APIS Translation (English)
P. OIM 10486, recto: (1) (BD 1) Beginning of the spells for going forth by day, the extollations of the blessed one in the god's domain. To be said on the day of burial, of entering after going forth, by Osiris Irtywrw justified. (2) TO BE SAID BY Osiris Irtywrw, born of Dyast justified: ''HAIL TO THEE, Osiris, bull of the west,'' says Thoth, ''(thou) king of eternity yonder. (3) I am the great god beside the god's ship. I fought in thy behalf. I am one of these gods of the Council who vindi(cated) Osiris against HIS ENEMIES on that day of judgment. (4) (I belong to) thy (people), Osiris. I am one of these gods of the Council, the children of Nut, who slay THE ENEMIES of Re {(the weary one)} and keep THE IMPIOUS away (5) from him. (I belong to) thy (people), Horus. I fought (in thy behalf; I interceded) in behalf of thy name. I am Thoth, who vindicated Horus against HIS ENEMIES on that day (of) (judg (6) ment) in the great official palace that is in Heliopolis. I am the djed-pillar, conceived in Busiris (and born in Busiris). I was with (the Two Mourners) of Osiris (and) (the women who were lamenting) (7) over Osiris in (Washerman's) Shores. ''Vindicate (Osiris) against HIS ENEMIES,'' (said) Re to Thoth. ''Vindicate (Osiris) against HIS ENEMIES,'' (8) (said he,) (which is) what was done by Thoth. I was with Horus on that day (of) (wrapping) the Dismembered One and opening the cave to refresh (the heart) of the Weary-hearted One and secreting the mysteries (9) in Rosetau. I was with Horus in saving that left shoulder of Osiris (that was) in Letopolis, (going out) (of and into) the devouring flame (10) on that (day) of expelling the impious from Letopolis. I was with Horus on that day of celebrating the festivals of the king of Upper and Lower Egypt, Unnofer justified, and of making an offering (11) to Re--the day(s) of the 6th- and 7th-day feasts in Heliopolis. I was a priest in Busiris, (an intellectual) in Abydos, (the exalted one who was in the hill; I was a prophet in Abydos) on that day when the land rose. I am one who has seen (12) the mysteries in Rosetau. I was the ritual-reader of the ram, the lord of Mendes. I was the sem-priest as his (companion). I was the chief (master-craftsman on the day) of putting (13) the henew-bark on the sledge. It was I who seized (the hoe) on the day of hoeing the earth in Heracleopolis. O ye who bring blameless Souls (14) into the house of Osiris, may ye bri(ng) my soul with you (to the house of Osiris, that he may see as) ye see and hear as ye hear {and see}, that he may stand as ye stand and sit (15) as ye sit. O (ye) who give bread and beer to blameless soul(s) in the house of Osiris, {may ye give bread and beer to blameless Souls in (16) the house of Osiris,} may ye give bread and beer day and night to (my) soul with you. O (ye who open roads, O ye who clear paths for blameless souls in the house of Osiris), pray open ye the road(s), pray clear ye (the paths for) (my) soul with you, that he may enter in (17) anger (but) go forth in {him} peace from the house of Osiris, without his being repulsed or hindered. {That means that} he enters praised and goes forth loved. (He) triumphs; (18) his command is executed in (the house of Osiris. He goes) (that he may speak) with you; Osiris (N.) goes to the west in peace. No fault (of his) has been found by the balance; there is none who knows any. (19) Thou (testest) me by many mouths. (My) soul (has been) confronted with (my) heart, and it has found that I was discreet on earth. Be(hold, I am be)fore (thee, O) lord of the gods. I have reached (the pool of) the Two Truths, (20) appearing as a living god and shining as (the Ennead) in the sky. I exist like one of you; (ex)alted {for me} is (my) course in Kheraha. (21) I see august Orion; (I) tread the Deep. There is none who can keep (me) from seeing the lord of the gods. I smell the food of (the Ennead); (I) sit with you. (22) The ritual(-priest in)vokes for me the coffin; I hear the offering list. I have trodden the neshmet-bark; (my) soul has not been kept from (being) with you. Hail to thee, presider over the west, Osiris, lord of the Abydos (23) nome. Thou lettest me proceed in peace (to) the west. The lords of the sacred land receive me. (They) say to me, ''Praise, (praise,) in peace.'' (They) make room for me be(24)side the elders in the Council. The two nurses receive me day and night. I ascend to the presence of Unnofer justified. I (follow) Horus (25) (in) Rosetau and Osiris in Mendes. I assume my forms (at will) wherever my spirit may wish (to be). AS FOR (ONE) WHO KNOWS THIS ROLL ON EARTH (26) (OR PUTS IT) IN WRITING ON (HIS) COFFIN, HE GOES FORTH BY DAY (IN) AND (FORM) HE WISHES AND ENTERS HIS PLACE (AGAIN) UNHINDERED. (THERE (27) ARE GIVEN) TO HIM BREAD AND BEER AND A CHUNK (OF) MEAT FROM THE ALTAR OF RE. HE ARRIVES AT THE FIELD OF RUSH(ES), AND BARLEY AND WHEAT (ARE GIVEN) TO HIM THERE. (SO) HE SHALL BE (THRIVING AS HE WAS) ON EARTH. (28) (BD 2) SPELL FOR GOING FORTH BY DAY (AND) (LIVING) AFTER (DEATH). TO BE SAID BY (N.): O sole one, who shinest as the Moon, may (Osiris N.) justified go for(th) amid (t)his thy multitude. (29) (Savior) of those who are in the Sunshine, open {not} for him the nether world. (Lo, Osiris N.) justified is gone forth by day (to) do whatever he may wish on earth (among the living.) (BD 3) ANOTHER SPELL (30) LIKE IT. TO BE SAID BY (N.): O Atum, Atum, who camest forth as the Great One from the Surging Flood, blessed one, even Ruty, would that thou wouldst speak (to) the an(cestors). (31) Osiris Irtywrw justified, born of Dyast, has (come a)mong them. He has issued commands (to) (the crew) of Re (at) eventide (and by) day (32) that he live after his death like Re (every day). Indeed, as for Re's birth yesterday, he was born with every god as (was) the living one. (Osiris N. rejoices as) (33) they rejoice when Ptah lives at (his) going forth from the great official palace (that is) in Heliopolis. (BD 4) SPELL FOR (PASSING) ALONG THE LAND ROUTE. TO BE SAID: I AM one who has passed (the flood), who part(34)ed (...). (BD 5) I am the seeker of the weary one, who came from Hermopolis, who lives on baboons' entrails. (BD 6) SPELL FOR MAKING {A MAN DO THE WORK} USHABTIU DO THE WORK (35) IN THE GOD'S DOMAIN. TO BE SAID: O (ye) ushabtiu, if Osiris Irytywrw justified, born of Dyast, is counted off (36) to do any work that is wont to be done (yonder) in the god's domain--lo, an obstacle has been set up ?therein?--as a man (to) his (duties), ''Here am I'' shall ye (say). (If) ye (are) count(ed) off (...) (37) and vice versa, (...). (BD 7) SPELL FOR PASSING BY THE VERTEBRA OF APOPHIS. TO BE SAID BY (N.): O (thou who art) ?only? wax, (despoiler) who seizes (by) (force) and lives on (the weary), I will not (weary) for thee. Thy (poison) shall not enter (38) into (all my members). (If thou weakest not,) I weaken not (for thee). Thy feebleness shall not enter into (these members of mine). I am the one-faced one who presides over the Deep; (my) protec(tion) is (that of) (39) all the gods. I am one whose names are secret, whose seats are sacred, for millions (of years). I am one who came forth from Atum; I am ?in charge of the offerings on (this) occasion?. (BD 8) SPELL (FOR) OPENING THE WEST BY DAY. TO BE SAID BY (N.): (40) Open (what ought to be opened). My seal is upon Thoth, who transfigured the eye of Horus. (Take me, O eye of Horus,) blessed one, ornament {against millions} (in the pate of Re the father) of the gods. This is I, (even) Osiris (41) the lord of the west. Osiris knows his whole spell. (So) I exist yonder; I am Suty (who is) with the gods. I shall not perish. Stand thou, Horus, that he may count (thee) among (the gods). (BD 15) TO BE SAID BY (N.): (42) (O) Re, lord (of rays), who rises in the {his} eastern horizon of the sky, {for yonder Re} mayest thou shine in his face when he praises (thee) in the morning and (puts thee) to rest in (43) the evening. May his soul ascend with thee to the sky, setting out in the day bark and mooring in the night bark, and may it mingle with the unweari(able) stars before Osiris. (44) HE SAYS (IN) (EXTOLLING) THE LORD OF ENDLESS RECURRENCE: HAIL TO THEE, Re-Harakhte, who came into being of himself. Beautiful One, thou risest (in the horizon, illuminator) of the Two Lands with thy ray(s). All the gods are in rejoicing (45) when they see the King (of the sky) with the lady of the uraeus (established) on thy head and the crowns of Upper and Lower Egypt on thy pate. They take their seat on (thy) brow, while Thoth is established (46) at the prow of thy bark, (punishing) ALL THY ENEMIES, and (they) who are in the nether world are come forth at thy departure to see this thy beautiful Image. (47) I have come unto thee, I am with thee every day. None can tread on me. My body becomes new through (beholding) thy beauty, like (the bodies of) (48) (all) thy (favored ones), because I am one of these who were pleasing to thee on earth. I have reached the land of endless recurrence; I have joined (the land) of changelessness. It is thou who hast allotted (49) (it) (to me), (my) lord. He says: Hail to thee when thou risest in thy horizon as Re who takes pleasure in truth. Thou hast crossed the sky, with (every)one seeing thee. (50) When thou hast gone and art hidden from their face(s), thou presentest thyself in the nether world (every day). People prosper (when (they) row conducting) (51) thy Majesty, (for thy rays are in) their (faces). There is nothing of electrum; none reports attaining (thy) (brightness). (The lands of) the gods ?see thee because of? the writing(s), (as do the highlands) of P(52)unt, so that he may be examined who was hidden from their face(s). Thou (didst) fashion (thyself) while thou wast alone, while thy form was indeed upon the Deep. Let me go (53) (as thou goest). (Like) thy Majesty, I shall not (cease) (for even) a little while. Thou who coursest (afar) (leagues) by the hundred-thousands (or) millions, in a brief (instant) thou dost (traverse them) (54) and set(test). When thou (hast compl)eted the (hour(s)) of the night likewise, {which} when thou hast overrun them and (compl)eted (them) according to thy (wont), thou illuminest (the earth) as Re when thou risest (55) in thy horizon. HE SAYS WHEN HE (PRAISES THEE) in the morning when (thou) shinest {every day}; he says to thee (at) thy rising, when he (praises thee), (in ex)alting (56) thy form as thou dawnest and waxest in thy beauty: Thou art (the fashioner) as thou createst the body. (O god) who bore himself, who is not born, in this horizon, thou who r(57)isest in the sky, (mayest thou grant that I reach the sky) of endless recurrence, the burial region of the Favored Ones. (May I) unite with the (august) (Initiates) of the god's domain, (and may I) ascend with them to see (58) thy beauty at thy rising (in) the evening. (Thou hast) (traversed) thy mother the Nether Sky; thou directest (thy face) toward the west. (My) arms (are raised) in praise, (59) in praise, at thy setting (in the region of life), (for) (thou art) the maker of endless recurrence. (I) praise thee at thy setting in the Deep, (I fix thee) in (my) heart, (unwearied one) who art more divine than (all the other) gods. (60) HE SAYS: PRAISE TO THEE, (god) who rises from the Deep and illumines the earth on the day he is born. Thy mother bears (thee) (anew) on her hand (after thou hast illumined all the circuit of the Disk). Thou illuminest, (O) Great One, (61) at thy rising from the Deep, (god) who created (his) family from the (primeval) waters. Thou (make)st festive thy (estates), guarded by thy beauty. ?Piled high is (62) thy fare of? food offerings, greatly dreaded one, (Mightiest of the Mighty,) whose seat is remote (from sin), majestic of appearance in the night bark, great of dignity (63) in the day bark. Mayest thou (make) him a blessed one in the god's domain. Mayest thou grant that he attain the west, free from evil, (unconcerned with sin). Mayest thou put (64) him among the Worthy. May he join the Souls in the god's domain. (May he) row in the Field of Rush(es) (after departing in) gladness. (He) says: (65) I ascend to the sky {and to the earth}, I cross the firmament, I fraternize with the Stars. Praise (is) offer(ed) to me in the bark of Re and (re)cit(66)ed (to me) in the day bark. I behold the Disk within his shrine; I gladden his disk every (day). (I) see (the bulti) in (its) (true) nature (67) at the (turquoise) spring; I see the abdjew-fish, its (fate) having come to pass. (The EVIL-natured one) IS FALLEN, EVEN HIS ENEMY; (the knife) severs (68) his vertebra. Re is (wafted) by a {his} fair wind; the night bark (...). Re's (crew) is jubilant. (As for the lady) of life, (her) heart is glad, (for) she (has) laid low (69) his enemies. I see Horus at (the tiller), with Thoth and (Truth) before him. All the gods are jubilant. (70) Praising Re while providing his protection in the region of life. To be said b(y N): (71) HAIL TO THEE, who art come as Atum and art become the creator of the gods. (72) HAIL TO THEE, who art come as (Soul of) Souls, sacred one who is in the (wes)t. (73) HAIL TO THEE, (god) who is over all the gods, who illumines the nether world with (his) beauty. (74) HAIL TO THEE, (god) who conveys the Blessed, who rows, who is in his disk. (75) HAIL TO THEE, (god) (greater) than (all) the (other) gods, who dawns in the sky, who rules the nether world. (76) HAIL TO THEE, (god) who (opens) the nether world, who governs the double doors of the burial regions. (77) HAIL TO THEE, (god) who is in his concealment, who creates the nether world by his radiance. (78) HAIL TO THEE, (god) greatest of all the gods, who jud(ge)s in the god's domain. (79) HAIL TO THEE, who art great and exalted, whose enemies (are fallen) in their place of execution. (80) HAIL TO THEE, for whom the impious are cut off, (for) whom Apophis has been annihilated. (81) Then the west will open to the Elder Horus, the great one (who has cleft the earth), the exalted one{s} (who sets) in the mountain of the underworld, who illumines the nether world with his radiance (82) and Souls in (their) mysterious (abode), who lights (those) who are before their cave, who has inflicted (evil) on the punishable one, (for) thou annihilatest his enemies. To be said by Osiris (83) Irtywrw justified, born of Dyast: He says in praising Khepri as he sets in the region of life: (Hail to thee, who settest in the region of life,) (Atum, father) of the gods. (84) When thou hast joined thy mother, even the Nether Sky, her arms receive thee every day. The image of thy Majesty is within Soka(r), while thou rejoicest over (85) him whom thou hast loved, (O) Great One. The double doors are opened for thee in thy horizon at (thy) (setting) (toward) the earth to illumine the west. Thy (rays) (pene)trate the earth to illumine the west, (86) while the gods who dwell in the nether world intone praise to thee and (beg) to see thee every day. (Thou causest) the gods to set in the earth--they (Followers) they, who are (87) in (thy) train, (O) Soul holy of utterance, begetter of the gods, who endued himself with his unknown form, (thou) First-born--great is he in (88) his mysteries. May thy beautiful face be gracious (to) me (who am) a mummy correct and upright of the sacred land, (O) Atum, father of the gods. (Thou has crossed the sky, thou hast touched the earth,) thou hast filled the sky with (sunshine). (89) The Two Sanctuaries (have come to) thee (bowing down); they give thee praise every day. The gods of the west rejoice at thy beauty; they whose seats are hidden praise thee. The Elder(90)s join thee; (they) raise (to thee) (a shout of joy). (They) who are in the horizon paddle thee; (they) who are in the night bark row thee. (The western souls worship thee.) They utter praise to thee at (91) thy Majesty's approach, (saying): ''(Welcome, welcome, thou having arrived) in peace. Praise to thee, joy to thee, (lord) of the sky, ruler of the west.'' Thy mother the Nether Sky has embraced (thee); she sees her son (92) in (thee) (as) (lord) of fear, great of dignity, when thou settest in the region of life in the nest. Thy Father Ta(te)nen lifts (thee), indeed he (wraps) his arms about (93) thee, (while thou) exist(est and art divine on earth). (BD 17) To be said by Osiris Irtywrw justified, born of Dyast justi(fied), in the presence of his city-god: I am Atum; (I) existed alone in the Deep. (94) I am Re at his dawning at the beginning of (the time when) he reigned. WHAT IS THE MEANING OF ''Re at his dawning at the beginning of (the time when) he reigned''? It means that Re began (95) with his dawning in Heracleopolis and in Hermopolis before the uplifted of Shu had come into being, (while) he (was) on the mound that is in Hermopolis, after he (had annihilated) (96) the children of the feeble ones on the mound that is in Hermopolis. I am the great god who came into being of himself, It means the water, {even} i.e., the Deep, the Father of the gods. Variant: (97) it means (Re), who created his (names) as lord of the Ennead. WHAT DOES THAT MEAN? (It means) Re, who created (his) body; (thus) came into being these gods who are in the train of (98) Re. I am one who is not kept away from the gods. WHAT DOES THAT MEAN? It means Atum in his Disk. Variant: it means Re in (his Disk), when he rises in (99) the {his} eastern horizon of the sky. I am yesterday, and I know the morrow. WHAT DOES THAT MEAN? ''(Yesterday)'' means Osiris, ''the morrow'' (means) Re, (100) on that day wherein the transgressors against the Lord of the Universe were annihilated and he (caused) his son Horus to rule--variant: on that day of the festival (called) (101) (We Abide), i.e., when burial of Osiris (was) order(ed) by his Father Re. The fighting of the gods was done according to his command, (that of) Osiris the lord of the western desert. (102) WHAT DOES THAT MEAN? It means the west. It (was made for) the Souls of the gods ''according to his command, (that of) Osiris the lord of the western desert.'' Variant: it means the west, this (103) to which {I} Re caused (every) god to ascend; then he fought in its behalf. I know that great god who is therein. WHO, PRAY, IS HE? (104) He is Osiris. Variant {of it}: his name is Praiser of Re. He copulates with (him)self. I am that great phoenix that is in Heliopolis; I am the examiner (105) (of) what exists. WHAT DOES THAT MEAN? ''The phoenix'' means Osiris who is in Heliopolis. ''The examiner of what exists'' means his corpse. Variant {of it}: (106) it means endless recurrence and changelessness. ''Endless recurrence'' (means) day; ''(changelessness)'' means night. I am Min at his going forth. He has put (his) twin plumes on his head. WHAT DOES THAT MEAN? (107) ''Min'' (means) Horus who saved his Father Osiris. ''His going forth'' (means...). As for ''his twin plumes on his head,'' Isis and Nephthys went, (they) put (their wings) around him, (108) since (they) were hawks, while it remained on his head. Variant: they are the great large urae(i) that are on the brow of his (father) Atum. (109) Variant {of it}: ''his twin plumes on his head'' are his eyes. I exist in the earth, having come from {the earth} my city. WHAT DOES THAT MEAN? It means the horizon of (110) his Father Atum. Removed is my wrong(doing), done away with is (my) evil. WHAT DOES THAT MEAN? It means the cutting (of the naval cord) of Osiris (N.). All the evil that adhered to (111) him has been removed. WHAT DOES THAT MEAN? It means that he cleansed himself on the day he was born in Heracleopolis, the day when the common folk (make offerings) to that great god (112) who is therein. WHAT DOES THAT MEAN? Guide of Millions is the name of one (pond in Heracleopolis); the Sea is the name of the other. {He says} those are the natron lake and that (113) Maat lake. Variant: (Begetter) of Millions is the name of one; (the Sea) is the name of the other. And as for ''that great god who is therein,'' that means Re himself. (114) (I) go (on) a road that I know (to)ward the Pool of the Two Truths. WHAT DOES THAT MEAN? As for Rosetau, it is the south gate (of) Naref and the north (gate) of the abode (115) of Osiris; and ''the Pool of the Two Truths'' is Abydos. Variant: it means the {his} road on which his Father Atum (went) when he was proceeding (116) to the Field of Rush(es). I (arrive) at the horizon{s} land; I go forth from the gate of the sacred region. WHAT DOES THAT MEAN? It means the Field of Rush(es), (which bore) (food) (117) for the gods around the shrine. As for ''the gate of the sacred region,'' it is (the gate of) the uplifted of Shu. As for ''the north gate,'' that is (the gate of) the nether world. Variant: that means the twin leaves (of the door) (118) through which (my) Father (Atum) proceeds (when) he proceeds to the eastern horizon of the sky. (O) Ancestors, give me (your) hands. It is I, who came into being through you. WHOM (119) DOES THAT MEAN? They are the drops of blood (that dripped) from the phallus (of Re) (when) he set about (w)ounding him(self). Then they became the gods that are before Re. (120) They are Authority and Perception, who are in the train of their Father Atum daily. He filled out the Sound Eye after (121) its (crushing) on that day when the Two Comrades fought. WHAT DOES THAT MEAN? It means the day when Horus fought with SETH, (when he inju)red the face of Horus (122) and Horus (snatched away) SETH'S testicles. Now it was Thoth who did this with his own fingers. I lift(ed) the hair ?away from? the Sound Eye at (123) its time (of) raging. WHAT DOES THAT MEAN? That right eye of Re when (it) was raging against him after (he) (sent) it forth. Now it was Thoth who lifted (124) the hair. (He) brought (it back) to life, soundness, and health, (so that it) was not remiss toward (its) (Lord). Variant: (it means that) his eye was (sick) while it was weeping for (125) (its mate). Then Thoth spat upon (it). He sees (that) Re (who was born) yesterday from the (buttocks of) the Great Flood. If he prospers, the Sound Eye (prospers), and vice versa. WHAT (126) DOES THAT MEAN? It means these (waters) of the sky. Variant: it means the Image of the eye of Re, born early every day. Now as for ''the Great Flood,'' (127) it is the Sound Eye of Re. For I am one of these gods in the train of Horus, one whose utterance is on behalf of him whom his Lord has loved. WHOM DOES THAT MEAN? Imset, (128) Hapi, Duamutef, and Qebehsenuf. Hail to you, gods, lords of Truth, Council around Osiris, who inspire terror in (129) sinners, (ye) who are in the train of Hetep.s(-khew.s). Behold, I {unto you I} am come unto you that ye may remove all the evil that adheres to (130) me, just as ye (did) to (those) 7 Blessed Ones who were in (the retinue) of their Lord (the Examiner) and whose seat(s) Anubis prepared on the day called (131) {called} Come (Thou) to (Us). WHAT DOES THAT MEAN? As for these ''gods, lords of Truth,'' they are Thoth and Asdez the lord of the west. As for the ''Council (132) around Osiris,'' these are Imset, Hapi, (Duamutef, and Qebehsenuf,) who are back of (the) Great Bear in the northern sky. As for him ''who inspires terror in si(133)n(ner)s, (him) who is in the train of Hetep.s-khew(.s),'' he is Sobk who is in the water. As for Hetep.s-khew.s, (she) is the eye of Re. Variant {of it}: (134) she is the fire that is in the train of Osiris, warming {Hetep.s-khew.s, she is the eye of Re. Variant of it: she is the fire that is in (135) the train of Osiris, warming} the soul(s) of his enemies. And as for ''all the evil,'' (that means) the doorkeeper of his eye (am)ong the lords of endless recurrence since he came forth from the womb of his mother. And as for (136) ''(these) 7 Blessed Ones,'' (they are) Imset, Hapi, Duamutef, (Qebehsenuf,) He Whom His Father Sees, (He Who Is Under His Moringa Tree,) and Horus with No (Eyes) in His Forehead. Give not yourselves to Anubis as (137) ye guard the coffin--variant: behind the tomb--of Osiris. Variant: as for ''(those) 7 Blessed Ones,'' (they are) Nedjhedj, (Dozer), (138) Bull Who Gives No Heat, ?Observant One in His Prime?, Red-eyed One Who Is in the House (of Bright Red Linen), Face(-afire) Who Came Forth (139) Later, and He Who Sees by Night Him Whom He Carried Off by Day. As for (the chief) of the Council of Naref, his name is the Great One. As for that ''day called Come (140) Thou (to) Us,'' it means {another} that Osiris said (to) Re: ''Come, pray, that (I) may see (th)ee,'' when Re was keeping him away from the west. I am his Soul dwelling in his progeny. WHOM (141) DOES THAT MEAN? It means Osiris when (he) entered Mendes. He found the Soul of Re there. Then (they) embraced (each) other. Then (his Soul became) (142) ''his progeny.'' And as for ''his progeny,'' they are Horus who saved his Father and Horus with No Eyes in His Forehead. Variant: as for ''his Soul dwelling in (143) his Progeny,'' it means the Soul of Re and the Soul of Osiris, it means the Soul of Shu, (it means) the soul of Tef(nu)t, it means (the Soul) of Re (him)self. I am that big cat (144) that divided the ashed-trees beside him in Heliopolis on that night of battle and (slaughtering) the rebel(s), on that day wherein the enemies of the Lord of the Universe were annihilated. (145) WHAT DOES THAT MEAN? ''(Th)at big cat in Heliopolis'' is Re himself. He is called Cat because Perception said: ''He is such in this (146) that he has done.'' Thus (his name) of Cat (originated). Variant: (it means) when Shu was drawing wills for Geb and for Osiris. (And) as for ''him who divided the ashed-trees beside him in (147) Heliopolis,'' it means when the children of the feeble ones were (trying to) (justify their) action. As for ''that night of battle,'' that was the gaining of access to it, (namely) the east of the sky. Then a great battle (148) took place in the sky and in the whole earth. O Re in his egg, shining in his disk, rising in his horizon, floating on (his) (metallic expanse), (thou whose) abomination is (sin), (149) {his} rowing on the uplifted of Shu, without rebels against the gods, causing a breeze by the scorching breath (of his) mouth, illumining the earth with his sunshine, mayest (150) thou rescue me {behold me} from that god mysterious of form, whose eyebrows are the arms of the balance (151) on that night of reckoning with the Robber, WHO, PRAY, IS HE? He is he who ?carried off his portion?. As for ''that night of reckoning with the robber,'' {even} it is the night of (152) fire and of fallen ones., who lassos {his} sin(ner)s (and hauls them to) his slaughtering-block which does away with Souls. WHO, PRAY, IS HE? He is Shezmew; he is the mutilator of Osiris. Variant: (153) he is the winged scarab; he possesses (one) head (bearing) truth. Variant: he is Horus; he possesses (2) heads--one bears truth, the other, (falsehood)--(which give falsehood) to him who practices it and truth (to him who comes bearing it). Variant: (154) he is Horus presiding over Letopolis. Vari(ant): he is Thoth. Variant: (he is) Nefertem the son of Bastet. It is the Council for punishing the enemies (of) the Lord of the Uni(155)verse, even him. Rescue ye me from these (?torturer(s)?), the slaughterers, sharp-fingered, (cruel) at beheading, (156) from whose (guarding) there is no escape, {who are among (them),} who are in the train of Osiris. They shall not prevail over (me), (I) will not fall (prey) to their (kettles), for I know him. (157) He is (the Smiter) who is among them in the house of Osiris, (who shoots) (rays) with his eye while he is unseen, who surrounds the sky for himself (with) the flame of his mouth. He announces the Inundation while (158) it is (still) unseen. He proceeded on earth in the presence of Re and is moored auspiciously (in the presence of) Osiris. Your offering(s) shall not be made out of (me) (for) those in charge of (their) brazier(s), for he is (159) among (the Followers) of (the Lord) of the Universe (in) the book of Khepri. He flies as a falcon, (he) (honks) to Shu as a semen-goose. He shall not perish (forever), like Neheb-(160)ka. WHO, PRAY, IS HE? He is Anubis; he is Horus with (No) Eyes in His Forehead. Variant: it is the Council for warding off the enemies of the Lord of the Universe from him. Variant: (he is) the chief (161) (physician); he is the great one of ?the palace?. (They) shall not rage at (me); I will (not) fall (prey) to (their kettles). WHOM DOES THAT MEAN? It means these ''who are in charge of their brazier(s).'' (162) They are the Begetter of the eye of Re and the Begetter of the eye of Horus. O lord of the greathouse, sovereign of the gods, mayest thou rescue me from (that) God whose face (163) is (that of) a greyhound (but) whose eyebrows are (those of) a man {--variant: whose eyebrows are (those of) a man; variant: whose eyebrows are (those of) a man--} and he lives on sacrifices. (164) He is the one who is at the bend of the lake of fire, who (swal)lows corpses, who steals hearts, (who attacks) corpses without his being seen. WHO, PRAY, IS HE? Swallower (of Millions is his name; he exists in) the lake of Punt. (165) And as for ''the lake of fire,'' it is (the one) that is (between) Naref and ?the Palace?. (Everyone) who treads on it while unclean is infused with terror. His name is the Keen One; (166) he is the doorkeeper of the west. Variant: his name is Beb; it is he (who guards) that bend of the west. Variant: his name is Master of His (Affair(s)). O (lord) of terror, (167) supreme over the Two Lands, lord of blood, who commands the horizon and lives on viscera, WHO, PRAY, IS HE? He is the heart of Osiris; it is (he) who is in (all) carnage., (168) to whom (were given) the double crown and gladness of heart within Heracleopolis, WHO, PRAY, IS HE? He ''to whom were given the double crown and gladness of heart in Heracleopolis'' (is) Osiris. (...) (...) whom he caused to rule in place of (his) Father (169) Osiris. (As for) ''that day when the Two Lands were established,'' it was when the Two Lands united (to) bury Osiris., blameless soul in Heracleopolis, who gives nourishment and does away with sin and to whom leads (170) the way of endless recurrence., WHO, PRAY, IS THAT? That is Re himself., mayest thou rescue me from that God (who carries off) Souls, who gulps down hearts, who lives on (171) carrion, (who is attached to) darkness and is in Sokar, (of) whom a feeble one is afraid. WHO, PRAY, IS HE? He is Seth. Variant: ''the wild bull'' (172) is Horus the son of Geb. O Khepri dwelling in his bark, Prim(eval One as to) his own (body--variant: whose body is) changeless, mayest thou rescue me from these {it} (examiners) (to) whom was given (173) magic power (in) order (to keep guard over) his enemies, (examiners) who cause terror in the place of execution and (from whose guarding) there is no (escape). He will not go down (am)ong their knives, (174) he will not come to (their) slaughtering-block, he will not languish within their throne, he will not go down within their slaughtering-block, he will not dwell within their trap, and offerings of (175) {comrade} these {their} abominations of the gods will not be made to him, for he is the hereditary prince in the great broad hall of Osiris. He is one who passes, being pure, through ?the place of smiting?, to whom are given suppers of fayence in the Tch(176)ennet-city. WHAT DOES THAT MEAN? As for ''Khepri dwelling in his bark,'' that is Re-Harakhte himself. As for ''(these Examiners),'' they are the Baboon and Isis and Nephthys. As for the ''abominations (177) of the gods,'' that means Arsaphes--variant: they are (accounting), they are lying. As for ''one who passes, being pure, through ?the place of smiting?,'' (that is) Anubis, since he is in charge of the chest (that) contains (178) {me} the viscera of Osiris. As for him ''(to) whom are given suppers in the Tchennet-city,'' that is (Os)iris. Variant: as for ''suppers of fayence in the Tchennet-city,'' sky (179) and earth are meant. Variant: (it means) when Shu crushed this wind that was in Heracleopolis. As for ''fayence,'' that means the eye of Horus. As for ''the Tchennet-city,'' it is the throne of Osiris. (180) Thy house is being built, (O Atum); {thy house} (thy) dwelling (is being) founded, (O) Ruty. (O) runner, runner, ?provider,? (if) Horus becomes pure, Seth becomes divine, and vice versa. He comes; he has taken possession with his feet. He is (Atum); (181) he is in his city. Back, Ruty with white mouth and (flattened head)! Yield to the might of Osiris Irtywrw justified, born of Dyast. (182) Isis is his. When he has found thee, he lets his hair down in disorder so that it is mused at the mouth of his pate. He conceives through Isis, he begets through Nephthys. (Isis) does away with his evil; Nephthys puts an end to (183) his troubles. Dread is behind him, awe of him is before him. Millions bend their arms to him, the common folk attend him. (The herd) executes for him (184) every enemy; (the Gray-haired Ones bare) their arms to him. (It is granted him) to smell the sweetness which he who is in Kheraha and he who is in Heliopolis create for him. Every god is afraid of (185) him because great is dread of him and vast is awe of him. He has saved every God from his detractor; he has shot (until) his escape. He lives for his dependents; he is Uto, lady (186) of the devouring (flames). If they ascend to him, they are few. WHAT DOES THAT MEAN? Concealed of Form in the Arms of the Hidden One is the name of (the trap). He Sees at Once What He Carried Off is the name of the storm cloud--vari(187)ant: the name of (the pit). As for the slaughtering-block, (...). As for the ''lion with white (mouth and flattened) head,'' that is the phallus of Re. As for ''he lets his hair down into his face (in disorder) so that it is mussed at the mouth (188) of his pate,'' Isis was ?on her crypt.? Then she wipe(d) her hair {hair} ?into? her face. As for ''Uto, lady of the devouring (flames),'' that means the eye of Re. (189) As for ''if they ascend (to him, they are few),'' it means when Seth's (gang) was approaching them, (since) it was a (searing) approach. They have (been appointed) as (ex)aminers (190) of the inhabitants of Busiris and (mutilator(s)) of the Souls of his enemies. (BD 18) (191) Knowing the names of the great Council that is in Heliopolis. (192) O Thoth who didst vindicate Osiris against HIS ENEMIES, vindicate Osiris (193) Irtywrw against HIS ENEMIES as (thou) didst vindicate Osiris against (194) HIS ENEMIES before the great Council that is in Heliopolis (195) on that night of offerings on the altar in Heliopolis. As for (196) ''the great Council that is in Heliopolis,'' (197) it consists of Atum, Shu, and Tefnut. (198) Knowing the names of the great Council that is in Mendes. (199) O Thoth who didst vindicate Osiris against HIS ENEMIES, vindicate (200) Osiris Irtywrw justified, born of Dyast, against HIS ENEMIES as (thou) didst vindicate (Osiris) against HIS ENEMIES before (202) the great Council that is in Mendes on that night of erecting the djed-pillar in Mendes. As for ''the great Council (204) that is in Mendes,'' it consists of Osiris, Isis, Nephthys, and Horus. (205) KNOWING THE NAMES OF THE GREAT COUNCIL THAT IS IN LETOPOLIS. (206) O Thoth who didst vindicate Osiris against HIS ENEMIES, vindicate Osiris Irtywrw justified, born of Dyast, against HIS ENEMIES (208) as (thou) didst vindicate Osiris against HIS ENEMIES before the great Council that is in Letopolis on that night of altar-offerings (210) in Letopolis. As for ''the great Council that is in Letopolis,'' it consists of Horus and Thoth. (212) KNOWING THE NAMES OF THE GREAT COUNCIL THAT IS IN PE AND DEP. (213) O Thoth who didst vindicate Osiris against HIS ENEMIES, vindicate Osiris Irtywrw justified, born of Dyast, (215) against HIS ENEMIES as (thou) didst vindicate (Osiris) against HIS ENEMIES before the (great) Council that is in Pe and Dep on that night (217) of (e)recting {for him} a sanctuary for Horus. As for ''the great Council that is in Pe and Dep,'' it consists of Horus, Isis, Nephthys, and Imset. (219) KNOWING THE NAMES OF THE (GREAT) COUNCIL THAT IS IN WASHERMAN'S SHORES. (220) O Thoth who didst vindicate Osiris against HIS ENEMIES, vindicate Osiris Irtywrw justified, born of Dyast, (222) against HIS ENEMIES as (thou) didst vindicate Osiris against HIS ENEMIES before the great Council that is in (Washerman's) Shores (224) on that night of vindicating (Osiris) against HIS ENEMIES before the great Council that is in Washerman's Shores. As for ''the great Council that is in (Washerman's) Shores,'' (it consists of) Isis, Horus, Hapi, and Anubis. (226) KNOWING THE NAMES OF THE GREAT COUNCIL (THAT IS IN) (ABYDOS). (227) O Thoth who didst vindicate Osiris against HIS ENEMIES, vindicate Osiris Irtywrw justified, born of Dyast, (229) against HIS ENEMY (...) before the great Council that is in Abydos on that night when Isis lay mourning (231) over her brother Osiris. As for ''the great Council who are in Abydos,'' they are Osiris, Horus, and Imset. (233) KNOWING THE NAMES OF THE GREAT COUNCIL (THAT IS IN) (ABYDOS). (234) O Thoth who didst vindicate Osiris against HIS ENEMIES, vindicate Osiris Irtywrw justified, born of Dyast, (235) against HIS ENEMIES as (thou) didst vindicate Osiris against HIS ENEMIES before the great Council that is in Abydos on that night (238) when Isis lay mourning over her brother Osiris. As for ''the great Council that is in Abydos,'' (it consists of) Osiris, Horus, Imset, and Upwawet. (240) KNOWING THE NAMES OF THE GREAT COUNCIL THAT IS IN NAREF. (241) O Thoth who didst vindicate Osiris against HIS ENEMIES, vindicate Osiris Irtywrw justified, born of Dyast, (243) against HIS ENEMIES as (thou) didst vindicate Osiris against HIS ENEMIES before the great Council that is in Naref on that night when (245) Anubis lay with his hands on the offerings around Osiris. (As for) ''the great Council that is in Naref,'' it consists of Osiris, Horus, Isis, and Imset. (247) KNOWING THE NAMES OF THE COUNCIL OF ROSETAU. (248) O Thoth who didst vindicate Osiris against HIS ENEMIES, vindicate Osiris Irtywrw justified against HIS ENEMIES (as thou) didst vindicate Osiris against HIS ENEMIES before the great Council that is in Rosetau on that night of the great secrets as to forms. As for ''the great Council that is in Rosetau,'' (250) it consists of Osiris, Horus, and Isis. The heart of Osiris is happy, the heart of Horus is in gladness. O Thoth who didst vindicate Osiris against HIS ENEMIES, vindicate Osiris Irtywrw justified (against) (251) HIS ENEMIES as (thou) didst vindicate Osiris against HIS ENEMIES before the great Council that includes Re. (Thou who didst vindicate) (Osiris) against HIS ENEMIES, vindicate Osiris Irtywrw justified (252) against HIS ENEMIES as (thou) didst vindicate Osiris against HIS ENEMIES before the great Council like every god and every goddess that is in the sky. (BD 19) SPELL FOR WREATHS OF VINDICATION. (254) TO BE SAID BY Osiris Irtywrw justified: Thy Father Atum binds for thee this beautiful wreath of vindication on this thy brow. Live, (255) beloved of the gods, forever. (BD 18) O Thoth who didst vindicate Osiris against HIS ENEMIES, vindicate Osiris Irtywrw justified against HIS ENEMIES as (256) (thou) didst vindicate Osiris against HIS ENEMIES before the great Council that is in Heliopolis on that night of offerings on the altar in Heliopolis. As for ''the great Council that is in Heliopolis,'' (257) it consists of Atum, Shu, and Tefnut. O Thoth who didst vindicate Osiris against HIS ENEMIES, vindicate Osiris Irtywrw justified against HIS ENEMY (258) as (thou) didst vindicate Osiris against HIS ENEMIES before the great Council that is in Mendes on that night of erecting the djed-pillar in Mendes. O Thoth who didst vindicate Osiris against (259) HIS ENEMIES, vindicate Osiris Irtywrw justified AGAINST HIS ENEMIES as (thou) didst vindicate Osiris against HIS ENEMIES before the (great) Council that is in Letopolis. (260) As for ''the great Council in Letopolis,'' (it consists of) Horus presiding over Letopolis and Thoth in the Council of Naref. O Thoth who didst vindicate Osiris against (261) HIS ENEMIES, vindicate Osiris Irtywrw justified against HIS ENEMIES as (thou) didst vindicate Osiris against HIS ENEMIES before the great Council that is in Pe and (262) Dep on that night of confirming the sanctuary to Horus with the possessions of his Father. As for ''the great Council that is in Pe and Dep,'' it consists of Osiris, Horus, Isis, and Imset. (263) O Thoth who didst vindicate Osiris against his enemies, vindicate Osiris Irtywrw justified, born of Dyast justified, (264) against HIS ENEMIES as (thou) didst vindicate Osiris against HIS ENEMIES before the (great) Council that is in (Khemmis) on that night (of) altar-offerings. (265) (BD 21) Spell for giving a man's mouth to him. (266) TO BE SAID BY Osiris Irtywrw justified, born of Dyast: Hail to thee, lord of light, presiding over the great house, dwelling in darkness. (Behold,) I am come unto thee; (267) I am with thee. Behold, I am blessed and (pure) and am ascended that (I) may see thee before (me). (268) I ascend to see (my) Father every day. (270) (BD 23) Spell for opening a man's mouth. (271) MY MOUTH {HE} HAS BEEN OPENED BY PTAH (WITH) HIS CHISEL. ''I HAVE LOOSED (IT),'' SAYS (SETH). ?HE HAS INDEED GONE FORTH? BECAUSE OF HIM. (272) His mouth is given to him, (that he may speak) therewith. Guided for him is (his heart) at the hour of going forth; {on} (273) his mouth is loosed for him, so that he may speak. HE SHALL NOT BE KEPT AWAY FROM BEFORE HIM. I am one who serves him every day. I am (the god) who came into being of himself. (274) This magic has been assembled for me from every place wherein it was, ?fleeter? than a greyhound, (quicker) than the jackals of the Deep. (275) (I am) one who gave (behen-)dogs (to) those who are in the Council. (Lo,) this magic has been assembled for me. (276) (BD 25) TO BE SAID BY Osiris Irtywrw justified, born of Dyast justified: I have (made) my name to be remembered in (277) the Lower Egyptian shrine. It has led (me) to the bark (wherein) Re goes forth. He circles about so that he may be seen over him whom he knows. I am one whom his Father has remembered. (278) He shall not be kept (from) his circling about (when) he goes to the Lower Egyptian shrine. He likes to circle about among you. (279) (BD 26) Spell for {not} (giving) a man's heart to him (in) the god's domain. (280) I HAVE (MY) HEART IN THE HOUSE OF HEARTS. The breasts that were on earth, I know their hands are ?extended?. I have (my) breast in the house of (breasts). (281) He is seen when he circles about to (...). None can seize for himself this heart of his, which would weep for itself ?openly? if he should go forth having parted with his heart. (282) If he circles about, I circle about beside him. He has passed away, (but) his heart is (still) in (its) seat. None can seize for himself that heart of his which (...). He shall not be kept from looking upon it with his eyes; (283) he shall not come to his slaughtering-block. (He) has his mouth (to) speak therewith; (he) has his hands to (overthrow his) (enemies). His mouth shall speak, (for) his heart is (still) in its place. (284) (BD 28) Spell for (giving) a man's heart to him. (285) I AM RUTY; OPEN TO HIM. The god's slaughtering-block (is) MY ABOMINATION. His heart {he} shall not be taken away. He is seen at (286) his go(ing) forth; water comes to him at his going forth. His (name) becomes known at his circling; the water broadens for him at his go(ing) forth. Come to him. (287) He is seen when entering his every place whereof he is desirous. Serve him (when) he rise(s) in his horizon, (when) (he) ascends; behold, (288) ye are his. He has gone to his every place of his desire. Serve him ?(in) their sight?, after he has gone forth from you every day. (289) (BD 30B) Spell for not keeping away a man's heart. (290) MY HEART OF (MY) MOTHER, MY HEART OF (MY) MOTHER, my breast of (my) being, rise not against me as witness, oppose (291) me not in the Council. Weigh not heavy against me before the keeper of the (balance). Thou art (292) my spirit that is in my body, Khnum who (preserves) (...). (293) (BD 64) TO BE SAID BY Osiris Irtywrw justified: I am yesterday, and I know the dawn of tomorrow, (being) in charge of its birth on (294) another occasion. (I am)he who leads the dead, without his hidden ones knowing him, from the west to the west, head, rump, and thigh. The hearers of cases are as (295) She Who Licks him, the foreleg being bound on his neck, because he knows of your doorkeeper. (296) Hail to you, ye gods who are in this land of the west. I am one of you, (ye) Divine Image(s), ?(for) your love (rests) upon (me)?. I wept on looking at him. I am the (supreme) judge; (297) I establish(ed) Horus on (the throne of his) Father Osiris. I go forth with him to Rosetau. He has seen the face of Anubis; he has caused that he mount upon the tomb of Osiris. His offerings are (destined) for them. He ?brandishes his sword{s}?. (298) As for (him), he has gone to you in Heliopolis; he has traversed Rosetau to his Father Re. His Soul goes forth with thee; it sees Anubis within the secret chest (from) which he comes forth. All the gods bewail their Father (299) (who is) in the water and (can)not be seen. His corpse comes (to) him weeping in his watery abode. It goes forth to (him) in the west, serving him, subject to him. I am the great God who came into being of himself through what was said to him in (300) the presence of his Father, who gave to him (the command) ''Come thou.'' (He) is the one who is gone forth, (O ye) Divine Images, at your request, the righteous one of Re, who has caused him to rise (in) the morning, who has caused him to set (in) the evening, (while) the gods serve him. (301) I am one who has gone forth into the presence of the king of Upper and Lower Egypt, Unnofer, deceased. (Where) he leads, (may ye) serve (him) and (his) Father every day. As for one who knows THIS book ON EARTH, (...). (IT WAS FOUND) IN THE TIME OF THE KING OF UPPER AND LOWER EGYPT, MENKA(U)RE, LIVING FOREVER. (302) HIS SON HARDEDEF GAVE (IT) TO HIM AFTER HE (HAD GONE ABOUT) WHEREVER HE WOULD EVERY DAY. HE SHALL NOT BE TURNED AWAY ON ANY DAY HE WISHES. A TRULY EXCELLENT SPELL (PROVED) A {HER} MILLION TIMES. (303) (BD 31) Back! Give way! Back, empty one who art a crocodile who lives on his magic. It is his magic that is in him {as}. His teeth are (304) of flint. His name is He Lives on His Magic. (O) sharp one, I go about with thee to do harm to thee, even thee. Thou shalt indeed not come (with) me; all thy harm (shows) in thy face. Thy poison shall not enter (into) me, into any of these members (of mine). I have brought this magic to do harm to thee, even thee. (306) Thy flame (prevails) not against me, for I am lord of the living on that day of (thy) coming to do thy harm that comes forth from (thee), to bite him who is (in) the west (307) (after) he has turned from his evil with which he has gone forth. (308) Thy flame (prevails) not against me (any) day. (309) (BD 32) ANOTHER SPELL FOR DRIVING OFF A CROCODILE THAT WOULD SEIZE BY MAGIC. (310) BACK, CROCODILE OF THE WEST, WHO LIVES AS AN EMPTY ONE ON THE IMPERISH(ABLE) STARS, (FOR) (312) THY ABOMINATION IS IN MY BELLY. THY FLAME (PREVAILS) NOT AGAINST ME, (FOR) I AM A GOD. BACK, CROCODILE OF THE WEST; (THY) FLAME (PREVAILS) NOT AGAINST ME. (314) {ANOTHER.} BACK, CROCODILE OF THE EAST, WHO LIVES AS AN EMPTY ONE ON MAGIC, (FOR) THY ABOMINATION IS IN MY BELLY. (316) I AM ONE WHO CAME FORTH FROM THE (TIRELESS) STARS; (THY) FLAME (PREVAILS) NOT (AGAINST ME). BACK, CROCODILE OF THE EAST; THY FLAME (PREVAILS) NOT AGAINST ME. (318) BACK, CROCODILE OF THE SOUTH, WHO LIVES ON afew, (FOR) THY ABOMINATION IS IN MY BELLY. I LIVE ON (320) HIS MAGIC; THY FLAME (PREVAILS) NOT AGAINST ME. I AM ONE WHO CAME FORTH (FROM...). BACK, CROCODILE OF THE SOUTH; THY FLAME (PREVAILS) NOT AGAINST ME. (322) BACK, CROCODILE OF THE NORTH, WHO LIVES ON MAGIC, (FOR) THY ABOMINATION IS IN MY BELLY. (324) THY FLAME (PREVAILS) NOT AGAINST ME. BACK, CROCODILE OF THE NORTH; THY FLAME (PREVAILS) NOT AGAINST ME. (326) (BD 33a) Spell for driving off a snake. (327) O Rerek, move not; behold, Geb and Shu are risen against thee. Thou hast eaten a mouse, (328) the abomination of Re; (thou hast) crunch(ed) bones of (cat (and) lynx). (BD 34) SPELL FOR NOT LETTING (329) A MAN BE BITTEN BY HIM IN THE GOD'S DOMAIN. (BD 37) Hail to you, (ye) two merty-snakes, ?(at) his daily (ascent)? as the Flood-god. (330) (BD 36) Spell for getting rid of a cockroach. (331) (BD 39) Keep away, keep away from (t)his birthplace of Re. It (the snake) shall not seize (me). He (Re) has driven off for (me) the snake, (332) even an evil such as cannot (normally) be kept away. I have circled about thee without thy seeing (me), together with him; (for) behold, he cannot (be kept away). (333) It is I who have gone forth as doorkeeper; I have gone about warding off his harm before him daily. (334) (BD 38) Spell for living on air. (335) I am Ruty, the first-born of Re. (BD 56) I have gone forth as Atum to (attain) the sweet breath that has gone forth (336) from Atum to his nose. I am that Egg of the great Honker. (Give me) water and the breath that has gone forth from thy nostrils. (337) If I live, (it) lives, and vice versa. I am one who has gone forth from you. If I breathe, (it) breathes, and vice versa. I am Shu, the first-born. (338) (BD 39) Spell for driving off refref-snakes. (339) TO BE SAID BY Osiris Irtywrw justified, born of Dyast: Back! Stumble! I recoil (340) from APOPHIS. Thou shalt not come against me; thy harm which comes forth (from) Re is upon thee. Thy limbs have been repelled; none sees thy face. (341) I have gone about to do thee harm. Thy face has been turned upside down by all the gods; thou hast been taken by Re. (342) Thy harm goes about before thee; (thy) injury has been commanded (b)y (truth). (343) (BD 40) Spell for repelling the swallower of the ass. (344) ?I am (divinely) created?; I am Shu the son of Re. Thy poison (prevails) not against me; thy harm that comes forth from thee (prevails) not (against) me. (345) I am one who loves his Father (as) he goes forth to his broad hall. I have gone forth from you at his heel(s), at his word, (346) when the gods go forth to repulse (his) ENEMIES. (It is he) who has gone forth as a champion to turn thy face upside down. Behold, thy face is before him. Turn (347) around (in) going (away) for (me); thy face is repelled by the gods. I have roamed about in their place of execution. They en(ter) and command (348) that I see the face of him who does thee (harm). Sealed is thy mouth (when) they come to it. (349) (BD 42) Spell for warding off (all) evil harm. (350) TO BE SAID BY Osiris Irtywrw justified, born of Dyast: Osiris Unnofer deceased, whom (351) all lands serve, I am Horus. I have come from the sky to do harm (to thee), even thee, ?constantly?. (352) Re himself has commanded: ''Turn around on thyself.'' (My) name is in thy (house); (my) name is in thy own place of execution. (353) Thou (shalt) not see me; thy flame (prevails) not (against) me. Fire is in ?the face of Tefnut?; Re goes forth against thee to oppose (354) thy word. Thou shalt not come (against) me. (When) Perception says (so), thou shalt rise for him. (355) Spell for (warding off) all evil mischief. (356) Osiris Unnofer deceased, land of withdrawal, I, I am one who circles about; I am the child. I have gone forth ?in (thy) service (against him who would do) thee harm?. The keen (357) of knife, he shall not enter to (do t)his harm (in) their place of execution. I am one who has gone forth from Rosetau; I see (my) Father (358) Osiris (regularly). I overthrew the enemies of Osiris Unnofer deceased when he went forth to Rosetau. He entered, and they retreated (359) before him. He ascended on high, he departed, while the knife for their harm is brandished in their place of execution daily. (360) N.'S FACE IS (that of) Re; N.'S TEETH ARE (those of) the Deep; N.'S HAIR IS (that of) Hathor. (363) N.'S EYES ARE (those of) Upwawet; N.'S EARS ARE (those of) the presider over Letopolis. (365) N.'S NOSE IS (that of) Anubis; N.'S LIPS ARE (those of) Sobk. (367) N.'S NECK IS (that of) Selqet. (368) N.'S ARMS ARE (those of) Montu; N.'S FINGERS ARE live cobras. (370) N.'S BUTTOCK(S) ARE (those of) Neit the lady of Sais; N.'S BACK IS (that of) (Arsaphes). (372) N.'S BELLY IS (that of) the lord of Kheraha. (373) N.'S FEET ARE (those of) Ptah; N.'S THIGHS ARE (those of) Nut. (375) N.'S BACKBONE IS (that of) the presider over Letopolis. (376) N.'S CHEST IS (that of) the divine Isis; N.'S BREAST IS (that of) Nephthys. (378) N.'S ARMS ARE (those of) the ram the lord of Mendes; N.'S TOE(S) ARE (those of) Osiris. (380) Not one of his members is without a god. Thoth is the magical protection of (his) whole body. He shall not be grasped, he shall not be (seized) (by his) hands. His every member is whole; (381) he shall not be trampled. He is one who has come forth from that Sound Eye. His throne is at his seat, his ?judgment hall?; (he) is one who has come forth from {who has come forth from} the Sound Eye. He is lord of the Double Crown; he shall not be kept from see(382)ing his ?father? before him. He goes forth from him; he goes forth as Atum. He has traversed his every seat (as) he goes to the ways of the west. He is lord of the double crown; his seat, his throne, he traverses (it). (383) He has seen his Father Osiris, and his blessedness has been given to him. (He) it is who has gone forth to see his Father Osiris (on) his throne; he himself sees him. Thou rescuest me (...) your (...). (384) (BD 74) Spell for opening the earth with the feet. (385) THOU DOEST WHAT I DO (FOR) A MAN WHO {MAN} IS IN THE LAND OF SOKAR, (386) SHIN(ING) FOR HIM on his way. I am a westerner; my feet en(ter) (387) into this land (from) which he goes forth. (388) (BD 75) Spell for illumining a seat. (389) I HAVE TAKEN HIS SEAT IN HELIOPOLIS. HIS SOUL CIRCLES ABOUT TO TRAMPLE (390) me. When he has gone, I withdraw. I am one who has gone forth as (391) their doorkeeper, whom Heliopolis serves, triumphant. (392) (BD 77) Assuming the form of a falcon of gold. (393) I AM ONE WHO HAS FLOWN TO THE SKY. WHEN HE GOES, (394) I withdraw, (I) go. I am one who has gone forth as god of the living, (395) ?(be)cause? I have (indeed) gone forth (as) your doorkeeper. (396) (BD 78) Becoming a divine falcon. (397) O ELDEST OF Guides, come thou to Mendes, (398) thy seat. Come thou (...) me (...) the sacred (land), thy seat. Come (399) thou (...) m(e...) he who (...) me your (...) ?in? the sacred land. (400) (BD 79) Assuming the form of the greatest of the Council. (401) I AM one who has gone forth from Atum (and) the Deep, the twain who made the sky, (402) who created the deep (and) what exists (at) their going forth (403) from this sky {earth} of the earth. (404) (BD 80) Assuming the form of a god and making light. (405) I AM one who puts on (his) (garment) when he goes forth from the Deep. (406) I am the woman who illumines the darkness. I have (done away with) (407) the darkness; he has wept because of the darkness. (408) (BD 81) ASSUMING THE FORM OF A LOTUS. (409) I AM the pure lotus which came forth from the Sunshine (410) and passes over (the nose) of Hathor, because I am (411) the pure (lotus) which came forth from the field. (412) (BD 82) ASSUMING THE FORM OF Ptah. (413) I AM (one who has flown) to the sky, I am one who has gone forth from every place where(in) there is water. (414) Dung is my abomination, my abomination; I will not eat it. Dung is (my abomination); (415) (I) will not walk up to it. (When) it has gone, behold ye, (...). (416) (BD 83) ASSUMING THE FORM OF A PHOENIX. (417) I AM Re, who has gone forth from his shrine; (418) I know him who is (yonder). He has escaped from the gods, (419) being gone indeed to this land of the West. (420) (BD 84) ASSUMING THE FORM OF A HERON. (421) I AM one who has come forth (as) this god who was (in) the water. (Go thou) to him; (422) go thou, rejoice before him. Behold ye this (...) of (423) this day wh(erein) he circled about (on) coming forth from the water. (Praise) ye (my name). (424) (BD 85) ASSUMING THE FORM OF A SOUL. (425) I AM Atum, who came forth from the Deep. (426) His Soul goes forth to this sky, it goes forth to this earth. (427) H(e) is that (egg) of the great honker. (428) (BD 86) ASSUMING THE FORM OF A SWALLOW. (429) I AM a swallow, I am a swallow; I am the swallow of Re. (430) ?I? go forth (with) this gait of one who ?bears? this (...) of him who has gone forth. (431) I am the scorpion (of) Re (at its) daily going forth. (432) (BD 87) ASSUMING THE FORM OF SON{S} OF EARTH. (433) I AM a son of earth, I am a son of earth; (434) I have slept on (my) way. I am a son of earth who goes (435) forward to this land which is (before) him. (436) (BD 88) ASSUMING THE FORM OF CROCODILE{S}. (437) I AM the crocodile when his Soul returns (from) going forth. (438) I am one who has gone forth as his Soul which goes to him; I am the fi(439)sh{es} of Horus, great (in) Egypt. (He it is) to whom I have gone forth. (440) (BD 72) SPELL FOR OPENING THE WEST BY DAY (AND OPENING THE UNDERWORLD.) {SPELL FOR DRI(NKING).} (441) HAIL TO YOU, lords of truth, void of (442) falsehood, who stay alive forever (for) the periods (443) to eternity. Separate ye me from the earth, (for) I (444) am blessed with your forms and in control (445) of your magic and esteemed (446) as ye are esteemed. (447) Rescue ye me from the crocodile who is in (448) this land of the two truths. Give ye to me (my) mouth, that (449) (I) may speak therewith. Ye give me oblation(s). (450) (BD 54) SPELL FO R BREATHING AIR. (451) O Atum, Atum, (give) me the sweet breath (452) that is in thy nose. I am that egg of the great honker. (453) If (I) live, it lives, and vice versa, and it hatches. (454) (BD 56) SPELL FOR DRINKING. (455) O Ruty, First-born of Re, give me water (456) and the breath that has gone forth from Atum to thy nose. (456) (BD 38A) I am (Atum) who ascended (457) from the Deep. He assigned his throne (to) Re. (458) (BD 59) SPELL FOR NOT ENTERING THE FIRE. (459) O thou sycamore of Nut, (give me) water (460) (and the brea)th that has gone forth from Atum (465) to his nose. I am one who came forth from Atum. (466) (BD 63) SPELL FOR DRINKING. (467) O bull of the west, I have brought to thee (468) that steering oar of Re's. Verily this was the disturbance (469) which he brought upon the water. He shall not enter into the fire of his days. (470) (BD 51) SPELL FOR NOT EATING DUNG. (471) SPELL FOR NOT WALKING upside down. (472) Dung is (my) abomination, (my) abomination; (I) have not eaten it. (I) will not touch (473) it with (my hands); (I) will not walk on it. (474) (BD 44) SPELL FOR NOT ?(DYING) AGAIN?. (475) The pit HAS BEEN OPENED, the pit has been opened, and the Blessed Ones fall (476) within darkness. (I have) ascended (in) the sight of the gods, (so that) I see (477) my Father Osiris. As for one who knows this spell, he shall not (d)ie. (478) (BD 45) SPELL FOR NOT ROTTING. (479) I AM one who has gone forth from the house of the Weary-hearted One after he has made Anubis subject to him. (I am) (481) the Weary-hearted One when he goes forth from the west. (482) AS FOR ONE WHO KNOWS THAT SPELL, HE SHALL NOT ROT. (483) (BD 50) SPELL FOR NOT ENTERING THE GOD'S {DOMAIN} PLACE OF EXECUTION. (484) The back of my head has been lifted for me by the sky, by the earth, (485) and by Re. I have gone forth on the road to (my) Father Osiris, (486) and he has heard (my) words. (He it is) for whom Re goes forth with joy. (487) AS FOR ONE WHO KNOWS THIS SPELL, HE SHALL NOT ENTER THE PLACE OF EXECUTION. (488) (BD 93) SPELL FOR NOT BEING FERRIED TO THE EAST. (489) TO BE SAID BY Osiris Irtywrw justified: O thou who hast brought him to the ferryboat, turn for him to the way of the west. (He) shall not be taken to ferry (490) him to the east. ?This is against him? with its storm (when) Re goes forth to see him in the west of (the sky) this day. If he enters to take (491) him to ferry him to the east, (...). AS FOR ONE WHO KNOWS THIS SPELL FOR (BEING FERRIED) TO (THE WEST), HE (Re) SHALL (NOT) TAKE (HIM) TO THE EAST IN THE GOD'S DOMAIN. (492) (BD 43) SPELL FOR NOT (LETTING A MAN)'S HEAD (BE CUT OFF OF) HIM. (493) O Great One, son of the Great One, (O) fire, behold me who am (thine) own Protege; (494) thou rescuest me from the robber. I have ascended to him on your road, (O) Great Ones. AS FOR HIM WHO KNOWS THIS SPELL, (HE) SHALL NOT (D)IE. (495) (BD 89) SPELL FOR (CAUSING) THAT THE SOUL (ATTACH ITSELF TO) THE CORPSE. (496) O BRINGER, O ?creator? who is in his hall, O Atum (at) his going forth from his city, mayest thou make my Soul come to me (497) from any place (where it may be). If it is slow about entering, (if) his Soul (is slow about) coming to him from any place wh(ere) it may be, it shall (be) told ?by (498) the capital? to go forth to him. Behold ye, it goes to {its} any place wherein my spirit desires (to be). (499) (BD 91) Spell for not ?confining? the soul. (500) TO BE SAID BY Osiris Irtywrw justified, born of Dyast: O lofty one--may he be praised!--among his great ones, thou shalt not let (501) his soul alight among his living (relatives) on going forth (from) his corpse. May he go on (the highway) of the west at Re's going, (502) when he has circled to the sky (from) this land. As for one who knows this spell, (his) soul shall not alight, and the highway of the west shall be given to him. (503) (BD 92) SPELL FOR OPENING THE TOMB. (504) ''I have opened,'' says Ptah; ''I have closed,'' says Geb the hereditary prince of the gods, when I have appeared (505) before him. Make way for me, (namely) for his Horus, in whom is his power, which he has subjected to him, that I may (continue to) exist. (506) He knows through the gods that I have gone forth to look upon him (when) he rises as Re, when he rejoices (at) (507) his soul's going forth from the west. He puts the temple of Anubis on his mountain. I have gone forth with him.