The Egyptian Book of the Dead (Papyrus of Ani)

The title page identifies the work as the Papyrus of Ani in the British Museum, edited by E. A. Wallis Budge with transliteration and translation. Budge's Preface states the Museum acquired the papyrus in 1888, describes its size, preservation, and vignettes, names Ani as Chancellor of ecclesiastical revenues of Abydos and Thebes, notes the facsimile's first edition of 1890 with Renouf's Introduction, and describes this volume's contents. The Contents then lists the Introduction sections, text, translation, and bibliography.

<summary_construction> The span is the Introduction, in order: four versions (Heliopolitan, Theban, hieratic-allied, Saïte), then early forms of the Book of the Dead, embalming and burial ceremonies, uncertainty of origin, antiquity arguments, then Chapter LXIV's discovery traditions. I preserve order and attributions carefully: Goodwin corrects Menthu-hetep to Men-kau-Ra; the various papyri attribute the finding differently. </summary_construction> The Introduction states that the history of the Book of the Dead divides into four periods represented by four versions. The first is the Heliopolitan version, edited by the priests of Annu, based on lost texts revised by the Vth dynasty, written in hieroglyphics and known from five copies in pyramids at Sakkâra. The second is the Theban version, written on papyri in hieroglyphics and divided into titled chapters of no fixed order, used from the XVIIIth to XXth dynasty. The third, closely allied, appears in hieratic and hieroglyphics from about the XXth dynasty, with chapters in no fixed order. The fourth is the Saïte version, with chapters arranged in a definite order, used from the XXVIth dynasty to the Ptolemaic period. The text describes how Egyptians preserved bodies by embalming, and how priests and relatives recited prayers and litanies at burial, believed to secure the dead a passage to God, overcome foes, resist corruption, and grant new life. It states the texts predate Mena, citing pyramids of Unas, Teta, Pepi I, Mer-en-Ra, and Pepi II, and notes scribes were perplexed by them. Concerning Chapter LXIV, a coffin of Queen Menthu-hetep, copied by Wilkinson, records the chapter's discovery under Hesep-ti. One rubric names Menthu-hetep—Goodwin identifies this as a mistake for Men-kau-Ra—the other names Hesep-ti. The rubric says it was found beneath the hennu boat; the Nebseni papyrus says at Khemennu on ironstone in lapis-lazuli letters; the Turin papyrus names the finder Heru-ta-ta-f, son of Khufu. Birch and Naville deem it among the oldest; Maspero doubts the rubric fixes a date. Herutataf is described as learned, associated by tradition with the chapter.

. Perring, The Pyramids of Gizeh , Part III., p. 9. 3. Recueil de Travaux , t. iii., iv. 4 Ibid., t. iii., pp. 177-224; t. iv., pp. 41-78.] {p. xxiii} Character of the texts in the pyramid of Unas. The pyramid texts prove that each section of the religious books of the Egyptians was originally a separate and independent composition, that it was written with a definite object, and that it might be arranged in any order in a series of similar texts. Whence these composition came, and exactly what period they were first written, are questions which cannot be answered; but in the pyramids of Unas and Teta certain sections are found which refer to a offerings and prayers which were in use, probably in a slightly different form, in the earliest times. The prominence given to "word of mouth" in matters connected with the welfare of the dead seems to prove that the Egyptians attached the greatest importance to the proper recital of them, and it is certain that great care was taken to write them correctly. The essential thing was the "word," but its influence was strengthened by the discharge of certain ceremonies and the performance of certain symbolical acts. The general meaning of many of these is quite unknown, and until further light is thrown upon them by future researches we can only guess at their signification.[1] --- The text describes a story from the Westcar papyrus in which Herutataf tells his father Khufu about a 110-year-old sage in Tettet-Seneferu who can reattach severed heads and controls lions. Khufu summons the sage, who declines to demonstrate on a prisoner but reattaches a goose's severed head, after which the bird cackles.

Maspero opens the pyramid of Teta, king about B.C. 3300, finding that thieves had smashed the chambers; the walls bear hieroglyphic inscriptions of smaller size formed of extracts from the Book of the Dead, some identical with those in the pyramid of Unas, revealing a Book of the Dead of the first king of the VIth dynasty. He next opens the pyramid of Pepi I. (about B.C. 3233), known as the pyramid of Shêkh Abu-Mansûr, whose texts repeat earlier ones and add sections, then clears the pyramids of Mer-en-Ra and Pepi II. The text summarizes that five copies exist before the close of the VIth dynasty, plus an extract on the coffin of Mycerinus, and notes funeral ceremonies performed in the IInd and Ist dynasties. It states the Book of the Dead was a collection of separate works from which each king selected passages; about three-fourths of Pepi II.'s texts appear in ancestors' monuments. A historical reference is drawn from the tomb of Heru-khuf at Aswân, who was ordered to bring king Pepi II. a pigmy to dance, and the pyramid of Pepi I. contains a passage identifying Pepi with the pigmy who pleases Osiris. Authorship is unknown, though later chapters are ascribed to Thoth, styled lord of divine books. The pyramid texts are described as the version established by the priests of Annu, where Ra replaces Tmu; passages from the pyramid of Unas and a prayer of Pepi II. concerning Annu are cited. The Theban version, used from the XVIIIth to XXth dynasty, is written on papyri in black and red ink; the papyrus of Hunefer, overseer of cattle of Seti I., shows coloured vignettes. Scribes made errors; a Berlin scribe copied Chapter LXXVII from the wrong end, and in the papyrus of Ani Chapter XVIII. occurs twice.

The text discusses the selection and arrangement of chapters in the Theban version, stating that its sections are separate compositions without fixed order, each with a special title and vignette, whose selection was left to the purchaser or scribe. It describes a change in forms whereby hymns and prayers formerly said by priests were, in the Theban version, put into the mouth of the deceased, attributing this to economy by the XIIth dynasty; ritual chapters diminished until only the XXIInd, XXIIIrd, CVth, and CLIst remained. It notes the Theban title per em hru, giving various translations, and another title calling it "the chapter of making strong (or perfect) the Khu." It affirms continuity of doctrine from the pyramid texts, with modifications, developments, and added vignettes that do not form a connected series. The text then presents a list of chapters (I–CXXIII) with titles and vignettes. Chapter I concerns "Coming forth by day," with a funeral procession vignette. Successive chapters address coming forth by day, passing through the tuat, ushabtiu figures, passing over Apep, hymns of praise to Ra, transformations, giving and opening the mouth, giving and protecting the heart, repulsing crocodiles, reptiles, serpents, and the tortoise, living upon air, drinking water, not being burnt, changing into various forms (golden hawk, lily, Ptah, phoenix, heron, swallow, serpent Sa-ta, crocodile), uniting soul and body, being near Thoth, entering the boat of Ra, following Hathor, knowing the souls of various cities (Pe, Nekhen, Khemennu, Annu), and traversing Re-stau. Each entry notes its vignette or its absence. Some chapters are cross-referenced as now known under other numbers.

The span continues a list of chapters with their titles and vignettes. Chapter CXXIV concerns going in to the princes of Osiris. Chapter CXXV gives words uttered when the deceased comes to the hall of Maati, its vignette showing the heart weighed in a balance. Following chapters cover the qerti gods, chiefs of Osiris, praising Osiris, making perfect the khu, entering the boat of Ra, and adoring Shu, Tefnut, Seb, Nut, Osiris, Isis, Horus, and Hathor. Further chapters address sailing in Ra's boat, kindling fire, entering Abydos, recitation in the second month of pert, going in through pylons, knowing the pylons in the Field of Aaru, nourishing the khu, and the mummy chamber. Chapters CLI A and CLI B name Anpu and the chief of hidden things. Later chapters treat coming forth from nets, preventing the body's decay, and objects placed on the neck of the khu: a Tet, buckle, vulture, collar, sceptre, and plaque. Chapter CLXI describes Thoth opening the doors of heaven. Chapter CLXXIII gives addresses by Horus to his father. Chapters extend through CLXXXVI, a hymn of praise to Hathor and Meh-urt. Two palaeography sections follow. The version akin to the Theban was current from the XXth to XXVIth dynasty, written on papyrus in hieratic with certain names in red, the handwriting changing over periods. A footnote describes the papyrus of Nesi-Khonsu as a contract between Amen-Ra and the princess. The Saïte and Ptolemaic version, from about B.C. 550, has fixed chapter order, added chapters, and copying errors, with Graeco-Roman texts carelessly executed and some passages copied in hieratic and Demotic on linen bandages.

The chapter presents the legend of Osiris. It opens by asserting that the chief features of the Egyptian religion remained unchanged from the Vth and VIth dynasties until the Egyptians embraced Christianity after St. Mark's preaching in Alexandria (A.D. 69), the Coptic translators rendering the Greek Hades by amenti, the old name for the abode of the dead. The doctrine of eternal life and the resurrection of a glorified body, grounded in the resurrection of Osiris after death and mutilation, is said to be the same in all periods. The story is then given from Plutarch, no connected Egyptian version existing. Helios [Ra] curses Rhea [Nut] so she cannot give birth in any month or year; Hermes wins five additional days from Selene, and on the first Osiris is born. As king he civilizes Egypt, then instructs other nations, Isis ruling in his absence. Typhon [Set], with seventy-two conspirators and Aso of Ethiopia, traps Osiris in a chest made to his measure and casts it into the Nile. Isis mourns, learns Osiris had united with Nephthys, and rears their exposed child Anubis as her guard. The chest drifts to Byblos and is enclosed in a tamarisk the king makes a roof-pillar. Isis, as nurse to the king's son, lays the child nightly in the fire to consume his mortal parts, changing herself into a swallow; the queen's cry at the sight deprives him of immortality. Isis obtains the pillar and recovers the body, her lamentation killing one royal child with fright. In Egypt, Typhon finds the hidden chest by moonlight and scatters the body in fourteen pieces; Isis gathers them from a papyrus boat, building a tomb wherever one is found. Horus, encouraged by Osiris returned from the other world, defeats Typhon; Isis frees the captive, Horus tears the diadem from her head, and Thoth gives her a cow-head helmet; Horus wins two further battles. In every funeral inscription the deceased is identified with Osiris — if Osiris lives for ever, the deceased will live for ever. A footnoted hymn is then quoted in which Osiris is praised as heir of Seb and maker of the earth, its waters, herbs, cattle, fowl, fish, and creeping things, and in which the glorious Isis, perfect in command and speech, puts forth her protecting power, seeks her brother without ceasing, raises his prostrate form, conceives, and brings forth a child, the gods rejoicing at the coming of Horus. The chapter closes with two developments: in the XVIIIth–XIXth dynasties Osiris is invested with the attributes of Ra — king of eternity, prince of gods and men, Unnefer of many forms, Tmu in Annu; and from the XXVIth dynasty onward a literature represented by the Book of Respirations, the Lamentations of Isis and Nephthys, the Festival Songs of Isis and Nephthys, and the Litanies of Seker addresses Osiris as god of the dead and type of the resurrection — the soul that lives again, from whose destruction life springs up, whose germ engenders life in both the dead and the living.

The section, titled "The Doctrine of Eternal Life," states that Egyptian ideas about a future existence are difficult to define owing to translation problems and inconsistencies across periods. It affirms that the Egyptians believed in a future life and that eternal existence was the leading feature of their religion, possibly originating at Annu. It cites pyramid-text passages about Pepi I and quotes six extracts from VIth-dynasty texts concerning Unas, Ra-Tum, Turn, and Osiris, declaring that Unas has not died but lives and sits upon the throne of Osiris. For the XVIIIth dynasty, it describes the papyrus of Ani, where the deceased asks Tmu "How long have I to live?" and Tmu answers that he shall exist for millions of years. In the LXXXIVth Chapter Ani proclaims "I am Shu... My soul is God, my soul is eternity." The text notes that the body lay in earth while the soul lived in heaven, quoting Vth-dynasty, VIth-dynasty, and Ptolemaic passages. It then discusses belief in resurrection and the khat, the physical body, attributed also to Osiris, quoting the deceased addressing Tmu about embalming and not decaying, identifying with Khepera. It describes the sahu, the spiritual body that germinates and ascends to heaven, citing pyramid-text passages about Teta and Unas. It then treats the ab (heart), the ka (double) which receives funeral offerings and dwells in the statue, quoting texts of Unas and Pepi I, and giving a XVIIIth-dynasty prayer of the ka of the prophet Amsu. Finally it describes the ba (soul), depicted as a human-headed hawk, eternal and dwelling in heaven, citing pyramid-text passages concerning Unas and Pepi.

Lines quoted state that thy soul comes among the gods, and that thy soul is pure among the gods. A formula declares that as Osiris lives and the soul in Netat lives, so lives Pepi. The Eye of Horus is said to place thy soul among the greater and lesser cycles of the gods in the form of the uræi on thy brow. Another passage declares Pepi's soul is the soul of Annu, of Nekhen, of Pe, and a living star among its brethren. The text then describes the khaibit or shadow, regarded as independent, able to leave the body and share funeral offerings; passages from the XCIInd and LXXXIXth Chapters mention the soul and shadow. It describes the khu or intelligence, a shining casing dwelling in heaven, citing pyramid-text passages concerning Unas, Teta, and the gods Khent-mennut-f and Seb. It describes the sekhem or form, quoting lines that the sekhem comes and is pure among the khu's, and identifying Ra and Unas as "Great Sekhem." It describes the ren or name existing in heaven. The text lists the parts composing the whole man and states they are bound inseparably. It discusses the Osiris of a man and the existence in heaven, the ladder by which the deceased ascends, quoting passages from the pyramids of Teta, Unas, and Pepi I., naming Isis, Nephthys, Nut, Ra, Horus, Set, Khonsu. It describes deification of the spiritual body, identification of the deceased's members with gods (Ap-uat, Thoth, and others), identification with the God of Heaven and with Horus son of Osiris and Isis, and the heavenly life beside God, where Horus gives the deceased his ka and the deceased becomes Thoth and judges hearts.

The text explains that the Egyptians called offerings "per kheru" or "per hru kheru," things appearing at the word or demand of the deceased, who was called "maa kheru," rendered variously as one who realizes his word; Amélineau combats this and agrees with Maspero's "juste de voix," and it may mean "blessed." It then describes the blessed deceased: his ka is triumphant, he sits on an iron throne beside God with lions' faces and bulls' hoofs, wears finest raiment, receives the urerit crown from the gods and the company of Annu, and neither thirsts, hungers, nor grieves. He eats the bread of Ra and Seb, wears white linen and sandals, goes to the great lake in the Field of Peace, and eats of the tree of life. The four children of Horus—Hapi, Tuamautef, Qebhsennuf, and Amset—appease his hunger. Those hostile to him become foes of Tmu. Unas is purified with the Eye of Horus, and his calamities are undone by Isis and Nephthys; he dwells in heaven as air. An extract from the pyramid of Pepi I is quoted: Pepi comes glorious like Osiris, Isis and Nephthys address him, Nut strengthens him, Ra takes his hand and places him on Osiris's throne, and Horus defends him. Under "Corporeal pleasures," the text notes Unas eats with his mouth. The pyramid of Unas passage (496–525) is quoted: Unas rises devouring fathers and mothers, hunting and snaring gods; Khonsu cuts their throats and Shesem boils them; Unas eats their magical powers, swallows the crowns, and gains eternal life. Closing commentary discusses eating flesh or drinking blood to absorb others' natures among primitive peoples, noting the object was eternal life.

The text discusses the Egyptian word neter, given as the name for the supreme power that made the earth, heavens, sea, sky, men and women, animals, birds, and creeping things. It notes the word survives in Coptic but its exact meaning is lost. Pierret, following de Rougé, connects it with a word meaning "renovation," while Brugsch renders it "divine," "sacred," "holy," and cites the stele of Canopus for the meaning "holy" applied to the animals of the gods. Renouf argues it means "strong" or "mighty," while Maspero disputes the Coptic connection and holds that "strong," if it existed, is derived, the word being so old its first sense is unknown. The text notes Coptic Bible translators used nouti for the Supreme Being. Brugsch gives a further definition as active creative power. The section on neteru, translated "gods," distinguishes these finite, mortal beings from neter. Passages are cited from the pyramids of Unas, Teta, and Pepi I, then from the Prisse papyrus containing the Precepts of Kaqemna and Ptah-hetep, giving nine sayings referring to God. Next the Maxims of Ani, more correctly the Maxims of Khonsu-hetep, supply seven passages on neter. The text states the Pepi passages show the difference between neter and neteru, the gods Unas hunted, killed, and ate being beings who could die. It cites Chapter CLIV, where Thothmes III prays to Tmu for preservation from decay, describing how gods, goddesses, animals, and reptiles perish after their souls depart. It then introduces legends illustrating the mortal gods' inferior position.

The Legend of Ra and Isis opens by describing Isis as a woman possessing words of power who esteems the khu's above men and gods. She meditates on making herself mistress of the earth through the sacred name of God. Ra, grown old, dribbles spittle upon the earth; Isis kneads it with earth, forms a serpent, and lays it in Ra's path. The serpent bites Ra, and poison spreads through him. Ra cries out; his company of gods asks what happened, but he cannot answer. Ra summons the gods, describes his pain, and recounts his names and origin. Isis comes with healing words and says the poison shall be cast forth if Ra reveals his name. Ra lists his acts of creation, naming himself Khepera, Ra, and Tmu, but the poison deepens. Isis insists he has not told his true name. Ra consents that Isis search into him and his name pass to her. Isis tells her son Horus that Ra has bound himself by oath to yield his two eyes. Isis commands the poison to depart and Ra to live, and is named the goddess who knew Ra by his name. The text then turns to editorial discussion: Budge notes weaknesses attributed to Ra and the difficulty of translating neteru. It presents the views of de Rougé, Champollion, Pierret, and Brugsch on Egyptian monotheism, quoting passages describing God as one, hidden, eternal, and creator. It discusses monotheism and polytheism coexisting (Maspero, Renouf, Tiele), the sun as God's emblem, confusion and fusion of gods, and the rise of Amen to Amen-Ra, quoting the Nesi-Khonsu papyrus. It outlines theories of the origin of the gods per Maspero and Brugsch, the paut neteru, the god Tmu, the eight elements, and the creation account of Neb-er-tcher/Khepera, closing with a summary of interpreters' theories.

The text describes the Egyptian heaven where the gods dwelt with their ka's, khu's, and shadows and received the blessed dead. It locates this heaven in the sky, imagined as an iron ceiling, rectangular and supported at each corner by a pillar; M. Maspero observes this as a survival of the roof-tree. The four pillars are identified with four khu's and the four gods, children of Horus—Amset, Hapi, Tuamautef, and Qebhsennuf—who preside over the four quarters. The sky is named pet. A later view forms heaven as the goddess Nut, wife of Seb the earth god, separated from him by Shu the god of air, producing earth, air, and sky. Their child, the Sun, is born in the east and sets in the west; the moon follows. Various scenes are described showing Ra's boats and Nu holding up the sun's boat. The Tuat, abode of the dead, is described, with the legend "This is Osiris; his circuit is the Tuat," and scholars' differing locations for it. Souls reach the other world by ladder or through Peka, arriving at Sekhet-Aaru and Sekhet-Hetep, domains of Horus and Set. The text gives the ladder address from the pyramid of Unas, addressing the daughter of Amenta, Nau, and the bull of four horns. The gods of Annu commend souls, as quoted from Unas's pyramid. The text notes the pyramid texts say nothing of punishment for the wicked.

The text lists principal gods and goddesses of the pyramid texts and Book of the Dead. Nu represents the primeval watery mass, titled "Father of the gods," depicted seated with disk and plumes. Nut is the female principle of Nu, shown with snake or cat head. Ptah, associated with Khnemu, carried out Thoth's creation mandates; his name means "opener," worshipped at Memphis, depicted as a mummy. Seker, joined to Ptah, is a solar god depicted as a mummy with hawk head. Ptah-Seker-Ausar unites creator, sun, and Osiris, shown as a dwarf on a crocodile with a scarab. Khnemu, whose name means "to mould," is god of the inundation, ram-headed. Khepera, a form of the rising sun, has a beetle for a head. Tum or Atemu, "the closer," great god of Annu, represents the night sun. Ra is the sun, depicted human or hawk-headed, sailing in morning and evening boats. Shu, firstborn son of Ra by Hathor and twin of Tefnut, lifted the sky Nut from the earth Seb. Tefnut, daughter of Ra and twin-sister of Shu, is lioness-headed. Seb or Qeb, son of Shu and father of Osiris, Isis, Set, and Nephthys, is called the "great cackler." Ausar or Osiris, son of Seb and Nut, husband of Isis, judge of the dead, is depicted as a mummy. Auset or Isis, wife of Osiris and mother of Horus, is depicted suckling Horus. Heru or Horus the sun-god, emblem the hawk, has principal forms including Heru-ur and Heru-khuti. Horus, son of Osiris and Isis, is Heru-p-khart, "avenger of his father." Set or Sutekh, son of Seb, husband of Nephthys, later regarded as origin of evil, opposes Horus.

500, p. 31. 4. Recueil de Travaux , t. v., p. 39 (l. 189).] {p. cxxvi} From this it would appear that Meskhenet presided over the birth of children, and was, in one capacity at least, associated with Renenet, who was, as we have seen, the goddess of plenty and the like. The four gods who are said to "make sepulchral meals of bread to abound, and who provide plenty of beer," according to a passage in the Book of the Dead,[1] are Meskhat , Uatch-mehit , Uatch-nefert , and Neb-t-qaui . Amam , the "devourer," Am-mit , the "eater of the dead," or Beba , as she is sometimes called, is a female monster which is present at the judgment of the dead, and is depicted close by the balance ready to devour the hearts and bodies of those whose lives have been evil upon earth. She has the head of a crocodile, the fore-part of her body is that of a lion, and her hind-quarters are those of a hippopotamus. She has been aptly called the "double devouress." Er-hekenu is a goddess of whom, at present, little is known. Ta-tunen or Ta-thunen [2] was one of the aspects of the god Ptah, and represented the earth, or the primeval matter out of which sprang the gods and everything in heaven and earth. Ren-en-Osiris is the name given to the fortune of Osiris. Am-heh is the name of a "god of the underworld, the dweller in fire," and Neba is the name of another mythological being. The god Bes[3] appears in Egyptian mythology under two distinct forms, and represents two entirely different ideas. In one form he wears a bushy tail and is depicted in the attitude of dancing, and playing a harp; in the other he is a god of war and destruction. He may, in some forms, have been imported from the Egyptian Sûdân. He is depicted as a dwarf with a large bearded face and flat nose, and his skin is that of an animal, the tail of which hangs down; he wears upon his head a bunch of feathers. He was in one aspect the god of pleasure, and, as the god presiding over music, dancing, and conviviality, we [1. Naville, Todtenbuch , Bd. I. Bl. 67, ll. 9-13. 2. Lanzone, op. cit. , tav. 263, No. 2. 3. Ibid. , tavv. 83-88.] {p. cxxvii} find figures of him in the "Mammisi" or birth-houses of the temples in Upper Egypt. find him depicted upon objects used in the toilet of women. He also appears frequently upon headrests, and this fact is easily explained when we remember that these were sometimes placed under the heads of the dead, and that Bes was, in one capacity, a destroyer of the enemies of the dead. The origin of this god is unknown.

The four goddesses, disguised in female forms, go to the house of Ra-user and, professing knowledge of midwifery, are admitted to the birth chamber; Isis stands before the woman, Nephthys behind her, and Heqet accelerates the birth. When the child is born, Meskhenet comes and declares him a king who shall rule the land, and asks Khnemu to give health to his body. The text notes meskhenet is as old as pyramid times, meaning luck or destiny. It then treats Amen, whose name means "hidden one," describing the founding of his first shrine at Thebes in the XIIth dynasty, his rise after the expulsion of the Hyksos, and his identification with Ra as Amen-Ra. Extracts from a hymn to Amen-Ra follow, addressing him as bull in Annu, ruler of the gods, creator of men and beasts, lord of Maat, hidden in his shrine, the "only One who hast no second." The text remarks that the Egyptians conceived a god with no equal, comparing this to Jewish and Muhammadan conceptions. It turns to the powers of darkness and evil, identifying the deceased's enemies as forces of nature given shapes of noxious animals; it names Horus and Set as first personifications of light and darkness. The worm or serpent is described as chief enemy of the body, with charms in the pyramid of Unas and later chapters against serpents, including the XXXIXth Chapter against Apep (Apef), also called Nak. Am-mit, "eater of the Dead," devours unbalanced hearts. Other evil types include Apshai, Sebak, hippopotamus, ass. The Book of what is in the Tuat describes twelve divisions, one ruled by Seker. Coptic traditions of hell follow: the Life of Abba Shenuti, the history of Pisentios, and the Martyrdom of Macarius of Antioch.

The span opens with a glossary of geographical and mythological places. Abtu (Abydos) is described as the seat of Osiris worship where the sun enters the Tuat; Amenta as the place of sunset and cemeteries; Annu (Heliopolis) as capital of the thirteenth nome and seat of sun worship, where the body of the Aged One, a name of Osiris, reposed. Further entries describe An-rutf, An-tes, Apu (Panopolis), Aqert, Bast (Bubastis), Het-benbent, Het-Ptah-ka (Memphis), Kem-ur, Khemennu (Hermopolis), Kher-aba, Manu, Nekhen, Neter-khertet, Pe, Punt, Re-stau, Sa (Saïs), Sekhem (Letopolis), Sekhet-Aanru, Set Amentet, Suten-henen, Tanenet, Ta-sert, Tep, Tettet, and Tuat, giving their Greek, Hebrew, Coptic, or Arabic equivalents and associated deities. The "Funeral Ceremonies" section then describes rites commemorating Osiris, noting the deceased's identification with Osiris, who takes upon himself "all that is hateful" in the dead. Purification by water, the role of the Eye of Horus, and the opening of the mouth are described. Formulae are repeated four times, corresponding to four cardinal gods; the kher heb priest recites prayers and the sem priest presents offerings. The recited text addresses Osiris and Unas: Thoth is called to take the evil words; various gods march with their kas. The Eye of Horus is given to refresh the heart. Unguent and natron purify Unas and the gods. The jaws are unlocked and the mouth opened; the breast of Isis and milk are given. The two eyes of Horus, offerings, and white teeth are bestowed. Repeatedly the Eye of Horus which strove with Set is given for tasting, anointing, and leading to the gods. Finally Unas is clothed in peace, and Set and the two lands are invoked.

The text opens with a general description of the Papyrus of Ani, found at Thebes and purchased by the British Museum in 1888. It gives measurements, notes the papyrus is made of six lengths joined together, describes its three-layer material, its change of colour after unrolling, its chapters with vignettes, and its red-and-yellow border. It states the papyrus was written by three or more scribes, with titles and rubrics in red, and that vignettes were drawn before the text. It explains that Ani's name was added by a later hand in sections other than the first, which was written expressly for him, and lists scribal errors in filling in his name across several chapters. It notes serious textual errors, including two copies of Chapter XVIII and the omission of part of Chapter XVII, comparing this to the papyrus of Nebseni. Ani's titles are given: royal scribe, accountant of divine offerings, governor of the granary of the lords of Abydos, and scribe of the divine offerings of Thebes. His wife Thuthu is described as "lady of the house, the qematet of Amen," a priestess carrying the sistrum and menat. The text discusses two classes of Theban Book of the Dead papyri and dates Ani's papyrus between 1500 and 1400 B.C. It divides the text into two parts, then lists roughly sixty-two chapters in their papyrus order, followed by chapter titles arranged by Lepsius's numeration. Each entry, from Chapter I through Chapter CLXXXVI, gives the chapter's title or subject, page and plate references, and notes on vignettes and parallels in other papyri, concluding with hymns of praise to Osiris and to Hathor.

A vignette shows the scribe Ani standing with hands raised in adoration before a table of offerings; he wears a linen garment, wig, necklace, and bracelets, and behind him stands his wife Thuthu, holding a sistrum, a vine-branch, and a menat. The text presents a Hymn of Praise to Ra when he riseth in the eastern part of heaven. Osiris Ani, the scribe, gives homage to the god who has come as Khepera, creator of the gods, who rises and makes bright his mother Nut, whom Nut and the land of Manu receive and Maat embraces. Ani asks for splendour, power, triumph, and resurrection to see Horus. He hails the gods of the Temple of the Soul and Tatunen, and calls for praise to Ra. Thoth and Maat are named as recorders; Ra's enemy is given to the fire, bound and cast down. Ani expresses wishes to smite the Ass, crush the evil one, destroy Apep, see the abtu and ant fishes, see Horus at the rudder with Thoth and Maat, and to behold the Sun's disk and the Moon-god, that his name be proclaimed and offerings made, and that he be received before Osiris. An Appendix gives four other versions. Version I: Qenna the merchant gives homage to Tmu and Ra, describing the sektet and atet boats, the foe cast down and beheaded, and addresses Heru-Khuti-Tmu. Version II: Qenna praises Ra rising in Nu, adored by gods, apes of dawn, and the goddess Seba overthrowing enemies. Version III: Hunefer praises Ra and Tmu as creator, mentions the fiend Nak fallen, and addresses Amen-Ra. Version IV: Nekht, royal scribe, praises Ra-Heru-khuti, names Hathor, Nut, Maat, Isis, and Nephthys, and the Serpent Nak condemned to fire.

The vignette depicts the disk of the Sun supported by arms from the ankh, resting on the tet emblem of Osiris upon the horizon; three dog-headed apes on each side adore the disk, while Nephthys and Isis raise their hands in adoration, kneeling upon the aat. This vignette accompanies the hymn to the rising sun. The Hymn to Osiris follows, offering glory to Osiris Un-nefer, great god within Abydos, king of eternity, eldest son of Nut, engendered by Seb. He receives the crook and flail and the dignity of his fathers; his son Horus is stablished upon his throne. He is named crowned lord of Tattu and ruler in Abtu, and is called Ta-her-seta-nef, Seker, Osiris, and Un-nefer. Homage is paid to him as King of kings. The speaker asks that splendour, might, and triumph be granted to the ka of Osiris, the scribe Ani, that he may sail to Tattu and Abtu, pass the pylons of the Tuat, and receive bread, offerings in Annu, and a homestead in Sekhet-Aru. The next vignette shows the weighing of Ani's heart. Ani and his wife enter the Hall of Double Law. Twelve gods sit enthroned. The dog-headed ape sits on the beam; Anubis tests the balance; Shai, Meskhenet, and Renenet stand near; Thoth records the result; and the Devourer Amam stands behind Thoth. In Chapter XXX B, Ani addresses his heart, calling it his mother, asking that nothing resist him at judgment and that the Shenit not cause his name to stink. Thoth then declares that Ani's heart has been weighed and found true, with no wickedness found. The great company of the gods reply to Thoth, confirming Ani is righteous, and grant him meat-offerings and a homestead in Sekhet-hetepu.

A vignette shows Ani, found just, led into the presence of Osiris. Hawk-headed Horus, son of Isis, wearing the double crown, takes Ani by the hand and leads him toward Osiris, enthroned in a shrine, wearing the atef crown, holding crook, sceptre, and flail. Nephthys stands on his right, Isis on his left. The four children of Horus face him: Mestha (man's head), Hapi (ape's head), Tuamautef (jackal's head), Qebhsennuf (hawk's head). Ani kneels, raising his right hand, holding the kherp sceptre, before a table of offerings. An appendix describes shrine variants, papyrus scenes, and the form Ptah-Seker-Ausar. In the text, Horus, son of Isis, says he has come to Unnefer and brought the Osiris Ani, whose heart is found righteous, weighed by Thoth; he asks that cakes and ale be granted and that Ani enter Osiris's presence. Osiris Ani then addresses the Lord of Amentet, declaring he has no sin, has not lied, and asks to be favoured and to become an Osiris. A further appendix identifies the chapter's title, the weighing against Maat's feather, the scarab rubric attributed to discovery by Heru-tata-f under Men-kau-Ra, and describes funereal scarabs and pectorals.

The vignettes across Plates V and VI depict the funeral procession to the tomb. In Plate V the mummy lies in a shrine on a boat drawn by oxen, with models of Nephthys and Isis, Ani's wife Thuthu lamenting beside it, the Sem priest burning incense and pouring libation, eight mourners, and attendants drawing a chest surmounted by Anubis and carrying Ani's possessions. In Plate VI the procession reaches the tomb, where wailing women and attendants bring offerings. At the tomb door Anubis embraces Ani's mummy while Thuthu kneels; the Sem priest and another priest perform the "opening of the mouth," with instruments listed and the Kher-heb priest reading the service. An appendix describes the ceremony from the Hunefer papyrus and others: the Kher-heb directs slaughter of a bull; the Tcherauur, personifying Isis, whispers to the deceased; an antelope and duck are beheaded. The Sem priest, calling himself Horus, presses the mouth; the Kher-heb repeatedly commands the opening of mouth and eyes with Anubis's iron instruments. The Se-mer-f, Am-as, and other priests act in turn, offering purification boxes, grapes, an ostrich feather, and anointing. Chapter I begins the Chapters of Coming Forth by Day. Osiris Ani addresses the bull of Amenta, identifies himself as Thoth and various gods who make Osiris victorious, and petitions those who admit perfected souls into Osiris's Hall to grant him entry, bread, ale, and passage. Chapter I B addresses Anubis, asking deliverance from worms in Re-stau. Chapter XXII requests a mouth for Ani to speak before the god. The Rubric of Chapter LXXII promises coming forth by day. The appended Louvre text addresses the lords of kas, requesting purity, food, and passage through the fields of Aaru.

Chapter 19 apparently. Wait, but the header says Chapter XVII. The user says Chapter 19 part 1. Regardless, I summarize the text as given. Let me structure: First the vignette descriptions (Plates VII-X), then the Text (Chapter XVII). The instructions: present strictly in order, cover every distinct episode, name figures. This is a lot of content. 300 tokens ±20% = 240-360 tokens. Let me write covering vignette then text. The text has a repeating structure: statements followed by "Who then is this?" glosses. I'll be economical but cover order.The vignette across Plates VII–X is described in order. Plate VII shows Ani and his wife in the seh hall at a draught-board; the souls of Ani and his wife on a pylon-building; a table of offerings; two lions, Sef ("Yesterday") and Tuau ("Tomorrow"), supporting the horizon; the bennu bird with offerings; and Ani's mummy on a bier with Nephthys and Isis as hawks. Plate VIII shows the god Heh; Uatch-ura over two pools; the pylon Re-stau; the utchat; the cow Mehurt; and a funereal chest bearing Ra's head and the four children of Horus. Plate IX shows three gods, Anpu (Anubis), seven named gods, and the souls of Ra and Osiris conversing in Tattu. Plate X shows the Cat cutting off the serpent Apepi's head; three deities with knives; Ani and Thuthu adoring Khepera; two apes; the god Tmu; the lion-god Rehu; and the serpent Uatchit. The Text begins the praises and glorifyings of coming out and going into Neter-khert. Ani speaks as Tmu, then Ra, each declaration followed by the question "Who then is this?" and glosses. He declares "I am Yesterday; I know Tomorrow," explained as Osiris and Ra. He identifies himself as the bennu bird in Annu, keeper of the book, and as Amsu whose plumes are Isis and Nephthys. He states he has ended his shortcomings, is purified in his double nest in Suten-henen, passes the Pool of Maata, and addresses gods for their arms. Further glosses concern the drops of Ra's blood becoming Hu and Sa, the filling of the utchat during the combat of Horus and Set, Thoth raising the hair-cloud, and Ani beholding Ra born from the cow Meh-urt.

Mestha, Hapi, Tuamautef, and Qebhsennuf are named as the gods asked about. Ani addresses the lords of right and truth and the holy ones behind Osiris, asking to come to them and have his faults destroyed as was done for the seven Shining Ones among the followers of Sepa, whose place Anubis appointed. Glosses follow: the lords of right and truth are Thoth and Astes; the holy ones behind Osiris are Mestha, Hapi, Tuamautef, and Qebhsennuf, behind the Thigh in the northern sky; those doing away sins are Sebek; Hetep-se-khus is the eye of Ra, or a flame following Osiris. The faults are Ani's deeds since birth. The seven Shining Ones are named, whom Anubis appointed protectors of Osiris; their chief is Horus. "I am the soul in the two tchafi" is Osiris entering Tattu and finding Ra's soul. "I am the Cat" concerns Ra, called Maau. "O thou in the egg" concerns An-a-f; the night of reckoning is glossed as Nemu, Apep, or Horus. Deliverance from the Watchers is sought; they are Anubis and Horus. Ani declares he flies as a hawk and slays like Nehebka. He calls on Ra-Tmu against a dog-faced god, "Devourer for millions of years." The Lord of terror is the heart of Osiris; the urerit crown is given to Osiris, then Horus son of Isis. Deliverance from the soul-carrier, glossed as Suti or Smam-ur, is sought. Ani hails Khepera, asking rescue from the watchers, glossed as Isis and Nephthys as apes. Saffron cakes and Tanenet are glossed. Tmu builds the house; Horus and Set purify and strengthen. Ani enters the land, addresses Rehu, is identified with Isis, conceived in Isis and begotten in Nephthys; Uatchit, Lady of Flame, is the eye of Ra.

Ani and his wife Thuthu approach the first Arit, where three gods sit. The text names the doorkeeper, watcher, and herald of the first Arit, and Ani, triumphant, speaks as he comes, declaring he creates his own light, addressing Osiris, adoring him, and speaking of Re-stau, Abtu, and Ra. At the second Arit, guarded by three gods, the doorkeeper, watcher, and herald are named, and Osiris Ani speaks of weighing words as the second of Thoth. At the third Arit its officials are named, and Osiris Ani declares himself hidden in the great deep and judge of the Rehui. At the fourth Arit its officials are named, and Osiris Ani calls himself the bull, son of the ancestress of Osiris. At the fifth, sixth, and seventh Arits their officials are named, and Osiris Ani speaks of gathering Osiris's bones, driving back Apep, avenging the eye, and coming to Osiris. Ani and Thuthu then approach the first Sebkhet (Pylon). For each of the first ten Pylons, the text records words Osiris Ani speaks describing a guardian lady and names the doorkeeper. An appendix supplies texts for the eleventh through twenty-first Pylons from another papyrus, each describing a fierce goddess and ending with judgment of the swathed one. A late recension for the twenty-first Pylon gives Horus's speech naming its goddess and seven gods. The priest An-maut-f introduces Ani and his wife to the gods, stating Ani has not sinned. Ani adores Osiris. The priest Se-mer-f likewise introduces them, requesting cakes, water, and a homestead in Sekhet-Hetep, and Ani again adores Osiris.

The chapter opens with an invocation to Thoth, who made Osiris victorious over his enemies, asking him to make Osiris Ani victorious in the presence of the godlike rulers with Ra and Osiris in Annu. §A names the rulers in Annu (Tmu, Shu, Tefnut, Osiris, Thoth) and glosses the shackling of the Sebau as destruction of Set's fiends. The invocation repeats for Tattu, §B naming Osiris, Isis, Nephthys, Horus. It repeats for Sekhem, §C naming Horus without sight and Thoth. It repeats for Pe and Tep, §D naming Horus, Isis, Mestha, Hapi, and noting Set's command to set up columns. It repeats for Rekhit, where Isis makes lamentation for her brother Osiris, §E naming Isis, Horus, Mestha. It repeats for Abtu, §F naming Osiris, Isis, Ap-uat. It repeats for the judges of the dead, §G naming Thoth, Osiris, Anubis, Astennu. §H describes the rulers slaying Set's fiends. §I names Ra, Osiris, Shu, Bebi in Naarutef. §J names Horus, Osiris, Isis in Re-stau; Osiris rejoices, and Ani triumphs before the ten companies. A rubric states the deceased shall come forth by day and escape every fire forever.

A vignette shows the opening-the-mouth ceremony performed on a seated statue of Ani by the sem priest in a panther's skin holding the Ur-heka instrument, with a sepulchral chest and instruments before it. Chapter XXIII, opening the mouth of Osiris Ani, asks Ptah to open his mouth, the god of his town to loose the swathings, Thoth to loose Set's bandages, Tmu to hurl them back, and Shu to open his mouth with an iron knife; the speaker declares himself Sekhet and the goddess Sah among the souls of Annu, and asks the gods to resist charms against him. Chapter XXIV brings charms to Ani, who names himself Tmu-Khepera and gathers the charm swifter than greyhounds. Chapter XXV (from Nebseni) concerns remembering his name in Neter-khert. Ani, with his heart in his hand, addresses Anubis. Chapter XXVII gives a heart to Ani, asking it remain in the House of Hearts, his mouth, feet, and hands be given, the doors of heaven opened, Seb, Anubis, and Sekhet aid him. Chapter XXXB asks that his heart not be driven from him at judgment, addressing it as his mother and ka. Ani holds his soul as a human-headed bird. Chapter LXI keeps the soul from being taken. An appended chapter on drinking water declares him coming forth from Seb, opening heaven's doors, and being Ra, the Lion-god, and heir of eternity. Chapters LXIIIA and LXIIIB concern drinking water and not being burned or scalded, naming him the oar of Ra and Beb. Chapter LIV gives breath, naming him the Egg of the Great Cackler and Utcha-aab. Chapters LV and LVI give and sniff air, naming him Sabsabu and Shu, addressing Tmu. Chapter XXIX bids the messenger of the gods turn back, refusing to yield his heart.

Plate XVI opens with a vignette of Ani standing with hands raised before four gods seated on a Maat pedestal, his heart set before him. In Chapter XXVII, the chapter of not letting a man's heart be taken from him, Osiris Ani hails those who carry away and steal hearts, and addresses the lords of eternity, asking that they not take his heart or raise evil words against it, declaring his heart obeys him. An appendix supplies three heart chapters from Naville. In Chapter XXIX A, the speaker declares his heart is with him, calls himself lord of hearts and Horus, and asks that his heart not be wounded. In Chapter XXX A, he addresses his heart as his mother, asking that nothing rise against him in judgment before the lord of the trial, and salutes his heart and reins. In Chapter XXVIII, he hails the Lion-god, names himself Un, and asks the Fighter in Annu not take his heart. In Chapter LVIII, Ani and his wife Thuthu drink water; Ani seeks to breathe air and gain power over water, naming a boat's parts. In Chapter LIX, he hails the sycamore of Nut, guarding the egg of the Great Cackler. In Chapter XLIV, he seeks not to die a second time, identifying with Ra. In Chapter XLV, he asks not to corrupt like Osiris. In Chapter XLVI, he hails the children of Shu, seeking to rise. In Chapter XL, he asks not to enter the block, his neck-bones joined by Ra, Set, and Nut. Plate XVII: In Chapter XCIII and XCIII A, he asks not to be carried to the East to the fiends' festivals. In Chapter XLIII, he seeks that his head not be cut off. In Chapter LXXXIX, he asks his soul be united to his body. In Chapters XCI and XCII, he asks his soul not be held captive and the tomb be opened.

The speaker's soul sees the great god within the boat of Ra and stands among those who tell the years; the eye of Horus delivers the soul. The speaker asks that beings who fetter the limbs of Osiris do no evil and turn away. A rubric states that knowing the chapter lets one come forth by day. In Chapter LXXIV, Osiris Ani addresses Seker, declares he shines above the Leg of the Sky, and repeats that he is weak and feeble. In Chapter VIII, Ani speaks of Thoth's sealed head, delivers the eye of Horus, calls himself the Moon among gods, and bids Horus stand up. In Chapter II, Ani hails the Only One shining from the Moon and asks to come forth by day. In Chapter IX, Ani states he has seen his father Osiris, scattered night's gloom, and stabbed Set to the heart. In Chapter CXXXII, Ani names himself the Lion-god and Eye of Horus. In Chapter X/XLVIII, Ani says he divided the heavens and is lord of the underworld. Chapter XV gives a hymn to Ra rising as Tmu-Heru-khuti; the Fiend falls and is dismembered. A second hymn praises Osiris, Un-nefer, followed by a litany of homages to various forms. A third hymn praises Ra rising in the east; Ani asks not to be shut in the tomb and to reach the everlasting land; Thoth destroys foes, Nebt-ankh's heart is glad as her lord's enemy falls, and Ani prays the Evil One fall. Chapter CXXXIII, said on the day of the month, describes Ra rising, his joints knit, renewed daily, and asks that Ani be strengthened, see clearly, and return from Annu like Ra.

Osiris Ani declares he has not revealed what he saw nor told what he heard in the hidden house; shouts of joy greet him as a god and flesh of Ra in the boat of Nu, at peace and triumphant like Horus. A rubric directs reciting these words over a seven-cubit green boat, making a starry heaven purified with natron and incense, and images of Ra and the dead man, shown to no one but oneself, father, or son. A Hymn of Praise to Ra follows: Ani gives homage to Ra in his boat, who has overthrown Apepi; the children of Seb are called to overthrow the foes of Osiris Ani, and Horus is to cut off their heads. Isis gives birth to Ani and Nephthys nurses him, as for Horus against Sut. A rubric prescribes reciting over a hawk with the white crown and writing the gods' names. The Chapter of Going unto the Godlike Rulers has Ani state his soul built a dwelling in Tattu, that he eats no filth, and speaks with Osiris and the Disk. The Chapters of Making Transformations begin: changing into a swallow, where Ani declares purity and knowledge of hidden ways to the Field of Aaru; changing into a golden hawk, seeking to fly and enter Ra's presence; and changing into a sacred hawk, calling on the mighty one at Tattu, entreating Seb, Hu, and Neb-er-tcher, declaring himself a shining one created from the god's body, older than Isis and Horus. The double Lion-god addresses him about the nemmes crown; Ani takes possession of what belongs to Horus and Osiris, travels heaven's paths, sees Osiris, and speaks of a wound in the heart of Set. The text breaks off.

The span opens mid-speech, the speaker declaring he has made the plans of the gods known which Horus devised at Osiris' bidding, hailing the lord, stating he has opened and passed through the underworld, opened the paths of the warders of heaven and earth, was not driven back, and lifted up the lord of eternity's face. An appendix gives the end of Chapter LXXVIII from the Paris papyrus, addressing Osiris as exalted on his throne, with Horus crowned king and millions of years given to the son. Chapter LXXIX (being among the company of gods) has the deceased offer homage to Tmu and to lords of creation, eternity, and the underworld, professing purity, bringing perfume, incense, and natron, doing away evil, knowing their names, and rising upon the throne of Ra. Chapter LXXXVI: Osiris Ani becomes the serpent Seta, born day by day. Chapter LXXXVIII: he becomes a crocodile dwelling in terror. Chapter LXXXII: changing into Ptah, he eats bread, drinks ale, flies like a hawk, eats beneath Hathor's tree, and is accounted the heir of Seb. Chapter LXXXV: changing into the Soul of Tmu, he declares he is Ra from Nu, Hu, and Khepera; an appendix follows. Chapter LXXXIII: changing into a bennu, he came from unformed matter as Khepera; a rubric states the benefits of knowing the chapter. Chapter LXXXIV: changing into a heron, he claims dominion over sacrificial beasts and knowledge of Nut, Tatunen, Teshert, and Heka. Chapter LXXXI A: changing into a lotus coming forth from the god of light. Chapter LXXX: changing into the god who gives light in darkness, speaking as the Lady who sheds light and overthrows destroyers.

The vignette shows Ani and his wife adoring Thoth, seated with ankh on his knees. In the Chapter of Not Dying a Second Time, Osiris Ani hails Thoth, asking what befell the children of Nut, recounting their battles, evil, and slaughter, and asks that Tmu's decree be done. He declares he is Thoth's writing palette and has brought the ink jar. He then hails Tmu, describing a waterless, airless, black land, and asks for the state of the shining ones and quietness of heart. Tmu has decreed Ani shall see his face and live for millions of years; Horus is established upon the throne. Ani asks to abide on earth, keep his throne, and that his enemies be given to Serq. The appendix describes the deceased living as Horus, the atef crown, and reciting over a lapis-lazuli Horus figure. The next vignette shows Osiris in a shrine with Isis and the four children of Horus; another shows Ani and Thuthu adoring Osiris. In the Chapter of Entering the Hall of Double Right and Truth, Ani draws nigh, converses with Sut, enters the House of Osiris, and is addressed by Anubis. Ani recounts travels to Tattu, Abtu, Re-stau, and An-aarut-f. Anubis questions him about the names of the door and its leaves; Ani answers correctly, and Anubis bids him pass. The appendix gives the introduction and Negative Confession before the forty-two gods. Ani then addresses each god by name and place, denying iniquity, robbery, murder, fornication, lies, and further wrongs in sequence.

On Plate XXXII the Negative Confession continues as a series of addresses (numbered 34–42) to deities coming forth from named places, each paired with a denial: never cursing the king, fouling water, speaking scornfully, cursing God, stealing, defrauding the offerings of the gods, plundering offerings to the blessed dead, filching the infant's food, and slaughtering cattle. An appendix gives the Nebseni Papyrus version of the same confession, addressing gods (1–42) from Annu, Kher-aba, Khemennu and other places, each with a denial (no iniquity, no robbery, no murder, no adultery, no strife, and so on). The Nebseni version of Chapter CXXV then ends: the deceased declares he knows the gods and their names, asks not to be cast down to their knives, professes having given bread, water, clothing, and a boat, and describes purification and questioning at the Hall of two-fold Maati, where the bolt, posts, threshold, lock, floor, and warder each demand their names, and Thoth admits him after testing. Next, a sequence of vignettes and texts identifies the body parts of Osiris Ani with gods: his hair is Nu's, face is Ra's, eyes Hathor's, ears Ap-uat's, lips Anpu's, teeth Serqet's, neck Isis's, and so on through fingers and leg-bones of the living uræi. An appendix gives Chapter XLII, "Driving Back Slaughter in Sutenhenen," in which Osiris speaks, declaring himself the Child, the knot within the tamarisk tree, and Ra; he again identifies each body part with a god, states no member lacks a god, that Thoth shields him, and that none shall seize or harm him. He proclaims himself yesterday and To-day, lord of eternity, the ape of gold in the House of Ptah, concluding that saying this chapter opens a way.

A vignette shows a lake of fire with a dog-headed ape at each corner. A rubric describes Osiris Ani girt in raiment, shod with white sandals, anointed with anta ointment, and offered a bull, herbs, incense, ducks, flowers, ale, and cakes; it directs that a table of offerings be drawn on a clean tile and buried in a field untrampled by swine, promising that Ani rises again, his descendants flourish like Ra, and he abides with the followers of Osiris near Un-nefer forever. Chapter CLV (Tet of Gold): Osiris Ani addresses the "still heart" to rise and shine, bringing it a tet of gold. Chapter CLVI (Buckle of Carnelian): the blood, charms, and power of Isis protect Ani. Chapter XXIX B (Heart of Carnelian): Ani declares he is the Bennu, soul of Ra. Chapter CLXVI (Pillow): Ani bids the head lift up, stating Ptah has overthrown the foes. In the mummy-chamber (Chapter CLI), Isis speaks of protecting Ani and giving air; Nephthys protects her brother Osiris; the flames of Isis and Nephthys speak; the Tet speaks; then Mestha, Hapi, Tuamautef (as Horus), and Qebhsennuf each declare themselves Ani's protecting sons. Birds facing setting and rising sun praise Ra; the Perfected Soul and, via Chapter VI, a shabti figure that answers Ani's call, speak. Chapter CX (Sekhet-Hetepu) begins the chapters of coming forth by day; Osiris Ani recounts Set carrying Horus, sailing on the Lake of Peace, crowning Horus, and pacifying the two holy Fighters. Vignettes depict the Fields of Peace with Thoth, Ani ploughing, reaping, and boats.

Osiris Ani, triumphant, offers homage to the lord of right and truth, the One, and to Ra, stating he has made meat offerings to the seven kine and their bull. He asks those who give cakes and ale to grant his soul to be with them, to be born upon their thighs, and to become a glorious being in beautiful Amenta. He then addresses the four rudders of the northern, western, eastern, and southern heavens in turn, and hails the four triads of gods and pilots of the underworld. In a hymn of praise to Osiris, dweller in Amentet, Un-Nefer within Abtu, Osiris Ani requests a seat among the underworld dwellers, power to enter and leave the underworld, and that he not be driven back at the gates of the Tuat. A passage addressing Hathor, lady of Amentet, follows; the text is fragmentary and corrupt here.

The input consists of the work's preface and the opening of the Introduction. In the Preface, dated January 25, 1895, from the British Museum, E. A. Wallis Budge states that the Papyrus of Ani was acquired by the Trustees of the British Museum in 1888 and describes it as the largest and best preserved of the papyri dating from the second half of the XVIIIth dynasty. He notes Ani's position as Chancellor of the ecclesiastical revenues and endowments of Abydos and Thebes, records that the first edition of the Facsimile appeared in 1890 with an Introduction by Le Page Renouf, and explains that the present volume adds the hieroglyphic text, transliteration, translation, and Introduction, with the second edition of the Facsimile executed by F. C. Price. A Contents list follows. The Introduction then divides the history of the Book of the Dead into four versions: the Heliopolitan version edited by the priests of Annu; the Theban version written on papyri from the XVIIIth to XXth dynasty; a version in hieratic and hieroglyphics from about the XXth dynasty; and the Saïte version with chapters in a definite order. Budge describes early Egyptian embalming and burial ceremonies, discusses the antiquity of the texts, citing Maspero, Erman, Naville, and Chabas. He recounts that Chapter LXIV, per the rubric on the coffin of Queen Menthu-hetep, was found in the reign of Hesep-ti, discusses the alternate attribution to Men-kau-Ra, and notes the Nebseni and Turin papyri, the latter naming Heru-ta-ta-f, son of Khufu, as finder.

The text discusses opinions on the antiquity of a chapter, noting one scholar bases his opinion on the rubric and another on the contents, while Maspero admits the chapter's age but downplays the rubric as fixing a date. It describes Herutataf, finder of the block of stone, known from later texts as a learned man whose speech was difficult to understand, who brought the sage Tetteta to his father Khufu's court. A note recounts the Westcar papyrus story: Herutataf tells Khufu of a 110-year-old man in Tettet-Seneferu who could rejoin a severed head; the sage restores a goose's head after it is cut off. The text then turns to the Book of the Dead in the IInd dynasty, citing a bas-relief at Aix mentioning priests Âasen and Ankef, and steles recording the priest Shera. It describes the Oxford stele showing the deceased and his wife beside an altar with offerings, and an inscription listing thousands of loaves, ale, garments, and oxen, connecting this to the promise of Anpu-khent-Amenta in the pyramid text of Teta. It continues to the IVth dynasty, describing increased monuments, priestly officials as royal relatives, and Seneferu reviving pyramid-building, followed by Khufu, Khaf-Ra, and Men-kau-Ra. Under Mycerinus, rubrics of Chapters XXX B and CXLVIII state the compositions were found by Herutataf under the feet of the god. The text recounts Howard Vyse forcing the pyramid's entrance in 1837, finding a sarcophagus, coffin fragments, and human remains. It gives the coffin's inscription naming Men-kau-Ra, born of Nut, heir of Seb, and notes the same text appears in VIth dynasty pyramids. It closes discussing the Vth dynasty's expanded religious ceremonials.

2. Maspero, La Religion Égyptienne d'après les Pyramides de la VIe et de la VIIe Dynastie , in Revue des Religions , t. xii., pp. 125, 136.] {p. xxix} vignettes are enclosed in a red border. Contents of the Theban version. The version current during this period was, as far as we know, very extensive, and comprised a large number of chapters; but no payri are known which give it in a complete form. It seems that a scribe, when writing a copy of the Book of the Dead, added such chapters as suited his fancy or were considered appropriate to the deceased for whom the papyrus was written. Sometimes a copy contains vignettes only, the texts to which were probably supplied in some other way, perhaps by the recital of the priest. Some chapters and vignettes occur in nearly every good copy of the Theban version. The scribes who wrote the papyri appear to have followed no settled plan in the arrangement of the several chapters, and the sequence of these differs in various papyri. Each of these differences was, no doubt, considered correct by the writers of the various papyri. The papyrus of Ani. The variations in the readings of the same passage which are found in different copies of the Theban version are very numerous, especially in the vignettes. The papyri, however, seem to fall into two classes, both as regards the succession and contents of the several chapters. The differences are so marked that Dr. Lepsius[l] declared himself in favour of the theory that they belonged to different periods, and represented different versions. The Saïte version. The chief peculiarities of these versions are as follows: (1) The order and number of the chapters are settled; and (2) the chapters have a marked tendency to become of the same length. The version of the Book of the Dead which was much used in the Ptolemaic period is, so far as the order and number of the chapters are concerned, substantially the same as the Saïte version.[2] [1. Aeg. Zeitschrift, 1867, p. 75. 2. Naville, Todtenbuch (Einleitung), p. 74.] {p. xxx} We have then five distinct versions of the Book of the Dead. Continued. Thus we have the earliest form of the Book of the Dead in the Pyramid Texts, and by observing the dates at which the different versions were made or edited we shall be able to divide the history of the work into the following periods: I. The period of the Pyramid Texts, from the Vth to about the VIIIth dynasty. II. The period of the Theban version, from the XVIIIth to the XXth dynasty. III. The period of the Saïte version.

' The Chapter of bringing a boat in the underworld. Vignette: The deceased sitting in a boat. Chapter C. The Chapter of making perfect the khu , and of making [it] to enter into the boat of Ra together with those who are in his following. Vignette: The deceased and gods in a boat. Chapter CI. The Chapter of protecting the boat of Ra. Vignette: The deceased in a boat with Ra. Chapter CII. The Chapter of going into the boat of Ra. Vignette: The deceased in a boat with Ra. Chapter CIII. The Chapter of being in the following of Hathor. Vignette: The deceased standing behind Hathor. Chapter CIV. The Chapter of sitting among the great gods. Vignette: The deceased seated between two gods. Chapter CV. The Chapter of satisfying the ka. Vignette: The deceased standing with both hands raised in adoration before his ka. {p. xl} Theban version: list of chapters. Chapter CVI. The Chapter of causing joy each day to a man in Het-ka-Ptah (Memphis). Vignette: An altar with offerings. Chapter CVII. [The Chapter of] going in and coming out from the gate of the gods of the west among the followers of this god. . . . . . . . Chapter CVIII. The Chapter of knowing the powers of the gods of the west. Vignette: The deceased adoring three gods. Chapter CIX. The Chapter of knowing the powers of the gods of the east. Vignette: The deceased adoring three gods.]

The text continues the Theban version's list of chapters, giving titles and vignette descriptions from Chapter C onward: bringing a boat, entering the boat of Ra, following Hathor, sitting among the gods, satisfying the ka, knowing the souls of Amentet, the West, the East, Pe, Nekhen, Khemennu, and Annu, taking a way in Re-stau, knowing the name of Osiris, the hall of Maati where the heart is weighed, praising Osiris, kindling fire, entering Abydos, the pylons, amulets (Tet, buckle, vulture, collar, sceptre, plaque), and hymns of praise to Osiris, Un-nefer, Hathor, and Meh-urt, ending at Chapter CLXXXVI. Two paleography sections follow. The version akin to the Theban was in vogue from the XXth to XXVIth dynasty, written on papyrus in hieratic with red rubrics; the Saïte and Ptolemaic version, from about B.C. 550, had a fixed order and a revision, with later copies carelessly executed. The Legend of Osiris follows. It states the Egyptian religion remained unchanged and the legend of Osiris persisted. Plutarch's version is given: Rhea [Nut], wife of Helios [Ra], beloved by Kronos [Seb], is cursed; Hermes wins five days from Selene, on the first of which Osiris is born. Osiris becomes king, civilizes Egypt, and departs; Isis rules while he is gone. Typhon [Set], with seventy-two comrades and Aso, tricks Osiris into a chest and casts it into the Nile. Isis seeks it, finds it at Byblos in a tamarisk pillar. Typhon tears the body into fourteen pieces; Isis gathers and buries them. The pyramid texts state the deceased, identified with Osiris, is exhorted to rise, and Osiris is entreated to grant sepulchral offerings.

The text opens with a note that the five additional days of the year are named in hieroglyphics, citing Brugsch and Chabas. It states Osiris was born on the first day, Horus the second, Set the third, Isis the fourth, Nephthys the fifth, with the first, third, and fifth reckoned unlucky. The mouths of the Nile are noted as described by Strabo and Diodorus. Plutarch's version follows: Osiris was in his twenty-eighth year when the Pans and Satyrs first learned what happened; news reached Isis at Coptos, who cut a lock of hair and mourned. Wandering, she found Osiris had united with Nephthys, producing Anubis, whom she reared. The chest reached Byblos, enclosed in a tamarisk the king made into a pillar. Isis became nurse to the king's son, placing him in fire nightly; the queen's cry ended his immortality. Isis took the chest and body; a royal child died of fright. She shipped the chest to Egypt, then sought Horus in Buto. Typhon found the chest and tore the body into fourteen pieces. Isis gathered them by papyrus boat, building tombs. Horus, encouraged by Osiris returning, battled Typhon and captured him, but Isis freed Typhon; Horus tore off her diadem, and Thoth gave her a cow-head helmet. Horus won two further battles. The text states the deceased is identified with Osiris. A Hymn to Osiris follows, praising him as lord of eternity, disposer of created things, describing Isis protecting and avenging her brother, conceiving and bearing Horus. Osiris is invested with Ra's attributes, called king of eternity. Later works address Osiris as god of the dead and resurrection. The doctrine of eternal life is introduced with VIth-dynasty extracts concerning Unas and Pepi.

page 386 ff.] {p. lxvii} supported by a passage in the Book of the Dead[1] where the soul is represented as speaking to Osiris and saying, "I am thy soul and thy living Ba, . . . my shade" . . . . The following is the passage in the text of Unas: sxu pet baiu Unas Bones[4] of heaven, souls of Unas. . . . . . . . . . . . . . sxut ta xat neteru The stars . . . . . . . . . . . bodies of the gods. . . . . . . . . . . . . . . The khu or spirit. Another and a very important part of a man was the khu , which, judging from the meaning of the word, may be defined as the "shining" or translucent, intangible casing or covering of the body, which is frequently depicted in the form of a mummy. For want of a better word khu has often been translated "shining ones," "glorious," "intelligences," and like appellations. They dwelt with the gods in heaven, and in the pyramid texts we have the following passages concerning them: 1. her-a em xut Unas pen The face is [directed] downwards. . . . , this Unas is a khu .[2] [1. Chapter LXXXIX., l. 7 (ed. Naville). 2. Recueil de Travaux , t. iii., p. 208 (l. 234).] {p. lxviii}

The text cites Chapter XCII, where the deceased asks that his soul and shadow not be shut in or fettered, that the way be opened so his soul and shadow may see the great god, and Chapter LXXXIX, where the deceased says he may look upon his soul and shadow. It then describes the khu, defined as a shining, intangible casing, often depicted as a mummy and rendered "spirit." Pyramid texts place the khu's of gods in heaven: "Unas standeth with the khu's," a god is asked to give a sceptre among the khu's, and souls of gods enter Unas. To Teta it is said Horus plucked his eye and gave it to strengthen him among the khu's; the god Khent-mennut-f transports the king to heaven, where Seb gives both hands, welcomes him as brother, and places him among imperishable khu's. Chapter XCII prays for liberation of soul, shadow, and khu; Chapter XCI enables the khu to reach Ra and Hathor. The sekhem or form is discussed with pyramid passages; Ra is called "Great Sekhem," and Unas is identified with him. The ren or name exists in heaven; Pepi lives with his name and ka. The whole man comprises body, spiritual body, heart, double, soul, shadow, khu, form, and name, bound inseparably. The text then treats existence in heaven, the ladder set up for Teta, Pepi, Unas, and Osiris, with Ra, Horus, and Set presiding; Khonsu and Set carry it. The deceased's members are identified with gods, he becomes ruler, is changed into Horus, son of Osiris, receives Horus's ka, becomes Thoth, sits on an iron throne, receives the urerit crown, and eats and drinks what the gods do.

for the deceased. It's a scholarly discussion with pyramid text quotations. Let me write summary in order. The text opens describing the deceased's white apparel...The text describes the deceased wearing white linen apparel and sandals, going to the great lake in the Field of Peace where the great gods sit and give him to eat of the tree of life so that he may live. His bread never decays and his beer never grows stale; he eats the "bread of eternity" and drinks the "beer of everlastingness," and nourishes himself on bread shed by the Eye of Horus upon the olive tree. He suffers neither hunger nor thirst like Shu and Tefnut, being filled with wheat bread that Horus has eaten, and the four children of Horus—Hapi, Tuamautef, Qebhsennuf, and Amset—appease his hunger and thirst. He is delivered from those who would steal his food, washed clean with his ka, and given his portion by Seb. He goes round heaven partaking of figs and wine. Those hostile to the deceased become foes of Tmu. A passage states Unas is purified by the Eye of Horus, his calamities done away by Isis and Nephthys, and he is in heaven as air. An extract from the pyramid of Pepi I addresses Pepi as glorious upon the throne of Osiris, with Isis and Nephthys speaking to him, Nut strengthening him, and Ra leading him. The text then treats corporeal pleasures and the tradition of Unas devouring gods: the long pyramid passage describes Unas rising as a soul who devours his fathers and mothers, with Khonsu cutting throats and Shesem boiling members, Unas eating their magical powers and gaining eternal life. The text closes discussing the word neter, its meanings per Pierret, Brugsch, Renouf, and Maspero, and the neteru, illustrated by pyramid quotations.

The text opens with dating discussion of the Prisse papyrus, noting it was copied about the XVIIth dynasty while its works date from the XIIth dynasty, with some Egyptologists assigning composition to the age of Assa. Under "Views held in the first six dynasties," nine numbered maxims concerning neter (God) follow, including statements that the things God will do are unknown, that one shall not cause terror in men and women, that eating bread accords with God's plan, and that a good son is among the gifts of God. The text then turns to the papyrus containing the "Maxims of Ani," more correctly called the Maxims of Khonsu-hetep, giving its dating. Under "Views held in the XVIIIth dynasty," seven examples using neter appear, including that God judges the right and that one should give oneself to God daily. The text distinguishes neter (God) from neteru (gods), citing pyramid passages and the CLIVth Chapter, where Thothmes III prays to Tmu for preservation from decay. Under "The gods mortal," the Legend of Ra and Isis is recounted: Isis, possessing words of power, seeks to become a goddess like Ra by learning his name. She forms a serpent from Ra's spittle and earth; it bites him. In pain, Ra summons the gods and Isis. Isis demands his name; Ra recites his deeds and titles but withholds his true name. As the poison worsens, Ra consents that his name pass into Isis. Isis, with Horus, drives out the poison. The text then presents de Rougé's, Champollion's, Pierret's, and Brugsch's views on Egyptian monotheism, quoting passages describing God as one, hidden, eternal, and creator, before noting monotheism and polytheism coexisted, and that the sun was God's emblem.

. Naville, op. cit., Bd. I., Bl. 100. 2 ###, Naville, op. cit., Bd. I., Bl. 100. 3 ###, ibid. 4. ###, ibid.] {p. cii} --- The summary: The section describes attributes of the Creator being ascribed to the creature on tomb walls, stelæ, and papyri of the XVIIIth dynasty, and states that later Egyptian religious literature derived largely from earlier times. It notes that over time attributes of one god pass to others, gods fuse, and local gods become national gods; the attributes of Ra are given to Khnemu and Khepera, Horus exists in multiple aspects, and composite gods such as Tmu-Ra, Menthu-Ra, and Amen-Ra form, with Osiris having absorbed attributes once belonging to Ra. The history of the god Amen follows: in the first eleven dynasties he ranked as a local god, though his name is as old as Unas. After the Theban kings of the XVIIth dynasty expelled the Hyksos—having refused the Hyksos king Apepi's bidding to renounce Amen's worship—Amen became the national god, received the attributes of the most ancient gods, and became Amen-Ra. The college of Amen's priests furthered his worship. An extract from a papyrus written for the princess Nesi-Khonsu addresses Amen-Ra at length as lord of the gods, the One of One, creator, connected with Khepera, the Disk, giver of light, and king of the North and South. Theories of the origin of the gods follow, drawing on pyramid texts and citing Maspero: the primeval water Nu, the companies (paut) of gods, and Tmu of Annu creating Shu and Tefnut, then Seb, Nut, Osiris, Isis, Set, Nephthys. Brugsch's version describes the egg and Ra, the eight elements, Thoth, Ptah, and Khnemu. Neb-er-tcher's creation account is quoted. A summary of theories and a description of the Egyptian heaven, its pillars, the four children of Horus, and the goddess Nut conclude the span.

The text describes the Egyptian heaven, stating that legs form the four pillars supporting the heavens. Nut, the sky goddess, was wife of Seb, the earth god, separated from him by Shu, the air god, producing earth, air, and sky. Lanzone's illustrations show Seb lying down and Shu uplifting Nut, her feet on the east, hands on the west. Their child, the Sun, was born in the east and set in the west; the moon followed his course, with a second figure signifying the night sky. Jéquier's picture shows Nut with sun-disk and moon on her body. Various scenes depict Ra's boats and Nu holding the sun's boat with Isis and Nephthys. The Tuat, abode of the dead, is discussed; Brugsch places it under the earth, others between Shu's arms and Nut, and a recent theory beyond Egypt to the north. Souls reach the other world by a ladder or through the gap Peka, arriving at Sekhet-Aaru and Sekhet-Hetep, domains of Horus and Set. An address from the pyramid of Unas is quoted, hailing the daughter of Amenta, Nau, and the bull of four horns. The gods of Annu could commend souls, illustrated by further Unas passages. The text then describes principal gods: Nu, the primeval water; Nut, his female principle; Ptah, the "opener," worshipped at Memphis, joined with Seker and forming Ptah-Seker-Ausar; Khnemu, the moulder; Khepera, the rising sun as beetle; Tum or Atemu, the "closer" of Annu; Ra, the sun; Shu, who lifted the sky; Tefnut, his twin sister; and Seb, the earth god and "great cackler."

The text describes members of the company of the gods of Annu and other deities. Osiris, sixth member, son of Seb and Nut, husband of Isis, father of Horus, brother of Set and Nephthys, is presented as a sun-god and god of the dead and living, judge of the dead, and type of what the deceased hoped to become; his forms and the ceremonies of his sufferings, death, and resurrection are noted. Isis, seventh member, wife of Osiris and mother of Horus, is described with her names, head-dress, and forms, including suckling Horus. Horus the sun-god is distinguished from Horus son of Osiris and Isis, with the sun-god's principal forms listed. Horus the child becomes avenger of Osiris. Set, eighth member, son of Seb and Nut, husband of Nephthys, once beneficent, later regarded as origin of evil, opposite of Horus. Nephthys, last member, daughter of Seb and Nut, sister of Osiris and Isis, wife of Set, mother of Anubis. Anubis, son of Osiris or Ra, guards the dead and the balance. Ap-uat, another form, is the "Opener of the ways." Hu and Saa, children of Tmu, appear at the weighing. Thoth, divine intelligence, scribe of the gods, moon-god, judge between Horus and Set. Maat, wife of Thoth, daughter of Ra, personifies right and truth. Hathor, goddess of the sky, love, and the tomb, is described. Meht-urt, Neith, Sekhet, Bast, Nefer-Tmu, Neheb-ka, Sebak, and Amsu are each described with their attributes, forms, and sacred animals.

Editorial apparatus — I need to summarize in order. Let me work through the sections. Let me draft the summary tracking order.The section continues a catalogue of gods. Neb-er-tcher is described as a name originally meaning "god of the universe," later given to Osiris after the reconstruction of his body hacked apart by Set. Un-nefer is named as Osiris as judge of the dead; Astennu as a name of Thoth; Mert or Mer-sekert as a name of Isis or Hathor; Serq or Selk as a form of Isis; Ta-urt as identified with the wife of Set; and Uatchit as a form of Hathor. Beb is called the firstborn son of Osiris. Hapi, god of the Nile, is described in his southern and northern forms, with an account of the Nile's role and a passage stating Hapi cannot be sculptured or known. The four children of Horus—Hapi, Tua-mautef, Amset, and Qebhsennuf—are listed with their cardinal points and functions toward the deceased, and their association with the goddesses Nephthys, Neith, Isis, and Selk in embalming. The Heru shesu are described. The judgment scene figures Shai, Renenet, and Meskhenet are introduced; Meskhenet's role at the birth of Ra-user's children is recounted, where Isis, Nephthys, and Heqet assist and Meskhenet declares the child a king. Amen, Mut, and Khonsu are named, followed by an account of Amen-Ra's rise, with extended hymn extracts praising Amen-Ra as creator and "only One who hast no second." The text then turns to the powers of darkness, Horus and Set's combat, the serpent Apep (also called Nak), the Devourer Am-mit beside the scales, other evil types, and the devils of the Tuat. It closes with Coptic-era traditions of hell, including the account from Pisentios of a mummy whose soul was seized by avenging angels and borne to Amenta.

The wretched man is delivered to merciless tormentors among savage beasts, cast into outer darkness, and sees a ditch over two hundred feet deep filled with seven-headed reptiles covered with scorpions; a serpent with iron-stake teeth is given him to devour, crushing him five days each week with respite on Saturday and Sunday. The Martyrdom of Macarius of Antioch follows: the saint restores a man dead six hours, who reports being surrounded at death by fiends with faces of dragons, lions, crocodiles, and bears. They tear his soul from his body, flee over a river of fire, plunge it four hundred cubits deep, then set it before the judge of Truth; after sentence they cast it into cold outer darkness, where it beholds a never-sleeping snake with a crocodile's head fed souls by reptiles. The soul is carried into Amenta forever. A note records Macarius suffered under Diocletian, the MS copied A.D. 918. A glossary of geographical and mythological places follows, defining in order Abtu, Amenta, Annu, An-rutf, An-tes, Apu, Aqert, Bast, Het-benbent, Het-Ptah-ka, Kem-ur, Khemennu, Kher-aba, Manu, Nekhen, Neter-khertet, Pe, Punt, Re-stau, Sa, Sekhem, Sekhet-Aanru, Set Amentet, Suten-henen, Tanenet, Ta-sert, Tep, Tettet, and Tuat. A section on Funeral Ceremonies describes the Osiris ritual, the deceased's identification with Osiris, purification by water, the Eye of Horus, opening of the mouth, and four-fold repetition tied to the four cardinal points; the kher heb recites prayers, the sem priest presents offerings. The recited formula addresses Osiris and Unas: Thoth takes away evil words, gods march with their ka, the Eye of Horus is given, libations poured, purification with natron performed, jaws unlocked, Isis's milk given, and offerings presented.

A series of invocations addresses Unas, then Osiris Unas, stating that the Eye of Horus has been given to embrace him, to open his mouth, to free his mouth without iron, to adorn his face, to sprinkle oil, to shave, anoint, and lead him to the gods. All unguents are called to be laid before Horus and to make him strong, to master his body and open his eyes. The shining beings are to see and hear him. Instructions follow to clothe in peace, invoking Tatet and the Eye of Horus in Tep and the houses of Nit, and to receive white apparel; a request is made that the two lands do homage to Set and stand in awe of Unas, and that the deity dwell with Unas and open a path among the shining ones. A numbered offering list follows, specifying white and black wine, black beer, an altar, a cake, a breast, various oils, unguents, stibium, copper, and two garments. The text then turns to a General Description of the Papyrus of Ani: found at Thebes, purchased by the British Museum in 1888, its measurements, composition, and repairs are described. Its writing by several scribes, the later insertion of Ani's name, and textual errors and omissions are noted. Ani's titles, rank, and his wife Thuthu, a priestess of Amen, are described. The papyrus is dated between 1500 and 1400 B.C. A list of chapters with their titles and notes follows.

The list continues with the Chapter of giving breath in Neter-khert (one other copy, no vignette), Chapters LVIII and LIX on breathing air and power over water, and LXI on not letting the soul be taken. Following are Chapters on walking, changing into a golden hawk, divine hawk, light-giving god, lotus, Ptah, bennu, heron, soul of Tmu, swallow, Seta, and crocodile. Chapter LXXXIX's two incense burners at head and foot of the bier are peculiar to Ani. Chapter XCII's vignette shows Ani's soul accompanying his shadow. Chapters XCIII and CXXV vignettes are peculiar to Ani; CXXIV expects four rather than three gods. Further Chapters cover returning home, hymns to Ra, pylons, the first Arit, the mummy chamber, the Tet, Buckle, Pillow, not dying a second time (millions of millions of years for Ani), and hymns to Osiris and Hathor.

I need the text of Chapter 44 to summarize it. The input provides only a title page and attribution notice for "Egyptian Ideas of the Future Life" by Sir Wallis Budge, but no actual chapter content. The text is fragmentary/unclear here: the provided input contains only the title, author, place of publication, and a non-commercial use notice, with no narrative or sayings content from Chapter 44 to summarize.