld +in the form of the radiance of ra.</hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Making Perfect The Khu</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 17).] +</p> + +<p> +<hi rend='smallcaps'>Another Chapter of making perfect the Khu</hi>.<note place='foot'>In +the Papyrus of Nebseni the title of this chapter reads: <q>The Chapter +of embarking in the boat of Rā and of being with those who are in his +following.</q></note> The Osiris Nu, the overseer of the palace, the +chancellor-in-chief, triumphant, saith: +</p> + +<p> +<q>Homage to thee, O thou who art within thy divine shrine, +<pb n='124'/><anchor id='Pg124'/> +who shinest with rays of light and sendest forth radiance from +thyself, who decreest joy for millions of years unto those who +love him, who givest their hearts' desire unto mankind, thou +god Khepera within thy boat who hast overthrown Apep. O +ye children of the god Seb, overthrow ye the enemies of +Osiris Nu, the overseer of the palace, the chancellor-in-chief, +triumphant, and destroy ye them from the boat of Rā; and the +god Horus shall cut off their heads in heaven [where they are] +in the form of feathered fowl, and their hind parts shall be on +the earth in the form of animals and in the Lake in the form +of fishes. Every male fiend and every female fiend shall the +Osiris Nu, the overseer of the palace, the chancellor-in-chief, +destroy, whether he descendeth from the heaven, or whether +he cometh forth from the earth, or whether they come upon +the waters, or whether they advance toward the stars, the god +Thoth, the son of Aner, coming forth from the Anerti, shall +hack them in pieces. The Osiris Nu is silent and dumb(?); +cause ye this god, the mighty one of slaughter, the being +greatly to be feared, to make himself clean in your blood and +to bathe himself in your gore, and ye shall certainly be destroyed +by him from the boat of his father Rā. The Osiris Nu +is the god Horus to whom his mother the goddess Isis hath +given birth, and whom the goddess Nephthys hath nursed +and dandled, even like Horus when [he] repulsed the fiends +of the god Suti; and when they see the <foreign rend='italic'>ureret</foreign> crown +stablished upon his head they fall down upon their faces and they glorify +[him]. Behold, when men, and gods, and <foreign rend='italic'>Khu</foreign>s, and the dead +see the Osiris Nu in the form of Horus with the <foreign rend='italic'>ureret</foreign> +crown stablished upon his head, they fall down upon their faces. And +the Osiris Nu, the overseer of the palace, the chancellor-in-chief, +triumphant, is victorious over his enemies in the heights +of heaven, and in the depths thereof, and before the divine +sovereign chiefs of every god and of every goddess.</q> +</p> + +<p> +<hi rend='smallcaps'>[this chapter] shall be recited over a hawk standing +and having the white crown upon his head, [and +over figures of] tem, shu, tefnut, seb, nut, osiris, isis, +suti, and nephthys painted in yellow color upon a new +plaque, which shall be placed in [a model of] the boat +[of the sun], along with a figure of the deceased whom +thou wouldst make perfect. these shalt thou anoint +with cedar oil, and incense shall be offered up to +<pb n='125'/><anchor id='Pg125'/> +them on the fire, and feathered fowl shall be roasted. +it is an act of praise to ra as he journeyeth, and it +shall cause a man to have his being along with ra day +by day, whithersoever the god voyageth; and it shall +destroy the enemies of ra in very truth regularly and +continually.</hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>For The New Moon</head> + +<p> +[From Lepsius <q>Todtenbuch,</q> Bl. 55.] +</p> + +<p> +<hi rend='smallcaps'>Another Chapter to be recited when the Moon reneweth +itself on the day of the month.</hi> The Osiris Auf-ānkh, +triumphant, saith: +</p> + +<p> +<q>Osiris unfettereth,</q> or, as others say, <q>openeth the storm +cloud [in] the body of heaven, and is unfettered himself; +Horus is made strong happily each day. He whose transformations +are great (or many) hath offerings made unto +him at the moment, and he hath made an end of the storm +which is in the face of the Osiris Auf-ānkh, triumphant. +Verily he cometh, and he is Rā in [his] journeying, and he is +the four celestial gods in the heavens above. The Osiris Auf-ānkh, +triumphant, cometh forth in his day, and he embarketh +among the tackle of the boat.</q> +</p> + +<p> +<hi rend='smallcaps'>if this chapter be known by the deceased he shall +become a perfect <foreign rend='italic'>khu</foreign> in the underworld, and he shall +not die therein a second time, and he shall eat his food +side by side with osiris. if this chapter be known by +him upon earth he shall be like unto thoth, and he +shall be adored by the living ones; he shall not fall +headlong at the moment of royal flame of the goddess +bast, and the mighty princess shall make him to +advance happily.</hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Travelling In The Boat Of Ra</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).] +</p> + +<p> +<hi rend='smallcaps'>Another Chapter of travelling in the Great Boat of +Ra.</hi> The Osiris Nu, the overseer of the palace, the chancellor-in-chief, +triumphant, saith: +</p> + +<p> +<q>Behold now, O ye luminaries in Annu, ye people in Kher-āba, +the god Kha(?) hath been born; his cordage hath been +<pb n='126'/><anchor id='Pg126'/> +completed, and the instrument wherewith he maketh his way +hath [he] grasped firmly. I have protected the implements of +the gods, and I have delivered the boat Kha(?) for him. I +have come forth into heaven, and I have travelled therein with +Rā in the form of an ape, and have turned back the paths of +Nut at the staircase of the god Sebek.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of Making Perfect The Khu</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 16).] +</p> + +<p> +<hi rend='smallcaps'>Another Chapter of making perfect the</hi> +<foreign rend='italic'>Khu</foreign>; [it shall +be recited] on the festival of Six. The Osiris Nu, the overseer +of the palace, the chancellor-in-chief, triumphant, saith: +</p> + +<p> +<q>Behold now, O ye luminaries in Annu (Heliopolis), ye +people in Kher-āba, the god hath been born; his cordage(?) +hath been completed, and the instrument wherewith he +maketh his way he hath grasped firmly; and the Osiris Nu is +strong with them to direct the implement of the gods. The +Osiris Nu hath delivered the boat of the sun therewith ... +and he cometh forth into heaven. The Osiris Nu sailed round +about in heaven, he travelleth therein unto Nut, he journeyeth +along with Rā, and he voyageth therein in the form of apes; +[he] turneth back the water-flood which is over the Thigh of +the goddess Nut at the staircase of the god Sebaku. The hearts +of Seb and Nut are glad and repeat the name which is new. +Un-neferu reneweth [his] youth, Rā is in his splendors of +light, Unti hath his speech, and lo, the god of the Inundation +is Prince among the gods. The taste of sweetness hath forced +a way into the heart of the destitute one, and the lord of thy +outcries hath been done away with, and the oars(?) of the +company of the gods are in vigorous motion. Adored be thou, +O divine Soul, who art endowed more than the gods of the +South and North [in] their splendors! Behold, grant thou +that the Osiris Nu may be great in heaven even as thou art +great among the gods; deliver thou him from every evil and +murderous thing which may be wrought upon him by the +Fiend, and fortify thou his heart. Grant thou, moreover, that +the Osiris Nu may be stronger than all the gods, all the +<foreign rend='italic'>Khu</foreign>s, +and all the dead. The Osiris Nu is strong and is the lord of +<pb n='127'/><anchor id='Pg127'/> +powers. The Osiris Nu is the lord of right and truth +which the goddess Uatchit worketh. The strength which protects +the Osiris Nu is the strength which protects the god Rā in +heaven. O god Rā, grant thou that the Osiris Nu may travel +on in thy boat in peace, and do thou prepare a road whereon +[thy] boat may journey onward; for the force which protecteth +Osiris is the force which protecteth thee. The Osiris +Nu driveth back the Crocodile from Rā day by day. The +Osiris Nu cometh even as doth Horus in the splendors(?) of +the horizon of heaven, and he directeth Rā through the mansions +of the sky; the gods rejoice greatly when the Osiris Nu +repulseth the Crocodile. The Osiris Nu hath the amulet(?) +of the god, and the cloud of Nebt shall not come nigh unto +him, and the divine guardians of the mansions of the sky shall +not destroy him. The Osiris Nu is a divine being whose face +is hidden, and he dwelleth within the Great House [as] the +chief of the Shrine of the god. The Osiris Nu carrieth the +words of the gods to Rā, and he cometh and maketh supplication +unto the divine lord with the words of his message. The +Osiris Nu is strong of heart, and he maketh his offering at the +moment among those who perform the ceremonies of sacrifice.</q> +</p> + +<p> +<hi rend='smallcaps'>[this chapter] shall be said over a figure of the deceased +which shall be placed in [a model of] the boat +of the sun, and behold, [he that reciteth it] shall be +washed, and shall be ceremonially pure, and he shall +have burnt incense before ra, and shall have offered +wine, and cakes, and roasted fowl for the journey [of +the deceased] in the boat of ra. now, every <foreign rend='italic'>khu</foreign> for +whom such things are done shall have an existence +among the living ones, and he shall never perish, and +he shall have a being like unto that of the holy god; +no evil thing whatsoever shall attack him. and he +shall be like unto a happy <foreign rend='italic'>khu</foreign> in amentet, and he shall +not die a second time. he shall eat and he shall drink +in the presence of osiris each day; he shall be borne +along with the kings of the north and of the south +each and every day; he shall quaff water at the fountain-head; +he shall come forth by day even as doth +horus; he shall live and shall become like unto god; +and he shall be hymned by the living ones, even as is +ra each and every day continually and regularly +forever.</hi> +</p> + +</div> + +<pb n='128'/><anchor id='Pg128'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Sailing In The Great Boat</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of sailing in the Great Boat of Rā to +pass over the circle of bright flame.</hi> The Osiris Nu, the +overseer of the palace, the chancellor-in-chief, triumphant, +saith: +</p> + +<p> +<q>[Hail], ye bright and shining flames that keep your place +behind Rā, and which slay behind him, the boat of Rā is in +fear of the whirlwind and the storm; shine ye forth, then, +and make [ye yourselves] visible. I have come [daily] along +with the god Sek-hra from the bight of his holy lake, and I +have seen the Maāt [goddesses] pass along, and the lion-gods +who belong unto them. Hail, thou that dwellest in the coffer +who hast multitudes of plants(?), I have seen [what is] +there. We rejoice, and their princes rejoice greatly, and their +lesser gods(?) are glad. I have made a way in front of the +boat of Rā, I have lifted myself up into his divine Disk, I shine +brightly through his splendors; he hath furnished himself with +the things which are his, taking possession thereof as the lord +of right and truth. And behold, O ye company of the gods, +and thou ancestor of the goddess Isis,<note place='foot'>Read <q>god +Osiris</q>?</note> grant ye that he may +bear testimony to his father, the lord of those who are therein. +I have weighed the ... in him [as] chief, and I have +brought to him the goddess Tefnut and he liveth. Behold, +come, come, and declare before him the testimony of right and +truth of the lord Tem. I cry out at eventide and at his hour, +saying, Grant ye unto me that I may come. I have brought +unto him the jaws of the passages of the tomb; I have brought +unto him the bones which are in Annu (Heliopolis); I have +gathered together for him his manifold parts; I have driven +back for him the serpent fiend Apep; I have spit upon his +gashes for him; I have made my road and I have passed in +among you. I am he who dwelleth among the gods, come, let +[me] pass onward in the boat, the boat of the lord Sa. Behold, +O Heru-ur, there is a flame, but the fire hath been extinguished. +I have made [my] road, O ye divine fathers and +your divine apes! I have entered upon the horizon, and I have +<pb n='129'/><anchor id='Pg129'/> +passed on to the side of the divine princes, and I have borne +testimony unto him that dwelleth in his divine boat. I have +gone forward over the circle of bright flame which is behind +the lord of the lock of hair which moveth round about. Behold, +ye who cry out over yourselves, ye worms in [your] +hidden places, grant ye that I may pass onward, for I am the +mighty one, the lord of divine strength, and I am the spiritual +body (<foreign rend='italic'>sāh</foreign>) of the lord of divine right and truth made +by the goddess Uatchit. His strength which protecteth is my strength +which protecteth, which is the strength which protecteth Rā. +[Grant ye that I may be in the following of Rā], and grant ye +that I may go round about with him in Sekhet-hetep [and in] +the two lands. [I am] a great god, and [I have been] judged +by the company of his gods; grant that divine, sepulchral meals +may be given unto me.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Of The Four Flames</head> + +<p> +[From the Papyrus of Nu (British Museum No. 10,477, sheet 26).] +</p> + +<p> +<hi rend='smallcaps'>The Chapter of the four blazing flames which are +made for the Khu.</hi> Behold, thou shalt make four square +troughs of clay, whereon thou shalt scatter incense, and thou +shalt fill them with the milk of a white cow, and by means of +these thou shalt extinguish the flame. The Osiris Nu, the overseer +of the palace, the chancellor-in-chief, triumphant, saith: +</p> + +<p> +<q>The fire cometh to thy <hi rend='smallcaps'>Ka</hi>, O Osiris, governor of +Amenti; the fire cometh to thy <hi rend='smallcaps'>Ka</hi>, O Osiris Nu, the overseer +of the palace, the chancellor-in-chief, triumphant. He that ordereth +the night cometh after the day. [The flame cometh to thy <hi rend='smallcaps'>Ka</hi>, +O Osiris, governor of those in Amenti]<note place='foot'>Added from the Papyrus of +Nebseni.</note> and the two sisters(?) +of Rā come likewise. Behold, [the flame] riseth in Abtu +(Abydos) and it cometh; and I cause it to come [to] the Eye +of Horus. It is set in order upon thy brow, O Osiris, governor +of Amenti,<note place='foot'>In the Papyrus of Nebseni the deceased is here +addressed.</note> and it is fixed within thy shrine and riseth +upon thy brow; it is set in order upon thy breast, O Osiris Nu, +and it is fixed upon thy brow. The Eye of Horus is protecting +thee, O Osiris, governor of Amenti, and it keepeth thee in +<pb n='130'/><anchor id='Pg130'/> +safety; it casteth down headlong all thine enemies for thee and +all thine enemies have fallen headlong before thee. O Osiris +Nu, the Eye of Horus protecteth thee, it keepeth thee in safety, +and it casteth down headlong all thine enemies. Thine enemies +have fallen down headlong before thy <hi rend='smallcaps'>Ka</hi>, O Osiris, governor +of Amenti, the Eye of Horus protecteth thee, it keepeth thee +in safety, and it hath cast down headlong all thine enemies. +Thine enemies have fallen down headlong before thy <foreign rend='italic'>Ka</foreign>, O +Osiris Nu, the overseer of the palace, the chancellor-in-chief, +triumphant, the Eye of Horus protecteth thee, it keepeth thee +in safety, it hath cast down headlong for thee all thine enemies, +and thine enemies have fallen down headlong before thee. The +Eye of Horus cometh, it is sound and well, and it sendeth forth +rays like unto Rā in the horizon; it covereth over with darkness +the powers of Suti, it taketh possession thereof and it +bringeth its flame against him upon [its] feet(?). The Eye of +Horus is sound and well, thou eatest the flesh(?) of thy body +by means thereof, and thou givest praise(?) thereto. The +four flames enter into thy <hi rend='smallcaps'>Ka</hi>, O Osiris, governor of Amenti, +the four flames enter into thy <foreign rend='italic'>ka</foreign>, O Osiris Nu, the +overseer of the palace, the chancellor-in-chief, triumphant. Hail, ye children +of Horus, Mesthi, Hāpi, Tuamāutef and Qebhsennuf, ye have +given your protection unto your divine Father Osiris, the +governor of Amenti, grant ye your protection to the Osiris Nu, +triumphant. Now, therefore, inasmuch as ye have destroyed +the opponent[s] of Osiris, the governor of Amenti, he liveth +with the gods, and he hath smitten Suti, with his hand and +arm since light dawned upon the earth, and Horus hath gotten +power, and he hath avenged his divine Father Osiris himself; +and inasmuch as your divine father hath been made vigorous +through the union which ye have effected for him with the +<foreign rend='italic'>Ka</foreign> +of Osiris, the governor of Amenti—now the Eye of Horus +hath avenged him, and it hath protected him, and it hath cast +down headlong for him all his enemies, and all his enemies +have fallen down before him—even so do ye destroy the opponent[s] +of the Osiris Nu, the overseer of the palace, the chancellor-in-chief, +triumphant. Let him live with the gods, let +him smite down his enemy, let him destroy [him] when light +dawneth upon the earth, let Horus gain power and avenge the +Osiris Nu, let the Osiris Nu have vigor through the union +<pb n='131'/><anchor id='Pg131'/> +which ye have effected for him with his <foreign rend='italic'>ka</foreign>. O Osiris +Nu, the Eye of Horus hath avenged thee, it hath cast down headlong +all thine enemies for thee, and all thine enemies have fallen +down headlong before thee. Hail, Osiris, governor of Amenti, +grant thou light and fire to the happy soul which is in Suten-henen +(Heracleopolis); and [O ye children of Horus] grant +ye power unto the living soul of the Osiris Nu within his flame. +Let him not be repulsed and let him not be driven back at the +doors of Amentet; oh let his offerings of bread and of linen +garments be brought unto him among [those of] the lords of +funeral oblations, oh, offer ye praises as unto a god, to the +Osiris Nu, destroyer of his opponent[s] in his form of right +and truth and in his attributes of a god of right and truth.</q> +</p> + +</div> + +</div> + +<pb n='133'/><anchor id='Pg133'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Egyptian Tales</head> +<head type='sub'>Translated from the Papyri</head> +<head type='sub'>Edited by Wm. Flinders Petrie, Hon. D.C.L., LL.D., Edwards +Professor of Egyptology, University College, London.</head> + +<pb n='135'/><anchor id='Pg135'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Taking Of Joppa</head> + +<p> +There was once in the time of King Men-kheper-ra a +revolt of the servants of his Majesty who were in +Joppa; and his Majesty said, <q>Let Tahutia go with +his footmen and destroy this wicked Foe in Joppa.</q> And +he called one of his followers, and said moreover, <q>Hide thou +my great cane, which works wonders, in the baggage of +Tahutia that my power may go with him.</q> +</p> + +<p> +Now when Tahutia came near to Joppa, with all the footmen +of Pharaoh, he sent unto the Foe in Joppa, and said, +<q>Behold now his Majesty, King Men-kheper-ra, has sent all +this great army against thee; but what is that if my heart is +as thy heart? Do thou come, and let us talk in the field, and +see each other face to face.</q> So Tahutia came with certain +of his men; and the Foe in Joppa came likewise, but his +charioteer that was with him was true of heart unto the +King of Egypt. And they spoke with one another in his +great tent, which Tahutia had placed far off from the soldiers. +But Tahutia had made ready 200 sacks, with cords and fetters, +and had made a great sack of skins with bronze fetters, and +many baskets: and they were in his tent, the sacks and the +baskets, and he had placed them as the forage for the horses +is put in baskets. For while the Foe in Joppa drank with +Tahutia, the people who were with him drank with the footmen +of Pharaoh, and made merry with them. And when +their bout of drinking was past, Tahutia said to the Foe in +Joppa, <q>If it please thee, while I remain with the women and +children of thy own city, let one bring of my people with +their horses, that they may give them provender, or let one +of the Apuro run to fetch them.</q> So they came, and hobbled +<pb n='136'/><anchor id='Pg136'/> +their horses, and gave them provender, and one found the +great cane of Men-kheper-ra (Tahutmes III), and came to +tell of it to Tahutia. And thereupon the Foe in Joppa said +to Tahutia: <q>My heart is set on examining the great cane +of Men-kheper-ra, which is named <q>... tautnefer.</q> By the +<foreign rend='italic'>ka</foreign> of the King Men-kheper-ra it will be in thy hands +to-day; now do thou well and bring thou it to me.</q> And Tahutia did +thus, and he brought the cane of King Men-kheper-ra. And +he laid hold on the Foe in Joppa by his garment, and he arose +and stood up, and said, <q>Look on me, O Foe in Joppa; here +is the great cane of King Men-kheper-ra, the terrible lion, the +son of Sekhet, to whom Amen his father gives power and +strength.</q> And he raised his hand and struck the forehead +of the Foe in Joppa, and he fell helpless before him. He put +him in the sack of skins and he bound with gyves the hands +of the Foe in Joppa, and put on his feet the fetters with four +rings. And he made them bring the 200 sacks which he had +cleaned, and made to enter into them 200 soldiers, and filled +the hollows with cords and fetters of wood, he sealed them +with a seal, and added to them their rope-nets and the poles +to bear them. And he put every strong footman to bear them, +in all 600 men, and said to them, <q>When you come into the +town you shall open your burdens, you shall seize on all the +inhabitants of the town, and you shall quickly put fetters upon +them.</q> +</p> + +<p> +Then one went out and said unto the charioteer of the Foe +in Joppa, <q>Thy master is fallen; go, say to thy mistress, <q>A +pleasant message! For Sutekh has given Tahutia to us, with +his wife and his children; behold the beginning of their tribute,</q> +that she may comprehend the two hundred sacks, which are +full of men and cords and fetters.</q> So he went before them +to please the heart of his mistress, saying, <q>We have laid hands +on Tahutia.</q> Then the gates of the city were opened before +the footmen: they entered the city, they opened their burdens, +they laid hands on them of the city, both small and great, they +put on them the cords and fetters quickly; the power of +Pharaoh seized upon that city. After he had rested Tahutia +sent a message to Egypt to the King Men-kheper-ra his lord, +saying: <q>Be pleased, for Amen thy good father has given +<pb n='137'/><anchor id='Pg137'/> +to thee the Foe in Joppa, together with all his people, likewise +also his city. Send, therefore, people to take them as captives +that thou mayest fill the house of thy father Amen Ra, king +of the gods, with men-servants and maid-servants, and that +they may be overthrown beneath thy feet for ever and ever.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Doomed Prince</head> + +<p> +There once was a king to whom no son was born; and his +heart was grieved, and he prayed for himself unto the gods +around him for a child. They decreed that one should be born +to him. And his wife, after her time was fulfilled, brought forth +a son. Then came the Hathors to decree for him a destiny; they +said, <q>His death is to be by the crocodile, or by the serpent, or +by the dog.</q> Then the people who stood by heard this, and they +went to tell it to his Majesty. Then his Majesty's heart sickened +very greatly. And his Majesty caused a house to be built +upon the desert; it was furnished with people and with all good +things of the royal house, that the child should not go abroad. +And when the child was grown, he went up upon the roof, and +he saw a dog; it was following a man who was walking on the +road. He spoke to his page, who was with him, <q>What is +this that walks behind the man who is coming along the +road?</q> He answered him, <q>This is a dog.</q> The child said +to him, <q>Let there be brought to me one like it.</q> The page +went to repeat it to his Majesty. And his Majesty said, <q>Let +there be brought to him a little pet dog, lest his heart be sad.</q> +And behold they brought to him the dog. +</p> + +<p> +Then when the days increased after this, and when the child +became grown in all his limbs, he sent a message to his father +saying, <q>Come, wherefore am I kept here? Inasmuch as I +am fated to three evil fates, let me follow my desire. Let +God do what is in his heart.</q> They agreed to all he said, and +gave him all sorts of arms, and also his dog to follow him, +and they took him to the east country, and said to him, <q>Behold, +go thou whither thou wilt.</q> His dog was with him, +and he went northward, following his heart in the desert, while +<pb n='138'/><anchor id='Pg138'/> +he lived on all the best of the game of the desert. He went +to the chief of Naharaina. +</p> + +<p> +And behold there had not been any born to the chief of +Naharaina, except one daughter. Behold, there had been +built for her a house; its seventy windows were seventy cubits +from the ground. And the chief caused to be brought all the +sons of the chiefs of the land of Khalu, and said to them, <q>He +who reaches the window of my daughter, she shall be to him +for a wife.</q> +</p> + +<p> +And many days after these things, as they were in their +daily task, the youth rode by the place where they were. They +took the youth to their house, they bathed him, they gave +provender to his horses, they brought all kinds of things for +the youth, they perfumed him, they anointed his feet, they gave +him portions of their own food; and they spake to him, +<q>Whence comest thou, goodly youth?</q> He said to them, +<q>I am son of an officer of the land of Egypt; my mother is +dead, and my father has taken another wife. And when she +bore children, she grew to hate me, and I have come as a +fugitive from before her.</q> And they embraced him, and +kissed him. +</p> + +<p> +And after many days were passed, he said to the youths, +<q>What is it that ye do here?</q> And they said to him: <q>We +spend our time in this: we climb up, and he who shall reach +the window of the daughter of the chief of Naharaina, to him +will be given her to wife.</q> He said to them, <q>If it please you, +let me behold the matter, that I may come to climb with you.</q> +They went to climb, as was their daily wont: and the youth +stood afar off to behold; and the face of the daughter of the +chief of Naharaina was turned to them. And another day the +sons came to climb, and the youth came to climb with the +sons of the chiefs. He climbed, and he reached the window +of the daughter of the chief of Naharaina. She kissed him, +she embraced him in all his limbs. +</p> + +<p> +And one went to rejoice the heart of her father, and said +to him, <q>One of the people has reached the window of thy +daughter.</q> And the prince inquired of the messenger, saying, +<q>The son of which of the princes is it?</q> And he replied +to him, <q>It is the son of an officer, who has come as a fugitive +<pb n='139'/><anchor id='Pg139'/> +from the land of Egypt, fleeing from before his stepmother when +she had children.</q> Then the chief of Naharaina was exceeding +angry; and he said: <q>Shall I indeed give my daughter +to the Egyptian fugitive? Let him go back whence he came.</q> +And one came to tell the youth, <q>Go back to the place thou +camest from.</q> But the maiden seized his hand; she swore +an oath by God, saying, <q>By the being of Ra Harakhti, if one +takes him from me, I will not eat, I will not drink, I shall die +in that same hour.</q> The messenger went to tell unto her +father all that she said. Then the prince sent men to slay the +youth, while he was in his house. But the maiden said: +<q>By the being of Ra, if one slay him I shall be dead ere the +sun goeth down. I will not pass an hour of life if I am parted +from him.</q> And one went to tell her father. Then the prince +made them bring the youth with the maiden. The youth was +seized with fear when he came before the prince. But he embraced +him, he kissed him all over, and said: <q>Oh, tell me +who thou art; behold, thou art to me as a son.</q> He said to +him: <q>I am a son of an officer of the land of Egypt; my +mother died, my father took to him a second wife; she came +to hate me, and I fled a fugitive from before her.</q> He then +gave to him his daughter to wife; he gave also to him a house, +and serfs, and fields, also cattle and all manner of good things. +</p> + +<p> +But after the days of these things were passed, the youth +said to his wife, <q>I am doomed to three fates—a crocodile, a +serpent, and a dog.</q> She said to him, <q>Let one kill the dog +which belongs to thee.</q> He replied to her, <q>I am not going +to kill my dog, which I have brought up from when it was +small.</q> And she feared greatly for her husband, and would +not let him go alone abroad. +</p> + +<p> +And one went with the youth toward the land of Egypt, +to travel in that country. Behold the crocodile of the river, +he came out by the town in which the youth was. And in that +town was a mighty man. And the mighty man would not +suffer the crocodile to escape. And when the crocodile was +bound, the mighty man went out and walked abroad. And +when the sun rose the mighty man went back to the house; +and he did so every day, during two months of days. +</p> + +<p> +Now when the days passed after this, the youth sat making +<pb n='140'/><anchor id='Pg140'/> +a good day in his house. And when the evening came he lay +down on his bed, sleep seized upon his limbs; and his wife +filled a bowl of milk, and placed it by his side. Then came +out a serpent from his hole, to bite the youth; behold his wife +was sitting by him, she lay not down. Thereupon the servants +gave milk to the serpent, and he drank, and was drunk, and +lay upside down. Then his wife made it to perish with the +blows of her dagger. And they woke her husband, who was +astonished; and she said unto him: <q>Behold thy God has +given one of thy dooms into thy hand; he will also give thee +the others.</q> And he sacrificed to God, adoring him, and +praising his spirits from day to day. +</p> + +<p> +And when the days were passed after these things, the youth +went to walk in the fields of his domain. He went not alone, +behold his dog was following him. And his dog ran aside +after the wild game, and he followed the dog. He came to +the river, and entered the river behind his dog. Then came +out the crocodile, and took him to the place where the mighty +man was. And the crocodile said to the youth, <q>I am thy +doom, following after thee....</q> +</p> + +<p> +(<hi rend='italic'>Here the papyrus breaks off.</hi>) +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Anpu And Bata</head> + +<p> +Once there were two brethren, of one mother and one father; +Anpu was the name of the elder, and Bata was the name of the +younger. Now, as for Anpu he had a house, and he had a wife. +But his little brother was to him as it were a son; he it was who +made for him his clothes; he it was who followed behind his +oxen to the fields; he it was who did the ploughing; he it was +who harvested the corn; he it was who did for him all the matters +that were in the field. Behold, his younger brother grew +to be an excellent worker, there was not his equal in the whole +land; behold, the spirit of a god was in him. +</p> + +<p> +Now after this the younger brother followed his oxen in his +daily manner; and every evening he turned again to the +house, laden with all the herbs of the field, with milk and with +wood, and with all things of the field. And he put them down +<pb n='141'/><anchor id='Pg141'/> +before his elder brother, who was sitting with his wife; and +he drank and ate, and he lay down in his stable with the cattle. +And at the dawn of day he took bread which he had +baked, and laid it before his elder brother; and he took with +him his bread to the field, and he drave his cattle to pasture in +the fields. And as he walked behind his cattle, they said to +him, <q>Good is the herbage which is in that place</q>; and he +listened to all that they said, and he took them to the good +place which they desired. And the cattle which were before +him became exceeding excellent, and they multiplied greatly. +</p> + +<p> +Now at the time of ploughing his elder brother said unto +him: <q>Let us make ready for ourselves a goodly yoke of oxen +for ploughing, for the land has come out from the water, it +is fit for ploughing. Moreover, do thou come to the field +with corn, for we will begin the ploughing in the morrow +morning.</q> Thus said he to him; and his younger brother did +all things as his elder brother had spoken unto him to do them. +</p> + +<p> +And when the morn was come, they went to the fields with +their things; and their hearts were pleased exceedingly with +their task in the beginning of their work. And it came to pass +after this that as they were in the field they stopped for corn, +and he sent his younger brother, saying, <q>Haste thou, bring +to us corn from the farm.</q> And the younger brother found +the wife of his elder brother, as she was sitting tying her hair. +He said to her: <q>Get up, and give to me corn, that I may run +to the field, for my elder brother hastened me; do not delay.</q> +She said to him: <q>Go, open the bin, and thou shalt take to +thyself according to thy will, that I may not drop my locks +of hair while I dress them.</q> +</p> + +<p> +The youth went into the stable; he took a large measure, +for he desired to take much corn; he loaded it with wheat +and barley; and he went out carrying it. She said to him, +<q>How much of the corn that is wanted, is that which is on +thy shoulder?</q> He said to her: <q>Three bushels of barley, +and two of wheat, in all five; these are what are upon my +shoulder.</q> Thus said he to her. And she conversed with +him, saying, <q>There is great strength in thee, for I see thy +might every day.</q> And her heart knew him with the knowledge +of youth. And she arose and came to him, and conversed +with him, saying, <q>Come, stay with me, and it shall be well +<pb n='142'/><anchor id='Pg142'/> +for thee, and I will make for thee beautiful garments.</q> Then +the youth became like a panther of the south with fury at the +evil speech which she had made to him; and she feared +greatly. And he spake unto her, saying: <q>Behold thou art +to me as a mother, thy husband is to me as a father, for he +who is elder than I has brought me up. What is this wickedness +that thou hast said to me? Say it not to me again. For +I will not tell it to any man, for I will not let it be uttered by +the mouth of any man.</q> He lifted up his burden, and he went +to the field and came to his elder brother; and they took up +their work, to labor at their task. +</p> + +<p> +Now afterward, at eventime, his elder brother was returning +to his house; and the younger brother was following after +his oxen, and he loaded himself with all the things of the field; +and he brought his oxen before him, to make them lie down +in their stable which was in the farm. And behold the wife of +the elder brother was afraid for the words which she had said. +She took a parcel of fat, she became like one who is evilly +beaten, desiring to say to her husband, <q>It is thy younger +brother who has done this wrong.</q> Her husband returned +in the even, as was his wont of every day; he came unto his +house; he found his wife ill of violence; she did not give him +water upon his hands as he used to have, she did not make +a light before him, his house was in darkness, and she was +lying very sick. Her husband said to her, <q>Who has spoken, +with thee?</q> Behold she said: <q>No one has spoken with me +except thy younger brother. When he came to take for thee +corn he found me sitting alone; he said to me, <q>Come, let us +stay together, tie up thy hair.</q> Thus spake he to me. I did +not listen to him, but thus spake I to him: <q>Behold, am I not +thy mother, is not thy elder brother to thee as a father?</q> And +he feared, and he beat me to stop me from making report to +thee, and if thou lettest him live I shall die. Now behold he is +coming in the evening; and I complain of these wicked words, +for he would have done this even in daylight.</q> +</p> + +<p> +And the elder brother became as a panther of the south; +he sharpened his knife; he took it in his hand; he stood behind +the door of his stable to slay his younger brother as he +came in the evening to bring his cattle into the stable. +</p> + +<p> +Now the sun went down, and he loaded himself with herbs +<pb n='143'/><anchor id='Pg143'/> +in his daily manner. He came, and his foremost cow entered +the stable, and she said to her keeper, <q>Behold thou thy elder +brother standing before thee with his knife to slay thee; flee +from before him.</q> He heard what his first cow had said; and +the next entering, she also said likewise. He looked beneath +the door of the stable; he saw the feet of his elder brother; +he was standing behind the door, and his knife was in his +hand. He cast down his load to the ground, and betook himself +to flee swiftly; and his elder brother pursued after him +with his knife. Then the younger brother cried out unto Ra +Harakhti, saying, <q>My good Lord! Thou art he who divides +the evil from the good.</q> And Ra stood and heard all his cry; +and Ra made a wide water between him and his elder brother, +and it was full of crocodiles; and the one brother was on one +bank, and the other on the other bank; and the elder brother +smote twice on his hands at not slaying him. Thus did he. +And the younger brother called to the elder on the bank, saying: +<q>Stand still until the dawn of day; and when Ra ariseth, +I shall judge with thee before him, and he discerneth between +the good and the evil. For I shall not be with thee any more +forever; I shall not be in the place in which thou art; I shall +go to the valley of the acacia.</q> +</p> + +<p> +Now when the land was lightened, and the next day appeared, +Ra Harakhti arose, and one looked unto the other. +And the youth spake with his elder brother, saying: <q>Wherefore +earnest thou after me to slay me in craftiness, when thou +didst not hear the words of my mouth? For I am thy brother +in truth, and thou art to me as a father, and thy wife even as +a mother: is it not so? Verily, when I was sent to bring for +us corn, thy wife said to me, <q>Come, stay with me</q>; for behold +this has been turned over unto thee into another wise.</q> +And he caused him to understand of all that happened with +him and his wife. And he swore an oath by Ra Harakhti, +saying, <q>Thy coming to slay me by deceit with thy knife was +an abomination.</q> Then the youth took a knife, and cut off +of his flesh, and cast it into the water, and the fish swallowed it. +He failed; he became faint; and his elder brother cursed his +own heart greatly; he stood weeping for him afar off; he +knew not how to pass over to where his younger brother was, +because of the crocodiles. And the younger brother called +<pb n='144'/><anchor id='Pg144'/> +unto him, saying: <q>Whereas thou hast devised an evil thing, +wilt thou not also devise a good thing, even like that which I +would do unto thee? When thou goest to thy house thou +must look to thy cattle, for I shall not stay in the place where +thou art; I am going to the valley of the acacia. And now +as to what thou shalt do for me; it is even that thou shalt come +to seek after me, if thou perceivest a matter, namely, that there +are things happening unto me. And this is what shall come +to pass, that I shall draw out my soul, and I shall put it upon +the top of the flowers of the acacia, and when the acacia is +cut down, and it falls to the ground, and thou comest to seek +for it, if thou searchest for it seven years do not let thy heart +be wearied. For thou wilt find it, and thou must put it in a +cup of cold water, and expect that I shall live again, that I may +make answer to what has been done wrong. And thou shalt +know of this, that is to say, that things are happening to me, +when one shall give to thee a cup of beer in thy hand, and it +shall be troubled; stay not then, for verily it shall come to pass +with thee.</q> +</p> + +<p> +And the youth went to the valley of the acacia; and his +elder brother went unto his house; his hand was laid on his +head, and he cast dust on his head; he came to his house, and +he slew his wife, he cast her to the dogs, and he sat in mourning +for his younger brother. +</p> + +<p> +Now many days after these things, the younger brother +was in the valley of the acacia; there was none with him; he +spent his time in hunting the beasts of the desert, and he came +back in the even to lie down under the acacia, which bore his +soul upon the topmost flower. And after this he built himself +a tower with his own hands, in the valley of the acacia; it was +full of all good things, that he might provide for himself a +home. +</p> + +<p> +And he went out from his tower, and he met the Nine Gods, +who were walking forth to look upon the whole land. The +Nine Gods talked one with another, and they said unto him: +<q>Ho! Bata, bull of the Nine Gods, art thou remaining alone? +Thou hast left thy village for the wife of Anpu, thy elder +brother. Behold his wife is slain. Thou hast given him an +answer to all that was transgressed against thee.</q> And their +hearts were vexed for him exceedingly. And Ra Harakhti +<pb n='145'/><anchor id='Pg145'/> +said to Khnumu, <q>Behold, frame thou a woman for Bata, +that he may not remain alive alone.</q> And Khnumu made +for him a mate to dwell with him. She was more beautiful in +her limbs than any woman who is in the whole land. The +essence of every god was in her. The seven Hathors came +to see her: they said with one mouth, <q>She will die a sharp +death.</q> +</p> + +<p> +And Bata loved her very exceedingly, and she dwelt in his +house; he passed his time in hunting the beasts of the desert, +and brought and laid them before her. He said: <q>Go not +outside, lest the sea seize thee; for I cannot rescue thee from +it, for I am a woman like thee; my soul is placed on the head +of the flower of the acacia; and if another find it, I must fight +with him.</q> And he opened unto her his heart in all its nature. +</p> + +<p> +Now after these things Bata went to hunt in his daily manner. +And the young girl went to walk under the acacia which +was by the side of her house. Then the sea saw her, and cast +its waves up after her. She betook herself to flee from before +it. She entered her house. And the sea called unto the acacia, +saying, <q>Oh, would that I could seize her!</q> And the acacia +brought a lock from her hair, and the sea carried it to Egypt, +and dropped it in the place of the fullers of Pharaoh's linen. +The smell of the lock of hair entered into the clothes of +Pharaoh; and they were wroth with the fullers of Pharaoh, +saying, <q>The smell of ointment is in the clothes of Pharaoh.</q> +And the people were rebuked every day, they knew not what +they should do. And the chief fuller of Pharaoh walked by the +bank, and his heart was very evil within him after the daily +quarrel with him. He stood still, he stood upon the sand opposite +to the lock of hair, which was in the water, and he made one +enter into the water and bring it to him; and there was found +in it a smell, exceeding sweet. He took it to Pharaoh; and +they brought the scribes and the wise men, and they said unto +Pharaoh: <q>This lock of hair belongs to a daughter of Ra +Harakhti: the essence of every god is in her, and it is a tribute +to thee from another land. Let messengers go to every strange +land to seek her: and as for the messenger who shall go to +the valley of the acacia, let many men go with him to bring +her.</q> Then said his Majesty, <q>Excellent exceedingly is what +has been said to us</q>; and they sent them. And many days +<pb n='146'/><anchor id='Pg146'/> +after these things the people who were sent to strange lands +came to give report unto the King: but there came not those +who went to the valley of the acacia, for Bata had slain them, +but let one of them return to give a report to the King. His +Majesty sent many men and soldiers, as well as horsemen, to +bring her back. And there was a woman among them, and to +her had been given in her hand beautiful ornaments of a +woman. And the girl came back with her, and they rejoiced +over her in the whole land. +</p> + +<p> +And his Majesty loved her exceedingly, and raised her to +high estate; and he spake unto her that she should tell him +concerning her husband. And she said, <q>Let the acacia be +cut down, and let one chop it up.</q> And they sent men and +soldiers with their weapons to cut down the acacia; and they +came to the acacia, and they cut the flower upon which was +the soul of Bata, and he fell dead suddenly. +</p> + +<p> +And when the next day came, and the earth was lightened, +the acacia was cut down. And Anpu, the elder brother of +Bata, entered his house, and washed his hands; and one gave +him a cup of beer, and it became troubled; and one gave him +another of wine, and the smell of it was evil. Then he took +his staff, and his sandals, and likewise his clothes, with his +weapons of war; and he betook himself forth to the valley of +the acacia. He entered the tower of his younger brother, and +he found him lying upon his mat; he was dead. And he wept +when he saw his younger brother verily lying dead. And he +went out to seek the soul of his younger brother under the +acacia tree, under which his younger brother lay in the evening. +He spent three years in seeking for it, but found it not. +And when he began the fourth year, he desired in his heart to +return into Egypt; he said, <q>I will go to-morrow morn.</q> +Thus spake he in his heart. +</p> + +<p> +Now when the land lightened, and the next day appeared, +he was walking under the acacia; he was spending his time +in seeking it. And he returned in the evening, and labored +at seeking it again. He found a seed. He returned with it. +Behold this was the soul of his younger brother. He brought +a cup of cold water, and he cast the seed into it: and he sat +down, as he was wont. Now when the night came his soul +sucked up the water; Bata shuddered in all his limbs, and he +<pb n='147'/><anchor id='Pg147'/> +looked on his elder brother; his soul was in the cup. Then +Anpu took the cup of cold water, in which the soul of his +younger brother was; Bata drank it, his soul stood again in +its place, and he became as he had been. They embraced each +other, and they conversed together. +</p> + +<p> +And Bata said to his elder brother: <q>Behold I am to become +as a great bull, which bears, every good mark; no one +knoweth its history, and thou must sit upon my back. When +the sun arises I shall be in the place where my wife is, that I +may return answer to her; and thou must take me to the +place where the King is. For all good things shall be done +for thee; for one shall lade thee with silver and gold, because +thou bringest me to Pharaoh, for I become a great marvel, and +they shall rejoice for me in all the land. And thou shalt go to +thy village.</q> +</p> + +<p> +And when the land was lightened, and the next day appeared, +Bata became in the form which he had told to his +elder brother. And Anpu sat upon his back until the dawn. +He came to the place where the King was, and they made his +Majesty to know of him; he saw him, and he was exceeding +joyful with him. He made for him great offerings, saying, +<q>This is a great wonder which has come to pass.</q> There +were rejoicings over him in the whole land. They presented +unto him silver and gold for his elder brother, who went and +stayed in his village. They gave to the bull many men and +many things, and Pharaoh loved him exceedingly above all +that is in this land. +</p> + +<p> +And after many days after these things, the bull entered the +purified place; he stood in the place where the princess was; +he began to speak with her, saying, <q>Behold, I am alive indeed.</q> +And she said to him, <q>And, pray, who art thou?</q> +He said to her, <q>I am Bata. I perceived when thou causedst +that they should destroy the acacia of Pharaoh, which was my +abode, that I might not be suffered to live. Behold, I am alive +indeed, I am as an ox.</q> Then the princess feared exceedingly +for the words that her husband had spoken to her. And he +went out from the purified place. +</p> + +<p> +And his Majesty was sitting, making a good day with her: +she was at the table of his Majesty, and the King was exceeding +pleased with her. And she said to his Majesty, <q>Swear +<pb n='148'/><anchor id='Pg148'/> +to me by God, saying, <q>What thou shalt say, I will obey it for +thy sake.</q></q> He hearkened unto all that she said, even this. +<q>Let me eat of the liver of the ox, because he is fit for naught.</q> +Thus spake she to him. And the King was exceeding sad at +her words, the heart of Pharaoh grieved him greatly. And +after the land was lightened, and the next day appeared, they +proclaimed a great feast with offerings to the ox. And the +King sent one of the chief butchers of his Majesty, to cause +the ox to be sacrificed. And when he was sacrificed, as he +was upon the shoulders of the people, he shook his neck, and +he threw two drops of blood over against the two doors of his +Majesty. The one fell upon the one side, on the great door of +Pharaoh, and the other upon the other door. They grew as +two great Persea trees, and each of them was excellent. +</p> + +<p> +And one went to tell unto his Majesty, <q>Two great Persea +trees have grown, as a great marvel of his Majesty, in the +night by the side of the great gate of his Majesty.</q> And there +was rejoicing for them in all the land, and there were offerings +made to them. +</p> + +<p> +And when the days were multiplied after these things, his +Majesty was adorned with the blue crown, with garlands of +flowers on his neck, and he was upon the chariot of pale gold, +and he went out from the palace to behold the Persea trees: +the princess also was going out with horses behind his Majesty. +And his Majesty sat beneath one of the Persea trees, +and it spake thus with his wife: <q>Oh thou deceitful one, I +am Bata, I am alive, though I have been evilly entreated. I +knew who caused the acacia to be cut down by Pharaoh at my +dwelling. I then became an ox, and thou causedst that I +should be killed.</q> +</p> + +<p> +And many days after these things the princess stood at the +table of Pharaoh, and the King was pleased with her. And +she said to his Majesty, <q>Swear to me by God, saying, <q>That +which the princess shall say to me I will obey it for her.</q></q> +And he hearkened unto all she said. And he commanded, +<q>Let these two Persea trees be cut down, and let them be +made into goodly planks.</q> And he hearkened unto all she +said. And after this his Majesty sent skilful craftsmen, and +they cut down the Persea trees of Pharaoh; and the princess, +the royal wife, was standing looking on, and they did all that +<pb n='149'/><anchor id='Pg149'/> +was in her heart unto the trees. But a chip flew up, and it +entered into the mouth of the princess; she swallowed it, and +after many days she bore a son. And one went to tell his +Majesty, <q>There is born to thee a son.</q> And they brought +him, and gave to him a nurse and servants; and there were rejoicings +in the whole land. And the King sat making a merry +day, as they were about the naming of him, and his Majesty +loved him exceedingly at that moment, and the King raised +him to be the royal son of Kush. +</p> + +<p> +Now after the days had multiplied after these things, his +Majesty made him heir of all the land. And many days after +that, when he had fulfilled many years as heir, his Majesty +flew up to heaven. And the heir said, <q>Let my great nobles +of his Majesty be brought before me, that I may make them +to know all that has happened to me.</q> And they brought also +before him his wife, and he judged with her before him, and +they agreed with him. They brought to him his elder brother; +he made him hereditary prince in all his land. He was thirty +years King of Egypt, and he died, and his elder brother stood +in his place on the day of burial. +</p> + +<p> +<hi rend='italic'>Excellently finished in peace, for the ka of the scribe of the +treasury Kagabu, of the treasury of Pharaoh, and for the scribe +Hora, and the scribe Meremapt. Written by the scribe Anena, +the owner of this roll. He who speaks against this roll, may +Tahuti smite him.</hi> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Setna And The Magic Book</head> + +<p> +The mighty King User.maat.ra (Rameses the Great) had +a son named Setna Kha.em.uast who was a great scribe, +and very learned in all the ancient writings. And he +heard that the magic book of Thoth, by which a man may +enchant heaven and earth, and know the language of all +birds and beasts, was buried in the cemetery of Memphis. +And he went to search for it with his brother An.he.hor.eru; +and when they found the tomb of the King's son, Na.nefer.ka.ptah, +son of the King of Upper and Lower Egypt, Mer.neb.ptah, +Setna opened it and went in. +</p> + +<p> +Now in the tomb was Na.nefer.ka.ptah, and with him was +<pb n='150'/><anchor id='Pg150'/> +the <foreign rend='italic'>ka</foreign> of his wife Ahura; for though she was buried at +Koptos, her <foreign rend='italic'>ka</foreign> dwelt at Memphis with her husband, whom +she loved. And Setna saw them seated before their offerings, and +the book lay between them. And Na.nefer.ka.ptah said to +Setna, <q>Who are you that break into my tomb in this way?</q> +He said, <q>I am Setna, son of the great King User.maat.ra, +living forever, and I come for that book which I see between +you.</q> And Na.nefer.ka.ptah said, <q>It cannot be given to +you.</q> Then said Setna, <q>But I will carry it away by force.</q> +</p> + +<p> +Then Ahura said to Setna, <q>Do not take this book; for it +will bring trouble on you, as it has upon us. Listen to what +we have suffered for it.</q> +</p> + +<div> +<head>Ahura's Tale</head> + +<p> +<q rend='pre'>We were the two children of the King Mer.neb.ptah, and +he loved us very much, for he had no others; and Na.nefer.ka.ptah +was in his palace as heir over all the land. And +when we were grown, the King said to the Queen, <q>I will +marry Na.nefer.ka.ptah to the daughter of a general, and +Ahura to the son of another general.</q> And the Queen said, +<q>No; he is the heir, let him marry his sister, like the heir of +a king; none other is fit for him.</q> And the King said, <q>That +is not fair; they had better be married to the children of the +general.</q></q> +</p> + +<p> +<q rend='pre'>And the Queen said, <q>It is you who are not dealing +rightly with me.</q> And the King answered, <q>If I have no more +than these two children, is it right that they should marry one +another? I will marry Na.nefer.ka.ptah to the daughter of +an officer, and Ahura to the son of another officer. It has often +been done so in our family.</q></q> +</p> + +<p> +<q rend='pre'>And at a time when there was a great feast before the +King, they came to fetch me to the feast. And I was very +troubled, and did not behave as I used to do. And the King +said to me, <q>Ahura, have you sent someone to me about this +sorry matter, saying, <q>Let me be married to my elder +brother</q>?</q> I said to him, <q>Well, let me marry the son of an +officer, and he marry the daughter of another officer, as it often +happens so in our family.</q> I laughed, and the King laughed. +And the King told the steward of the palace, <q>Let them take +Ahura to the house of Na.nefer.ka.ptah to-night, and all kinds +<pb n='151'/><anchor id='Pg151'/> +of good things with her.</q> So they brought me as a wife to the +house of Na.nefer.ka.ptah; and the King ordered them to give +me presents of silver and gold, and things from the palace.</q> +</p> + +<p> +<q rend='pre'>And Na.nefer.ka.ptah passed a happy time with me, and +received all the presents from the palace; and we loved one +another. And when I expected a child, they told the King, +and he was most heartily glad; and he sent me many things, +and a present of the best silver and gold and linen. And when +the time came, I bore this little child that is before you. And +they gave him the name of Mer-ab, and registered him in the +book of the <q>House of life.</q></q> +</p> + +<p> +<q rend='pre'>And when my brother Na.nefer.ka.ptah went to the cemetery +of Memphis, he did nothing on earth but read the writings +that are in the catacombs of the kings, and the tablets +of the <q>House of life,</q> and the inscriptions that are seen on +the monuments, and he worked hard on the writings. And +there was a priest there called Nesi-ptah; and as Na.nefer.ka.ptah +went into a temple to pray, it happened that he went +behind this priest, and was reading the inscriptions that were +on the chapels of the gods. And the priest mocked him and +laughed. So Na.nefer.ka.ptah said to him, <q>Why are you +laughing at me?</q> And he replied, <q>I was not laughing at you, +or if I happened to do so, it was at your reading writings that +are worthless. If you wish so much to read writings, come +to me, and I will bring you to the place where the book is which +Thoth himself wrote with his own hand, and which will bring +you to the gods. When you read but two pages in this you +will enchant the heaven, the earth, the abyss, the mountains, +and the sea; you shall know what the birds of the sky and the +crawling things are saying; you shall see the fishes of the +deep, for a divine power is there to bring them up out of the +depth. And when you read the second page, if you are in the +world of ghosts, you will become again in the shape you were +in on earth. You will see the sun shining in the sky, with all +the gods, and the full moon.</q></q> +</p> + +<p> +<q rend='pre'>And Na.nefer.ka.ptah said: <q>By the life of the King! +Tell me of anything you want done and I'll do it for you, if +you will only send me where this book is.</q> And the priest +answered Na.nefer.ka.ptah, <q>If you want to go to the place +where the book is, you must give me 100 pieces of silver for +<pb n='152'/><anchor id='Pg152'/> +my funeral, and provide that they shall bury me as a rich +priest.</q> So Na.nefer.ka.ptah called his lad and told him to give +the priest 100 pieces of silver; and he made them do as he +wished, even everything that he asked for. Then the priest +said to Na.nefer.ka.ptah: <q>This book is in the middle of the +river at Koptos, in an iron box; in the iron box is a bronze +box; in the bronze box is a sycamore box; in the sycamore +box is an ivory and ebony box; in the ivory and ebony box is +a silver box; in the silver box is a golden box, and in that is +the book. It is twisted all round with snakes and scorpions +and all the other crawling things around the box in which the +book is; and there is a deathless snake by the box.</q> And when +the priest told Na.nefer.ka.ptah, he did not know where on +earth he was, he was so much delighted.</q> +</p> + +<p> +<q rend='pre'>And when he came from the temple he told me all that +had happened to him. And he said: <q>I shall go to Koptos, +for I must fetch this book; I will not stay any longer in the +north.</q> And I said, <q>Let me dissuade you, for you prepare +sorrow and you will bring me into trouble in the Thebaid.</q> +And I laid my hand on Na.nefer.ka.ptah, to keep him from +going to Koptos, but he would not listen to me; and he went +to the King, and told the King all that the priest had said. +The King asked him, <q>What is it that you want?</q> and he replied, +<q>Let them give me the royal boat with its belongings, +for I will go to the south with Ahura and her little boy Mer-ab, +and fetch this book without delay.</q> So they gave him the +royal boat with its belongings, and we went with him to the +haven, and sailed from there up to Koptos.</q> +</p> + +<p> +<q rend='pre'>Then the priests of Isis of Koptos, and the high-priest of +Isis, came down to us without waiting, to meet Na.nefer.ka.ptah, +and their wives also came to me. We went into the temple +of Isis and Harpokrates; and Na.nefer.ka.ptah brought an +ox, a goose, and some wine, and made a burnt-offering and a +drink-offering before Isis of Koptos and Harpokrates. They +brought us to a very fine house, with all good things; and +Na.nefer.ka.ptah spent four days there and feasted with the +priests of Isis of Koptos, and the wives of the priests of Isis +also made holiday with me.</q> +</p> + +<p> +<q rend='pre'>And the morning of the fifth day came; and Na.nefer.ka.ptah +called a priest to him, and made a magic cabin that was +<pb n='153'/><anchor id='Pg153'/> +full of men and tackle. He put the spell upon it, and put life +in it, and gave them breath, and sank it in the water. He filled +the royal boat with sand, and took leave of me, and sailed from +the haven: and I sat by the river at Koptos that I might see +what would become of him. And he said, <q>Workmen, work +for me, even at the place where the book is.</q> And they toiled +by night and by day; and when they had reached it in three +days, he threw the sand out, and made a shoal in the river. +And then he found on it entwined serpents and scorpions and +all kinds of crawling things around the box in which the book +was; and by it he found a deathless snake around the box. +And he laid the spell upon the entwined serpents and scorpions +and all kinds of crawling things which were around the box, +that they should not come out. And he went to the deathless +snake, and fought with him, and killed him; but he came to +life again, and took a new form. He then fought again with +him a second time; but he came to life again, and took a third +form. He then cut him in two parts, and put sand between the +parts, that he should not appear again.</q> +</p> + +<p> +<q rend='pre'>Na.nefer.ka.ptah then went to the place where he found +the box. He uncovered a box of iron, and opened it; he found +then a box of bronze, and opened that; then he found a box +of sycamore wood, and opened that; again, he found a box +of ivory and ebony, and opened that; yet, he found a box of +silver, and opened that; and then he found a box of gold; he +opened that, and found the book in it. He took the book from +the golden box, and read a page of spells from it. He enchanted +the heaven and the earth, the abyss, the mountains, +and the sea; he knew what the birds of the sky, the fish of +the deep, and the beasts of the hills all said. He read another +page of the spells, and saw the sun shining in the sky, with +all the gods, the full moon, and the stars in their shapes; he +saw the fishes of the deep, for a divine power was present that +brought them up from the water. He then read the spell upon +the workmen that he had made, and taken from the haven, +and said to them, <q>Work for me, back to the place from which +I came.</q> And they toiled night and day, and so he came back +to the place where I sat by the river of Koptos; I had not +drunk nor eaten anything, and had done nothing on earth, but +sat like one who is gone to the grave.</q> +</p> + +<pb n='154'/><anchor id='Pg154'/> + +<p> +<q rend='pre'>I then told Na.nefer.ka.ptah that I wished to see this book, +for which we had taken so much trouble. He gave the book +into my hands; and when I read a page of the spells in it I +also enchanted heaven and earth, the abyss, the mountains, +and the sea. I also knew what the birds of the sky, the fishes +of the deep, and the beasts of the hills all said. I read another +page of the spells, and I saw the sun shining in the sky with +all the gods, the full moon, and the stars in their shapes; I +saw the fishes of the deep, for a divine power was present that +brought them up from the water. As I could not write, I asked +Na.nefer.ka.ptah, who was a good writer, and a very learned +one; he called for a new piece of papyrus, and wrote on it all +that was in the book before him. He dipped it in beer, and +washed it off in the liquid; for he knew that if it were washed +off, and he drank it, he would know all that there was in the +writing.</q> +</p> + +<p> +<q rend='pre'>We returned back to Koptos the same day, and made a +feast before Isis of Koptos and Harpokrates. We then went +to the haven and sailed, and went northward of Koptos. And +as we went on Thoth discovered all that Na.nefer.ka.ptah had +done with the book; and Thoth hastened to tell Ra, and said, +<q>Now know that my book and my revelation are with Na.nefer.ka.ptah, +son of the King Mer.neb.ptah. He has forced +himself into my place, and robbed it, and seized my box with +the writings, and killed my guards who protected it.</q> And +Ra replied to him, <q>He is before you, take him and all his kin.</q> +He sent a power from heaven with the command, <q>Do not let +Na.nefer.ka.ptah return safe to Memphis with all his kin.</q> +And after this hour, the little boy Mer-ab, going out from the +awning of the royal boat, fell into the river: he called on Ra, +and everybody who was on the bank raised a cry. Na.nefer.ka.ptah +went out of the cabin, and read the spell over him; +he brought his body up because a divine power brought him +to the surface. He read another spell over him, and made him +tell of all what happened to him, and of what Thoth had said +before Ra.</q> +</p> + +<p> +<q rend='pre'>We turned back with him to Koptos. We brought him +to the Good House, we fetched the people to him, and made +one embalm him; and we buried him in his coffin in the cemetery +of Koptos like a great and noble person.</q> +</p> + +<pb n='155'/><anchor id='Pg155'/> + +<p> +<q rend='pre'>And Na.nefer.ka.ptah, my brother, said: <q>Let us go down, +let us not delay, for the King has not yet heard of what has +happened to him, and his heart will be sad about it.</q> So we +went to the haven, we sailed, and did not stay to the north of +Koptos. When we were come to the place where the little +boy Mer-ab had fallen into the water, I went out from the +awning of the royal boat, and I fell into the river. They called +Na.nefer.ka.ptah, and he came out from the cabin of the royal +boat; he read a spell over me, and brought my body up, because +a divine power brought me to the surface. He drew me +out, and read the spell over me, and made me tell him of all +that had happened to me, and of what Thoth had said before +Ra. Then he turned back with me to Koptos, he brought me +to the Good House, he fetched the people to me, and made one +embalm me, as great and noble people are buried, and laid me +in the tomb where Mer-ab my young child was.</q> +</p> + +<p> +<q rend='pre'>He turned to the haven, and sailed down, and delayed not +in the north of Koptos. When he was come to the place where +we fell into the river, he said to his heart: <q>Shall I not better +turn back again to Koptos, that I may lie by them? For, if +not, when I go down to Memphis, and the King asks after his +children, what shall I say to him? Can I tell him, <q>I have +taken your children to the Thebaid, and killed them, while I +remained alive, and I have come to Memphis still alive</q>?</q> +Then he made them bring him a linen cloth of striped byssus; +he made a band, and bound the book firmly, and tied it upon +him. Na.nefer.ka.ptah then went out of the awning of the +royal boat and fell into the river. He cried on Ra; and all +those who were on the bank made an outcry, saying: <q>Great +woe! Sad woe! Is he lost, that good scribe and able man that +has no equal?</q></q> +</p> + +<p> +<q rend='pre'>The royal boat went on, without anyone on earth knowing +where Na.nefer.ka.ptah was. It went on to Memphis, and +they told all this to the King. Then the King went down to +the royal boat in mourning, and all the soldiers and high-priests +of Ptah were in mourning, and all the officials and +courtiers. And when he saw Na.nefer.ka.ptah, who was in +the inner cabin of the royal boat—from his rank of high scribe—he +lifted him up. And they saw the book by him; and the +King said, <q>Let one hide this book that is with him.</q> And +<pb n='156'/><anchor id='Pg156'/> +the officers of the King, the priests of Ptah, and the high-priest +of Ptah, said to the King, <q>Our Lord, may the King +live as long as the sun! Na.nefer.ka.ptah was a good scribe, +and a very skilful man.</q> And the King had him laid in his +Good House to the sixteenth day, and then had him wrapped +to the thirty-fifth day, and laid him out to the seventieth day, +and then had him put in his grave in his resting-place.</q> +</p> + +<p> +<q>I have now told you the sorrow which has come upon us +because of this book for which you ask, saying, <q>Let it be +given to me.</q> You have no claim to it; and, indeed, for the +sake of it, we have given up our life on earth.</q> +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +And Setna said to Ahura, <q>Give me the book which I see +between you and Na.nefer.ka.ptah; for if you do not I will +take it by force.</q> Then Na.nefer.ka.ptah rose from his seat +and said: <q>Are you Setna, to whom my wife has told of all +these blows of fate, which you have not suffered? Can you +take this book by your skill as a good scribe? If, indeed, you +can play games with me, let us play a game, then, of 52 points.</q> +And Setna said, <q>I am ready,</q> and the board and its +pieces were put before him. And Na.nefer.ka.ptah won a +game from Setna; and he put the spell upon him, and defended +himself with the game board that was before him, and sunk +him into the ground above his feet. He did the same at the +second game, and won it from Setna, and sunk him into the +ground to his waist. He did the same at the third game, and +made him sink into the ground up to his ears. Then Setna +struck Na.nefer.ka.ptah a great blow with his hand. And +Setna called his brother An.he.hor.eru and said to him, <q>Make +haste and go up upon earth, and tell the King all that has happened +to me, and bring me the talisman of my father Ptah, and +my magic books.</q> +</p> + +<p> +And he hurried up upon earth, and told the King all that +had happened to Setna. The King said, <q>Bring him the +talisman of his father Ptah, and his magic books.</q> And An.he.hor.eru +hurried down into the tomb; he laid the talisman on +Setna, and he sprang up again immediately. And then Setna +reached out his hand for the book, and took it. Then—as +Setna went out from the tomb—there went a Light before +him, and Darkness behind him. And Ahura wept at him, and +<pb n='157'/><anchor id='Pg157'/> +she said: <q>Glory to the King of Darkness! Hail to the King +of Light! all power is gone from the tomb.</q> But Na.nefer.ka.ptah +said to Ahura: <q>Do not let your heart be sad; I will +make him bring back this book, with a forked stick in his +hand, and a fire-pan on his head.</q> And Setna went out from +the tomb, and it closed behind him as it was before. +</p> + +<p> +Then Setna went to the King, and told him everything that +had happened to him with the book. And the King said to +Setna, <q>Take back the book to the grave of Na.nefer.ka.ptah, +like a prudent man, or else he will make you bring it with a +forked stick in your hand, and a fire-pan on your head.</q> But +Setna would not listen to him; and when Setna had unrolled +the book he did nothing on earth but read it to everybody. +</p> + +<p> +[Here follows a story of how Setna, walking in the court of +the temple of Ptah, met Tabubua, a fascinating girl, daughter +of a priest of Bast, of Ankhtaui; how she repelled his advances, +until she had beguiled him into giving up all his possessions, +and slaying his children. At the last she gives a fearful cry +and vanishes, leaving Setna bereft of even his clothes. This +would seem to be merely a dream, by the disappearance of +Tabubua, and by Setna finding his children alive after it all; +but on the other hand he comes to his senses in an unknown +place, and is so terrified as to be quite ready to make restitution +to Na.nefer.ka.ptah. The episode, which is not creditable +to Egyptian society, seems to be intended for one of the vivid +dreams which the credulous readily accept as half realities.] +</p> + +<p> +So Setna went to Memphis, and embraced his children for +that they were alive. And the King said to him, <q>Were you +not drunk to do so?</q> Then Setna told all things that had +happened with Tabubua and Na.nefer.ka.ptah. And the King +said, <q>Setna, I have already lifted up my hand against you +before, and said, <q>He will kill you if you do not take back the +book to the place you took it from.</q> But you have never listened +to me till this hour. Now, then, take the book to Na.nefer.ka.ptah, +with a forked stick in your hand, and a fire-pan +on your head.</q> +</p> + +<p> +So Setna went out from before the King, with a forked stick +in his hand, and a fire-pan on his head. He went down to the +tomb in which was Na.nefer.ka.ptah. And Ahura said to him, +<q>It is Ptah, the great god, that has brought you back safe.</q> +<pb n='158'/><anchor id='Pg158'/> +Na.nefer.ka.ptah laughed, and he said, <q>This is the business +that I told you before.</q> And when Setna had praised Na.nefer.ka.ptah, +he found it as the proverb says, <q>The sun was +in the whole tomb.</q> And Ahura and Na.nefer.ka.ptah besought +Setna greatly. And Setna said, <q>Na.nefer.ka.ptah, is +it aught disgraceful (that you lay on me to do)?</q> And Na.nefer.ka.ptah +said, <q>Setna, you know this, that Ahura and +Mer-ab, her child, behold! they are in Koptos; bring them +here into this tomb, by the skill of a good scribe. Let it be impressed +upon you to take pains, and to go to Koptos to bring +them here.</q> Setna then went out from the tomb to the King, +and told the King all that Na.nefer.ka.ptah had told him. +</p> + +<p> +The King said, <q>Setna, go to Koptos and bring back Ahura +and Mer-ab.</q> He answered the King, <q>Let one give me the +royal boat and its belongings.</q> And they gave him the royal +boat and its belongings, and he left the haven, and sailed without +stopping till he came to Koptos. +</p> + +<p> +And they made this known to the priests of Isis at Koptos +and to the high-priest of Isis; and behold they came down to +him, and gave him their hand to the shore. He went up with +them and entered into the temple of Isis of Koptos and of +Harpokrates. He ordered one to offer for him an ox, a goose, +and some wine, and he made a burnt-offering and a drink-offering +before Isis of Koptos and Harpokrates. He went to +the cemetery of Koptos with the priests of Isis and the high-priest +of Isis. They dug about for three days and three nights, +for they searched even in all the catacombs which were in the +cemetery of Koptos; they turned over the steles of the scribes +of the <q>double house of life,</q> and read the inscriptions that +they found on them. But they could not find the resting-place +of Ahura and Mer-ab. +</p> + +<p> +Now Na.nefer.ka.ptah perceived that they could not find +the resting-place of Ahura and her child Mer-ab. So he raised +himself up as a venerable, very old, ancient, and came before +Setna. And Setna saw him, and Setna said to the ancient, +<q>You look like a very old man; do you know where is the +resting-place of Ahura and her child Mer-ab?</q> The ancient +said to Setna: <q>It was told by the father of the father of my +father to the father of my father, and the father of my father +has told it to my father; the resting-place of Ahura and of her +<pb n='159'/><anchor id='Pg159'/> +child Mer-ab is in a mound south of the town of Pehemato(?).</q> +And Setna said to the ancient, <q>Perhaps we may do damage +to Pehemato, and you are ready to lead one to the town for +the sake of that.</q> The ancient replied to Setna: <q>If one listens +to me, shall he therefore destroy the town of Pehemato! +If they do not find Ahura and her child Mer-ab under the +south corner of their town may I be disgraced.</q> They attended +to the ancient, and found the resting-place of Ahura +and her child Mer-ab under the south corner of the town of +Pehemato. Setna laid them in the royal boat to bring them +as honored persons, and restored the town of Pehemato as it +originally was. And Na.nefer.ka.ptah made Setna to know +that it was he who had come to Koptos, to enable them to +find out where the resting-place was of Ahura and her child +Mer-ab. +</p> + +<p> +So Setna left the haven in the royal boat, and sailed without +stopping, and reached Memphis with all the soldiers who were +with him. And when they told the King he came down to the +royal boat. He took them as honored persons escorted to the +catacombs, in which Na.nefer.ka.ptah was, and smoothed +down the ground over them. +</p> + +<p> +<hi rend='italic'>This is the completed writing of the tale of Setna Kha.em.uast, +and Na.nefer.ka.ptah, and his wife Ahura, and their child +Mer-ab. It was written in the 35th year, the month Tybi.</hi> +</p> + +</div> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Tales Of The Magicians</head> + +<p> +One day, when King Khufu reigned over all the land, he +said to his chancellor, who stood before him, <q>Go call me +my sons and my councillors, that I may ask of them a thing.</q> +And his sons and his councillors came and stood before him, +and he said to them, <q>Know ye a man who can tell me tales +of the deeds of the magicians?</q> +</p> + +<p> +Then the royal son Khafra stood forth and said, <q>I will tell +thy Majesty a tale of the days of thy forefather Nebka, the +blessed; of what came to pass when he went into the temple of +Ptah of Ankhtaui.</q> +</p> + +<pb n='160'/><anchor id='Pg160'/> + +<div> +<head>Khafra's Tale</head> + +<p> +<q rend='pre'>His Majesty was walking unto the temple of Ptah, and +went unto the house of the chief reciter Uba-aner, with his +train. Now when the wife of Uba-aner saw a page, among +those who stood behind the King, her heart longed after him; +and she sent her servant unto him, with a present of a box +full of garments.</q> +</p> + +<p> +<q rend='pre'>And he came then with the servant. Now there was a +lodge in the garden of Uba-aner; and one day the page said +to the wife of Uba-aner, <q>In the garden of Uba-aner there is +now a lodge; behold, let us therein take our pleasure.</q> So +the wife of Uba-aner sent to the steward who had charge over +the garden, saying, <q>Let the lodge which is in the garden be +made ready.</q> And she remained there, and rested and drank +with the page until the sun went down.</q> +</p> + +<p> +<q rend='pre'>And when the even was now come the page went forth +to bathe. And the steward said, <q>I must go and tell Uba-aner +of this matter.</q> Now when this day was past, and another +day came, then went the steward to Uba-aner, and told him +of all these things.</q> +</p> + +<p> +<q rend='pre'>Then said Uba-aner, <q>Bring me my casket of ebony and +electrum.</q> And they brought it; and he fashioned a crocodile +of wax, seven fingers long: and he enchanted it, and said, +<q>When the page comes and bathes in my lake, seize on him.</q> +And he gave it to the steward, and said to him, <q>When the +page shall go down into the lake to bathe, as he is daily wont +to do, then throw in this crocodile behind him.</q> And the +steward went forth bearing the crocodile.</q> +</p> + +<p> +<q rend='pre'>And the wife of Uba-aner sent to the steward who had +charge over the garden, saying, <q>Let the lodge which is in +the garden be made ready, for I come to tarry there.</q></q> +</p> + +<p> +<q rend='pre'>And the lodge was prepared with all good things; and +she came and made merry therein with the page. And when +the even was now come, the page went forth to bathe as he +was wont to do. And the steward cast in the wax crocodile +after him into the water; and, behold! it became a great crocodile +seven cubits in length, and it seized on the page.</q> +</p> + +<p> +<q rend='pre'>And Uba-aner abode yet seven days with the King of +<pb n='161'/><anchor id='Pg161'/> +Upper and Lower Egypt, Nebka, the blessed, while the page +was stifled in the crocodile. And after the seven days were +passed, the King of Upper and Lower Egypt, Nebka, the +blessed, went forth, and Uba-aner went before him.</q> +</p> + +<p> +<q rend='pre'>And Uba-aner said unto his Majesty, <q>Will your Majesty +come and see this wonder that has come to pass in your days +unto a page?</q> And the King went with Uba-aner. And +Uba-aner called unto the crocodile and said, <q>Bring forth the +page.</q> And the crocodile came forth from the lake with the +page. Uba-aner said unto the King, <q>Behold, whatever I +command this crocodile he will do it.</q> And his Majesty said, +<q>I pray you send back this crocodile.</q> And Uba-aner stooped +and took up the crocodile, and it became in his hand a crocodile +of wax. And then Uba-aner told the King that which had +passed in his house with the page and his wife. And his +Majesty said unto the crocodile, <q>Take to thee thy prey.</q> +And the crocodile plunged into the lake with his prey, and no +man knew whither he went.</q> +</p> + +<p> +<q rend='pre'>And his Majesty the King of Upper and Lower Egypt, +Nebka, the blessed, commanded, and they brought forth the +wife of Uba-aner to the north side of the harem, and burned +her with fire, and cast her ashes in the river.</q> +</p> + +<p> +<q>This is a wonder that came to pass in the days of thy forefather +the King of Upper and Lower Egypt, Nebka, of the +acts of the chief reciter Uba-aner.</q> +</p> + +<p> +His Majesty the King of Upper and Lower Egypt, Khufu, +then said, <q>Let there be presented to the King Nebka, the +blessed, 1,000 loaves, 100 draughts of beer, an ox, two jars of +incense; and let there be presented a loaf, a jar of beer, a jar +of incense and a piece of meat to the chief reciter Uba-aner; +for I have seen the token of his learning.</q> And they did all +things as his Majesty commanded. +</p> + +</div> + +<div> +<head>Bau-F-Ra's Tale</head> + +<p> +The royal son Bau-f-ra then stood forth and spake. He +said, <q rend='pre'>I will tell thy Majesty of a wonder which came to pass +in the days of thy father Seneferu, the blessed, of the deeds +of the chief reciter Zazamankh. One day King Seneferu, being +weary, went throughout his palace seeking for a pleasure +<pb n='162'/><anchor id='Pg162'/> +to lighten his heart, but he found none. And he said, <q>Haste, +and bring before me the chief reciter and scribe of the rolls +Zazamankh;</q> and they straightway brought him. And the +King said, <q>I have sought in my palace for some delight, but +I have found none.</q> Then said Zazamankh to him, <q>Let thy +Majesty go upon the lake of the palace, and let there be made +ready a boat, with all the fair maidens of the harem of thy +palace; and the heart of thy Majesty shall be refreshed with +the sight, in seeing their rowing up and down the water, and +seeing the goodly pools of the birds upon the lake, and beholding +its sweet fields and grassy shores; thus will thy heart +be lightened. And I also will go with thee. Bring me twenty +oars of ebony inlaid with gold, with blades of light wood inlaid +with electrum; and bring me twenty maidens, fair in their +limbs, their bosoms, and their hair, all virgins; and bring me +twenty nets, and give these nets unto the maidens for their +garments.</q> And they did according to all the commands of +his Majesty.</q> +</p> + +<p> +<q>And they rowed down the stream and up the stream, and +the heart of his Majesty was glad with the sight of their rowing. +But one of them at the steering struck her hair, and her +jewel of new malachite fell into the water. And she ceased +her song, and rowed not; and her companions ceased, and +rowed not. And his Majesty said, <q>Row you not further?</q> +And they replied, <q>Our little steerer here stays and rows not.</q> +His Majesty then said to her, <q>Wherefore rowest thou not?</q> +She replied, <q>It is for my jewel of new malachite which is +fallen in the water.</q> And he said to her, <q>Row on, for behold +I will replace it.</q> And she answered, <q>But I want my +own piece back in its setting.</q> And his Majesty said, <q>Haste, +bring me the chief reciter Zazamankh,</q> and they brought him. +And his Majesty said, <q>Zazamankh, my brother, I have done +as thou sayedst, and the heart of his Majesty is refreshed with +the sight of their rowing. But now a jewel of new malachite +of one of the little ones is fallen in the water, and she ceases +and rows not, and she has spoiled the rowing of her side. +And I said to her, <q>Wherefore rowest thou not?</q> and she +answered to me, <q>It is for my jewel of new malachite which +is fallen in the water.</q> I replied to her, <q>Row on, for behold +<pb n='163'/><anchor id='Pg163'/> +I will replace it;</q> and she answered to me, <q>But I want my +own piece again back in its setting.</q></q> Then the chief reciter +Zazamankh spake his magic speech. And he placed one part +of the waters of the lake upon the other, and discovered the +jewel lying upon a shard; and he took it up and gave it unto +its mistress. And the water, which was twelve cubits deep +in the middle, reached now to twenty-four cubits after he turned +it. And he spake, and used his magic speech; and he brought +again the water of the lake to its place. And his Majesty +spent a joyful day with the whole of the royal house. Then +rewarded he the chief reciter Zazamankh with all good things. +Behold, this is a wonder that came to pass in the days of thy +father, the King of Upper and Lower Egypt, Seneferu, of the +deeds of the chief reciter, the scribe of the rolls, Zazamankh.</q> +</p> + +<p> +Then said the majesty of the King of Upper and Lower +Egypt, Khufu, the blessed, <q>Let there be presented an offering +of 1,000 cakes, 100 draughts of beer, an ox, and two jars +of incense to the King of Upper and Lower Egypt, Seneferu, +the blessed; and let there be given a loaf, a jar of beer, and a +jar of incense to the chief reciter, the scribe of the rolls, Zazamankh; +for I have seen the token of his learning.</q> And they +did all things as his Majesty commanded. +</p> + +</div> + +<div> +<head>Hordedef's Tale</head> + +<p> +The royal son Hordedef then stood forth and spake. He +said: <q>Hitherto hast thou only heard tokens of those who +have gone before, and of which no man knoweth their truth. +But I will show thy Majesty a man of thine own days.</q> And +his Majesty said, <q>Who is he, Hordedef?</q> And the royal +son Hordedef answered, <q>It is a certain man named Dedi, +who dwells at Dedsneferu. He is a man of 110 years old; +and he eats 500 loaves of bread and a side of beef, and drinks +100 draughts of beer, unto this day. He knows how to restore +the head that is smitten off; he knows how to cause the +lion to follow him trailing his halter on the ground; he knows +the designs of the dwelling of Tahuti. The majesty of the +King of Upper and Lower Egypt, Khufu, the blessed, has +long sought for the designs of the dwelling of Tahuti, that he +may make the like of them in his pyramid.</q> +</p> + +<pb n='164'/><anchor id='Pg164'/> + +<p> +And his Majesty said, <q>Thou, thyself, Hordedef, my son, +bring him to me.</q> Then were the ships made ready for the +King's son Hordedef, and he went up the stream to Dedsneferu. +And when the ships had moored at the haven, he +landed, and sat him in a litter of ebony, the poles of which +were of cedar wood overlaid with gold. Now when he drew +near to Dedi, they set down the litter. And he arose to greet +Dedi, and found him lying on a palmstick couch at the door +of his house; one servant held his head and rubbed him, and +another rubbed his feet. +</p> + +<p> +And the King's son Hordedef said, <q>Thy state is that of +one who lives to good old age; for old age is the end of our +voyage, the time of embalming, the time of burial. Lie, then, +in the sun, free of infirmities, without the babble of dotage: +this is the salutation to worthy age. I come from far to call +thee, with a message from my father Khufu, the blessed, for +thou shalt eat of the best which the King gives, and of the +food which those have who follow after him; that he may bring +thee in good estate to thy fathers who are in the tomb.</q> +</p> + +<p> +And Dedi replied to him: <q>Peace to thee! Peace to thee! +Hordedef, son of the King, beloved of his father. May thy +father Khufu, the blessed, praise thee, may he advance thee +among the elders, may thy <foreign rend='italic'>ka</foreign> prevail against the enemy, +may thy soul know the right road to the gate of him who clothes +the afflicted; this is the salutation to the King's son.</q> Then +the King's son, Hordedef, stretched forth his hands to him, +and raised him up, and went with him to the haven, giving +unto him his arm. Then said Dedi, <q>Let there be given me +a boat, to bring me my youths and my books.</q> And they +made ready for him two boats with their rowers. And Dedi +went down the river in the barge in which was the King's son, +Hordedef. And when he had reached the palace, the King's +son, Hordedef, entered in to give account unto his Majesty +the King of Upper and Lower Egypt, Khufu, the blessed. +Then said the King's son Hordedef, <q>O King, life, wealth, +and health! My lord, I have brought Dedi.</q> His Majesty +replied, <q>Bring him to me speedily.</q> And his Majesty went +into the hall of columns of Pharaoh (life, wealth, and health), +and Dedi was led before him. And his Majesty said, <q>Wherefore +<pb n='165'/><anchor id='Pg165'/> +is it, Dedi, that I have not yet seen thee?</q> And Dedi +answered: <q>He who is called it is that comes; the King (life, +wealth, and health) calls me, and behold I come.</q> And his +Majesty said, <q>Is it true, that which men say, that thou canst +restore the head which is smitten off?</q> And Dedi replied, +<q>Truly, I know that, O King (life, wealth, and health), my +lord.</q> And his Majesty said, <q>Let one bring me a prisoner +who is in prison, that his punishment may be fulfilled.</q> And +Dedi said: <q>Let it not be a man, O King, my lord; behold +we do not even thus to our cattle.</q> And a duck was brought +unto him, and its head was cut off. And the duck was laid +on the west side of the hall, and its head on the east side of +the hall. And Dedi spake his magic speech. And the duck +fluttered along the ground, and its head came likewise; and +when it had come part to part the duck stood and quacked. +And they brought likewise a goose before him, and he did even +so unto it. His Majesty caused an ox to be brought, and its +head cast on the ground. And Dedi spake his magic speech. +And the ox stood upright behind him, and followed him with +his halter trailing on the ground. +</p> + +<p> +And King Khufu said, <q>And is it true what is said, that thou +knowest the number of the designs of the dwelling of Tahuti?</q> +And Dedi replied, <q>Pardon me, I know not their number, O +King (life, wealth, and health), but I know where they are.</q> +And his Majesty said, <q>Where is that?</q> And Dedi replied: +<q>There is a chest of whetstone in a chamber named the plan-room, +in Heliopolis; they are in this chest.</q> And Dedi said +further unto him, <q>O King (life, wealth, and health), my lord, +it is not I that is to bring them to thee.</q> And his Majesty said, +<q>Who, then, is it that shall bring them to me?</q> And Dedi +answered to him, <q>It is the eldest of the three children who are +in the body of Rud-didet who shall bring them to thee.</q> And +his Majesty said: <q>Would that it may be as thou sayest! +And who is this Rud-didet?</q> And Dedi replied: <q>She is +the wife of a priest of Ra, lord of Sakhebu. And she has conceived +these three sons by Ra, lord of Sakhebu, and the god +has promised her that they shall fulfil this noble office (of +reigning) over all this land, and that the eldest of them shall +be high-priest in Heliopolis.</q> And his Majesty's heart became +<pb n='166'/><anchor id='Pg166'/> +troubled for this; but Dedi spake unto him: <q>What is +this that thou thinkest, O King (life, wealth, health), my lord? +Is it because of these three children? I tell thee thy son shall +reign, and thy son's son, and then one of them.</q> His Majesty +said, <q>And when shall Rud-didet bear these?</q> And he replied, +<q>She shall bear them on the twenty-fifth of the month +Tybi.</q> And his Majesty said, <q>When the banks of the canal +of Letopolis are cut, I will walk there that I may see the temple +of Ra, lord of Sakhebu.</q> And Dedi replied, <q>Then I will +cause that there be four cubits of water by the banks of the +canal of Letopolis.</q> When his Majesty returned to his palace, +his Majesty said: <q>Let them place Dedi in the house of the +royal son Hordedef, that he may dwell with him, and let them +give him a daily portion of 1,000 loaves, 100 draughts of beer, +an ox, and 100 bunches of onions.</q> And they did everything +as his Majesty commanded. +</p> + +<p> +And one day it came to pass that Rud-didet felt the pains of +birth. And the majesty of Ra, Lord of Sakhebu, said unto +Isis, to Nebhat, to Meskhent, to Hakt, and to Khnumu: <q>Go +ye, and deliver Rud-didet of these three children that she shall +bear, who are to fulfil this noble office over all this land; that +they may build up your temples, furnish your altars with offerings, +supply your tables of libation, and increase your endowments.</q> +Then went these deities; their fashion they made as +that of dancing-girls, and Khnumu was with them as a porter. +They drew near unto the house of Ra-user, and found him +standing, with his girdle fallen. And they played before him +with their instruments of music. But he said unto them, <q>My +ladies, behold, here is a woman who feels the pains of birth.</q> +They said to him, <q>Let us see her, for we know how to help +her.</q> And he replied, <q>Come, then.</q> And they entered in +straightway to Rud-didet, and they closed the door on her +and on themselves. Then Isis stood before her, and Nebhat +stood behind her, and Hakt helped her. And Isis said, <q>O +child, by thy name of User-ref, do not do violence.</q> And +the child came upon her hands, as a child of a cubit; its bones +were strong, the beauty of its limbs was like gold, and its hair +was like true lapis-lazuli. They washed him, and prepared +him, and placed him on a carpet on the brickwork. Then +<pb n='167'/><anchor id='Pg167'/> +Meskhent approached him and said, <q>This is a king who shall +reign over all the land.</q> And Khnumu gave strength to his +limbs. Then Isis stood before her, and Nebhat stood behind +her, and Hakt helped her. And Isis said, <q>O child, by thy +name of Sah-ra, stay not in her.</q> Then the child came upon +her hands, a child of a cubit; its bones were strong, the beauty +of its limbs was like gold, and its hair was like true lapis-lazuli. +They washed him, and prepared him, and laid him on a carpet +on the brickwork. Then Meskhent approached him and said, +<q>This is a king who shall reign over all the land.</q> And +Khnumu gave strength to his limbs. Then Isis stood before +her, and Nebhat stood behind her, and Hakt helped her. And +Isis said, <q>O child, by thy name of Kaku, remain not in darkness +in her.</q> And the child came upon her hands, a child of a +cubit; its bones were strong, the beauty of its limbs was like +gold, and its hair was like true lapis-lazuli. And Meskhent +approached him and said, <q>This is a king who shall reign +over all the land.</q> And Khnumu gave strength to his limbs. +And they washed him, and prepared him, and laid him on a +carpet on the brickwork. +</p> + +<p> +And the deities went out, having delivered Rud-didet of the +three children. And they said, <q>Rejoice! O Ra-user, for behold +three children are born unto thee.</q> And he said unto +them, <q>My ladies, and what shall I give unto ye? Behold, +give this bushel of barley here unto your porter, that ye may +take it as your reward to the brew-house.</q> And Khnumu +loaded himself with the bushel of barley. And they went +away toward the place from which they came. And Isis spake +unto these goddesses, and said, <q>Wherefore have we come +without doing a marvel for these children, that we may tell +it to their father who has sent us?</q> Then made they the +divine diadems of the King (life, wealth, and health), and laid +them in the bushel of barley. And they caused the clouds to +come with wind and rain; and they turned back again unto the +house. And they said, <q>Let us put this barley in a closed +chamber, sealed up, until we return northward, dancing.</q> +And they placed the barley in a close chamber. +</p> + +<p> +And Rud-didet purified herself, with a purification of fourteen +days. And she said to her handmaid, <q>Is the house made +<pb n='168'/><anchor id='Pg168'/> +ready?</q> And she replied, <q>All things are made ready, but +the brewing barley is not yet brought.</q> And Rud-didet said, +<q>Wherefore is the brewing barley not yet brought?</q> And +the servant answered, <q>It would all of it long since be ready +if the barley had not been given to the dancing-girls, and lay +in the chamber under their seal.</q> Rud-didet said, <q>Go down, +and bring of it, and Ra-user shall give them in its stead when +he shall come.</q> And the handmaid went, and opened the +chamber. And she heard talking and singing, music and +dancing, quavering, and all things which are performed for a +king in his chamber. And she returned and told to Rud-didet +all that she had heard. And she went through the chamber, +but she found not the place where the sound was. And she +laid her temple to the sack, and found that the sounds were +in it. She placed it in a chest, and put that in another locker, +and tied it fast with leather, and laid it in the storeroom, +where the things were, and sealed it. And Ra-user came returning +from the field; and Rud-didet repeated unto him these +things; and his heart was glad above all things; and they sat +down and made a joyful day. +</p> + +<p> +And after these days it came to pass that Rud-didet was +wroth with her servant, and beat her with stripes. And the +servant said unto those that were in the house: <q>Shall it be +done thus unto me? She has borne three kings, and I will +go and tell this to his Majesty King Khufu the blessed.</q> And +she went, and found the eldest brother of her mother, who +was binding his flax on the floor. And he said to her, +<q>Whither goest thou, my little maid?</q> And she told him +of all these things. And her brother said to her: <q>Wherefore +comest thou thus to me? Shall I agree to treachery?</q> +And he took a bunch of the flax to her, and laid on her a +violent blow. And the servant went to fetch a handful of +water, and a crocodile carried her away. +</p> + +<p> +Her uncle went therefore to tell of this to Rud-didet; +and he found Rud-didet sitting, her head on her knees, and +her heart beyond measure sad. And he said to her, <q>My +lady, why makest thou thy heart thus?</q> And she answered, +<q>It is because of this little wretch that was in the house; behold +she went out saying, <q>I will go and tell it.</q></q> And he +<pb n='169'/><anchor id='Pg169'/> +bowed his head unto the ground, and said, <q>My lady, she +came and told me of these things, and made her complaint +unto me; and I laid on her a violent blow. And she went +forth to draw water, and a crocodile carried her away.</q> +</p> + +<p> +(<hi rend='italic'>The rest of the tale is lost.</hi>) +</p> + +</div> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Peasant And The Workman</head> + +<p> +There dwelt in the Sekhet Hemat—or Salt Country—a +peasant called the Sekhti, with his wife and children, +his asses and his dogs; and he trafficked in all good things +of the Sekhet Hemat to Henenseten. Behold now he went +with rushes, natron, and salt, with wood and pods, with +stones and seeds, and all good products of the Sekhet Hemat. +And this Sekhti journeyed to the south unto Henenseten; and +when he came to the lands of the house of Fefa, north of +Denat, he found a man there standing on the bank, a man +called Hemti—the workman—son of a man called Asri, who +was a serf of the high-steward Meruitensa. Now said this +Hemti, when he saw the asses of Sekhti, that were pleasing in +his eyes, <q>Oh that some good god would grant me to steal +away the goods of Sekhti from him!</q> +</p> + +<p> +Now the Hemti's house was by the dike of the tow-path, +which was straightened, and not wide, as much as the width +of a waistcloth: on the one side of it was the water, and on +the other side of it grew his corn. Hemti said then to his +servant, <q>Hasten! bring me a shawl from the house,</q> and +it was brought instantly. Then spread he out this shawl +on the face of the dike, and it lay with its fastening on the +water and its fringe on the corn. +</p> + +<p> +Now Sekhti approached along the path used by all men. +Said Hemti: <q>Have a care, Sekhti! you are not going to +trample on my clothes!</q> Said Sekhti, <q>I will do as you +like, I will pass carefully.</q> Then went he up on the higher +side. But Hemti said, <q>Go you over my corn, instead of +the path?</q> Said Sekhti: <q>I am going carefully; this high +field of corn is not my choice, but you have stopped your +path with your clothes, and will you then not let us pass +by the side of the path?</q> And one of the asses filled its +<pb n='170'/><anchor id='Pg170'/> +mouth with a cluster of corn. Said Hemti: <q>Look you, I +shall take away your ass, Sekhti, for eating my corn; behold +it will have to pay according to the amount of the +injury.</q> Said Sekhti: <q>I am going carefully; the one way +is stopped, therefore took I my ass by the inclosed ground; +and do you seize it for filling its mouth with a cluster of corn? +Moreover, I know unto whom this domain belongs, even unto +the lord steward Meruitensa. He it is who smites every +robber in this whole land; and shall I then be robbed in his +domain?</q> +</p> + +<p> +Said Hemti, <q>This is the proverb which men speak: <q>A +poor man's name is only his own matter.</q> I am he of whom +you spake, even the lord steward of whom you think.</q> +Thereon he took to him branches of green tamarisk and +scourged all his limbs, took his asses, and drave them into +the pasture. And Sekhti wept very greatly, by reason of the +pain of what he had suffered. Said Hemti, <q>Lift not up your +voice, Sekhti, or you shall go to the demon of silence.</q> Sekhti +answered: <q>You beat me, you steal my goods, and now +would take away even my voice, O demon of silence! If you +will restore my goods, then will I cease to cry out at your +violence.</q> +</p> + +<p> +Sekhti stayed the whole day petitioning Hemti, but he would +not give ear unto him. And Sekhti went his way to Khenensuten +to complain to the lord steward Meruitensa. He found +him coming out from the door of his house to embark on his +boat, that he might go to the judgment-hall. Sekhti said: +<q>Ho! turn, that I may please thy heart with this discourse. +Now at this time let one of thy followers, whom thou wilt, +come to me that I may send him to thee concerning it.</q> The +lord steward Meruitensa made his follower, whom he chose, +go straight unto him, and Sekhti sent him back with an account +of all these matters. Then the lord steward Meruitensa +accused Hemti unto the nobles who sat with him; and they +said unto him: <q>By your leave: As to this Sekhti of yours, +let him bring a witness. Behold thou it is our custom with our +Sekhtis; witnesses come with them; behold, that is our custom. +Then it will be fitting to beat this Hemti for a trifle of +natron and a trifle of salt; if he is commanded to pay for it, +he will pay for it.</q> But the high steward Meruitensa held his +<pb n='171'/><anchor id='Pg171'/> +peace; for he would not reply unto these nobles, but would +reply unto the Sekhti. +</p> + +<p> +Now Sekhti came to appeal to the lord steward Meruitensa, +and said, <q rend='pre'>O my lord steward, greatest of the great, guide of +the needy:</q> +</p> + +<quote rend='display'> +<lg> +<l>When thou embarkest on the lake of truth—</l> +<l>Mayest thou sail upon it with a fair wind;</l> +<l>May thy mainsail not fly loose.</l> +<l>May there not be lamentation in thy cabin;</l> +<l>May not misfortune come after thee.</l> +<l>May not thy mainstays be snapped;</l> +<l>Mayest thou not run aground.</l> +<l>May not the wave seize thee;</l> +<l>Mayest thou not taste the impurities of the river;</l> +<l>Mayest thou not see the face of fear.</l> +</lg> + +<lg> +<l>May the fish come to thee without escape;</l> +<l>Mayest thou reach unto plump water-fowl.</l> +<l>For thou art the orphan's father, the widow's husband,</l> +<l>The desolate woman's brother, the garment of the motherless.</l> +<l>Let me celebrate thy name in this land for every virtue,</l> +<l>A guide without greediness of heart;</l> +<l>A great one without any meanness.</l> +</lg> + +<lg> +<l>Destroying deceit, encouraging justice;</l> +<l>Coming to the cry, and allowing utterance.</l> +</lg> + +<lg> +<l>Let me speak, do thou hear and do justice;</l> +<l>O praised! whom the praised ones praise.</l> +</lg> + +<lg> +<l>Abolish oppression, behold me, I am overladen,</l> +<l><q rend='post'>Reckon with me, behold me defrauded.</q></l> +</lg> +</quote> + +<p> +Now the Sekhti made this speech in the time of the majesty +of the King Neb-ka-n-ra, blessed. The lord steward Meruitensa +went away straight to the King and said: <q>My lord, +I have found one of these Sekhti, excellent of speech, in very +truth; stolen are his goods, and he has come to complain to +me of the matter.</q> +</p> + +<p> +His Majesty said: <q>As thou wishest that I may see health! +lengthen out his complaint, without replying to any of his +speeches. He who desireth him to continue speaking should +be silent; behold, bring us his words in writing, that we may +listen to them. But provide for his wife and his children, and +<pb n='172'/><anchor id='Pg172'/> +let the Sekhti himself also have a living. Thou must cause +one to give him his portion without letting him know that +thou art he who is giving it to him.</q> +</p> + +<p> +There were given to him four loaves and two draughts +of beer each day; which the lord steward Meruitensa provided +for him, giving it to a friend of his, who furnished it +unto him. Then the lord steward Meruitensa sent the governor +of the Sekhet Hemat to make provision for the wife of the +Sekhti, three rations of corn each day. +</p> + +<p> +Then came the Sekhti a second time, and even a third time, +unto the lord steward Meruitensa; but he told two of his followers +to go unto the Sekhti, and seize on him, and beat him +with staves. But he came again unto him, even unto six times, +and said: +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>My Lord Steward—</q></l> +<l>Destroying deceit, and encouraging justice;</l> +<l>Raising up every good thing, and crushing every evil;</l> +<l>As plenty comes removing famine,</l> +<l>As clothing covers nakedness,</l> +<l>As clear sky after storm warms the shivering;</l> +<l>As fire cooks that which is raw,</l> +<l>As water quenches the thirst;</l> +<l><q rend='post'>Look with thy face upon my lot; do not covet, but content me without +fail; do the right and do not evil,</q></l> +</lg> +</quote> + +<p> +But yet Meruitensa would not hearken unto his complaint; +and the Sekhti came yet, and yet again, even unto the ninth +time. Then the lord steward told two of his followers to go +unto the Sekhti; and the Sekhti feared that he should be +beaten as at the third request. But the lord steward Meruitensa +then said unto him: <q>Fear not, Sekhti, for what thou +hast done. The Sekhti has made many speeches, delightful +to the heart of his Majesty, and I take an oath—as I eat bread, +and as I drink water—that thou shalt be remembered to eternity.</q> +Said the lord steward, <q>Moreover, thou shalt be satisfied +when thou shalt hear of thy complaints.</q> He caused to +be written on a clean roll of papyrus each petition to the end, +and the lord steward Meruitensa sent it to the majesty of the +King Neb-ka-n-ra, blessed, and it was good to him more than +anything that is in the whole land: but his Majesty said to +Meruitensa: <q>Judge it thyself; I do not desire it.</q> +</p> + +<pb n='173'/><anchor id='Pg173'/> + +<p> +The lord steward Meruitensa made two of his followers to +go to the Sekhet Hemat, and bring a list of the household of +the Sekhti; and its amount was six persons, beside his oxen +and his goats, his wheat and his barley, his asses and his +dogs; and moreover he gave all that which belonged unto the +Hemti to the Sekhti, even all his property and his officers, +and the Sekhti was beloved of the King more than all his +overseers, and ate of all the good things of the King, with +all his household. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Shipwrecked Sailor</head> + +<p> +The wise servant said: <q>Let thy heart be satisfied, O +my lord, for that we have come back to the country; after +we have long been on board, and rowed much, the prow has +at last touched land. All the people rejoice, and embrace us +one after another. Moreover, we have come back in good +health, and not a man is lacking; although we have been +to the ends of Wawat, and gone through the land of Senmut, +we have returned in peace, and our land—behold, we +have come back to it. Hear me, my lord; I have no other refuge. +Wash thee, and turn the water over thy fingers; then +go and tell the tale to the Majesty.</q> +</p> + +<p> +His lord replied: <q>Thy heart continues still its wandering +words! but although the mouth of a man may save him, his +words may also cover his face with confusion. Wilt thou do +then as thy heart moves thee? This that thou wilt say, tell +quietly.</q> +</p> + +<p> +The sailor then answered: <q rend='pre'>Now I shall tell that which +has happened to me, to my very self. I was going to the +mines of Pharaoh, and I went down on the sea on a ship of +150 cubits long and forty cubits wide, with 150 sailors of the +best of Egypt, who had seen heaven and earth, and whose +hearts were stronger than lions. They had said that the wind +would not be contrary, or that there would be none. But as +we approached the land the wind arose, and threw up waves +eight cubits high. As for me, I seized a piece of wood; but +those who were in the vessel perished, without one remaining. +A wave threw me on an island, after that I had been three +<pb n='174'/><anchor id='Pg174'/> +days alone, without a companion beside my own heart. I laid +me in a thicket, and the shadow covered me. Then stretched +I my limbs to try to find something for my mouth. I found +there figs and grapes, all manner of good herbs, berries and +grain, melons of all kinds, fishes and birds. Nothing was +lacking. And I satisfied myself; and left on the ground that +which was over, of what my arms had been filled withal. I +dug a pit, I lighted a fire, and I made a burnt-offering unto the +gods.</q> +</p> + +<p> +<q rend='pre'>Suddenly I heard a noise as of thunder, which I thought +to be that of a wave of the sea. The trees shook, and the earth +was moved. I uncovered my face, and I saw that a serpent +drew near. He was thirty cubits long, and his beard greater +than two cubits; his body was as overlaid with gold, and +his color as that of true lazuli. He coiled himself before me.</q> +</p> + +<p> +<q rend='pre'>Then he opened his mouth, while that I lay on my face +before him, and he said to me: <q>What has brought thee, +what has brought thee, little one, what has brought thee? If +thou sayest not speedily what has brought thee to this isle, +I will make thee know thyself; as a flame thou shalt vanish, +if thou tellest me not something I had not heard, or which I +knew not, before thee.</q></q> +</p> + +<p> +<q rend='pre'>Then he took me in his mouth and carried me to his resting-place, +and laid me down without any hurt. I was whole +and sound, and nothing was gone from me. Then he opened +his mouth against me, while that I lay on my face before him, +and he said, <q>What has brought thee, what has brought thee, +little one, what has brought thee to this isle which is in the sea, +and of which the shores are in the midst of the waves?</q></q> +</p> + +<p> +<q rend='pre'>Then I replied to him, and holding my arms low before +him, I said to him: <q>I was embarked for the mines by the +order of the majesty, in a ship; 150 cubits was its length, and +the width of it forty cubits. It had 150 sailors of the best of +Egypt, who had seen heaven and earth, and the hearts of +whom were stronger than lions. They said that the wind +would not be contrary, or that there would be none. Each of +them exceeded his companion in the prudence of his heart and +the strength of his arm, and I was not beneath any of them. +A storm came upon us while we were on the sea. Hardly +could we reach to the shore when the wind waxed yet greater, +<pb n='175'/><anchor id='Pg175'/> +and the waves rose even eight cubits. As for me, I seized a +piece of wood, while those who were in the boat perished without +one being left with me for three days. Behold me now before +thee, for I was brought to this isle by a wave of the sea.</q></q> +</p> + +<p> +<q rend='pre'>Then said he to me: <q>Fear not, fear not, little one, and +make not thy face sad. If thou hast come to me, it is God who +has let thee live. For it is he who has brought thee to this +isle of the blest, where nothing is lacking, and which is filled +with all good things. See now, thou shalt pass one month after +another, until thou shalt be four months in this isle. Then a +ship shall come from thy land with sailors, and thou shalt leave +with them and go to thy country, and thou shalt die in thy +town.</q></q> +</p> + +<p> +<q rend='pre'><q rend='pre'>Converse is pleasing, and he who tastes of it passes over +his misery. I will therefore tell thee of that which is in this +isle. I am here with my brethren and my children around +me; we are seventy-five serpents, children and kindred; without +naming a young girl who was brought unto me by chance, +and on whom the fire of heaven fell, and burnt her to ashes.</q></q> +</p> + +<p> +<q rend='pre'><q>As for thee if thou art strong, and if thy heart waits +patiently, thou shalt press thy infants to thy bosom and embrace +thy wife. Thou shalt return to thy house, which is +full of all good things; thou shalt see thy land, where thou +shalt dwell in the midst of thy kindred.</q></q> +</p> + +<p> +<q rend='pre'>Then I bowed, in my obeisance, and I touched the ground +before him. <q>Behold now that which I have told thee before. +I shall tell of thy presence unto Pharaoh, I shall make him to +know of thy greatness, and I will bring to thee of the sacred +oils and perfumes, and of incense of the temples with which +all gods are honored. I shall tell, moreover, of that which I +do now see (thanks to him), and there shall be rendered to +thee praises before the fulness of all the land. I shall slay +asses for thee in sacrifice, I shall pluck for thee the birds, and +I shall bring for thee ships full of all kinds of the treasures of +Egypt, as is comely to do unto a god, a friend of men in a +far country, of which men know not.</q></q> +</p> + +<p> +<q rend='pre'>Then he smiled at my speech, because of that which was +in his heart, for he said to me: <q>Thou art not rich in perfumes, +for all that thou hast is but common incense. As for +me I am Prince of the land of Punt, and I have perfumes. +<pb n='176'/><anchor id='Pg176'/> +Only the oil which thou sayest thou wouldst bring is not common +in this isle. But, when thou shalt depart from this place, +thou shalt never more see this isle; it shall be changed into +waves.</q></q> +</p> + +<p> +<q rend='pre'>And, behold, when the ship drew near, according to all +that he had told me before, I got me up into an high tree, to +strive to see those who were within it. Then I came and told +to him this matter; but it was already known unto him before. +Then he said to me: <q>Farewell, farewell; go to thy +house, little one, see again thy children, and let thy name be +good in thy town; these are my wishes for thee.</q></q> +</p> + +<p> +<q rend='pre'>Then I bowed myself before him, and held my arms low +before him, and he, he gave me gifts of precious perfumes, of +cassia, of sweet woods, of kohl, of cypress, an abundance of +incense, of ivory tusks, of baboons, of apes, and all kinds of +precious things. I embarked all in the ship which was come, +and, bowing myself, I prayed God for him.</q> +</p> + +<p> +<q rend='pre'>Then he said to me, <q>Behold thou shalt come to thy +country in two months, thou shalt press to thy bosom thy children, +and thou shalt rest in thy tomb.</q> After this I went +down to the shore unto the ship, and I called to the sailors +who were there. Then on the shore I rendered adoration to +the master of this isle and to those who dwelt therein.</q> +</p> + +<p> +<q>When we shall come, in our return, to the house of +Pharaoh, in the second month, according to all that the serpent +has said, we shall approach unto the palace. And I shall +go in before Pharaoh, I shall bring the gifts which I have +brought from this isle into the country. Then he shall thank +me before the fulness of all the land. Grant them unto me +a follower, and lead me to the courtiers of the King. Cast thy +eye upon me, after that I am come to land again, after that I +have both seen and proved this. Hear my prayer, for it is +good to listen to people. It was said unto me, <q>Become a wise +man, and thou shalt come to honor,</q> and behold I have become +such.</q> +</p> + +<p> +This is finished from its beginning unto its end, even as +it was found in a writing. It is written by the scribe of cunning +fingers Ameni-amen-aa; may he live in life, wealth, and +health! +</p> + +</div> + +<pb n='177'/><anchor id='Pg177'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Adventures Of Sanehat</head> + +<p> +The hereditary prince, royal seal-bearer, confidential friend, +judge, keeper of the gate of the foreigners, true and beloved +royal acquaintance, the royal follower Sanehat says: +</p> + +<p> +I attended my lord as a follower of the King, of the house +of the hereditary princess, the greatly favored, the royal wife, +Ankhet-Usertesen, who shares the dwelling of the royal son +Amenemhat in Kanefer. +</p> + +<p> +In the thirtieth year, the month Paophi, the seventh day the +god entered his horizon, the King Sehotepabra flew up to +heaven and joined the sun's disk, the follower of the god met +his maker. The palace was silenced, and in mourning, the +great gates were closed, the courtiers crouching on the +ground, the people in hushed mourning. +</p> + +<p> +His Majesty had sent a great army with the nobles to the +land of the Temehu (Lybia), his son and heir, the good god +King Usertesen as their leader. Now he was returning, and +had brought away living captives and all kinds of cattle without +end. The councillors of the palace had sent to the West +to let the King know the matter that had come to pass in the +inner hall. The messenger was to meet him on the road, and +reach him at the time of evening: the matter was urgent. <q>A +hawk had soared with his followers.</q> Thus said he, not to +let the army know of it. Even if the royal sons who commanded +in that army send a message, he was not to speak to +a single one of them. But I was standing near, and heard his +voice while he was speaking. I fled far away, my heart beating, +my arms failing, trembling had fallen on all my limbs. +I turned about in running to seek a place to hide me, and I +threw myself between two bushes, to wait while they should +pass by. Then I turned me toward the south, not from wishing +to come into this place—for I knew not if war was declared—nor +even thinking a wish to live after this sovereign, +I turned my back to the sycamore, I reached Shi-Seneferu, +and rested on the open field. In the morning I went on and +overtook a man, who passed by the edge of the road. He asked +of me mercy, for he feared me. By the evening I drew near +to Kher-ahau (? old Cairo), and I crossed the river on a raft +<pb n='178'/><anchor id='Pg178'/> +without a rudder. Carried over by the west wind, I passed +over to the east to the quarries of Aku and the land of the +goddess Herit, mistress of the red mountain (Gebel Ahmar). +Then I fled on foot, northward, and reached the walls of the +prince, built to repel the Sati. I crouched in a bush for fear +of being seen by the guards, changed each day, who watch on +the top of the fortress. I took my way by night, and at the +lighting of the day I reached Peten, and turned me toward the +valley of Kemur. Then thirst hasted me on; I dried up, and +my throat narrowed, and I said, <q>This is the taste of death.</q> +When I lifted up my heart and gathered strength, I heard a +voice and the lowing of cattle. I saw men of the Sati, and one +of them—a friend unto Egypt—knew me. Behold he gave me +water and boiled me milk, and I went with him to his camp; +they did me good, and one tribe passed me on to another. I +passed on to Sun, and reached the land of Adim (Edom). +</p> + +<p> +When I had dwelt there half a year Amu-an-shi—who is the +Prince of the Upper Tenu—sent for me and said: <q>Dwell +thou with me that thou mayest hear the speech of Egypt.</q> +He said thus for that he knew of my excellence, and had heard +tell of my worth, for men of Egypt who were there with him +bore witness of me. Behold he said to me: <q>For what cause +hast thou come hither? Has a matter come to pass in the +palace? Has the King of the two lands, Sehetepabra, gone to +heaven? That which has happened about this is not known.</q> +But I answered with concealment, and said: <q>When I came +from the land of the Tamahu, and my desires were there +changed in me, if I fled away it was not by reason of remorse +that I took the way of a fugitive; I have not failed in my duty, +my mouth has not said any bitter words, I have not heard +any evil counsel, my name has not come into the mouth of a +magistrate. I know not by what I have been led into this +land.</q> And Amu-an-shi said: <q>This is by the will of the +god (King of Egypt); for what is a land like if it know not +that excellent god, of whom the dread is upon the lands of +strangers, as they dread Sekhet in a year of pestilence?</q> I +spake to him, and replied: <q>Forgive me; his son now enters +the palace, and has received the heritage of his father. He is +a god who has none like him, and there is none before him. +He is a master of wisdom, prudent in his designs, excellent +<pb n='179'/><anchor id='Pg179'/> +in his decrees, with good-will to him who goes or who comes; +he subdued the land of strangers while his father yet lived +in his palace, and he rendered account of that which his father +destined him to perform. He is a brave man, who verily +strikes with his sword; a valiant one, who has not his equal; +he springs upon the barbarians, and throws himself on the +spoilers; he breaks the horns and weakens the hands, and +those whom he smites cannot raise the buckler. He is fearless, +and dashes the heads, and none can stand before him. +He is swift of foot, to destroy him who flies; and none who +flees from him reaches his home. His heart is strong in his +time; he is a lion who strikes with the claw, and never has he +turned his back. His heart is closed to pity; and when he +sees multitudes, he leaves none to live behind him. He is a +valiant one who springs in front when he sees resistance; he +is a warrior who rejoices when he flies on the barbarians. He +seizes the buckler, he rushes forward, he never needs to strike +again, he slays and none can turn his lance; and when he takes +the bow the barbarians flee from his arms like dogs; for the +great goddess has given to him to strike those who know her +not; and if he reaches forth he spares none, and leaves naught +behind. He is a friend of great sweetness, who knows how +to gain love; his land loves him more than itself, and rejoices +in him more than in its own god; men and women run to his +call. A king, he has ruled from his birth; he, from his birth, +has increased births, a sole being, a divine essence, by whom +this land rejoices to be governed. He enlarges the borders of +the South; but he covets not the lands of the North: he does +not smite the Sati, nor crush the Nemau-shau. If he descends +here, let him know thy name, by the homage which thou +wilt pay to his majesty. For he refuses not to bless the land +which obeys him.</q> +</p> + +<p> +And he replied to me: <q>Egypt is indeed happy and well +settled; behold thou art far from it, but whilst thou art with +me I will do good unto thee.</q> And he placed me before his +children, he married his eldest daughter to me, and gave me +the choice of all his land, even among the best of that which +he had on the border of the next land. It is a goodly land, +Iaa is its name. There are figs and grapes; there is wine commoner +than water; abundant is the honey, many are its olives; +<pb n='180'/><anchor id='Pg180'/> +and all fruits are upon its trees: there are barley and wheat, +and cattle of kinds without end. This was truly a great thing +that he granted me, when the prince came to invest me, and +establish me as prince of a tribe in the best of his land. I +had my continual portion of bread and of wine each day, of +cooked meat, of roasted fowl, as well as the wild game which +I took, or which was brought to me, beside what my dogs +captured. They made me much butter, and prepared milk of +all kinds. I passed many years, the children that I had became +great, each ruling his tribe. When a messenger went or +came to the palace, he turned aside from the way to come to +me; for I helped every man. I gave water to the thirsty, I set +on his way him who went astray, and I rescued the robbed. +The Sati who went far, to strike and turn back the princes +of other lands, I ordained their goings; for the Prince of the +Tenu for many years appointed me to be general of his +soldiers. In every land which I attacked I played the champion, +I took the cattle, I led away the vassals, I carried off the +slaves, I slew the people, by my sword, my bow, my marches +and my good devices. I was excellent to the heart of my +prince; he loved me when he knew my power, and set me over +his children when he saw the strength of my arms. +</p> + +<p> +A champion of the Tenu came to defy me in my tent: a +bold man without equal, for he had vanquished the whole +country. He said, <q>Let Sanehat fight with me</q>; for he desired +to overthrow me; he thought to take my cattle for his +tribe. The prince counselled with me. I said: <q>I know him +not. I certainly am not of his degree, I hold me far from his +place. Have I ever opened his door, or leaped over his fence? +It is some envious jealousy from seeing me; does he think +that I am like some steer among the cows, whom the bull +overthrows? If this is a wretch who thinks to enrich himself +at my cost, not a Bedawi and a Bedawi fit for fight, then let us +put the matter to judgment. Verily a true bull loves battle, +but a vainglorious bull turns his back for fear of contest; if +he has a heart for combat, let him speak what he pleases. Will +God forget what he has ordained, and how shall that be +known?</q> I lay down; and when I had rested I strung my +bow, I made ready my arrows, I loosened my poniard, I furbished +my arms. At dawn the land of the Tenu came together; +<pb n='181'/><anchor id='Pg181'/> +it had gathered its tribes and called all the neighboring +people, it spake of nothing but the fight. Each heart burnt +for me, men and women crying out; for each heart was +troubled for me, and they said: <q>Is there another strong +one who would fight with him? Behold the adversary has a +buckler, a battle-axe, and an armful of javelins.</q> Then I +drew him to the attack; I turned aside his arrows, and they +struck the ground in vain. One drew near to the other, and +he fell on me, and then I shot him. My arrow fastened in +his neck, he cried out, and fell on his face: I drove his lance +into him, and raised my shout of victory on his back. While +all the men of the land rejoiced, I, and his vassals whom he +had oppressed, gave thanks unto Mentu. This prince, Amu-an-shi, +embraced me. Then I carried off his goods and took +his cattle, that which he had wished to do to me, I did even +so unto him; I seized that which was in his tent, I spoiled his +dwelling. As time went on I increased the richness of my +treasures and the number of my cattle. +</p> + +<p> +Petition To The King Of Egypt +</p> + +<p> +<q rend='pre'>Now behold what the god has done for me who trusted in +him. Having once fled away, yet now there is a witness of me +in the palace. Once having fled away, as a fugitive—now all +in the palace give unto me a good name. After that I had +been dying of hunger, now I give bread to those around. I +had left my land naked, and now I am clothed in fine linen. +After having been a wanderer without followers, now I +possess many serfs. My house is fine, my land wide, my +memory is established in the temple of all the gods. And let +this flight obtain thy forgiveness; that I may be appointed in +the palace; that I may see the place where my heart dwells. +How great a thing is it that my body should be embalmed in +the land where I was born! To return there is happiness. +I have made offering to God to grant me this thing. His +heart suffers who has run away unto a strange land. Let him +hear the prayer of him who is afar off, that he may revisit the +place of his birth, and the place from which he removed.</q> +</p> + +<p> +<q>May the King of Egypt be gracious to me that I may +live of his favor. And I render my homage to the mistress of +the land, who is in his palace; may I hear the news of her +<pb n='182'/><anchor id='Pg182'/> +children. Thus will my limbs grow young again. Now old +age comes, feebleness seizes me, my eyes are heavy, my arms +are feeble, my legs will not move, my heart is slow. Death +draws nigh to me, soon shall they lead me to the city of eternity. +Let me follow the mistress of all (the queen, his former +mistress); lo! let her tell me the excellencies of her children; +may she bring eternity to me.</q> +</p> + +<p> +Then the majesty of King Kheper-ka-ra, the blessed, spake +upon this my desire that I had made to him. His Majesty sent +unto me with presents from the King, that he might enlarge +the heart of his servant, like unto the province of any strange +land; and the royal sons who are in the palace addressed themselves +unto me. +</p> + +<p> +Copy of the Decree Which Was Brought, To Me Who +Speak To You, To Lead Me Back Into Egypt +</p> + +<p> +<q rend='pre'>The Horus, life of births, lord of the crowns, life of births, +King of Upper and Lower Egypt, Kheper-ka-ra, son of the +Sun, Amen-em-hat, ever living unto eternity. Order for the +follower Sanehat. Behold this order of the King is sent to +thee to instruct thee of his will.</q> +</p> + +<p> +<q rend='pre'>Now, although thou hast gone through strange lands from +Adim to Tenu, and passed from one country to another at the +wish of thy heart—behold, what hast thou done, or what has +been done against thee, that is amiss? Moreover, thou reviledst +not; but if thy word was denied, thou didst not speak +again in the assembly of the nobles, even if thou wast desired. +Now, therefore, that thou hast thought on this matter which +has come to thy mind, let thy heart not change again; for this +thy Heaven (queen), who is in the palace is fixed, she is +flourishing, she is enjoying the best in the kingdom of the +land, and her children are in the chambers of the palace.</q> +</p> + +<p> +<q>Leave all the riches that thou hast, and that are with +thee, altogether. When thou shalt come into Egypt behold +the palace, and when thou shalt enter the palace, bow thy face +to the ground before the Great House; thou shalt be chief +among the companions. And day by day behold thou growest +old; thy vigor is lost, and thou thinkest on the day of burial. +Thou shalt see thyself come to the blessed state, they shall +give thee the bandages from the hand of Tait, the night of +<pb n='183'/><anchor id='Pg183'/> +applying the oil of embalming. They shall follow thy funeral, +and visit the tomb on the day of burial, which shall be in a +gilded case, the head painted with blue, a canopy of cypress +wood above thee, and oxen shall draw thee, the singers going +before thee, and they shall dance the funeral dance. The +weepers crouching at the door of thy tomb shall cry aloud the +prayers for offerings: they shall slay victims for thee at the +door of thy pit; and thy pyramid shall be carved in white stone, +in the company of the royal children. Thus thou shalt not die +in a strange land, nor be buried by the Amu; thou shalt not be +laid in a sheepskin when thou art buried; all people shall beat +the earth, and lament on thy body when thou goest to the +tomb.</q> +</p> + +<p> +When this order came to me, I was in the midst of my +tribe. When it was read unto me, I threw me on the dust, I +threw dust in my hair; I went around my tent rejoicing and +saying: <q>How may it be that such a thing is done to the +servant, who with a rebellious heart has fled to strange lands? +Now with an excellent deliverance, and mercy delivering me +from death, thou shalt cause me to end my days in the palace.</q> +</p> + +<p> +Copy Of The Answer To This Order +</p> + +<p> +<q rend='pre'>The follower Sanehat says: In excellent peace above +everything consider of this flight that he made here in his +ignorance; Thou, the Good God, Lord of both Lands, Loved +of Rā, Favorite of Mentu, the Lord of Thebes, and of Amen, +lord of thrones of the lands, of Sebek, Rā, Horus, Hathor, +Atmu, and of his fellow-gods, of Sopdu, Neferbiu, Samsetu, +Horus, lord of the east, and of the royal uræus which rules +on thy head, of the chief gods of the waters, of Min, Horus +of the desert, Urrit, mistress of Punt, Nut, Harnekht, Rā, all +the gods of the land of Egypt, and of the isles of the sea. May +they give life and peace to thy nostril, may they load thee with +their gifts, may they give to thee eternity without end, everlastingness +without bound. May the fear of thee be doubled +in the lands of the deserts. Mayest thou subdue the circuit +of the sun's disk. This is the prayer to his master of the +humble servant who is saved from a foreign land.</q> +</p> + +<p> +<q rend='pre'>O wise King, the wise words which are pronounced in the +wisdom of the majesty of the sovereign, thy humble servant +<pb n='184'/><anchor id='Pg184'/> +fears to tell. It is a great thing to repeat. O great God, like +unto Rā in fulfilling that to which he has set his hand, what +am I that he should take thought for me? Am I among those +whom he regards, and for whom he arranges? Thy majesty +is as Horus, and the strength of thy arms extends to all lands.</q> +</p> + +<p> +<q rend='pre'>Then let his Majesty bring Maki of Adma, Kenti-au-ush +of Khenti-keshu, and Tenus from the two lands of the Fen-khu; +these are the princes who bear witness of me as to all that +has passed, out of love for thyself. Does not Tenu believe +that it belongs to thee like thy dogs? Behold this flight that +I have made: I did not have it in my heart; it was like the +leading of a dream, as a man of Adehi (Delta) sees himself +in Abu (Elephantine), as a man of the plain of Egypt who +sees himself in the deserts. There was no fear, there was +no hastening after me, I did not listen to an evil plot, my name +was not heard in the mouth of the magistrate; but my limbs +went, my feet wandered, my heart drew me; my god commanded +this flight, and drew me on; but I am not stiff-necked. +Does a man fear when he sees his own land? Rā spread thy +fear over the land, thy terrors in every strange land. Behold +me now in the palace, behold me in this place; and lo! thou +art he who is over all the horizon; the sun rises at thy pleasure, +the water in the rivers is drunk at thy will, the wind in +heaven is breathed at thy saying.</q> +</p> + +<p> +<q>I who speak to thee shall leave my goods to the generations +to follow in this land. And as to this messenger who +is come even let thy majesty do as pleaseth him, for one lives +by the breath that thou givest. O thou who art beloved of +Rā, of Horus, and of Hathor; Mentu, lord of Thebes, desires +that thy august nostril should live forever.</q> +</p> + +<p> +I made a feast in Iaa, to pass over my goods to my children. +My eldest son was leading my tribe, all my goods passed to +him, and I gave him my corn and all my cattle, my fruit, and +all my pleasant trees. When I had taken my road to the +south, and arrived at the roads of Horus, the officer who was +over the garrison sent a messenger to the palace to give +notice. His Majesty sent the good overseer of the peasants +of the King's domains, and boats laden with presents from +the King for the Sati who had come to conduct me to the +roads of Horus. I spoke to each one by his name, and I gave +<pb n='185'/><anchor id='Pg185'/> +the presents to each as was intended. I received and I returned +the salutation, and I continued thus until I reached the +city of Thetu. +</p> + +<p> +When the land was brightened, and the new day began, +four men came with a summons for me; and the four men +went to lead me to the palace. I saluted with both my hands +on the ground; the royal children stood at the courtyard to +conduct me: the courtiers who were to lead me to the hall +brought me on the way to the royal chamber. +</p> + +<p> +I found his Majesty on the great throne in the hall of pale +gold. Then I threw myself on my belly; this god, in whose +presence I was, knew me not. He questioned me graciously, +but I was as one seized with blindness, my spirit fainted, my +limbs failed, my heart was no longer in my bosom, and I knew +the difference between life and death. His Majesty said to +one of the companions, <q>Lift him up, let him speak to me.</q> +And his Majesty said, <q>Behold thou hast come, thou hast +trodden the deserts, thou hast played the wanderer. Decay +falls on thee, old age has reached thee; it is no small thing +that thy body should be embalmed, that the Pedtiu shall not +bury thee. Do not, do not, be silent and speechless; tell thy +name; is it fear that prevents thee?</q> I answered in reply, +<q>I fear, what is it that my lord has said that I should answer +it? I have not called on me the hand of God, but it is terror +in my body, like that which brings sudden death. Now behold +I am before thee; thou art life; let thy Majesty do what +pleaseth him.</q> +</p> + +<p> +The royal children were brought in, and his Majesty said to +the Queen, <q>Behold thou Sanehat has come as an Amu, whom +the Sati have produced.</q> +</p> + +<p> +She cried aloud, and the royal children spake with one voice, +saying, before his Majesty, <q>Verily it is not so, O King, my +lord.</q> Said his Majesty, <q>It is verily he.</q> Then they +brought their collars, and their wands, and their sistra in their +hands, and displayed them before his Majesty; and they sang— +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>May thy hands prosper, O King;</q></l> +<l>May the ornaments of the Lady of Heaven continue.</l> +<l>May the Goddess Nub give life to thy nostril;</l> +<l>May the mistress of the stars favor thee, when thou sailest south and north.</l> +<l>All wisdom is in the mouth of thy Majesty;</l> +<pb n='186'/><anchor id='Pg186'/> +<l>Thy uræus is on thy forehead, thou drivest away the miserable.</l> +<l>Thou art pacified, O Ra, lord of the lands;</l> +<l>They call on thee as on the mistress of all.</l> +<l rend='margin-left: 16'>Strong is thy horn,</l> +<l rend='margin-left: 16'>Thou lettest fly thine arrow.</l> +<l>Grant the breath to him who is without it;</l> +<l>Grant good things to this traveller, Samehit the Pedti, born in the land of Egypt,</l> +<l>Who fled away from fear of thee,</l> +<l>And fled this land from thy terrors.</l> +<l>Does not the face grow pale, of him who beholds thy countenance;</l> +<l><q rend='post'>Does not the eye fear, which looks upon thee.</q></l> +</lg> +</quote> + +<p> +Said his Majesty, <q>Let him not fear, let him be freed from +terror. He shall be a Royal Friend amongst the nobles; he +shall be put within the circle of the courtiers. Go ye to the +chamber of praise to seek wealth for him.</q> +</p> + +<p> +When I went out from the palace, the royal children offered +their hands to me; we walked afterward to the Great Gates. +I was placed in a house of a king's son, in which were delicate +things, a place of coolness, fruits of the granary, treasures of +the White House, clothes of the King's guardrobe, frankincense, +the finest perfumes of the King and the nobles whom he +loves, in every chamber. All the servitors were in their several +offices. +</p> + +<p> +Years were removed from my limbs: I was shaved, and +polled my locks of hair; the foulness was cast to the desert +with the garments of the Nemau-sha. I clothed me in fine +linen, and anointed myself with the fine oil of Egypt; I laid +me on a bed. I gave up the sand to those who lie on it; the +oil of wood to him who would anoint himself therewith. +There was given to me the mansion of a lord of serfs, which +had belonged to a royal friend. There many excellent things +were in its buildings; all its wood was renewed. There were +brought to me portions from the palace, thrice and four times +each day; beside the gifts of the royal children, always without +ceasing. There was built for me a pyramid of stone +among the pyramids. The overseer of the architects measured +its ground; the chief treasurer wrote it; the sacred masons cut +the well; the chief of the laborers on the tombs brought the +bricks; all things used to make a strong building were there +used. There were given to me peasants; there were made for +<pb n='187'/><anchor id='Pg187'/> +me a garden, and fields in it before my mansion, as is done for +the chief royal friend. My statue was inlaid with gold, its +girdle of pale gold; his majesty caused it to be made. Such +is not done to a man of low degree. +</p> + +<p> +May I be in the favor of the King until the day shall come +of my death! +</p> + +<p> +(<hi rend='italic'>This is finished from beginning to end, as was found in +the writing</hi>.) +</p> + +</div> + +</div> + +<pb n='189'/><anchor id='Pg189'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Tell Amarna Tablets</head> +<head type='sub'>Translated by C. R. Conder, D.C.L., LL.D., M.R.A.S.</head> + +<pb n='191'/><anchor id='Pg191'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Hittite Invasion Of Damascus</head> + +<anchor id="amarna_36_b_m"/> +<p> +No. 36 B. M.—<q>To King <hi rend='italic'>Annumuria</hi><note place='foot'>This +name, frequently found in the letters, is the Egyptian <q>Neb-mat-ra,</q> +or Amenophis III.</note> (Amenophis III) +Son of the Sun, my Lord thus (says) this thy servant +<hi rend='italic'>Akizzi</hi>.<note place='foot'>As the Amorite <q>z</q> or <q>s</q> +seems sometimes to represent the Hebrew <q>sh,</q> this name might be compared +with the Philistine <q>Achish.</q></note> Seven times at the feet of my Lord I bow. +My Lord in these my lands I am afraid. Mayst thou protect +one who is thy servant under the yoke of my Lord. From +the yoke of my Lord I do not rebel. Lo! there is fear of my +foes. The people of this thy servant are under thy yoke: +this country is among thy lands: the city +<hi rend='italic'>Katna</hi><note place='foot'><q>Katna</q> is the present Katanah, +on the south of Hermon, west of Damascus.</note> is thy city: +I am on the side of my Lord's rule (yoke). Lo! the soldiers +and the chariots of my Lord's government have received corn +and drink, oxen and beasts (oil and honey?), meeting the +soldiers and the chariots of my Lord's dominion (coming?) +to me. And now let my Lord ask the great men of his dominion. +My Lord, all lands tremble before thy soldiers and +thy chariots. If these lands are under the dominion of my +Lord's land, and they are seizing them, let him order his soldiers +and his chariots this year, and let him take the land of +<hi rend='italic'>Marhasse</hi>,<note place='foot'>Others read <q>Nuhasse.</q> It was a +Hittite country, and appears to be that of Mer'ash, under the Taurus, where a +number of important Hittite remains are found (see especially B. 31, 32).</note> +the whole of it, to the yoke of my Lord, when—my +Lord—the soldiers of the slaves<note place='foot'>Throughout the letters the enemy +is always called a <q>slave,</q> a <q>slave dog,</q> or <q>son of a dog,</q> as also in +Egyptian texts.</note> are<note place='foot'>Where breaks occur they are due to +fractures of the tablet.</note> ... For six days +ago he went out into the land of <hi rend='italic'>Hu(ba)</hi>, and truly +<hi rend='italic'>Aziru</hi> is +sending them, and if in this year my Lord does not send out +the soldiers and the chariots of his government ... to +meet <hi rend='italic'>Aziru</hi> (and) make him flee ... all will rebel ... +My Lord, know him. My Lord (know) the men who are +<pb n='192'/><anchor id='Pg192'/> +his foes ... And lo! now the King of the land of the +<hi rend='italic'>Hittites</hi> ... with pride rebels against his gods. And +men who are destroyers serve the King of the land of the +<hi rend='italic'>Hittites</hi>: he sends them forth. My Lord, my servants, the +men of the city of <hi rend='italic'>Katna</hi>, <hi rend='italic'>Aziru</hi> expels, +and all that is theirs, out of the land of the dominion of my Lord; and behold (he +takes?) the northern lands of the dominion of my Lord. Let +(my Lord) save the ... of the men of the city <hi rend='italic'>Katna</hi>. +My Lord truly they made ... he steals their gold my +Lord; as has been said there is fear, and truly they give gold. +My Lord—Sun God, my fathers' god<note place='foot'>This appears, as throughout the +letters, to apply to the King of Egypt. All the Egyptian kings were regarded +as descendants of gods, and are so addressed in Egyptian records.</note>—the men +have made themselves your foes, and they have wasted from over against +the abode of their camp (or fortress); and now behold—O +Sun God of my fathers—the King of the <hi rend='italic'>Hittites</hi> makes them +march. And know of them, my Lord—may the gods make +slack their hand. As has been said there is fear. And lo! +perchance the Sun God of my fathers will turn his heart toward +me. My Lord's word is sure, and let the (increase or tithe of +gold?) be given him, as we have purposed for the Sun God +of my fathers. As has been said they have done to me; and +they have destroyed the ... of my Lord. For this +corner—the dwelling of their fortress (or camp)—is out of +sight of the Sun God.</q> +</p> + +<anchor id="amarna_37_b_m"/> +<p> +37 B. M.—<q>To King <hi rend='italic'>Annumuria</hi>, Son of the Sun, my Lord, +thus (says) <hi rend='italic'>Akizzi</hi> thy servant: seven times ... at the +feet of my Lord I bow. My Lord, now there is flight and no +breathing of the ... of the King my Lord. And behold +now the ... of this dominion of my Lord, in these +lands ... and behold now ... the King of the +land of the <hi rend='italic'>Hittites</hi> ... sends forth ... and the +heart of ... smites him. And now behold the King +my Lord sends to me, and is complaining ... with me +as to the rule of the King of the land of the <hi rend='italic'>Hittites</hi>. And as +for me ... the King of the land of the <hi rend='italic'>Hittites</hi>. As for +me I am with the King my Lord, and with the land of Egypt. +I sent and ... as to the rule of the King of the land of +the <hi rend='italic'>Hittites</hi>.</q> +</p> + +<pb n='193'/><anchor id='Pg193'/> + +<p> +This text is much damaged; it goes on to speak of +<hi rend='italic'>Aidugama</hi>,<note place='foot'><q>Aidugama</q> does not appear to +be a Semitic name, but, as we should expect in Hittite, it is Mongol, and +compares with <q>Akkadian,</q> as meaning <q>the victorious lord.</q> He is called +<q>Edagama</q> by the King of Tyre (B. M. 30), who mentions his fighting with +Neboyapiza, and Aziru's also.</note>the Hittite King, in the country of the King of +Egypt, who has taken various things—enumerated, but not +intelligible—including, perhaps, ships or boats, and dwellings; and it +mentions <hi rend='italic'>Neboyapiza</hi>. It then continues: +</p> + +<p> +<q>My Lord: <hi rend='italic'>Teuiatti</hi> of the city of +<hi rend='italic'>Lapana</hi>,<note place='foot'>Probably <q>Lapana</q> is Lybo, now +Lebweh, north of Baalbek.</note> and <hi rend='italic'>Arzuia</hi> of +the city <hi rend='italic'>Ruhizzi</hi>,<note place='foot'>Probably R'aith (or R'ais), +on the east side of the Buka'ah plain, east of Zahleh, on the way from the Hittite +country.</note> minister before <hi rend='italic'>Aidugama</hi>; but this land +is the land of the dominion of my Lord. He is burning it +with fire. My Lord, as said, I am on the side of the King +my Lord. I am afraid also because of the King of the land +of <hi rend='italic'>Marhasse</hi>, and the King of the land of +<hi rend='italic'>Ni</hi>, and the King of +the land of <hi rend='italic'>Zinzaar</hi>,<note place='foot'>Perhaps should read +<q>Zinaar</q> for <q>Senaar,</q> the Shinar of the Bible. Merash and Ni have been noted +above.</note> and the King of the land of <hi rend='italic'>Canaan</hi>. +And all of these are kings under the dominion (or, of the rule) +of my Lord—chiefs who are servants. As said let the King +my Lord live and become mighty, and so O King my Lord +wilt not thou go forth? and let the King my Lord despatch +the <hi rend='italic'>bitati</hi><note place='foot'>This word <q>bitati</q> always applies +(and it is used very often) to Egyptian soldiers. It seems to be an Egyptian +word. Compare <q>pet</q> (<q>foot</q>) and <q>petet</q> (<q>to invade or march</q>) in +Egyptian.</note> soldiers, let them expel (them) from this land. As +said, my Lord, these kings have ... the chief of my +Lord's government, and let him say what they are to do, and +let them be confirmed. Because my Lord this land ministers +heartily to the King my Lord. And let him speed soldiers, +and let them march; and let the messengers of the dominion +of the King my Lord arrive. For my Lord <hi rend='italic'>Arzuia</hi> of the city +<hi rend='italic'>Ruhizzi</hi>, and <hi rend='italic'>Teuiatti</hi> of the city +<hi rend='italic'>Lapana</hi>, dwelt in the land of +<hi rend='italic'>Huba</hi>,<note place='foot'>Huba is identified by Dr. Bezold +with the land of Hobah (Gen. xiv. 15), which was at the <q>entering in</q> north +of Damascus. The <q>entering in</q> here and at Hamath means a pass between +hills leading to the city. It has been objected that Hobah would be +<q>Ubatu</q> in Assyrian; but this fails in view of the detailed topography, +which shows that Dr. Bezold was right. The Hebrew heh is often replaced by +Aleph or vau in Aramaic.</note> and <hi rend='italic'>Dasru</hi> dwelt in the land +<hi rend='italic'>Amma</hi>,<note place='foot'>The land Am or Amma, several +times mentioned, appears to be the Old Testament land of Ham, in northern +Bashan, near Damascus (Gen. xiv. 5). The Hebrew is spelled with the soft +aspirate, not the hard guttural. It may perhaps be connected with the name of +the <q>Amu</q> of Egyptian records.</note> and truly my +Lord has known them. Behold the land of <hi rend='italic'>Hobah</hi> was at +peace my Lord in the days of this government. They will be +<pb n='194'/><anchor id='Pg194'/> +subject to <hi rend='italic'>Aidugama</hi>. Because we ask, march thou here and +mayest ... all the land of <hi rend='italic'>Hobah</hi>. My Lord, as said, +the city <hi rend='italic'>Timasgi</hi>,<note place='foot'>Damascus according to Dr. +Bezold.</note> in the land of <hi rend='italic'>Hobah</hi>, is without sin at thy +feet; and aid thou the city <hi rend='italic'>Katna</hi> which is without sin at thy +feet. It has been feeble. And my Lord in presence of my +messenger the master shall ordain (our) fate. As has been +said, have not I served in the presence of the <hi rend='italic'>bitati</hi> soldiers of +my Lord? Behold, as said, my Lord has promised soldiers +to this my land, and they shall ... in the city <hi rend='italic'>Katna</hi>.</q> +</p> + +<anchor id="amarna_96_b"/> +<p> +96 B., a letter mainly complimentary, from +<hi rend='italic'>Neboyapiza</hi><note place='foot'>This name can be read <q>Namyapiza</q> +or <q>Zimyapiza,</q> but probably means <q>Nebo is holy,</q> Nebo being a +well-known deity.</note> to +the King of Egypt, ends as follows: +</p> + +<p> +<q>Behold I myself, with my soldiers and my chariots, with +my brethren and with (men of blood?) and with my people +the men of my kindred go to meet the Egyptian soldiers, as +far as the ground which the King my Lord will name.</q> +</p> + +<anchor id="amarna_142_b"/> +<p> +142 B.—<q>To the King my Lord thus saith this thy servant. +At the feet of my Lord my Sun seven times on my face, seven +times I bow. My Lord I am thy servant, and they will devour +me—<hi rend='italic'>Neboyapiza</hi>: we abide before thy face, my Lord, and lo! +they will devour me in your sight. Behold every fortress of +my fathers is taken, by the people out of the city +<hi rend='italic'>Gidisi</hi>.<note place='foot'>Gidisi or Cidisi is apparently Kadesh +of the Hittites—now Kades on the Orontes—north of the city of Neboyapiza. +It is called <q>Cidsi</q> by the King of Tyre (B. M. 30), and <q>Ciidsa</q> in +the proclamation (92 B.).</note> And +my fortresses (say) <q>Speed us avengers.</q> I make ready, and +(because that?) the <hi rend='italic'>Pakas</hi><note place='foot'><q>Paka</q> +is one of the words used to designate Egyptian residents or generals. +It seems to be Egyptian, and simply means <q>Pa-ka</q> (<q>chief man</q>).</note> +of the King my Lord, and the +chiefs of his land have known my faithfulness, behold I complain +to the ruler being one approved; let the ruler consider +that (<hi rend='italic'>Neboyapiza</hi>) has given proof ... for now they have +cast thee out. As for me, I have (gathered?) all my brethren, +and we have made the place strong for the King my Lord. I +have caused them to march with my soldiers and with my +chariots, and with all my people. And behold <hi rend='italic'>Neboyapiza</hi> has +sped to all the fortresses of the King my Lord. Part of the +men of blood are from the land <hi rend='italic'>Ammusi</hi>,<note place='foot'>Ammusi +might be the ancient name of Emesa, now Homs, immediately north of Kadesh.</note> +and (part) from the land of <hi rend='italic'>Hubi</hi>, and it is won (or reached). +But march fast, thou who art a God<note place='foot'><q>Elohim</q> is in the plural, as +several scholars have remarked. It often applies to the King of Egypt.</note> +and a Sun in my sight, and restore the strongholds +<pb n='195'/><anchor id='Pg195'/> +holds to the King my Lord from the men of blood. For they +have cast him out; and the men of blood have rebelled, and +are invaders of the King my Lord. We were obedient to thy +yoke, and they have cast out the King my Lord, and all my +brethren.</q> +</p> + +<p> +It appears, from other letters, that the city of this chief was +the important town <hi rend='italic'>Cumidi</hi>, now <hi rend='italic'>Kamid</hi>, in +the southern Lebanon, at the south end of the Baalbek plain, west of Baal +Gad. In Abu el Feda's time this town was the capital of the +surrounding district. +</p> + +<p> +189 B. is much broken. It is from <hi rend='italic'>Arzana</hi>, chief of the city +<hi rend='italic'>Khazi</hi>.<note place='foot'><q>Khazi</q> is evidently Ghazzeh, near +the south end of the Baalbek plain, south of the Damascus road.</note> +He speaks of an attack on <hi rend='italic'>Tusulti</hi>, by bloody soldiers +fighting against the place, and perhaps of the city <hi rend='italic'>Bel Gidda</hi> +(Baal Gad),<note place='foot'>This is doubtful, as the text is broken, and only gives +<q>Belgi ...</q> Baal Gad was, as I have attempted recently to show, probably near +'Ain Ju-deideh, on the north of Hermon, and close to the great pass.</note> +and mentions a <hi rend='italic'>Paka</hi>, or Egyptian official, called +<hi rend='italic'>Aman Khatbi</hi>, named after the Egyptian god Amen. The foes +are spoiling the valley (of Baalbek) in sight of the Egyptian +general, and are attacking <hi rend='italic'>Khazi</hi>, his city. They had already +taken <hi rend='italic'>Maguzi</hi>,<note place='foot'><q>Maguzi,</q> or Mukhzi, is +probably Mekseh, on the Damascus road, west of Stora.</note> +and are spoiling Baal Gad. It seems that he +asks the King not to blame his general, and speaks finally of +friendly and faithful men. +</p> + +<anchor id="amarna_43_b_m"/> +<p> +43 B. M., broken at the top, reads thus: +</p> + +<p> +<q>... his horses and his chariots ... to men of +blood and not ... As for me, I declare myself for the +King my Lord, and a servant to preserve these to the King +entirely. <hi rend='italic'>Biridasia</hi> perceives this, and has betrayed it, and he +has secretly passed beyond my city +<hi rend='italic'>Maramma</hi>;<note place='foot'>May be read <q>Yanuamma.</q> It seems +to be M'araba, north of Damascus, which agrees with the context. The great pass +mentioned here in connection with Damascus was apparently that by which the main +road from the west came down the Barada at Abila. This is the <q>entering in</q> to +Damascus, which (Gen. xiv. 15) was in the land of Hobah. This agrees with the +position of Neboyapiza's town Kamid, west of Baal Gad, and to the west of the pass. The +scribe here wrote <q>east of me,</q> and corrected to <q>behind me.</q></note> +and the great pass is open behind me. And he is marching chariots from +the city <hi rend='italic'>Astarti</hi>,<note place='foot'>Probably not Ashtoreth Carnaim, +which is mentioned in another letter, but rather Stora, in the Baalbek plain, +northwest of Baal Gad. Arzaya's town seems to have been Mekseh, west of +Stora (125 B. M.).</note> and commands them for the men of blood, +and does not command them for the King my Lord. Friendly to him is the King +of the city <hi rend='italic'>Buzruna</hi>;<note place='foot'><q>Buzruna</q> is probably +Batruna, on the mountain west of the west end of the pass, and immediately east of Baal +Gad (perhaps mentioned again in the fragment 205 B.).</note> and the King of the +<pb n='196'/><anchor id='Pg196'/> +city of <hi rend='italic'>Khalavunni</hi><note place='foot'><q>Khalavunni,</q> or +Halabunni, is the Helbon of the Bible (Ezek. xxvii. 18), now Helbon, north of Damascus, +and five miles north of the middle of the pass. It must have been an important +city because of the term <q>King.</q> It was noted for wine, not only in Ezekiel's +time, but, as Strabo mentions, the kings of Persia brought wine from +Chalybon.</note> has made promises to him: both have +fought with <hi rend='italic'>Biridasia</hi> against me. Wickedly they vex us. I +have marched our kinsmen—the people of <hi rend='italic'>Neboyapiza</hi>—but +his success never fails ... and he rebels. As for me from ... and he sends out from ... +the city <hi rend='italic'>Dimasca</hi> (Damascus) behold ... they complain ... they +afflict. I am complaining to the King of Egypt as a servant; and +<hi rend='italic'>Arzaiaia</hi> is marching to the city +<hi rend='italic'>Gizza</hi>,<note place='foot'><q>Gizza</q> is perhaps the important +town Jezzin, in the Lebanon, southwest of Kamid, unless it be Jizeh, in Bashan, between +Edrei and Bozrah.</note> and <hi rend='italic'>Azi</hi> (<hi rend='italic'>ru</hi>) takes +soldiers ... The Lord of the city +<hi rend='italic'>Saddu</hi><note place='foot'><q>Saddu</q> is perhaps Nebi Shit, +south of Baalbek, or possibly, though less probably, Sh'ait, south of Kamid, +on the southwest slope of Hermon.</note> +declares for the men of blood, and her chief does not declare +for the King my Lord; and as far as this tribe marches it has +afflicted the land of <hi rend='italic'>Gizza</hi>. <hi rend='italic'>Arzaiaia</hi> with +<hi rend='italic'>Biridasia</hi> afflicts the +land (which is wretched? or <hi rend='italic'>Abitu</hi>), and the King witnesses +the division of his land. Let not men who have been hired +disturb her. Lo! my brethren have fought for me. As for +me, I will guard the town of <hi rend='italic'>Cumidi</hi> (Kamid), the city of the +King my Lord. But truly the King forgets his servant ... +his servant, O King ... have arrayed kings ... +the men of the wretched land</q> (or of the land <hi rend='italic'>Abitu</hi>). +</p> + +<p> +152 B.—<q>... thus <hi rend='italic'>Ara</hi> (<hi rend='italic'>ga?</hi>) chief +of the city <hi rend='italic'>Cumidi</hi><note place='foot'><q>Cumidi,</q> or Kamid, +was important as a central station between Damascus and the coast cities of Sidon +and Beirut.</note> (Kamid) ... at the feet of the King my Lord seven +times seven times I bow. Behold as to me I am thy faithful +servant: let the King my Lord ask of his <hi rend='italic'>Pakas</hi> (chiefs) as +to me, a faithful servant of the King my Lord, one whom they +have ruined. Truly I am a faithful servant of the King my +Lord, and let the King my Lord excuse this dog, and let him +(bear me in remembrance?). But never a horse and never a +chariot is mine, and let this be considered in sight of the King +my Lord; and closely allied<note place='foot'>Or, perhaps, <q>hard-pressed.</q></note> +is his servant; and to explain +this I am despatching my son to the land of the King my +Lord, and let the King my Lord deign to hear me.</q> +</p> + +<p> +46 B. M.—<q>At the feet of the King my Lord seven and +seven (times) I bow. Behold what this our saying tells, as to +<pb n='197'/><anchor id='Pg197'/> +the land <hi rend='italic'>Am</hi> (Ham) the fortresses of the King my Lord. A +man named <hi rend='italic'>Eda</hi> ... has arisen, a chief of the land +<hi rend='italic'>Cinza</hi> east of the land of the <hi rend='italic'>Hittites</hi>, to +take the fortresses of the King my Lord ... and we made the fortresses for the King +my Lord my God my Sun, and we have lived in the fortresses +of the King my Lord.</q> +</p> + +<p> +125 B.—<q>To the King my Lord thus <hi rend='italic'>Arzaiaia</hi>, chief of the +city <hi rend='italic'>Mikhiza</hi>.<note place='foot'><q>Mikhiza,</q> perhaps the same as +Maguzi, written by another scribe—the modern Mekseh, as given above. +<q>Maguzi</q> might be otherwise transliterated as <q>Mukhzi.</q></note> +At the feet of my Lord I bow. King my Lord, +I have heard as to going to meet the Egyptian (<hi rend='italic'>bitati</hi>) soldiers +of the King my Lord who are with us, to meet the general +(<hi rend='italic'>Paka</hi>) with (all the infantry?) ... all who have marched +to overthrow the King my Lord. Truly a (great strength to +the people?) are the Egyptian (<hi rend='italic'>bitati</hi>) soldiers of the King my +Lord, and his commander (<hi rend='italic'>Paka</hi>). As for me, do I not order +all to ... after them? Behold they have been speedy, +O King my Lord, and his foes are delayed by them by the +hand of the King my Lord.</q> +</p> + +<p> +126 B.—The same writer, in a broken letter, calls himself +a faithful servant of the King. This was perhaps at an earlier +period of the war, before the events recorded by Neboyapiza +(189 B., 43 B. M.). +</p> + +<p> +75 B. M.—A short letter from <hi rend='italic'>Dasru</hi> to say he has heard the +King's message. He lived in the land of <hi rend='italic'>Ham</hi> (37 B. M.). +</p> + +<p> +127 B. M.—The same writer says that all that the King does +for his land is of good omen. +</p> + +<p> +171 B.—<q>A message and information from the servant of +the King my Lord my God.... And behold what the +chief of <hi rend='italic'>Simyra</hi> has done to my brethren of the city of +<hi rend='italic'>Tubakhi</hi>;<note place='foot'><q>Tubakhi</q> is the Tabukhai of the +<q>Travels of an Egyptian</q> in the reign of Rameses II (Chabas, p. 313), mentioned +with Kadesh on Orontes, and is the Tibhath of the Bible (1 Chron. +xviii. 8), otherwise Berothai. It may perhaps be the present Kefr Dubbeh, +west of Baalbek, and south of Kadesh, while Berothai is thought to be the +present Brithen (see 2 Sam. viii. 8), a few miles south of Baalbek. The letter +shows Aziru in league with the Hittites. David conquered these cities +from the King of Damascus.</note> and he marches to waste the fortresses of the King +my Lord my God my Sun ... the land of the <hi rend='italic'>Amorites</hi>. +He has wearied out our chiefs. The fortresses of the King my +Lord my God ... are for men of blood. And now strong +is the god of the King my Lord my God my Sun; and the city of +<hi rend='italic'>Tubakhi</hi> goes forth to war, and I have stirred up my brethren, +<pb n='198'/><anchor id='Pg198'/> +and I guard the city of <hi rend='italic'>Tubakhi</hi> for the King my Lord my God +my Sun. And behold this city of <hi rend='italic'>Tubakhi</hi> is the city of the +plains of my fathers.</q> +</p> + +<p> +132 B.—<q>To the King my Lord by letter thus (says) +<hi rend='italic'>Artabania</hi>, chief of the city +<hi rend='italic'>Ziribasani</hi><note place='foot'>Dr. Sayce calls this <q>the fields of +Bashan</q>; probably, when taken with the next letters, we may place the site +at Zora, in Bashan, now Ezra. De Rougé and Mariette showed that Thothmes +III conquered Bashan.</note> thy servant. At the +feet of the King my Lord seven times, on my face, seven times +I bow. Behold a message to me to speed to meet the Egyptian +(<hi rend='italic'>bitati</hi>) soldiers. And who am I but a dog only, and shall I +not march? Behold me, with my soldiers and my chariots +meeting the Egyptian soldiers at the place of which the King +my Lord speaks.</q> +</p> + +<p> +78 B. M.—<q>To the King my Lord thus the chief of the city +<hi rend='italic'>Gubbu</hi><note place='foot'><q>Gubbu</q> is perhaps Jubbata, on +the south side of Hermon, near the places mentioned in the next letter.</note> +thy servant. At the feet of the King my Lord my +Sun (permit?) that seven times, on my face, seven times I bow. +Thou hast sent as to going to meet the Egyptian soldiers, and +now I with my soldiers and my chariots meet the soldiers of +the King my Lord, at the place you march to.</q> +</p> + +<anchor id="amarna_64_b_m"/> +<p> +64 B. M.—<q>To <hi rend='italic'>Yankhamu</hi><note place='foot'>Yankhamu, an +Egyptian commander, appears in these letters in all +parts of the country, from the extreme south to the north, and in Phœnicia as +well as in Bashan. His name does not seem to be Semitic.</note> +my Lord by letter thus <hi rend='italic'>Muu-taddu</hi> +thy servant. I bow at my Lord's feet as this says, announcing +that the enemy is hastening speedily as—my Lord—was +announced to the King of the city <hi rend='italic'>Bikhisi</hi><note place='foot'>This +letter does not say who the enemies were or in which direction +they advanced. Perhaps <q>Bikhisi</q> may be regarded as the present <q>'Abbaseh</q> +(by inversion of the guttural), which is fifteen miles southwest of +Damascus, near the main road to the town of Jabesh, whence the letter +comes.</note> from +friends<note place='foot'>The word <q>rabizi,</q> which is here +made equivalent to <q>zukini,</q> gives great difficulty. In Hebrew the root +means <q>to rest,</q> and the word is still applied in Palestine to resting of flocks. +<q>Zukini</q> appears, as Dr. Bezold points out, to be the same as the Phœnician +word <q>Soken</q> (which has exactly the required letters); but the +meaning of this also is doubtful. Renan translates it either <q>inhabitant</q> +or <q>senator.</q> The word occurs in the Bible (1 Kings i. 2, 4; Ezek. xxviii. +14), with the meaning also doubtful, but the root means <q>to cherish.</q> Perhaps +<q>friends</q> suits best the various recurrences.</note> of his +Lord. Let the King my Lord speed: let the +King my Lord fly: for the foe is wasting in the city <hi rend='italic'>Bikhisi</hi> +this two months, there is none ... On account of +(<hi rend='italic'>Bibelu</hi>?) having told me this one has asked then ... until +by the arrival of <hi rend='italic'>Anamarut</hi> (Amenophis IV)<note place='foot'>This +word seems to mean <q>glory of the sun,</q> the Egyptian <q>Khu-en-Aten.</q> +The explanation throws light on a difficult passage in a letter from Elishah +(B. M. 5). If <q>Khu-en-Aten</q> (Amenophis IV) is intended, he may have +been commander while still only a prince, since the events seem to belong +to the reign of Amenophis III.</note> the city of +<pb n='199'/><anchor id='Pg199'/> +<hi rend='italic'>Ashtoreth</hi> is occupied.<note place='foot'><q>Astarti</q> seems here +to be Ashtoreth Carnaim, the present <q>Tell Ashterah.</q></note> Behold they have +destroyed all the fortresses of neighboring lands: the city +<hi rend='italic'>Udumu</hi>,<note place='foot'><q>Udumu,</q> now Dameh, the Dametha +of Maccabean times.</note> the city +<hi rend='italic'>Aduri</hi>,<note place='foot'><q>Aduri</q>—Edrei in Bashan, now +Edhr'a.</note> the city +<hi rend='italic'>Araru</hi>,<note place='foot'><q>Araru</q>—'Ar'ar, nine miles +southeast of Ashtoreth.</note> the city +<hi rend='italic'>Meis</hi>(<hi rend='italic'>pa?</hi>),<note +place='foot'><q>Meispa</q>—Ramath-Mizpah of Basnan, now Remtheh.</note> the city +<hi rend='italic'>Macdalim</hi>,<note place='foot'><q>Macdalim,</q> probably Mejdel +Shems, east of Banias.</note> +the city <hi rend='italic'>Khini</hi>.<note place='foot'><q>Khini</q>—Hineh, south +of Hermon, near the last.</note> I announced that they had taken the city +<hi rend='italic'>Zaar</hi>.<note place='foot'><q>Zaar</q>—Zora of Bashan, now +Ezra.</note> They are fighting this city, the city +<hi rend='italic'>Yabisi</hi>.<note place='foot'><q>Yabisi</q>—Yabis, a few miles +northwest of the last.</note> Moreover, fearing the force against me, I am watching it +till you arrive. One has come from your way to the city +<hi rend='italic'>Bikhisi</hi>,<note place='foot'>The Egyptians would cross the Jordan +near Megiddo, and come from the southwest to oppose an enemy on the +north and east, and reach 'Abbâseh, on the north, later than Yabis.</note> and +he has made us hear the news.</q> +</p> + +<p> +134 B.—<q>To the King my Lord by letter thus <hi rend='italic'>Abdmelec</hi> +the chief of this city <hi rend='italic'>Saskhi</hi><note place='foot'>Saskhi is +probably S'as'a, east of Banias, and northwest of Yabis.</note> thy servant. At the feet +of the King my Lord ... on my face seven times I bow. +Thou hast sent as to going to meet the Egyptian soldiers, accordingly +I with my soldiers and my chariots (am) meeting +the soldiers of the King my Lord, at the place to which you +will march.</q> +</p> + +<p> +143 B.—<q>To the King our Lord thus (says) <hi rend='italic'>Addubaya</hi> and +thus also <hi rend='italic'>Betili</hi>. At the feet of our Lord we bow. Peace indeed +to the face of our Lord. And (as is fit?) from the lands +of our Lord, much they salute. O our Lord, will not you settle +everything in your heart? Will not you harden your heart +as to this combat O our Lord? But their intention is clear—to +make war on the stations, as in our country they do not +follow after thee. <hi rend='italic'>Lupackhallu</hi><note place='foot'>Lupackhallu, a +non-Semitic Hittite name. As a Mongol word, <q>the very swift.</q></note> has removed the +soldiers of the <hi rend='italic'>Hittites</hi>; they will go against the cities of the +land of Ham (<hi rend='italic'>Am</hi>) and from <hi rend='italic'>Atadumi</hi> they will +(take?) them. And let our Lord know, since we hear that +<hi rend='italic'>Zitana</hi><note place='foot'>Zitatna was King of Accho—a +somewhat similar name; but probably the King of Arvad is meant, as appears later.</note> +the Phœnician (<hi rend='italic'>Kharu</hi>) has deserted, who will march. And nine +chiefs of the soldiers of the government are with us, who march, and the +message is unfavorable: a gathering in the land they have +made; and they will arrive from the land of <hi rend='italic'>Marhasse</hi> +(<hi rend='italic'>Mer'ash</hi>). +<pb n='200'/><anchor id='Pg200'/> +But I cause <hi rend='italic'>Betili</hi> to send against this (foe). Thus we wage +war against them. And my trusty messenger I cause to be +sent to your presence, as said; for you to return an order +whether we shall do so or whether not. To <hi rend='italic'>Raban</hi> and +<hi rend='italic'>Abdbaal</hi>, to <hi rend='italic'>Rabana</hi> and +<hi rend='italic'>Rabziddu</hi> thus: behold to all of you be peace +indeed, and will not you harden your hearts, and will not you +settle all in your hearts, and do what is fitting from your +places? Much peace; and to (the people?) peace be increased.</q> +</p> + +<p> +91 B.—<q>To the King my Lord thus (says) the city +<hi rend='italic'>Gebal</hi><note place='foot'>This letter belongs to a late period +in the war, since Ullaza has been taken. It is given here as referring to the land +of Ham. It may very well have been written after Ribadda, the King of Gebal, +left the city (see <ref target="amarna_71_b">71 B</ref>.).</note> (and) thus +<hi rend='italic'>Rabikhar</hi> +(<q>the Lord of Phœnicia</q>) thy servant. At the feet of my Lord the Sun seven times I +bow. Do not be angry, O King my Lord, with the city of <hi rend='italic'>Gebal</hi> +(<hi rend='italic'>Gubla</hi>) thy handmaid—a city of the King from of old, obeying +what the King commands as to <hi rend='italic'>Aziru</hi>, and it did as he wished. +Behold <hi rend='italic'>Aziru</hi> slew <hi rend='italic'>Adunu</hi>, Lord of the land +of <hi rend='italic'>Ammia</hi>,<note place='foot'><q>Ammia,</q> mentioned again, +appears to be Amyun south of Simyra.</note> and the King +of the land of <hi rend='italic'>Ardata</hi>,<note place='foot'><q>Ardata</q> is Ardi, +near the last.</note> and has slain the great men, and has +taken their cities for himself. The city <hi rend='italic'>Simyra</hi> is his. Of the +cities of the King only the city <hi rend='italic'>Gebal</hi> escapes for the King. +Behold the city <hi rend='italic'>Simyra</hi> is subjected. He has smitten the city +<hi rend='italic'>Ullaza</hi>.<note place='foot'>Kefr Khullis, north of Gebal, agrees +with the required position for Ullaza, which is mentioned often.</note> The captains of +both have gone into exile. Behold this sin <hi rend='italic'>Aziru</hi> wrought. Sinful +are his strivings against her ... he has smitten all the lands of +<hi rend='italic'>Ham</hi> (<hi rend='italic'>Am</hi>), lands of +the King; and now he has despatched his men to destroy all +the lands of <hi rend='italic'>Ham</hi>; and the King of the land of the +<hi rend='italic'>Hittites</hi>, and the king of the land of +<hi rend='italic'>Nereb</hi> (<hi rend='italic'>Nariba</hi>)<note place='foot'>Nariba is +Nereb, on the Euphrates, in the Hittite country.</note> (have made?) the land +conquered land.</q> +</p> + +<p> +From these letters we learn clearly that the Mongol kings +near the Euphrates (and, as appears later, in Armenia) were +leagued with the Hittites of Mer'ash in the extreme north of +Syria, and of Kadesh on the Orontes, and were supported by +the Amorites of the northern Lebanon and by some of the +Phœnicians; that the enemy marched south, a distance of 300 +miles, taking all the towns in the Baalbek Valley, reaching +Damascus by the gorge of the Barada River, and advancing +into the land of Ham—in Bashan—where all the chief towns +<pb n='201'/><anchor id='Pg201'/> +fell. This serves to make clear the treachery of Aziru's letters +which follow. The Amorite advance on the Phœnician coast +was contemporary, and extended to Tyre. It appears, however, +that the Amorites were a Semitic people, while the names +of the Hittites are Mongolic. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Amorite Treachery</head> + +<p> +No. 35 B.—<q>To the King my Lord my God my Sun <hi rend='italic'>Aziru</hi> +thy servant; and seven times at the feet of my Lord my +God my Sun I bow.</q> The letter is much broken, but +promises he will never rebel, and says he is sincere. He desires +land of the King (at Simyra), and says the men of the government +are friendly, but that the city of Simyra is to be made +promptly to fulfil its engagements. +</p> + +<p> +35 B. M.—<q>To the Great King my Lord my God my Sun +thus (says) this thy servant <hi rend='italic'>Aziru</hi>. Seven times and seven +times at the feet of my Lord my God my Sun I bow. My Lord +I am thy servant, and (from my youth?) in the presence of the +King my Lord, and I fulfil all my orders to the sight of my +Lord. And what they who are my (agents?) shall say to +my Lord as to the chiefs who are faithful, in the sight +of the King my Lord, will not you hear me speak, I who am +thy servant sincere as long as I live? But when the King my +Lord sent <hi rend='italic'>Khani</hi>,<note place='foot'>An Egyptian name; perhaps to +be compared with <q>han</q> (<q>kind</q>) in Egyptian. An envoy of this name was +sent to Dusratta, King of Armenia, by Amenophis III, as an <q>interpreter</q> +(<ref target="amarna_21_b">21 B</ref>.).</note> I was resting +in the city of <hi rend='italic'>Tunip</hi> +(<hi rend='italic'>Tennib</hi>) and there was no knowledge behold of his arriving. +Whereupon he gave notice, and coming after him also, have I not +reached him? And let <hi rend='italic'>Khani</hi> speak to testify with what humility, +and let the King my Lord ask him how my brethren have +prepared to tend (him), and <hi rend='italic'>Betilu</hi> will send to his presence +oxen and beasts and fowls: his food and his drink will be provided. +I shall give horses and beasts for his journey; and may +the King my Lord hear my messages, with my assurances in +the presence of the King my Lord. <hi rend='italic'>Khani</hi> will march much +cared for in my sight, he accompanies me as my comrade, like +my father; and lo! my Lord says, <q>You turn away from the +<pb n='202'/><anchor id='Pg202'/> +appearance of Khani.</q> Thus thy Gods and the Sun-God truly +had known if I did not stay in the city of <hi rend='italic'>Tunip</hi>. Moreover +because of the intention to set in order the city of Simyra, the +King my Lord has sent word (and) the Kings of the land of +<hi rend='italic'>Marshasse</hi> (<hi rend='italic'>Mer'ash</hi>) have been foes to me. +They have marched on my cities: they have observed the desire of +<hi rend='italic'>Khatib</hi>,<note place='foot'>Perhaps the Hittite King of Kadesh, +or some other city.</note> and has not he promised them? lo! hastily he has +promised them. And truly my Lord has known that half of +the possessions that the King my Lord has given <hi rend='italic'>Khatib</hi> takes: +the tribute, and the gold and the silver that the King my Lord +has given me; and <hi rend='italic'>Khatib</hi> takes all the tribute; and truly my +Lord has known. Moreover as against my Lord the King's +having said, <q>Why dost thou yield service to the messenger of the King of the land +of the <hi rend='italic'>Hittites</hi>, and dost not yield service +to my messenger?</q> this region is the land of my Lord, he +establishes me in it, with men of government. Let a messenger +of my Lord come, and all that I speak of in the sight +of my Lord let me give. Tin and ships, men<note place='foot'>Or perhaps +<q>oil.</q></note> and weapons, and trees let me give.</q> +</p> + +<p> +40 B.—<q>To <hi rend='italic'>Dudu</hi><note place='foot'>Dodo in the Bible (1 +Chron. xi. 12), from the same root as <q>David.</q> He was not really Aziru's father, +but apparently a friend in Egypt.</note> my Lord my father thus (says) +<hi rend='italic'>Aziru</hi> your son your servant: at the feet of my father I bow. Lo! +let <hi rend='italic'>Dudu</hi> send the wishes of my Lord ... and I ... +Moreover behold thou shalt not reject (me) my father, and +whatever are the wishes of <hi rend='italic'>Dudu</hi> my father, send, and will not +I ... Behold thou art my father and my Lord: I am thy +son: the land of the Amorites is your land; and my house is +your house.<note place='foot'><q>Beiti beitac</q> is still a polite +phrase of welcome in Palestine.</note> Say what you wish and I will truly perform +your wishes.</q> The latter part is broken, but states that he will +not rebel against the wishes of the King or those of Dudu. +</p> + +<p> +38 B.—<q>To <hi rend='italic'>Dudu</hi> my Lord my father thus +<hi rend='italic'>Aziru</hi> thy servant. +At my lord's feet I bow. <hi rend='italic'>Khatib</hi> will march, and has +carefully followed the messages (or orders) of the King my +Lord before (he goes); and what is good increases; and I +have been gladdened very much; and my brethren, men serving +the King my Lord, and men who are servants of <hi rend='italic'>Dudu</hi> my +Lord. They had feared exceedingly. Behold he will march, +to command for the King my Lord with me. From the +<pb n='203'/><anchor id='Pg203'/> +orders of my Lord my God and my Sun, and from the orders +of <hi rend='italic'>Dudu</hi> my Lord, I will never depart. My Lord now +<hi rend='italic'>Khatib</hi> goes forth with me, and also he will march to strengthen +me. My Lord, the King of the land of the <hi rend='italic'>Hittites</hi> will march from +the land of <hi rend='italic'>Marhasse</hi> (<hi rend='italic'>Mer'ash</hi>), and has he +not boasted to meet me? and the King of the <hi rend='italic'>Hittites</hi> will rebel, +and behold I and <hi rend='italic'>Khatib</hi> will march. Let the King my Lord hear my +messages. I have feared without the countenance of the King my +Lord, and without the countenance of <hi rend='italic'>Dudu</hi>; and now (my +Gods and my messenger<note place='foot'>The text is clear, but the epigram is not. He +appears to mean the King of Egypt when speaking of his gods, as also a few lines +lower.</note>). And truly these are my brethren—<hi rend='italic'>Dudu</hi> +and the great men of the King my Lord; and +truly I will march; and since O <hi rend='italic'>Dudu</hi> both the King my Lord +and the chiefs thus are ready, everything against <hi rend='italic'>Aziru</hi> is +forgiven which has been unfavorable for my God,<note place='foot'>Meaning the King of +Egypt.</note> and for us. +And now I and <hi rend='italic'>Khatib</hi> have appeared servants of the King. +Truly thou knowest <hi rend='italic'>Dudu</hi>, behold I go forth mightily.</q> +</p> + +<anchor id="amarna_31_b"/> +<p> +31 B.—<q>To <hi rend='italic'>Khai</hi><note place='foot'><q>Khai</q> is also an +Egyptian name, meaning <q>distinguished</q> in that language. +He is perhaps the <q>Khaia</q> of another letter +by Ribadda (<ref target="amarna_57_b">57 B</ref>.). It +would seem that his embassy to Aziru had occurred between the first and +second visits of the envoy Khanni.</note> my brother thus (says) this thy +brother <hi rend='italic'>Aziru</hi>. With thee (be) peace indeed, and from the +Egyptian soldiers of the King my Lord there is much safety. +Whoever (is) against it the promise remains, in sight of the +King my Lord; being formerly promised it remains. I and my +sons and my brethren are all servants of the King: it is good +for me. Now I and <hi rend='italic'>Khatib</hi> will both march, behold, with +speed. O <hi rend='italic'>Khai</hi>, as among you truly it is known, lo! I have +been troubled. From the orders of my Lord there is no rebellion, +nor from your orders. I am a servant of my Lord. The +King of the land of the <hi rend='italic'>Hittites</hi> dwells in the land of +<hi rend='italic'>Marhasse</hi> (<hi rend='italic'>Mer'ash</hi>) and I have feared his +appearance. They who are in the West lands<note place='foot'>Mer'ash was in the west of +the Hittite country, seventy-five miles northwest of Tunep. The distance fits well, +since thirty-seven and one-half miles may be considered a forced march.</note> +have armed. He gathers; and while the +city of <hi rend='italic'>Tunip</hi> is unoccupied, he dwells two swift marches from +the city. And I have been afraid of his appearance; and contrary +to messages of promise he goes forth to his rebellions. +But now we shall both march, I and <hi rend='italic'>Khatib</hi>, with speed.</q> +</p> + +<p> +32 B. repeats the preceding—perhaps to another correspondent: +it mentions <hi rend='italic'>Dudu</hi>, and says: <q>I have been afraid of +<pb n='204'/><anchor id='Pg204'/> +this rebel son of a dog, and I have been troubled. Now he has +sent a message from the Western land—the land of my Lord: +they will both march together, and I have been afraid for my +Lord's land.</q> +</p> + +<p> +33 B., much broken at the top, refers to the existing promise +or treaty, and continues: <q>I cause the land of my Lord to be +guarded, and my countenance is toward the men who are servants +of the King my Lord in peace. My Lord now I and +<hi rend='italic'>Khatib</hi> are made friends,<note place='foot'>We cannot rely on +Aziru's protestations. If Khatib was a Hittite King, it is certain that both were +intriguing against Egypt.</note> and let my Lord know behold I have ... +in haste. The King of the land of the <hi rend='italic'>Hittites</hi> dwells ... +and I have been afraid ... have armed ... +of the land ... my Lord I remain quietly ... in +the West land ... King my Lord to defend his land ... +and now behold in the land of <hi rend='italic'>Marhasse</hi> he dwells—two +swift marches from the city of <hi rend='italic'>Tunip</hi>; and I fear his wastings. +Let the city of <hi rend='italic'>Tunip</hi> be defended: my Lord is a shield +to men who serve him; mayst thou hear what is said and my +sons will ... forever.</q> +</p> + +<p> +39 B., broken at the top. <q>I have strengthened this ... +I have strengthened this wall in front of the mouth of the +great pass,<note place='foot'>Probably the pass in the valley of the 'Afrin River, near +Kyrrhus, twenty miles north of Tunip, is meant, being on the direct road to +Mer'ash.</note> and my Lord's fortress. And let my Lord hear as +to the servants of his servant—thy servant <hi rend='italic'>Aziru</hi>: they will +keep watch: strife surrounds us: I trust there will be an expedition; +and let us watch the lands of the King our Lord. +Moreover to <hi rend='italic'>Dudu</hi> my Lord. Hear the message of the King +of the land of <hi rend='italic'>Marhasse</hi> to me. They said: <q>Your +father<note place='foot'><q>Abuca</q> (<q>your father</q>) might be understood in the +sense in which it is used every day in the East, where abûc means, <q>God curse your +father!</q></note> what gold has this King of Egypt given him, and what has +his Lord promised him out of the Land of Egypt; and all the +lands, and all the soldier slaves they have fought against?</q> +(thus) they said ... to <hi rend='italic'>Aziru</hi> ... out of the Land +of Egypt, and behold the slaves come round from the Land +of ... <hi rend='italic'>Ni</hi><note place='foot'>Ni was to the east of Aziru's country +near Tunip.</note>: they have rebelled; and I repeat that thirty +chiefs push on against me ... land of Egypt he remains ... +my Lord to <hi rend='italic'>Aziru</hi> ... soldiers ... +<hi rend='italic'>Marhasse</hi>.</q> +</p> + +<pb n='205'/><anchor id='Pg205'/> + +<p> +34 B.—<q>To the King my Lord my God my Sun thus (says) +this <hi rend='italic'>Aziru</hi> thy servant: seven times and seven times at the feet +of my Lord I bow. Now what you wish is desirable. Sun +God my Lord I am thy servant forever; and my sons serve +thee.... Now two men ... I have commanded as +envoys ... what he says ... and let him rule ... +in the land of the Amorites.</q> +</p> + +<p> +34a B.—The salutation of the usual type is here injured. +The letter continues: <q>My Lord my God my Sun, I am thy +servant and my sons and my brethren, to serve the King my +Lord forever. Now all my Lord's wishes, and what he causes +to be despatched, duly ... the King my Lord having +despatched. Now eight chiefs who are great, and many (decrees?) +we ... all of which ... from ... +the King my Lord ... And the Kings of the Land of +<hi rend='italic'>Marhasse</hi> will follow with ... and are these not promised +(or leagued) to the city <hi rend='italic'>Simyra</hi> these thirty years? I +turn me to the city <hi rend='italic'>Simyra</hi>. My Lord I am thy servant forever, +and a King of men who are friends; will not my (agents?) ... +my Lord (wilt not thou hear?). And the King is my +Lord my God and my Sun: let him send his messenger with my +messenger, and let them go up who serve the King ...</q> +</p> + +<p> +36 B.—<q>To the King ... thus <hi rend='italic'>Aziru</hi>: seven times +and seven times at ... of my God and Sun. Behold +truly thou hast known this, O King my Lord; behold I am +thy servant forever; from my Lord's commands I never rebel: +my Lord from of old (it has been) thus. I am kind to the +men who are servants of my King; but the chiefs of the city +<hi rend='italic'>Simyra</hi> have not kept faith righteously with us; and behold +neither one nor all are with us: my Lord the King did not you +cause to be asked? The King my Lord has known that the +chiefs are sinful; and why ask, <q>What does he contend for?</q> +I say nay ...</q> +</p> + +<p> +From these letters by Aziru, we must conclude either that +he was a great liar or that he was induced to change sides later. +The other correspondents seem to have believed that he had +long deceived the King of Egypt; but, in the end, his invasion +of Phœnicia—perhaps cloaked by pretences of hostility to the +Hittite league—caused him, as we shall see, to be proclaimed +a rebel. The quarrel with Simyra may have been due to his +<pb n='206'/><anchor id='Pg206'/> +being pushed south, out of his dominions, but is here said to +be due to a Phœnician league with his foes. It does not appear +who Khatib was. Perhaps the name was Hittite,<note place='foot'><q>Khat-ib</q> may mean +<q>Hittite hero.</q> The name of the Hittites means +probably <q>the confederates</q>; and the +sign used on Hittite monuments for the +nation seems to be that which represents +two allies facing each other.</note> and he +may have been the Prince of Hamath or of Emesa. The following +letter from Aziru's father, Abdasherah, belongs to a +later period of the war, when Ullaza and all the cities north of +Gebal had been conquered by the Amorites. It is couched in +the same insidious language; and the letters of Ribadda, which +follow, show that Amenophis was not open to conviction for a +long time, though warned by his true friends. The proclamation +is still later, after the attack on Sidon, and may fitly conclude +the Amorite correspondence. +</p> + +<anchor id="amarna_97_b"/> +<p> +97 B.—<q>To the King my Son my Lord thus +<hi rend='italic'>Abdasratu</hi><note place='foot'>Abdasherah, as Dr. Sayce points +out, means the servant of the goddess Asherah (<q>the grove</q> of the Bible), +and this is rendered certain by the sign for Deity prefixed in one instance. It +has no connection with the name of Ashtoreth.</note> +thy servant, the dust of thy feet. At the feet of the King my +Lord seven times and seven times I bow. Behold I am the +King's servant, and a dog who is his neighbor (or his +<q>friend</q>?); and all the land of the Amorites is his. I often +said to <hi rend='italic'>Pakhanati</hi><note place='foot'>An Egyptian name, +<q>Pa-Khemt</q> or <q>Pa-Khent,</q> meaning <q>very strong</q> (see +<ref target="amarna_24_b_m">B. M. 24</ref>, +Pakhamnata). It appears from Ribadda's letter that the station of this Paka was Simyra, +and apparently the Amorites killed him later on.</note> my <hi rend='italic'>Paka</hi> +(Egyptian resident), <q>Let him gather soldiers to defend the people of this King.</q> +Now all (cursed?) as King, the King of the Phœnician (<hi rend='italic'>Kharri</hi>) +soldiers ... <hi rend='italic'>Kharri</hi>: the King shall ask if I do not guard +the city of <hi rend='italic'>Simyra</hi> (and) the city <hi rend='italic'>Ullaza</hi>. +Lo my <hi rend='italic'>Paka</hi> is in her: I proclaim the Sun-King; and I have (given +orders?) to obey. The city <hi rend='italic'>Simyra</hi> is a +neighbor,<note place='foot'>The word <q>Gur</q> is used in these letters as in the Bible, +and, like the Arab <q>Jâr,</q> to mean a man of one tribe or race protected by a powerful +tribe or person of another country.</note> and all the lands +are the King's—my Sun, my Lord; I watch for him: and I +know that the King my Lord is very glorious; and <hi rend='italic'>Pakhanati</hi> +my <hi rend='italic'>Paka</hi> is established to judge therein.</q> +</p> + +<p> +<hi rend='smallcaps'>Copy of a Proclamation against Aziru, sent to Egypt by +Khanni, when sent again to Syria</hi> +</p> + +<p> +92 B.—<q rend='pre'>To the Chief of the Amorite city by letter thus +(says) your Lord. A chief of the city of <hi rend='italic'>Gebal</hi> has said thus +<pb n='207'/><anchor id='Pg207'/> +in his petition: <q>Send him away from my gate (he says); he +is robbing me and disputes with me in my chief city.</q><note place='foot'>In each case +<q>gate</q> might be rendered <q>port,</q> as both of the cities had +famous ports.</note> And +I have heard this and much beside which they have said to me +as I now speak to say.</q> +</p> + +<p> +<q rend='pre'>Thou hast sent to the King thy Lord (saying thus), <q>I am +thy servant as all former guardians<note place='foot'>The word <q>Khazanu,</q> commonly +used in these letters for a ruling class, apparently native, and in communication +with the <q>Paka,</q> or <q>head man,</q> who was Egyptian, appears to come +from a root which means <q>to treasure.</q> The word <q>Khazanutu</q> appears to +mean <q>a government.</q></note> who have been in this city.</q> +And you do well to say thus. (But) I hear so to say a ruler of +ours whose petition (is), <q>Send him away from my gate, (he +is) out of his city.</q> And in the city <hi rend='italic'>Zituna</hi> (Sidon) he abides, +and has subjected himself among chiefs who are governors; +and, though certainly knowing what is said, thou dost not confess +the persecution of these chiefs. If thou art, as is assured, +a servant of the King, how is his cutting off lawful in the sight +of the King your Lord? Thus this ruler beseeches me, <q>Let a +supplicant be protected, for he is disputing my chief city with +me.</q> And if you do as is asserted, and not according to all the +messages that I send against these things, you are hindering +the King traitorously. So will be understood all that has been +said.</q> +</p> + +<p> +<q rend='pre'>And now a certain Chief hears of a gathering with the Chief +of the city of <hi rend='italic'>Ciidsa</hi> (Kadesh on Orontes, the capital of the +southern Hittites); devising hostilities, ready to fight, you have +made alliance. And if so, why dost thou so? Why should a +chief foregather with a chief save that he is on his side? But if +you cause what is assured to be done, and you respect the orders +to yourself and to him, I say nothing more as to the messages +you formerly made (and) as to what was pretended by you in +them. But thou art not on the side of the King thy Lord.</q> +</p> + +<p> +<q rend='pre'>Lo! this is the message, that their fortress burns in flames +through (your burning?) and thou ragest against everything +grievously. But if thou dost service to the King thy Lord, what +is it that I will not do to interceding with the King? If then +thou ragest against everything, I make God my witness; and +if you persist, God is my witness, that messages of war (will +be) in your midst, and by the might of the King thou diest, and +as many as are with thee.</q> +</p> + +<pb n='208'/><anchor id='Pg208'/> + +<p> +<q rend='pre'>But do service to the King thy Lord and live. And thou +thyself knowest that the King does not deem needful a subjection +of the land of Canaan.<note place='foot'><q>Canaan</q> in these letters, as on +the Phœnician coins and in the Bible, is used in its strict sense as a geographical +term for the <q>lowlands</q> of Phœnicia and Philistia.</note> So he is wroth. And as I +sent, truly was commanded me of the King my Lord this year and +not ... in another year. My son (this) contumacy in the +sight of the King thy Lord is vain.</q> +</p> + +<p> +<q rend='pre'>And now the King thy Lord is anxious as to thee this year. +If it is difficult for thee to come, then send thy son. And thou +beholdest a King at whose commands many lands tremble: and +dost not thou (fear?): thus truly is ordered this year concerning +us; failing to go to the presence of the King thy Lord, send +thy son to the King thy Lord as a hostage, and let him not delay +at all.</q> +</p> + +<p> +<q rend='pre'>And now the King thy Lord hears, for I send to the King. +Thus truly has the King commanded me—Khanni—a second +time a messenger of the King. Truly it is to fetch to his hands +men who are the foes of his house. Behold now I have been +sent, as they are troublous; and moreover thou shalt bind +them, and shalt not leave one among them. Now I am desired +by the King thy Lord to name the men who are foes of the +King in the letter from Khanni the King's messenger; and +once more I am obeying the King thy Lord; and thou shalt not +leave one among them. A chain of bronze exceeding heavy shall +shackle their feet. Behold the men thou shalt fetch to the King +thy Lord. <hi rend='italic'>Sarru</hi> with all his sons; <hi rend='italic'>Tuia</hi>; +<hi rend='italic'>Lieia</hi> with all his sons: +<hi rend='italic'>Pisyari</hi><note place='foot'><q>Pisyari</q> appears to be a Hittite +name, like the <q>Pisiris</q> of an Assyrian inscription (Schrader), being the +Mongol <q>bisir</q> (<q>rich</q>), with the indefinite nominative in s, which marks +the Hittite as a non-Semitic tongue. The other names are also apparently +non-Semitic, and may refer to Hittites.</note> with all his sons: the son-in-law of +<hi rend='italic'>Mania</hi> with all his sons, with his wives, the women of his +household: the chief of <hi rend='italic'>Pabaha</hi>,<note place='foot'><q>Pabahaa</q> +is perhaps the <q>Papaa,</q> conquered by Thothmes III (Karnak List, No. 296), which was +somewhere in North Syria, not far from Tunip. The wickedness of this chief +is said to have caused the war.</note> whose wickedness is abhorred, who made the +trumpet to be blown: <hi rend='italic'>Dasarti: Paluma: Numahe</hi>—a fugitive +in the land of the Amorites.</q> +</p> + +<p> +<q>And knowest thou not that the glory of the King is as the +Sun in heaven; his soldiers and his chariots are many. From +the shore lands to the land of Gutium,<note place='foot'>Gutium, mentioned in Assyrian +texts, was a country on the northeast, near the Caucasus. It has been compared +with the word <q>Goim,</q> for <q>Gentiles,</q> in Hebrew. Perhaps +<q>Jebel Judi</q> (<q>Ararat</q>) is intended, being Dusratta's country allied to +Egypt.</note> from the rising of the +<pb n='209'/><anchor id='Pg209'/> +Sun to the going down of the same, there is much salutation.</q> +</p> + +<p> +The attack on Sidon was thus apparently the fact which +opened the eyes of Amenophis. It appears to have preceded the +final success, when the wealthy city of Gebal was taken by +Aziru. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The War In Phœnicia</head> + +<p> +<hi rend='smallcaps'>Letters from Cities near Gebal</hi> +</p> + +<p> +No. 42 B. M.—<q>This letter is the letter of the city +<hi rend='italic'>Irkata</hi><note place='foot'>Probably 'Arkah, a well-known +Phœnician city north of Tripoli, but south of Simyra (Gen. x. 17). Aziru +killed its king (91 B.).</note> to the King. O our Lord, thus (says) the city of +<hi rend='italic'>Irkata</hi>, and her men, her (flock? or lords?). At the +feet of the King our Lord seven times seven times they bow. +To the King our Lord thus (saith) the city of <hi rend='italic'>Irkata</hi>. Knowing +the heart of the King our Lord we have guarded the city of +<hi rend='italic'>Irkata</hi> for him ... Behold the King our Lord orders +<hi rend='italic'>Abbikha</hi> ... he speaks to us thus, O King ... to +guard it. The city of <hi rend='italic'>Irkata</hi> answers ... the man ruling +for the King.... <q>It is well. Let us save ... the city of +<hi rend='italic'>Irkata</hi>. It is well to save (a city?) faithful to the King.</q> ... +Behold many fight ... the people ... are +frightened ... Thirty horses and chariots enter the city +of <hi rend='italic'>Irkata</hi>. Lo! has arrived ... a letter of the King as to +arriving ... thy land they reach. The men of the city ... +(belonging) to the King have made ... to fight +with us for the King our Lord. You send your chief to us that +he may be our protector. Let the King our Lord hear the message +of these his servants, and appoint us provision for his servant, +and thou shalt exult over our foes and thou shalt prevail. +The message of command of the King thou shalt not deny us. +Our destroyer was troubled at the coming of the King's order +to us. Mightily he has fought against us, exceeding much.</q> +</p> + +<anchor id="amarna_128_b"/> +<p> +128 B.—<q>To <hi rend='italic'>Yankhamu</hi> by letter thus (says) +<hi rend='italic'>Yapaaddu</hi>.<note place='foot'><q>Yapaaddu</q> (<q>Adonis is +beautiful</q>) is often mentioned again. He (see +<ref target="amarna_61_b">61 B</ref>.) fell into the hands of Aziru, +and seems to have been a king of one of the cities near Simyra, apparently +Sigata. This letter was probably written about the time of the siege of +Tyre, at a late period in the war.</note> Why is it spoken? Lo! from the city of +<hi rend='italic'>Simyra</hi> a destruction by <hi rend='italic'>Aziru</hi> of all the +lands, in length from the city of <hi rend='italic'>Gebal</hi> to the +<pb n='210'/><anchor id='Pg210'/> +city of <hi rend='italic'>Ugariti</hi>;<note place='foot'>Ugariti is mentioned in a +letter from Tyre (B. M. 30) in a connection which shows that it was the present +Akrith, between Tyre and Accho.</note> and the destruction of this the city +<hi rend='italic'>Sigata</hi>,<note place='foot'><q>Sigata</q> appears to be Shakkah, +north of the great pass of Shakkah (Theouprosopon), where the King of +Gebal was defeated by Aziru.</note> and of the city +<hi rend='italic'>Ambi</hi>.<note place='foot'><q>Ambi</q> is now 'Aba, immediately +east of Shakkah.</note> Behold ... the slave has +(broken?) the ships ... in the city <hi rend='italic'>Ambi</hi> and in the city +<hi rend='italic'>Sigata</hi>, and in all which dispute for the lands with the city +of <hi rend='italic'>Simyra</hi>: and shall we not arise to enter the city +<hi rend='italic'>Simyra</hi>,<note place='foot'>Simyra was on the low hills above +the sea-plains, by the river Eleutherus.</note> or +what shall we ourselves do? But send this news to your great +city (or palace).<note place='foot'>The last words explain how the letter +got to Egypt.</note> It is regretted that the ... is unfortunate.</q> +</p> + +<p> +44 B. M.—This letter seems to be an appeal by the cities of +Phœnicia on behalf of Ribadda, the brave King of Gebal, during +the time of his resistance to Aziru, which failed because no help +was given to him from Egypt, where Aziru was still thought +faithful. The spokesman Khaia is perhaps the same Egyptian +mentioned in Aziru's letters. +</p> + +<p> +<q>Thus (saith) our confederacy to the King and the men of +<hi rend='italic'>Sidon</hi> and the men of <hi rend='italic'>Beruta</hi> +(<hi rend='italic'>Beirût</hi>). Whose are these cities—are +not they the King's? Place a chief one chief in the midst +of the city, and shall not he judge the ships of the land of the +<hi rend='italic'>Amorites</hi>? and to slay <hi rend='italic'>Abdasherah</hi> the King +shall set him up against them. Does not the King mourn for three cities and +the ships of the men of <hi rend='italic'>Misi</hi>?<note place='foot'>These ships of the +men of Misi are mentioned by Ribadda as failing in an attempt to assist him. We may, +perhaps, understand Egyptian ships, and compare the Egyptian name <q>Mesti</q> applied +to part of the Delta.</note> and you march not to the land of the +<hi rend='italic'>Amorites</hi>, and <hi rend='italic'>Abdasherah</hi> has gone forth to +war; and judge for thine own self, and hear the message of thy faithful +servant. Moreover, who has fought as a son for the King—is +it not <hi rend='italic'>Khaia</hi>? Will you gather us ships of men of +<hi rend='italic'>Misi</hi> for the land of the <hi rend='italic'>Amorites</hi> and to +slay <hi rend='italic'>Abdasherah</hi>? Lo! there +is no message as to them and no memorial: they have shut the +road—they have closed the way. In order to give passage to +the land of <hi rend='italic'>Mitana</hi><note place='foot'>From Dusratta's great +Hittite letter (<ref target="amarna_27_b">27 B</ref>.) it appears that the King of the +Minyans, whose country was called Mitani, west of Lake Van, in Armenia, +claimed to be King of all the Hittites; and this is what appears to be here intended. +In other letters he is mentioned among the invaders.</note> he has left the fleet which +he has built. Was not this a plot against me of the men of +<hi rend='italic'>Arāda</hi>?<note place='foot'>Arada, a city mentioned again as +assisting Aziru with ships, appears to be Aradus, the Arvad of the Bible, now +Er Rûad, the island town north of Simyra.</note> But if behold +<pb n='211'/><anchor id='Pg211'/> +they are with you, seize the ships of the men of the city +of <hi rend='italic'>Arāda</hi> which they have made in the land of Egypt. Again +behold <hi rend='italic'>Khaiya</hi> laments ... for you do not ... and +as for us we ... by the land of the <hi rend='italic'>Amorites</hi>.</q> +</p> + +<p> +45 B. M., a broken letter with passages of interest as follows: +</p> + +<p> +<q>Moreover, now this city of <hi rend='italic'>Gula</hi><note place='foot'><q>Gula</q> +is perhaps the town of Jûneh, north of Beirût, on the way to Gebal.</note> is afflicted. +The region behold of the city of <hi rend='italic'>Gula</hi> is for the King my Lord. +Cannot you do what we desire? But he has done as his heart (desired) +with all the lands of the King. Behold this sin which <hi rend='italic'>Aziru</hi> ... +with the King; (he has slain) the King of the land of +<hi rend='italic'>Ammiya</hi><note place='foot'><q>Ammiya</q> is Amyun, north of Gebal; +and <q>Ardata</q> is Ardi near the preceding.</note> and (the King of +<hi rend='italic'>Ar</hi>) <hi rend='italic'>data</hi>: and the King of the Land +of <hi rend='italic'>Ni</hi> ... (has slain?) a <hi rend='italic'>Paka</hi> +(<q>chief</q>) of the King my Lord ... and the King knows his faithful servant, and +he has despatched a garrison from his city, thirty men and +fifty chariots, to the city of <hi rend='italic'>Gebal</hi>. I have been right. He had +turned, O King, his heart from everything that <hi rend='italic'>Aziru</hi> orders +him. For everything that he orders, the messages are unanswered. +But every governor of the King he has ordered to +be slain. I am forgotten. Behold <hi rend='italic'>Aziru</hi> has cursed the King +my Lord.</q> +</p> + +<p> +158 B.—The greater part of this letter is too broken to read, +but refers to Abdasherah, and appears to be written to Yankhamu. +The city of <hi rend='italic'>Simyra</hi> is mentioned, and the city +<hi rend='italic'>Arpad</hi>,<note place='foot'>Arpad is the city close to Tennib, +which is mentioned in the Bible in several passages (2 Kings xvii. 34; xix. +13; Isa. x. 9; Jer. xlix. 23, etc.), now Tell Erfûd. It is remarkable that +Aleppo is not mentioned in this correspondence, for it is referred to in +Egyptian texts.</note> +and the palace or fortress of the former, with certain men +therein. The soldiers of a city <hi rend='italic'>Sekhlali</hi> are also noticed, but it +is not clear where this place is to be sought. +</p> + +<p> +<hi rend='smallcaps'>Ribadda's Letters from Gebal</hi> +</p> + +<p> +47 B.—<q><hi rend='italic'>Ribadda</hi><note place='foot'><q>Ribadda</q> (as the +name is spelled in some of the letters in syllables) may mean <q>child of Adonis.</q> +Compare the Chaldee <q>Ribah</q> for <q>girl,</q> in the feminine. That <q>Adda</q> was +Adonis seems to be derivable from the name <q>Adoram</q> (2 Sam. xx. 20), otherwise +Adoniram (1 Kings iv. 6).</note> of the city of +<hi rend='italic'>Gebal</hi><note place='foot'><q>Gebal,</q> now <q>Jubeil,</q> was +apparently the chief city of Phœnicia. Its goddess Baalath is mentioned in the +famous inscription of Yehumelec (about 800 <hi rend='smallcaps'>b.c.</hi>), found in the +ruins of Gebal. She is also mentioned in the <q>Travels of an Egyptian</q> (Chabas, p. +312).</note> (Gubla) to his Lord +the King of many lands, the prosperous King. Baalath of +<pb n='212'/><anchor id='Pg212'/> +Gebal she hath given power to the King my Lord. At the feet +of the King my Lord my Sun seven times seven times I bow. +Behold this ... it will grieve me ... our city +... my foes ... the chief ... watches O +King ... no men of garrison ... were given to the +King's chiefs, or preservation by the King against him, and this +I (say) is not defended, and the King has not preserved me; +and being angry <hi rend='italic'>Pakhura</hi> has gathered and has despatched +men of the land <hi rend='italic'>Umuti</hi> (Hamath).<note place='foot'>Hamath +was half-way from Aziru's country to that of Ribadda.</note> They have slain a chief +servant; and three chiefs (he has bound?) without appeal to the +land of Egypt; and he has made gifts seducing the city against +me; and woe to the place, she has become ungrateful: the +city which was not base in old times is base to us. But the +King shall hear the message of his servant and you shall give +orders to the chiefs. Do not you ... this sin they do? ... +my destruction is before me, and is it not my order +that chiefs in the sight of the King should ... my destruction. +Behold now since I shall gather to ... and +(perchance I shall repel this?).</q> +</p> + +<p> +46 B.—The salutation, as in the preceding letter, is peculiar +to Ribadda. <q>Lo! the King is sending to me +<hi rend='italic'>Irimaia</hi><note place='foot'>A name very like Jeremiah.</note>: maybe, +he will arrive to gladden us from before thee: he has not come +before me. The King sends to me the most distinguished of +thy great men, the chiefest of the city of the King that thou hast, +who shall defend me ... mighty before my foes ... +Now they will make a government: the city they rule shall be +smitten like as (is smitten?) a dog, and none that breathes shall +be left behind him, for what they have done to us. I am laid +waste (by foes?) by men of blood: thus on account of this +slave there was no help from the King for me. (But?) my +free men of the lands have fought for me. If the heart of the +King is toward the guarding of his city, and of his servant, +thou wilt order men to guard, and thou shalt defend the city, +thou shalt guard my ... made prosperous ...</q> +</p> + +<anchor id="amarna_18_b_m"/> +<p> +18 B. M.—The salutation as in the first letter (47 B.). +<q>Again behold thy faithful city of <hi rend='italic'>Gebal</hi>. +<hi rend='italic'>Abdasherah</hi> was +coming out against me aforetime and I sent to thy father who +ordered soldiers of the King (<hi rend='italic'>bitati</hi>) to speed, and I went +<pb n='213'/><anchor id='Pg213'/> +up over all his land. No allies marched to <hi rend='italic'>Abdasherah</hi>. But +behold this: <hi rend='italic'>Aziru</hi> has chosen all the men of blood and has +said to them: <q>If the city of <hi rend='italic'>Gebal</hi> is not ... he has +come ..., then <hi rend='italic'>Yankhamu</hi> is with thee, and ... +if I am not obedient to his wishes. Thou art deceived ... +<hi rend='italic'>Abdasherah</hi> has marched without stopping to ... but he +has watched the city of the King his Lord obediently. So now +as to <hi rend='italic'>Paia</hi> ... and is it not heard from the messages of +<hi rend='italic'>Kha</hi> ... their father, as he desires ... This +<hi rend='italic'>Khaib</hi> gave to the city <hi rend='italic'>Simyra</hi>. Lo! I +lament that the King is not able to do this (for) the <hi rend='italic'>Paka</hi> +(general) when behold it has been asked. And <hi rend='italic'>Bikhura</hi> has not +marched from the city <hi rend='italic'>Cumidi</hi> (Kamid). I have been friends with all +the men of thy Government ... Lo whereas I was upright to the King +... and he makes no sign (to me?) Despatch soldiers: +thou shalt march with every ... Five thousand men and +3,000 ... fifty chariots, 1,000 ... the <hi rend='italic'>bitati</hi> soldiers, +and cause (them) to take captive ... the land.</q></q> +</p> + +<p> +13 B. M.—The usual salutation, as given in the first letter. +<q>Does the King know? Behold <hi rend='italic'>Aziru</hi> has fought my chiefs, +and has taken twelve of my chiefs, and has insisted on receiving +at our expense fifty talents; and the chiefs whom I despatched +to the city <hi rend='italic'>Simyra</hi> he has caused to be seized in the city. Both +the city <hi rend='italic'>Beruta</hi> (Beirût) and the city +<hi rend='italic'>Ziduna</hi> (Sidon) are sending +ships to the city <hi rend='italic'>Simyra</hi>. All who are in the land of +the <hi rend='italic'>Amorites</hi> have gathered themselves. I am to be attacked; +and behold this: <hi rend='italic'>Yapaaddu</hi> has fought for me with +<hi rend='italic'>Aziru</hi>, but +afterward behold he was entangled in the midst of the enemy +when my ships were taken. And the King sees as to his city +and his servant, and I need men to save the rebellion of this land +if you will not come up to save from the hands of my enemies +(or destroyers). Send me back a message, and know the deed +that they have done. Now as they send to thee concerning the +city <hi rend='italic'>Simyra</hi> he now marches. But (give?) me soldiers for ... +and these shall deliver her ... they have tried +but ... now.</q> +</p> + +<anchor id="amarna_61_b"/> +<p> +61 B.—The usual salutation precedes, here much broken. +<q>Does the King my Lord know? Lo! we know that he has +fought mightily. Lo! they tell of us in thy presence what the +city <hi rend='italic'>Simyra</hi> has done to the King. Know O King boldly marching +<pb n='214'/><anchor id='Pg214'/> +they have contrived to seize her—the sons of <hi rend='italic'>Abdasherah</hi>, +and (there is) none who lives to carry the message to the King. +But counsel now thy faithful servant. I say also the whole of +the fortress they have destroyed ... I sent to the King ... +of advice as to the city <hi rend='italic'>Simyra</hi>. As a bird in the +midst of the net she has remained. The siege of the usurpers is +exceeding strong, and the messenger who from...</q> +</p> + +<p> +The letter is much broken. It refers to Yapaaddu and to +his own faithfulness to the <hi rend='italic'>Pakas</hi> (<q>chiefs</q>) of the King. He +also appears to refer to the King destroying the Amorites, and +goes on: +</p> + +<p> +<q>The ruins perchance he will assign to his servant; and he +has been constant and is upright against this thing—to subdue +all the King's (provinces?). He has lost all the cities which ... +this has befallen to ... and from the destruction ... +against me none who ... them. The two +or three that have held fast are turning round. But he hears +his faithful servant's message, and a servant who has been constant +in all labor, and his handmaid the city of <hi rend='italic'>Gebal</hi> (is) the +only one that holds fast for me. The evils of this deed are +equally thine, but I am broken in pieces. Henceforth <hi rend='italic'>Aziru</hi> +is the foe of <hi rend='italic'>Yapaaddu</hi>. They have marched; and (there is) +news that they have been cruel in their ravages against me. +They rest not: they desire the evil of all that are with me. So +they have waxed strong, powerful against me (a servant) faithful +to the King from of old ... Moreover, behold I am a +faithful servant: this evil is wrought me: behold this message: +lo! I am the dust of the King's feet. Behold thy father did not +wring, did not smite the lands of his rulers (<hi rend='italic'>Khazani</hi>) and the +Gods established him—the Sun God, the God ... and +Baalath of Gebal. But the sons of <hi rend='italic'>Abdasherah</hi> have destroyed +from ... us the throne of thy father's house, and ... +to take the King's lands for themselves. They have joined the +King of the land of <hi rend='italic'>Mitana</hi>,<note place='foot'><q>Mitana,</q> the +later Matiene, Dusratta, its king, claimed to rule the Hittites. The Amorites joined this +league.</note> and the King of the land of +<hi rend='italic'>Casi</hi><note place='foot'>The region called <q>Casi</q> in the +inscription of Usurtasen I (Brugsch, <q>Hist.,</q> i., p. 139) was in Upper +Egypt, and the Cush of the Bible is apparently intended—a very vague term +for the southern deserts from the Euphrates to Nubia. There were, however, +Cushites also in Babylonia. In the present case the Cassites who lived +on the Euphrates, east of the Hittites, and who were Mongols, are probably +intended.</note> +and the King of the land of the <hi rend='italic'>Hittites</hi> ... the King +<pb n='215'/><anchor id='Pg215'/> +will order soldiers (<hi rend='italic'>bitati</hi>). <hi rend='italic'>Yankhamu</hi> with +the ... of my poor land ... The <hi rend='italic'>Paka</hi> of the city +<hi rend='italic'>Cumidi</hi> ... and they have marched ... +<hi rend='italic'>Gebal</hi> ... to a faithful servant.</q> +</p> + +<p> +83 B.—A much broken fragment, referring to the taking of +Simyra, appears to belong to this period. +</p> + +<p> +43 B.—<q rend='pre'><hi rend='italic'>Ribadda</hi> speaks to the King of many +lands. At the feet (of my Lord) seven times and seven times I bow (a servant) +forever. Lo! the city of <hi rend='italic'>Gebal</hi> is his place—the Sun-God +revered by many lands. Lo! I am the footstool at the feet of +the King my Lord; I am also his faithful servant. Now as to +the city <hi rend='italic'>Simyra</hi> the sword of these +fellows<note place='foot'>Literally <q>boys.</q> It seems often +in these letters to be used as the word <q>weled</q> (<q>a boy</q>) is still used in +Syria to mean <q>a fellow,</q> applied often to very old men.</note> has risen very +strong against her and against me. And so now the destruction +of the city of <hi rend='italic'>Simyra</hi> is at her gates. She has bowed down +before them and they have conquered her power.</q> +</p> + +<p> +<q>To what purpose have they sent here to <hi rend='italic'>Ribadda</hi> a letter +(saying) thus: <q>Peace to the palace from its brethren before +<hi rend='italic'>Simyra</hi>.</q> Me! they have fought against me <emph>for five +years</emph>, and thus they have sent to my Lord. As for me not (to be forgotten +is?) <hi rend='italic'>Yapahaddu</hi> not to be forgotten is +<hi rend='italic'>Zimridi</hi>.<note place='foot'>This letter shows that the war lasted +several years, over which the Gebal letters (written by three or four different +scribes) extend; that the attack on Sidon preceded the taking of Gebal; +and that Ribadda was not deceived by Amorite promises, knowing their co-operation +with their Mongol allies of Armenia and the Hittite country.</note> All +the fortresses they have ruined ... there was no cause +of strife with the city of <hi rend='italic'>Simyra</hi>...</q> The next passage +is much damaged. <q>And as said to what purpose have +they sent a letter to <hi rend='italic'>Ribadda</hi>? In the sight of the King my +Lord they have feigned to please me, they have pretended to +please me, and now they proclaim peace. Truly thus behold +it is with me. Let me learn the intention of my Lord, and +will not he order <hi rend='italic'>Yankhamu</hi> with the <hi rend='italic'>Paka</hi>, +<hi rend='italic'>Yankhamu</hi> joined +beside the King my Lord, to lay waste? From before the +chiefs of the <hi rend='italic'>Hittite</hi> chief men have fled and all the chiefs are +afraid thereat. May it please my Lord also shall not he be (degraded?) +who was thy commander of the horse with thy servant, +to move the chiefs when we two went forth to the wars +of the King my Lord, to occupy my cities which I name before +my Lord. Know my Lord when they went forth with the +<pb n='216'/><anchor id='Pg216'/> +ally he has left your soldiers fighting hard, and all have been +slain.</q> +</p> + +<p> +52 B.—The ordinary salutation. The letter is much +damaged. It states that the land of <hi rend='italic'>Mitana</hi> had formerly +fought against the King's enemies; that the sons of the dog +<hi rend='italic'>Abdasherah</hi> destroy the cities and the corn, and attack the +governors, and had demanded fifty talents. It appears that +Yankhamu has arrived, and has known the chief whom the +King had established. Apparently a written letter has been +sent <q>to the Amorite land for them to swallow.</q> He continues: +<q>Behold I am a faithful servant of the King, and +there was none was like me a servant, before this man lied to +the King of the Land of Egypt. But they have mastered the +lands of our home.</q> They have slain Egyptians, he continues, +and have done something (the verb is lost) to the temples of +the Gods of <hi rend='italic'>Gebal</hi>; they have carried off a chief and shed his +blood. He finally mentions his son <hi rend='italic'>Khamu</hi>. +</p> + +<p> +25 B. M., a short letter with the usual salutation. He requests +soldiers to guard the lands for the rulers, which have +been torn in pieces. The King sends no messages about himself +to the writer or to <hi rend='italic'>Yankhamu</hi>. The governor's men have +gathered to fight (for the <hi rend='italic'>Khar</hi> or Phœnicians?). +</p> + +<p> +42 B. begins with the usual salutation given in the first +letter. <q>Having just heard the chiefs from the presence of +the King it is fit that I send back a messenger (or message). +Behold O Sun descending from heaven, the Sons of <hi rend='italic'>Abdasherah</hi> +are wasting (shamefully?), as among them there is not one +of the horses of the King or chariots, and the chiefs have devised +evil—a rebellious race. And a chief is here with us of +the Amorite country, with a written message from the allies +which is with me. They have demanded what is shameful. +Hereby is spoken a friendly message in the presence of the +King—the Sun God. As for me I am thy faithful servant, and +the news which is known, and which I hear, I send to the King +my Lord. (What are they but dogs trembling?) in the presence +of the Egyptian soldiers (<hi rend='italic'>bitati</hi>) of the King—the Sun +God. I sent to your father and he ... <q>to my servant ... +soldiers</q> ... they have not marched ... +<hi rend='italic'>Abdasherah</hi> ... the chiefs of this government ... +their faces against him. So now they have joined ... +<pb n='217'/><anchor id='Pg217'/> +But the <hi rend='italic'>Misi</hi> men (Egyptians) ... have brought us, +with speed, corn ... So now not without favor ... +I have become a great man, behold: strong and powerful in +their sight we have been made. But mighty and rebellious to +the King is this power. (His land does not intend to help the +land?) Behold I am despatching two men to the city of <hi rend='italic'>Simyra</hi>, +and all the men of its chief have gathered in order to consult +as to messages to the King, who will know why you hear from +us your chiefs. Good is the letter they have brought us, and +the letter which the messengers of the King have uttered to us.<note place='foot'>The +letter in question may have been the proclamation against Aziru given +above.</note> Through the pretensions of this dog the King's heart has +been grieved with men, and ... has been unrighteously +set up, devising in their hearts ... and ... (your +chief?). I go against the men of blood from the city <hi rend='italic'>Simyra</hi> ... +to keep ... and whatsoever I have been commanded. +And let the King ... the news of his servant. +I have despatched ten chiefs of the Land of +<hi rend='italic'>Nubia</hi>,<note place='foot'><q>Milukha,</q> or Meroe, in Assyrian +inscriptions means, according to Dr. Brugsch, Nubia.</note> twenty +chiefs of the Land of Egypt, as a guard to the King. Sun-God +and Lord thy servant is faithful to thee.</q> +</p> + +<p> +73 B.—<q>To the King ... thus says <hi rend='italic'>Ribadda</hi> thy servant, +the footstool of the feet of the Sun-God my Lord. Seven +times and seven times at his feet I bow. Grievous it is to say what, in the sight +of the King, he has done—the dog <hi rend='italic'>Abdasherah.</hi> +Behold what has befallen the lands of the King on +account of him; and he cried peace to the land, and now behold +what has befallen the city of <hi rend='italic'>Simyra</hi>—a station of my Lord, a +fortress ... and they spoil our fortress ... and the +cries of the place ... a violent man and a dog.</q> +</p> + +<p> +The next message is too broken to read, but refers to the city +of <hi rend='italic'>Gebal</hi>. The letter continues: +</p> + +<p> +<q>Will not the King order his <hi rend='italic'>Paka</hi> to pronounce judgment? +and let him guard the chief city of my Lord, and order +me as I (say), and let my Lord the Sun set free the lands, and +truly my lord shall order the wicked men all of them to go +out. I present my memorial in the sight of my Lord, but this +dog has not taken any of thy Gods. Prosperity has fled which abode in +<hi rend='italic'>Gebal</hi>, which city of <hi rend='italic'>Gebal</hi> was as a city +very friendly to the King. It is grievous. Behold I have associated +<hi rend='italic'>Abdbaal</hi> +<pb n='218'/><anchor id='Pg218'/> +the prefect with <hi rend='italic'>Ben Khia</hi> (or <hi rend='italic'>Ben Tobia</hi>) a +man of (war?); but despatch thou him to thy servant...</q> +</p> + +<anchor id="amarna_57_b"/> +<p> +57 B.—The salutation as usual mentions Baalath of Gebal. +<q>Why shall the King my Lord send to me? The best indeed +trembles, of those who watch for him against my foes, and of +my freemen. What shall defend me if the King will not defend +his servant?... if the King will order for us chiefs of +the Land of Egypt, and of the Land of <hi rend='italic'>Nubia</hi>, and horses, +by the hand of this my chief as I hope, and preservation for +the servants of the King my Lord. If none at all ... +to me ... to march horses ... my land is miserable. +By my soul's life! if the King cared at heart for the +life of his servant, and of his chief city, he would have sent a +garrison, and they had guarded thy city and thy servant. That +the King shall know ... of our lands; and Egyptian +soldiers (<hi rend='italic'>bitati</hi>) shall be ordered; and to save all that live in +his land, therefore it is spoken as a message to the King (with +thy messengers?) As to the ... of this dispute of <hi rend='italic'>Khaia</hi> +with the city of <hi rend='italic'>Simyra</hi>, that they should send us without +delay thirteen talents (or pieces of gold): I gave the proclamation. +The men of blood are named in the letter to the +city of <hi rend='italic'>Simyra</hi>.<note place='foot'>This perhaps refers to Khanni's +proclamation already given, and to the Khai who had been sent at an earlier +period to Aziru. The rebels are named in the proclamation of the later embassy, +which we thus see to have had no effect. An envoy without a military +force behind him usually fails.</note> It avails not. Ask <hi rend='italic'>Khaia</hi> as +to the letter of our previous dispute with the city of +<hi rend='italic'>Simyra</hi>—to satisfy the +King, and to give security to the King, they are sending again, +and...</q> +</p> + +<anchor id="amarna_24_b_m"/> +<p> +24 B. M.—This is broken at the top. +</p> + +<p> +<q>And King my Lord, soldiers are moving to the city of <hi rend='italic'>Gebal</hi>, +and behold the city <hi rend='italic'>Durubli</hi><note place='foot'>Durubli is probably +the city which the Greeks called Tripoli, the largest town between Simyra and Gebal. +There is a village called Turbul, on the northeast of Tripoli (Trâblus).</note> +has sent forth soldiers +to war to the city <hi rend='italic'>Simyra</hi>. If the heart of the King my Lord +is toward the city of <hi rend='italic'>Durubli</hi> my Lord will also order many +soldiers, thirty chariots and an hundred chief men of your +land; and you will halt at the city <hi rend='italic'>Durubli</hi>, my Lord's city. If +the lands are to be defended, the King will order the departure of Egyptian soldiers +(<hi rend='italic'>bitati</hi>) to the city of <hi rend='italic'>Gebal</hi>, and (I +doubt not?) you will march to us. And I ... to slay +him, and ... behold the King my Lord ... faithful; +<pb n='219'/><anchor id='Pg219'/> +and they have warred with the men <hi rend='italic'>Kau +Paur</hi><note place='foot'><q>Kau Pa-ur,</q> Egyptian words in the plural. <q>Kau</q> +signifies <q>men,</q> and <q>Pa-ur</q> (as in the letter from Jerusalem, B. 103) means +<q>very important.</q></note> (Egyptian magnates) of the King. Lo! they have slain +<hi rend='italic'>Biari</hi> the <hi rend='italic'>Paur</hi> +(magnate) of the King, and he has given gifts to my ... +and they are helping. And none are servants of the King. +And evil in our eyes behold is this. I am spoiled, and I fear +lest ... no wish of the faithful chief be granted to him. +Lo! you will make my kindred to be afflicted. The King shall +arm the land ... thy soldiers great and small, all of +them; and <hi rend='italic'>Pakhamnata</hi><note place='foot'>Probably the +<q>Pakhanata</q> (<ref target="amarna_97_b">97 B</ref>.) who was the <q>Paka,</q> or +chief, of whom Abdasherah speaks in the letter about the town of Ullaza, near Gebal. He +seems to have been the resident in Simyra (<ref target="amarna_80_b">B. 80</ref>).</note> +did not listen to me and they do a +deed that ... and thou shalt tell him this, that he shall +set free the city of <hi rend='italic'>Simyra</hi>; and (the King) will listen to the +message of his servant, and shall (send) Egyptian soldiers. +Behold he will say to the King that the Egyptian soldiers have +no corn or food to eat, all the enemies have cut off from the +midst of the cities of the King my Lord the food and the corn ... +and (I) have raised soldiers gathering (in) the city +of <hi rend='italic'>Gebal</hi> ... there is not ... you shall send to us ... +and to march to it, and I have stopped ... and not one of the lands of the +<hi rend='italic'>Canaanites</hi> helps <hi rend='italic'>Yankhamu</hi> +though he is for the King.</q> +</p> + +<anchor id="amarna_58_b"/> +<p> +58 B.—This is a large and important tablet, but much broken; it begins with a short +salutation, and then says at once, <q>I am laid low.</q> It refers to the loss of the +city <hi rend='italic'>Abur</hi>,<note place='foot'><q>Abur</q> is perhaps Beit-Abura, in +the valley north of the great pass Theouprosopon, between Gebal and Tripoli. The enemy +had not as yet forced the pass.</note> and mentions the names of +<hi rend='italic'>Aziru</hi> and <hi rend='italic'>Abdasherah</hi>, and says +there is no garrison. The enemy are marching on to the +capital. He says: <q>I sent to the palace (or capital of Egypt) for soldiers and +you gave me no soldiers.</q> <q>They have burned the city <hi rend='italic'>Abur</hi>, +and have made an end in the sight of <hi rend='italic'>Khamu</hi> +my son.</q> <q>The man of sin Aziru has marched ... he has +remained in the midst ... I have despatched my son to +the palace more than three months (ago) who has not appeared +before the King. Thus (says) my chief of the city +of <hi rend='italic'>Takhida</hi><note place='foot'>The second sign is doubtful, and the +place does not suggest identification (see +<ref target="amarna_60_b">60 B</ref>.).</note>—they are reaching him: of what use +are the fortifications to the men left therein?</q> <q>The chief who came +<pb n='220'/><anchor id='Pg220'/> +out of the lands of Egypt to inform, whom you announced us +on account of <hi rend='italic'>Aziru</hi> formerly, I shall send to the King. You +will not have heard this message as to the city <hi rend='italic'>Abur</hi>. The +dogs are wasting, as is said, do you not mark the news? If +the King had thought of his servant, and had given me +soldiers. ..</q> The next passages are much damaged, +but refer to the same general subject of complaint. The next +intelligible sentence is: <q>The people have been enraged expecting +that the King my Lord would give me for my chief +city corn for the food of the people of the strongholds.</q> He +then protests his good faith, and says finally: <q>And my sons +are servants of the King, and our expectation is from the King ... +The city is perishing, my Lord has pronounced our +death ...</q> +</p> + +<p> +77 B.—After a short salutation: <q>Let the King hear the +news of his faithful servant. It is ill with me: mightily fighting, +the sons of <hi rend='italic'>Abdasherah</hi> have striven in the land of the +<hi rend='italic'>Amorites</hi>. They had subdued all the land of the city of +<hi rend='italic'>Simyra</hi>, and they have wrecked the city +<hi rend='italic'>Irkata</hi> (Arkah) for its ruler. +And now they are coming out of the city of <hi rend='italic'>Simyra</hi>, and it is +ill for the ruler (who is) in face of the foes who come out.</q> +The tablet is here broken, but refers to <hi rend='italic'>Gebal</hi> and to the rulers +<hi rend='italic'>Zimridi</hi> and <hi rend='italic'>Yapaaddu</hi>. The writer hopes for +the arrival of troops. <q>Egyptian soldiers; and the Sun-King will protect +me. Friendly men have been (shut up?) in the midst of his +land. Moreover, the King my Lord shall hear the message of +his servant, and deliver the garrison of <hi rend='italic'>Simyra</hi> and of +<hi rend='italic'>Irkata</hi>: +for all the garrison have ... out of the city <hi rend='italic'>Simyra</hi> and ... +Sun-God Lord of the lands will order for me also +twenty (companies?—<hi rend='italic'>tapal</hi>) of horse, and, as I trust, to the +city of <hi rend='italic'>Simyra</hi> (to defend her) you will speed (a division?) +instructing the garrisons to be strong and zealous, and to encourage +the chiefs in the midst of the city. If also you grant +us no Egyptian soldiers no city in the plains will be zealous +for thee. But the chain of the Egyptian soldiers has quitted all +the lands—they have disappeared to the King.</q><note place='foot'>This agrees +with the Jerusalem letters, as showing that the troops had +been withdrawn to Egypt. Amenophis sent commissioners and summoned native +levies, but does not appear to have been able to send Egyptian forces.</note> +</p> + +<p> +14 B. M.—<q><hi rend='italic'>Ribadda</hi> speaks to his Lord the King of many +lands the Great King. Baalath of Gebal has given power to +<pb n='221'/><anchor id='Pg221'/> +the King my Lord: at the feet of my Lord, my Sun, seven +times seven times I bow. Why wilt not thou utter for us a +message to me? And (now) know the demand which my +chief is despatched to make in presence of the King my Lord; +and his division of horse has marched, but the man has delayed +marching—its chief—as the letters to the King were not +given to the hand of my chief ... as to what has been +said ... of your land, is it not needful that the allies of +the <hi rend='italic'>Paka</hi> should march to the men of blood; have not all the +lands been grieved? It will be necessary for the allies, but they +come not being slow. Moreover I sent for men of garrison +and for horses, but you care not for us (even) to return us a +message for me. And I am destroyed by <hi rend='italic'>Abdasherah</hi> like +<hi rend='italic'>Yapaaddu</hi> and <hi rend='italic'>Zimridi</hi>—and they are +fugitives. Moreover, the revolt of the city of <hi rend='italic'>Simyra</hi> and of the +city <hi rend='italic'>Saarti</hi><note place='foot'>The name <q>Saarti</q> perhaps +survives in that of the Sha'arah district of Lebanon, immediately south of +Simyra, and near Yapaaddu's town of Sigata (Shakkah).</note> continues +against him. We remain under the hand of <hi rend='italic'>Yankhamu</hi>; +and he gives us corn for my eating. We two guard the King's +city for him, and he collects for the King, and orders my chief, +appointing chiefs to assist for me, fulfilling the decree which +thou hast thyself appointed. We have trusted in the King. And +two chiefs of the city have been despatched to be sent, having +come down bound from the camp of <hi rend='italic'>Yankhamu</hi>. Moreover, +as to this assistance to <hi rend='italic'>Yankhamu</hi>, <hi rend='italic'>Ribadda</hi> +is in your hands, and all that is done for him (is) before you; it is not for me +to punish thy soldiers. My superior is over me. And I will +send to him if you do not speak about this, or he gives up the +city, or I depart. Moreover, if you do not utter for us a message +for me, both the city will be surrendered, and I shall go +away with the men who support me. And learn that our corn +also is failing, and <hi rend='italic'>Milcuru</hi> has measured the corn—measure +of <hi rend='italic'>Baalath</hi><note place='foot'>In Assyria we find the <q>measure of +Istar.</q></note> ... very much ...</q> +</p> + +<p> +89 B.—This is much broken. After the usual salutation +he says that Abdasherah has fought strongly, and has seized +cities belonging to Gebal; that news has reached the city as to +what has befallen the city <hi rend='italic'>Ammia</hi> (<hi rend='italic'>Amyun</hi>) +from the men of blood. A certain <hi rend='italic'>Berber</hi><note place='foot'>The +Berbers are mentioned in Egyptian texts as inhabitants of Upper +Egypt.</note> chief is mentioned. He speaks of +<q>two months,</q> apparently as the limit of time in which he expects +<pb n='222'/><anchor id='Pg222'/> +to be aided by the <hi rend='italic'>bitati</hi>, or Egyptian soldiers. Abdasherah +is marching on Gebal. +</p> + +<p> +79 B.—Also broken. With the usual salutation, speaks of +a great fight with the men of blood, who made an end of men, +women, and soldiers of his poor country. He sent men, and +they were beaten. The city of <hi rend='italic'>Irkata</hi> (Arkah) is mentioned, +and the King of the <hi rend='italic'>Hittites</hi>, who is making war on all the +lands. The King of <hi rend='italic'>Mitani</hi> will be king of the weak (or false) +land of the writer's people. He concludes by calling <hi rend='italic'>Abdasherah</hi> +a dog. +</p> + +<p> +44 B.—After the usual salutation, this letter appears perhaps +to refer to the coming of Irimaia. <q>Lo the King shall +send the choicest of thy chiefs—a son of Memphis (<hi rend='italic'>Nupi</hi>) to +guard the city.</q> The text is then much broken, referring to +the palace and to cavalry, and to guarding the city for the +King. He will fulfil the wishes of the <hi rend='italic'>Pakas</hi>, and is a faithful +servant, as they would testify. The lands are to be made quiet +again. <q>I say as to myself, lo! my heart is not at all changed +as to my intention to serve the King my Lord. Now pronounce +this judgment O Lord of justice. Cause all to be told +that whoever crosses over from his own place the King my +Lord will ... My Lord shall decide that this evil shall +not go on. Who shall say anything against it? Now return +a letter, and all my possessions that are with <hi rend='italic'>Yapaaddu</hi> (he will +make equally safe?) in the sight of the King.</q> +</p> + +<p> +72 B.—<q>To <hi rend='italic'>Khaia</hi><note place='foot'><q>Khaia,</q> now in +Egypt, had no doubt already become known to Ribadda as an envoy.</note> the +<hi rend='italic'>Pa</hi> ... (an Egyptian title) thus says +<hi rend='italic'>Ribadda</hi>. I bow at thy feet. The God <hi rend='italic'>Amen</hi> and +the God <hi rend='italic'>Sa</hi> ...<note place='foot'>A god Sausbe is mentioned in +Dusratta's Hittite letter.</note> have given you power in the presence +of the King. Behold thou art a man of good ... the +King knows, and through your zeal the King sends you for a +<hi rend='italic'>Paka</hi>. Why is it asked and you will not speak to the King? +that he should order for us Egyptian soldiers to go up to the +place—the city <hi rend='italic'>Simyra</hi>. Who is +<hi rend='italic'>Abdasherah?</hi>—a slave, a +dog, and shall the King's land be smitten by him? Who set +him up? And mighty with men of blood is the strength of +his power. But send reinforcements: fifty <hi rend='italic'>tapal</hi> (companies?) +of horse and 200 foot soldiers; and both shall go forth +from the city <hi rend='italic'>Sigata</hi><note place='foot'>Sigata (Shakkah) was just +outside the great pass between Batrûn and Tripoli.</note> (Shakkah). Know his +intentions. Until +<pb n='223'/><anchor id='Pg223'/> +the (<hi rend='italic'>bitati</hi>) Egyptian soldiers are sent he will not be mastered, +(nor) any of the men of blood, and the city of <hi rend='italic'>Sigata</hi> and the +city of <hi rend='italic'>Ambi</hi><note place='foot'>Ambi ('Aba) was close to the +last.</note> are both taken, and thus ...</q> +</p> + +<p> +17 B. M.—<q><hi rend='italic'>Ribadda</hi> speaks to ... (Amenophis +IV?<note place='foot'>Only—rari is left, which Dr. Bezold thinks refers to +Amenophis IV; but it is doubtful if this letter can be placed so late.</note>) +the King of many Lands: at the feet of ... my +Sun-God. And I repeat as to ... (the expedition?) +against the city of <hi rend='italic'>Kappa</hi><note place='foot'><q>Kappa</q> is Keffa. +The plain of Keffa is close to Amyun, north of the great pass of Theouprosopon (Shakkah). +Amyun follows at once.</note> ... and against the city <hi rend='italic'>Amma</hi> ... +cities faithful to the King my Lord. Who is this +<hi rend='italic'>Abdasherah</hi>?—a slave, a dog, and shall he ... in the +midst in the lands of my Lord? ... the King my Lord +has asked as to his servant, and ... I send my messenger. +Lo ... my cities, and with the letter ... +my messages. And now behold he is marching to the city +<hi rend='italic'>Batruna</hi><note place='foot'><q>Batruna</q> is the well-known town +Batrûn, the <q>Botrys</q> of classical writers, which lies south of the wild +pass of Râs Shakkah, where apparently one of the battles of the war occurred +(<ref target="amarna_22_b_m">22 B. M</ref>.). When the pass was taken, +Batrûn seems still to have held out with Gebal, being no doubt provisioned by +sea.</note> and he will cut it off from my rule. They have +seized the city of <hi rend='italic'>Kalbi</hi><note place='foot'><q>Kalbi</q> is +Kelbata, in the heart of the great pass. I visited all these +places in 1881.</note>—the great pass of the city of Gebal. +Truly the confederates are pushing on secretly from the great +pass, and they have not made an end—mightily contumacious. +For they have promised to take the city of <hi rend='italic'>Gebal</hi> ... +And let the King my Lord hear ... this day ... +they have hastened chariots and ... I trust and ... +and the fate of the city of <hi rend='italic'>Gebal</hi> ... by them, and all +the lands ... as far as the land of Egypt have been filled +with men of blood. My Lord has sent no news as to this decree +as I hoped by letter. And we desire that the city be saved, +and the villages of the city, from him, for my inhabiting. I +have been hard pushed. Help speedily O King my Lord ... +soldiers and chariots, and you will strengthen the chief +city of the King my Lord. Behold the city of <hi rend='italic'>Gebal</hi>: there is +not, as is said, of chief cities (like) the city <hi rend='italic'>Gebal</hi> a chief +city with the King my Lord from of old. The messenger of the +King of the city of <hi rend='italic'>Acca</hi><note place='foot'>In this case the +modern name <q>Akka</q> is nearer to the spelling of these +letters than is the Hebrew. This is the case with Shiloh and other important +towns, showing the Canaanite extraction of the modern peasantry in Palestine. +The Hebrews hardly ever renamed towns, and the nomenclature +preserves the ancient Canaanite forms found in the lists of Thothmes III a +century earlier than these letters. Many towns were named from Canaanite +and Philistine gods (Shamash, Dagon, etc.), and the forms of the +names in the Karnak lists are Aramaic, and not Hebrew.</note> (Accho) honor thou with (my) +<pb n='224'/><anchor id='Pg224'/> +messenger. And we have given cavalry at his pleasure ... +and a division of horse ... because of pleasuring +him<note place='foot'><q>Patzil</q> I understand to be equivalent to the Arabic +<q>Fadl,</q> meaning to do pleasure or honor to a person.</note> ...</q> +</p> + +<anchor id="amarna_60_b"/> +<p> +60 B.—After salutation: <q>The King my Lord shall know: +behold <hi rend='italic'>Benmabenat</hi><note place='foot'>The Amorite chief had more than +one son, as is clear in some cases. Benmabenat (or Bumabuat) was Aziru's +brother.</note> son of <hi rend='italic'>Abdasherah</hi> strives for the city +<hi rend='italic'>Gatza</hi>.<note place='foot'>Perhaps the name survives in that +of the river Kadisha, near Tripoli.</note> They have subdued the city of +<hi rend='italic'>Ardata</hi>, the city <hi rend='italic'>Yahlia</hi>, +the city <hi rend='italic'>Ambi</hi>, the city +<hi rend='italic'>Sigata</hi>,<note place='foot'>Ardata (Ardi), Ambi ('Aba), and +Sigata (Shakkah) were north of the pass; Yahlia, representing I'al, rather +farther north than the others.</note> all the cities are theirs; and the +King shall order the cutting off of the city <hi rend='italic'>Simyra</hi>, so that +the King may rule his land. Who is this <hi rend='italic'>Abdasherah</hi>?—a +slave, a dog. O King it is thy land, and they have joined the +King of the land of <hi rend='italic'>Mitani</hi>. But come to us to the King's land +to ... before the cities of your rulers are destroyed; +and lo! this has been said ... thy <hi rend='italic'>Paka</hi>, and not ... his +cities to them. Now they have taken the city of +<hi rend='italic'>Ullaza</hi><note place='foot'>Ullaza (Kefr Khullis) was close to +Batrûn, on the south.</note> for it is as has been said, until you shall march to this +city of <hi rend='italic'>Simyra</hi>. And they have slain for us the +<hi rend='italic'>Paka</hi> and the Egyptian (<hi rend='italic'>bitati</hi>) soldiers +who (were) in the city of <hi rend='italic'>Simyra</hi> ... +they have done to us, and shall not I go up ... to the city of +<hi rend='italic'>Simyra?</hi> The cities <hi rend='italic'>Ambi</hi>, +<hi rend='italic'>Sigata</hi>, <hi rend='italic'>Ullaza</hi>, +(<hi rend='italic'>Caphar?</hi>) <hi rend='italic'>Yazu</hi><note place='foot'><q>Caphar +Yazu,</q> or Alu-yazu, seems to be Kefr Yashit, near the others.</note> have fought for +me. Their destruction for us by them, +will be pleaded against the city of <hi rend='italic'>Simyra</hi>, these cities ... +and the sons of <hi rend='italic'>Abdasherah</hi> ... Alas! and the city of +Gebal demands of the men of blood as to the city +<hi rend='italic'>Tikhedi</hi>.<note place='foot'>Perhaps <q>Takheda</q> of another letter +(<ref target="amarna_58_b">58 B</ref>.).</note> I +marched; but there befell an entering-in to spoil by the men +of blood.</q> +</p> + +<p> +23 B. M.—The usual salutation is absent, and it seems to be +written to an official: <q>To ... as a letter thus <hi rend='italic'>Ribadda</hi>. +I bow at thy feet. Baalath of Gebal the God of the King my +Lord may (she?) strengthen thy power in the presence of the +King thy Lord—the Sun of the lands. You know behold that +a (covenant?) has been engraved. But why was it sent? And +lo! this thou shalt announce: I am left in fear that an end will +<pb n='225'/><anchor id='Pg225'/> +be made of all. Thou shalt make the whole known. Behold +it was sent to me. <q>Do not wait to go forth to the city <hi rend='italic'>Simyra</hi> +till I come.</q> Behold you know, the wars are exceeding mighty +against me, but he comes not. I did march, and lo! the city of +<hi rend='italic'>Ambi</hi> (<hi rend='italic'>'Aba</hi>) has been burned by me. You +know that the chief and the principal men of this city have gathered with +<hi rend='italic'>Abdasherah</hi>, and behold I did not march farther. Behold +you know all that has been; and on this account ... having asked my question of my +prophet<note place='foot'>See letter <ref target="amarna_71_b">71 B</ref>. The sign has +the meaning <q>oracle,</q> <q>prophet.</q> No doubt Ribadda had his diviners, like the +kings of Assyria in later times.</note> behold I feared accordingly. +Hear me speak—favorably as I trust (as to) +coming; and you know that they strive with our country, who +behold are men of good will. Because ... your favor +is strong ... do not you urge ... a message to +this city, and out of its midst she sends to ...</q> +</p> + +<p> +86 B., a much-broken letter, supposed to be from <hi rend='italic'>Ribadda</hi>, +mentions <hi rend='italic'>Batruna</hi> and +<hi rend='italic'>Ambi</hi>.<note place='foot'>No. 53 B. +is another short letter, much injured, which mentions Batrûn; +and in this a town called <q>Sina</q> is apparently noticed, which, if the broken +tablet can be so read, would be <q>Kefr Zina.</q> In +<ref target="amarna_54_b">54 B</ref>. a city <q>Zina</q> occurs, but seems to be a +clerical error for <q>Sidon.</q> The land of Mitana is also mentioned in +53 B.</note> Toward the end it reads continuously: +<q>The King of the land of the <hi rend='italic'>Hittites</hi> behold is ... +to the sons of <hi rend='italic'>Abdasherah</hi>, for he hastens to despatch +soldiers of the royal ... and the neighboring places have +joined: the lands of the King my Lord are made a desert, +which the dogs bring to naught: they have mourned. If +<hi rend='italic'>Neboyapiza</hi> fears the King my Lord will he not march on +them, if the King my Lord will speak to the great man of the +chief city—to the great man of the chief city of +<hi rend='italic'>Cumidi</hi><note place='foot'>Neboyapiza had his own difficulties, +as appears from his letters (<ref target="amarna_96_b">96 B.</ref>, +<ref target="amarna_142_b">142 B.</ref>, +<ref target="amarna_43_b_m">43 B. M.</ref>).</note> +(<hi rend='italic'>Kamid</hi>) ... to march to join ... to me...</q> +</p> + +<p> +41 B. begins with the usual salutation from <hi rend='italic'>Ribadda</hi>. <q>Behold +I am a faithful servant of the Sun-King, and I confess +that my messages have been sad for the King, as you own. +The King my Lord shall hear the messages of his faithful +servant, and <hi rend='italic'>Buri</hi> is sending out in the direction of the city +<hi rend='italic'>Simyra</hi> and <hi rend='italic'>Hadar</hi> ... has marched against +you, and they have beaten us, and they have brought us low. (These +foes?) are destroying in my sight, and I was ready (to go +out?) with the <hi rend='italic'>Paka</hi> to keep watch in the presence of the chiefs +of the governments. And my Lord shall hear the news. Now +<pb n='226'/><anchor id='Pg226'/> +<hi rend='italic'>Aziru</hi> the son of <hi rend='italic'>Abdasherah</hi> is marching +with his brethren from<note place='foot'>Zimridi of Sidon is mentioned as a +fugitive, while Gebal still held out. Aziru marched from (ina) Gebal, no +doubt, to attack the south. In later ages the shore cities often held out +while invaders from the North marched on Egypt.</note> the city +<hi rend='italic'>Gebal</hi>: and despatch Egyptian soldiers +(<hi rend='italic'>bitati</hi>), +and thou shalt march against him and smite him—the land is +the King's land; and since one has talked thus and you have +not moved, the city of <hi rend='italic'>Simyra</hi> has been lost. The King my +Lord shall hear the news of his faithful servant. There is no +money to buy me horses, all is finished, we have been spoiled. Give +me thirty (companies—<hi rend='italic'>tapal?</hi>) of horse with chariots ... +men ... there is none of this with me ... +not a horse ...</q> +</p> + +<anchor id="amarna_22_b_m"/> +<p> +22 B. M.—<q>To <hi rend='italic'>Amanabba</hi><note place='foot'>Amanabba was not +really his father; it is a title of courtesy. His father was +Rabzabi (<ref target="amarna_81_b">81 B.</ref>, +<ref target="amarna_82_b">82 B.</ref>), and Amanappa +is an Egyptian name. A certain captain Amenemhib has left an account of +his services in North Syria, at Aleppo, Carchemish, Kadesh, and at Ni, where +he hunted elephants; but this is supposed to have been a century earlier. +The site of Ni is settled by these letters and by the Karnak lists as being in +Mesopotamia, and there is a picture of an elephant among the Asiatic spoils +of Thothmes III. It is very curious to find elephants so far west in Asia at +this period.</note> ... as a letter, thus says +this <hi rend='italic'>Ribadda</hi> thy servant. I bow at my Lord's feet. The God +<hi rend='italic'>Amen</hi> and <hi rend='italic'>Baalath</hi> of +<hi rend='italic'>Gebal</hi> have established your power in +the presence of the King my Lord. To what purpose is thy +messenger with me to go to the King your Lord? And may I +indeed expect horses and chariots to be ordered of thee? Will +not you fortify the city? And this is heard by your message, +and I am sincere, but the covenant is mocked and no soldiers +are heard of with it. And they have routed the ... The +city of <hi rend='italic'>Batruna</hi> (<hi rend='italic'>Batrûn</hi>) is his; and +bloody soldiers and chariots have established themselves in the midst of the city, +and I had lain in wait for them outside the great pass of the +city of <hi rend='italic'>Gebal</hi><note place='foot'>Probably <q>outside</q> means +north of the pass, and Ribadda made the serious military mistake of defending his +pass from outside instead of inside.</note> ... to the King my Lord ... with +thee the soldiers of the prefect ... chariots and ... +here with ...</q> +</p> + +<p> +45 B. begins with the usual salutation, and continues: <q rend='pre'>The +King my Lord will be sad. Why will you not send him to me? +Behold I have no ruler over my fugitives. The city of <hi rend='italic'>Simyra</hi> +they have (shut up?); all have turned on me: and two chiefs +of the land of Egypt, who travelled from the palace, went not +forth. No man has travelled to the King who might carry my +letter to the palace. Now these two chiefs brought us letters +<pb n='227'/><anchor id='Pg227'/> +for the King, and the two have not gone forth, as being now +afraid, and (refusing?) to my face ... I send to the +palace (or capital), and <hi rend='italic'>Azru</hi> (<hi rend='italic'>Aziru?</hi>) is +laying snares, gathering soldiers: has not <hi rend='italic'>Abdasherah</hi> marched +with whatever he had? As I am told they will send friendly messages +to my Lord, but thou wilt say <q>Why do ye send friendly messages +to me when you refuse my message?</q></q><note place='foot'>This would seem to have been +about the time of the proclamation against Aziru, or rather earlier.</note> +</p> + +<p> +<q>I have been afraid of the snare. <hi rend='italic'>Azaru</hi> (is) like ... +Lo! I am strong through the King ... The sons of +<hi rend='italic'>Abdasherah</hi>—the +slave dog—have pretended that the cities of the +governments of the King are given to them—our cities. The +fortress has not opened to <hi rend='italic'>Aziru</hi> ... O King as to their +cities are they not subject to them? From the city Simyra, to the city +<hi rend='italic'>Ullaza</hi>, the city +<hi rend='italic'>Sapi</hi><note place='foot'><q>Sapi</q> is probably the famous +fortress Safita, northwest of Simyra.</note> ... chariots ... land +of Egypt ... from their hands for me. So now I am +despatching this chief: he has left: do I not send to the King? +Now the two chiefs of the land of Egypt, they whom you sent +us remain with me, and have not gone out, since no soldiers +are (intended for?) me, and ... the lands for the men +of blood. And since the King's heart altogether has forgotten my Egyptian soldiers +(<hi rend='italic'>bitati</hi>) I send to <hi rend='italic'>Yankhamu</hi> and to +<hi rend='italic'>Biri</hi>. +They have taken those that were with the governors. Lo! +may the land of the <hi rend='italic'>Amorites</hi> become (their) conquest. The +corn which they have threshed for me has been stored up, a +part of the whole with my ... and one part with me; +and ... the King will order ... we ... all +whatever breathes; (it is not right to shut them up?) for the +King; he is not coming to him: the chief must help himself +to what was ordered to be stored up for the King. The King +shall order a memorial as to the innocence of his servant. And +as to the produce of the city O King there is none at all with +me; all is finished from being distributed for (my own subsistence?). +But as to this chief, the King will order him as +I trust, and will give us men of garrison for ... to guard +his faithful servant and his chief city, and the men of <hi rend='italic'>Nubia</hi> +who are with us, as those who are your foes (exult?). Moreover +behold (much to say?) ... Thinking this, I shall +send to the palace for a garrison—men of <hi rend='italic'>Nubia</hi> ... The +<pb n='228'/><anchor id='Pg228'/> +King will ... men of garrison ... of the land of +<hi rend='italic'>Nubia</hi> for its guarding, you will not ... this city to the +men of blood.</q> +</p> + +<anchor id="amarna_51_b"/> +<p> +51 B.—The ordinary salutation: the letter goes on in an +eloquent strain: <q>The storm (or a tumult) has burst forth. +Let the King behold the city of <hi rend='italic'>Simyra</hi>. Lo! the city of +<hi rend='italic'>Simyra</hi> has remained as a bird caught in the snare: so her ... +is left to the city of <hi rend='italic'>Simyra</hi>. The sons of +<hi rend='italic'>Abdasherah</hi> +by their devices, and the men of the city of <hi rend='italic'>Arāda</hi> (Arvad) by +their hostility have made her wroth, and a fleet has sped ... +in the sight of <hi rend='italic'>Yankhamu</hi> ... men of the +city ... they have seized, and ... Lo! the men +of the city <hi rend='italic'>Arvad</hi> searched for the coming forth of the +Egyptian soldiers (<hi rend='italic'>bitati</hi>); <hi rend='italic'>Abdasherah</hi> is +with them, has he not marched? and their ships are set against the reinforcements +from the Land of Egypt. So now there is no navigation. +Let them make haste. Now they have seized the city <hi rend='italic'>Ullaza</hi> +(<hi rend='italic'>Kefr Khullis</hi>) and all whatsoever +<hi rend='italic'>Abdasherah</hi> has ... to the chiefs. And lo! we ... and the ships of +the men of <hi rend='italic'>Misi</hi> (the Delta?)<note place='foot'>The reinforcements +were expected by sea, no doubt in the ships of the Misi, or Delta men, the soldiers being +Nubians from near Tell Amarna, which was 180 miles south of Memphis.</note> have been +broken, with whatsoever was theirs. And as for me they went not up to fight for the +mastery of the city of <hi rend='italic'>Simyra</hi>. <hi rend='italic'>Yapaaddu</hi> +has fought on my side, against whosoever was not faithful (or constant). They +have trodden me down ... So now in sight of +<hi rend='italic'>Zabandi</hi><note place='foot'>Or Zabanba. Perhaps this is the +Subandi, who writes letters from an unknown town.</note> and of +<hi rend='italic'>Ibikhaza</hi> also, I have (joined?) myself to +<hi rend='italic'>Yankhamu</hi>; and you will know their (good opinion?) of my +faithfulness: as to what he thinks of my zeal make him confess, so he will +(make it known?). He has fought for me and lo! they are +wasting the city <hi rend='italic'>Ullaza</hi> (to make an end thereof?).</q> +</p> + + +<p> +The back of this long letter is unfortunately quite destroyed. +The final sentences are on the edge, the tablet being of considerable +thickness: +</p> + +<p> +<q>I have desired peace (like?) a faithful servant of the King. +The men of Egypt, expelled from this city of our neighbor, +are with me; and there is no ... for them to eat. <hi rend='italic'>Yapaaddu</hi> +has not granted my servants this ... this poor +country; but we have been swift to help the city <hi rend='italic'>Simyra</hi> ... +<pb n='229'/><anchor id='Pg229'/> +they have gone up to fight the ships (of the city) of +<hi rend='italic'>Arāda</hi> (Arvad) ... (it was grievous?) ... +<hi rend='italic'>Riib</hi> ...</q> +</p> + +<p> +55 B.—A much-broken letter appears to refer to a message +from the King being seized, and that 300 men poured out and +burned a city. It speaks of a <hi rend='italic'>Paka</hi> and of Egyptian soldiers, +and of the city <hi rend='italic'>Beruti</hi> (<hi rend='italic'>Beirût</hi>) and of +<hi rend='italic'>Abdasherah's</hi> forces. +</p> + +<anchor id="amarna_16_b_m"/> +<p> +16 B. M.—<q>To the King my Lord thus says <hi rend='italic'>Ribadda</hi> thy +servant, the dust of thy feet. I bow seven times and seven +times at the feet of my Lord. And will not my Lord hear the +message of thy servant? Men of the city of <hi rend='italic'>Gebal</hi>, and my +family; and a wife whom I loved, they have taken away after +the son of <hi rend='italic'>Abdasherah</hi>; and we have made a gathering; we +have searched; and I cannot hear a word spoken about them. +I am sending to the King my Lord, and once more, despatch +thou men of garrison, men of war, for thy servant; and will +you not defend the city of the King my Lord? But news has +not arrived from the King my Lord for his servant. But he +will be generous; he will remember me; and the advice (I +speak) comes from my heart. The region near (us) +<hi rend='italic'>Ammunira</hi><note place='foot'>King of Beirût +(B. M. <ref target="amarna_26_b_m">26</ref>, <ref target="amarna_27_b_m">27</ref>).</note> +has traversed throughout, and I went to him, for he +gave assistance. And I myself searched for my family, but +it has been made to vanish from my sight; and the King my +Lord shall counsel his servant. Lo! the ally is zealous; and he +has decreed a gathering of the Egyptian soldiers (<hi rend='italic'>bitati</hi>) of +the King my Lord; and the King my Lord will counsel his servant. +If there is no wish to be kind on the part of the King +my Lord, I myself am helpless; and the King has no servants. +Moreover, my son and my wife have been subjected to a man +who sins against the King.</q><note place='foot'>This translation is confirmed by the +independent letter of Ribadda's friend +Ammunira (<ref target="amarna_36_b_m">B. M. 36</ref>).</note> +</p> + +<p> +15 B. M.—<q>To <hi rend='italic'>Amanabba</hi> my father, thus +<hi rend='italic'>Ribadda</hi> thy +son. I bow at my father's feet. Baalath of the city <hi rend='italic'>Gebal</hi> +strengthens your favor in the sight of the King your Lord. +Why has it been asked, and no complaint (is made) to the King? +and you hesitate about the Egyptian soldiers (<hi rend='italic'>bitati</hi>), and you +are brought low before the land of the <hi rend='italic'>Amorites</hi>. If you had +heard of us (that) the Egyptian soldiers (are) strong, and +that they have deserted their towns, and gone away, you know +<pb n='230'/><anchor id='Pg230'/> +not the land of the <hi rend='italic'>Amorites</hi>. Behold they have taken these +places from us, and I am ill at ease. Behold now do not they +support <hi rend='italic'>Abdasherah</hi>? behold they have deceived us about +them, and you promise us, day and night to send the Egyptian +soldiers, and we are made sad about it, and all the chiefs of +the Government. Thou shalt promise us to do this thing to +<hi rend='italic'>Abdasherah</hi>: lo! he sends to the chiefs of the city of +<hi rend='italic'>Ammiya</hi> +(<hi rend='italic'>Amyûn</hi>) to slay him who was established as Lord, and they +submitted to the men of blood. So now thou shalt say for us—the +Chiefs of the Government; so now they are doing to us, +and thou shalt announce to him (that) all the lands are for +men of blood, and speak thou this message in the presence of +the King my Lord. Lo! a father and a lord this thou art to +me; and as for thee my face I bend, you know, to my master: +behold what is done in the city of <hi rend='italic'>Simyra</hi>, lo! I am ... +with thee. But complain to the King thy Lord, and you will +send ... to me as I trust.</q> +</p> + +<p> +20 B. M.—<q rend='pre'><hi rend='italic'>Ribadda</hi> sends to his Lord the Great +King, the King of many lands to the prosperous King. Baalath of Gebal +has confirmed the power of the King my Lord. At the feet of +my Lord the Sun seven times seven times he bows him. A +petition has been made long ago, made for the city of <hi rend='italic'>Gebal</hi>, +to despatch <hi rend='italic'>Bikuru</hi> (to the) chiefs of the Land of +<hi rend='italic'>Egada</hi><note place='foot'>Egada is no doubt the land of +Ikatai mentioned in the <q>Travels of an Egyptian</q> (Chabas, p. 312); it there +occurs with Aleppo and the country of the Hittites. In the letter of the Hittite +Prince of Rezeph (north of Palmyra) we hear of his country as Egait +(B. 10). Rezeph was not far south of +Tiphsah, on the Euphrates, and southeast of Aleppo. Bikhuru is, however, +mentioned (<ref target="amarna_18_b_m">18 B. M.</ref>) in connection +with the town of Cumidi.</note> ... +served me, which ... I ... three of the +chiefs ... they strove ... the Land of Egypt ... +and ... then the King my Lord ... a sin +against....</q> +</p> + +<p> +<q>If the King my Lord supports his faithful servant; and +despatch thou ... this her chief (speedily?); and we two +watch the city for the King. The King shall send the choicest +of thy great men, from among those who guard him. The +three chiefs whom <hi rend='italic'>Bikhuru</hi> strove to despatch, but who have +fled, (are) <hi rend='italic'>Abdirama</hi>, <hi rend='italic'>Iddinaddu</hi>, +<hi rend='italic'>Abdmelec</hi>, these are sons of +<hi rend='italic'>Abdasherah</hi>;<note place='foot'>I misread this name at first. The +Amorite chief seems to have had five sons including Aziru and (p. +<ref target="Pg224">224</ref>) Ben-mabenat (or Bumabula).</note> +and they have taken the King's land for themselves. +He shall send the <hi rend='italic'>bitati</hi>...</q> +</p> + +<pb n='231'/><anchor id='Pg231'/> + +<p> +21 B. M.—<q>To <hi rend='italic'>Amanabba</hi> ... (by letter) thus (says) +this <hi rend='italic'>Ribadda</hi> thy servant. I bow (at my Lord's feet). The +god <hi rend='italic'>Amen</hi> ... of thy Lord, builds up thy favor (with) +the King thy Lord. Hear ... (they have fought) +mightily, and over the Egyptian soldiers are victorious, and ... +to the Land of the <hi rend='italic'>Amorites</hi>.</q> The letter becomes +too broken to read consecutively, but refers to the Land of +<hi rend='italic'>Mitana</hi>, and apparently to a defeat of +<hi rend='italic'>Yankhamu</hi>. He asks +for corn, and speaks of having nothing to eat, in connection +with the city of <hi rend='italic'>Gebal</hi>; and refers to three years of (dearth?), +and to the corn failing. +</p> + +<p> +19 B. M.—After the usual salutation to the King, this letter +reads: <q>The King my Lord will say that the choicest of thy +great men, and the choicest of thy city that thou hast are among +those who guard us. My great men and (those of?) the city, +were formerly men of garrison with me; and the King asked +of us corn for them to eat, from my poor country. But now +behold <hi rend='italic'>Aziru</hi> is destroying me, and I repeat there (are) no +oxen, nor ... for me; <hi rend='italic'>Aziru</hi> has taken all. And there +is no corn for my eating. And the chiefs—the <hi rend='italic'>Pakas</hi>—also +have been nourished by the cities, exhausting the corn for +their eating. Again: (being faithful), the King shall establish +for me, as men of government, the men of government of their +own cities, the men who at first were with their subjects. But +as for me my cities are Aziru's, and they long for me, to whom +destruction is made by him, who is a dog of the sons of <hi rend='italic'>Abdasherah</hi>, +and either you shall do for us as they wish, or you +shall give orders for us to the King's cities in these matters.</q> +</p> + +<anchor id="amarna_48_b"/> +<p> +48 B.—This begins with the usual salutation, and then +continues: <q>If perchance I send a message to the King my +Lord, do not thou refuse the request of my memorial. Lo! +thrice has come upon me a year of storms (or tumults), and +again a year of storms begins. My wheat is naught; the wheat +for us to eat: that which was for sowing for my freemen is +finished; their beasts, their herbs, the trees of their gardens, +are wretched, in my unhappy land. Our corn has failed. Once +more the King will hear the message of his faithful servant, +and will order wheat in ships, and his servant shall live; and +be thou moved and send us com. The chiefs (will send?) +horses, as commanded, to <hi rend='italic'>Zu</hi> ... And thou shalt defend +<pb n='232'/><anchor id='Pg232'/> +the city (by so doing?) ... behold <hi rend='italic'>Yankhamu</hi> +says (or asks) ... that wheat be given to <hi rend='italic'>Ribadda</hi> ... +to him ... corn (the bread of men?) ... +and now with <hi rend='italic'>Yapaaddu</hi> ... their money henceforth ... +ask him, he will tell all in your presence. Mayest +thou know when it is spoken in the presence of the King my +Lord. And this year of storms makes the wheat scarce (in) +my unhappy land ... there was scarcity before in the city +<hi rend='italic'>Simyra</hi>, and now behold in the city +<hi rend='italic'>Gebal</hi>.</q> +</p> + +<p> +The text is here too broken to be read. It seems, perhaps, +to refer to the enemy having possession of the sea, and to the +entreaties of <hi rend='italic'>Yankhamu</hi>, and to certain waters, and the general +wretchedness. A paragraph then begins:<note place='foot'>The paragraphs are marked off in +many of the letters by the word <q>sacunu</q> (<q>pause</q>).</note> +</p> + +<p> +<q>The King of the Land <hi rend='italic'>Taratzi</hi><note place='foot'><q>Taratzi</q> +may perhaps be Tarsus. Baal Tarzi is the legend on Phœnician +coins of that city. Its king naturally would have a common border with Abdasherah +on the north, if his fortresses (or land) were outside the northern +Lebanon, which was the Amorite country, and he was therefore regarded as +a possible ally.</note> has coveted the city of <hi rend='italic'>Simyra</hi>; +and they desired to march to the city of <hi rend='italic'>Gebal</hi>; and +none now has urged him, and he has stayed in his land. Now +as he is strong he will send to the great ... by my wish ... +they have returned to us.</q> The letter is again much +broken; it refers to a ruler, saying: <q>His heart is with my +heart; but <hi rend='italic'>Abdasherah</hi> has conquered beyond the land of the +<hi rend='italic'>Amorites</hi>, also since the time of your father the city of +<hi rend='italic'>Sidon</hi> +has submitted to the occupation by his allies: the lands are for +the men of blood, so now there is none who is a friend (or kin) +to me. Let the King regard the message of his servant. Let +him give men to guard his city. Is not she insulted by all the +men of blood?</q> +</p> + +<p> +The latter part, referring to allies, is much broken. +</p> + +<anchor id="amarna_54_b"/> +<p> +54 B.—This is broken at the top, and considerably injured. +It demands soldiers, and the restoration of the rulers. <q>The +city of (<hi rend='italic'>Sidon?</hi>), and the city of <hi rend='italic'>Beirût</hi>, +the sons of <hi rend='italic'>Abdasherah</hi> +have silenced: they fought for the King, but the city of <hi rend='italic'>Sidon</hi> +and the city of <hi rend='italic'>Beirût</hi> are not the King's. We sent a +<hi rend='italic'>Paka</hi>: +he did not desert his duty to you, but she has rebelled to your +face: for it was permitted by the freemen. The men of blood +have seized the city.<note place='foot'>Comparing the letters from Beirût +and Sidon (<ref target="amarna_27_b_m">27 B. M.</ref>, +<ref target="amarna_90_b">90 B.</ref>) it will be seen that the city whose freemen were +on the side of Aziru was Sidon.</note> Behold as for me this is my repetition ... +city <hi rend='italic'>Atsar</hi> ... restraint ...</q> +</p> + +<pb n='233'/><anchor id='Pg233'/> + +<p> +49 B.—This letter is much damaged; it begins with the +usual salutation, and continues: <q>Lo! he makes the chiefs of +(<hi rend='italic'>Ukri?</hi>) to dwell in fear of making an end. Lo! the King +asked from his rulers as to my brethren. O King, is it not +right to approach them, when the King shall ask? and we have +set our faces fast toward thy servants. I desire this to strengthen +my neighbor ... the city of (<hi rend='italic'>Ukri?</hi>).<note place='foot'>If Ukri be +the right reading, the town of 'Akkar in Lebanon, east of +Tripoli, would be probable. It gives its name to the district of Jebel 'Akkâr, +and is at the source of the river 'Akkår, which agrees with the mention of +the <q>waters.</q></note> Their ruler will +go out then from my presence. They have interfered with +my sister (town), and the waters of my brother's growing +corn. I am despatching to the city <hi rend='italic'>Ukri</hi> ... from the +presence of Abdasherah ... The King ... all the +lands ... if as to my brethren ... the King will +ask ... a neighbor ... I shall send to the King +this ... Blame us not for his weakness (or affliction), +and in time past we have ruled over him, and if you will ask +as to my brethren, and shall be grieved, this city (has) no +(government that the King should ask after it?). Do not we +know this day (what) he did to all? and trust me, if the King +will not ask of the rulers. Lo! if he ceases oppression as an +enemy I am well pleased. Behold the land of the city of <hi rend='italic'>Ukri</hi>: +there are no lands (or towns) of rulers ... his ... +spoiled the land for us.</q> The next passage about servants, +governors, and the <hi rend='italic'>Paka</hi> is too broken to read. The letter concludes +by asking support, and asks excuse on account of the +enemy's success. +</p> + +<anchor id="amarna_75_b"/> +<p> +75 B.—The usual salutation is here damaged, and the +middle of the text. <q>Behold since the arrival of <hi rend='italic'>Amanappa</hi> in +my presence all the men of blood have set their faces to me; +they have fulfilled the wishes of <hi rend='italic'>Abdasherah</hi>; and my Lord +shall hear the messages of his servant; and ... men of +garrison, for the defence of the royal city. Send the Egyptian +soldiers (<hi rend='italic'>bitati</hi>) ... as there are no Egyptian soldiers +it befalls thee, that the lands ... to the men of blood; +since the seizing of the city +<hi rend='italic'>Maar</hi> ... <note place='foot'><q>Maar</q>(ah) is probably the +Mearah of the Bible (Josh. xiii. 4), now <q>el Mogheiriyeh,</q> six miles northeast +of Sidon. This conquest may have just preceded the fall of Sidon.</note> at the command +of <hi rend='italic'>Abdasherah</hi>; and so our limits are the city of +<hi rend='italic'>Gebal</hi> and the +city of <hi rend='italic'>Batruna</hi>;<note place='foot'>Gebal and Batrûn are ten miles +apart. Ribadda's kingdom had extended at least twenty miles along the +coast; and if Beirût and Tripoli were not independent, his land would have +reached much farther—to Simyra and Sidon.</note> +but so not all the lands are to the men of +<pb n='234'/><anchor id='Pg234'/> +blood—two chief cities which are (still) to be wrecked for +(us). And they have turned back<note place='foot'>This letter shows very clearly that +the taking of Sidon preceded the fall of Byblos (Gebal).</note> to take from us ... +She has remained peaceful to the King, and my Lord shall order +men of garrison for his two cities, till the Egyptian soldiers +march forth. But everything fails me, of the food of the land +(our teeth have gnawed nothing at all?). As the heart of a +bird fails, seeing the snare, this city has remained. She is +helpless before them ... lamenting. Once more ... +they have shut up my ... it has come to pass ... +the lands ... <hi rend='italic'>Abdasherah</hi>, the slave dog ... the +lands of the King to himself.</q> +</p> + +<p> +84 B. is much broken; all the cities are taken except +<hi rend='italic'>Gebal</hi> and <hi rend='italic'>Batruna</hi>, which +remain like birds in the snare. But +he still <q>trusts.</q> +</p> + +<p> +12 B. M.—<q><hi rend='italic'>Ribadda</hi> speaks to the King of Lands, of many +lands, the great King the prosperous King. The Lady +(Ballath) of Gebal gives power to the King my Lord. I bow +at my Lord's feet—the Sun-God—seven times seven times. +Let the King know! behold! the city <hi rend='italic'>Gebal</hi> his handmaid, +faithful to the King, has gathered because of the allies who +are his foes. And I am ill at ease: behold the King lets slip +from his hand the chief city that is faithful to him. Let the +King smite the lands of those who rob him. Lo! is not he a +faithful servant, her chief who abides in the city of <hi rend='italic'>Gebal</hi>? +Do not you say so to your servant, when there is a mighty +fighting against him of men of blood, and the Gods of the +land are (evilly disposed?), and our sons have been worn out, +and our daughters have fled, and there is weakness in my unhappy +land. For our living, my fields gave sustenance, which +no ... secured. For as many as I possess, all my cities +which are in flames, also the foe has overthrown: they submitted +to the bloody soldiers. The city of <hi rend='italic'>Gebal</hi> with two +cities, remains to me; and I am ill at ease because <hi rend='italic'>Abdasherah</hi> +is marching. The city of <hi rend='italic'>Sigata</hi> (is) his; and he is saying to +the chiefs of the city of <hi rend='italic'>Ammia</hi> (<hi rend='italic'>Amyun</hi>), +<q>They have slain your +chief and you have done like us, and you have rebelled, and +you obeyed his order, and they will punish you as men of +<pb n='235'/><anchor id='Pg235'/> +blood.</q> And I am ill at ease. Lo! now <hi rend='italic'>Abdasherah</hi> sends for +soldiers. I have remained alone—they will be rejoiced at it, +and there is ruin before the city of <hi rend='italic'>Gebal</hi>, if there is no great +man to gain me safety from his hands. And the chiefs of the +government are expelled from the midst of the lands; and you +relinquish all the lands to the men of blood, squandering the +wealth of all the lands; and they have torn away sons and +daughters nobly born; and (this) while the King is pondering +about it, and all the lands have fought for him. And from +what they have done to us, behold now thou wilt become +naked to their destructions. And so now I am exceedingly +afraid. Behold now there is no great man who wins me salvation +from their hands. As birds that are in the midst of the +snares this place has remained. I myself am in the city of +<hi rend='italic'>Gebal</hi>. Why is there this overthrow of thy land? Now I send +(complaint?) to the palace (or great city) and you will not hear +us. Now this (is) my message. <hi rend='italic'>Amanabba</hi> is with thee, ask +him: he has fled,<note place='foot'>From <ref target="amarna_75_b">75 B.</ref> it seems +that Amanabba had been sent to Gebal (probably in +consequence of the former letters from Ribadda), but it seems he fled again.</note> +and he will show the evils that are against +me. Let the King hear his servant's message; and he shall +establish his servant's life, and his servant shall live, and shall +defend the ... with him.</q> +</p> + +<p> +The remainder of the letter is broken. It asks for advice +and information, and for consideration of the memorial. Ribadda's +letters increase in pathetic eloquence as the great +catastrophe approaches. +</p> + +<p> +56 B., a much-broken letter. They are advancing to take +<hi rend='italic'>Gebal</hi>. Money has been given to a certain chief who has turned +against <hi rend='italic'>Ribadda</hi>. +</p> + +<p> +62 B., a mere fragment. The enemy are advancing on <hi rend='italic'>Gebal</hi> +with the intention of taking it. +</p> + +<anchor id="amarna_63_b"/> +<p> +63 B.—This also is much broken. It refers to <hi rend='italic'>Yapaaddu</hi>, +to the King's <hi rend='italic'>Paka</hi> receiving orders, and to the rulers, and +contains the statement, <q>They have cut off two of my ships, +with my sons (or men) and all that was mine.</q> +</p> + +<anchor id="amarna_80_b"/> +<p> +80 B. begins with the usual salutation, and continues: +<q>Does the King my Lord know? Behold the city of <hi rend='italic'>Gebal</hi> +has gathered, she has gathered those faithful to the King, and +very mighty was the battle of the men of blood against me, +<pb n='236'/><anchor id='Pg236'/> +and there is no rest through the city of <hi rend='italic'>Simyra</hi>. (Defeat has +not befallen?) the men of blood, through the King's <hi rend='italic'>Paka</hi> +(chief), whom they cast out from the city of <hi rend='italic'>Simyra</hi>. The +chief city is troubled. Now <hi rend='italic'>Pakha</hi>(<hi rend='italic'>mnata</hi>), +the King's <hi rend='italic'>Paka</hi>, +who (was) in the city of <hi rend='italic'>Simyra</hi>, has sent a message—he has +failed. Sixty minas (<hi rend='italic'>mana</hi>)<note place='foot'>In later times the +small mina of Palestine was £8 6s. 8d., and the large was £16 13s. 4d. (see Conder's +<q>Handbook to the Bible,</q> p. 81). This represents, therefore, at least £500 or +perhaps £1,000; but in this early age the value of money was probably higher.</note> +it is that they are asking the city +of <hi rend='italic'>Gebal</hi>, from my unhappy land. The battle was waged very +mightily against us, and the King is not defended by his +fortress.</q> +</p> + +<anchor id="amarna_81_b"/> +<p> +81 B.—<q>To <hi rend='italic'>Rabzabi</hi><note place='foot'>Ribadda has said +(<ref target="amarna_63_b">63 B.</ref>) that his sons fell into the power of the enemy +when in ships. He also sends a list of property to Egypt +(<ref target="amarna_85_b">85 B.</ref>). Probably when these ships were sent his +father went to Egypt, whence he wrote (<ref target="amarna_82_b">82 B.</ref>), and a +copy was sent to the King. There is one other letter in the collection, which was +written from Egypt, by Amenophis III to the King of Babylon +(<ref target="amarna_1_b_m">B. M. 1</ref>), which seems to be a copy, unless in both +cases the letters were not sent. (See Appendix.)</note> ... +thus <hi rend='italic'>Ribadda</hi> thy son.</q> +The letter is much broken. He refers to money, and asks +him to complain to the King. He says he is afraid that the +freemen are not (faithful?) to the King's governor, if the +broken portion may be so understood. +</p> + +<anchor id="amarna_82_b"/> +<p> +82 B.—<q>To <hi rend='italic'>Ribadda</hi> my son thus by letter (says) King +<hi rend='italic'>Rabzabi</hi> thy father. May our Gods prosper thee, prosper thy +fortress. Let him ask to know. The sons of our Lord have +spoken accordingly. They have spoken of the strife of the +chiefs of the city of <hi rend='italic'>Simyra</hi>. (He has vanquished my fears?) +of being made to perish by the city of <hi rend='italic'>Simyra</hi>, of our perishing +by these chiefs; and lo! they have allotted decrees, they +are creating a memorial. Have I not been bent upon the decrees? +and decrees of the King have followed. And unless +they have destroyed everything, the King makes sure to show +them their master. For the King is imposing decrees. The +decrees of the King are saying: <q>Why do ye make a waste +land to those who are servants of the King? I shall despatch +men. I shall send a garrison for the chief city.</q> I am sending +the King's ... to you ... soldiers ... in ... +A gathering they are making of all.</q> +</p> + +<p> +In spite of his father's zealous assistance in Egypt, this +favorable intention came too late. +</p> + +<p> +76 B.—<q>From <hi rend='italic'>Riibiddi</hi> as a letter to the King my Lord: +beneath the feet of my Lord seven times and seven times I +<pb n='237'/><anchor id='Pg237'/> +bow. Behold my Lord's message from this (remnant?): from +the lands of the despised, and from the chief city of fugitives, +they have wandered. To go for us, accordingly I have ordered +my ships to go out from shore (or wall). Lo! <hi rend='italic'>Aziru</hi> +has fought with me. And all the chiefs of the government +gathered, hardening their hearts. I have gathered to us their +ships; and as they go to us in haste their abodes are deserted, +which are subject (to) this <hi rend='italic'>Amorite</hi> race; and they have been +suddenly destroyed. I am chosen chief of the chiefs of the +government. To me accordingly they have subjected everything; +and they have removed—on account of the success of +the chiefs of my enemies—the silver from the palaces, and all +else, on account of his destructions. But the King shall order +soldiers for them, and now I shall send to my Lord for soldiers; +and soldiers of garrison do not thou ...</q> +</p> + +<p> +The letter is much broken here. It refers to the son of +<hi rend='italic'>Abdasherah</hi>, and to the chief city +of the <hi rend='italic'>Giblites</hi>, to his messenger, +and to there being no news of soldiers coming. <q>You +will not (even) glance at us ... and despatch him. The +lean soldiers are growling. <q>When (is) the King to feed this +city? and he thinks evil of her.</q> Speed your chief to ... +her. Why is he not ordered from the palace, being said that +soldiers (are to be) sent? They have destroyed us, and they +ravage the lands ... I cause to be sent repeatedly; a +message is not returned us for me. They have seized all the +lands of the King my Lord; and my Lord has said that they +are to repent. But now behold the soldiers of the land of the +<hi rend='italic'>Hittites</hi> have trampled down our papyrus.<note place='foot'>Gebal +was celebrated for its papyrus. It grew in the river Adonis, close +to the city. The enemy were now closing in.</note> The chief city of +<hi rend='italic'>Gebal</hi> (has) no food. But counsel the city ... and accordingly +I will listen. O King! for the <hi rend='italic'>Misi</hi> (Delta) men—all +of them, you ordered of me presents of the royal gold, because +of the sons of <hi rend='italic'>Abdasherah</hi>; and when you ordered me +they were subjecting the sons of <hi rend='italic'>Abdasherah</hi> to the King; and +so now it is lawful.</q> +</p> + +<anchor id="amarna_85_b"/> +<p> +85 B.—This is a list of various articles, with a broken name, +apparently (<hi rend='italic'>Rib</hi>)<hi rend='italic'>adda's</hi>, +at the top, including perhaps either +presents or his own property sent to Egypt. The tablet is +much injured. It appears to mention precious stones and articles +<pb n='238'/><anchor id='Pg238'/> +of gold, and includes male and female slaves. <hi rend='italic'>Yazimi</hi>, +<q>the servant of God,</q> with <hi rend='italic'>Abdaddu</hi>, is mentioned near the +end. +</p> + +<anchor id="amarna_71_b"/> +<p> +71 B.—<q><hi rend='italic'>Ribadda</hi> ... to the King my Lord ... +at the feet ... seven times and seven times<note place='foot'>The salutations in the +last letters are very curt as compared with the earlier ones.</note> ... I +send and I repeat (the message), and you listen not thereto ... +The King my Lord shall hear the message, and it +explains to the <hi rend='italic'>Paur</hi> (magnate) ... to the Lords of the +Palace, because in vain the soldiers of garrison have hasted +to him. And you will remember my ... Lo! it is not +granted to my sons to take root for me, as the prophets have +perceived of old; and the race of the foes (will) remain. I +being asked am going to those who are free, to <hi rend='italic'>Khamu</hi> my +son, and to my younger brother, who have both left the city +of <hi rend='italic'>Gebal</hi>. There was good-fortune for +the sons of <hi rend='italic'>Abdasherah</hi>, +as to the subjugation of the capital city; behold my brother +has commanded, he went out as my envoy. It is no use: the +soldiers of the garrison failed with him; and they have defeated +me; and so the evil is done; and they make me flee from +the city: it is not defended from the power of the enemy. Now +I say do not prevent a descent to the Lands of Egypt, and a +settlement. And you will help me very much. My great men +consent; and the King my Lord will consider. Lo! the Gods +of <hi rend='italic'>Gebal</hi> (be with him) and you will help me very much; and +<q>It is well</q> they have said: good are my wishes to the Gods. +So now I shall not come down to the presence of the King +my Lord. But now my son, a servant of the King my Lord, +I am sending to the presence of the King my Lord, and the +King shall hear the desire of his faithful servant, and appoint +us Egyptian soldiers (<hi rend='italic'>bitati</hi>). And request (has been made) +to the King of <hi rend='italic'>Babeli</hi> (Babylon,<note place='foot'>The King of +Babylon refused to help the Canaanites in the reign of Amenophis III.</note> +an ally of Egypt); but he ... +no soldiers of his host ... in her midst.... +Egyptian soldiers of the King my Lord ... to come to +her. Behold the entanglement of the chiefs friendly to my +(throne?) in the midst of the city. A son of one of the chiefs +is a friend in her midst. The Egyptian soldiers are strong; and +they have heard of those who are reaching her; and the city +has remained to the King my Lord; and the King my Lord +<pb n='239'/><anchor id='Pg239'/> +knows that it is against him that they have (cried war?). Now +I am going to a town (that) I defend for my Lord, determined +in heart, before the King my Lord, that the chief city shall +not be given to the sons of Abdasherah. So my brother has +fought him: the city is stubborn against the sons of <hi rend='italic'>Abdasherah</hi>. +He is not able to leave the town,<note place='foot'>The younger brother was not the +one left in charge.</note> when there is plenty +of silver and gold in her midst in the Temple of Gods, plenty +of everything if they take her. O King my Lord what is done +to his servant by them is done. But appoint the town of +<hi rend='italic'>Buruzizi</hi><note place='foot'><q>Buruzizi</q> probably Beit Ziza, +east of Batrûn, in the range which runs out to the great pass of Ras Shakkah. +Batrûn was perhaps still holding out, and the town was a refuge high up in +the wild mountains. <q>Buru</q> means <q>well</q>; and <q>Beit</q> <q>house</q> of +Ziza.</note> for my dwelling. Lo! <hi rend='italic'>Khamu</hi> my son (sets forth?) +the request in the presence. Behold! this dwelling of the +chief city—the town of <hi rend='italic'>Buruzizi</hi>—the +sons of <hi rend='italic'>Abdasherah</hi> have +been afraid to smite. Lo! <hi rend='italic'>Khamu</hi> my son is going to the +presence: for the sons of <hi rend='italic'>Abdasherah</hi> have pricked against me, +and none remains to mourn, O King, for me. And I mourn +to the King my Lord. Behold the city of <hi rend='italic'>Gebal</hi> is a city truly +like our eye: there is plenty of all that is royal in her midst: +the servants of the chief city were at peace, the chiefs were +our well-wishers before time when the King's voice was for +all. It is the chief city of the land they have wasted for me—and +is none of his. Will not this desire prevail with the King? +Behold thy servant, my son, I am despatching to the presence +of the King my Lord; and there shall be ordered him protection +of the King by soldiers ... you will come marching +to us. For the King my Lord will protect me. And restore +thou me to the chief city, and to my house as of old. +O King my Lord ... of the King my Lord in her midst; +and ... the city from (shame?) ... as ... +<hi rend='italic'>Khamu</hi> ... till ... shall hear ... their servant ... +to her midst ... the soldiers (<hi rend='italic'>bitati</hi>) of +the King my Lord; and you will strengthen the soldiers of +this place speedily ... the chief city, as I trust; and you +will march to the city ... Lo! what he is saying in the +presence of the King cannot it be done? O King my Lord ... +the chief city of a neighbor (<hi rend='italic'>Gur</hi>); and which has +been laid low to the demands of those that hate the same ... +it is not just to see what is done to the lands ... +<pb n='240'/><anchor id='Pg240'/> +the soldiers of the King my Lord; and she trusts the King +my Lord.</q> +</p> + +<p> +This seems to be the last of Ribadda's fifty letters. There +is no mention of any return to Gebal, or of victory over the +Amorites. We do not know that he got safe to Buruzizi, but +can only hope he did. It was too late when his father obtained +promise of aid. So energetic a writer would probably +have written again if he had been alive to do so. The Amorite +letters had blinded the eyes of Amenophis so long that their +position was secured. As we shall see also, there were other +appeals from every part of the country. +</p> + +<p> +<hi rend='smallcaps'>Subandi's Letters</hi> +</p> + +<p> +If Subandi be the Zabandi of Ribadda's letter (<ref target="amarna_51_b">51 B.</ref>), the +following also belong to the Phœnician-Amorite war: +</p> + +<p> +38 B. M.—<q>To the King my Lord my God my Sun, the +Sun from heaven, thus says <hi rend='italic'>Subandi</hi> thy servant, the captain +of thy horse: at the feet of the King my Lord, the Sun from +heaven, seven times and seven times is made to bow both the +heart and also the body. I hear all the messages of the King +my Lord, the Sun from heaven, and now I shall guard the +land of the King that is with me, and ... I hear ... +exceeding much.</q> +</p> + +<p> +39 B. M. is an almost identical letter from the same writer. +</p> + +<p> +40 B. M.—The salutation by <hi rend='italic'>Subandi</hi> is the same. The letter +is broken. He speaks of a message from the King, and of +fighting. He speaks of assisting the King's servant and the +fortresses, and mentions the arrival of the King as expected, +and the <hi rend='italic'>Kau Mas</hi>. These latter words are evidently Egyptian, +<hi rend='italic'>Kau</hi> meaning <q>men</q> and <hi rend='italic'>Masa</hi> +<q>infantry.</q> +</p> + +<p> +116 B.—The same salutation. It is a short letter acknowledging +the receipt of a letter, and ends by speaking of men of +blood, and that the <q>King knows about his cities.</q> +</p> + +<p> +117 B.—The same salutation: <q>The King my Lord, the +Sun from heaven, has sent <hi rend='italic'>Khanni</hi> to me.</q> It is injured, but +seems to refer to <q>an hundred oxen and thirty women. For +the King my Lord, the Sun from heaven, has instructed.</q> +</p> + +<p> +118 B.—A similar salutation. He will defend the King's +land. <q>(Ask?) the great man if we have not listened to the +King's <hi rend='italic'>Paka</hi>: now he has been listened to exceeding much—the +<pb n='241'/><anchor id='Pg241'/> +<hi rend='italic'>Paka</hi> of the King my Lord, Son of the Sun from +heaven.</q> +</p> + +<p> +120 B., a short letter from <hi rend='italic'>Subandi</hi>, merely saying that he +has received the King's message.<note place='foot'>As regards the final outcome of +these wars in the north we obtain light from the letters of Dusratta, King of +Mitani. He was a younger man than Amenophis III, and his sister married +the said King of Egypt. His daughter Tadukhipa married Amenophis IV, and +there were friendly relations with Egypt in the latter as well as in the former +reign. In his Hittite letter (<ref target="amarna_27_b">27 B.</ref>) Dusratta +speaks of the boundaries of a region which seems to have been conceded +to him as his daughter's wedding-gift. He calls himself <q>Great Chief of the +Hittites,</q> and the border was to run to Harran, Chalcis (south of Aleppo), and +the <q>Phœnician West.</q> Thus Dusratta, who says in another letter (apparently +his first) that he has conquered the Hittites, would seem to have +swallowed up the Hittite King of Mer'ash and part, if not the whole, of +Aziru's country; and the Mongol populations were thus to be ruled from Armenia, +which was much nearer than Egypt. What became of the King of +Kadesh these letters do not say; but he was independent in later times, when +Seti I went up <q>to conquer the city of Kadesh in the land of the Amorites</q> +(Brugsch, Hist., ii. p. 15), and Kadesh was taken by Rameses II, the successor +of Seti I, after which a commercial treaty was made with Kheta Sar, the +King of Kadesh, whose daughter Rameses II married. There was thus, +perhaps, Hittite blood in the veins of the Pharaohs of the nineteenth dynasty. +In the treaty papyrus (see Chabas' <q>Voyage,</q> p. 336), it is mentioned that +the same terms—of equality—had existed in the time of the writer's father and +grandfather that were claimed of Rameses II, and that war had occurred +later. This seems to show that Kadesh was independent shortly after the time +of the rebellion detailed in the Tell Amarna letters. The relations with the +Hittites were still friendly in the reign of Rameses III, when the Aryan hordes +from Asia Minor overran the Hittite country, and came down even to Egypt. +In David's time, the border between his kingdom and those of the Hittites +and Phœnicians was drawn from Hermon to Danjaan, south of Tyre (2 Sam. +xxiv. 6), and Solomon married Hittite princesses. The Hittite independence +was only finally destroyed about 700 <hi rend='smallcaps'>b.c.</hi> by the +Assyrians.</note> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Northern Palestine</head> + +<p> +<hi rend='smallcaps'>Letters from Beirut</hi> +</p> + +<anchor id="amarna_26_b_m"/> +<p> +No. 26 B. M.—<q>To the King my Lord my Sun my God, +to the King my Lord by letter thus <hi rend='italic'>Ammunira</hi>, chief +of the city of <hi rend='italic'>Burutu</hi>, thy servant, the dust of thy feet: +at the feet of the King my Lord my Sun my God—the King +my Lord—seven and seven times I bow. I hear the messages +of ... of the King my Lord my Sun my God—the ruler +of my life, and they have drawn the heart of thy servant, and +the dust of the feet of the King my Lord my Sun and my +God—the King my Lord—exceeding much. Sufficient is the +order of the King my Lord my Sun my God, for his servant +and the dust of his feet. Behold the King my Lord my Sun +has sent to his servant, and the dust of his feet, <q>Speed to the +presence of the Egyptian soldiers (<hi rend='italic'>bitati</hi>) of the King thy +Lord.</q> I listen exceeding much, and now I have sped, with +<pb n='242'/><anchor id='Pg242'/> +my horses, and with my chariots, and with all who march with +the servant of the King my Lord, to meet the Egyptian +soldiers of the King my Lord. And art not thou confident +of the event? The breast of the enemies of the King my Lord +my Sun my God shall be troubled. And shall not the eyes of +thy servant behold this, through the mastery of the King my +Lord; and the King my Lord my Sun my God, the King my +Lord, shall see. Thou increasest the favors of thy servant. +Now as to the servant of the King my Lord, and the footstool +of his feet, now let him fortify the city of the King my Lord +my Sun—the ruler of my life, and her gardens (that is to say +the mulberries),<note place='foot'>The mulberry is still found in large +gardens at Beirût and throughout the Lebanon. Since Justinian's time it has +been the food of silkworms.</note> till the eyes behold the Egyptian soldiers of +the King my Lord, and ... the servant of the King I +proclaim</q> (or predict). +</p> + +<p> +<anchor id='amarna_27_b_m'/> +27 B. M.—<q>To the King ... my Lord thus says +<hi rend='italic'>Ammunira</hi> thy servant, the dust of thy feet. At the feet of the +King my Lord seven and seven times I bow. I hear the message +of the letter, and what is thereby commanded to me O +King my Lord. And I hear (the precept?) of the message of +the scribe of my Lord, and my heart is eager, and my eyes +are enlightened exceedingly. Now I have watched much, and +have caused the city of <hi rend='italic'>Burutu</hi> to be fortified for the King my +Lord, until the coming of the Egyptian soldiers (<hi rend='italic'>bitati</hi>) of the +King my Lord. As to the chief of the city of <hi rend='italic'>Gebal</hi> who is in +trouble together with me, now they defend him till there shall +be counsel of the King to his servant. The King my Lord is +shown the grief of one's brother, which troubles us both. +From the city of Gebal, lo! the sons of <hi rend='italic'>Ribaadda</hi> who is in +trouble with me, are subjected to chiefs who are sinners to the +King, who (are) from the land of the <hi rend='italic'>Amorites</hi>. Now I have +caused them to haste with my horses and with my chariots +and with all who are with me, to meet the soldiers (<hi rend='italic'>bitati</hi>) of +the King my Lord. At the feet of the King my Lord seven +and seven times I bow.</q> +</p> + +<p> +Ammunira was Ribadda's friend (see <ref target="amarna_16_b_m">16 B. M.</ref>), and his +letter agrees with Ribadda's: clearly, therefore, the seizure of +Ribadda's sons comes historically before the loss of Beirût, +Mearah, and Sidon (<ref target="amarna_54_b">54 B.</ref>, +<ref target="amarna_75_b">75 B.</ref>). +</p> + +<pb n='243'/><anchor id='Pg243'/> + +<p> +<hi rend='smallcaps'>Letter from Sidon</hi> +</p> + +<anchor id="amarna_90_b"/> +<p> +90 B.—<q>To the King my Lord my God my Sun—the King +my Lord<note place='foot'>This repetition may perhaps be regarded +as only a phonetic explanation of the preceding ideograms; but perhaps +the words were added to show with certainty that by the terms God +and Sun he meant the King of Egypt.</note>—by letter +thus <hi rend='italic'>Zimridi</hi>, the Governor of the city +of Sidon (<hi rend='italic'>Ziduna</hi>): at the feet of the King my Lord my God +my Sun—the King my Lord—seven times and seven times I +bow. Does not the King my Lord know? Lo! the city of +<hi rend='italic'>Sidon</hi> has gathered. I am gathering, O King my Lord, all +who are faithful to my hands (power). And lo! I hear the +message of the King my Lord. Behold, he causes it to be +sent to his servant, and my heart rejoices, and my head is +raised, and my eyes are enlightened; my ears hear the message +of the King my Lord; and know O King I have proclaimed +in presence of the Egyptian soldiers (<hi rend='italic'>bitati</hi>) of the +King my Lord, I have proclaimed all, as the King my Lord +has spoken; and know O King my Lord lo! mighty has been +the battle against me: all ... who are faithful to the +King in ... it has come to pass, and the chiefs ... +sons, and are faithful to the King ... and her chief who +goes out in the presence of the King's Egyptian soldiers +(<hi rend='italic'>bitati</hi>). The greatest of the fortresses deserts to the enemies: +which has gone well for the men of blood, and they are gaining +them from my hands, and my destruction is before me. +O King my Lord as said the chiefs who are my foes have +done.</q> +</p> + +<p> +From the letters of the King of Tyre which follow (<ref target="amarna_99_b">99 B.</ref> +and <ref target="amarna_28_b_m">28</ref>-<ref target="amarna_31_b_m">31</ref> +B. M.) we see that Zimridi was a weak ruler. His +own letter agrees with one from Ribadda (<ref target="amarna_54_b">54 B.</ref>) as +showing that Sidon fell by treachery, not by war. +</p> + +<p> +<hi rend='smallcaps'>Letters from Tyre</hi> +</p> + +<p> +These appear to begin early, before the appearance of Aziru, +and show that the rivalry of Tyre and Sidon was of early +origin. None of the letters mention Tyre except those written +by her King. +</p> + +<anchor id="amarna_99_b"/> +<p> +99 B.—<q>To the King my Lord my God my Sun thus (says) +<hi rend='italic'>Abimelec</hi><note place='foot'>The name <q>Abimelech</q> at Tyre is +interesting. It occurs as the name of a Phœnician king in the time of Assurbanipal +(885-860 <hi rend='smallcaps'>b.c.</hi>). The chief deity of Tyre was Moloch, or +Melkarth; and the name means <q>my father is Moloch,</q> claiming a divine +descent. The son of Gideon and certain Philistine kings are so named in +the Bible.</note> thy servant: seven and seven (times) at the feet of +<pb n='244'/><anchor id='Pg244'/> +the King my Lord (I bow). The King my Lord sends (to +ask) if I have finished what is doing with me. I present to +the King my Lord 100 ornaments (or <q>crowns,</q> perhaps +<q>shekels</q>—<hi rend='italic'>tacilal</hi>); and let the King my Lord give his +countenance to his servant, and let him give the city +<hi rend='italic'>Huzu</hi><note place='foot'>Huzu is probably the modern el +Ghazîyeh, near Sidon. It is at the foot of the hills, and there is a stream (Nahr +ez Zahrâny, <q>flowery river</q>) four miles to the south, which accounts for +the notice of the waters. It seems clearly to have been in the direction +of Sidon.</note> to his servant—a fountain to supply water for his drinking: +let the King my Lord grant (a chief a subject?)<note place='foot'><q>Belu amil neru,</q> +literally <q>a lord, a chief man of the yoke (or government).</q></note> to guard his +town; and let me plead, and let the face of the King my Lord +regard my explanation before the King my Lord. As said +behold let the King my Lord confide in me to defend his city. +Lo! the King of the city of <hi rend='italic'>Sidon</hi> is taking the people who +are my subjects—a chief who is my inferior (or foe). Let the +King give his countenance to his servant, and let him order +his <hi rend='italic'>Paka</hi> (chief), and let him give +the city of <hi rend='italic'>Huzu</hi> for waters +to his servant, to take trees for our use for the dwellings. Lo! +he has made war: nothing is left. In vain have they threshed +corn if the King of Sidon despoils the King's land. The King +of the city of <hi rend='italic'>Khazura</hi> (Hazor)<note place='foot'>See the letters +from Hazor after those from Tyre. This petty monarch was an enemy to the southern +possessions of the King of Tyre.</note> is leaving his city, and goes +out with men of blood. Let the King show their borders to +the hostile (or inferior) chiefs. The King's land is vexed by +men of blood. Let the King send his <hi rend='italic'>Paka</hi> (chief) who is in our +land.</q> +</p> + +<p> +29 B. M.—<q>To the King my Lord, my God, my Sun thus +(says) <hi rend='italic'>Abimelec</hi> thy servant: seven and seven (times) at the +feet of the King my Lord I bow. I (am) the dust beneath +the shoes of the King my Lord my master—the Sun-God +who comes forth in presence of the world from day to day, +as the manifestation of the Sun-God his gracious father: who +gives life by his good word, and gives light to what is obscure: +who frees all lands from dissensions by just rule of a free +country; who gives this his compassion from heaven, like the +God Adonis, and causes all lands to rest through his mercy. +This is the message of a servant to his Lord. Lo! I hear +the gracious messenger of the King who reaches his servant, +<pb n='245'/><anchor id='Pg245'/> +and the good utterance which comes from the hands of the +King my Lord for his servant; and the utterance it makes +clear, since the arrival of the messenger of the King my Lord. +Does not he make it clear?—the utterance is clear. The lands +of my fathers behold it records. Lo! the utterance of the +King comes to me, and I rejoice exceedingly and (my heart +has risen?) from day to day because the land is not ... +Behold I heard the gracious messenger from my Lord, and +all my land has been afraid as to my Lord's countenance. Lo! +I heard the good utterance; and the gracious messenger who +reaches me, behold he said, O King my Lord, that the region +(is) to be established by the presence of many soldiers; and +the servant says for his Lord that my plain is my land over +against my highlands, over against the plain of my cities. He +has borne the order of the King my Lord listening to the King +his Lord, and has served him (in his integrity?), and the Sun-God +he has proclaimed before him; and he makes clear the +good utterance from the hands of his Lord, and does he not +listen to the order of his Lord? The portion of his town his +Lord has divided. His word none shall overthrow in all the +lands forever. Behold (this is) the duty that he heard from +his Lord. His city will rest, will rest from overthrowing his +utterance for all time. Thou art the Sun-God whom he has proclaimed +before him; and the decision which shall set at rest +is lasting for one. And because she judges that the King my +Lord is just our land obeys—the land that I am given. This +Abimelec says to the Sun-God. My Lord I am given what +appears before the King my Lord. And now the city +<hi rend='italic'>Zarbitu</hi><note place='foot'>The site of Zarbitu is probably the +Sarepta, or Zarephah, of the Bible (1 Kings xvii. 9, etc.), which is now Sarafand, +half way between Tyre and Sidon. The decision was therefore just; but +though apparently satisfied Abimelec did not get what he asked in the preceding +letter—if that demand was really the earlier one. There is a fine fountain +('Ain el Kantarah, <q>spring of the arch</q>) to the north of Sarepta, and the +region generally is well watered. The town was famous in the Byzantine age +for wine.</note>is to be guarded by the city of Tyre (<hi rend='italic'>Tsuru</hi>) +for the King my Lord.</q> +</p> + +<anchor id="amarna_31_b_m"/> +<p> +31 B. M.—<q>To the King the Sun ... thus says +<hi rend='italic'>Abimel</hi>(<hi rend='italic'>ec</hi>) ... seven times and seven times +at the feet ... I am the dust from ... below ... and +the King the Sun forever ... The King spoke to his +servant (and) to his servant my comrade: he has granted that +extension be given, and as to waters for (his servant's) drinking +<pb n='246'/><anchor id='Pg246'/> +And they did not as the King my Lord has said; and +we arrive at no fulfilment. And let the King counsel his servant +my comrade. He has granted that the waters be given, +because of the abundance there to drink. My Lord the King, +behold, there is no one to tend my trees, no one (to tend) my +waters, no one to make ... Let the King my Lord +know.</q> The next lines are much broken, and the letter then +continues: <q>... As the King has said. And let the King +assign to his servant and to the city of Tyre (<hi rend='italic'>Tsuru</hi>) the city +that my comrade has given, and what the order lays down on +the side of the King for his servant, which the King made +an order (less than a year ago?). The King is the eternal Sun-God, +and to his faithful servant the King my Lord shall +... for guardians of the town that my comrade has +granted. My requests as to this town ... Moreover, +my Lord ... soldiers against me ... to my desire +... King ... Lo! his heart is evil ... +King my Lord; and he turns away from my wish; and O King +my Lord (thou knowest the hearts of all those in the land?), +and let the King give his countenance to his servant; and to +the city of <hi rend='italic'>Tyre</hi> the town that my comrade has granted (is) +to be given ... waters for (irrigation?). Moreover, my +Lord ... Let the King ask his <hi rend='italic'>Paka</hi>. Lo! the chief +of the city of <hi rend='italic'>Zar</hi>(<hi rend='italic'>epta</hi>) +has followed the city of <hi rend='italic'>Simyra</hi> (with) +a ship. I am marching, and the chief of the city of <hi rend='italic'>Sidon</hi> +marches out; and as for me he has marched with all ... +and let the King counsel his servant ...</q> +</p> + +<p> +30 B. M.—<hi rend='italic'>Abimelec</hi> begins with his ordinary salutation. +<q>Thus far I defend the King's city which he confides to my +hands very much. My intention (has been) to walk in sight +of the face of the King my Lord, and not to take by force from +the hands of <hi rend='italic'>Zimridi</hi> of the +city of <hi rend='italic'>Sidon</hi>. Lo! I hear me that +he will strive, and has made war with me. Let the King my +Lord send down to me ... chiefs for guards of the city +of the King my Lord; and let me strive (or plead) for the +dwellings of the King my Lord, with those who deceive his +gracious countenance. I set my face to (encourage?) the +region of those who are peaceful with the King my Lord; and +let the King my Lord ask his <hi rend='italic'>Paka</hi> (chief). Lo! I set my face +(or, confirm my intention) forever, O King my Lord. Now a +<pb n='247'/><anchor id='Pg247'/> +messenger I am despatching to ... of the King my +Lord, and ... the King my Lord the messenger ... +... his letter ... and may it be the means of +... the King my Lord ... (that) he sets his +face ... forever to ... the face of the King my +Lord. His servant will not let slip ... from (his) hands +... Let the King my Lord give his countenance ... +and (he) shall ... waters for the drawing ... and +woods for his servant.... Know O King my Lord behold +they are plucking the fruit that we left. There are no +waters and no woods for us. Now <hi rend='italic'>Elisaru</hi> the messenger to +the presence of the King my Lord has hasted, and I have made +bold to present five precious things of copper, this agate, one +throne of gold. The King my Lord sends to me (saying) +<q>Send to me all you hear from the land of Canaan</q> (<hi rend='italic'>Cina'ana</hi>). +The King of <hi rend='italic'>Danuna</hi><note place='foot'><q>Danuna</q> is probably +the Danjaan of the Bible, now the ruin Dâniân, four miles north of Achzib, and on the +border between Tyre and Accho (see 2 Sam. xxiv. 6).</note> has been destroyed, and his +brother is ruling after him, and his land has broken out, and they have +seized the King of the town of +<hi rend='italic'>Hugarit</hi>,<note place='foot'><q>Hugarit</q> is probably 'Akrîth, +eight miles east of Danjaan. It has been mentioned as taken by Aziru, in +Yapaaddu's letter (<ref target="amarna_128_b">128 B.</ref>). Perhaps the +attack was from the east; and the King of Hazor seems to have joined the Hittites +(see <ref target="amarna_99_b">99 B.</ref>).</note> and mighty is the +slaughter that follows him. He is strong, and none are saved +from him, nor any from the chiefs of the army of the land of +the <hi rend='italic'>Hittites</hi>. The proud +<hi rend='italic'>Edagama</hi><note place='foot'>Edagama has been mentioned as +<q>Aidugama</q> in Akizzi's letter from Katna, which was east of Neboyapiza's +city Cumidi (Kamid). See <ref target="amarna_37_b_m">B. M. 37.</ref></note> +of the city <hi rend='italic'>Ciidzi</hi> (Kadesh +on Orontes, the capital of the Southern Hittites, now <hi rend='italic'>Kades</hi>) +and <hi rend='italic'>Aziru</hi> have fought—they have +fought with <hi rend='italic'>Neboyapiza</hi>; +they have come to the regions of <hi rend='italic'>Zimridi</hi>. Lo! he gathers +ships of soldiers against me from the fortresses of <hi rend='italic'>Aziru</hi>. And +lo! they have grievously opposed my Lord's subjects, and +all will break out. Let the King give countenance to his servant, +and let him leap forth to go out a conqueror</q> (or <q>to +the region</q>). +</p> + +<anchor id="amarna_28_b_m"/> +<p> +28 B. M.—<q>To the King my Lord my Sun my God thus +(says) <hi rend='italic'>Abimelec</hi> thy servant; seven and seven (times) at the +feet of the King my Lord I bow. I am the dust beneath the +feet. Consider me O King my Lord. The King my Lord +(is) like the Sun; like the air god (or Adonis) in heaven art +thou. Let the King advise his servant: the King my Lord +<pb n='248'/><anchor id='Pg248'/> +confides in me. I watch the city of <hi rend='italic'>Tyre</hi> the handmaid of the +King. And I send a hasty letter to the King my Lord, and +no order does he return to me. I am the <hi rend='italic'>Paka</hi><note place='foot'>In +the former letters (<ref target="amarna_31_b_m">B. M. 31</ref>, +<ref target="amarna_99_b">B. 99</ref>) Abimelec has spoken of the Paka +as distinct from himself. Perhaps the Egyptian residents withdrew when the +troops were withdrawn.</note> (chief) of the +King my Lord, and I have diligently followed what was ordered. +But as to our silence to the King my Lord let the +King be assured. As a subject I guard his city. And let me +plead (or strive) before the King my Lord, and let him see +his face. Who shall preserve one born a subject? Lo there +has gone forth no command from the hands of the King his +Lord; and he may not know when the King sends to his servant. +He may never know. As for me ...</q> +</p> + +<p> +The letter is here too broken to read consecutively. It refers +to the <q>west,</q> and apparently to <q>burning,</q> to <hi rend='italic'>Aziru</hi>, +and to someone, perhaps a king's messenger, called <hi rend='italic'>Khabi</hi>. +The letter becomes readable on the back of the tablet. +</p> + +<p> +<q>... by <hi rend='italic'>Elisaru</hi> the messenger it is confirmed that the +city of <hi rend='italic'>Simyra</hi> is <hi rend='italic'>Aziru's</hi>. +And is not the King nourished by +his city of <hi rend='italic'>Tyre</hi>, by his country? Lo! if I shall be destroyed +the King is destroyed. But thus his fortress has been wasted, +and there has been great fear, and all the lands have feared; +for he has not walked after (<hi rend='italic'>i.e.</hi>, obeyed) the King my Lord. +O King know: desolation has remained with me—with the +<hi rend='italic'>Paka</hi> in the city of <hi rend='italic'>Tyre</hi>. +<hi rend='italic'>Zimridi</hi> is gone to the city +<hi rend='italic'>Irib</hi>.<note place='foot'>Irib is probably 'Arab Salim, fourteen +miles southeast of Sidon, on the highest part of the mountains. It +stands on a precipice 400 feet above the gorge of the Zahrany River (Robinson, +<q>Later Bib. Res.,</q> p. 47), and was a stronghold.</note> He +has escaped from slavery; and there is no water or wood for +us; and alas! there is none remaining to stand up for me. The +chief is helpless. And let the King my Lord advise his servant +by a letter he sends to me, whom you thus hear. And <hi rend='italic'>Zimrida</hi> +of the city of <hi rend='italic'>Sidon</hi> has sent to the King, +and <hi rend='italic'>Aziru</hi> is a man +sinful against the King, and the chiefs of the city <hi rend='italic'>Arāda</hi> +(Arvad) destroy me,<note place='foot'>Aziru's allies from Arvad no doubt +attacked Tyre by sea.</note> and (everything is altered?) through +their ravages; and they will gather their ships, their chariots, +their foot soldiers, to seize the city of <hi rend='italic'>Tyre</hi> the King's handmaid. +She has been very constant to the King's hand, and +the city of <hi rend='italic'>Tyre</hi> has been crushed by them. Were they not +violent in taking the city of <hi rend='italic'>Simyra</hi>? They took from the +hands of <hi rend='italic'>Zimrida</hi> him who bore the King's order to +<hi rend='italic'>Aziru</hi>; +<pb n='249'/><anchor id='Pg249'/> +and I sent a letter to the King my Lord, and he returns me +not an order for his servant. They have fought (for a long +time?) against me. There are no waters<note place='foot'>Dr. Bezold has remarked that +want of water was always the weakness of Tyre. In the reign of Rameses II the +Egyptian traveller (Chabas, p. 313) speaks of water sent to the island of +Tyre in boats. Tyre is called by him the city of <q>two ports,</q> one being on +the north, called the Sidonian, and one on the south, called the Egyptian. +</note> and no trees. Let there be ordered a letter for his servant, and let me plead, +and let me see his face, and the King ... to his servant, and +to his city, and not ... his city and his land. Why do +they ... the King our Lord from the land, and ... +and he has known that I honor the King's power, who ... +no ... to my letter—a subject before the King my Sun, +my Lord; and let the King answer his servant.</q> +</p> + +<p> +<hi rend='smallcaps'>Letters from Accho</hi> +</p> + +<anchor id="amarna_93_b"/> +<p> +93 B.—<hi rend='italic'>Surata</hi>, chief of <hi rend='italic'>Acca</hi>, sends +the usual formula of compliment, and continues: <q>What chief is there who when +the King his Lord sends to him will not hear? As this is sent +out by desire of the Sun-God from heaven, so now it is +promised him.</q> +</p> + +<p> +32 B. M., a short letter from <hi rend='italic'>Zitatna</hi>, of Accho, merely says +that he bows seven times and seven times at the King's feet. +</p> + +<p> +94 B., another short letter by the same, states that he listens +to the King's wishes. +</p> + +<anchor id="amarna_95_b"/> +<p> +95 B.—<q>To the King my Lord my ... the Sun from +heaven thus says <hi rend='italic'>Zatatna</hi> chief of the city of +<hi rend='italic'>Acca</hi>, thy servant, +the King's servant, and the dust at the feet trampled under +the feet of the King my Lord—the Sun-God from heaven: +seven times and seven times he bows both heart and body. +The King my Lord shall hear the message of his servant; the +woman my wife ... He has left from ... <hi rend='italic'>Neboyapiza</hi> +... with <hi rend='italic'>Suta</hi> ... of the King, in the city of +<hi rend='italic'>Acca</hi> ... to say anything ... him. She has urged +(that) soldiers of the King my Lord shall go out with her from +the city <hi rend='italic'>Magid</hi> ... No word is mentioned as to him or +explanation before me; and now we two are sending. My +reason (is) to assure her—<hi rend='italic'>Ziza</hi> the woman my wife—as to +<hi rend='italic'>Neboyapiza</hi>, and she has not slept because of him. Behold +the city of <hi rend='italic'>Acca</hi> like the city of +<hi rend='italic'>Makdani</hi><note place='foot'>This letter agrees with others +preceding. Neboyapiza's town Kamid, in Lebanon, was about sixty miles to the +northeast of Accho, and Ziza was perhaps his sister or daughter, married to +the king of an adjoining kingdom. The soldiers to be sent to Megiddo +would obtain news, perhaps, of his fate, from a force on its way to Yabis, in +Bashan, which his enemies reached after taking Damascus. Makdani is probably +the Megiddo of the Bible, on the way to Bashan, at the great ruin of +Mujedd'a, near Beisân. The situation agrees with that of the city of Makta, +or Megiddo, mentioned by the Egyptian traveller near the Jordan fords +(Chabas, p. 207). The Magid— of the previous passage is probably another +spelling of the same name. The lady seems to have intended to go there +with a guard, and perhaps to obtain a detachment to go to Kamid. In the +lists of Thothmes III, Megiddo (Makdi) stands second, after Kadesh of the +Hittites; and it was at Megiddo that the chief victory of Thothmes was won. +It was then already a fortress which stood a siege, and was the key to the +road from Accho to Damascus. The form <q>Makdani</q> is explained by the +Megiddo of Zechariah (xii. II); and this final <q>n</q> is represented by the +guttural <q>'Ain</q> of the modern Arabic <q>Mujedd'a.</q> There is no reason at all +for placing the site at Legio, west of the plain of Esdraelon, a site which +does not agree with any monumental notice, or with the Biblical accounts +(see <q>Memoirs of the Survey of Western Palestine,</q> vol. ii.).</note> +(is) with the Land of +<pb n='250'/><anchor id='Pg250'/> +Egypt, and the King will not refuse ... and will send +... before me, and is it not that the King my Lord +... his <hi rend='italic'>Paka</hi>, and let him empower him.</q> +</p> + +<p> +<hi rend='smallcaps'>Letters from Hazor</hi> +</p> + +<p> +48 B. M.—<q>To the King my Lord by letter thus says +<hi rend='italic'>Iebaenu</hi> (Jabin) chief of the city +<hi rend='italic'>Khazura</hi> (Hazor) thy servant. +At the feet of the King my Lord I bow, who behold am one +of the faithful servants of the King my Lord; and all those +who guard the city of <hi rend='italic'>Hazor</hi><note place='foot'>There were several +Hazors in the north of Palestine. Perhaps the most likely site is the Hazor of the +Egyptian traveller. It is mentioned as on a mountain (Chabas, p. 313), between Aksap +(Achzib, north of Accho) and the Sea of Galilee. This might be the +Hazor which Joshua took (Josh. xi. 1) from Jabin, which was above the +Hûleh. The name only remains, west of the probable site, in the Arabic +<q>Jebel Hadireh,</q> a high mountain of Upper Galilee. The King of Hazor's +name is unfortunately not quite clear in the text, but seems to be either +Abdebaenu, or more probably Iebaenu (Jabin). There was another Jabin of +Hazor later on in history (Judges iv. 2). It was no doubt a family name.</note> +with her fortresses belonging to +the King my Lord; and let him expect this. Let him recall to +the King my Lord all that the city <hi rend='italic'>Hazor</hi>—thy city, and thy +servant is made to suffer.</q> +</p> + +<p> +47 B. M.—<q>To the King my Lord thus (says) the King of +the city of <hi rend='italic'>Hazor</hi>: I bow at the feet of my Lord. Lo! I am +guarding the fortresses belonging to the King my Lord, until +the arrival of my Lord my God; and lo! I hear all these messages, +and I am departing O Sun-God my God ... and +I am being brought low: the ... that they have taken +is increased, and the Gods have nodded to his revolt over me, +and now I am causing all to be despatched till the coming of +the King my Lord. Behold this, lo! they come ... your +envoy ... very much ... my Lord ... safety +... the city of <hi rend='italic'>Hazor</hi> ... when the land ... +<pb n='251'/><anchor id='Pg251'/> +and all ... Lo ... Moreover behold ... and +my place ... with soldiers.</q> +</p> + +<p> +Unfortunately King Jabin does not mention the nationality +of the enemy. From the Tyre letters he seems to have been +an enemy of the Phœnicians, being perhaps on the side of +Aziru; but the date of the present letters is not fixed by any +reference to persons mentioned in the other letters. It is quite +possible that the Hebrews, and not the Hittites, were his foes, +since the Hebrew conquest took place in the lifetime of <hi rend='italic'>Yankhamu</hi> +and <hi rend='italic'>Suta</hi>, who are noticed in the northern letters also. +If he was a friend of <hi rend='italic'>Aziru's</hi>, the enemy, though enemies of +Egypt, could not well have been Hittites or Amorites; and +the name of the King is that of Joshua's enemy, Jabin of +Hazor. It is clear that the Egyptians, though expected, were +not in Hazor at the time. The kings of Hazor ruled lower +Galilee, where they had a force of chariots a century later. In +Joshua's time (Josh. xi.) there were also many chariots in and +near Hazor. +</p> + +<p> +It is remarkable that none of the letters from Tell Amarna +refer to central Palestine. There is no mention of any town +in lower Galilee or in Samaria, except Zabuba and Megiddo. +Taanach, Shechem, Jezreel, Dothan, Bethel, and other such +places are unnoticed, as well as Heshbon, Medeba, Rabbath-Ammon, +Ramoth Gilead, and other places in Moab and Gilead. +The Egyptians probably had no stations in these wild mountains, +where their chariots could not pass. The Egyptian +traveller mentions no town between Megiddo and Joppa in +the time of Rameses II, and no towns in the regions of +Samaria or Gilead or Moab occur in the list of places taken +by Thothmes III; nor were there any stations in the Hebron +mountains.<note place='foot'>The nearest places to Hebron seem +to have been Nezeb in the valley of Elah, easily reached by a broad, flat +road, and on the south Kanana (Kana'an), a fortress taken by Seti I, +which is only two miles southwest of Hebron. This was (if the identification +be accepted) the limit of conquest (see Brugsch, <q>Hist.,</q> vol. ii., p. 13), +when Seti (about 1366 <hi rend='smallcaps'>b.c.</hi>) conquered +the Beersheba plains, advancing by Rehoboth and Bethlebaoth. The land +of Zahi was south of Hebron, and famous for its wine and trees (Brugsch, +vol. i., p. 330), Hebron still possessing fine vineyards. But the Amorites of +Hebron were never apparently disturbed by the chariots, and appear in these letters +as marauders of Egyptian stations. There is no mention of any advance of +the Egyptians into Moab, though Seir and Edom are noticed very early, when +the Sinaitic copper-mines were being worked, and before chariots came into +use. In the time of the twelfth and thirteenth dynasties, however, the political +conditions in Syria were different. The Akkadian King Kudea—a +Mongol—was ruling in 2500 <hi rend='smallcaps'>b.c.</hi> in +North Syria, and sent for granite to Sinai. At this time also, according to +the Bible, there were Hittites in Hebron, who had been driven to the north +by Ahmes about 1700 <hi rend='smallcaps'>b.c.</hi> So that the +population in 1500 <hi rend='smallcaps'>b.c.</hi> seems to have +been entirely Semitic.</note> On the other hand, many places in Sharon and +<pb n='252'/><anchor id='Pg252'/> +Philistia, and in the lower hills to the east, and in the Negeb +hills south of Hebron, were conquered by the last-mentioned +king, and are again mentioned by the traveller of the time of +Rameses II, and these occur in the present letters. We are +thus at once transported to the south of the country. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Southern Palestine</head> + +<p> +<hi rend='smallcaps'>Letters from Joppa</hi> +</p> + +<p> +No. 57 B. M.—<q>To the King my Lord my God my Lord +of Hosts, by letter thus (says) <hi rend='italic'>Yabitiri</hi> (Abiathar?) +thy servant, the dust of the feet of the King my Lord +my God my Lord of Hosts. Seven times and seven times I +bow. As thou seest I am among the faithful servants of the +King my Lord. I am arraying. But if I am arraying has +not he been furious? and I am arraying before the King; and +he has been furious. Shall the brick (letter) hide it under deceptions? +But I will not conceal under deep sayings (<hi rend='italic'>emiki</hi>) +to the King my Lord. And the King my Lord shall ask +<hi rend='italic'>Yankhamu</hi> his <hi rend='italic'>Paka</hi>. +Lo! I am a warrior, and I am casting +down the rebellion, O King my Lord, and I am sending out +from the pass belonging to the King my Lord. And let the +King my Lord ask his <hi rend='italic'>Paka</hi> (<q>head man</q>). Lo! I am defending +the pass (or great gate) of the city of <hi rend='italic'>'Azati</hi> (Gaza) +and the passage of the city of <hi rend='italic'>Yapu</hi> (Joppa), and I myself and +the soldiers (<hi rend='italic'>bitati</hi>) of the King my Lord have marched to the +lands. I myself (am) with them, and now, and lo! now, I +myself (am) with them. The yoke of the King my Lord (is) +on my neck and I will bear it.</q> +</p> + +<p> +71 B. M.—The usual salutation from a servant of the King, +whose name is broken, but reads <hi rend='italic'>Mus</hi> ... +<hi rend='italic'>ni</hi>. <q>I hear +the messages of the King my Lord which he sends to his servant, +hearing what is spoken by thy chief (<hi rend='italic'>Ka</hi>), and (it is) +<q>Strengthen thou the fortresses of the King thy Lord which +are with thee.</q> Now they have minded the message of the +King my Lord to me, and the King my Lord learns of his +servant. Now <hi rend='italic'>Biia</hi> the son of the woman +<hi rend='italic'>Gulata</hi><note place='foot'>Gulata is an interesting name to +find in the south, as it may have some connection with that of Goliah.</note> was my +<pb n='253'/><anchor id='Pg253'/> +... of my brethren whom I am despatching to go down +from the city <hi rend='italic'>Yapu</hi> (Joppa), and to be the defenders of the +messengers returning to the King my Lord; and now <hi rend='italic'>Biia</hi> is +the son of <hi rend='italic'>Gulata</hi>, he took them; and the King my Lord shall +learn this message of his servant. Thus since the King my +Lord said to me, <q>Make him leave thy city, on the appearance +of <hi rend='italic'>Biia</hi>.</q> He also indeed is made to leave; and both go, and +indeed both are sent down O King my Lord day and night +till they reach the place.</q> +</p> + +<p> +Joppa is not mentioned in the history of Joshua's wars in +the south, but the <q>border before (east of) Japho</q> is noticed +in the later topographical charter (Josh. xix. 46). +</p> + +<p> +<hi rend='smallcaps'>Letters from Ascalon</hi> +</p> + +<p> +129 B.—<q>To the Great King my Lord +<hi rend='italic'>Dagantacala</hi><note place='foot'>The sign of deity is attached to +this name, showing that Dagon, the Philistine god, is intended; and it appears +to mean <q>Thou, Dagon, art a shield.</q> Compare Yamirdagan +(<ref target="amarna_136_b">B. 136</ref>).</note> thy +servant speaks. Seven times and seven times at the feet of +the Great King my Lord I bow. And now behold <hi rend='italic'>Dagantacala</hi> +is thy servant O Great King my Lord. He hears carefully the +message of the Great King his Lord ... like my fathers, +(and) what my fathers have not done for the Great King I +have done for the Great King my Lord. And the Great King +my Lord says to me, <q>Listen thou for us to the head man +(<hi rend='italic'>Ka</hi>) thy governor.</q><note place='foot'>The word <q>Khazanu</q> +is here used of an Egyptian official, but with the qualification <q>chief Ka</q> +introducing the Egyptian word. This agrees with the view that <q>Pa-ka</q> means +<q>principal man.</q></note> I hear this carefully as to the chief +governor, and the ruler knows it.</q> +</p> + +<p> +74 B. M.—This begins with the same salutation from +<hi rend='italic'>Dagantacala</hi>, and continues: <q>Redeem me from the strong +foes, from the hands of men of blood. The chiefs are hiding +and the chiefs are flying, and redeem thou me O Great King +my Lord. And the son of a dog has ... But thou (art) +the Great King my Lord. Come down redeem me, and I shall +rejoice because of the Great King my Lord.</q> +</p> + +<p> +118 B.—From <hi rend='italic'>Yadaya</hi> of +<hi rend='italic'>Ascalon</hi>, a captain of the horse of +the <q>King—the Sun from Heaven.</q> The usual salutation is +much broken. The letter continues: <q>Now I shall defend +the places of the King that are with me. The strong chiefs +who are not foes of the Law (or throne) have cherished +<pb n='254'/><anchor id='Pg254'/> +greatly the King's <hi rend='italic'>Paka</hi>. Now both they and I listen to him +very exceedingly—to the <hi rend='italic'>Paka</hi> of the King my Lord the Son +of the Sun from the heavens.</q> +</p> + +<p> +119 B.—From the same <hi rend='italic'>Yadaya</hi>, +chief of the city of <hi rend='italic'>Ascalon</hi>, +with the usual salutation. He is a captain of the horse and the +dust of the King's feet. He continues: <q>The trusty adherent—the +chief of the King my Lord, who is sent by the King my +Lord—the Sun from heaven—to me, I listen exceeding much +to his messages; now I will defend the King's land which is +with me.</q> +</p> + +<p> +121 B.—From the same writer, with the same salutations. +<q>Now the King's land which is with me is defended, and all +that the King has sent to me they hear. The decree is very +powerful. Who am I but a dog, and shall such a one not listen +to the message of the King his Lord, the Son of the Sun?</q> +</p> + +<p> +122 B.—From <hi rend='italic'>Yadia</hi>, the captain of the horse, with the +usual salutation; it continues: <q>Now they guard ... my. +May the Gods of the King my Lord grant to all his lands not +to be confounded. I hear the message of the King my Lord +to his <hi rend='italic'>Paka</hi>. Lo! without resting he has caused the land of the +King my Lord to be defended; and now establish O King my +Lord one who is in favor in the sight of the <hi rend='italic'>Paka</hi> of the King +my Lord, who is mighty in the sight of the King my Lord. +He will work with joy to ... whatever is (proclaimed?) +by desire of the King my Lord. Now he will watch the land +carefully.</q> +</p> + +<anchor id="amarna_54_b_m"/> +<p> +54 B. M.—From the same <hi rend='italic'>Yadaya</hi>, captain of the horse, +with the usual salutation; it continues: <q>Now (they watch +for a message?) of the King my Lord the Son of the Sun. And +now I am sending drink, oil, sheep, oxen, beasts, to meet the +soldiers of the King my Lord ... with all for the soldiers +of the King my Lord. Who am I—a dog, and shall such a one +not hear the messages of the King my Lord the Son of the +Sun?</q> +</p> + +<p> +53 B. M.—The same salutation from <hi rend='italic'>Yadaya</hi>, captain of +horse and <q>dust of the King's feet.</q> <q>Now they guard the +land of the King my Lord, and the King's chief city, as has +asked the King my Lord—the Sun from Heaven. Behold what +the King my Lord has said to his servant—to take arms: I +am now sending to the King my Lord thirty bands to carry +<pb n='255'/><anchor id='Pg255'/> +weapons. Moreover, who am I but a dog, and shall such a one +not hear the message of the King my Lord the Sun from +Heaven? the Sun—Son of the Sun whom you adore.</q> +</p> + +<p> +52 B. M. is very similar to <ref target="amarna_54_b_m">54 B. M.</ref> +<hi rend='italic'>Yadia</hi> watches the land +and the city, and is a dog unworthy to hear the King's message; +he sends drink (beer, according to one value of the sign—and +the Egyptians drank beer)<note place='foot'>The sign meant originally <q>cup.</q> +It is remarkable that wine is not mentioned in the letters, unless the drink +here noticed was wine. There was plenty of wine in Syria and in Hebron +as early as 1600 <hi rend='smallcaps'>b.c.</hi></note> and oxen, and beasts, and +(beans?), and all that the King requires for the soldiers. +</p> + +<p> +It is to be remarked that Ascalon was not among the cities +that Joshua took, but we learn that the region submitted to the +Hebrews (B. 103) and Ascalon was lost before 1360 <hi rend='smallcaps'>b.c.</hi> +</p> + +<p> +<hi rend='smallcaps'>Letters from Makkedah</hi> +</p> + +<p> +These letters appear to be early. They have been supposed +to come from Megiddo, but the topography (<ref target="amarna_111_b">111 B.</ref> +and <ref target="amarna_72_b_m">72 B. M.</ref>) cannot be reconciled with the latter, +and applied exactly to the former town (now <hi rend='italic'>El Mughâr</hi>); in +addition to which Megiddo appears as <hi rend='italic'>Makdani</hi> in the letter from +Accho (<ref target="amarna_95_b">95 B.</ref>). +</p> + +<p> +113 B.—<q>To the King my Lord ... and my Sun by +letter thus (says) <hi rend='italic'>Biridi</hi> a faithful servant, that I bow at the +feet of the King my Lord and my Sun and my God, seven times +and seven times. I have heard (literally, the servant has +heard) the messages of the King my Lord and my Sun, and +now they guard the city of <hi rend='italic'>Makidah</hi>, the chief city of the King +my Lord.</q> The text is broken, but seems to read probably +<q>without rest, and is set right ... without rest they +watch with chariots, and they guard with chariots of the King +my Lord, from those who do injury. And now behold a battle +of chiefs in (or from) the land (below Mizpah?).<note place='foot'>The text is damaged. +It seems perhaps to read <q>Citam Mizpi.</q> If this is right, Mizpah near Jerusalem +might be intended, or it may mean <q>below the heights.</q></note> The King +is my Lord for his land.</q> +</p> + +<p> +114 B.—<q>To the King my Lord and my Sun by letter thus +(says) Biridia, Chief of the city <hi rend='italic'>Makidda</hi>, a faithful servant +of the King. At the feet of the King my Lord and my Sun +seven times and seven times prostrated. I have been obedient +then, zealous for the King ... thirty oxen ... they +have gathered, and I (too) to fight.</q> +</p> + +<pb n='256'/><anchor id='Pg256'/> + +<anchor id="amarna_115_b"/> +<p> +115 B.—<hi rend='italic'>Biridia</hi> sends the usual salutation without mentioning +his city. The text is rather worn and broken, but may +be read as follows: <q>Let the King my Lord know this. Lo! +since the Egyptian soldiers (<hi rend='italic'>bitati</hi>) have gone down (or away) +<hi rend='italic'>Labaya</hi> makes war against me and (without cause?) coming +angrily and (without cause?). Thereupon the entrance (of +gate) has been closed through the appearance of <hi rend='italic'>Labaya</hi>. Behold +learn this, and there are no men of the Egyptian soldiers +with us. So now it is desired to see them sent into the city +of <hi rend='italic'>Magiid</hi>(<hi rend='italic'>da</hi>) and let the King see +accordingly whether (it is to be) done. Let not <hi rend='italic'>Labaya</hi> seize the +city. If there is no word the city will open its gates. (For two years?) he rebels; +and will not the King grant this also—chiefs of his guard as +defenders of his chief city. Let not Labaya take her, though +those who have fled from <hi rend='italic'>Labaya</hi> have failed in this. Moreover +those who disgraced the city <hi rend='italic'>Ma</hi> ... are slain.</q> +</p> + +<p> +112 B.—<q>To the King my Lord and my Sun thus <hi rend='italic'>Labaya</hi> +thy servant, and the dust of thy feet. At the feet of the King +my Lord and my Sun seven times seven times I bow. I have +heard the message which the King sent to me; and who am I? +and the King will afflict his country before me. (I swear?) I +am myself a faithful servant, and I have not sinned, and I +have not murmured at my tribute, and I have not murmured +at the wishes of my friends (or subjects). Lo! this province +my destroyers eat up, and I have had no food. The King my +Lord (says) it is my fault. Once more he makes it my fault. +Lo! I strive with the city Gezer (<hi rend='italic'>Gazri</hi>)<note place='foot'>Gazri +is the Gezer of the Bible, now Tell Jezar, at the foot of the Jerusalem +hills.</note> and I complain of the +young men. The King one hears will march. I restrained the +band of <hi rend='italic'>Milcilu</hi> and my band desirous to fight. The quarrel +of <hi rend='italic'>Milcilu</hi> against me is relinquished; as to <hi rend='italic'>Ben +Zachariah</hi> the King has sent not to attack. Lo! <hi rend='italic'>Ben Zachariah</hi> +with men of blood was known to us to march, and I marched, and we are +conquering him. He gives up <hi rend='italic'>Abukasu</hi>. Once more he has +made peace. The King has sent to my band (saying) <q>I order +peace.</q> I am desirous of peace, since the King has sent to me. +Stay thy sword, ponder in thy heart, and is the peace hollow. +Nay, the King's messages have been done.</q> +</p> + +<anchor id="amarna_59_b_m"/> +<p> +59 B. M.—<q>To the King my Lord and my Sun and my God +<pb n='257'/><anchor id='Pg257'/> +thus <hi rend='italic'>Yasdata</hi> a faithful servant to the King, and (he is) dust +of the King's feet. At the feet of the King my Lord and Sun +and my God seven times and seven times I bow. Let the King +my Lord know this. Lo! all whatsoever things the King my +Lord judges for his servant ... him ... the chiefs +of the city of <hi rend='italic'>Tabu</hi><note place='foot'>Tabu is probably Taiyibeh, +seven miles northwest of Hebron, on a hill at the head of the valley of Elah. This +fits in with the rest of the topographical notices.</note> have slain a hundred of my +oxen, and they have wasted me. And with <hi rend='italic'>Biridia</hi> I have caused +(men) to go forth. Let the King my Lord know this as to his servant.</q> +</p> + +<p> +This letter shows that the writer lived near <hi rend='italic'>Biridia</hi>, who +was attacked by <hi rend='italic'>Labaya</hi>, and that the Hebron hills were inhabited +by marauders. +</p> + +<anchor id="amarna_72_b_m"/> +<p> +72 B. M.—<q>Lo! a letter as to destruction of my brethren +because of what the Gods of the King our Lord have done. +And the people of <hi rend='italic'>Labaya</hi> are conquered; and so we have ordered +<hi rend='italic'>Khaia</hi><note place='foot'>Probably the same Khaia who appears +in the north as an envoy to the Amorites—an Egyptian official.</note> +that this be borne by him to the King our Lord. +And a (company?) of my horse was placed, and the people are +sent out after him, and he rides with <hi rend='italic'>Yasdata</hi> also till I come. +And he is gone away to smite him, and now <hi rend='italic'>Yasdata</hi> is thy +servant, and he strives mightily with me in battle array, and +has not he ... the rule of the King my Lord, and let +there be ... to the King my Lord ... and <hi rend='italic'>Zurata</hi> +is stopping the way of <hi rend='italic'>Labaya</hi> from the +city <hi rend='italic'>Makidda</hi>. And +he asked me to gather ships—my fleet, and it will go straight +to inform the King; and <hi rend='italic'>Zurata</hi> marches on him and hinders +him; from the city of <hi rend='italic'>'Anana</hi> which is his. +<hi rend='italic'>Zurata</hi> is damming +the marshes. They have contrived a stoppage of the head +(waters) from his drinking. Behold what thus I have done +for the King my Lord. Lo! possession is possible for me, but +it is difficult. My brethren (have become few?) but <hi rend='italic'>Zurata</hi> +delays <hi rend='italic'>Labaya</hi>, and <hi rend='italic'>Zurata</hi> hinders +<hi rend='italic'>Addumemur</hi> from them. +And does not the King my Lord know this?</q> +</p> + +<p> +This letter (confirmed by <ref target="amarna_154_b">154 B.</ref>) shows that a town near +the sea, not like Megiddo, inland, is intended. Labaya had +apparently taken Makkedah from Biridia, who had been afraid of it +(<ref target="amarna_115_b">115 B.</ref>). The writer of the present letter was probably +Biridia and he was perhaps blockading the province by sea on +the west, while Yasdata, who was on the east (which agrees +<pb n='258'/><anchor id='Pg258'/> +with <ref target="amarna_59_b_m">59 B. M.</ref>), blocked up the stream near 'Anana. +This site would be the Enam of the Bible (Josh. xv. 34), which is thus +fixed at the ruin of <hi rend='italic'>Kefr 'Ain</hi>, by the numerous head springs +which feed the river <hi rend='italic'>Rubîn</hi>, which passes close to Makkedah +on the south. The marshes here between the hills would easily +be dammed, and the water supply of Makkedah (<hi rend='italic'>el Mughâr</hi>) +so cut off. Makkedah is close to the only stream of perennial +water south of Joppa, and stands high on a cliff, not far from +the sea. It is in the centre of the province, the boundaries of +which Labaya's sons describe (<ref target="amarna_154_b">154 B.</ref>). +</p> + +<anchor id="amarna_149_b"/> +<p> +149 B.—<q>(To the) King my Lord thus (says) +<hi rend='italic'>Addu</hi>(<hi rend='italic'>urbilu</hi>) +thy servant at the feet of my Lord I bow—to the +King my Lord. And know thou, behold I have raised my +... what I desire as to <hi rend='italic'>Milcilu</hi>. Lo! my chiefs are going +against his servants. As to <hi rend='italic'>Takanu</hi> a chief will march out to +subject his servants for me.<note place='foot'>Takanu (see +<ref target="amarna_199_b">B. 199</ref>, <ref target="amarna_70_b_m">70 B. M.</ref>) +lived near Givti, and perhaps was the chief of that town, which may be Gibeah of +Judah, near the valley of Elah, south-east of Makkedah. It is mentioned +with Hareth, which was close by Gibeah.</note> And I have requited to this slave +what they did to us.</q> The letter then becomes broken, but +refers to Milcilu, who was the King of Gezer. Takanu (or +Tagi) is mentioned again in connection with <hi rend='italic'>Givti</hi> +(<ref target="amarna_199_b">B. 199</ref>). +</p> + +<p> +61 B. M.—<q>To the King (my master?) by letter thus (says) +<hi rend='italic'>Labaya</hi> thy servant. I bow at the feet of the King my Lord. +Lo! a message as to me. Strong were the chiefs who have +taken the city. As when a snake coils round one, the chiefs, +by fighting, have taken the city. They hurt the innocent, and +outrage the orphan. The chief man is with me. They have +taken the city (and he receives sustenance?). My destroyers +exult in the face of the King my Lord. He is left like the ant +whose home is destroyed. You (will be displeased?), but I +have extended to the hand of her chief that which is asked of +him: like me he is ruined and unfortunate; and this same +taking of my city had been stopped if you had spoken against +it. This wickedness (or foolishness) you caused, and thou hast +destroyed thy city. They have desired to throttle (or persecute) +us—the chiefs who have taken the city from him. It is +the city of my fathers also (that) they persecute.</q> +</p> + +<anchor id="amarna_154_b"/> +<p> +154 B.—<q>To the King my Lord by letter thus (says) <hi rend='italic'>Addurbilu</hi> +thy servant, at the feet of the King my Lord seven +<pb n='259'/><anchor id='Pg259'/> +times and seven times I bow. The King my Lord will know +the hate which is desired by the son of the sinful chief who +hated me—the second son of <hi rend='italic'>Labaya</hi>. His face is estranged. +I foresee estrangement of the land of the King my Lord. He +has plotted as plotted (against me?) the chief who was his +father; and the King my Lord shall know it. Lo! he has built +a fort ... against me. The second son of <hi rend='italic'>Labaya</hi> (says) +<q>Why has a vain papyrus<note place='foot'>Referring to the King's order on +papyrus. In Dusratta's Hittite letter a royal decree on papyrus is also mentioned.</note> +taken from us the lowlands of the +<hi rend='italic'>Gitties?</hi> ... thy Lord, O city of those who besieged +the chief our father.</q> As I am saying speaks to us the second +son of <hi rend='italic'>Labaya</hi>. He has made war for me with the chiefs of +the Land of <hi rend='italic'>Gina</hi> (causing a chief our friend to be slain?). +And when (there was) a battle he has not been confounded, +and the fight was great, but he has made it his dwelling, bereaving +me in the sight of the King my Lord: for he has made +war in ... of <hi rend='italic'>Gina</hi> (with?) the servants of the King my +Lord. And truly alone of the chiefs exceeding strong (is) +<hi rend='italic'>Biruyapiza</hi>.<note place='foot'>Biruyapiza was probably the second +son of Labaya.</note> (And thou shalt hear?) what is said as to him.</q> +The text becomes broken, but still refers to the doings of the +second son of <hi rend='italic'>Labaya</hi>, and continues with an important passage +on the back of the tablet: +</p> + +<p> +<q>And as I say speaks to us the second son of <hi rend='italic'>Labaya</hi> who is +making war. <q>As to our possessions from the King thy Lord, +lo! this is the boundary: over against the city of <hi rend='italic'>Sunasu</hi> and +over against the city <hi rend='italic'>Burku</hi> and +over against the city <hi rend='italic'>Kharabu</hi>. +And behold the boundary of the dwelling of my race. So it +was defined by our Lord; and it includes the city of <hi rend='italic'>Giti</hi> +Rimuna (Gath Rimmon). And the King thy Lord is (breaking +the bond of our...?).</q> And I answered him. It is +known that he deprives me of it in sight of the King my Lord. +Because of his making wars with the King my Lord—my +King my Lord—I and my brethren have gone down as you +heard of us by me. And did not the messenger of <hi rend='italic'>Milcilu</hi> +speak to him before the face of the second son of <hi rend='italic'>Labaya?</hi> It +was made complete. I foresee estrangement of the land of the +King my Lord. They disturb a peaceful region, and in vain I +repeat the letter about me. The guard of my Lord ... +<pb n='260'/><anchor id='Pg260'/> +to go down, and the King my Lord shall hear what the message +says.</q> +</p> + +<p> +This letter settles the site of Gath Rimmon (the full name of +Gath, so called as standing on a height)—now <hi rend='italic'>Tell es Sâfi</hi>. +The land of <hi rend='italic'>Gina</hi> was near the present <hi rend='italic'>Umm +Jîna</hi>—probably Engannim of Judah (Josh. xv. 34)—in the low hills about six +miles to the northeast. Sunasu is <hi rend='italic'>Sanasin</hi>, a ruin in the hills +east of the Valley of Elah. Burka is <hi rend='italic'>Burkah</hi>, in the plain +northeast of Ashdod. Kharabu is <hi rend='italic'>el Khurab</hi>, a village east of +Jaffa, and just north of the Valley of Jaffa. Gath stood over +the Valley of Elah, and Burka close to the same. The province +extended from the hills of Hebron to the sea, and from the +Valley of Elah to the Valley of Jaffa; and just in the middle +of this province was Makkedah. +</p> + +<anchor id="amarna_111_b"/> +<p> +111 B., a fragment of a letter from <hi rend='italic'>Biridia</hi>. He is a faithful +servant, and sends the usual salutation. He has heard of +(peace?), and he is marching. The son of <hi rend='italic'>Labaya</hi> is noticed, +and there is a reference to gold. Biridia has already appeared +as one of the enemies of Labaya. +</p> + +<anchor id="amarna_73_b_m"/> +<p> +73 B. M.—This seems to come from the same region on +account of its topography. The letter is injured at the top, +and probably not addressed to the King himself. <q>I say the +dog is marching ... from their ravages against me. +Now behold from (being loosed?) ... from the wastings +against ... Lo! consider thou thyself my chief +cities. Mighty against me ... he has made ... to +the city <hi rend='italic'>Macdalim</hi>.<note place='foot'>Macdalim may be Mejdel, in +the Philistine plain, which is still a place of importance, with a market.</note> +And soldiers of the city <hi rend='italic'>Cuuzbe</hi><note place='foot'>Cuuzbe is +probably the Chezib of the Bible (Gen. xxxviii. 5), in the low hills +east of Gath, now 'Ain Kezbeh. The marauders seem to issue from the mountains, +destroying the commerce of the plains (compare <ref target="amarna_59_b_m">59 B. +M.</ref>). Chezib is again mentioned (<ref target="amarna_104_b">104 B.</ref>).</note> +have destroyed east of me. And now there is no commander to lead +me forth from their hands. Moreover, <hi rend='italic'>Abbikha</hi> (or +<hi rend='italic'>Abbinebo</hi>) +smites my western region. They have sinned against me and +all the passes he marches against ... <hi rend='italic'>Abbikha</hi>...</q> +</p> + +<pb n='261'/><anchor id='Pg261'/> + +<p> +<hi rend='smallcaps'>Letters from Gezer</hi> +</p> + +<p> +63 B. M.—<q>To the King my Lord my God my Sun by +letter thus (says) <hi rend='italic'>Milcili</hi> thy servant the dust of thy feet. At +the feet of the King my Lord my God my Sun seven times +seven times I bow. I hear what the King my Lord has sent +to me, and the King my Lord despatches Egyptian soldiers +(<hi rend='italic'>pitati</hi>) to his servants, and the King my Lord despatches +(them) to dwell as guards. It is apportioned for my honor.</q> +</p> + +<p> +108 B., with the same salutation, is broken. It appears to +refer to despatching six females, five chiefs, sons of ... +and five trusty chiefs led to the King.<note place='foot'>This letter is perhaps +explained by another (<ref target="amarna_104_b">104 B.</ref>), in which the King of +Jerusalem sends his wives to Egypt with the Egyptian envoy, on account of the +war with the Hebrews.</note> +</p> + +<p> +109 B.—Begins with the same salutation as the preceding, +and continues: <q>The message of the King my Lord my God +my Sun to me being brought, now his command they have done +for the King my Lord—the Sun from heaven; and truly the +King my Lord my God my Sun knows, that peaceful is the +land of the King my Lord which is with me.</q> +</p> + +<p> +110 B.—Begins with the same salutation, and continues: +<q>The King my Lord shall know. Behold mighty is the war +against me, and against <hi rend='italic'>Suārdatā</hi>;<note place='foot'>Chief of +Keilah, whose letters follow.</note> but the King my Lord +shall pluck his land from the hands of men of blood. Since +there are none, the King my Lord shall despatch chariots to +march to us ... you will restrain our slaves for us ... +<hi rend='italic'>Yankhamu</hi> his servant...</q> +</p> + +<p> +This may refer to the submission of Gezer to the Hebrews +mentioned in a letter from Jerusalem (<ref target="amarna_103_b">B. 103</ref>). +</p> + +<p> +62 B. M.—Begins with the same salutation as the preceding, +and continues: <q>Know O King my Lord the demands +made to me by <hi rend='italic'>Yankhamu</hi> since my going forth from before +the King my Lord. Lo! he ... let him take from my +hands. And they say to me (give us?) thy wife and thy sons. +And does the King know this? And does the King my Lord +demand despatch of chariots, and that I shall go to his presence? +Nay! Let it be brought to nothing by thee.</q> +</p> + +<anchor id="amarna_70_b_m"/> +<p> +70 B. M., if not from Gezer, must come from near that town. +It is written by <hi rend='italic'>Takanu</hi>, who is mentioned in connection with +<pb n='262'/><anchor id='Pg262'/> +Milcilu (<ref target="amarna_149_b">149 B.</ref>) in a letter from near Makkedah, which +was the next great town to Gezer on the south. +</p> + +<p> +<q>To the King my Lord thus (says) <hi rend='italic'>Takanu</hi><note place='foot'>If +Takanu's town was Givti, and Givti was Gibeah of Judah, he is referring +to the southern route by the Valley of Elah.</note> thy servant: +at the feet of the King my Lord seven times and seven times +I bow. Lo! I am the King's servant, and the guard of the +whole of my roads was in the hands of my people, but they +are now without refuge: they have not come up to guard my +roads for the King my Lord; and ask the chiefs thy +<hi rend='italic'>Tarkas</hi>,<note place='foot'><q>Tarka</q> instead of <q>Paka.</q> +In Egyptian the word <q>tar</q> means <q>to drive</q> or <q>compel,</q> preceding the +sign of a man with a stick. <q>Tarka</q> is thus apparently an <q>overseer</q> of the +people.</note> if they are not now without refuge for my people. Moreover, +behold us. My eyes are toward thee when I beseech the God +of heaven: for we are cast from the land, and have been needy. +We have lacked at thy hand, and behold this now, the guard +that guards my roads is in the hands of a chief who hates me +because of the King my Lord, and the King my Lord shall instruct; +behold send down a host and it shall watch.</q> +</p> + +<p> +Though the date is doubtful, within limits, this letter probably +refers to the departure of the Egyptian soldiers mentioned +in the Jerusalem letters. +</p> + +<p> +155 B.—A much-damaged letter. The name of the writer +is lost. He sends the usual salutation, and speaks of a letter: +of transgression and sin; and mentions the city <hi rend='italic'>Gazri</hi> (Gezer). +He speaks of the going down of the king (or casting down), +and of the <hi rend='italic'>Paka</hi>. (See note.) +</p> + +<p> +50 B. M.—<q>To the King my Lord my God my Sun, the +Sun from the heavens, thus (says) +<hi rend='italic'>Yapa'a</hi><note place='foot'><q>Yapa'a</q> is the same name as +<q>Japhia,</q> mentioned as the King of Lachish (Josh. x. 3), who was the +enemy of Joshua. He appears here as King of Gezer, and the King of Gezer +is called in the Bible Horam (x. 33). The words Gezer and Lachish would +not look unlike in the writing of the earlier Hebrew (about the Christian +era), but it is not impossible that the two towns may have had the same king. +Indeed, the letter seems to show this, as Mer'ash is near Lachish.</note> +the chief of the city of <hi rend='italic'>Gazri</hi> (Gezer) thy servant, the dust of +thy feet, a chief captain of thy horse. At the feet of the King my Lord—the +Sun from the heavens, seven times and seven times bow indeed +both this heart and this body; and whatever the King my Lord +says to me I listen to exceeding much. I am the King's servant, +the dust of thy feet. And the King my Lord shall learn. +Behold the chief of my brethren; fellows foreign to me also +strive for the city of +<hi rend='italic'>Mu(ra)'azi</hi>;<note place='foot'><q>Mu(ra)'azi</q> seems clearly to +be <q>Mer'ash,</q> the Hebrew <q>Moresheth Gath</q> (Micah i. 14). The modern name +is nearer to the Amorite than to the Hebrew, having a guttural at the end; +and, as in other cases, the Amorite <q>z</q> stands for a Hebrew <q>s.</q> The site is +south of Gath, and not far from Lachish, close to Beit Jibrîn.</note> +and the delivery of the +<pb n='263'/><anchor id='Pg263'/> +same is the demand of men of blood; and now behold what +has arisen against me, and counsel as to thy land. Let the +King send to the chief who is his friend against one (who is a +foe?).</q> +</p> + +<p> +49 B. M.—After the same salutation from <hi rend='italic'>Yapa'a</hi>, chief of +<hi rend='italic'>Gezer</hi>, master of the horse, the letter continues: <q>I hear the +message of the messenger of the King my Lord exceeding +much. And let the King my Lord, the Sun from heaven, +counsel his servant as to his land. Now strong is the chief +of the men of blood against us; and send thou to destroy him +O King my Lord for me; and will not the King restore from +the hand of the chief of bloody ones? We are not quite made +an end of by the chief of the bloody ones.</q> +</p> + +<anchor id="amarna_51_b_m"/> +<p> +51 B. M.—With the usual salutation from <hi rend='italic'>Yapa'a</hi>, the letter +continues: <q>Whatever the King my Lord says to me I listen +to him exceedingly. It is gracious. But as I fear what shall +befall, help thou my region from the power of the people of +the desert lands. And now I hear that the <hi rend='italic'>Pauri</hi> (chiefs; see +the Jerusalem letter <ref target="amarna_103_b">B. 103</ref>) of the King gather a +multitude; and it suffices for me. And they have enlarged my heart very +much.</q> +</p> + +<p> +From these letters we gather that there had been a withdrawal +of the Egyptian troops about the time when the <q>desert +people</q> attacked <hi rend='italic'>Yapa'a</hi>. That these desert people were the +Hebrews under Joshua, who was the contemporary of Japhia, +we learn more clearly from the Jerusalem letters. That Gezer +submitted to them is also shown by the same. +</p> + +<p> +<hi rend='smallcaps'>Letters from Jerusalem</hi> +</p> + +<p> +105 B.—<q>To the King my Lord ... thus (says) +<hi rend='italic'>Adonizedek</hi><note place='foot'>The name of the King of Jerusalem +is rendered <q>Abdhiba</q> by Dr. Winckler, and <q>Abd Tobba</q> by Dr. Sayce. +The second reading is possible in all cases but one (<ref target="amarna_102_b">B. +102</ref>), when the sign used was not the syllabic value <q>Tob,</q> but only +<q>Khi</q> or <q>Hi.</q> This would mean <q>servant of the Good One.</q> +Adonizedek was the name of the King of Jerusalem killed by Joshua (x. 3). +It is to be remembered that many of the names in these letters are written, +not in syllables, but by ideograms. Ribadda's name is hardly ever spelled +syllabically, though it is rendered certain by the cases in which it is so +spelled. I am inclined, therefore, to suppose that we have to deal, not with +an unusual name, like Abdhiba or Abdtobba, which is unknown in history, but with the +name of Joshua's contemporary, spelled <q><hi rend='smallcaps'>us</hi></q> (= +<q>Adoni</q> <q>Lord</q>), and <q><hi rend='smallcaps'>khi</hi></q> × +<q><hi rend='smallcaps'>ba</hi>,</q> <q>good do</q> = <q>zedec</q> (<q>justice</q>). +There must, however, always be some doubt as to personal names, unless checked +by variant readings.</note> thy servant ... at the feet of my Lord +... seven times and seven times ... Behold <hi rend='italic'>Milcilu</hi> +<pb n='264'/><anchor id='Pg264'/> +is not rid from the sons of <hi rend='italic'>Labaya</hi>, and from the sons of +<hi rend='italic'>Arzaya</hi>, as to their desire of the King's land for themselves. +A ruling man who makes demand thereof, why has he not asked it of the King? Lo! +<hi rend='italic'>Milcilu</hi> and <hi rend='italic'>Takanu</hi> have desired +the doing thereof. Lo! he has marched to it. Not having desired +to strive ...</q> The lower half of the front is here +lost, and the rest is on the back. +</p> + +<p> +<q>So now, failing those who were chiefs of the garrison of +the King, let me fly to the King.<note place='foot'>Adonizedek is meditating flight. His +letters speak of a raid on Gezer, Ascalon, and as far as Lachish, after the +taking of Ajalon by the Hebrews, but they say nothing of Makkedah. From +the book of Joshua we learn that after the battle of Ajalon the Hebrews pursued +to Azekah, perhaps the ruin of Zak, east of Gaza, and to Makkedah +(x. 11), and then returned to Gilgal (15). An interval of unstated duration occurred, +while the five kings, Adonizedek, Japhia, Hoham, Piram, and Debir +(ver. 3), fled to Makkedah, where they were found hid in a cave. It was during +this interval, apparently, that these Jerusalem letters were written.</note> +Truly <hi rend='italic'>Ben Piru</hi> (or <hi rend='italic'>Ben +Carru</hi>) has fled his being led captive by my destroyers, he goes +from the city <hi rend='italic'>'Azati</hi> (Gaza): let him remind the King in his +presence of a garrison to guard the land. All the King's land +is rebellious. <hi rend='italic'>Yagu Balaam</hi> is sent, and let the King's land +know from the King's scribe ... Thus says <hi rend='italic'>Adonizedek</hi> +thy servant ... the messages.</q> +</p> + +<anchor id="amarna_102_b"/> +<p> +102 B.—<q>To the King my Lord is mourning thus this +<hi rend='italic'>Adonizedek</hi> thy servant. At the feet of my Lord, of the King, +seven times and seven times I bow. What shall I ask of the +King my Lord? They have prevailed, they have (taken the +fortress of Jericho<note place='foot'>The sign is unusual. The words are +<q>icalu, ca-ar (Irhu) zabbatu,</q> or perhaps <q>icalu-ca ar(unu) zabbatu.</q> The +latter would mean <q>They prevail over thee; they have been swift to seize.</q></note>) +they who have gathered against the King +of Kings, which Adonizedek has explained to the King his +Lord. Behold, as to me, my father is not and my army is not.<note place='foot'><q>I have +no father and no army.</q> It either means this or <q>Have I no +father and no friend?</q> It might refer to his father's death, or to the King of +Egypt not being his father and friend. Dr. Sayce renders <q>neither father nor +mother</q> (<q><hi rend='smallcaps'>sal</hi> um</q> for <q>rag um</q>); +but it is very unusual for orientals to refer to their female relations or wives, +though in the case of the King of Accho (<ref target="amarna_95_b">95 B.</ref>) the +writer speaks of his wife; but this is for a special reason +(see also <ref target="amarna_104_b">104 B.</ref>).</note> +The tribe that has ground me in this place is very rebellious +to the King, the same is struggling with me for the house of +my father. Why has the tribe sinned against the King my +Lord? Behold O King my Lord arise! I say to the <hi rend='italic'>Paka</hi> +(resident) of the King my Lord, <q>Why should you tremble before +the chief of the <hi rend='italic'>'Abiri</hi><note place='foot'><q>'Abiri.</q> This is +read by others <q>Habiri</q> (<q>allies</q>); but the political +circumstances do not agree with this explanation, and the sign is used +throughout the letters for the guttural <q>'Ain</q> (as, for instance, in the name +of Azzah or Gaza). There is no mention in the southern letters of Aziru, +Abdasherah, Aitugama, or any of the northern allies; and the sign for <q>allies</q> +or <q>helpers</q> in the northern letters is quite different. On the other +hand, the 'Abiri are never mentioned, except in the south, near Jerusalem. +They are called people of the <q>blood</q> or <q>tribe</q> of the 'Abiri +(<ref target="amarna_106_b">B. 106</ref>), and of the <q>land</q> of the 'Abiri +(<ref target="amarna_199_b">B. 199</ref>), showing that the term is derived from +the 'Abarim, or mountains east of Jordan. The Abiru chiefs are mentioned +in the singular (B. <ref target="amarna_102_b">102</ref>, +<ref target="amarna_104_b">104</ref>), and none of these facts can be reconciled with the +view that they were <q>allies.</q> They are distinctly said to have come from +Seir (Edom) in one letter (<ref target="amarna_104_b">B. 104</ref>), and +to have left their pastures (<ref target="amarna_103_b">B. 103</ref>), and +are probably the <q>desert people</q> of the Gezer letter +(<ref target="amarna_51_b_m">51 B. M.</ref>). Their actions are those recorded of Joshua's +first campaign, and the date agrees, as does also the notice in the letters of +Jabin, Japhia, and Adonizedek, the contemporaries of Joshua. Another suggestion +has been that they were Hebronites; but in such case the <q>n</q> +would not be absent, and the sign for city would no doubt occur. They have +also been supposed to be Babylonians, but this is indirect contradiction to the +relations noticed in the letters between Egypt and Babylon at this time.</note> +(Hebrews) and the rulers fear +<pb n='265'/><anchor id='Pg265'/> +the end? So now they must send from the presence of the +King my Lord.</q> Behold I say that the land of the King my +Lord is ruined. So now they must send to the King my Lord, +and let the King my Lord know this; behold the King my Lord +has placed a garrison to stop the way ... (<hi rend='italic'>Bel'amu</hi> or +<hi rend='italic'>Yankhamu</hi>?) ... of kings ... chiefs of the garrison +... the king as master to his land ... as to +his land she has rebelled, the (lands) of the King my Lord—the +whole of it. <hi rend='italic'>Ilimelec</hi><note place='foot'>Ilimelec is a name found +in the Bible (Ruth i. 2; ii. 1) as the name of Ruth's father-in-law, a native of +Bethlehem, in the time of the Judges. It is therefore a Hebrew name.</note> +cuts off all the King's land. And +let one warn the King as to his land. I myself speak pleading +with the King my Lord and (for once?) let the King my Lord +behold the entreaties. And the wars are mighty against me, +and (I am not receiving any pledge?) from the King my +Lord. And let an order return from the King (my Lord). +Whether will he not order chiefs for garrison? And let him +be kind, and let the King my Lord regard the entreaties. This +tribe behold O King my Lord has risen up. Lo the <hi rend='italic'>Paka</hi> they +have expelled. I say the lands of the King my Lord are ruined. +Dost not thou hear this same of me? They have destroyed all +the rulers. There is no ruler now O King my Lord. Let the +King give his countenance to the chiefs; and whether shall the +chiefs of the Egyptian soldiers (<hi rend='italic'>pitati</hi>) remain at rest? They +have lingered O King my Lord. The lands are failing to the +King my Lord. The <hi rend='italic'>Hebrew</hi> chiefs plunder all the King's +lands. Since the chiefs of the Egyptian soldiers (<hi rend='italic'>pitati</hi>) have +gone away quitting the lands this year O King my Lord, and +since there is no chief of the Egyptian soldiers (<hi rend='italic'>pitati</hi>) there +<pb n='266'/><anchor id='Pg266'/> +is ruin to the lands of the King my Lord. They have ... +O King my Lord, and <hi rend='italic'>Adonizedek</hi> (is) dust ... messages +(are asked?) of the King my Lord, there is destruction +by the foe of the lands of the King my Lord.</q> +</p> + +<p> +This letter, like others, clearly indicates a withdrawal of the +Egyptian troops shortly before the appearance of the Hebrews. +</p> + +<anchor id="amarna_106_b"/> +<p> +106 B.—The salutation is broken, but is the same as before—from +<hi rend='italic'>Adonizedek</hi>. The text continues: <q>... which +have done for me <hi rend='italic'>Milcilu</hi>, and +<hi rend='italic'>Suardata</hi><note place='foot'>Milcilu was the King of Gezer, and +Suardata of Keilah; his letters follow. This represents the league of kings before +the battle of Ajalon.</note> for the land of the +King my Lord. They have hired soldiers of the city of <hi rend='italic'>Gezer</hi>, +soldiers of the city <hi rend='italic'>Givti</hi><note place='foot'>Givti is probably one +of the Gibeahs, perhaps Gibeah of Judah, now Jeb'a, +southwest of Jerusalem, in the direction of Keilah (Josh. xv. 57), eight miles +west of Bethlehem; unless we should read Gimtzi, in which case it would be +Gimzu (2 Chron. xxviii. 18), now Jimzu, east of Lydda, and north of Gezer. The +former reading seems the better (see <ref target="amarna_199_b">199 B.</ref>).</note> +and soldiers of the city <hi rend='italic'>Kielti</hi>.<note place='foot'><q>Kielti</q> +is <q>Keilah</q> (Josh. xv. 44), now Kilah, east of the Valley of +Elah, in the direction of Hebron.</note> They have gone out to (or seized) the city of +<hi rend='italic'>Rubute</hi>.<note place='foot'>Rubute is Rabbah of Judah, now +the ruin Rubba, in the same district, four miles east of Beit Jibrîn (Josh. xv. +60).</note> The King's land rebels to the chiefs of the <hi rend='italic'>Hebrews</hi>, +and now against this capital city <hi rend='italic'>U-ru-sa-lim</hi> (Jerusalem) the city +called <hi rend='italic'>Beth Baalath</hi>,<note place='foot'><q>Beth Baalath</q> is +probably Baalath of Judah, the old name of Kirjath +Jearim, now Erma, in the Valley of Sorek. The word <q>gur</q> may either +mean that the city was <q>near</q> Jerusalem, or that it had been an ally of +Jerusalem. It is clear that if the forces of the lowlands were marching to assist +Jerusalem by the highway, past Kirjath Jearim, the revolt of that town would +delay the forces from Gezer, which would naturally take that route.</note> +a neighbor of the city of the King—has +rebelled, to delay the chiefs of the city of <hi rend='italic'>Kielti</hi>. Let the King +hear as to <hi rend='italic'>Adonizedek</hi>; and will not he order Egyptian +soldiers (<hi rend='italic'>pitati</hi>), and shall not the King's land turn to the +King? And because there are no Egyptian soldiers (<hi rend='italic'>pitati</hi>) +the King's land has rebelled to the chiefs of the tribe of the +<hi rend='italic'>Hebrews</hi>. They have demanded to dwell in the same with me. +They have gone out against (or seized) <hi rend='italic'>Milcilu</hi> ... +and the city.... And let the King do justice to (or +purify) his land.</q> +</p> + +<anchor id="amarna_104_b"/> +<p> +104 B.—The same salutation from <hi rend='italic'>Adonizedek</hi>. He continues: +<q>Lo! the King my Lord has established his law from +the (rising?) of the Sun to the going down of the Sun. He is +a flatterer who deceives as to me. Lo! am not I a ruler myself, +a man allied to the King my Lord? Lo! I myself am a +<pb n='267'/><anchor id='Pg267'/> +good chief of the King, and I have sent tribute to the King. +There is no chief to join me, and my friends (or army) fail; +they have been fighting for the King mightily. I remain +... in this <hi rend='italic'>Beth Amilla</hi><note place='foot'><q>Beth Amilla</q> is +evidently the <q>Beth ham Millo</q> of the Bible (2 +Sam. v. 9); <q>house of the chief,</q> as we now know. It was the royal palace +in the lower city (Akra), north of Zion. There was also a Millo in Shechem +(Judges ix. 6, 20), evidently the palace of that city.</note> ... from before me thirteen +... I am giving ten slaves ... <hi rend='italic'>Suuta</hi> the +King's <hi rend='italic'>Paka</hi> (resident) takes charge from before me of twenty-one +slave women. Twenty chiefs who remain trusty to my hand <hi rend='italic'>Suuta</hi> +has led away to the King my Lord,<note place='foot'>When Adonizedek sent away his +women he was preparing for his own flight, by the advice, it would seem, of +Egypt. The Egyptian resident also retired. Suta has already been mentioned +as an Egyptian official in the north (<ref target="amarna_48_b">48 B.</ref>); he is +also mentioned in a letter from Babylon (<ref target="amarna_4_b_m">4 B. M.</ref>), and +by the King of Accho, who was a contemporary of Neboyapiza and of Aziru +(<ref target="amarna_95_b">95 B.</ref>), which with other indications shows that +Aziru's revolt was contemporary with the Hebrew invasion—at least, within a +few years.</note> which the +King advises to his country. The whole of the King's country, +which is seized from me, is ruined. They have fought against +me as far as the lands of <hi rend='italic'>Seeri</hi> +(Seir)<note place='foot'>This shows the enemy as coming from Mount Seir or Edom.</note> +as far as the city <hi rend='italic'>Givti Kirmil</hi> (Gibeah of +Carmel?).<note place='foot'>This <q>Givti</q> would seem to be one of the Gibeahs, +unless we should read <q>Gimtzi</q> as before.</note> They have banded together +against all the chiefs of the governments, and they have fought +with me. Behold I, the chief of the lords (or of the Amorites), +am breaking to pieces,<note place='foot'>Perhaps this is capable of being rendered, +<q>I am breaking to pieces; the chief is becoming master.</q></note> and the King +my Lord does not regard entreaties, while they have fought against me (unceasingly?). +Behold array O mighty King a fleet in the midst of the sea. +Thou shalt march to our land, the land of <hi rend='italic'>Nahrima</hi> and the +land of <hi rend='italic'>Cazib</hi>, and behold these are fortresses of the +King.<note place='foot'>What is meant is that the Egyptians, +having come by sea to Ascalon or Gaza, are to march to Jerusalem by the Valley +of Elah, the highway by which the Philistines came up against Saul. <q>Cazib</q> +(<q>Chezib</q>) is in this valley, now 'Ain Kezbeh; and north of it is a valley +with the unique name <q>Naheir</q> (<q>the little river</q>). The road becomes difficult +when the Valley of Elah turns to the south, which is alluded to in the +next letter (<ref target="amarna_103_b">B. 103</ref>). (For Chezib see +also <ref target="amarna_73_b_m">73 B. M.</ref>)</note> +Thou shalt march against the chieftains of the <hi rend='italic'>Hebrew</hi>. There +is not a single ruler for the King my Lord. They have destroyed +all. Lo <hi rend='italic'>Tuurbazu</hi><note place='foot'><q>Tu-ur ba-zu</q> appears +to be spelled phonetically, but does not sound like a +Semitic name. If it were taken as an ideogram it might be rendered <q>Ben +Zicaru.</q></note> (is slaughtered?...): in the great pass of the city +of <hi rend='italic'>Ziluu</hi><note place='foot'><q>Zelah</q> has been proposed (Heb. +<q>Zel'a</q>), but the final sign does not seem to be used to represent the +<q>'Ain.</q> There were two Zelahs, one being Petra, the other north of Jerusalem +(now probably the ruin of Salah); it appears to me more probable that +Shiloh is intended. The Amorite <q>z</q> or <q>s</q> occasionally stands for a +Hebrew <q>sh</q>; and the modern name <q>Seilûn</q> has always presented the +difficulty that the <q>s</q> is not the proper representative of the Hebrew <q>sh.</q> +Perhaps, as in other cases, the peasant pronunciation represents the Amorite +rather than the Hebrew sound. Shiloh is remarkable for the great pass it commands.</note> +they have bowed down. Behold +<pb n='268'/><anchor id='Pg268'/> +<hi rend='italic'>Zimridi</hi> of the city of <hi rend='italic'>Lachish</hi>. The slaves +have subjected him; they have done as they chose<note place='foot'>There was a siege +of Lachish by Joshua (Josh. x. 33).</note>.... The region of +<hi rend='italic'>Rimmon</hi><note place='foot'>Rimmon is probably the Rimmon of +Benjamin, not far south of Shiloh, now the village of Rummon (Judges xx. 45, +etc.).</note> laments: slaughter (is) in the midst ... the +fort of <hi rend='italic'>Zilu</hi> is overthrown ... let the King take heed +... let the King give his countenance to.... +Egyptian soldiers (<hi rend='italic'>pitati</hi>) to the land.... Since there +are no Egyptian soldiers (<hi rend='italic'>pitati</hi>) in this same year destruction +has destroyed the people of all the lands of the King my Lord. +Do not they say to the face of the King my Lord, <q>Behold the +land of the King my Lord has been ruined, and all the rulers +have been slain, within this same year.</q> Will the King not +order his <hi rend='italic'>Paka</hi>? And let the fleet come to me as helpers, and +let them take care of the port (with the King commanding?) +... (to) the scribe of the King my Lord, (lo!) <hi rend='italic'>Adonizedek</hi> +is his servant, at his feet (he bows). Translate the messages +now to the King. I am thy ... myself.</q> +</p> + +<anchor id="amarna_103_b"/> +<p> +103 B.—The salutation is much broken, but part of the +name of <hi rend='italic'>Adonizedek</hi> is left. It then speaks of messages, and +continues: <q>Let him know that they have fought all the lands +that have been at peace with me; and let me warn the King +as to his land. Lo! the land of the city of <hi rend='italic'>Gezer</hi>, and the land +of the city of <hi rend='italic'>Ascalon</hi>, and the land of the city of +(<hi rend='italic'>Lachish?</hi>) they have given (or settled) for themselves. Corn and +oil (or fruit), and all things, this race has altogether gathered. And +let me warn the King as to Egyptian soldiers (<hi rend='italic'>pitati</hi>). Will +not he order Egyptian soldiers (<hi rend='italic'>pitati</hi>) against the chiefs who +have done wrong to the King my Lord? Since within this +year the Egyptian soldiers (<hi rend='italic'>pitati</hi>) have gone away, and quit +the lands, the ruler of the King my Lord—since there were +no Egyptian soldiers—(<hi rend='italic'>pitati</hi>) is brought to naught. Yea and +the rulers of the King.... Behold the land of the city of +<hi rend='italic'>Jerusalem</hi>.<note place='foot'>The name spelled in other cases +<q>U-ru-sa-lim</q> is here spelled <q>Uru-sa-lim,</q> showing that the usual explanation, +<q>city of peace,</q> is probable. It has been proposed to translate <q>city +of the god Salim,</q> a deity who is not known otherwise; but in these letters +the names of gods have the prefix AN (<q>deity</q>), which does not occur in +any instance in the name of the city. The word <q>salim</q> for <q>peace</q> has +just been used in the letter, and occurs elsewhere in these letters.</note> +No man is my subject. No people is subject to +me. His tribe is arrayed (or prepared). They are not subject +<pb n='269'/><anchor id='Pg269'/> +to me. Lo! my desire is the same as the desire of <hi rend='italic'>Milcilu</hi> and +the desire of the sons of <hi rend='italic'>Labaya</hi>, that the chiefs of the +<hi rend='italic'>Hebrews</hi> be subject to the King's land. Lo! the King my Lord will be +just to me, because the chiefs are sorcerers.<note place='foot'><q>Casipi.</q> It has +been read <q>Casia</q> (<q>Cushites</q>), but the word before is +in the plural, and the plural could not end in <q>a.</q> Any great success is still +attributed to sorcery in the East. It may, however, only mean <q>malicious,</q> +according to its use in Hebrew.</note> Let the King ask his +<hi rend='italic'>Pakas</hi> (or let one ask of the King's <hi rend='italic'>Pakas</hi>). +Lo he is strong, very (determined?) and (men) have feared. The +sinful fort (or camp) is very arrogant. They have burst forth +from their pasture (or border) and ... to the land of +the habitation of the people (night?).... Will not there +be sent from the land (of Egypt?) ... (soldiers?): +thou shalt come up with ... let the servants be defended +... to them. The tribe is pouring out ... lands +from the city of <hi rend='italic'>As</hi>(<hi rend='italic'>calon</hi>). Let the +King ask about them. Plenty of corn, plenty of fruit (or oil), plenty.... Up +to the province of my Lord <hi rend='italic'>Pauru</hi><note place='foot'>There was an +Egyptian known to history who bore the name of Paur +(Brugsch, <q>Hist.</q> i. p. 462); he was a governor in Nubia, somewhat later than +the present events. The name, however, must have been common, since +<q>Paur</q> stands for <q>Paka</q> in some cases. It has been already explained +as an Egyptian word.</note> the King's <hi rend='italic'>Paka</hi> for the +land of the city of <hi rend='italic'>Jerusalem</hi> my foe is rebelling. Up to the +chiefs of the garrison this chief has surged up. Let the King's +(foe) perish by the King ... for me my foe ... +revolted from me. Do not desert this ... send me a +chief of garrison—a <hi rend='italic'>Paka</hi> of the King, despatched to this +thy people. (The women?) are despatched<note place='foot'>The participle is +feminine.</note> to the King my Lord (with) men who have been upright. Four +messengers<note place='foot'>There had been four previous letters, agreeing with +my arrangement.</note> ... to go out. The chiefs of the fort (or camp) are +closing the roads of the pass ... the tribe who have caused the destruction of the +city of <hi rend='italic'>Ajalon</hi>.<note place='foot'>Ajalon (now Yâlo) is at the foot +of the Bethhoron Pass, where the battle against the five kings occurred. The +women were apparently sent away before the battle of Ajalon, after which +the easiest road to the plains, by Bethhoron and Ajalon, was closed. The +flight of Adonizedek took place, according to the Biblical account, after the +battle of Ajalon, while Joshua was at Gilgal, where the news was brought.</note> +Let this be known to the King my Lord. Have not I shown the people +despatched a road for the King, though it is not easy?<note place='foot'>This appears to +be the meaning, and refers to the road, mentioned in the last +letter, by the Valley of Elan—less easy than that by Ajalon.</note> Lo! +the King my Lord has established his law in the land of the +city of <hi rend='italic'>Jerusalem</hi> forever, and is not the desertion of the lands +of the city of <hi rend='italic'>Jerusalem</hi> manifest? To the scribe of the King +<pb n='270'/><anchor id='Pg270'/> +my Lord this lamentation thus (speaks) <hi rend='italic'>Adonizedek</hi> thy +servant—the afflicted. Translate the messages well to the King +my Lord. O, scribe of the King my Lord (I am) afflicted, +greatly am I afflicted. And thou shalt perform the desire of +our people before the chiefs of the land of Cush<note place='foot'><q>Casi,</q> or Cush, +as in Egyptian records, appears to mean upper Egypt. See what has been said as to this +name in Ribadda's letter (<ref target="amarna_61_b">61 B.</ref>).</note> +(<hi rend='italic'>Casi</hi>). Truly is not there slaughter with us? Thou shalt make it +... clear to the chiefs of the land of Cush (<hi rend='italic'>Casi</hi>) ... +midst of my land the people to take ... the King to +... seven times and seven times ... my Lord to +me...</q> +</p> + +<anchor id="amarna_199_b"/> +<p> +199 B. appears to be from <hi rend='italic'>Adonizedek</hi>, and speaks of +<hi rend='italic'>Jerusalem</hi>. Only the lower third of the tablet remains. The +clay is different to that of the preceding, and it may have been +written after the city was left. +</p> + +<p> +<q>And lo now! the city of <hi rend='italic'>Jerusalem</hi> when these went away +from the land (was) faithful to the King. Lo! the city of +<hi rend='italic'>Gaza</hi> has remained to the King. Behold the land of +<hi rend='italic'>Harti Cirmiel</hi><note place='foot'><q>Harti Cirmiel</q> is evidently +Hareth Carmel, representing the Hebron country from Hareth (Kharas), on the northwest, +above the Valley of Elah, to Carmel of Judah on the southeast. This +would agree with placing Givti at Jeb'a.</note> belonging to +<hi rend='italic'>Takanu</hi> and the men of the city +<hi rend='italic'>Givti</hi>,<note place='foot'>Apparently the southern Gibeah of +Judah, mentioned before (<ref target="amarna_106_b">106 B.</ref>). Dr. Sayce reads +Gath, but when Gath is mentioned it it called Giti (<ref target="amarna_154_b">154 +B.</ref>).</note> they have bowed down, going away from the land quietly. +And truly we do so (or but whether do we do so?). Behold +<hi rend='italic'>Labaya!</hi><note place='foot'><q>Labaya</q> may mean, according to +a common form of expression, the land of Labaya.</note> and the land +<hi rend='italic'>Salabimi</hi><note place='foot'><q>Salabimi,</q> Shaalbim (Judges i. 35; +1 Kings iv. 9) or Shaalabbin (Josh. xix. 42), is probably Selbît, lying southeast +of Lydda, near Ajalon.</note> are inhabited by the <hi rend='italic'>Hebrew</hi> +chiefs. <hi rend='italic'>Milcilu</hi> has sent for (tribute?)<note place='foot'>In +Judges i. 35 we read of the Amorites remaining in this district.</note> and the fellows +(say) <q>Have we not indeed dwelt in (or spoiled?) this land?</q> +They are adjudging all that they desire to the men of the city +of <hi rend='italic'>Keilah</hi>. And truly we are leaving the city of +<hi rend='italic'>Jerusalem</hi>. The chiefs of the garrison have left—without an +order—through the wastings of this fellow whom I fear. These +march to <hi rend='italic'>Addasi</hi>.<note place='foot'>This name may be read various +ways, as <q>Addamaru</q> or <q>Abu Amaru.</q> Perhaps the name <q>Ithamar</q> +may be compared (Exod. vi. 23; xxviii. 1). See also Yabitiri of Joppa +(Abiather?).</note> He has remained in his land (or camp) +in the city of <hi rend='italic'>Gaza</hi> ... (women?) ... to the land +of Egypt...</q> +</p> + +<p> +This letter was written apparently after the defeat of Ajalon, +<pb n='271'/><anchor id='Pg271'/> +perhaps from Makkedah, where the kings hid in the cave. It +is clear from this correspondence that when they fled, after +sending away their harems, the intention was to reach Egypt. +Gaza is not mentioned as taken by Joshua, and it was here that +they expected to find safety. +</p> + +<p> +<hi rend='smallcaps'>Suyardata's Letters from</hi> +(<hi rend='italic'>Keilah</hi>?)<note place='foot'>The only difficulty in identifying this +place, <q>Ci el-ti,</q> with Keilah lies in the spelling with <q>Caph</q> instead of +<q>Koph.</q> The name contains the required guttural found in the Hebrew; +this has disappeared from the modern name, <q>Kilah.</q> The sign for <q>Ki</q> +does not seem to be used in these letters; and there are several other instances +of confusion of the two letters, as when <q>Ka</q> is written for <q>Ca</q> +(<q>thee</q>) in a few cases.</note> +</p> + +<p> +69 B. M.—<q>To the King my Lord my God my Sun by +letter thus (says) <hi rend='italic'>Suyardata</hi> thy servant, the dust of thy feet. +At the feet of the King my Lord my God my Sun seven times +and seven times I bow. The message which is sent by the King +my Lord the Sun from heaven (has come?). His order shall +be done for the King my Lord the Sun from heaven.</q> +</p> + +<p> +67 B. M.—Is a broken letter. It appears to begin as follows: +<q>To the King my Lord thus (says) this <hi rend='italic'>Suyardata</hi> thy servant: +at the feet of the King my Lord seven times and seven +times this soul and this body bow. An announcement to the +King my Lord that I am causing one to make to bring all the +soldiers of the King my Lord; and now this +<hi rend='italic'>Ra</hi><note place='foot'><q>Ra</q> is apparently an Egyptian +name. The order for withdrawal of the troops appears to have arrived.</note> the overseer, +my prince, has caused the countries of the King my Lord to be +stripped. I am sending them to the King; to (inform myself?) +of the King, I am sending to the King my Lord. Let +him know this. Who are we ... of the King my Lord +to the hands ... it is ruled. At the feet of the King +my Lord seven times and seven times I bow.</q> +</p> + +<p> +100 B.—<q>... to the King my Lord ... my Sun +... letter thus (says) <hi rend='italic'>Suyardata</hi> thy servant, the dust of +thy feet: at the feet of the King my Lord my God my Sun +seven times seven times I bow. O King (the message?) is +despatched by me, as to there having been made a war. With +the city of <hi rend='italic'>Cielti</hi> (Keilah) I am warring.<note place='foot'>This +quarrel between the King of Jerusalem, the King of Makkedah, and +the King of Keilah is probably early, before the appearance of the Hebrews; +for Adonizedek says that the sons of Labaya (<ref target="amarna_103_b">103 B.</ref>) +were his contemporaries at that time, and Suyardata becomes his +ally (<ref target="amarna_106_b">106 B.</ref>) in presence of the common +danger. If <q>behind</q> means to the west (the front being always the east), +the attack was from the Valley of Elah. Keilah has very rough mountains on +the east, and is easily reached on the west.</note> My chief city has +<pb n='272'/><anchor id='Pg272'/> +gathered and has turned to me: against which has sent <hi rend='italic'>Adonizedek</hi> +who is greedy of silver—against the chiefs of the city +of <hi rend='italic'>Keilah</hi>. And they have marched on me behind (or to the +west of) me. And know O King my Lord lo! he is +marching—<hi rend='italic'>Adonizedek</hi>—to +remove my city from my hands. Let the King ask if he is marching—this +chief; and if there is one ox or a beast before him.<note place='foot'>The meaning +seems to be that Adonizedek had seized the flocks and herds.</note> And +<hi rend='italic'>Labaya</hi> has deserted his faith. +The weak (or the gate) he is marching against we have succored. +But now <hi rend='italic'>Labaya</hi> is with <hi rend='italic'>Adonizedek</hi>. I march +to a city of my brethren.... Know O King as to his servant. +Order thou this my desire. And do they not gather? They +have put all to shame. The news (is true?): let there be an +order of the King for his servant.</q> +</p> + +<p> +107 B.—Begins with the same salutation from <hi rend='italic'>Suyardata</hi>. +It is much injured, but the following words are clear: <q>Know +O King my Lord lo! his land has ... the city of <hi rend='italic'>Keilah</hi> +... against me, chiefs ... the ... our ruler +... and truly we ... against them; and truly we +guide the friendly chiefs from the land of the King my Lord.</q> +</p> + +<p> +It seems from this that the previous letter brought assistance +to the writer. +</p> + +<p> +68 B. M.—Perhaps earlier than the preceding; reads: <q>To +the King my Lord my God my Sun thus (says) <hi rend='italic'>Suyardata</hi> thy +servant: seven and seven times this soul and this body bow. +Let the King my Lord learn. I am one (put to shame?). There +shall be Egyptian soldiers (<hi rend='italic'>pitati</hi>) despatched of the King my +Lord. I am hard pressed; and consider thou me (come out +to me?) and I shall be established by the King my Lord.</q> +</p> + +<p> +101 B.—With the usual salutation is from <hi rend='italic'>Suyardata</hi>, and, +though broken, appears to read: <q>It is my desire to approach, +as taking refuge with the King my Lord. Who am I to regard +(being seen?)? Let me approach the King my Lord with +these things (articles) of silver—and the silver is pure. O +King my Lord <hi rend='italic'>Yankhamu</hi> (is) thy right hand; and I am +mourning for him, since, wholly having gone away, no +Egyptian soldiers (<hi rend='italic'>bitati</hi>) will come back to me from the King +my Lord. Let the King my Lord learn how thirty temples of +the gods he has put to shame—he who fights against me. I +am left alone. Mightily he has fought against.... Give +<pb n='273'/><anchor id='Pg273'/> +me rest O King my Lord from his hand. The King my Lord +shall send Egyptian soldiers (<hi rend='italic'>bitati</hi>). Now +<hi rend='italic'>Yankhamu</hi> also +has returned to the house of the King my Lord. He shall come +back—soldiers of the King my Lord with him. Mighty is he +who has fought against <hi rend='italic'>Suyardata</hi> and (men) fail.</q> +</p> + +<p> +The enemy must have been of another race to destroy the +temples. The letter is valuable because it shows that <hi rend='italic'>Yankhamu</hi> +was a contemporary of <hi rend='italic'>Suyardata</hi>, who was a contemporary +with <hi rend='italic'>Adonizedek</hi>, for <hi rend='italic'>Yankhamu</hi> was also +contemporary with <hi rend='italic'>Aziru</hi>, who was living about twenty years after +the death of Thothmes IV. +</p> + +<p> +<hi rend='smallcaps'>Letters of the Lady Basmath</hi> +</p> + +<p> +137 B.—<q>To the King my Lord my God my Sun by letter +thus (says) the Lady whose name is +<hi rend='italic'>Basmatu</hi>,<note place='foot'><q>Basmath,</q> meaning <q>balsam</q> or +<q>sweet,</q> was no doubt a common woman's name. It occurs as the name +of Ishmael's daughter whom Esau married (Gen. xxxvi. 3, 4, 13), and as that +of one of Solomon's daughters (1 Kings iv. 15). She may have been the wife +of Milcilu, King of Gezer, and pleads for her sons after her husband's death. +He had apparently been seized by the Hebrews (<ref target="amarna_106_b">106 +B.</ref>).</note> thy handmaid. +At the feet of the King my Lord my God my Sun, seven times +seven times, I bow. Know O King my Lord behold! there +has been war in the land, and the land of the King my Lord +has been wearied by rebels, by men of blood. And know O +King as to his land, and know my foolishness (or disgrace). +Behold the men (or chiefs) of blood have sent to the city of +<hi rend='italic'>Ajalon</hi>, and to the city of <hi rend='italic'>Zar'a</hi> +(Zorah),<note place='foot'>Zorah, now Sur'ah (Josh. xix. 41; Judges xiii. 2, etc.), was +not far south of Ajalon, and near Gezer on the southeast.</note> and (this is) to show +that there is no place of refuge for the two sons of <hi rend='italic'>Milcilu</hi>; +and know O King my Lord this request.</q> +</p> + +<p> +138 B.—<q>To the King my Lord my God my Sun by letter +thus (says) the Lady whose name is <hi rend='italic'>Basmatu</hi>, thy handmaid, +the dust of thy feet, and at the feet of the King my Lord my +God my Sun seven times seven times I bow. Let the King +my Lord pluck his land from the hands of the men of blood. +Am not I tired marching to the town of <hi rend='italic'>Zabuba</hi>; and because +of not resting O King my Lord?</q> +</p> + +<p> +There is only one place in Palestine called Zabuba; it is the +Sububa of the fourteenth century, the modern Ezbuba, south +of Taanach, west of the plain of Esdraelon. Poor Basmath +had to go some sixty miles by road to reach it from her home. +<pb n='274'/><anchor id='Pg274'/> +This interesting little letter, which shows she was not one of +the ladies sent to Egypt, though probably a person of importance, +seems perhaps to indicate that the central part of +the country, from which no appeals for help occur in the +letters, was undisturbed. The Amorite-Hittite league came +down to Bashan and to Tyre, but not apparently as far as +Accho. The Hebrews, on the other hand, coming from Seir, +are said to have gone as far north as Rimmon and Shiloh, but +were mainly fighting southward from Ajalon. Between the +two theatres of war lay the whole of Samaria and lower Galilee, +in which Basmath found a refuge. +</p> + +<p> +<hi rend='smallcaps'>Other Letters from the South of Palestine</hi> +</p> + +<anchor id="amarna_136_b"/> +<p> +136 B.—<q>To the King my Lord (my God?), the Sun from +heaven, by letter thus (says) <hi rend='italic'>Yamirdagan</hi> thy servant: at the +feet of the King my Lord seven times seven times I bow. +I hear the message of the King my Lord to me, and now I +will guard the city of the King my Lord till the coming of a +message of the King my Lord for me.</q> +</p> + +<p> +Comparing the name with that of Dagontacala of Ascalon, +it appears that this writer was probably a Philistine. +</p> + +<p> +151 B.—A letter from the <q>Chief of the town <hi rend='italic'>Naziba</hi></q> to +say he goes with his chariots and horses to meet the King's +soldiers. This place must, therefore, have been in or near the +plains. It may be the Nezib of the Bible (Josh. xv. 43), now +<hi rend='italic'>Beit Nusîb</hi>, eight miles northwest of Hebron, close to Keilah. +The chariots could easily reach this vicinity from the plain, +by the broad flat highway of the Valley of Elah. +</p> + +<p> +55 B. M.—With the usual salutation, <hi rend='italic'>Ben Addu</hi>, captain of +the King's horse, says: <q>Now they watch the land of the +King my Lord exceedingly. And who am I—a dog.... +He will hear the messages of the King my Lord and of the +<hi rend='italic'>Ka-pa</hi> (for <hi rend='italic'>Paka?</hi>) of the King my Lord. To +(<hi rend='italic'>Sagusi Khasi?</hi>) +... thus (says) <hi rend='italic'>Ben Addu</hi>: I bow at thy feet. All is failing. +So now those who are our friends are fleeing to the +King; will not he despatch ... the road.... Now +they guard the road: it is cleared for thee.</q> +</p> + +<p> +56 B. M.—The usual salutation from <hi rend='italic'>Ben Addu</hi>, of the city +of <hi rend='italic'>Pitazza</hi>; continues: <q>Now they guard the city, and land +of the King my Lord, the Sun from heaven: all that the King +<pb n='275'/><anchor id='Pg275'/> +has said they watch—the allies. And the decree of the message +of the King my Lord <hi rend='italic'>Bel Anapa</hi> (Baal Anubis) +the <hi rend='italic'>Paka</hi> +of the King my Lord has uttered. The King my Lord is +mighty as the Sun in heaven. Whom I but a dog, and shall +such a one not mind the message of the King my Lord the +Sun from heaven?</q> +</p> + +<p> +153 B.—From the same <hi rend='italic'>Ben Addu</hi>, of +<hi rend='italic'>Pitazza</hi>, with the usual +salutation, and to the same effect as the preceding, but too +broken to read. +</p> + +<p> +The only site which seems to be suggested by Pitazza is the +important ruin of <hi rend='italic'>Futeis</hi>, southeast of Gaza. It is near the +road to Egypt and in the plains. The letters probably refer +to arrangements for the flight of the kings of Jerusalem and +Gezer, or of their wives. +</p> + +<p> +77 B. M.—A short broken letter by <hi rend='italic'>Satiya</hi>, who was apparently +chief of the city (or chief town) of +<hi rend='italic'>Eni-Saam</hi>(<hi rend='italic'>si</hi>), which +is perhaps En-Shemesh, close to Zorah, in the Valley of Sorek, +now <hi rend='italic'>'Ain Shems</hi>. It is the Ir-Shemesh of the Bible (Josh. +xix. 41), otherwise Beth-Shemesh (Josh. xv. 10). Here, again, +we find an Egyptian station in an open valley, on one of the +main roads to Jerusalem. +</p> + +<p> +133 B.—<q>To the King my Lord by letter thus (says) the +chief of <hi rend='italic'>Kanu</hi> thy servant: at the feet of the King my Lord +seven times and seven times I bow. Thou thyself hast sent +to me, to muster to meet the Egyptian soldiers (<hi rend='italic'>bitati</hi>); and +now I with my soldiers and with my chariots (am) in sight of +the soldiers of the King my Lord, as far as the place you will +march to.</q> +</p> + +<p> +This town cannot well be any of the Kanahs of Palestine, +since the word would then be <q><hi rend='italic'>Kanatu</hi>.</q> It is more probably +the important ruin <hi rend='italic'>Kanya</hi>, close to Rabbath of Judah, immediately +west of the Valley of Elah; chariots would be possible +in this vicinity. +</p> + +<pb n='276'/><anchor id='Pg276'/> + +<p> +<hi rend='smallcaps'>Letters from Uncertain Sites</hi> +</p> + +<p> +33 B. M.—<q>To the King my Lord by letter thus (says) +<hi rend='italic'>Abd Istar</hi>(?)<note place='foot'>This name cannot be identified, as +has been proposed, with that of Abdasherah, since <q>Ashtoreth</q> and +<q>Asherah</q> are different words.</note> the King's servant. At the feet of the King +my Lord I bow, seven times at the feet of the King my Lord, +and seven more, both heart and body. And this is to show +the King my Lord how mightily he fights against me, and +destroys the rulers from the presence of the King my Lord; +and the great King shall give orders for my defenders. Moreover, +it sends messages to the King my Lord as to me, and I +shall hear all the messages of the King my Lord. I will listen. +Now ten women (concubines?) I am retaining.</q> +</p> + +<p> +Perhaps these were some of the ladies on their way to Egypt: +<q><hi rend='italic'>tumiki</hi></q> seems to come from the root +<q><hi rend='italic'>wamak</hi>,</q> an Arabic +root meaning <q>to love.</q> The Amorite words with an initial +<q><hi rend='italic'>vau</hi></q> are nearer to Arabic than to Hebrew or Aramaic. One +of the commonest is <q><hi rend='italic'>uras</hi>,</q> <q>to desire</q> or +<q>ask,</q> whence one of the names of Istar, the goddess of desire. +</p> + +<p> +34 B. M.—Is a short letter broken at the end; it merely +acknowledges a message, and is from <hi rend='italic'>Abd Astati</hi>. There was +a deity <hi rend='italic'>As</hi>, or <hi rend='italic'>Ast</hi>, apparently of Egyptian +origin. +</p> + +<p> +60 B. M.—<q>To the King my Lord my Sun my God thus +<hi rend='italic'>Mayaya</hi>.</q> The important part of this short letter is broken, +but it appears to say: <q>Have not they devoured <hi rend='italic'>Yankhamu</hi> +... this conquest of all the lands from men of blood, and +the devouring of thy land.</q> +</p> + +<p> +65 B. M.—(<hi rend='italic'>Sibtiaddu?</hi>) writes as a servant of the King with +the usual salutation, and has heard the message. <q>Behold +what <hi rend='italic'>Yankhamu</hi> (says). I am a faithful servant at the foot +of the King. Let the King my Lord know it. I guard much +the King's city which is with me.</q> +</p> + +<p> +147 B.—From (<hi rend='italic'>Khiziri?</hi>), the King's servant. He will meet +the soldiers, and has received a message from <hi rend='italic'>Maya</hi> about a +tax. +</p> + +<p> +148 B.—<hi rend='italic'>Ruzbanya</hi>, of <hi rend='italic'>Taruna</hi>, is a +servant of the King. The letter is broken. He was of old a servant of the King. +</p> + +<p> +150 B.—From <hi rend='italic'>Nurtu</hi>.... He listens to the +<hi rend='italic'>Paka</hi>, and +will fortify until the King comes to his tribe. He fills a good-sized +tablet, without giving any information of interest. +</p> + +<pb n='277'/><anchor id='Pg277'/> + +<p> +76 B. M.—<hi rend='italic'>Zidriyara</hi> writes, with the usual compliments, to +acknowledge a message. +</p> + +<p> +141 B.—<hi rend='italic'>Zidriyara</hi> is faithful, as of old, and a friend of the +rulers, and listens to all the King's messages. +</p> + +<p> +140 B.—<hi rend='italic'>Zidriyara</hi> hears the message of the King, whose +servant he is—<q>the Sun from among the Heavenly Gods who +has spoken</q>—and he will not neglect the messages of the +King his lord, or of the <hi rend='italic'>Paka</hi> who is established with him. +</p> + +<p> +135 B.—Apparently without a name. He is only a dog, +but will march with chariots and horses to meet the Egyptian +soldiers (<hi rend='italic'>bitati</hi>). +</p> + +<p> +130 B.—<hi rend='italic'>Sutarnamu</hi>, of his city +<hi rend='italic'>Zicaruenu</hi>,<note place='foot'>If it is to be read simply as a +syllabic name, it would be perhaps <q>Musi-huna.</q> There is a <q>Mes-hah</q> (<q>place +of unction</q>) in lower Galilee. I have here supposed <q>huna</q> to come from +the root <q>hana</q> (Heb. <q>hanah</q>), <q>to inhabit.</q></note> bows to the King. +He asks for soldiers of garrison, as they are obstructing the +district of the King's land near him. Probably the site is the +present village <hi rend='italic'>Dhikerîn</hi>, near Gath on the south, which was +the Caphar Dikerin of the Talmud (Tal. Jer. <q><hi rend='italic'>Taanith</hi>,</q> iv. 8), +in the region of Daroma (now <hi rend='italic'>Deirân</hi>), near Ekron (see Ekha +ii. 2). He asks for soldiers. +</p> + +<p> +131 B.—<hi rend='italic'>Samuaddu</hi>, of the +town of <hi rend='italic'>Sama'una</hi>, listens to all the +King's messages. Perhaps <hi rend='italic'>Sammûnieh</hi>, an ancient and important +ruin immediately east of Kirjath Jearim (<hi rend='italic'>'Erma</hi>), on +the way to Jerusalem, by the Valley of Sorek, is the place +intended. +</p> + +<p> +Nos. 79, 80, 81 B. M. are short and broken letters, which +appear only to acknowledge messages received. No. 80 is +from a certain <hi rend='italic'>Nebo</hi>...; in No. 79 there appears to be +no personal name, and in No. 81 it is destroyed. +</p> + +<p> +The names of these villages establish a regular chain of +posts from Gaza, by Lachish, to the valleys of Sorek and Elah, +which seem to have been the most eastern parts of the country +in which chariots were to be found. There is no mention of +chariots at Jerusalem, or at any village which was not accessible +by a flat valley-road. By these posts communication was +kept up, it would seem, with Jerusalem; and the messengers +probably travelled by this route, avoiding Ajalon. It was by +this route that Adonizedek proposed that Amenophis should +come up to help him. Whether any such expedition was attempted, +<pb n='278'/><anchor id='Pg278'/> +none of the letters seem to indicate. The troops +had been withdrawn, and the Egyptian policy seems to have +been to call out the native levies of the Amorite charioteers. +Perhaps, when the five kings had been killed at Makkedah, +no further steps were taken, but the lowlands remained unconquered +till the time of Samuel and David. Even in Solomon's +time Gezer was only received as the dower of the daughter +of the Pharaoh (1 Kings ix. 16) who had burned the place +and killed its Canaanite population. In Judges we read that +Judah <q>could not drive out the inhabitants of the Shephelah +(or lowlands) because they had chariots of iron</q> (i. 19). The +coast road was still open when Dusratta was writing to his +son-in-law Amenophis IV twenty years later; and all lower +Galilee was, for some few years, with Philistia and Syria, reconquered +by Rameses II, who, however, never entered the +Judæan mountains. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +This concludes the sum of 176 letters from Palestine, the +translation of which has occupied me for nearly two years. I +have no doubt that it may be improved upon in detail; but the +general results seem to be too well corroborated, by comparison +of the numerous epistles, which throw light on one another, +to admit of any very important changes. +</p> + +</div> + +<pb n='279'/><anchor id='Pg279'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Royal Letters</head> + +<p> +<hi rend='smallcaps'>Dusratta's Letters</hi> +</p> + +<p> +No. 9 B. M.—<q>To <hi rend='italic'>Neb-mat-ra</hi> (Amenophis III) King +of <hi rend='italic'>Egypt</hi> my brother, by letter, thus +<hi rend='italic'>Tuseratta</hi><note place='foot'><q>Tuser Atta,</q> a Mongol name, +<q>father of conquest.</q> <q>Arta Sumara</q> appears to mean <q>destroying +hero.</q></note> King of +<hi rend='italic'>Mitani</hi><note place='foot'><q>Mitani</q> or Matiene (Herod, i. 72, +189, 202; iii. 94; v. 49, 52; vii. 72) extended from the sources of the Araxes +to the Halys River, and thus included all Armenia west of Lake Van: other +names for the region were, the <q>Land of Khani Rabbe</q> (or Khani Rabbatu) +and the <q>Land of the Minyans.</q> (See <ref target="amarna_27_b">27 B.</ref>)</note> +thy brother. I am at peace. Peace be +to thee; to <hi rend='italic'>Gilukhipa</hi> my sister be peace. To thy house, thy +wives, thy sons, thy lords, thy terrible army, thy horses, thy +chariots, and in thy land, be much peace. Since I have sat on +my father's throne, and have conquered. But (<hi rend='italic'>Pirkhi?</hi>) made +a lawless command in my land, and smote his Lord; and because +of these things, they have striven to right me, with who +so loved us well; and because my land submitted to this lawless +order I was not afraid, but the chiefs who supported <hi rend='italic'>Artasu-mara</hi> +my brother, with all that were theirs, I slew. As thou +wast well with my father, and because of these things, I send +this. I say to you, as my brother hears, and will rejoice; my +father loved thee, and thou therefore didst love my father; +and my father, as he saw this, gave thee my sister; and now +... as thou wast with my father. When my brother saw +these things, he brought all those in the land of the <hi rend='italic'>Hittites</hi> +as foes to my land; and <hi rend='italic'>Rimmon</hi> my Lord gave them to my +hand; and I slew him among them, so that not one returned +to his land.<note place='foot'>The Hittites clearly did not live in Matiene, but +in the adjacent country of northern Syria.</note> Now I have sent thee a chariot with +two horses, a young man and a young woman, of the spoil of the land of +the <hi rend='italic'>Hittites</hi>. I have sent thee, as a present to my brother, +five chariots, and five yoke of horses; and as a present to +<hi rend='italic'>Gilukhipa</hi><note place='foot'><q>Gilukhipa,</q> a Mongol name, +<q>possessing glory.</q></note> my sister, I have sent her (trinkets?) of gold, a +pair of gold earrings, and ... of gold, and goodly stones, +each(?). Now <hi rend='italic'>Gilia</hi>, a prudent man, and +<hi rend='italic'>Tunipripi</hi><note place='foot'><q>Gilia</q> and <q>Tunipripi,</q> +Mongol names, <q>glorious</q> and <q>very reliable.</q></note> I send +to my brother; speedily let him reply to me; so I shall hear my +brother's salutation, and shall rejoice. Let my brother wish +<pb n='280'/><anchor id='Pg280'/> +me well; and let my brother send envoys: so my brother's +salutation shall come to me, and I shall hear.</q><note place='foot'>This may be dated +late in the reign of Amenophis III, as Dusratta survived him.</note> +</p> + +<p> +22 B.—The salutation calls Amenophis III his <q>kinsman,</q> +but does not name his sister. +</p> + +<p> +<q rend='pre'><hi rend='italic'>Mani</hi> my brother's envoy has come to honor me: to take +my brother's wife the Queen of <hi rend='italic'>Egypt</hi>;<note place='foot'>Possibly +Queen Teie or Thi.</note> and I received the +letter that came: I learned the declaration of his (order?). +My heart has been much gladdened by my brother's message, +as my brother will see; and it rejoiced that day exceeding +much: that day and night they made (rejoicings?).</q> +</p> + +<p> +<q>And, my brother, all the message that <hi rend='italic'>Mani</hi> came to bring +has been performed. This same year behold, my brother, I will +... his wife, the Queen of <hi rend='italic'>Egypt</hi>, and I will send +... hence forth the land of <hi rend='italic'>Khanirabbe</hi> and the land of +<hi rend='italic'>Egypt</hi>. And because of these things that +<hi rend='italic'>Mani</hi> has spoken, I send back, my brother, +<hi rend='italic'>Gilia</hi> and <hi rend='italic'>Mani</hi> with speed, to ... +these things; and let not my brother blame them ... as +to delay in being despatched; for there was no delay to ... +for my brother's wife; and lo! delay is.... In the sixth month I have sent +<hi rend='italic'>Gilia</hi> my envoy, and <hi rend='italic'>Mani</hi> my brother's +envoy: I will send my brother's wife to my brother. So may <hi rend='italic'>Istar</hi> +the Lady of Ladies my Goddess, and <hi rend='italic'>Amanu</hi><note place='foot'>Amanu, +the Egyptian god Amen.</note> my +brother's God, give peace ... I have sent to my brother; +and my brother as ... increased his (love?) very much, +and ... as the heart of my brother was satisfied; and +... (for our children?) my brother ... more than +before ... I have despatched <hi rend='italic'>Khai</hi>, my brother, trusting +his ... and I give the letter to his hands ... +and let him bear his message ... I have sent ... +going to my brother ... my brother, are not his +soldiers...</q> +</p> + +<p> +The next five lines referring to the wife are too broken to +read. The back of the tablet continues: +</p> + +<p> +<q rend='pre'>... which my brother sent ... all that my +brother has caused to be collected ... in presence of +all of them they have been (given?) us ... all these +things, beyond expectation thereof, and the gold ... +which they have paid—and he has indeed lavished very much +<pb n='281'/><anchor id='Pg281'/> +... them, any or all these things; was not the gold +... They say <q>In the land of <hi rend='italic'>Egypt</hi> there is plenty more +gold for thee my brother, because he loves thee very much +... and will love (and being so?) is not there, behold, +anything needful, anything beside, from the land of Egypt +in addition? So send to me, accordingly, him by whom these +are given, and there shall be no lack.</q> Thus indeed (said) I +<q>As to anything (further?) do not I say to your faces—He +loves me, and my land, exceeding much, does this King of +<hi rend='italic'>Egypt</hi>?</q></q> +</p> + +<p> +<q rend='pre'>And my brother has taken me to his heart: all is as my +heart desired; and is it not understood; when he sends shall +not I hasten me for my brother: shall not I increase in longing +toward my brother: as my brother does also? <hi rend='italic'>Mani</hi>, my +brother's envoy, has brought my brother's ... which +was with <hi rend='italic'>Mani</hi>. I have honored their ... and I have +honored them very much. Now <hi rend='italic'>Mani</hi> will take this; and my +brother we direct him to ... how I have received from +him very much: he will tell my brother this, and my brother +will hear what we have done (as I have sent list of gifts of +this and that, and he shall not refuse it?).</q> +</p> + +<p> +<q rend='pre'>And may my brother send untold gold; and may my +father's power increase with me, as my brother has increased +my favor, as my brother has cherished me much, in the sight +of my country, in the sight of the whole of my brethren. May +<hi rend='italic'>Rimmon</hi> and <hi rend='italic'>Amanu</hi> +appoint that my brother's wishes be ever +fulfilled; and for myself, my brother, that my wishes may be +fulfilled, as men whom the Sun-God loves. And so now the +Gods shall indeed decree for us this prayer, ... we shall +join as friends forever.</q> +</p> + +<p> +<q>For my brother's present I have sent to my brother a +(double-edged weapon?) ... and (?) of emeralds, and +pure gold ... enclosed in a box, and ... of alabaster, +and pure gold, for a box ...</q> +</p> + +<anchor id="amarna_21_b"/> +<p> +21 B.—<q rend='pre'>To <hi rend='italic'>Amenophis III</hi>, the +Great King, King of <hi rend='italic'>Egypt</hi>, +my brother, my kinsman<note place='foot'>The word <q>Khatanu</q> means any +kinsman by marriage, and <q>emu</q> is still used generally of any <q>kinsman</q> +or even for <q>friend.</q> Some have translated <q>son-in-law</q> and +<q>father-in-law,</q> but the latter word would be <q>khamu,</q> +not <q>emu.</q> Dusratta was the father-in-law of Amenophis IV, but brother-in-law +of Amenophis III.</note> whom I love, and who loves me, by +<pb n='282'/><anchor id='Pg282'/> +letter thus <hi rend='italic'>Dusratta</hi>, the Great King, King of +<hi rend='italic'>Mitani</hi>, thy +brother, thy kinsman who also loves thee. I am at peace, etc.</q> +</p> + +<p> +<q rend='pre'>To my brother whom I love I have given his young +wife.<note place='foot'><q>Binti,</q> not <q>Bintiya</q> (<q>my +daughter</q>). The word <q>Bint</q> is still used generally for <q>a young woman.</q> +Perhaps Queen Teie is intended.</note> May the Sun-God and <hi rend='italic'>Istar</hi> +... her face. As my brother desires: may ... and may my brother rejoice, in the day +when ... the Sun-God and the God ... giving +joy to my noble brother, ... let them grant it to be +... and may my brother ... forever.</q> +</p> + +<p> +<q><hi rend='italic'>Mani</hi> my brother's envoy, and +<hi rend='italic'>Khani</hi><note place='foot'><q>Targumanu</q> (<q>interpreter</q>) is +the modern <q>dragoman.</q> Khani (see p. <ref target="Pg201">201</ref>) was sent to +Aziru, showing that the Canaanite rebellion may have occurred +in the reign of Amenophis III.</note> my brother's interpreter, +as you cause them to be sent, plenty of (provisions?) +I shall give them ... them much; as they performed +their orders I made all the people protect them. If they do +not may my Gods, and my brother's Gods, guard them. Now +I have sent <hi rend='italic'>Nahramani</hi> who is careful in my brother's affairs, +and I have sent (an ornament?) of precious stones—of +precious stones and gold, as a present to my brother; and may +my brother be granted to live a hundred years.</q> +</p> + +<p> +8 B. M.—The salutation is the same as before, but the +writer's name is spelt <q><hi rend='italic'>Tusratta</hi></q> instead of +<hi rend='italic'>Dusratta</hi>. The +letter is the best preserved in the whole collection. +</p> + +<p> +<q rend='pre'>Since your forefathers were friendly with my forefathers, +thou therefore wast very greatly friendly with my father. So +you love me: we are zealous friends. Ten times more you increase +it than to my father. The heavenly Gods shall decree +that we shall be friends. May <hi rend='italic'>Rimmon</hi> +my God, and <hi rend='italic'>Amanu</hi>, +so pronounce, even forever.</q> +</p> + +<p> +<q rend='pre'>And so my brother sent <hi rend='italic'>Mani</hi> his envoy. Thus indeed +my brother (said) <q>Does not my brother's heart desire that +thy daughter (be) the wife of my young son<note place='foot'><q>Assat mariya elme,</q> +or perhaps <q>Assutti elme</q> (<q>in marriage to the +youth</q>). There is no statement that shows Dusratta's daughter to have married +Amenophis III. She married his son, and is called <q>daughter-in-law</q> +of Queen Teie (<ref target="amarna_11_b_m">11 B. M.</ref>).</note>—as a princess +of <hi rend='italic'>Egypt</hi></q> and I spoke as to my intention about it; and my +brother desiring that she should be made ready for <hi rend='italic'>Mani</hi>, and +to show her, so he beheld her, and praised her much. And +may they lead her in peace into the land of my brother. May +<hi rend='italic'>Istar</hi> and <hi rend='italic'>Amanu</hi> +make her agreeable to my brother's heart.</q> +</p> + +<p> +<q rend='pre'><hi rend='italic'>Gilia</hi>, my envoy, set forth my brother's message +before +<pb n='283'/><anchor id='Pg283'/> +me. So I heard and it was very good; and so I rejoiced very +much. Thus truly I say <q>This is thus arranged between us +so that we may be zealous friends.</q> Now with firm faith forever +let us be friends.</q> +</p> + +<p> +<q rend='pre'>So I shall send to my brother, and I say thus myself, so +let us be much more friendly; and do not you respond to us? +And I say thus, that my brother has enriched me ten times +more than my father.</q> +</p> + +<p> +<q rend='pre'>And I have asked much gold of my brother: so he has +given me more than to my father. My brother indeed sent +to me; and to my father you sent much gold: much (merchandise?) +of gold; and besides all the gold you sent him you have +sent me bricks of gold (lavished?) like copper.</q> +</p> + +<p> +<q rend='pre'>I sent <hi rend='italic'>Gilia</hi> (humbly?) to my brother, and asked for +gold. Thus indeed I (said) <q>Truly my brother has given me more +than to my father, and may he send me untold gold.</q></q> +</p> + +<p> +<q rend='pre'>May my brother send me more than to my father; and now +I say thus to my brother: the (loan?) that my grandfather +made, so I may (say), as (one thinking little of wealth?) he +made it for thee; and now as regards (what) I say, the gold +that my brother shall send, let him send it when he likes.</q> +</p> + +<p> +<q rend='pre'>Lo my brother has sent the gold saying <q>It is due to you,</q> +But no. No more was due; and he had satisfied the account; +and when he had satisfied the account I was glad thereof exceedingly; +and whatever my brother sends I have been very +glad thereof.</q> +</p> + +<p> +<q rend='pre'>Now behold I sent to my brother—and may my brother +extend his kindness to me more than to my father; now I +asked gold of my brother, and whatever gold I asked of my +brother, he has sent the double of what was asked. One (sum) +for the (loan?), and a second of good-will.</q> +</p> + +<p> +<q rend='pre'>And may my brother send me untold gold; and may he +send me more than to my father; and so may the Gods decree, +that much more gold beside be in my brother's land, as there +now is in my brother's land; and ten times more than there +now is, may it increase.<note place='foot'>The gold came from Nubia and Abyssinia. +(See Brugsch, <q>Hist. Egypt,</q> i. pp. 287, 310.)</note> +And let not my brother refuse the +gold that I ask by my brother's wish; and, as for me, let me +not refuse my brother's wish; and may my brother send me +<pb n='284'/><anchor id='Pg284'/> +very much gold uncounted; and whatever my brother needs +let him send and take. Let me return the gift that my brother +desires for his household. This land is my brother's land, and +this house is my brother's house.</q> +</p> + +<p> +<q rend='pre'>Now I send <hi rend='italic'>Gilia</hi> my envoy to my brother. Let him not +refuse him. Let him speedily command him: let him send +him away. So hearing my brother's salutation let me rejoice +exceeding much. Let me ever hear my brother's salutation. +And these messages that we send, let my God <hi rend='italic'>Rimmon</hi> and +<hi rend='italic'>Amanu</hi> decree that they may arrive through their mercy. And +as now it is prayed therefor, so we are friends; and as now so +forever may we be friends.</q> +</p> + +<p> +<q>Now as to the gifts for my brother: I have sent as my +brother's gifts a quantity of solid gold, and precious stones: +(its value?) includes the amount of twenty precious stones, and +nineteen pieces of gold. The weight of precious stones and +gold remaining includes the amount of forty-two precious +stones and twenty pieces of gold <hi rend='italic'>Zuzas</hi> of Istar: (this is) the +weight of precious stones and gold remaining; and ten +yoke of horses, and ten chariots, with all that belongs to them, +and thirty female slaves.</q> +</p> + +<anchor id="amarna_27_b"/> +<p> +27 B.—This is the longest letter in the collection, including +six lines in Aramaic, and 512 lines in Dusratta's native language +(see <q>Journal Royal Asiatic Society,</q> October, 1892, for my +translation). The important passages of the letter appear to +me to read as follows, and the meaning is confirmed by statements +in other letters by this writer concerning his daughter's +marriage. The letter was addressed to Amenophis III, and +sent by the same two envoys, <hi rend='italic'>Mani</hi> and +<hi rend='italic'>Gilias</hi>,<note place='foot'>In Aramaic <q>Gilia,</q> in the native +tongue <q>Gilias,</q> with the Mongol termination of the nominative indefinite.</note> +already noticed. +</p> + +<p> +<q rend='pre'><hi rend='italic'>Gilias</hi> the envoy, who takes the messages is ordered +to utter it, his duty being to go out, because Amenophis III the +Egyptian (ally?) rules a far off land, and I rule in the city +<hi rend='italic'>Ikhibin</hi><note place='foot'><q>Ikhibin,</q> possibly Kaban Maden +in Armenia.</note> the city of the God +<hi rend='italic'>Simigis</hi><note place='foot'><q>Si-migi-s</q> is apparently a Mongol +title for some deity, <q>the eye of night</q> (or <q>of sunset</q>), either the moon or +the evening star.</note> the paternal deity.</q> +</p> + +<p> +<q rend='pre'>To proceed: as <hi rend='italic'>Mani</hi> my brother's envoy says, it is +understood that my brother is very desirous that it should be speedily +completed.</q> +</p> + +<pb n='285'/><anchor id='Pg285'/> + +<p> +<q rend='pre'>Brother, I gladly empower the envoy to take back this +woman, whom <hi rend='italic'>Mani</hi> says my brother commanded him to bring, +when he was ordered as an envoy.</q> +</p> + +<p> +<q rend='pre'>Understanding that my brother desires now to take her +home, is it not necessary, understanding this decision to be preferred; +as twenty-three months have gone by, is not her taking +home to be hastened? My Court having decided to accept, and +being satisfied as well as my wife, and resolved to accept the +agreement; and the girl being heartily pleased—how happy +she is words cannot tell—the decision is from the Gods, +brother, for me the decision is from the mighty Gods, my +brother. Surely you know whether I do not desire that she +should be so brilliantly exalted, the girl being so fortunately +(married): surely you know that I shall be glad.</q> +</p> + +<p> +<q rend='pre'>Proclaim thou for me that whatever people of +<hi rend='italic'>Khalci</hi>,<note place='foot'><q>Khalci,</q> either Chalcis near +Aleppo, or the <q>Land of the Khal</q> or <q>Phœnicians.</q> (Karnak list, No. +140.)</note> west of the <hi rend='italic'>Minyan</hi><note place='foot'>The Minyans +(Jer. li. 27; and in Ps. xlv. 8, Targum) lived west of Lake Van. +The Hyksos are called Men, or Menti in Egyptian texts. Apepi, the Hyksos +King, adored Set, or Sut, who was adored also by the Hittites, and from +whom Dusratta's father, Sut-tarna (<q>Set is his lord</q>) was probably +named. It would appear that the Hyksos, Hittites, and Armenians, were of +the same race. The land of the Men is said to have been near Assyria, +and east of Syria, which agrees. (See Brugsch, <q>Hist. Egypt,</q> i. pp. 210, +233, 234, 239.) The Minyæ of Herodotus (i. 146; iv. 145-148) are noticed as mixed +with Aryans in Ionia, and in Lacedæmon were regarded as descendants of +sailors in the Argo—perhaps from Colchis and the Caucasus. See what is +said as to the similarity of the presents from Armenia (<ref target="amarna_26_b">26 +B.</ref>), and the art of Mycenæe and Troy, which is of Asiatic +origin.</note> country—whatever people of <hi rend='italic'>Khalci</hi> I +have conquered, are made subject.</q> +</p> + +<p> +<q rend='pre'>I being the great chief of the power of the land of the +<hi rend='italic'>Hittites</hi> taking to me, my brother, all the people that are +conquered. Let it extend to the city of +<hi rend='italic'>Harran</hi><note place='foot'>Harran (Gen. xi. 31, etc.), now Harrân, +was on the south border of Dusratta's kingdom, marching with Assyria. +(Compare <ref target="amarna_24_b">24 B.</ref>)</note> and let the land +possessed by no king be taxed.</q> +</p> + +<p> +<q>My son-in-law being married in the city of Thebes in +presence of the image of the deity.</q> +</p> + +<p> +<q>Is it not thus that <hi rend='italic'>Dusratta</hi> dwelling afar arranges the +marriage of <hi rend='italic'>Tadukhipa</hi><note place='foot'><q>Tadukhipa,</q> a +Mongol name, <q>possessing sweetness.</q></note>—<hi rend='italic'>Dusratta</hi> +the favored (friend?) from the Minyan land, consenting to the wish of +<hi rend='italic'>Amenophis III</hi> the Egyptian (friend) that the son of +<hi rend='italic'>Amenophis III</hi> be so married to her, in the presence of the image +of the deity.</q> +</p> + +<p> +As this letter is written in what is called by scholars an <q>unknown +<pb n='286'/><anchor id='Pg286'/> +language,</q> these renderings may be questioned. The +dialect appears, however, to be closely related to the Akkadian +and to other Mongol dialects of western Asia, and to be also +the same used (B. 10) by the Hittites. +</p> + +<p> +10 B. M.—Written, as the Egyptian docket at the bottom +of the tablet on the back states, in the thirty-sixth year of +Amenophis III which appears to have been probably the last +of his reign. +</p> + +<p> +<q rend='pre'>To Amenophis III King of Egypt my brother, my kinsman +whom I love, and who loves me, by letter thus <hi rend='italic'>Dusratta</hi> King +of <hi rend='italic'>Mitani</hi> who loves thee, thy kinsman. I am at peace. Peace +be to thee, to thy house, to the woman <hi rend='italic'>Tachikhipa</hi> my daughter +to the wife thou lovest be peace.<note place='foot'>Probably Teie is here meant, as +there is no notice of Gilukhipa. She may have died.</note> To thy wives, to thy sons, +to thy Lords, to thy chariots, to thy horses, to thy army, to +thy land, and to all that is thine, be much, much, much peace.</q> +</p> + +<p> +<q rend='pre'>Thus (I say) <hi rend='italic'>Istar</hi> of +<hi rend='italic'>Nineveh</hi>, the lady of the lands, is +kind of heart to the land of <hi rend='italic'>Egypt</hi>. In the land that I love do +not they walk after her?<note place='foot'><q>Walk after</q> for <q>obey</q> or +<q>worship,</q> is used just as in Biblical Hebrew.</note> Do not they cry aloud to her? +Now behold it has brought thee prosperity.</q> +</p> + +<p> +<q rend='pre'>Now from the time of my father they have besought +<hi rend='italic'>Istar</hi> in her land for thy prosperity; and, as of old so now, it +continues. They honor her.</q> +</p> + +<p> +<q rend='pre'>And now may my brother receive of her ten times more +than before. Let my brother receive with joy: let it be hastened +for him: let it endure.</q> +</p> + +<p> +<q rend='pre'><hi rend='italic'>Istar</hi> is the Lady of Heaven my brother, and as for me +let me be guarded by her for a hundred years; and may great +joy be given. Let it be granted by her that I may not fail; and +as you desire may it (befall?).</q> +</p> + +<p> +<q>Is not <hi rend='italic'>Istar</hi> my God, and has not she (prospered?) my +brother (or been with my brother?).</q> +</p> + +<anchor id="amarna_24_b"/> +<p> +24 B.—The second longest of Dusratta's letters, 185 lines +in all, is unfortunately very much damaged, as it is perhaps +the most important, giving as it does historical information +extending over three generations, during which the kings of +Egypt and of Mitani were allied by marriage. +</p> + +<p> +<q rend='pre'>To ... <hi rend='italic'>ya</hi><note place='foot'>The broken name was +<q>Nabkhuriya,</q> or Amenophis IV, as is clear from the next paragraph. He was also the +husband of Tadukhipa, as here stated. (See <ref target="amarna_11_b_m">11 B. +M.</ref>)</note> my kinsman, whom I love and who loves +<pb n='287'/><anchor id='Pg287'/> +me ... the great King (King of) <hi rend='italic'>Mitani</hi> thy kinsman +who loves thee. I am at peace ... to the Lady <hi rend='italic'>Teie</hi> +... to <hi rend='italic'>Tadukhipa</hi> my daughter thy wife be peace, to +... be peace. To thy sons, to thy Lords, to thy chariots, +to thy horses, to thy ... and to all that is thine, be much, +much, much peace ... of <hi rend='italic'>Amenophis III</hi> thy father he +sent to me; he explained ... of all that he sent there was +no message at all that I ... to your father as to what +he sent to me; and <hi rend='italic'>Teie</hi> the chief wife of +<hi rend='italic'>Amenophis III</hi> your +mother knew all of them. All these have been seen by <hi rend='italic'>Teie</hi> +your mother ... the messages that your father caused to +be addressed to me.</q> +</p> + +<p> +<q rend='pre'>... and ten times more than with <hi rend='italic'>Amenophis III</hi> +your father caused him to tell me whatsoever wish ... +and whatever message I spoke, faithfully in the same day +... he himself did not turn away his heart from any message +... but faithfully in the same day he caused it to be +done.</q> +</p> + +<p> +<q rend='pre'>... the father of <hi rend='italic'>Amenophis III</hi> sent to +<hi rend='italic'>Sitatama</hi><note place='foot'><q>Sitatama,</q> a Mongol name, +apparently <q>fair-faced.</q> <q>Suttarna,</q> also Mongolic, <q>Sut is his +Lord.</q></note> my grandfather, and ... a daughter. He sent to my +grandfather five or six times, and he was not given her, when +... he sent; and at length he was given her. <hi rend='italic'>Amenophis +III</hi> your father sent (humbly?) to <hi rend='italic'>Sut(tarna)</hi> my father +... and so for my father's daughter, my own sister, his +heart was desirous; and five (or six) times he ... her: +when he had sent five or six times at length he was given her. +So <hi rend='italic'>Amenophis III</hi> ... sent to me, and so desired a +daughter<note place='foot'>As Gilukhipa was married during the +reign of Suttarna (apparently from Egyptian sources in the tenth year of +Amenophis III, or about 1490 <hi rend='smallcaps'>b.c.</hi>), it +is possible that <q>Teie</q> is here intended; but her father's name was Iuaa, or +Ivaa, and it is not clear what relation she was to Dusratta. From +<ref target="amarna_11_b">11 B.</ref> it seems clear that they were related, and +later in the present letter he mentions the <q>father of Teie,</q> apparently as living +with him after his own father's death. The syllables <q>Ivve</q> (perhaps +for <q>Ivaa</q>) precede the father's name, but as the text is here broken, it is not +certain that these syllables represent a personal name. Perhaps Teie was Dusratta's +cousin. She was certainly of royal birth, and is represented as very +fair, but with dark hair. The words <q>a daughter</q> may mean only <q>a young +woman.</q></note> and I ... I said in ... of his envoy +<q>Thus I say I have (sworn?) to give her: by our wish ... +to take, and the ... which he has known: and she is +a sister so it is lawful;</q> and I give ... <hi rend='italic'>Amenophis III</hi> +thy (father's) ... if these are not truths ... +heaven and earth bear witness ... to give her; and +<pb n='288'/><anchor id='Pg288'/> +<hi rend='italic'>Khai</hi><note place='foot'>Khai was sent to Aziru +(<ref target="amarna_31_b">31 B.</ref>), which again shows the date of the Canaanite +rebellion to have been early.</note> the envoy of my brother ... to the (Queen?) +and to <hi rend='italic'>Amenophis III</hi> I sent with her ... in three +months with the greatest speed ... and the gold +... truly was not ... which I sent.</q> +</p> + +<p> +<q rend='pre'>When you favored a daughter, and so (sent for) her, and as +<hi rend='italic'>Amenophis III</hi> your father knew her ... I rejoiced being +exceeding glad, and he said <q>My brother, is not it thy wish +thus to give the handmaid</q>; and he made public agreement +with this his land, in presence of my envoy ... so men +... when they beheld; and I received from him; and +<hi rend='italic'>Amenophis III</hi> established us ... for the future; and +so receiving ... I was made great; and in the cities +which for <hi rend='italic'>Tadukhipa</hi> ... in all of them he made us +dwell as conquerors,<note place='foot'>This agrees with <ref target="amarna_27_b">27 +B.</ref> as regards Dusratta's conquests in the Hittite +country.</note> and among the envoys who went down ... none that +<hi rend='italic'>Gilia</hi> ... the gold of one (<hi rend='italic'>limzu</hi>) was +given by weight. Truly to <hi rend='italic'>Amenophis III</hi> for +<hi rend='italic'>Tadukhipa</hi> it +was given; and <hi rend='italic'>Tadukhipa</hi> ... was given ... +and ... my envoys <hi rend='italic'>Amenophis III</hi> with ... I received; +there was no one ... <hi rend='italic'>Amenophis III</hi> +sent <hi rend='italic'>Nizik</hi> his envoy ... myself; and he ... (refusing?) to +my face the ... of gold ... the gold which +... of <hi rend='italic'>Gilia</hi> and ... he established us ... +my envoys ... to be despatched ... he did not +cease to (deny?) ... and ... he took her... +I was not able to refuse to please him ... he sent this to +me ... they sent was wonderful, and then ... +<hi rend='italic'>Amenophis III</hi> your father in every message ... the +lord of the place to protect her. Did not he order all these as +I say ... do not I say that <hi rend='italic'>Teie</hi><note place='foot'>As Amenophis +IV was married already in the reign of Amenophis III, +his mother's marriage evidently took place some twenty years at least before +the date of this letter.</note> ... has known +... and <hi rend='italic'>Teie</hi> is your mother, ask her if, among the messages +that I spake, there is one message which is not vindicated +by her, as to these (messages) to <hi rend='italic'>Amenophis III</hi> your +father ... if to <hi rend='italic'>Amenophis III</hi> your father brotherhood +was made by me: if it was said by <hi rend='italic'>Amenophis III</hi> your father +<q>If at all (there is) gold that ... in the land of <hi rend='italic'>Khani +Rabbe</hi> I will despatch it; and order thou thus the ... do +<pb n='289'/><anchor id='Pg289'/> +not I desire to cause it to be sent</q>: the ... bore what +was ordered to be given of <hi rend='italic'>Amenophis III</hi> your father; and +<hi rend='italic'>Amenophis III</hi> said to me <q>... the treasures of gold +... all that my ... desires is sent ... and +... to do this I have sent to thee</q> ... there by +<hi rend='italic'>Amenophis III</hi> with a message. Never was there a message +without a reply. I never refused any of the messages.</q> +</p> + +<p> +<q>(And when) <hi rend='italic'>Amenophis III</hi> was obliged to be taken to +his fate, and they told (me) ... I tore my cheeks, and +I mourned on that same day; I sat (in the dust?); I (took) +no food or water that same day; and I was grieved ... I +said <q>Let me perish myself from earth, and from my ... +and that he loved me God knows, and he was loved</q> (and +because of) these things we are cast down in our hearts.</q> +</p> + +<p> +<q rend='pre'>... to me the eldest son of <hi rend='italic'>Amenophis III</hi> by his wife +<hi rend='italic'>Teie</hi> ... was made, and I said <q>Has not +<hi rend='italic'>Amenophis III</hi> +died ... the eldest son of his chief wife <hi rend='italic'>Teie</hi> (is) in +his stead ... shall not we be sent news ... from +her abode as of old.</q></q> +</p> + +<p> +<q rend='pre'>... I say thus <hi rend='italic'>Amenophis IV</hi> is my brother whom +we shall love in our hearts ... the son of <hi rend='italic'>Amenophis III</hi> +more than his father, because of <hi rend='italic'>Teie</hi> his mother, who was the +wife ... as she desires a message to the presence of +<hi rend='italic'>Amenophis IV</hi> (<hi rend='italic'>Abkhuriya</hi>) +the son of <hi rend='italic'>Amenophis III</hi> her +husband. I (rejoice) very exceeding much that we shall be +friends</q> +</p> + +<p> +<q>(As they have sent me this message?) As they have +ordered it, <hi rend='italic'>Gilias</hi> is humbly (sent?) ... they have sent +<hi rend='italic'>Mani</hi> (as an envoy?), and treasures of woods (or trees) my +brother has sent, and gold ... without gold and without...</q> +</p> + +<p> +The next passage is too broken to read, but refers to the +continuance of friendship since the time of the ancestors of +both kings, and for the future. The back of the tablet is very +much broken, the whole of one paragraph, and the greater +part of the next, which refers to <hi rend='italic'>Teie</hi> +as the mother of <hi rend='italic'>Amenophis +IV</hi> being destroyed. It continues: +</p> + +<p> +<q>... the message of your mother which to <hi rend='italic'>Gilias</hi> ... +He has desired a message to be despatched and (as +he desires) ... have not I sent my envoys, and have +<pb n='290'/><anchor id='Pg290'/> +not I ... (and it is not my fault?) and the treasures +... which he asked of him I have caused to be given, not +being desired ... my envoys four years since you<note place='foot'>Apparently this +was written at least four years after the death of Amenophis +III, or about 1450 <hi rend='smallcaps'>b.c.</hi> at earliest.</note> ...</q> +</p> + +<p> +Eight lines are here almost entirely destroyed, referring to +some speedy message, and to the former king, with a reference +to certain persons, including the <q>father of <hi rend='italic'>Teie</hi> (your +elders?) with me,</q> with professions of friendship. The end +of the paragraph (lines 40, 41) contains the words, <q>as thus +he set us up over all her many lands ... all the lands +are all hers in his sight.</q><note place='foot'>The lands given when Tadukhipa +was married.</note> The next paragraph continues: +</p> + +<p> +<q rend='pre'>... the (treasures?) of gold (allowed to be despatched?) +previously by <hi rend='italic'>Amenophis III</hi> ... he has +sent. Lo! very exceedingly my brother has desired that +treasures ... to us; and much of his gold ... +very exceedingly my brother ... as intending for me +... whatever among ... and your father; was not +he given by me; and lo! now let my brother see that I was +not at all ... to your father: the treasures that he desired +were given, and lo! ... I am sending back my +message: there shall be nothing done to cause the heart to +turn away ... all the messages ... <hi rend='italic'>Teie</hi> has been +a witness, and <hi rend='italic'>Teie</hi> your mother ... plenty. Lo! I +asked your father, and did not your father grant me? and +... let this gold be given, and let not my brother's heart +... let him not turn from my ... when the (loan?) +... was not made, and what had ...</q> +</p> + +<p> +<q rend='pre'>... Let <hi rend='italic'>Gilia</hi> know this day what my brother's heart +desires. I have made Gilia travel ... thus I have made +my brother's envoys to obey him, travelling with speed. If ever, +my brother, my envoys ... if ever I send my envoys +... (the fault is not mine?) ... I have sent <hi rend='italic'>Mani</hi> +and <hi rend='italic'>Gilia</hi> to my brother as before. If at all by my brother my +envoys to him, and if by us they shall be received, I also shall +so hasten him ... Lo! as regards messages from my +brother, which he makes about anything as to my brother's +intentions ... thence; and on the throne of his father +he sits this day; and let me do my brother's will.</q> +</p> + +<pb n='291'/><anchor id='Pg291'/> + +<p> +<q rend='pre'>I say thus, my brother, have not I sent my envoys, and much +in their keeping which is for thee; and my brother let ... +which is for thee. <hi rend='italic'>Mazipalali</hi><note place='foot'><q>Mazipalali,</q> +a Mongol name, <q>hero with the sword.</q></note> my envoy is the paternal uncle +of <hi rend='italic'>Gilia</hi> and for ... my brother I have sent him, and my +brother am not I (the surer?) as <hi rend='italic'>Gilia</hi> is not ... And +the other envoy whom I shall send to my brother is the brother +of <hi rend='italic'>Gilia</hi> the son of his mother<note place='foot'>Indicating +that these Mongols were not monogamists.</note> ... I sent him. So my +brother have not I despatched him speedily without stopping, +and, my brother, as to my wishes that I wish (it is not my +fault?) and because of these things did not I send <hi rend='italic'>Gilia</hi> ... +for security, and for all this am not I the surer.</q> +</p> + +<p> +<q rend='pre'><hi rend='italic'>Mazipalali</hi> whom I shall send to my brother is the +uncle of <hi rend='italic'>Gilia</hi>; and the treasures (allowed to be despatched?) +... and plenty of untold gold of the (loan?) which I +desire from my brother let my brother give ... and let +him not refuse; and with my brother gold in addition ... +ten times more may it increase to me exceedingly ... let +these things be ordered; and <hi rend='italic'>Mani</hi> (with) my envoy my +brother ... let be given of my brother; and let him send +<hi rend='italic'>Gilia</hi> to me; and ... and all the news about my brother's +mother that they shall speak, and (especially?) let me (hear?) +... that they did. And lo! as before I sent not to thee +my brother, so let him ... me. Let not my brother +... and to my brother's pleasure ... and I meditate +a message of consolation for my brother.</q> +</p> + +<p> +<q rend='pre'>Let both <hi rend='italic'>Artessupa</hi><note place='foot'>Mongol name, +<q>Ar-Tessupas,</q> <q>worshipper of Tessupas</q> (Rimmon). Other +Mongol names occur in <ref target="amarna_27_b">27 B.</ref> (in the +native speech) including Asali (<q>joyful</q>) and Artatan (<q>strong soldier</q>). +If Teie's name was Mongolic, it would mean <q>bright.</q></note> and ... thus relate in my +brother's land this thing. I have been sent (under escort?) +... <hi rend='italic'>Mani</hi> (brought?) before me all my wicked slaves, who have dwelt +in <hi rend='italic'>Egypt</hi>, and I examined them<note place='foot'>Similar +extradition is noticed in the treaty between Rameses II and Kheta +Sar, the Hittite king, a century later.</note> as to ... +and they said ... and I said before them <q>Why is your +insolence so great?</q> ... So they put them in chains, and +... one of my ... one from my city who has +angered the land ... and another ... did not I +slay because of these things? My brother, did not he +say ... was not I wroth? Behold my brother they were +<pb n='292'/><anchor id='Pg292'/> +wicked ... and ... my brother it was necessary +and now let me (afflict them?).</q> +</p> + +<p> +<q rend='pre'>As to a present for my brother. My brother's presents +(are)—a (weight?) of solid gold from the land <hi rend='italic'>Ris Burkhis</hi>, +a weapon with a stone head<note place='foot'>The signs <hi rend='italic'>IZCU</hi>, +<hi rend='italic'>SAK</hi>, <hi rend='italic'>TAK</hi> +(<q>weapon, stone, head</q>) seem to indicate a stone axe such as the Carians +used. Battle-axes of flint are noticed in the time of Thothmes III. (Brugsch, +<q>Hist. Egypt,</q> i. p. 342.)</note> ... of precious stone +... (an ornament?) for the hands of precious stones, one +part of gold: three cloths: three ... three ... +(with fastenings?) of gold, ... of refined bronze (or +copper) ... two ...</q> +</p> + +<p> +<q rend='pre'>As a present for <hi rend='italic'>Teie</hi> your mother an (ornament?) +for the hands of precious stones ... earrings ... two +cloths.</q> +</p> + +<p> +<q>As a present for (<hi rend='italic'>Tadukhipa</hi>) my (daughter) an ornament +for the hands ... earrings ... two cloths.</q> +</p> + +<anchor id="amarna_23_b"/> +<p> +23 B.—The salutation is the same as in the last, being addressed +to <hi rend='italic'>Amenophis IV</hi>, to <hi rend='italic'>Teie</hi> and to +<hi rend='italic'>Tadukhipa</hi>. +</p> + +<p> +<q rend='pre'><hi rend='italic'>Mani</hi> my brother's envoy (has come) to (me). I have +heard. I liked much the gifts that my brother ... I +saw, and I rejoiced very much. My brother utters this message +and (says) <q>As with my father <hi rend='italic'>Amenophis III</hi> you were +friends, now behold this day be friends with me thy brother. +You will continue to be kind,</q> and I have not delayed ... +with my brother. Lo! ten times more than to your father I +will be a friend.</q> +</p> + +<p> +<q rend='pre'>And your father <hi rend='italic'>Amenophis III</hi> spoke this message in +his letter (by your ...) <hi rend='italic'>Mani</hi>, <q>Continue thou the +friendship,</q><note place='foot'>This letter may, perhaps, be earlier +than the preceding.</note> +and when my brother <hi rend='italic'>Amenophis III</hi> said this, lo! +what I had sent was nothing at all, and my brother shall not +consider it anything. And I do not send this present, which +behold I have sent to thee, as desiring to cause you to send; +but (humbly?) whatever my brother desires to be given to his +wife, they shall be made to take away. They shall see her,<note place='foot'>From a +later letter (<ref target="amarna_1_b_m">1 B. M.</ref>) it +seems that the foreign ladies were shown to envoys from their parents, to +enable them to report as to their health.</note> and I will send ten times as much.</q> +</p> + +<p> +<q rend='pre'>And the treasures of gold (allowed to be despatched?) +one treasure for me, and another treasure as the treasure of +<hi rend='italic'>Tadukhipa</hi> my daughter, lo! I asked of Amenophis III your +<pb n='293'/><anchor id='Pg293'/> +father. And your father said <q>Send for the gold that (remains +to be remitted?) let the (rest) be given, and the precious stones +that are to be given thee, and the gold, because we have increased +the gift, which is marvellous with treasure to be given +to you.</q> And the gold of the treasures all my envoys who were +in the land of <hi rend='italic'>Egypt</hi> beheld with their eyes; and your father +lavishly increased the treasures in presence of my envoys. He +welcomed them on their way; he maintained them! and lavishly +expended the ... on my envoys. They gazed, and so +truly they beheld with their eyes his favor poured out.</q> +</p> + +<p> +<q rend='pre'>And more gold beside, which was marvellous, which he sent +to me, he piled up; and he said to my envoys <q>Behold the treasures, +and behold the gold in plenty, and the possessions which +are marvellous,<note place='foot'>Or <q>the curious things.</q></note> +which I shall send to my brother: behold them +also with your eyes.</q> And my envoys beheld with their eyes.</q> +</p> + +<p> +<q rend='pre'>But now, my brother, the treasures remitted, which your +father sent, you shall not send, but the woods (or trees) have +been received.<note place='foot'>Or, perhaps, <q>but letters are received.</q></note> +You are sending the possessions that your +father sent to me. You shall not send them, but shall store +them up very much.</q> +</p> + +<p> +<q rend='pre'>And thinking of all that one has known, how I rejoiced +because of my brother, none ever brought salutation from him +at any time, my brother, but the same day return was made to +him.</q> +</p> + +<p> +<q rend='pre'>And <hi rend='italic'>Khamassi</hi> my brother's envoy he sent (humbly?) to +my presence, and (humbly?) he spoke my brother's message: +I heard and then I said <q>As I was friends with <hi rend='italic'>Amenophis III</hi> +thy father, lo! now ten times more with <hi rend='italic'>Amenophis IV</hi> +(<hi rend='italic'>Nabkhuriya</hi>) +shall I be great friends.</q> So then I said to <hi rend='italic'>Khamassi</hi> +your envoy.</q> +</p> + +<p> +<q rend='pre'>And lo! my brother: the treasures of gold to be remitted +you shall not send; and there (shall be) respite of gifts which +your father spoke of sending. It is desired that my brother +shall not send them.</q> +</p> + +<p> +<q>Lo! my brother, the treasures of gold which I asked of +your father I may say that half of them will be carried off (or +stolen) ... The lands are at strife<note place='foot'>This agrees with the letters from +Babylonia in showing the disturbed state of the countries between Armenia +and Egypt early in the reign of Amenophis IV, due to the revolts of Hittites, +Amorites, and Hebrews.</note> ...</q> +</p> + +<pb n='294'/><anchor id='Pg294'/> + +<p> +The rest of this letter, including all the back, is too much +broken to be read. It appears to go on to speak of <q>destruction</q> +and to refer to a state of disturbance. It mentions the envoy +<hi rend='italic'>Khamassi</hi>, and says, <q>Of what he has brought the fourth +part has been robbed.</q> On the back <hi rend='italic'>Gilia</hi> is mentioned with +gold, and relations between the writer and Amenophis III. +He refers again to the message from Amenophis IV and to +<hi rend='italic'>Teie</hi> his mother; and invokes +<hi rend='italic'>Rimmon</hi> and <hi rend='italic'>Amanu</hi>. The +words <q>unless they are conquered</q> seem also to occur. This +letter contained altogether 113 lines of writing. +</p> + +<anchor id="amarna_26_b"/> +<p> +26 B.—A list of presents. On the back, at the bottom of the +left hand column, is the statement, <q>These are the things +carried by the female slaves, all those things which <hi rend='italic'>Dusratta</hi> +King of <hi rend='italic'>Mitani</hi> gave to +<hi rend='italic'>Amenophis III</hi> his brother, his kinsman, +when he sent his daughter <hi rend='italic'>Tadukhipa</hi> to the land of +Egypt, to Amenophis III for marriage, he gave all these that +day.</q> +</p> + +<p> +The list is a very long and difficult one. It begins with two +horses, and a chariot plated with gold and silver, and adorned +with precious stones. The harness of the horses was adorned +in like manner. Two camel litters appear to be next noticed, +and apparently variegated garments worked with gold, and +embroidered zones and shawls. These are followed by lists +of precious stones, and a horse's saddle adorned with gold +eagles.<note place='foot'>The two-headed eagle was a Hittite +emblem; it is also found at Mycenæ.</note> +A necklace of solid gold and gems, a bracelet of iron +gilt,<note place='foot'>Iron from Asia is believed to have been known yet earlier +(Brugsch. <q>Hist. Egypt,</q> i. pp. 342, 354). It was known +in the fourteenth century <hi rend='smallcaps'>b.c.</hi> by its +Semitic name, <q>berzil.</q></note> an anklet of solid gold, and other gold objects +follow; and apparently cloths, and silver objects, and vases of copper +or bronze. An object of jade or jasper (<hi rend='italic'>Yaspu</hi>), and leaves of +gold, are noticed (both jade and leaves of gold have actually +been found in the oldest ruins at Troy), the former being +perhaps noticed as coming from <hi rend='italic'>Elam</hi>, by trade with central +Asia, where jade was found. Five gems of <q>stone of the great +light</q> (perhaps diamonds) follow, with ornaments for the +head and feet, and a number of bronze objects, and harness for +chariots. Boxes of strong wood to contain treasures follow +next, and apparently a collar with disks and carved lions, +objects of silver and gold and strong wood, bronze ornaments +<pb n='295'/><anchor id='Pg295'/> +for horses. The last noticed objects may be written tablets, +including some on the ritual of the gods. +</p> + +<p> +25 B.—A list similar to the last, perhaps part of the same +inventory, as it includes women's ornaments. The tablet is +much injured. The objects noticed include an earring with +gems, and others of gold, with a large number of precious +stones, a necklace with 122 gems set in gold, including <q>green +stones</q>; bracelets and anklets of solid gold with jewels: an +umbrella adorned with gold: boxes to hold treasures, and +numerous objects of silver: horns of the wild bull, and wooden +objects adorned with gold: cups of gold adorned with gems: +other bracelets and anklets of gold with pendants and stars +of jewels: a pair of gold earrings with pendants and stars of +precious stones: silver anklets for women, and earrings with +gold pendants. In each case the weight of gold and the numbers +of the gems are stated. +</p> + +<p> +These inventories of Tadukhipa's marriage outfit show how +far advanced was the civilization of western Asia in the +fourteenth century <hi rend='smallcaps'>b.c.</hi>, and indicate not only the native wealth +of gold, silver, copper, and bronze, from Asia Minor and the +Caucasus, but also a trade which brought jade from central +Asia. The art of the age is similar to that of the objects found +at Troy and Mycenæ, and represented on the Egyptian bas-reliefs, +which give pictures of the tribute from Phœnicia. +From other tablets in the collection we obtain similar information, +including the use of ivory, as also from the records of +tribute to Thothmes III in 1600 <hi rend='smallcaps'>b.c.</hi> +</p> + +<anchor id="amarna_11_b_m"/> +<p> +11 B. M.—<q rend='pre'>To ... Princess of the Land of +<hi rend='italic'>Egypt</hi><note place='foot'>Clearly written to Teie, as Amenophis +IV is mentioned as her son.</note> thus <hi rend='italic'>Dusratta</hi> King of +<hi rend='italic'>Mitani</hi>. I am at peace: Peace be to +thee.... Peace be to thy son; peace be to <hi rend='italic'>Tadukhipa</hi> +thy daughter-in-law. To thy land and to all that is thine be +much, much peace.</q> +</p> + +<p> +<q rend='pre'>Thou hast known of me how I loved <hi rend='italic'>Amenophis III</hi> thy +husband, and <hi rend='italic'>Amenophis III</hi> because he was thy husband how +he loved me. As for <hi rend='italic'>Amenophis III</hi> thy husband he heard +what I said; and <hi rend='italic'>Amenophis III</hi> because he was thy husband, +sent messages to me; and what he said to thee my ... +both <hi rend='italic'>Mani</hi> has known, and thou ... hast known all of +<pb n='296'/><anchor id='Pg296'/> +these things—the messages we zealously uttered. There was +nothing thus that he has not known of them.</q> +</p> + +<p> +<q rend='pre'>Now you said to <hi rend='italic'>Gilia</hi>, <q>Say to your Lord, +<hi rend='italic'>Amenophis III</hi> +was friends with your father, and why should his favor be +less than to your father? Nay, indeed, what he shall send to +our place shall not ... will not you hasten to ... +your friendship with <hi rend='italic'>Amenophis III</hi> ... making it +greater; and assure him ... that you will gladly +send ...</q></q> +</p> + +<p> +<q rend='pre'>... to your husband friendship ... so now +... your son, ten times more ... and the messages....</q> +</p> + +<p> +<q rend='pre'>... why from ... our good faith, and ... +is given to me ... thus I ... <hi rend='italic'>Amenophis IV</hi> +(<hi rend='italic'>Nabkhuriya</hi>) ... and now behold ... to give is</q> +not.... +</p> + +<p> +<q>... when by your desire I ... and to the presence +of <hi rend='italic'>Amenophis IV</hi> ... and you wished thus ... +do not desire, and ... the treasures of gold to be remitted, +let <hi rend='italic'>Amenophis IV</hi> receive. (There is nothing, indeed, +he may not desire?) that is not ... ten times more than +his father let him increase in friendship toward me, and in +power.</q> +</p> + +<p> +<q rend='pre'>... you yourself, your envoys, with the envoys of +<hi rend='italic'>Amenophis IV</hi>, with ... let them +be sent to <hi rend='italic'>Yuni</hi> my +wife,<note place='foot'><q>Yuni,</q> as a Mongol name, would mean <q>true.</q></note> +for what is wished; and the envoys of <hi rend='italic'>Yuni</hi> my wife let +them be sent to (thee) as to what is wished.</q> +</p> + +<p> +<q>Now as to thy present ... a goodly stone, also (a +coronet?) and a ... of stones.</q> +</p> + +<p> +It seems clear from this letter, and from <ref target="amarna_24_b">24 B.</ref>, +that <hi rend='italic'>Teie</hi> (or +<hi rend='italic'>Thi</hi>) the Queen of Egypt, was related to Dusratta, but it is +not clear that she was his sister. <hi rend='italic'>Gilukhipa</hi>, the sister whom he +names, is known from Egyptian sources to have been the +daughter of <hi rend='italic'>Suttarna</hi>, Dusratta's father, and she came to Egypt +with 317 ladies in her train. +</p> + +<p> +It is also to be remarked that Dusratta invokes the Egyptian +god <hi rend='italic'>Amen</hi> both when writing to Amenophis III and also when +writing to Amenophis IV, so that there does not appear to have +been any change of religion in Egypt during the reign of the +<pb n='297'/><anchor id='Pg297'/> +latter—at least, at the time when he wrote. +</p> + +<p> +Amenophis III also married at least one Babylonian +princess, as will appear in the letters that follow. +</p> + +<p> +<hi rend='smallcaps'>Rimmon Nirari's Letter</hi> +</p> + +<p> +30 B.—<q>To the Sun God the King my Lord the King of +Egypt, thus <hi rend='italic'>Rimmon-Nirari<note place='foot'><q>Rimmon Nirari</q> is an +Assyrian name, but the king so called lived a good deal later. The rank of this writer +is evidently inferior, but not as inferior as that of the Canaanite chiefs. He may +have been an Assyrian prince, and perhaps wrote to Amenophis III. <q>Nukhasse</q> +Dr. Bezold supposes to be the <q>Anaugas</q> of the records of +Thothmes III, an unknown region in Syria. I have supposed it to be Merash, +reading <q>Markhasse.</q></note> thy servant</hi>. I bow at my Lord's +feet. Lo! <hi rend='italic'>Manakhbiya</hi> (Thothmes IV) made my father King +... to rule in the Land of <hi rend='italic'>Markhasse</hi> +(or <hi rend='italic'>Nukhasse</hi>), +and established men to dwell with him; and as the King of +... was disputing for the kingdom, which has been made +... which he established for him ... he gave +him...</q> +</p> + +<p> +About twenty lines of the letter are here destroyed; the +broken lines below continue thus: +</p> + +<p> +<q>And lo! my Lord ... and the King of the land of +the <hi rend='italic'>Hittites</hi> why ... my Lord the letters ... and +fearing ... and lo! the King of <hi rend='italic'>Egypt</hi> ... and +now my Lord against ... and to the hands ... to +our Lord ... thy Lord in the years that may come.... +Do not scorn, since the land was faithful in service to +the King my Lord. And if God commands my Lord to go +forth, let my Lord also send a chief, to be sent up to him with +his soldiers and with his chariots.</q> +</p> + +<pb n='298'/><anchor id='Pg298'/> + +<p> +<hi rend='smallcaps'>Callimmasin's Letters</hi> +</p> + +<anchor id="amarna_1_b"/> +<p> +1 B.—<q rend='pre'>To <hi rend='italic'>Amenophis III</hi> +the King of <hi rend='italic'>Egypt</hi> by letter thus +<hi rend='italic'>(Cal)limmasin</hi><note place='foot'>This king, unknown before, was +probably older than Amenophis III, who married his daughter, who was +marriageable before the writer's father died.</note> +the King of <hi rend='italic'>Carandunias</hi> (Babylonia) thy +brother. I am at peace. To thee, to thy house, thy wives, thy +land, thy chariots, thy horses, thy ... be much peace.</q> +</p> + +<p> +<q rend='pre'>Because of the youngest of my daughters, whom you send +to wed, <hi rend='italic'>Irtabi</hi> whom you remember, they took this message. +My father formerly sent a message. You collected many +soldiers, you approved his message, and you sent making a +present to my father.</q> +</p> + +<p> +<q>Now I send thee this envoy. In the sixth year you seek +for this, and in the sixth year you send thirty <hi rend='italic'>manahs</hi> of gold +(instead of?) silver for my present. I return the same gold. +<hi rend='italic'>Casi</hi> your envoy has known its (value?) which he has seen. I +send thy envoy well instructed as to our opinion. For I followed +... and the present that he is instructed to ... +is thirty <hi rend='italic'>manahs</hi> of gold, which you ... a gift of alliance.</q> +</p> + +<p> +The rest is too broken to read. It mentions five women sent, +and ten wooden chariots—the latter as presents. The next +letter is from Egypt. Either a copy or an original never sent.<note place='foot'>As in +the previous case (<ref target="amarna_82_b">82 B.</ref>). See +p. <ref target="Pg236">236</ref>.</note> +</p> + +<anchor id="amarna_1_b_m"/> +<p> +1 B. M.—<q rend='pre'>To <hi rend='italic'>Callimmasin</hi> +King of <hi rend='italic'>Carandunias</hi> my +brother, by letter thus <hi rend='italic'>Amenophis III</hi> the great King, the King +of <hi rend='italic'>Egypt</hi> thy brother. There is peace to my region. To thy +region be peace: to thy house, to thy wives, to thy sons, to thy +Lords, to thy horses, to thy chariots, and in thy hands be much +peace. I am at peace. There is much peace to my house, to my +wives, to my sons, to my Lords, my horses, my chariots, my +army; and in my lands there is much peace.</q> +</p> + +<p> +<q>Now I heard the message you sent about her to me. Thus +it was, <q>Now you ask my daughter as your wife, but my sister +whom my father gave thee, being good to you, has any seen her +whether she has lived or whether she has died?</q> This is the +message that you send in your letter. But did you ever send +as your envoy, one who has known your sister, and who has +spoken with her, and understood her? And let one speak with +her. The chiefs you send are useless, your envoy <hi rend='italic'>Zakara</hi> is one +who is a chief(?). There is not one among them related to +<pb n='299'/><anchor id='Pg299'/> +your father, and ... concerning this my envoy is with +thee, and has spoken to her ... her heart ... concerning +this, and she has given ... to her mother. And +lo! you send this, <q>You spoke to my envoys, and they gathered +your wives: a lady appeared before you (saying) thus, Behold +your queen who is brought out before you all. But my envoys +knew her not (to be) my sister.</q> Now satisfy yourself as to +what you thus send, <q>My envoys knew her not,</q> and you say, +<q>Who was it that was recognized by her?</q> Why do not you +send as your envoy one who shall tell you a true message as to +the salutation from your sister, I pray you? And you said that +they disputed as to her appearance. But you can see her with +the King. And lo! you send thus, <q>Who was the princess—a +daughter of one who was a native, or was she one of the land +of (my neighbors?), or was she the daughter of the Land of +<hi rend='italic'>Khani Rabbatu</hi>, or the princess of +the Land of <hi rend='italic'>Ugarit</hi>, that my +envoys so saw, and who was it that spoke to them to satisfy +that nothing wrong was done?</q> And does not your message +say all this? But if she has died—your sister, and I am concealing, +as you pretend, her ... in former times, which +we ... the God <hi rend='italic'>Amanu</hi> ... (I rejoice that the +wife I love?) ... she has been made queen ... I +deny that ... beyond all the wives ... that the +Kings of <hi rend='italic'>Egypt</hi> ... in the land of +<hi rend='italic'>Egypt</hi>. And lo! you +send thus <q>Both my daughters ... as wives of the Kings +of the land of <hi rend='italic'>Carandunias</hi>.</q> But if the ... of my envoys +is friendly, and they have said <q>With these things our Lord +has sent us, as a present, to satisfy thee concerning thy message: +the princess salutes the Kings, and all her friends your +daughters.</q> Take thou possession from him of whatever is with +them, and send me a letter, and arrange with thy sister who +is with me, and make sure of everything; and I have sent to +thee an overseer, so to make known to your daughters, in order +to perceive the evil that they teach you. And lo! you send <q>The +messages that my father has left, do not these messages of his +say concerning this, that he established alliance between us?</q> +This is the message you send. Now you and I have fulfilled the +alliance, and the portion is before your envoys as they will say +in your presence. Is not all to be given by us to her who (is) +to come to the land of Egypt (whom) they shall bring before +<pb n='300'/><anchor id='Pg300'/> +me? And (choose?) one of them. (Now) I have sent silver, +gold, unguents, cloths, all whatsoever the land can give, and the +overseer will say what is the value of that which he has brought—every +gift to be weighed to you, that my envoy is to give. +And we have been shamed by the evils that they speak. +They have refuted the abominations—the evil things +that they told you of us. And I was grieved when they ... +us all these things. For is it not of their deceit that they told +you thus? And I appointed them not to ... them about +this. And lo! you send thus, you say thus to my envoys, <q>There +are no soldiers of my Lord, and is not (a young girl?) to be +given them?</q> This is thy message: <q>Thy envoys said for thee +that none are going forth. It might be done safely if there +were soldiers, if there be none it is impossible to arrange for +us what I am asked by him. If there are soldiers I grant it you, +if there are horses I grant you this.</q> This reason your envoy +made use of with us, who put me to shame—the evil man whom +you sent. I pray thee if they feared to be slain, and lamented +evils when she went out, lo! all was in your hands. Thus let +my chariots be granted from among the chariots of the ruling +chiefs: do not you regard them as a possession? You can send +them wherever you please. Are not they all a possession? Are +not there, I pray you also, chariots, are not there I pray you +horses with me? Demand all my horses: the chariots behold +you shall send to meet you at the stations. As for me you shall +send me the girl, and send out one to lead (her) to me.</q> +</p> + +<p> +3 B. M.—This is broken at the top, but supposed to be from +<hi rend='italic'>Callimmasin</hi>. +</p> + +<p> +<q>... my envoys ... the many ... that they +send to me I ... Thou my brother without ... +for thy daughter to wed, as I send ... (you say) thus, +<q>From of old a daughter of the King of Egypt was not given +for anything.</q> Why so? Thou art a King, and doest thy will. +As they spake this message to me I then sent thus, <q>Many of +(your) daughters are grown up. So send one who is grown +up as (I ask for) her.</q> Who says thus, <q>There is no daughter +of the King to give.</q> Thou hast sent without enquiring as to +this. Thou dost not rebuke alliance and good-will, as you send +approaching me eagerly as to a taking to wife. And I sent to +you because of these things, in brotherhood and good-will, because +<pb n='301'/><anchor id='Pg301'/> +eagerly approaching me as to taking a wife. My brother, +why not send a woman? Why am I repulsed? I myself have +sent like thee, I have intrusted a woman. As there were +daughters I did not refuse thee. Why associate by taking a wife +as ... I have sent to thee to know this ... all your +... so ... they said your ... Lo! my +daughter whom I have sent<note place='foot'>Probably Irtabi +(<ref target="amarna_1_b">1 B.</ref>).</note> ... you do not take unwillingly, +consenting to whatever you desire ... and as for +the gold that I send you, your envoy has agreed with me as to +the amount of the gold I.... Behold speedily, within this +year, whether in the month of June (<hi rend='italic'>Duzu</hi>) or in the month of +July (<hi rend='italic'>Ab</hi>),<note place='foot'>The month names are written in +ideograms of Accadian origin.</note> this message being taken away, let her whom I +have taken be.... If within this year, in June or in July, +I send you the gold, you shall send ... the daughter +whom I am given by you, and you in return shall send the +gold for your ... But if in June or in July the gold is not +sent, do not cause her whom I have taken to be sent away. And +in return for what will you send to be carried away her whom I +have taken. Why, indeed, is it necessary to trouble about gold? +Truly sending 3,000 (pounds?) of gold have not I completed +the exchange for you, and have not I given my daughter to +take to wife?</q> +</p> + +<p> +<hi rend='smallcaps'>Assurubalid's Letter</hi> +</p> + +<p> +9 B.—<q rend='pre'>To <hi rend='italic'>Amenophis IV</hi> +(the great King?) the King of <hi rend='italic'>Egypt</hi> my brother, +thus <hi rend='italic'>Assurubalid</hi>,<note place='foot'>This King's date has been +placed as late as 1400 <hi rend='smallcaps'>b.c.</hi>, but the dates are not +accurately fixed. His daughter appears to have married Burnaburias of Babylon +before 1450 <hi rend='smallcaps'>b.c.</hi> (<q>Trans. Soc. Bib. Arch.</q> i. p. 69). +His predecessor, Buzur, Assur, had settled the Assyrian boundary with Burnaburias. +(Ibid., p. 68.)</note> King of <hi rend='italic'>Assyria</hi> the +great King thy brother. Peace be to thee, to thy house, and to +thy land. I was very glad when I saw your envoys. Let me +send your envoys again with my message. I have sent as a +present for you a chariot (of the royal forces?) of my ... +and two horses swift and sure. A chariot (without harness?) +and a precious stone.</q> +</p> + +<p> +<q rend='pre'>The sending of gold from your land that has formerly come +across to the great King has ceased.<note place='foot'>This interruption (see also the +letter from Chaldea, <ref target="amarna_18_b_m">18 B.</ref>, in the later reign +of Horus) was probably due to the Syrian revolt (compare +<ref target="amarna_23_b">23 B.</ref>, <ref target="amarna_7_b">7 B.</ref>, and +<ref target="amarna_8_b">8 B.</ref>), showing that the power of Egypt, +broken in 1480 <hi rend='smallcaps'>b.c.</hi>, was still unrecognized +as late as 1400 <hi rend='smallcaps'>b.c.</hi>, which brings +us near the time when Rameses II recognized the independence of the Hittites, +about 1360 <hi rend='smallcaps'>b.c.</hi> (See p. <ref target="Pg241">241</ref>.)</note> +Why should he be repulsed +<pb n='302'/><anchor id='Pg302'/> +from your sight? They have taken as much gold as there +was; as much as I have received, which also I have needed, is +caused to be sent.</q> +</p> + +<p> +<q rend='pre'>In the time of +<hi rend='italic'>Assurnadinakhi</hi><note place='foot'>Supposed to +have reigned about 1550 <hi rend='smallcaps'>b.c.</hi>: presents from Assyria were +received by Thothmes III even earlier (Brugsch, <q>Hist. Egypt,</q> i. p. 328), including +chariots and cedar-wood.</note> my ancestor they sent to +the land of Egypt twenty (pounds?) of gold.</q> +</p> + +<p> +<q rend='pre'>In the time that the King of <hi rend='italic'>Khani-Rabbatu</hi> +sent to your father, to the land of Egypt, they sent him twenty (pounds) of +gold.</q> +</p> + +<p> +<q rend='pre'>... To the King of <hi rend='italic'>Khani-Rabbatu</hi> and to me ... +you have sent gold. I sent ... and you ... from +the hands of my envoys....</q> +</p> + +<p> +<q>If fortunately your face is favorable send gold, and let him +who executes the message take what is needed. In return let +our envoys be sent to thee from us. Your envoys who have +tarried with me needing men to guide them it is granted, in +order that I may send this. They took from me men to guide +them as they went down. Do not disgrace my envoys, and do +not delay them for me. Why should we not in future send out +envoys? In future they will carry news, in future they will be +sent out to the King to carry the news. And in future let it +be declared <q>Whosoever of us is treacherous let him be destroyed +for the King.</q> I have received (envoys) thirteen times, +why should not other envoys beside from the King in future +again...</q> +</p> + +<p> +<hi rend='smallcaps'>Letters from Burnaburias</hi> +</p> + +<p> +2 B. M.—<q rend='pre'>To <hi rend='italic'>Amenophis IV</hi> +(<hi rend='italic'>Nibkhuarririya</hi>) King of +<hi rend='italic'>Egypt</hi>, by letter thus <hi rend='italic'>Burnaburias</hi> King of +<hi rend='italic'>Caradunias</hi><note place='foot'>Burnaburias appears to have reigned +about 1450 <hi rend='smallcaps'>b.c.</hi>, or a little later. As regards +the dates of Egyptian kings, they rest on the statement (see Brugsch, +<q>Hist.,</q> i. p. 395) that the star Sothis rose on the 28th of Epiphi, in the reign +of Thothmes III, and on the date of the new moon of various months in the +same reign. The Egyptian year was a year of 365 days, and therefore vague as +regarded the sidereal year. The risings of Sothis (Sirius) are recorded (<q>Decree +of Canopus</q>) in the later Ptolemaic times as they occurred in connection +with the Egyptian year, changing one day every four solar years; and the +Rosetta stone fixes the calendar. From the rising of Sothis we should obtain a +date about 1598 <hi rend='smallcaps'>b.c.</hi> as falling in the +reign of Thothmes III; and from the coincidences of the new moon we should +obtain 1574 <hi rend='smallcaps'>b.c.</hi> as the thirty-fourth and +1585 <hi rend='smallcaps'>b.c.</hi> as the twenty-third years of +his reign. He would, therefore, accede 1608 <hi rend='smallcaps'>b.c.</hi> +Dr. Brugsch places his accession about 1600 <hi rend='smallcaps'>b.c.</hi></note> thy +brother. I am at peace. May there be much peace to thee, to +thy house, thy wives, thy sons, thy land, thy Lords, thy horses, +thy chariots.</q> +</p> + +<pb n='303'/><anchor id='Pg303'/> + +<p> +<q rend='pre'>Since my fathers and thy fathers spoke good things +zealously, sending eagerly to make presents, and making friends—and +did not they speak eagerly—lo! now my brother has sent +two <hi rend='italic'>manahs</hi> of gold as a present to me. Lo! there is much gold +beside, which your father sent, and as this has increased beyond +what your father gave, why should you send two <hi rend='italic'>manahs</hi> +of gold? Lo! I have received much, even very much gold, +which remains in the temple. Enough gold has been sent. Why +should you send two <hi rend='italic'>manahs</hi> of gold? But as for thee, whatever +is needed in thy land send for it, let it be taken of me for +thee.</q> +</p> + +<p> +<q rend='pre'>In the time of <hi rend='italic'>Curigalzu</hi><note place='foot'>This +indicates the beginning of the Syrian wars in the reign of Amenophis +III.</note> my father, all the Canaanites sent +to him (saying) thus, <q>What sayest thou as to the setting up +of the land. It is weak. What sayest thou?</q></q> +</p> + +<p> +<q>My father clave to thy (father). He sent to them thus, +<q>It has been sent to me as to your discontent. If you are foes +with the King of <hi rend='italic'>Egypt</hi> my brother, you must cleave to some +other. Shall not I go out against you for this? Shall not I +destroy you, as if you were discontented with me?</q> My father +heard them not because of your father. Now behold <hi rend='italic'>Assyria</hi> +has arrayed against me. Did not I send to you, as to their +thoughts about your land? Why do they send against me? If +you have pity on me it will never be done. They will fail to win +these things. I have sent to thee, as a present for thee, three +<hi rend='italic'>manahs</hi> of precious stones, fifteen pairs of horses for five +wooden chariots.</q> +</p> + +<p> +3 B. M.—The salutation is the same as in the preceding. +</p> + +<p> +<q>Since the time of <hi rend='italic'>Caraindas</hi>, since your father's envoys to +my father came to me, until now there has been good-will. Now +I and thou are well with each other. Your envoys have come +thrice to me, making also presents, whatever was sent. And I +have sent to thee whatever present has been made. As for me, +is it not all an honor, and as for thee have not I honored thee +in all? Your envoy whom you send, has not he paid the twenty +<hi rend='italic'>manahs</hi> of gold that he has brought? And as for the gifts that +remainder, is not the amount five <hi rend='italic'>manahs</hi> of gold.</q> +</p> + +<p> +Five lines of the letter are here destroyed. On the back of +the tablet it continues: +</p> + +<pb n='304'/><anchor id='Pg304'/> + +<p> +<q rend='pre'>... the forces of the land (of <hi rend='italic'>Egypt?</hi>) ... these +let him gather within the year, which thy envoy says he has +sent, and he shall cause the women of the princess to be guided +to you, any time that you order. Let me ask for her that the +speed may be greater; and having been delayed, when he has +made speed let your envoy take (them), and he shall do more +than they did before. So I have told my envoy <hi rend='italic'>Sindisugab</hi> to +say. So let them both station the chariots speedily. Let them +come to me, and let them make proper arrangements; so let +my envoy and your envoy come to me, speedily conveyed.</q> +</p> + +<p> +<q>As a present for thee I have sent thee two <hi rend='italic'>manahs</hi> of +precious stones; and (to enrich?) your daughter my son's +wife<note place='foot'>Apparently a Babylonian princess +was to be sent to Egypt, and an Egyptian princess to Babylon. The two +royal families were already allied by the marriage of Irtabi, and yet earlier of the +sister of Callimmasin (<ref target="amarna_1_b_m">1 B. M.</ref>), even +if no Egyptian princess had been granted to the latter. The writer's son was +probably Carakhardas, who succeeded him.</note> +he gave a ... and (an amulet to cause safety?); and I +have sent thee as a present precious stones to the number of +one thousand forty and eight; and I sent, as your envoy was +sent back with <hi rend='italic'>Sindisugab</hi>.</q> +</p> + +<anchor id="amarna_4_b_m"/> +<p> +4 B. M.—With the same salutation as before, is very much +broken. It contains a list of presents sent in connection with +the same royal marriage of a daughter of the King of Egypt +to the Babylonian prince. The envoy's name was <hi rend='italic'>Sutti</hi>; the +presents included a throne of strong wood, ivory, and gold, +and another of wood and gold, with other objects of gold and +strong wood. +</p> + +<p> +6 B.—The salutation is the same, but the Kings' names are +spelled <q><hi rend='italic'>Nabkhururia</hi></q> and +<q><hi rend='italic'>Burnaburias</hi>.</q> This tablet is +very much injured. It refers to a daughter and a promise. It +continues: +</p> + +<p> +<q>He takes her people with (him in) seven chariots, with +seven chariots which he took from me; all that belongs to her +behold ... let me send her people to you. The Kings +who ... of the daughter of the great King, in five +chariots ... to your father ... three overseers +... us he (sent?)...</q> +</p> + +<p> +About half the obverse of the letter is then lost, and about +a quarter of the upper part of the back. It then continues: +</p> + +<p> +<q rend='pre'>If (the arrangements) are already complete ... if +there are no previous arrangements let ... to send +<pb n='305'/><anchor id='Pg305'/> +<hi rend='italic'>Zalmu</hi> for the Royal Princess, for +<hi rend='italic'>Zalmu</hi><note place='foot'>Zalmu was a Babylonian. See the +next letter.</note> was your envoy +whom I sent out, let him (come) ... let him take back +the soldiers whom he has sought of me, and let him (take?) +... of the people of the neighborhood, who being speedily +sent he may take back, and let them add as many as ...</q> +</p> + +<p> +<q rend='pre'><hi rend='italic'>Khai</hi><note place='foot'>Khai was still living in +the reign of Amenophis IV.</note> your chief, whom you send, is given soldiers and a +chariot of our ... and send plenty of soldiers with <hi rend='italic'>Khai</hi>, +for the King's daughter ... and otherwise do not send +the King's daughter to travel.... Do not delay; send +speedily ... in the course of this year you shall send a +chariot and soldiers, so gathering ... let them unite as +many as he says (are necessary?).</q> +</p> + +<p> +<q rend='pre'>Your father sent much gold to <hi rend='italic'>Curigalzu</hi> ... of +<hi rend='italic'>Curigalzu</hi>, the quantity thereof increased in the palace ... +so, because he heard the Kings (or great men) who gave advice, +thus the gold ... the Kings, brotherhood, and good-will, +peace, and fealty ... the ... increased the silver, +increased the gold, increased....</q> +</p> + +<p> +<q>As thy present I have sent ... of precious stone. To +the Lady of thy house twenty (?) of precious stones: so my +wife causes me to send, because very greatly ... and as +she desires shall it not be done, as I rejoiced being glad +... let them take of me much gold for thyself ... +let them take of me according as I ... may it come +quickly; and has not my lord ordered thus, that your envoy +should bring to his brother much ... so let me send to +thee...</q> +</p> + +<anchor id="amarna_7_b"/> +<p> +7 B.—The salutation from <hi rend='italic'>Burnaburias</hi> is the same as in the +preceding letters. The letter continues: +</p> + +<p> +<q>On the day that my brother's envoy arrived, and brought +me this message, his envoy (came) wearied to my presence: +he had eaten no food, and (had drunk) no strong drink ... +the envoy you send told me the news, that he had not brought to +me the caravan<note place='foot'><q>Siiri,</q> <q>a company of merchants,</q> +as in Hebrew.</note> on account of (wicked men?) from whom it +was not (safe?). So he has not brought to me the caravan. +The explanation of the (head man?) was, because of fear of +being destroyed, which my brother has (known of). Thus as +<pb n='306'/><anchor id='Pg306'/> +I desired explanation, not ... why the (chief?) did not +... his envoy, why he had not sent it, had not ... my +brother's envoy he has caused to say this ... <q>Is it not +that the region was at strife?</q> thus ... your brother +heard this. He has sent you salutation. Who is it that has +told my brother thus that the land has risen? Your brother +sends with speed to salute you, as wishing to hear this. Does +not he send his envoy to thee? I have told him then to say +to my brother, <q>A great multitude has arisen, and the land is +at strife: the thing is true that thy envoy thus said. As thy +brother heard not that the expedition has marched on thee, he +has asked. Has not he sent to salute thee?</q> So as I asked +my envoy he said, <q>As the foe has arisen let him be destroyed.</q> +My brother, have not I ordered this?<note place='foot'>Or <q>advised this.</q> The foes +attacking Egypt were at some distance from Babylonia, and the news only came by +the envoy from Egypt.</note> And so they told me +all that has happened in my brother's country, and is not all +this explanation necessary? And all has thus happened in my +land, and as for me is it not all needful? <q>The lawful command +that was previously in the hands of our kingdom has been +opposed,</q> he said. We have speedily sent salutation: an interchange +of messages between us has been established ... +to your presence ...</q> +</p> + +<p> +Several lines are here missing at the top of the tablet on the +back, and the letter then continues: +</p> + +<p> +<q rend='pre'>... my salutation ... and your salutation with ... +Thou thyself behold hast (sent?) thy envoy, to make +known this message. So I made him wait for this. I have +sent my messenger with speed, when he has rested sixty-one +days, and as he said to me this <q>I saw the foes (but not) at +all was I afraid.</q> And to-day he is ... I have sent to +thee making many presents. I have sent to my brother's hands, +as a present for thee, (eighty?) precious stones; and I have sent +to my brother five yoke of horses, which are brought this day +by my envoy. I desired to send, making many presents to be +sent to my brother. And whatever notification (is) needful let +this notification be sent, let them take it for me from their home. +I have claimed delay that they may send presenting much gold. +I send notice to my brother: truly on account of my delay he +has remained. The gold I notify I have sent. I return explanation +<pb n='307'/><anchor id='Pg307'/> +to your presence. Have not I despatched everything to +my brother? Let him behold the notice: let him sign for whatever +is sent ... I was anxious lest when I sent a notice +my brother did not see (it) ... thus I have returned +that which my brother signed, I have sent (it) for the gold +that they brought me. As for the gifts I so despatch thou shalt +thus (reply?); does not ...</q> +</p> + +<p> +<q rend='pre'><hi rend='italic'>Zalmu</hi> my envoy whom I +send to you is responsible to us +if ... have plundered. I have made <hi rend='italic'>Biriyamaza</hi> responsible +for ... (If) again they have plundered, I have +made <hi rend='italic'>Pamakhu</hi> responsible in part for ... to your land +complete.</q> +</p> + +<p> +<q>... they have sworn ... let my envoy ... +to the presence of my brother ... let him be sent back +to me ... his message: let him salute ...</q> +</p> + +<anchor id="amarna_8_b"/> +<p> +8 B.—The same salutation from <hi rend='italic'>Burnaburias</hi> to Amenophis +IV. The letter continues: +</p> + +<p> +<q rend='pre'>For this also my brother we speak with good-will eagerly, +and we cause this to be said thus with eagerness (or speed) in +reply. As for us we have been troubled indeed. Lo! the merchants +who have returned with a charge, from the land of +Canaan, have spoken in my hearing. They were anxious on +account of the charge from my brother's presence, as +<hi rend='italic'>Sumatta</hi><note place='foot'><q>Sumatta.</q> Compare <q>Shammah</q> +(Gen. xxxvi. 13-17), a proper name, perhaps, from the same root.</note> +the son of <hi rend='italic'>Malumme</hi> from the +city of <hi rend='italic'>Khinnatunu</hi>,<note place='foot'><q>Khinna tuni</q> would +mean <q>inhabiting Khinna,</q> see Khini (<ref target="amarna_64_b_m">64 B. M.</ref>, +p. <ref target="Pg025">25</ref>), but more probably Hannathon in +lower Galilee, east of Accho, is intended, now Kefr' Anân.</note> in the land +of <hi rend='italic'>Canaan</hi>, and <hi rend='italic'>Sutatna</hi> +son of <hi rend='italic'>Sarratu</hi> of the city of +<hi rend='italic'>Acca</hi><note place='foot'>See Zatatna and Surata, kings of +Accho (<ref target="amarna_93_b">93 B.</ref>, <ref target="amarna_95_b">95 B.</ref>), +p. <ref target="Pg249">249</ref>. This, taken with the name of Neboyapiza in +the latter letter, indicates a date early in the reign of Amenophis IV.</note> +sent their soldiers: they perceived my merchants, and they +spoiled our ... I sent to you ... let him tell you.</q> +</p> + +<p> +<q>The <hi rend='italic'>Canaanites</hi> in your country, and the Kings ... +in your country have violently cut off ... the silver that +they carried—a present ... And the men who are my +servants ... has smitten them. He destroyed our +(wealth?); and as these chiefs he has caused to be slain, it is +clear that the man is, indeed, my foe. And, indeed, they are +slaying a chief of your envoys: when he was an envoy between +us he was slain, and his people have been hostile to you, and the +chief my foe, <hi rend='italic'>Sumatta</hi>, dogging his steps, caused him to be +<pb n='308'/><anchor id='Pg308'/> +slain; he saw him and slew him. And the other chief <hi rend='italic'>Sutatna</hi> +the <hi rend='italic'>Acchoite</hi> (though at first they repelled him?) sent his chiefs +against him ... he said thus. Behold this ... ask +as to this, truly you know ... I have sent thee as a present +one <hi rend='italic'>manah</hi> of precious stones ... my envoy speedily +... truly my brother has known ... do not +(blame?) my envoy ... let him be speedily sent...</q> +</p> + +<p> +These two last letters of Burnaburias are important as showing +the disturbances in Syria, also mentioned by Dusratta (<ref target="amarna_23_b">23 +B.</ref>) early in the reign of Amenophis IV. +</p> + +<p> +28 B.—A very broken tablet containing a long list of presents +supposed to have been sent by Burnaburias, and consisting +mainly of gold and gems. +</p> + +<p> +<hi rend='smallcaps'>Letters from Alasiya</hi> +</p> + +<p> +7 B. M.—<q>To the King of <hi rend='italic'>Egypt</hi> my brother by letter, thus +the King of the Land of <hi rend='italic'>Alasyia</hi><note place='foot'>Alasiya was +apparently a maritime region beyond the tributary Egyptian +States, and not either in Babylonia (Shinar) nor in the Hittite country +(<ref target="amarna_5_b_m">5 B. M.</ref>); probably it is the Elishah of +the Bible on the south shores of Asia Minor. (See my note <q>P. E. F. Quarterly +Statement,</q> January, 1892, p. 44.) Elishah (Gen. x. 4; Ezek. xxvii. 7) was +a maritime region. The diffusion westward of a Semitic population in Cilicia +has long been suspected to have occurred early.</note> thy brother. I am at peace. +Peace be to my brother. May there be much peace to his house, +to his wives, to his son, to his horses, his chariots, and in his +land. My brother's present (is) fifty (pounds of bronze?) five +yoke of horses. I have sent my brother's present (and) my +brother's envoy with speed, and let my brother despatch my +messenger again with speed, and let me ask a gift which +... and.... In his letter it is directed what to send. +He has sent silver. Let him send, not refusing the explanation +of my envoy ... <hi rend='italic'>Cuniea</hi>, <hi rend='italic'>Ebiluna</hi>, +<hi rend='italic'>Sirumma</hi>, <hi rend='italic'>Usbarra</hi>, +<hi rend='italic'>Belraam</hi>,<note place='foot'>Semitic personal names, showing the +worship of Ea and Baal in Elishah.</note> the explanation which ... these things which +are with ... my...</q> +</p> + +<p> +12 B.—The salutation is the same, mentioning only one son +of the King of Egypt. +</p> + +<p> +<q>My brother has speedily sent my envoys (under escort?), +and I heard your salutation. The chief (and) my merchants +my brother has despatched speedily (under escort?): has not +your chief approached with my merchants and my fleet (or +ship)?</q> +</p> + +<pb n='309'/><anchor id='Pg309'/> + +<p> +15 B.—A much broken letter from the same, referring to +the sending of copper. The last words appear to be <q>let him +come returning year by year.</q> +</p> + +<anchor id="amarna_11_b"/> +<p> +11 B.—The salutation is the same, including <q>thy house, +thy concubines,<note place='foot'>The signs SAL US indicate <q>female +servants.</q></note> thy sons,</q> etc. This is a very difficult letter, +but appears to read: <q>Why, my brother, do you utter this message +to me? My brother has known nothing at all that I have +not done. As for me, behold the Chiefs of the land of the +Lucci<note place='foot'><q>Lukki,</q> perhaps the Lycians, or perhaps the Ligyes of +Herodotus, on the borders of Matiene (vii. 72). They +appear to be the Laka who lived in the Taurus, the Leku of Egyptian records +(Brugsch, ii. pp. 44, 54, 116, 124) mentioned with other tribes of north Syria, +and with the Shakalisha—perhaps Cilicians.</note> whom you confounded in my land, +I (was) glad should be conquered.</q> +</p> + +<p> +<q rend='pre'>My brother you say to me, <q>Lo the Chiefs of thy land are +with them,</q> but I (say) my brother has not known this that +they are with them; (or) if they are Chiefs of my land. But +send thou to me and do as I wish.</q> +</p> + +<p> +<q rend='pre'>Do not you know the Chiefs of my land? Do not make this +message (even) if they are Chiefs of my land. But do as you +wish.</q> +</p> + +<p> +<q rend='pre'>Lo! my brother, as you do not send my envoy, this letter +will speak for me as a brother of the King. It is brought by +your envoy.</q> +</p> + +<p> +<q>Moreover, I have perceived neither hinderance nor evil in +what was done, and lo! my brother, are not you at rest in your +heart?</q> +</p> + +<anchor id="amarna_5_b_m"/> +<p> +5 B. M.—The salutation is in the fullest form—nine lines. +The letter is almost perfect, and continues: +</p> + +<p> +<q rend='pre'>Lo I have sent to thy presence five hundred pieces of copper +(or bronze) as a present for my brother; as brother, little copper +is found (is it not so) in your midst. When the power +of <hi rend='italic'>An-Amar-ut</hi><note place='foot'><q>An-Amar-ut</q> +(<q>sun-disk</q>) I have supposed to be the name of Khu-en-Aten +(<q>glory of the sun-disk</q>), a title apparently of Amenophis IV (Brugsch, +<q>Hist. Egypt,</q> i. p. 441); but it may, of course, refer to the god so called +(see note, p. <ref target="Pg198">198</ref>). The King of Egypt +is called the sun-god in many of the letters in this collection.</note> +my Lord smote the whole of the men of my land, +and none made bronze, also my brother it has not been found +in thy midst.</q> +</p> + +<p> +<q rend='pre'>Your envoy with my envoy I hope to despatch, and whatever +my brother requires of copper I also have sent thee. A +Brother thou art to me. Much gold and silver he has sent to +<pb n='310'/><anchor id='Pg310'/> +me. My brother, God (<hi rend='italic'>Elohim</hi>) gives me also gold. And to +my brother's presence I have sent thee whatever my brother +desires. Moreover, my brother, do not you desire my envoy? +And my brother has given me also men of his bosom. My +brother has sent me two (precious vases?) and has despatched +to me one of the Chiefs of illustrious birth.<note place='foot'>The sign KHU means +<q>bird,</q> but also <q>glory</q> and <q>prince.</q> <q>Ilid +KHUMES</q> I take to mean <q>born of princes.</q> Others have rendered it +<q>who trains birds,</q> but it would rather mean <q>who gives birth to birds,</q> +which is impossible.</note></q> +</p> + +<p> +<q rend='pre'>Moreover, my brother, the Chiefs of my land say to me, +that they have walked for me according to the letters of the +King of Egypt; and, my brother, the decrees also, and +the ...</q> +</p> + +<p> +<q>Moreover, as a Chief of the land of <hi rend='italic'>Alasiya</hi> has died in the +land of Egypt, and his possessions are in your land, and his son +and his wife are with me; and, my brother, the possessions of +the Chiefs of <hi rend='italic'>Alasiya</hi> are ... Give them also, my brother, +into the hands of my envoy. My brother, has not he abode in +your midst, as your envoy abode three years in my land, because +the power of <hi rend='italic'>An-Amar-ut</hi> is in my land; and with my +family (and) my wife, is the son of him who has died even +now, my brother. I hope to despatch (under escort?) your +envoy with my envoy; and I have sent a present to thee, my +brother. Moreover, my brother has sent the gold that I desired +of thee—much gold, my brother. And let my brother send the +possessions that I ask of thee. And, whatever were the messages, +my brother has done all, and as for thee whatever messages +you utter to me, I also have done. With the King of +the <hi rend='italic'>Hittites</hi>, and with the King +of <hi rend='italic'>Shinar</hi>, with these I am not +familiar. Whatever gifts they have sent to me, and I have rendered +twice the amount to thee. Thy envoy has been sent to +me to serve, and my envoy has been sent to thee to serve.</q> +</p> + +<p> +6 B. M.—<q rend='pre'>Thus the King of <hi rend='italic'>Alasiya</hi> +to the King of <hi rend='italic'>Egypt</hi> +my brother. Let him learn: behold I have been at peace, and my +land is mighty; and because of your salutation peace be to you, +peace be to your house, your sons, your wives, your horses, +your chariots, your land. May there be much peace forever, +my brother.</q> +</p> + +<p> +<q>Lo! you shall send to me. Why do not you send your +envoy to my city again; and I heard not. Lo! how much you +<pb n='311'/><anchor id='Pg311'/> +afflict me, and I am not made acquainted with all in your midst, +and I wonder at this. And now I have despatched my envoy to +your city, and I have also despatched to you, by the hands of +my envoy for you, one hundred (pounds?) of bronze again. +And your envoy carries now gifts—a couch of strong wood, +enriched with gold, and chariots enriched with gold, and two +horses, and forty-two (vases?), and fifty gold (vases?), and +two cups, and fourteen pieces of strong wood, and seventeen +large vessels of good make ... from the (?); four +(vases?), and four gold (vases?) ... the gifts of which +none ...</q> +</p> + +<p> +The next thirteen lines are almost entirely destroyed. The +letter continues on the back of the tablet: +</p> + +<p> +<q>... <hi rend='italic'>Alasiya</hi> my merchants with thy merchants, and +... with them; and truly there is good faith ... and +my envoy will go to your city, and your envoy shall go to my +city. Moreover, why will you not despatch for me (unguents +and vases?) I (say), and I will order what you wish, and that +which is useful (serving well?) in fulfilment of the decree, I +order to be given thee. Behold you sit on the throne of your +Kingdom.</q> +</p> + +<p> +13 B.—A short fragment, too broken to read, includes the +names of the countries of <hi rend='italic'>Egypt</hi> +and of <hi rend='italic'>Alasiya</hi>, with salutations. +It includes a reference to merchants, and apparently to +presents, nine lines in all. +</p> + +<p> +14 B.—The writing and the clay appear to show that this +also came from <hi rend='italic'>Alasiya</hi>. It included twenty-two lines, but is +much broken. The following may be read: +</p> + +<p> +<q>Lo! as a present to thee I have sent five pieces of copper, +three (pounds) of good copper, one (?), one (weapon?)—a +shipload. Also, my brother, these men of this royal ship +... and as for thee, the ship ... speedily ... +is sent. Thou art my brother. You desire a salutation, and I +have given it to thee. This man, the servant of the King my +Lord, does not he approach before them? and thou, my brother, +send him speedily (under escort?).</q> +</p> + +<p> +16 B.—The ordinary salutation is much broken, but the +writing, and the clay of the tablet, seem to show that the +letter came from <hi rend='italic'>Alasiya</hi>. The second paragraph mentions +<pb n='312'/><anchor id='Pg312'/> +countries called <hi rend='italic'>Umdhi</hi> ... +and <hi rend='italic'>Tim</hi> ... possibly +Hamath and Damascus. The third paragraph continues: +</p> + +<p> +<q>And now behold why do you ... your fortress more +than my fortress; and who is it that has vexed us? It is the +abode of a hundred sons of violence. So now ... my +brother, because of this, the city <hi rend='italic'>Khumme</hi> has meditated evil, +and if ... why not gather, and ... to preserve, +since it is necessary that they should be protected from +what ...</q> +</p> + +<p> +The remainder, including a note for the King's scribe, is too +broken to read. +</p> + +<p> +17 B.—A mere fragment, apparently from <hi rend='italic'>Alasiya</hi>, contains +a list of presents, including five wooden thrones (or chairs), +objects of silver, a wooden footstool, and a weight of one +<hi rend='italic'>manah</hi> of some other substance. +</p> + +</div> + +</div> + +<pb n='313'/><anchor id='Pg313'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Cuneiform Inscriptions And Hieratic Papyri</head> +<head type='sub'>Translated by Various Egyptologists</head> + +<pb n='315'/><anchor id='Pg315'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Great Tablet Of Rameses II At Abu-Simbel</head> +<head type='sub'>Translated by Edouard Naville</head> + +<p> +In the great temple of Abu-Simbel, between two pillars of +the first hall, there is a large tablet, which has been added, +evidently, a long time after the completion of the temple. +This tablet, which is the object of the present translation, is +covered with a text of thirty-seven lines, containing a speech +of the god Ptah Totunen to the King Rameses II, and the +answer of the King. +</p> + +<p> +It was very likely considered by the kings of Egypt to be +a remarkable piece of literature, as it has been repeated, with +slight alterations, on the pylons of the temple of Medinet-Habu, +built by Rameses III. The tablet, which is decaying +rapidly, has been published three times: first, by Burton, in +the <q><hi rend='italic'>Excerpta Hieroglyphica</hi>,</q> pl. 60; then from the copies of +Champollion, in the <q><hi rend='italic'>Monuments de l'Egypte et de la Nubie</hi>,</q> +I, pl. 38; and, finally, by Lepsius, <q><hi rend='italic'>Denkmäler</hi>,</q> III, pl. +193. The inscription of Medinet-Habu has been copied and published +by M. Duemichen, in his <q><hi rend='italic'>Historische Inschriften</hi>,</q> I, +pl. 7-10, and by M. Jacques de Rougé, in his <q><hi rend='italic'>Inscriptions +recueillis en Egypte</hi>,</q> II, pl. 131-138. +</p> + +<p> +I am not aware that any complete translation of this long +text has been made. The first part has been translated into +German by Mr. Duemichen (<q><hi rend='italic'>Die Flotte einer Ægyptischen +Königin</hi>,</q> <hi rend='italic'>Einleitung</hi>), from the text at Medinet-Habu; a +portion of it is also to be found in Brugsch, <q><hi rend='italic'>Ægyptische +Geschichte</hi>,</q> p. 538. The present translation I have made from +the tablet, which, being more ancient than the inscription, is +<pb n='316'/><anchor id='Pg316'/> +very likely to be the original. It contains an interesting allusion +to the marriage of Rameses with a daughter of the King +of the Kheta. The inscription at Medinet-Habu, which is +written more carefully than the tablet, and with less abbreviations, +has given me a clue to several obscure passages of the +ancient text. +</p> + +<p> +The tablet is surmounted by a cornice, with the winged +disk. Underneath, the god Totunen is seen standing, and +before him Rameses, who strikes with his mace a group of +enemies whom he holds by the hair. Behind the god are the +ovals of six foreign nations, most likely Asiatics: <hi rend='italic'>Auentem</hi>, +<hi rend='italic'>Hebuu</hi>, <hi rend='italic'>Tenfu</hi>, <hi rend='italic'>Temuu</hi>, +<hi rend='italic'>Hetau</hi>, <hi rend='italic'>Emtebelu</hi>. +</p> + +<p> +The inscription above the god is as follows: +</p> + +<p> +<q>Said by <hi rend='smallcaps'>Ptah-Totunen</hi>, with the high plumes, armed with horns, +who generates the gods every day: (I am) thy father, I have begotten +thee like a god, to be a king in my stead. I have transmitted to thee all +the lands which I have created; their chiefs bring thee their tribute, they +come bearing their presents because of their great fear; all foreign nations +are united under thy feet, they are to thee eternally; thy eye is fixed on +their heads forever.</q> +</p> + +<p> +<hi rend='smallcaps'>Tablet of Rameses II</hi> +</p> + +<p> +1 The 35th year, the 13th of the month Tybi, under the +reign of Rā-Haremakhu, the strong bull, beloved of truth, +the Lord of the Thirty Years, like his father Ptah, Totunen, +the Lord of Diadems, the protector of Egypt, the chastiser +of foreign lands, Rā, the father of the gods, who possesses +Egypt, the golden hawk, the Master of Years, the most +mighty sovereign of Upper and Lower Egypt. +</p> + +<p> +2 Rā-userma-sotep-en-Rā, the son of Rā, the issue of Totunen, +the child of the Queen Sekhet, Rameses, beloved of +Amen, ever living. +</p> + +<p> +Thus speaks Ptah-Totunen with the high plumes, armed +with horns, the father of the gods, to his son who loves +him, +</p> + +<p> +3 the first-born of his loins, the god who is young again, the +prince of the gods, the master of the thirty years, like +Totunen, King Rameses.<note place='foot'>The name of the King is everywhere written in +full, with the two cartouches.</note> I am thy father, I have begotten +<pb n='317'/><anchor id='Pg317'/> +thee like a god; all thy limbs are divine. I took the +form of the ram of +</p> + +<p> +4 Mendes, and I went to thy noble mother. I have thought +of thee, I have fashioned thee to be the joy of my person, +I have brought thee forth like the rising sun, I have raised +thee among the gods, King Rameses. Num +</p> + +<p> +5 and Ptah have nourished thy childhood, they leap with joy +when they see thee made after my likeness, noble, great, +exalted.<note place='foot'>Here and in other places a gap in +the tablet has been filled up by the +corresponding sentence in the inscription +of Medinet Habou.</note> The great princesses of the house of Ptah and +the Hathors of the temple of Tem are +</p> + +<p> +6 in festival, their hearts are full of gladness, their hands take +the drum with joy, when they see thy person beautiful and +lovely like my Majesty. +</p> + +<p> +The gods and goddesses exalt thy beauties, they celebrate +thee +</p> + +<p> +7 when they give to me their praises, saying: <q>Thou art our +father who has caused us to be born; there is a god like thee, +the King Rameses.</q> +</p> + +<p> +I look at thee, and my heart is joyful; I embrace thee with +my golden arms, and I surround thee with life, purity, and +duration. I provide thee +</p> + +<p> +8 with permanent happiness. I have fixed in thee joy, enjoyment, +pleasure, gladness, and delight. I grant thee that +thy heart may be young again like mine. I have elected +thee, I have chosen thee, I have perfected thee; thy heart +is excellent and thy words are exquisite; there is absolutely +nothing +</p> + +<p> +9 which thou ignorest, up to this day, since the time of old; +thou vivifiest the inhabitants of the earth through thy command, +King Rameses. +</p> + +<p> +I have made thee an eternal king, a prince who lasts forever. +I have fashioned thy +</p> + +<p> +10 limbs in electrum, thy bones in brass, and thy arms in iron. +I have bestowed on thee the dignity of the divine crown; +thou governest the two countries as a legitimate sovereign; +I have given thee a high Nile, and it fills Egypt for thee +with the abundance of riches and wealth; there is +</p> + +<pb n='318'/><anchor id='Pg318'/> + +<p> +11 plenty in all places where thou walkest; I have given thee +wheat in profusion to enrich the two countries in all times; +their corn is like the sand of the shore, the granaries reach +the sky, and the heaps are like mountains. Thou rejoicest +and thou art praised +</p> + +<p> +12 when thou seest the plentiful fishing, and the mass of fishes +which is before thy feet. All Egypt is thankful toward +thee. +</p> + +<p> +I give thee the sky and all that it contains. SEB shows +forth for thee what is within him;<note place='foot'>The plants.</note> +the birds hasten to thee, +the pigeons of Horsekha +</p> + +<p> +13 bring to thee their offerings, which are the first-fruits of +those of Rā. Thoth has put them on all sides. +</p> + +<p> +Thou openest thy mouth to strengthen whoever thou +wishest, for thou art Num; thy royalty is living in strength +and might like Rā, since he governs the two countries. +</p> + +<p> +14 King Rameses, I grant thee to cut the mountains into +statues immense, gigantic, everlasting; I grant that foreign +lands find for the precious stone to inscribe(?) the monuments +with thy name. +</p> + +<p> +15 I give thee to succeed in all the works which thou hast +done. (I give thee) all kinds of workmen, all that goes +on two and four feet, all that flies and all that has wings. +I have put in the heart of all nations to offer thee what +they have done; themselves, princes great and small, with +one +</p> + +<p> +16 heart seek to please thee, King Rameses. +</p> + +<p> +Thou hast built a great residence to fortify the boundary +of the land, the city of Rameses; it is established on +the earth like the four pillars +</p> + +<p> +17 of the sky; thou hast constructed within a royal palace, +where festivals are celebrated to thee as is done for me +within. I have set the crown on thy head with my own +hands, when thou appearest in the great hall of the double +throne;<note place='foot'>Allusion to the festival of the coronation.</note> +and men and gods have praised thy name +</p> + +<p> +18 like mine when my festival is celebrated. +</p> + +<p> +Thou hast carved my statues and built their shrines as +I have done in times of old. I have given thee years by +<pb n='319'/><anchor id='Pg319'/> +periods of thirty;<note place='foot'>The τριακονητηρις here and in the title of the +King has been employed as we should say a <q>century.</q></note> +thou reignest in my place on my throne; +I fill thy limbs with life and happiness, I am behind thee +to protect thee; I give thee health and strength; +</p> + +<p> +19 I cause Egypt to be submitted to thee, and I supply the +two countries with pure life. +</p> + +<p> +King Rameses, I grant that the strength, the vigor and +the might of thy sword be felt among all countries; thou +castest down the hearts of all nations; +</p> + +<p> +20 I have put them under thy feet; thou comest forth every +day in order that be brought to thee the foreign prisoners; +the chiefs and the great of all nations offer thee their children. +I give them to thy gallant sword that thou mayest +do with them what thou likest. +</p> + +<p> +21 King Rameses, I grant that the fear of thee be in the +minds of all and thy command in their hearts. I grant +that thy valor reach all countries, and that the dread of +thee be spread over all lands; the princes tremble at thy +remembrance, and thy +</p> + +<p> +22 Majesty is fixed on their heads; they come to thee as supplicants +to implore thy mercy. Thou givest life to whom +thou wishest, and thou puttest to death whom thou pleasest; +the throne of all nations is in thy possession. I grant thou +mayest show all thy +</p> + +<p> +23 admirable qualities and accomplish all thy good designs; +the land which is under thy dominion is in joy, and Egypt +rejoices continually. +</p> + +<p> +King Rameses, I have exalted thee through such marvellous +</p> + +<p> +24 endowments that heaven and earth leap for joy and those +who are within praise thy existence; the mountains, the +water, and the stone walls which are on the earth are +shaken when they hear thy excellent name, since they +have seen what I have accomplished for thee; +</p> + +<p> +25 which is that the land of Kheta should be subjected to +thy palace; I have put in the heart of the inhabitants to +anticipate thee themselves by their obeisance in bringing +thee their presents. Their chiefs are prisoners, all their +property is the tribute in the +</p> + +<pb n='320'/><anchor id='Pg320'/> + +<p> +26 dependency of the living king. Their royal daughter is +at the head of them; she comes to soften the heart of King +Rameses; her merits are marvellous, but she does not know +the goodness which is in thy heart; +</p> + +<p> +27 thy name is blessed forever; the prosperous result of thy +great victories is a great wonder, which was hoped for, +but never heard of since the time of the gods; it was a hidden +record in the house of books since the time of Rā till +the reign of thy +</p> + +<p> +28 living<note place='foot'>Literally, life, health, and strength.</note> +Majesty; it was not known how the land of Kheta +could be of one heart with Egypt; and behold, I have +beaten it down under thy feet to vivify thy name eternally, +King Rameses. +</p> + +<p> +29 Thus speaks the divine King, the Master of the Two +Countries, who is born like Khepra-Rā, in his limbs, who +appears like Rā, begotten of Ptah-Totunen, the King of +Egypt; Rā-userma-sotep-en-Rā, the son of Rā, Rameses, +beloved of Amen, ever living, to his father who appears +before him, Totunen, +</p> + +<p> +30 the father of the gods: +</p> + +<p> +I am thy son, thou hast put me on thy throne, thou hast +transmitted to me thy royal power, thou hast made me +after the resemblance of thy person, thou hast transmitted +to me what thou hast created; I shall answer by doing all +the good things which thou desirest. +</p> + +<p> +31 As I am the only master like thou, I have provided the +land of Egypt with all necessaries; I shall renew Egypt +for thee as it was of old, making statues of gods after the +substance, even the color of their bodies. Egypt will be +the possession of their hearts, and will build them +</p> + +<p> +32 temples. I have enlarged thy abode in Memphis, it is +decked with eternal works, and well-made ornaments in +stones set in gold, with true gems; I have opened +for thee a court on the north side with a double staircase; +</p> + +<p> +33 thy porch is magnificent; its doors are like the horizon +of the sky, in order that the multitude may worship thee. +</p> + +<p> +Thy magnificent dwelling has been built inside its walls; +thy divine image is in its +</p> + +<pb n='321'/><anchor id='Pg321'/> + +<p> +34 mysterious shrine, resting on its high foundation; I have +provided it abundantly with priests, prophets, and cultivators, +with land and with cattle; I have reckoned its offerings +by hundreds of thousands of good things; thy festival +of thirty years is celebrated there +</p> + +<p> +35 as thou hast prescribed it to me thyself; all things flock +to thee in the great offering day which thou desirest; the +bulls and calves are innumerable; all the pieces of their +flesh are by millions; the smoke of their fat reaches heaven +and is received within the sky. +</p> + +<p> +36 I give that all lands may see the beauty of the buildings +which I have created to thee; I have marked with thy name +all inhabitants and foreigners of the whole land; they are +to thee forever; for thou hast created them, to be under +the command of thy son, who is on +</p> + +<p> +37 thy throne, the master of gods and men, the lord who celebrates +the festivals of thirty years like thou, he who wears +the double sistrum, the son of the white crown, and the +issue of the red diadem, who unites the two countries in +peace, the King of Egypt, Rā-userma-sotep-en-Rā, the son +of Rā, Rameses, beloved of Amen, living eternally. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn To Osiris</head> +<head type='sub'>(Stele of Amen-em-ha, Eighteenth Dynasty)</head> +<head type='sub'>Translated by M. François Chabas</head> + +<p> +This stele is one of the usual funereal tablets which are +found in the cemeteries at Memphis and Thebes. The +upper part of the tablet is round, and has the two +sacred eyes and symbolical signets, which, as well as the +winged globe, almost invariably surmount these sacred inscriptions, +and of which the meaning has not yet been satisfactorily +determined. +</p> + +<p> +Immediately below this emblem are two vignettes: in the +first a functionary named Amen-em-ha (<q>Amen at the beginning</q>) +presents a funereal offering to his father Amen-mes +(<q>Amen's son,</q> or, <q>born of Amen</q>) the steward of +<pb n='322'/><anchor id='Pg322'/> +the deity's flocks,<note place='foot'><hi rend='italic'>I.e.</hi>, the flocks of the +temple's estates.</note> beside whom is his deceased wife Nefer-t-aru +and a young boy, his son, Amen-em-ua (<q>Amen in the +bark</q>). In the second vignette, a principal priest (<hi rend='italic'>heb</hi>) of +Osiris, dressed in the sacerdotal leopard's skin, offers incense +to the lady Te-bok (<q>The servant-maid</q>); below is a row +of kneeling figures, namely: two sons, Si-t-mau (<q>Son of the +mother</q>), Amen-Ken (<q>Amon the warlike</q>), and four +daughters, Meri-t-ma (<q>Loving justice</q>), Amen-Set +(<q>Daughter of Amen</q>), Souten-mau (<q>Royal Mother</q>), +and Hui-em-neter (<q>Food for god</q>). As there is no indication +of relationship between the subjects of the two vignettes, +it may be inferred that Te-Bok was a second wife of +Amen-em-ha. +</p> + +<p> +The lower portion of the tablet is filled up with the following +Hymn to Osiris, written in twenty-eight lines of hieroglyphics +which are very well preserved except wherever the +name of the deity Amen occurs, which has been hammered +out<note place='foot'>The defaced passages ran thus, <q>Adoration of Osiris by the +steward of the flocks (Amen-mes), son of the Lady Nefer-t-ari.</q></note> +evidently at the time of the religious revolution in Egypt +under the reign of Amenophis IV, who, assuming the name +of Chu-en-aten (<q>Splendor,</q> or, <q>Glory of the solar disk</q>), +overthrew the worship of the older divinities and principally +that of Amen-Rā; a change which was again overthrown in +the period of his successors, who restored the former letters. +From the style of art and other indications it is almost certain +that the monument was erected in the reign of Thothmes I +of the eighteenth dynasty. +</p> + +<p> +The stele is now deposited in the Bibliothèque Nationale, +Paris, and has been published by M. Chabas in the <q><hi rend='italic'>Revue +Archéologique</hi>,</q> May-June, 1857, after a paper stamp taken +by the late M. Devéria. +</p> + +<p> +<hi rend='smallcaps'>A Hymn to Osiris</hi> +</p> + +<p> +1 Adoration of Osiris by the Steward of the flocks, Amen-em-ha, +Son of the Lady Nefer-t-ari: he says, +</p> + +<p> +Welcome to thee<note place='foot'>Ave!</note> Osiris, Lord of length of times, King +of the gods, of many names, of holy transformations, of +<pb n='323'/><anchor id='Pg323'/> +mysterious forms in the temples, august being, residing +in Tattu, Great One contained +</p> + +<p> +2 in Sokhem, Master of invocations in Ant.<note place='foot'>Vide Goodwin, in Chabas; +Mélanges III, Tom. I, pl. 257.</note> Principle of +abundance in On; who has the right to command in the +place of double justice, mysterious soul, Lord of Kerer, +Holy One of the White Wall, Soul of the sun, his very +body reposing in +</p> + +<p> +3 Souten-Khnen; author of invocations in the region of the +tree Ner: whose soul is existing for vigilance; Lord of the +great dwelling in Sesennou<note place='foot'>Hermopolis magna.</note> +the very awful in Shashotep; +Lord of the length of times in Abydos. +</p> + +<p> +The road to his dwelling is in the To-sar;<note place='foot'>The entrance to the +dwelling of the dead.</note> his name is +stable in +</p> + +<p> +4 men's mouths. He is the <hi rend='italic'>paut-ti</hi><note place='foot'>The words +<q>paut</q> and <q>paut-ti,</q> or double-paut, are connected with the +idea of <q>creation.</q></note> of the world, Atum, +feeder of beings among the gods, beneficent spirit in the +abode of spirits. +</p> + +<p> +From him the heavenly Nile<note place='foot'>ΝΟΥΝ, νουν, abyssus.</note> +derives its waters; from +him comes the wind, and respirable air<note place='foot'><q>Mesess,</q> sky, vault, +and veil.</note> is in his nostrils, +for his satisfaction, and +</p> + +<p> +5 taste of his heart. For him, the ground brings forth to +abundance; in obedience to him is the upper heaven and +its stars, and he opens the great gates; he is the Master +of invocations in the south heavens, and of adorations in +the north heavens: the moving +</p> + +<p> +6 constellations are under the place of his face, they are his +dwellings, as also the reposing constellations. To him Seb +orders offerings to be presented: the gods adore him; those +who are in the lower heaven bow to him, the divine Chiefs<note place='foot'>Ritual, ch. +XVIII. Lepsius, <q>Todtenbuch,</q> xi. ch. XVIII. ix. e. +17. I. 62.</note> doing reverence, all supplicating. +</p> + +<p> +7 They see him, those who are there, the august ones, and +stand in awe from him; the whole earth glorifies him when +his holiness proceeds [on the vault of the sky]: he is a +Sahou illustrious among the Sahous, great in dignity, +permanent in empire. He is the excellent master of the +gods, fair and +</p> + +<pb n='324'/><anchor id='Pg324'/> + +<p> +8 beloved by all who see him. He imposes his fear to all +lands so that they like to exalt his name to the first rank. +Through him all are in abundance; Lord of fame in heaven +and on earth. Multiplied (are his) acclamations in the +feast of Ouak; acclamations are made to him by the +</p> + +<p> +9 two worlds unanimously. He is the eldest, the first of +his brothers, the Chief of the gods, he it is who maintains +justice in the two worlds, and who places the son in the +seat of his father; he is the praise of his father Seb, the +love of his mother Nou; very valiant, he overthrows the +impure; invincible, he strikes +</p> + +<p> +10 his opponent, he inspires his fear to his enemy; he seizes +the wicked one's boundaries; firm of heart, his feet are +vigilant: he is the offspring of Seb, ruling the two worlds. +He (Seb) has seen his virtues and has commanded him to +conduct +</p> + +<p> +11 the nations by the hand continually.<note place='foot'>Literally, <q>for a number of +times.</q></note> He has made this +world with his hand, its waters, its atmosphere, its vegetation, +all its flocks, all its flying things, all its fish, all its +reptiles and quadrupeds. Justice is rendered to the +</p> + +<p> +12 Son of Nou and the world is at quiet when he ascends the +seat of his father like the sun: he shines at the horizon, +he enlightens the darkness, he illuminates shades by his +double plume:<note place='foot'>The two long feathers which adorn +the head-attire of the Sun-god.</note> he inundates the world like +</p> + +<p> +13 the sun every morning. His diadem predominates at top +of heaven and accompanies<note place='foot'><q>Sensen,</q> fraternize.</note> +the stars: he is the guide<note place='foot'>Sam.</note> +of all the gods. +</p> + +<p> +He is beneficent in will and words: he is the praise of +the great gods and the love of the small gods. +</p> + +<p> +His sister took care of him, by dissipating his enemies, +</p> + +<p> +14 repelling (bad) luck; she sends forth her voice by the +virtues<note place='foot'>Beneficent force.</note> +of her mouth: wise of tongue, no word of hers +fails. She is beneficent in will and speech: It is Isis the +beneficent, the avenger of her brother: she unrepiningly +sought him: +</p> + +<p> +15 she went the round of the world lamenting him: she +stopped not till she found him: she shadowed with her +<pb n='325'/><anchor id='Pg325'/> +wings; her wings caused wind, making the invocation of +her brother's burial; +</p> + +<p> +16 she raised the remains of the god of the resting heart: +she extracted his essence: she had a child, she suckled the +baby in (loneliness) secret; none know where that happened. +</p> + +<p> +The arm (of the child) has become strong in the great +dwelling +</p> + +<p> +17 of Seb.<note place='foot'>The great dwelling of Seb is the +earth itself.</note> The gods are joyous at the arrival of Osiris, son +of Horus intrepid, justified, son of Isis, heir of Osiris. The +divine Chiefs join him: the gods recognize the Universal +Lad himself. The Lords of justice there united +</p> + +<p> +18 to watch over iniquity and sit in Seb's great dwelling are +giving authority to its Lord.<note place='foot'><hi rend='italic'>I.e.</hi>, To the +lord of justice.</note> The reign of justice belongs +to him. Horus has found his justification; given to +him is the title of his father, he appears with the royal fillet, +</p> + +<p> +19 by the orders of Seb. He takes the royalty of the two +worlds; the crown of the <emph>superior</emph> region is fixed on his +head. He judges the world as he likes: heaven and earth +are below the place of his face: he commands mankind; +the intelligent beings, the race of the Egyptians, and the +northern barbarians.<note place='foot'>The entire north.</note> The circuit +</p> + +<p> +20 of the solar disk is under his management, the winds, the +waters, the wood of the plants and all vegetables. A god +of seeds, he gives all herbs and the abundance of the +ground. He affords plentifulness<note place='foot'>Or, satiating +abundance.</note> and gives it to all the earth. +</p> + +<p> +21 All men are in ecstasy, hearts in sweetness, bosoms in joy; +everybody is in adoration. Everyone glorifies his goodness: +mild is his love for us; his tenderness environs (our) +hearts: great is his love in all bosoms. The +</p> + +<p> +22 Son of Isis has justice rendered him: his foe falls under +his fury, and the evil-doer at the sound of his voice: the +violent is at his final hour, the Son of Isis, father avenger, +approaches him. +</p> + +<p> +23 Sanctifying, beneficent is his name; veneration finds its +place: respect immutable for his laws: the path is open, +<pb n='326'/><anchor id='Pg326'/> +the footpaths are opened: both worlds are at rest: evil flies +and earth becomes fecundant peaceably under its Lord. +Justice is confirmed +</p> + +<p> +by its Lord who pursues iniquity. +</p> + +<p> +24 Mild is thy heart, O Ounnefer, son of Isis! he has taken +the crown of the Upper region: to him is acknowledged +his father's authority in the great dwelling of Seb: Phra +when speaking, Thoth in writing, +</p> + +<p> +25 the divine Chiefs are at rest. +</p> + +<p> +What thy father Seb has commanded for thee, let that +be done according to his word. +</p> + +<p> +(This Egyptian <q>So be it</q> ends the hymn. Below this is +the usual formula.) +</p> + +<p> +Oblation to Osiris living in the west, Lord of Abydos: +may he allow funereal gifts: bread, liquor, oxen, geese, +clothes, incense, oil, all gifts of vegetation: +</p> + +<p> +To make the transformations, to enjoy the Nile, to appear +as a living soul, to see the solar disk every morning: to +go and to come in the Ru-sat: that the soul may not be +repulsed in the Neter-Kher. To be gratified<note place='foot'>The exact meaning is the +French <q>combler.</q></note> among +the favored ones, in presence of Ounnefer, to take the aliments +presented on the altars of the great god, to breathe +the delicious air and to drink of the rivers current. To the +steward of the flocks of Ammon, Amen-mes, justified <q>Son +of Lady Hen-t, justified, his consort, who loves him ...</q> +</p> + +<p> +(The name of Nefer-t-aru, which ought to end the phrase, +has been completely chiselled out.) +</p> + +</div> + +<pb n='327'/><anchor id='Pg327'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Travels Of An Egyptian In The Fourteenth Century B.C.</head> +<head type='sub'>From a Papyrus in the British Museum</head> +<head type='sub'>Translated by M. F. Chabas and M. C. W. +Goodwin</head> + +<p> +The <q>Travels of an Egyptian</q> has first been translated +into English by M. C. W. Goodwin (<q>Cambridge Essays,</q> +1858, p. 267-269), from a hieratic papyrus in the +British Museum, published in fac-simile by the trustees (Fo. +1842, pl. 35-61). In 1866, M. F. Chabas, availing himself of +the collaboration of M. Goodwin, published a full translation +of the same in French (<q><hi rend='italic'>Voyage d'un Egyptien en Syrie, en +Phenicie</hi>,</q> etc., 4to, 1866), including a copy of the hieratic text +with a double transcription into hieroglyphic and Coptic +types, and a perpetual commentary. Objections were made by M. H. Brugsch +(<q><hi rend='italic'>Revue Critique</hi>,</q> Paris, 1868, <hi rend='italic'>Août et +Septembre).</hi> But M. Chabas strongly vindicated his views in an +additional work, <q><hi rend='italic'>Voyage d'un Egyptien—Réponse à la +Critique</hi>,</q> Châlons, 1868, 4to, since which the matter seems to +be settled among Egyptologists. The debate was, however, +unimportant in regard to geographical information, as it bore +merely on the point to ascertain whether the narrative refers +to an actual journey really effected by the Egyptian officer +named a Mohar, or a model narrative of a supposed voyage +drawn from a previous relation of a similar trip extant at the +time. +</p> + +<p> +<hi rend='smallcaps'>Travels of an Egyptian</hi> +</p> + +<p> +<hi rend='italic'>Section 1</hi> +</p> + +<p> +18.3 Thy letter which is full of <hi rend='italic'>lacunæ</hi> is loaded with pretentious +expressions: such is the retribution of those +who wish to understand it; it is a charge +</p> + +<p> +18.4 which thou hast charged at thy will. <q>I am a scribe, +a Mohar,</q> hast thou repeated: let us respect thy word +and set off. +</p> + +<p> +18.5 Thou hast put horses to the chariots; thy horses are +as swift as jackals: their eyes flash; they are like a hurricane +bursting; thou takest +</p> + +<pb n='328'/><anchor id='Pg328'/> + +<p> +18.6 the reins, seizest the bow: we contemplate the deeds +of thy hand. I send thee back the Mohar's portrait: +and make thee know +</p> + +<p> +18.7 his actions. Didst thou not then go to the country +of the Kheta? Hast thou not seen the land of Aup? +Knowest thou not Khatuma, Ikatai +</p> + +<p> +18.8 likewise? how is it? The Tsor of Sesortris, the +city of Khaleb on its vicinity?— +</p> + +<p> +19.1 How goes it with its ford? Hast thou not made an +expedition to Qodesh and Tubakkhi? Hast thou not +gone to the Shasous? +</p> + +<p> +19.2 with the auxiliary body? Hast thou not trampled the +road of Pamakar the sky<note place='foot'>The papyrus is much worn here. +The name of the place is perhaps +<q>Pamakar of the sky.</q></note> was dark on the day when +</p> + +<p> +19.3 there flourished the cypresses, the oaks and cedars, +which reached up to heaven: there are many lions, +wolves, and hyenas +</p> + +<p> +19.4 which the Shasous track on all sides. Didst thou not +ascend the mountain of Shaoua? Hast thou not +travelled, thy arms +</p> + +<p> +19.5 placed on the back of thy car separated from its harness +by the horses drawing it? +</p> + +<p> +19.6 Oh! come to ... barta. Thou hastenest to get +there: thou crossest +</p> + +<p> +19.7 its ford. Thou seest a Mohar's trials. Thy car +</p> + +<p> +19.8 is placed in thy hand: thy strength fails. Thou arrivest +at the night: all thy limbs +</p> + +<p> +19.9 are knocked up: thy bones are broken, thou fallest +asleep from excess of somnolence: thou wakest up— +</p> + +<p> +20.1 'Tis the hour when sad night begins: thou art absolutely +alone. Comes there not a thief to rob the +</p> + +<p> +20.2 things left aside: he enters the stable: the horses are +agitated: the thief goes back in the night +</p> + +<p> +20.3 carrying away thy clothes. Thy servant awakes in +the night; he perceives the thief's actions: he takes +away the rest, +</p> + +<p> +20.4 he goes among the bad ones; and joins the tribes of +the Shasous: and transforms himself to an Asiatic. +</p> + +<p> +20.5 The enemy comes to plunder, he finds only the wreck: +Thou wakest, dost thou not find them +</p> + +<pb n='329'/><anchor id='Pg329'/> + +<p> +20.6 in their flight? They take thy baggage. Thou becomest +an active and quick-eared Mohar? +</p> + +<p> +<hi rend='italic'>Section 2</hi> +</p> + +<p> +20.7 I also describe to thee the holy city, whose name is +Kapaon (Gabal). How is it? Of their goddess (we +will speak) another time. Therein +</p> + +<p> +20.8 hast thou not penetrated? Come then to Berytus, to +Sidon, to Sarepta. The ford +</p> + +<p> +21.1 of Nazana, where is it? Aoutou, how is it? They +are neighbors of another city on the sea. Tyre the +</p> + +<p> +21.2 port is its name: water is carried to it in barks, it is +richer in fish than in sands. +</p> + +<p> +<hi rend='italic'>Section 3</hi> +</p> + +<p> +21.3 I will speak to thee also of two other small chapters. +The entrance of Djaraou, and the order thou hast +given to set this city in flames. A Mohar's office is a +very painful one. +</p> + +<p> +21.4 Come, set off to return to Pakaïkna. Where is the +road of Aksaph? +</p> + +<p> +21.5 In the environs of the city; come then to the mountain +of Ousor: its top, +</p> + +<p> +21.6 how is it? Where is the mountain of Ikama? Who +can master it? What way has the Mohar +</p> + +<p> +21.7 gone to Hazor? How about its ford? let me go to +Hamath, +</p> + +<p> +21.8 to Takar, to Takar-Aar, the all-assembling place of +the Mohars; come +</p> + +<p> +22.1 then, on the road that leads there. Make me to see +Jah. How has one got to Matamim? +</p> + +<p> +22.2 Do not repel us by thy teachings; make us to know +them. +</p> + +<p> +<hi rend='italic'>Section 4</hi> +</p> + +<p> +22.3 I will speak to thee of the towns other than the preceding +ones. Wentest thou not to the land of Takhis, +to Cofer-Marlon, to Tamena, +</p> + +<p> +22.4 to Qodesh, to Dapour, to Adjai, and to Harnemata? +Hast thou not seen Keriath-Anab, near to +</p> + +<pb n='330'/><anchor id='Pg330'/> + +<p> +22.5 Beith-Tuphar? Knowest them not Odulam and Tsidphoth? +Knowest thou not the name of +</p> + +<p> +22.6 Khaouretsa, which is in the land of Aup? 'Tis a bull +on his frontier, the place where one sees the battle +(mêlée) +</p> + +<p> +22.7 of the brave ones. Come then to the image of Sina: +let me know Rohob: +</p> + +<p> +22.8 represent to me Beith-Sheal as well as Keriathaal. +The fords of the +</p> + +<p> +23.1 Jordan, how does one cross them? let me know the +passage to enter Mageddo, whereof it remains to +speak. Thou art a Mohar, +</p> + +<p> +23.2 expert in courageous deeds. Is there found a Mohar +like thee to march at the head of the soldiers, a Marina +</p> + +<p> +23.3 superior to thee to shoot an arrow! Take care of the +gulf in the ravine 2,000 cubits deep, full of rocks and +rolling stones. +</p> + +<p> +23.4 Thou makest a <hi rend='italic'>détour</hi>: seizest thy bow; preparest the +iron in thy left hand; showest thyself to the good +chiefs. +</p> + +<p> +23.5 Their eye looks down at thy hand: <q>Slave, give +camel for the Mohar to eat.</q> Thou makest thy name +of Mohar known, +</p> + +<p> +23.6 master of the captains of Egypt; thy name becomes +like that of Kadjarti, the Chief of Assur, after his encounter +with +</p> + +<p> +23.7 the hyenas in the wood, on the defile infected by the +wood-hidden Shasous. +</p> + +<p> +23.8 Some of these were four cubits from the nose to the +heel: fierce without mildness, not listening to caresses. +</p> + +<p> +23.9 Thou art alone, no guide with thee, nor troop behind +thee. Didst thou not meet the Marmar? He makes +thee +</p> + +<p> +24.1 pass: thou must decide on departing, and knowest +not the road. Anxiety seizes thee, thy hair bristles up: +</p> + +<p> +24.2 thy soul places itself in thy hand: thy way is full of +rocks and rolling stones, no practicable passage; the +road is obstructed by +</p> + +<p> +24.3 hollies, nopals,<note place='foot'>Indian fig.</note> +aloes and bushes called <q>dog-wolf's +<pb n='331'/><anchor id='Pg331'/> +shoes.</q> On one side is the precipice, on the other +rises the vertical wall of the mountain. +</p> + +<p> +24.4 Thou must advance going down. Thy car strikes the +wall and thy horses are startled by the rebound: +</p> + +<p> +24.5 they stop at the bottom of the harness; thy reins are +precipitated and left behind; all fall down, thou passest +on. +</p> + +<p> +24.6 The horses break the pole and move it out of the +path; you cannot think of refastening them, cannot +repair +</p> + +<p> +24.7 them. The seats are precipitated from their +places; the horses refuse to be loaded with them. Thy +heart fails thee. Thou beginnest to +</p> + +<p> +24.8 reel; the sky is clear: thirst torments thee: the enemy +is behind thee, thou beginnest to quake; +</p> + +<p> +25.1 a thorny bush hinders thee; thou placest it aside; the +horses wound themselves. +</p> + +<p> +25.2 At this moment thou art stretched flat and beholdest +the sad satisfaction (of thy state?). Entering Joppa +</p> + +<p> +25.3 thou seest a verdant enclosure in a ripe state. Thou +makest an opening for eating the fruit. Thou findest +a pretty +</p> + +<p> +25.4 young girl who takes care of the gardens: she yields +herself to thee as a companion, and yields to thee her +secret charms. +</p> + +<p> +25.5 Thou art perceived: thou art subjected to an interrogatory; +thou art recognized as a Mohar. Thy tie of +</p> + +<p> +25.6 sweet servitude, is settled by a compromise. Each +night thou liest down; a rug of hair +</p> + +<p> +25.7 is on thee: thou imprudently fallest asleep, a robber +takes away thy bow, thy dagger, +</p> + +<p> +25.8 and thy quiver: thy reins are cut in the night, and +thy horses run away. Thy valet takes a sliding path: +the road mounts before him, he breaks +</p> + +<p> +26.1 thy car in pieces ... thy armor-pieces fall on the +ground. +</p> + +<p> +26.2 They sink in the sand. Thou must have recourse to +prayers, and thou gettest puzzled in thy address. Give +me victuals and water, and I +</p> + +<pb n='332'/><anchor id='Pg332'/> + +<p> +26.3 shall reach my safety. They pretend to be deaf, they +do not listen: they do not consent. Thou orderest: +</p> + +<p> +26.4 <q>Pass to the forge! Pass through the workshops!</q> +Workmen in wood and metals and workmen in leather +come before thee: they do +</p> + +<p> +26.5 all thou wishest. They repair thy car, leaving aside +all unserviceable pieces: they nail on again +</p> + +<p> +26.6 a new pole: they replace the fittings: they replace the +leathers of the harness, and at the back +</p> + +<p> +26.7 they consolidate thy yoke: they replace the metallic +ornaments: they incrust the marquetry: +</p> + +<p> +26.8 they put on the handle of thy whip and arrange the +thongs. Thou leavest very hastily +</p> + +<p> +26.9 to fight at the perilous post; to perform valiant deeds. +</p> + +<p> +<hi rend='italic'>Section 5</hi> +</p> + +<p> +27.1 Mapou, O chosen scribe! Mohar, who knows his +hand, conductor of the Arunas, chief of Tsebaou, explorer +of the most distant limits of the land of Pa +... thou dost not +</p> + +<p> +27.2 answer me anyhow: thou givest me no account; come +let me tell all that happened to thee at the end of thy +road. I begin +</p> + +<p> +27.3 for thee at the dwelling of Sestsou (Rameses): hast +thou not forced thy way therein? Hast thou not eaten +fishes of...? +</p> + +<p> +27.4 Hast thou not bathed therein? Oh, come, let us describe +Atsion to thee: where is its fortress? +</p> + +<p> +27.5 Come to the house of Ouati; to +Sestsou-em-paif-nakhtou-ousormara;<note place='foot'><q>Sestsou-em-païf-nakhtou +Ousormara</q> is the name of a fortress built by Rameses II, in Syria or Palestina, +and different from Ouati. The name means <q>Rameses II in his victories.</q></note> +to Sats ... aal, +</p> + +<p> +27.6 also to Aksakaba? I have pictured to you Aïnini. +Knowest thou not its customs? Nekhai, +</p> + +<p> +27.7 and Rehoboth, hast thou not seen them since thy +birth, O eminent Mohar? Raphia, +</p> + +<p> +27.8 how about its entrenchment? It covers the space of +an <hi rend='italic'>aour</hi> going toward Gaza. +</p> + +<pb n='333'/><anchor id='Pg333'/> + +<p> +27.9 Answer quickly, and speak to me of what I have said +of a Mohar concerning thee. I have thunderstruck +</p> + +<p> +28.1 the strangers at thy name of Marina: I have told them +of thy fierce humor, according to which word thou +saidst: <q rend='pre'>I am fit for all works; I have been taught +by my father, who had verified his judgment millions +of times. I</q> +</p> + +<p> +28.2 <q rend='post'>can hold the reins, and also am skilful in action. Courage +never forsakes my limbs; I am of the race Mentou.</q> +</p> + +<p> +All that issues from thy tongue is very thwarting: +thy phrases +</p> + +<p> +28.3 are very puzzling: thou comest to me enveloped in +difficulties charged with recrimination. Thou cuttest +off the discourse of those who come in thy presence; +thou dost not disgust thyself with fumbling, and +</p> + +<p> +28.4 with a stern face sayest: <q>Hasten ye: and desist not! +How to do not to be able to succeed in it, and how +to do to succeed in it?</q><note place='foot'>The order is quite contradictory. +How can it be disobeyed, and how obeyed?</note> No! I stop not, for I arrive; +let thy preoccupation get calmed: +</p> + +<p> +28.5 tranquillize thy heart: prepare not privations for him +who offerest himself to eat. I have mutilated the end +of thy book, and I send it to thee back, as thou didst +request; thy orders accumulate on my tongue, they +rest on my lips: +</p> + +<p> +28.6 but they are difficult to understand; an unskilful man +could not distinguish them; they are like the words +of a man of Athou with a man of Abou. Yet thou art +a scribe of Pharaoh; whose goodness reveals the essence +of the universe. +</p> + +<p> +28.7 Be gracious when seeing this work, and say not, +<q>Thou hast made my name repugnant to the rabble, +to all men.</q> See I have made for thee the portrait of +the Mohar: I have travelled for thee through foreign +provinces. I have collected +</p> + +<p> +28.8 for thee nations and cities after their customs. Be +gracious to us: behold them calmly: find words to +speak of them when thou wilt be with the prince Ouah. +</p> + +</div> + +<pb n='334'/><anchor id='Pg334'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Dirge Of Menephtah</head> +<head type='sub'>Translated by S. Birch, LL.D.</head> + +<p> +The following short poetical eulogium of a king, apparently +of Menephtah or Seti II of the nineteenth +dynasty, is found in Papyrus Anastasi 4 of the British +Museum. It is published in <q>Select Papyri,</q> pl. lxxxiv, l. 2-9; +lxxxv, l. 1. Although not divided by red dots it is clearly +poetic in style, and is accordingly given in paragraphs. From +the final line it appears to be addressed to the monarch after +his death. Although the titles do not exactly correspond with +those of Rameses II, or Menephtah, it appears to relate to him, +as the papyrus is of his reign and that of Seti II of the same +dynasty. It may indeed refer to this later monarch; but as +no cartouche is given and the titles after the palatial or so-called +Horus ones are doubtful, it is uncertain whom the +monarch is to whom it refers. It has been translated by M. +Chabas (<q><hi rend='italic'>L'Egypt aux temps de l'exode</hi>,</q> Chalons, 1873, p. +118). +</p> + +<quote rend='display'> +<lg> +<l><hi rend='smallcaps'>Dirge of Menephtah</hi></l> +</lg> + +<lg> +<l>1 Amen gave thy heart pleasure,</l> +<l>2 he gave thee a good old age,</l> +<l>3 a lifetime of pleasure followed thee</l> +<l>4 blessed was thy lip, sound thy arm</l> +<l>5 strong thy eye to see afar</l> +<l>6 thou hast been clothed in linen.<note place='foot'>Or, gone to the gap to which the +dead went in the Sun-boat.</note></l> +<l>7 Thou hast guided thy horse and chariot</l> +<l>8 of gold with thy hand</l> +<l>9 the whip in thy hand, yoked were the steeds</l> +<l>10 the Xaru,<note place='foot'>Syrians as prisoners of war.</note> +and Nahsi,<note place='foot'>Negroes.</note> marched before thee</l> +<l>11 a proof of what thou hadst done</l> +<l>12 thou hast proceeded to thy boat of +<foreign rend='italic'>as</foreign><note place='foot'>Cedar or acacia.</note> wood</l> +<l>13 a boat made of it before and behind</l> +<l>14 thou hast approached the beautiful tower which</l> +<l>15 thou thyself made</l> +<pb n='335'/><anchor id='Pg335'/> +<l>16 thy mouth was full of wine, beer, bread and flesh</l> +<l>17 were slaughtered cattle and wine opened:</l> +<l>18 the sweet song was made before thee</l> +<l>19 thy head anointer anointed thee with +<foreign rend='italic'>kami</foreign><note place='foot'>A kind of balsam.</note></l> +<l>20 the chief of thy garden pools brought crown</l> +<l>21 the superintendent of thy fields brought birds</l> +<l>22 thy fisherman brought fish</l> +<l>23 thy galley came from Xaru<note place='foot'>Syria.</note> laden with good things</l> +<l>24 thy stable was full of horses<note place='foot'>Or cattle.</note></l> +<l>25 thy female slaves were strong<note place='foot'>Or industrious, +<q>rut.</q></note></l> +<l>26 thy enemies were placed fallen</l> +<l>27 thy word no one opposed</l> +<l>28 Thou hast gone before the gods the victor the justified!<note place='foot'>Dead +or departed.</note></l> +</lg> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn To The Nile</head> +<head type='sub'>Translated by Rev. F. C. Cook</head> + +<p> +This hymn is important as bearing witness to the state +of religious thought in Egypt in the time of Merneptah, +the son of Rameses II, nineteenth dynasty, according +to the generality of Egyptologers, contemporary with +Moses. It is extant in two papyri, <q>Sallier,</q> ii, p. 11, <q>Select +Papyri,</q> pls. xx-xxiii, and <q>Anastasi,</q> vii. <q>Select Papyri,</q> +pls. cxxxiv-cxxxix, published by the trustees of the British +Museum. +</p> + +<p> +The name of the author Enna is well known. He wrote +the <q>Romance of the Two Brothers</q> and other works preserved +in the <q>Select Papyri,</q> and partially translated by Mr. +Goodwin, in <q>Cambridge Essays,</q> 1858, p. 257, and M. G. +Maspero, in <q><hi rend='italic'>Genre épistolaire chez les anciens Egyptiens</hi>,</q> +Paris, 1872. +</p> + +<p> +A translation of this hymn was published by Maspero +(<q><hi rend='italic'>Hymne au Nil</hi></q>), in 1868, with an introduction and critical +notes of great value. +</p> + +<p> +The attention of the reader is specially called to the metrical +structure of this poem. The stanzas, containing upon an +<pb n='336'/><anchor id='Pg336'/> +average ten couplets, are distinctly marked in the original, +the first word in each being written in red letters; hence the +origin of rubricated MSS. Each clause also has a red point +at the close. The resemblance with the earliest Hebrew +poems has been pointed out by the translator in the <q>Introduction +to the Book of Psalms,</q> and in the <q>Notes on +Exodus,</q> in the <q>Speaker's Commentary on the Bible.</q> +</p> + +<quote rend='display'> +<lg> +<l><hi rend='smallcaps'>Hymn to the Nile</hi></l> +</lg> + +<lg> +<l>I. <hi rend='italic'>Strophe</hi></l> +<l><hi rend='italic'>Adoration of the Nile</hi></l> +</lg> + +<lg> +<l>1 Hail to thee O Nile!</l> +<l>2 Thou showest thyself in this land,</l> +<l>3 Coming in peace, giving life to Egypt:</l> +<l>4 O Ammon, (thou) leadest night unto day,<note place='foot'>If this rendering is +correct, the meaning must be that the god of the Nile is the secret source of light; see +§ 3, l. 5, and § 8, l. 1. The attributes of Egyptian gods, who represent the +unknown under various aspects, are interchangeable to a great extent; here +the Nile is Ammon, doing also the work of Ra. Dr. Birch suggests that +the rendering may be, <q>hiding his course night and day.</q></note></l> +<l>5 A leading that rejoices the heart!</l> +<l>6 Overflowing the gardens created by Rā.<note place='foot'>Ra, the Sun-god, who is +represented as delighting in flowers; see Ritual, c. lxxxi, <q>I am the pure lily which +comes out of the fields of Ra.</q></note></l> +<l>7 Giving life to all animals;</l> +<l>8 Watering the land without ceasing:</l> +<l>9 The way of heaven descending:<note place='foot'>The Nile-god traverses heaven; his +course there corresponds to that of the river on earth.</note></l> +<l>10 Lover of <emph>food</emph>, bestower of corn,</l> +<l>11 Giving light to every home, O Ptah!</l> +</lg> + +<lg> +<l>II.</l> +</lg> + +<lg> +<l>1 Lord of fishes, when the inundation returns</l> +<l>2 No fowls fall on the cultures.<note place='foot'>See x. 6. This is obscure, but it +may mean that the Nile-god protects the newly sown fields from the birds.</note></l> +<l>3 Maker of spelt; creator of wheat:</l> +<l>4 who maintaineth the temples!</l> +<l>5 Idle hands he loathes<note place='foot'><hi rend='italic'>I.e.</hi>, he sets them +at work. Thus Ritual, c. xv. 20, <q>Ra, the giver of food, destroys all place for +idleness, cuts off all excuse.</q></note></l> +<l>6 For myriads, for all the wretched.</l> +<pb n='337'/><anchor id='Pg337'/> +<l>7 If the gods in heaven are grieved,<note place='foot'>As they are by idleness; see +Ritual, cxxv. p. cclv. (Birch).</note></l> +<l>8 Then sorrow cometh on men.</l> +</lg> + +<lg> +<l>III.</l> +</lg> + +<lg> +<l>1 He maketh the whole land open to the +oxen,<note place='foot'><hi rend='italic'>I.e.</hi>, he makes it ready for +cultivation.</note></l> +<l>2 And the great and the small are rejoicing;</l> +<l>3 The response of men at his coming!<note place='foot'>Their joy and gratitude +respond to his advance.</note></l> +<l>4 His likeness is Num!<note place='foot'>Num is the Nile-god regarded as +giving life.</note></l> +<l>5 He shineth, then the land exulteth!</l> +<l>6 All bellies are in joy!</l> +<l>7 Every creature receives nourishment!</l> +<l>8 All teeth get food.</l> +</lg> + +<lg> +<l>IV.</l> +</lg> + +<lg> +<l>1 Bringer of food! Great lord of provisions!</l> +<l>2 Creator of all good things!</l> +<l>3 Lord of terrors<note place='foot'>The Egyptian word corresponds to Αρσαφης, +which, according to Plutarch, signifies τὸ ἀνδρεῖον. (Isis et Osiris, c. +37.) The Egyptians, like all ancient people, identify terror with strength or +greatness.</note> and of choicest joys!</l> +<l>4 All are combined in him.</l> +<l>5 He produceth grass for the oxen;</l> +<l>6 Providing victims for every god.</l> +<l>7 The choice incense is that which he supplies.</l> +<l>8 Lord in both regions,</l> +<l>9 He filleth the granaries, enricheth the storehouses,</l> +<l>10 He careth for the state of the poor.</l> +</lg> + +<lg> +<l>V.</l> +</lg> + +<lg> +<l>1 He causeth growth to fulfil all desires,</l> +<l>2 He never wearies of it.</l> +<l>3 He maketh his might a buckler.<note place='foot'>This scriptural phrase comes in +abruptly. It is probably drawn from some older source.</note></l> +<l>4 He is not graven in marble,<note place='foot'>The true Deity is not represented by +any image. This is a relic of primeval monotheism: out of place as referring +to the Nile, but pointing to a deeper and sounder faith. Compare the laws +of Manu, i. 5-7.</note></l> +<l>5 As an image bearing the double crown.</l> +<l>6 He is not beheld:</l> +<pb n='338'/><anchor id='Pg338'/> +<l>7 He hath neither ministrants nor offerings:</l> +<l>8 He is not adored in sanctuaries:</l> +<l>9 His abode is not known:</l> +<l>10 No shrine is found with painted figures.<note place='foot'>See last line of § 13. +There are no shrines covered, as usual, with colored hieroglyphics. The whole of this +passage is of extreme importance, showing that, apart from all objects of idolatrous +worship, the old Egyptian recognized the existence of a supreme god, unknown +and inconceivable, the true source of all power and goodness. +Compare the oldest forms of the 17th chapter of the funeral Ritual in Lepsius's +<q>Aelteste Texte.</q></note></l> +</lg> + +<lg> +<l>VI.</l> +</lg> + +<lg> +<l>1 There is no building that can contain him!<note place='foot'>1 Ki. viii. +27.</note></l> +<l>2 There is no counsellor<note place='foot'>Is. xi. 13, 14.</note> in thy heart!</l> +<l>3 Thy youth delight in thee, thy children:</l> +<l>4 Thou directest<note place='foot'>Or <q>thou givest them counsels, +orderest all their goings.</q></note> them as King.</l> +<l>5 Thy law is established in the whole land,</l> +<l>6 In the presence of thy servants in the +North:<note place='foot'><hi rend='italic'>I.e.</hi>, <q>all magistrates are the servants +of the deity, and administer his law from South to North.</q></note></l> +<l>7 Every eye is satisfied with him:<note place='foot'>Maspero <q>par lui est bue l'eau +(les pleurs) de tous les yeux,</q> <hi rend='italic'>i.e.</hi> <q>he +wipes away tears from all eyes.</q></note></l> +<l>8 He careth for the abundance of his blessings.</l> +</lg> + +<lg> +<l>VII.</l> +</lg> + +<lg> +<l>1 The inundation comes, (then) cometh rejoicing;</l> +<l>2 Every heart exulteth:</l> +<l>3 The tooth of the crocodiles, the children of Neith<note place='foot'>Dr. Birch, to +whom I am indebted for this rendering, observes that the goddess Neith is often +represented with two crocodiles sucking her breasts.</note></l> +<l>4 (Even) the circle of the gods who are counted with thee.</l> +<l>5 Doth not its outburst water the fields,</l> +<l>6 Overcoming mortals (with joy):</l> +<l>7 Watering one to produce another.<note place='foot'><hi rend='italic'>I.e.</hi>, +<q>The Nile fills all mortals with the languor of desire, and gives +fecundity.</q></note></l> +<l>8 There is none who worketh with him;</l> +<l>9 He produces food without the aid of +Neith.<note place='foot'><hi rend='italic'>I.e.</hi>, <q>without needing rain, the gift +of the goddess of heaven.</q> Such seems to be the meaning of a very obscure +passage.</note></l> +<l>10 Mortals he causes to rejoice.</l> +</lg> + +<lg> +<l>VIII.</l> +</lg> + +<lg> +<l>1 He giveth light on his coming from darkness:<note place='foot'>See note on § +1.</note></l> +<l>2 In the pastures of his cattle</l> +<pb n='339'/><anchor id='Pg339'/> +<l>3 His might produceth all:</l> +<l>4 What was not, his moisture bringeth to life,</l> +<l>5 Men are clothed to fill his gardens:</l> +<l>6 He careth for his laborers.</l> +<l>7 He maketh even and noontide,</l> +<l>8 He is the infinite Ptah and Kabes.<note place='foot'>The meaning is, evidently, that +he combines the attributes of Ptah the Demiurge, and Kabes, an unknown +god.</note></l> +<l>9 He createth all works therein,</l> +<l>10 All writings, all sacred words,</l> +<l>11 All his implements in the North.<note place='foot'>All things serviceable to +man—arms, implements, etc.</note></l> +</lg> + +<lg> +<l>IX.</l> +</lg> + +<lg> +<l>1 He enters with words the interior of his house,<note place='foot'>This seems to +mean, <q>he gives oracles at his shrine.</q> Observe the inconsistency +of this with § 5.</note></l> +<l>2 When he willeth he goeth forth from his mystic fane.</l> +<l>3 Thy wrath is destruction of fishes.<note place='foot'>Causing scarcity of food in +the land. See Ex. viii. 18, 21.</note></l> +<l>4 Then<note place='foot'>In a season of scarcity prayers are offered for supply of +water. The following lines seem to describe great haste when the inundation comes on; +none wait for their clothing, even when valuable, and the nightly solemnities +are broken up: but the passage is obscure.</note> men implore thee for the waters of +the season.</l> +<l>5 <q rend='pre'>That the Thebaid may be seen like the Delta.</q></l> +<l>6 That every man be seen bearing his tools,</l> +<l>7 No man left behind his comrade!</l> +<l>8 Let the clothed be unclothed,</l> +<l>9 No adornments for the sons of nobles,</l> +<l>10 <q rend='post'>No circle of gods in the night!</q></l> +<l>11 The response (of the god) is refreshing water,</l> +<l>12 Filling all men with fatness.</l> +</lg> + +<lg> +<l>X.</l> +</lg> + +<lg> +<l>1 Establisher of justice! men rejoice</l> +<l>2 With flattering words to worship<note place='foot'>Literal answer, +<q><hi rend='italic'>i.e.</hi>, with thanks and prayers, when thou bringest the +water in abundance.</q></note> thee,</l> +<l>3 Worshipped together with the mighty water!</l> +<l>4 Men present offerings of corn,</l> +<l>5 Adoring all the gods:</l> +<l>6 No fowls fall on the land.<note place='foot'>See II. 2.</note></l> +<l>7 Thy hand is adorned with gold,<note place='foot'>The gold represents the preciousness +of the gift of food.</note></l> +<pb n='340'/><anchor id='Pg340'/> +<l>8 As moulded of an ingot of gold,</l> +<l>9 Precious as pure lapis lazuli,<note place='foot'>This is often mentioned in the +inscriptions among the most precious stones.</note></l> +<l>10 Corn in its state of germination is not eaten.<note place='foot'>See note on II. +4.</note></l> +</lg> + +<lg> +<l>XI.</l> +</lg> + +<lg> +<l>1 The hymn is addressed to thee with the harp;</l> +<l>2 It is played with a (skilful) hand to thee!</l> +<l>3 The youths rejoice at thee!</l> +<l>4 Thy own children.</l> +<l>5 Thou hast rewarded their labor.</l> +<l>6 There is a great one adorning the land;</l> +<l>7 An enlightener, a buckler in front of men,</l> +<l>8 Quickening the heart in depression.</l> +<l>9 Loving the increase of all his cattle.</l> +</lg> + +<lg> +<l>XII.</l> +</lg> + +<lg> +<l>1 Thou shinest in the city of the King;</l> +<l>2 Then the householders are satiated with good things,</l> +<l>3 The poor man laughs at the lotus.<note place='foot'>Which he ate when he could get +nothing else.</note></l> +<l>4 All things are perfectly ordered.</l> +<l>5 Every kind of herb for thy children.</l> +<l>6 If food should fail,</l> +<l>7 All enjoyment is cast on the ground,</l> +<l>8 The land falls in weariness.</l> +</lg> + +<lg> +<l>XIII.</l> +</lg> + +<lg> +<l>1 O inundation of Nile, offerings are made to thee:</l> +<l>2 Oxen are slain to thee:</l> +<l>3 Great festivals are kept for thee;</l> +<l>4 Fowls are sacrificed to thee;</l> +<l>5 Beasts of the field are caught for thee</l> +<l>6 Pure flames are offered to thee;</l> +<l>7 Offerings are made to every god,</l> +<l>8 As they are made unto Nile.</l> +<l>9 Incense ascends unto heaven,</l> +<l>10 Oxen, bulls, fowls are burnt!</l> +<pb n='341'/><anchor id='Pg341'/> +<l>11 Nile makes for himself chasms in the Thebaid;<note place='foot'>An allusion to +the legend that the Nile comes forth from two openings +in the South.</note></l> +<l>12 Unknown is his name in heaven,</l> +<l>13 He doth not manifest his forms!</l> +<l>14 Vain are all representations!<note place='foot'>See V, last line.</note></l> +</lg> + +<lg> +<l>XIV.</l> +</lg> + +<lg> +<l>1 Mortals extol (him), and the cycle of gods!</l> +<l>2 Awe is felt by the terrible ones;</l> +<l>3 His son<note place='foot'>The Pharaoh.</note> is made Lord of all,</l> +<l>4 To enlighten all Egypt.<note place='foot'>The two regions.</note></l> +<l>5 Shine forth, shine forth, O Nile! shine forth!</l> +<l>6 Giving life to men by his oxen:</l> +<l>7 Giving life to his oxen by the pastures!</l> +<l>8 Shine forth in glory, O Nile.</l> +</lg> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Solemn Festal Dirge Of The Egyptians</head> +<head type='sub'>Translated by C. W. Goodwin, M.A.</head> + +<p> +This dirge or hymn, which is that alluded to by Herodotus,<note place='foot'><q>At +the entertainments of the rich, just as the company is about to rise +from the repast, a small coffin is carried round, containing a perfect representation +of a dead body; it is in size sometimes of one, but never more +than two cubits, and as it is shown to the guests in rotation the bearer exclaims, +<q>Cast your eyes on this figure; after death you yourself will resemble +it: drink, then, and be happy.</q></q>—Herodotus, <q>Euterpe,</q> xxviii.</note> +is contained in one of the <q>Harris Papyri</q> +(No. 500), the same from which I have already translated +the <q>Story of the Doomed Prince.</q> The first line of +the hymn ascribes it to the authorship of King Antuf, one of +the Pharaohs of the eleventh dynasty. The papyrus itself is, +however, of the time of Thothmes III, eighteenth dynasty, +but that is no reason why all the texts in the MSS. should be +of the latter date. The translation here given was printed by +myself for the first time in the <q>Transactions of the Society of +Biblical Archæology,</q> Vol. III, part 1, but the hieroglyphic +text remains yet to be published. A fragment of another +copy of this identical hymn is to be found in the <q><hi rend='italic'>Monumens +<pb n='342'/><anchor id='Pg342'/> +du Musée de Leide</hi>,</q> part iii, pl. 12, and from it several words +which were wanting in the Harris papyrus have been restored. +</p> + +<quote rend='display'> +<p> +<hi rend='smallcaps'>Festal Dirge</hi> +</p> + +<lg> +<l>1 (Wanting.)</l> +</lg> + +<lg> +<l>2 The song of the house of King Antuf, deceased, which is (written) in front of</l> +</lg> + +<lg> +<l>3 the player on the harp.<note place='foot'><q>The Song of the Harper</q> in the +tomb of Nefer-hotep bears a great resemblance to this composition. See +Dümichen, <q>Historische Inschriften,</q> ii. pl. 40.</note></l> +<l>All hail to the good Prince,</l> +<l>the worthy good (man),</l> +<l>the body is fated(?) to pass away,</l> +<l>the atoms<note place='foot'>Or, perhaps, <q>the little ones, the +children.</q></note></l> +</lg> + +<lg> +<l>4 remain, ever since the time of the ancestors.</l> +<l>The gods who were beforetime rest in their tombs, the</l> +<l>mummies</l> +</lg> + +<lg> +<l>5 of the saints likewise are enwrapped in their tombs.</l> +<l>They who build houses, and they who have no houses, see!</l> +</lg> + +<lg> +<l>6 what becomes of them.</l> +<l>I have heard the words of Imhotep<note place='foot'>Imhotep, the son of the primeval +deity Ptah, was the mythical author of various arts and sciences. The Greeks +spelled the name Ἰμούθης, Imouth, but more frequently substituted the name +Ἀσκλήπιος, Asclepios.</note> and Hartatef.<note place='foot'>Hartatef was the son of +King Menkera (Mycerinus), to whom the discovery of part of the Ritual, cap. lxiv. +is attributed, and who was the author of a mystical work.</note></l> +<l>It is said in their sayings,</l> +</lg> + +<lg> +<l>7 After all, what is prosperity?</l> +<l>Their fenced walls are dilapidated.</l> +<l>Their houses are as that which has never existed.</l> +</lg> + +<lg> +<l>8 No man comes from thence</l> +<l>who tells of their sayings,</l> +<l>who tells of their affairs,</l> +<l>who encourages our hearts.</l> +<l>Ye go</l> +</lg> + +<lg> +<l>9 to the place whence they return not.<note place='foot'>Compare the Assyrian phrase +<q>The land men cannot return from,</q> <q>Descent of Ishtar,</q> <q>Records of the +Past,</q> Vol. i. p. 143, p. 5.</note></l> +<l>Strengthen thy heart to forget how thou hast enjoyed thyself,</l> +<l>fulfil thy desire whilst thou livest.</l> +</lg> + +<pb n='343'/><anchor id='Pg343'/> + +<lg> +<l>10 Put oils upon thy head</l> +<l>clothe thyself with fine linen adorned with precious metals</l> +</lg> + +<lg> +<l>11 with the <emph>gifts</emph> of God</l> +<l>multiply thy good things,</l> +<l>yield to thy desire,</l> +<l>fulfil thy desire with thy good things</l> +</lg> + +<lg> +<l>12 (whilst thou art) upon earth,</l> +<l>according to the dictation of thy heart.</l> +<l>The day will come to thee,</l> +<l>when one hears not the voice</l> +<l>when the one who is at rest hears not</l> +</lg> + +<lg> +<l>13 their voices.<note place='foot'><hi rend='italic'>I.e.</hi>, <q>of the +mourners.</q></note></l> +<l>Lamentations deliver not him who is in the tomb.<note place='foot'>Here +follows a lacuna.</note></l> +</lg> + +<lg> +<l>14 Feast in tranquillity</l> +<l>seeing that there is no one who carries away his goods with him.</l> +<l>Yea, behold, none who goes thither comes back again.</l> +</lg> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymns To Amen</head> +<head type='sub'>Translated by C. W. Goodwin, M.A.</head> + +<p> +These beautiful poems are contained in the <q>Anastasi +Papyri</q> in the collection at the British Museum. +They have been mostly translated in French by M. +F. Chabas, from whose interpretation I have occasionally +found reason to differ. +</p> + +<p> +The papyrus itself is considerably mutilated, and bears no +date, but from the character of the script there can be little +doubt that it is of the period of the nineteenth dynasty. +</p> + +<p> +These hymns have been published by myself with exegetical +notes in the <q>Transactions of the Society of Biblical Archæology,</q> +vol. II, part 2, 1873, p. 353; and, as before mentioned, +in French by M. Chabas in the <q><hi rend='italic'>Mélanges Egyptologiques</hi>,</q> +1870, p. 117. +</p> + +<pb n='344'/><anchor id='Pg344'/> + +<quote rend='display'> + +<p> +<hi rend='smallcaps'>Hymn to Amen</hi><note place='foot'>2 Anastasi, p. 8, l. 5, to p. +9, l. 1.</note> +</p> + +<lg> +<l>1 <q rend='pre'>O Amen, lend thine ear to him</q></l> +<l>2 who is alone before the tribunal,</l> +<l>3 he is poor (he is not) rich.</l> +<l>4 The court oppresses him;</l> +<l>5 silver and gold for the clerks of the book,</l> +<l>6 garments for the servants. There is no other Amen, acting +as a judge,</l> +<l>7 to deliver (one) from his misery;</l> +<l>8 when the poor man is before the tribunal,</l> +<l>9 <q rend='post'>(making) the poor to go forth rich.</q></l> +</lg> + +<p> +<hi rend='smallcaps'>Hymn to Amen</hi><note place='foot'>2 Anastasi, p. 9, +l. 2, to p. 10, l. 1.</note> +</p> + +<lg> +<l>1 <q rend='pre'>I cry, the beginning of wisdom is the way of +Amen,</q><note place='foot'>The phrase which I have translated +<q>the way of Amen</q> is literally <q>the water of Amen.</q> In Egypt the river +Nile was the great road or highway, hence by an easy metaphor the water +was used to signify <q>the way</q>; that is, the will, command, or rule</note></l> +<l>2 the rudder of (truth).</l> +<l>3 Thou art he that giveth bread to him who has none,</l> +<l>4 that sustaineth the servant of his house.</l> +<l>5 Let no prince be my defender in all my troubles.</l> +<l>6 Let not my memorial be placed under the power</l> +<l>7 of any man who is in the house ... My Lord is (my) +defender;</l> +<l>8 I know his power, to wit, (he is) a strong defender,</l> +<l>9 there is none mighty except him alone.</l> +<l>10 Strong is Amen, knowing how to answer,</l> +<l>11 fulfilling the desire of him who cries to him;</l> +<l>12 the Sun the true King of gods,</l> +<l>13 <q rend='post'>the Strong Bull, the mighty lover (of power).</q></l> +</lg> + +<p> +<hi rend='smallcaps'>Hymn to Amen</hi><note place='foot'>2 Anastasi, p. 10, l. 1.</note> +</p> + +<lg> +<l>1 <q rend='pre'>Come to me, O thou Sun;</q></l> +<l>2 Horus of the horizon give me (help);</l> +<l>3 Thou art he that giveth (help);</l> +<l>4 there is no help without thee,</l> +<l>5 excepting thou (givest it).</l> +<l>6 Come to me Tum,<note place='foot'>Tum or Atum (the setting sun), +Lord of Heliopolis.</note> hear me thou great god.</l> +<pb n='345'/><anchor id='Pg345'/> +<l>7 My heart goeth forth toward An<note place='foot'>Heliopolis, the city of +Tum.</note></l> +<l>8 Let my desires be fulfilled,</l> +<l>9 let my heart be joyful, my inmost heart in gladness.</l> +<l>10 Hear my vows, my humble supplications every day,</l> +<l>11 my adorations by night;</l> +<l>12 my (cries of) terror ... prevailing in my mouth,</l> +<l>13 which come from my (mouth) one by one.</l> +<l>14 O Horus of the horizon there is no other beside like him,</l> +<l>15 protector of millions, deliverer of hundreds of thousands,</l> +<l>16 the defender of him that calls to him, the Lord of +An.<note place='foot'>Heliopolis, the city of Tum.</note></l> +<l>17 Reproach me not<note place='foot'>Or, <q>do not censure me.</q></note> +with my many sins.</l> +<l>18 I am a youth, weak of body.<note place='foot'>Literally, <q>without his body.</q> It +seems to mean weakness, mutilation, or disability.</note></l> +<l>19 I am a man without heart.</l> +<l>20 Anxiety comes upon me<note place='foot'>Literally, <q>upon my mouth.</q></note> +as an ox upon grass.</l> +<l>21 If I pass the night in ...<note place='foot'>Lacuna.</note> and I find +refreshment,</l> +<l>22 <q rend='post'>anxiety returns to me in the time of lying down.</q></l> +</lg> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn To Pharaoh</head> + +<p> +[The previous hymns are addressed to the Supreme Being, +under the names of Amen, Horus, and Tum, all identical with +the Sun. But for the old Egyptians the ruling Pharaoh of the +day was the living image and vicegerent of the Sun, and they +saw no profanity in addressing the King in terms precisely +similar to those with which they worshipped their god. The +following address or petition, which also is found in the +<q>Anastasi Papyri,</q> is a remarkable instance of this:] +</p> + +<quote rend='display'> +<p> +<hi rend='smallcaps'>Hymn to Pharaoh</hi><note place='foot'>2 Anastasi, p. 5, l. 6.</note> +</p> + +<lg> +<l>1 <q rend='pre'>Long live the King!<note place='foot'>Literally, <q>in health, life, +and strength</q>; but the King being the subject of the wish, I have ventured to +Anglicize the phrase as above.</note></q></l> +<l>2 This comes to inform the King</l> +<l>3 to the royal hall of the lover of truth,</l> +<l>4 the great heaven wherein the Sun is.</l> +<l>5 (Give) thy attention to me, thou Sun that risest</l> +<l>6 to enlighten the earth with this (his) goodness.</l> +<l>7 The solar orb of men chasing the darkness from Egypt.</l> +<l>8 Thou art as it were the image of thy father the Sun,</l> +<pb n='346'/><anchor id='Pg346'/> +<l>9 who rises in heaven. Thy beams penetrate the cavern.</l> +<l>10 No place is without thy goodness.</l> +<l>11 Thy sayings are the law of every land.</l> +<l>12 When thou reposest in thy palace,</l> +<l>13 thou hearest the words of all the lands.</l> +<l>14 Thou hast millions of ears.</l> +<l>15 Bright is thy eye above the stars of heaven,</l> +<l>16 able to gaze at the solar orb.</l> +<l>17 If anything be spoken by the mouth in the cavern,</l> +<l>18 it ascends into thy ears.</l> +<l>19 Whatsoever is done in secret, thy eye seeth it,</l> +<l>20 <q rend='post'>O Baenra Meriamen,<note place='foot'>The King Meneptah, son of +Rameses II, and his immediate successor.</note> merciful Lord, creator of breath.</q></l> +</lg> +</quote> + +<p> +[This is not the language of a courtier. It seems to be a +genuine expression of the belief that the King was the living +representative of Deity, and from this point of view is much +more interesting and remarkable than if treated as a mere +outpouring of empty flattery.] +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Song Of The Harper</head> +<head type='sub'>Translated by Ludwig Stern</head> + +<p> +The text of the following song, found in the tomb of +Neferhetep at Abd-el-Gurnah, is a good specimen of +Egyptian poetry of the eighteenth dynasty. It was +first copied by Mr. Dümichen (<q><hi rend='italic'>Historische Inschriften</hi>,</q> ii. +40), and subsequently by myself. In addition to a translation +in the <q><hi rend='italic'>Zeitschrift für ägyptische Sprache</hi>,</q> 1873, p. 58, I +gave some critical observations in the same journal of 1875. Professor +Lauth of Munich translated it in an appendix to his +essay on the music of the ancient Egyptians. +</p> + +<p> +The song is very remarkable for the form of old Egyptian +poetry, which like that of the Hebrews delights in a sublimer +language, in parallelisms and antitheses, and in the ornament +of a burden; no doubt it was sung, and it seems to be even +rhythmic, forming verses of equal length— +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'><foreign rend='italic'>Ured urui pu mā,</foreign></q></l> +<l><foreign rend='italic'>Pa shau nefer kheper</foreign></l> +<l><foreign rend='italic'>Khetu her sebt ter rek Rā</foreign></l> +<l><q rend='post'><foreign rend='italic'>Jamāu her at r ast-sen.</foreign></q></l> +</lg> +</quote> + +<pb n='347'/><anchor id='Pg347'/> + +<p> +Though part of the text is unhappily much mutilated, we +yet may gather the general ideas of the poem from the +<foreign lang='la' rend='italic'>disjecta membra</foreign> which remain. +</p> + +<p> +It is a funeral song, supposed to be sung by the harper at a +feast or anniversary in remembrance of the deceased patriarch +Neferhetep, who is represented sitting with his sister and wife +Rennu-m-ast-neh, his son Ptahmes and his daughter Ta-Khat +standing by their side, while the harper before them is chanting. +The poet addresses his speech as well to the dead as to +the living, assuming in his fiction the former to be yet alive. +The room of the tomb, on the walls of which such texts were +inscribed, may be thought a kind of chapel appointed for the +solemn rites to be performed by the survivors. The song +which bears a great resemblance to the <q>Song of the House +of King Antef,</q> lately translated by the eminent Mr. Goodwin, +affords a striking coincidence with the words which +Herodotus (ii. 78) asserts to have been repeated on such occasions, +while a wooden image of the deceased, probably the +figure called <q><foreign rend='italic'>usheb</foreign>,</q> was circulating among the +guests. <q>Look upon this!</q> they said; <q>then drink and rejoice, for +thou shalt be as this is.</q> +</p> + +<quote rend='display'> +<p> +<hi rend='smallcaps'>The Song of the Harper</hi> +</p> + +<p> +[Chanted by the singer to the harp who is in the chapel of the Osirian, +the Patriarch of Amen, the blessed Neferhotep.] +</p> + +<p> +He says: +</p> + +<lg> +<l>The great one is truly at rest,</l> +<l>the good charge is fulfilled.</l> +<l>Men pass away since the time of Rā<note place='foot'>The Sun.</note></l> +<l>and the youths come in their stead.</l> +<l>Like as Rā reappears every morning,</l> +<l>and Tum<note place='foot'>A form of the Sun-god of the West, the chief god of +Heliopolis.</note> sets in the horizon,</l> +<l>men are begetting,</l> +<l>and women are conceiving.</l> +<l>Every nostril inhaleth once the breezes of dawn,</l> +<l>but all born of women go down to their places.</l> +</lg> + +<pb n='348'/><anchor id='Pg348'/> + +<lg> +<l>Make a good day, O holy father!</l> +<l>Let odors and oils stand before thy nostril.</l> +<l>Wreaths of lotus are on the arms and the bosom of thy sister,</l> +<l>dwelling in thy heart, sitting beside thee.</l> +<l>Let song and music be before thy face,</l> +<l>and leave behind thee all evil cares!</l> +<l>Mind thee of joy, till cometh the day of pilgrimage,</l> +<l>when we draw near the land which loveth silence.</l> +<l>Not ...<note place='foot'>Lacuna.</note> peace of +heart ...<note place='foot'>Lacuna.</note> his loving son.</l> +</lg> + +<lg> +<l>Make a good day, O blessed Neferhotep,</l> +<l>thou patriarch perfect and pure of hands!</l> +<l>He finished his existence ... (the common fate of men).</l> +<l>Their abodes pass away,</l> +<l>and their place is not;</l> +<l>they are as they had never been born</l> +<l>since the time of Rā.</l> +<l>(They in the shades) are sitting on the bank of the river,</l> +<l>thy soul is among them, drinking its sacred water,</l> +<l>following thy heart, at peace ...<note place='foot'>Lacuna.</note></l> +<l>Give bread to him whose field is barren,</l> +<l>thy name will be glorious in posterity for evermore;</l> +<l>they will look upon thee ...<note place='foot'>Lacuna.</note></l> +<l>(The priest clad in the skin)<note place='foot'>The panther's skin was the special +characteristic of the dress of the priest of Khem the Vivifier.</note> +of a panther will pour to the ground,</l> +<l>and bread will be given as offerings;</l> +<l>the singing-women ...<note place='foot'>Lacuna.</note></l> +<l>Their forms are standing before Rā,</l> +<l>their persons are protected ...<note place='foot'>Lacuna.</note></l> +<l>Rannu<note place='foot'>Rannu, an Egyptian goddess who +presided over the harvest.</note> will come at her hour,</l> +<l>and Shu will calculate his day,</l> +<l>thou shalt awake ...<note place='foot'>Lacuna.</note> (woe to the bad one!)</l> +<l>He shall sit miserable in the heat of infernal fires.</l> +</lg> + +<lg> +<l>Make a good day, O holy father,</l> +<l>Neferhotep, pure of hands!</l> +<l>No works of buildings in Egypt could avail,</l> +<pb n='349'/><anchor id='Pg349'/> +<l>his resting-place is all his wealth ...<note place='foot'>Lacuna.</note></l> +<l>Let me return to know what remaineth of him!</l> +<l>Not the least moment could be added to his life,</l> +<l>(when he went to) the realm of eternity.</l> +<l>Those who have magazines full of bread to spend,</l> +<l>even they shall encounter the hour of a last end.</l> +<l>The moment of that day will diminish the valor of the +rich ...<note place='foot'>Lacuna.</note></l> +</lg> + +<lg> +<l>Mind thee of the day, when thou too shalt start for the land,</l> +<l>to which one goeth to return not thence.</l> +<l>Good for thee then will have been (an honest life,)</l> +<l>therefore be just and hate transgressions,</l> +<l>for he who loveth justice (will be blessed).</l> +<l>The coward and the bold, neither can fly, (the grave)</l> +<l>the friendless and proud are alike ...</l> +<l>Then let thy bounty give abundantly, as is fit,</l> +<l>(love) truth, and Isis shall bless the good,</l> +<l>(and thou shalt attain a happy) old age.</l> +</lg> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn To Amen-Ra</head> +<head type='sub'>Translated by C. W. Goodwin, M.A.</head> + +<p> +This hymn is inscribed upon a hieratic papyrus, No. 17, +in the collection of papyri at the Museum of Boulaq. +A fac-simile of the papyrus has been published by M. +Marriette (<q><hi rend='italic'>Les papyrus Egyptiens du Musée de Boulaq</hi>,</q> fo. +Paris 1272, pls. 11-13). It is not a very long composition, being +contained in eleven pages of moderate size, and consisting +of only twenty verses. It has the advantage of being nearly +perfect from beginning to end, written in a legible hand, and +free from any great difficulties for the translator. +</p> + +<p> +From the handwriting of the papyrus it may be judged to +belong to the nineteenth dynasty, or about the fourteenth +century <hi rend='smallcaps'>b.c.</hi> It purports to be only a copy, and the composition +itself may be very much earlier. +</p> + +<p> +In the original the beginning of each verse is indicated by +rubricated letters; each verse is also divided into short phrases +<pb n='350'/><anchor id='Pg350'/> +by small red points; these are indicated in the translation by +colons. +</p> + +<p> +This translation has just been published with exegetical +notes in the <q>Transactions of the Society of Biblical Archæology,</q> +vol. ii, p. 250. +</p> + +<quote rend='display'> +<p> +<hi rend='smallcaps'>Hymn to Amen-Ra</hi> +</p> + +<lg> +<l>1 Praise to Amen-Rā:</l> +<l>the Bull in An<note place='foot'>An or On, <q>the house of the Obelisk,</q> or +Heliopolis.</note> Chief of all gods:</l> +<l>the good god beloved:</l> +<l>giving life to all animated things:</l> +<l>to all fair cattle:</l> +<l>Hail to thee Amen-Rā, Lord of the thrones of the earth:</l> +<l>Chief in Aptu:<note place='foot'>Thebes.</note></l> +<l>the Bull of his mother in his field:</l> +<l>turning his feet toward the land of the South:</l> +<l>Lord of the heathen, Prince of Punt:<note place='foot'>Arabia.</note></l> +<l>the Ancient of heaven, the Oldest of the earth:</l> +<l>Lord of all existences, the Support of things, the Support of all things.</l> +</lg> + +<lg> +<l>2 The ONE in his works, <emph>single</emph> among the gods:</l> +<l>the beautiful Bull of the cycle of gods:</l> +<l>Chief of all the gods:</l> +<l>Lord of truth, Father of the gods:</l> +<l>Maker of men, Creator of beasts:</l> +<l>Lord of existences, Creator of fruitful trees:</l> +<l>Maker of herbs, Feeder of cattle:</l> +<l>Good Being begotten of Ptah, beautiful youth beloved:</l> +<l>to whom the gods give honor:</l> +<l>Maker of things below and above, Enlightener of the earth:</l> +<l>sailing in heaven in tranquillity:</l> +<l>King Rā true speaker, Chief of the earth:</l> +<l>Most glorious one, Lord of terror:</l> +<l>Chief creator of the whole earth.</l> +</lg> + +<lg> +<l>3 Supporter of affairs above every god:</l> +<l>in whose goodness the gods rejoice:</l> +<l>to whom adoration is paid in the great house:</l> +<pb n='351'/><anchor id='Pg351'/> +<l>crowned in the house of flame:</l> +<l>whose fragrance the gods love:</l> +<l>when he comes from Arabia:</l> +<l>Prince of the dew, traversing foreign lands:</l> +<l>benignly approaching the Holy Land.<note place='foot'>Palestine or Arabia.</note></l> +</lg> + +<lg> +<l>4 The gods attend his feet:</l> +<l>while they acknowledge his Majesty as their Lord:</l> +<l>Lord of terror most awful:</l> +<l>greatest of spirits, mighty in ...:</l> +<l>bring offerings, make sacrifices:</l> +<l>salutation to thee, Maker of the gods:</l> +<l>Supporter of the heavens, Founder of the earth.</l> +</lg> + +<lg> +<l>5 Awake in strength Min<note place='foot'>Chem.</note> Amen:</l> +<l>Lord of eternity, Maker everlasting:</l> +<l>Lord of adoration, Chief in ...:</l> +<l>strong with beautiful horns:</l> +<l>Lord of the crown high plumed:</l> +<l>of the fair turban (wearing) the white crown:</l> +<l>the coronet<note place='foot'>Mahennu.</note> and the +diadem<note place='foot'>Uati.</note> are the ornaments of his face:</l> +<l>he is invested with <foreign rend='italic'>Ami-ha</foreign>:</l> +<l>the double crown is his head-gear, (he wears) the red crown:</l> +<l>benignly he receives the Atef-crown:</l> +<l>on whose south and on whose north is love:</l> +<l>the Lord of life receives the sceptre:</l> +<l>Lord <emph>of the breastplate</emph> armed with the whip.</l> +</lg> + +<lg> +<l>6 Gracious ruler crowned with the white crown:</l> +<l>Lord of beams, Maker of light:</l> +<l>to whom the gods give praises:</l> +<l>who stretches forth his arms at his pleasure:</l> +<l>consuming his enemies with flame:</l> +<l>whose eye subdues the wicked:<note place='foot'>Frequent allusions are made in the +papyri to the production of created things from the eyes of Ra or of +Horus. Noxious things were supposed to be produced from the eye of Set or +Typhon.</note></l> +<l>sending forth its dart to the roof of the firmament:</l> +<l>sending its <emph>arrows</emph> against Naka to consume him.</l> +</lg> + +<lg> +<l>7 Hail to thee Rā Lord of truth:</l> +<pb n='352'/><anchor id='Pg352'/> +<l>whose command the gods were made:</l> +<l>Athom Maker of men:</l> +<l>supporting their works, giving them life:</l> +<l>distinguishing the color of one from another:</l> +<l>listening to the poor who is in distress:</l> +<l>gentle of heart when one cries unto him.</l> +</lg> + +<lg> +<l>8 Deliverer of the timid man from the violent:</l> +<l>judging the poor, the poor and the oppressed:</l> +<l>Lord of wisdom whose precepts are wise:</l> +<l>at whose pleasure the Nile overflows:</l> +<l>Lord of mercy most loving:</l> +<l>at whose coming men live:</l> +<l>opener of every eye:</l> +<l>proceeding from the firmament:</l> +<l>causer of pleasure and light:</l> +<l>at whose goodness the gods rejoice:</l> +<l>their hearts revive when they see him.</l> +</lg> + +<lg> +<l>9 O Rā adored in Aptu:<note place='foot'>Thebes.</note></l> +<l>high-crowned in the house of the obelisk:<note place='foot'>Heliopolis.</note></l> +<l>King (Ani) Lord of the New-moon festival:</l> +<l>to whom the sixth and seventh days are sacred:</l> +<l>Sovereign of life health and strength, Lord of all the gods:</l> +<l>who art visible in the midst of heaven:</l> +<l>ruler of men ...:</l> +<l>whose name is hidden from his creatures:</l> +<l>in his name which is Amen.<note place='foot'>The name Amen means <q>secret,</q> or +<q>hidden.</q></note></l> +</lg> + +<lg> +<l>10 Hail to thee who art in tranquillity:</l> +<l>Lord of magnanimity strong in apparel:</l> +<l>Lord of the crown high plumed:</l> +<l>of the beautiful turban, of the tall white crown:</l> +<l>the gods love thy presence:</l> +<l>when the double crown is set upon thy head:</l> +<l>thy love pervades the earth:</l> +<l>thy beams <emph>arise</emph> ... men are cheered by thy rising:</l> +<l>the beasts shrink from thy beams:</l> +<l>thy love is over the southern heaven:</l> +<pb n='353'/><anchor id='Pg353'/> +<l>thy heart is not (unmindful of) the northern heaven:</l> +<l>thy goodness ... (all) hearts:</l> +<l>love subdues (all) hands:</l> +<l>thy creations are fair overcoming (all) the earth:</l> +<l>(all) hearts are softened at beholding thee.</l> +</lg> + +<lg> +<l>11 The ONE maker of existences:</l> +<l>(creator) of ... maker of beings:</l> +<l>from whose eyes mankind proceeded:</l> +<l>of whose mouth are the gods:</l> +<l>maker of grass for the cattle (oxen, goats, asses, pigs, sheep):</l> +<l>fruitful trees for men:</l> +<l>causing the fish to live in the river:</l> +<l>the birds to fill the air:</l> +<l>giving breath to those in the egg:</l> +<l>feeding the bird that flies:</l> +<l>giving food to the bird that perches:</l> +<l>to the creeping thing and the flying thing equally:</l> +<l>providing food for the rats in their holes:</l> +<l>feeding the flying <emph>things</emph> in every tree.</l> +</lg> + +<lg> +<l>12 Hail to thee for all these things:</l> +<l>the ONE alone with many hands:</l> +<l>lying awake while all men lie (asleep):</l> +<l>to seek out the good of his creatures:</l> +<l>Amen sustainer of all things:</l> +<l>Athom Horus of the horizon:<note place='foot'>Harmachis.</note></l> +<l>homage to thee in all their voices:</l> +<l>salutation to thee for thy mercy unto us:</l> +<l>protestations to thee who hast created us.</l> +</lg> + +<lg> +<l>13 Hail to thee say all creatures:</l> +<l>salutation to thee from every land:</l> +<l>to the height of heaven, to the breadth of the earth:</l> +<l>to the depths of the sea:</l> +<l>the gods adore Thy Majesty:</l> +<l>the spirits thou hast created exalt (thee):</l> +<l>rejoicing before the feet of their begetter:</l> +<l>they cry out welcome to thee:</l> +<l>father of the fathers of all the gods:</l> +<l>who raises the heavens who fixes the earth.</l> +</lg> + +<pb n='354'/><anchor id='Pg354'/> + +<lg> +<l>14 Maker of beings, Creator of existences:</l> +<l>Sovereign of life, health, and strength, Chief of the gods:</l> +<l>we worship thy spirit <emph>who alone</emph> hast made us:</l> +<l>we whom thou hast made (thank thee) that thou hast given us birth:</l> +<l>we give to thee praises on account of thy mercy to us.</l> +</lg> + +<lg> +<l>15 Hail to thee Maker of all beings:</l> +<l>Lord of truth father of the gods:</l> +<l>Maker of men creator of beasts:</l> +<l>Lord of grains:</l> +<l>making food for the beast of the field:</l> +<l>Amen the beautiful Bull:</l> +<l>beloved in Aptu:<note place='foot'>Thebes.</note></l> +<l>high crowned in the house of the obelisk:<note place='foot'>Heliopolis.</note></l> +<l>twice turbaned in An:</l> +<l>judge of combatants in the great hall:</l> +<l>Chief of the great cycle of the gods:</l> +</lg> + +<lg> +<l>16 The ONE alone without peer:</l> +<l>Chief in Aptu:</l> +<l>King over his cycle of gods:</l> +<l>living in truth forever:</l> +<l>(Lord) of the horizon, Horus of the East:</l> +<l>he who hath created the soil (with) silver and gold:</l> +<l>the precious lapis lazuli at his pleasure:</l> +<l>spices and incense various for the peoples:</l> +<l>fresh odors for thy nostrils:</l> +<l>benignly come to the nations:</l> +<l>Amen-Rā Lord of the thrones of the earth:</l> +<l>Chief in Aptu:</l> +<l>the Sovereign <emph>on his throne</emph>.</l> +</lg> + +<lg> +<l>17 King alone, <hi rend='italic'>single</hi> among the gods:</l> +<l>of many names, unknown is their number:</l> +<l>rising in the eastern horizon setting in the western horizon:</l> +<l>overthrowing his enemies:</l> +<l>dawning on (his) children daily and every day:</l> +<l>Thoth raises his eyes:</l> +<l>he delights himself with his blessings:</l> +<l>the gods rejoice in his goodness who exalts those <hi rend='italic'>who are +lowly</hi>:</l> +<pb n='355'/><anchor id='Pg355'/> +<l>Lord of the boat and the barge:</l> +<l>they conduct thee through the firmament in peace.</l> +</lg> + +<lg> +<l>18 Thy servants rejoice:</l> +<l>beholding the overthrow of the wicked:</l> +<l>his limbs pierced with the <hi rend='italic'>sword</hi></l> +<l>fire consumes him:</l> +<l>his soul and body are annihilated.</l> +</lg> + +<lg> +<l>19 Naka<note place='foot'>The serpent</note> saves <hi rend='italic'>his feet</hi>:</l> +<l>the gods rejoice:</l> +<l>the servants of the Sun are in peace:</l> +<l>An is joyful:</l> +<l>the enemies of Athom are overthrown and Aptu is in peace, An is joyful:</l> +<l>the giver of life is pleased:</l> +<l>at the overthrow of the enemies of her Lord:</l> +<l>the gods of Kher-sa make salutations:</l> +<l>they of the Adytum prostrate themselves.</l> +</lg> + +<lg> +<l>20 They behold the mighty one in his strength:</l> +<l>the image of the gods of truth the Lord of Aptu;</l> +<l>in thy name of Doer of justice:</l> +<l>Lord of sacrifices, the Bull of offerings:</l> +<l>in thy name of Amen the Bull of his mother:</l> +<l>maker of men:</l> +<l>causing all things which are to exist:</l> +<l>in thy name of Athom Chepra:<note place='foot'>Creator.</note></l> +<l>the great Hawk making (each) body to rejoice:</l> +<l>benignly making (each) breast to rejoice:</l> +<l>type of creators high crowned:</l> +<l>... (Lord) of the wing:</l> +<l>Uati<note place='foot'>The diadem.</note> is on his forehead:</l> +<l>the hearts of men seek him:</l> +<l>when he appears to mortals:</l> +<l>he rejoices the earth with his goings forth:</l> +<l>Hail to thee Amen-Rā Lord of the thrones of the world:</l> +<l>beloved of his city when he shines forth.<note place='foot'>Many of the phrases in +this beautiful hymn are ambiguous, even where +the original text is perfect.</note></l> +</lg> + +<p> +Finished well as it was found.<note place='foot'>This note is subscribed in the original +papyrus.</note> +</p> +</quote> + +</div> + +<pb n='356'/><anchor id='Pg356'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn To Ra-Harmachis</head> +<head>Translated by E. L. Lushington, LL.D., D.C.L.</head> + +<p> +The hymn to Amen-Rā-Harmachis (the Sun identified +with the Supreme Deity), of which a translation is +here attempted, is found, with other compositions of +a similar nature, among the Berlin papyri. (No. 5, published +in Lepsius, <q><hi rend='italic'>Denkmäler</hi>,</q> Abth. vi. Bd. 12, pp. 115-117.) +</p> + +<p> +It probably belongs to the Ramesside period; the writing +is careful and for the most part very distinct; some <hi rend='italic'>lacunæ</hi> are +met with toward the end, and in a few passages the characters +baffle the present translator's skill in deciphering. +</p> + +<p> +Citations from this hymn occur not unfrequently in the +writings of eminent Egyptian scholars, as Brugsch, Devéria, +and others; compare especially Chabas, <q><hi rend='italic'>Le Nom de Thèbes</hi>,</q> +p. 16, where the long antithesis of epithets bestowed on Rā +and his adversaries is described as <q>furnishing a page of the +Egyptian dictionary.</q> +</p> + +<p> +As far as I am aware, no complete translation of it was +published till the appearance of Professor Maspero's <q><hi rend='italic'>Histoire +Ancienne</hi>,</q> Paris, 1875; where the whole is rendered into +French, pp. 32-35. My own translation was made before I +had the opportunity of seeing this work; since consulting it +I have modified my version of one or two passages in accordance +with M. Maspero's views. +</p> + +<quote rend='display'> +<p> +<hi rend='smallcaps'>Hymn to Ra-Harmachis</hi> +</p> + +<p> +Adoration to Rā-Harmachis at the front of the morning.<note place='foot'><q>At +the front of the morning.</q> Some prefer rendering the words <q>every +morning.</q></note> +<hi rend='italic'>Say</hi>: Thou wakest beauteous Amen-Rā-Harmachis, thou +watchest in triumph, Amen-Rā, Lord of the horizon. O +blessed one beaming in splendor, towed by thy mariners +who are of the unresting gods, sped by thy mariners of the +unmoving gods. Thou comest forth thou ascendest, thou +towerest in beauty, thy barge divine careers wherein thou +speedest, blest by thy mother Nut each day, heaven embraces +thee, thy foes fall as thou turnest thy face to the +<pb n='357'/><anchor id='Pg357'/> +west of heaven. Counted are thy bones, collected thy +limbs, living thy flesh, thy members blossom, thy soul +blossoms, glorified is thy august form, advanced thy state +on the road of darkness. Thou listenest to the call of thy +attendant gods behind thy chamber; in gladness are the +mariners of thy bark, their heart delighted, Lord of heaven +who hast brought joys to the divine chiefs, the lower sky +rejoices, gods and men exult applauding Rā on his standard, +blest by his mother Nut; their heart is glad. Rā +hath quelled his impious foes, heaven rejoices, earth is in +delight, gods and goddesses are in festival to make adoration +to Rā-Hor, as they see him rise in his bark. He fells +the wicked in his season, the abode is inviolate, the diadem +<foreign rend='italic'>mehen</foreign> in its place, the +<foreign rend='italic'>urœs</foreign> hath smitten the wicked. +</p> + +<p> +O let thy mother Nut embrace thee,<note place='foot'>Perhaps <q>Approach thou thy +mother Nut.</q> <q>Neb Ra,</q> <q>Lord Ra,</q> seems clearly the reading of the +text given in Lepsius, unless the scribe has twice put the hieratic character for +<q>nuter</q> instead of the usual form of <q>h</q>; <q>neb heh,</q> <q>lord of +eternity,</q> as Maspero renders it, is what might rather have been expected. In the +following, <q>Isis and Nephthys</q> is the version of M. Maspero; the text appears +to me to give Osiris.</note> Lord Rā, those +who are with her tell thy glories. Osiris and Nephthys +have uplifted thee at thy coming forth from the womb of +thy mother Nut. O shine Rā-Harmachis, shine in thy +morning as thy noonday brightness, thy cause upheld over +thy enemies, thou makest thy cabin speed onward, thou +repellest the false one in the moment of his annihilation: +he has no rest<note place='foot'>Perhaps, <q>he cannot advance.</q></note> +in the moment when thou breakest the +strength of the wicked enemies of Rā, to cast him into the +fire of Nehaher,<note place='foot'>Nehaher, <q>ghastly faced,</q> an infernal +demon, sometimes represented as a serpent.</note> encircling +in its hour the children of the +profane. No strength have they, Rā prevails over his insensate +foes, yea, putting them to the sword thou makest +the false one cast up what he devoured. +</p> + +<p> +Arise O Rā from within thy chamber, strong is Rā, weak +the foes: lofty is Rā, down-stricken the foes: Rā living, +his foes dead: Rā full of meat and drink, his foes ahungered +and athirst: Rā bright, his foes engulfed: Rā good, his foes +evil: Rā mighty, his foes puny: Rā hath despoiled Apap. +</p> + +<p> +O Rā thou givest all life<note place='foot'><q>Thou givest life;</q> this may be +understood also as imperative, <q>give life.</q></note> to the King, thou givest food +<pb n='358'/><anchor id='Pg358'/> +for his mouth, drink for his throat, sweet-oil for his hair. +O blessed Rā-Harmachis thou careerest by him in triumph, +those in thy bark exult to quell and overthrow the wicked. +Cries of joy in the great seat, the divine cabin is in gladness, +acclamation in the bark of millions of years. Rā's +sailors are charmed at heart to see Rā hailed as supreme +of the order of great gods, they gain delight in doing adoration +to the great bark, homage in the mysterious chamber. +O shine Amen-Rā-Harmachis self-sprung, thy sister goddesses +stand in Bech,<note place='foot'>Bech, the Eastern hill of sunrise. +Its opposite height was called Manu.</note> they receive thee, they uplift thee +into thy bark, which is perfect in delights before Lord Rā, +thou begettest blessings. Come Rā, self-sprung, thou +lettest Pharaoh receive plenty in his battlemented house, +on the altar of the god whose name is hidden. +</p> + +<p> +Glory to thee, Prince coming forth in thy season, Lord +of many faces, diadem producing rays, scattering darkness, +all roads are filled with thy splendors, apes make to thee +salutations with their arms, they praise thee, they cry aloud +to thee, they tell thy glories, their lips exalt thee in heaven, +in earth; they conduct thee at thy splendid arising, they +open or drive back the gate of the western horizon of +heaven, they let Rā be embraced in peace and joy by his +mother Nut; thy soul is approved by the tenants of the +lower heaven, the divine spirits rejoice at the twofold season +of brightness: thou turnest gloom into repose,<note place='foot'><q>Thou turnest gloom +into repose.</q> I am not confident that the meaning of the original, <q>ta-k neshen +enti ster,</q> is correctly given in these words; perhaps <q>thou makest the adversary +prostrate</q> may more truly convey the sense.</note> thou +sweetenest pain of Osiris, thou givest breezes in the valley, +illuminest earth in darkness, sweetenest pain of Osiris. All +beings taste the breath, they make to thee acclamations in +thy changes, thou who art Lord of changes, they give +adoration to thy might in thy forms of beauty in the morn. +Gods hold their arms to thee, those whom thy mother Nut +bore. +</p> + +<p> +Come to the King O Rā, stablish his glories in heaven +his might on earth. +</p> + +<p> +O Rā heaven rejoices to thee, O Rā earth trembles at +thee, O blessed Rā-Harmachis thou hast raised heaven to +<pb n='359'/><anchor id='Pg359'/> +elevate thy soul, the lower sky has hidden thee in thy mystic +forms. Thou hast uplifted heaven to the expanse of +thy outstretched arms, thou hast spread out earth to the +width of thy stride. Heaven rejoices to thee at thy greatness +of soul, thy terror fills earth at thy figure, princely +hawk of glittering plume, many colored frame, mighty +sailor god, self-existing, traversing paths in the divine vessel, +thou roarest in smiting thy foes, making thy great bark +sweep on, men hail thee, gods fear thee, thou hast felled +thy foes before it. Courier of heaven outstripped by none, +to illumine earth for his children, uplifted above gods and +men, shining upon us; we know not thy form when thou +lookest on our faces, thy bulk passes our knowledge. +</p> + +<p> +O blessed Rā-Harmachis thou penetratest ... Bull +at night, Chieftain by day, beauteous orb of <foreign rend='italic'>mafek</foreign>, King +of heaven, Sovran of earth, great image in the horizon of +heaven. Rā who hast made beings, Tatanen giving life +to mankind, Pharaoh son of Rā has adored thee in thy +glories, he has worshipped at thy gracious rising brightness +on the Eastern horizon, he makes tranquil thy path, +he beats down thy foes before thee in his turning back +all thy adversaries, he assigned to thee the <hi rend='italic'>Uta</hi> on her seat, +he makes them ... he assigned to thee honors +... he cleared the way for thee, he established thy +rites in Abydos; he opens to thee roads in Rusta, he beats +down evil. +</p> +</quote> + +</div> + +<pb n='360'/><anchor id='Pg360'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Lamentations Of Isis And Nephthys</head> +<head type='sub'>Translated by P. J. De Horrack</head> + +<p> +This papyrus was found by the late Mr. Passalaqua, in +the ruins of Thebes, in the interior of a statue representing +Osiris. It is divided into two parts, very +distinct. The first contains chapters of the funeral ritual in +the hieroglyphic writing; the second, of which a translation +here follows, consists of five pages of a fine hieratic writing +of the lower epoch (probably about the time of the Ptolemies). +</p> + +<p> +This manuscript now belongs to the Royal Museum of +Berlin, where it is registered under the No. 1425. +</p> + +<p> +A partial translation of it was published in 1852 by M. H. +Brugsch (<q><hi rend='italic'>Die Adonisklage und das Linoslied</hi></q>). He translated +the second page and the beginning of the third, but without +giving the hieratic text. I have since published and +completely translated this interesting document (<q><hi rend='italic'>Les Lamentations +d'Isis et de Nephthys</hi>,</q> Paris, 1866), and now give the +English translation revised. +</p> + +<p> +The composition has a great analogy with the <q>Book of +Respirations,</q> a translation of which will be added here. Both +refer to the resurrection and renewed birth of Osiris (the type +of man after his death), who, in this quality, is identified with +the sun, the diurnal renewal of which constantly recalled the +idea of a birth eternally renewed. The object of the prayers +recited by Isis and Nephthys is to effect the resurrection of +their brother Osiris, and also that of the defunct to whom the +papyrus is consecrated. +</p> + +<quote rend='display'> +<p> +<hi rend='smallcaps'>Lamentations of Isis and Nephthys</hi> +</p> + +<lg> +<l>Recital of the beneficial formulæ</l> +<l>made by the two divine Sisters<note place='foot'>Isis and Nephthys.</note></l> +<l>in the house of Osiris who resides in the West,</l> +<l>Great god, Lord of Abydos,</l> +<l>in the month of Choiak, the twenty-fifth day.</l> +<l>They are made the same in all the abodes of Osiris,</l> +<pb n='361'/><anchor id='Pg361'/> +<l>and in all his festivals;</l> +<l>and they are beneficial to his soul,</l> +<l>giving firmness to his body,</l> +<l>diffusing joy through his being,</l> +<l>giving breath to the nostrils, to the dryness of the throat;</l> +<l>they satisfy the heart of Isis as well as (that) of Nephthys;</l> +<l>they place Horus on the throne of his father,</l> +<l>(and) give life, stability, tranquillity to Osiris-Tentrut<note place='foot'>The name +of Osiris is invariably prefixed to that of the deceased, the +latter being always assimilated to this god.</note></l> +<l>born of Takha-aa, who is surnamed Persais the justified.</l> +<l>It is profitable to recite them,</l> +<l>in conformity with the divine words.</l> +</lg> + +<p> +Evocation By Isis.<note place='foot'>The first two sections are evocations +addressed to Osiris defunct, expressing the grief of his two sisters at the loss +of their brother, and referring to the search made by them after him.</note> (She says:) +</p> + +<lg> +<l>Come to thine abode, come to thine abode!</l> +<l>God An,<note place='foot'>One of the names of Osiris.</note> come to thine abode!</l> +<l>Thine enemies (exist) no more.</l> +<l>O excellent Sovereign, come to thine abode!</l> +<l>Look at me; I am thy sister who loveth thee.</l> +<l>Do not stay far from me, O beautiful youth.</l> +<l>Come to thine abode <hi rend='italic'>with haste, with haste</hi>.</l> +<l>I see thee no more.</l> +<l>My heart is full of bitterness on account of thee.</l> +<l>Mine eyes seek thee;</l> +<l>I seek thee to behold thee.</l> +<l>will it be long ere I see thee?</l> +<l>Will it be long ere I see thee?</l> +<l>(O) excellent Sovereign,</l> +<l>will it be long ere I see thee?</l> +<l>Beholding thee is happiness;</l> +<l>Beholding thee is happiness.</l> +<l>(O) god An, beholding thee is happiness.</l> +<l>Come to her who loveth thee.</l> +<l>Come to her who loveth thee.</l> +<l>(O) Un-nefer,<note place='foot'>Surname of Osiris.</note> the justified.</l> +<l>Come to thy sister, come to thy wife.</l> +<pb n='362'/><anchor id='Pg362'/> +<l>Come to thy sister, come to thy wife.</l> +<l>(O) Urt-het,<note place='foot'>Surname of Osiris.</note> come to thy spouse.</l> +<l>I am thy sister by thy mother;</l> +<l>do not separate thyself from me.</l> +<l>Gods and men (turn) their faces toward thee,</l> +<l>weeping together for thee, whenever (they) behold me.</l> +<l>I call thee in (my) lamentations</l> +<l>(even) to the heights of Heaven,</l> +<l>and thou hearest not my voice.</l> +<l>I am thy sister who loveth thee on earth;</l> +<l>no one else hath loved thee more than I,</l> +<l>(thy) sister, (thy) sister.</l> +</lg> + +<p> +Evocation By Nephthys. (She says:) +</p> + +<lg> +<l>O excellent Sovereign, come to thine abode.</l> +<l>Rejoice, all thine enemies are annihilated!</l> +<l>Thy two sisters are near to thee,</l> +<l>protecting thy funeral bed;</l> +<l>calling thee in weeping,</l> +<l>thou who art prostrate on thy funeral bed.</l> +<l>Thou seest (our) tender solicitude.</l> +<l>Speak to us, Supreme Ruler, our Lord.</l> +<l>Chase all the anguish which is in our hearts.</l> +<l>Thy companions, who are gods and men,</l> +<l>when they see thee (exclaim):</l> +<l>Ours be thy visage, Supreme Ruler, our Lord;</l> +<l>life for us is to behold thy countenance;</l> +<l>let not thy face be turned from us;</l> +<l>the joy of our hearts is to contemplate thee;</l> +<l>(O) Sovereign, our hearts are happy in seeing thee.</l> +<l>I am Nephthys, thy sister who loveth thee.</l> +<l>Thine enemy is vanquished,</l> +<l>he no longer existeth!</l> +<l>I am with thee,</l> +<l>protecting thy members forever and eternally.</l> +</lg> + +<pb n='363'/><anchor id='Pg363'/> + +<p> +Invocation By Isis.<note place='foot'>The following sections are invocations +addressed to Osiris under the forms of the Moon and the Sun, expressing +the joy of his two sisters at having thus perceived him.</note> (She says:) +</p> + +<lg> +<l>Hail (O) god An!</l> +<l>Thou, in the firmament, shinest upon us each day.</l> +<l>We no longer cease to behold thy rays.</l> +<l>Thoth is a protection for thee.</l> +<l>He placeth thy soul in the bark Ma-at,</l> +<l>in that name which is thine, of God Moon.</l> +<l>I have come to contemplate thee.</l> +<l>Thy beauties are in the midst of the Sacred Eye,<note place='foot'>The Sacred-Eye +here indicates the disk of the moon.</note></l> +<l>in that name which is thine, of Lord of the sixth day's festival.</l> +<l>Thy companions are near to thee;</l> +<l>they separate themselves no more from thee.</l> +<l>Thou hast taken possession of the Heavens,</l> +<l>by the grandeur of the terrors which thou inspirest,</l> +<l>in that name which is thine, of Lord of the fifteenth day's festival.</l> +<l>Thou dost illuminate us like Rā<note place='foot'>The sun in all his power.</note> +each day.</l> +<l>Thou shinest upon us like Atum.<note place='foot'>The setting sun.</note></l> +<l>Gods and men live because they behold thee.</l> +<l>Thou sheddest thy rays upon us.</l> +<l>Thou givest light to the Two Worlds.</l> +<l>The horizon is filled by thy passage.</l> +<l>Gods and men (turn) their faces toward thee;</l> +<l>nothing is injurious to them when thou shinest.</l> +<l>Thou dost navigate in the heights (of Heaven)</l> +<l>and thine enemy no longer exists!</l> +<l>I am thy protection each day.</l> +<l>Thou who comest to us as a child each month,</l> +<l>we do not cease to contemplate thee.</l> +<l>Thine emanation heightens the brilliancy</l> +<l>of the stars of Orion in the firmament,</l> +<l>by rising and setting each day.</l> +<l>I am the divine Sothis<note place='foot'>The star of Sirius, where the soul +of Isis dwelt.</note> behind him.</l> +<l>I do not separate myself from him.</l> +<l>The glorious emanation which proceedeth from thee</l> +<pb n='364'/><anchor id='Pg364'/> +<l>giveth life to gods and men,</l> +<l>reptiles and quadrupeds.</l> +<l>They live by it.</l> +<l>Thou comest to us from thy retreat at thy time,</l> +<l>to spread the water of thy soul,</l> +<l>to distribute the bread of thy being,</l> +<l>that the gods may live and men also.</l> +<l>Hail to the divine Lord!</l> +<l>There is no god like unto thee!</l> +<l>Heaven hath thy soul;</l> +<l>earth hath thy remains;</l> +<l>the lower heaven is in possession of thy mysteries.</l> +<l>Thy spouse is a protection for thee.</l> +<l>Thy son Horus is the king of the worlds.</l> +</lg> + +<p> +Invocation By Nephthys. (She says:) +</p> + +<lg> +<l>Excellent Sovereign! come to thine abode!</l> +<l>Un-nefer the justified, come to Tattu.</l> +<l>O fructifying Bull, come to Anap.</l> +<l>Beloved of the Adytum, come to Kha.</l> +<l>Come to Tattu, the place which thy soul prefers.</l> +<l>The spirits of thy fathers second thee.</l> +<l>Thy son, the youth Horus, the child of (thy) two sisters,<note place='foot'>Isis +having with the aid of her sister Nephthys reunited the parts of +Osiris's body, dispersed by Set, formed of them the infant Horus.</note></l> +<l>is before thee.</l> +<l>At the dawn of light, I am thy protection each day.</l> +<l>I never separate myself from thee.</l> +<l>O god An, come to Sais.</l> +<l>Sais is thy name.</l> +<l>Come to Aper; thou wilt see thy mother Neith.<note place='foot'>Neith personified +the Lower Hemisphere, whence Osiris, the Rising Sun, +appeared under the form of Horus.</note></l> +<l>Beautiful Child, do not stay far from her.</l> +<l>Come to her nipples; abundance is in them.<note place='foot'>The sun nightly sinks +into the bosom of his mother Neith, who personifies +the Lower Hemisphere of heaven.</note></l> +<l>Excellent Brother, do not stay far from her.</l> +<l>O son, come to Sais!</l> +<l>Osiris-Tarut, surnamed Nainai, born of Persais the justified,</l> +<l>come to Aper, thy city.</l> +<pb n='365'/><anchor id='Pg365'/> +<l>Thine abode is Tab.</l> +<l>Thou reposest (there) by thy divine mother, forever.</l> +<l>She protecteth thy members,</l> +<l>she disperseth thine enemies,</l> +<l>she is the protection of thy members forever.</l> +<l>O excellent Sovereign! come to thine abode.</l> +<l>Lord of Sais, come to Sais.</l> +</lg> + +<p> +Invocation By Isis.<note place='foot'>Osiris, again coming forth under the +form of Horus-conqueror (or the Rising Sun), becomes the Lord of the +Universe.</note> (She says:) +</p> + +<lg> +<l>Come to thine abode! come to thine abode.</l> +<l>Excellent Sovereign, come to thine abode.</l> +<l>Come (and) behold thy son Horus</l> +<l>as supreme Ruler of gods and men.</l> +<l>He hath taken possession of the cities and the districts,</l> +<l>by the grandeur of the respect he inspires.</l> +<l>Heaven and earth are in awe of him,</l> +<l>the barbarians are in fear of him.</l> +<l>Thy companions, who are gods and men,</l> +<l>have become his, in the <hi rend='italic'>two hemispheres</hi></l> +<l>to accomplish thy ceremonies.</l> +<l>Thy two sisters are near to thee,</l> +<l>offering libations to thy person;</l> +<l>thy son Horus accomplisheth for thee the funeral offering:</l> +<l>of bread, of beverages, of oxen and of geese.</l> +<l>Toth chanteth thy festival-songs,</l> +<l>invoking thee by his beneficial formulæ.</l> +<l>The children of Horus are the protection of thy members,</l> +<l>benefiting thy soul each day.</l> +<l>Thy son Horus saluteth thy name</l> +<l>(in) thy mysterious abode,</l> +<l>in presenting thee the things consecrated to thy person.</l> +<l>The gods hold vases in their hands</l> +<l>to make libations to thy being.</l> +<l>Come to thy companions,</l> +<l>Supreme Ruler, our Lord!</l> +<l>Do not separate thyself from them.</l> +<pb n='366'/><anchor id='Pg366'/> +<l>When this is recited,</l> +<l>the place (where one is)</l> +<l>is holy in the extreme.</l> +<l>Let it be seen or heard by no one,</l> +<l>excepting by the principal +<foreign rend='italic'>Khereb-heb</foreign><note place='foot'>The high-priest, reader +in the panegyrics.</note> and the +<foreign rend='italic'>Sam</foreign>.<note place='foot'>The high-priest presiding over +funeral ceremonies and rituals.</note></l> +<l>Two women, beautiful in their members,</l> +<l>having been introduced,</l> +<l>are made to sit down on the ground</l> +<l>at the principal door of the Great Hall.<note place='foot'>The Great Hall wherein +the Judgment-scene was painted.</note></l> +<l>(Then) the names of Isis and Nephthys</l> +<l>are inscribed on their shoulders.</l> +<l>Crystal vases (full) of water</l> +<l>are placed in their right hands;</l> +<l>loaves of bread made in Memphis</l> +<l>in their left hands.</l> +<l>Let them pay attention to the things done</l> +<l>at the third hour of the day,</l> +<l>and also at the eighth hour of the day.</l> +<l>Cease not to recite this book</l> +<l>at the hour of the ceremony!</l> +</lg> + +<p> +It is finished. +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Litany Of Ra</head> +<head type='sub'>Translated by Edouard Naville</head> + +<p> +The following Litany of Rā is the translation of a long +text which is to be found at the entrance of several of +the largest tombs of the kings, in the valley called +Biban el Moluk at Thebes. It is a kind of introduction to the +long pictures which adorn the walls of the royal sepulchres, and +which generally represent the course of the sun at the different +hours of night. +</p> + +<p> +Although very nearly connected with the <q>Book of the +Dead,</q> this text has not yet been found complete in any funereal +papyrus; the second section of the fourth chapter only is +contained in a papyrus of the British Museum. +</p> + +<pb n='367'/><anchor id='Pg367'/> + +<p> +The importance of this text consists in this, that it gives +us an idea of the esoteric doctrine of the Egyptian priests, +which was clearly pantheistic, and which certainly differed from +the polytheistic worship of the common people. +</p> + +<p> +The present translation has been made from the book <q><hi rend='italic'>La +Litanie du Soleil</hi></q> (Leipzig, 1875, <hi rend='italic'>avec un vol. de XLIX +planches</hi>), where this text has been first translated in French, +with a commentary. Among the different tombs where this +inscription was collected, that of Seti I, commonly called Belzoni's +tomb, has been chosen as the standard text. +</p> + +<quote rend='display'> +<p> +<hi rend='smallcaps'>The Litany of Ra</hi> +</p> + +<p> +CHAPTER I +</p> + +<p> +<hi rend='italic'>Title.</hi> The beginning of the book of the worship of Rā in the +Ament<note place='foot'>The heavenly region.</note> +of the worship of Temt<note place='foot'>The universal being.</note> in the Ament. +When anyone reads this book, the porcelain figures are placed +upon the ground, at the hour of the setting of the Sun, +that is of the triumph of Rā over his enemies in the Ament. +Whoso is intelligent upon the earth, he is intelligent also +after his death. +</p> + +<p> +1 Homage to thee, Rā! Supreme power, the master of the +hidden spheres who causes the principles to arise, who +dwells in darkness, who is born as<note place='foot'><q>Under the form +of.</q></note> the all-surrounding +universe. +</p> + +<p> +2 Homage to thee, Rā! Supreme power, the beetle that folds +his wings, that rests in the empyrean, that is born as his own +son. +</p> + +<p> +3 Homage to thee, Rā! Supreme power, Tonen<note place='foot'>The earth.</note> +who produces his members,<note place='foot'>Gods.</note> who fashions what is in him, +who is born within his sphere. +</p> + +<p> +4 Homage to thee, Rā! Supreme power, he who discloses the +earth and lights the Ament, he whose principle has (become) +his manifestation, and who is born under the form +of the god with the large disk. +</p> + +<p> +5 Homage to thee, Rā! Supreme power, the soul that speaks, +that rests upon her high place, that creates the hidden intellects +which are developed in her. +</p> + +<pb n='368'/><anchor id='Pg368'/> + +<p> +6 Homage to thee, Rā! Supreme power, the only one, the +courageous one, who fashions his body, he who calls his +gods (to life), when he arrives in his hidden sphere. +</p> + +<p> +7 Homage to thee, Rā! Supreme power, he who addresses his +eye, and who speaks to his head,<note place='foot'><q>Who speaks to +himself.</q></note> he who imparts the breath +of life to the souls (that are) in their place; they receive it +and develop. +</p> + +<p> +8 Homage to thee, Rā! Supreme power, the spirit that walks, +that destroys its enemies, that sends pain to the rebels. +</p> + +<p> +9 Homage to thee, Rā! Supreme power, he who shines when +he is in his sphere, who sends his darkness into his sphere, +and who hides what it contains. +</p> + +<p> +10 Homage to thee, Rā! Supreme power, he who lights the +bodies which are on the horizon, he who enters his sphere. +</p> + +<p> +11 Homage to thee, Rā! Supreme power, he who descends into +the spheres of Ament, his form is that of Tum. +</p> + +<p> +12 Homage to thee, Rā! Supreme power, he who descends into +the mysteries of Anubis, his form is that of Chepra +(Atmu). +</p> + +<p> +13 Homage to thee, Rā! Supreme power, he whose body +is so large that it hides his shape, his form is that of Shu. +</p> + +<p> +14 Homage to thee, Rā! Supreme power, he who leads Rā +into his members, his form is that of Tefnut. +</p> + +<p> +15 Homage to thee, Rā! Supreme power, he who sends forth +the plants in their season, his form is that of Seb. +</p> + +<p> +16 Homage to thee, Rā! Supreme power, the great one who +rules what is in him, his form is that of Nut. +</p> + +<p> +17 Homage to thee, Rā! Supreme power, he who goes always +toward him who precedes him, his form is that of +Isis. +</p> + +<p> +18 Homage to thee, Rā! Supreme power, he whose head shines +more than he who is before him, his form is that of +Nephthys. +</p> + +<p> +19 Homage to thee, Rā! Supreme power, the urn<note place='foot'>Crater.</note> of the +creatures, the only one, that unites the generative substances, +its form is that of Horus. +</p> + +<p> +20 Homage to thee, Rā! Supreme power, the brilliant one who +shines in the waters of the inundation, his form is that of +Nun. +</p> + +<pb n='369'/><anchor id='Pg369'/> + +<p> +21 Homage to thee, Rā! Supreme power, he who creates the +water which comes from within him, his form is that of +Remi.<note place='foot'>The weeper.</note> +</p> + +<p> +22 Homage to thee, Rā! Supreme power, the two vipers that +bear their two feathers, their form is that of the impure +one. +</p> + +<p> +23 Homage to thee, Rā! Supreme power, he who enters and +comes forth continually from his highly mysterious cavern, +his form is that of At.<note place='foot'>A fish, most likely the <q>phagros,</q> +the appearance of which was connected with the inundation.</note> +</p> + +<p> +24 Homage to thee, Rā! Supreme power, the spirit that +causes his disappearance, his form is that of Netert.<note place='foot'>The divine +eye.</note> +</p> + +<p> +25 Homage to thee, Rā! Supreme power, the spirit that sets +up (those whom he has created), that creates<note place='foot'>Vivifies.</note> +his descendants, his form is that of Ntuti.<note place='foot'>The +meaning of this name is doubtful.</note> +</p> + +<p> +26 Homage to thee, Rā! Supreme power, he who raised his +head and who lifts his forehead, the ram, the greatest of the +creatures. +</p> + +<p> +27 Homage to thee, Rā! Supreme power, the light that is in +the infernal regions, its form is that of Ament. +</p> + +<p> +28 Homage to thee, Rā! Supreme power, the penetrating +spirit who is in the Ament, his form is that of Kerti.<note place='foot'>The +god of the spheres.</note> +</p> + +<p> +29 Homage to thee, Rā! Supreme power, the timid one who +sheds tears, his form is that of the afflicted. +</p> + +<p> +30 Homage to thee, Rā! Supreme power, he who raises his +hand and who glorifies his eye<note place='foot'>Glorifies himself.</note> +his form is that of the god +with the hidden body. +</p> + +<p> +31 Homage to thee, Rā! Supreme power, the spirit who is +raised upon the two mysterious horizons, his form is that +of Chentament.<note place='foot'>A title of Osiris, literally <q>He who +resides in the West.</q></note> +</p> + +<p> +32 Homage to thee, Rā! Supreme power; the god with the +numerous shapes in the sacred dwelling, his form is that +of the beetle. +</p> + +<p> +33 Homage to thee, Rā! Supreme power, he who puts his +enemies into their prison, his form is that of the lion. +</p> + +<p> +34 Homage to thee, Rā! Supreme power, the ray of light in +his sarcophagus, its form is that of the progenitor. +</p> + +<pb n='370'/><anchor id='Pg370'/> + +<p> +35 Homage to thee, Rā! Supreme power, the covering of the +body, which develops the lungs, its form is that of Teb-ati.<note place='foot'>The +covering of Ati, the air(?).</note> +</p> + +<p> +36 Homage to thee, Rā! Supreme power, he who calls the +bodies into the empyrean, and they develop, who destroys +their venom, his form is that of the transformer. +</p> + +<p> +37 Homage to thee, Rā! Supreme power, the being with the +mysterious face, who makes the divine eye move, his form +is that of Shai. +</p> + +<p> +38 Homage to thee, Rā! Supreme power, the supremely great +one who embraces the empyrean, his form is that of the +spirit who embraces (space). +</p> + +<p> +39 Homage to thee, Rā! Supreme power, he who hides his +body within himself, his form is that of the god with the +hidden body. +</p> + +<p> +40 Homage to thee, Rā! Supreme power, he who is more +courageous than those who surround him, who sends fire +into the place of destruction, his form is that of the burning +one. +</p> + +<p> +41 Homage to thee, Rā! Supreme power, he who sends destruction, +and who causes the development of his body in +the empyrean, his form is that of the inhabitant of the empyrean. +</p> + +<p> +42 Homage to thee, Rā! Supreme power, the wonderful one +who dwells in his eye,<note place='foot'>Solar disk.</note> +who lights the sarcophagus, his form is that of Shepi.<note place='foot'>The +splendid one.</note> +</p> + +<p> +43 Homage to thee, Rā! Supreme power, he who unites the +substances, who founds<note place='foot'>Gives a body to.</note> +Amto, his form is that of one who joins substances. +</p> + +<p> +44 Homage to thee, Rā! Supreme power, he who invents<note place='foot'>Creates.</note> +secret things, and who begets bodies, his form is that of the +invisible (progenitor). +</p> + +<p> +45 Homage to thee, Rā! Supreme power, he who furnishes +the inhabitants of the empyrean with funeral things, when +he enters the hidden spheres, his form is that of Aperto.<note place='foot'>Perhaps +Anubis.</note> +</p> + +<p> +46 Homage to thee, Rā! Supreme power, his members rejoice +when they see his body, the blessed spirit who enters +into him, his form is that of the joyful one. +</p> + +<pb n='371'/><anchor id='Pg371'/> + +<p> +47 Homage to thee, Rā! Supreme power, the adult who dilates +his eyeball, and who fills his eye,<note place='foot'>Solar disk.</note> +his form is that of the adult. +</p> + +<p> +48 Homage to thee, Rā! Supreme power, he who makes the +roads in the empyrean, and who opens pathways in the +sarcophagus, his form is that of the god who makes the +roads. +</p> + +<p> +49 Homage to thee, Rā! Supreme power, the moving spirit +who makes his legs stir, his form is that of the moving one. +</p> + +<p> +50 Homage to thee, Rā! Supreme power, he who sends forth +the stars and who makes the night light, in the sphere of the +hidden essences, his form is that of the shining one. +</p> + +<p> +51 Homage to thee, Rā! Supreme power, he who makes the +spheres and who creates bodies; from thy person emanating +from itself alone, thou hast sent forth, Rā, those who +are and those who are not, the dead, the gods, the intellects; +his form is that of creator of bodies. +</p> + +<p> +52 Homage to thee, Rā! Supreme power, the mysterious, the +hidden one, he whom the spirits follow as he conducts them, +he gives the step to those surrounding him, his form is +that of Ameni. +</p> + +<p> +53 Homage to thee, Rā! Supreme power, the horn, the pillar +of the Ament, the lock of hair that shines in ...<note place='foot'>Lacuna.</note> its +form is that of the horn. +</p> + +<p> +54 Homage to thee, Rā! Supreme power, the eternal essence +who penetrates the empyrean, who praises the spirits in +their spheres, his form is that of the eternal essence. +</p> + +<p> +55 Homage to thee, Rā! Supreme power, when he arrives in +the good Ament, the spirits of the empyrean rejoice at +sight of him, his form is that of the old man. +</p> + +<p> +56 Homage to thee, Rā! Supreme power, the great lion that +creates the gods, that weighs words, the chief of the powers +inhabiting the holy sphere, his form is that of the great +lion. +</p> + +<p> +57 Homage to thee, Rā! Supreme power, when he speaks to +his eye and when he addresses his eyeball, the bodies shed +tears; his form is that of the being who speaks to his +eye.<note place='foot'>Who speaks to himself.</note> +</p> + +<p> +58 Homage to thee, Rā! Supreme power, he who raises his +<pb n='372'/><anchor id='Pg372'/> +soul, and who hides his body, he shines and he sees his +mysteries, his form is that of Herba.<note place='foot'><q>He who raises his +soul.</q></note> +</p> + +<p> +59 Homage to thee, Rā! Supreme power, the high spirit who +hunts his enemies, who sends fire upon the rebels, his form +is that of Kaba.<note place='foot'><q>The high spirit.</q></note> +</p> + +<p> +60 Homage to thee, Rā! Supreme power, the substance which +hides the intestines and which possesses the mind and the +limbs, its form is that of Auai.<note place='foot'>Flesh, or substance.</note> +</p> + +<p> +61 Homage to thee, Rā! Supreme power, the great eldest one +who dwells in the empyrean, Chepri who becomes two +children, his form is that of the two children. +</p> + +<p> +62 Homage to thee, Rā! Supreme power, the great walker +who goes over the same course, the spirit who anoints the +body, Senekher, his form is that of Senekher.<note place='foot'>Literally, +<q>the shining face.</q></note> +</p> + +<p> +63 Homage to thee, Rā! Supreme power, he who creates his +body and who detaches his members by the sacred flame +of Amto, his form is that of the flame of Amto.<note place='foot'><q>He +who is on the ground.</q></note> +</p> + +<p> +64 Homage to thee, Rā! Supreme power, the master of the +hooks (who struggles) against his enemies, the only one, +the master of the monkeys, his form is that of Anteti.<note place='foot'>Doubtful +meaning.</note> +</p> + +<p> +65 Homage to thee, Rā! Supreme power, he who sends the +flames into his furnaces, he who cuts off the head of those +who are in the infernal regions, his form is that of the god +of the furnace. +</p> + +<p> +66 Homage to thee, Rā! Supreme power, the parent who destroys +his children, the only one who names<note place='foot'><q>Creates,</q> +<q>fashions.</q></note> the earth by +his intelligence, his form is that of Tonen. +</p> + +<p> +67 Homage to thee, Rā! Supreme power, he who sets up the +<foreign rend='italic'>urshi</foreign><note place='foot'>The genii of the watches of the +night.</note> themselves upon their foundation, no one sees their +mysteries, his form is that of the <foreign rend='italic'>urshi</foreign>. +</p> + +<p> +68 Homage to thee, Rā! Supreme power, the vessel of heaven, +the door of the empyrean, he who makes the mummy come +forth, his form is that of Besi. +</p> + +<p> +69 Homage to thee, Rā! Supreme power, the monkey ...<note place='foot'>Lacuna.</note> +the being in his nature, his form is that of the monkey of +the empyrean. +</p> + +<p> +70 Homage to thee, Rā! Supreme power, he who opens the +<pb n='373'/><anchor id='Pg373'/> +earth and who shows the interior of it, the speaking spirit +who names his members, his form is that of Smato.<note place='foot'>He who opens +the earth.</note> +</p> + +<p> +71 Homage to thee, Rā! Supreme power, he who is armed +with teeth, who consumes his enemies, the flame that lights +the wick, his form is that of Nehi.<note place='foot'>He who is armed with teeth.</note> +</p> + +<p> +72 Homage to thee, Rā! Supreme power, the walker, the +moving luminary, who makes darkness come after his light, +his form is that of the walker. +</p> + +<p> +73 Homage to thee, Rā! Supreme power, the master of souls +who is in his obelisk, the chief of the confined gods, his +form is that of the master of souls. +</p> + +<p> +74 Homage to thee, Rā! Supreme power, the double luminary, +the double obelisk, the great god who raises his two eyes, +his form is that of the double luminary. +</p> + +<p> +75 Homage to thee, Rā! Supreme power, the master of the +light, who reveals hidden things, the spirit who speaks to +the gods in their spheres, his form is that of the master of +the light. +</p> + +<p> +76 Homage to thee, Rā! Supreme power, O Rā of the sphere, +O Rā who speakest to the spheres, O Rā who art in thy +sphere, homage to thee, Rā Keschi, four times. They sing +praises to the spirit Keschi,<note place='foot'>Doubtful +meaning.</note> the spheres honor his spirit, +they glorify thy body which is in thee, saying, Homage to +thee, great Keschi! four times. They sing praises in thy +honor, spirit Keschi in thy seventy-five forms which are +in thy seventy-five spheres. The royal Osiris knows them +by their names, he knows what is in their bodies, all their +hidden essences. The royal Osiris speaks to them in their +forms, they open to the royal Osiris, they display the hidden +doors to his spirit which is like thy spirit, thou createst +them, thou createst the royal Osiris; the development of +his body is like thine because the royal Osiris is one of thy +companions, who are in their spheres, and who speak in +their caverns, those who are blessed through thy creation +and who transform themselves when thou commandest it. +The royal Osiris is like one of those who speak in their +hidden spheres. Ha! he has arrived, he advances in the +train of the spirit of Rā. Ha! he has completed the journey +<pb n='374'/><anchor id='Pg374'/> +from Chepri.<note place='foot'>Ra under the form of a scarab.</note> +Hail! he has arrived. The royal Osiris +knows all that concerns the hidden beings. Hail! he has +arrived in the midst of you; homage to his spirit Keschi! +four times. +</p> + +<p> +77 O Rā of the Ament, who hast created the earth, who lightest +the gods of the empyrean, Rā who art in thy disk, guide +him on the road to the Ament, that he may reach the hidden +spirits; guide him on the road which belongs to him, guide +him on the Western road; that he may traverse the sphere +of Ament, guide him on the road to the Ament, that the +King may worship those who are in the hidden dwelling, +guide him on the road to the Ament, make him descend to +the sphere of Nun. Hail, Rā! the royal Osiris is Nun. +Hail Rā! the royal Osiris is thyself and reciprocally. Hail, +Rā! thy spirit is that of Osiris, thy course is his in the +empyrean. Hail, Rā! he dwells in the empyrean, he traverses +the good Ament. Such as thou art, such is the +royal Osiris. Thy intellect, Rā, is his. Osiris worships +the hidden gods, he praises their spirits, these latter say to +one another that thy course (Rā!) is that of Osiris, that thy +way is his, great god who dwellest in the empyrean. Hail! +god of the disk with the brilliant rays, praise be to the spirit +Keschi! four times. +</p> + +<p> +78 Hail to thee, universal covering, who createst thy soul and +who makest thy body grow; the King traverses the most +secret sphere, he explores the mysteries contained in it. +The King speaks to thee like Rā, he praises thee with his +intelligence, the King is like the god; and reciprocally. He +moves by himself, he moves by himself. The all surrounding +universe says: Ah, guide him unto the interior of my +sphere; four times. +</p> + +<p> +79 This chapter is said to the most mysterious god, these words +are written like those upon the two sides of the door of the +empyrean ...<note place='foot'>Lacuna.</note> this book is read every day, when +he has retired in life, according to custom, perfectly. +</p> + +<pb n='375'/><anchor id='Pg375'/> + +<p> +CHAPTER II +</p> + +<p> +1 Worship of the Spheric Gods, when Rā sets in life. Hail, +gods of the spheres, gods who are in the Ament, perfect +gods ...<note place='foot'>Lacuna.</note> the enemies of Rā, you make the universal +covering<note place='foot'>Teb Temt.</note> +grow ...<note place='foot'>Lacuna.</note> you worship the god who +is in his disk ...<note place='foot'>Lacuna.</note> thou commandest thy enemies, +great god who art upon the horizon; four times. Thou +commandest thy enemies, Osiris Temt; four times. +</p> + +<p> +2 The royal Osiris commands his enemies in heaven and upon +earth, by authority of all the gods and all the goddesses, +by authority of Osiris Chentament, because the royal Osiris +is Rā himself, the great inhabitant of the heavens, he speaks +in the presence of Ament. The King governs by favor +of the great powers. The royal Osiris is pure, what +is in him is pure, the royal Osiris governs the two worlds, +the royal Osiris commands his enemies; four times. +</p> + +<p> +3 He is powerful, Rā in the empyrean, he is powerful, Rā +in the empyrean. He traverses the empyrean with joy, for +he has struck Apap;<note place='foot'>Apophis, the great serpent +of evil.</note> there is joy for thee, god of the +horizon, Osiris, King of the Ament, there is joy for thy +triumphant spirit, for thou destroyest his enemies; thou +art delighted, Tesherti, red spirit who openest the Ament. +Thou givest thy hand to Osiris, thou art received in the +good Ament, and the gods rejoice over thee. Osiris gives +thee his hand, thou art received by Chentament. He is +brilliant, the spirit of Rā in the empyrean, he is brilliant, +the body of Teb Temt. Rā commands in the empyrean, because +he has struck Apap. Teb Temt commands; he worships +the spirit of the two horizons; the spirit of the two +horizons worships him. +</p> + +<p> +4 The royal Osiris receives dominion over his enemies from +the great powers of the mysterious avenger, he who reveals +the mysterious empyrean, who dissipates the darkness, who +chases away the rain, he who hurries, and who makes the +blessed servants of Rā come forth. He<note place='foot'>The +royal Osiris.</note> sees the body of +the god when he assumes forms with a mysterious name, +when he sheds his rays in obscurity, and when he hides the +uncovered bodies; when he traverses the mysterious +<pb n='376'/><anchor id='Pg376'/> +spheres and when he gives eyes to their gods; they themselves +see him, and their spirits are blessed. +</p> + +<p> +5 Hail, Rā! give eyes to the royal Osiris, give him divine eyeballs, +and may they guide the royal Osiris. Hail, Rā! give +a heart to the royal Osiris; he traverses the earth, he traverses +the world like Rā. +</p> + +<p> +6 Thou takest care that what thou commandest to exist, exists; +thou rulest the royal Osiris like Chuti<note place='foot'>The +god of the two horizons.</note> and the King +honors thy spirit, he glorifies thee. +</p> + +<p> +7 Thou commandest Osiris to be like Khuti, the brilliant triangle +which appears in the shining place. +</p> + +<p> +8 Thou commandest Osiris to be like the mysterious spirit +which comes forth from the mysterious place. +</p> + +<p> +9 Thou commandest Osiris to be like the blessed spirit which +comes forth from the blessed place. +</p> + +<p> +10 Thou commandest Osiris to be like the destructive spirit +which comes forth from the place of destruction. +</p> + +<p> +11 Thou commandest Osiris to be like the revealing spirit +which comes forth from the opening. +</p> + +<p> +12 Thou commandest Osiris to be like the elevated spirit +which comes forth from the high place. +</p> + +<p> +13 Thou commandest Osiris to be like the hidden spirit which +comes forth from the Ament. +</p> + +<p> +14 Deliver him from the crocodiles which frighten the spirits, +like geese; let them not do their work upon the royal Osiris, +in the presence of the gods armed with swords; may Osiris +never fall into their furnaces, may their nets never entangle +him; his spirit flies away and soars into the heavens, his +spirit returns and enters into the empyrean, because the +royal Osiris knows the mysteries which are in the empyrean, +the secret forms of Osiris, that none of his servants +know, in the secret of his hidden dwelling. Hail! the +royal Osiris knows thy form, great and mysterious god. +</p> + +<p> +15 Deliver the royal Osiris from the agile demons furnished +with legs, from the cruel gods who pluck out hearts and +who throw them into their furnaces. May they never do +their work upon the royal Osiris, may they never put him in +their furnaces, because Osiris is Rā; and reciprocally. His +soul is that which is in the disk. His body is in the middle of +<pb n='377'/><anchor id='Pg377'/> +the hidden gods; they make Osiris rule, Osiris makes them +rule; he commands, and he rests as you rest in the Ament. +</p> + +<p> +16 The soul of Rā shines in his shape, his body rests amid the +invocations which are addressed to him; he enters into the +interior of his white disk, he lights the empyrean with his +rays, he creates it, he makes the souls remain in their bodies, +they praise him from the height of their pedestal. He receives +the acclamations of all the gods who open the doors, +the hidden essences who prepare the way for Rā's soul, and +who allow the King of souls access to the fields. He traverses +his disk himself; he calls (to life) the body of Kat;<note place='foot'>Unknown +constellation.</note> +he places the gods of the stars upon their legs; these latter +make the god An<note place='foot'>The moon.</note> +come at their hours; the two sisters join +themselves to him, they decorate his head, as a spirit +worthy of adornment. +</p> + +<p> +17 O, Rā, place the royal Osiris in thy train; he is the divine +key which opens his haunts, he knows admirable means of +obtaining the great victory over his enemies; Osiris is +powerful through thy two eyes; walking god, the course +of Osiris is thy course. Rā, the journeys of Osiris are thy +journeys, Osiris makes thee rule over thy enemies, thou +makest Osiris rule over his enemies, by means of the great +splendor which is the splendor of Rā in the empyrean, they +cry to him: Bull of the country of the dead, thou art Rā, +thy body rests in peace, thou art blessed in thy mysteries. +</p> + +<p> +CHAPTER III +</p> + +<p> +1 O, Rā, come to the King! truly. Highly glorious Teb +Temt. +</p> + +<p> +2 O, Rā, come to the King! truly. Thou makest thy soul +young again and thou givest birth to thy body. +</p> + +<p> +3 O, Rā, come to the King! truly. Lead him into the holy +dwelling. +</p> + +<p> +4 O, Rā, come to the King! truly. Guide him on the good +ways. +</p> + +<p> +5 O, Rā, come to the King! truly. Guide him on the roads +of Nun. +</p> + +<p> +6 O, Rā, come to the King! truly. Guide him on the roads +of Nut. +</p> + +<pb n='378'/><anchor id='Pg378'/> + +<p> +7 O, Rā, come to the King! truly. He restores the body of +Osiris. +</p> + +<p> +8 O, Rā, come to the King! truly. He places the corpse upon +its foundation, in its place that no one knows. +</p> + +<p> +9 O, Rā, come to the King! truly. He calls his body Osiris. +</p> + +<p> +10 O, Rā, come to the King! truly. He sees him who is in +the sarcophagus. +</p> + +<p> +11 O, Rā, come to the King! truly. The rays of Aten<note place='foot'>The +solar disk.</note> are upon his person. +</p> + +<p> +12 O, Rā, come to the King! truly. He has taken the good +ways. +</p> + +<p> +13 O, Rā, come to the King! truly. He worships thy soul +upon the horizon. +</p> + +<p> +14 O, Rā, come to the King! truly. Thou speakest to him as +to the god who is upon the ground. +</p> + +<p> +15 O, Rā, come to the King! truly. He is one of thy Nine +Gods. +</p> + +<p> +CHAPTER IV +</p> + +<p> +<hi rend='italic'>Section I</hi> +</p> + +<p> +1 Thou art what he is, Rā, thou givest birth to the royal +Osiris, thou makest him exist like thyself, god of the two +horizons; the birth of Osiris is the birth of Rā in the +Ament, and reciprocally; the birth of Osiris in the heavens +is the birth of the soul of Rā in the heavens, and reciprocally; +the life of Osiris is the life of Rā, and reciprocally; +the development of his body is the development of +Rā's body. Rā conceived, Tum gave birth to Osiris; it is +the young Chepra; Nut brings Osiris into the world, she +nourishes Osiris, like Rā's soul which issued from her. +</p> + +<p> +2 O, Rā who art in the Ament ...<note place='foot'>Lacuna.</note> who art in the +empyrean, deliver Osiris from thy conductors who separate +souls from their bodies, the agile beings who move quickly +in thy places of torment. May they never seize Osiris, may +they never take him, may they never quicken their steps +toward him, may they never put him in their places of torture, +may they never cast their toils round him, may they +never place him upon their altars, may he never tremble in +the land of the condemned, may he never be lost in the +<pb n='379'/><anchor id='Pg379'/> +Ament. He walks as the god of the horizon walks, he takes +Rā's steps, he worships the god who is on the earth, he +honors the mysterious bodies ...<note place='foot'>Lacuna.</note> they say to Osiris: +Hu and Sa; they call him this, because he is like the spirit +of Hu and Sa<note place='foot'>Hu, the creative life; Sa, the +intelligence.</note> in his creations; he makes the sacred tree +grow he is not ignorant of it. There are cries of joy in the +mysterious region, for Rā sets under the form of Osiris, +and reciprocally. Rejoice, you the dead, render praises to +Rā, and Rā renders praises to you. Rā comes forth from +the cow Mehur,<note place='foot'>The water of the +East.</note> he sets in Netur;<note place='foot'>The water of the +West.</note> Osiris comes forth from +Nehur like the sun, he sets in Netur like Temt. The name +of the King is the name of Rā, Ammehur,<note place='foot'>He who +comes forth from Mehur.</note> the setting of +Osiris, it is his setting, Amnetur.<note place='foot'>He who is in Netur.</note> +</p> + +<p> +3 The gods of the empyrean bless him, the hidden gods rejoice +over him; they say to him: thy person is the god of +the country of the dead, thy form is Teb Temt. The +hidden gods speak to the royal Osiris, they rejoice on seeing +him; (they say to him:) Hail, blessed and perfect one, +who comest forth from Tonen, the god who destroys the +forms; it is great, thy essence, spirit, shadow that no one +destroys, that lives where you live. He knows the essences +of the primitive beings, he knows the mysterious flames +of the empyrean, for he attains to holy and mysterious +things. +</p> + +<p> +4 The two gods speak to the royal Osiris, they rejoice on seeing +him, this blessed, perfect spirit; (they say to him:) +This is one of us. The gods speak to the royal Osiris, they +rejoice when they see him, him, the splendor of Rā, the +splendor of the two goddesses that appears in Heset,<note place='foot'>One +of the halls of the empyrean, which is here +personified as a goddess.</note> the +supplicant Heset addresses the guardians who watch over +the doors, who devour souls and who swallow the shades +of the dead; when they approach them, they are led by them +to the place of destruction: O guardians who watch over +your doors, who swallow souls and devour the shades of the +dead; when they approach you, you lead them to the place +of destruction; Oh! allow this blessed this most holy spirit, +to be in the dwelling of the Akher;<note place='foot'>The +lower region.</note> it is a spirit like +<pb n='380'/><anchor id='Pg380'/> +Rā glorious like Osiris. This is what Heset the supplicant +says before the royal Osiris. +</p> + +<p> +5 O Heset, make him come, O Heset, guide the royal Osiris, +O Heset open to him the empyrean, give him the lot of the +god of the empyrean; he puts the veil +<foreign rend='italic'>nems</foreign><note place='foot'>The striped headdress generally +worn on the statues of the kings.</note> upon his head +at the bottom of the dwelling of the Ament. Hail to thee, +he has reached thee; Heset, guide him on the good way, +he speaks to thee, he glorifies thee by his invocations, and +thou rejoicest on seeing his spirit; Heset, the supplicant, +open the doors which are in the empyrean, open his spheres +to him, for the club is in the hand of Osiris, and he grasps +his lance; his club strikes the enemies, and his lance destroys +the rebels; his dwelling is that of the god of the two horizons; +his throne is Rā's throne; for he is the Horus of the +two horizons.<note place='foot'>The planet Mars.</note> +He is beautiful, this spirit, he is perfect, +he is powerful in both his hands. +</p> + +<p> +6 The two great gods speak to the royal Osiris; they rejoice +on his account; they celebrate his victorious strength, they +give him their protection, they send him their spirit of life; +(they say to him:) He is brilliant like the spirit of the +horizon that is the dwelling of Rā in the heavens;<note place='foot'>Thoth.</note> they +communicate their words to him, they give him the power +by their authority. He opens the door of heaven and earth +like his father Rā; a spirit shining in the place where they +burn the offerings, in the arms of Osiris. The royal Osiris +rests in the mysterious dwelling, he shines like the god of +the luminary, the dwelling of Rā of the horizon.<note place='foot'>Thoth.</note> The +royal Osiris is Rā; and reciprocally, he is the spirit of +Osiris, he rests (in him). +</p> + +<p> +7 He reaches the gods of the pyramid; these latter praise him +on seeing the happy arrival of Osiris; they address him as +Rā of the horizon; praise be to Rā! cheers for the spirit +of the horizon, praises to the spirit of Rā! Praise his spirit +that inhabits the empyrean, invoke him who is in his disk, +bear him to him who created you, carry him unto the pyramid, +since you are the gods who accompany Rā Osiris. +Here is Osiris, carry him into the hidden sanctuary of +Osiris, the lord of years<note place='foot'>The eternal +being.</note> who is under the care of the two +<pb n='381'/><anchor id='Pg381'/> +Rehti. Carry him into the hidden dwelling where Osiris +resides, carry him into the funeral monument which is in +the Ament, the mysterious sanctuary of the god who is at +rest; bear him, open your arms to him, stretch out your +hands to him, take off your veils before him, for he is the +great essence whom the dead spirits do not know; it is Rā, +the god of the two horizons, and Osiris, the King of the +Ament, who send him. +</p> + +<p> +8 The royal Osiris is one of you, for his diadem is a vulture; +his face is a sparrow-hawk, his head is Rā; his eyes are the +Rehti, the two sisters; his nose is Horus of the empyrean; +his mouth is the King of the Ament; his lungs are Nun; +his two hands are the god Secheni;<note place='foot'>He +who embraces.</note> his fingers are the gods +who seize him; his body is Chepra; his heart is Horus, the +creator; his chest is the goddess of life; his spleen is the +god Fenti;<note place='foot'>The God of the Nose. Each part of +the body of the deceased becomes a +god. The same is found in the funereal +texts, and especially in the <q>Book of the +Dead,</q> ch. xlii.</note> his lungs are the goddess Heti; his stomach +is Apu; his intestines, the god with the mysterious +names;<note place='foot'>Osiris.</note> +his back is the corpse-god; his elbows are Makati; the nape +of his neck, Horus Thoth; his lips Mehur; his phallus is +Tonen;<note place='foot'>The Osiris is an hermaphrodite +being.</note> ...<note place='foot'>Lacuna.</note> +the goddess of Cher; ...<note place='foot'>Lacuna.</note> the +two hidden gods; his sitting posture the two goddesses; +his legs, he who traverses the hidden places; his shin-bones +are <hi rend='italic'>uræus</hi>. His members are gods, he is throughout a god, +no one of his members is without a god, the gods are of his +substance. The royal Osiris is an intelligent essence, his +members guide him, his flesh opens the way to him, those +who are born of him create him, they rest when they have +given birth to him. The royal Osiris is he who gives them +birth, it is he who begets them, it is he who makes them +exist; his birth is that of Rā in the Ament, Rā gives birth +to the royal Osiris, he causes his own birth. +</p> + +<p> +<hi rend='italic'>Section II</hi> +</p> + +<p> +1 O Rā, open to his spirit, for the royal Osiris knows what +there is in the empyrean, he is the great mummy, Osiris, +the King of the Ament; he is Osiris, he is perfect like Osiris, +he is blessed like Osiris, his club is that of Osiris, his sword +<pb n='382'/><anchor id='Pg382'/> +is that of Chentament, his sceptre is that of Sahou, he is +the great one, the King of the blessed, for he is the original +one, he who knows the mysteries, the greatest of the holy +ones in the empyrean. He is happy, the spirit Keschi who +makes his own law in the Ament, he speaks to what is born +of him,<note place='foot'>His own form.</note> Osiris Chentament. +</p> + +<p> +2 Hail to thee, inhabitant of the empyrean, praised be what +is in thee; hail to thee, inhabitant of the empyrean, the +weeping gods cut their hair in honor of thee, they clap their +hands, they revere thee, they weep before thee, thy spirit +rejoices in their fear, thy body is blessed. +</p> + +<p> +3 Hail to thee, inhabitant of the empyrean, god seated upon +his throne, who boldest the sceptre +<foreign rend='italic'>hik</foreign>,<note place='foot'>The +sceptre which has the form of a hook, and commonly held in the hand +of Osiris.</note> King of the empyrean, +Prince of the Aker, great Prince crowned with the +<foreign rend='italic'>urer</foreign>,<note place='foot'>The +white and red crown, which is the emblem of dominion over both Upper +and Lower Egypt.</note> great god who hides his dwelling, Lord of wisdom, +Chief of the powers. +</p> + +<p> +4 Hail to the inhabitant of the empyrean, thy son Horus rests +in thee, thou communicatest thy orders to him, thou permittest +him to shine like An of the empyrean, the great +star who creates his names,<note place='foot'>His existences.</note> +who knows the empyrean and +who traverses the interior of it, he, the son of Rā, proceeding +from Tum. The royal Osiris is thy son, thou communicatest +thy orders to him, thou permittest him to shine like +An of the heavens, the great star who creates his names,<note place='foot'>His +existences.</note> who knows the empyrean and who traverses the interior of +it, he the son of Rā, proceeding from Tum. He rests in the +empyrean, he rejoices in the dusk, he enters in there and +comes forth, the arms of Tonen receive him, the blessed +lift him, they stretch out their hands toward him, the +...<note place='foot'>Tonen.</note> guide him. Praise him ye blessed, exalt the +royal Osiris, ye blessed! Rejoice over him, as over Rā, +extol him like Osiris, he has placed your offerings before +you, he accords you the favor of receiving your portion as +his father Rā commanded. He is his darling, he is his descendant +upon the earth, and the blessed show him the way. +Let him arrive in the empyrean, and let him penetrate into +the good Ament. The royal Osiris fixes the crown upon +<pb n='383'/><anchor id='Pg383'/> +the head of Osiris, he offers his casket to Seb, he presents +Sah with the sceptre, he gives the royal diadem to him +whose name is Ammon. +</p> + +<p> +5 Look at him, ye blessed, let him receive a perfect intelligence, +let him shine like the god of mysteries, deliver him +from the gods of the pillory who fasten to their posts. May +they never bind Osiris to their posts, may they never put +him in the place of destruction, for he is the descendant of +Osiris who permits him to receive the diadem in the empyrean. +</p> + +<p> +6 He is sublime, the spirit of Rā in the Ament, his body is +blessed there, the spirits rejoice when they develop their +forms in the zones of the empyrean, before the soul of Rā, +the inhabitant of the empyrean, and Teb Temt who rests in +his covering. Hail, yes, hail! Hail spirit of Rā, hail, spirit +of the royal Osiris like Temt! Hail, royal Osiris who art +Rā, and reciprocally! O Temt who art Rā, and reciprocally, +hail! +</p> + +<p> +7 The royal Osiris is one of you. He gives birth to you, he +gives you your names, he makes you perfect; ha! he sends +his body into you; ha! he is your creator. Look at him, he +shines like him who proceeds from you; he honors his +father, perfect, blessed, blessing his mother; look at him, +make his essence sublime and make him like him who destroys +his forms;<note place='foot'>Tonen.</note> show the way to his spirit, set him upon +your pedestals, make him rest in his members, show him his +dwelling in the midst of the earth, open your doors to him, +unfasten the bolt. +</p> + +<p> +8 O Rā, O Teb-Temt, guide the royal Osiris following the +direction of the spirits, following the course of the gods. +The royal Osiris is in his gateway (in presence of the) +navigating gods; the royal Osiris is the only one, the guardian +of his doors, he who puts the gods in their places. He +is upon his pedestal in the empyrean, he is the possessor in +the midst of the possessors, he is at the extremities of the +empyrean, he is blessed in the infernal regions. He rests in +the Ament among the spirits who are in the members of the +Ament. The royal Osiris is Rā's darling, he is the mysterious +phœnix, he enters in peace into the empyrean, he +<pb n='384'/><anchor id='Pg384'/> +leaves Nut in peace; the royal Osiris has his throne in +heaven, he traverses the horizons in Rā's train, he is at +peace in the heavens, in Rā's fields, his share is upon the +horizon in the fields of Aalu; he traverses the earth like Rā, +he is wise like Thoth, he walks at will, he hastens in his +course, like Sahu with the mysterious names, who becomes +two divinities. The royal Osiris becomes two divinities. +What Rā produces, the royal Osiris produces; he gives a +spiritual existence to what he loves; he does not give it +to what he hates. The royal Osiris is the Chief of the gods +who make offerings to the spirits, he is powerful in his +course, he is the courageous being who strikes his enemies. +</p> + +<p> +9 O ye gods, O ye blessed who precede Rā and who escort +his spirit, do to the royal Osiris as to Rā, tow him with +you in the same way that you conduct Rā and the two +navigating gods in the heavens; the royal Osiris is Rā himself, +and reciprocally; he is the Chief of his worshippers +who gives life to the forms. +</p> + +<p> +<hi rend='italic'>Section III</hi> +</p> + +<p> +1 O Ament, O Ament, O good, O good, O strong, O strong, +O powerful, O powerful, O protecting, O protecting, O +mysterious, O mysterious (Ament), the royal Osiris knows +thee, he knows thy form, he knows the name of thy companions. +Ament, hide my corpse, good Ament, hide my +body. O resting-place, let me rest in thee; O strong one, +may the royal Osiris be strong with thy strength; O powerful +one, may he be powerful with thy power! O Ament, +open thy arms to him; O protectress, cover his body; O +mysterious being, stretch out thy hand to him. Hail, holy +Ament of Osiris with the mysterious names, the most holy +of the gods, thou who art the most hidden of all mysteries. +Hail! the royal Osiris worships thee; he addresses the great +god who is within thee. Hail! he worships thee; open thy +mysterious doors to him. Hail! he worships thee; (open to +him) thy hidden spheres, for he has his dwelling in the +heavens like Rā, and his throne is upon the earth like Seb; +he is seated upon the throne of Seb, upon the seats of +Horchuti; his spirit soars into the heavens, it rests there; +his body descends to the earth in the midst of the gods. +<pb n='385'/><anchor id='Pg385'/> +He walks with Rā, he follows Tum, he is like Chepra, he +lives as thou livest in truth. +</p> + +<p> +2 When this book is read he who reads it purifies himself at +the hour when Rā sets, who rests in the Ament of the +Ament, when Rā is in the midst of hidden things, completely. +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Book Of Respirations</head> +<head type='sub'>Translated by P. J. De Horrack</head> + +<p> +The manuscript a translation of which here follows belongs +to the Museum of the Louvre, in Paris, where +it is registered under the No. 3284 (<hi rend='italic'>Devéria, Catalogue +des MS. égypt.</hi>, p. 132). It probably dates from the +epoch of the Ptolemies. It is in hieratic writing and generally +known by the name of <q>Book of Respirations</q> or <q>Book of +the Breaths of Life,</q> according to Mr. Le Page Renouf's ingenious +interpretation. This book seems to have been deposited +exclusively with the mummies of the priests and +priestesses of the god Ammon-Rā, if we may judge from the +titles inserted into the manuscripts. +</p> + +<p> +Dr. Brugsch, in 1851, first directed the attention of Egyptologists +to this curious work, by publishing a transcription in +hieroglyphics of a hieratic text in the Berlin Museum, with a +Latin translation, under the title of <q><hi rend='italic'>Shaï an Sinsin, sive liber +Metempsychosis</hi>,</q> etc. He added to this a copy of a hieratic +text of the same book found in Denon (<q><hi rend='italic'>Voyage en Egypte</hi>,</q> +pl. 136). +</p> + +<p> +A full analysis of this literary composition has also been +given by Dr. Samuel Birch, in his Introduction to the <q><hi rend='italic'>Rhind +Papyri</hi>,</q> London, 1863. +</p> + +<p> +The Paris manuscript is as yet unpublished, but a copy of it +will be produced ere long by the present translator. A few +passages corrupted by the ancient scribe have been restored +from copies of the same text, which are in the Egyptian Museum +of the Louvre. +</p> + +<p> +The <q>Book of Respirations</q> has a great analogy with that +of the <q>Lamentations of Isis and Nephthys.</q> It not only +makes allusion to the <hi rend='italic'>formulæ</hi> and acts by means of which the +<pb n='386'/><anchor id='Pg386'/> +resurrection is effected, but also treats of the life after death, +thus greatly increasing our knowledge of the religious system +of the ancient Egyptians. +</p> + +<quote rend='display'> +<p> +<hi rend='smallcaps'>The Book of Respirations</hi> +</p> + +<lg> +<l>1 Commencement of the Book of Respirations</l> +<l>made by Isis for her brother Osiris,</l> +<l>to give life to his soul,</l> +<l>to give life to his body,</l> +<l>to rejuvenate all his members anew;</l> +<l>that he may reach the horizon with his father, the Sun;</l> +<l>that his soul may rise to Heaven in the disk of the Moon;</l> +<l>that his body may shine in the stars of Orion on the bosom of +Nu-t;<note place='foot'>Nut personified the Upper Hemisphere +of heaven.</note></l> +<l>in order that this may also happen</l> +<l>to the Osiris, divine Father, Prophet of Ammon-Ra, King of the gods,</l> +<l>Prophet of Khem, of Ammon-Ra, bull of his mother,</l> +<l>in his great abode,</l> +<l>Asar-aau, justified,</l> +<l>Son of the Prophet of the same order, Nes-paut-ta-ti, justified,</l> +<l>Conceal (it), conceal (it)!</l> +<l>Let it not be read by anyone.</l> +<l>It is profitable to the person who is in the divine Nether-World.</l> +<l>He liveth in reality millions of times anew.</l> +</lg> + +<lg> +<l>2 Words spoken:</l> +<l>Hail to the Osiris N!<note place='foot'>Here was written the name of the +deceased.</note> thou art pure;</l> +<l>thy heart is pure,</l> +<l>thy fore-part is purified,</l> +<l>thy hind-part is cleansed,</l> +<l>thy middle is in <foreign rend='italic'>Bat</foreign><note place='foot'>Probably +a substance used for purifying and perfuming.</note> and natron.</l> +<l>No member in thee is faulty.</l> +<l>The Osiris N is (made) pure by the lotions</l> +<l>from the Fields of Peace, at the North of the Fields of +Sanehem-u.<note place='foot'>The earth.</note></l> +<pb n='387'/><anchor id='Pg387'/> +<l>The goddesses Uati (and) Suben have purified thee</l> +<l>at the eighth hour of the night</l> +<l>and at the eighth hour of the day.</l> +<l>Come Osiris N!</l> +<l>Thou dost enter the Hall of the Two Goddesses of Truth.</l> +<l>Thou art purified of all sin, of all crime.</l> +<l>Stone of Truth is thy name.</l> +</lg> + +<lg> +<l>3 Hail to the Osiris N!</l> +<l>Thou, being very pure, dost enter the Lower Heaven.</l> +<l>The Two goddesses of Justice have purified thee in the Great Hall.</l> +<l>A purification hath been made to thee in the Hall of Seb.</l> +<l>Thy members have been purified in the Hall of Shu.<note place='foot'>Heaven.</note></l> +<l>Thou seest Rā in his setting,</l> +<l>(as) Atum<note place='foot'>The setting sun.</note> in the evening.</l> +<l>Ammon is near to thee, to give thee breath,</l> +<l>Ptah, to form thy members.</l> +<l>Thou dost enter the horizon with the Sun.</l> +<l>Thy soul is received in the bark Neshem<note place='foot'>The solar bark.</note> +with Osiris.</l> +<l>Thy soul is divinized in the Hall of Seb.</l> +<l>Thou art justified forever and ever.</l> +</lg> + +<lg> +<l>4 Hail to the Osiris N!</l> +<l>Thine individuality is permanent.</l> +<l>Thy body is durable.</l> +<l>Thy mummy doth germinate.</l> +<l>Thou art not repulsed from heaven, (neither from) earth.</l> +<l>Thy face is illuminated near the Sun.</l> +<l>Thy soul liveth near to Ammon.</l> +<l>Thy body is rejuvenated near to Osiris.</l> +<l>Thou dost breathe forever and ever.</l> +</lg> + +<lg> +<l>5 Thy soul maketh thee offerings, each day,</l> +<l>of bread, of drinks, of oxen, of geese, of fresh water, of condiments.</l> +<l>Thou comest to justify it.</l> +<l>Thy flesh is on thy bones,</l> +<l>like unto thy form on earth.</l> +<l>Thou dost imbibe into thy body.</l> +<l>Thou eatest with thy mouth.</l> +<l>Thou receivest bread, with the souls of the gods.</l> +<pb n='388'/><anchor id='Pg388'/> +<l>Anubis doth guard thee.</l> +<l>He is thy protection.</l> +<l>Thou art not repulsed from the gates of the Lower Heaven.</l> +<l>Thoth, the doubly great, the Lord of Sesennu, cometh to thee.</l> +<l>He writeth for thee the Book of Respirations, with his own fingers.</l> +<l>Thy soul doth breathe forever and ever.</l> +<l>Thou dost renew thy form on earth, among the living.</l> +<l>Thou art divinized with the souls of the gods.</l> +<l>Thy heart is the heart of Rā</l> +<l>Thy members are the members of the great god.<note place='foot'>Osiris.</note></l> +<l>Thou livest forever and ever.</l> +</lg> + +<lg> +<l>6 Hail to the Osiris N!</l> +<l>Ammon is with thee each day</l> +<l>to render thee life.</l> +<l>Apheru openeth to thee the right way.</l> +<l>Thou seest with thine eyes;</l> +<l>thou hearest with thine ears;</l> +<l>thou speakest with thy mouth;</l> +<l>thou walkest with thy legs.</l> +<l>Thy soul is divinized in Heaven,</l> +<l>to make all the transformations it desireth.</l> +<l>Thou makest the joy of the sacred <hi rend='italic'>Persea</hi> in An.</l> +<l>Thou awakenest each day.</l> +<l>Thou seest the rays of Rā.</l> +<l>Ammon cometh to thee with the breath of life.</l> +<l>He granteth to thee to breathe in thy coffin.</l> +<l>Thou comest on earth each day,</l> +<l>the Book of Respirations of Thoth being thy protection.</l> +<l>Thou breathest by it each day.</l> +<l>Thine eyes behold the rays of the disk.</l> +<l>Truth is spoken to thee before Osiris.</l> +<l>The <hi rend='italic'>formulæ</hi> of justification are on thy body.</l> +<l>Horus, the defender of his father, protecteth thy body.</l> +<l>He divinizeth thy soul as well as (those) of all the gods.</l> +<l>The soul of Rā giveth life to thy soul.</l> +<l>The soul of Shu filleth thy respiratory organs with soft +breath.<note place='foot'>Another version: uniteth itself (to) the breath of thy +nostrils.</note></l> +</lg> + +<pb n='389'/><anchor id='Pg389'/> + +<lg> +<l>7 Hail to the Osiris N!</l> +<l>Thy soul doth breathe in the place thou lovest.</l> +<l>Thou art in the dwelling of Osiris, who resideth in the West.</l> +<l>Thy person is most pure.</l> +<l>Thou dost arrive in Abydos.</l> +<l>He (Osiris) filleth thy dwelling Hotep with provisions.</l> +</lg> + +<lg> +<l>8 Hail to the Osiris N!</l> +<l>The gods of all Egypt come to thee.</l> +<l>Thou art guided toward the end of centuries.</l> +<l>Thy soul liveth.</l> +<l>Thou dost follow Osiris.</l> +<l>Thou breathest in Rusta.</l> +<l>Secret care is taken of thee by the Lord of Sati<note place='foot'>Another +version, <q>by thy Lord, Ra.</q></note></l> +<l>and by the great god.<note place='foot'>Osiris.</note></l> +<l>Thy body liveth in Tattu (and in) Nifur.</l> +<l>Thy soul liveth in Heaven forever.</l> +</lg> + +<lg> +<l>9 Hail to the Osiris N!</l> +<l>Sechet prevaileth against what is injurious to thee.</l> +<l>Har-aa-hetu taketh care of thee.</l> +<l>Har-shet doth form thy heart.</l> +<l>Har-maa doth guard thy body.</l> +<l>Thou continuest in life, health (and) strength.</l> +<l>Thou art established upon thy throne in Ta-ser.</l> +<l>Come, Osiris N!</l> +<l>Thou appearest in thy form.</l> +<l>Strengthened by thine ornaments<note place='foot'>Those of the mummy.</note></l> +<l>thou art prepared for life.</l> +<l>Thou remainest in a healthful state;</l> +<l>thou walkest, thou breathest everywhere.<note place='foot'>This is the acknowledgment +of the resurrection effected by the ceremonies of the mummification. I am indebted to +the friendly aid of M. Chabas for the translation of this and one or two other +passages.</note></l> +<l>The Sun doth rise upon thine abode.</l> +<l>Like unto Osiris, thou breathest, thou livest by his rays.</l> +<l>Ammon-Ra giveth life to thee.</l> +<l>He doth enlighten thee by the Book of Respirations.</l> +<l>Thou dost follow Osiris and Horus, Lord of the sacred bark.</l> +<pb n='390'/><anchor id='Pg390'/> +<l>Thou art as the greatest of the gods among the gods.</l> +<l>Thy beautiful face liveth (in) thy children.</l> +<l>Thy name doth always prosper.</l> +<l>Come to the great temple in Tattu.</l> +<l>Thou wilt see him who resideth in the West,</l> +<l>in the Ka-festival.</l> +<l>Delicious is thy perfume as that of the blessed;</l> +<l>great thy name among the elect.</l> +</lg> + +<lg> +<l>10 Hail to the Osiris N!</l> +<l>Thy soul liveth by the Book of Respirations.</l> +<l>Thou unitest thyself to the Book of Respirations.</l> +<l>Thou dost enter the Lower Heaven;</l> +<l>thine enemies are not (there).</l> +<l>Thou art a divine soul in Tattu.<note place='foot'>Corrupted passage restored by +means of the manuscripts of the Louvre.</note></l> +<l>Thy heart is thine;</l> +<l>it is (no longer) separated from thee.</l> +<l>Thine eyes are thine;</l> +<l>they open each day.</l> +<l>11<hi rend='vertical-align: super'><hi rend='italic'>a</hi></hi> +Words spoken by the gods who accompany Osiris, to the Osiris N:</l> +<l>Thou dost follow Ra.</l> +<l>Thou dost follow Osiris.</l> +<l>Thy soul livest forever and ever.</l> +</lg> + +<lg> +<l>11<hi rend='vertical-align: super'><hi rend='italic'>b</hi></hi> +Words spoken by the gods who dwell in the Lower Heaven (like) Osiris of the West, to the +Osiris N:</l> +<l>Let them open to him at the gates of the Lower Heaven.</l> +<l><hi rend='italic'>He is received</hi><note place='foot'>Another version: +<q>thou art received.</q></note> in the divine Nether-World,</l> +<l>that his soul may live forever.</l> +<l>He buildeth a dwelling in the divine Nether-World.</l> +<l>He is rewarded.<note place='foot'>Corrupted passage: translation uncertain.</note></l> +<l>He hath received the Book of Respirations,</l> +<l>that he may breathe.</l> +</lg> + +<lg> +<l>12 Royal offering to Osiris who resideth in the West,</l> +<l>great god, Lord of Abydos,</l> +<l>that he may give offerings</l> +<l>of bread, of <foreign rend='italic'>hak</foreign>, of oxen, of geese, of wine, of the +liquor <foreign rend='italic'>aket</foreign>, of bread +<foreign rend='italic'>Hotep</foreign>,</l> +<pb n='391'/><anchor id='Pg391'/> +<l>of good provisions of all kinds,</l> +<l>to the Osiris N.</l> +<l>Thy soul liveth.</l> +<l>Thy body doth germinate,</l> +<l>by order of Rā himself,</l> +<l>without pain, without injury,</l> +<l>like unto Ra forever and ever.</l> +</lg> + +<lg> +<l>13 O Strider, coming out of An,<note place='foot'>Heliopolis.</note></l> +<l>the Osiris N hath not committed any sin.</l> +<l>O Mighty of the Moment, coming out of Kerau,</l> +<l>the Osiris N hath not done any evil.</l> +<l>O Nostril, coming out of Sesennu,<note place='foot'>Hermopolis.</note></l> +<l>the Osiris N hath not been exacting.</l> +<l>O Devourer of the Eye, coming out of Kerti,</l> +<l>the Osiris N hath not obtained anything by theft.</l> +<l>O Impure of visage, coming out of Rusta,</l> +<l>the Osiris N hath not been angry.</l> +<l>O Lion-gods, coming forth from heaven,</l> +<l>the Osiris N hath not committed any sin by reason of hardness of heart(?)</l> +<l>O Fiery-Eyed, coming out of Sechem,</l> +<l>the Osiris N hath not been weak.</l> +</lg> + +<lg> +<l>14 O ye gods who dwell in the Lower Heaven,</l> +<l>hearken unto the voice of Osiris N.</l> +<l>He is near unto you.</l> +<l>There is no fault in him.</l> +<l>No informer riseth up against him.</l> +<l>He liveth in the truth.</l> +<l>He doth nourish himself with truth.</l> +<l>The gods are satisfied with all that he hath done.</l> +<l>He hath given food to the hungry,</l> +<l>drink to the thirsty,</l> +<l>clothes to the naked.</l> +<l>He hath given the sacred food to the gods,</l> +<l>The funeral repasts to the pure Spirits.</l> +<l>No complaint hath been made against him before any of the gods.</l> +<l>Let him enter (then) into the Lower Heaven</l> +<pb n='392'/><anchor id='Pg392'/> +<l>without being repulsed.</l> +<l>Let him follow Osiris, with the gods of Kerti.</l> +<l>He is favored among the faithful,<note place='foot'>Another version: +<q>the living.</q></note></l> +<l>(and) divinized among the perfected.</l> +<l>Let him live!</l> +<l>Let his soul live!</l> +<l>His soul is received wherever it willeth.</l> +<l>(He) hath received the Book of Respirations,</l> +<l>that he may breathe with his soul,</l> +<l>(with) that of the Lower Heaven,</l> +<l>and that he may make any transformation at his will,</l> +<l>like (the inhabitants) of the West;<note place='foot'>Literally, +<q>the Westerners.</q></note></l> +<l>that his soul may go wherever it desireth,</l> +<l>living on the earth forever and ever.</l> +</lg> + +<lg> +<l>He is towed (like) Osiris into the Great Pool of Khons.</l> +<l>When he has retaken possession of his heart<note place='foot'>Illegible passage +restored by means of the manuscripts of the Louvre.</note></l> +<l>the Book of Respirations is concealed in (the coffin).</l> +<l>It is (covered) with writing upon Suten,</l> +<l>both inside and outside (and)</l> +<l>placed underneath his left arm,</l> +<l>evenly with his heart;...</l> +<l>When the Book has been made for him</l> +<l>then he breathes with the souls of the gods forever and +ever.<note place='foot'>Another version: <q>this volume of +the Book of Respirations is made for +him and the souls of the gods.</q></note></l> +</lg> + +<p> +It is finished. +</p> +</quote> + +</div> + +</div> + +<pb n='393'/><anchor id='Pg393'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Epic Of Penta-Our</head> +<head type='sub'>Translated by C. W. Goodwin, M.A.</head> + +<pb n='395'/><anchor id='Pg395'/> + +<p> +The commencement of the epic of Penta-our is wanting +in the papyrus, and the end is also defective, but +the date of the composition and the name of the writer +have fortunately escaped. It appears to have been written in +the ninth year of the King whose valor it celebrates. Champollion +saw this papyrus, and had formed some notion of the +nature of its contents, but to M. de Rougé belongs the honor +of having first given a complete translation of it. This was +published in the <q><hi rend='italic'>Revue Contemporaine</hi>,</q> 1856, p. 389. The +scene of the exploit lies in the neighborhood of the city of +Katesh,<note place='foot'>M. de Rougé reads <q>Atesch,</q> but +there are very strong reasons for believing that the first syllable in this +word is to be read <q>Kat,</q> not <q>At.</q> Of this opinion is M. Brugsch. The +Syrian name was probably <q>Kadesh</q> (the Holy City), which the Egyptians, +not having the letter <q>d,</q> wrote <q>Katesh.</q> There were several places +so called in the East, but the Kadesh here mentioned has not been satisfactorily +identified with any of them.</note> the capital of the Hittites, which stood on the banks +of a river named Anrata (or Aranta, as it is sometimes written), +perhaps the Syrian Orontes. It appears, from the sculptures +and inscriptions of Ibsamboul and the Theban Ramesseum, +that Rameses II, in the fifth year of his reign, made +an expedition into Asia to suppress a revolt of the Asiatic +tribes headed by the Prince of Heth. Arrived near Katesh, +upon the south side of the city, certain wandering Arabs came +to inform him that the forces of the Hittites had retired toward +the south, to the land of the Khirbou. These Arabs were, +however, in the service of the enemy, and were sent with the +intention of entrapping the Egyptians, the fact being that the +Hittites and their allies were assembled in force to the north +of the town. Rameses fell into the trap, and advanced to the +northwest of Katesh while the body of his army proceeded to +the south. Shortly after two Hittite spies were caught and +brought to the King, and under the pressure of the bastonnade, +confessed the true state of the affair. The prince of the +Hittites had in the meantime executed a movement to the +south of the city, and thus the King was cut off from the body +of his troops, and only escaped destruction by the dashing exploit +<pb n='396'/><anchor id='Pg396'/> +which his admiring subjects seem to have been never +weary of commemorating, and which furnished Penta-our, the +court poet, with a brilliant theme. A few extracts from the recital +shall be given, based upon M. de Rougé's version, from +which I venture in a few respects to deviate. The papyrus begins +in the middle of a sentence, at the moment when the King +had discovered his mistake. +</p> + +<quote rend='display'> +<q>[The Prince of] Heth advanced with men and horses well armed [or +full of provender?]: there were three men to each chariot.<note place='foot'>The word +<q>horse</q> is used in the original for a chariot, Homer uses the +plural <foreign lang='el' rend='italic'>ippoi</foreign> in a similar manner.</note> +There were gathered together all the swiftest men of the land of the vile Hittites, all +furnished with arms ... and waited stealthily to the northwest of +the fortress of Katesh. Then they fell upon the bowmen of Pharaoh, into +the middle of them, as they marched along and did not expect a battle. +The bowmen and the horsemen of his Majesty gave way before them. +Behold they were near to Katesh, on the west bank of the river Anrata. +Then was [fulfilled?] the saying of his Majesty. Then his Majesty, rising +up like the god Mentou [Mars], undertook to lead on the attack. He +seized his arms—he was like Bar [Baal] in his hour. The great horse +which drew his Majesty his name was Nekhtou-em-Djom, of the stud of +Rameses-Meiamen ... His Majesty halted when he came up to the +enemy, the vile Hittites. He was alone by himself—there was no other +with him in this sortie. His Majesty looked behind him and saw that he +was intercepted by 2,500 horsemen in the way he had to go, by all the +fleetest men of the prince of the base Hittites, and of many lands which +were with him—of Artou [Aradus], of Maausou, of Patasa, of Kashkash, +of Aroun, of Kadjawatana, of Khirbou, of Aktra, Katesh, and Raka. +There were three men to each chariot, they were ... but there were +neither captains, nor squires, nor leaders of bowmen, nor skirmishers [with +the King], <q>My archers and my horsemen forsook me, not one of them +remained to fight with me.</q> Then said his Majesty, <q>Where art thou +now, my father Amen? Behold, does a father forget his son? But do I +confide in my own strength? Walking or standing, is not my face toward +thee? Do I not inquire the counsels of thy mouth? Do I not seek +for thy mighty counsels, O thou great lord of Egypt, at whose approach +the oppressors of the land are scattered? What now is the hope of these +Aamou? Amen shall abase those who know not god. Have I not made +for thee many and great buildings of stone? have I not filled thy temple +with my spoils, building for thee a temple to last myriads of years? +... The whole earth unites to bring thee offerings ... [to enrich] +thy domain. I have sacrificed to thee 30,000 oxen, with all kinds +of sweet-scented herbs. Have I not put behind me those who do not thy +will? ... I have built thee a house of great stones, erecting for thee +<pb n='397'/><anchor id='Pg397'/> +eternal groves; I have brought for thee obelisks from Abou [Elephantine]; +I have caused the everlasting stones to be fetched, launching for thee +boats upon the sea, importing for thee the manufactures of the lands. +When was it ever before said that such a thing was done? Confounded +is every one who resists thy designs; blessed is every one who obeys thee, +O Amen. That which thou doest is dear to my heart[?] I cry to thee, my +father, Amen. I am in the midst of many unknown people gathered together +from all lands. But I am alone by myself; there is none other +with me. My bowmen and my horsemen have forsaken me; they were +afraid; not one of them listened when I cried to them. Amen is more +helpful to me than myriads of bowmen, than millions of horsemen, than +tens of thousands of chosen youths, though they be all gathered together +in one place. The arts of men prevail not, Amen is more powerful than +they; they follow not the commands of thy mouth, O sun! Have I not +sought out thy commands? have I not invoked thee from the ends of +the earth?</q></q> +</quote> + +<p> +This invocation is heard, and the King proceeds to make a +vigorous charge against the enemy, who are scattered in all +directions. The prince of the Hittites rallies, and succeeds in +bringing them again to the combat, but they are repulsed by +the King. It will be observed that sometimes the writer himself +speaks, but generally the narrative is put into the mouth +of the King—a poetical artifice which gives a certain liveliness +to the composition— +</p> + +<quote rend='display'> +<q><q>I ran toward them, like the god Mentou, I fleshed my hand upon +them in the space of a moment[?]. I smote them, I slew them, so that +one of them cried to another, saying, <q>It is no man</q> [superhuman]. +Mighty was he who was among them, Soutech, the most glorious. Baal +was in my limbs; why was every enemy weak? his hand was in all my +limbs. They knew not how to hold the bow and the spear. As soon as +they saw him, they fled far away with speed, but his Majesty was upon +them like a greyhound. He slew them, so that they escaped not.</q></q> +</quote> + +<p> +The King's squire or armor-bearer is seized with terror, and +conjures his master to fly. The King comforts him; and after +charging the enemy six times, returns victorious from the +field. Rameses, on rejoining his troops, addresses a long tirade +to his captains upon their cowardice, and enlarges upon his +own valor without any modest scruples. In the evening the +rest of the troops came dropping in, and were surprised to +find the whole country strewed with the bodies of the dead. +<pb n='398'/><anchor id='Pg398'/> +The whole army joins in singing the praises of the courageous +leader— +</p> + +<quote rend='display'> +<q><q>Hail to the sword, thanks to the bold warrior, strengthener of hearts, +who deliverest thy bowmen and thy horsemen, son of Toum, subduing +the land of the Hittites with thy victorious sword. Thou art King of +victories; there is none like thee, a King fighting for his soldiers in the +day of battle. Thou art magnanimous, the first in battle. The whole +world joined together cannot resist thee. Thou art the mighty conqueror, +in the face of thy army. The whole earth falls down before +thee saying homage. Thou rulest Egypt, thou chastisest the foreigners, +thou crushest, thou bowest the back of these Hittites forever.</q> Then +said his Majesty to his bowmen and his horsemen, likewise his captains, +<q>Ye who did not fight, behold none of you have done well, in that ye +left me alone among the enemy. The captains of the vanguard, the sergeants +of the infantry, came not to help me. I fought against the myriads +of the land alone. I had the horses Nechtou-em-Djom and Becht-herouta; +they were obedient to the guidance of my hand, when I was alone by +myself in the midst of the enemy. Therefore I grant to them to eat their +corn in the presence of Ra continually, when I am in the gate of the +palace, on account of their having been found in the midst of the enemy: +and as for the armor-bearer who remained with me, I bestow upon him +my arms, together with the things which were upon me, the habiliments +of war.</q> Behold his Majesty wore them in his great victory, overthrowing +myriads assembled together with his conquering sword.</q> +</quote> + +<p> +The battle is renewed the next day, and the Hittites are +thoroughly routed. An envoy from the chief is now announced, +suing for mercy. Rameses acts the part of a magnanimous +conqueror, and grants pardon to the repentant +rebels. He then returns peaceably to Egypt, leaving the terror +of his arms in all the countries of the East. +</p> + +<p> +At the end of the last page of the manuscript are the date +and dedication, unfortunately somewhat mutilated. The writer +Penta-our dedicates it, not to the King, but to a chief librarian, +probably Amen-em-an, with whom he carried on a correspondence. +This poem was so highly appreciated by the +King that he caused it to be engraved in hieroglyphics upon +the walls of one of his palaces, where some remains of it may +be still seen. If the date be correctly read, it would appear to +have been written four years after the event it celebrates, and, +notwithstanding the exaggerated style of adulation which pervades +it, there can be little doubt that some such occurrence +as that which it represents really took place. +</p> +</div> +</body> +<back rend="page-break-before: right"> + <div id="footnotes"> + <index index="toc" /> + <index index="pdf" /> + <head>Footnotes</head> + <divGen type="footnotes"/> + </div> + <div rend="page-break-before: right"> + <divGen type="pgfooter" /> + </div> +</back> +</text> +</TEI.2> |