Judaism
Book of the Dead—Saving Souls from Evil
Abstract
The Coming Out of the Day
Abridged by T Witton Davies
© Dr M D Magee
Thursday, 6 August 2009
General Introduction
The Book of the Dead is the soul’s vade mecum in its journey from this world. Its Egyptian name is The Book of the Coming Forth by Day (Renouf), or The Coming Out of the Day (Naville)—“day” in this connexion denoting a man’s life, with its morning and evening. Lepsius, the great German Egyptologist, gave it the name “Book of the Dead”, though it still does not adequately describe its contents and purpose.
Just as Christians and Jews consider the bible inspired by God, the ancient Egyptians considered this book as inspired by the gods, who caused their scribe, Thoth, to write it down. Every chapter is supposed to exist for the sake of people who have died. Sometimes chapters had to be recited before the body was put down out of sight. Often a chapter or more than one, was inscribed on the coffin, or sarcophagus, or mummy wrappings, this being thought a sure protection against foes of every kind.
There are many recensions, or editions, in the various libraries of Europe and also in the East, and no two of them are identical in the text. Lepsius translated from the Turin papyrus. Budge based his translations on what is called the Theban Recension. But the text in all is corrupt, and translation is often a guess. Owing to the number of proper names and technical terms which we have no means of understanding, it is often impossible to know the drift of whole paragraphs, and even of chapters. But as many of the chapters were treated simply as having a magical efficacy either when recited or when inscribed on something buried with the body, it was of small consequence whether or not the words were understood. The bare recital or writing of names of gods, etc, had a magical efficacy according to the people who counted the Book of the Dead their sacred scriptures.
As regards date, the hymns and prayers were first of all preserved in the memory only, and their number at this early time was small. They were being recited by the people of Egypt on behalf of their deceased friends. Half of the hymns and prayers appear in early pyramid and coffin texts. The “book” dates to the Second Intermediate Period. They were written down when the priest had doubts with regard to the meaning of certain terms, and wished to hand them on unimpaired to posterity, being influenced by the belief that the sacred words themselves were magically potent, so meaning was secondary. It has been chiefly found written in hieroglyphic or hieratic characters on papyrus, on coffins, mummies, sepulchral wrappings, statues and on the walls of tombs.
The oldest extant papyrus containing The Book of the Dead belongs to the eighteenth dynasty, ie about 1500 BC, but a complete copy, with the chapters collected and set in order as they are today, does not appear until the twenty sixth dynasty (c 664-525 BC). Complete copies have also been found written on tombs of the time of the twenty sixth dynasty. Previous to this, the chapters seem to have been put together with no regard to order. Probably they existed on different papyri, which were used as occasion required. Commonly they would be sold, and for that purpose stored up.
So, it is not really a book but a collection of hymns and litanies which have no more connexion with each other than the psalms in Psalms. The hymns were to be recited by the deceased person, with whose body they were buried, in their journey to the underworld. Reciting them and the other sacred texts protected the departed against injury:
- on the way to the underworld
- during residence in the underworld
- on the journey back to be safely resurrected.
Like the Psalter, this “book” has gradually grown to the size it now is in the world’s 1ibraries—175 chapters of varying sizes.
Ani Pleads With Osiris
The scribe Ani pleads with Osiris through Thoth for admission to the underworld and for a safe exit (resurrection). The deceased speaks constantly as if he were Osiris or some other god. This is supposed to give him the privileges and power of the god whose name he bears.
Ani the Scribe says—Praise be to thee, Osiris Bull—so he was often represented. 0 Amentet—the lower world—the eternal king is here to put words into my mouth. I am Thoth, the great god in the sacred book, who fought for thee. I am one of the great gods that fought on behalf of Osiris. Ra, the sun god, commanded me—Thoth—to do battle on the earth for the wronged Osiris, and I obeyed. I am among them moreover who wait over Osiris, now king of the underworld.
I am with Horus, son of Osiris, on the day when the great feast of Osiris is kept. I am the priest pouring forth libations at Tattu, I am the prophet in Abydos. I am here. 0 ye that bring perfected souls into the abode of Osiris, bring ye the perfected soul of the Scribe Ani, into the blissful home of Osiris. Let him see, hear, stand and sit as ye do in the home of Osiris. 0 ye who give cakes and ale to perfected souls, give ye at morn and at eve cakes and ale to the soul of Ani the Scribe.
0 ye who open the way and prepare the paths to the abode of Osiris, open the way and prepare the paths that the soul of Ani the Scribe may enter in confidence and come forth—on the resurrection—victoriously. May he not be turned back, may he enter and come forth; for he has been weighed in the scale and is “not lacking”.[†]Scale. The Egyptians thought that in the lower world the beart or conscience was weighed, ie judged.
Prayer of Ani
About coming forth by day and living after death.
Says Ani—0 thou, only shining one of the moon; let me, departing from the crowd on earth, find entrance into the abode of shades. Open then for me the door to the underworld, and at length let me come back to earth and perform my part among men.
About how the funeral statuettes (Shabti) may be made to work for a man in the underworld. This chapter and the like are found on stone, wood, porcelain, etc, figures, and attached to the mummy. It was supposed to act magically in transferring the tasks of the underworld from tbe person.
0 thou statuette there! If in the underworld I shall be called upon to perform any tasks, be thou my representative and act for me—planting and sowing fields, watering the soil and carrying the sands of East and West.
About the piercing of the back of Apepi. The dragon of the night and therefore death, the arch fiend of Ra, the sun god, the god of day and life.
Tur[†]Tur. The sky, the overseer of the houses, says through his god Tmu—0 thou wax one[†]Wax. The suppliant has made a wax figure of Apepi and, by sympathetic magic, imagines that by burning it he is destroying the god’s power. Wax figures of the gods made for magical purposes were generally illegal who takest thy victims captive and destroyest them, who preyest upon the weak and helpless, may I never be thy victim; may I never suffer collapse before thee. May the venom never enter my limbs, which are as those of the god Tmu. 0 let not the pains of death, which have reached thee, come upon me. I am the god Tmu, living in the foremost part of Tur. I am the only one in the primordial water. I have many mysterious names, and provide myself a dwelling to endure millions of years. I was born of Tmu, and I am safe and sound.
About contending against fever with the shield of truth and good conduct.
Says Ani—I go forth against my foes endowed with the defence of truth and good conduct. I cross the heavens and traverse the earth. Though a denizen of the underworld, I tread the earth like one alive, following in the footsteps of the blessed spirits. I have the gift of living a million years. I eat with my mouth and chew with my jaw, because I worship him who is master of the lower world.
About entering the underworld and coming forth therefrom. Nu praises Ra (the Sun God) for his ability to go down into the grave and return to earth through the magic use of the sacred texts.
Nu says—I cry aloud to thee, 0 Ra, thou guardian of the secret portals of Seb[†]Seb. The grave, which lead to where Ra in the underworld holds the balance which weighs every man’s righteousness every day. I have burst the earth[†]Earth. Returned to earth, grant that I may remain on to a good old age.
Prayer of Mesemneter
About removing the anger of the god towards the departed one. The spirit of the scribe Mesemneter prays that some offended god may be conciliated.
The scribe Mesemneter, chief deputy of Amon, says—Praise be to thee, 0 god, who makest the moments to glide by, who guardest the secrets of the life beyond that of the earth, and guidest me when I utter words. The god is angered against me. But let my faults be wasted away, and let the god of Right and Truth bear them for me. Remove them wholly from me, 0 god of Right and Truth. Let the offended one be at peace with me. Remove the wall of separation from before us.
A hymn to Ra at his rising and setting.
Ani the scribe says—Praise to thee, 0 Ra, when thou risest. Shine thou upon my face. Let me arise with thee into the heavens, and travel with thee in the boat wherein thou sailest on the clouds. Thou passest in peace across the heavens, and art victorious over all thy foes.
Praise to thee who art Ra when than risest, and Tmu wh.en in beauty thou settest. The dwellers in the land of night come forth to see thee ascend the sky. I, too, would join the throng; 0 let me not be held back.
A hymn of praise to Osiris.
Praise be unto thee, Osiris, lord of eternity, who appearest in many guises, and whose attributes are glorious. Thou lookest towards the underworld and causest the earth to shine as with gold. The dead rise up to gaze on thy face. Their hearts are at peace if they but look on thee.
Litany to Osiris
A prayer.
Praise to thee, 0 lord of the starry gods of Annu, more glorious than the gods hidden in Annu. Answer (repeated after each prayer).
Grant thou me a peaceful life, for I am truthful and just. 1 have uttered no falsehoods nor acted deceitfully.
A prayer.
Praise to thee, 0 Ani; with thy long strides movest thou across the heavens.
A prayer.
Praise to thee, 0 thou who art mighty in thy hour, great and mighty prince, lord and creator of eternity.
A prayer.
Praise to thee whose throne is Right and Truth, who hatest fraud and deceit.
A prayer.
Praise to thee who bringest Hapi[†]Hapi. The Nile in thy boat from his source.
A prayer.
Praise to thee, 0 creator of the gods, thou king of the North and the South. 0 Osiris, the all-conquering one, ruler of the world, lord of the heavens.
About the mystery of the underworld and about travelling through the underworld. A hymn to the Setting Sun.
When he sets on the underworld the gods adore him. The great god Ra rises with two eyes[†]Eyes. Sun and moon; all the seven gods (Kuas) welcome him in the evening into the underworld. They sing his praises, calling him Tmu. The deceased one says, “Praise be to thee, 0 Ra, praise be to thee, 0 Tmu. Thou hast risen and put on strength, and thou settest in glorious splendour into the underworld. Thou sailest in thy boat across the heavens, and thou establishest the earth. East and West adore thee, bowing and doing homage to thee day and night.”
About the Resurrection
This is one of the oldest and most remarkable chapters, though also one of the hardest to follow in its details. The vignettes reproduced in the editions of Davis, Renouf and Budge help considerably in following the line of thought. An exact copy of this chapter has been found on the tomb of Horhotep. The soul of the deceased encounters all manner of obstacles and opponents in the attempt to pass to the upper air, and he seeks constantly the help of Ra, etc, that he may be victorious.
About the praises of entering the lower world and of coming out.
The Scribe Ani says it is a good and profitable thing on earth for a man to recite this text, since all the words written herein shall come to pass:
I am Ra, who at my rising rule all things. I am the great self-made god.
I am yesterday and to-morrow. I gave the command, and a scene of strife among the gods arose[†]Strife. The sun awakened all the forces of nature into action. What is this? It is Amentet, the underworld.
What is this? The horizon of my father Tmu[†]Tmu. The setting sun]. All of my failings are now supplied, my sins cleansed as I pass through the two lakes which purify the offences which men offer the gods.
I advance on the path, descending to the realm of Osiris, passing through the gate Teser. 0 all ye who have passed this way in safety, let me grasp your hands and be brought to your abode.
0 ye divine powers of Maert, the sworn foes of falsehood, may I come to you?
I am the great Cat[†]Great Cat. Ra, and therefore in his name which I bear, and in whose character I stand, I can tread on all my enemies. 0 great Ra, who climbest the heavenly vaults and who sailest in thy boat across the firmament with undisputed authority, do thou save me from that austere god whose eyebrows are as menacing as the balance that weighs the deeds of men. Save me, I pray thee, from these guardians of the passages who will, if they may, impede my progress. 0 Tmu, who livest in the august abode, god of gods, who thrivest upon damned souls, thou dog-faced, human-skinned one, devourer of shades, digester of human hearts, 0 fearful one, save me from the great soul-foe who gnaws and destroys shades of men.
0 Chepera in thy bark, save me from the testing guardians into whose charge the glorious inviolate god has committed his foes; deliver thou me. May these never undo me; may I never fall helpless into the chambers of torture. 0 ye gods, in the presence of Osiris, reach forth your arms, for I am one of the gods in your midst.
Ani flies away like a hawk, he clucks like a goose, he is safe from destruction as the serpent Nehebkau. Avaunt, ye lions that obstruct my path. 0 Ra, thou ascending one, let me rise with thee and have a triumphant arrival to myoId earthly abode.
Litany to Thoth
The speech of Ammautef the priest:
I have come to you, ye gods of heaven, earth and the underworld, bringing with me Ani the Scribe, who has done no wrong against any gods, so that ye may protect him and give him good-speed to the underworld.
The speech of Ani himself:
Praise be to thee, 0 thou ruler at Amenta, Unneferu, who presides in Abydos. I have come to thee with a pure heart, free from sin. I have told no falsehoods nor acted deceitfully. Give thou me in the tomb the food I need for the journey, so let me have a safe entrance to the underworld and a sure exit.
The speech of the priest Samenj:
I come to the gods residing at Restau. I have brought you (Osiris) Ani; grant him bread, water and air, and also an abode in the Field of Peace.
The speech of Ani himself:
Praise be to Osiris. everlasting lord, and to the gods of Restau. I come to thee knowing thy good will and having learnt those rites which thou requirest for entrance into the lower world. May I have a safe arrival, and find food in thy presence.
Litany to Thoth:
0 thou who makest Osiris triumphant over his foes, make thou this scribe Nebenseri victorious over his foes.
0 Thoth, make Ani triumphant over his enemies, etc, etc.
A Magical Chapter
About the Crown of Triumph. If this chapter is recited over the deceased he shall come forth into the day and pass through the transformations which the departed one desires.
Thy father Tmu has made thee this beautiful crown as a magical charm so that thou mayest live for ever. Thy father Seb gives thee his inheritance. Osiris, the prince of Amenta, makes thee victorious over thy foes. Go thou as Horus, son of Isis and Osiris, and triumph ever on thy way to the underworld.
Yea (Osiris) Aufankh shall, through this recited text, live and triumph for ever and ever. Horus repeated these words four times, and his enemies fell headlong. And (Osiris) Aufankh has repeated these words four times, so let him be victorious.
This chapter is to be recited over a consecrated crown placed over the face of the deceased, and thou shalt cast incense into the flame on behalf of (Osiris) Aufankh, so securing triumph over all his foes. And food and drink shall in the underworld be reached him in the presence of Osiris its king.
About making the deceased remember his name in the underworld.
Nu triumphant, son of Amen-hotep, says—Let me remember my name in the great House below on the night when years are counted and months are reckoned up. If any god come to me, let me at once be able to utter his name[†]Power in a Name. There are many examples in rhe Book of the Dead of the magical potency attached to names. To invoke a god by his name was to control him and thus disarm him.
About not letting the heart of the deceased act against him in the underworld.
My heart, received from my mother, my heart, without which life on earth was not possible, rise then not up against me in the presence of the gods in the great day of judgement when human thoughts, words and acts shall all be weighed in a balance.
These words are to be inscribed on a hard, green, gold-coated scarab, which is to be inserted through the mouth into the bosom of the deceased.
About repelling the ass eater[†]Ass. The ass stands for Ra, the sun god, and the eater of the ass is darkness or some eclipse, represented as one of the foes of Ra, in the vignette figured as a serpent on the back of an ass. Compare the Babylonian myth of Marduk and Tiamat..
Avaunt! serpent Hai, impure one, hater of Osiris. Get thee back, for Thoth has cut off thy head. Let alone the ass, that I may have clear skies when I cross to the underworld in the Neshmet boat. I am guiltless before the gods, and have wronged none. So avaunt! thou sunbeclouding one, and let me have a prosperous voyage.
About reserving for the deceased his seat in the underworld.
Nu says—My seat, my throne, come ye to me, surround me, divine ones. I am a mummy-shaped person. 0 grant that I may become like the great god, successful, having seat and throne.
About coming forth by day from the underworld (ie the resurrection). One of the very oldest chapters in the Book of the Dead, as old as the first dynasty. No chapter was regarded with greater reverence, or recited or copied with more confidence in its efficacy, probably because it is a summing up of the important chapters on the coming forth by day from the underworld. He who knows this chapter by heart is safe against danger in this world and in all other abodes.
Nebseni, lord of reverence, says—I am yesterday and know tomorrow. I am able to be born again. Here is the invisible force which creates gods and gives food to denizens of the underworld. I go as a messenger to Osiris. 0 goddess Aucherit, grant that I may come forth from the underworld to see Ra’s blazing orb. 0 thou conductor of shades, let me have a fair path to the underworld and a sure arrival. May I be defended against all opposing powers. May the cycle of gods listen to me and grant my request.
