The book of the dead: facsimiles of the papyri of Hunefer, Anhai, Kerāsher and Netchemet ; with supplementary text from the papyrus of Nu with transcripts, etc. CHAPTER BOOK OF WHAT IS IN THE DUAT. The most well known Egyptian funerary text is the Book of the Dead. Though popular, it is far from the most. many similarities (Chapter 7). If no two Books of the. Dead were identical, what exactly did the textual composition consist of? The title “Book of the Dead” is a.
The chapter of knowing the souls of the east. I am he who is concerned with the tackle? I, even I, know the Sektet-Aarru of Ra, the walls of which are of iron.
The height of the wheat therein is five cubits, of the cars thereof two cubits, and the stalks thereof three cubits. The barley therein is--in height--seven cubits, the ears thereof are three cubits, and the stalks thereof are four cubits.
And behold, the Khus, each one of whom therein is nine cubits in height, reap is near the divine Souls of the East.
A divine city hath been built for me, I know it, and I know the name thereof; 'Sekhet-Aarru' is its name. Behold the scribe and artist of the Temple of Ptah, Nebseni, who saith:.
Behold me now, for I make this mighty boat to travel over the Lake of Hetep, and I brought it away with might from the palace of Shu; the domain of his stars groweth young and reneweth its former strength.
I have brought the boat into the lakes thereof so that I may come forth into the cities thereof, and I have sailed into their divine city Hetep.
And behold, it is because I, even I, am at Peace with his seasons, and with. He maketh the two divine fighters--i.
He cutteth off the hair from the divine fighters, be driveth away storm from the helpless, and he keepeth harm from the Khus.
Let me gain dominion within that Field, for I know it, and I have sailed among its lakes so that I might come into the cities.
My mouth is strong; and I am equipped--with weapons to use--against the Khus; let them not have dominion over me. Let me be rewarded with thy fields, O thou a god Hetep; that which is thy wish, shalt thou do, O lord of the winds.
May I become a khu therein, may I eat therein, may I drink therein, may I plough therein, may I reap therein, may I fight therein, may I make love therein, may my words be mighty therein, may I never be in a state of servitude therein, but may I be in authority therein.
Thou hast made strong? He is established upon the watery supports. He is the divider of years, he is hidden of mouth, his mouth is silent, that which he uttereth is secret, he fulfilleth eternity and taketh possession of everlastingness of existence as Hetep, the lord Hetep.
The god Horus maketh himself to be strong like unto the Hawk which is one thousand cubits in length and two thousand--cubits in width--in life; he hath equipments with him, and he journeyeth on and cometh where the seat of his heart wisheth in the Pools thereof and in the cities thereof.
He was begotten in the birth-chamber of the god of the city, he hath offerings--made unto him--of the food of the god of the city, he performeth that which is meet to do therein, and the union thereof, in the matter of everything of the birth-chamber of the divine city.
When--he--setteth in life like crystal he performeth everything therein, and these things are like unto the things which are done in the Lake of double Fire, wherein there is none that rejoiceth, and wherein are all manner of evil things.
The god Hetep goeth in, and cometh out, and goeth backward--in--that, Field that gathereth together all manner of things for the birth-chamber of the god of the city.
When he setteth in life like crystal he performeth all manner. May I gain the mastery over the great and mighty word which is in my body in this my place, and by it I will remember and I will forget.
Let me go forward in my journey, and let me plough. I exist therein, I am strong therein, I become a khu therein, I eat therein, I sow seed therein, I reap the harvest therein, I plough therein, I make love therein, I am at peace with the god Hetep therein.
Behold I scatter seed therein, I sail about among its lakes and I come forward to the cities thereof, O divine Hetep.
Behold my mouth is equipped with thy horns--for teeth--, grant me an overflowing supply of the food whereon the kas and. I have passed the judgment of Shu upon him that knoweth him, so that I may go forth to the cities thereof, and may sail about among its lakes and may walk about in Sekhet-hetep; and behold, Ra is in heaven, and behold, the god Hetep is its double offering.
I have come onward to its land, I have put on my girdle? I have laid hold upon my strength which the god Hetep hath greatly increased for me.
Make thou me to be at peace, bind thou up my sinews and muscles, and make me to receive the air. O Un en -em-hetep, thou Lady of the winds, I have entered into thee and I have opened--i.
Obstacles have been set before me, but I have gathered together what he hath emitted. I am in my city. O Uakh, I have entered into thee, I have eaten my bread, I have gotten the mastery over choice pieces of the flesh of oxen and of feathered fowl, and the birds of Shu have been given unto me; I follow after the gods and--I come after--the divine kas.
I array myself in apparel, and I gird myself with the sa garment of Ra; now behold,--he is--in heaven and those who dwell therein follow Ra, and--I--follow Ra in heaven.
O Unen-em-hetep, lord of the two lands, I have entered into thee, and I have plunged into the lakes of Tchesert; behold me, for all filth hath departed from me.
The Great God groweth therein, and behold, I have found--food therein--; I have. I have caught the worms and serpents, and I am delivered.
And I know the name of the god who is opposite to the goddess Tchesert, and who hath straight hair and is equipped with two horns; he reapeth, and I both plough and reap.
O Hast, I have entered in to thee, I have driven back those who would come to the turquoise--sky--, and I have followed the winds of the company of the gods.
The Great God hath given my head unto me, and he who hath bound on me my head is the Mighty one who hath turquoise? My heart watcheth, my head is equipped with the white crown, I am led into celestial regions, and I make to flourish terrestrial objects, and there is joy of heart for the.
I am the god who is the Bull, the lord of the gods, as he goeth forth from the turquoise--sky O divine nome of wheat and barley, I have come into thee, I have come forward to thee and I have taken up that which followeth me, namely the best of the libations of the company of the gods.
I have tied up my boat in the celestial lakes, I have lifted up the post at which to anchor, I have recited the prescribed words with my voice, and I have ascribed praise unto the gods who dwell in Sekhet-hetep.
Another chapter of knowing the souls of Pe. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:. I, even I, know though ye knoweth it not.
Then Ra said to Horus, 'Look at that black pig,' and he looked, and straightway an injury was done unto his eye,--namely--, a mighty storm--took place Then said Horus unto Ra, 'Verily, my eye seems as if it were an eye upon which Suti had inflicted a blow';--and thus saying--he ate his heart.
Then said Ra unto those gods, 'The pig is an abominable thing unto Horus; oh, but he shall do well although the pig is an abomination unto him.
Then said Horus to Ra, 'Give me two divine brethren in the. The chapter of making the transformation into a swallow. I am the scorpion, the daughter of Ra.
Hail, ye gods, whose scent is sweet; hail, ye gods, whose scent is sweet I --Hail--, Flame, which cometh forth from the horizon!
Hail, thou who art in the city, I have brought the Warden of his Bight therein. Oh, stretch out unto me thy hand so that I may be able to pass my days in the Pool of Double Fire, and let me advance with my message, for I have come with words to tell.
Oh, open--thou--the doors to me and I will declare the things which have been seen by me. Horus hath become the divine Prince.
I have made a computation of what is in the city of Sekhem, I have stretched out both my hands and arms at the word?
I enter in,--I--am-judged, and--I--come forth worthy at the gate of Neb-er-tcher. I am pure at the great place of the passage of souls, I have done away with my sins, I have put away mine offences, and I have destroyed the evil which appertained unto my members upon earth.
Hail, ye divine beings who guard the doors, make ye for me a way, for, behold, I am like unto you. I have come forth by day, I have journeyed on, on my legs, and I have gained the mastery over my footsteps--before--the God of Light, I know the hidden ways and the doors of the Sekhet-Aaru, verily I, even I, have come.
I have overthrown mine enemies upon earth, and yet my perishable body is in the gravel". If this chapter be known--by the deceased--he shall come forth by day, he shall not be turned back.
The chapter of making the transformation into a lotus. The overseer of the palace, the chancellor-in-chief, Nu, saith:. I have made--my way--, and I follow on seeking for him who is Horus.
I am the pure one who cometh forth out of the Field. From the Papyrus of Paqrer--see Naville, op. I am the man that knoweth you, and I know your names among--those of--the gods, the lords of the underworld, and I am one of you.
Grant ye that--I--may see the gods who are the divine guides in the Tuat--underworld,--and grant ye unto me a place in the underworld near unto the.
Let me arrive at a habitation in the land of Tchesert, and receive me, O all ye gods, in the presence of the lords of eternity. Grant that my soul may come forth whithersoever it pleaseth, and let it not be driven away from the presence of the great company of Gods.
The chapter of making the transformation into Ptah, of eating cakes, and of drinking ale, and of unfettering the steps, and of becoming a living being in Annu--Heliopolis.
That which is an abomination unto me, I have not eaten; filth is an abomination unto me and I have not eaten thereof, and that which is an abomination unto my ka hath not entered into my belly.
Let me, then, live upon that which the gods and the Khus decree for me; let me live and let me have power over cakes; let me eat them before the gods and the Khus--who have a favor--unto me; let me have.
Let the offering of the sacrifice, and the offering of cakes, and vessels of libations be made in Annu; let me clothe myself in the taau garment--which I shall receive--from the hand of the goddess Tait; let me stand up and let me sit down wheresoever I please.
My head is like unto that of Ra, and--when my members are--gathered together--I am--like unto Tem; the four--sides of the domain--of Ra, and the width of the earth four times.
My tongue is like unto that of Ptah and my throne is like unto that of the goddess Hathor, and I make mention of the words of Tem, my father, with my mouth.
He it is who constraineth the handmaid, the wife of Seb, and before him are bowed--all--heads, and there is fear of him. Hymns of praise are repeated for--me--by reason of--my--mighty acts, and I am decreed to be the divine Heir of Seb, the lord of the earth, and to be the protector therein.
The god Seb refresheth me, and he maketh his risings to be mine. Those who dwell in Annu bow down their heads unto me, for I am their lord and I am their bull.
I am more powerful than the lord of time, and I shall enjoy. The chapter of performing the transformation into a hawk of gold. I have come forth from the interior of the Sektet boat, and my heart hath been brought unto me from the mountain of the east.
I have alighted upon the Atet boat, and those who were dwelling in their companies have been brought unto me, and they bowed low in paying homage unto me and in saluting me with cries of joy.
I have risen, I have gathered myself together like the beautiful hawk of gold, which hath the head of a Bennu bird, and Ra entereth in day by day to hearken unto my words; I have taken my seat among those first-born gods of Nut.
I am established, and the divine Sekhet-hetep is before me, I have eaten therein, I have become a khu therein, I. From the Papyrus of Mes-em-neter, Naville, op.
My divine son, together with his mother Isis, hath avenged me on mine enemies. He turned to Sam. Dean led the way up the stairs and back to the rare book room.
Sam wandered through the room, eyes glued to the EMF. It's a game you can't win. He turned his head in time to see the small cloud of brown smoke drift into the hallway.
Dean walked towards it. It looks like a bad special effect from the original 'Star Trek'. Dude, Kirk wouldn't even have been scared of this.
It does look more like an oil slick than smoke. There was a fetid smell in the hallways now. Dean couldn't place it, just that is smelled bad, really bad.
His heart was starting to pound. The smoke drifted towards him. Dean took another step. It moved the same distance towards him. Dean took another step and turned to walk down the steps.
He saw it move. The next moment he was enveloped in the smell, icy cold stabbing painfully through his limbs, sucking the air out of his lungs as he gasped for breath.
His heart was pounding, every muscles screaming to move, run, get away. The cloud tightened it's grip. Dean had a moment of vertigo, the world dimmed, turned on its axis and then righted itself in a flash of pain.
Dean groaned and tried to push himself up, his arm barely responded. How did I get down? Pain stabbed through his head and his arm went out from under him.
He sounds completely freaked. Takes a lot to freak Sammy, I wonder what's wrong? Something warm was running over his face, making it hard to see, the world was washed with red.
He heard Sam's horrified gasp. Dean let his head drop back down. Just In All Stories: Story Story Writer Forum Community. Fic Auction story for PADavis.
Book of the Dead Chapter One The town was incongruous to say the least. The sweetness of this place. It's where we're staying. Nothing happened for years and Virgil died thinking the ghost stayed in England.
So, who's this Phoebe again? Dean looked surprised and shrugged. I know Uncle Virgil loved the idea of a haunted bookstore…" "But, this doesn't really sound like the fun crumpets and tea kind of haunting he had in mind," Dean said, smiling at her.
Do you want to walk? It's only three blocks. I can show you some of the town, too. XXX The smell Dean always associated with bookstores filled his lungs as they walked into the old building.
We'll talk about the other later. Maybe we can chase Audrey in for a few more minutes of work. I think I mentioned that a couple of hours ago. You muttered something, so I left.
Anyone mention brown smoke? Phoebe says it's always cold. The fence is now the banister. What are you thinking?
They won't come back, even to retrieve their tools. It lit up like a Christmas tree. This is the room where they found the crazy one. Movement, but nothing else.
Dean, can you hear me? The world went dark. Magic was as legitimate an activity as praying to the gods, even when the magic was aimed at controlling the gods themselves.
The act of speaking a ritual formula was an act of creation;  there is a sense in which action and speech were one and the same thing.
Hieroglyphic script was held to have been invented by the god Thoth , and the hieroglyphs themselves were powerful. Written words conveyed the full force of a spell.
The spells of the Book of the Dead made use of several magical techniques which can also be seen in other areas of Egyptian life. A number of spells are for magical amulets , which would protect the deceased from harm.
In addition to being represented on a Book of the Dead papyrus, these spells appeared on amulets wound into the wrappings of a mummy.
Other items in direct contact with the body in the tomb, such as headrests, were also considered to have amuletic value. Almost every Book of the Dead was unique, containing a different mixture of spells drawn from the corpus of texts available.
For most of the history of the Book of the Dead there was no defined order or structure. The spells in the Book of the Dead depict Egyptian beliefs about the nature of death and the afterlife.
The Book of the Dead is a vital source of information about Egyptian beliefs in this area. One aspect of death was the disintegration of the various kheperu , or modes of existence.
Mummification served to preserve and transform the physical body into sah , an idealised form with divine aspects;  the Book of the Dead contained spells aimed at preserving the body of the deceased, which may have been recited during the process of mummification.
The ka , or life-force, remained in the tomb with the dead body, and required sustenance from offerings of food, water and incense.
In case priests or relatives failed to provide these offerings, Spell ensured the ka was satisfied. It was the ba , depicted as a human-headed bird, which could "go forth by day" from the tomb into the world; spells 61 and 89 acted to preserve it.
An akh was a blessed spirit with magical powers who would dwell among the gods. The nature of the afterlife which the dead person enjoyed is difficult to define, because of the differing traditions within Ancient Egyptian religion.
In the Book of the Dead , the dead were taken into the presence of the god Osiris , who was confined to the subterranean Duat. There are also spells to enable the ba or akh of the dead to join Ra as he travelled the sky in his sun-barque, and help him fight off Apep.
There are fields, crops, oxen, people and waterways. The deceased person is shown encountering the Great Ennead , a group of gods, as well as his or her own parents.
While the depiction of the Field of Reeds is pleasant and plentiful, it is also clear that manual labour is required.
For this reason burials included a number of statuettes named shabti , or later ushebti. These statuettes were inscribed with a spell, also included in the Book of the Dead , requiring them to undertake any manual labour that might be the owner's duty in the afterlife.
The path to the afterlife as laid out in the Book of the Dead was a difficult one. The deceased was required to pass a series of gates, caverns and mounds guarded by supernatural creatures.
Their names—for instance, "He who lives on snakes" or "He who dances in blood"—are equally grotesque.
These creatures had to be pacified by reciting the appropriate spells included in the Book of the Dead ; once pacified they posed no further threat, and could even extend their protection to the dead person.
If all the obstacles of the Duat could be negotiated, the deceased would be judged in the "Weighing of the Heart" ritual, depicted in Spell The deceased was led by the god Anubis into the presence of Osiris.
There, the dead person swore that he had not committed any sin from a list of 42 sins ,  reciting a text known as the "Negative Confession".
Then the dead person's heart was weighed on a pair of scales, against the goddess Maat , who embodied truth and justice. Maat was often represented by an ostrich feather, the hieroglyphic sign for her name.
If the scales balanced, this meant the deceased had led a good life. Anubis would take them to Osiris and they would find their place in the afterlife, becoming maa-kheru , meaning "vindicated" or "true of voice".
This scene is remarkable not only for its vividness but as one of the few parts of the Book of the Dead with any explicit moral content.
The judgment of the dead and the Negative Confession were a representation of the conventional moral code which governed Egyptian society.
For every "I have not John Taylor points out the wording of Spells 30B and suggests a pragmatic approach to morality; by preventing the heart from contradicting him with any inconvenient truths, it seems that the deceased could enter the afterlife even if their life had not been entirely pure.
A Book of the Dead papyrus was produced to order by scribes. They were commissioned by people in preparation for their own funeral, or by the relatives of someone recently deceased.
They were expensive items; one source gives the price of a Book of the Dead scroll as one deben of silver,  perhaps half the annual pay of a labourer.Thy members, O Ra, are established by--this--Chapter? You muttered something, so I left. It was the badepicted as a human-headed bird, which could "go forth by day" from the tomb into the world; spells 61 and 89 acted to preserve it. Chapter has been video slot machines games into sections A casino las vegas double u confession before OsirisB negative confession before the 42 assessor godsC declaration in the hallD book of dead einzahlungsbonus full-height illustration of the judgement. There are three versions of Chapter 32 given by Allenthough none has been given separate letter-suffix. Dean let his head drop back down. This room was still cold. Beste Spielothek in Wulfsen finden Add to Community Report Abuse. Sir Gaston Maspero is doubtful concerning the importance which should be attached to the statement regarding the chapter on the tomb of Queen Khnem-nefert, but M. The chapter of protecting the boat of Ra. The act of speaking a ritual formula durchschnittsgehalt pilot an act of creation;  there is a sense in which action and speech were one and the same thing.