THE BOOK AM-TUAT AND THE BOOK OF GATES.

"AM-TUAT," or SHAT AM-TUAT, i.e., the "Book of what is in the Tuat," is the name given by the Egyptians to the large funeral book in which the priests of Amen describe the Other World according to the views of their order, and the passage of their god Amen-Ra, through the mysterious country which he traversed during the hours of the night. Its object, in the first place, was to impress the followers of Amen and others with the idea of the absolute supremacy of that god in the realms of the dead, and to show that all the gods of the dead in every place of departed spirits throughout Egypt rendered to him homage in one form or another, and in return received benefits from him. And in the second place, the book, being an actual "guide" to the Underworld, with pictures of its various divisions and of the gods and demons of every kind that were to be met with in them, was invaluable for the faithful, who were able to learn from it, whilst they were living upon earth, how to find their way from this world to the next, and how to identify the beings who would attempt to bar their way, and what to say to them. The BOOK AM-TUAT was a very lengthy work, and a complete copy of it occupied much space whether on walls or on papyrus, and, as poor folk could not afford tombs with chambers and corridors sufficiently large to hold all its texts and pictures, they were obliged to be content with sections, and smaller extracts from it. The need of a shortened form of the work was felt at a comparatively early period after it came into general use, and it is therefore not surprising to find that the priests collected all the facts, which were absolutely essential for the soul that had to travel by itself through the Other World, into a small book that may for convenience be called the "SUMMARY OF AM-TUAT." In this "Summary" all the lengthy speeches of Amen-Ra, and the answers of the gods, and, of course, all pictures are omitted.

The oldest copies of the BOOK AM-TUAT are found in the tombs of Thothmes III., Amen-hetep II., and Amen-hetep III., at Thebes. The most complete and best illustrated copy is that which is found on the walls of the tomb of Seti I. at Thebes; here we have eleven out of the twelve sections of the BOOK AM-TUAT, and the first six divisions of the SUMMARY of the work. The texts and pictures of this fine copy have been completely published by M. Lefébure, assisted by MM. Bouriant, Loret, and Naville, and M. Maspero has translated and discussed the work at length in one of the most important of his luminous dissertations on Egyptian mythology. The next fullest copy is found in the tomb of Rameses VI., and provides us with eleven divisions, but the drawings are less careful, and the texts are less accurate, and contain numerous additions which appear to represent beliefs of a later period. The history of the Book AM-TUAT shows us that the Egyptians treated it as they treated their older Books of the Dead; they first copied it on the walls of tombs, then on the sides of stone sarcophagi and wooden coffins, and next on rolls of papyrus. We have seen how the kings of the XVIIIth and XIXth Dynasties had it copied on the walls of their tombs, and it must now be noted that Rameses III. decorated his red granite sarcophagus with scenes relating to the course of the sun in the Other World. This sarcophagus is preserved in the Museum of the Louvre in Paris, and its cover is in the Fitzwilliam Museum, Cambridge. Among other sarcophagi inscribed with text and pictures from the BOOK AM-TUAT may be mentioned those of: 

1. Horus, son of Tarut-en-Sekhet; 

2. Tchet-hra, a priest of Ptah; 

3. Qem-Hap, the son of Takhaau; and Nekht-neb-f. 

Now, whilst on the walls of tombs, and on the side of sarcophagi, divisions Nos. I.-XI. are found, the only divisions which are met with on papyrus are Nos. IX.-XII. Thus the Louvre Papyrus, No. 3071, which formed the subject of a special study by Devéria and Pierret, and the Turin Papyrus, published by Lanzone and the Leyden Papyrus T. 71, contain each the last four divisions only. The Leyden Papyrus T. 72 contains divisions X., XL, and XII., the Berlin Papyrus No. 3001 contains divisions IX., X. and XII., and the Berlin Papyrus No. 3005 contains divisions X. and XI. only. There are several papyri in the British Museum inscribed with similar selections.

The principal authorities for the text of the SUMMARY of AM-TUAT are those which M. Jéquier consulted when preparing his edition, viz., the Berlin Papyrus No. 3001, the Leyden Papyrus T. 71, the Louvre Papyrus No. 3071, the Papyrus of Turin, published by Lanzone, and, of course, the tomb of Seti I., which gives the text of the first six divisions. The most valuable of all these is the Leyden Papyrus T. 71, of which an excellent fac-simile, with a complete translation, was published by Drs. Pleyte and Boeser in 1894; in this papyrus the text of the SUMMARY only fills 119 short columns, and the great popularity of the work is attested by the fact that the priests of Amen were induced to compress all the most important portions of Am-Tuat into so small a compass.

Similar in many details, but widely different from the BOOK AM-TUAT in point of fundamental doctrine, is the great funeral work to which the names "Book of the Lower Hemisphere," "Book of Hades," "Livre de l'Enfer," have been given. A glance at the pictures which accompany the texts of this Book is sufficient to show that it deals with the passage of the Sun-god through the Other World during the hours of the night, but, as M. Maspero pointed out long ago, it is wrong to call the region through which the god passes by the name of "Lower Hemisphere," for it suggests that it is below the surface of our earth, which is not the case. There is much to be said also against the titles "Book of Hades," and "Book of Hell," and as among the prominent characteristics which distinguish it from the BOOK AM-TUAT is a series of gates, it will be convenient and more correct to call it the "BOOK OF GATES." The form in which we first know this work is, clearly, not older than the XVIIIth or XIXth Dynasty, but many parts of it are very much more ancient. As the BOOK AM-TUAT was composed with the view of asserting the absolute supremacy of Amen-Ra in the Other World, so the BOOK OF GATES was compiled to prove that, in spite of the pretensions of the priests of Amen-RA, Osiris, the ancient god of the dead, was still the over-lord of the Underworld, and that his kingdom was everlasting. The BOOK AM-TUAT practically ignores Osiris, and is silent even concerning the doctrines of the Judgment and Sekhet-Hetepet, and in fact about all the fundamental principles of the religion of Osiris as regards the dead, which had been universally believed throughout Egypt for thousands of years.

The most complete copy of the BOOK OF GATES known to us is found inscribed on the alabaster sarcophagus of Seti I, king of Egypt about B.C. 1375, and it consists of two parts:--1. A series of texts and pictures which describe the progress of the Boat of the Sun-god to the kingdom of Osiris, the Judgment of the Dead, the life of the beatified in Sekhet-Hetepet, the punishment of the wicked, and the foes of the Sun-god. 2. A series of texts and pictures which represent the magical ceremonies that were performed in very ancient times with the view of reconstructing the body of the Sun, and of making him rise each day. That the BOOK OF GATES embodied many of the most. ancient Egyptian religious beliefs and traditions is evident, but it is. quite certain that it never became as popular as the BOOK AM-TUAT; it must always be a matter for wonder that Seti I., having covered several walls in his tomb with the texts of this Book, should fill several more with sections of the BOOK OF GATES, and then have a complete copy of it cut and inlaid on the sides of his alabaster sarcophagus and its cover!

We may now consider the region through which the Sun-god passed during the hours of the night, and the descriptions of its divisions and their inhabitants which are furnished by the BOOK AM-TUAT and the BOOK OF GATES. This region was called by the Egyptians "Tat," or "Tuat," or "Tuaut"; the oldest form of the name, and that which is met with in the earliest of the Pyramid Texts is "Tat;" the chief god of the Tuat was called "Tuat," or "Tuaut," and the beings who lived therein were called "Tuatiu." The meaning of the name Tat, or Tuat, is unknown, and it is useless to speculate upon it or to invent etymologies for it; it was applied to the home of the beatified spirits and the damned, no doubt in predynastic times, and the exact meaning which it conveyed to the minds of those who first used it has been lost. To describe its general situation is less difficult, but not many details as to its exact extent are forthcoming.

To find a word which shall at once describe the situation and character of the Tuat is impossible, for the reason that the Egyptian conception of the place of departed spirits is unique. The Tuat is not the "Lower Hemisphere," because it is not under the ground, and though for want of a better word I have frequently used "Underworld," when speaking of the Tuat, it is unsatisfactory, for unless it is specially defined to mean the place of departed spirits in general, it produces a wrong impression in the mind. Again, the word Tuat must not be rendered by "Hades," or "Hell," or "Sheol," or "Jehannum," for each of these words has a limited and special meaning. On the other hand, the Tuat possessed the characteristics of all these names, for it was an "unseen" place, and it contained abysmal depths of darkness, and there were pits of fire in it wherein the damned, i.e., the enemies of Osiris and Ra, were consumed, and certain parts of it were the homes of monsters in various shapes and forms which lived upon the unfortunate creatures whom they were able to destroy. On the whole, the word Tuat may be best rendered by "The Other World," or "Underworld," always provided that it be clearly understood that the Egyptians never believed it to be under the earth.

In inventing a situation for the Tuat the Egyptians appear to have believed that the whole of the habitable world, that is to say, Egypt, was surrounded by a chain of mountains lofty and impassable, just like the Jebel Kaf of Muhammadan writers; from one hole in this mountain the sun rose, and in another he set. Outside this chain of mountains, but presumably quite close to them, was the region of the Tuat; it ran parallel with the mountains, and was on the plane either of the land of Egypt or of the sky above it. On the outside of the Tuat was a chain of mountains also, similar to that which encompassed the earth, and so we may say that the Tuat had the shape of a valley; and from the fact that it began near the place where the sun set, and ended near the place where he rose, it is permissible to say that the Tuat was nearly circular in form. That this is the view taken by the Egyptians themselves is proved by the scene which is reproduced in the BOOK OF GATES (page 303). Here we have the body of Osiris bent round in a circle, and the hieroglyphics enclosed within it declare that it is the Tuat. With the identification of Osiris with the Tuat we need not deal here, but it is important for our purpose to note that in the time of Seti I. the Egyptians assigned a circular form to the Tuat. The view put forward by Signor Lanzone to the effect that the Tuat was the place comprised between the arms of the god Shu and the body of the sky-goddess Nut, whom, according to the old legend, he raised up from the embrace of her husband the Earth-god Seb, so forming the earth and the sky, thus appears to be untenable.

Now as the Tuat was situated on the other side of the mountains which separated it from Egypt, and from the sun, moon, and stars which lighted the skies of that country, it follows that it must have been a region which was shrouded in the gloom and darkness of night, and a place of fear and horror. At each end of the Tuat was a space which was neither wholly darkness nor wholly light, the western end being partially lighted by the setting sun, and the eastern end by the rising sun. From the pictures in the BOOK AM-TUAT and the BOOK OF GATES we learn that a river flowed through the Tuat, much as the Nile flowed through Egypt, and we see that there were inhabitants on each of its banks, just as there were human beings on each side of the Nile. At one place the river of the Tuat joined the great celestial waters which were supposed to form the source of the earthly Nile.

How, or when, or where the belief arose it is impossible to say, but it seems that at a very early period the inhabitants of Egypt thought that the souls of the dead when they departed from this world made their way into the Tuat, and took up their abode there, and long before the Dynastic Period the Tuat was regarded throughout Egypt as the kingdom of the dead. Certain sections of it were considered to belong by traditional right to certain cities, e.g., Heliopolis, Memphis, Herakleopolis, Abydos, etc., each possessing its own "Other World" and gods of the dead, and all these had to be considered by the theologians who formulated general plans of the Tuat. How the Egyptians imagined the dead to live in the Tuat, or upon what, is not clear, but they seem to have thought that all their wants could be provided for by the use of words of power, amulets, talismans, etc. In the earliest times of all the souls of the dead remained in the "Other World" which belonged to their town or city, but when Osiris attained to the supreme power over the dead, it was only natural that departed spirits should flock from all parts of Egypt to his kingdom, wherein the beatified enjoyed a life very much like that which they had lived upon earth. The celestial kingdom of Osiris, that is to say, Sekhet-Hetepet or Sekhet-Aaru, was originally a copy of some very fertile region in the Delta, and, to the very end of the period of native Egyptian rule, the Egyptian Paradise consisted of green fields intersected by streams of living, i.e., running water, with abundant crops of wheat and barley, and its appearance represented a typical middle-Delta landscape. So long as Osiris had his kingdom in the Delta, probably near the ancient city of Mendes, the souls of the dead travelled from south to north, but at a later period, when Osiris had absorbed the position and attributes of KHENT-AMENTI, perhaps the oldest god of the dead of Abydos, departed spirits made their way from north to south, so that they might enter the Tuat by the "Gap" in the mountains there. Still later, the Egyptians reverted to their old belief as to the situation of the domain of Osiris, and the books which deal with the Tuat always assume that it lies far away to the north, and were intended to guide souls on their way to it.

The ultimate fate of the souls of human beings who had departed to the Tuat must always have been a matter of speculation to the Egyptians, and at the best they could only hope that they had traversed the long, dark, and dangerous valley in safety. The same may be said of numbers of the gods, who in very early times were believed to possess a nature which closely resembled that of men and women, and to be in danger of extermination in the Tuat. Of the gods the only one about whose successful passage of the Tuat there was no doubt was Ra, or according to the priests of Amen, Amen-Ra, for he rose each morning in the East, and it was manifest to all that he had overcome whatsoever dangers had threatened him in the Tuat during the past night. This being so, it became the object of every man to obtain permission to travel in the boat of Ra through the Tuat, for those who were followers of Osiris could disembark when it arrived at his kingdom, and those who wished to remain with Ra for ever could remain in it with him. To each class of believer a guide to the Tuat was necessary, for up to a certain place in that region both the followers of Osiris and the followers of Ra required information about the divisions of the Tuat, and knowledge of the names of the Halls and Gates, and of the beings who guarded them and who were all-powerful in the land of darkness. For the worshippers of Amen, or Amen-Ra, the BOOK AM-TUAT was prepared, whilst the followers of Osiris pinned their faith to the BOOK OF GATES. From each of these Books we find that the Sun-god was not able to pass through the Tuat by virtue of the powers which he possessed as the great god of the world, but only through his knowledge of the proper words of power, and of magical names and formulae, before the -utterance of which every denizen of the Tuat was powerless. Osiris had, of course, passed through the Tuat, and seated himself on his throne in the "House of Osiris," but even he would have been unable to perform his journey in safety through the Tuat without the help of the words of power which Horus, the son of Isis, the son of Osiris," had uttered, and the magical ceremonies which he had performed. Words and ceremonies alike he learned from Isis, who, according to a later tradition, obtained the knowledge of them from Thoth, the Divine Intelligence. Now if Osiris and Ra had need of such magical assistance in their passage through the Tuat, how much greater must have been the need of man!

The Tuat was, according to the authors of the funeral works of the XVIIIth and XIXth Dynasties, divided into twelve portions, some of which are called "SEKHET," i.e., "Field," others "NUT," i.e., "City," others "ARRIT," i.e., "Hall," and others "QERRET," i.e., "Circle." The first indicates that the region to which it was applied was believed to consist of cultivated lands, the second suggests a place where there were many buildings and houses, the third a territory which was vast and spacious, and which, in some respects, represented an empty courtyard, or hall, or compound of a house, and the fourth probably describes the circular form of some divisions. Now since the Tuat was traversed by the sun-god during the hours of the night,, the Egyptians regarded each of these divisions as the equivalent of an hour, and hence it came that the sections of the Books of the Tuat were often called "Hours," the First Hour corresponding to the First Division, and so on up to the Twelfth Hour. It will, however, be urged that during the summer in Egypt the night is not twelve hours long, but the answer to this objection is that the first division is in reality only the ante-chamber of the Tuat, and the twelfth the ante-chamber of the sky of this world, into which the Sun-god enters to begin the new day. The divisions II. to XI. of the Tuat have an entirely different character from the ante-chamber of the Tuat and that of the sky.

It has already been said that a river flows from one end of the Tuat to the other, and its existence can only be explained in one way. At a very early period of their history the Egyptians believed that the Sun-god passed over the sky, which they held to be a vast watery mass, in some kind of boat; the belief in the existence of such a boat was absolutely necessary, for unless the fire of the sun was protected from contact with the water of the sky, it would, they argued, be extinguished. So far back as the period when the Pyramids of Giza were built, the existence of two boats was assumed; in one, called MATET, the Sun-god sailed from the time he rose

until noon, and in the other, called SEKTET, he sailed from noon to sunset. When the conception of the existence of the Tuat was evolved, and the belief that the Sun-god passed through it each night gained credence, it became necessary to find some means of transport for the god. It was impossible to remove him from his boat, which was, like himself, eternal, hence its name, "Boat of Millions of Years," and even if it had been possible the difficulty remained either of taking his boat back from the place of sunset to the place Of sunrise, so that it might be ready for him on the following morning when he emerged from the Tuat, or of providing him with a new boat each day. The simplest way was to assume in the Tuat the existence of a river which was in direct communication with the watery mass of the sky on which Ra sailed by day, and to make the Sun-god to enter the Tuat on it. This was the natural way out of the difficulty, for apart from the fact that no other means of transport for the god could be devised, it was consistent with experience that kings, and nobles, and high officials, always travelled through Egypt by water. No animal and no chariot could convey the god through the Tuat, for, even had animals or chariots suitable for the purpose existed, they must have been consumed by the god's fire. We shall see later that there was one division of the Tuat through which the Sun-god could not pass even in his boat, and that he was obliged to leave it and travel on the back of a serpent.

From the titles of the BOOK AM TUAT, as it is found in the tomb of Seti I., we may gather that the pictures accompanying the texts were supposed to be exact copies of the divisions of the Tuat as they actually existed in AMENTI, i.e., the "hidden place," or the "Other World," and the texts were supposed to give the traveller in the Tuat all the information he could possibly require concerning the "souls, the gods, the shadows, the spirits, the gods of the Tuat, the gates of the Tuat, the hours and their gods, and the gods who praise Ra, and those who carry out his edicts of destruction." The divisions of the Tuat according to this work are:--

Division I. Names--MAATI, and NET-RA.
Warder--ARNEBAUI.
Hour-goddess--USHEM-HATIU-KHEFTIU-NU-RA.

Division II. Name--URNES.
Warder--AM-NEBAUI.
Hour-goddess--SESHET-MAKET-NEB-S.

Division III. Name--NET-NEB-UA-KHEPER-AUT.
Warder--KHETRA.
Hour-goddess--TENT-BAIU.

Division IV. Name--ANKHET-KHEPERU.
Name of the gate of this Circle--AMENT-SETHAU
Hour-goddess--URT-EM-SEKHEMU-S.

Division V. Name--AMENT.
Name of the gate of this Circle--AHA-NETERU.
Hour-goddess--SEKMET-HER-ABT-UAA-S.

Division VI. Name--METCHET-NEBT-TUAT.
Name of the gate of this City--SEPT-METU.
Hour-goddess--MESPERIT-AR-AT-MAATU.

Division VII. Name--TEPHET-SHETAT.
Name of the gate of this City--RUTI-EN-ASAR.
Hour-goddess--KHESFET-HAU-HESQETU-NEHA-HRA.

Division VIII. Name--TEBAT-NETERU-S.
Name of the Gate--AHA-AN-URT-NEF.
Hour-goddess--NEBT-USHA.

Division IX. Name--BEST-ARU-ANKHET-KHEPERU.
Name of the Gate--SA-EM-KEB.
Hour-goddess--TUATET-MAKTET-EN-NEB-S.

Division X. Name--METET-QA-UTCHEBU.
Name of the Gate--AA-KHEPERU-MES-ARU.
Hour-goddess--TENTENIT-UHETES-KHAK-AB.

Division XI. Name--RE-EN-QERERT-APT-KHATU.
Name of the Gate--SEKHEN-TUATIU.
Hour-goddess--SEBIT-NEBT-UAA-KHESFET-SEBA-EM-PERT-F.

Division XII. Name--KHEPER-KEKIU-KHAU-MEST.
Name of the Gate--THEN-NETERU.
Hour-goddess--MAA-NEFERT-RA.

The divisions of the Tuat according to the BOOK OF GATES are usually marked by Gates, which are guarded by serpents; they are as follows:--

Division I. Name of Guardian Gods.--SET and TAT.
Name of the Region.--SET-AMENTET, Western Vestibule.

Division II. Name of the Serpent--SAA-SET.

Division III. Name of the Serpent--AQEBI.
Name of the Gate--SEPTET-UAUAU.

Division IV. Name of the Serpent--TCHETBI.
Name of the Gate--NEBT-S-TCHEFAU.

Division V. Name of the Serpent--TEKA-HRA.
Name of the Gate--ARIT.

Division VI. At the entrance to this division is the Judgment Hall of Osiris.
Name of the Serpent--SET-EM-MAAT-F.
Name of the Gate--NEBT-AHA.

Division VII. Name of the Serpent--AKHA-EN-MAAT.
Name of the Gate--PESTIT.

Division VIII. Name of the Serpent--SET-HRA.
Name of the Gate--BEKHKHI.

Division IX. Name of the Serpent--AB-TA.
Name of the Gate--AAT-SHEFSHEFT.

Division X. Name of the Serpent--SETHU.
Name of the Gate--TCHESERIT.

Division XI. Name of the Serpent--AM-NETU-F.
Name of the Gate--SHETAT-BESU.

Division XII. Names of the Serpents--SEBI, and RERI.
Name of the Gate--TESERT-BAIU, Eastern Vestibule.

From the above lists it is clear that in the BOOK AM-TUAT the actual divisions of the Tuat are considered without any reference to Gates, even if such existed in the scheme of the priests of Amen-Ra, and that according to the Book of Gates, the Gates of the divisions in the Tuat are the most important and most characteristic features. The absence of Gates in the BOOK AM-TUAT is not difficult to explain; the compilers of this work, wishing to exalt Amen-Ra, did away with the Gates, which were the most important features of the kingdom of Osiris, so that the necessity for Amen-Ra to seek permission of their warders, who were appointed by Osiris, was obviated.

THE TWELFTH DIVISION OF THE TUAT

WHICH IS CALLED THEN-NETERU.

THE TWELFTH DIVISION of the Tuat, which is passed through by the Sun-god during the TWELFTH HOUR of the night, is introduced by three lines of text, 

which read:--

"The Majesty of this great god taketh up his position in this Circle, which is the uttermost limit of thick darkness, and this great god is born in his form of Khepera in this Circle, and Nut and Nu are in this Circle for the birth of this great god when he cometh forth from the Tuat and taketh up his position in the Matet Boat, and when he riseth up from the thighs of Nut. The name of the Gate of this City is THEN-NETERU. The name of this City is KHEPER-KEKIU-KHAU-MESTU. The name of the hour of the night wherein this god cometh into being is MAA-NEFERT-RA."

Above the whole scene is a line of hieroglyphics, which describes it as:--

"The hidden Circle in the Tuat wherein this great god is born; he cometh forth into the pool of Nu, and he taketh up his place in the body of Nut. Whosoever shall make a copy thereof according to the copies which exist in writing upon the east [wall of] the palace, and shall know it upon earth, it shall act as a magical protector for him both in heaven and upon earth."

In the middle register are:--

1. The boat of the sun, in which stands the god under a canopy formed by the body of the serpent Mehen; on his head are horns and a disk. In the fore part of the, boat is the beetle of KHEP[R]A, i.e., Khepera, which takes the place of the solar disk that rested on the prow of the boat in the Eleventh Hour.

The text reads: 

"This great god in this picture journeyeth along through this City by means of the faithful servants (amkhiu) of this hidden image ANKH-NETERU. His gods draw him along by a cord, and he entereth into his tail and cometh forth from his mouth, and cometh to the birth under the form of Khepera, and the gods who are in his boat [do] likewise. He taketh up his place on the face of the hidden image of the horn (or, forehead) of the sky at the end of the thick darkness, and his hands seal lip the Tuat. Then this great god taketh up his position in the Eastern Horizon of heaven, and Shu receiveth him, and he cometh into being in the East."

2. Twelve gods, who are occupied in towing along the boat of the Sun, each with his head turned behind him and looking at the boat;

their names are:--

1. HERU.
2. SHEMSU.
3. THENA.
4. BEQ.
5. AU-ANKHIU-F.
6. SEBEHU-F.
7. AHA-RER.
8. AMKHUI.
9. NEB-AMAKH.
10. SEKI (?).
11. HEQ-NEK-MU,
12. AU.

The text which refers to these reads:

"Those who are in this picture draw this great god through the tail (or, bowels) of the serpent Ankh-neteru. The loyal servants of Ra who are in his following are the product of his hands, and they are born on the earth each day after the birth of this great god in the eastern portion of the sky. They enter into this hidden image of Ankh-neteru in the form of loyal servants, and they come forth in the renewed forms of Ra every day. When they tarry upon the earth it is an abomination to them to utter the name of the god."

3. The monster serpent KA-EM-ANKH-NETERU.

4. Twelve goddesses, who are occupied in towing the boat of the sun through the body of the serpent KA-EM-ANKH-NETERU; each has her head turned behind her, and is looking at the boat. 

Their names are:--

1. STAT.
2. KHERU-UTCHAT.
3. KHET.
4. SPERT-NETER-S.
5. NEBTAMT.
6. NEB-TCHETTA.
7. HETIT.
8. ANKHET-ERMEN.
9. KHERUT-TEP (?).
10. HETEP-EM-KHUT-S.
11. BET-NETER-S.
12. TESER-ABT.

The text relating to the serpent reads:

"Those who are here are they who have their bodies, and they come forth in the following of this great god into heaven. This is the hidden image of the serpent Ankh-neteru, which is by his den in the Tuat, and he resteth in [his] place every day. This great god speaketh to him in [his] name of NA, [and the space covered by] his forepaws and legs is one thousand three hundred cubits long . . . . . . .; he liveth upon the sound of the rumblings of the earth. The servants who are loyal to his service come forth from [his] mouth every day."

The text relating to the twelve goddesses reads: "Those who are in this picture take the towing rope of the boat of Ra when it cometh forth from the serpent ANKH-NETERU, and they tow this great god into the sky, and lead him along the ways of the upper sky. It is they who make to arise in the sky gentle winds and humid breezes, and it is they who order those who live [upon earth] to place themselves in the great boat in the sky."

In the upper register are:--

1. Twelve goddesses, each of whom stands upright, and bears on her shoulders a serpent which belches, forth fire from its mouth; their names are:--

1. NEFERT-KHAU.
2. KHET(?)-UAT-EN-RA.
3. NEBT-SESHESH-TA.
4. NEFERT-HER-TEPT.
5. SEUATCHET-ATEBUI-PET.
6. HAT-EM-TAUI-S.
7. QAT-EM-SEPU-S.
8. SEKHET-EM-KHU-S.
9. HAAT-EM-SEPU-S.
10. KHET-ANKH (?)-F.
11. PERT-EM-AP.
12. NEBT-AR-EM-UAA-ABT.

The text reads:

"Those who are in this picture with their own bodies, and from whom their uraei emerge, are in the following of this great god when he setteth out for this City. They follow after this god, and the flames which issue from their mouths drive away Apep on behalf of Ra into the Hall of the East of the Horizon. They journey round about the upper heavens in his following [remaining] in their places, and they restore these gods after this great god hath passed by the hidden chamber of the sky, and then they take up their positions [again] in their own abodes. They give pleasure to the hearts of the gods of Amentet through Ra-Heru-khut, and their work upon the earth is to drive away those who are in the darkness by the flames of their uraei which are behind them, and they guide Ra along, and they smite Apep for him in the sky."

2. Twelve gods, each of whom stands upright, and has both hands raised in adoration before him; 

their names are:--

1. NEB-ANKH.
2. HI.
3. NEB-AA.
4. NEB-TUAT.
5. NETCHEM-AB,
6. HAM.
7. UA-AB.
8. HUNNU.
9. SENSABT.
10. MA-TEPU-NETERU.
11. THES-TEPU-NETERU.
12. HEKENU.

The text reads:

"Those who are in this picture sing praises unto this great god from dawn, when he taketh up his position in the Hall of the east of the sky. They say unto Ra, 'O thou who art the producer of [thine own] birth, who dost bring into being [thine own] being, [lord of] homage of every soul . . . . .. Heaven belongeth to thy soul, which taketh up its place therein, and the earth belongeth to thy body, thou lord of homage. Thou sailest over the Horizon, thou takest up thy place in thy shrine, the gods in their bodies praise thee; descend thou into the sky and take thou thy two souls through thy magical protectors.' The work of these gods in the Tuat is to praise this great god, and they stand in this City and they count up (or, verify) the gods of the country of Mafket (i.e., Sinai). They descend (?) to earth [before] Ra after he hath taken up his position in the sky and doth rise upon the eyes of mankind in their circles."

In the lower register are:--

1. The god Nu, holding the sceptre and ankh in his left and right hand respectively.
2. The goddess NUT, holding the sceptre and ankh.
3. The god HEHU, holding the sceptre and ankh.
4. The goddess HEHUT, holding the sceptre and ankh.
5. The god TEBAI, man-headed, and holding an oar, or paddle.
6. The god QASHEFSHEF, man-headed and holding a paddle.
7. The god NEHUI, crocodile-headed, and holding a paddle.
8. The god NI, with the heads of two birds, and holding a paddle.
9. The deity NESMEKHEF, in the form of a serpent, which pours forth fire from its mouth.
10. The god NEBA-KHU, man-headed, and holding a paddle.
11. The god KHENTI-THETH-F, man-headed, and holding a paddle.
12. The god AHA-AB, man-headed, and holding a paddle.
13. The god TUATI, man-headed, and holding a paddle.
14-23. Ten gods, each with his hands raised in adoration;

their names are:--

TES-KHU.
THEMA-RE.
AAKHEBU,
SEKHENNU,
ERMENU,
KHENNU-ERMEN.
BUN-A.
KHU-RE.
ATHEP.
AM-NETER.

The texts relating to these gods read:--

1. "Those who are in this picture in their own bodies join themselves unto Ra in the sky to receive this great god at his coming forth among them in the east of the sky each day. They themselves belong to their Halls of the Horizon, but the forms which they have in the Tuat [belong to] this Circle." 

2. "Those who are in this picture with their paddles drive Apep to the back of the sky, after the birth of the god. Their work is to hold up the Great Disk in the Eastern Horizon of the sky every day. Behold the serpent SENMEKHEF which burneth up the enemies of Ra at the dawn! These gods go round about the heights of heaven in the following of this great god every day, and they receive their protection for this Circle." 

3. "Those who are in this picture are behind the image of Osiris, who is over the thick darkness. These are the words which this god saith unto them after this great god hath journeyed by it:--'Life [to thee], O thou who art over the darkness! Life [to thee] in all thy majesty! Life [to thee], O governor of Amentet, Osiris, who art over the beings of Amentet! Life to thee! Life to thee! O thou who art over the Tuat, the winds of Ra are to thy nostrils, and the nourishment of Kheper is with thee. Thou livest, and ye live. Hail to Osiris, the lord of the living, that is to say, of the gods who are with Osiris, and who came into being with him the first time.' Those who are behind this hidden Image in this Circle wherein he liveth have their nourishment from the words of this god in their own Tuat." 

4. He who is in this picture in the invisible form of Horus in the thick darkness, is the hidden image which Shu lifteth up beneath the sky, and KEB-UR cometh forth in the earth in this image."

24. The end of the Tuat, which is represented by a semi-circular wall or border formed of earth and stones, or perhaps granite. At the middle point of this border is the disk of the sun which is about to rise on this world, and joined to it is the head of the "image of Shu," with his arms stretched out along the rounded border of the Tuat. Above his head is the beetle, symbol of Khep[er], who has emerged from the boat of the Sun-god, and below is the "image of Af," that is to say, the body of the night Sun-god, which has been cast away.

END OF VOL. I.

THE ELEVENTH DIVISION OF THE TUAT

WHICH IS CALLED RE-EN-QERERT-APT-KHATU.

THE ELEVENTH DIVISION of the Tuat, which is passed through by the Sun-god during the ELEVENTH HOUR of the night, is introduced by three lines of text, which read:--

"The Majesty of this great god taketh up his position in this Circle, and he addresseth words unto the gods who are in it. The name of the gate of this City through which this great god hath entered is SEKEN-TUATIU; the name of this City is RE-EN-QERERT-APT-KHATU; the name of the hour of the night which guides this great god is SEBIT-NEBT-UAA-KHESFET-SEBA-EM-PERT-F."

In the middle register are:--

1. The boat of the sun, in which stands the god under a canopy formed by the body of the serpent Mehen; on his head are horns and a disk. On the high prow of the boat is a disk, encircled by a uraeus, which is called PESTU. 

The text reads:

"This great god journeyeth on his way in the City in this picture, and his sailors, who are the gods, guide him into the eastern horizon of the sky. The star PESTET which is on its boat guideth this great god into the ways of the darkness which gradually lightens, and illumineth those who are on the earth."

2. Twelve gods, who march before the boat of the god bearing the serpent MEHEN on their heads; 

their names are:--

1. MEHNI.
2. SEMSEM,
3. SEKHENNU,
4. SHETU,
5. AMA,
6. AMU,
7. ERTA.
8. SHEPU.
9. NETERU.
10. ATHPI.
11. ERMENU.
12. FA(?).

The text reads:

"Those who are in this picture are in front of this great god, and they carry the serpent Mehen-ta on their heads into this City, and they travel on-wards in the following of Ra into the Eastern Horizon of the sky. This god cries unto them by their names, and he decreeth for them what they have to do. And Ra saith unto them:--'O ye who keep ward over your serpent-figures with your two hands, lift ye up your heads, whose hands are strong, whose feet are firm, who perform the journeying which ye are bound to make, who make long your steps as ye go, unite ye yourselves to your offerings in the Hall of the Eastern Horizon.' Their work is to make the serpent Mehen to travel to the Eastern Hall of the Horizon, and they unite themselves to their habitations after this great god hath passed through the darkness and hath taken up his place in the horizon."

3. The serpent SEM-SHET. On his back rests the Red Crown, and in an angle of it is a human head.
4. The serpent SEM-NEBTHET. On his back rests the White Crown, from each side of which projects a bearded human head. 

The text reads:

"[These are] the hidden images of Horus which are at the second door of the thick darkness, [on] the holy road to Sait (Saïs). When this great god crieth out to them (i.e., to the two serpents) these hidden heads make their appearance, and then they swallow their own forms (i.e., they disappear)."

5. NEITH of the phallus, wearing the Red Crown.
6. NEITH of the Red Crown, wearing the Red Crown.
7. NEITH Of the White Crown, wearing the White Crown.
8. NEITH the Young, wearing the White Crown. 

The text reads: 

"Those who are in this picture of [this] door [are] in the form which Horus made; when this god crieth out to them by their names they spring into life at the sound of his voice, and it is they who guard the holy gate of the city of SAIT (Saïs), which is unknown, and cannot be seen, and cannot be looked at." 

Above the upper register is a line of text, which reads

"[This is] the hidden Circle of the Tuat through which this god maketh his journey so that he may come forth into the Eastern Horizon of the sky; it swalloweth eternally its images (or, forms) in the presence of the god REKH (?), who dwelleth in this City, and then it giveth them to those who are born and come into being in the earth. Whosoever shall make an exact copy of these forms according to the representations of the same at the eastern [portion] of the hidden Palace of the Tuat, and shall know it, shall be a spirit well equipped both in heaven and earth, unfailingly, and regularly and eternally."

In the upper register are:--

1. The god APER-HRA-NEB-TCHETTA, above whose body, at the neck, is a disk from which proceed two human heads, the one wearing the White Crown and the other the Red Crown; in his right hand he holds the sceptre, and in the left the emblem of "life." The text reads: "He who is in this picture standeth up for Ra, and he never departeth from his place in the Tuat."

2. A huge serpent, with two pairs of human feet and legs, and a pair of large wings. By its side stands a god with a disk upon his head, and on each side of his head is an utchat; his hands are stretched out at right angles to his body, and each hand touches the end of one of the serpent's wings. The text reads: "When this god crieth out to him that is in this picture, the form (or, image) of the god Tem proceedeth from his back; but afterwards it swalloweth itself (i.e., disappeareth)." The words ### may form the name of the winged serpent.

3. A serpent, with a mummied god seated on his back; above the god is written "TCHET-S," i.e., "its body," and by the tail of the serpent is SHETU. The text reads: "TCHET-S herself is above the stars (i.e., the eight stars which are about the heads of the two serpents); her work is to cast the living ones to Ra everyday; she then swalloweth her forms in this City of the ELEVENTH HOUR, [and she is] one of those who follow the god."

4. The god TEPUI, i.e., the "Two-headed"; one head faces to the right and the other to the left.
5. The god KHNEM-RENIT, ram-headed, holding a sceptre in his right hand, and ankh in his left.
6. The god NERTA, with both hands raised in adoration.
7. The god AAUI-F-EM-KHA-NEF, who has two snakes' heads in the place of a human head; his hands and arms are concealed.
8. The god APT-TAUI, his hands and arms are concealed.
9. The god MER-EX-AAUI-F, in form similar to the preceding.
10. The god AU-EN-AAUI-F, in similar form.
11. The god RESET-AFU, in similar form.
12. The god TUA-HERU, in similar form.
13. The god MAA.
14. The god MESEKHTI,
15. The god HEPA.

The text which refers to these reads:

"Those who are in this picture doth this great god call by their names, [saying]:--'My hidden appearances and my secret radiance cause your life, O ye who advance to your shadows, who are free to move or are shrouded in respect of the arms by the Form in his holy places, whose breaths are of the utterances of my mouth, which giveth life and ye speak therewith, whose offerings are on my boat whereon your souls live, ye who have water at the source (?) of Nu wherein the dwellers in the Tuat wash with shouts of joy, perform that which it is your right to do, and let your souls be in the following of [my] created things.' Their work in the Tuat is to make to advance the hidden things of this great god to the hidden House each day when they appear with this great god in the upper heaven."

16. A goddess, seated on the backs of two serpents, which lie side by side, and appear to issue from her feet; her left hand grasps the body of one serpent, and her right is held up before her face. Her name is NEBT-ANKHIU. In front of her are three other goddesses, who are similarly seated; their names are NEBT-KHU, NERT-ABUI, and MER-ENT-NETERU, The text reads: Those who are in this picture have their arms on the earth and their feet and legs in the darkness. When this great god crieth to them in their own bodies, they utter cries; they do not depart from their places, but their souls live in the word of the forms which come forth from their feet every day. When the shades appear, the winds which are in the Tuat cease from the faces of these goddesses."

In the lower register are:--

1. Horus, hawk-headed and wearing a disk, leaning with his right shoulder upon a long staff, and holding in his left hand a boomerang, one end of which is in the form of a serpent's head.

2. A huge serpent, called the "Everlasting SET," standing upon his tail.

3. A large pit, with a vaulted roof, filled with fire, wherein "the enemies," of Ra are being consumed; the name of the pit is HATET-KETITS, and is presided over by a goddess with the head of a lioness, who holds in her hands a large knife, and pours fire into it from her mouth.

4. A smaller pit, with a vaulted roof, filled with fire, wherein "the enemies" are being consumed; the name of the pit is HATET-HANTU-S, and it is presided over by a goddess with a human head, who holds in her hands a large knife, and pours fire into it from her mouth.

5. A pit similar to the above, wherein "the souls" are being consumed; the name of the pit is HAT-NEKENIT, and it is presided over by a goddess as in No. 4.

6. A similar pit, wherein "the shades (or, shadows)" are being consumed; the name of the pit is HAT-NEMMAT-SET, and it is presided over by a goddess as in No. 4.

7. A similar pit, wherein "the heads," are being consumed; the name of the pit is HAT-SEFU-S, and it is presided over by a goddess as in No. 4.

8. A very large pit, with a vaulted roof, filled with fire, in which are immersed, head downwards, four male figures; the name of this pit is ANT-SEKHETU, "the valley of those who are turned upside down."

9. Four goddesses, each one with the sign for eastern desert on her head; their names are:--

1. PESI.
2. REKHIT.
3. HER-SHAU-S.
4. SAIT.

10. The god HER-UTU-F, holding a sceptre in his left hand, and the sign of "life," an ankh, in his right. 

The text reads:

"The Majesty of this god uttereth the decree, [saying]:--'Hack in pieces and cut asunder the bodies of the enemies and the members of the dead who have been turned upside down, O my father Osiris . . . . . . . . . and let me come forth from it. My father having [once] been helpless hath smitten you, he hath cut up your bodies, he hath hacked in pieces your spirits and your souls, and hath scattered in pieces your shadows, and hath cut in pieces your heads; ye shall never more exist, ye shall be overthrown, and ye shall be cast down headlong into the pits of fire; and ye shall not escape therefrom, and ye shall not be able to flee from the flames which are in the serpent SET-HEH. 

"'The fire Of HERT-KETTUT-S is against you, the flames of HERT-HATU-S are against you, the blazing heat of HERT-NEMMAT-S is against YOU, HERT-SEFU-S is against you, and she stabs at you, and hacks you in pieces, and cuts you up in such wise that ye shall never again see those who are living upon the earth.' 

"As for those who are in this picture in the Tuat, it is the Majesty of HERU-TUATI who giveth the order for their slaughter each day.

"Those who are in this picture, who are depicted with the enemies of Osiris of the Tuat, and with HER-UTU-F, who is the guardian of this Circle, live by means of the voice of the enemies, and by the cries of entreaty of the souls and shadows which have been placed in their pits of fire."

THE TENTH DIVISION OF THE TUAT,

WHICH IS CALLED METET-QA-UTCHEBU.

HAVING passed through the NINTH DIVISION of the Tuat, the boat of the sun arrives at the TENTH DIVISION, which is passed through by the sun during the TENTH HOUR of the night. The opening text reads:--

"This great god taketh up his place in this Circle, and he uttereth words to the gods who dwell therein. 

The name of the door of this City through which this great god entereth is AA-KHERPU-MES-ARU. The name Of this City is METET-QA-UTCHEBU. The name of the hour of the night which guideth this great god to the hidden paths of this City is TENTENIT-UHESET-KHAK-ABU."

In the middle register are:--

1. The boat of the sun, in which the god stands under a canopy formed by the serpent Mehen; he holds the symbol of life in his right hand, and a serpent, which serves as a sceptre, in his left.

2. A large two-headed serpent called THES-HRAU, which is depicted in the form of a pair of horns deeply curved towards the ends where they meet. The head which faces to the right has on it a White Crown, and is directly opposite to the face of a goddess, who also wears a White Crown, and is called HERT-ERMENT, and the head which faces the left has on it a Red Crown, and is directly opposite to the face of a goddess, who also wears a Red Crown and is called SHEMERTI, i.e., "She of the two bows."

The Serpent is provided with two pairs of legs; one pair is turned to the right and the other to the left Within the curve is a large hawk, which bears the, name of HERU-KHENTI.

3. A boat, wherein lies at full length the serpent ANKH-TA.

4. Four male figures, each of which has a disk in place of a head; each grasps in his right hand an arrow, with a spear-shaped head, which rests on his shoulder, and is pointed downwards; their names are:--

1. TEPTHRA.
2. SHESERA.
3. TE-MAU.
4. UTU.

5. Four bearded, human-headed figures, each of which has in his right hand a short spear, which rests on his shoulder, and is pointed upwards; their names are:--

1. SETU.
2. ERTAU.
3. KHESEFU.
4. SEKENNU.

6. Four bearded, human-headed figures, each grasping with both hands a bow, which he holds above his knees; their names are:--

1. PETTHI,
2. SHEMERTHI.
3. THESU.
4. KHA-A.

The texts which refer to the above read:--

1. "This great god maketh his journey through this City, in this picture, in his boat, and his sailors, who are the gods, convey him along; this [great] god taketh up his place in this City in the water, whereupon those who live in the water make use of their weapons, and they spring into life at the sound of the working of the sailors, who are gods, [in the boat of Ra]."

2. "Those who are in this picture are they who are on the two sides of THES-HRAU, who is the Soil of SEKRI, the governor of the TUAT. This figure (i.e., the serpent) even in the form in which it is, travelleth after this great god into its horizon, and it entereth in with him in the earth every day."

3. "He who is in this picture in his boat standeth up in the thick darkness in the Hall of the Eastern Horizon, and he taketh up his position in his place every day; he formeth the serpent watcher of the Tuat in the holy place of KHENTI-AMENTI."

4. "To those who are in this picture with their arrows, and to those with javelins, and to those with their bows, who are in the presence of this great god, and who make their appearance with him in the Eastern Horizon of the sky, this great god saith:--Speed ye your arrows, make ready your javelins, bend your bows, and destroy ye for me my enemies who are in darkness; be ye at the portal of your horizon, and follow ye in my train when I unite myself to those who make adoration to my flesh in the MANTIT BOAT. It is, they who drive back the SEBI serpent of NEHA-HRA in the thick darkness, and when this great. god passeth on into the Eastern Hall of the horizon, they also travel on in the train of this god." 

Over the upper register runs a line of text, which reads:

"[This is] the hidden Circle of Amentet, where KHEPER uniteth himself to the form of Ra, and where the gods, and the spirits, and the dead hasten (?) in the hidden forms of AKERT. If a copy of these things be made according to the figures which are depicted on the east of the hidden chamber of the Tuat, and if [a man] knoweth it, together with the names [of the gods], he shall journey round about and shall pass through the Tuat, and he shall not be turned back from making himself a companion of Ra."

In the upper register are:--

1. The god PANKHI, who holds an ankh in his right hand, and a sceptre in his left.

2. A beetle, called KHEPER-ANKH, apparently pushing along a zone of sand, or perhaps entering the horizon. The text which refers to these scenes reads: "Those who are in this picture in the Tuat are in the forms of (i.e., they represent) the births of the god KHEPER, who is carrying his horizon to this City, so that he may come forth into the Eastern Horizon of the sky."

Two serpents, standing on their tails, which cross each other near their tips. Their heads and necks are bent at right angles to their bodies, and in the space between them rests a disk; the serpents are called MENENUI. To the, right is a youthful goddess wearing a White Crown, and to the left is a similar goddess wearing a Red Crown each holds the index finger of one hand to her mouth, after the manner of children, and each is depicted in the act of sitting, but lacks a seat or throne.

4. An axe, symbol of "god," standing on the handle end, with a disk resting on the side edge of the head. On the left is a goddess who is steadying the axe with her left hand, and on the right is a goddess who is steadying the disk with her right hand; the names of the goddesses are NETHETH, and KENAT, respectively. Each goddess is depicted in the act of sitting, but lacks a seat or throne. The text which refers to these scenes reads: "Of those who are in this picture [the two goddesses on] the left come forth from the double serpent MANENUI, and [the two] on the right come forth from the axe SETFIT. They gather together the souls on earth, and they make pure the mighty spirits in the Tuat by the hidden figures which are therein, and [afterwards] they swallow their own spirits (or, souls) after this great god hath passed them by."

5. Eight goddesses, who stand upright, and hold an ankh in their right hands, and a sceptre in their left; they face the ape god, whose tail is stiffened out under him in such a manner as to form a seat for him, and who holds the utchat, or eye of the sun, on his two hands. 

The first four of the goddesses have each the head of a lioness and are called:--

1 . SEKHET.
2. MENKERT.
3. HUNTHETH,.
4. USRIT.

The remaining four have the heads of women, and have the names of

1. AMT-NETERU-S.
2. ARIT-TATHETH.
3. AHAT.
4. THEMATH-ERMEN.

The name of the ape-god is AF (?)-ERMEN-MAAT-F. Concerning the goddesses the text says:

"To these goddesses who make the reckoning of his Eye for Horus in the Tuat, Ra saith:--'Make ye strong your spirits by means of [your] strength, and make the reckoning of his Eye for Horus, stablish ye his Eye for Horus, and make ye Horus to unite himself to his emanation (or, to that which floweth from his eyes), praise ye Horus by reason of his Eye, and stablish ye his first Eye which is in the hands of the god AF-ERMEN-MAAT-F, and utter ye your words on behalf of Horus, O ye who cause to come into being the becomings of created things.' The work which they do in the Tuat is to utter words on behalf of his Eye for Horus, and to cause radiant splendour to proceed from it each day."

6. Eight gods, each of the first seven of whom holds an ankh in his right hand, and (sceptre) in his left; their names are:--

1. ERMENUI, who has the double object in the place of a head.
2. NEB-AQET, jackal-headed.
3. AMEN-KHU, hawk-headed.
4. HER-SHETA-TAUI, man-headed.
5. SEM-HERU, man-headed.
6. AMEN (?)-HERU, man-headed.
7. KHENT-AST-F, man-headed.
8. KHENT-MENT-F, a god in mummied form, like Osiris, who wears a White Crown, and grasps a sceptre, with both hands, which project from his bandages.

The text which refers to these gods reads: "Those who are in this picture in the forms which Horus made-when this great god crieth out to them by their names, they unite themselves and come into life in the shades which are in the mouth of the great god, and their souls journey onwards in his train to the horizon. They strip the bodies of the dead of their swathings and break in pieces the bodies of the enemies [of Ra], and they give the order for their destruction in the Tuat."

In the lower register are:--

1. The god Horus, hawk-headed and wearing a disk, leaning on a staff.

2. Five lakes of water, in each of which is submerged a male form; these figures are called the "submerged."

3. Three lakes of water, in each of which is a male form swimming, turned over on his breast; these are called the "swimmers."

4. Four lakes of water, in each of which is a male form floating on his back; these are called the floaters," The text reads: ###.

The above text is full of lacunae, and whole passages, consisting of several lines, are wanting; the following version from Lanzone's edition (Le Domicile des Esprits, pl. ii.) will be found useful in obtaining an idea of the contents of the legends which accompanied the lakes of water:

"Horus saith unto those who have plunged themselves beneath the waters, and unto those who swim, and unto those who float in NU of the Tuat, 'O ye who have plunged yourselves beneath the waters, who shine in Nu, O ye whose hands cover your faces, who swim with your faces turned towards the water in the Tuat, whose cheeks are filled with water, O ye who paddle in the waters of Nu, whose faces are turned up into the air in the following of your souls, whose souls have been deprived of their heavenly air, and who beat the air with your hands in order to obtain it, O make ye your way in Nu by means of your legs, and your thighs shall not be in any way impeded. Come ye forth in this stream, descend ye on these waves, fill ye HAP-UR, and arrive ye at its furrows, for your members shall not perish, and your flesh shall not decay, and ye shall have dominion over your water, and ye shall have abundance according to my command, O ye whose duty it is to dwell in Nu, together with those who have plunged themselves beneath the waters, and are in [his] following, and whose souls have life."

5. A lake of water.

6. Four female figures, each bearing a serpent on her head and shoulders; the head of each reptile is raised above the head of its bearer, and its tail hangs down her back; their names are:--

1. HETEMIT.
2. BEKHKHIT.
3. TCHETMIT.
4. SENTHES.

The text reads:

"Those who are in this picture are they whose forms (or, figures) live by their heads. It is they who shed light upon the road of Ra in the thick darkness, and when he cometh forth into the Hall of the East, SET waketh up and travelleth on with him."

7. A sceptre, surmounted by the head of Set; its name is SET-NEHES, i.e., "Set who wakens."

THE NINTH DIVISION OF THE TUAT,

WHICH IS CALLED BEST-ARU-ANKHET-KHEPERU.

HAVING passed through the EIGHTH DIVISION of the Tuat, the boat of the sun arrives at the NINTH DIVISION, which is passed through by the sun during the NINTH HOUR of the night. 

The opening text reads:--

"This great god taketh up his place in this Circle,and he addresseth words from his boat to those who are in it. The divine sailors join the boat of this great god in this City. The name of the gate of this City through which this god entereth and taketh up his place on the stream which is in this City is SAA-EM-KEB; the name of this City is BEST-ARU-ANKHET-KHEPERU; the name of the Hour of the night which guideth this great god is TUATET-MAKETET-EN-NEB-S."

The line of text which runs above the upper register reads:--

"The hidden Circle of Amentet, through which this great god travelleth and taketh up his place in the Tuat. If these things be made with their names after the manner of this figure which is depicted at the east of the hidden house of the Tuat, and if a man knoweth their names whilst he is upon earth, and knoweth their places in Amenti, [he shall attain to] his own place in the Tuat, and he shall stand up in all places which belong to the gods whose voices (or, words) are maat, even as the divine sovereign chiefs (tchatcha) of Ra, and the mighty ones of the palace (Pharaohs?), and [this knowledge] shall be of benefit to him upon earth."

In the middle register are:--

1. The boat of the sun, with the god AFU standing under a canopy formed by the serpent MEHEN.
2. The, Twelve Sailors of Ra, each of whom stands upright, and holds a paddle in his hands; their names are:--

1. KHENNU, i.e., "the sailor" par excellence.
2. AKHEM-SEK-F.
3. AKHEM-URT-F.
4. AKHEM-HEMI-F.
5. AKHEM-HEP-F.
6. AKHEM-KNEMES-F.
7. KHEN-UNNUT-F,
8. HEPTI-TA-F.
9. HETEP-UAA.
10. NETER-NETERU.
11. TCHA-TUAT.
12. TEPI.

The text which refers to these reads:--

"This great god joineth those who will transport him through this City, and his sailors join his boat wherein he is in his hidden form of MEHEN. This great god addresseth words to the gods who dwell in this City, that is to say, to the gods who are the sailors of the boat of Ra and to those who will transport [him] through the horizon so that he may take up his position in the eastern Hall of heaven. Their work in the Tuat is to transport Ra through this City every day, and they take their stand by the stream in this City whereon [saileth] the boat, and it is they who give water with their paddles to the spirits who are in this City, and they sing hymns to the Lord of the Disk, and they make to arise [his] Soul in his forms by means of their hidden words every day."

3. A bearded, man-headed hawk, wearing plumes and horns on his head, seated on a basket or bowl; his name is MUTI-KHENTI-TUAT.
4. The ram-god NESTI-KHENTI-TUAT, couchant on a basket or bowl.
5. The cow-goddess NEBT-AU-KHENTI-TUAT.
6. A bearded god, in mummied form, called HETEPET-NETER, or HETEPET-NETERU.

The text which refers to these reads:

"Those who are in this picture in this City are they who give offerings of food to the gods who are in the Tuat; Ra decreeth for them loaves of bread and vessels of beer, and the gods journey on in the following of this great god to the Eastern horizon of the sky, with HETEP-NETERU-TUAT [also] following him."

In the upper register are:--

1. Twelve gods, each of whom is seated upon the symbol of linen swathings; their names are:--

1. NEHA-TA.
2. TEBA.
3. MAATI (or, ARITI).
4. MENKHET.
5. HEBS.
6. NEBTI.
7. ASTI-NETER.
8. ASTI-PAUT.
9. HETEMET-KHU.
10. NEB-PAT.
11. TEMTU.
12. MEN-A.

The text which refers to these reads: 

"Those who are in this picture in the Tuat are seated firmly on their instruments for weaving, and they are in the form of the figures which Horus made. Ra saith to them:--O ye who are swathed in your holy swathings, who are arrayed in your garments, whom Horus covered up when he hid his father in the Tuat, which concealeth the gods, uncover ye your heads, O ye gods, unveil ye your faces, and perform ye the things which must be done for Osiris! Ascribe ye praise to the lord of AMENTET, and make ye your word maat against his enemies every day. These beings are the tchatcha (i.e., divine sovereign chiefs) of this god, and they avenge by their words Osiris each day; and the work which they do in the Tuat is to overthrow the enemies of Osiris."

2. Twelve goddesses, whose names are:--

1. PERIT.
2. SHEMAT-KHU.
3. NEBT-SHAT.
4. NEBT-SHEFSHEFT.
5. AAT-AATET.
6. NEBT-SETAU.
7. HENT-NUT-S.
8. NEBT-MAT.
9. TESERT-ANT.
10. AAT-KHU
11. SEKHET-METU.
12. NETERT-EN-KHENTET-RA.

The text which refers to these reads: 

"Those who are in this picture with their bodies of the Tuat are they who are in the forms which Horus made. This great god crieth out to them after he hath arrived at the place where they are, and they come to life and they hear [his] voice. Their work in the Tuat is to raise the praises of Osiris, and to embrace the hidden Soul by means of their words and to bring life and strength to the risings of the god of the Tuat [in whatsoever regions they are], and they utter words on [his behalf] in the chamber each day."

In the lower register are:--

1. Twelve uraei, which are mounted each on its instrument for weaving, and each pours forth fire from its mouth; their names are:--

1 . . . . . . . . . . . . .
2. TEKAIT.
3 . . . . . . . . . . . . .
4. KHUT-TUAT.
5. TERTNESHEN.
6. AP-SHET.
7. ANKHET,
8. SHEN-TEN-AMM.
9 . . . . . . . . .
10. AAT-ARU.
11. NEBT-UAUAU.
12. NEBT-REKEH.

Above the uraei is a mutilated line of text, which, according to Maspero's restoration, reads:

"The names of the uraei who kindle fires for the god who is the governor of the Tuat by means of the fire which is in their mouths. They swallow their flames after this god hath passed by them." The text which refers to them reads: "Those who are in this picture [are] in the Tuat [and they have bodies of fire], and it is they who lighten the, darkness in the Tuat for [Osiris] . . . by means of the flames of fire which come forth from their mouths, [and it is they who bring about the destruction of] those who are overthrown in the Tuat. It is they who drive back the serpents of every kind which are on the ground, and which are unknown in their forms to the god of the Tuat. They make themselves to live by means of the blood of those whom they hack to pieces each day [when] those advance who endow with magical power the dead by the mystery of their formulae. Those who know this shall see their magical formulæ, and shall not pass through their flames."

2. Nine bearded gods, who stand upright; each holds the symbol of "life" in his right hand, and a staff, the upper portion of which is in the form of a wriggling snake, in the left hand. These gods are under the direction of a god in mummied form, whose name, or description, is HERU-HER-SHE-TUATI, i.e., "Horus who is over the lakes in the Tuat." 

The names of the nine gods are:--

1. SEKHTI.
2. AM-SEKHET-F.
3. NEHEBETI.
4. TCHAMUTI.
5. NEB-AATTI.
6. HEQ-NETERU-F.
7. PAN-ARI.
8. TESER-ARI.
9. AHA-SEKHET.

THE EIGHTH DIVISION OF THE TUAT,

 WHICH IS CALLED TEBAT-NETERU-S.

THE scene that illustrates the EIGHTH DIVISION Of the Tuat, which is passed through by the Sun-god during the EIGHTH HOUR of the night, is introduced by four lines of text which read:--

"The Majesty of this great god taketh up its place in the Circles of the hidden gods who are on their sand, and he addresseth to them words in his boat whilst the gods tow him along through this City by means of the magical powers of the serpent MEHEN.
The name of the gate of this City is AHA-AN-URT-NEF.
The name of this City is TEBAT-NETERU-S.
The name of the Hour of the night which guides this great god is NEBT-USHA."

The Circles of this Division are thus described:--

"The hidden Circles of Ament which are passed through by the great god, his boat being towed along by the gods who dwell in the Tuat; let them be made according to the figures [which are depicted] on the north of the hidden palace in the Tuat. Whosoever knoweth them by their names shall be the possessor of swathings upon earth, and he shall not be repulsed at the hidden gates, and he shall have offerings in very great abundance regularly and perpetually."

In the middle register are:--

1. The boat of the sun, in which the god stands under a canopy formed by the body of the serpent Mehen, being towed along by nine gods. His passage is thus described: "This god maketh his way into this City, being towed along by the gods of the Tuat, in his hidden form of MEHEN. This god sendeth forth a cry to the regions of every Circle of this City, and also to the gods who are therein, and it is the voice of them which this god heareth after he hath sent forth a cry to them. The figures of their bodies remain always with their dead bodies which are under their sand, and their gates open to the voice of this god each day, and then they hide themselves after he hath passed by them. Their work in the Tuat is to tow Ra along over the ways of this City, and they rise up after they have towed him along into this Hall, and they say unto him:--O thou god, come thou to thine hidden image, O our god, and to all the sepulchres of KHENTI-AMENTI, unite thyself strongly to it, and mayest thou be entreated to lighten the darkness of those who are on their sands. We beseech thee to come and to unite thyself, O Ra, to those who tow thee along." The eight gods who tow along the boat of Ra are thus described: "These are the gods of the Tuat who tow alone, Ra in the place where the gods have their sepulchres (TEBAT-NETERU-SET), and he is [acclaimed] by those who are in this City. The images secret of TATHENEN, Of Horus (?), [and of] the gods are with them."

2. Nine large objects somewhat in the form of the hieroglyphic shems, which has the meaning of "follower" or "servant"; unlike this sign, however, each of the nine objects is provided with a huge knife, and from the curved end of each is suspended a human head. M. Maspero is undoubtedly correct in describing these as the servants of the god.

The names of the nine servants are:--

1. HETEP-TA.
2. AMEN.
3. SESHETA-BAIU (?).
4. SEKHEN-KHAIBIT.
5. NEB-ER-TCHER.
6. MENNU.
7. MATHENU.
8. METRUI.
9. PEREMU (?).

Of these gods it is said:

"Those who are in this picture are those who are on the path along which this god is towed, and they have their swathings before them in the form in which the god himself [had them]. This our great god crieth out unto those who have their life in them, in [their] heads in their forms, and this god crieth out to them by their names. Their work is [to seize] the enemies of Ra everywhere throughout this City, and then to make their heads to pass under their swords after this god hath passed them by."

3. A ram, having the solar disk between his horns, and the symbol of linen bandages (image or symbol for purity much like a bride for her wedding) in front of him; he is an image of TATHENEN, of whom he is the "first form."
4. A ram, having the crown of the South between his horns, and the symbol of linen bandages in front of him; he is an image of TATHENEN, of whom he is the "second form."
5. A ram, having the crown of the North between his horns, and the symbol of linen bandages in front of him; he is an image of TATHENEN, of whom he is the "third form."
6. A ram, having the solar disk and a pair of plumes above his horns, and the symbol of linen bandages in front of him; he is an image of TATHENEN, of whom he is the "fourth form."

The text which refers to these reads:

"Those who are in this picture in the Tuat, with their swathings of linen in front of them, in the form in which the god himself [had them], are they to whom he crieth out after he hath come to the place where they are. And they on their part cry out to this god with their voices which are joyful but hidden, and this god singeth a song of joy at their voices. After [this great god] hath passed by them, and when the darkness of night hath covered them over, they receive the diadems of Ra, and the soul of TATHENEN uniteth itself to the earth."

In the upper register are five Circles of the Tuat, and a door, which may be thus described:--

1. This Circle, which is called SESHETA, is entered through a door with the name of TES-NEB-TERER . . . . .,

and in it are seated:--

1. The image of TEM, wearing the White Crown.
2. The image of KHEPERA.
3. The image of SHU.

Each of these is seated upon an instrument for weaving.

The text reads:

"Those who are in this picture are [seated] on their instruments for weaving [after the manner] of Horus, the heir, the youthful one. This god crieth out to their souls after he hath entered into this City of the gods who are on their sand, and there are heard the voices of [those who are] shut in this Circle which are like [the hum] of many bees of honey when their souls cry out to Ra, The name of this Circle is SESHETA."

2. This Circle, which is called TUAT, is entered through a door with the name of TES-AHA-TATHENEN,

and in it are seated:

1. The image of TEFNET.
2. The image of SEB.
3. The image of NUT.

Each of these is seated upon an instrument for weaving. The text reads:

"Those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which Horus made. This god crieth out to their souls in whatsoever regions they are, and there are heard the voices of [those who are] shut in this Circle which are like the sound of the swathed ones [when] their souls cry out to Ra. The name of this Circle is TUAT."

3. This Circle, which is called AS-NETERU, is entered through a door with the name of TES-AKHEM-BAIU,

and in it are seated:--

1. The image of OSIRIS.
2. The image of ISIS.
3. The image of HORUS, hawk-headed.

Each of these is seated as before.

The text reads:

 "Those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which Horns made. This god crieth out to their souls in whatsoever regions they are, and there is heard the sound of the voices of [those who are] shut in this Circle, which is like unto the sound of men who lament when their souls cry out to Ra. The name of this Circle is AS-NETERU."

4. This Circle, which is called AAKEBI, is entered through a door with the name of TES-SHETA-THEHEN-NETERU,

and in it are seated

1. The image of KA-AMENTET, bull-headed.
2. The image of BA-NETERU, ram-headed.
3. The image of REM-NETERU, ram-headed.

Each of these is seated as before.

The text reads:

"Those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which Horns made. This god crieth out to their souls in whatsoever regions they are, and there is heard the sound of the voices of those who are shut in this Circle, which is like unto the sounds of bulls and of other male animals when their souls cry out to Ra. The name of this Circle is AAKEBI."

5. This Circle, which is called NEBT-SEMU-NIFU, is entered through a door having the name of TENS-SMA-KEKIU,

and in it are seated:

1. The image of KHATRI, ichneumon-headed.
2. The image of AFFI, animal-headed.
3 The image of ARI-ANB-FI, cynocephalus-headed.


Each of these gods is seated as before.

The text reads:

"Those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which Horus made. This god crieth out to their souls in whatsoever regions they are, and there is heard the sound of the voices of those who are shut ill this Circle, which is like unto the sound of those who make supplication through terror when their souls cry out to Ra. The name of this Circle is "NEBT-SEMU-NIFU."

6. An open door, called TES-KHAIBITU-TUATIU, beyond which is a goddess.

In the lower register are also five Circles, and an open door, which may be thus described:--

1. This Circle, which is called HETEPET-NEB-S, is entered through a door having the name of TET-SEM-ERMEN-TA, in it are:--

1. A goddess standing upright, called AMEM (?).
2. The serpent MEHEN-TA.
3. Three arrows lying on the top of these are the "arrows of Ra."
4. A rain-headed god, seated on (instruments for weaving); his name is NEB-REKHIT.

The text reads:

"Those who are in this picture are [seated] upon their instruments for weaving, [which are set firmly on their sand], according to the mystery which Horus, the heir, the young [god] made. This great god crieth out to their souls after he hath entered into this City of the gods who are upon their sand, and when this god crieth out to them in the two ATERTI there is heard the sound of those who are shut in this Circle, which is like unto the voices of male cats when they cry out and their souls cry out to RA. The name of this Circle is HETEPET-NEB-S."

2. This Circle, which is called HETEMET-KHEMIU, is entered through a door having the name TES-RA-KHEFTIU-F, in it are:--

1. NUT, bearded and man-headed.
2. TA, bearded and man-headed.
3. SEBEQ-HRA, crocodile-headed.

The text reads:

"Those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which Horus made. This god crieth out to their souls, in whatsoever regions they are in the two Aterti, and there is heard the sound of the voices of those who are shut in this Circle which is like unto the sound of the confused murmur of the living when their souls cry out to Ra. The name of this Circle is HETEMET-KHEMIU."

3. This Circle, which is called HAP-SEMU-S, is entered through a door having the name of TES-SEKHEM-ARU, in it are four mummied gods, each with an instrument for weaving in front of him,

and their names are:--

1. HEBSET.
2. SENKET.
3. TEBAT.
4. TEMTET.

The text reads:

"Those who are in this picture have their instruments for weaving before them, and they are set firmly on their sand, according to the mystery which Horus made. This god crieth out to their souls, in whatsoever regions they are in the two ATERTI, and there is heard the sound of the voices of those who are shut in this Circle, which is like unto the sound of the voices of those who go down to the battle-field of Nu when their souls cry out to Ra. The name of this Circle is HAP-SEMU-S."

4. This Circle, which is called SEHERT-BAIU-S, is entered through a door having the name of TES-SEPT-NESUT, in it are four mummied gods, each with an instrument for weaving in front of him,

and their names are:--

1. KEKU.
2. MENHI.
3. TCHER-KHU.
4. KHEBS-TA.

The text reads:

"Those who are in this picture have their instruments of weaving before them, and they are set firmly on their sand, according to the mystery which Horns made. This god crieth out to their souls in whatsoever regions they are in the two ATERTI, and there is heard the sound of voices of those who are shut in this Circle, which is like unto the sound of the cry of the Divine Hawk of Horns when their souls cry out to Ra. The name of this Circle is SEHERT-BAIU-S."

5. This Circle, which is called AAT-SETEKAU, is entered through a door having the name of TES-KHU; in it are four uraei, each of which rests upon its instrument for weaving,

and their names are:--

1. AARET-ANKH.
2. RERIT-ANKH.
3. NESERT-ANKHET.
4. SEPTAT-ANKH.

The text reads:

"Those who are in this picture are [seated] on their instruments of weaving, and they are set firmly on their sand. This god crieth out to them in whatsoever regions they are, and they shed light by means of their radiance [which cometh] from the depth of their mouths, but they do not come forth from their Circle, and there is heard the sound of the voices of those who are shut in this Circle which is like unto the twittering of the whole of the birds of a nest of water-fowl when they cry out to Ra. The. name of this Circle is AAT-SETEKAU."

6. A door called TES-AMEM-MIT-EM-SHETA-F.

Beyond it is a figure of the god Nu, who appears to be over the "chamber of destruction."