Liturgy of funerary offerings, the Egyptian texts with English translations,
Read Liturgy of funerary offerings, the Egyptian texts with English translations, by Budge, E. A. Wallis (Ernest Alfred Wallis), Sir, 1857-1934. ed, a public-domain english edition published in 1909, sourced from the cited historical archive.
By Budge, E. A. Wallis (Ernest Alfred Wallis), Sir, 1857-1934. ed
Source and rights: Internet Archive historical scan, published 1909. The source text below is imported without translation or rewriting.
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Boo ks on BoPPt anb Gbalbaea
Vol. XXV. OF THE SERIES
THE LITURGY
OF
FUNERARY OFFERINGS
—
Boohs on JEoi’Pt anb Cbalfcaea
THE LITURG
OF
FUNERARY OFFERINGS
THE EGYPTIAN TEXTS WITH ENGLISH TRANSLATIONS
BY
E. A. WALLIS BUDGE, M.A., Litt.D., D.Litt., D.Lit.
KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM
WITH 107 ILLUSTRATIONS IN THE TEXT
LONDON
KEGAN PAUL, TRENCH, TRUBNER & CO. Ltd. Dryden House, 43 Gerrard Street, W.
1909
[All rights reserved J
LONDON :
PRINTED BY WILLIAM CLOWES AND SONS, LIMITED,
DUKE STREET, STAMFORD STREET, S.E., AND GREAT WINDMILL STREET, W.
TO
THE EARL PERCY
I DEDICATE THESE LITTLE VOLUMES
ON THE
Liturgy of Funerary Offerings
AND THE
Book of Opening the Mouth,
™A1
O ill
1!
. (ul
I 1^ ©
PREFACE
The present volume contains the Egyptian text and English translations of two copies of one of the most important documents connected with the dead which have come down to us, namely, a detailed list of the offerings which were made to the dead, and also of the consecrating formulae which were recited by the chief officiating priest, as he presented them to a mummified body, or to a statue of the deceased. The ancient title of the composition, if it ever had one in early days, is unknown to us, but it has been called the “ Liturgy of Funerary Offerings,” because the document deals ex¬ clusively with the presentation of offerings to the dead, and because this title is convenient for reference.
This Liturgy is associated in the funerary texts in the tombs and papyri with another work entitled the “ Book of Opening the Mouth,” and this fact suggests that it is a portion of or a supplement to it, and that it is a development of the canonical List of Offerings which we have reason to believe was in existence under the Illrd or IYth Dynasty. We know that funerary chapels were attached to the pyramids and mastaba tombs of this period, and that offerings of meat and drink were made in them to the dead daily
VII!
PREFACE
by properly qualified priests. It follows as a matter of course that the proceedings of the priests were regu¬ lated by some system, and that some kind of written service must have been recited regularly, and we are justified in believing that the Liturgy of Funerary Offerings was that which was commonly said for kings and other royal personages, and for men of high civil and ecclesiastical rank.
In the case of the “ Look of Opening the Mouth,” the object of the recital was, in the earliest times at least, to bring about the reconstitution and resurrection of the dead man, and even in later times, when the work was recited before a statue, on which the accom¬ panying ceremonies were performed, the idea of the Egyptians on this matter remained unchanged. It must be remembered also that the Egyptians intended by means of ceremonies and formulae to bring back the Ka, or double, either to the dead man, from whom it had been temporarily separated, or to a statue which represented him ; and when this had been done they believed it to be their hounden duty to provide meat and drink for its maintenance. It was the Ka and the heart-soul (Ba), not the spirit-soul (Ivhu), which fed upon the offerings, and if meat and drink of a suitable character, and in sufficient quantity, were not provided for them, these suffered from hunger and thirst, and if the supply of offerings failed, they perished by starva¬ tion. The texts make it quite clear that the Egyptians believed in a dual-soul ; one member could not die, but
PREFACE
IX
the other only lived as long as it was fed with offerings by the living, and provided with an abode, i.e. , a statue. Offerings were brought to the funerary chapels and tombs daily, and additional gifts were presented on the $ays of all great festivals.
In very primitive times offerings of meat and drink were brought to the graves, and laid there for the souls of the dead to partake of at pleasure, just as is the case at the present day in many places in the Sudan. When the ceremonies connected with the Book of Opening the Mouth were evolved, it became customary for the offerings to be brought forward at a certain place in the service, and afterwards, little by little, the canonical List of Offerings, and its later development, the Liturgy of Funerary Offerings, came into being.
As in the Book of Opening the Mouth the words spoken by the Ivher-heb, or chief officiating priest, AverS believed to change the meat, and bread, and wine into divine substances, so in the Liturgy also the formula which was said over each element Avas sup¬ posed to change it into a divine and spiritual food, which Avas partaken of by the souls of the gods and of the dead. The material elements of the offerings were eaten by the priests and the relatives of the dead, and the act of eating brought them into communion Avith the blessed dead, and with the gods. The age of the belief in the transmutation of offerings cannot be stated, but it is certain that it was Avell knoAvn to the Egyptians under the Yth Dynasty, and there is reason
X
PREFACE
to think that it was not unknown to their ancestors in the latter part of the Neolithic Period, and that it is coeval with the indigenous African belief in the immor¬ tality of the soul, and in a life beyond the grave.
The life of the Liturgy of Funerary Offerings was long. It is found in a more or less complete form in many mastaba tombs of the Ancient Empire, in a very complete form in the pyramids of Unas and Pepi II., in incomplete forms on sarcophagi and in tombs of the Xllth Dynasty, and in the tomb of Seti I. of the XIXth Dynasty, and in complete forms in the tomb of Peta-Amen-ap of the XXVIth Dynasty and in papyri written in the first or second century of the Christian Era. The changes textually in the complete copies of the different periods are very few, and we may say that this work was used by generation after generation, in a practically unaltered form, for about four thousand years.
A description of the labours of my predecessors on this important text will be found in the introductory matter to the present volume.
E. A. Wallis Budge.
British Museum,
August 5th, 1909.
CONTENTS
CHAP. PAGE
Preface …….. vii
I. — The Doctrine of Offerings …. 1
II. — The Liturgy of Funerary Offerings Described 33
First Ceremony …… 42
Second Ceremony …… 46
Third Ceremony …… 50
Fourth Ceremony …… 56
Fifth Ceremony …… 59
Sixth Ceremony …… 62
III. — Description of the Offerings —
Seventh Ceremony …… 64
Eighth Ceremony …… 65
Ninth Ceremony …… 67
Tenth Ceremony …… 68
Eleventh Ceremony ….. 69
Twelfth Ceremony . . . . . .70
Thirteenth Ceremony . . . . .71
Fourteenth Ceremony . . . . .72
Fifteenth Ceremony . . . . .74
Sixteenth Ceremony ….. 74
Seventeenth Ceremony . . . . .76
Eighteenth Ceremony . . . . .76
Nineteenth Ceremony . . . . .79
Twentieth Ceremony . . . . .79
Twenty-first Ceremony ….. 81
Twenty-second Ceremony …. 81
Twenty-third Ceremony ….. 83
Twenty-fourth Ceremony ….. 84
Twenty-fifth Ceremony ….. 85
CONTENTS
xii
CHAP. PAGE
Twenty-sixth Ceremony ….. 85
Twenty-seventh Ceremony …. 86
Twenty-eighth — Thirty-fourth Ceremonies . 88
Thirty-fifth Ceremony ….. 91
Thirty-sixth Ceremony ….. 92
Thirty-seventh Ceremony ….. 95
Thirty-eighth Ceremony ….. 96
IY. — The Liturgy Described ….. 98
Thirty-ninth Ceremony ….. 100
Fortieth Ceremony …… 102
Forty-first Ceremony ….. 103
Forty-second Ceremony ….. 104
Forty-third Ceremony ….. 104
Forty -fourth Ceremony ….. 105
Forty-fifth Ceremony ….. 106
Forty-sixth Ceremony ….. 106
Forty-seventh Ceremony . . . 107
Forty-eighth Ceremony ….. 108
Forty-ninth Ceremony ….. 109
Fiftietli Ceremony …. .110
Fifty-first Ceremony ….. Ill
Fifty-second Ceremony . . . . .111
Fifty-third Ceremony ….. 112
Fifty-fourth Ceremony ….. 112
Fifty-fifth Ceremony ….. 113
Fifty-sixth Ceremony ….. 113
Fifty-seventh Ceremony ….. 114
Fifty-eighth Ceremony . . . . .114
Fifty-ninth Ceremony ….. 115
Sixtieth Ceremony . . . . .115
Sixty-first Ceremony . . . . .116
Sixty-second Ceremony . . . . .116
Sixty-third Ceremony ….. 117
Sixty -fourth Ceremony - . . . . .117
Sixty-fifth Ceremony . . . .118
Sixty-sixth Ceremony . . . . .118
CONTENTS
xi ii
Sixty-seventh Ceremony .
PACK
. 119
Sixty-eighth Ceremony
. 119
Sixty-ninth Ceremony
. 120
Seventieth Ceremony
. 120
Seventy-first Ceremony
. 121
Seventy-second Ceremony
. 122
Seventy-third Ceremony .
. 122
Seventy-fourth Ceremony
. 123
Seventy-fifth Ceremony
… 123
Seventy-sixth Ceremony .
. 124
Seventy -seventh Ceremony
. ’ . 124
Seventy-eighth Ceremony
. 125
Seventy-ninth Ceremony .
. 125
Eightieth Ceremony
. 126
Eighty-first Ceremony
. 126
Eighty-second Ceremony .
. 127
Eighty-third Ceremony
. 127
Eighty-fourth Ceremony .
. 128
Eighty-fifth Ceremony
. 128
Eighty-sixth Ceremony
. 129
Eighty-seventh Ceremony
. 129
Eighty-eighth Ceremony .
. 130
Eighty-ninth Ceremony .
. 130
Ninetieth Ceremony
. 131
Ninety-first Ceremony
. 131
Ninety-second Ceremony .
. 132
Ninety-third Ceremony
. 132
Ninety-fourth Ceremony .
. 133
Ninety-fifth Ceremony
. 133
Ninety-sixth Ceremony
. 134
Ninety-seventh Ceremony
. 134
Ninety-eighth Ceremony .
. 185
Ninety-ninth Ceremony .
. 137
One hundred and first Ceremony
. 138
One hundred and second Ceremony .
. 138
One hundred and third Ceremony
. 139
XIV
CONTENTS
PAGE
One hundred and fourth Ceremony . . . 139
One hundred and fifth Ceremony . . . 140
One hundred and sixth Ceremony . . . 140
One hundred and seventh Ceremony . . . 141
One hundred and eighth Ceremony . . . 141
One hundred and ninth Ceremony . . . 142
One hundred and tenth Ceremony . . . 143
One hundred and eleventh Ceremony . 143
One hundred and twelfth Ceremony . . . 144
One hundred and thirteenth Ceremony . . 144
One hundred and fourteenth Ceremony . . 145
Section from text of Pepi II. . . . 145
The Liturgy according to the text of Unas . . 151
The Liturgy according to the text or Peta-Amen-ap 204
257
Index
LIST OF ILLUSTRATIONS
PAGE
1 . The Sem priest pouring water from a libation vase . 42
- The Sem priest carrying the censer … 48
3-5. The Sem priest pouring water from a libation
vase ……. 51, 57, 60
The Sem priest presenting a ball of incense . . 62
The Sem priest holding the Kef-pesesh … 64
The Sem priest presenting the Neterti … 66
The Sem priest presenting cheese 07
The Sem priest presenting shaku …. 68
The Sem priest presenting milk and whey . . 69
The Sem priest pouring water from a libation vase . 70
The Sem priest presenting two vessels of wine . 71
The Sem priest presenting the Hem cake . . 73
The Sem priest presenting a ball of incense . . 74
The Sem priest presenting the Uten cake . . 75
17,18. The Sem priest presenting a white vessel of wine .77,78
The Sem priest presenting a vessel of Hent beer . 79
The Sem priest presenting a table of offerings . 80
The Sem priest presenting the Tept cake . . 81
The Sem priest presenting the Ah meal . . 82
The Sem priest presenting the breast … 83
The Sem priest presenting a vessel of wine . . 84
The Sem priest presenting a vessel of beer . . 85
The Sem priest presenting an iron vessel of beer . 86
The Sem priest presenting a stone vessel of beer . 87
The Sem priest presenting the Seven Oils . . 89
The Sem priest presenting eye-paints . 91
The Sem priest presenting two bandlets . . 93
b
xvi LIST OF ILLUSTRATIONS
The Sem priest presenting burning incense
The Sem priest pouring water from a libation vase .
The altar on which the offerings are placed
The Sem priest presenting the two royal-offering
cakes ……..
The Sem priest presenting two vessels of beer
A ministrant kneeling by the side of the offering
The Sem priest presenting the Tua and Shens cakes.
The Sem priest presenting a Rethu cake
The Sem priest presenting a vessel of drink .
The Sem priest presenting a vessel of beer
The Sem priest presenting bread and beer
The Sem priest presenting the Tua and Shens cakes
The Sem priest presenting the Sut joint
The Sem priest presenting two vessels of water
The Sem priest presenting two vessels of incense .
The Sem priest presenting the Tua and Shens cakes
The Sem priest presenting two Tut cakes
The Sem priest presenting a Retlm cake
The Sem priest presenting Heth cake .
The Sem priest presenting two Nehra cakes .
The Sem priest presenting a Tept cake .
The Sem priest presenting a Pasen cake
The Sem priest presenting a Shens cake
The Sem priest presenting an Anita cake
The Sem priest presenting Khenfu cakes
The Sem priest presenting Hebennet cakes .
The Sem priest presenting cakes of Qemh
The Sem priest presenting Atent cakes .
The Sem priest presenting the Pat cake
The Sem priest presenting Ashert cakes
The Sem priest presenting onions ….
The Sem priest presenting a haunch of beef .
The Sem priest presenting a loin of beef
The Sem priest presenting a breast
The Sem priest presenting a Sut joint .
PAGE
96
97
100
102
103
104
105
106
107
107
108
109
110
111
111
112
112
113
113
114
114
115
115
116
116
117
117
118
118
119
119
120
120
121
122
LIST OF ILLUSTRATIONS XVll
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
The Sem priest presenting
ribs of beef .
FAGE
. 122
roast meat .
. 123
a liver .
. 123
a spleen
. 124
a fore-quarter of beef
. 124
a fore-part of a bull
. 125
a Re goose .
. 125
a Therp goose
. 126
a Set goose .
. 126
a Sert goose .
. 127
a clove .
. 127
a Saf cake
. 128
two Shat cakes
. 128
Nepat grain .
. 129
Mest grain .
. 129
Tchesert drink
. 130
Tchesert drink
. 130
Khenemes drink .
. 131
beer
. 131
Sekhpet grain
. 132
Pekh grain .
. 132
Nubian beer.
. 133
figs .
. 133
wine of the North .
. 134
white wine .
. 134
Amt wine
. 135
Qem wine
. 136
Senu wine
. 137
Hebnent wine
. 138
Khenfu cakes
. 138
Ashet fruit .
. 139
Seshet grain .
. 139
Seshet grain .
. 140
Set grain
. 140
Set grain
. 141
Rabat fruit .
. 141
xviii
LIST OF ILLUSTRATIONS
PAGE
The Sem priest presenting mulberries .
. 142
The Sem priest presenting mulberry cakes
. 143
The Sem priest presenting Hua grain
. 143
The Sem priest presenting offerings of all kinds
. 144
The Sem priest presenting spring products
. 144
The Sem priest presenting gifts of every kind .
. 145
THE LITURGY
OF
FUNERARY OFFERINGS
CHAPTER I.
The Doctrine of Offerings.
The tombs, temples, and religious literature of all periods of the history of Egypt proclaim with no uncertain voice that the ancient Egyptians believed in the resurrection of the dead, and that they possessed an innate conviction that the souls of the blessed renewed their existence in the world beyond the grave under circumstances and conditions which gave them happi¬ ness and prevented them from dying a second time. The consistent, persistent, ineradicable and unalterable belief in immortality is the chief fundamental of the Egyptian Religion, and the attainment of everlasting life was the end to which every religious ceremony was performed, and every funerary text written.
Now, although in the Dynastic Period the Egyptians
B
LITURGY OF FUNERARY OFFERINGS
believed that the dead rose again because Osiris rose from the dead, and that it was indeed lie “who made mortals to be born again,” 1 and who bestowed upon the “re-born” new life, with new powers, spiritual, mental, and material, they spared no pains in performing the works which they thought would help themselves and their dead to put on immortality and to arrive in the dominions of him who was the “ king of eternity and the lord of everlastingness.” Every tradition which existed concerning the ceremonies that were performed on behalf of the dead Osiris by Horus and his “ sons ” and “ followers ” at some period, which even so far back as the time of the IVth Dynasty, or about B.c. 3800, was extremely remote, was carefully preserved and faithfully imitated under succeeding dynasties, and for long after Christianity was established in the northern part of the Nile Yalley, and Egypt was tilled with Christian monks.
The formulae which were declared to have been recited during the performance of such ceremonies were written down and copied for scores of genera¬ tions, and every pious, well-to-do Egyptian made arrangements that what had been done and said on behalf of Osiris should be done and said for him out¬ side or inside his tomb after his. death. No ceremony, however trivial, was considered unimportant, and no
■ i p pL k % $ l i k / Iy m o/"“
Chapter CLXXXII., line 1G.
TRADITIONAL CEREMONIES
3
form of words was thought useless. New ceremonies and words might be added, for it was held possible that they might become a means of salvation, but nothing might be omitted intentionally. The natural result of this religious conservatism was that as centuries rolled on the significance of several funerary ceremonies was forgotten, and the meanings of many liturgical phrases were understood with less and less exactness, until at length they became mere collections of words, which conveyed little to the minds of those who heard them.
Now the oldest religious ceremonies and formulae known to us were invented in connection with the presentation of offerings to the dead. In the Pre- dynastic Period men buried offerings of food, unguents, &c., with their dead, believing that, in some mysterious way, such material gifts would assist their relatives and friends to maintain their existence in the Other World. When this custom first arose cannot be said, but it was certainly general in the late Neolithic Period, and it continued to flourish for several thousands of years. Indeed it is probable that modified forms of it exist at the present day among the pagan, Christian, and Muhammadan inhabitants of the Nile Valley. We cannot tell now what ideas existed in the minds of those who gave offerings to the dead as to the way in which such gifts benefited the dead. There is little doubt that at first they believed that the life which was led by the departed in the Other World closely resembled life in this world, and it may be reasonably
4
LITURGY OF FUNERARY OFFERINGS
assumed that they thought that the food which they placed in graves with the dead was actually consumed. They must have known that their funerary offerings would last in the ordinary way but a short time, and it seems as if it was only intended to supply the needs of the departed on their journey to the place of departed spirits.
On tire other hand, the fact that personal orna¬ ments were buried with the food, and flint weapons of war and the chase, suggests that the living intended them to be used lay the dead for an indefinitely long period. The primitive Egyptians appear to have thought that inanimate things possessed spirits like human beings, and if this be so it is probable that they also believed that the spirits of human beings in the Other World fed upon the spirits of the offerings made to them in this world by the living. This being so it would be necessary to renew the supply of offerings of food at regular intervals, so that the spirits of the dead might be prevented from suffering from hunger and thirst, and from dying a second time through ex¬ haustion. There was also another side to the question of an important character. The souls of the dead who lacked food would, it was thought, be driven by hunger to the villages wherein they dwelt during their life, and would eat up such food as they found there, or, in the event of finding nothing suitable for their wants, would cairse sickness, disease, and trouble. To avoid such a calamity it was necessary to make offerings at their tombs, and to propitiate them with suitable gifts
IMPORTANCE OF GIFTS TO THE DEAD
5
at regular intervals. Tims the giving of sepulchral offerings profited both the dead and the living.
Among the Egyptians of the Dynastic Period the presentation of offerings to the dead was regarded as one of the chief duties in life of the religious man, and it will here he well to illustrate their views on the subject by references to texts of several periods. In the second section of the great text in the Pyramid of Unas1 the “Chiefs” are called upon to give to king Unas in heaven the loaves of bread, cakes, and drink- offerings which he had offered to them upon earth, and Pia himself orders those beings who preside over the products of the year to give Unas wheat, barley, bread, and beer from the supplies which they had collected. “For, for Unas to be hungry and not to eat, and to be “ thirsty and not to drink, is an abomination to him ” (1. 195). In the text of king Teta 2 the writer addresses hunger and adjures it not to approach Teta, but to depart to the god ]STu, for Teta suffers not hunger like the god Shu, nor thirst like the goddess Tefnut, because the hunger which is in the belly of Teta, and the thirst which is on Ids lips, are destroyed by the four children of Horns, Hap, Tuamutef, Qebhsennuf, and Amset. In a paragraph immediately following allusion is made to the fate which befell the souls of the departed who were not provided with sepulchral offerings, and it is cpute clear that the Egyptians thought they were
1 Maspero, Pyramides de Saqqarah, p. 20.
2 Maspero, op. cit., p. 97.
6
LITURGY OF FUNERARY OFFERINGS
driven, by hunger and thirst to wander about the desert and eat filth and drink polluted water. Small wonder, then, is it that hunger and thirst were held in abomina¬ tion by departed spirits.
In the text of Pepi 1. the king is told that he shall receive each day a thousand loaves of bread, a thousand vessels of beer, a thousand oxen, a thousand geese, a thousand sweet things of all kinds, and a thousand changes of linen,1 but probably we are not intended to interpret this statement too literally, for such a series of large gifts suggests that these offerings were derived from the supply of the gods who were Pepi’s brethren in heaven. In another passage some god is entreated to give bread and beer to Pepi of the bread and beer which are everlasting.2
All the above extracts are taken from texts which are cut on the walls of the chambers of the pyramids of kings Unas, Teta, and Pepi, under the Yth and
/VWV\A /WVWV
INSCRIPTION OF HESI
7
Vltli Dynasties, but if we look at the inscriptions on the mastaba tombs of earlier dynasties we shall find the same ideas expressed everywhere. Thus on the walls of the tomb of Seker-kha-baiu, which can hardly have been built later than the IVth Dynasty, and may well belong to the Ilnd or Illrd Dynasty, lists of offerings are found, e.g., wine of various kinds, sweet beer, cakes of various kinds, fruit, such as raisins, mulberries ( nebes ), figs, &c., unguents and scented oils, heads of bulls and birds, and various kinds of garments, ceremonial apparel, &c. In one relief the list of offerings appears in a tabular form, and under the name of each offering is the character
“thousand,” which indicates that the deceased
prayed that the various kinds of food, drink, and clothing might be given to him by the thousand.1
On a wooden panel from the tomb of Ilesi, which probably dates from the end of the Archaic Period, we find a portion of an inscription in which the deceased prays for incense and for libations of cool water, wine, unguents, bulls, oxen, &c., by the thousand.2 On a panel of a relief from the tomb of Hetep-her-s two tables laden with offerings are represented ; on the one are fruit and flowers, and on the other joints of meat and loaves of bread and cakes, and on three lower tables, of similar shape, are two dead geese and the head of a bull. This tomb was built in the reign of
1 Mariette, Les Mastaba, pp. 7G-79.
2 Ibid., p. 82.
8
LITURGY OF FUNERARY OFFERINGS
Klmfu.1 Iii the tomb of Ptah-klia-mert is a tabulated list of offerings ninety-six in number,2 and in the tomb of Ankh-ma-ka, who lived in the reign of User-en-Ra, (Vth Dynasty) are two tabulated lists of offerings, the one containing ninety-six objects, and the other one hundred and four.3 From the reliefs which decorate the walls of several of the tombs of the Vth and Vltli Dynasties it is certain that in addition to the bread, fruit, wine, beer, &c., which were offered to the dead, living animals were brought to the tombs and offered up as sacrifices on their behalf. In the tomb of Ptah-shepses 4 we see among those who bear gifts to the tomb ministrants leading goats, gazelle, calves, and sheep, and in one of the lower registers is depicted the slaughter of two bulls, from each of which a fore-leg is being cut off.
If we compare the lists of offerings given in the various tombs it at once becomes apparent that each list only contains a selection of names of objects ; that the man who drafted the inscriptions for the mason to cut on the walls usually included only the most important names, and that the number of these depended upon the space which he had at his disposal. In the case of king PTnas the various objects named as offerings are more than one hundred and forty in number, and in the pyramid of Pepi II. the number is still greater.
Now in addition to supplying us with the names of the objects which pious men were expected to bring
1 Mariette, Les Mastciba, p. 90. 3 Ibid., p. 215.
" Ibid., p. 119.
4 Op. cit., p. 383.
EARLY FESTIVALS
9
to the graves of their dead, the inscriptions on the mastaba tombs and other monuments of the Ancient Empire also tell us the names of the chief festivals of the year, during which they were expected to present their offerings. On the sarcophagus of Khufu-ankh (IVth Dynasty) the following festivals are men¬ tioned : —
- Festival of the New Year,
O
003
(19th day of
- Festival of Thoth,
Thoth).
Festival of the beginning of the year, j~ jj
Festival of Uak, iT) L f=q (17th or 18tli
0 I 000 v
of Thoth).
Great Festival, fTl (4th of Mekhir).
Heat Festival,
Appearance of Menu Festival, day of Pashons).
Festival of Uah-akh, ^ ~ ^ fire-altar).
Festival of Satch,
(in the month of Mekhir).
- ^3 (30th
(preparing the
- Festival of the beginning of the month, ® Ar¬
il. Festival of the beginning of the half month,
IO
LITURGY OF FUNERARY OFFERINGS
- Every festival on every day
for ever
Passing now to the period of the Xllth Dynasty, we find that lists of offerings similar to those on monuments of the Vth and Vlth Dynasties are not unknown, and a good example of such is given in the tomb of Amen- em-hat at Beni Hasan. Here on one of the walls is a picture of the deceased seated, with tables and stands loaded with offerings before him, and in the upper registers is a tabulated list containing the names of one hundred and twenty-one offerings.2 This may for convenience’ sake be called the Great List of Offerings. Elsewhere are given three copies of a list containing the names of twenty-two offerings;3 this may be called the Little List of Offerings. A Great List, containing the names of fifty-four offerings, and a Little List, containing the names of twenty-two, are also found in the tomb of Khnemu-hetep.4 The list of the festivals given in the latter tomb is long, and contains the following : —
O’ O
Festival of the New Year, j .
Festival of Thoth,
Festival of Pert Menu,
Festivals of Pati, 12 in number, Q
YX7 n ii’
1 Brugsch, Kalcndarische Inscliriften, p. 235.
2 Griffith and Newberry, Beni Hasan, pt. i., pi. xvii.
3 Ibicl., pll. xviii., xix. and xx. 4 Ibid., pll. xxxv., xxxvi.
LIST OF FESTIVALS
I I
Great Festival, fJH Jj .
Festivals of Great Heat and Little Heat,
Festivals of the month, 12 in number, , Dll.
A
- Festivals of the half-month, 12 in number, ^
k II
Festival of Aha- . ’ f '
Festivals of Sat, 12 in number, |1 1o]
Festival of Khen, VX?.
Festival of the Nile Flood,
ooo n
I l'
eh
Festival of the rise of Sothis,
Festival of the rise of Sem,
Festival of Khet kerh, ® *=
□ ^ CTT3
n
t-
Tc •
- Festivals of the 6th day of the month, 12 in
number, .
^11
_ _ J] O
- Festival of [Shetchet] slia, nn o |.
— - A o
- Festivals of the Five Epagomenal Days, 11 ^
Tf-
- Good Festival of him that is on the hill, i.e.,
Anubis.rjlj ®.
- Festival of Uak, Za.
1 2
LITURGY OF FUNERARY OFFERINGS
Festival of Thoth
Great Festival and Little Festival of .
Great Festival and Little Festival of the Year,
It will be noticed that in the above list some seventy- three festivals are mentioned. The 1st, 6th, 15th, and one other day in each month were fixed festival days, and, if to these we add the other 25 festival days, we find that on an average every fifth day was a day of festival. AYe are, then, justified in assuming that offer¬ ings were made to the dead by well-to-do people about once a week, and at some seasons of the year oftener. In the lists of Festivals given in documents of later periods1 several other Festivals are mentioned, and during the most flourishing periods of Egyptian history the offerings in the tombs of kings and wealthy folk were renewed, wholly or in part, daily. Thus to feed the spirits of the dead who belonged to him was as much the duty of a pious man as to feed the living who depended upon him, and there is no doubt that, when the country was in a settled state, a regulated portion of the produce of each man’s estate was set apart for the dead.
From several Chapters in the Theban Recension of
1 See the lists given by Brugsch, Kalendarisclie Inschriften, p. 237 ff.
THE CAKES OF IIORUS AND THOTIi
13
the Look of the Dead many illustrations of the great importance attached to sepulchral offerings may he obtained. In Chapter I. the deceased beseeches the gods “ who give cakes and beer to the perfect souls ” to give him cakes and beer at the “ two seasons,” i.e. morn¬ ing and evening, daily. In Chapter LI I. he prays that lie may not be made to eat what is an abomination to him. “Filth is an abomination unto me, and let me “ not be obliged to eat of it instead of the funerary “ cakes which the Kau (or, Doubles) eat. Let it not “ touch my body, let me be not obliged to take it in my “ hands, and let me not be obliged to walk thereon.” And in answer to a question as to what he would live upon before the gods, he replies, “ Let me live on the “ seven loaves and cakes which are brought before Horus “ and Thoth, and let me eat my food under the sycamore “ tree of Hathor. Give me authority over my own “fields in Tattu, and over my own crops in Annu. Let “ me eat bread made of white barley, and drink beer “ made from red grain.” In another place he says, “ I “ live upon what the gods live upon, and I eat of the “cakes which are in the hall of the lord of sepulchral “offerings” (Chap. LIII.).
I11 the Papyrus of Nebseni, Chapter CLXXVIII., is a version of a text to which reference has already been made, but in its later form it is so instructive that one or two passages may well be quoted from it. In it Nebseni is made to say: “The Eye of “ Horus hath been presented unto thee, and it feedeth
14
LITURGY OF FUNERARY OFFERINGS
“thee with the food of offerings. 0 Osiris, let him “ not suffer thirst before his god, let him suffer “ neither hunger nor thirst, and let the god Ahu carry “ them away, and let him do away with his hunger, 0 “ thou that fillest, 0 thou that fillest hearts. 0 ye “ Chiefs who dispense cakes, 0 ye who have charge of the Water-flood (i.e., the Nile), command ye that cakes “and ale be given unto the Osiris Nebseni, even as Ba “himself commanded this thing. Moreover, Ba hath “ commanded those who are over the abundance of the “ year to take handfuls of wheat and barley and to give “ them unto him for his cakes, for behold, he is a great “ bull. . . . They shall give cakes and beer unto the “ scribe Nebseni, and they shall prepare for him all “good and pure things this happy day, things for “ journeying, and things for travelling, things of the Eye “ of Horus, things of the Boat, and all things which “ enter into the sight of the god. . . . The Eye of Horus “ hath ordained these things for the scribe Nebseni, “ and the god Shu hath ordered that whereon he shall “ subsist, both cakes and beer. . . . The Company of the “ gods hath offered incense to the scribe Nebseni, and “ his mouth is pure, and his tongue which is therein is “ right and true. That which the scribe Nebseni abomi- “ nateth is filth, and he hath freed himself therefrom “ even as Set freed himself in the city of Behiu, and “ he set out with Thoth for heaven. . . . Sepulchral “ meals have been given unto him by the lord of “ eternity, who hath ordered these things for him.”
THE SAME IN ALL PERIODS
15
I11 Chapter CLXXX. the deceased says: “My offer- “ings are in heaven in the Field of Ra, and my “ sepulchral meals are on earth in the Field of Aaru.”
It is unnecessary to multiply extracts from the religious texts of later dynasties, for, so far as the importance and necessity of providing the spirits of the dead with meat and drink are concerned, the same ideas recur, expressed in almost the same words, century after century, and dynasty after dynasty, until the worship of Osiris came to an end throughout the country of Egypt. It will be seen in another part of this book that the list of offerings which were made to Unas, a king of the Yth Dynasty, about B.c. 3300, is repeated without many variants in the tomb of Peta-Amen- apt, wdio flourished under the XXVIth Dynasty, some twenty-seven centuries later. Professor Maspero has shown that there are several mistakes in the texts in the Pyramid of Unas, due partly to the ignorance of the masons who cut the inscriptions on the walls, and partly to the fact that the scribes who wrote the drafts for them did not always understand the passages which they were transcribing. The variants in the text of Peta-Amen-apt may be the result of the difficulties experienced by the scribes of his time in understanding some portions of the text, but there is certainly no ground for thinking that they are due to any authori¬ tative change in the readings of the Ritual of Funerary Offerings.
All the facts we now have tend to show that at some
1 6
LITURGY OF FUNERARY OFFERINGS
very early period in the history of Egypt the priests drew up a List of the offerings which it was thought right to offer to the dead, and that they composed a series of formulae which were to be repeated by the officiating priests when they presented the offerings to the dead. This List, with the formulae, was handed down from generation to generation, and was extant in the Homan Period.
In primitive times it is tolerably certain that when the living made offerings to the dead, their sole idea was to provide the spirits with nourishment sufficient to enable them to reach the place where the spirits dwelt in the Other World. As time went on, however, it was thought that the giving of food, and drink, and apparel to the dead, would benefit those who gave them when it was their turn to depart from this world, and proof of this is found in a text cut on the alabaster sarcophagus of Seti I., a king of the XIXth Dynasty. On this fine monument wre have an illustrated copy of a “ Guide ” to the Other World, in which the state and condition of those who dwell there are. described. This “ Guide ” is divided into twelve sections, and the texts tell us what beings live in each, how they live, and how they employ their time. The general deduction to be made from them is that under the XIXth Dynasty the Egyptians believed that the bodies, souls, and spirits of the wicked were destroyed, that those of the good were rewarded with everlasting life and great felicity, and that the offerings made by men in this world went
SOULS REVISIT THE EARTH
1 7
before them and awaited them in that which was to come.
In the Second Division of the Other World (i.e., the T’uat) we find a class of beings called “ Heteptiu- tuau-Ea,” and the accompanying description says : “ These are they who praised Ea whilst they were upon “ earth. They cast spells (or, used words of power) on “ [the fiend ] Apep. They presented their offerings, [and] “ they made offerings of incense to their gods after their “ offerings.” The text continues : “ They have gained “possession of their libations, they receive their meat- “ offerings, and they eat their offerings in the Gate of “ him whose name is hidden.” And each night when Ea passed through that Division of the Other World he said to them, “ Your offerings shall be yours, ye shall “ have possession of your libations, your souls shall “ never be hacked in pieces, and your food shall never “fail, 0 ye who have praised [me] and vanquished “ Apep for me.”
Now, in addition to helping the souls of the dead to reach their appointed place, offerings were made at the tombs at regular intervals with the express object of bringing the souls of the dead back to this earth to eat the offerings there with the living. The sweet smell of the incense burnt was thought to be grateful alike to the gods and to the souls who were with them, and freshly killed meat, newly baked cakes, fresh fruit, flowers and vegetables, and wine and beer were held to be irresistible attractions to the souls of the departed as they travelled
c
1 8 LITURGY OF FUNERARY OFFERINGS
about daily in the country. It is known from many texts that souls journeyed from one great sanctuary to another in Egypt, and that they assisted at all the great national festivals, and expected to receive their due share of the offerings which were brought to the altars. From the Papyrus of Nu (XVIIIth Dynasty) we learn that the deceased expected a house to he provided for him on this earth after his death, to which men and women were to bring offerings and oblations daily. And Osiris ordered that beasts for sacrifice were to he brought to him by the south wind (i.e., cattle from Dar Fur), and grain by the north wind, and barley from the ends of the earth.1
In the papyrus of Takliai t-p-seru-abtiu,2 of the Roman Period, the deceased is addressed in these words : “ Thou journeyest upon earth, thou seest those who are “ therein, thou inspectest all the arrangements in thy “ house, and thou eatest bread there. . . . Thou journeyest “to the city of Nif-urt at the festival of things on the “ altar, the night of the festival of the Sixth Day, the “ Festival of Anep. Thou goest to Nif-urt at the Festival “ of the Little Heat, thou goest to Tattu during the “ Festival of Ka-hra-ka, on the day of setting up the Tet.”
The same views are very clearly expressed in the “Book of Traversing Eternity,”3 and we read there
1 Book of the Dead, Chapter CLII.
2 British Museum, No. 10,112.
3 Ed. Bergmann, Sitzungsberichte der kaiserlichen Akademie der Wissenschaften, Bd. 8G, Heft 2-3, Vienna, 1877.
OFFERINGS TO THE KA
19
that the deceased makes use of his power and freedom in the Other World to explore heaven, earth, and the deep. He visits all the great shrines of Osiris and 11a, holds converse with the gods of every portion of heaven, makes himself acquainted with all their mysteries, and day by day becomes more and more like them. To establish and maintain com¬ munication with the spirits of the dead was the heart’s desire of pious Egyptians in all ages, and they thought that there was no more certain way of bringing this about than by making offerings to them. By eating the same food as beatified beings, and by drinking the same drink, mortals, they thought, acquired something of the nature of immortals, and the communion of the righteous on earth with the blessed in heaven was effected.
In the foregoing remarks it has been said that funerary offerings were made to the “souls” of the dead, but it must be remembered that the word “souls ” (or “ spirits”) is only used for convenience’ sake, and that gifts of food and drink were made in reality to the “ Kau ” or “ Doubles ” of the dead. The Ka of a man was his individuality, or personality, to which the Egyptians assigned an independent existence ; it took his bodily shape, with all its characteristics, and, when necessary, the form of a mummy. When the body of a man to whom it belonged died, the Ka took up its abode in the portrait statue of the deceased which was provided for it, and well-to-do families were in the habit of appoint-
20
LITURGY OF FUNERARY OFFERINGS
ing priests of the Ka whose duty it was to recite the prayers on behalf of the Kau of the dead, and to attend to the supply of offerings for them. The Ka possessed freedom to move whithersoever it pleased, and it could travel from one end of Egypt to the other, or take up its abode with the gods, or re-unite itself with the mummified body to which it belonged, or remain separ¬ ated from it. The Ka was provided with a chamber, or special resting-place, in the tomb, and it rejoiced in the smell of the incense which was burnt there, and partook of the meat and drink offerings which were presented to it.
The common Egyptian word for “offering” is Hetep,
, and its primary meaning seems to he “something
^ □
“ given by one being to another with the view of peace- “ making or propitiation,” in fact, a peace-offering. The
^-0 n
word is no doubt connected with hetep i . “to be
“ at peace, to be contented, to be satisfied, to be at rest,” etc. Hetep is often written with the determinative of
“ bread,”
□
(FEED, and in the XVII 1th Dynasty the
plural is frequently followed by determinatives mean¬ ing “cakes,” “ cattle,” “geese,” “ beer,” or “ wine,” e.g.,
^0 (}=0 A ^ iD.1 Thus it is clear that the ordinary ^ I I I u
objects which were offered as funerary gifts are referred
1 In Unas, 1. 203, we have
GIFTS OF THF KING AND ANUBIS
21
to. j Hetep is also one of the words used for the object
on which offerings were placed, i.e., altar, which, though
<•>
usually made of stone, SEE, was sometimes made
oi wood, or
I ^ I
Yet although hetep certainly means “ offering,” it is difficult not to think that in the earliest times the word must have possessed some other signification. If we look at the earliest funerary texts, which are found on the mastabas at Sakkarah, we find that many of them begin with the signs
A
suten hetep td
Now suten is the common word for “ king,” hetep we have already seen means “ offering,” and td means “ to give,” and it seems at first sight as if the group of signs must mean something like “ May the king give an offering.” Frequently, however, these signs are followed by
^ - A1
Anpu hetep td
i.e., “ May Anubis give an offering.” What the king is expected to give is not said, but Anubis is asked, or called upon, to give “ a burial in Amenti,” and “ to “ provide the deceased with bread, beer, and cakes at the
1 See Mariette, Les Mastaba, pp. 108, 115, &c.
o o
LITURGY OF FUNERARY OFFERINGS
“festival.”1 Elsewhere we find that the king is asked for the hctep, and Anubis for the burial, and Osiris is to give the offerings of bread, beer, and cakes, thus : —
But it is not said of what the hctep which the king is asked to give is to consist. In another text the king is called upon to give hctep, and Anubis to give the burial as before, and Osiris of Tattu to make the deceased to advance happily over the beautiful roads of the Other World, and Khenti Amenti is to provide him with the funerary offerings.3 Still there is no explanation of what the king’s hctep is to consist.
From many passages in texts of the Ancient Empire it is clear that offerings of food were given to the dead, chiefly by Anubis. Thus in Teta, line 387, it is said, “ Anpu Khenti Amenti giveth thee an offering, thy “ thousands of bread cakes, thy thousands of vessels of “ beer, thy thousands of vases of oil, thy thousands “ of oxen, thy thousands of changes of apparel, thy “ thousands of bulls ; one cuts the throat for thee of “the Smcn goose, one shoots for thee the Thcrp goose.”
2 Mariette, op. cit., p. 118. 3 Ibid., p. 230.
TI1E GIFTS OF ANUBIS
23
In Pepi I., line 83, we have : “ Suten ta iietep. May “ Anubis give an offering : thy thousand bread-cakes, “ thy thousand vessels of beer, thy thousand vessels of “ purifying fluid which cometli forth from the Usckh “ chamber, thy thousand pleasant things, thy thousand “oxen, thy thousand things to eat, thy gifts of thy heart. “ The palm tree followeth thee, and the mulberry tree “ presenteth its head for thee in that which Anubis doeth
CAE
□
WV\ .
In the Yth aud Vlth Dynasties Osiris is sometimes regarded as the giver of gifts of food, j^ ^ | J
AAAAAA t /y, -r
ur,1 and at a later period he generally takes the 1 Mariette, op. cit., p. 407.
24
LITURGY OF FUNERARY OFFERINGS
place of Anubis in the performance of this office. In the text of Teta, line 140, Seb, or Iyeb, is said to give an offering to the king in his every form and in
his ever
:y place, JJ
H
but when it is remembered that Seb was the
great Earth-god, and the lord of all its products, this is not surprising. A few lines further on (line 150) we have : “ Suten hetep ta. May Seb give an offering to “this Teta. May he give to thee offerings of all kinds “ in sets of four, and a setting forth in abundance of “ bread-cakes and vessels of beer, and bread of all kinds “ which thou lovest, and which are fair for thee before
1 the God.”
□
A
AAAAAA
Q _ 0
CO o o
l
AAAAAA
In Pepi II., line 680, we have the passage: “Suten “ ta hetep. May Seb give these chosen haunches of “ beef and pcrt-klicru offerings to all the gods, so that “ they may cause every good thing to happen to Pepi
“ Nefer-ka-Ba." J ^ =4= J /\
□ ^ I nj 0 O G)
“ U '
1112 A
□
J (|(j J jt, Lljj- This passage is of considerable
interest, for in it the words ^ ^ Q— , occur, although
25
SUTEN TA HETEP
the offerings are to be made by Seb, not to a dead man, but to the gods.
In a tomb at Sakkarah1 we have the usual
followed
in the second line
b4JLA
® ©
suten hetep td pert kheru, from which it might be gathered that the hetep which the king was asked to give consisted of pert kheru.
Now it is quite clear that ^ V means “ offerings ”
because the signs are followed by the determinatives of bread, beer, or wine, and cakes. This fact was pointed out by Dr. Birch as far back as 1858, 2 and Egyptologists generally have accepted his rendering of the words pert kheru. Professor Maspero has treated the words with his usual skill in his article
“ Sur l’Expression ma-khroou,”3 and shown that
the primary meaning of pert klicru is the appearance of offerings which “come forth at [the sound of] the voice,” and gives the reasons for his opinion thus. The ministrant who performed the ceremony of making funerary offerings called out the names of the objects which were to be offered from a list which he had with him. Having called out a name his assistants brought the object referred to and set it before the statue, or mummy, of the deceased. As each object wras presented,
1 Mariette, op. cit., p. 176.
- M£moire sur une patere Egijptienne , p. 72. 3 Etudes de Mythologie, i., p. 113.
2 6
LITURGY OF FUNERARY OFFERINGS
the ministrant recited over it a short formula which contained words similar in sound to the name of the offering, in fact he played on the words, or punned. By means of these formulae the offerings were con¬ secrated, and then they “came forth ” on the table of offerings, or on the altar of the god, who was supposed to give a portion of them to the dead. As this “coming forth” only took place after the words had been uttered by the ministrant, the offerings became known as pert kheru, or “ things which come forth at the voice.”
On the other hand pert kheru, or pert cr klicru, may have another meaning, as we see from a passage in the Biography of Paheri (1. 42). This official addresses those who live upon earth, and declares that they shall hand on their exalted positions and dignities to their children, provided that they say on his behalf, “ Suten ta hetep!” according to the tilings which are written in the Books, and “ Pert eu kiieru,” according to the saying of the men of olden time, “ like unto the perrt “ (i.e., the things which come forth) from the mouth of “ the god.”
From this we see at once that the words suten ta
SUTEN TA HETEP
27
hetep have become a mere formula, and that this formula was to be recited because it was found in the sacred books. Next, it is clear that the words pert cr kheru (i.e., “ things which come forth at the word ”) were also a formula, which was to be recited because the men of olden time had been in the habit of reciting it. But the text goes on to say that the pert er kheru were to be “ like the perrt from the mouth of the god,” and its meaning is plain. When the god of creation made the world and the things in it, he merely uttered the names of the things which he wished to make, and these things came into being. Palieri wished the people whom he addressed to say pert er kheru via perrt an re en neter, so that the things which came forth might be like the things which appeared after the god had uttered their names. In other words, the mere utterance of the words of the formula by the living would cause offerings of every kind to appear in abundance, just as the utterance of the words suten td hetep would produce a “ royal offering.” It was un¬ necessary to place offerings in the tomb, for these would appear as a matter of course as a result of the recital of the formulae.
The meaning of pert kheru has also been discussed by Mr. Griffith,1 who thinks that pert kheru and pert cr kheru ,
form
m
[ft , undoubtedly represent the old
Other authorities who accept the general 1 Proc. Soc. Bibl. Arch., 1896, p. 199.
28
LITURGY OF FUNERARY OFFERINGS
meaning of “offerings” for pert kheru are Virey,1 Amelineau,2 and Erman.3
It now remains to consider liow the words
suten lictep fa, were understood by the Egyptians. It is true that they occur on almost every sepulchral monu¬ ment known to us, but there are cases in which they are omitted. To one of these Mr. Griffith has called attention, namely the inscription of Methen, which
hem ns
with the words Anpu lictep td
i
tA.
“ May Anpu give an offering,” and makes no mention of the lidcp of the king. Another is found in the work
of Mariette, Lcs Mastaba, p. 116, where we have |
’ A “ May the great god give an offering,” and
^ D [A
no mention is made of the king. Both examples come from monuments which are not later than the IVth Dynasty, and it is clear that there was a time in Egypt when men invoked the god and made no mention of the king. It is quite possible, and very probable, that the king sent gifts or offerings when his friends among the nobles, or highly meritorious officials, were laid to rest in their tombs, and a proof of this is perhaps furnished in a text published by Mariette (op. cit., p. 396) where we have the following : — -
1 Tombcau cle Rekhmara (Memoir es, v., 101, note 7).
2 Un Tombcau figijptien ( Revue clc Vlnstoire cles Religions, 1891).
3 Egyptian Grammar, p. 50*.
“9
SUTEN TA HETEf
)=LA
2l| ^
“ May the king give an offering ! May he give 1000 “loaves, 1000 [vessels of] wine (or beer), 1000 oxen “ (or, hulls), 1000 geese, 1000 swathings, 1000 [vessels “ of] oil, 1000 linen garments.”
On the other hand, it is possible to regard
merely as a formula of pious import, which is not intended to be understood literally, and to translate
A/W\AA
by “may one give.” The Egyptians were
an eminently practical people, and, however great and powerful they thought their kings, they must have perceived that it was impossible for them to send funerary gifts to the tombs of each and all their subjects. It may be argued that the king was held to be god as vrell as man, and that he vras there¬ fore able to supply every dead person wdth offerings, like Seb, or Anpu, or Osiris, or Khenti Amenti, but there seems to me to be no evidence in the texts which would support this view. Moreover, there
30
LITURGY OF FUNERARY OFFERINGS
is a passage in llie text of Pepi II. which makes it impossible. In line 680 a prayer is made that Seb will
give pert Icheru, ^ ^ ^ ”7?, to all the gods, provided
that they give to the king all good things, and make “ this pyramid, this work,” lx <=> /\ ^ ^ aa ^ ,
L -I AAAAAA ^ r /WWV\
endure for ever. So long as the gods do this, provision shall be made for them, they shall be adored, they
shall possess botli sonl and vital power ‘y7 H
“ there shall be given unto them a hetep td sutcn of “ cakes, bread, beer, oxen, geese, linen garments, and
0 O <£? I I II I? , n
, they shall re¬ choice animals
“ unguent.
”^A1
^ La T ,
ceive their divine offerings, r=^=
T
and geese shall be slain for them, festal (?) offerings,
shall be made for them, and they shall
take possession of the Urerit crown like the Great and Little Companies of the gods. In this passage, it seems
to me, the words
must mean something like a
“ royal offering,” and Professor Maspero’s rendering “ offrande royale,” or “ proscyneme royale,” is no doubt correct,1 that is to say, it represents the meaning w hich the Egyptians attached to them in the time of king Pepi II.
The almost universal occurrence of
U.A
before
See also his renderings of Teta, 1. 150, and Pepi I., 1. 83.
3i
SUTEN TA HETEP
the prayer to Anubis and otlier gods for funerary offer¬ ings proves that these words were believed to benefit the dead in some way, but it seems that their exact meaning was forgotten in very early times, and that their appearance on sepulchral monuments of the later periods is due entirely to the respect shown by the Egyptians for ancient tradition, and to their religious conservatism. With the dynastic Egyptians they ex¬ pressed, I believe, the hope that the offerings made at their tombs would, in number and abundance, resemble those made to a king, in fact, a “ royal offering,” and many Egyptologists have translated them by these or
similar words.
Thus Birch rendered
royal oblation ” Bergmann by “ eine konigliche Opfer- gabe ” ;2 Diimichen by “ koniglich Gnade (wie es ein “ Konig thut, wie es eines Konigs wiirdig est)” ;3 Brugsch by “die Konigliche Gabe eines Opfertisches ” ;4 Baillet by “don de royale offrande”;5 Maspero6 and de Horrack by “ royale offrande ” ;7 Pierret by “ oblation”;8 &c. As an alternative rendering Brugsch gives, “ der Konig
gewahrt einen Opfertisch,”9 and Birch gives, “act of homage”;10 and Ledrain,11 and Pielil give “Proscy-
I Egyptian Texts, p. 30. 2 Recueil, ix., p. 35.
3 Der Grabpalast des Patuamenap, i., p. 6.
4 Worterbuch, p. 1007. 5 Recueil, xii., 53.
c Teta, 1. 150; Pepi II., 1. 683.
7 Chabas, Melanges, S6r. iii. , tom. 2, p. 204.
8 Vocabulaire, s.v. 9 Wwterbuch , p. 1008.
10 Trans. Soc. Bibl. Arch., viii., p. 148.
II Recueil, i., p. 92.
LITURGY OF FUNERARY OFFERINGS
neme ” 1 ( -rrpoaKvi’iyjLa ). The view recently put forward that we must translate ^J. ^ j^ by “ May the king give
an offering,” is practically a revival of Brugsch’s ren¬ dering, “ der Konig gewahrt einen Opfertisch,” wliich was published in 1868.
It is well known that among all African peoples, when a man of importance dies, all his kinsfolk and friends send gifts to swell the amount of food which is intended to be consumed at the funeral feast. In primitive times in Egypt, the king also probably sent gifts of food when Ids officials were buried, and at a later period it is possible that certain portions or articles of food were described as the “ royal offering,” whether they were given by the king or not. In fact, no funeral feast was considered to be complete without its “ royal offering.” This view seems to me to be supported by a vignette on plate xii. of Dumichen’s Grabpalast, Abth. ii., which contains the version of the Book of Opeidng the Mouth found in the tomb of Peta Amen-apt. In this we see a ministrant “ preparing
the royal offering,” “<2>” ^j, ^ , whilst the Sem priest
stands behind him sprinkling water from a libation vase. Here there is no mention of the king giving the offering, and it is clear that the “ royal offering ” was only one of many which were given to the dead.
1 Becueil, i., p. 133.
( 33 )
CHAPTER II.
The Liturgy of Funerary Offerings Described.
Tiie religious literature of all periods of Egyptian history proves that the Egyptians believed in a resur¬ rection and in immortality, and that from the earliest to the latest times they performed ceremonies at, or in, the tomb, and recited formulae, which were part in¬ cantations and part prayers, with the view of assisting the dead to renew their life, to enjoy their existence in the Other World, and to escape from “dying a second time.” We have already seen that so far back as the beginning of the IVth Dynasty, about B.o. 3800, it was customary to offer series of gifts of food, and drink, and raiment to the dead, and there is every reason to think that the presentation of such gifts was made by priests, who recited over them forms of words which were believed to sanctify the things offered, and to make them to become suitable for the needs of the dead. We know that certain kinds of food and drink were offered in certain quantities, and in a definite order, and that every detail of the ceremonies connected with their presentation was performed according to a system
D
34
LITURGY OF FUNERARY OFFERINGS
which had then been in use for a very long time. The ceremonies and formulae of the liturgy of funeral sacrifice in their oldest forms belong, no doubt, to the earliest period of Egyptian civilization, and it is very probable that many of them were in existence in the Predynastic Period.
Among the oldest of the ceremonies which were performed for the benefit of the dead is that called the “ Opening of the Mouth,” and its object is explained by its name. The Egyptians realized at a very early period that it was useless to load the tables for offer¬ ings in the tombs with bread, beer, meat, fruit, and vegetables unless the dead could in some way partake of them, and the priests invented a series of ceremonies and composed formulae which were intended to bring about this desirable result. The belief in the im¬ portance of “ Opening the Mouth ” for the dead has long been known to Egyptologists, in fact ever since the publication of the text of the Saite Pecension of the Book of the Dead by Lepsius in 1842. In the Saite Recension, as in the Theban, the XXIIIrd Chapter is devoted to the opening of the mouth of the deceased, and in the Vignette a priest is seen standing before a statue of the deceased, to which he addresses certain words. In his left hand he holds a vase of unguent, which played a prominentpart in the ceremony performed by the priest whilst he uttered the prescribed formula.
The XXIst and XXI Ind Chapters were written with the view of “ giving a mouth to a man in Neter
O O
OPENING THE MOUTII
35
Khert,” or the Other World, and in tire Vignette the priest is seen standing and holding the Ur-hekau instrument in his right hand, and a vase in his left. He holds out the instrument towards the face of the deceased, and is, as we know from other sources, about to touch his mouth. In the text of the XXIIIrd Chapter the deceased says, “ Ptah hath opened for me “ my mouth with his instrument of iron wherewith he “ opened the mouth of the gods.” This is an important statement, for it shows that in the Ptolemaic Period a legend was extant that at some time during their existence the mouths of the gods needed opening, that the origin of the ceremony of “ Opening the Mouth ” was divine, and that it was performed in the mytho¬ logical period.
The illustrated papyri which contain the Theban Pecension of the Booh of the Dead supply further details of the ceremony, and in the papyrus of Ani, in the Vignette of Chapter XXIII., we see a Sem priest, clad in a panther’s or leopard’s skin, performing one portion of it on a figure of the scribe Ani. In front of him are a sepulchral box for holding unguents, three
— * instruments, and the instrument T- another
Vignette in the same papyrus is a representation of the performance of the ceremony at the door of the tomb. The mummy of Ani is held upright by Anubis, and three priests are officiating; two hold the instruments to the face of the mummy, and the third reads the
36 LITURGY OF FUNERARY OFFERINGS
formulae from a roll of papyrus in his bands. Between the mummy and the priests is a table loaded with offerings, and on the “round round about are the various objects which are used in the performance of the ceremony. Behind the priests are the cow and calf for sacrifice, and an assistant is seen bringing a leg of beef.
In the Papyrus of Hunefer this scene is repeated with some modifications and fuller details ; these are illustrated by the accompanying block. In the upper register one priest presents to the face of the mummy four vases, and another holds in one hand the instru¬ ments rrv — s and presents with the other the Ur-hekau instrument, the head of which is in the form of that of a ram. The Sem priest stands behind holding a libation jar in his right hand, and a censer in his left. In the lower register are the cow and calf for sacrifice, two ministrants, the one bearing the heart and the other the leg of a bull, a sepulchral coffer, a table of offerings, and a stand on which are spread out a panther’s skin or leopard’s skin, and the instruments, vases, &c., which were used in the performance of the ceremony. Above these scenes are several short lines of text, which are entitled, “The Chapter of performing the Opening of the Mouth of the statue” [of the deceased]. This chapter contains two extracts from the “ Liturgy of Funerary Offerings.”
The merit of discovering the “ Liturgy of Funerary Offerings ” belongs to Sig. Ernesto Schiaparelli, who in 1877 was able to prove that the contents of Papyrus
OPENING THE MOUTH
37
No. 3155 in the Louvre were identical in a large num¬ ber of places with the text on the coffin of Butehai-
, in Turin.
Butehai-Amen was a priest who flourished under the XXth Dynasty, and lie caused a copy of the Book of Opening the Mouth to be written upon the two covers of his coffin in red and black ink. Deveria had ex¬ amined this papyrus many years before, and he stated in his Catalogue des Manuscrits Egyptiens (Paris, 1881, p. 171) that it “contained a liturgical text entirely “ different from the ordinary funerary works, and that “ it was noteworthy by reason of the mention in it of “ the priests of different orders who officiated, and the “description of the part which each individual per- “ formed in the funeral ceremony.” In a valuable paper entitled “ Le Fer et V Aimant en Egypte ,” 1 he translated about a page and a half of the papyrus, and Sig. Schiaparelli believes that he cherished the thought of publishing the complete work.
Tlie papyrus was written for a priestess called Sais,
The lower portions of the first few
leaves are wanting, and the writing is in places very difficult to read. Being convinced of the importance of the text, Sig. Schiaparelli spent a winter in copying it, and he devoted himself to the preparation of an edition of the text on the coffin in Turin, which dates from the
Melanges cl’ArchMogie figyptienne, tom. i., p. 45.
38 LITURGY OF FUNERARY OFFERINGS
XXtli Dynasty, and that of the Paris papyrus, which was written probably between a.d. 50 and 150. Neither text is accompanied by Vignettes, and many parts of them it is impossible to understand without illustra¬ tions. About this time, fortunately, his attention was called to a series of drawings of scenes in the tomb of Seti I. at Thebes which Champollion 1 had made and published. In these priests are represented performing ceremonies on the statue of the king, and the short texts which accompany them were quickly seen by Sig. Schiaparelli to resemble passages in the Liturgy of Funerary Offerings. From a paper by Professor Naville2 he was able to identify a passage in the text on the coffin of Butehai-Amen, and with the help of the careful copy of all the scenes and texts in the tomb of Seti I., with which Professor Naville supplied him, he was at length able to give a rendering of the whole text, and to describe the ceremonies which were there illustrated.
The first part of his work,3 i.e., the plates, appeared in 1881, and the two volumes of text in 1882 and 1890 respectively. In 1882 Professor Maspero published in Ids Eecueil (tom. iii., p. 171 ff.) the first part of the texts from the Pyramid of Unas, which contains the oldest known form of the Liturgy of
1 Monuments, plates 237, 243-248.
2 Aeg. Zeitschrift, Bd. xi., 1873, p. 29 ff.
3 II Libro dei Funerali degli antichi Egiziani tradotto c com- mcntato da E. S., Rome, 1881-90.
THE PUBLISHED TEXTS
39
Funerary Offerings, with a French translation of a portion of it. Another copy of this early form is found in the Pyramid of Pepi II. Nefer-ka-Ra, and this Professor Maspero published, with a translation of the whole, in a later volume of the same work, and in his complete edition of the “ Pyramid Texts ” en¬ titled, “ Les Inscriptions des Pyramides de Saqcjarah,” Paris, 1894. In 1884-5 Dr. J. Dtimichen published the first two parts of his monograph 1 2 on the tomb of Peta-Amen-apt, a high priestly official who flourished under the XXVIth Dynasty, containing copies of the scenes and texts with descriptions, translations, &c., in German. The first part contains the complete text of the Liturgy of Funerary Offerings, and the second a version of the Book of Opening the Mouth ; both works have Vignettes.
A year later appeared the first volume of the great French work on the Royal Tombs of Thebes,” containing all the scenes and texts in the Tomb of Seti I. Among these were accurate copies of the texts of the Liturgy of Funerary Offerings, as they are found in the tomb of Seti I. at Thebes, and the Book of Opening the Mouth. In 1887 Professor Maspero published a valuable paper in the Revue de V Histoire des Religions , tom. xv., pp. 159-188, in which he treated the Book of Opening the Mouth at con-
1 Dcr Grabpalast des Patuamenap, Leipzic, 1884-5.
2 Les Hypogies Royaux de Tliibes, by Bouriant, Loret, and Naville ( Mimoires de la Mission an Cairc, tom. ii., Div. i., Paris, 1886).
40
LITURGY OF FUNERARY OFFERINGS
siderable length, and explained the Vignettes and the texts of the version in the tomb of Seti I. Since that time the texts of several tombs at Thebes have been published, and the material available for the study of the texts and Vignettes has been greatly increased.
The principal versions of the Liturgy of Funerary Offerings and the Book of Opening the Mouth may now be summarized. For the Liturgy there are two copies of the period of the Ancient Empire, one in the Pyramid of Unas, and one in the Pyramid of Pepi II. Xefer-ka-Ea. Several Lists of offerings, more or less complete, from the mastaba tombs at Sakkarah are also available. Of the XIXth Dynasty there are the Lists in the tomb of Seti I. at Thebes and in his temple at Abydos. Of the XXth Dynasty there is the List on the covers of the coffin of Butehai-Amen ; of the XXAffth Dynasty the List of Peta-Amen-apt ; and of the Eoman Period the List in the Papyrus of Sais, the priestess, in Paris. For the Book of Opening the Mouth there are : a copy, with Vignettes, in the tomb of Eekhmara at Thebes, of the XVIIItk Dynasty ; a copy, with Vignettes, in the tomb of Seti I. at Thebes, of the XIXth Dynasty ; a copy, without Vignettes, written for Butehai-Amen on the covers of his coffin, of the XXth Dynasty; a copy, with Vignettes, in the tomb of Peta-Amen-apt, of the XXV I th Dynasty; a copy, without Vignettes, written for the priestess Sais in the Eoman period.
The reader who will take the trouble to compare
ITS CONTENTS DESCRIBED
4’
the various versions of the Liturgy and the Book of Opening the Mouth will find that, in all essentials, they remained unchanged from the IVth Dynasty to about the end of the first century of the rule of the Bomans in Egypt. The Vignettes, though we owe them to the funerary artists of the XVIIIth, XIXth, and XXVIth Dynasties, illustrate faithfully ceremonies which had been performed for many cen¬ turies before they were drawn, and the evidence which they afford may be used as a sure guide in determining the exact meaning of many obscure points in the rubrical directions and texts.
We may now give an account of the Liturgy of Funerary Offerings, derived from the texts in the Pyramid of Unas and the tomb of Peta-Amen-apt. The Liturgy was recited in a chamber of the tomb called
“ Tuat,” CTZJ _ and when the offerings had been
tznr
brought there, the table for the offerings, or altar, was purified for the Ka, or Double, of the deceased, and the service began. The formulae were recited by the Kher heb priest, who held in his hands a roll of papyrus, on which was written a copy of the service, and who directed the assistant priests ; the ceremonies were performed chiefly by the Sem, or Smer, priest, assisted by one or more ministrants. In the earliest times the ceremonies were probably performed over the mummy, but at a later period a statue of the deceased was substituted.
42
LITURGY OF FUNERARY OFFERINGS
The First Ceremony.
To cleanse and purify the statue so that it might become a suitable and permanent dwelling-place for the Ka was the object of the first ceremony. The Sem
priest took up a vessel filled with clean water, V,
in which salt or soda had been dissolved, and poured it into a bowl which was held in the hands of an assistant. He next walked round the statue four times, sprinkling the salted water on it on all sides, or perhaps washing portions of it, and meanwhile the Klier heb said four times : —
THE PURIFICATION BY WATER
43
“0 Osiris, everything which is hateful in Unas hath “ been carried away for thee ; for that which was “ uttered in his name of evil hath Thoth come, and he “ hath carried it away to Osiris. I have brought that “ which was spoken in the name of Unas of evil, and “ have placed it in the palm of thy hand. The Sa “ shall not be separated from thee, and thou shalt not “ be separated from it.”
From the way in which Osiris is mentioned in this passage it is clear that the cult of this god was general in Egypt when this Liturgy was drawn up, and that he was already recognized as the god of the dead. The effect of the sprinkling of water over the statue, or the wTashing of it with water, was to remove the sins of the deceased from him, and to cleanse his body and Iva. There can be no doubt that the Egyptians in all periods attached very great importance to the use of water ceremonially, and there is good reason for believing that they regarded it as one of the principal sources of life, since the gods were created from water, and Nu, the great god of the celestial deeps, was the father of the gods. They believed that water possessed a mysterious power which made itself manifest under the form of life, and it may be noted in passing that, in the scenes in which Thoth and Horus are pouring out water over the heads of kings, the water is indicated by series of ankh signs oj — oj — — , i.e., “ life, life, life.” Diimichen has already in this connection pointed out the fact that in the “ Tale of the Two Brothers,” Anpu put the heart of
44
LITURGY OF FUNERARY OFFERINGS
his younger brother Bata into a vessel of water ; when the heart had absorbed all the water it came to life. Water not only washed away sin, but gave new birth and life to the dead.
The Gnostics, who preserved many ancient Egyptian beliefs, attached great importance to the use of water ceremonially, and, according to Irenaeus ( Haeres , 1, 2, § 5), they threw oil and water over the heads of the dying to make them invisible to the powers of darkness. The ancient Egyptians certainly dissolved salt, or soda in some form, in their “ holy water,” and it is probable that they pronounced some formula over it before sprinkling it upon the dead. The sprinkling of the dead was the first and most important of burial ceremonies among the Egyptians for thousands of years, and it is probable that it was adopted, under the name of baptism of the dead, by many sections of the Christian Church. For centuries certain Christians actually baptized the dead, and they continued to do so in spite of the prohibitions of many Councils.
The exact meaning which is to be attached to the word til or “ evil” is not quite clear j1 it was certainly connected with the words of Unas, but whatever it was this “ evil ” was carried to Osiris by Thoth. Here we see Thoth acting as a sort of advocate for Unas with Osiris, and playing his part as the “ lord of divine words,” and author of holy books, with which we are familiar from the texts of the Theban Becension of the
Maspero renders it by Mauvciis.
THE REPETITION OF FORMULAE
45
Book of the Dead. In the Judgment it was he who “ weighed words,” and who weighed the heart of the dead man in the Great Balance, and reported the result to Osiris. It is the “words” of Unas which are in question here, and in Egypt both gods and men judged a man by his “ words.” The sprinkling of the water caused Thoth to carry the words of evil uttered by Unas, and place them in the hand of the god.
The words which were said by the Kher heb here, as in many other places in the Liturgy, were to be repeated four times. The Egyptians divided the earth into four quarters, over each of which a god presided, and in order to secure for the dead permission to move about freely through these quarters of the world, formulae, whether of blessing or of banning, were repeated four times, once for each god, and certain offerings were made in quadruplicate. The gods of the four quarters of the world at the time when this Liturgy was drawn up were Horus, Set, Thoth, and Sep, and they were probably the gods of the four cardinal points also. Later, however, their places seem to have been taken by the four sons of Horus, Mestlia, Hapi, Tuamutef and Qebhsennuf, each of whom presided over one of the four pillars that held up the sky. The priest by walking- round the mummy or the statue four times, and sprink¬ ling water as he went, bestowed upon the Ka the power to journey into all parts of heaven and earth, and made him a pure being in respect of the four gods of the four quarters of the earth.
4 6 LITURGY OF FUNERARY OFFERINGS
At the end of the first formula quoted above come the words, “ The Sa shall not be separated from thee, “ and thou shalt not be separated from it.” By the
word Sa or w h the Egyptians understood that
mysterious energy and life-giving power which existed in the gods, and which for want of a better name we may call the “ fluid of life.” Its source was the Sun- god, by whatever name he is called, Horns or Ba, and Ba in the text of Unas1 is said to be “ Sovereign of the
“ divine Sa
The gods and goddesses received
this Sa from Ba and communicated it to those whom they loved upon earth. According to M. Moret,2 the fluid of life could be transmitted from the being who
o
possessed it to the person to whom it was desired to transfer it, by embracing that person and by making “ magnetic passes ” along the back. M. Maspero also describes the Sa as a sort of “ magnetic fluid,” or “ aura,” which could be transmitted to a person by laying hands on him, or by making passes over the nape of the neck
or the spinal column. The phrase setev sa (1 ^
means something like to “ make passes.” The Sa was transmitted to a king from the statue of a god by placing the arms of the statue round him, and by laying one of its hands on the nape of his neck as he knelt before it.3
1 Line 562, Suzerain clc la vertu divine. Maspero.
- Le Ritael du Culte divin journalier , Paris, 1902, p. 99.
3 Contes Populaires, p. 165.
THE PURIFICATION BY INCENSE
47
When the statue had exhausted the store of the power which was in it, it was able to obtain a fresh supply from the Other World. The object of making passes before the statue of the dead, or his mummy, was to give a place in the fore-front of the company of the Khu, or “ Spirits,” in the Other World. This is certain from a passage in the text of Pepi I., wherein it is said, “The “ passes by which he obtaineth the fluid of life having “ been made over him by [Pa] and Horns, he is at the “head of the Khu” (1. 695).
The Second Ceremony.
The ceremony of the sprinkling of water having been completed, the second ceremony begins. The Sem priest, or one of his assistants, took in his hand a censer in which incense has been placed, and having set fire in it, and made the incense to burn, he walked with it four times round the statue or mummy, and censed it, whilst the Klier heb recited the following four times
“Let him that advanceth advance with his Ka.
“ Horus advanceth with his Ka.
“ Set advanceth with his Ka.
“ Thoth advanceth with his Ka.
“ Sep advanceth with his Ka.
“ Osiris advanceth with his Ka.
“ Khenti-maati 1 advanceth with his Ka.
1 Diimichen, “ the dweller in the town of Sekhem (Letopolis).”
48 LITURGY OF FUNERARY OFFERINGS
“Thy Tet shall advance with thy Ka.
“ Hail, Unas ! The arm of thy Ka is before thee.
“ Hail, Unas ! The arm of thy Ka is behind thee.
“ Hail, Unas ! The leg of thy Ka is before thee.
“ Hail, Unas ! The leg of thy Ka is behind thee.
“0 Osiris Unas! I have given unto thee the Eye
The Sem priest carrying the censer of burning incense.
“ of Horus, and thy face is filled therewith, and the “ perfume of the Eye of Horus is to thee.”
This formula begins with an address to the statue, or mummy, which is bidden to advance, just as do Horus, Set, Thoth, Sep, Osiris, and Khenti-maati, i.e., the dweller without eyes (the Horus of the dark night when neither sun nor moon is visible). These gods are
THE TET
49
not separated from their Kau, and the Ka of Unas, as the equal of their Kau, shall be with him. With his
Ka, however, shall come his Tchet, or Tot, jj, or i.e., his backbone, or pillar which supports the
backbone. The j|, as Prof. Maspero has shown, repre¬ sents the tree-trunk wliich was worshipped at Mendes in connection with Osiris ; it was animated by Osiris, and was all-powerful in supporting the dead because of the presence of the god in it. Under the Middle and New Empires the is often seen painted on the bottoms of the insides of coffins, and when coffins were intended to stand on their feet, the u was generally
painted on the back outside. Tlius when lying down the mummy rested on his and when standing up
was supported by it. The Ka of the deceased comes with him because it is supported by Osiris, and it comes with one leg and one arm before him, and one leg and one arm behind him. The exact signification of these expressions is unknown, but about the trans¬ lation of the words there is no doubt.
We next see that the incense with which the mummy is censed represents the Eye of Horus, or the Sun, and the use of the expression dates from the time when Horus was the greatest of the gods of heaven, and the sun was regarded as his eye. The sun was, of course, the source of heat and light, and therefore of all
E
50
LITURGY OF FUNERARY OFFERINGS
life, and “Eye of llorus” was a synonym fur every¬ thing “which was beneficial for the living and the dead. The hot fumes of the incense surrounded the mummy or statue and gave warmth to it, the smoke rose up before its face, which it covered with a sort of layer, and the general effect of the ceremony was to make the deceased pure and warm. The first ceremony removed sin from the new dwelling-place of the Ka, and the second continued its purification, and gave to it the quickening heat which was derived from the Eye of Horus. The pungent smell of the incense formed a sort of atmosphere for the dead, and was pleasant to them.
The Third Ceremony.
The third ceremony of purification was performed by means of water, in which two different kinds of incense had been dissolved. The rubric in the text of Unas mentions “ two balls ” of incense, but that of the text of Peta-Amen-apt says that one ball shall be of incense of Shet pet, i.e., of the incense prepared from the salt found in the Natron Valley, and the other of the salt which is found near the city of Nekheb, or Eileithyia- polis. Shet pet was a portion of the Sekhet-IIemam, or “Field of Salt,” known to-day as the “Wadian- Natrun,” which lies about forty-five miles to the north¬ west of Cairo, and the incense made from the salt deposits here was called “ Incense of the North.” The incense made from the salt deposits near Nekheb was
THE PURIFICATION BY WATER
51
called “ Incense o! the South.” The Ka whose statue had beeu purified by incense i’roin each place was free to journey through the North and South of Egypt, and in a sense it made him “ lord of the Two Lands,” i.e., of all Egypt. The priest, having dissolved the balls of
natron in the water in the vessel,
poured it out into
The Sem priest pouring water from a libation vase into a libation bowl held by a ministrant.
a bowl held by an assistant. He then took the bowl, and, going round the statue four times, sprinkled it with the water of the natrons of the South and North, whilst the Kher heb repeated the following words four times : —
“This libation is for thee, 0 Osiris, this libation is
52
LITURGY OF FUNERARY OFFERINGS
“for thee, 0 Unas; it cometh forth from thy son, it “ cometh forth from Horus.
“ I have come and I have brought unto thee the Eye “ of Horus, that thy heart may be refreshed therewith. “ I have brought it [and placed it] under thee, [under] “ thy sandals, and I have presented unto thee that “ which floweth forth from thee. Whilst it is with “ thee there shall be no stoppage of thy heart, and it “ shall be with thee with the things (or, persons) which “ came forth at the [soimd of the] voice.”
The libation now poured forth represents the moisture which Horus sends forth from himself and from his Eye, and is intended to take the place in the body of the deceased of that which flowed forth from him before death, or during the process of mummification. The deceased is identified with Osiris, and Horus therefore becomes his son. This fluid of Horus will make the heart of the deceased to live again, just as the water in which the heart of Bata was placed in the Tale of the Two Brothers, having been absorbed, made it to live. So long as a supply of it exists in the body of the deceased his heart shall not stop, and this supply was provided among the “ things which come forth at the voice,” i.e., the offerings. We have already seen that pert kheru is a name given to offerings, because they were believed to appear when the deceased, or the priest, ordered them to appear, and it is clear that the words perthd nek kheru in the text here refer to the offerings. The Egyptians attached great importance to
THE EFFLUXES OF THE DEAD
53
spoken words, and they regarded the power of speech and the gift of the voice as mighty weapons, both for the living and the dead. The Kau, or Doubles, of the dead who had learned to utter words correctly, and who knew the proper tones to employ in uttering them, were in a position to go where they pleased and to do what they liked, for no god, spirit, fiend, or devil, and no inanimate object, could help obeying the commands which they uttered. The order for food or water having been given by them, food or water appeared forthwith.
In the passage translated above are the words “ that which floweth forth,” which I have used as the equiva¬
lent of the Egyptian word
or
0=3
O
The exact meaning of the word is
“ effluxes,” or “ outflowings,” and the determinatives show that by ertu we are to understand the strong¬ smelling liquid which exudes from a dead body. Several passages in the Book of the Dead support this view, as the following examples will prove. In Chapter LXIIIb. 2, we have, “ I have lifted up the
“ efflux from Osiris,”
•>
in Chapter CXIX., “ Pure are the effluxes which are
AAAAAA ^ ^ -F\
“ borne away from thee,” f I AA/WVA V\ ^
I -sd AMAM ^ Jr 11
in Chapter CXEYII. 6, “ I have come unto
~ (J-
“ thee, Osiris, pure one of effluxes,”
54
LITURGY OF FUNERARY OFFERINGS
AWWA
AAAAAA
VWW\
[A3
in Chaptei’ CXLIX. (Aat
XIII.), “ Like the stream from the effluxes coming forth " tr0I^_siris
j]^)’ aiu^ ■ °f ^ie same Chapter, “I
“ shall not be destroyed by the effluxes which come “ forth from Osiris,” t-AU-l J ^
^Ti- ■
The effluxes of Osiris
hei’e referred to are undoubtedly the humours which were believed to have drained out of the body of Osiris when Horns and his “ sons ” were embalming it. From the above passages it is clear that the Egyptians re¬ garded these humours as pure or holy, for they represented the very essence of the god. Now the Egyptians were not the only people in the world who attached mystic power and importance to the fluid which ran out from the dead, but though the texts make it certain that they did, we cannot learn from them exactly why they should do so. The reason is, however, not far to seek. Mr. Crawley tells us ( Mystic Hose, p. 287) that communion with the dead is most exactly reached, and the identity of eating with a person and eating him most clearly shown, in the common Australian practice in which mourners drink the humours of the decaying corpse, or eat its flesh. The Ivurnai anoint themselves with decomposed matter from the dead, It is done in the Kingsmills to “re-
THE EFFLUXES OF TIIE DEAD
55
member him.” So in Timorlaut mourners smear them¬ selves with the fluids of the corpse. The Aru islanders drink them “ to effect union with the dead man.” Some of the liquid is kept in order to injure enemies. The object of drinking the liquid is, clearly, to obtain the qualities of the dead man, his strength, and, perhaps, his vital power, and it is possible also that those who indulged in such practices did so with the idea of avoiding injury from the departed spirit. What the Egyptians did with the humours of the dead is un¬ known, but in the case of great and holy men, that which drained from their bodies was certainly turned to some good account by the living. The custom of draining the dead body of its moisture is common enough among modern peoples of Central Africa, as we may see from the account of a great Baluba chiefs deatli quoted by Sir H. Johnston ( Grenfell and the Congo, ii., p. 655). “ When an important Luba chief
“ expires, every one, great and small, must mourn in a “ subdued tone ; the members of all the brotherhoods “come before the house where the body lies to perform “ dances ; the women violently strike their hatchet and “ hoe against each other. This deafening hubbub lasts a “ day. . . . During this time a young slave is obtained, “ his neck is broken by a heavy blow, and he is laid “ by the corpse for two days. He is the chiefs boy “ attendant. His wives, squatting near him, do not “ cease their lamentations. Some days pass in this way “ without other incidents, after which the stiffened limbs
56 LITURGY OF FUNERARY OFFERINGS
“ are forcibly bent, and the body placed in the wicker “ coffin. In the bouse two stages are raised, one above “ the other ; on the upper one is placed the coffin, on the “ lower one a large earthen pot. The body decomposes ; “ a noxious liquid infested with maggots escapes from it “ and falls into the receptacle ; it is left there for several “ weeks.” The Belgian missionary who describes the chiefs burial does not tell us what was done with the “ noxious liquid,” but, as human flesh and bones form an important element in the “medicines” which are prescribed by medicine men in Central Africa, we are probably justified in assuming that the liquid was used in the same way.
The Fourth Ceremony.
The first ceremony removed evil or sin from the body of the deceased, the second gave it warmth, and the third restored to it the humours which had been expressed from it. For the fourth ceremony the Sem priest dissolved five grains of incense made from the salt deposits near the city of Nekheb, i e., “ Incense of the South,” in a libation vase of water, and, having poured it into a vessel, walked with it four times round the mummy or statue, and sprinkled it each time. The name given to this libation water is “Semman,”
and of the five grains of salt, or
alum, which it contained, one was for Horns, one for Set, one for Thoth, one for Sep, and one for Osiris, that
THE SEMMAN INCENSE
57
is, for the deceased himself. Whilst the Sem priest walked round the statue the Kher heb said the follow¬ ing words four times : —
“ [Here is] Semman ! [Here is] Scmmdn !
“ Open thy mouth, 0 Unas, and taste thou the taste “ thereof in the halls of the god, for Semman is the “emission of Horus, for Scmmdn is the emission of Set,
The Sem priest pouring water from a libation vase into a libation bowl held by a ministrant.
“for Scmmdn is the stahlisher of the heart of the two “ Hawk-gods (i.e., Horus and Set). Thou art cleansed “ with hcsmen (natron), and thou art like unto the “followers of Horus.”
The libation thus poured out either represented the essence of Horus and the essence of Set, which was the
LITURGY OF FUNERARY OFFERINGS
5«
source of the strength of their hearts, and the substance which gave them life, or was believed to be trans¬ muted into that essence through the words of power spoken by the Kher heb. The power of the Semman water was great, for as soon as it touched the face of the deceased his mouth was opened, and he was able to taste the emission, or life essence, of Horus and Set. Having tasted it, his whole being was changed, and he became a new creature, and henceforth he was a
counterpart of the Shemsu Heru
or “ Followers of Horus.” The Horus here referred to must not be confounded with the twin-brother of Set. The Horus who is always associated with Set is “ Horus the Great,” or “ Horus the Elder,” the Haroeris of the Greeks, but the Horus mentioned in the Liturgy in connection with “ Followers ” is “ Horus, the son of Isis.”
The “Followers of Horus” were a group of beings who were closely connected with Osiris, and having “ followed ” him in this world they passed after him into the Other World, where they became his ministrants and messengers, partaking of his immortal nature, and sharing his life. Horus the Elder was “ followed ” by a group of beings also, but these were of a totally different character, for they were called
i, i.e., “ workers in metal,” or
“ Mesenfciu,” |jj |l^ J “ blacksmiths.” In some texts the followers of Horus, the son of Isis, are identified with the metal-workers of
THE NATRON INCENSE
59
Homs the Elder, and it is possible that this is the case in the Liturgy. On the other hand, the deduction to be made from our text seems to be that the essence of Horus and Set introduced into the body of the deceased changed his nature into theirs, while the cleansing with nati’on made him a counterpart of the followers of Horus, the son of Isis. He thus possessed the nature of Horus, the oldest god of heaven, and the nature of a “ follower ” of the son of the man Osiris, who rose from the dead and became the ever-living god and judge of the dead.
The Fifth Ceremony.
The next ceremony continued the process of as¬ similating the deceased with the gods. The priest, having dissolved five grains of incense made from the
salt deposit in a place in the Natron Valley called XlLl o
“ Shet pet,”
or “ Lake of Heaven,” in a libation
vase of water, and poured it into a vessel, walked with it four times round the mummy and sprinkled it each time. As he did so the Kher heb said the following words four times :
“ Thou art purified with natron, and Horus is purified “ with natron.
“ Thou art purified with natron, and Set is purified “with natron.
“ Thou art purified with natron, and Thoth is purified “ with nati’on.
6o
LITURGY OF FUNERARY OFFERINGS
“ Thou art purified with natron, and Sep is purified “ with natron.
“ Thou art purified with natron, and thou art “ stablished among them.
“ Thy mouth is the mouth of the sucking calf on the “ day of his birth.”
It. is possible to translate “ Thou art purified with
The Sem priest pouring water from a libation vase into a libation bowl held by a ministrant.
“ natron as Horus is purified with natron,” &c., as did Dumichen, but it seems better to render the passage without the addition of “ as ” in each member, for it is clear that the salted water was offered as much to the deceased as to each god. The effect of this sprinkling was to give the deceased power to take his place with
THE SUCKING-CALF OF ISIS
6 1
the gods of each of the four quarters of heaven, and to make him their equal. In the last line of the passage, “Thy mouth is the mouth of the sucking-calf on the “ day of his birth,” we appear to have an allusion to the calf figured in the Vignettes to Chapter CIX. of the Booh of the Dead, which is entitled “The Chapjter of “ knowing the Souls of the East.” In the Theban Re¬ cension we see the deceased standing in adoration before Ra-Harmachis, between whom and the deceased is a spotted calf. In the Saite Recension the deceased stands in adoration before the Boat of Ra, which is about to pass between the two “ Trees of Emerald ” into the sky. In the Boat are : 1. Ra-Harmachis, witli the
sign for wind above his disk, 1^3. 2. The deceased.
- A calf with a star above his back. The text tells us that the Souls of the East are Ra-Harmachis, the Calf of the goddess Ivhera(?),1 and Neter-tuai, or the planet Venus. The “Sucking-calf” must therefore be the name of a morning star which was associated with the rising sun, and with Isis as a morning star. It seems clear, then, that the passage in the Liturgy signifies that the deceased is identified in it with the star which was born in the sky at sunrise; as its mother was Isis the star was a form of Horus, son of Osiris and Isis, and the deceased is therefore the son of Osiris, that is, Horus.
1 Theban,
Saite,
□
62
LITURGY OF FUNERARY OFFERINGS
The Sixth Ceremony.
In the next ceremony the Sem priest continues the purification of the deceased, and on this occasion he takes in Ids hand a ball of incense and lifts it up before the face of the mummy, or statue. We may assume that he does this four, or even five, times, and offers four halls of incense, one for Horns, one for Set, one for
The Sem priest presenting a ball of incense.
Thoth, and one for Sep. Meanwhile the Kher heb says : —
“ Thou art purified with natron, and Horus is purified “ with natron.
“ Thou art purified with natron, and Set is purified “ with natron.
“Thou art purified with natron, and Thoth is purified “ with natron.
“ Thou art purified with natron, and Sep is purified “ with natron.
CLEANSING THE BONES
63
“Thou art purified with natron, and thy Ka is “purified with natron.
“Thou art purified with natron,
“Thou art purified with natron,
“ Thou art purified with natron,
“ Thou art purified with natron,
“ 0 thou who art stablished among thy brethren the “ gods.
“ Thy head hath been censed for thee, thy bones have “ been cleansed thoroughly for thee, and thou art filled “ with that which belongeth unto thee. 0 Osiris, I “ have given unto thee the Eye of Horus. and thy face “is filled therewith, and it spreadeth its odour about “ thee.”
( 64 )
CHAPTER III.
The Seventh Ceremony.
DESCRIPTION OF THE OFFERINGS.
The ceremonies of purification are now ended. The new body in which the Ka is to dwell has been made by means of them. Its bones, and head, and mouth have been brought into a state of ceremonial purity, it contains the fluid of life, and all its humours, and
warmth, and its face is enveloped with an emanation from the Eye of Horus, and the odour of purity has been restored to it. It is not, however, prepared to enjoy the offerings which are about to be presented to it, because its jaw-bones, which have been pressed out
TIIE KEF-PESESH
65
of their places under the process of mummification, have no freedom of movement. To “establish” the jaw-bones was the next thing. The Sem priest took in his hands the instrument called “ Kef Pesesh,”
nn; i.e., “the overcomer of the divisions,” the shape of which was and presented it before the face of the mummy, or touched it with it. Mean¬ while the Kher heb said these words : —
“ 0 Unas, thy two jawbones which were separated “ have been established.”
As the result of these words the jawbones resumed their former positions, and power was given to them to masticate food. It is interesting to note that a specimen of this instrument is preserved in the British Museum (Third Egyptian Piooin, Table-case M, No. 888). It is made of flint, and was found near Abydos with large numbers of flint knives and tools of the Neolithic Period. If the object be a Kef Pesesh, and there is no reason to doubt it, it forms an important proof which connects this ceremony with the Pre- dynastic Period. Compare also another example of this amulet, which is surmounted by the head of a goddess, in the British Museum (Table-case F, Fourth Egyptian Boom, No. 505).
The Eighth Ceremony.
The Sem priest next presented before the face of the
cqcq _ _
mummy two objects of the shape , or j] , made
66
LITURGY OF FUNERARY OFFERINGS
of iron of tlie South and iron of the North respectively, and the Kher heb said twice : —
“ 0 Unas, the two gods have opened for thee thy “ mouth.”
The “ two gods ” are, of course, Horus and Set. It will be noted that in the text of Unas the two iron objects which represent Horus and Set are in the form
of axe-heads attached to handles,
and that in the
text of Peta-Amen-apt they are in the form j]1— []. Amulets in both forms are known, for, as Professor Maspero has pointed out, small axes, with heads of metal and handles of wood, have been found in the tombs, and also small angles of haematite, of which many examples exist in our museums.1 The application of these objects to the mouth of the mummy was, no
1 E.g., British Museum, Table-case F, Fourth Egyptian Room, Nos. 510-520.
THE CHEESE OFFERING 67
doubt, intended to supplement the presentation of the Kef Pesesh.
The Ninth Ceremony.
The first object presented to the mummy after the
- M - O
opening of the mouth was sel, or ser, which has
-SiXs o
been translated both by “butter” and “cheese.” The Vignette represents the Sem priest offering a vessel with four balls, or round cakes, of some substance in it,
The Sem priest presenting cheese.
‘qC and, when we remember that the Egyptians have never made butter in our sense of the word, we are justified in accepting Dumichen’s rendering of “cheese.”1 Whilst the four cakes of cheese were being offered, the Kher heb said the following words : —
“0 Unas, the Eye of Horns hath been presented
- M - O
1 The Egyptian o is probably the original of the Coptic
CAipG; compare Genesis xviii. 8 (ed. Ciasca, p. 18).
68
LITURGY OF FUNERARY OFFERINGS
“ unto thee, and with it the god passeth (or, cometh) ; “ I liave brought it onto thee : place thou it in thy “ mouth.”
The Tenth Ceremony.
The Sem priest next brought in a vessel four balls,
or round cakes, called sluiku rrci (j and whilst he
I c o o
presented these the Kher heb said : —
The Sem priest presentiug shaku.
“ 0 Unas, the shaku of Osiris have been presented “ unto thee, the shaku from the top of the breast of “ Horns, of his body hast thou taken to thy mouth.”
The exact meaning of the word shaku is unknown, hut it seems clear that the object symbolized the nipples on the breast of Horns, or the nipples on the breast of his mother Isis, which the god had taken into his mouth.
THE MILK OFFERING
69
The Eleventh Ceremony.
In the next ceremony the Sem priest offered a vessel of milk and a vessel of whey (?), and whilst he did so the Kher heb said : —
“ [That which is] from the breast of thy sister Isis, “ the emission of thy mother, thou hast taken possession “ of for thy mouth.”
The Sem priest presenting a vessel of milk and a vessel of wliey(?).
The text of Peta-Amen-apt is somewhat fuller, and reads : —
“ [That which floweth] from the breast of Horus, and “ is of his body, hath been presented unto thee for thy “ mouth. That which cometh from the breast of thy “ sister Isis, the emission of thy mother, hath been “ seized by thee for thy mouth, and thou openest thy “ mouth by means of it.”
70
LITURGY OF FUNERARY OFFERINGS
The Twelfth Ceremony.
The ceremonies symbolizing the nursing of Horus by Osiris having been performed, the Sem priest took libation vases of pure water of the north, i.e., from the Delta, not water with natron dissolved in it, and went
The Sem priest pouring water from a libation vase into a libation bowl held by a ministrant.
round the mummy, sprinkling it on all sides as lie went, whilst the Klier heb said four times : —
“This libation is for thee, 0 Osiris, this libation is “ for thee, 0 Unas ; it cometh forth from thy son, it “ cometh forth from Horus.
“ I have come and I have brought unto thee the Eye “ of Horus, that thy heart may be refreshed therewith.
TIIE WINE OFFERING
7 i
“ I have brought it [and placed it] under thee, [under] “ thy sandals, and I have presented unto thee that “ which floweth forth from thee. Whilst it is with “ thee there shall be no stoppage of thy heart, and it “ shall be with thee, with the things (or, persons) which “ come forth at the [sound of] the voice.”
The powers which the deceased enjoyed upon earth having now been bestowed upon him once more, or upon his Iva, lie is in the position of being able to
The Sem priest presenting a vessel of white wine and a vessel of black.
partake of the symbolic offerings which are about to be made to him, and to assimilate them after they have been transformed into spiritual meat and drink by the words of the Kher heb.
The Thirteenth Ceremony.
The Sem priest took in his hands two vessels, one filled with white and the other with black wine,
72
LITURGY OF FUNERARY OFFERINGS
each holding one licithes measure, and as he presented them to the deceased, the Kher heb said : —
“ Thou hast taken possession of that which hath “ flowed forth from the Eyes of Horus, and when they (i.e., “ the wines) are in front of thee they illumine thy face.”
The white and the black wine were not intended to be drunk, but to be poured over the head and forehead of the deceased, so that the strength in them might be transmitted to his face. The wines, being regarded as emanations from the Eyes of Horus, the White and the Black, contained the divine power which existed in the Eyes of the god, and they transferred to the deceased the might of the Day and the Night.
The Fourteenth Ceremony.
In the next ceremony the Sem priest offered a
bread-cake, of the kind called
which was presented for the “ lifting up of the face ” of the deceased. This name is followed by the word tchccut, the exact meaning of which is not easy to say. In the “ Hem ’’-cake Dumichen1 thought he saw the original of a cake in use among the Egyptians which was stamped with a figure of a vanquished hippo¬ potamus ; this beast was the symbol of Set, or Typhon, as we know from the texts, and from Plutarch,2 who says that he was chained. In the pictures of the chained hippopotamus3 the head of the monster is 1 Grabpalast, i., p. 23. 3 De Iside, Cap. 50.
3 NaviUe, Mythe d’ Horus, pll. 3 ff.
THE CAKE OFFERING
73
“ turned back,” i.e., be is looking behind him, and it is possible that the name “ Hem,” which means “ to turn back,” was given to cakes because they were stamped with a figure of the animal in this attitude. The words pat tcliaut Maspero renders by “Gateau de passage,” and Dumichen by “ Hem-Brod wohlschmeckendes (?) ; the former rendering gives the better sense. The “ Gateau de passage ” is the equivalent of the round bread-cake which is common all over Egypt and the
The Sem priest presenting the Hem cake.
Sudan at the present day, and it is the first thing with which the native provides himself when he is about to set out on a journey. Whilst the Sem offers the hem cake the Kher heb says : —
“ Day hath made an offering unto thee in the sky.
“ The South and the North have caused an offering “to be made unto thee.
“ Night hath made an offering unto thee.
74 LITURGY OF FUNERARY OFFERINGS
“ Thu South and the North have made an ottering “ unto thee.
“ An offering is brought unto thee. An offering thou
o o o
“ seest, of an offering thou hearest.
“ There is an ottering before thee, an offering behind “ thee, an offering with thee.”
The Fifteenth Ceremony.
The offering of “bread for the journey ” is followed
The Sem priest presenting a ball of incense.
by that of onions. The Sem priest presented five onions to the deceased whilst the Kher heb said : —
“ Osiris Unas, the white teeth of Horus are presented “ unto thee that they may fill thy mouth.”
The Sixteenth Ceremony.
The Vignette which illustrates the next ceremony shows us the Sem priest kneeling before a small table
THE ROYAL OFFERING
1 5
on which rests a bread-cake, which is called “ the Uten- “ cake, for the lifting up of the face.” Whilst this bread- cake is being offered, the Kher heb said, according to the text of Unas, four times : —
“ Suten hetep ta to the Ka of Unas.”
These words were followed by: —
“Osiris Unas, the Eye of Horus hath been presented “ unto thee — the bread which thou eatest.”
According to the text of Peta-Amen-apt the Uten- cake is to be divided into two equal parts, and the words “ Suten hetep ta to the Ka of Peta-Amen-apt ” are to be said four times in connection with each half. Whilst the Smen priest offers these the Kher heb says four times : — “ Osiris, the Eye of Horus hath been presented unto “ thee — the bread which thou eatest, and thy mouth “ hath been opened thereby.”
It has been said above (p. 21) that, though the words
76 LITURGY OF FUNERARY OFFERINGS
suten lictep ta may at one time have been intended to mean “ May the king give an offering,” it is clear they had already lost this meaning when the funerary texts were inscribed on the mastabas at Sakkarah. The passage from the text of Unas is an important proof that such is the case, for it is quite clear that the king is not entreated to give to Unas an offering. Here the words suten lictep ta occur some forty lines from the beginning of the Liturgy, where, in the ordinary course of things, we should expect them to appear. From the fact that they are ordered to be recited four times in one text, and eight times in the other, we are fully justified in believing that they are the opening words of a formula which was composed in primitive times and recited by priests and relatives on behalf of the dead, and that they were used by pious folk, as Dumichen first pointed out, in much the same way as “ Pater¬ noster” and “ Ave Maria” are used in our own times. It may be noted too in passing that the passage from the Liturgy under consideration presents us with one of the oldest examples of the use of the formula “ suten “ lictep ta en ka en,” “ May there be a royal offering to “ the Iva of,” which is so common on stelae from the Xlltli Dynasty downwards.
The Seventeenth and Eighteenth Ceremonies.
In the next two ceremonies the Sem priest offers two vessels of wine to the deceased, each containing a Hathes measure ; one vessel is made of some white
WHITE AND BLACK WINE
77
material, and the other of black. Whilst the former is being offered the Kher heb says : —
“ Osiris Unas, the Eye of Horus hath been presented “ unto thee ; it hath been snatched from the hand of “ Set, and thou hast taken possession of it for thy “ mouth, and thou hast opened thy mouth therewith.” And whilst the latter is being offered he says : —
“ Osiris Unas, thy mouth is opened by that which
The Sem priest presenting a white vessel of wine.
“ floweth (?) from thee.” The words “ Eye of Horus which “hath been snatched from the hand of Set” refer to the belief that it was Set, the god of darkness, who swallowed the sun and moon during eclipses, and devoured the moon piecemeal after it was fourteen days old. The Eye of Horus wTas restored to him sometimes by Shu, who snatched it out of the hand of Set,1 but more
Lefebure, Le Mythe Osirien, p. 87; Moret, Ritnel, p. 84.
7^
LITURGY OF FUNERARY OFFERINGS
frequently by Thotli, who is often represented in the form of an ibis-headed man carrying the Eye of Hoi ■us, before him in bis hands. As the Eye of
Horus was the abode of disembodied souls and spirits, the presentation of this eye to the mummy, or statue, was equivalent to restoring to it the soul of the deceased. In this passage, and throughout the Liturgy generally,
The Sem priest presenting a white vessel of wine.
the fundamental idea of the presentation of objects which are symbolic of the Eye of Horus is to bring back to the deceased his Ka and Ba, i.e., soul and the various members of bis spiritual and mental economy.
The wine in the black vessel is declared to be the fluids or humours which ran out of the deceased before death, or during the process of preparing him for the tomb. They are here restored to him in the form of wine, the nature of which is changed by the words of the Kher heb.
THE BEER OFFERING
79
The Nineteenth Ceremony.
The process of restoring to the deceased the fluid of Ids body is continued in the next ceremony, wherein the Sem priest presents to him a black stone vase, Y7, containing hent beer. Whilst lie is doing this the Klier heb says : —
“ Osiris Unas, there hath been presented unto thee
The Sem priest presenting a black stone vessel of Uent beer.
“ that which hath been pressed out of thee, which hath “come forth from thee.”
The Twentieth Ceremony.
After the presentation of the wine and beer the Sem priest took in his hands a small table, or stand, on which were placed several bread-cakes of different
shapes and kinds, called “ Tchesert,” ^
i.e., “ the
So
LITURGY OF FUNERARY OFFERINGS
holy table.” With this he advanced to the deceased, and whilst lie offered it to him the Kher heb said : —
“ 0 Ra, may the worship which thou hast in heaven “ and all the worship which is offered to thee be to “ Unas, and may everything which is offered to thy “body be offered to the Ka of Unas; and may every- “ thing which is offered to his body be thine.”
The Sem priest presenting the holy table of offerings.
From this passage we learn that the deceased is identified with Ra, and that it was expected that he would share with Ra the praises, and worship, and offerings which were dedicated to him. The offerings made to the deceased were intended for Ra, upon whom devolved the duty of feeding him with a portion of them. The bread-cakes of earth were transmuted into the “ bread of everlastingness,” and the wine into the “ wine of eternity,” whereon Ra lived.
THE HOLY TABLE OF OFFERINGS
8 I
The Twenty-First Ceremony.
In the next ceremonies the various kinds of bread and cakes on the “ Tchesert ” table were offered one by one. The first was the tept, and as the Sem priest presented it the Kher heb said : —
“Unas, the Eye of Horus hath been presented unto “ thee for thy tasting.”
The Sem priest presenting the Tept cake.
Here there is a play on the words tept, a “ kind of bread,” and tep, “ to taste.”
The Twenty-Second Ceremony.
The next offering was
according to Dumichen was not a bread-cake, but a lump of cooked meal, like the Puls of the Romans and the Polenta of the modern Italians. According to Maspero, it was a flat cake mixed with fat, and perhaps sweetened, and folded like a pancake. Whilst the Sem
g
82
LITURGY OF FUNERARY OFFERINGS
priest presents this the Kher heb pronounces a formula, which in the Unas text seems to mean,
“ The darkness (or, the night) becometh denser and “ denser,” and in the text of Peta-Amen-apt,
“ The ah food is spread out before thee like a field.” It is clear that in the one text there is a play of words in a hah and dkkd, and in the other in a hah and ah, but the exact meanings of the sentences are un¬ known because we do not understand the allusions.
Diimichen thought that the word dkkd, i.e., “ darkness ” or “ night,” referred to the colour of the a/i-cake, and that it might have been baked to a brown colour which was so dark in comparison with the tept cake that it appeared to be black.
The Twenty-Third Ceremony.
In this ceremony the Sem priest offered the breast of some animal, and as he did so the Kher heb said : —
THE BREAST OFFERING
83
“Unas, the Eye of Horns hath been presented unto “ thee so that it may embrace thee (or, be united unto “ thee).”
The breast naturally symbolized the act of embracing, which was in itself an important ceremony. When Horns embraced the deceased, the act of embracing him “smote Set,” and when he had snatched his Eye out of the hand of the god of evil, “ lie gave to the “deceased his heart, and the power which was therein.” 1
The Sein priest presenting the breast.
When, in the Tale of the Two Brothers, Anpu restored to Batau his heart, “ each embraced the other.” 2 Life
Moret’s excellent remarks in
Bituel, p. 88.
2 Papyrus D’Orbiney, pi. xiv., 11. 3, 4.
84 LITURGY OF FUNERARY OFFERINGS
was given to a statue by embracing it, and when a living person, priest, or relative embraced a mummy, his, or her, object was to reunite the bones, to knit together afresh the flesh, and to give order to the members of the body, which in primitive times had been dislocated, like the body of Osiris, and then put together, piece by piece, to form a complete whole.1 As to the breast itself, we may note in passing that in the Levitical law it was ordered that the breast of a
The Sera priest presenting a stone vessel of wine.
ram should be waved for a wave offering before the Lord (Leviticus vii. 30).
The Twenty-Fourth Ceremony.
The next four ceremonies deal with the offering of wine and three kinds of beer. The Sem priest presented
1 Moret, Rituel, p. 89.
THE BEER OEFERING
85
a white vessel of wine to the deceased, and as he did so the Kher heb said : —
“Unas, the Eye of Horns hath been presented unto “ thee, which was snatched from the hand of Set, and “ was rescued for thee, and thou dost open thy month “ with it.”
Tiie Twenty-Fifth Ceremony.
He next offered a black vessel containing a hcnt measure of beer,1 while the Kher heb said : —
The Sem priest presenting a stone vessel ot beer.
“Unas, there hath been presented unto time that “ which hath been pressed out and cometh forth from “ Osiris.”
The Twenty-Sixth Ceremony.
This was followed by an offering of an iron vessel
1 Or, “ a vessel containing a Kent measure of black beer.”
86
LITURGY OF FUNERARY OFFERINGS
containing one lient measure of beer,1 and at the same time the Kher heb said : —
“ Unas, the Eye of Horus hath been presented unto “ thee, which was rescued for thee ; there is no iron “therein, and it belongeth to thee.”
In the “ iron vessel ” we may probably see an allusion to the iron spear with which Horus defended himself against the attack of Set. If this be so we are to understand from the text that the strength of the iron
The Sem priest presenting an iron vessel of beer.
weapon is transferred to the vessel, which in turn transfers it to the beer. From the beer the deceased obtains the magical power of Horus which will enable him to repulse any attack made upon him by Set.
The Twenty-Seventh Ceremony.
The Sem priest then offered a hetemet vessel con-
1 Or, “ a vessel containing a lent measure of iron beer.”
THE BEER OFFERING 87
taining one hent measure of beer,1 and as lie did so the Kher heb said: —
“ Unas, the Eye of Horus hath been presented unto “thee that thou mayest be filled therewith.”
At this point in the service the Sem priest paused in his presentation of offerings to the deceased, and made ready to pour out further libations to him. Having dissolved three cakes of natron in pure water, he took four vases of the solution, and walked round the
The Sem priest presenting a stone vessel of beer.
mummy, or statue, and sprinkled it on all sides, whilst the Kher heb recited the following words four times : — “ This libation is for thee, 0 Osiris, this libation is “for thee; it cometh forth from thy son, it cometh “ forth from Horus.
“ I have come and I have brought unto thee the Eye “ of Horus that thy heart may be refreshed thereby. I
1 Or, “ a vessel containing a lient measure of hetemet beer.”
88
LITURGY OF FUNERARY OFFERINGS
“ have brought it to thy feet, and have presented unto “thee that which hath flowed and come forth from “ thee. Whilst it is with thee there shall be no “ stoppage of thy heart, and it shall be with thee, with “ the things (or, persons) which come forth at the “ [sound ofj the voice.”1 (The Vignette is a duplicate of that given on page 42.)
Tiie Twenty-Eighth to Thirty-Fourth Ceremonies.
These seven ceremonies deal with the anointing of the mummy, or statue, with seven kinds of unguents, which are called : —
Seth heb,
Hekenu,
Sefth,
0
V
A/VWN
- Neshnem, rm
Q-
- Tut
ruatu,
- Hatet ash,
30
^ ^ 000
- Hatet Thehennu, ‘j
1 From indications given in the text of Pepi II. it is clear that at this place in the series of ceremonies articles of apparel and jewellery were offerod one by one to the deceased, and that appro¬ priate words of dedication were recited during their presentation. See Maspero, Pyramides de SaqqaraJt, p. 361.
THE OFFERING OF UNGUENTS 89
The Sem priest offered a vessel of the Seth heb unguent, and the Klier heb said four times : —
“Osiris Unas, I have filled thine eye for thee with “ meichct oil.”
He next offered a vessel of llekenu unguent, and the Klier heb said : —
“ Osiris Unas, there hath been presented unto thee
THE SEVEN UNGUENTS.
Hatet Seth
Thehennu. Hatet ash. Tuatu. Neshnem. Sett. Hekeuu. heb.
“ that which hath been pressed out from thy “ face.”
He next offered a vessel of Seft unguent, and the Klier heb said : —
“ Osiris Unas, the Eye of Horus hath been presented “ unto thee, and [Set] hath been made weak in respect “ of thee thereby.”
The Seft unguent was dark in colour, and symbolized Set, the god of darkness, and as it represented the
go
LITURGY OF FUNERARY OFFERINGS
greasy emanation of his face this god was supposed to suffer through its absence.
The Sem priest next offered a vessel of Neshnem unguent, and the Ivher heb said : —
“ Osiris Unas, the Eye of Horus hath been presented “ unto thee, that it may unite itself unto thee.”
He next offered a vessel of Tuatu unguent, and the Ivher heb said : —
“ Osiris Unas, the Eye of Horus hath been presented “ unto thee, that the gods may be brought unto thee “ thereby.”
In the text of Peta-Amen-apt the reading is : —
“ [Osiris] Peta-Amen-apt, the Eye of Horus hath been “ presented unto thee. It hath been brought [unto “ thee] that thou mayest worship (or, give thanks to) “ the gods by means of it.”
The Sem priest then offered a vessel of the finest cedar oil, Hatet ash, and a vessel of the finest oil of the Thehennu (Hatet Theliennu), and tire Ivher heb said : —
“ 0 ye Oils, 0 ye Oils, which are on the forehead “ of Horus [place ye yourselves on the forehead of the “ Osiris Unas, make, ye him to smell sweet in possessing “ you], make ye him to become a Kiiu (i.e., Spirit) “ through possessing you, make ye him to have his “ Skkhem (i.e., Vital Power) in his body, make ye him “ to have openings before his eyes, and let all the Iviiu “ (i.e., Spirits) see him, and let them all hear his name. “ Behold, Osiris Unas, the Eye of Horus hath been
THE EYE-PAINT OFFERING
9*
“ brought unto thee, for it hath been seized that it may “ be before thee.”
The Thirty-Fifth Ceremony.
In this ceremony the materials with which the eyes of the deceased are to be painted are offered. The Sem priest took a bag of Uatcli and a bag of Mestemet, and as he offered them the Kher heb said : —
8
s
o
o
o
c
0 ■[
A bag of Uatch and a bag of Mestemet.
“ Osiris Unas, I have painted for thee the Eye ot “ Horus with Mestemet so that there may be health “ to thy face.”
The eye-paint called Uatch was first used as a medicine for the eyes, and only later as an ornament ; it was a preparation of copper. The eye-lids were first smeared with oil or some unguent, and the powder was
92
LITURGY OF FUNERARY OFFERINGS
applied to them by means of a short, thin stick made of wood, bone, or metal, which among the Arabs is called a “ needle.” The eye-paint Mestemet, which appears in Coptic under the form comii, or gtmu, wras made from antimony, and its use was general ; it was used daily, and was believed to protect the eye against ophthalmia. In modern times preparations of lead, black oxide of manganese, the lamp-black of burnt almonds, &c., are commonly used as “ Ivohl,” or eye- paint.
The Thirty-Sixth Ceremony.
In the next ceremony the Sem priest offered two linen bandlets, or scarves, or sashes, called unkhu to the deceased, and as he did so the Kher heb said : —
“ Watch thou in peace. The goddess Taat watcheth “ in peace, the goddess Taat watcheth in peace. The “ Eye of Horns which is in the city of Pe-Tep watcheth “ in peace. The Eye of Horns which is in the temple- “ houses of Net watcheth in peace. Receive thou the “ milk-[white] and bleached bandlets of the goddess “ Ur-a. Cause ye, 0 bandlets, that the Two Lands “may submit to this Unas, even as they bow down “before Horus, and make ye the Two Lands to be in “ awe of Unas, even as they are terrified before Set. “ Tarry ye before Unas in his divinity. Open ye his “ way at the head of the Khu (or, Spirits), and let him “ stand at the head of the Spirits. 0 Anpu-Khenti- “ Amenti, forwards, forwards, to the Osiris Unas.”
TIIE OFFERING OF BANDLETS
93
The two bandlets are assumed to have been made by the goddess Taat, who presided over the apparel of the deceased, and provided them with raiment made by her own hands ; as she wove the bandlets she wove into them her magical protection, which not only preserved their wearers from the discomforts of nakedness, but assured to them the respect of the gods and spirits who
saw them. One bandlet also carried with it the pro¬ tection of the Horus-god who dwelt in the city of Pe-Tep, or Buto, and the other the protection of the Horus-god who dwelt in the city of Net (Neith). Horus of Pe-Tep was the son of Isis-Uatchit, and Horns of Sais was the son of Net, the goddess to whom
94
LITURGY OF FUNERARY OFFERINGS
the invention of the art of weaving was attributed. The city of Sais was famous in all ages for the pro¬ duction of textile fabrics, and here was situated “Het- menkh,” the “ Temple of woven stuffs.” 1 The opening lines of this passage in the Liturgy are differently translated by Diimichen and Maspero. In his trans¬ lation of the text of Xmas Maspero rendered the signs
P by “ Vets-toi,” “ clothe thyself,” but later he
came to the conclusion that<”jP’ is not the equivalent of ^ “j’P, and that it is to lie read res, i.e., “Watch,” or
“ Keep vigil.” Thus his renderings are : —
Vets-toi en paix ! Vets ton vetement en paix ! Que Tait se vote — Vete¬ ment s de fete, deux— en paix ! (Eil d’Hor dans Doup, en paix ! (Eil cTHorus dans les demeures de Nit, en paix ! Eefois le linge blanc ! Donne qu’elles se courbent pour cet Ounas, les deux terres,
Veille en paix! veille Tait en paix, veille Taitit en paix ! (Eil d’Hor qui est dans Dopou en paix, veille (Eil d’Hor qui est dans les Chateaux de Nit en paix ! La plus bril- lante (?) des nourrices (?), celle qui orne le maitre du tombeau (?), donne que les deux terres se courbent de-
&c.
vant ce Pepi Nofirkeri, &c.2
The rendering of Diimichen agrees with the older rendering of Maspero as far as “ Nit, en paix ! ” but
1 De Roug6, Geographic, p. 2G.
2 Pyr amides de Saqqarah, p. 3G2.
TIIE INCENSE OFFERING
95
for the following words lie has “ Nimm in Empfang “ die milchfarbige und die gebleichte von der Gottin “ Ur-a. Bewirket, dass sicli in Ehrfurcht beugen die “ Lander,” &C.1
At this stage in the service an interval appears to have been allowed to the deceased to absorb the meat and drink offerings which had been presented to him, and to take possession of the bandlets, &c. In the temples the presentation of offerings to the god was nearly always accompanied by a burning of incense,2 for the gods rejoiced in the mingled odours of the objects offei’ed and the burning incense.
The Thirty-Seventh Ceremony.
The Sem priest next burned incense, and as he was doing this the Ivher heb said four times : — -
“ Let him advance ’ Let him advance with his Ka ! “ Horus advanceth with his Ka, Set advanceth with “ his Ka, Thoth advanceth with his Ka, Sep advanceth “ with his Ka, Osiris advanceth with his Ka, Khenti- “ Maati advanceth with his Ka, thy backbone, jj “ advanceth with thy Ka.
“Hail, Linas ! The arm of thy Ka is before thee.
“ Hail, Unas ! The arm of thy Iva is behind thee.
“ Hail, Unas ! The leg of thy Ka is before thee.
“ Hail, Linas ! The leg of thy Ka is behind thee.
1 Grdbpalast, i. 28.
2 Moret, RiUtel, p. 119.
9 6 LITURGY OF FUNERARY OFFERINGS
“ Osiris Unas, 1 have given unto thee the Eye of “ Horns, and thy face is filled therewith, and the “ perfume of the Eye of Horus spreadeth itself over “ thee.”
Tiie Thirty-Eighth Ceremony.
This censing of the mummy, or statue, was followed by another set of libations. Whilst the Sem priest was sprinkling the deceased with water in which two grains, or cakes, of incense had been dissolved, the Kher heb said four times : —
“ This libation is for thee, 0 Osiris, this libation is
FURTHER PURIFICATION BY WATER
97
“for thee, 0 Unas; it coineth forth from thy son, it “ cometh forth from Horns.
“ I have come and I have brought unto thee the Eye “ of Horus, that thy heart may be refreshed therewith. “ I have brought it [and placed it] under thee, [under
The Sem priest pouring water from a libation vase into a libation bowl held by a ministrant.
“ thy sandals,] and I have presented unto thee that “ which floweth forth from thee. Whilst it is with “ thee there shall be no stoppage of thy heart, and it “ shall be to thee with the things (or, persons) which “come forth at the [sound of] the voice.”
II
( 9§ >
CHAPTER IV.
The Litukgy Described.
With the pouring out of the last series of libations the first series of ceremonies at or in the tomb came to an end. In the text of Unas there is no break in the text to indicate this fact, but in the text of Peta-Amen-apt at this place come the following words : —
“ Here shall be set forth the food, and the drink, and “ the tilings which are to be placed on the altar, and “ one shall enter with the ‘ suten hetep ’ (i.e., ‘ royal “ offering
This rubrical direction indicates that the ceremonies which have already been performed on the mummy, or statue, have opened the mouth of the deceased, and given him power to speak, and eat and drink, and that they have provided the Ka with a pure statue wherein to dwell. The offerings up to this point were intended for the deceased only, and one of the chief objects in presenting them was to prepare the Iva for partaking of the funeral feast which was to follow. The relatives of the deceased wished his Ka to eat and
TRANSMUTATION OF OFFERINGS
99
drink with them, because it enabled them to establish and maintain communion with a being who had taken upon himself the nature of the gods. By eating the same food and drinking the same drink the souls of the living and the dead were joined in a bond which brought solace, consolation, and comfort to the living, and destroyed the feeling of separation from their beloved ones which death brought in its train. The funeral feast, that is, the eating of food together by the living and the Ka, produced identity of substance, and as the Ka was divine by virtue of the ceremonies which had been performed over him and the formulae recited during the presentation of offerings, his living kinsfolk became divine, and they became, for the time being at least, as gods. Since these ideas existed in connection with the funeral feast, there is small reason for wonder at the insistence in funerary texts on the necessity for a regular and constant supply of offerings in the tombs. It must also be remembered that the nature of the material offerings presented to the dead was changed during the act of offering by the sacred formulae which the Kher heb recited over them. The bread and meat, and wine and beer, were transmuted into the essence and substance of Horus, the great god of heaven. When these were eaten and drunk in a place cere¬ monially pure, which for the time being represented heaven, both the spirits of the dead and of the living ate and drank their god in the form of the spiritual natures of the material offerings, which the living
O’ o
IOO
LITURGY OF FUNERARY OFFERINGS
absorbed into their material bodies, provided that such bodies were also ceremonially pure.
The Thirty-Ninth Ceremony.
The second series of ceremonies began with the bringing in of the pert Tihe.ru, or offerings of meat and drink, which were to be placed upon the altar, and a
The altar on which tire offerings are placed.
ministrant came with the suten hetep, or “ royal offer¬ ing.” Whilst this was being done the Klier heb said : —
“ Thoth returneth bringing it with him, he appeareth “ with the Eye of Horns.”
“ He hath given the Eye of Horns, and he is content “ therewith.”
It has already been said that the Eyes of Horns, or the sun and moon, suffered eclipse at times through the
THOTH FINDS THE EYE OF HOEUS
IOI
agency of Set, and that the moon after the fourteenth clay was devoured by him piecemeal each month. The souls of the dead who lived in the Eyes of Horns shared these calamities with the god, and thus it fell out that when the time had come to make the soul of the deceased to enter his body, the soul would he found to have disappeared with the solar or lunar Eye. Sometimes Horns went to look for his Eyes, and some¬ times he sent one of them to look for the other ; in every case the Eye was “ found ” and restored to the god. Occasionally Shu “ found ” the Eye in the hand of Set, and having rescued it from him he gave it back to Horns.
The god, however, to whom Horns was most often indebted for his Eye was Thoth, who presided over the stars, and knew the times of their appear¬ ances and disappearances, and regulated their courses.
Thoth was called the “ Heart of Ba,”
that is to say, he took possession of the soul of the god, and it was he who gave back the soul to the deceased, or to a god.1 In the present case the mummy, or statue, of the deceased is ready to receive back his soul, and the Kher heb announces, as we have seen above, that Thoth hath returned with the Eye of Horus, which lie had sought for, and that he hath given it to the deceased, who is content therewith. The deceased,
1 See Diimiclien, Grabpalast, p. 29; Morefc, Bituel, p. 84.
102
LITURGY OF FUNERARY OFFERINGS
having once more regained his soul, is now aide to enjoy the funeral feast.
The Fortieth Ceremony.
The Sem priest next offered two suten hetep cakes, or “ royal offering cakes,” and the Kher heb said : —
The Sem priest presenting the two “royal offering” cakes.
“ Osiris Unas, the Eye of Horns hath been presented 1 unto thee, and he is content therewith.”
BEER OFFERINGS
103
The Forty-First Ceremony.
The offering of two vessels of beer in the usekh hall 1 followed, and the Klier heb said : —
The Sem priest presenting two vessels of beer.
“ Osiris Unas, the Eye of Horns hath been presented “ unto thee, and he is content therewith.”
1 Diimichen, Orabpalast, p. 30.
104 LITURGY OF FUNERARY OFFERINGS
The Forty-Second Ceremony.
The next line of the Liturgy is difficult to translate, for there are variants in the text. In the Vignette in the tomb of Peta-Amen-apt \ve see a man kneeling, with his left hand raised ; it is clear that he is not making an offering, but it is probable that he is “ seated ” near
A ministrant kneeling by the side of the offering.
the offerings, with the view of partaking of them. T he meaning of the text seems to be something like
“ He who sitteth down by the suten pert Ttheru (or “royal offering) shall say: I have seated myself “ with it.”
The Forty-Third Ceremony.
In the next ceremony the priest presented for the ush(l) offering a Tua cake and a Shens cake, whilst the Klier heb said
“ Osiris Unas, the Eye of Horns hath been presented
THE CAKE OFFERINGS
105
“ unto thee, and it hath been made to approach thy “ mouth for thee.”
The Sem priest presenting the Tua and Shens cakes.
The Forty-Fourth Ceremony.
A Tut cake was next presented, and the Klier heb said : —
The Sem priest presenting the Tut cake.
“ Osiris Unas, the Eye of Horns hath been presented “ unto thee for the smiting down of Set.” 1
1 The Unas text seems to be corrupt in this place.
io 6 LITURGY OF FUNERARY OFFERINGS
The Forty-Fifth Ceremony.
A Rethu cake was next offered, and the Kher heb said : —
“ Osiris Unas, the Eye of Horns, which was chained “ up [by Set], hath been presented unto thee.”
The Rethu cake was round, and on it was probably
The Sem priest presenting the Rethu cake.
stamped a figure of a hippopotamus, symbol of Set, in fetters.
The Forty-Sixth Ceremony.
A vessel of Tchesert drink was next presented, and the Kher heb said : —
“Osiris Unas, the Eye of Horus hath been presented “ unto thee, the little one, which became the food of “ Set (or, which entered into Set).”
The “ little ” Eye of Horus here referred to seems to l>e the moon, which, as already mentioned, was devoured piecemeal by Set after the fourteenth day each month.
DRINK AND BEER OFFERINGS
107
The passage in the Liturgy suggests that Set must, ou one occasion, have found the new moon in the sky,
The Sem priest presenting a vessel of drink.
when he was roaming through the night, and swal¬ lowed it.
The Forty-Seventh Ceremony.
A vessel of Khenemes beer was next offered, and the Ivher heb said : —
The Sem priest presenting a vessel of beer.
IOS LITURGY OF FUNERARY OFFERINGS
“ Osiris Unas, the Eye of Horns, which hath been “ smitten for thy month, hath been presented unto “ thee.”
The Forty-Eighth Ceremony.
In the next ceremony a bread-cake and a vessel of beer were placed on a small table, and “ lifted up ” before the mummy, whilst the Kher heb said : —
The Sem priest presenting a bread cake and a vessel of beer.
“ Osiris Unas, the Eye of Horns hath been presented “ unto thee, and it hath been lifted up for thee to thy “ face. There shall be lifting up to thy face, there shall “be lifting up to thy face, 0 Osiris. Hail, Unas! let “ thy soul advance.
“Lift up thy face, 0 thou Unas, and look afar off, “and fix thy gaze intently upon that which cometh “ forth from thee. That which was corruptible in thee
CAKE OFFERINGS
109
“hath been washed away, 0 Unas, and thy month hath “ been made holy for thee by the Eye of Horns.”
The Forty-Ninth Ceremony.
In the next ceremony there were presented as a Shebu offering a Tua cake and a Shens cake, and the Kher heb said : — -
“ Let there lie praise to thee and to thy Ka, 0 Osiris,
The Sem priest presenting the Tna cake and the Shens cake.
“ which hath been cut away from the hand of him that “ doeth violence to the dead. 0 Unas, thou hast re- “ ceived these thy bread-cakes, which are from the Eye “ of Horus.
“Osiris Unas, the Eye of Horus hath been presented “ unto thee, [that is to say,] that which hath been “ mixed together for thee by it, so that thou rnayest be “ filled with that which hath been pressed out and hath
I IO
LITURGY OF FUNERARY OFFERINGS
“ come forth from thee.” This sentence was recited four times.
The presentation of the following offerings then took place ; each object was offered to the mummy (or,
statue) four times, and each formula was recited by the Kher heb four times.
The Fiftieth Ceremony.
The Sut joint, “tESs, with the formula : —
“ Osiris Unas, the Sut joint hath been presented unto “ thee [as] the Eye of Horns.”
WATER AND INCENSE
I 1 1
The Fifty-First Ceremony.
Two vases of water, Y7Y7, with the formula: —
“ Osiris Unas, the water which is in these hath been “ offered unto thee.”
The Sem priest presenting two The Sem priest presenting two
vessels of water. Vessels of Bet incense.
The Fifty-Second Ceremony.
Two vessels of Let incense, 1 with the for-
, ’ JJ \7 ll’
mu la : —
“ Osiris Unas, the Eye of Horns hath been presented “unto thee that it may purify for thee thy mouth.”
I 12
LITURGY OF FUNERARY OFFERINGS
The Fifty-Third Ceremony.
A Tua cake and a Sliens cake as an Ush offering, with the formula : —
“ Osiris Unas, the Eye of Horns hath been presented “ unto thee, and it hath been offered unto thee for thy “ mouth.”
The Sem priest presenting the Tua cake ami the Shens cake. '
The Sem priest presenting two Tut cakes.
The Fifty-Fourth Ceremony.
Two Tut cakes, with the formula : —
“Osiris Unas, the Eye of Horus hath been presented “ unto thee, which struck down Set.”
CAKE OFFERINGS
I 13
The Fifty-Fifth Ceremony.
A Bethu cake, < _ 0, with the formula: —
“ Osiris Unas, the Eye of Horns, which was put under “ restraint by him (i.e., by Set), hath been presented “ unto thee.”
The Sem priest presenting a Retlju cake.
The Sem priest presenting two Heth cakes.
The Fifty-Sixth Ceremony.
Two Heth cakes, ^ ° 1 1 , with the formula : —
“ Osiris Unas, the Eye of Horus hath been presented “ unto thee, that thou rnayest seize it for thy mouth.”
I
LITURGY OF FUNERARY OFFERINGS
I 14
Tiie Fifty-Seventh Ceremony.
aa/wa r\
Two Nehra cakes, _ \J, witli tlie formula : —
^ ll’
“Osiris Unas, the Eye of Horus hath been presented “ unto thee, and there hath been brought unto thee that “ which is intended for thy mouth.”
The Sem priest presenting two The Sem priest presenting
Nehra cakes. Tept cakes.
The Fifty-Eighth Ceremony.
Four Tent cakes, 0 , with the formula : —
• L ^ llll’
“ Osiris Unas [, the Eye of Horus hath been presented “ unto thee], and hath been given unto thine Eye for “ thee to taste.”
CAKE OFFERINGS
115
Tiie Fifty-Ninth Ceremony.
Four Peten cakes, □ A/WW\ with the formula : —
o 1111’
“ Osiris Unas, the Eye of Floras hath been presented “ unto thee, the glorious one ; [these cakes] have been* “ baked thereby.”
The Sem priest presenting the Shens cakes.
The Sixtieth Ceremony.
Four- Shens cakes, □□ [1 ^ for Shens, 9 R
I llll V I
with the formula : —
“ Osiris Unas, thou hast received thy head.”
LITURGY OF FUNERARY OFFERINGS
I 16
The Sixty-First Ceremony.
Four Anita cakes, — ===== 0, with the formula: —
y mi’
“ Osiris Unas, thine eye hath been presented that thou mayest take possession of it.”
The Sem priest presenting the Am-ta cakes.
The Sem priest presenting the Khenfu cakes.
Four Khenfu cakes
The Sixty-Second Ceremony.
Y7
ill
, with the formula
“Osiris Unas, the Eye of Horns, which hath been “ made in the form of fish-scales for thee, hath been “ presented unto thee.”
FLOUR OFFERINGS
II 7
The Sixty-Third Ceremony. Four baskets of Hebennet cakes (?), ^ J
/WWVv
/wvw\
with the formula : —
“ Osiris Unas, the Eyeof Horns hath been presented un- “ to thee, that it may well up with water(?) [before thee].”
/■
A
oooo<
n
^
The Sem priest presenting the Hebennet cakes.
Tire Sem priest presenting tire cakes of Qemli.
The Sixty-Fourth Ceremony.
Four cakes made of fine, white flour (qemli a ^ ‘j 0
= Arab Jj), with the formula :-
“Osiris Unas, the Eye of Horns, which was fettered “ by him [i.e., by Set], hath been presented unto thee.”
IIS
LITURGY OF FUNERARY OFFERINGS
The Sixty-Fifth Ceremony.
Four Atet cakes, fl with the formula: — •
l ^ O H I I I I’
“ Osiris Unas, the Eye of Horus hath been captured “and placed for thee in thy mouth.”
Four Pat cakes,
The Sixty-Sixth Ceremony. ^ X7
III’
with the formula :
“Osiris Unas, the Eye of Horus hath been presented “ unto thee ; [it is] thy cake which thou eatest.”
OFFERINGS OF ONIONS
HQ
Four Ashert cakes
The Sixty-Seventh Ceremony. rvn
■Q , with the formula : -
“ Osiris Unas, the Eye of Horns, which was put under “restraint by him [i.e., by Set], hath been presented “ unto thee.”
The Sixty-Eighth Ceremony.
Four onions, or bunches of onions, with the formula : — • “ Osiris Unas, his [i.e., Horus’s] teeth, which are “ white and health-giving, have been brought unto thee.”
I 20
LITURGY OF FUNERARY OFFERINGS
The Sixty-Ninth Cekemony.
A haunch of beef, with the formula : —
“ Osiris Unas, accept (?) the haunch of beef [as] the “iEve of Horus.”
The Sem priest presenting the haunch of beef.
The Sem priest presenting the loin of beef.
The Seventieth Ceremony.
A loin of beef (?), Ad (j _ _ o ATT,, with a formula, two
versions of which are extant. The rendering of one is : —
“ Osiris Unas, [here is] the marked piece of flesh and “ bone from which Seb cuts not off the ddu joint,” 1
1 Maspero, “Osiris, le marque, de la chair duquel Sibou ne “ retranche pas chair.”
THE BREAST OFFERING
I 2 I
aud of the other : —
“ [Osiris] Peta-Amen-apt, the mark of that which is “ abominable (or, the abominable one) is burnt into the “ da joint.” 1
The Seventy-First Ceremony.
A breast of an animal, with the formula : — - “ Osiris Unas, the Eye of Horns hath been presented “ unto thee, so that it may embrace thee.”
1 Diimichen, “0 Obercherheb Petamenap, das Malzeiclien des Scliandlicheu ist eingebrannt an der Lende.”
122
LITURGY OF FUNERARY OFFERINGS
The Seventy-Second Ceremony.
The Sut joint, ^ ^ ^ with the formula
“ Osiris Unas, the Sut joint hath been presented unto “ thee as the Eye of Horns.”
The Sem priest presenting the Sut joint.
Tlie Sera priest presenting four ribs of beef.
The Seventy-Third Ceremony.
Four ribs of beef(?), with the formula: —
“Osiris Unas, the enemies have been presented unto “ thee [for they are thine, and thou hast smitten “ them].”
THE FLESH OFFERINGS
123
The Seventy-Fourth Ceremony.
[Four] pieces of roasted flesh, with the formula: —
“ Osiris Unas, the things which are ordained for thee “ have been"presented unto thee.”
The Seventy-Fifth Ceremony.
A liver, t\ 0, with the formula : —
-Ms o 1 ’
“ Osiris Unas, the Eye of Horus hath been presented “ unto thee, so that thou mayest journey with it.”
124
LITURGY OF FUNERARY OFFERINGS
The Seventy-Sixth Ceremony.
A spleen, with the formula : —
“Osiris Unas, the Eye of Horus hath been presented “ unto thee, so that thou mayest go (?) with it.”
The Sem priest presenting a spleen.
The Sem priest presenting a fore-quarter of beef.
The Seventy-Seventh Ceremony.
A fore-quarter of an animal, with the formula : —
“ Osiris Unas, the Eye of Horus hath been presented “ unto thee in the form of his fore-quarter [i.e., the fore- “ quarter, or shoulder, of Set].”
THE MEAT OFFERINGS
125
The Seventy-Eighth Ceremony.
Slices of meat from the fore-quarter, with the formula : —
“Osiris Unas, accept (?) the Eye of Horns, which is “ in the form of the fore-quarter of Set.”
The Sem priest presenting joints from the foreipart of a bull.
The- Sem priest presenting a Re goose.
The Seventy-Ninth Ceremony.
A lie goose, with the formula : —
“ Osiris Unas, the heads of the followers of Set have “ been presented unto thee [in the form of this] Sera “ goose.”
126
LITURGY OF FUNERARY OFFERINGS
The Eightieth Ceremony.
A Therp goose, with the formula : —
“ Osiris Unas, this [goose] hath boen presented unto “ thee according to thy heart’s desire.”
The Sem priest presenting a Therp goose.
The Sem priest presenting a Set goose.
The Eighty-First Ceremony.
A Set goose, with the formula : —
“ Osiris Unas, the Eye of Horns hath been presented “ unto thee, and it is carried unto thee.”
TI1E GEESE OFFERINGS
127
The Eighty-Second Ceremony.
A Sert goose, with the formula : —
“ Osiris Unas, the Eye of Horus hath been presented “ unto thee [in the form of] the things which come for “ thee.”
The Sem priest presenting The Sem priest presenting
a Sert goose. a dove.
The Eighty-Third Ceremony.,
A dove, with the formula : —
“ Osiris Unas, the Eye of Horus hath been presented “ unto thee, the glorious one, the dove which is thine.”
128
LITURGY OF FUNERARY OFFERINGS
The Eighty-Fourth Ceremony.
A Saf cake,
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with the formula : —
“ Osiris Unas, the Eye of Horns, which was put under “ restraint by him [i.e., by Set], hath been presented “ unto thee.”
The Sem priest presenting a Saf cake.
The Sem priest presenting two Shat cakes.
The Eigiity-Fifth Ceremony.
Two Shat cakes, 0 (or, lioney-cakes), with the formula : —
“ Osiris Unas, the Eye of Horns hath been presented un- “ to thee, and it shall not be cut off from him by thee(?).”
THE GRAIN OFFERINGS
129
The Eighty-Sixth Ceremony.
Two baskets of Nepat grain, with the formula : — “Osiris Unas, the Eye of Horns, which hath been “ counted 1 (or reckoned up), hath been presented unto “ thee.”
The Sem priest presenting two The. Sem priest presenting two
baskets of Nepat grain. baskets of Mest grain.
The Eighty-Seventh Ceremony.
Two baskets of Mest grain, with the formula : —
“ Osiris Unas, the Eye of Horns hath been taken, and “ the water which is in it hath been made to be with thee.”
1 I.e., restored to its master Horus.
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130 LITURGY OF FUNERARY OFFERINGS
Tiie Eighty-Eighth Ceremony.
Two vessels of Tchesert drink, with the formula: — “Osiris Unas, the Eye of Horus hath been presented “ unto thee, the little one which became the food “ of Set.”
The Sem priest presenting two vessels of Tchesert drink.
The Sem priest presenting two vessels of Tchesert drink.
The Eighty-Ninth Ceremony.
Two vessels of Tchesert drink, with the formula : —
“ Osiris Unas, the Eye of Horus hath been presented “ unto thee [, and there is power to it in thine hand].” 1
1 The words in brackets are from the test of Peta-Amen-apt.
THE DRINK OFFERINGS
131
The Ninetieth Ceremony.
Two vessels of Khenemes drink, with the formula : — “Osiris Unas, the Eye of Horus hath been presented “ unto thee, and the fire of wrath rageth in him [i.e., “ Set] against thee.”
The Sem priest presenting two The Sem priest presenting two
vessels of Khenemes drink. vessels of beer.
The Ninety-First Ceremony.
Two vessels of Heqt beer, with the formula : —
“ Osiris Unas, thou art filled with that which hath “ been pressed out and hath come forth from thee.”
132
LITURGY OF FUNERARY OFFERINGS
Tiie Ninety-Second Ceremony.
Two vessels of Sekhpet grain, with the formula : —
“ Osiris Unas, thou art filled with that which hath “ keen pressed out and hath come forth from thee.”
The Sem priest presenting two vessels of Sekhpet grain.
The Sem priest presenting two vessels of Pekh grain.
Tiie Ninety-Third Ceremony.
Two vessels of Pekh grain, with the formula : —
“ Osiris Unas, thou art filled with that which hath “ been pressed out and hath come forth from thee.”
THE FIG OFFERINGS
133
Tiie Ninety-Fourth Ceremony.
Two vessels of Nubian beer, with the formula : — “Osiris Unas, thou art filled with that which hath “ been pressed out and hath come forth from thee.”
The Sera priest presenting two The Sem priest presenting two
vessels of Nubian beer. baskets of figs.
The Ninety-Fifth Ceremony.
Two baskets of figs, with the formula : —
“ Osiris Unas, the breast of Horus hath been pre- “ sented unto thee, and the gods eat of it together with “ thee.”
134 LITURGY OF FUNERARY OFFERINGS
The Ninety-Sixth Ceremony.
Two vessels of wine of the North, with the formula : — “Osiris Unas, [there hath been presented unto thee “ that which filled thy father, and] 1 thy mouth hath “ been opened thereby.”
The Sem priest presenting two vessels of wine of the North.
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The Sem priest presenting two vessels of white wine.
The Ninety-Seventh Ceremony.
Two vessels of white wine, with the formula : — “Osiris Unas, the Eye of Horus, the glorious one,
1 The words in brackets are from the text of Peta-Amen-apt.
TIIE WINE OFFERINGS
135
“ which he [i.e., Set] devoured and afterwards vomited,1 “ hath been presented unto thee.”
Tiie Ninety-Eighth Ceremony.
Two vessels of Amt (?) wine, or wine of Pelusium, with the formula : —
“ Osiris Unas, the child which is in the Eye of Horns
“ hath been presented unto thee, and thy mouth hath “ been opened thereby.”
1 According to the Book of the Dead , Chapter CVIII., Ha drove an iron harpoon into Set, and he vomited all that he had eaten,
136 LITURGY OF FUNERARY OFFERINGS By the words “ child which is in the Eye,”
, we are to understand “ pupil of the eye,”
or “apple of the eye,” i.e., that which is guarded as the most precious thing. The same idea exists in
Hebrew, compare the “little man” of the eye
(Dent, xxxii. 10; Proverbs vii. 2), and in Arabic, com¬ pare We have also “daughter of the eye,”
PWD3, in Psalm xvii. 8, in Arabic and in
Ethiopic T1 i’F : : = Greek Kopi) (Dent, xxxii. 10 ;
Psalm xvi. 9 ; Proverbs vii. 2).
THE WINE OFFERINGS
137
The Ninety-Ninth Ceremony.
Two vessels of Qem wine, or wine of Mareotis, with the formula : —
“ Osiris Unas, the Eye of Ilorus which was snared in “ a net hath been presented unto thee, and thy mouth “ hath been opened thereby.”
The One Hundredth Ceremony.
Two vessels of Senu wine, or wine of Syene, or Aswan, and the formula : —
“ Osiris Unas, the Eye of Horns, which hath no like, “ hath been presented unto thee, and it is to thee.”
138 LITURGY OF FUNERARY OFFERINGS
The One Hundred and First Ceremony.
Two vessels of Hebnent wine, with the formula : —
“ Osiris Unas, the Eye of Horns hath been presented “ unto thee, and it hath overthrown them [i.e., the “ companions of Set].”
The Sem priest presenting two The Sem priest presenting two
vessels of Hebnent wine. baskets of Khenfu cakes.
The One Hundred and Second Ceremony.
Two vessels, or baskets, of Khenfu cakes, with the formula : —
“ Osiris Unas, the Eye of Horns hath been presented “ unto thee, which hath been made in the form of these “ scale-shaped cakes for thee.”
THE FRUIT OFFERINGS
139
The One Hundred and Third Ceremony.
Two vessels of Ashet fruit, with the formula : —
“ Osiris Unas, the Eye of Horus, which hath been “ snatched out of the hand of Set, hath been presented “ unto thee.”
The Sem priest presenting two The Sem priest presenting two
vessels of Ashet fruit. vessels of Seshet grain.
The One Hundred and Fourth Ceremony.
Two vessels of White Seshet grain, with the formula: — “ Osiris Unas, the Eye of Horus hath been presented “ unto thee, the White One, the Glorious One, and it “ shall serve for thy food.”
I40 LITURGY OF FUNERARY OFFERINGS
The One Hundred and Fifth Ceremony.
Two vessels of Green Seshet grain, with the formula: — “ Osiris Unas, the Eye of Horns hath been presented “ unto thee, the Green One, the Glorious. One, and it “ shall serve for thy food.”
The Sem priest presenting two vessels of green Seshet grain.
The Sem priest presenting two vessels of roasted Set grain.
The One Hundred and Sixth Ceremony.
Two vessels of roasted Set grain, with the formula : — “ Osiris Unas, the Eye of Horns, the Glorious One, “ which shall turn back [the fiends of Set], hath been “ presented unto thee.”
THE FRUIT OFFERINGS
141
The One Hundred and Seventh Ceremony.
Two vessels of roasted Set grain, with the formula : — “Osiris Unas, the Eye of Horns hath been presented “ unto thee, the Glorious One, which shall turn back “ [the fiends of Set].”
The Sem priest presenting two vessels oi roasted Set grain.
The Sem priest presenting two vessels of Babat fruit.
The One Hundred and Eighth Ceremony.
Two vessels of Babat fruit, with the formula : —
“ Osiris Unas, the Eye of Horns hath been presented “ unto thee, and behold, it is from Baba (?).”
142
LITURGY OF FUNERARY OFFERINGS
Dumichen thought that Baba was a name of Set, but it seems more probable that the Baba mentioned here is
J J sfl’ or Si’ the first"born
son of Osiris.
The One Hundred and Ninth Ceremony.
Two vessels of Nebes fruit (mulberries?), with the formula : — -
“ Osiris Unas, the Eye of Horus, which burneth with “ fire against them [i.e., the enemies of Set], hath been “ presented unto thee.”
THE GRAIN OFFERINGS
143
The One Hundred and Tenth Ceremony.
Two vessels of ISTebes cakes, with the formula : —
“Osiris Unas, thine eyes “ and thou seest with them.”
The Sem priest presenting two vessels of mulberry cakes.
have been made to open,
The Sem priest presenting two vessels of Hua grain.
The One Hundred and Eleventh Ceremony.
Two vessels of Hua grain, with the formula : —
“ Osiris Unas, the Eye of Horns hath been pre- “ sented unto thee, the Glorious One, who was in his “ throat (?).”
144 LITURGY OF FUNERARY OFFERINGS
Tiie One Hundred and Twelfth Ceremony.
Two measures of sweet things of all kinds, with the formula : —
“ Osiris Unas, the Eye of Horus hath been presented “ unto thee, the sweetness of which followeth thee.”
The Sem priest presenting sweet things of ail kinds.
The Sem priest presenting spring fruit, flowers, &c.
The One Hundred and Thirteenth Ceremony.
Two baskets of spring fruit, flowers, and vegetables, with the formula : — -
“ Osiris Unas, the Eye of Horus hath been presented “ unto thee, and thou hast had experience thereof.”
GENERAL OFFERINGS
145
The One Hundred and Fourteenth Ceremony.
Gifts of every kind, with the formula : —
“ Osiris Unas, behold, thou hast swallowed the things “ which were [intended] for thee.”
The Sem priest presenting gifts of every hind.
The following section is taken from the text of
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Pepi II. Xefer-ka-Ra, and is not found in the ordinary copies of the Liturgy of Funerary Offerings : —
“ 1. May Seb give a royal offering to Pepi Xefer- “ ka-Ka ! ”
“ 2. I have given unto thee gifts of every kind, and
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146 LITURGY OF FUNERARY OFFERINGS
“ set forth there bread and drink of every kind, which “ thou lovest and which are good for thee, before the “ god for ever and for ever.”
“ 3. Osiris Pepi Nefer-ka-Ea, Horus hath come, and “ he hath made offerings to thee, because thou art his “ father,
Present Alt grain.
“ 4. and he maketh thee to return to Seb,
Present two vessels of Besen grain.
“ 5. and Seb givetli thee thy two eyes that thou “ rnayest rest.”
Present one altar.
“ 6. Osiris Pepi Nefer-ka-Ea, thou art his Double.”
Present two Keha cakes.
“ 7. Accept the two eyes, O great one, Osiris Pepi “ Nefer-ka-Ea.”
Present two Turt cakes.
“ 8. An offering on behalf of them ! ”
Present two tables of offerings in the Usekht hall.
“ 9. Horus rests on thee, for thou art his father.”
Present one bread offering.
“ 10. Accept the crop of the Eye of Horus, which I “ have gathered, and Horus hath given unto thee.”
Present two vessels of Bat grain.
“ 11. Accept the crop of the Eye of Horus, which I “ have gleaned, and Horus hath given unto thee.”
Present two vessels of Bcs grain.
THE LIST OF PEPI II.
H7
“ 12. Accept the Eye of Horas, which I have culti- “ vated, and Horns hath given unto thee.”
Present two vessels of Aha grain .
“ 13. Hath been presented unto thee that which hath “ been pressed out and come forth from Osiris.”
Present two jugs of leer.
“ 14. Osiris Pepi Nefer-ka-Ea, accept the water which “ was in thee and Horns hath given unto thee.”
Present two jugs of Tlcenem drink.
“ 15. Osiris Pepi Nefer-ka-Ea, I have presented unto “ thee the Eye of Horns, and have opened thy mouth “ with it.”
Present two vessels of Wine of the North.
“ 16. Osiris Pepi Nefer-ka-Ea, accept the Eye of “ Horus which I have taken for him, which Horns hath “ given unto thee.”
Present two vessels of Uatcli Wine.
“ 17. Accept the Eye of Horus, which welletli up “ witli water, and Horus hath given unto thee.”
Present two vessels of Hebent drink.
“ 18. Accept the Eye of Horus, which I have seized “ for him and he hath given unto thee.”
Present two vessels of Khcri-Khenfu drink (?).
“ 19. Accept the Eye of Horus, the White One, which “ I have bound up for him and he hath given unto “ thee.”
Present two vessels of White Seshet grain.
148
LITURGY OF FUNERARY OFFERINGS
“ 20. Accept the Eye of Horus, the Green One, which “ I have bound up for him and he hath given unto “ thee.”
Present two vessels of Green Scshet grain.
“ 21. Accept the Eye of Horus, which I have counted “ for Horus and he hath given unto thee.”
Present two vessels of Nepat grain, or cakes.
“ 22. Accept the Eye of Horus, which I have pursued “ for him and he hath given unto thee.”
Present an A at joint.
“ 23. Osiris Pepi Nefer-ka-Ra, the Eye of Horus “ hath been presented unto thee that thou mayest “ taste it.”
Present tvjo vessels of Token grain, or fruit.
“ 24. Hail, Osiris Pepi Nefer-ka-Ra, the Eye of Horus “ hath been presented unto thee, it is sweet to the taste, “ and it followeth thee.”
Present two vessels of fruit of all kinds.
“ 25. I count them for thee.”
Present two vessels of spring fruit, flowers, and vegetables.
“26. Behold they have been swallowed by thee.”
Present two tables of offerings.
“ 27. Osiris Pepi Nefer-ka-Ra, this is the Eye of “ Horus, it germinateth in thee, in thee in thy name of “ ‘ Spearer of the Enemy.’ ”
Present offerings the whole year.
OFFERINGS OF THE FESTIVAL OF UAK 1 49
“ 28. Osiris Pepi Nefer-ka-Ea, Horus hath filled thee “ wholly with his Eye.”
Present offerings at the Festival of Uak.
“ Eejoice 1 and dance, 0 Pepi Nefer-ka-Ea, for stand- “ ing up and sitting down thou hast thousands of vessels “ of beer, and joints of meat, and thy sheba offerings are “ from the house of the [divine] block. … As the god “ is filled with his divine offerings of bread, and cakes, “ and ale, so shall Pepi Nefer-ka-Ea be filled with his “ bread. Come to thy son, Osiris, the Spirit among the “ Spirits, the Sekhem in his places, whom the gods who “ are in the House of the Prince adore. Hail, Pepi “Nefer-ka-Ea, I make thee to approach, and 1 lead “ thee to the tomb and to the funeral hall, that I may “ give unto thee the Eye of Horus, which I have “ counted for thee. Hail, thou hast swallowed that “ which was before thee. Hail, Pepi Nefer-ka-Ea, thou “ hast stood up and received the bread which is thine “ from my hand.”
Recite four times.
“ Hail, Osiris Pepi Nefer-ka-Ea, thou art at the “door(?), thou restest [there] (?), 0 Pepi Nefer-ka-Ea, “and remainest, 0 Pepi Nefer-ka-Ea, thou passest on. “ Thou utterest words to the regions of Horus, and thou “ passest on. Thou utterest words to the regions of Set, “ and thou passest on. Thou utterest words to the ‘regions of Osiris, [and thou passest on], A royal offer-
1 See Unas, 1. 295 S. ; Teta, 1. 141 ff.
150 LITURGY OF FUNERARY OFFERINGS
“ ing [to thee] in all thy forms. Thou puttest on thy “ loin-cloth, and thy panther skin, and thy girdle with “ a jackal’s tail. Thon advancest with thy two vessels “ [for the blood], thou slaughterest the bull, thou “advancest in the boat Uatch-an, in all thy forms, in “ all thy places. Thy mace is at the head of the living, “ and thy word is at the head of the Spirits. Anpu, “president of the region of the West, and Antcliet, “ who is at the head of the nomes of the East, make “ offerings unto thee of the things which are thine. “ Hail, Pepi Nefer-ka-Ka, thou art a counterpart of the “ gods thy brethren, …. thy son. Thou art endued “ wholly with the fluid of life in the earth. Attire “ thou thy body when thou comest into their presence.”
Recite four times.
( i5i )
THE LITURGY OF FUNERARY OFFERINGS. I. From the Pyramid of Unas.
“ 1. Osiris, everything which is hateful of Unas hath “ been carried away for thee ;
Here sprinkle water.
“ 2. that evil which was spoken in his name Thoth “ hath advanced and earned it to Osiris. 3. I have “ brought the evil which was spoken in the name of “ Unas, and T have placed it in the palm of thy hand “ for thee.
Recite four times.
1 Var.,
r ? line 350.
152
LITURGY OF FUNERARY OFFERINGS
“ 4. The fluid [of life] shall not he destroyed in thee, “ and thou slialt not be destroyed in it.
“ 5. Let him that advanceth advance with his Iva.
“ Horns advanceth with his Ka.
“ Set advanceth with his Ka.
“ Thotli advanceth with 6. his Iva.
Recite four times, and burn incense.
“ Sep advanceth with his Ka.
“ Osiris advanceth with his Iva.
“ Khent-maati advanceth with his Ka.
“ 7. Thy Tclict (backbone) shall advance with thy Ka. “ Hail, Unas ! The arm of thy Ka is before thee.
“ Hail, Unas ! 8. The arm of thy Ka is behind thee. “ Hail, Unas ! The leg of thy Ka is before thee.
LIBATIONS
153
“ Hail, Unas ! 9. The leg of tliy Ka is behind thee.
“Osiris Unas, I have given unto thee the Eye of “ Horus, and thy face is filled therewith, and the per- “ fume of the Eye of Horus is to thee.
“ 10. This libation is for thee, Osiris, this libation is “ for thee, 0 Unas, coming forth
Here, pour out a vessel of water in which two grains of incense have been dissolved.
“11. before thy son, coming forth before Horus. I “ have come and I have brought unto thee the Eye of “ Horus, that thy heart may be refreshed therewith.
“12. I have brought it under thee, [under] thy “sandals, and I have presented unto thee the efflux “ which cometh forth from thee. 13. There shall be no
154 LTTURGY OF FUNERARY OFFERINGS
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“ stoppage to thy heart with it (i.e., whilst it is with “ thee),
Recite four times.
“ and there shall be a coming forth to thee [of things, “ or persons] through the word which is spoken (or, “ through the voice), and there shall be a coming forth “ to thee [of things, or persons] through the word which “ is spoken (or through the voice).
“ 14. [Cleansing by] semman ! [Cleansing by] sem- “ man !
“ Open thy mouth, 0 Unas,
Here offer five grains of Nekheb incense from the city of Nekheb.
“15. and taste thou the taste thereof in the halls of the
semmAn incense
155
“god. An emission of Horns is semman, 16. an “ emission of Set is semman, the stablisher of the heart “ of the two Horus-gods is semman.
Recite four times.
“ 17. Thou art cleansed with hcsmen (natron), and art “ like unto the Sheshu (or, Shemsu)-Heru (i.e., the “ Followers of Horns).
“18. Thou art purified with natron, and Horns is “ purified with natron.
Thou art purified with natron, and Set is purified “ with natron.
Here offer five grains of natron of the North from Shet-pet.
“ 19. Thou art purified with natron, and Thoth is “ purified with natron.
“ Thou art purified with natron, and Sep is purified “ with natron.
“ Thou art purified with natron, and thou art stablished
156 LITURGY OF FUNERARY OFFERINGS
“ 20. among them.
“ Thy mouth is the mouth of a sucking calf on the “ day of his birth.
“21. Thou art purified with natron, and Horus is “ purified with natron.
“ Thou art purified with natron, and Set is purified “ with natron.
“ Thou art purified with natron,
Here offer one grain of natron.
“ 22. and Thotli is purified with natron.
“ Thou art purified with natron, and Sep is purified “ with natron.
“ Thou art purified with natron, and thy Iva is puri- “ fied with natron.
“ 23. Thou art purified with natron.
“ Thou art purified with natron.
“ Thou art purified with natron.
“ Thou art purified with natron,
THE PESESH-KEF INSTRUMENT
157
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“ 0 thou who art stablished among 24. thy brethren “ the gods.
“ Thy head is purified for thee with natron, and thy “ bones have been thoroughly cleansed for thee, 25. and “ thou art filled with that which belongeth to thee. “ Osiris, I have given unto thee the Eye of Horus, and “ thy face is filled therewith, and [it spreadeth abroad] “ its odour.
“ 26. 0 Unas, thy two jaw-bones which were sepa- “ rated have been established.
[Here present] the Pesesh-kef.
“ 27. 0 Unas, the two gods have opened for thee thy “ mouth.
[Here present] two instruments of iron, one of the North and one of the South.
“ 28. [0] Unas, the Eye of Horus hath been presented
158 LITURGY OF FUNERARY OFFERINGS
“ unto thee, and with it the god passeth ; I have brought “ it unto thee, place thou it in thy mouth.
[Here offer ] cheese (?) of the South, and cheese (?) of the North.
“ 29. 0 Unas, the slidlcu cakes (?) of Osiris have been “ presented unto thee, the slialcu 30. from the top of “ the breast of Horus, of his body, hast thou taken to “ thy mouth, [and that which is] 31.
[Here offer ] a vessel of milk.
“ from the breast of thy sister Isis, the emission of [thy] “ mother, hast thou taken possession of for thy mouth.
[Here offer ] a jug of whey (?).
“ 32. This libation is for thee, Osiris, this libation is “ for thee, 0 Unas,
1 Sethe omits this paragraph ( Die aegyptischen Pyramidcntexte, i., p. 30), and passes on to ^ ® (1. 37).
THE EYES OF HORUS 1 59
- Offer dean cold water of the North.
“ coming forth before thy son, coming forth before “ Horus. I have come and I have brought unto thee the “ Eye of Horus, 34. that thy heart may he refreshed “ therewith. I have brought it under thee, [under] “ thy sandals, 35. and I have presented unto thee that “ which hath flowed forth from thee. There shall be no “ stoppage to thy heart with it (i.e., whilst it is with thee), 36. Eecite four times.
“ and there shall be a coming forth to thee [of tilings “ (or, persons)] through the word which is spoken (or, “ through the voice), and there shall he a coming forth “ to thee [of things (or, persons)] through the word “ which is spoken (or, through the voice).
“ 37. [That which cometli forth] from the two Eyes “ of Horus, the white and the black, thou hast taken
l6o LITURGY OF FUNERARY OFFERINGS
“ possession of, and when they are in front of thee they “ illumine thy face.
[ Here offer’] two jugs, one white and one black.
“ 38. Ea (i.e., Day) hath made an offering unto thee “in the sky. The South and the North have caused “ an offering to be made unto thee. Kerh (i.e., Night) “ hath made an offering unto thee. 39. The South and “the North have made an offering unto thee. An “ offering is brought unto thee, an offering thou seest, “ of an offering 40. thou hearest. There is an offering “ in front of thee, there is an offering behind thee, there “ is an offering with thee.
[Here offer ] a cake for the journey.
“41. Osiris Unas, the white teeth of Horns are pre- “ sented unto thee so that they may fill thy mouth.
[ Here offer ] five bunches of onions.
THE OFFERING OF WINES
161
Recite four times [ the words ]
“42. Give a royal offering to the Ka of Unas.
“ Osiris Unas, the Eye of Horns hath been presented “ unto thee, the bread which thou eatest.
\Here offer ] the Utcn cake.
“43. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee ; it hath been snatched from the “ hand of Set, and thou hast taken possession of it
[Here offer ] a white jug of wine [containing] two hathes measures.
“ 44. for thy mouth, and thou hast opened thy mouth “ therewith.
“ 45. Osiris Unas, thy mouth is opened by that which “ floweth from thee.
[Here offer] a black jug of wine [containing] two hathes measures.
“46. Osiris Unas, there hath been presented unto
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LITURGY OF FUNERARY OFFERINGS
“ thee that which hath been pressed out of thee, which “ hath come forth from thee.
[Here offer’] a black vessel [ containing ] one hent measure of beer.
“ 47. 0 Ra, may the worship which thou hast in “ heaven, and the worship which is to thee of every “kind, [be] to Unas; 48. and may everything which “ is [offered] to thy body be [offered] to the Ka of “ Unas, and may everything which is [offered] to his “ body be thine.
[Here offer] the holy table of offerings.
“49. Unas, the Eye of Horns hath been presented “ unto tbee for thy tasting.
[Here offer] a Tept cake.
“ 50. The darkness (or, the night) becometh denser “ and denser.
[Here offer] an Ah cake.
THE BREAST OFFERING
163
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“51. Unas, the Eye of Horns hath been presented “ unto thee that it may embrace thee.
[Here offer ] a breast.
“52. Unas, the Eye of Horns hath been presented “ unto thee, which was snatched from the hand of Set, “and was rescued for thee, and thou dost open thy “ mouth with it.
[ Here offer ] a white vessel [ containing ] one Kent measure of loinc.
“ 53. Unas, there hath been presented unto thee “ what hath been pressed out and cometh forth from “ Osiris.
[Here offer”] a black vessel [ containing ] one lient measure of beer.
“ 54. Unas, the Eye of Horns hath been presented
164 LITURGY OF FUNERARY OFFERINGS
“ unto thee, which was rescued for thee ; there is no “ iron therein, and it belongeth to thee.
[Here offer] an iron vessel [ containing ] one hent measure of leer.
“55. Unas, the Eye of Horns hath been presented “ unto thee that thou mayest be filled therewith.
[Here offer ] a hetem vessel [ containing ] one measure of beer.
“ 50. Osiris Unas, I have filled thine eye for thee “ with metchet oil.
Recite four times [and offer ] Seth heb unguent.
“ 57. Osiris Unas, there hath been presented unto “ thee that which hath been pressed out from thy face.
[ Here offer ] Hcken ointment.
1 After line 55 there follow in the text of Pepi II. seventeen lines containing the names of articles of apparel and the formulae referring to them (see Maspero’s text and Sethe, op. cit., pp. 26, 27).
THE OFFERING OF UNGUENTS
165
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“58. Osiris Unas, the Eye of Horns hath been pre- “ sented unto thee, and [Set] hath been made weak for “ thee thereby.
[Here offer ] a jar of bitumen (or, pitch).
“59. Osiris Unas, the eye of Horns hath been pre- “ sented unto thee that it may unite itself unto thee.
[Here offer] a jar of Neshnem unguent.
“ 60. Osiris Unas, the Eye of Horns hath been pre- “ sented unto thee that the gods may he brought unto “ thee thereby.
[Here offer] a jar of Tuatu unguent.
“61. 0 ye Oils, ye Oils, which are on the forehead
1 66 LITURGY OF FUNERARY OFFERINGS
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“ of Homs, which are on the forehead of Horns, which “ are on the forehead of Horns, place ye yourselves on “the forehead of this Unas, and make him to smell “ sweet by means of you.
\IIere offer ] oil of cedar of tlic finest quality.
“ 62. Make ye him to be a him (or, glorious) through “ possessing you, and grant ye him to have the mastery “over his body [again], and grant ye him openings “ 63. before his eyes, and let all the Khu (or, Spirits) “see him, and let them all hear his name. Behold, “ 64. Osiris Unas, the Eye of Horns hath been brought “ unto thee, for it hath been seized for thee that it may “ be before thee.
[Here offer ] the finest Thehennu oil.
THE OFFERING OF APPAREL
167
“ 65. Osiris Unas, I have painted for thee the Eye of “ Horns with mestem so that there may be health over “thy face. Recite four times.
[Here offer ] one bag of natch eye-paint, and one bag of mestemet.
“ 66. Mayest thou watch in peace. The goddess Taat “ watcheth in peace. The goddess Tatet watcheth [Here offer\ ttoo swathings.
“ 67. in peace. The Eye of Horns which is in the “ city of Tep-[Pe] is in peace. The Eye of Horns “ which is in the temple-houses of the goddess Net “ is in peace. 68. Receive thou the milk-[white] and “ bleached swathings of the goddess Ur- a. Cause “ ye, 0 swathings, that the Two Lands may submit
1 68 LITURGY OF FUNERARY OFFERINGS
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THE ADVANCE OF THE KA
169
“ 73. [as] Thoth advanceth with his Iva, [as] Sep “advanceth with his Ka, [as] Osiris advanceth with his “ Ka, [as] Khenti-Maati advanceth 74. with his Ka, “ so shall thy backbone advance with thy Ka.
“ Hail, Unas, the arm of thy Ka is before thee.
“ 75. Hail, Unas, the arm of thy Ka is behind thee.
“ Hail, Unas, the leg of thy Ka is before thee.
“Hail, 76. Unas, the leg of thy Ka is behind thee.
“ Osiris Unas, I have given unto thee the Eye of “ Homs, and thy face is filled therewith, 77.
Recite four times.
“ and the perfume of the Eye of Horns spreadeth itself “ over thee.
170 LITURGY OF FUNERARY OFFERINGS
“ 78. This libation is for tliee, Osiris. This libation “is for thee, 0 Unas,
\Here offer ] a vessel of water in which two grains of incense have been dissolved.
“ 79. coming forth before thy son, coming forth before “ Horns. I have come and I have brought unto thee “ the Eye of Horns, that thy heart may be refreshed “ 80. therewith. 1 have brought it under thee, [under] “ thy sandals, and I have presented unto thee that “ which hath flowed forth from thee. There shall be “no stoppage to thy heart 81. with it (i.e., whilst it “ is with thee),
Recite four times.
“ and there shall be a coming forth of things (or persons) “ to thee at the [sound of] the voice (or, through the “ voice).
THE TABLE OF OFFERINGS
171
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“ 82. Thoth returning bringeth it, and lie hath come “ forth with the Eye of Horus,
[ Here offer ] a table of offerings.
“ 83. he hath given the Eye of Horus, and he is con- “ tent therewith.
[Here] one shall enter with the suten hetep.
“ 84. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, and he is content therewith.
[Here present] suten hetep twice.
“ 85. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, and he is content therewith.
[Here present] two tables of offerings in the usekh hall.
172 LITURGY OF FUNERARY OFFERINGS
“ 86. [Here] say : ‘ Thou hast made it (i.e., the Eye “ of Horns) under thee.’ ”
Here shall lie (or, they, i.e., the assistants) sit down at the suten pert kheru.
“ 87. Osiris Unas, the Eye of Horns hath been pre- “ sented unto thee, and it hath been made to approach “ thy mouth for thee.
(Here present] a cake and a hrcad-cake.
“ 88. Osiris Unas, the Eye of Horns hath been pre- “ sented unto thee, protecting .
[ Here offer] one Tut cake.
“89. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, which was chained up by him [Set].
\Hcrc offer] a Eethu cake.
THE TABLE OF OFFERINGS 1 73
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[ Here offer\ a vessel of Tchesert drink.
“91. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, which hath been smitten, for thy “ mouth.
[ Here offer ] a vessel of Khencm beer.
“92. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, it hath been lifted up for thee to “ thy face,
\Here\ lift up a cake and a vessel of drink.
“ 93. Osiris lifting up thy face. Lift up thy face, 0 “ thou Unas, may thy soul advance !
174
LITURGY OF FUNERARY OFFERINGS
“94. Lift up thy face, Unas, [and look] afar off, and “ fix thy gaze intently on that which cometh forth from “ thee. 95. That which is corrupt in thee hath been “ washed away, Unas, and is opened for thee thy “ mouth by the Eye of Horns. 96. Let there be praise “ to thee and to thy Ka, Osiris, which hath been cut “away for thee from the hand of him that doeth “violence 97. to the dead. Unas, thou hast received “ these thy bread-cakes which are from the Eye of “ Horus.
“ 98. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, [that is to say,] that which hath
THE TABLE OF OFFERINGS
175
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Recite four times.
Here offer a Shebu cake and one vessel of drink.
“ 100. Osiris Unas, the sut joint of meat hath been “ presented to thee [as] the Eye of Horns.
[Here offer ] one sut joint }
“101. Osiris Unas, the water which is in them hath “ been offered unto thee.
[Here offer ] two vases of water.
1 From the text of Pepi II. we see that at this place several offerings were laid, some on the palm of the left hand of the statue and some on the right, but what they were cannot be said, for the text is mutilated.
176 LITURGY OF FUNERARY OFFERINGS
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[Here offer ] two vessels of cakes of Bet incense.
“ 103. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, and it hath been offered unto thee “ for thy mouth.
[Here offer J a Tua cake and a Slicns cake.
“ 104. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee which struck down Set.
[Here offer ] two Tut cakes.
“ 105. Osiris Unas, the Eye of Horus hath been pre-
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[ Here offer] a Eethu cake.
“ 106. Osiris Unas, [the Eye of Horus hath been pre- “ sented unto thee] that thou mayest seize it for thy “ face.
[Here offer ] two Heth cakes.
“ 107. Osiris Unas, [the Eye of Horus hath been pre- “ sented unto thee], and tliere hath been brought unto “ thee . . . that which is for thy face.
[Here offer ] two Nehra cakes.
“ 108. Osiris Unas, [the Eye of Horus hath been pre- “ sented unto thee], and hath been given to thine eye “ for thee to taste.
[ Here offer ] four Tept cakes.
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178 LITURGY OF FUNERARY OFFERINGS
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[ Here offer\ four Peten cakes.
“110. Osiris Unas, thou hast received thy head.
Recite four times, [ and offer’] four Shes cakes.
“ 111. Osiris Unas, thine Eye hath been presented (?) “ that thou mayest take possession of it.
Recite four times, [ and offer] four Am-ta cakes.
“ 112. Osiris Unas, the Eye of Horns hath been pre- “ sented unto thee, which hath been made in the form “ of fish-scales for thee.
[Here offer] four Khenfu cakes.
THE TABLE OF OFFERINGS
1 79
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“113. Osiris Unas, the Eye of Horns hath been pre- “ sented nnto thee that it may well np [before thee].
\Hcre offer] four vessels full of Hcbennet calces.
“ 114. Osiris Unas, the Eye of Horns hath been pre- “ sented nnto thee, which was put in restraint by him “ [i-e., by Set].
[Here offer] four calces of fine lohite flour.
“115. Osiris Unas, the Eye of Horns hath been “ seized and placed for thee in thy mouth.
[Here offer] four Atet calces.
“ 116. Osiris Unas, the Eye of Horns hath been pre- “ sented unto thee ; [it is] thy cake which thou eatest.
[Here offer] four Pat calces.
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“ 117. Osiris Unas, the Eye of Horns hath been pre- “ sented unto thee, which was put under restraint by “him [i.e., by Set].
[ Here offer ] four Aslit cakes [i.e., baked cakes].
“ 118. Osiris Unas, his teeth (i.e., the teeth of Horns), “ which are white and health-giving, have been brought “ unto thee.
[Here offer] four bunches of onions.
“119. Osiris Unas, accept (?) the haunch [as] the “ Eye of Horus.
[Here offer] one liauncli of beef.
“ 120. Osiris Unas, the marked piece of the flesh and “ hone from which Seb cuts not off the ddu joint.
[Here offer] an da joint.
THE TABLE OF OFFERINGS
1 8 1
“ 121. Osiris Unas, the Eye of Horus hath been pre- “ seated unto thee that it may embrace thee.
[Here offer ] the breast of the animal.
“ 122. Osiris Unas, the Sut joint hath been presented “ unto thee as the Eye of Horus.
[Here offer] the Sut joint.
“ 123. Osiris Unas, the enemies have been presented “ unto thee.
Recite four times, [and offer ] tioo ribs of beef.
“ 124. Osiris Unas, the things which are thine have “ been offered to thee.
Recite four times, [and offer ] roasted flesh .
1 82 LITURGY OF FUNERARY OFFERINGS
“ 125. Osiris Unas, the Eye of Horns hath been pre- “ sented unto thee that thou rnayest journey with it.
[ Here offer\ a liver.
“ 126. Osiris Unas, the Eye of Horus hath lieen pre- “ sented unto thee that thou mayest go with it.
[Here offer ] a Nenshcm joint.
“ 127. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee in the form of bis fore-quarter [i.e., “ the fore-quarter of Set],
[Here offer~\ a Ha joint.
“ 128. Osiris Unas, accept (?) the Eye of Horus which “ is in the form of the fore-quarter of Set.
[Here offer ] a vessel filled with cuttings of meat
f rom the fore-quarter.
THE TABLE OF OFFERINGS
I»3
“ 129. Osiris Unas, the heads of the followers of Set “ have been presented unto thee [in the form of this] “ goose (sera).
| Here offer ] a Re goose.
“ 130. Osiris Unas, hath been presented unto tbee “ this [goose] according to thy heart’s desire.
Recite four times, [and offer ] a Thcrp goose.
“ 131. Osiris Unas, the Eye of Horns hath been pre- “ sented unto tbee, and it is carried unto thee.
[ Here offer\ a Set goose.
“ 132. Osiris Unas, the Eye of Horns hath been pre- “ sented unto thee [in the form of] the tilings which “ come for thee.
[Here offer ] a Ser goose.
184 LITURGY OF FUNERARY OFFERINGS
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\IIere offer\ a Ment bird.
“ 134. Osiris Unas, the Eye of Horns hath been pre- “ sented unto thee, which was put under restraint by “ him [i.e., by Set],
[ Here offer] one Saf cake.
“ 135. Osiris Unas, the Eye of Horns hath been pre- “ sented unto thee, and it shall not be cut off from thee.
\Hcre offer] two Shat cakes.
“ 136. Osiris Unas, the Eye of Horns hath been “ reckoned up [and presented] unto thee.
[Here offer] two baskets of Nepat grain.
THE TABLE OF OFFERINGS
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[Here offer ] two vessels of Mest grain.
“138. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, tire little one which Set hath eaten.
[Here offer\ two vessels of Tchesert drink.
“ 139. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, to which one cometh to . . . what “ is in it.
[Here offer \ two vessels of Tchesert drink.
“ 140. Osiris Unas, the Eye of Horus hath been pre-
LITURGY OF FUNERARY OFFERINGS
1 86
“ sented unto thee, and the fire of wrath rageth in him “ against thee.
[Here offer ] two vessels of Klicnemes drink.
“ 141. Osiris Unas, thou art filled with that which “hath been pressed out and hath come forth from “ thee.
[Here offer] two vessels of Hetff beer.
“ 142. Osiris Unas, thou art filled with that which “ hath been pressed out and hath come forth from “ thee.
[Here offer] two vessels of Sekhpet grain.
“ 143. Osiris Unas, thou art filled with that which “ hath been pressed out and hath come forth from “ thee.
[Here offer] two vessels of Pekh grain.
THE TABLE OF OFFERINGS
187
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[Here offer ] two vessels of Heqt beer.
“ 145. Osiris Unas, the breast of Horns hath been “ presented unto thee, and they [the gods] partake [of “ it with thee],
[Here offer] two baskets of figs.
“ 146. Osiris Unas, thy mouth hath been opened “ with it.
[Here offer\ tivo vessels of wine of the North.
“ 147. Osiris Unas, the Eye of Horus hath been pre-
1 88
LITURGY OF FUNERARY OFFERINGS
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[Here offer~\ two vessels of white wine.
“ 148. Osiris Unas, the pupil of the eye of Horns “ hath been presented unto thee, and thy mouth hath “ been opened thereby.
[Here offer\ two vessels of Amt (?) wine.
“ 149. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, it was snared in a net, and thy “ mouth hath been opened thereby.
[Here offer ] two vessels of Hetem wine.
“ 150. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, it hath no fellow, and it is to thee.
[Here offer ] two vessels of Senu wine.
TIIE TABLE OF OFFERINGS
189
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“ 151. Osiris Unas, the Eye of Horus hath been pre- “ sentecl unto thee, and it hath overthrown [the com- “ panions of Set].
[Here offer ] two vessels of Hcbnent wine.
“ 152. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, which hath been made in the form “ of these scale-shaped cakes for thee.
[. Here offer’] tioo vessels of Klienf u cakes.
“ 153. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, which hath been snatched out of “ the hand of Set.
\Hcre offer] two vessels of Ash et fruit.
“ 154. Osiris Unas, the Eye of Horus hath been pre-
LITURGY OF FUNERARY OFFERINGS
190
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[ Here offer ] two vessels of White Seshet grain.
“ 155. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, the Green One, the glorious one, “ and it shall serve for thy food.
[Here offer ] two vessels of Green Sesliet grain.
“ 156. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, the glorious one, which shall turn “ back [thy foes].
[Here offer ] two vessels of roasted grain.
“ 157. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, the glorious one, which shall turn “ back [thy foes].
[ Here offer ] two vessels of roasted grain.
THE TABLE OF OFFERINGS
191
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[Here offer ] two vessels of Babat fruit.
“ 159. Osiris Unas, the Eye of Homs hath been pre- “ sented unto thee, which burned with fire against them (i.e., the fiends of Set).
[Here offer\ tiro vessels of Ncbcs fruit.
“ 160. Osiris Unas, thine eyes have been made to “ open, and thou seest with them.
[Here offer ] two vessels of Tenbes calces.
“ 161. Osiris Unas, the Eye of Homs hath been pre-
192
LITURGY OF FUNERARY OFFERINGS
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[Here offer] tiro vessels of Hied grain.
“ 162. Osiris Unas, the Eye of Horus hath been pre- “ sented unto thee, the sweetness of which followeth “ thee (?).
[Here offer ] two vessels of things of sweetness of all kinds.
“ 163. Osiris Unas, the Eye of Horus hath been pre¬ sented unto thee, and thou hast had experience “ thereof.
[Here offer ] two baskets of spring products (i.e., fruit, floioers, vegetables).
“ 164. Osiris Unas, thou hast swallowed the things “ which belong to thee.”
[Here offer ] gifts of all kinds.
VARIANT PASSAGES 1 93
The following section is taken from the text of
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200 LITURGY OF FUNERARY OFFERINGS
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After line 9 the text of Pepi II. lias : —
“ 339. Horns who is there. Osiris Pepi Nefer-ka-Ba, “ the Eye of Horns hath been presented unto thee, “ 340. [it is] before thee, accept (?) the Eye of Horns, “ which is spread abroad in its perfume.
“ Osiris Pepi Nefer-ka-Ba, accept (?) the Eye of Horns ; “ 341. thou art filled with the perfume thereof.
“ Osiris Pepi Nefer-ka-Ba, Horns hath given unto “ thee his Eye, 342. and thy face is filled therewith.
“ Hail, Pepi Nefer-ka-Ba, I have come and have “ brought to thee 343. the Eye of Horns, thy face “ is filled for thee with it, it hath washed thee, the “ perfume thereof is to thee, the perfume of 344. the “ Eye of Horns is to this Pepi Nefer-ka-Ba, it giveth to “thee thy humours, it protecteth thee from 345. the “ flood of the hand of Set.
“ Hail, thou Pepi Nefer-ka-I!a, thou hast swallowed “the Eye of Horns, there is strength before thee. “ 346. By the strong Eye of Horns thou art made “ strong.
“ 0 thou Osiris Pepi Nefer-ka-Ba, thou art filled “ with the Eye of Horus in its coming to thee.
“ 338. 0 thou Osiris Pepi Nefer-ka-Ba, 339. Horus “ hath filled thee completely with his Eye.”
VARIANT PASSAGES
201
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LITURGY OF FUNERARY OFFERINGS
After line 13 the text of Pepi II. lias : —
“ 351. Osiris Pepi Nefer-ka-Ra, this thy libation “ hath been presented unto thee, and thou art refreshed “ through Horns in thy name of ‘ He who cometh forth “ from the vase of water ’ (?), 352. and the humours
“ which have come forth from thee have been presented “ unto thee, and Horns hath caused all the gods to gather “ themselves together to thee in the place to which “ thou goest. 353. Horns hath caused the children of “ Horus to count thee up in the place which thou fillest.
“ Osiris Pepi Nefer-ka-Ra, natron hath 354. been “ presented unto thee, and thou art censed, and Nut “ hath given thee to be as a god to thine enemy in thy “ name of ‘ God.’ 355. Horus of the two years hath “ counted thee up, and thou becomest young in thy “ name of ‘ Lake of the year.’ ”
After line 65 the text of Pepi II. has : —
- “Horus who is there! Osiris Pepi Nefer-ka- “ Ra, the Eye of Horus hath been presented unto thee “ in good health.
ADDITIONS
203
“ 322. Horus who is there ! Osiris Pepi Nefer-ka- “ Ra, I anoint for thee thy face with it, [and it is in “ good health, even as] 323. when Horns anointed his “ Eye it was in good health.
“ Hail, thou Pepi Nefer-ka-Ra, 324. thou hast “anointed thine eyes in thy face and it is in good “ health, and thou seest with them.”
( 204 )
THE LITURGY OF FUNERARY OFFERINGS.
II. From the Tomb of Pet a.- Amen- ap.
- The chamber wherein the ceremony Tuat shall BE PERFORMED HAVING BEEN PROVIDED WITH OFFERINGS, THE ALTAR SHALL BE PURIFIED FOR THE IvA (OR THE
Double) of the chief Kher iieb of Neb-hetepet, TILE PRIEST PeTA-AmEN-AP.
The following shall be recited bg the priest four times : —
“ 2. 0 Osiris, that which is hateful hath been seized “ and carried off for thee. 0 chief Kiier iieb Peta- “ Amen-ap, that which is spoken in thy name Thoth
THE SPRINKLING OF WATER
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“goeth about with and carrieth it to Osiris. What “ hath been spoken in
“ 3. the name of the chief Kiier heb Pet a- Amen- a p “ [of] evil hath been brought, and I have placed it for “ thee in thy hand.”
Here water shall be sprinkled, and the following words shall be recited four times : —
“ the fluid [of life] shall not be destroyed in thee, “ and thou shalt not be destroyed in it.”
During the recital of the following words incense shall be burned.
“ 4. Let him that advanceth advance with his Ka. “ Horus advanceth with his Ka. Set advanceth with “ his Ka. Thoth advanceth with his Ka. Sep ad- “ vanceth with his Ka. Khenti-maati advanceth with “his Iva. Osiris advanceth with his Ka. Let thy
206
LITURGY OF FUNERARY OFFERINGS
“ 5. Tet, advance with thy Ka. Hail, chief Kher heb “ Peta-Amen-ap ! The arm of thy Ka is before thee, “ the arm of thy Ka is behind thee. Hail, chief Kher “ heb Peta-Amen-ap ! The foot of thy Ka is before “ thee, the foot of thy Ka
“ 6. is behind thee. Hail, chief Kher heb Peta- “ Amen-ap ! I have given unto thee the Eye of Horus, “ thy face is filled therewith, and the perfume of the “ Eye of Horus is to thee.”
The priest shall say the following words four times, and a libation, made with one grain of Shct-pct incense and one grain of incense of Nekheb, shall be poured out during their recital.
“ 7. This libation is for thee, 0 Osiris, this libation
INCENSE-WATER
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“ is for thee, 0 chief Inker heb Peta-Amen-ap, coming “ forth from thy son, coming forth from Horus.
“8. I have come, and I have brought unto thee the “ Eye of Homs, that thy heart may be refreshed thereby. “ I have brought it unto thee under thy feet, and have “ presented unto thee the efflux which cometh forth “ therefrom.
“ 9. No stoppage of thy heart shall arise therefrom, “ and there shall be a coming forth to thee through “ the word which is spoken (or the voice).”
Here pour out water in which a cake of incense of Nekhebet of the South hath been dissolved, and say : —
“ 10. [Cleansing by] semmdnu (i.e., water of natron) ! “ [Cleansing by] semmdnu ! Open thy mouth, 0 chief
LITURGY OF FUNERARY OFFERINGS
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“ Kher heb Peta-Amen-ap, and taste thou the taste “ thereof in the divine hall. An emission of Horns “ 11. is the cleansing water of natron, an emission of “ Set is the cleansing water of natron, and the cleansing “ water of natron stablisheth the heart of the Two “Divine Lords. Thou art cleansed with natron, and “ thou art a pure being among the divine Followers of “ Horus.”
Here sJiall be poured out water in which a cake of incense of the North from Shet-pct hath been dissolved.
“ 12. Thou art purified with natron, and Horus is “ purified with natron. Thou art purified with natron, “ and Set is purified with natron. Thou art purified “ with natron, and Thotli is purified with natron. Thou “ art purified with natron, and Sep is purified with “ natron. Thou art purified with natron, and thou art “ stablished among them.
INCENSE
209
“13. Thy mouth is the mouth of a sucking calf on “ the day of his birth.”
Here take a cake of incense , and lift it up to the face, and say : —
“ 14. Thou art purified with natron, and Horus is “ purified with natron. Thou art purified with natron, “ and Set is purified with natron. Thou art purified “ with natron, and Thoth is purified with natron. Thou “ art purified with natron, and Sep is purified with “ natron. Thou art purified with natron, and thy Ka is “ purified with natron. Thou art purified with natron. “ Thou art purified with natron. Thou art purified “with natron, 0 thou who art sta.blished among;
“ 15. the gods thy brethren. Thou art purified in “ respect of thy head. Thou art purified in respect of “ thy mouth. Thy bones have been made pure wholly.
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LITURGY OF FUNERARY OFFERINGS
“ Tliou art filled by that which cometli to thee, 0 Peta- “ Amen-ap. I have given unto thee the Eye of Horus, “ and thy face is filled therewith, and it spreadeth “ abroad its odour.”
Here the priest shall take the instrument Kef-pesesh (i.e., “Overcomer of the division”), and shall say
“ 16. Hail, chief Kher heb Peta- Amen-ap, thy two “jaw-bones which were separated have been established “ (i.e., restored to their former state).
Here the priest shall take the p] of iron of the South and the ^ of iron of the North, and shall say: —
“ 17. Hail, chief Kher iieb Peta- Amen-ap ’ Thy
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“ mouth hath been opened for thee, 0 Erpa, Ha Prince, “ chief Kher heb Peta-Amen-ap.
“ 18. Hail, chief Kher heb Peta-Amen-ap ’ Thy “ mouth hath been opened for thee, 0 Erpa, Ha Prince, “ chief Kher heb Peta-Amen-ap.”
Here shall the priest take cakes of cheese (?) of the South and of the North, and say : —
“ 19. Hail, chief Kher heb Peta-Amen-ap, the Eye “ of Horus hath been presented unto thee, and he “ cometh with it. I have brought it unto thee, place “thou it in thy mouth.”
Here shall the priest take Sheku cakes, and say : —
“ 20. Hail, chief Kher heb Peta-Amen-ap ! Sheku “cakes have been presented unto thee, 0 Osiris, chief “ Kher heb Peta-Amen-ap.”
2 I 2
LITURGY OF FUNERARY OFFERINGS
Here shall the priest take a vessel of milk and a vessel of water, and say : —
“ 21. [That which floweth] from the breast of Horus, “ and is of his body, hath been presented unto thee for “ thy month. That which cometh from the breast of “ thy sister Isis, the emission of the mother, 22. hath “ been seized by thee for thy mouth, and thou openest “ thy mouth by means of it, 0 chief Kiiee heb Peta- “ Amen-ap.”
Here shall the priest pour out fresh water of the North and of the South, and say : —
“ 23. This [is] a libation unto thee, Osiris, a libation “ unto thee, 0 chief Kiiee heb Peta- Amen-ap, which “ cometh forth from thy son. 24. I have come and I “ have brought unto thee the Eye of Horus whereby “ thy heart shall be refreshed. I have brought it to
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“ thy feet, and have presented unto thee that which “ hath flowed forth from thee. No stoppage of thy “ heart [shall there be] to thee. Having it, 25. a “going forth [of things (or, persons)] shall there be to “ thee through the word.”
The above shall be said four times.
Here shall the -priest take a black vessel and a ivliite vessel, each containing one hathes measure, on the right and left, and sccy : —
“ 26. That which corneth forth from the two Eyes of “ Horus, the White and the Black, thou hast taken “ possession of, and when they are [set] before thee “ they illumine for thee thy face.”
214 LITURGY OF FUNERARY OFFERINGS
Here shall the priest take a cake of Hem bread of the journey for the lifting up of the face, and say : —
“27. Ka (i.e., Day) maketh an offering unto thee in “the sky. The South and the North make an offering “ unto thee. Kerb (i.e., the Night) maketh an offering “ unto thee, and the Day maketh an offering unto thee. “ The South and the North make an offering unto thee. “ An offering is brought unto thee. An offering 28. “ thou seest, of an offering thou liearest. There is an “ offering before thee, an offering behind thee, an offer- “ ing with thee.”
Here shall the priest present five hunches of onions, and say : —
“ 29. 0 Osiris, the chief Kher heb Peta-Amen-ap,
CAKE OFFERINGS
215
“ are presented unto thee the white teeth of Horns for “ the journey, so that they may fill thy mouth.”
Here shall the priest offer one Uten cake [as an offer¬ ing ] for the lifting up of the face , and shall say four times : —
“30, 31. ‘Suten ta hetep’ for the Iva of the chief “ Kher heb Peta-Amen-ap.”
And he shall say four times: —
“ ! Suten ta hetep ’ for the Iva of the chief Kher “ heb Peta-Amen-ap.”
And the Kiier heb shall say, whilst the Smer priest bring etli the two halves of the Uten cake for the opening of the mouth, four times : —
“ 0 Osiris, the chief Kiier heb Peta-Amen-ap, the “Eye of Horus hath been presented unto thee, thy “ bread which thou eatest, and thy mouth hath been “ opened thereby.”
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Here shall the priest offer a white vessel containing a hathes of wine, and say : —
“ 32. 0 chief Khee heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, snatched from “ the hand of Set. Thou hast seized it for thy mouth, “ and thou hast opened thy mouth therewith.”
Here shall the priest offer a black vessel containing a hathes of wine, and sag : —
“ 33. 0 chief Ivher iieb Peta-Amen-ap, thy mouth “ is opened through that which floweth from thee.”
Here shall the priest offer a black vessel containing a Kent of beer, and say : —
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OFFERINGS OF WINE AND BEER
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“ sented unto thee that which hath been pressed [out “.of thee] and cometli forth from thee.”
Here shall the priest offer the equipment of the table of offerings, the great one, for the lifting up of the face? and shall say : —
“ 35, 36. 0 Ea, may the worship which thou hast in “heaven, may the worship which thou hast from the “ Company of the Gods, be to the chief Kher heb, “ the divine scribe and prophet of the Lady of Hetep, “ Peta-Amen-ap, and may everything be for the Ka of “ the chief Kher heb Peta-Amen-ap, and everything “ for his body, and everything every day.”
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“ 37. 0 chief Kher heb Peta-Amen-ap, the Eye of
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“ Horus hath been presented unto thee [as] thy food “ (for thy tasting).”
Then shall the ‘priest offer an Ah cake, and say : —
“ 38. The All food is spread out before thee like a “ field.”
Then shall the priest offer a breast-joint, and say :
“ 39. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee that it may be “ united unto thee.”
Then shall the priest offer a white vessel containing a hent of wine, and say : —
“ 40. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, which was won “ from the hand of Set, and was rescued for thee, and “ thou dost open thy mouth with it.”
OFFERINGS OF BEER
219
Then shall the ‘priest offer a black vessel containing a hent of beer, and say : —
“ 41. 0 chief Khee heb Peta-Amen-ap, there hath “ been presented unto thee that which hath been pressed “ out, and cometh forth from Osiris.”
Then shall the priest offer an iron vessel containing a hent of beer, and say : —
“ 42. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horns hath been presented unto thee in the iron “ [vessel] which is [ordained] for thee, wherein no iron cometh, it belongeth to thee.”
Then shall the priest offer a hetemet vessel con¬ taining one hent of beer, and say : —
“ 43. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, so that thou “ mayest be filled thereby.”
220
LITURGY OF FUNERARY OFFERINGS
Then shall the priest pour out a vessel of water in which three caftcs of natron have been dissolved, and say : —
“ 44. This [is] a libation unto thee, 0 Osiris, a libation “ unto thee, 0 chief Kher heb Peta-Amen-ap, which “ hath come forth from thy son, which hath come forth “ from Horus. 45. I have come, and I have brought “ unto thee the Eye of Horus, whereby thy heart shall “ be refreshed. I have brought it to thy feet, and pre- “ sented unto thee that which hath flowed 46. and “ come forth from thee. No stoppage of thy heart “ [shall there be] to thee with the things which come “ forth at the word.”
The above (lines 44 — 46) shall be said four times.
OFFERINGS OF UNGUENTS
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Here shall the priest offer Seth heb ointment, and say : —
“47. 0 chief Kher heb Peta-Amen-ap, thine eye “hath been filled (i.e., smeared) with me-tchet oint- “ ment.”
Here shall the priest offer Heken ointment, and say :
“ 48. 0 chief Kher iieb Peta-Amen-ap, thine eye hath “been filled (i.e., smeared) and no injury shall [come] to “ thy face.”
Here shall the priest offer Seft ointment, and say: —
“ 49. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, and [ Set] hath “ been made weak for thee thereby.”
222
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Here shall the priest offer Ncm ointment, and say : — “ 50. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horns hath been presented unto thee that it may “ unite itself unto thee.”
Here shall the priest offer Tua ointment, and say : — “ 51. 0 chief Kheii iieb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee. It hath been “ been brought [unto thee] that thou mayest worship “ (or, give thanks to) the gods by means of it.”
Here shall the priest offer the finest cedar oil and the finest oil of the Thehcnnu, and say : —
“ 52. 0 ye oils which are on the forehead of Horus, “ 0 ye oils which are on the forehead of Horus, place “ ye yourselves on the forehead of the chief Kher heb
OFFERINGS OF EYE-PAINTS 223
“ Peta-Amen-ap ! 53. Make ye him to [smell] sweet
“in possessing you, make ye him to be a Khu (or, “glorious) possessing you, make ye him to have the “ mastery over his body [again], and make ye him to “ have openings [before] his eyes. And let all the “ Spirits (Khu) see 54. him, and let them hear his “name. Behold, 0 Osiris, chief Kher heb Peta- “ Amen-ap, the Eye of Horns hath been brought unto “ thee, and it hath been seized for thee that it may be “ before thee.”
Here shall the priest offer one bag of natch eye-paint and one bag of mestem eye-paint, and say : —
“ 55. O Osiris Peta-Amen-ap, I have painted the
224
LITURGY OF FUNERARY OFFERINGS
“ Eye of Horus for thee with mestem so that there may “ be health to thy face.”
Here shall the priest offer swatliings, and say :
“ 56. Mayest thou watch in peace. The goddess “ Taatet watchetli in peace. The goddess Taatet “ watcheth in peace. The Eye of Horus which is in “ the city of Tep-Pe watcheth in peace. The Eye of “ Horus which is in the temple houses 57. of Net “ (Keith) watcheth in peace. Receive the milk-[wliite] “ and bleached swathings of the goddess Ue-a. Cause “ ye, 0 swathings, that the lands may bow themselves “ before Peta-Amen-ap even as they bow themselves “ before Horus, and make the lands to be in awe of the “ Osiris Peta-Amen-ap, 58. as they are in awe of Set.
OFFERING OF INCENSE
225
“ Let them tarry with Peta-Amen-ap in his divinity. “ Open ye his way so that he may be at the head of the “ Spirits (Khu), and let him stand at the head of the “ Spirits, 0 Anpu (Anubis)-Khent-Amenti, to the front, “ to the front — to the Osiris Peta-Amen-ap.”
Here shall the priest set fire to the incense, and say : —
“ 59. Let him advance ! Let him advance with his “ Ka ! [As] Horus advanceth with his Ka, [as] Set “ advanceth with his Ka, [as] Thotli advanceth with his “ Ka, [as] Sep advanceth with his Ka, [as] Khenti-maati “ advanceth 60. with his Iva, [so] may advance thy “ backbone with thy Ka.
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LITURGY OF FUNERARY OFFERINGS
“ Hail, Peta-Amen-ap ! The arm of thy 1\ A is before “ thee, the arm of thy Iva is behind thee.
“ Hail, Peta-Amen-ap ! The foot of thy Ka is before “ thee, the foot of thy Ka 61. is behind thee.
“ Hail, Peta-Amen-ap ! The eye of Horus hath been “ presented unto thee, and thy face is filled therewith, “ and the perfume of the Eye of Horus spreadeth itself “ over thee.”
Here shall the priest pour out a vase of water wherein tivo cakes of natron have been dissolved, and say :
“ 62. This [isj a libation unto thee, 0 Osiris, a liba-
THE TABLE OF OFFERINGS
227
“ tion unto thee, 0 chief Kher heb Peta-Amen-ap, “ which hath come forth from thy son, which hath come “ forth from Horus. I have come and I have brought “ unto thee 63. the Eye of Horus, whereby thy heart “shall be refreshed. I have brought it to thy feet, and “ have presented unto thee that which hath flowed “forth and come out from thee. jSTo stoppage of thy “ heart [shall there be] to thee. [Possessing it] a going “ forth of things (or, persons) shall be to thee at the “[sound of] the voice.”
The above (lines 62, 63) shall be recited four times.
PART II.
Here shall be set forth the food and drink and the things which are to be placed on the altar, and one shall enter with the offerings of food. And the priest shall say : —
“ 64. It is Thoth who returneth bringing it (i.e.,
228
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Here shall the priest present two cakes, and say :
“ 66. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, and he is con- “ tent therewith.”
Here shall the priest present tiuo vessels \of beer ] in the usekli chamber, and say : —
“ 67. 0 chief Kher iieb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, and he is con- “ tent therewith.”.
THE TABLE OF OFFERINGS
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“ 68. I have seated myself with it.”
Here shall the priest present for the Ush a Tua ccihe and a Shens cake, and say :■ —
“ 69. 0 Osiris, the chief Kher heb Peta-Amen-ap, “ the Eye of Horns hath been presented unto thee, and “ it hath been offered to thee for thy mouth.”
Here shall the priest present a Tut cake, and say : — “70. 0 Osiris, the chief Kher heb Peta-Amen-ap, “ the Eye of Plorus hath been presented unto thee for “ the smiting down of Set.”
Here shall the priest offer a Bethu cake, and say : — “71. 0 Osiris, the chief Kher heb Peta-Amen-ap, “the Eye of Horus hath been presented unto thee “ which was chained up [by Set].”
230 LITURGY OF FUNERARY OFFERINGS
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Here shall the priest offer a nemset vessel of Tcheser drink, and say : —
“72. 0 Osiris, the chief Kheii heb Peta-Amen-ap, “ the Eye of Homs hath been presented unto thee, “ which entered into Set.”
Here shall the priest offer a nemset vessel of Khenemes beer, and say : —
“73. 0 Osiris, the chief Kher heb Peta-Amen-ap, “ the Eye of Horus hath been presented unto thee, “ which hath been smitten, for thy mouth.”
Here shall the priest lift up a cake and a vessel of beer, and say : — •
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THE TABLE OF OFFERINGS
231
“ hath been lifted for thee to thy face, Osiris, lifting “ [it] to thy face, 0 Peta-Amen-ap. May thy soul “advance from afar off. 75. Fix thy gaze intently on “ that which cometh forth from it. That which is “ corrupt in thee hath been washed away, 0 Peta-Amen- “ AP, and thy mouth hath been opened by the Eye of “ Horns.”
Here shall the priest offer as a shebu a Tua cake and ct Shens cake, and say : — -
“70. Let there be praise to thyself and to thy Ka, “ 0 Osiris, which hath been cut away from the hand of “him that doeth violence to the dead, 0 Ivher heb “ Peta-Amen-ap. Thou hast received 77. all these “ cakes which have come forth from the Eye of Horus.”
232
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“ 0 chief Kher heb Peta-Amen-ap, I have brought “ unto thee that which was mixed for thee, so that “ thou mayest be filled with that which hath been “pressed out and cometh forth from thee.”
Here shall the priest offer the Sut joint of meat, and as he presenteth it four times to Peta-Amen- ap, he shall say four times: —
“78. 0 chief Kiier heb Peta-Amen-ap, the Sut joint “ of meat hath been presented unto thee [as] the Eye “ of Horus.”
Here shall the priest offer two vases of water, and as he presenteth them to Peta-Amen-ap four times, he shall say four times: —
“ 79. 0 chief Kher heb Peta-Amen-ap, the water “ which is herein is offered unto thee.”
THE TABLE OF OFFERINGS
233
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Here shall the priest offer two vessels of cakes of cleansing natron, and as he presenteth them four times to Petd-Amen-ap, he shall say four times: — “ 80. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horns hath been presented unto thee that it may “purify thy mouth.”
Here shall the priest offer for the Ush a Tua cake and a Shens cake, and as he presenteth them four times to Peta-Amen-ap, liesliall say four times : — • “81. 0 chief Kher iieb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, and it hath “ been offered unto thee for thy mouth.”
Here shall the priest offer a Tut cake, and as he pre¬ senteth it to Peta-Amen-ap four times, he shall say four times : —
“ 82. 0 chief Kher heb Peta-Amen-ap, the Eye of
234 LITURGY OF FUNERARY OFFERINGS
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“ Homs hath been presented nnto thee, which struck “ down Set.”
Here shall the priest offer a Fet/m cole, and as lie presenteth it to Fetd-Amen-dp four times , he shall say four times : —
“ 83. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, which was put “ under restraint [by Set].”
Here shall the priest offer a Hutclia cake, and as lie presenteth it to Feta- Amen ap four times, he shall say four times : —
“ 84. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, that thou “ mayest seize it for thy mouth.”
THE TABLE OF OFFERINGS
235
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iZere s/ia/7 the priest offer a Neher cake, and as he presenteth it to Peta-Amen-ap four times, he shall say four times:—
“ 85. 0 chief Kher heb Peta-Amen-ap, there hath “ been brought unto thee that which is intended for thy “ mouth.”
Here shall the priest offer a Tept cake, and as he presenteth it to Peta-Amen-ap four times, he shall say four times : —
“ 86. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, that thou “ mayest taste [it].”
Here shall the priest offer a Pasen cake, and as he presenteth it to Peta-Amen-ap four times, he shall say four times: —
“ 87. 0 chief Kiier heb Peta-Amen-ap, the Eye of “ Horus, the glorious one, hath been presented unto “ thee ; it hath been baked thereby.”
236 LITURGY OF FUNERARY OFFERINGS
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Here shall the ‘priest offer a Shcns cake, and as he prcsentcth it to Peta-Amen-ap four times, he shall say four times : —
“ 88. 0 chief Kher heb Peta-Amen-ap, thou hast “ received thy head.”
Here shall the priest offer an Am-ta cake, and as he presenteth it to Peta-Amen-ap four times, he shall say four times : —
“ 89. 0 chief Kiier heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee [that] thou “ mayest seize it.”
Here shall the priest offer a Klicnf cake, and as he presenteth it to Peta-Amen-ap four times, he shall say four times: —
“ 90. 0 chief Kher heb Peta-Amen-ap, the Eye of
THE TABLE OF OFFERINGS
237
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“ Horns hath been presented nnto thee, which hath “ been made in the form of a fish scale for thee.”’
Here shall the priest offer a cake of Hebnen paste, and as he presenteth it four times, he shall say four times : —
“91. 0 chief Kiier heb Peta-Amen-ap, the Eye of “ Horns hath been presented nnto thee, so that it may “ well np before thee.”
Here shall the priest offer a cake made of fine white flour, and as he presenteth it to Peta-Amen-ap four times, lie shall say four times : —
“ 92. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horns hath been presented unto thee, which was “ fettered [by Set].”
238 LITURGY OF FUNERARY OFFERINGS
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Here the priest offer an Aten cake, and as he
present eth it to Petd-Amen-dp four times, he shall say four times : — -
“ 93. 0 chief Kiier heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, and placed for “ thee in thy mouth.”
Here shall the priest offer a cake ( Paut ), and as he presenteth it to P eta- Amen- dp four times, he shall, say four times: —
“ 94. 0 chief Ivher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, thy cake which “ thou eatest.”
Here shall the priest offer a baked, cake ( Ta asher), and as he presenteth it to Petd-Amen-dp four times, he shall say four times : —
“ 95. 0 chief Kher heb Peta-Amen-ap, there hath “ been presented nnto thee that which is destined for “ thee.”
THE TABLE OF OFFERINGS
239
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iZe?’e shall the priest offer a hunch of onions, and as he presenteth them to Peta-Amen-ap four times, he shall say four times : —
“ 96. 0 chief Kher heb Peta-Amen-ap, the white “ teeth of Horus have been presented unto thee, which “are strength[-giving].”
Here shall the priest offer cl haunch of beef, and as he presenteth it to Peta-Amen-ap four times, he shall say four times: —
“ 97. 0 chief Kher heb Peta-Amen-ap, the thigh “ hath been presented unto thee [as] the Eye of “ Horus.”
Here shall the priest offer an Ad joint, and as he presenteth it to Peta-Amen-ap four times, he shall say four times : —
“ 98. 0 chief Kher heb Peta-Amen-ap, the mark of “ that which is abominable is burnt into the Ad joint.”
240 LITURGY OF FUNERARY OFFERINGS
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_£Tere s7i<x/Z the priest offer a joint from the breast of the animal, and as he presenteth it to Petd- Amcn-ap four times, he shall say four times: — “ 99. 0 chief Ivher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee so that it may “ embrace thee.”
Here shall the priest offer the Sut joint, and as he piresentcth it to Peta-Amen-ap four times, he shall say four times: —
“ 100. O chief Kiier iieb Peta-Amen-ap, the Sut joint “ hath been presented unto thee as the Eye of Horus.”
Here shall the priest offer four ribs of the animal, and as he presenteth them to Petd-Amen-dp four times, lie shall say four times : —
“101. O chief Ivher heb Peta-Amen-ap, the enemies “ have been presented unto thee, for they are thine, “ and thou hast smitten them.”
THE TABLE OF OFFERINGS
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Here shall the priest offer four pieces of roasted flesh, and as he presenteth them to Peta-Amen-ap four times, he shall say four times: — •
“ 102. 0 chief Khek heb Peta-Amen-ap, there have “ been presented unto thee the things which are ordained “ for thee.”
Here shall the priest offer a liver, and as he pre¬ senteth it to Peta-Amen-ap four times, he shall say four times : —
“ 103. O chief Kiier heb Peta-Amen-ap, the Eye of “ Horns hath been presented unto thee, that thou “ mayest go about with it.”
Here shall the priest offer three pieces of the joint JVc[n]shem, and as he presenteth them to Petd- Amen-dp four times, he shall say four times : — “104. O chief Kiier heb Peta-Amen-ap, the Eye of
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242
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“ Horus hath been presented unto thee, and one cometh “ unto thee with it.”
Here shall the priest offer the Ha joint (shoulder), and as he present eth it to P ’eta- Amen-ap four times , lie shall say four times : —
“105. 0 chief Kiier heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee in the form of “ his forepart (i.e., shoulder of Set).”
Here shall the priest offer the flesh of the shoulder, and as he presenteth it to Peta-Amen-ap four times, he shall say four times : —
“106. O chief Kiier iieb Peta-Amen-ap, the Eye “ of Horus there hath been presented unto thee as the “ shoulder of Set.”
THE TABLE OF OFFERINGS
243
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Here shall the priest offer a goose, and as he pre¬ sented it unto Peta-Amen-ap four times, he shall say four times: — ■
“ 107. 0 chief Kher heb Peta-Amen-ap, a Sera goose “ hath been presented unto thee instead of the heads of “ the followers of Set.”
Here shall the priest offer a Therp goose, and as he presented it to Peta-Amen-ap four times, he shall say four times: —
“ 108. 0 chief Kiier heb Peta-Amen-ap, this [goose] “ according to the desire of [thy] heart hath been pre- “ sented unto thee.”
Here shall the priest offer a Set goose , and as he presented it to Peta-Amen-ap four times, he shall say four times : —
“ 109. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, and one bearetli “ it unto thee.”
-44
LITURGY OF FUNERARY OFFERINGS
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Here shall the ‘priest offer a Sert goose, and as he presented it unto Petd-Amen-dp four times, he shall say four times : —
“110. 0 chief Kher heb Peta-Amen-ap, have been “ presented unto thee the things which come for thee.” Here shall the priest offer a dove, and as he pre¬ sented it to Peta-Amen-ap four times, he shall say four times : —
“111. 0 chief Kher iieb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, the glorious “one, the dove which is ordained (?) for thee”
Here shall the priest offer some Saf meal, and as he presented it to Peta-Amen-ap four times, he shall say four times: —
“ 112. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horus, which was fettered by him [i.e., Set], hath been “presented unto thee.”
THE TABLE OF OFFERINGS
245
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//ere shall the priest offer some Shat dough, and as he presenteth it to Petd-Amen-dp four times, he shall say four times : —
“ 113. 0 chief Kiier heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, and thou shalt “ not participate in its cutting off.”
Here shall the priest offer two vessels of Nepat grain, and as he presenteth them to Peta-Amen-ap four times, he shall say four times: —
“ 1 14. 0 chief Kiier iieb Peta-Amen-ap, the Eye of “ Horus, which hath been reckoned up, [hath been pre- “ sented unto thee].”
Here shall the priest offer two vessels of Most grain, and as he presenteth them to Petd-Amen-dp four times, he shall say four times : —
“ 115. 0 chief Kiier heb Peta-Amen-ap, the Eye of
246 LITURGY OF FUNERARY OFFERINGS
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“ Horus hath been presented unto thee, and that which “ floweth from it [hath been brought to thee].”
Here shall the priest offer - two vessels of Tchesert beer, and as he presenteth them to Petit- Amen- dp four times, lie shall say four times: —
“ 116. 0 chief Kher heb Peta-Amen-ap, the Eye of “ He >rus hath been presented unto thee, [which] entered “ into Set.”
Here shall the priest offer two vessels of Tchesert beer, and as he presentetli them to Peta-Amen- dp four times , he shall say four times: — - “ 117. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, and there is “ power to it in thine hand.”
THE TABLE OF OFFERINGS
247
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Here s/nxW the priest offer two vessels of Khenevies beer, ancl as he presentetli them to Petd-Amen- dp four times, he shall say four times : —
“ 118. 0 chief Kher heb Peta-Amen-ap, the Eye of “Horns hath been presented unto thee, and the lire of “ wrath rageth in him against thee.”
Here shall the priest offer two vessels of Heqt beer, and as he presentetli them to Peta-Amen-ap four times, he shall say four times : —
“119. 0 chief Kher heb Peta-Amen-ap, [thou art] “ filled with that which hath been pressed out and hath “ come forth from thee.”
Here shall the priest offer two vessels of Selch-pet grain, and as he presentetli them to Peta-Amen- ap four times, he shall say four times : —
“ 120. 0 chief Kher heb Peta-Amen-ap, [thou art] “ filled with that which hath been pressed out and hath “ come forth from thee.”
248 LITURGY OF FUNERARY OFFERINGS
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Here shall the priest offer two vessels of Pekh grain, and as he presenteth them to Petd-Amen-dp four times, he shall say four times: — •
“ 121. 0 chief Kher heb Peta-Amen-ap, thou art “ filled with that which hath been pressed out and hath “ come forth from thee.”
Here shall the priest offer two vessels of Hcqt and Nubian beer, and as he presenteth them to Peta- Amen-ap four times, he shall say four times: — - “122. 0 chief Kher heb Peta-Amen-ap, thou art “ filled with that which hath been pressed out and hath “ come forth from thee.”
Here shall the priest offer two betskets of figs, and as he presenteth them to Peta-Amen-ap four times, lie shall say four times : —
“ 123. 0 chief Kher iieb Peta-Amen-ap, the breast
THE TABLE OF OFFERINGS
249
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“ of Horus hath been presented unto thee, and the gods “ eat it together with thee.”
Here shall the priest offer two vessels of wine of th e North, and as he presenteth them to Petci- Amen-ap four times, he shall say four times : — “124. 0 chief Kher heb Peta-Amen-ap, there hath “ been presented unto thee that which filled thy father, “ and thy mouth hath been opened thereby.”
Here shall the priest offer two measures of white wine, and as he presenteth them to Peta-Amen- dp four times, he shall say four times: —
“ 125. O chief Kher iieb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, which was “ vomited by him [i.e., Set], the glorious one which he “ devoured.”
250 LITURGY OF FUNERARY OFFERINGS
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Here shall the priest offer two measures of Amt wine, and as he presentetli them to Pctd-Amcn- dp four times, he shall say four times : —
“ 126. 0 chief Kiier heb Peta-Amen-ap, the child “ (i.e., pupil) which is in the Eye of Horus hath been “ presented unto thee, and thou hast opened thy month “ by means of it.”
Here shall the priest offer tiro measures of Hetem wine, and as he presentetli them to Petd-Amen- dp four times, he shall say four times : —
“ 127. 0 chief Kiier iieb Peta-Amen-ap, the Eye of “ Horus which was snared in a net hath been presented “ unto thee, and thou hast opened thy mouth by means “ of it.”
Here shall the priest offer two measures of Semi wine, and as he presentetli them to Petd-Amen- dp four times, he shall say four times : — - “ 128. 0 chief Kiier heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, there is nothing “like unto it, and it belongeth unto thee.”
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THE TABLE OF OFFERINGS
251
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Here shall the priest offer two measures of Hebnent wine , and as he presenteth them to Peta-Amen- ap four times, he shall say four times: —
“ 129. 0 chief Kiieu heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, and it hath “ brought about their overthrow (i.e., of the companions “ of Set).”
Here shall the priest offer tioo measures of Khenfu cakes, and as he presenteth them to Peta-Amen- ap four times, he shall say four times: —
“ 130. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, which is made “ in the form of scale-shaped [cakes] for thee.”
Here shall the priest offer two measures of Ashet fruit, and as he presenteth them to Peta-Amen- ap four times, lie shall say four times: —
“ 131. 0 chief Kher iieb Peta-Amen-ap, the Eye of
LITURGY OF FUNERARY OFFERINGS
252
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“ Homs hath been presented unto thee, which was “ snatched out of the hand of Set.”
Here shall the priest offer tivo measures of White Seshet grain, and as he presenteth them to Peta- Amen-ap four times, he shall say four times: — “ 132. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horns hath been presented unto thee, the White one, “ and it shall serve for thy food.”
Here shall the priest offer two measures of Green Seshet grain, and as he presenteth them to Peta- Amen-ap four times, lie shall say four times: — “ 133. 0 chief Kiier heb Peta-Amen-ap, the Eye of “ Horns hath been presented unto thee, the Green one, “ and it shall serve for thy food.”
THE TABLE OF OFFERINGS
253
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iTere shall the priest offer two measures of roasted Set grain, and as lie presenteth them to Petci- Amen-ap four times, he shall say four times : — “ 134. 0 chief Kiier heb Peta-Amen-ap, the Eye of “ Horus, the glorious one, lwth been presented unto “ thee, and it shall repulse attack on thee.”
Here shall the priest offer two measures of roasted Set grain, and as he presenteth them to Peta- Amen-ap four times, he shall say four times : — “ 135. 0 chief Khee heb Peta-Amen-ap, the Eye of “ Horus, the protected one, hath been presented unto “ thee, and it shall repulse attack on thee.”
Here shall the priest offer two measures of Babat grain, and as he presenteth them to Peta-Amen- ap four times, he shall say four times: —
“ 136. 0 chief Khee heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, and it is from “ the hand of Baba.”
254 LITURGY OF FUNERARY OFFERINGS
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JSere s/ia<7 the priest offer two measures of Ncbcs fruit ( mulberries 1), and as he presenteth them to Peta-Amen-ap four times, he shall say four times : —
“ 137. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horns hath been presented nnto thee, which burned “ with fire against them (i.e., the fiends of Set).”
Here shall the priest offer two measures of Nebes cakes, and as lie presenteth them to Pcta-Amen- dp four times, he shall say four times: —
“ 138. 0 chief Kiier iieb Peta-Amen-ap, thine eyes “ have been opened, and thou seest with them.”
Here shall the priest offer two measures of Hud grain, and as he presenteth them to Peta-Amen- ap four times, he shall say four times : —
“ 139. 0 chief Kher heb Peta-Amen-ap, the Eye of
THE TABLE OF OFFERINGS
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“ Horus hath been presented unto thee, the glorious “ one who was in his (i.e., Set’s) throat.”
Here shall the priest offer two measures of all hinds of sweet things, and as he present eth them to Petd-Amen-dp four times, he shall say four t imes : —
“ 140. 0 chief Kher heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, which is sweet “ in everything that belongeth to it.”
Here shall the priest offer a basket of all kinds of spring products, and as he presentetli it to Petd-Amen-dp four times, he shall say four times : —
“ 141. 0 chief Kiier heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, and thou hast “ had experience of it.”
256 LITURGY OF FUNERARY OFFERINGS
Here shall the priest offer a measure of gifts of all kinds, and as he present eth it to Peta-Amen- cip four times, he shall say four times : —
“ 142. 0 chief Kiier heb Peta-Amen-ap, the Eye of “ Horus hath been presented unto thee, and there hath “ “one down into the throat for thee that which he-
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“ longetli to thee.
“ 143. Hail, chief Kher iieb Pet a- Amen -a p, one “ standeth and sitteth down by the thousands of cakes, “ and [vessels of] beer, and roasted meat, by thine altar “ in Amentet, which is filled with holy offerings for the “ meals of the dead.”
( 257 )
INDEX
Aat offering, 148, 181, 239 Abt, grain offering, 147 Ah cake, or offering, 81, 1C2, 218
Aha, 147
Aha . , Festival of, 11
Ahn, a god, 14.
Almonds, offering, 92 Amenemhat, of Beni Hasan, 10
Amentet, the Other World, 256
Amset (read Keset, see Iyestha), 5
Amt (Pelusium), wine of, 135, 188, 250
Am-ta cakes, an offering, 116, 178, 236 Anep, Festival of, 18 Angle amulets, 66, 210 Ani, Papyrus of, 35 Ankh-ma-ka, tomb of, 8 Annu (On, Heliopolis), 13 Anpu (Anubis), 28, 29, 150
Anpu, a man, 43, 83 Anpu-khenti - Amenti, 92, 168, 225 Antchet, 150
Anubis, 21, 22, 23, 24, 31, 35 ; Festival of, 11 Apep(Apophis), spell-bound, 17
Apple of the eye, 136 Aru Islanders, 55 Ashert cakes, 119 Asliet, fruit offering, 139, 189
Asht cakes, 180, 251 Aswan, wine of, 137 Aten cake, an offering, 238 Atet cakes, an offering, 118, 179
Aura, 46 Axe-heads, 66
Baba, first-born son of Osiris, 142, 191, 253
s
258
INDEX
Babat fruit, 141, 191, 253 Backbone (Tet), 49, 95 Baluba, deatli of chief of, 55 1 Bandlets, various kinds of, 92, 93
Baptism of the Dead, 44 Bat grain, an offering, 146 Bata, brother of Anpu, 44, 52, 83
Beer offering, 85 Beer of everlastingness, 6 Beer, Nubian, 133, 248 Beni Hasan, 10 Bes grain, an offering, 146 Besen grain, an offering, 146
Bet, Beta, Betu, kind of in¬ cense, 111, 176 Bitumen, 165 Blacksmiths, 58 Boat of Ba, 61 Book of traversing Eternity, 18.
Bread for the journey, 74 Bread of everlastingness, 6, 80
Bread offering, 146 Breast offering, 83, 84, 121, 163, 181, 218, 240 Breast of Horus, 68, 158, 212
Breast of Isis, 158, 212 Butehai-Amen, coffin of, 37, 38, 40
Buto (Pe-Tep), 93 Butter offering, 67
Cairo, 50 Calf of Khera, 61 Cedar oil, 166 Censer, 48 Censing, 47 Ceremonies, 2, 3 Cheese cakes, 211 Cheese offerings, 67 ; of the North and South, 158 Chiefs, the, a class of gods, 4
Child in the Eye, 136 Coffin, wicker work, 56 Communication with the dead, 54
Copper, eye-paint, 91
Dar Fur, 18
Day, offerings of, 24, 72, 73, 160
Days, the Five Epngomenal, 11
Dead, baptism of, 44
INDEX 259
Dead raised by means of 1 water, 44
Dead, souls of, 101 Death, the second, 4 Delta, 70
Doubles (Kau) of gods and the dead, 19, 20 Doves, offerings of, 127, 184, 244
Eclipse, 77, 100 Effluxes of the dead, 53, 54 I Eileithyiapolis (Nekliebet), 50
Emerald Trees, 61 Emission of Hawk-gods, 57 Emission of Horns, 57 Emission of Set, 57 Epagomenal Days, the Five, 11
Ertu, 53
Eye of Horns, 13, 48, 50, 52,63,77,78,96,101,200 Eye of Horus, the Black, 72, 213
Eye of Horus, the Green, 148
Eye of Horus, the Little, 130
Eye of Horus, the White,
U7
Eye-paint, 92 ; see also un¬ der Mestem and Uatch
Festival, the daily, 10 Festivals, List of, 9-11 Field of Aaru, 15 Field of Pm, 15 Field of Salt, 50 Figs, offerings of, 133, 187, 248
Fire-altar, 9
Fish scales, cakes in form of, 116, 237
Flesh roasted, 123, 181, 241 Flour, fine, for offerings, 117, 179, 237
Fluid of life, 46, 152 Fluids of the dead, 55 Followers of Horus, 2, 58, 59, 155
Fore-quarter, offering of, 124 Formulae, importance of, 2, 27
Four quarters of the World, 45
Four sons of Horus, 2, 5 ; see Hapi, Qebhsennuf, Tuainutef
Geese, offerings of, 126 ff., 183, 243
26o
INDEX
General offerings, 192 Gifts to the dead, 3 Girdle, ceremonial, 150 Gnostics, their beliefs, 44 Gods, Great and Little Com¬ panies, 30
Grain, roasted, offering of, 190
Great Festival, 9, 11, 12 Great Heat, Festival of, 11 Great List of Offerings, 10
Ha joint, an offering, 182, ’ 242
Haematite, 06 Half-month, Festivals of, 9,
11
Hap, Hapi, guardian of the dead, 5, 45 Haroeris, 58 Hatet ash unguent, 58 Hatet Thehennu unguent, 58
Hatlies measure, 72, 76 Hathor, goddess, 13 Haunch of beef, 120, 180, 239
Hawk-gods, Horns and Set, 57
Heart of La, 101
Heat Festival, 9 Hebnen, Hebennet cakes, 117, 179
Hebnent wine, 138, 189, 251 Heken, Hekenu, unguent, ’ 88, 164,’ 221 Hem cake, an offering, 72 Hent beer, 79 Hent measure, 85, 86 Hecjt (beer), 131 ; and see under Beer.
Hesmen, natron, or salt, 57, 155
Hesi, tomb of, 7 Hetem, Hetemet, a kind of vessel, 86, 164, 219 Hetem, kind of wine, 188, ’ 250
Hetep, offering and city of offerings, 20, 217 Hetep-lrer-s, 7 Heteptiu-tuau-Ba, 17 Heth cakes, an offering, 113, ’ 177
Het-menkh, 94 Hippopotamus of Set, stamped on cakes, 72, 73, 106
Holy water, 44 Horns, 13, 47, 48, 49, 95, 152, 205, 224; ceremonies
INDEX
26l
performed by for Osiris, 2 ; son of Isis, 58 Horns, Eye of, 13, 48, 50, 52, 63, 77, 78, 96, 200 Horus, Followers of, 2, 58, 59, 155; see Heru-khet Horus, Four sons of, 2, 5 Horus of Pe-Tep (Buto), 93 Horus of Sai’s, 93 Horus seeks for his Eye, 101 ; recovers his Eye, 101 ; Two Eyes of, 159 ; regions of, 149 Horus-Bes, 57, 59, 66 Horus the Great, 58, 59, 60 Hua grain, 143, 192, 254 Hu-nefer, Papyrus of, 36 Hunger of the dead, 4 Hutcha cake, 234
Incense, efficacy of, 50, 167, 209
Incense of the Forth, 50 Incense of the South, 51 Irenaeus, 44
Iron vessel for liquids, 86, 164, 219
Iron of Forth, 66, 157, 210 Iron of South, 66, 157, 210 Isis-Uatchit, 93
Jaw-bones, 65, 157 Judgment, the, 45 Jug, black, 161 Jug, white, 161
j IvA, food of the, 98 ff.
; Ka-chamber, 20 Ka-priest, 20 Ka-statues, 19 Ka-hra-ka, Festival of, 18 Keb, 24
Kef-Pesesh instrument, 65, 210
Keha cakes, offering, 146 Kerb (night), 160 Khen, Festival of, 11 Khenem beer, an offering, 173
Kheuemes, beer, or drink, 107, 131, 186, 230, 247 Ivhenf, Khenfu, cakes, 117, 138, 179, 189, 236, 251 Khenti-Amenti, 22, 29 Khenti-Maati, 47, 48, 152, 205, 225
Khera(?), a goddess, 61 Kheri-Khenfu, 147 Khet-kerh, Festival of, 11 Khufu, 8 Khufu-ankh, 9
INDEX
262
Kingsmills, 55 Kohl, eye-paint, 92 Kurnai, 54
Lake of Heaven, 59 Lake of Hetep, 217 Lamp-black, 92 Lead, 92
Leopard’s skin, 35 Letopolis (Sekhem), 47 Libation, 51, 56, 59, 70, 87, 96, 153, 220 Libation water, 56 Life, fluid of, 46, 152 Lifting up the face, 72, 216 Little Heat Festivals, 11, 12, 18
Little List of Offerings, 10 Liturgy of Funerary Offer¬ ings, 36 ff.
Loin-cloth, 150 Loin of beef, 120 Liver, offering of the, 123, 182, 241
Mace, 150
Manganese, oxide of, 92 Mareotis, 137 Mastaba tombs, 7 Mekhir, month of, 9 Mendes, 49
Ment bird (dove), 184 Menu, Festival of appearance of, 9
Mesentiu, sculptors, or arti- zans, 58
Mest grain, an offering, 129, 185, 245
Mestem, Mestemet, Mes- temut, eye-paint, 91, 167, 223, 224*
Mestha (read Kestha), 45 ; see also Horns, Four sons of
Metal workers, 58 Metchet oil, 89 Milk, offering of, 212 Month, Twelve Festivals of, 9, 11
Moon eaten by Set, 77, 106 Morning Star, 61 Mouth, ceremonies of open¬ ing of, described, 34 Mulberries, 7, 142 Mulberry tree, 23
Natron, incense and liba¬ tion of, 155, 156, 157, 208, 209, 220, 226 Natron of North and South,
51
INDEX
263
Natron Valley, 50, 59 Nebes cakes and fruit, 142, 143, 191, 254 Neb-hetepet, 204 Nebseni, Papyrus of, 13 Needle for eye-paint, 92 Nehra cakes, an offering, 114, 177, 235
Neith, goddess of Sals, 93, 224
Neklieb, 50, 56, 154, 206 Nem oil, 222 Nemset vessel, 230 Nenshem joint, an offering, 182, 241
Nepat grain, 129, 148, 184, 245
Neshnem unguent, 88, 165 Net (Neith), 92 Net of Horus, 167, 224 Net, Eye of Horus snared in, 250
Neter-khert, 35 Neter-tuai (Venus), 61 New Year Festival, 9, 10 Nif-urt, 18
Night, 160 ; offering of, 73, 214 ; power of, 72 Nile (Hapi), 14 Nile Flood, Festival of, 11 Nipples of Isis, 68
North, incense of, 50 North, iron of, 66, 157 North, water of, 70, 159 North, wine of, 134, 147, 187
Nu, god, 5
Nil, Papyrus of, 18
Nubia, beer of, 133, 248
Offerings, doctrine of, 1 ff. Offerings, List of, 7, 8, 16 Offerings, transmutation of, 99
Oil, cedar, 166 Oil and water, 44 Oils, address to, 90, 165, 222 Onions, offering of, 74, 119, 160, 180, 214, 239 Opening the Mouth, 34 ff. Osiris, 22, 47
Osiris, first-born son of, 142 Osiris, resurrection of, 2 Other World, 3, 4, 16, 19, 33, 47, 58
Paheri, inscription of, 26 Palm-tree, 23
Panther (leopard) skin, 150 Pasen cake, 235 Pashons, the month, 9 Passes, the making of, 46
264
INDEX
Pat, or Patu, cakes, 118, 179 1’ati, Twelve Festivals of, 10 Paut cakes, 238 Pekh grain, 132, 187, 248 Pelusium, wine of, 135, 188 Pepi I., 6 Pepi II., 8, 24, 30 Pert-er-kheru, 26, 27 Pert kheru, 24, 25, 26, 100 Pert Menu, Festival of, 10 Pert Sem, Festival of, 11 1’ert Sept, Festival of, 11 Pesesli-kef instrument, 157 Peta-Amen-ap, Liturgy in his tomb, 15 ff.
Pe-Tep, 92
Peten cakes, 115, 178 Pitch, 115 Plutarch, 72 Polenta, 81
Ptah, god of Memphis, 35 Ptah-kha-mert, 8 Ptah-shepses, tomb of, 8 Puls, 81
Pupil of the Eye, 136 Purifications of the Ka statue, 42
Qebhsennuf, a son of Horns, 5, 45 ; and see Hapi, Tuamutef
Qem wine, 137 Qemh (fine flour), 117
Pa, the Sun-god, 17, 80, 214, 217 Pa = Hay, 160 Pa feeds the dead, 5 Pa, heart of, 101 Pa-Harmachis, 61 Paisins, 7
Pe goose, offering of, 125, 183 Pe-birth, 2 ; effected by water, 44
Pe-born man, the, 2 Pehiu, 14
Rekhmara, tomb of, 40 Pethu cake, an offering, 106, 113, 172, 177, 234 j Pilis of beef, an offering, 122, 181, 240
“ Royal offering,” 21 ff, 26, 27,75, 100, 104, 172, 215
Sa, fluid of life, 43, 46, 47 Saf cake, 128, 184, 245 Sais, 93, 94, 244 Sais, a priestess, 37 Sakkarah, 76 Salt, 50
Salt in libations, 42 Sandals, 71, 153
INDEX
265
Sat, Twelve Festivals of, 11 Satcb, Festival of, 9 Seb, the Earth-god, 1, 16, 17, 24, 29, 30, 73, 102, 106, 107, 143, 149, 203, 228 Seft, Sefth, oil or unguent, 88, 221
Seker-kha-baiu, tomb of, 7 Sekhem (Letopolis), 47, 149 Sekhet-hemam, 50 Sekhpet grain, 132, 186, 247 Sem, Festival of, 11 Sem priest, 32, 36 Seman, Sernman, incense, or incense water, 56, 57,
155, 156, 207
Senu (Syene) wine, 137, 188 Sep, the god of the East, 45, 47, 48, 60, 62, 95, 153,
156, 208, 209, 225 Sera goose, 243
Sert goose, 127, 183, 244 Sesliet grain, green, 140, 148, 190, 252
Sesliet grain, white, 139, 147, 190, 252
Set, 14, 47, 77, 95, 101, 106, 107, 142, 152, 154, 168, 205, 208, 209, 217, 218, 224
Set, cake of, 72
Set devours the Moon, 101 Set, fore-quarter of, 125, 182
Set goose, 126, 183, 243 Set grain, 140, 141, 253 Set, harpooned by Ba, 135 Set, regions of, 149 Setep sa, ceremony of, 46 Setli heb unguent, 88, 164, 221
Seti I., 16, 38, 39, 40 Seven loaves of Horus and Thoth, 13
Shaku cakes, or offerings, 68, 158, &c.
Shat cakes, 128, 184 Shat dough, 245 Sheba offering, 149 Shebu offerings, 109, 175, 231
Sheku cakes, 211 Sliemsu Hern (Followers of Horus), 58, 155 Sirens cake, 104, 112, 115, 176, 229
Sheshu (sffi) -Hern, 155 Shetchet-sha, Festival of,
11
Shet-pet incense, 50, 155, 206
Shoulder joint, 242
2 66
INDEX
Shu, god, 5, 14 Shu finds the Eye of Horus, 101
Sixth-day Festivals, the twelve, 11 Smer priest, 215 Soda, 42
Sothis, Festival of, 11 Souls, the, in heaven, 19 Souls of the East, 61 South, incense of, 51 South, iron of, 66, 157 Spearer of the enemy, 148 Speech, efficacy of, 53 Spells, casting of, 17 Spirits, the, 149, 225 Spirits of inanimate beings, 4
Spirits of offerings, 4 Spleen offering, 124 Spring, offerings of the, 255 Stand for offerings, 79 Sucking calf, 61, 156 Sunrise, Mountain of, 61 ;
see also Bakha Sut joint, an offering, 110, 122, 175, 181, 232, 240 # Suten-hetep cakes, 102, 171 Suten-ta-hetep, the Boyal Offering, 21 ff., 26, 75, 104, 172, 215
Swathings, 167, 224 Syene, 137 Syene wine, 188, 250
Ta-asher cake, 238 Taat, goddess, 92, 167 Taatet, goddess, 224 Table of offerings, 162, 171, 217
Takhart-p-seru-abtiu, Papy¬ rus of, 18 Tatet, 167 Tattu, 13
Tchesert drink, 106, 130.
173, 185, 230, 247 Tchesert standard, 79, 81 Tchet = Tet, 49 Teben grain, 148 Teeth of Horus, 75, 119. 160, 215
Tefnut, goddess, 5 Tenbes cake, 191 Tep-pe (Buto), 167, 224 Tept cakes, 81, 114, 162, 177, 217, 235 Tet, setting up the, 18, 48 Teta, 5, 6
Thehennu oil, 166, 222 Tlienem drink, 147 Therp goose, 126, 163, 243
INDEX
267
Thigh offering, 239 Thirst of the dead, 4 Thoth, 13, 14, 59, 62, 78, 95, 101, 152, 155, 205, 206, 209, 225, 227 ; as advocate, 45 ; remover of evil, 43
Thoth, Festival of, 9, 10 Thoth, month of, 9 Thoth and Horns, 43 Timorlaut, 55
Transmutation of offerings, 99
Trees of Emerald, 61 Tree trunk of Mendes, 49 Tuacake, 104, 112, 176,229 Tua, or Tuat, oil, 221 Tuamutef, 5, 45 Tuat, Other World, 17 Tuat chamber, 41, 204 Tuatu unguent, 88, 165 Turt cakes, 141 Tut cake, 105, 172 Typhon, cake of, 72
Hatch eye-paint, 91, 167, 223
Uatcli wine, 147 Uatch-an, 150
Ur-a, 92, 167, 224 Urerit Crown, 30 Ur-hekau, Ur-hekaut, Ur- hekat, instrument, 35, 36 Usekh, or Usekht, hall, 23, 103, 146 User-en-Ea, 8 Ush offering, 112, 227, 233 Uten cake, 75, 161, 215 Uah, Festival of, 9, 11 Uah-akh, Festival of, 9
lrENUS, 61 Vessel, black, 213 Vessel, white, 213 | Aroice, 53
Wadi an-Natrun, 50 Water, ceremonial use of, 43
Water offering, 111, 212 Water and oil, 44 Water of the North and South, 70, 159, 212 Wave offering, 84 Weighing words, 45 Whey offering, 69, 158 Wine, 76; black wine, 71 white, 71, 134, 188, 249
268
“VVine of Amt, 188, 250 Wine of eternity, 80 Wine of Hebnent, 189, 251 Wine of Hetem, 188, 250 Wine of Mareotis, 137 Wine of the North, 249
INDEX
Wine of the South, 249 Wine of Syene, 188, 250
Year, Festival of beginnin: of, 9
LONDON : PRINTED BY WILLIAM CLOWES AND SONS, LIMITED,
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DATE
DUE
H1GHSMITH # 45220
