Turning now to the details, we may note that the statement that Setna Kha-em-uast was a son of User-maat-ra (or Ramessu II.) occurs in the fourth act which is here only summarised. Among the sons of Ramessu historically known, the Prince Kha-em-uast (or "Glory-in-Thebes ") was the most important; he appears to have been the eldest son, exercising the highest offices during his father's life. That the succession fell on the thirteenth son, Mer-en-ptah, was doubtless due to the elder sons having died during the preternaturally long reign of Ramessu.
The other main personage here is Na-nefer-ka-ptah (or "Excellent is the ka of Ptah "), who is said to be the son of a King Mer-neb. ptah. No such name is known among historical kings; and it is probably a popular corruption or abbreviation. It was pro-
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nounced Minibptah, the r being dropped in early times. It would seem most like Mine-ptah or Mer-en-ptah, the son and successor of Ramessu II.; but as the date of Mer-neb-ptah is supposed to be some generations before that, such a supposition would involve a great confusion on the scribes' part. Another possibility is that it represents Amenhotep III., Neb-maat-ra-mer-ptah, pronounced as Nimu-rimiptah, which might be shortened to Neb. mer-ptah or Mer-neb-ptah. Such a time would well suit the tale, and that reign has been adopted here in fixing the style of the dress of Ahura and her family.
This tale shows how far the ka or double might wander from its body or tomb. Here Ahura and her child lie buried at Koptos, while her husband's tomb is at Memphis. But that does not separate them in death; her ka left her tomb and went down to Memphis to live with the ka of her husband in his tomb. Thus, when Setna forces the tomb of Na-nefer-ka-ptah, he finds Ahura seated by
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him with the precious magic roll between them and the child Mer-ab; and the voluble Ahura recounts all their history, and weeps when the roll is carried away by Setna. Yet all the time her body is at Koptos, and the penalty imposed on Setna is that of bringing her body to the tomb where her ka already was dwelling. If a ka could thus wander so many hundred miles from its body to gratify its affections, it would doubtless run some risks of starving, or having to put up with impure food; or might even lose its way, and rather than intrude on the wrong tomb, have to roam as a vagabond ka. It was to guard against these misfortunes that a supply of formulas were provided for it, by which it should obtain a guarantee against such misfortunes—a kind of spiritual directory or guide to the unprotected; and such formulas, when once accepted as valid, were copied, repeated, enlarged, and added to, until they became the complex and elaborate work—The Book of the Dead, Perhaps nothing else