CHAPTER CXL
. =Mus. du Louvre. No. III, 52.=
]
[Illustration:
## CHAPTER CXXXVIII. =Papyrus, Busca.=
]
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## CHAPTER CXXXVIIA.
_Chapter whereby a Light is kindled_(1.) _for a person._
Oh Light! let the Light be kindled for thy Ka, O Osiris Chentamenta. Let the Light be kindled for the Night which followeth the Day: the Eye of Horus which riseth at thy temple(2.): which riseth up(3.) over thee and which gathereth upon thy brow; which granteth thee its protection and overthroweth thine enemies.
Undefiledly (bis) and successfully (bis):
The light is kindled for Osiris Unnefer: with fresh vases and raiment like the Dawn.
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## CHAPTER CXXXVIIB.
_Chapter whereby a Light is kindled for a person._
The Eye of Horus cometh, the Light one: the Eye of Horus cometh, the Glorious one.
Come thou, propitiously, shining like Rā from the Mount of Glory, and putting an end to the opposition(4.) of Sutu.
The prescription(5.) of her(6.) who hath raised him up, and seized upon the Light for him, and who putteth an end to the troubles against thee, like the Mount of Glory.
NOTES.
The two most ancient authorities for this chapter, as it is found in the Turin _Todtenbuch_ and the late recension, are one of the four tablets of the Museum of Marseilles, published by M. Naville (_Les quatre stèles orientées du Musée de Marseille_), and the Berlin papyrus of Nechtuamon. The chapter which M. Naville has published as 137A, in the first volume of his own _Todtenbuch_, and which is taken from the papyrus of Nebseni, is manifestly, I think, not the original text, but another edition very considerably revised and enlarged. And, in imitation of the rubric of ch. 64, it concludes with a veracious statement, that it was discovered by Prince Hortatef in a secret chest in the temple of Unnut, and was brought away by the royal carriages.
These texts are found among the texts preserved in the tomb of Petamenemapt (see _Zeitschr._, 1883, Taf. 1), but with various additions, and have been appropriated by the Ritual of Ammon, published by Dr. O. von Lemm.
The solemn ceremony of Kindling the Light for the dead is repeatedly mentioned in the Siut inscriptions of Hapit’efae.
1. _Kindle_ ⁂⁂⁂ conveys the same notion as ⁂⁂⁂⁂ in the title of 137B. The Ammon Ritual has ⁂⁂⁂⁂⁂⁂⁂ _strike a Light_. Dr. von Lemm thinks that by a play of words it is implied not only that a light but Sut is struck.
2. _At thy temple_ ⁂⁂⁂ _Ba_ and _Marseilles_: ⁂⁂⁂⁂⁂ _in Abydos, Aa_ and _Petamenemapt_.
3. _Riseth up_ ⁂, _Ba_, ⁂⁂ _Marseilles_; ⁂⁂⁂⁂⁂ _Aa_, ⁂⁂ _Petamenemapt_.
4. _Opposition_ ⁂⁂⁂, where ⁂ is = ⁂ as in the Sallier Calendar. The sense is made clear in the parallel passages ⁂⁂⁂⁂⁂. ⁂, if not an error of recent transcribers, is a wrong reading for ⁂, which is very distinctly written in the Nebseni papyrus.
5. _Prescription_ ⁂⁂⁂⁂⁂⁂.
6. _Her._ The Vignette in the Nebseni papyrus exhibits the goddess Apit, in hippopotamus form, lighting the light. Over her are the words ⁂⁂⁂⁂⁂⁂⁂, “Apit, mistress of divine protections.”
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## CHAPTER CXXXVIII.
_Chapter whereby one is enabled to enter into Abydos._
Oh all ye gods who are in Abydos, [each one and his](1.) divine circle likewise in its entirety, who are coming with acclamation to meet me: let me see my father Osiris: let me be held as one who cometh forth as of his house(2.).
I am Horus, the Lord of Kamit, and the heir of Tesherit,(3.) which I have also seized. I, the invincible one, whose eye is potent against his adversaries: who avengeth his father, and is fierce at the drowning of his mother;(4.) who smiteth his adversaries and putteth an end to violence on their part....(5.).
Oh thou of the potent Lock, king of hosts, who art seized of the Two Worlds; whose father’s house is seized(6.) [by him] in virtue of the writs(7.); my balance is perfectly even, my voice is law, and I prevail over all mine adversaries.(8.)
NOTES.
1. [_Each one and his._] These words are necessary for the purpose of bringing out the meaning of the text. Every god, it has already been said, has his circle of associates. The feminine suffix ⁂ after ⁂⁂⁂⁂⁂⁂ shows the concordance with ⁂⁂⁂⁂⁂, which, like other collective nouns, is of the feminine gender.
2. The exact text here is doubtful, and the sense of ⁂⁂ depends upon it. ⁂⁂ or ⁂⁂ is the well known title of a priestly official, whose presence was required in the ritual of the dead. He is sometimes in attendance upon royal personages. Here according to its etymological sense the word might simply mean a relative.
3. _Kamit_ ⁂⁂⁂, the “Black Land” is Egypt; _Tesherit_ ⁂⁂, the “Red Land,” is whatever lies beyond the limits of Egypt.
4. _The drowning of his mother_ ⁂⁂⁂⁂⁂⁂⁂⁂⁂. _Drowning_ maybe too strong a word, but immersion at least is meant. We are at present without any other reference to this incident in the career of the goddess Isis.
5. Here occurs a word, ⁂⁂⁂ or ⁂⁂⁂ of doubtful meaning. As the next word to it begins a sentence, it must be considered as connected with the words preceding it. I am not satisfied that “silently” or “causing silence” would be a grammatical solution of the question.
6. Seized (throughout this chapter) in the juridical sense of _seisin_ or feudal possession.
7. _Writs_ ⁂⁂⁂, a reading of three early papyri, which has disappeared in the later ones. The Turin _Todtenbuch_ has ⁂⁂⁂, “with his two hands.”
8. Here the chapter ends in _Pi_, and even sooner in the later texts. The three older papyri differ as to the words which immediately follow, and are certainly corrupt and unintelligible.
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## CHAPTER CXXXIX .
Identical with