Chapter 43 (part 21)

7. In reading Egyptian religious texts, the existence of the heavenly Annu, which was to the Egyptians what Jerusalem was to the Jews, and what Mecca still is to the Mubammadans, must be remembered. The heavenly Annu was the capital of the mythological world (see Naville, Todtenbuch (Einleitung), p. 27), and was, to the spirits of men, what the earthly Annu was to their bodies, i.e. , the abode of the gods and the centre and source of all divine instruction. Like many other mythological cities, such as Abtu, Tattu, Pe, Tep, Khemennu, etc. , the heavenly Annu had no geographical position.] {p. xxviii} the just were there united to their spiritual or glorified bodies, and that they lived there face to face with the deity for all eternity.[1] judging from the fact that the texts in the tombs of Heru-hetep and Neferu, and those inscribed upon the sarcophagus of Taka, all of the XIth and XIIth dynasties, differ in extent only and not in character or contents from those of the royal pyramids of Sakkâra of the Vth and VIth dynasties, it has been declared that the religion as well as the art of the first Theban empire are nothing but a slavish copy of those of northern Egypt.[2] The Theban version. The Theban version, which was much used in Upper Egypt from the XVIIIth to the XXth dynasty, was commonly written on papyri in the hieroglyphic character. The text is written in black ink in perpendicular rows of hieroglyphics, which are separated from each other by black lines; the titles of the chapters or sections, and certain parts of the chapters and the rubrics belonging thereto, are written in red ink. A steady development in the illumination of the vignettes is observable in the papyri of this period. At the beginning of the XVIIIth dynasty the vignettes are in black outline, but we see from the papyrus of Hunefer (Brit. Mus. No. 9901), who was an overseer of cattle of Seti I., king of Egypt about B.C. 1370, that the vignettes are painted in reds, greens, yellows, white, and other colours, and that the whole of the text and [1. The importance of Annu and its gods in the VIth dynasty is well indicated by a prayer from the pyramid of Pepi II. (for the texts see Maspero, Recueil , t. x., p. 8, and t. xii., p. 146), which reads: "Hail, ye great nine gods who dwell in Annu, grant ye that Pepi may flourish, and grant ye that this pyramid of Pepi, this building built for eternity, may flourish, even as the name of the god Tmu, the chief of the great company of the nine gods, doth flourish. If the name of Shu, the lord of the celestial shrine in Annu flourisheth, then Pepi shall flourish, and this his pyramid shall flourish, and this his work shall endure to all eternity. If the name of Tefnut, the lady of the terrestrial shrine in Annu endureth, the name of Pepi shall endure, and this pyramid shall endure to all eternity. If the name of Seb . . . . . flourisheth the name of Pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. If the name of Nut flourisheth in the temple of Shenth in Annu, the name of Pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity.