sep, ‘turn,’ has the different significations of the Latin ‘vices.’
In the later recensions this chapter is lengthened out by other petitions. The deceased asks, among other things, to appear “before thee, O Lord of the gods, to attain the region of Maāt, may I rise up a living god, let me shine like the divine host which is in heaven, let me be as one of you. Let my steps be lifted up in Cher-ābaut. Let me see the ship[[9]] of the holy Sahu [Orion], traversing the sky; let me not be prevented from seeing the lords of the Tuat [the Netherworld], smelling the fragrance of the sacrificial offerings made to the divine host, and sitting with them. Let the Cher-heb [the priestly ministrant] make invocation over my coffin. Let me hear the prayers of propitiation. Let the divine ship Neshemet advance for me, let not my soul and its possessor suffer repulse.”
An invocation to Osiris follows.
“Hail to thee, Prince of Amenta, Osiris, lord of Nifura; grant that I may advance in peace towards Amenta, and that the Lords of Tasert may receive me and say to me, ‘Salutation! Salutation! in Peace!’ let them make for me a seat by the Prince of the divine Powers, let the two Chenemta goddesses [Isis and Nephthys] receive me, in presence of Unneferu, the Victorious. Let me be a follower of Horus in Re-stau, and of Osiris in Tattu. Let me assume all forms for the satisfaction of my heart in every place that my Genius [Ka] wisheth.”
The following rubric is found as early as the XIXth dynasty in connection with this chapter, but it seems to have originally been attached to Chapter 72.
“If this discourse is learnt upon earth, or is written upon the coffin, he (the deceased) may come forth upon every day that he pleaseth and again enter his house without impediment. And there shall be given to him bread and beer and flesh meat upon the table of Râ: he shall receive allotment in the Fields of Aarru [the Elysian fields of Egyptian mythology], and there shall be given to him there wheat and barley, for he shall be flourishing as when he was upon earth.”
Chapter 1 is followed in M. Naville’s edition by another, which the learned editor calls 1 B. This chapter is found in so very few copies that the text cannot as yet be restored. The two texts published by M. Naville differ widely from each other. It was known however down to the Roman period, though not inserted into copies of the Book of the Dead.
It is called Chapter of introducing the Mummy into the Tuat on the day of burial. The 124th chapter bears a similar title. The word here translated mummy is probably not to be understood of the visible mummy, but of the living personality which it enclosed. The chapter opens with an invocation, “Hail to thee, who art in the sacred region of Amenta, the Osiris, [the deceased] knows thee and thy name, defend him from those Worms which are in Restau, who live upon the flesh of men and swallow their blood.” The names of the Worms were given, but in consequence of the gaps in the text they cannot now be recovered. The chapter finished with prayers in which the deceased identifies himself with Horus, who has taken possession of the throne which his father has given him; he has taken possession of heaven, and inherited the earth, and neither heaven nor earth shall be taken from him, for he is Râ, the eldest of the gods. His mother suckles him and offers him her breast, which is on the horizon at Dawn.
VIGNETTE TO CHAPTER IX.