CHAPTER XXIX
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_Chapter whereby the Heart of a person may not be taken from him in the Netherworld._
Back thou Messenger(1.) of thy god! Art thou come to carry off by violence(2.) this Whole Heart of mine, of the Living XYZZY(3.) But I shall not surrender to thee this Heart of the Living. The gods have regards to my offerings and fall upon their faces, all together, upon their own earth.
NOTES.
The two most ancient copies of this chapter are found upon the coffins of Amamu, Plate XXX, and of Horhotep, _Mission Arch. Française au Caire_, t. 1, p. 157, lines 335-337. The papyrus of Ani is the only one of the early period in which it occurs. None of these texts is perfect. A part of the text of Amamu has been destroyed, but there remains enough to show that Horhotep has omissions. And in the text of Ani the word ⁂⁂⁂ has slipped in from the 28th chapter, and is entirely out of place where it now stands.
The scribes of a later period had to exercise their ingenuity on the subject. They changed ⁂⁂⁂ _ḫenṭu_ into ⁂⁂⁂⁂ _ḫenȧ_, and this being itself a disagreeable word, they prefixed to it a negative ⁂ or ⁂⁂⁂.
1. _Messenger_, ⁂⁂⁂⁂, a word used here and elsewhere in religious texts in the same sense as מַלְאָךְ an angel, ambassador of God. The later texts have ⁂⁂⁂ ‘every god,’ by the change of ⁂ into ⁂.
2. _By violence_, ⁂⁂⁂⁂⁂. _Cf._ ⁂⁂⁂⁂⁂⁂⁂, Harris Papyrus, 500, _verso_.
3. _The Living_ ⁂⁂⁂⁂⁂⁂⁂ and saved, in opposition to the Dead and damned. This plural form is a mere sign of a common noun.
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## CHAPTER XXIXB.
_Another Chapter of the Heart; upon Carnelian._
I am the Heron, the Soul of Râ, who conduct the Glorious ones to the Tuat.
It is granted to their Souls to come forth upon the Earth to do whatsoever their Genius willeth.
It is granted to the soul of the Osiris _N_ to come forth upon the Earth to do whatsoever his Genius willeth.
NOTE.
Certain chapters having reference to the Heart were written upon gems[45] and served as amulets, the 26th upon Lapis-lazuli, the 27th upon green Felspar, the 30th upon Serpentine, and the foregoing chapter upon Carnelian.
M. Naville has called this chapter 29B, as marking its natural place in the Book of the Dead. It is not often found in the Papyri. M. Naville found one copy in the Berlin Papyrus of Nechtuamen, and another traced by Lepsius in Rome from a papyrus now lost. A third copy will be found in the papyrus of Ani[46] in the British Museum. It differs from the two others in “conducting the _gods_ to the Tuat,” and by omitting some words for which there was no room in the space provided.
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Footnote 45:
See a charming article by Professor Ebers in the _Zeitschrift_ of 1880, entitled “Einige inedita.”
Footnote 46:
Pl. 33.
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## CHAPTER XXXA.
_Chapter whereby the Heart of a person is not kept back from him in the Netherworld._
Heart mine which is that of my Mother,
Whole Heart mine which was that of my coming upon Earth,
Let there be no estoppel against me through evidence; let not hindrance be made to me by the Divine Circle;(1.) let there not be a fall of the scale(2.) against me in presence of the great god, Lord of Amenta.
Hail to thee, Heart mine; Hail to thee, Whole Heart mine, Hail to thee, Liver(3.) mine!
Hail to you, ye gods who are on the side lock, conspicuous by your sceptres,(4.) announce my glory to Râ and convey it to Nehebkau.
[And lo, though he be buried in the deep deep Grave, and bowed down to the region of annihilation, he is glorified there(5.).]
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## CHAPTER XXXB.
Heart mine which is that of my Mother,
Whole Heart mine which is that of my birth,
Let there be no estoppel against me through evidence, let no hindrance be made to me by the divine Circle; fall thou not against me in presence of him who is at the Balance.
Thou art my Genius, who art by me, the Artist(6.) who givest soundness to my limbs.
Come forth(7.) to the bliss[47] towards which we are bound;
Let not those Ministrants(8.) who deal with a man according to the course of his life(9.) give a bad odour to my name.
Pleasant for us, pleasant for the listener, is the joy of the Weighing of the Words.
Let not lies be uttered in presence of the great god, Lord of the Amenta.
Lo! how great art thou [as the Triumphant one.(10.)
NOTES.
This chapter is found not only on papyri but upon innumerable scarabs. The differences of text are very great, but the principal ones may be considered as represented by M. Naville’s 30A and 30B. They branch off from each other after the mention of the Balance.
The oldest copy known on a scarab is that of King Sebak-em-saf of the XIIIth dynasty. It is in the British Museum (No. 7876) and has been described by Dr. Birch in his study[48] of the “Formulas relating to the heart.” “This amulet,” he says, “is of unusual shape; the body of the insect is made of a remarkably fine green jasper carved in shape of the body and head of the insect. This is inserted into a base of gold in shape of a tablet.... The legs of the insect are ... of gold and carved in relief.... The hieroglyphs are incised in outline, are coarse, and not very legible.”
1. _The Divine Circle_, ⁂⁂⁂⁂⁂. This word on the scarab of Sebak-em-saf is written ⁂⁂⁂, which shows that ⁂ (a wall of enclosure) is ideographic of the whole word. And this sign in hieratic, when placed upright ⁂, has given rise to the ⁂, which takes its place in the later texts.
2. _Fall of the scale_, ⁂⁂⁂ = the Coptic ⲣⲓⲕⲓ ⲛ̀ⲟⲩⲙⲁϣⲓ or the Greek ῥοπὴ τοῦ ζυγοῦ.
3. _Liver_; This seems to be the real meaning of ⁂⁂⁂.
4. These gods are mentioned in the Pyramid Texts in a passage closely resembling this one of the Book of the Dead. “They bring to Unas (line 479) the four Glorious ones who are on the side lock of Horus; who stand upon the Eastern side of Heaven, and who are conspicuous through their sceptres ⁂⁂⁂⁂⁂. They announce to Râ the glorious name of Unas, and proclaim (⁂⁂⁂, _cf._ ⲟⲩⲱ, ⲉⲣⲟⲩⲱ) Unas to Neheb-kau.” The text of Teta is very imperfect in this place.
The word ⁂⁂ appears to have the sense of _insignire_, _designare_. This sense is a key to every passage in which the word occurs.
5. The few early copies of this paragraph are too fragmentary and too contradictory to furnish a restoration of the text, which must have meant something like what is expressed in this translation.
6. _The Artist_, ⁂⁂⁂⁂, which is here a common noun rather than a proper name.
7. The deceased addresses his heart, and thereupon speaks in the first person plural, _we_; that is _you and I_.
8. _The Ministrants._ The ⁂⁂⁂⁂ were high officials in the Egyptian court, but here they minister to Osiris in the Netherworld. They are apparently the same gods who are addressed in the 27th Chapter as fashioning the heart of a person according to his deeds when living.
9. The determinative ⁂ shows that ⁂ is here to be taken in the sense of the duration of human life, and the pronominal suffixes ⁂ or ⁂ show whose life is spoken of. The latter suffix has reference to ⁂⁂⁂⁂, which is accordingly to be translated in the singular. The plural sign merely indicates a common or collective noun.
10. _As the Triumphant one._ So _Aa_, the papyrus of Nebseni. Another authority (B.M. 7865) quoted by Dr. Birch has ⁂⁂⁂⁂ like Râ, the Triumphant One.
The formula “How great art thou!” occurs in other primitive texts; _cf._ _Aelteste Texte_, Pl. 5, lines 7 and 8. In line 8 it occurs twice.
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Footnote 47:
⁂⁂⁂⁂.
Footnote 48:
_Zeitschr._, 1870. p. 32.
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