CHAPTER CLI.
(a) Words of Anubis.
Thy right eye is in the Sektit boat, thy left eye is in the Âtit boat. Thy eyebrows are with([1]) Anubis, thy fingers are with Thoth, thy locks are with Ptah Sokaris; they prepare for thee a good way, they smite for thee the associates of Sut.
(b) Said by Isis. I have come as thy protector, N., with the breath coming forth from Tmu. I shall strengthen for thee thy throat. I give thee to be like a god. I will put all thy enemies under thy feet.
(c) Said by Nephthys. I go round my brother Osiris N. I have come as thy protector. I am myself behind thee for ever, hearing when thou art addressed by Rā, and when thou art justified by the gods. Arise, thou art justified through all that has been done for thee. Ptah has smitten thy enemies; thou art Horus the son of Hathor. It has been ordered what should be done for thee. Thy head will not be taken away from thee for ever.
(d) Words of the figure of the Northern wall.
He who cometh to enchain, I shall not let him enchain thee. He who cometh to throw bonds, I shall not let him throw bonds on thee. I am here to throw bonds on thee. I am here to enchain thee; but I am thy protector.([2])
(e) Words of the Tat of the Western wall.
Come in haste, and turn away the steps of Kep-her. Bring light into his hidden abode. I am behind Tat, I am verily behind Tat, on the day when the slaughter is repelled. I am the protector of N.([3])
(f) Words of the flame of the Southern wall.
I have spread sand around the hidden abode, repelling the aggressor that I might throw light on the mountain. I have illuminated the mountain. I have turned the direction of the sword. I am the protector of N.([4])
(g) Said by Anubis in his divine hall, the lord of Ta-Tsert. I keep watch over thy head. Awake, thou on the mountain. Thy wrath is averted. I have averted thy furious wrath. I am thy protector.([5])
(h) The two figures of the soul, with raised hands.
The living soul, the powerful Chu of N. worships the sun when he ariseth on the Eastern horizon of the sky.
The living soul of N. adoreth Rā, when he setteth in the land of the living, on the Western horizon of the sky.
(i) Words of the two statuettes.([6])
O statuette there! Should I be called and appointed to do any of the labours that are done in the Netherworld, by a person according to his abilities, to plant fields, to water the soil, to convey the sand from East to West; here am I, whithersoever thou callest me.
Words of the genii of the four cardinal points.
(k) I am Kebehsenuf. I have come to be thy protector. I have joined thy bones. I have strengthened thy limbs. I have brought thee thy heart and put it in its place, into thy body. I will cause thy house to prosper after thee.
(l) I am Hapi thy protector. I have revived thy head and thy limbs. I have smitten thy enemies under thee. I give thee thy head for ever.
(m) I am Tuamautef. I am thy son Horus, I have come, and I rescue my father from the evil doer, whom I put under thy feet.
(n) I am Emsta. I have come, I am thy protector. I cause thy house to prosper permanently, according to the command of Ptah, according to the command of Rā himself.
Notes.
With Chapter 151 begins a series of texts written either on the walls of the funeral chamber or on the mummy cloth, or on various amulets. This series goes as far as 160, with the exception of 152 and 153, which have been inserted there without any apparent reason.
Chapter 151 is not so much a text as a picture. It represents the funeral chamber. The four walls, which should be vertical, are drawn lying flat on the ground. In the middle of the chamber, under a canopy, is the mummy, on which Anubis lays his hands; under the bed is a bird with a human head, the symbol of the soul of the deceased. We must suppose that the god Anubis is a priest, or a member of the family, who has put on a jackal’s head, and who pronounces the words said to be those of the god. At the foot of the bed are the two goddesses Isis and Nephthys.
Each of the four walls had a small niche of the exact size of an amulet, which was lodged in it. We know it from the four oriented steles of Marseilles (Naville, Les quatre stèles orientées du Musée de Marseille), where we find the text belonging to each wall, and also the niche cut in the stone for each amulet. On the North was a human figure, on the South a flame, on the East a jackal, on the West a Tat.
In the chamber were four so-called canopic vases, with the gods of the four cardinal points, each of whom has his words to say. Besides these were statuettes called shabti or ushabti, the helpers of the deceased in his work in the Elysian fields. In the papyrus London, 10010 (Af.), from which this chapter is translated, one of them has the usual appearance, the other the head of Anubis.
The soul of the deceased is supposed to be in the chamber, and to worship the rising and the setting sun.
Very few papyri have this chapter as complete as Af., which is taken here as standard for text and vignettes, but there are fragments of it here and there. The Turin version is much shorter than the old one. The papyrus of Nu (ed. Budge) contains the texts of the four walls with rubrics very similar to those of the steles in Marseilles. They form a special chapter joined to 137A, with the title: What is done secretly in the Tuat, the mysteries of the Tuat, the introduction into the mysteries of the Netherworld.
In order to facilitate the understanding of the chapter, I have lettered the words spoken by the various figures.
[1.] Renouf would have translated (see Chapter 42), thy eyebrows are those of Anubis; but the following chapter shows that we have to translate with Anubis, which should mean here, under the protection of Anubis.
[2.] The rubrics say the figure is made of palm wood, and is seven fingers high.
[3.] The rubric of this Tat is the following: said on a Tat of crystal, the branches of which are of gold. It is folded up in fine linen.
There is another chapter of the Tat put on the neck of the deceased (Chapter 155), the words of which are totally different.
[4.] According to the rubric, the flame is a torch made of reeds
(Loret).
[5.] The Anubis was made of clay.
[6.] Words engraved on the funerary statuettes called
or
, an abridged form of Chapter 6, for which I take Renouf’s translation.
CHAPTER CLIA bis.
Said by Anubis Amut, in his divine hall, when he puts his hands over the body of N., and provides him with all that belongs to him.
Hail to thee, beautiful face, lord of sight, sacred eye lifted up by Ptah Sokaris, raised by Anubis, and to which Shu has given its stand.
Beautiful face, which art among the gods, thy right eye is in the Sektit boat, thy left eye is in the Âtit boat; thy eyebrows are a pleasant sight among the gods. Thy front is in the protection of Anubis, thy back is pleasant to the venerable hawk. Thy fingers([1]) are well preserved in writing before the lord of Hermopolis, Thoth, the giver of written words. Thy locks are beautified before Ptah Sokaris.
N. is welcome among the gods; he sees the great god, he is led on the good roads, he is presented with funerary offerings, his enemies are beaten down under him in the house of the Prince of Heliopolis([2]).
Notes.
The words spoken by Anubis in Chapter 151 have been taken out and made into a special chapter, which in papyrus London, 9900 (Aa) occurs in two different forms. I called them CLIA bis and CLIA ter, the second one being only an abridgement of the first. Vignettes and titles are not the same for these two chapters. That translated, CLIA bis, is the longest of the two. The title of the other one is: the Chapter of the Mysterious Head, and the vignette thereof consists of a mummy’s head.
In comparing this chapter with the words of Anubis we had before, we find the explanation of expressions like this: thy eyebrows are with Anubis.
. This word has always been translated fingers, a sense which is evidently wrong in this place, where parts of the head only are mentioned, and when one would expect the hair or the beard.
I suppose that this obscure sentence means that since everything in him is divine the design or colour of his fingers (?) was taken from the books of Thoth.
[2.] See [note 8] on Chapter 1.