Said on the figure with raised arm. There are plumes on its head; its legs are apart; its torso is a scarab. It is painted in blue with liquid gum.
Said also on a figure the middle part of which is that of a man; his arms are hanging down. The head of a ram is on his right shoulder, and another on his left shoulder. Thou wilt paint on one bandage the two figures of the god with raised arm, and put it across the chest of the deceased, so that the two painted figures may be on his breast.
He to whom this has been done, the impure ones in the Tuat can do nothing to him. He drinks the running water of the stream, he shines like a star in the sky.([4])
Notes.
The vignettes consist of the amulets described in the rubrics.
[1.] The explanation to this extraordinary title seems to be given in the last sentence of the rubric, where it is said of the deceased: “he drinks the running water of the stream, he shines like a star in the sky.” The amulet for which this text was written will prevent the deceased, who is to be as bright as a star, from having his light taken from him, from being obscured. The other blessing conferred upon him is that of drinking water of the stream. It is difficult to say why these two blessings alone are mentioned.
[2.] I am ready to utter the names of thy different forms, and I see thy various colours.
[3.] That his body may be reconstituted. It is curious to find in so late texts a vague remembrance of what seems to have been the prevalent custom in prehistoric times, and perhaps also during the Thinite period: the dismemberment of the body of the deceased. This custom was so entirely superseded by the opposite process, the mummification and the careful preservation of the body, that the old tradition is always mentioned with horror and disgust. The Book of the Dead is full of objurgations against the dismemberment of the body.
[4.] The Turin Todtenbuch ends here.