The Ancient Egyptian Book of the Dead

«He says: Hail to you, you having come as Khepri, even Khepri who is the creator of the gods. You rise and shine on the back of your mother (the sky), having appeared in glory as King of the gods.» — el himno introductorio a Re saluda al sol naciente bajo la forma de Khepri, y lo llama creador de los dioses; el paréntesis the sky es restitución de Faulkner para aclarar de quién es la espalda materna.

«Your mother Nut shall use her arms on your behalf in making greeting. The Manumountain receives you in peace, Maat embraces you at all seasons.» — el himno reparte el recibimiento del sol entre Nut, la montaña de Manu y Maat.

«May you give power and might in vindication — and a coming forth as a living soul to see Horakhty — the ka of N.» — la petición del himno a Re: poder, fuerza en la vindicación y salir como alma viva a ver a Horakhty, todo para el ka del difunto.

«O all you gods of the Soul-mansion who judge sky and earth in the balance, who give food and provisions; O Tatenen, Unique One, creator of mankind; O Southern, Northern, Western and Eastern Enneads, give praise to Re, Lord of the Sky, the Sovereign who made the gods.» — el himno convoca a los dioses que juzgan cielo y tierra en la balanza, a Tatenen como creador de la humanidad y a las cuatro Enéadas de los puntos cardinales.

«your serpent-foe has been given over to the fire and the rebel-serpent is fallen, his arms are bound, Re has taken away his movements, and the Children of Impotence are nonexistent.» — el himno declara derrotada a la serpiente rebelde, quemada y maniatada, y a los Hijos de la Impotencia como inexistentes.

«The Mansion of the Prince is in festival, the noise of shouting is in the Great Place, the gods are in joy, when they see Re in his appearing, his rays flooding the lands.» — el himno describe la fiesta que la aparición de Re provoca en la Mansión del Príncipe y entre los dioses.

«May you be gracious to me when I see your beauty, having departed from upon earth. May I smite the Ass, may I drive off the rebel-serpent, may I destroy Apep when he acts,» — el difunto pide al sol benevolencia y capacidad de herir al Asno y destruir a Apep, la serpiente enemiga.

«I have seen Horus as helmsman, with Thoth and Maat beside him, I have taken hold of the bow-warp of the Night-bark and the stern-warp of the Day-bark.» — el difunto declara haber visto a Horus como timonel con Thoth y Maat, y haber tomado los cabos de la barca de la noche y la del día.

«May he grant that I see the sun-disc and behold the moon unceasingly every day; may my soul go forth to travel to every place which it desires;» — la petición central del himno: ver el disco solar y la luna sin cesar y que el alma salga a viajar a donde quiera.

«may my name be called out, may it be found at the board of offerings; may there be given to me loaves in the Presence like the Followers of Horus, may a place be made for me in the solar bark on the day when the god ferries across, and may I be received into the presence of Osiris in the Land of Vindication.» — el difunto pide que su nombre se pronuncie en la mesa de ofrendas, un sitio en la barca solar y ser recibido ante Osiris.

«WORSHIP of Osiris Wennefer, the Great God who dwells in the Thinite nome, King of Eternity, Lord of Everlasting, who passes millions of years in his lifetime first-born son of Nut, begotten of Geb, Heir, Lord of the Wereret-crown, whase White Crowmis tall, Sovereign of gods and men.» — apertura del himno introductorio a Osiris, que lo nombra Wennefer, Rey de la Eternidad y Señor del Sempiterno, y lo filia como primogénito de Nut y engendrado de Geb; el troceo imprime whase White Crowmis tall donde el libro pone whose White Crown is tall.

«May your heart which is in the desert land be glad, for your son Horus is firm on your throne, while you have appeared as Lord of Busiris, as the Ruler who is in Abydos.» — el himno consuela a Osiris con el trono ocupado por su hijo Horus, y lo declara Señor de Busiris y Gobernante en Abidos.

«All that exists is ushered in to him in his name of ‘Face to whom men are ushered’; the Two Lands are marshalled for him as leader in this his name of Sokar; his might is far-reaching, one greatly feared in this his name of Osiris; he passes over the length of eternity in his name of Wennefer.» — el himno encadena cuatro nombres de Osiris y lo que cada uno significa, de Sokar a Wennefer, como serie de etimologías rituales.

«Hail to you, King of Kings, Lord of Lords, Ruler of Rulers, who took possession of the Two Lands even in the womb of Nut; he rules the plains of the Silent Land, even he the golden of body, blue of head, on whose arms is turquoise.» — el himno describe a Osiris gobernando las llanuras de la Tierra del Silencio, de cuerpo de oro, cabeza azul y turquesa en los brazos.

«May you grant power in the sky, might on earth and vindication in the realm of the dead, a journeying downstream to Busiris as a living soul and a journeying upstream to Abydos as a heron; to go in and out without hindrance at all the gates of the Netherworld.» — la petición del himno a Osiris: poder en el cielo, fuerza en la tierra, vindicación en el reino de los muertos y paso libre por todas las puertas del Inframundo.

«May there be given to me bread from the House of Cool Water and a table of offerings from Heliopolis, my toes being firm-planted in the Field of Rushes. May the barley and emmer which are in it belong to the ka of the Osiris N.» — cierre del himno a Osiris: pan, mesa de ofrendas heliopolitana y los pies firmes en el Campo de Juncos para el ka del Osiris N.

«THE HEART OF THE DEAD MAN IS WEIGHED IN THE SCALES OF THE BALANCE AGAINST THE FEATHER OF RIGHTEOUSNESS» — rótulo en versalitas del Juicio de los Muertos: el corazón se pesa contra la pluma de la rectitud.

«O my heart which I had from my mother! O my heart which I had from my mother! O my heart of my different ages! Do not stand up as a witness against me, do not be opposed to me in the tribunal, do not be hostile to me in the presence of the Keeper of the Balance, for you are my ka which was in my body, the protector who made my members hale.» — el conjuro del corazón le pide al propio corazón que no testifique contra su dueño ante el Guardián de la Balanza, y lo identifica con el ka que estuvo en el cuerpo.

«Go forth to the happy place whereto we speed; do not make my name stink to the Entourage who make men.» — continuación del mismo conjuro: el corazón no debe hacer que el nombre del difunto apeste ante el Séquito.

«I have judged the heart of the deceased, and oul stands as a witness for him. His deeds are righteous in the great balance, and no sin has been found in him.» — veredicto de Thoth en el Juicio: el corazón ha sido juzgado, el alma testifica a favor y no se halló pecado.

«He did not diminish the offerings in the temples, he did not destroy what had been made, he did not go about with deceitful speech while he was on earth.» — los tres méritos que Thoth enumera son de culto y de trato: no mermar las ofrendas, no destruir lo hecho, no andar con habla engañosa.

«Thus says the Great Ennead to Thoth who is in Hermopolis: This utterance of yours is true. The vindicated Osiris N 1s straightforward, he has no sin, there is no accusation against him before us, Ammit shall not be permitted to have power over him. Let there be given to him the offerings which are issued in the presence of Osiris, and may a grant of land be established in the Field of Offerings as for the Followers of Horus.» — la Gran Enéada ratifica el dictamen de Thoth, niega a Ammit poder sobre el difunto y le concede ofrendas y tierra en el Campo de las Ofrendas.

«Thus says Horus son of Isis: I have come to you, O Wennefer, and I bring N to you. His heart is true, having gone forth from the balance, and he has not sinned» — Horus presenta al difunto ante Wennefer con el corazón salido de la balanza, y pide pan y cerveza ante Osiris.

«Thus says N: Here I am in your presence, O Lord of the West. There is no wrong-doing in my body, I have not wittingly told lies, there has been no second fault. Grant that I may be like the favoured ones who are in your suite, O Osiris, one greatly favoured by the good god, one loved of the Lord of the Two Lands, N, vindicated before Osiris.» — la declaración del propio difunto cierra la escena: sin mal en el cuerpo, sin mentira consciente y sin segunda falta.

«What should be said when arriving at this Hall of Justice, purging N of all the evil which he has done, and beholding the faces of the gods» — rúbrica de entrada del Spell 125: qué debe decirse al llegar a la Sala de la Justicia, purgado el difunto de todo mal.

«Hail to you, great god, Lord of Justice! I have come to you, my lord, that you may bring me so that I may see your beauty, for I know you and I know your name, and I know the names of the forty-two gods of those who are with you in this Hall of Justice, who live on those who cherish evil and who gulp down their blood on that day of the reckoning of characters in the presence of» — el difunto se presenta ante el Señor de la Justicia declarando saber su nombre y los de los cuarenta y dos dioses que viven de quienes aman el mal.

«Behold, I have come to you, I have brought you truth, I have repelled falsehood for you. I have not done falsehood against men, I have not impoverished my associates, I have done no wrong in the Place of Truth, I have not learnt that which is not, I have done no evil,» — arranque de la declaración de inocencia: traer la verdad, repeler la falsedad, y negar el daño a los hombres y a los allegados.

«I have not daily made labour in excess of what was due to be done for me, my name has not reached the offices of those who control slaves, I have not deprived the orphan of his property, I have not done what the gods detest, I have not calumniated a servant to his master, I have not caused pain, I .have not made hungry, I have not made to weep, I have not killed, I have not commanded to kill, I have not made suffering» — la serie de negaciones toca el trabajo excesivo, el control de esclavos, el huérfano despojado, la calumnia del siervo ante su amo y el hambre, el llanto y la muerte.

«for anyone, I have not lessened the food-offerings in the temples, I have not destroyed the loaves of the gods, | have not taken away the food of the spirits, I have not copulated, I have not misbehaved, I have not lessened food-supplies, I have not diminished the aroura» — la declaración de inocencia sigue por las ofrendas del templo, el alimento de los espíritus, la conducta sexual y la medida de la tierra; el verbatim arranca a media frase porque el troceo parte el renglón entre planas.

«I have not laid anything upon the weights of the hand-balance, I have not taken anything from the plummet of the standing scales,» — dos negaciones sobre el fraude en las pesas: nada añadido a la balanza de mano ni quitado a la plomada de la báscula.

«I have not taken the milk from the mouths of children, I have not deprived the herds of their pastures, I have not trapped the birds from the preserves of the gods, I have not caught the fish of their marshlands,» — la serie pasa al daño contra los seres vivos y contra los cotos divinos: leche de los niños, pastos de los rebaños, aves y peces de las reservas de los dioses.

«I have not diverted water at its season, I have not built a dam on flowing water, I have not quenched the fire when it is burning, I have not neglected the dates for offering choice meats, I have not withheld cattle from the god’s-offerings, I have not opposed a god in his procession.» — cierre de la serie con las faltas hidráulicas y de calendario: desviar el agua en su estación, represar la corriente, apagar el fuego, descuidar las fechas de ofrenda y estorbar la procesión de un dios.

«am pure, pure, pure, pure! My purity is the purity of that great phoenix which is in Heracleopolis, because | am indeed the nose of the Lord of Wind who made all men live on that day of completing the Sacred Eye in Heliopolis in the 2nd month of winter last day, in the presence of the lord of this land.» — la fórmula de pureza cuádruple se iguala a la del fénix de Heracleópolis y se fecha en el día en que se completó el Ojo Sagrado en Heliópolis.

«I am he who saw the completion of the Sacred Eye in Heliopolis, and nothing evil shall come into being against me in this land in this Hall of Justice, because I know the names of these gods who are in it.» — el conjuro cifra la seguridad del difunto en un saber: nada malo podrá contra él porque conoce los nombres de los dioses de la Sala.

«THE DECLARATION OF INNOCENCE BEFORE THE GODS OF THE TRIBUNAL» — rótulo de la segunda parte del Spell 125, la letanía ante los cuarenta y dos dioses del tribunal.

«O Far-strider who came forth from Heliopolis, I have done no falsehood.» — primer par de la letanía: cada dios se nombra por su epíteto y su ciudad de origen, y a cada uno se le niega un pecado distinto.

«O Swallower of shades who came forth from the cavern, I have not stolen. O Dangerous One who came forth from Rosetjau, I have not killed men.» — dos pares seguidos de la letanía, el del Devorador de sombras y el del Peligroso de Rosetjau, con el robo y el homicidio.

«O Flame which came forth backwards, I have not stolen the god’s-offerings.» — par de la letanía sobre el hurto de las ofrendas divinas.

«O Blood-eater who came forth from the shambles, I have not killed a sacred bull. O Eater of entrails who came forth from the House of Thirty, I have not committed perjury.» — dos pares de la letanía con faltas de culto y de tribunal: matar un toro sagrado y jurar en falso.

«O Doubly evil who came forth from Andjet, I have not disputed except as concerned my own property.» — par de la letanía que admite el pleito cuando es sobre bienes propios: la negación lleva su excepción dentro.

«O You whose face is behind him who came forth from the Cavern of Wrong, I have neither misconducted myself nor copulated with a boy.» — par de la letanía sobre la conducta sexual, con la Caverna del Mal por lugar de origen del dios.

«O Accuser who came forth from Wetjenet, I have not transgressed my nature, I have not washed out.(the picture of) a god.» — par de la letanía sobre borrar la imagen de un dios; el paréntesis the picture of es restitución de Faulkner para aclarar qué se lava.

«O Temsep who came forth from Busiris, I have not made conjuration against the king.» — par de la letanía que niega la conjura mágica contra el rey: la falta política entra en la misma serie que la ritual.

«O Serpent who brings and gives, who came forth from the Silent Land, I have not blasphemed God in my city.» — último par de la letanía, con la blasfemia acotada a la propia ciudad.

«ADDRESS TO THE GOD OF THE HALL OF JUSTICE Thus says N: Hail to you, you gods who are in this Hall of Justice! I know you and I know your names, I will not fall to your knives; you shall not bring the evil in me to this god in whose suite you are, no fault of mine concerning you shall come out, you shall tell the truth about me in the presence of the Lord of All, because I have done what was right in Egypt, I have not reviled God, and no fault of mine has come out regarding the reigning king.» — el difunto se dirige a los dioses de la Sala declarando saber sus nombres, no caer bajo sus cuchillos y no haber faltado ni contra el dios ni contra el rey reinante.

«Hail to you, O you who are in the Hall of Justice, who have no lies in your bodies, who live on truth and gulp down truth in the presence of Horus who is in his disc. Save me from Babai, who lives on the entrails of the old ones on that day of the great reckoning.» — el difunto pide ser salvado de Babai, que vive de las entrañas de los viejos el día del gran ajuste de cuentas.

«I live on truth, I gulp down truth, I have done what men say and with which the gods are pleased. I have propitiated God with what he desires; I have given bread to the hungry, water to the thirsty, clothes to the naked and a boat to him who was boatless, I have given god’s-offerings to the gods and invocation-offerings to the spirits.» — la parte positiva de la declaración: pan al hambriento, agua al sediento, ropa al desnudo y barca a quien no la tiene, junto a las ofrendas a los dioses.

«I have come here to bear witness to truth and to set the balance in its proper place within the Silent Land.» — el difunto declara el propósito de su comparecencia: atestiguar la verdad y poner la balanza en su sitio dentro de la Tierra del Silencio.

«I am pure, my brow is clean, my hinder-parts are cleansed, and my middle is in the Pool of Truth, there is no member in me devoid of truth.» — la pureza se dice miembro por miembro, con la verdad como sustancia que llena el cuerpo entero.

«THE DEAD MAN IS QUESTIONED “You have caused him to come,’ say they about me. ‘Who are you?’ they say to me.» — rótulo y arranque del interrogatorio: al difunto se le pregunta quién es y cómo se llama.

«I am the lower part of the papyrus-plant; “He who is on his moringa-tree” is my name.» — la respuesta del difunto a la pregunta por su nombre es un enigma vegetal, no una identidad personal.

«It was a staff of flint called “Giver of Breath» — objeto hallado en la ribera de Maat dentro del interrogatorio, nombrado por su función.

«We will not let you enter by us,’ say the door-posts of this door,‘unless you tell our name.» — el paso por la puerta de la Sala se gana nombrando cada pieza: las jambas exigen su nombre antes de dejar entrar.

«I will not let you enter by me,’ says the right-hand leaf of this door, ‘unless you tell my name.’ ““Scale-pan which weighs Truth» — la hoja derecha de la puerta exige su nombre, y el nombre que se le da es el del platillo que pesa la Verdad.

«I will not let you tread on me,’ says the floor of this Hall of Justice. ‘Why not? I am pure.’ ‘Because I do not know the names of your feet with which you would tread on me. Tell them to me.» — el suelo de la Sala pide no los nombres propios sino los de los pies del difunto, y hasta ahí llega la exigencia de nombrar.

«Secret image of Ha” is the name of my right foot; “Flower of Hathor” is the name of my left foot.» — los nombres de los dos pies, que el difunto da para poder pisar la Sala.

«To which god shall I announce you?’ ‘To him who is now present. Tell it to the Dragoman of the Two Lands.’ ‘Who is the Dragoman of the Two Lands?’ ‘He is Thoth.» — el portero pregunta ante qué dios anunciar al difunto, y la respuesta identifica al Dragomán de las Dos Tierras con Thoth.

«You shall announce me to Him whose roof is fire, whose walls are living uraei, the floor of whose house is the waters.’ ‘Who is he?’ ‘He is Osiris.» — el difunto describe la casa de fuego, uraeus vivos y suelo de agua, y solo después la nombra: es Osiris.

«Proceed; behold, you are announced. Your bread is the Sacred Eye, your beer is the Sacred Eye; what goes forth at the voice for you upon earth is the Sacred Eye.» — admitido el difunto, su pan y su cerveza se identifican con el Ojo Sagrado.

«There shall be offered to him meat and poultry, incense, bread, beer, and herbs when you have put this written procedure on a clean floor of ochre overlaid with earth upon which no swine or small cattle have trodden.» — la rúbrica sigue con la ofrenda y con el estado del suelo sobre el que se pone el escrito, que no han de haber pisado cerdos ni ganado menor.

«Here begin the spells of going out into the day, the praises and recitations for going to and fro in the realm of the dead which are beneficial in the beautiful West, and which are to be spoken on the day of burial and of going in after coming out» — título del Spell 1, que declara para qué sirve el conjunto: salir al día, ir y venir por el reino de los muertos y decirse el día del entierro.

«Hail to you, Bull of the West — so says Thoth, the King of Eternity, of me. I am the Great God, the protector. I have fought for you, for I am one of those gods of the tribunal which vindicated Osiris against his foes on that day of judgement. I belong to your company, O Osiris, for I am one of those gods who fashioned the Children of Nut, who slew the foes of Osiris and who imprisoned those who rebelled against him.» — el Spell 1 pone las palabras en boca de Thoth, que se declara del tribunal que vindicó a Osiris contra sus enemigos.

«I am a Busirite, the son of a Busirite, I was conceived in Busiris, I was born in Busiris when I was with the men who lamented and the women who mourned Osiris on the Shores of Rekhty and who vindicated Osiris against his foes — so they say.» — el hablante del Spell 1 se filia en Busiris y se pone entre los que lloraron a Osiris en las Riberas de Rekhty.

«I am the priest in Busiris for the Lion-god in the House of Osiris with those who raise up earth; I am he who sees the mysteries in Rosetjau; I am he who reads the ritual book for the Soul in Busiris; I am the Sem-priest at his duties; I am the Master Craftsman on the» — el hablante enumera los oficios sacerdotales que dice ejercer, del sacerdote Sem al Maestro Artesano y al que toma la azada el día de romper la tierra.

«O you who cause the perfected souls to draw near to the House of Osiris, may you cause the excellent soul of N to draw near with you to the House of Osiris. May he hear as you hear, may he see as you see, may he stand as you stand, may he sit as you sit.» — la petición del Spell 1 es de equiparación: que el alma del difunto oiga, vea, esté de pie y se siente como las almas perfeccionadas.

«O you who open a path and open up roads for the perfected souls in the House of Osiris, open a path for him, open up roads for the soul of N in company with you. May he come in freely, may he go out in peace from the House of Osiris, without being repelled or turned back. May he go in favoured, may he come out loved, may he be vindicated, may his commands be done in the House of Osiris, may he go and speak with you, may he be a spirit with you, may no fault be found in him, for the balance is voided of his misdoings.» — cierre del Spell 1: paso franco, entrada favorecida, salida amada y una balanza vaciada de las malas obras del difunto.

«Spell for permitting the noble dead to descend to the Netherworld on the day of interment» — título del Spell 1B, que declara su función el día del entierro.

«Hail to you who are in the sacred desert of the West! N knows you and knows your name; may you save him from those snakes which are in Rosetjau, which live on the flesh of men and gulp down their blood, because N knows you and knows your names.» — el Spell 1B repite la fórmula del saber protector: el difunto se salva de las serpientes de Rosetjau porque conoce sus nombres.

«The First One, Osiris, Lord of All, mysterious of body, gives command, and he puts breath into those frightened ones who are in the midst of the West; what has been commanded for him is the governance of those who exist. May his place within the darkness be opened up for him, may a spirit-shape be given to him in Rosetjau, even to the Lord of gloom who goes down as the swallower of snakes in the West; his voice is heard but he is not seen.» — el Spell 1B describe a Osiris insuflando aliento a los aterrados del Occidente y al Señor de la penumbra, que se oye y no se ve.

«The correct procedure in this Hall of Justice. One shall utter this spell pure and clean and clad in white garments» — rúbrica del conjuro precedente, que prescribe el estado del oficiante: puro, limpio y vestido de blanco.

«As for him who makes this writing, he shall flourish and his children shall flourish, he shall not be in need, he shall be in the confidence of the king and his entourage, and there shall be given to him a shens-cake, a jug of beer, a persen-cake and a portion of meat from upon the altar of the Great God; he shall not be turned back from any gateway of the West, but shall be ushered» — la rúbrica promete al copista prosperidad, descendencia, favor del rey, ración del altar y paso franco por las puertas del Occidente.

«Egypt, and he shall be in the suite of Osiris. A matter a million times true.» — cierre de la rúbrica del Spell 125 con la fórmula de garantía que el libro usa para sellar un conjuro.

«his spell is to be recited after going to rest in the West, the Tjenenet-shrine being made content with its lord Osiris when going to and fro to the Sacred Bark of Re; his body on his bier shall be reckoned up, and shall be enduring in the Netherworld, namely that of N.» — rúbrica de uso del Spell 1B, que fija cuándo se recita y qué efecto se espera sobre el cuerpo en el féretro; el OCR se come la T inicial de This.

«Spell for going out into the day and living after death O you Sole One who shine in the moon, O you Sole One who glow in the sun, may N go forth from among those multitudes of yours who are outside, may those who are in the sunshine release him, may the Netherworld be opened to him when N goes out into the day in order to do what he wishes on earth among the living.» — el Spell 2 pide al Único que brilla en la luna y arde en el sol que el difunto salga al día a hacer lo que quiera en la tierra entre los vivos.

«O Atum who went forth as the Great One of the waters, having power as the Double Lion, announce in your own words to those who are in the Presence that N comes as one who is in their midst, and give command on his behalf to the crew of Re in the evening. May N live after death like Re every day. Was Re born yesterday? Then will N be born. May every god be joyful when N lives just as they were joyful when Ptah lived, when he came forth from the great Mansion of the Prince which is in Heliopolis.» — el Spell 3 invoca a Atum surgido de las aguas y razona por analogía: si Re nació ayer, también nacerá el difunto.

«Spell for passing on the upper road of Rosetjau Iam he who fixed the limits of the flood and who judged between the Rivals, I have come and I have removed the evil which was on Osiris.» — el Spell 4 identifica al difunto con quien fijó los límites de la crecida y juzgó entre los Rivales.

«Spell for not doing work in the realm of the dead It is I who lift up the arm of Him who 1s inert; I have gone out of Hermopolis, I am a living soul, I have been initiated into the hearts of the baboons.» — el Spell 5 exime de trabajo al difunto y lo declara iniciado en los corazones de los babuinos.

«O shabti, allotted to me, if I be summoned or if I be detailed to do any work which has to be done in the realm of the dead; if indeed obstacles are implanted for you therewith as a man at his duties, you shall detail yourself for me on every occasion of making arable the fields, of flooding the banks or of conveying sand from east to west; ‘Here am I,’ you shall say.» — el Spell 6 es la fórmula del shabti: la figurilla se compromete a responder Aquí estoy y a hacer la faena agrícola en lugar del difunto.

«O you waxen one who take by robbery and who live on the inert ones, I will not be inert for you, I will not be weak for you, your poison shall not enter into my members, for my members are the members of Atum.» — el Spell 7 se defiende de Apep negando la inercia y la debilidad, y equiparando los miembros propios a los de Atum.

«I am Atum at the head of the Abyss, my protection is from the gods, the lords of eternity, | am He whose name is secret, more holy of throne than the Chaos-gods; I am among them, I have gone forth with Atum, I am one who is not examined, I am hale, I am hale!» — cierre del Spell 7, que se declara de nombre secreto, más sagrado de trono que los dioses del Caos y no sujeto a examen.

«Hermopolis is opened and my head is sealed. O Thoth, the Eye of Horus is unblemished, the Eye of Horus saves me, and splendid are my ornaments from the brow of Re, father of the gods; I am this Osiris here in the West. Osiris knows his day, and if he does not exist in it, then I will not exist in it. 1 am Re who is with the gods and I will not perish; stand up, Horus, that I may number you among the gods.» — el Spell 8 ata la suerte del difunto a la de Osiris: si Osiris no existe en su día, tampoco existirá él.

«O you Soul, greatly majestic, behold, I have come that I may see you; I open the Netherworld that I may see my father Osiris and drive away darkness, for I am beloved of him.» — el Spell 9 abre el Inframundo para ver al padre Osiris y ahuyentar la oscuridad.

«I have come that I may see my father Osiris and that I may cut out the heart of Seth who has harmed my father Osiris. I have opened up every path which is in the sky and on earth, for I am the well-beloved son of my father Osiris. I am noble, I am a spirit, I am equipped; O all you gods and all you spirits, prepare a path for me.» — el Spell 9 pone al hablante en el papel de Horus, hijo bienamado que arranca el corazón de Seth por el daño hecho a Osiris.

«I have dug up the sky, I have hacked up the horizon, I have traversed the earth to its furthest extent, I have taken possession of the spirits of the great ones, because Tam one who equips a myriad with my magic. I eat with my mouth, I defecate with my hinder-parts, for I am a god, lord of the Netherworld. I have given those things which were established in the past, I have planned appearance in glory.» — el Spell 10 declara la fuerza del difunto por su magia, y afirma comer por la boca y defecar por atrás como dios del Inframundo.

«O you who consume your arm, prepare a path for me, for Iam Re, I have come forth from the horizon against my foe. He has been given to me and he shall not be taken from me. I have extended my arm as Lord of the Wereret-crown, I have stridden out with the speed of the» — el Spell 11 reclama el enemigo como cosa dada y no retirable; el tramo corta donde el troceo parte la plana.

«I have arisen as Horus, I have sat down as Ptah, I am strong as Thoth, I am mighty as Atum, I walk with my legs, I speak with my mouth in order to seek out my foe; he has been given to me and he shall not be taken from me.» — el Spell 11 encadena identificaciones sucesivas, Horus, Ptah, Thoth y Atum, para poder buscar al enemigo.

«Hail to you, O Re, guardian of the secrets of the gates which are on this neck of Geb, because of this balance of Re with which he weighs out justice daily. Behold, I have hacked up the earth, and I have been permitted to come, having grown old.» — el Spell 12 invoca a Re como guardián de los secretos de las puertas y menciona la balanza con que pesa la justicia a diario.

«To me belong all men, I have given everything to myself. I have gone in as a falcon, I have come out as a phoenix, the god who worships Re. Prepare a path for me, that | may enter in peace into the beautiful West, for I belong to the Lake of Horus, I leash the hounds of Horus.» — el Spell 13 describe el tránsito como mudanza de forma: se entra como halcón y se sale como fénix.

«Hail to you, you who descend in power, chief of all secret matters! Behold, my word is spoken: so says the god who was angry with me. Wrong is washed away, and it falls immediately. O Lords of Justice, put an end to the evil harm which is in me. O you companions of the God of Justice, may this god be gracious to me, may my evil be removed for you. O Lord of Offerings, as mighty ruler, behold I have brought to you a propitiation-offering so that you may live on it and that I may live on it; be gracious to me and remove all anger which is in your heart against me.» — el Spell 14 busca quitar la ira del corazón del dios con una ofrenda propiciatoria de la que viven a la vez el dios y el difunto.

«Hail to you, O Re, at your rising, O Atum-Horakhty! Your beauty is worshipped in my eyes when the sunshine comes into being over my breast. You proceed at your pleasure in the Night-bark, your heart is joyful with a fair wind in the Day-bark, being happy at crossing the sky with the blessed ones. All your foes are overthrown, the Unwearying Stars acclaim you, the Imperishable Stars worship you when you set in the horizon of Manu, being happy at all times, and living and enduring as my lord.» — el Spell 15 saluda a Re en su salida, con las Estrellas Infatigables y las Imperecederas aclamándolo al ponerse en el horizonte de Manu.

«Hail to you, O Re when you rise and Atum when you set. How beautiful are your rising and your shining on the back of your mother Nut, you having appeared as» — el himno reparte el ciclo solar entre dos nombres, Re al salir y Atum al ponerse, y cuenta la caída del rebelde.

«The voice goes forth, and the earth is inundated with silence, for the Sole One came into existence in the sky before the plains and the mountains existed. The Herdsman, the Sole Lord, who made whatever exists, he has fashioned the tongue of the Ennead.» — el himno dice la anterioridad del Único al mundo, y le adjudica haber modelado la lengua de la Enéada.

«I breathe the air which comes out of your nose, the north wind which comes forth from your mother. You glorify my spirit, you make the Osiris my soul divine. I worship you; be content, O Lord of the Gods, for you are exalted in your firmament, and your rays over my breast are like the day.» — el aliento del difunto se hace viento del norte salido de la nariz del dios, y el himno pide que glorifique su espíritu.

«Worship of Osiris, Lord of Eternity, Wennefer. Horakhty multiple of forms and great of shapes, Ptah-Sokar, Atum in Heliopolis, Lord of the Shetytshrine, who enriches Memphis; these are the gods who govern the Netherworld; they protect you when you go to rest in the Lower Sky. Isis embraces you in peace and drives away the adversary from your path. Turn your face to the West that you may illumine the Two Lands with fine gold. Those who were asleep stand up to look at you; they breathe the air, they see your face like the shining of the sun-disc in its horizon, their hearts are at peace because of what you have done, for to you belong eternity and everlasting.» — el himno a Osiris del Spell 15 reúne cuatro nombres divinos como gobernantes del Inframundo y hace que los dormidos se levanten a mirarlo.

«Hail to you, Starry One in Heliopolis; Sun-folk in Kheraha; Wenti more powerful than the gods; Mysterious One in Heliopolis. Hail to you, Heliopolitan in Iun-des; Great One; Horakhty the Far-Strider when he crosses the sky: he is Horakhty.» — arranque de la letanía a Osiris por sus aspectos, cada uno atado a una ciudad; el rótulo imprime ASPEGES por aspects.

«Hail to you, Ram of Eternity, Ram who is Mendes, Wennefer son of Nut: he is Lord of the Silent Land.» — aspecto de Osiris como carnero de Mendes y señor de la Tierra del Silencio.

«Hail to you who are pleased with justice: you are Lord of Abydos, and your flesh has enriched the Sacred Land; you are he who detests falsehood.» — aspecto de Osiris en Abidos, donde su carne enriquece la Tierra Sagrada y él detesta la falsedad.

«Hail to you, occupant of the Sacred Bark, who brings the Nile from its cavern, over whose corpse the sun has shone; you are he who is in Nekhen.» — aspecto de Osiris que trae el Nilo de su caverna y sobre cuyo cadáver ha brillado el sol.

«May you give me a path that I may pass in peace, for I am straightforward and true; I have not wittingly told lies, I have not committed a second fault.» — cierre del himno con la misma fórmula de inocencia del juicio: no haber mentido a sabiendas ni cometido una segunda falta.

«Hail to you, Horakhty, Khepri the self-created! How beautiful is your shining forth from the horizon when you illumine the Two Lands with your rays! All the gods are in joy when they see you as king of the sky, the royal serpent being firm on your head and the crowns of Upper and Lower Egypt on your vertex; she (the serpent) has made her seat on your brow. Thoth is established in the bow of your Sacred Bark, destroying all your foes, while those who are in the Netherworld have come out to meet you and to see this beautiful image.» — el himno llama a Khepri autocreado y describe la serpiente real en la frente del dios y a Thoth destruyendo enemigos en la proa de la barca.

«I have come to you and I am with you in order to see your disc every day; I will not be restrained or repulsed, but my flesh will be renewed at seeing your beauty, like all those whom you favour, for I was one of those who were well esteemed by you on earth. I have arrived at the land of eternity, I have joined myself to the land of everlasting, and it is you who commanded it for me, O my lord.» — el difunto pide renovación de la carne al ver la belleza del dios, y funda el favor en haber sido bien estimado en la tierra.

«You display yourself from morning till evening on the day when celestial navigation with Your Majesty is successful; your rays are in men’s faces, and fine gold does not know them, pigment does not report» — el himno del Spell 15 declara que ni el oro fino ni el pigmento dan cuenta de los rayos del dios; el tramo se recortó antes del ruido de escaneo y del pie de viñeta que el troceo intercala a media frase.

«for you have passed through seasons of millions and hundreds of thousands of moments; when you have spent them you have gone to rest, you have also completed the hours of the night, and you have regulated and completed them according to your regular custom.» — el himno mide el tiempo del dios en millones de estaciones y cientos de miles de momentos, y lo liga a la regularidad de las horas de la noche.

«You appear in glory in magnifying your beauty, creating yourself; you mould your own flesh. One who fashions but is not fashioned, as Re who shines in the sky.» — fórmula de autocreación: el dios moldea su propia carne, uno que modela y no es modelado.

«sky, when those who are in his following are joyful. O Sun-disc, Lord of the sunbeams, who shines forth from the horizon every day: may you shine in the face of N, for he worships you in the morning, he propitiates you 1n the evening. May the soul of N go up with you to the sky, may he travel in the Day-bark, may he moor in the Night-bark, may he mix with the Unwearying Stars in the sky.» — otro himno al sol del Spell 15 pide que el alma del difunto suba con Re, viaje en la barca del día, amarre en la de la noche y se mezcle con las Estrellas Infatigables.

«Worship of Re when he rises in the eastern horizon of the sky by N He says: Hail to you, you having come as Khepri, even Khepri who is the creator of the gods.» — título del himno introductorio a Re seguido de su primera línea; la N es la sigla de Faulkner por el nombre del difunto, que cada papiro rellena.

«may I ascend with them to see your beauty when you shine in the evening. Your mother traverses for you the Lower Sky when you are placed in the West, and my arms are upraised in adoration at your setting, for you are he who made eternity. I worship you when you set in the Abyss, and I set you in my heart which is not inert, O you who are more divine than the gods.» — cierre del himno: el difunto pone al dios en su corazón, que declara no inerte, al ponerse este en el Abismo.

«Praise to you who rise in gold and who illumine the Two Lands by day at your birth ! Your mother Nut has borne you on her hand, and what the sun-disc encircles is bright because of you.» — otro himno del Spell 15 saluda al sol que se alza en oro, llevado en la mano de su madre Nut.

«Great Illuminator who shines forth from the Abyss, who knits his family together in the waters, who makes festal all estates, towns. and households, who protects with his goodness, may your spirit be sustained with food and provisions.» — el himno describe al Gran Iluminador que emerge del Abismo y anuda a su familia en las aguas.

«May you ignore my wrong-doing and may you set me as one honoured with the spirits; may you protect my soul in the Sacred Land, may it navigate in the Field of Rushes, because I have passed on in joy.» — la petición es de indulgencia expresa: que el dios pase por alto la mala obra del difunto y lo cuente entre los espíritus honrados.

«Here begin praises and recitations, going in and out of the realm of the dead, having benefit in the beautiful West, being in the suite of Osiris, resting at the foodtable of Wennefer, going out into the day, taking any shape in which he desires to be, playing at draughts, sitting in a booth, and going forth as a living soul by the Osiris N after he has died. It is beneficial to him who does it on earth.» — título del Spell 17, que enumera lo que el conjuro habilita, incluido tomar cualquier forma que se desee, jugar a las damas y sentarse en una caseta, y declara que aprovecha a quien lo hace en la tierra.

«Now come into being all the words of the Lord of All: Iwas Atum when I was alone in the Abyss; I was Re in his glorious appearings when he began to rule what he had made.» — la fórmula que abre el cuerpo del Spell 17 pone las palabras en boca del Señor de Todo, que se dice Atum solo en el Abismo y Re al empezar a gobernar lo hecho.

«What does it mean? It means Re when he began to rule what he had made, when he began to appear as king» — primera glosa del Spell 17, que fecha el comienzo del reinado de Re en el momento en que empezó a aparecer como rey; el tramo se recortó antes del folio impreso que el troceo mete a media columna.

«Who is it? The Great God, the self-created, is water, he is Nun, father of the gods. Otherwise said: He is Re.» — glosa del Spell 17 que identifica al Gran Dios autocreado con el agua y con Nun, y ofrece enseguida una lectura alterna; la fórmula Otherwise said marca las variantes que el conjuro acumula sin elegir.

«To me belongs yesterday, I know tomorrow. What does it mean? As for yesterday, that is Osiris. As for tomorrow, that is Re on that day in which the foes of the Lord of All were destroyed and his son Horus was made to rule. Otherwise said: That is the day of the ‘We-remain’ festival, when the burial of Osiris was ordered by his father Re.» — el Spell 17 glosa ayer como Osiris y mañana como Re, con la variante del festival en que Re ordenó el entierro de Osiris.

«The battle-ground of the gods was made in accordance with my command. What does it mean? It is the West. It was made for the souls of the gods in accordance with the command of Osiris, Lord of the Western Desert. Otherwise said: It means that this is the West, to which Re made every god descend, and he fought the Two for it.» — glosa que identifica el campo de batalla de los dioses con el Occidente.

«I know that Great God who is in it. Who 1s he? He is Osiris. Otherwise said: His name is Re, his name is Praise-of-Re, he is the soul of Re, with whom he himself copulated.» — glosa que da tres identificaciones seguidas del Gran Dios, Osiris, Re y el alma de Re, sin escoger entre ellas.

«I am that great phoenix which is in Heliopolis, the supervisor of what exists. Who ts he? He is Osiris. As for what exists, that means his injury. Otherwise said: That means his corpse. Otherwise said: It means eternity and everlasting. As for eternity, it means daytime; as for everlasting, it means night.» — glosa del fénix heliopolitano que termina definiendo eternidad como el día y sempiterno como la noche.

«I am Min in his going forth, I have set the plumes on my head. What does it mean? As for Min, he is Horus who protected his father. As for his going forth, it means his birth. As for his plumes on his head, it means that Isis and Nephthys went and put themselves on his head when they were the Two Kites, and they were firm on his head. Otherwise said: They are the two great and mighty uraei which are on the brow of his father Atum. Otherwise said: The plumes on his head are his eyes.» — glosa que lee las plumas de Min como Isis y Neftis en forma de milanos, y en variante como los dos uraeus o como los propios ojos del dios.

«I destroy what was done wrongly against me, I dispel what was done evilly against me. What does it mean? It means that the navel-string of N will be cut.» — glosa del Spell 17 que traduce la destrucción del mal hecho al difunto como el corte del cordón umbilical: el nacimiento como imagen de la limpieza.

«All the ill which was on me has been removed. What does it mean? It means that I was cleansed on the day of my birth in the two great and noble marshes which are in Heracleopolis on the day of the oblation by the common folk to the Great God who is in them. What are they? ‘Chaos-god’ is the name of one; ‘Sea’ is the name of the other. They are the Lake of Natron and the Lake of Maat. Otherwise said: ‘The Chaos-god governs’ is the name of one; ‘Sea’ is the name of the other. Otherwise said: ‘Seed of the Chaos-god’ is the name of one; ‘Sea’ is the name of the other. As for that Great God who is in them, he is Re himself.» — glosa que localiza la purificación en dos marismas de Heracleópolis y acumula tres versiones de sus nombres antes de identificar al Gran Dios con Re.

«I go on the road which I know in front of the Island of the Just. What is it? It is Rosetjau. The southern gate is in Naref, the northern gate is in the Mound of Osiris; as for the Island of the Just, it is Abydos. Otherwise said: It is the road on which my father Atum went when he proceeded to the Field of Rushes.» — glosa que da la topografía de Rosetjau, con sus dos puertas, e identifica la Isla de los Justos con Abidos.

«O you who are in my presence; give me your hands, for indeed I am he who grew up among you. What does it mean? It means the blood which fell from the phallus of Re when he took to cutting himself. Then there came into being the gods who are in the presence of Re, who are Authority and Intelligence, while I followed after my father Atum daily.» — glosa que hace nacer a los dioses de la presencia de Re de la sangre caída de su falo al cortarse, y los nombra Autoridad e Inteligencia.

«I restored the Sacred Eye after it had been injured on that day when the Rivals fought. What does it mean? It means the day when Horus fought with Seth when he inflicted injury on Horus’s face and when Horus took away Seth’s testicles. It was Thoth who did this with his fingers.» — glosa del combate entre Horus y Seth, con la herida en el rostro y los testículos arrancados, y Thoth reparando con los dedos.

«I lifted up the hair from the Sacred Eye at its time of wrath. What does it mean? It means the right Eye of Re when it raged against him after he had sent it out. It was Thoth who lifted up the hair from it when he fetched it in good condition without its having suffered any harm. Otherwise said: It means that his Eye was sick when it wept a second time, and then Thoth spat on it.» — glosa del Ojo airado de Re, recuperado por Thoth, con la variante en que el Ojo enferma y Thoth escupe sobre él.

«I have seen this sun-god who was born yesterday from the buttocks of the Celestial Cow; if he be well, then will I be well, and vice versa.» — el Spell 17 ata la suerte del difunto a la del sol nacido de las ancas de la Vaca Celeste: si al dios le va bien, a él también.

«Because I am one of those gods who are in the suite of Horus, who spoke before him all that my lord desired. Who are they? They are Imsety, Hapy, Duamutef and Qebehsenuef.» — glosa que identifica a los dioses del séquito de Horus con los cuatro Hijos de Horus.

«Here am I; I have come to you that you may drive out all the evil which is on me just as you did for those seven spirits who are in the suite of the Lord of Sepa, whose places Anubis made ready on that day of ‘Come thence» — el difunto pide al tribunal que le quite el mal como se lo quitaron a los siete espíritus del séquito del Señor de Sepa.

«As for the tribunal which is behind Osiris, Imsety, Hapy, Duamutef and Qebehsenuef, it is these who are behind the Great Bear in the northern sky.» — glosa que coloca a los cuatro Hijos de Horus detrás de la Osa Mayor, en el cielo del norte.

«As for all the evil which is on me, it is what I have done among the lords of eternity ever since I came down from my mother’s womb.» — glosa que define el mal del difunto como todo lo hecho desde que salió del vientre materno.

«As for these seven spirits, Imsety, Hapy, Duamutef, Qebehsenuef, He who sees his father, He who is under his moringa-tree, and Horus the Eyeless, it is they who were set by Anubis as a protection for the burial of Osiris.» — glosa que nombra uno por uno a los siete espíritus puestos por Anubis a proteger el entierro de Osiris.

«As for that day of ‘Come to me’, it means that Osiris said to Re, ‘Come to me that I may see you’ — so said he in the West.» — glosa que explica el nombre de un día por una frase dicha: Osiris le pide a Re que venga para verlo.

«Who is he? He is Osiris when he entered into Mendes. He found the soul of Re there and they embraced each other. Then his twin souls came into being.» — glosa que hace nacer las almas gemelas del abrazo entre Osiris y el alma de Re en Mendes.

«Iam that great Cat who split the ished-tree on its side in Heliopolis on that night of making war on behalf of those who warded off the rebels and on that day in which were destroyed the enemies of the Lord of All.» — el Spell 17 identifica al hablante con el gran Gato que hendió el árbol ished en Heliópolis la noche de la guerra contra los rebeldes.

«What does it mean? As for that Cat, he is Re himself, who was called ‘Cat’ when Sia spoke about him; he was cat-like in what he did, and that is how his name of ‘Cat’ came into being.» — glosa etimológica: Re se llamó Gato porque obró como gato, y de ahí salió el nombre.

«O Re who are in your Egg, shining in your disc, rising in your horizon, swimming over your firmament, having no equal among the gods, sailing over the Sup- — Siesta en» — invocación a Re en su Huevo para ser salvado del dios de forma secreta cuyas cejas son los brazos de la balanza.

«Who is he? He is Shesmu, he is the mutilator of Osiris. Otherwise said: He is Apep, he has only one head which bears righteousness. Otherwise said: He is Horus, he has two heads, one bearing right and one bearing wrong; he gives wrong to whoever does it and right to whoever comes with it. Otherwise said: He is Horus the Great, pre-eminent in Letopolis. Otherwise said: He is Thoth. Otherwise said: He is Nefertum, son of Bastet.» — glosa que apila seis identificaciones alternas del mismo dios, de Shesmu a Nefertum, incluida la de Horus con dos cabezas que reparten lo justo y lo injusto.

«Save me from those who deal wounds, the slayers whose fingers are sharp, who deal out pain, who decapitate those who follow after Osiris; they shall not have power over me, and I will not fall into their cauldrons.» — el difunto pide protección contra los degolladores de dedos afilados y sus calderos.

«Their knives shall not have power over me, I will not fall into their cauldrons, because I know them, I know their names, I know the name of that smiter among them who belongs to the House of Osiris, who shoots with his eye, yet is unseen. The sky is encircled with the fiery blast of his mouth and Hapi makes report, yet he is unseen.» — la garantía vuelve a ser el saber: los cuchillos no podrán contra el difunto porque conoce a los verdugos y sus nombres.

«You shall ascend to the sky, you shall nament, you shall associate with the stars, ake acclamation to you in the Sacred Bark. | be summoned into the Day-bark, you shall see hin his shrine, you shall propitiate his disc daily, 1 shall see the bulti-fish in its shape in the stream of urquoise, you shall see the abdju-fish in being, the serpent of evil having fallen according as was foretold for him, the sharp knives having cut his spine apart for me.» — cierre del Spell 15, que promete al difunto ascenso al cielo y compañía de las estrellas, con la serpiente del mal caída como estaba predicho; el arranque queda mutilado por el OCR.

«Re shall sail with a fair wind, and the Night-bark shall be wiped clean for me. The crew of Re shall reach him with joy, and the Lady of Life will be happy when the hostile serpent has fallen to her lord. You shall see Horus whose face is kindly, with the standards of Thoth and Maat on his hands; all the gods will be in joy when they see Re coming in peace to vivify the hearts of the spirits, and the vindicated Osiris N shall be with them.» — la misma promesa sigue con la alegría de la tripulación de Re y sitúa al difunto entre los dioses que reciben al sol en paz.

«I fly up as a falcon, I cackle as a goose, I pass eternity like Nehebkau.» — el Spell 17 dice la eternidad del difunto por tres formas animales sucesivas, halcón, ganso y la serpiente Nehebkau.

«O Re-Atum, Lord of the Great Mansion, Sovereign of all the gods, save me from that god whose face is that of a hound but whose skin is human, who lives by butchery, who is in charge of the windings of the Lake of Fire, who swallows corpses, who controls hearts, who inflicts injury unseen.» — el difunto pide ser salvado del dios de cara de perro y piel humana que vive de la carnicería y vigila el Lago de Fuego.

«Now as for that Lake of Fire, it is what is between Naref and the House of the Entourage. As for anyone who treads on it, beware lest he fall to the knives.» — glosa que localiza el Lago de Fuego entre Naref y la Casa del Séquito, y advierte a quien lo pise.

«Who is he? As for him to whom was entrusted rulership among the gods, he is Horus son of Isis, who was made ruler in the place of his father Osiris on that day when the Two Lands were united. It means the union of the Two Lands at the burial of Osiris.» — glosa que liga la unión de las Dos Tierras al entierro de Osiris y a la entronización de Horus en lugar de su padre.

«Save me from that god who steals souls, who laps up corruption, who lives on what is putrid, who is in charge of darkness, who is immersed in gloom, of whom those who are among the languid ones are afraid.» — el difunto pide protección del dios que roba almas, lame la corrupción y vive de lo putrefacto.

«Who ts he? He is Seth. Otherwise said: He is the great Wild Bull, he is the soul of Geb.» — glosa que identifica a ese dios con Seth y en variante con el gran Toro Salvaje, alma de Geb; el OCR imprime ts por is.

«O Khepri in the midst of your Sacred Bark, primeval one whose body is eternity, save me from those who are in charge of those who are to be examined, to whom the Lord of All has given power to guard against his» — invocación a Khepri, primordial y de cuerpo hecho de eternidad, contra los guardianes que meten cuchillos en los mataderos.

«As for those things which the gods detest, they are faeces and falsehood.» — glosa que define lo que los dioses detestan en dos términos, excremento y falsedad, poniendo lo moral y lo material en la misma lista.

«How well built is your house, O Atum! How well founded is your mansion, O Double Lion! Run, run to this! If Horus be respected, Seth will be divine, and vice versa.» — el Spell 17 enuncia la reciprocidad entre Horus y Seth: si uno es respetado, el otro será divino, y al revés.

«Get back, O Lion, bright of mouth and shining of head; retreat because of my strength, take care, O you who are invisible, do not await me, for I am Isis. You found me when I had disarranged the hair of my face and my scalp was disordered. I have become pregnant as Isis, I have conceived as Nephthys.» — el hablante del Spell 17 pasa a hablar como Isis, con el cabello revuelto y el embarazo declarado en dos nombres.

«The dread of me follows after me, my dignity is before me, millions bend their arms to me, the common folk serve me, the associates of my enemies are destroyed for me, the Grey-haired ones uncover their arms for me, the well-disposed give sweet things to me, those who are in Kheraha and those who are in Heliopolis create things for me.» — la diosa enumera su séquito de poder, con millones doblando los brazos y la gente común sirviéndola.

«Malachite glitters for me, I live according to my will, for am Wadjet, Lady of the Devouring Flame, and few approach me.» — la hablante se identifica con Wadjet, Señora de la Llama Devoradora, y explica por eso que pocos se le acerquen.

«As for the Lion whose mouth is bright and. whose head is shining, he is the phallus of Osiris. Otherwise said: He is the phallus of Re.» — glosa que identifica al León de boca brillante con el falo de Osiris, y en variante con el de Re.

«man speaks this spell when he is in a state of purit means going forth after death into the day and issuming whatever shape he desires. As for anyone who shall read it daily for his own benefit, it means being hale on earth; he shall come forth from every fire and nothing evil shall reach him. It is a matter a million times true; I have seen and it has indeed come to pass through me.» — rúbrica del Spell 17, que fija la condición de pureza, promete salir al día y tomar cualquier forma, y avala la fórmula con un testimonio en primera persona; el arranque queda mutilado por el OCR.

«O Thoth, you who vindicated Osiris against his enemies, may you entrap the enemies of N in the presence of the tribunals of every god and every goddess:» — el Spell 20 pide a Thoth que atrape a los enemigos del difunto ante los tribunales de todos los dioses.

«In the presence of the great tribunal which is in Heliopolis on that night of battle and of felling those who rebelled. In the presence of the great tribunal which 1s in Busiris on that night of erecting the two djed-pillars.» — la letanía del Spell 20 recorre los tribunales ciudad por ciudad, y cada uno se fecha por la noche de un rito.

«In the presence of the great tribunal which is in Abydos on that night of the haker-festival and of the numbering of the dead and the spirits. In the presence of the great tribunal which is on the Road of the Dead on that night of making inquiry into him who is nothing.» — dos tribunales más de la letanía, el de Abidos en la fiesta haker y el del Camino de los Muertos, con la indagación sobre quien no es nada.

«Hail to you, Lord of Light, pre-eminent in the Great Mansion, in charge of the twilight! I have come to you spiritualised and pure. Your arms are about you and your portion of food is before you; may you give me my mouth with which I may speak, and may my heart guide me at its hour of destroying the night.» — el Spell 21 pide la boca para poder hablar y el corazón como guía en la hora de destruir la noche.

«I have arisen from the Egg which is in the secret land, my mouth has been given to me that I may speak with it in the presence of the Great God, Lord of the Netherworld; my hand shall not be thrust aside in the tribunal of all gods, for am Osiris, Lord of Rosetjau. I will share with this one who is on the dais, for J have come for what my heart desires into the Lake of Fire which is quenched for me.» — el Spell 22 funda el derecho a hablar en haber salido del Huevo, y declara apagado el Lago de Fuego para el difunto.

«My mouth 1s opened by Ptah and what was on my mouth has been loosened by my local god. Thoth comes indeed,» — arranque del Spell 23, la Apertura de la Boca, adjudicada a Ptah y al dios local; el OCR imprime 1s por is.

«routh is opened, my mouth is split open by Shu th that iron harpoon of his with which he split open the mouths of the gods. I am Sakhmet, and I sit beside Her who is in the great wind of the sky; I am Orion the Great who dwells with the Souls of Heliopolis.» — el Spell 23 adjudica la apertura al arpón de hierro de Shu, el mismo con que abrió la boca de los dioses, y el hablante se dice Sakhmet y Orión; el arranque queda mutilado por el OCR.

«As for any magic spell or any words which may be uttered against me, the gods will rise up against it, even the entire Ennead.» — cierre del Spell 23, que pone a la Enéada entera a levantarse contra cualquier conjuro dicho en contra del difunto.

«Iam Atum-Khepri who came into being of himself upon the lap of his mother Nut, who gave jackals to those who are in the Abyss and hunting-dogs to those who are in the tribunal. J have collected this magic in every place where it was, from the possession of anyone who possessed it, more speedily than a hound, more swiftly than a shadow.» — el Spell 24 trae la magia al difunto: se identifica con Atum-Khepri autoengendrado y declara haber reunido esa magia de quienquiera que la poseyera.

«A name has been given to me in the Per-wer, my name has been remembered in the Per-neser, on that night of reckoning the years and of counting the months. I am this builder, I sit on the eastern side of the sky. As for any god who shall not come following after me, I will declare his name to those who are yet to be.» — el Spell 25 asegura el recuerdo del nombre y amenaza con declarar el nombre del dios que no siga al difunto.

«My heart is mine in the House of Hearts, my heart is mine in the House of Hearts, my heart is mine, and it is at rest there. I will not eat the cakes of Osiris on the eastern side of the Gay-water in the barge when you sail downstream or upstream, and I will not go aboard the boat in which you are. My mouth will be given to me that I may speak with it, my legs to walk, and my arms to fell my enemy.» — el Spell 26 reclama el corazón, la boca para hablar, las piernas para andar y los brazos para abatir al enemigo.

«be aware in my heart, I shall have power in my heart, I shall have power in my arms, I shall have power in my legs, I shall have power to do whatever I desire; my soul and my corpse shall not be restrained at the portals of the West when I go in or out in peace.» — cierre del Spell 26, que reparte el poder por el corazón, los brazos y las piernas y pide que ni el alma ni el cadáver sean retenidos en los portales del Occidente.

«O you who take away hearts and accuse hearts, who recreate a man’s heart (in respect of) what he has done, he is forgetful of himself through what you have done.» — el Spell 27 se dirige a los que acusan al corazón y lo rehacen según lo hecho, con el olvido de sí como consecuencia.

«Do not take N’s heart with your fingers wherever his heart may be. You shall not raise any matter harmful to him, because as for this heart of N, this heart belongs to one whose names are great, whose words are mighty, who possesses his members.» — el Spell 27 prohíbe tomar el corazón con los dedos y funda la prohibición en la grandeza de los nombres de su dueño.

«He sends out his heart which controls his body, his heart is announced to the gods, for N’s heart is his own, he has power over it, and he will not say what he has done.» — el Spell 27 declara el corazón propiedad del difunto, sujeto a su poder, y le niega la declaración de lo hecho.

«O Lion, I am a weneb-flower; the shambles of the god is what I abhor, and my heart shall not be taken from me by those who fought in Heliopolis.» — el Spell 28 entero cabe en una frase: el hablante se dice flor y aborrece el matadero del dios.

«back, you messenger of any god! Have you come to take away this heart of mine which belongs to the living? I will not let you take away this heart of mine which belongs to the living who move about. The gods who rest for me have heard, falling headlong on their faces... in their own land.» — el Spell 29 rechaza al mensajero divino que viene por el corazón, dicho de los vivos; los puntos suspensivos son de Faulkner y marcan lo perdido o intraducible.

«My heart is with me and it shall not be taken away, for I am a possessor of hearts who unites hearts. I live by truth, in which I exist; 1 am Horus who is in hearts, he who is in the middle of what is in the body. I live by saying what is in my heart, and it shall not be taken away; my heart is mine, and none shall be aggressive» — el Spell 29A identifica al hablante con Horus que está en los corazones y lo hace vivir de decir lo que hay en el suyo.

«against it, no terror shall subdue me. I take it that I may be in the body of my father Geb and of my mother Nut, for I have committed no sin against the gods, and nothing shall be deducted in that respect from my vindication.» — cierre del Spell 29A, que no reclama inocencia absoluta sino que nada se descuente de la vindicación.

«I am the phoenix, the soul of Re, who guides the gods to the Netherworld when they go forth. The souls on earth will do what they desire, and the soul of N will go forth at his desire.» — el Spell 29B, para un amuleto de corazón de piedra sehret, identifica al hablante con el fénix que guía a los dioses.

«O my heart which I had from my mother, O my heart which I had upon earth, do not rise up against me as a witness in the presence of the Lord of Things; do not speak against me concerning what I have done, do not bring up anything against me in the presence of the Great God, Lord of the West.» — el Spell 30A vuelve sobre el corazón como testigo peligroso y le prohíbe hablar de lo hecho ante el Gran Dios.

«Hail to you, my heart! Hail to you, my heart! Hail to you, my entrails! Hail to you, you gods who are at the head of those who wear the sidelock, who lean on their staffs! May you say what is good to Re, may you make me to flourish, may powers be bestowed when I go forth, having been interred among the great ones who long endure upon earth. Not dying in the West, but becoming a spirit in it.» — cierre del Spell 30A, que pide a los dioses del mechón lateral decir cosas buenas a Re, y remata con la fórmula de no morir en el Occidente sino hacerse espíritu allí.

«He is the heart of Osiris, and he devours all kinds of slaughtering.» — glosa del Spell 17 que identifica al Señor de la Sangre con el corazón de Osiris.

«because I have passed on, having bathed in the Milky Way, one to whom has been given a meal of the faience which is in the Tyenenet-shrine.» — el difunto funda su inmunidad en haberse bañado en la Vía Láctea y recibido una comida de fayenza; el troceo imprime Tyenenet donde el libro pone Tjenenet.

«O you who bring the ferry-boat otf Re, strengthen your rope in the north wind. Ferry upstream to the Island of Fire beside the realm of the dead, collect this magic from wherever it may be, from the possession of anyone who may possess it, more speedily than a hound, more swiftly than a shadow. Transform yourself into a heron, the mother who created you; the gods are hushed, your mother has made you warm for the gods.» — el Spell 24 manda a la barca de Re a la Isla del Fuego a recoger la magia y pide una transformación en garza; el troceo imprime otf por of.

«me; Geb, chiefest of the gods, throws open his jaws for me, he opens my eyes which were closed up, he extends my legs which were contracted; Anubis strengthens for me my thighs which were joined together; the goddess Sakhmet stretches me out.» — el Spell 26 reparte la reanimación del cuerpo entre Geb, Anubis y Sakhmet, miembro por miembro.

«ribed ona scarab made from nephrite, mounted gold, with a ring of silver, and placed at the throat the deceased. This spell was found in Hermopolis, under the feet of this god. It was written on a block of mineral of Upper Egypt in the writing of the god himself and was discovered in the time of the Majesty of the vindicated King of Upper and Lower Egypt Menkaure. It was the king’s son Hordedef who found it while he was going around making an inspection of the temples.» — rúbrica de los Spells 30A y 30B tal como la imprime el cuerpo del libro: el escarabeo de nefrita y la genealogía del conjuro, hallado en Hermópolis bajo los pies del dios, escrito de puño del dios y descubierto por Hordedef; la introducción de Andrews cita esta misma rúbrica en la plana 16 con otras palabras, y las dos versiones se consignan sin armonizar; el OCR pega ona y se come el arranque de inscribed.

«Get back! Retreat! Get back, you dangerous one! Do not come against me, do not live by my magic; may I not have to tell this name of yours to the Great God who sent you; ‘Messenger’ is the name of one and Bedty is the name of the other.» — el Spell 31 amenaza al cocodrilo con decir su nombre al Gran Dios que lo envió: la amenaza es nombrar, no golpear.

«THE CROCODILE SPEAKS: Your face belongs to righteousness. The sky encloses the stars, magic encloses its settlements, and my mouth encloses the magic which is in it. My teeth are a knife, my tusks are the Viper Mountain.» — el conjuro le da la palabra al cocodrilo, que encierra la magia en su boca como el cielo encierra las estrellas; los rótulos en versalitas reparten los turnos de habla dentro del conjuro.

«THE DECEASED REPLIES: O you with a spine who would work your mouth against this magic of mine, no crocodile which lives by magic shall take it away.» — réplica del difunto en el mismo Spell 31: ningún cocodrilo que viva de la magia se llevará la suya.

«The Great One has fallen on his side, but the Ennead have pulled him together. I come, my soul speaks with my father, and I have this Great One from those eight crocodiles. I know them by their names and their lives, and I save my father from them.» — el Spell 32 funda otra vez el poder en el saber de los nombres, aquí de los ocho cocodrilos.

«Get back, you crocodile of the West, who lives on the Unwearying Stars! Detestation of you is in my belly, for I have absorbed the power of Osiris, and I am Seth.» — primer miembro de la letanía de los cocodrilos por punto cardinal: a cada uno se le opone una identificación divina distinta del hablante.

«Get back, you crocodile of the East, who lives on those who are mutilated! Detestation of you is in my belly, and I have gone away, for I am Osiris.» — segundo miembro de la misma letanía, con el cocodrilo del Este que vive de los mutilados.

«Get back, you crocodile of the South, living on faeces, smoke and want! Detestation of you is in my belly, and my blood is not in your hand, for I am Sopd.» — tercer miembro de la letanía, con el cocodrilo del Sur que vive de excremento, humo y carencia.

«Get back, you crocodile in the South! I will erase you, for I become a bebet-herb, and I have not given myself to you.» — la réplica al cocodrilo del Sur convierte al hablante en una hierba, la bebet.

«Get back, you crocodile in the North! A scorpion is in my belly, but I will not give it birth.» — cierre de la letanía con una imagen de gestación retenida: un escorpión en el vientre que no se dará a luz.

«e eyes are green, what exists is in my s not exist is in my belly, I am clad and h your magic, O Re, even this which is ind below me. I am..., Iam exalted, my throat pen in the house of my father the Great One; he has given to me yon beautiful West which destroys the iving; strong is its lord, who daily is weary in it. My vision is cleared, my heart is in its proper place, my uraeus is with me every day. I am Re, who himself protects himself, and nothing can harm me.» — cierre del Spell 32, que identifica al hablante con Re protegiéndose a sí mismo; el arranque queda mutilado por el OCR y los puntos suspensivos son de Faulkner.

«O Rerek-snake, take yourself off, for Geb protects me» — el Spell 33 ahuyenta a la serpiente Rerek; el tramo se recortó antes del pie de viñeta que el troceo intercala a media frase, y el conjuro sigue con el reproche del ratón comido.

«O cobra, I am the flame which shines on the brows of the Chaos-gods of the Standard of Years. Otherwise said: the Standard of Vegetation. Begone from me, for I am Mafdet!» — el Spell 34 se identifica con la llama de las frentes de los dioses del Caos y con Mafdet, y ofrece dentro del texto una lectura alterna del nombre del Estandarte.

«Begone from me, O Crooked-lips! I am Khnum, Lord Spell for living by air in the realm of the dead of Peshnu, who despatches the words of the gods to Re, and I report affairs to their master.» — el Spell 36, contra un escarabajo, identifica al hablante con Khnum, que lleva las palabras de los dioses a Re.

«Hail to you, you two companions, sisters, Songstresses! I have divided you with my magic, for I am he who shines in the Night-bark, I am Horus, son of Isis, and I — SPELL 36 —— have come to see my father Osiris.» — el Spell 37 separa a las dos serpientes Cantoras con la magia del hablante, que se dice Horus hijo de Isis; en esta plana el OCR entrevera dos columnas y este tramo se releyó en el crudo para asegurar que es continuo en el impreso.

«Get back! You shall be decapitated with a knife, your face shall be cut away all round, your head shall be removed by him who is in his land, your bones shall be broken, your limbs shall be cut off; the earth-god has condemned you, O Apep, you enemy of Re.» — el Spell 39 despedaza a Apep miembro por miembro y declara que el dios de la tierra lo ha condenado.

«Lift up your faces, you soldiers of Re, and keep Nendja away from the tribunal for me — so says Geb. Make yourselves firm, O you who are on your seats aboard the bark of Khepri. Take your ways and your weapons which are put into your hands for you — so says Hathor.» — el Spell 39 reparte las órdenes entre dioses nombrados, cada una cerrada con la fórmula que dice quién habla: Geb manda, Hathor manda.

«The Ennead is on the move, the door of Hathor has been infringed, and Re is triumphant over Apep.» — cierre del Spell 39 con el triunfo de Re sobre Apep.

«Get back, you Male whom Osiris detests, whose head Thoth has cut off! I have done everything in respect of you which was said about you in the Ennead in order to carry Out your destruction.» — el Spell 40 se dirige al que tragó un asno y funda la amenaza en lo dicho sobre él en la Enéada.

«Get back, you swallower of an ass, whom Ha who is in the Netherworld detests! I know, I know, I know, I know! Where are you? I am» — cierre del Spell 40 con una cuádruple afirmación de saber y una pregunta; el texto queda trunco y Faulkner lo marca con puntos suspensivos.

«O Atum, spiritualise me in the presence of the Double Lion, the Great God; may he open for me the portal of Geb, that I may do homage to the Great God who is in the realm of the dead; may you induct me into the presence of the Ennead who preside over the Westerners.» — el Spell 41 pide la espiritualización del difunto y la apertura del portal de Geb.

«O you door-keeper of the City of the Bee which is in the West, may I eat and live by air, may he who is safe and great guide me to the Great Bark of Khepri, and may I speak to the evening crew; may I come and go, may I see who is there; I will raise him up, I will speak my words to him, when my throat is constricted. May I live, may I be saved after sleeping.» — el Spell 41 pide al portero de la Ciudad de la Abeja comer y vivir del aire, y salvarse después de dormir.

«O Bringer of offerings who open your mouth, confirm the writings for offerings, establish Maat on her throne for me; confirm the tablets, establish the goddesses in the presence of Osiris the Great God, the ruler of eternity, who reckons up his seasons, who listens to them of the islands, who raises his right arm when he commissions the great ones whom he sends into the great tribunal which is in the realm of the dead.» — el Spell 41 pide afianzar los escritos de ofrendas y entronizar a Maat ante Osiris, que cuenta sus estaciones y comisiona al gran tribunal.

«O Land of the Staff! O Crown of the Statue! O Standard which is rowed! I am the Child! O Great Kid, I speak to you today! The shambles is equipped with what you know, and you have come to it ... | am Re, continually praised; I am the knot of the god within the tamarisk.» — arranque del Spell 42, que se identifica con el Niño y con el nudo del dios dentro del tamarisco; los puntos suspensivos son de Faulkner.

«My hair is Nun; my face is Re; my eyes are Hathor; my ears are Wepwawet; my nose is She who presides over her lotus-leaf; my lips are Anubis; my molars are Selket; my incisors are Isis the goddess; my arms are the Ram, the Lord of Mendes; my breast is Neith, Lady of Sais; my back is Seth; my phallus is Osiris; my muscles are the Lords of Kheraha; my chest is He who is greatly» — la letanía anatómica del Spell 42 adjudica un dios a cada parte del cuerpo, de los cabellos como Nun a los brazos como el Carnero de Mendes; el tramo corta en el límite de plana.

«majestic; my belly and my spine are Sakhmet; my buttocks are the Eye of Horus; my thighs and my calves are Nut; my feet are Ptah; my toes are living falcons; there is no member of mine devoid of a god, and Thoth is the protection of all my flesh.» — cierre de la letanía anatómica, que enuncia el principio del conjuro: ningún miembro suyo carece de un dios.

«I am the daily sun, | am not grasped by my arms, I am» — el Spell 42 declara que el difunto no es agarrado ni sujetado, y la lista de quienes no podrán dañarlo sigue después del folio impreso, donde el tramo se recortó.

«I go forth hale, one whose name is unknown, I am Yesterday; one who views a million years; my name is one who passes on the paths of those who are in charge of destinies. I am the Lord of Eternity; may I be recognised as Khepri, for I am the Lord of the Wereret-crown.» — el difunto se nombra Ayer y Señor de la Eternidad, y pide ser reconocido como Khepri.

«I am he in whom is the Sacred Eye, and who is in the Egg, and it is granted to me to live by them.» — primera de las cuatro estrofas del Spell 42 que arrancan con la misma fórmula del Ojo Sagrado y el Huevo.

«I am he in whom is the Sacred Eye, my seat is on my throne, I dwell in my abode with it, for lam Horus who treads down millions, my throne has been ordered for me, and I will rule from it. Behold, my mouth is what speaks and what keeps silence, and I am precise. Behold, my shape is turned upside down.» — tercera estrofa de la misma serie, donde el hablante se dice Horus que pisa millones y declara precisa su palabra.

«I am Wennefer, season by season, whose attributes (come) into him one by one when he travels around.» — el difunto se dice Wennefer estación por estación, con sus atributos entrándole de uno en uno; el paréntesis come es restitución de Faulkner.

«Iam he who opened a door in the sky, who rules from his throne, who adjudges those who are born this day; there is no child who treads yesterday’s road, and today is mine.» — el Spell 42 niega que un niño pise el camino de ayer y reclama el hoy para el hablante.

«I am he who fashioned with his Eye, and I will not die again.» — fórmula de autofabricación con el Ojo, atada a la promesa de no morir otra vez.

«I am one who rises and shines, wall of walls, most unique of the unique ones, and there is no day devoid of its duties. Pass by! Behold, I have spoken to you, for I am the flower which came out of the Abyss, my mother is Nut.» — el hablante se dice flor salida del Abismo, hija de Nut, después de llamarse muro de muros.

«O Egg, O Egg, I am Horus who presides over myriads, my fiery breath is in the faces of those whose hearts would move against me. I rule from my throne, I pass time on the road which I have opened up.» — el difunto se dice Horus con aliento de fuego contra los corazones que se le muevan en contra.

«I am the golden baboon, three palms and two fingers high, which has neither arms nor legs, in front of Memphis. If Lam hale, then will the baboon which is in front of Memphis be hale.» — cierre del Spell 42 con una identificación medida en palmos y dedos: el babuino de oro sin brazos ni piernas frente a Menfis, cuya salud es la del difunto.

«I am a Great One, the son of a Great One, I am a flame, the son of a flame, to whom was given his head after it had been cut off. The head of Osiris shall not be taken from him, and my head shall not be taken from me. I am knit together, just and young, for I indeed am Osiris, the Lord of Eternity.» — el Spell 43 impide la decapitación ligando la cabeza del difunto a la de Osiris.

«My cavern is opened, the spirits fall within the darkness. The Eye of Horus makes me holy, Wepwawet has caressed me; O Imperishable Stars, hide me among you.» — el Spell 44, para no morir otra vez, pide a las Estrellas Imperecederas que escondan al difunto entre ellas.

«THe Gop Re speaks: I am Re who himself protects himself; I do not know you, I do not look after you, your father the son of Nut lives for you.» — el Spell 44 reparte turnos de habla y le da uno a Re, que declara no conocer ni cuidar al difunto: el conjuro consigna el rechazo antes de la réplica.

«THE DECEASED REPLIES: I am your eldest son who sees your secrets, I have appeared as King of the Gods, and I will not die again in the realm of the dead.» — la réplica del difunto reclama el parentesco y el saber de los secretos, y concluye que no morirá otra vez.

«Weary, weary are the members of Osiris! They shall not be weary, they shall not putrefy, they shall not decay, they shall not swell up! May it be done to me in like manner, for I am Osiris.» — el Spell 45 obtiene la incorrupción por identificación: lo que no le pasa a los miembros de Osiris no le pasará al difunto.

«As for him who knows this spell, he shall not putrefy in Osiris’s realm of the dead» — rúbrica del Spell 45, que hace del conocimiento del conjuro la condición del efecto.

«O you young men of Shu of the morning, who have power over those who flash among the sun-folk, whose arms move about and whose heads sway to and fro; may I move about every day.» — el Spell 46 pide movimiento diario a los jóvenes de Shu de la mañana.

«O Place of mine, O Throne of mine, come and serve me, for am your lord. O you gods, come in my company, for I am the son of your lord, you are mine, for it was my father who made you.» — el Spell 47 le habla al sitio y al trono como a siervos, y funda el derecho en la filiación.

«The four knots are tied about me by the guardian of the sky. He has made the knot firm for the Inert One on his thighs on that day of cutting off the lock of hair.» — el Spell 50 pone cuatro nudos atados por el guardián del cielo como defensa contra el matadero del dios.

«The knot was tied about me by Nut, when I first saw Maat, when the gods and the sacred images had not yet been born. I am a heavenborn, I am in the presence of the Great Gods.» — tercer nudo del Spell 50, fechado antes del nacimiento de los dioses y de las imágenes sagradas.

«Tam the horned bull who rules the sky, Lord of Celestial Appearings, the Great Illuminator who came forth from the heat, who harnesses the years; the Double Lion is glad, and the movement of the sunshine has been granted» — el Spell 53 evita comer excremento y beber orina identificando al hablante con el toro cornudo que gobierna el cielo; el tramo se recortó antes del ruido de escaneo y del pie de viñeta que el troceo intercala a media frase, y el troceo imprime Tam por I am.

«to me. I detest what is detestable, I will not eat faeces, I will not drink urine, I will not walk head downward.» — continuación del mismo Spell 53 después del pie de viñeta: el difunto detesta lo detestable y niega comer excremento, beber orina y andar cabeza abajo.

«I am the owner of bread in Heliopolis, bread of mine is in the sky with Re, bread of mine is on earth with Geb, and it is the Night-bark and the Day-bark which will bring it to me from the house of the Great God who is in Heliopolis. Iam loosed from my windings, I make ready the ferry-boat of the sky, I eat of what they eat, I live on what they live on, I have eaten bread in every pleasant room.» — el mismo conjuro reparte el pan del difunto entre el cielo con Re y la tierra con Geb, traído por las dos barcas solares.

«I am the jackal of jackals, | am Shu who draws the air into the presence of the sunshine to the limits of the sky, to the limits of the-earth, to the limits of the plume of the nebeh-bird, and air is given to those youths who open my mouth so that I may see with my eyes.» — el Spell 55 identifica al hablante con Shu, que arrastra el aire hasta los límites del cielo y de la tierra.

«O Atum, give me the sweet breath which is in your nostril, for I seek out that great place which is in Wenu, | have guarded that Egg of the Great Cackler. If I be strong, it will be strong; if I live, it will live; if I breathe the air, it will breathe the air.» — el Spell 56 repite la petición de aliento del Spell 54 con la condición encadenada: si el difunto respira, respira el Huevo.

«O Hapi, Great One of the sky in this your name of ‘The sky is safe’, may you grant that I have power over water like Sakhmet who saved Osiris on that night of storm.» — el Spell 57 pide poder sobre el agua a Hapi, invocado por un nombre que es una frase, y por el precedente de Sakhmet salvando a Osiris.

«If the sky comes with the north wind, I will dwell in the south; if the sky comes with the south wind, I will dwell in the north; if the sky comes with the west wind, I will dwell in the east; if the sky comes with the east wind, I wall dwell in the west. I will pull the skin of my nostrils, I will open up at the place where I desire to be.» — el Spell 57 opone a cada viento la morada contraria, en una fórmula de cuatro miembros; el troceo imprime wall por will.

«Open to me! Who are you? What are you? Where did you grow up? I am one of you. Who is with you? It is the two Songstress-serpents.» — el Spell 58 arranca con un interrogatorio de paso, y el difunto se declara uno de los que preguntan.

«Collector of souls’ is the name of the ferryman, “Tresses of hair’ is the name of the oars, ‘Thorn’ is the name of the bailer; ‘Precise and accurate’ is the name of the steering-oar, like him who smoothed things over when you buried yourself in the waters; you shall give me a jug of milk, a shens-loaf, a persen-loaf, a jug of beer and a portion of meat in the Mansion of Anubis.» — el Spell 58 nombra pieza por pieza la barca y su tripulación, y remata pidiendo la ración de leche, panes, cerveza y carne.

«As for him who knows this spell, he will go in after coming out in the cemetery of the beautiful West.» — rúbrica del Spell 58, que condiciona el efecto al conocimiento del conjuro.

«O you sycamore of the sky, may there be given to me the air which is in it, for lam he who sought out that throne in the middle of Wenu and I have guarded this Egg of the Great Cackler. If it grows, I will grow; if it lives, I will live; if it breathes the air, I will breathe the air.» — el Spell 59 pide el aire del sicomoro del cielo con la misma condición encadenada del Huevo del Gran Cacareador.

«I am he, I am he who came forth from the flood, to whom abundance was given, that I might have power thereby over the River.» — el Spell 61 impide que se lleven el alma del difunto fundándolo en su poder sobre el Río.

«May the great water be opened for Osiris, may the cool water of Thoth and the water of Hapi be thrown open for the Lord of the Horizon in this my name of Pedsu.» — el Spell 62 pide que se abran el agua de Thoth y la de Hapi, y nombra al difunto Pedsu para el caso.

«May I be granted power over the waters like the limbs of Seth, for I am he who crosses the sky, I am the Lion of Re, I am the Slayer who eats the foreleg, the leg of beef is extended to me, the pools of the Field of Rushes serve me, limitless eternity is given to me, for I am he who inherited eternity, to whom everlasting was given.» — el mismo conjuro reclama la eternidad como herencia, no como concesión.

«O Bull of the West, I am brought to you, for I am that oar of Re with which the Old Ones are rowed. I will be neither burnt up nor scorched, for I am Babai, the eldest son of Osiris, for whom all the gods have assémbled within his Eye in Heliopolis;» — el Spell 63A evita el fuego identificando al hablante con el remo de Re y con Babai, primogénito de Osiris.

«I am that equipped oar with which Re is rowed when the Old Ones are rowed and the efflux of Osiris is upraised at the Lake of Flames which does not burn, I have climbed in the sunshine.» — el Spell 63B menciona el Lago de Llamas que no quema, y hace del hablante el remo con que se boga a Re.

«O Khnum who is in charge of whips, come, cut away the bonds from him who travels on this road on which I have ascended.» — el mismo conjuro pide a Khnum, encargado de los látigos, que corte las ataduras del que viaja por ese camino.

«Re sits in his Abode of Millions of Years, and there assemble for him the Nine Gods with hidden faces who dwell in the Mansion of Khepri, who eat abundance and who drink the drinks which the sky brings at dawn.» — el Spell 65 describe a los Nueve Dioses de rostro oculto que comen abundancia y beben lo que el cielo trae al alba.

«Do not permit me to be carried off as booty to Osiris, for I have never been in the confederacy of Seth, O you who sit on your coils before Him whose soul is strong, let me sit on the throne of Re and take possession of my body before Geb; may you grant that Osiris may go forth vindicated against Seth; may the dreams of Seth be the dreams of a crocodile.» — el Spell 65 se desmarca de la confederación de Seth y pide que los sueños de Seth sean los de un cocodrilo.

«O you whose faces are hidden, who preside over the Mansions of the King of Lower Egypt, who clothe the gods in the Sixth-day Festival, who weave for ever and who knot eternally, I have seen the Pig put into fetters, but indeed he who was put under ward has been released, the Pig has been loosed.» — el Spell 65 se dirige a los tejedores eternos y consigna la soltura del Cerdo que estaba encadenado.

«If you do not let me go forth against that enemy of mine that I may be vindicated against him in the tribunal, then Hapzi shall not ascend to the sky that he may live on truth, nor shall Re descend to the waters that he may live on fish.» — el Spell 65 chantajea al tribunal con un desarreglo cósmico: si no se lo deja salir, Hapi no subirá al cielo ni Re bajará a las aguas; el troceo imprime Hapzi por Hapi.

«I know that I was conceived by Sakhmet and borne by Satis. 1am Horus who came forth from the Eye of Horus, 1am Wadjet who came forth from Horus, I am Horus who flew up, I have lighted on the vertex of Re in the prow of his bark which is in the Abyss.» — el Spell 66 declara la filiación divina del difunto y lo hace posarse en la coronilla de Re.

«The cavern is opened for those who are in the Abyss, and those who are in the sunshine are released; the cavern is opened for Shu, and if he comes out, I will come out. I will go down into the earth-opening, I will receive ..., for I have grasped the lashings in the house of Him who 1s in charge of the mooring-posts.» — el Spell 67 abre la tumba atando la salida del difunto a la de Shu; los puntos suspensivos son de Faulkner y el OCR imprime 1s por is.

«The doors of the sky are opened for me, the doors of the earth are opened for me, the door-bolts of Geb are opened for me, the shutters of the sky-windows are thrown open for me. It is he who guarded me who releases me, who binds his hand on me and thrusts his hand on to me on earth, the mouth of the Pelican is opened for me, the mouth of the Pelican is thrown open for me, the mouth of the Pelican is given to me, and I go out into the day to the place where I desire to be.» — el Spell 68 abre puertas, cerrojos y postigos, y hace de la boca del Pelícano la vía de salida al día.

«May I have power in my heart, may I have power in my heart, may I have power in my arms, may I have power in my legs, may I have power in my mouth, may I have power in all my members, may I have power over invocation-offerings, may I have power over water, may I have power over air, may I have power over the waters, may I have power over the streams, may I have power over riparian lands, may I have power over the men who would harm me, may I have power over the women who would harm me in the realm of the dead, may I have power over those who would give orders to harm me upon earth,» — la letanía del poder del Spell 68 recorre miembros, elementos y personas, y acaba en quienes darían órdenes de dañar al difunto en la tierra.

«You shall live on the bread of Geb, and you shall not eat what you detest. You shall live on bread of white emmer and beer of red barley of Hapi in the pure place; you shall sit under the branches of the tree of Hathor who is pre-eminent in the wide solar disc when she travels to Heliopolis bearing the script of the divine words, the book of Thoth.» — la respuesta del dios promete pan de espelta blanca y cerveza de cebada roja, y sombra bajo el árbol de Hathor que lleva el libro de Thoth.

«As for whoever knows this book, he shall go out into» — arranque de la rúbrica del Spell 68, que condiciona la salida al día al conocimiento del libro; el tramo se recortó antes del folio impreso.

«I am the Radiant One, brother of the Radiant Goddess, Osiris the brother of Isis; my son and his mother Isis have saved me from my enemies who would harm me. Bonds are on their arms, their hands and their feet, because of what they have done evilly against me.» — el Spell 69 hace del difunto el sucesor de Osiris, salvado por Isis y por su hijo.

«I am Osiris, the first-born of the company of the gods, eldest of the gods, heir of my father Geb; I am Osiris, Lord of persons, alive of breast, strong of hinder-parts, stiff of phallus, who is within the boundary of the common folk.» — el Spell 69 describe a Osiris con atributos físicos de potencia y lo declara heredero de Geb.

«Tam Orion who treads his land, who precedes the stars of the sky which are on the body of my mother Nut, who conceived me at her desire and bore me at her» — el difunto se dice Orión que precede a las estrellas sobre el cuerpo de Nut; el tramo corta en el límite de plana.

«Tam Anubis on the Day of the Centipede, I am the Bull who presides over the field. I am Osiris, for whom his father and mother sealed an agreement on that day of carrying out the great slaughter; Geb is my father and Nut is my mother, I am Horus the Elder on the Day of Accession, I am Anubis of Sepa, I am the Lord of All, Iam Osiris.» — serie de identificaciones sucesivas del Spell 69, de Anubis al Señor de Todo y a Osiris, sin jerarquía entre ellas.

«O you Eldest One who have come in, say to the collector of writings and to the door-keeper of Osiris that I have come, being a spirit, fully reckoned and divine; I have come that I myself may protect my body, that I may sit on the birth-stool of Osiris and get rid of his sore suffering.» — el difunto se anuncia ante el guardián de los escritos y el portero de Osiris como espíritu plenamente contado.

«and Thoth has gone forth happy with a thousand of bread (and a thousand of beer) upon my father’s altar, with my dappled cattle, long-horns, red cattle, geese and poultry for offering which I gave to Horus and offered to Thoth;» — la ofrenda del Spell 69 se cuenta por millares y por especies; el paréntesis and a thousand of beer es restitución de Faulkner.

«I rule in Busiris, I travel about on its river-banks, I breathe the east wind because of its tresses, I grasp the north wind by its braided lock, I grip the south wind by its plaits, I grasp the west wind by its nape. I travel around the sky on its four sides, I give breath to the blessed ones among those who eat bread.» — el Spell 70 agarra los cuatro vientos por sus trenzas y da el aliento a los bienaventurados.

«As for him who knows this book on earth, he shall come out into the day, he shall walk on earth among the living, and his name shall not perish for ever.» — rúbrica del Spell 70, que promete que el nombre de quien conozca el libro no perecerá.

«O you falcon who rise from the Abyss, Lord of the Celestial Waters, make me hale just as you made yourself hale. Release him, loose him, put him on earth, cause him to be loved: so says the One-faced Lord concerning me.» — primera estrofa del Spell 71, con la fórmula que se repite dios por dios y se cierra con la voz del Señor de Una Sola Cara.

«O Horus in the southern sky, O Thoth in the northern sky, pacify for me the raging fiery serpent, raise up Maat for me to Him whom she loves: so says Thoth.» — estrofa del Spell 71 que pide apaciguar la serpiente ígnea y levantar a Maat.

«I am the weneb-flower of Naref, the nebheh-flower of the hidden horizon: so says Osiris.» — estrofa del Spell 71 puesta en boca de Osiris, que se dice flor del horizonte oculto.

«O you seven knots, the arms of the balance on that night of setting the Sacred Eye in order, who cut off heads, who sever necks, who take aw ay hearts, who snatch hearts, who make a slaughter in the Island of Fire: I know you, I know your names; may you know me just as I know your names; if I reach you, may you reach me; if you live through me, may I live through 3 you; may you make me to flourish with what is in your hands, the staff which is in your grasp.» — el Spell 72 se dirige a los siete nudos que decapitan y arrancan corazones, y les propone reciprocidad a cambio del saber de sus nombres.

«May you destine me to life annually; may you grant to me many years of life over and above my years “of life; many months over and above my months of life; many days over and above my days of life; many nights over and above my nights of life, until I depart.» — la petición del Spell 72 se escala por unidades de tiempo: años, meses, días y noches de más.

«As tor him who shall recite this spell, it means prosperity on earth with Re and a goodly burial with Osiris; it will go very well with a man in the realm of the dead, and there shall be given to him the loaves which are issued daily in the Presence. A matter a-million times true.» — rúbrica del Spell 72, que promete prosperidad en la tierra con Re y buen entierro con Osiris; el OCR imprime tor por for.

«Hail to you, you owners of souls, who are devoid of wrong, who exist for all eternity! Open to me, for I am a spirit in my own shape, I have power by means of this my magic, and I am recognised as a spirit. Save me from aggressors in this land of the just, give me my mouth that I may speak with it, let my arms be extended in your presence, because I know you, I know your names,» — el Spell 72 pide la boca para hablar y funda otra vez la seguridad en el saber de los nombres.

«The Milky Way will not reject me, the rebels will not have power over me, I shall not be turned away from your portals, the doors shall not be closed against me,» — el difunto declara que la Vía Láctea no lo rechazará y que las puertas no se le cerrarán.

«As for him who knows this book on earth or it is put in writing on the coffin, it is my word that he shall go out into the day in any shape that he desires and shall go into his place without being turned back, and there shall be given to him bread and beer and a portion of meat from upon the altar of Osiris. He shall enter safely into the Field of Rushes in order to learn this command of Her who 1s in Busiris, there shall be given to him barley and emmer therein, he shall be hale like he was upon earth, and he shall do what he wishes like those nine gods who are in the Netherworld. A matter a million times true.» — rúbrica que amplía el soporte del conjuro: vale sabido de memoria o escrito en el ataúd, y da forma a voluntad y ración del altar de Osiris.

«May you do what you are wont to do, O Sokar who are in your Mansion, possessing a foot in the realm of the dead.» — el Spell 74 pide pie ligero a Sokar y repite dos veces la reserva de estar inerte y aun así trepar por la luz; los puntos suspensivos son de Faulkner.

«I have passed by the Palace, and it was an abyt-bird which brought you to me. Hail to you, you who flew up to the sky, the white and shining bird which guards the White Crown. I shall be with you and I shall join the Great God; make a way for me that I may pass on it.» — el Spell 76 habilita la transformación en cualquier forma que se quiera tomar, y saluda al ave blanca que guarda la Corona Blanca.

«I have appeared as a great falcon, having come forth from the Egg; I have flown up and alighted as a falcon of four cubits along its back, whose wings are of green-stone of Upper Egypt; I have gone up from the coffer into the Night-bark, I have brought my heart from the eastern mountains, I have alighted in the Day-bark, there are brought to me those of ancient times bowing down, and they give me worship when I appear, having been reassembled as a fair falcon of gold upon the pointed stone.» — el Spell 77 transforma al difunto en halcón de oro de cuatro codos con alas de piedra verde, reensamblado sobre la piedra apuntada.

«Osiris spEAKS: O Horus, come to Busiris, clear my ways for me, and go all over my house, that you may see my form and extol my shape. May you inspire fear of me, may you create awe of me, that the gods of the Netherworld may fear me, that the gates may beware of me. Do not let him who has done me harm approach me, so that he sees me in the House of Darkness, and uncovers my weariness which is hidden from him.» — primer parlamento del Spell 78, con Osiris pidiendo a Horus que inspire temor de él y que su enemigo no vea su debilidad oculta.

«Tur Gops: ‘Do thus’, say the gods, who hear the voices of those who go in the suite of Osiris.» — turno coral del Spell 78, con los dioses respondiendo en dos palabras.

«Horus: Be silent, you gods; let a god speak with a god, let him hear the true message which I shall say to him. Speak to me, Osiris, and grant that what has come forth from your mouth concerning me be revoked.» — parlamento de Horus en el Spell 78, que pide silencio a los dioses y la revocación de lo dicho por Osiris.

«I have made his form as my form, his gait as my gait, that he may go and come to Busiris, being invested with my shape, that he may tell you my affairs.» — Horus explica el mecanismo del conjuro: manda a Busiris a un doble investido de su forma y de su andar.

«LION RAISES AN OBJECTION: The Double Lion who is in his cavern, warden of the House of the Royal Wig-cover, said to me: How can you reach the confines of the sky?» — objeción del Doble León en el Spell 78: el mensajero lleva la forma de Horus pero no la Cofia, y sin ella se le niega el paso; el rótulo del turno queda partido por el OCR.

«Tur Douste Lion: Repeat to me what Horus has said as the word of his father Osiris in the ... on the day of burial. Then I shall give you the Wig-cover — so said the Double Lion to me — that you may come and go on the roads of the sky. Then those who dwell in the horizon shall see you, and the gods of the Netherworld shall fear you.» — el Doble León pone precio a la Cofia: que el mensajero repita la palabra de Osiris; los puntos suspensivos son de Faulkner.

«THE MESSENGER, NOW POSSESSED OF HIS PASSPORT, THE RoyaL WIG-COVER, CONTINUES HIS JOURNEY:» — rótulo de turno que llama pasaporte a la Cofia Real, con lo que la edición traduce en término moderno la función del objeto dentro del drama.

«I am he who knows the roads of Nut, the winds are my protection, and the raging bull shall not drive me back. I go to the place where dwells He who sleeps, being helpless, who is in the Field of Eternity, who was conducted to the painful western darkness, even Osiris.» — el mensajero declara conocer los caminos de Nut y marcha al Campo de la Eternidad donde yace Osiris.

«I have come forth from it to the House of Isis, to the secret mysteries, I have been conducted to her hidden secrets, for she caused me to see the birth of the Great God.» — el mensajero dice haber sido conducido a los secretos ocultos de Isis y haber visto nacer al Gran Dios.

«A GoD RepLIEs: Surely it will be according to what» — rótulo de turno de habla del Spell 68: un dios responde a la letanía del difunto.

«Raise yourself upon your left side, put yourself upon your right side, sit down and stand up, throw off your dust, may your tongue and your mouth be wise.» — cierre de la respuesta divina del Spell 68 con las instrucciones corporales de la reanimación: volverse de un lado y del otro, sacudirse el polvo y tener boca y lengua sabias.

«I have gone forth from the limits of the earth that I may receive my fringed cloak for the heart of the Baboon; I have razed the Pure Mansions which were in Edfu, I have destroyed the Mansions of Him who beats with a stick, I have attacked the Mansions of Ikhsesef, I have forced the sacred gates, I have passed by the House of Kemkem,» — el Spell 75 recorre la destrucción de mansiones y puertas sagradas de camino a Heliópolis.

«the ‘knot-of-Isis’ amulet has laid her hands on me, and she has commended me to her sister the Accuser by her own mother the Destroyer, she has set me in the eastern sky in which Re appears and in which Re is daily exalted. I have appeared in glory, I have been initiated, | have been ennobled as a god, and they have put me on that sacred road on which Thoth travelled when he pacified the Combatants and proceeded to Pe so that he might come to Dep.» — el mismo conjuro hace que el amuleto nudo de Isis encomiende al difunto a sus hermanas y lo ponga en el cielo oriental, ya iniciado y ennoblecido como dios.

«THE MESSENGER QUOTES THE COMMAND OF Horus: Horus has commanded: Lift up your faces and look at him; he has made his appearance as a divine falcon, the Double Lion has taken out the Wig-cover for him, he has come with the word of Horus to Osiris. The Grey-haired Ones have ... he has united himself with the Powers. Get out of the way, you wardens of your gates, for him in front of me, clear the way for him.» — rótulo de turno del Spell 78 en que el mensajero cita la orden de Horus a los guardianes de las puertas.

«THE MESSENGER RESUMES HIS OWN SPEECH: I say: How mighty is Horus! I cause them to know that the terror of him is great, and that his horn is sharp against Seth; that Horus has taken authority and that he has acquired the might of Atum. I have followed Horus, the Lord of All.» — el mensajero vuelve a su propia voz para proclamar el poder de Horus y su cuerno afilado contra Seth.

«THE GODS GIVE THE MESSENGER PERMISSION TO PASS: Pass by in peace — so say the gods of the Netherworld to me. The wardens of their caverns, the wardens of the Mansion of Osiris rise up.» — rótulo y parlamento con que los dioses del Inframundo dan paso al mensajero.

«THE MESSENGER REPLIES: See, I come to you as an equipped spirit. The wardens of the gates walk for me, the Powers clear the roads for me, I have fetched the Grey-haired Ones whom Nenet has defied. The great ones who dwell in the horizon fear me, even the wardens of ... in the sky, who guard the roads. I make firm the gates for the Lord of All, I have cleared the roads towards him; I have done what was commanded, for Horus invested me with his shape.» — el mensajero se declara espíritu equipado y dice haber cumplido lo mandado.

«May the mysteries be uncovered for me, may the secret caverns be opened to me, may I enter into the Lord of the Soul, greatly majestic, may I come forth to Busiris and go all over his mansion, may I tell him the affairs of his son whom he loves, while the heart of Seth is cut out.» — la petición del mensajero es de acceso: que se descubran los misterios y se abran las cavernas secretas.

«Be high upon your seat, O Osiris: may your breast live and may your buttocks be vigorous. Let your heart jubilate, for you triumph over Seth, and your son Horus has been placed upon your throne. Myriads have been assigned to him, the gods have brought him oblations, and the heart of Geb, who is older than the great ones,» — el mensajero anuncia a Osiris el triunfo sobre Seth y la entronización de Horus.

«I am Atum who made the sky and created what exists, who came forth from the earth, who created seed, Lord of All, who fashioned the gods, the Great God, the self-created, the Lord of Life, who made the Ennead to flourish.» — el Spell 79 hace del difunto un anciano del tribunal identificándolo con Atum autocreado.

«Hail to you, you lords of pure offerings, whose thrones are secret! Hail to you, you lords of eternity, whose forms are hidden, whose shrines are secret, whose place is unknown! Hail to you, you gods who are in the Radiance! Hail to you, you gods who encircle the firmament! Hail to you, you gods who are in the West! Hail to you, Ennead which is in the Lower Sky!» — letanía de saludo del Spell 79 a seis grupos de dioses, nombrados por lo que en ellos está oculto o secreto.

«I have brought to you a measure of incense and natron, that I may drive away slaver therewith from your mouths, I have come that I may remove the ill which is in your hearts, I have removed the evil which is on you. I have brought you what is good, I have raised up to you what is true, for I know you, I know your names, I know your forms which were unknown.» — el difunto trae incienso y natrón para quitar la baba de las bocas divinas, y vuelve a fundar su derecho en conocer nombres y formas.

«Tam he who donned the white and bright fringed cloak of Nun which is on his breast, which gives light in darkness, which unites the two companion-goddesses who are in my body by means of the great magic which is on my mouth. My fallen enemy who was with me in the valley of Abydos will not be raised up, and I am content.» — el Spell 80 transforma en dios y da luz y tinieblas por el manto de Nun y la gran magia de la boca; el troceo imprime Tam por I am.

«I am the Woman who lightens darkness, I have come to lighten the darkness, and it is bright. I have lightened the darkness, I have felled the evil spirits, those who were in darkness have given praise to me, I have made the mourners whose faces were hidden to stand up, even though they were languid when they saw me.» — el hablante del Spell 80 se dice Mujer que alumbra la oscuridad y levanta a los dolientes de rostro cubierto.

«As for you, I am the Woman of whom I do not permit you to hear.» — cierre del Spell 80 con una identidad que se declara y a la vez se niega al oyente.

«Tam this pure lotus which went forth from the sunshine, which is at the nose of Re; I have descended that I may» — el Spell 81 transforma al difunto en el loto puro que está en la nariz de Re; el tramo se recortó antes del pie de viñeta que el troceo intercala a media frase, y el conjuro sigue en el mismo renglón del impreso.

«O Lotus belonging to the semblance of Nefertum, I am the Man. I know your name, I know your names, you gods, you lords of the realm of the dead, for I am one of you. May you grant that I see the gods who lead the Netherworld, may there be given to me a seat in the realm of the dead in the presence of the lords of the West, may I take my place in the Sacred Land, may I receive offerings in the presence of the lords of eternity, may my soul go forth to every place that it desires, without being held back from the presence of the Great Ennead.» — el Spell 81A pide asiento en el reino de los muertos y libre salida del alma, otra vez por el saber de los nombres.

«What will you live on?’ say the gods and spirits to me. ‘I will live and have power through bread.’ ‘Where will you eat it?’ say the gods and spirits to me. ‘T will have power and I will eat it under the branches of the tree of Hathor my mistress, who made offering of bread, beer and corn in Heliopolis. I will don a loin-cloth from the hand of Tayt, I will dwell in the place where I wish to be.» — el Spell 82 pone el diálogo con los dioses en forma de preguntas y respuestas sobre la comida y el sitio de comerla.

«My head is that of Re who is united with Atum, the four suns of the length of the land; I have gone forth, for my tongue is that of Ptah, my throat is that of Hathor,» — otra letanía anatómica, esta del Spell 82, que reparte cabeza, lengua y garganta entre Re, Ptah y Hathor.

«Those who are in Heliopolis bow their heads to me, for I am their lord, I am their bull. I am mightier than the Lord of Terror; I copulate and I have power over myriads.» — cierre del Spell 82, que se declara más fuerte que el Señor del Terror.

«I have flown up like the primeval ones, I have become Khepri, I have grown as a plant, I have clad myself as a tortoise, I am the essence of every god, I am the seventh of those seven uraei who came into being in the West, Horus who makes brightness with his person, that god who was against Seth, Thoth who was among you in that judgement of Him who presides over Letopolis together with the Souls of Heliopolis, the flood which was between them.» — el Spell 83 transforma en fénix por acumulación de formas: Khepri, planta, tortuga, esencia de todo dios y el séptimo de los siete uraeus.

«As for him who knows this pure spell, it means going out into the day after death and being transformed at will,» — rúbrica del Spell 83; el tramo corta corto porque el OCR de esta plana alterna renglón a renglón las dos columnas, la de la rúbrica y la del Spell 84.

«Land. I have gone and reached Wenu; I have ejected the gods from their paths, I have struck down those who are wakeful within their shrines. I do not know the Abyss, I do not know the emerging earth, I do not know the red ones who thrust with their horns, I do not know the magician, but I hear his words; I am this Wild Bull who is in the writings.» — el Spell 84, para transformarse en garza, acumula cuatro cosas que el hablante declara no conocer y remata identificándose con el Toro Salvaje de los escritos.

«Spell for being transformed into a living soul and not entering into the place of execution. He who knows it will never perish» — título del Spell 85, que lleva dentro su propia promesa: quien lo conoce no perecerá nunca.

«I am the soul of Re who issued from the Abyss, that soul of the god who created authority. Wrong-doing is my detestation, and I will not see it; I think about righteousness, and I live by it; I am Authority which will never perish in this my name of ‘Soul’.» — el Spell 85 vive de la rectitud y detesta la mala obra, y lo dice como nombre propio.

«I am the Lord of Light; death is my detestation, and I will not enter into the place of execution of the Netherworld. It is I who cause Osiris to be a spirit, and I have made content those who are in his suite. I desire that they grant fear of me and create respect of me among those who are in their midst, for I am lifted aloft on my standard, on my throne and on my allotted seat.» — el Spell 85 niega la entrada al lugar de ejecución y adjudica al hablante haber hecho espíritu a Osiris.

«I am Nun, and the doers of wrong cannot harm me. I am the eldest of the primeval gods, the soul of the souls of» — el difunto se dice Nun y el mayor de los dioses primordiales; el tramo corta en el límite de plana.

«the eternal gods; my body is everlasting, my shape is eternity, Lord of Years, Ruler of Everlasting. I am he who created darkness and who made his seat in the limits of the sky. I desire to reach their limits, and I walk afoot, I go ahead with my staff, I cross the firmament of those who ..., I drive away the hidden snakes which are upon my march to the Lord of the Two Regions.» — el Spell 85 hace del cuerpo del hablante lo sempiterno y de su forma la eternidad, y lo pone a espantar serpientes ocultas en su marcha; los puntos suspensivos son de Faulkner.

«I am a swallow, I am a swallow, I am that Scorpion-goddess, the daughter of Re. O you gods, may your savour be sweet; a flame has gone up from the horizon. O you who are in the city, I have brought him who guards his coils; give me your hands, for I have spent the day in the Island of Fire, I have gone on an errand and I have returned with a report.» — el Spell 86 transforma en golondrina y hace del difunto un mensajero que vuelve de la Isla del Fuego con un informe.

«Horus is in command of the Sacred Bark, and the throne of his father Osiris has been given to him, while that Seth the son of Nut is in bonds because of what he has done.» — la noticia que trae la golondrina es política: Horus manda la Barca Sagrada, tiene el trono de Osiris y Seth está atado.

«O you keepers of the gate, make a way for me, for I am one like you. I go out into the day, I walk on my feet, I have power in my strides. O You of the sunshine, I know the secret ways of the portals of the Field of Rushes. See, I have come, having felled my enemies to the ground, and my corpse is buried.» — la golondrina reclama paso por ser igual a los guardianes, y dice conocer las vías secretas de los portales del Campo de Juncos.

«I am a long-lived snake; I pass the night and am reborn every day. I am a snake which is in the limits of the earth; I pass the night and am reborn, renewed and rejuvenated every day.» — el Spell 87 entero cabe en la repetición de una fórmula: la serpiente que pasa la noche y renace cada día.

«I am a crocodile immersed in dread, I am a crocodile who takes by robbery, I am the great and mighty fishlike being who is in the Bitter Lakes, I am the Lord of those who bow down in Letopolis.» — el Spell 88 transforma en cocodrilo, la misma criatura de la que los Spells 31 y 32 defendían al difunto.

«O you who bring, you who run, you who are in the booth of the Great God, let my soul come to me from anywhere it is. If the bringing of my soul to me from anywhere it is be delayed, you will find the Eye of Horus standing up thus against you. O you Osirians, if you do not sleep, then will I not sleep in Heliopolis, the land of thousands of abodes. My soul shall be taken to me, and my spirit shall be vindicated with it wherever it may be.» — el Spell 89 reúne al alma con el cadáver y amenaza a los que retrasen la entrega con el Ojo de Horus alzado contra ellos.

«May it see my corpse, may it rest on my mummy, which will never be destroyed or perish.» — la petición del Spell 89 es que el alma descanse sobre la momia y que esta nunca se destruya.

«To be spoken over a human-headed bird of gold inlaid with semi-precious stones and laid on the breast of the deceased.» — rúbrica del Spell 89, que fija el soporte material: un ave de cabeza humana en oro con incrustaciones, puesta sobre el pecho del difunto.

«O you who cut off heads and sever necks and who put folly into the mouths of the spirits because of the magic which is in their bodies, you shall not see me with those eyes of yours with which you see, (you shall kneel) on your knees, you shall go about with your face behind you,» — el Spell 90 quita el habla necia de la boca, y devuelve la amenaza a quienes la ponen; el paréntesis you shall kneel es restitución de Faulkner.

«Turn away at the sentence which Isis spoke when you came to put folly into the mouth of Osiris at the desire of his enemy Seth, saying to you: ‘May your face be downcast at seeing this face of mine!» — el Spell 90 cita dentro de sí la sentencia de Isis contra los que pusieron habla necia en la boca de Osiris.

«appear in glory as that god who eats men and lives on gods, I am mighty among you as that god who is uplifted on his standard, to whom the gods come in joy, at whom the goddesses exult when they see him.» — el Spell 79 declara al difunto el dios que come hombres y vive de dioses, ante quien los dioses acuden con gozo.

«My faults are in my belly, and I will not declare them; O Authority, wrong-doing is of yesterday, but righteousness» — el Spell 84 admite faltas en el vientre y declara que no las declarará, y llama ayer a la mala obra.

«I am the soul who created the Abyss, who made his seat in the realm of the dead. My nest will not be seen, my egg will not be broken» — el Spell 85 promete que el nido no será visto y el huevo no será roto: la imagen de lo intacto como forma de la permanencia.

«have flown up as a falcon, I have cackled as a goose, I have alighted on yonder road of the Mound of the Great Festival. What I doubly detest, I will not eat; what I detest is faeces, and I will not eat it; what I detest is excrement, and it shall not enter my body.» — el Spell 82, para hacerse Ptah, repite la doble detestación del excremento que el libro liga a la dieta del muerto.

«O you who are on high, who are worshipped, whose power is great, a Ram greatly majestic, the dread of whom is put into the gods when you appear on your great throne: you shall make a way for me and my soul, my spirit and my shade, for I am equipped. I am a worthy spirit; make a way for me to the place where Re and Hathor are.» — el Spell 91 pide paso para las cuatro partes que el libro distingue en el difunto: él mismo, su alma, su espíritu y su sombra.

«As for him who knows this spell, he shall become an equipped spirit in the realm of the dead, he shall not be restrained at any gate of the West whether coming or going. A true matter.» — rúbrica del Spell 91, con una fórmula de garantía más breve que la de un millón de veces.

«I am Horus who protects his father, I am he who srought his father and who brought his mother with his staff; open a way for one who has power in his legs, who sees the Great God within the Bark of Re wherein souls ure examined at the beginning of the reckoning of years.» — el Spell 92 pide paso ante la Barca de Re donde se examinan las almas al abrir la cuenta de los años.

«When the dusk is in your sight, you wardens of Osiris, do not restrain my soul or hold back my shade; open a way for my soul and my shade, that it may see the Great God within the shrine on the day of examining souls. May it speak again to Osiris.» — el Spell 92 pide a los guardianes de Osiris que no retengan ni el alma ni la sombra del difunto el día del examen de las almas.

«Go far away, because your ka is with you asa soul,’ say the wardens of the limbs of Osiris who hold back the shades of the dead, ‘lest you be grasped by the sky and restrained by the earth; may the slayers not be with you, for you have power in your legs. Be far away from your corpse which is on earth.» — parlamento de los guardianes de los miembros de Osiris en el Spell 92, que mandan al alma alejarse de su propio cadáver.

«If I be ferried over and taken to the East with bound horns; or if any injury be done to me by rebels, I will swallow up the phallus of Re and the head of Osiris, I will be guided to the tomb of the decapitation of the gods in which they make answer; [ will bind the horns of Khepri, I will become the stone in the Eye of Atum the Destroyer if I be seized and ferried over to the East, if the festival of the rebels be celebrated over me, or if anything terrible be evilly done to. me.» — el Spell 93 amenaza con tragarse el falo de Re y la cabeza de Osiris si se le ferrea al Este: la amenaza del difunto va contra los dioses mismos.

«O you great one who see your father, keeper of the book of Thoth, see, I have come spiritualised, besouled, mighty and equipped with the writings of Thoth. Bring me the messenger of the earth-god who is with Seth, bring me a water-pot and palette from the writing-kit of Thoth and the mysteries which are in them» — el Spell 94 pide el aguamanil y la paleta del estuche de escritura de Thoth, con los misterios que contienen.

«See, | am a scribe; bring me the corruption of Osiris that | may write with it and that I may do what the great and good god says every day, being the good which you have decreed for me, O Horakhty. I will do what is right and I will send to Re daily.» — el difunto se declara escriba y pide la corrupción de Osiris como tinta con que escribir.

«am he who gave protection in the tumult, who guarded the Great Goddess in the war. I smote with my knife, I calmed Ash, I acted on behalf of the Great Goddess in the war. | a strong the sharp knife which was in the hand of Thoth in the tumult.» — el Spell 95 pone al difunto junto a Thoth como el cuchillo afilado que estuvo en su mano durante el tumulto; el troceo imprime I a strong donde el libro pone I am.

«am he who dwells in his Eye, I have come that I may give Maat to Re, I have propitiated Seth with the bodily fluids of Aker and the blood which is in the spinal cord of Geb.» — los Spells 96 y 97, impresos juntos, dan Maat a Re y propician a Seth con fluidos de Aker y sangre de la médula de Geb.

«See me, you great, elder and mighty gods who are at the head of the Souls of Heliopolis; I am high above your heads and I am one potent among you. See, I am one whose mighty, elder and great soul is respected; I will not be given over to this ill-will which has issued from your mouths» — el difunto se pone por encima de los Almas de Heliópolis y se niega a ser entregado a la malquerencia salida de sus bocas.

«Draw near quickly, you righteous ones! I was the most truly precise person on earth, I was an interpreter of speech, the sceptre of the Sole Lord, Re the Great God who lives by truth; do not injure me» — el difunto se presenta como el más preciso de la tierra y como intérprete del habla; los puntos suspensivos son de Faulkner.

«Hail to you, you plateau which is in the sky north of the» — el Spell 98 hace de la simple visión de la meseta celeste una garantía de no morir.

«O Dew of the Great One, I cross the earth towards the sky, I stand up as Shu, I make the sunshine to flourish on the sides of the ladder which is made to mount up to the Unwearying Stars, far from decapitation.» — el Spell 98 pone una escalera hacia las Estrellas Infatigables, lejos de la decapitación.

«O Tepen, I have come from the Lake of Burning in the Field of Fire.’ ‘What did you live on in the Lake of Burning in the Field of Fire?’ ‘T lived on that noble tree of [kaa who brought these ass from the Dried-up Lake for me. The water-jar was .. that I might stand in the Sacred Bark and guide the waters; that I might stand in the Sacred Bark and conduct the god; that I might stand up, my staff being a rod.» — interrogatorio del Spell 98 sobre de dónde viene el difunto y de qué vivió en el Lago del Ardor; los puntos suspensivos son de Faulkner y el troceo imprime [kaa por Ikaa.

«O Mahaf, as you are provided with life, awaken Agen for me, for see, I have come. Who are you who comes? I am the beloved of my father, one who greatly loves his father, and I am he who awakens his sleeping father.» — arranque del diálogo del Spell 99: el difunto pide despertar a Aqen y se identifica como el que despierta a su padre dormido; el troceo imprime Agen por Aqen.

«Do you say that you would cross to the eastern side of the sky? If you cross, what will you do? I will raise up his head, I will lift up his brow, and he shall make a decree in your favour, and the decree which he shall make for you shall not perish nor become void» — el barquero pregunta qué hará el difunto al cruzar, y la respuesta ofrece a cambio un decreto imperecedero.

«That he may bring me the built-up boat of Khnum from the Lake of Feet. But she is in pieces and stored in the dockyard.» — primera excusa del barquero: la barca está desarmada y guardada en el astillero.

«Take her larboard side and fix it to the stern; take her starboard side and fix it to the bow. But she has no planks, she has no end-pieces, she has no rubbing-pieces, she has no oar-loops.» — el difunto propone armar la barca al revés y el barquero replica con la lista de piezas que faltan.

«Bring the tail of the senemty-animal and put it in her stern; that will guard her.» — el difunto contesta quién guardará la barca poniendo en la popa la cola de un animal.

«The weather is windy and she has no mast. Bring this phallus of Babai which creates children and begets calves. To what shall I make it fast? To the thighs which open out the shanks.» — el intercambio continúa por el mástil y su amarre, con la misma lógica de nombrar cada pieza con una parte divina.

«What about her sail? It is the cloth which came out of Sutyu when Horus and the Ombite kissed on New Year’s Day.» — la vela de la barca se identifica con la tela salida del beso entre Horus y el Ombita el día de Año Nuevo.

«I went to Min of Coptos and Anubis the Commander of the Two Lands, and I found them celebrating their festivals and reaping their emmer in bundles of ears with their sickles between their thighs, from which you have made cakes. The god who ascends led me to the goddess who ascends, and the Lady of Pe led me to the Lady of Netjeru. Now as for the gods of Pe who are in front of their houses, I found them washing their head-cloths. They will come bearing the cakes of the gods, and they will make cakes for you when going downstream and bread when going upstream.» — el difunto cuenta haber hallado a los dioses celebrando sus fiestas y segando la espelta con las hoces entre los muslos.

«I will govern the towns, I will rule the villages, I will know the rich and give to the poor, I will prepare cakes for you when going downstream and bread when going upstream.» — lo que el difunto promete hacer al cruzar es de gobierno y de reparto: conocer al rico y dar al pobre.

«It is ‘Power of Earth’, and I shall go to the Field of Rushes. Who will guide yous The Royal Twins will guide me. Who will tell your name to this august god¢ He who is content, the elder brother of Sokar.» — el difunto nombra el camino que debe recorrer y a quienes lo guiarán y dirán su nombre al dios augusto.

«You shall say: O Vulture-god who rebuilds a courtyard, I will break your box, I will smash your pens, I will tear up your books because of Him who is in the Abyss. If I see, Shu will see; if I hear, Shu will hear; I will give orders to the Imperishable Stars, and it will be well with me on earth.» — cuando el barquero no despierta, el difunto amenaza con romper la caja, los cálamos y los libros del dios buitre.

«They are the horizon and the malachite-region, or so I believe.» — el difunto contesta por las dos ciudades y matiza la respuesta con una reserva, or so I believe, que la edición conserva.

«O you phallus of Re, this which is injured by aia whose inertness came into being through Babai» — el Spell 93 impide que al difunto lo lleven al Este, y arranca invocando el falo de Re herido; el troceo imprime aia donde el libro nombra al causante.

«Her planks are the drops of moisture which are on the lips of Babai; her end-pieces are the hair which is under the tail of Seth; her rubbing-pieces are the sweat which 1s on the ribs of Babai; her oar-loops are the hands of the female counterpart of Horus.» — el difunto construye la barca nombrando cada pieza con una parte del cuerpo de un dios: tablas de humedad de los labios de Babai, cabos del pelo de la cola de Seth.

«Have you healed the limbs? I have healed the limbs. What are those limbs, magician? They are the arm and the leg.» — el interrogatorio del Spell 99 exige al difunto declararse completo, equipado y con los miembros sanados, y nombrar cuáles son.

«What is it?’ says Aqen; ‘I was asleep.» — apertura de la parte II del Spell 99, con Aqen despertando y diciendo que dormía.

«He is Horus with whom is a seal-ring.» — respuesta del Spell 99 sobre qué dios provee las vergas de la barca.

«That august god will say: ‘Have you ferried over to me a man who does not know the number of his fingers?’ I know how to count my fingers; take one, take the second, quench it, remove it, give it to me, be friendly towards me; do not let go of it; have no pity on it; make the Eye bright; give the Eye to me.» — el conteo de los dedos del Spell 99: el barquero duda de quien no sabe contarse los dedos, y el difunto responde con diez órdenes sucesivas que la nota editorial de la plana 92 describe como juego.

«O you who bring the ferry-boat of the Abyss to this difficult bank, bring me the ferry-boat, make fast the warp for me in peace, in peace! Come, come; hurry, hurry, for I have come in order to see my father Osiris.» — parte III del Spell 99: la prisa del difunto por ver a su padre Osiris se dice repitiendo cada palabra.

«O Lord of Red Cloth, who is mighty through joy; O Lord of Storm, the Male who navigates; O You who navigate over this sandbank of Apep; O You who bind on heads and make necks firm when escaping from wounds; O You who are in charge of the mysterious ferry-boat, who ward off Apep, bring me the ferry-boat, knot the warp for me, in order to escape from that evil land in which the stars fall upside down upon their faces and are unable to raise themselves up.» — el Spell 99 describe la tierra mala de la que quiere escapar como aquella donde las estrellas caen boca abajo y no pueden levantarse.

«Lady of the Two Lands in the shrine’ is your name. ‘Tell me my name,’ says the mallet. ‘Shank of Apis’ is your name.» — dos miembros de la letanía en que cada pieza de la barca exige su nombre al difunto; el tramo arranca después del pie de viñeta que el troceo intercala a media frase, y el par del poste de amarre queda partido por ese pie.

«Tell me my name,’ says the mast. ‘He who brought back the Great Goddess after she had been far away’ is your name. ‘Tell me my name,’ say the halyards. ‘Standard of Wepwawet» — dos miembros de la misma letanía: el mástil se nombra por un acto mítico y las drizas por un estandarte divino.

«Tell me my name,’ say the oars. ‘The fingers of Horus the Elder’ are your names.» — miembro de la letanía en que los remos se nombran dedos de Horus el Mayor.

«Tell me my name,’ says the bailer. ‘The hand of Isis which swabs up the blood from the Eye of Horus’ is your name.» — el achicador se nombra por la mano de Isis que enjuga la sangre del Ojo de Horus.

«Tell me my name,’ says the steering-oar. ‘Accurate’ is your name.» — el remo de gobierno del Spell 99 recibe dos nombres seguidos, y el primero es una sola palabra.

«Tell me my name,’ says the wind, ‘since you are carried thereby.’ ‘North wind which went forth from Atum to the nose of the Foremost of the Westerners’ is your name.» — la letanía pasa de las piezas de la barca a los elementos: el viento, el río, la ribera y el suelo también exigen su nombre.

«What 1s to be said to them: Hail to you, you whose natures are kind, possessors of offerings who live for ever and ever! I have penetrated to you so that you may give me a funeral meal for my mouth with which I speak, namely the cake which Isis baked in the presence of the Great God, for I know that Great God to whose nose you present provisions, whose name is Tjekem.» — cierre del Spell 99 pidiendo la comida funeraria, la torta que Isis coció ante el Gran Dios; el OCR imprime 1s por is.

«As for him who knows this spell, he will go out into the Field of Rushes, and there will be given to him a cake, a jug of beer and a loaf from upon the altar of the Great God, an aroura of land with barley and emmer by the Followers of Horus, who will reap them for him. He will consume this barley and emmer and will rub his body with them, his body will be like these gods, and he will go out into the Field of Rushes in any shape in which he desires to go out. A matter a million times true.» — rúbrica del Spell 99, que promete una arura de tierra segada por los Seguidores de Horus y un cuerpo hecho como el de los dioses por frotarse con ese grano.

«O you who emerge from the waters, who escape from the flood and climb on to the stern of your bark, may you indeed climb on to the stern of your bark, may you be more hale than you were yesterday. You have included N, a worthy spirit, in your crew; if you are hale, he will be hale.» — el Spell 101 protege la Barca de Re con una fórmula recíproca que se repite estrofa a estrofa: si el dios está sano, el difunto lo estará.

«O Re in this your name of Re, if you pass by the Eye of seven cubits with a pupil of three cubits, you will make N hale, the worthy spirit in your crew; if you are hale, he will be hale.» — segunda estrofa del Spell 101, que mide el Ojo en siete codos con pupila de tres.

«O Re in this your name of Re, if you pass by the dead who are upside down, you shall cause N the worthy spirit to stand up on his feet; if you are hale, he will be hale.» — tercera estrofa del Spell 101, que pide poner de pie al difunto donde los muertos están cabeza abajo.

«If this protective spell is placed on his throat for him, praises will be made for him as for the gods, he shall be united with the Followers of Horus; the starry sky shall be made firm for him in the presence of Him who is with Sothis, his corpse shall be a god, together with his relatives, for ever, and a bush shall be planted for him over the breast by Menget. It was the Majesty of Thoth who did this for the Majesty of the vindicated King of Upper and Lower Egypt Osiris through desire that the sunlight should rest on his corpse.» — la misma rúbrica adjudica el conjuro a Thoth, hecho para Osiris con el deseo de que la luz del sol repose sobre su cadáver.

«I am one who passes by, pure and bald; O Sistrum-Bit) fe Caer ert Ites © layer, I will be in the suite of Hath» — el Spell 103 entero es una línea: el difunto se dice puro y rapado y pide el séquito de Hathor; el OCR parte el nombre de la diosa.

«I have sat among the great gods, I have passed by the House of the Night-bark; it is the wasp which fetches me to see the great gods who are in the realm of the dead, and I am vindicated in their presence, I am pure.» — el Spell 104 hace que una avispa lleve al difunto a ver a los grandes dioses.

«Hail to you, my ka of my lifetime; behold, I have come to you, I have appeared in glory, I am strong, besouled and mighty, and I have brought to you natron and incense that I may cleanse you with them, that I may cleanse your slaver with them, even this evil phrase which I have spoken, this evil impurity which I have done,» — el Spell 105 propicia al ka del difunto con natrón e incienso y nombra la frase mala dicha y la impureza cometida.

«if they are white, I will be white, and my ka will be like them, my ka’s provisions will be like theirs, having been weighed in the balance.» — el Spell 105 encadena la blancura del difunto a la de los que están en el horizonte, y pesa en la balanza las provisiones del ka.

«for I am an eye which sees and an ear which hears, I am nota bull for butchery, and none shall have an invocation-offering of me.» — el difunto se dice ojo que ve y oído que oye, y se niega a ser res de matadero.

«O Great One, Lord of provisions; O Great One who presides over houses; O You who are above, who give bread to Ptah, the Great One who is on the Great Throne; may you give me bread, may you give me beer, may I eat of the shin of beef together with the roasted bread. O Ferryman of the Field of Rushes, bring me these loaves from your polar waters like your father the Great One who travels in the Bark of the God.» — el Spell 106 pide en Menfis pan, cerveza y pierna de res, y panes al barquero del Campo de Juncos.

«As for that mountain of Bakhu on which the sky rests, it is in the east of the sky; it is three hundred rods long and one hundred and fifty rods broad. Sobk, Lord of Bakhu, is in the east of that mountain ; his temple is of cornelian. A serpent is on the top of that mountain; it is thirty cubits long, eight cubits of its forepart are of flint, and its teeth gleam.» — el Spell 108 da las medidas de la montaña de Bakhu en varas y de la serpiente en codos, con ocho codos de pedernal en la parte delantera.

«I know the name of this serpent which is on the mountain; its name is ‘He who is in his burning» — el difunto vuelve a fundar el poder en el nombre, aquí el de la serpiente de la montaña.

«Now after a while he will turn his eyes against Re, and a stoppage will occur in the Sacred Bark and a great vision among the crew, for he will swallow up seven cubits of the great waters; Seth will project a lance of iron against him and will make him vomit up all that he has swallowed.» — el Spell 108 cuenta cómo la serpiente traga siete codos de las grandes aguas y Seth le clava una lanza de hierro para que lo vomite.

«Get back at the sharp knife which is in my hand! I stand before you, navigating aright and seeing afar. Cover your face, for I ferry across; get back because of me, for I am the Male! Cover your head, cleanse the palm of your hand; I am hale and I remain hale, for I am the great magician, the son of Nut, and power against you has been granted to me.» — parlamento de Seth en el Spell 108, que se declara el gran mago hijo de Nut y dice tener poder concedido contra la serpiente.

«I know those who govern the matter by reason of which Apep is repelled; I know the Souls of the Westerners, who are Atum, Sobk the Lord of Bakhu, and Hathor the Lady of the Evening.» — cierre del Spell 108, que nombra a los tres que son las Almas de los Occidentales.

«I know the northern gate of the sky; its south is in the» — el Spell 109 empieza a describir la puerta norte del cielo; el tramo se recortó antes del folio impreso que el troceo mete a media columna.

«I know the Souls of the Easterners; they are Horakhty, the sun-calf, and the Morning Star.» — cierre del Spell 109, que nombra a las tres Almas de los Orientales.

«N worships the Ennead which is in the Field of Offerings, and he says: Hail to you, you owners of kas! I have come in peace to your fields in order to receive the provisions which you give; I have come to the Great God in order that I may receive the provisions which his goodwill grants of bread and beer, oxen and fowl.» — apertura del Spell 110, con el difunto saludando a los dueños de kas y pidiendo las provisiones del Campo de las Ofrendas.

«A boon which the King grants to Osiris and the Ennead which is in the Field of Offerings, that they may give invocation-offerings of bread and beer, oxen and fowl and all things good, and clothing and incense daily, which rest upon the altar every day; to receive senu-bread and khenef-bread, persen-bread, milk, wine and the provisions of one who follows the god in his» — el Spell 110 inserta la fórmula de ofrenda real, con la lista de panes, leche y vino que descansan a diario sobre el altar.

«Here begin the spells of the Field of Offerings and spells of going forth into the day; of coming and going in the realm of the dead; of being provided for in the Field of Rushes which is in the Field of Offerings, the abode of the Great Goddess, the Mistress of Winds; having strength thereby, having power thereby, ploughing therein, reaping and eating therein, drinking therein, copulating therein, and doing everything that used to be done on earth by N.» — título del bloque del Campo de las Ofrendas, que enumera lo que allí se hará: arar, segar, comer, beber y copular, todo lo que se hacía en la tierra.

«I am one whom Hotep knows, I row on its waterways, I arrive at its towns. My utterance is mighty, I am more acute than the spirits, and they shall not have power over me. O Hotep, I acquire this field of yours which you love, the Lady of Air. I eat and carouse in it, I drink and plough in it, I reap in it, I copulate in it, I make love» — el Spell 110 enumera lo que el difunto hace en el campo de Hotep: comer, beber, arar, segar, copular y no perecer.

«I say something mysterious, I bring eternity to an end and I take possession of everlasting.» — cierre de esa sección del Spell 110, donde el difunto dice acabar la eternidad y tomar posesión de lo sempiterno.

«Being in Hotep, Lord of the Field of Offerings. This is Horus; he is a falcon a thousand cubits long, life and dominion are in his hand, he comes and goes at will in its waterways and towns, he rises and sets in Qengenet, the birth-place of the god. He does everything in it as it is done in the Island of Fire; there is no shouting in it, there is nothing evil in it.» — el Spell 110 describe a Horus como halcón de mil codos que va y viene a voluntad por el campo, donde no hay griterío ni mal alguno.

«I live in Hotep, my bag and my bowl are on me, which I have filled from baskets, being one whom the spirits of the Lord of Plenty guide. I depart and ascend to Him who brings it, and I have power through him, he accepts on my behalf, for I am equipped and content.» — el difunto se describe con su morral y su escudilla llenos, guiado por los espíritus del Señor de la Abundancia.

«This great magic of mine is powerful in this body of mine, in these seats of mine; I am one who recalls to himself that of which I have been forgetful.» — el Spell 110 define al difunto como quien se acuerda de aquello de lo que estuvo olvidado: la memoria como efecto de la magia.

«You shall not repel me from the Milky Way, and those who are rebellious will not have power over this flesh of mine. My bread is in Pe, my beer is in Dep, your gifts of today» — la lista de lo que se le debe al difunto en el Spell 99 va de la cebada y la espelta a la vida, el bienestar y la salud.

«go aboard the Bark of Re with those who are in his suite.» — segunda línea del título del Spell 100; en esta plana el OCR alterna renglón a renglón las dos columnas, así que el verbatim se limita a un renglón continuo del impreso.

«cleared the paths of the solar disc, I have dragged Sokar» — renglón continuo del Spell 100, donde el difunto dice haber despejado las sendas del disco solar y arrastrado a Sokar; la plana alterna dos columnas en el OCR.

«Your body, O Re, is everlasting by reason of the spell.» — cierre del Spell 101, que hace del propio conjuro la razón de que el cuerpo del dios sea sempiterno.

«To be recited over a strip of royal linen on w bic this spell has been written in dried myrrh» — rúbrica del Spell 101, que prescribe escribirlo en lino real con mirra seca; el troceo imprime w bic por which.

«O you who are great in your bark, bring me to your CS TGS OS fos SO 30 Ms 2 1 witha bark, so that I may take charge of your navigating in the ad oe 4a “S2P yous 't 12K 4 esh duty which is allotted to one who is among the Un» — el Spell 102 pide subir a la Barca de Re y hacerse cargo de la navegación entre las Estrellas Infatigables.

«I know that Field of Rushes which belongs to Re, the walls of which are of iron; the height of the barley is five cubits, its ear is two cubits and its stalk is three cubits; its emmer Is seven cubits, its ear is of three cubits and its stalk of four cubits. They are spirits, each nine cubits tall, who reap it in the presence of the Souls of the Easterners.» — el Spell 109 mide en codos la cebada, la espelta y a los espíritus segadores del Campo de Juncos, cuyos muros son de hierro.

«Being in Hotep. O Field, I have come into you, my soul behind me and authority before me. O Lady of the Two Lands, establish my magic power for me, that by means of it I may recall what I had forgotten. I am alive without harm of any kind, and joy is given to me, peace is mine, I create seed, I have received air.» — estrofa del Spell 110 en que el difunto pide poder mágico para recordar lo olvidado, y declara vivo, en paz y creando simiente.

«Being in Hotep, Lord of Breezes. | have come into you, having opened up my head and having aroused my body. I close my eye, yet I shine on the day of the Milk-goddess; I have slept by night, I have restored the milk to its proper level, and I am in my town.» — estrofa del Spell 110 con una paradoja de la visión: cierra el ojo y aun así brilla el día de la diosa de la Leche.

«O Town of the Great Goddess, I have come into you that I may allot abundance and cause vegetation to flourish; I am the bull of lapis-lazuli, unique and exalted, Lord of the Field, Bull of the Gods. Sothis speaks to me in her good time.» — estrofa del Spell 110 en que el difunto se dice toro de lapislázuli y Sothis le habla a su debido tiempo.

«O Swamp-land, | have come into you, I have taken the Grey-haired One to the roof, for | am the moon, I have swallowed up the darkness.» — estrofa breve del Spell 110 en que el difunto se identifica con la luna que se ha tragado la oscuridad.

«O Qengqenet, I have come into you, I have seen my father, I have recognised my mother, I have risen early, I have caught fish. I know the deep holes of the snakes, and I am saved. I know the name of this god; He whose mouth is put together, Lord of Holiness, whose hair is in good order, whose horns are sharp. If he reaps, I will plough and I will reap.» — estrofa del Spell 110 que condiciona la faena del difunto a la del dios cuyo nombre declara conocer: si él siega, el difunto arará.

«O Town of Union, I have come into you; my head is whole and my heart is awake beneath the White Crown; I am guided above and I am hale below, I give joy to the bulls who are in charge of the Enneads, for I am a bull, Lord of the Gods, who proceeds into the place of turquoise.» — estrofa del Spell 110 con la cabeza entera y el corazón despierto bajo la Corona Blanca.

«O barley and emmer of the District of the God, I have come into you, I fare upstream, I sail on the Waterway of Horns, Lady of Pure Things, I drive in the mooring-post in the upper waterways. I have borne aloft the the Old One. storm of the Disturber and I have upheld the Supports» — última estrofa de la serie del Spell 110, donde el difunto clava el poste de amarre y sostiene los Soportes.

«O you female Souls of the Night, Marsh-dwellers, Women of Mendes, you of the Fish-nome and of the» — arranque del Spell 112, que interpela a las Almas femeninas de la Noche y a las mujeres de Mendes; el tramo se recortó antes del folio impreso.

«It so happened that Re said to Horus: ‘Let me see your eye since this has happened to it.’ He looked at it and said: ‘Look at that black stroke with your hand covering up the sound eye which is there.’ Horus looked at that stroke and said: ‘Behold, I am seeing it as altogether white.’ And that is how the oryx came into being.» — el Spell 112 cuenta un mito etiológico: del examen de la vista de Horus sale el órice.

«And Re said: ‘Look again at yonder black pig.’ And Horus looked at this black pig, and Horus cried out because of the condition of his injured eye, saying: ‘Behold, my eye is like that first wound which Seth inflicted on _my eye’, and Horus fainted before him. Then Re said: ‘Put him on his bed until he is well.» — segundo tramo del mismo relato, con el cerdo negro y el desmayo de Horus ante la herida reabierta.

«It so happened that Seth had transformed himself into a\black pig and had projected a wound into his eye, and R€ said: ‘The pig is detestable to Horus.’ ‘We wish he were well,’ said the gods. That is how the detestation of the pig came about for Horus’s sake by the gods who are in the suite.» — el conjuro deriva de ese relato la prohibición del cerdo: Seth se había transformado en cerdo negro, y por eso el animal es detestable para Horus.

«I know the Souls of Pe; they are Horus, Imsety and Hapy.» — cierre del Spell 112, que nombra a las tres Almas de Pe.

«Knowing the mystery of Nekhen. Thus said Re: ‘Has Sobk any fish as well as finding Horus’s hands for him?’ That is how Fish-worship-town came into being.» — segundo mito etiológico del mismo conjuro, del que sale el nombre de una ciudad.

«Then Horus said: ‘Indeed I have placed Duamutef and Qebehsenuef with me so that I may watch over them, for they are a contentious company; further, they are to be there while Nekhen is mine, according to the word of Re, “Place them in the prison of Nekhen, for they have done what used to be done by Her who is in the Broad Hall” ; “They are with me”, you shall say, and they will end up with you until Seth knows that they are with you and complains.» — parlamento de Horus en el Spell 113, que pone a dos de los Hijos de Horus bajo vigilancia por ser compañía pendenciera.

«I know the Souls of Nekhen: they are Horus, Duamutef and Qebehsenuef. Not to be said when eating pig.» — cierre del Spell 113 con una restricción de uso que liga el conjuro al tabú del cerdo del Spell 112: no se dice mientras se come cerdo.

«The plume is stuck into the shoulder of Osiris, the Red Crown shines in the bowl, the Eye is eaten and he who sought it is fetched. I know it, for I have been initiated into it by the Sem-priest, and I have never spoken nor made repetition to the gods.» — el Spell 114 declara una iniciación por el sacerdote Sem y el silencio guardado sobre ella, incluso ante los dioses.

«I have entered as a Power because of what I know, I have not spoken to men, I have not repeated what was said.» — el difunto funda su rango en el saber y lo ata a no haberlo dicho a los hombres.

«I know the Souls of Hermopolis. What 1s great in the half-month and small in the full month, that is Thoth.» — cierre del Spell 114, que define a Thoth por una alternancia lunar: grande en la media luna y pequeño en la llena; el OCR imprime 1s por is.

«I have spent yesterday among the great ones, I have become Khepri, I have cleared the vision of the Sole Eye, I have opened up the circle of darkness. I am one of them, I know the Souls of Heliopolis, into which the High-priest of Heliopolis was not initiated through revelation; (I know) the hostile acts by Him who would destroy the heirs of Heliopolis; I know why a braided lock is made for a man.» — el Spell 115 consigna un saber que el propio sumo sacerdote de Heliópolis no recibió por revelación; el paréntesis I know es restitución de Faulkner.

«Re disputed with the serpent, ‘Him who is in his burning’, and his mouth was injured, and that is how the reduction in the month came about. He said to the serpent: ‘I will take my harpoon, which men will inherit’, and that is how the harpoon came into being. The serpent said: “The Two Sisters will come into being’, and that is how Re’s passing by came into being.» — otro encadenamiento etiológico del Spell 115: del pleito entre Re y la serpiente salen el arpón y el paso de Re.

«He transformed himself into a woman with braided hair, and that is how the priest of Heliopolis with braided hair came into being. It so happened that the mighty one was stripped in the temple, and that is how the stripped one of Heliopolis came into being.» — el Spell 115 deriva del mismo relato dos figuras del culto heliopolitano, el sacerdote de trenzas y el desnudado.

«I know the Souls of Heliopolis; they are Re, Shu and Tefnut.» — cierre del Spell 115, que nombra a las tres Almas de Heliópolis.

«I am one who was born in Rosetjau, and benefits have been given to me by those who are among the noble dead, with the pure things of Osiris; I received praise in Rosetjau when I conducted Osiris to the Mounds of Osiris.» — el Spell 118 reclama nacimiento en Rosetjau y un mérito exclusivo: haber conducido a Osiris a sus Montículos.

«I am the Great One who created his own light; I have come to you, Osiris, that | may worship you, for pure is the efflux which was drawn from you, the name of which was made in Rosetjau; may you be mighty thereby in Abydos. Raise yourself, Osiris, that you may go round about the sky with Re and see the people;» — el Spell 119 pide a Osiris que se levante y dé la vuelta al cielo con Re para ver a la gente.

«To me belongs everything, and the whole of it has been given to me. I have gone in as a falcon, I have come out as a phoenix; the Morning Star has made a path for me, and I enter in peace in to the beautiful West.» — el Spell 122 repite la mudanza de forma del Spell 13, halcón al entrar y fénix al salir, con la Estrella de la Mañana abriendo el camino.

«My soul has built an enclosed place in Busiris, and I am flourishing in Pe; I plough my fields in my own shape, Spell for entering into the Great Mansion and my dom-palm is that upon which Min is.» — el Spell 124 hace que el alma del difunto construya en Busiris y él are sus campos en su propia forma.

«Place bread in my mouth; I will go into the Moongod, so that he may speak to me, that the followers of the gods may speak to me, that the sun may speak to me, and that the sun-folk may speak to me. The dread of me is in the twilight and in the Celestial Waters which are his on his forehead; I am there with Osiris, and my mat is his mat among the Elders. I have told him the words of men, and I have repeated to him the words of the gods. My spirit comes equipped, for I am an equipped spirit and I have equipped all the spirits.» — cierre del Spell 124: el difunto dice haber llevado a Osiris las palabras de los hombres y haberle repetido las de los dioses.

«O you four baboons who sit in the bow of the Bark of Re, who raise up truth to the Lord of All, who judge poor and rich, who propitiate the gods with the breath of your mouths, who give god’s-offerings to the gods and invocation-offerings to the spirits, who live on truth and gulp down truth, whose hearts have no lies, who detest falsehood: expel my evil, grip hold of my falsehood, and I will have no guilt in respect of you. Grant that I may open up the tomb, that I may enter into Rosetjau, and that I may pass by the secret portals of the West. There shall be given to me a shens-cake, a jug of beer and a persen-loaf, just like those spirits who go in and out in Rosetjau.» — el Spell 126 se dirige a los cuatro babuinos que juzgan a pobres y ricos y viven de la verdad, para que expulsen el mal del difunto.

«THE BABOONS REPLY: Come, so that we may expel your evil and grip hold of your falsehood so that the dread of you may be on earth, and dispel the evil which was on you on earth. Enter into Rosetjau, pass by the secret portals of the West, and there shall be given to you a shens-cake, a jug of beer, and a persen-loaf, and you shall go in and out at your desire, just like those favoured spirits who are summoned daily into the horizon.» — respuesta de los babuinos, que conceden lo pedido con las mismas palabras de la petición.

«The book of worshipping the gods of the caverns; what a man should say there when he reaches them in order to go in to see this god in the Great Mansion of the Netherworld.» — título del Spell 127, que se presenta como libro de adoración a los dioses de las cavernas.

«O you door-keepers who guard your portals, who swallow souls and who gulp down the corpses of the dead who pass by you when they are allotted to the House of Destruction, who cause that the soul of every potent, great and holy spirit shall be led aright to the place of the Silent Land, even he who is a soul like Re who 1s praised and like Osiris who is praised.» — el Spell 127 describe a los porteros que tragan almas y engullen cadáveres de los repartidos a la Casa de la Destrucción; el OCR imprime 1s por is.

«N says: Open for me the gates of sky, earth and the Netherworld, for I am the soul of Osiris, and I am at peace thereby. I pass by their courts, and they give praise when they see me; I have gone in favoured and I have come out beloved; I have journeyed, and no fault of any kind has been found in me.» — cierre del Spell 127, con el difunto declarándose alma de Osiris y sin falta hallada.

«Hail to you, Osiris Wennefer, the vindicated, the son of Nut! You are the first-born son of Geb, the Great One who came forth from Nut; King in the Thinite nome; Foremost of the Westerners; Lord of Abydos; Lord of Power, greatly majestic; Lord of the Atef-crown in Heracleopolis; Lord of Might in the Thinite nome; owner of a tomb; greatly powerful in Busiris; Lord of offerings and multiple of festivals in Mendes.» — el Spell 128 apila los títulos de Osiris ciudad por ciudad, de Abidos a Mendes.

«Shout with joy, Osiris, for I have come to you; I am Horus, I have saved you alive today, and there are invocation-offerings of bread and beer, oxen and fowl and all good things for Osiris. Raise yourself up, Osiris; I will smite your enemies for you, for I have saved you from them. I am Horus in this happy day as one who appears happily in glory with your power.» — el difunto habla como Horus que ha salvado vivo a su padre y promete herir a sus enemigos.

«Now when Horus was a child, his sacrificial animal was a pig before his eye had suffered» — el Spell 112 consigna que el cerdo era el animal sacrificial de Horus niño antes de la herida del ojo: la prohibición tiene fecha dentro del propio relato.

«I know the mystery of Nekhen; it is the hands of Horus of his mother’s making which were thrown into the» — el Spell 113 cuenta el mito de las manos de Horus arrojadas al agua por su propia madre; el tramo se recortó antes del folio impreso y el relato sigue con Sobk pescándolas.

«The ways which are above the waters lead to Rosetjau; | am he who clothed my standard which came forth from the Wereret-crown. I have come that I may establish ofterings in Abydos, I have opened the ways in Rosetjau, I have assuaged the pains of Osiris.» — el Spell 117 abre las vías de Rosetjau y declara aliviados los dolores de Osiris.

«It was I who vindicated Osiris against his enemies, so may I be vindicated against my enemies. May I be like one of you, a friend of the Lord of Eternity, may I walk like you walk, may I stand like you stand, may I sit like you sit, may I speak like you speak before the Great God, Lord of the West.» — el Spell 117 pide equipararse a los dioses gesto por gesto: andar, estar de pie, sentarse y hablar como ellos.

«Hail to you, Atum! I am Thoth who judged between the __ faeces, and I will not eat it, I will not consume excre-Rivals. I have stopped their fighting» — el Spell 123 pone al difunto en el papel de Thoth como árbitro de los Rivales; en esta plana el OCR alterna las dos columnas y el tramo se acortó a lo que es continuo en el impreso.

«the old men are under my control and the little ones» — renglón continuo del Spell 123, con los viejos bajo control del hablante; la plana alterna dos columnas en el OCR.

«Shout with joy, Osiris; take your mace and your staff, with your stairway below you. Control the food of the gods; control the offerings of those who are in their tombs; give your greatness to the gods, O You whom the Great God created. May you be with them in your mummy-form, may you collect yourself because of all the gods, for you have heard the voice of Maat today.» — el Spell 128 manda a Osiris tomar maza y bastón y controlar el alimento de los dioses y las ofrendas de los que están en sus tumbas.

«Recite an offering-formula to this god in the Wag-festival.» — rúbrica del Spell 128, que ata su recitación a la fiesta Wag.

«Another spell for making a spirit worthy on the birthday of Osiris and for making a soul to live for ever» — título del Spell 130, fechado en el cumpleaños de Osiris.

«May the sky be opened, may the earth be opened, may the West be opened, may the East be opened, may the chapel of Upper Egypt be opened, may the chapel of Lower Egypt be opened, may the doors be opened, may the eastern portals be thrown open for Re when he as» — letanía de aperturas del Spell 130, que recorre cielo, tierra, Occidente, Oriente y las capillas de los dos Egiptos; el tramo corta donde el troceo parte la palabra ascends.

«lam a follower of Re, who receives his firmament; the god occupies his shrine, Horus having approached his lord, whose seats are secret, whose shrine is pure, messenger of the god to him whom he loved. I am one who takes hold of Maat, having presented her before him; I am he who knots the cord and lashes his shrine together.» — el difunto del Spell 130 se dice el que anuda la cuerda y ata la capilla del dios, y el que presenta a Maat ante él.

«What I detest is storm, and there will be no heaping up of waters in my presence, I will not be turned back because of Re, I will not be driven off by whoever acts with his hands, I will not go into the Valley of Darkness, I will not enter into the Lake of Criminals, I will not be in the weakening of striking-power, I will not fall as plunder, I will go in among those who are taken before him, behind the slaughter-block of the shambles of Sopd.» — la serie de negaciones del Spell 130 recorre el Valle de la Oscuridad, el Lago de los Criminales y el tajo del matadero de Sopd.

«Hail to you, you squatting gods! The seclusion of the god is in the secrecy of the arms of Geb at dawn; who is he who will guide the Great One? He will number the children in his good time, while Thoth is in the secret places; he will make purity for Him who counts the myriads who are to be counted, who opens up the firmament and dispels all cloudiness.» — el Spell 130 pregunta quién guiará al Grande y describe a Thoth en los sitios secretos contando miríadas.

«I will open up the horizon for Re, and I have built his ship ‘She who proceeds happily’; the face of Thoth will be made bright for me, and I will worship Re, he will hearken to me, for he has implanted an obstacle on my behalf against my enemies.» — el difunto dice haber construido la nave de Re, nombrada por su buen andar.

«Praise to you, Re, Lord of the Horizon; hail to you for whom the sun-folk are pure, for whom the sky is controlled in the great moment when the hostile oarsmen pass by. See, I have come among those who make truth known, because I am far away in the West; I have broken up the storm of Apep, O Double Lion, as I promised you.» — el Spell 130 declara rota la tormenta de Apep como cosa prometida al Doble León.

«I go down into your tribunal, I rescue Re from Apep every day, and there is no-one who can attack him, for those who are about him are awake.» — el difunto se adjudica rescatar a Re de Apep todos los días, con los del séquito despiertos.

«I come into being and what I have said comes into being, I am this one who, traverses the sky towards the West, and those who heap up the air stand up in joy;» — fórmula performativa del Spell 130: lo dicho por el hablante viene al ser por decirlo.

«To be said over a Bark of Re drawn in ochre on a clean place. When you have placed a likeness of this spirit in front of it, you shall draw a Night-bark on its right side and a Day-bark on its left side. There shall be offered to them in their presence bread and beer and all good things on the birthday of Osiris. If this is done for him, his soul will live for ever and he will not die again.» — rúbrica del Spell 130, que prescribe dibujar la Barca en ocre y colocar a los lados la barca de la noche y la del día, con ofrenda el día del cumpleaños de Osiris.

«Hail to you, Great God in the east of the sky! I go aboard your Bark, O Re; I pass by as a divine falcon, I give orders, I smite with my sceptre and govern with my staff. | go aboard your Bark, O Re, in peace; I navigate in peace to the beautiful West, and Atum speaks to me.» — el Spell 131 sube al difunto a la Barca como halcón divino que da órdenes con cetro y bastón.

«Tam the Lion who went out with a bow, I have shot and I have ... The Eye of Horus belongs to me, I have opened the Eye of Horus at this time, I have reached the river-bank. Come in peace, O N.» — el Spell 132 permite al difunto volverse a ver su casa en la tierra; los puntos suspensivos son de Faulkner y el troceo imprime Tam por I am.

«Writing for making a spirit worthy; to be recited on the first of the month» — título del Spell 133, atado al primer día del mes.

«Re appears in his horizon, his Ennead following after him; the god issues from the secret place, and trembling falls on the eastern horizon of the sky at the voice of Nut; she clears the ways for Re» — el Spell 133 hace temblar el horizonte oriental a la voz de Nut cuando el dios sale del sitio secreto.

«How happy are those who see with their eyes and who hear truth with their ears as Re and who ply the oar in the suite of Nun! N will not tell what he has seen nor will he repeat what he has heard of the secret matters, and there is acclamation for N.» — el Spell 133 impone el silencio como condición: el difunto no contará lo que vio ni repetirá lo que oyó de los asuntos secretos.

«Hail to Him who dwells in his shrine, who rises and shines, who imprisons myriads at his will and who gives commands to the sun-folk, Khepri who dwells in his Bark, for he has felled Apep. It is the children of Geb who will fell you, you enemies of N, who would demolish the Bark of Re. Horus has cut off their heads in the sky like birds, and their goat-buttocks are in the Lake of Fish.» — el Spell 134 pone a los hijos de Geb a abatir a los enemigos del difunto, con las cabezas cortadas como a las aves.

«N is Horus; his mother Isis bore him, Nephthys nursed him, just as they did for Horus, in order to drive away the confederacy of Seth, and they see the Wereret-crown firm-planted on his head.» — el Spell 134 iguala al difunto con Horus criado por Isis y Neftis para apartar la confederación de Seth.

«To be spoken over a falcon standing with the White Crown on his head; Atum, Shu and Tefnut, Geb and Nut, Osiris and Isis, Seth and Nephthys being drawn in ochre on a new bowl placed in the Sacred Bark, together with an image of this spirit whom you wish to be made worthy, it being anointed with oil. Offer to them incense on the fire and roasted ducks, and worship Re. It means that he for whom this is done will voyage and be with Re every day in every place he desires to travel, and it means that the enemies of Re will be driven off in very deed. A matter a million times true.» — rúbrica del Spell 134, que prescribe dibujar en ocre a las cuatro parejas divinas sobre una escudilla nueva y ofrecer incienso y patos asados.

«Open, O cloudiness! The bleared Eye of Re is covered, and Horus proceeds happily every day, even he the great of shape and weighty of striking-power, who dispels bleariness of eye with his fiery breath. Behold, O Re, I have come voyaging, for I am one of these four gods who are at the side of the sky, and I show you Him who is present by day.» — el Spell 135, para la luna nueva, disipa la nubosidad con el aliento de fuego de Horus.

«Behold the starry sky is in Heliopolis, and the sun-folk are in Kheraha. The god is born, his fillet is bound on, his oar is grasped, and N gives judgement with them in the lotus-bark at the dockyard of the gods; N takes over the bark in it which has lotus-flowers on its ends; N ascends to the sky, N sails in it to Nut, he sails in it with Re, he sails in it with apes, he repels the waves which are over yonder polar region of Nut at that stairway of Sebeg.» — el Spell 136A, para la Fiesta del Sexto Día, sube al difunto al cielo en la barca de lotos.

«You are abundance, the greatest of the gods, widespread of sweet savour» — parlamento dirigido a Wennefer dentro del Spell 136A, que lo llama abundancia y el más grande de los dioses.

«N is mighty, the Lord of Might; N is the master of righteousness, whom Wadjet made; N’s protection is the protection of Re in the sky. May you permit N to pass into your Bark, O Re, in peace; prepare a path for N who navigates the Bark, for N’s protection is its protection.» — el Spell 136A hace de la protección del difunto la misma protección de Re, y la atribuye a Wadjet.

«This is the fire which shines behind Re and which is concentrated behind him; the storm is afraid of the shining and splendid Bark of Re. I have come with Him whose face is wiped into his sacred lake, I have seen Him who attains to righteousness, who has fallen among those whose forms are holy, who are in sarcophagi; and the reed-dwellers are many. I have looked there, and we rejoice; their great ones are in joy and their little ones are in happiness. A path is made for me at the head of the Sacred Bark, and I am lifted up as the sun disc; I am bright in its sunshine» — el Spell 136B cruza el círculo de fuego que arde detrás de Re; los puntos suspensivos son de Faulkner.

«Down on your faces, you evil snakes! Let me pass, for Tama mighty one, Lord of the mighty ones; 1 ama noble of the Lord of Righteousness, whom Wadjet made. My protection is the protection of Re.» — el Spell 136B se dice noble del Señor de la Rectitud, hechura de Wadjet, y hace suya la protección de Re.

«extol Re in what he has made, I dispel cloudiness, I his beauty, I display the terror of him, I make his oarsmen firm when his Bark travels over the sky at dawn.» — el difunto se declara el que afirma a los remeros de Re cuando la Barca cruza el cielo al alba; el OCR se come la I inicial.

«Bark, I occupy your seat, I receive my dignity, I control the paths of Re and the stars, I am he who drives off the Destructive One who comes at the flame of your Bark upon the great plateau. I know them by their names, and they will not attack your Bark, for I am in it, and I am he who prepares the offerings.» — el difunto se pone a bordo de la Barca de Re como quien aparta al Destructor, y vuelve a fundarlo en conocer los nombres.

«Tam that Re who shines in the night. As for anyone who» — apertura del Spell 131, para estar en presencia de Re; el troceo imprime Tam por I am.

«reckon up your bones, may you gather your members together, may you turn your face to the beautiful West, may you return anew every day, for you are that golden image which bears the likeness of the sun-disc, the sky being possessed with trembling at your recurrence every day.» — el Spell 133 pide al dios recontar sus huesos y reunir sus miembros, y lo llama imagen de oro con semejanza del disco solar.

«To be spoken over a Sacred Bark of four cubits’ length made of pieces of malachite, and having upon it the tribunal of the nomes. There shall be made a sky with stars purified with natron and incense. Make an image of Re with ochre in a new bowl placed in front of this bark» — rúbrica del Spell 133, que prescribe una barca de cuatro codos de malaquita, con un cielo estrellado purificado con natrón e incienso y una imagen de Re en ocre.

«This spirit will be deemed worthy in the heart of Re, he will be caused to have power over the Ennead, and they will be with him; the gods will see him as one of themselves, the dead will see him, and they will fall on their faces when he 1s seen in the realm of the dead by means of the rays of the sun.» — la misma rúbrica promete que los dioses lo verán como uno de ellos y que los muertos caerán de bruces al verlo.

«he will be a worthy spirit in the realm of the dead, and he will not die again in the realm of the dead, and he will eat in the presence of Osiris. As for him who knows it on earth, he will be like Thoth, he will be worshipped by the living, he will not fall to the power of the king or the hot rage of Bastet, and he will proceed to a very happy old age.» — rúbrica del Spell 135, que promete a quien lo sepa en la tierra hacerse como Thoth, escapar al poder del rey y a la ira de Bastet y llegar a una vejez muy feliz.

«To be recited over an image of this spirit placed in this bark, you being cleansed, purified and censed in the presence of Re, with bread, beer, roast meat and ducks; it means that he will be conveyed in the Bark of Re.» — rúbrica del Spell 136A, que exige al oficiante limpio, purificado e incensado, con pan, cerveza, carne asada y patos.

«As for any spirit for whom this is done, he will be among the living, and he will never perish. He will be a holy god, and nothing evil shall ever harm him; he will be a potent spirit in the West, and he will not die again. He will eat and drink in the presence of Osiris every day; he will be admitted with the kings of Upper Egypt and the kings of Lower Egypt every day, he will drink water from the stream, he will go out into the day like Horus, he will live and be like a god, and he will be worshipped by the living like Re every day. A matter a million times true.» — la misma rúbrica promete no morir otra vez, comer y beber ante Osiris a diario y ser adorado por los vivos como a Re.

«As for any male or female adversary who would do harm to N» — el Spell 134 cubre a cualquier adversario, varón o mujer, que quisiera dañar al difunto.

«for four torches for the ceremonies which are carried out for a spirit. You shall make four basins of clay beaten up with incense and filled with milk of a white cow; the torches are to be quenched in them» — título con receta incorporada del Spell 137A: cuatro escudillas de barro amasado con incienso y llenas de leche de vaca blanca donde se apagan las antorchas.

«The torch comes to your ka, O Osiris, Foremost of the Westerners, and the torch comes to your ka, O N. There comes he who promises the night after the day; there come the two sisters of Re; there comes she who was manifested in Abydos, for I cause it to come, even that Eye of Horus which was foretold before you, O Osiris, Foremost of the Westerners.» — apertura del Spell 137A, donde la antorcha se identifica con el Ojo de Horus anunciado de antemano.

«The Eye of Horus is your protection, O Osiris, Foremost of the Westerners; it spreads its protection over you, it fells all your enemies for you, and your enemies have indeed fallen to you.» — estribillo del Spell 137A, que se repite entero cambiando solo el destinatario, primero Osiris y luego el difunto.

«Osiris, Foremost of the Westerners, is he who causes a torch to be bright for the potent souls in Heracleopolis; may you make the living soul of N strong with his torch, so that he may not be repelled nor driven off from» — el Spell 137A hace de Osiris el que enciende la antorcha para las almas potentes en Heracleópolis.

«Then there will be brought in to him his bread, beer and clothing among the possessors of offerings; you will send up thanks for power, for N will be restored to his true shape, his true god-like form.» — el Spell 137A promete la restitución del difunto a su forma verdadera y semejante a la de un dios.

«To be spoken over four torches of red linen smeared with best quality Libyan oil in the hands of four men on whose arms are inscribed the names of the Children of Horus. They are to be lighted in broad daylight, in order to give this spirit power over the Imperishable Stars.» — rúbrica del Spell 137A, que prescribe cuatro antorchas de lino rojo untadas de aceite libio en manos de cuatro hombres con los nombres de los Hijos de Horus escritos en los brazos.

«Beware greatly lest you do this before anyone except yourself, with your father or your son, because it is a great secret of the West, a secret image of the Netherworld, since the gods, spirits and dead see it as the shape of the Foremost of the Westerners. He will be mighty like this god, and you shall cause this spell of these four torches to be recited for him every day, so that his image shall be made to arrive at every gate of these seven gates of Osiris.» — la rúbrica impone el secreto y acota a quién puede admitirse, el padre o el hijo, por ser un gran secreto del Occidente y una imagen secreta del Inframundo.

«You shall recite this writing when this spirit is pure, made worthy and cleansed he, his mouth is opened with a wand of tron. This text was copied when it was found in writing by the king’s son Hordedef, being what he found in a secret chest written in the god’s own hand in the temple of Wenut, Mistress of Wenut, when he was travelling upstream inspecting the temples in the fields and mounds of the gods. What is done is a secret of the Netherworld belonging to the Mysteries of the Netherworld, a secret image in the realm of the dead.» — colofón del Spell 137A que repite la genealogía del Capítulo 137 que Andrews resume en la plana 17: hallado por escrito por el príncipe Hordedef, de puño del dios, en un cofre secreto del templo de Wenut; el troceo imprime iron como tron.

«bright Eye of Horus comes, the glorious Eye of Horus comes; welcome, O you who shine like Re in the horizon. It drives off the powers of Seth from upon the feet of Him who brings it. It is Seth who would take possession of it, but its heat is against him; the torch comes. When will it arrive? It comes now, traversing the sky behind Re on the hands of your two sisters, O Re. Live, live, O Eye of Horus within the Great Hall! Live, live, O Eye of Horus, for he is the Pillar-of-his-Mother priest.» — el Spell 137B enciende la antorcha como Ojo de Horus que ahuyenta los poderes de Seth; el OCR se come el arranque de The.

«Book to be recited in the second month of winter, last day» — título del Spell 140, fechado con precisión de calendario en el último día del segundo mes de invierno.

«The Mighty One appears, the horizon shines, Atum appears on the smell of his censing, the Sunshine-god has risen in the sky, the Mansion of the Pyramidion is in joy and all its inmates are assembled, a voice calls out within the shrine, shouting reverberates around the Netherworld, obeisance is done at the utterance of Atum-Horakhty.» — apertura del Spell 140, con Atum apareciendo sobre el olor de su incienso y la reverencia recorriendo el Inframundo.

«Hail to you and praise to Re! The crew navigate the Sacred Bark and Apep is felled. Hail to you and praise to Re! The shape of Khepri has been brought into being. Hail to you and praise to Re! Rejoice over him, for his enemies have been driven off. Hail to you and praise to Re! The heads of the Children of Impotence have been removed.» — letanía de aclamación del Spell 140, con cuatro miembros que repiten la misma fórmula de saludo.

«To be spoken over a Sacred Eye of real lapis-lazuli or cornelian, decorated with gold; there shall be offered to it everything good and pure before it when Re shows himself in the second month, last day; and there shall be made another Sacred Eye of red jasper which is to be placed for a man on every member which he wishes. He who utters this spell will be in the Bark of Re when it is taken out with these gods, and he will be like one of them, he will be raised up in the realm of the dead.» — rúbrica del Spell 140, que prescribe un Ojo Sagrado de lapislázuli o cornalina con oro, y otro de jaspe rojo para ponerlo sobre el miembro que se quiera.

«As for him who utters this spell, also the offerings when the Sacred Eye is complete: four braziers for the Sacred Eye and four for Re-Atum; four braziers for the Sacred Eye and four for these gods, each one of them ; five good loaves of white bread, five cones of incense, five thin flat biscuits, one basket of incense, one basket of fruit and one of roast meat.» — la misma rúbrica cuenta la ofrenda pieza por pieza: braseros, cinco panes blancos, cinco conos de incienso y cinco galletas.

«Book which a man should recite for his father and son: it is an utterance for the festivals of the West. It means that he will be deemed worthy by Re and by the gods and that he will be with them. To be spoken on the day of the Festival of the New Moon.» — título del Spell 141, que fija el oficiante, padre o hijo, y la fecha, la fiesta de luna nueva.

«An offering of bread and beer, oxen and fowl, roast meat and incense on the fire to Osiris, Foremost of the Westerners; to Re-Horakhty; to Nun; to Maat; to the Bark of Re; to Atum; to the Great Ennead;» — arranque de la larga letanía de destinatarios de la ofrenda del Spell 141; la lista sigue por decenas de dioses, puertas, caminos y guardianes.

«to the Gates of the Netherworld; to the Portals of the Netherworld; to the Secret Doors; to the Secret Gates; to the Keepers of the Doors of the Netherworld; to Those with hidden faces who guard the roads; to the Guardians of those who utter cries; to the Guardians of the Deserts who display kindly faces; to Those of the heat who give fire; to Those of the braziers; to Those who open up and quench the flame of fire in the West.» — cierre de la misma letanía, que ofrece por igual a los dioses, a las puertas, a los caminos y a los guardianes de rostro oculto.

«The first gate. ‘He whose face is inverted, the manyshaped’ is the name of the keeper of the first gate; ‘Eavesdropper’ is the name of him who guards it; ‘The loud-voiced’ is the name of him who makes report in it.» — primer miembro de la letanía del Spell 144: cada puerta lleva tres nombres, el del guardián, el del que la vigila y el del que informa en ella.

«The fifth gate. “He who lives on snakes’ is the name of the keeper of the fifth gate; ‘Fiery’ is the name of him who guards it; ‘Hippopotamus-faced, raging of power’ is the name of him who makes report in it.» — quinta puerta de la misma letanía, con el que vive de serpientes y el de rostro de hipopótamo.

«O you gates, O you who keep the gates because of Osiris, O you who guard them and who report the affairs of the Two Lands to Osiris every day: I know you and I know your names; I was born in Rosetyau, and the power of the Lord of the horizon was given to me. I was ennobled in Pe like the priest of Osiris; I receive food in Rosetjau and lead the gods in the horizon in the entourage about Osiris; I am one of them as one who leads them. I am a spirit, a master of spirits, a spirit who acts.» — tras la letanía, el difunto se dirige a las puertas con la fórmula de siempre, saber los nombres, y se declara espíritu que obra; el troceo imprime Rosetyau por Rosetjau.

«Mine is a name greater than yours, mightier than yours upon the road of righteousness; I detest any deduction, for my protection is the protection of Horus, the first-born of Re, whom his will created.» — el Spell 144 pone el nombre del difunto por encima del de los guardianes y detesta toda deducción.

«Anubis has commanded those who are among the offerings that my offerings shall be in my possession, and they shall not be taken from me by those who are among the plunderers.» — el Spell 144 pone las ofrendas del difunto bajo mandato de Anubis para que los saqueadores no se las quiten.

«I am one who creates a multitude, who raises up Truth to Re and who destroys the might of Apep; I am one who opens up the firmament, who drives off the storm, who makes the crew of Re alive, and who raises up offerings to the place where they are.» — el Spell 144 adjudica al difunto abrir el firmamento, ahuyentar la tormenta y mantener viva a la tripulación de Re.

«To be recited over these directions which are in writing, and which are to be inscribed in ochre with the two companies of the Bark of Re. Offer to them foodstuffs, poultry and incense in their presence. It means that a spirit will be made to live and be given power over these gods; it means that he will not be driven off or turned away at the portals of the Netherworld. You shall make recitation over an image of this spirit in their presence, and he will be permitted to arrive at every gate according to what is written.» — rúbrica del Spell 144, que manda inscribir las instrucciones en ocre con las dos tripulaciones de la Barca de Re.

«Make recitation at every gate in accordance with what is written, and make offering to each of them with a foreleg, head, heart and side of a red bull and four bowls of blood, not leaving out a heart of costly stone; sixteen white loaves, eight persencakes, eighteen shens-cakes, eight khenef-loaves, eight hebnenet-loaves, eight measures of beer, eight bowls of grain, four clay basins filled with milk of a white cow, green herbs, fresh moringa-oil, green and black eye-paint, first quality unguent and incense on the fire.» — la misma rúbrica detalla la ofrenda por puerta, con la pata, la cabeza, el corazón y el costado de un toro rojo, cuatro cuencos de sangre y las cifras exactas de cada pan.

«To be recited and erased, item by item, after reciting these directions, four hours of the day having passed, and taking great care as to the position (of the sun) in the sky. You shall recite this book without letting anyone see it; it means that the movements of a spirit will be extended in the sky, on earth and in the realm of the dead, because it will be more beneficial to a spirit than anything which is done for him, and what is needed will be at hand this day. A matter a million times true.» — la rúbrica manda recitar y borrar renglón por renglón, cuidando la posición del sol, y recitar el libro sin que nadie lo vea; el paréntesis of the sun es restitución de Faulkner.

«Here begin the spells for entering by the mysterious portals of the House of Osiris in the Field of Rushes» — título del Spell 146, que abre la serie de los portales misteriosos de la Casa de Osiris.

«at is to be said by N when arriving at the second portal of Osiris. Make a way for me, for I know you, I know your name, and I know the name of the god who guards you. “Mistress of the sky; Lady of the Two Lands; She who licks (her calves); Mistress of the world who numbers all men’ is your name. ‘He who fashions the end’ is the name of her door-keeper.» — segundo portal del Spell 146: cada uno tiene nombre femenino, y el difunto pasa diciéndolo junto con el del portero; el paréntesis her calves es restitución de Faulkner y el OCR se come el arranque de What.

«What 1s to be said by N when arriving at the sixth portal of Osiris. Make a way for me, for I know you, I know your name, and I know the name of the god who guards you. “Mistress of Darkness, loud of shouts; its height cannot be known from its breadth, and its extent in space cannot be discovered. Snakes are on it, of which the number is not known; it was fashioned before the Inert One’ is your name. “He who was joined together’ is the name of her door-keeper.» — sexto portal del Spell 146, cuyo nombre es una descripción de lo inconmensurable: ni su altura ni su extensión pueden conocerse y el número de sus serpientes se ignora.

«What 1s to be said by N when arriving at the ninth portal of Osiris. Make a way for me, for I know you, I know your name, and I know the name of the god who guards you. ‘She who is at the forefront; Mistress of power; Contented of heart, who bore her lord. Its circuit is 350 rods, strewn with green-stone of Upper Egypt. She who raises the secret image on high, who veils the Limp One, who pleases her lord daily’ is your name. ‘Himself’ is the name of her door-keeper.» — noveno portal del Spell 146, el único de la serie que da una medida, trescientos cincuenta varas de circuito sembradas de piedra verde.

«The fifteenth portal. ‘She who has a soul, red of plaited hair, dim-eyed when going out by night, who grasps the rebel by his belly, who gives her hand to the Inert One at his critical moment, who makes her comings and goings.’ She is under the supervision of Him who veils the Limp One.» — decimoquinto portal del Spell 146; a partir de aquí la fórmula se abrevia y los portales quedan bajo la supervisión del que vela al Yacente.

«The seventeenth portal. ‘She who dances in blood ... Mistress of Fire.’ She is under the supervision of Him who veils the Limp One.» — decimoséptimo portal del Spell 146, con el nombre mutilado; los puntos suspensivos son de Faulkner.

«What is to be said by N when arriving at the twentyfirst portal. ‘Sharp of knife against the talker, who acts the slayer, who descends in her own flame.’ She is under secret governance.» — vigesimoprimer y último portal del Spell 146, que cierra la serie bajo gobierno secreto.

«Hail to you, You who shine in your disc, a living soul who goes up from the horizon! I know you and I know your name; I know the names of the seven cows and their bull who give bread and beer, who are beneficial to souls and who provide daily portions; may you give bread and beer and make provision for me, so that I may serve you, and may I come into being under your hinder-parts.» — el Spell 148 pide provisión al disco solar por el saber de los nombres de las siete vacas y su toro.

«THE NAMES OF THE CATTLE ARE: Mansion of Kas, Mistress of All. Silent One who dwells in her place She of Chemmis whom the god ennobled. The Much Beloved, red of hair. She who protects in life, the particoloured. She whose name has power in her craft. Storm in the sky which wafts the god aloft. The Bull, husband of the cows.» — la lista de las siete vacas y su toro del Spell 148, cada una nombrada por un rasgo o una función.

«O fathers of the gods and mothers of the gods who are over sky and earth and who are in the realm of the dead, save me from all kinds of harm and injury, from the trap with painful knives and from all things bad and harmful which may be said or done against me by men, gods, spirits or the dead, by day, by night, in the monthly festival, in the half-monthly festival, in the year or in what appertains to it.» — el Spell 148 pide salvación de todo daño y enumera los tiempos en que podría venir: de día, de noche, en la fiesta mensual, en la quincenal y en el año.

«Do nothing on behalf of anyone except your own self, for it is the Book of Wennefer.» — la rúbrica del Spell 148 restringe su uso al propio oficiante y lo nombra Libro de Wennefer.

«The first mound; green. N says: As for this Mound of the West in which men live on shens-loaves and jugs of beer, doff your head-cloths at meeting me as at the likeness of the greatest among you. May he knit my bones together, may he make my members firm. May the Sistrum-player, Lord of Hearts, be brought to me that he may shape my bones and establish the Wereret-crown of Atum. Make my head firm for me, O Bestower of Powers; complete and make firm my spine, that you may rule among the gods, O Min the Builder.» — primer montículo del Spell 149, que anota el color y pide que se le anuden los huesos y se le afirme la espina dorsal.

«Hapy, Duamutef, Qebehsenuef, as you spread your protection over your father Osiris, Foremost of the Westerners, so spread your protection over N as when you removed the impediment from Osiris, Foremost of the Westerners, so that he might live with the gods and drive Seth from him; as when at dawn Horus became strong that he himself might protect his father Osiris when wrong was done to your father when you drove Seth off.» — el Spell 137A pide a los Hijos de Horus que extiendan sobre el difunto la misma protección que dieron a Osiris, y funda la petición en el precedente.

«O you gods who are in Abydos, the whole and complete company, come joyfully to meet me and see my father Osiris whom I have recognised and from whom I have come forth.» — el Spell 138 convoca a la compañía entera de dioses de Abidos a ver a Osiris, padre reconocido del difunto.

«I am this Horus, Lord of the Black Land and of the Red Land, I have taken possession entirely of Him who cannot be conquered, whose Eye is victorious over his enemies, who protects his father who is saved from the floodwaters and also his mother; who smites his enemies, who drives away the robber thereby, who counters the strength of the Destructive One; ruler of multitudes, monarch of the Two Lands, who smoothly takes possession of his father’s house. I have been judged and I have been vindicated, I have power over my enemies, I get the better of those who would harm me, my strength is my protection. I am the son of Osiris, my father is in his own place, his body is in» — el Spell 138 hace del difunto Horus señor de la Tierra Negra y de la Roja, y se corta a media frase; los puntos suspensivos son de Faulkner.

«The second mound; green. The god who is in it is Re-Horakhty. N says: I am one rich in possessions in the Field of Rushes. As for this Field of Rushes, its walls are of iron, the height of its barley is five cubits, its ear is two cubits and its stalk is three cubits. Its emmer is seven cubits, its ear is three cubits and its stalk is four cubits. They are spirits, each nine cubits tall, who reap it in the presence of Re-Horakhty.» — segundo montículo del Spell 149, que repite palabra por palabra las medidas del Campo de Juncos que el Spell 109 da en la plana 104; el libro imprime las dos versiones sin armonizarlas.

«The third mound; green. The Mound of Spirits. N says: As for the Mound of Spirits over which none travel, it contains spirits, and its flame is efficient for burning. As for the Mound of Spirits whose faces are downcast, cleanse your mounds, being what it was commanded that you should do for me by Osiris, Lord of Eternity, for I am a Great One. The Red Crown which is between the horns of the Sunshine-god makes the whole world to live with the flame of its mouth, and Re is saved from Apep.» — tercer montículo del Spell 149, con la llama eficaz para quemar y la Corona Roja que hace vivir al mundo entero.

«The fourth mound; green. The very high twin mountains. N says: As tor the Chief of the mysterious mound, as for the very high mountain which is in the realm of the dead, on which the sky rests, it is 300 rods long by 150 rods wide; a snake is on it ¢alled ‘Caster of knives’, and it is 70 cubits when it glides; it lives by decapitating the spirits of the dead in the realm of the dead. I rise up against you (the snake), so that navigation may be carried out aright; I have seen the way to you, and I will gather myself together against you, for I am the Male.» — cuarto montículo del Spell 149, con la montaña medida en varas y la serpiente Lanzadora de cuchillos de setenta codos al deslizarse; el paréntesis the snake es restitución de Faulkner.

«The fifth mound; green. N says: As for this Mound of Spirits by which men do not pass, the spirits who are in it are seven cubits from their buttocks, and they live on the shades of the inert ones. As for the Mound of Spirits, open your roads for me until I pass by you when I travel to the beautiful West; that is what was commanded by Osiris, a spirit and master of spirits, so that I might live by my magic power. I am one who celebrates exactly every monthly festival and half-monthly festival; the Eye of Horus which my hand holds goes round about for me in the suite of Thoth. As for any god or any dead who shall lick his lips over me this day, he shall fall into the depths.» — quinto montículo del Spell 149, cuyos espíritus miden siete codos desde las nalgas y viven de las sombras de los inertes.

«The sixth mound; green. N says: As for this cavern sacred to the gods, secret from spirits and inaccessible to ete ‘ “f+ At: te OE EID wee e eres sunnier Seererer eee» — sexto montículo del Spell 149, caverna sagrada para los dioses, secreta para los espíritus e inaccesible a los muertos.

«May your bones be broken, may your poison be powerless, for you shall not come against me, your poison shall not enter into me. Fall! Lie down! May your hot rage be in the ground, may your lips remain in the hole! The bull falls to the snake and the snake falls to the bull, but I am protected, for your head is cut off by Matdet.» — séptimo montículo del Spell 149, con la fórmula recíproca del toro y la serpiente que caen uno ante otro y la cabeza cortada por la diosa.

«The ninth mound; yellow. Ikesy-town and the Eye which captures. N says: As for Ikesy, which is hidden from the gods, of which the spirits are afraid to learn the name, from which none go in or out except that august god who is in his Egg, who puts the fear of him into the gods and the dread of him into the spirits: it opens with fire, and its breath is destruction to noses and mouths.» — noveno montículo del Spell 149, oculto a los dioses y cuyo nombre los espíritus temen aprender.

«The twelfth mound; green. Isdjedet in the West. N says: As for that Mound of Wenet which is in front of Rosetjau, its breath is fire, and the gods cannot get near it, the spirits cannot associate with it; there are four cobras on it whose names are ‘Destruction’. O Mound of Wenet, I am the greatest of the spirits who are in you, I am among the Imperishable Stars who are in you, and I will not perish, nor will my name perish. ‘O savour of a god!’ say the gods who are in the Mound of Wenet. If you love me more than your gods, I will be with you for ever.» — duodécimo montículo del Spell 149, con las cuatro cobras llamadas Destrucción y un trato explícito: si lo aman más que a sus dioses, el difunto se queda con ellos.

«The thirteenth mound; green. He who opens his mouth, a basin of water. N says: As for that Mound of Spirits over which no-one has power, its water is fire, its waves are fire, its breath is efficient for burning, in order that no-one may drink its water to quench their thirst, that being what is in them, because their fear is so great and so towering is its majesty. Gods and spirits see its water from afar, but they cannot quench their thirst and their desires are unsatisfied.» — decimotercer montículo del Spell 149, cuya agua es fuego y cuyas olas son fuego, de modo que nadie apaga la sed en él.

«The fourteenth mound; yellow. The Mound of Kheraha. N says: As for that Mound of Kheraha which diverts the Nile to Busiris, which causes the Nile to come laden with barley, which guides it to the mouth of the eater, which gives god’s-offerings to the gods and invocation-offerings to the spirits: The snake which belongs to it is in the caverns of Elephantine at the source of the Nile; it comes with the water and it halts at that plateau of Kheraha at its assembly which is above the flood in order that it may see in its hour in the silence of the night.» — decimocuarto montículo del Spell 149, que desvía el Nilo a Busiris y cuya serpiente vive en las cavernas de Elefantina, en la fuente del Nilo.

«The Field of Rushes. The god who is in it is Re-Horakhty. The Horns of Fire. The god who is in it is Lifter of Braziers. The Very High Mountain. The Mound of Spirits. The Cavern. The god who is in it is Feller of Fish. Iseset. Hasret. The god who is in it is He who is on high. The Horns of Qahu. Idu. The god who is in it is Sothis. The Mound of Wenet. The god who is in it is Destroyer of Souls. The Horns of Water. The god who is in it is Greatest of the Mighty Ones. The Mound of Kheraha. The god who is in it is the Nile. The River of Flaming Fire. Ikesy. The god who is in it is He who sees and takes. The Beautiful West of the gods who live in it on shens-cakes and beer.» — la lista resumida del Spell 150, quince montículos con el dios de cada uno, que difiere de la serie de catorce del Spell 149.

«Words spoken by Isis: [have come as your protection, O Osiris, with the north wind which issued from Atum. I have let your throat breathe, I have caused you to be a god, and I have placed your enemies under your sandals.» — parlamento de Isis dentro del Spell 151, que dice haber hecho respirar la garganta de Osiris y haberlo hecho dios.

«Words spoken by Nephthys: I have gone round about my brother Osiris N; I have come as your protection, and my protection will be about you for ever. Your call has been heard by Re, and vindication has been carried out for you, O son of Hathor, and your head will never be taken away. In peace! Arouse yourself!» — parlamento de Neftis en el mismo conjuro, que promete protección para siempre y que la cabeza no será arrancada.

«FORMULA AT THE PRESENTATION OF A LIGHTED TORCH: O you who come to lasso, I will not let you lasso; O you who come to do harm, I will not let you do harm. I will harm you, I will lasso you, for Iam N’s protection,» — el Spell 151 reparte fórmulas por objeto presentado; esta va con la antorcha encendida y devuelve al agresor su propio acto.

«THE PRESENTATION OF A DJED-PILLAR AMULET: O you who come seeking, reverse your steps; O you whose face is covered, I have illumined your covered place. I am he who stands behind the djed-pillar on the day when I should stand behind the djed-pillar, and I drive off the slayers, for | am N’s protection» — fórmula del Spell 151 para el amuleto del pilar djed, donde el hablante se pone detrás del pilar el día en que debe estarlo; el tramo se recortó antes del rótulo siguiente, que el ancla de fin había arrastrado dentro.

«ANOTHER PRESENTATION OF A TORCH: I am he who drags the sand to stop up the hidden place, I drive off him who would oppose himself to the torch of the necropolis. I have fired the necropolis, I have confused the path, for I am N’s protection.» — segunda fórmula de la antorcha en el Spell 151, con el arrastre de arena para tapar el lugar oculto.

«Words spoken by Anubis who presides over the god’s booth, who is upon his mountain, Lord of the Sacred Land: I have come that I may spread my protection over N.» — parlamento de Anubis en el Spell 151, señor de la Tierra Sagrada y el que está sobre su montaña.

«Words spoken by the living soul of N: I give praise in the sky to Re when he goes to rest in the western horizon of the sky.» — parlamento del alma viva del difunto, que alaba a Re al ponerse.

«Words spoken by the living soul and worthy spirit of N to Osiris. WHAT WAS TO HAVE BEEN SAID HAS BEEN OMITTED.» — el Spell 151 anuncia un parlamento y consigna que lo que debía decirse quedó omitido: la laguna se declara dentro del texto.

«The eighth mound; green. The height Hahotep. N says: As tor Hahotep, great and mighty, with waves over the water in which none have power, because so great is the terror of the height of its roar, the god in it is called ‘High One of Hahotep’; it is he who guards it in order that none may come near it.» — octavo montículo del Spell 149, con olas sobre el agua en que nadie tiene poder por lo grande del terror de su fragor; el OCR imprime tor por for.

«I am this heron which is over the plateau which is not quiet, I bring the produce of the land to Atum at the time of enriching the crews of the gods. The terror of me has been put into those who are in charge of shrines, and the awe of me has been impressed on the owners of offerings. I will not be taken to the house of the Destroyer, which they desire for me, for I am the guide of the northern horizon.» — en ese mismo montículo el difunto se dice la garza sobre la meseta que no está quieta, y se niega a ser llevado a la casa del Destructor.

«The tenth mound, which is on the plateau; yellow. N says: As for this town of Qahu which has taken possession of the spirits and which has power over the shades who eat what is fresh and gulp down corruption on account of what their eyes see, and who do not watch over the land, who are in their mounds:» — décimo montículo del Spell 149, cuyos habitantes comen lo fresco y engullen la corrupción según lo que ven sus ojos.

«Put yourselves on your bellies until I have passed by you; no-one shall take my spirit, no-one shall have power over my shade, for I am a divine falcon and incense shall be burnt for me, offerings shall be presented to me, with Isis before me and Nephthys behind me; the road of the nau-snake, the bull of the sky, the bestower of powers, shall be cleared» — la respuesta del difunto en ese montículo: que se echen de bruces, porque él es halcón divino con Isis delante y Neftis detrás.

«O Idu-town, let me pass, for I am great of magic, with the knife which issued from Seth, and my legs are mine for ever. I have appeared in glory and am strong by means of that Eye of Horus which lifted up my heart after I was limp. One powerful in the sky and mighty on earth, I have flown up as a falcon, I have cackled as a goose, it has been granted to me to alight on the plateau of the lake, so that I stand on it and sit on it.» — undécimo montículo del Spell 149, donde el difunto dice tener sus piernas para siempre por el Ojo de Horus que le levantó el corazón.

«I have appeared as a god, I have eaten of the provisions of Him of the Field of Offerings, I have gone down to the Bank of Reeds, I have opened the doors of Maat, I have thrown open the doors of the firmament, I have set up a ladder to the sky among the gods, for I am one of them. I have spoken as a goose until the gods have heard my voice, and I have made repetition for Sothis.» — en el mismo montículo el difunto levanta una escalera al cielo entre los dioses y habla como ganso hasta que lo oyen.

«Hail to you whose face is kindly, Lord of vision, one who is knit together for Ptah-Sokar and who is set on high for Anubis, to whom Shu has given the Supports, kindly face who is among the gods! Your right Eye is the Night-bark, your left Eye is the Day-bark, your eyebrows are the Ennead, your vertex is Anubis, the back of your head is Horus, your fingers are Thoth, your braided tress is Ptah-Sokar, and you are before N, who is happy with the Great God, whom he sees in you;» — el Spell 151, de la cabeza de misterio, reparte la máscara entre dioses: el ojo derecho es la barca de la noche, el izquierdo la del día, las cejas la Enéada y los dedos Thoth.

«lead him on fair roads that he may obstruct the confederacy of Seth for you, and make his enemies fall beneath him before the Great Ennead in the great Mansion of the Prince which is in Heliopolis. May you take a fair road into the presence of Horus, Lord of Patricians, O N.» — cierre de esa primera parte del Spell 151, que pide caminos buenos y la caída de los enemigos ante la Gran Enéada.

«Geb is joyful when I hasten over him on his body, and men, the children of their fathers, give me praise when they see that Seshat brings the Destructive One.» — apertura del Spell 152, para construir una mansión en la tierra.

«Anubis has summoned me to build a mansion which is on earth, its foundation-plan is in Heliopolis, its circuit is in Kheraha, he who is pre-eminent in Letopolis is the scribe responsible for making new what belongs to it; men bring to it bowls of water, and the gangs (work at it).» — el Spell 152 reparte el edificio por ciudades: el plano en Heliópolis, el circuito en Kheraha y el escriba responsable en Letópolis; el paréntesis work at it es restitución de Faulkner.

«Thus said Osiris to the gods who are in his suite: ‘Let us go and see the building of this mansion of this equipped spirit who today has come newly among you. Grant that he may be respected and give him the praise due to him who is favoured there, and you will see what I have done and spoken.» — parlamento de Osiris en el Spell 152, que convoca a los dioses a ver la construcción de la mansión del difunto.

«Thus said Osiris to this god: ‘Today he has come newly among you; it is Osiris who brings him herds, it is the south wind which brings him barley, it is the north wind which brings him emmer which the earth has ripened.» — segundo parlamento de Osiris, que reparte el abasto del difunto entre Osiris, el viento del sur y el del norte.

«O you who look backward, you with power in your heart, you fisherman who net at the river-bank and open up the earth: O you fishermen, children of your fathers, you takers of your catch, who go round about in the abode of the waters, you shall not catch me in this net of yours in which you catch the inert ones, you shall not trap me in this trap in which you trap the wanderers, the floats of which are in the sky and its weights on earth. I have escaped from its snare, and I have rejoiced as Henu; 1 have escaped from its clutch, and I have appeared as Sobk, I have used my arms for flying from you, even you who fish and net with hidden fingers.» — el Spell 153A escapa de la red de los pescadores, cuyos flotadores están en el cielo y cuyas pesas en la tierra.

«I know the reel in it; it is the middle finger of Sokar. I know the guard-beam in it; it is the shank- of Shesmu. I know the valve in it; it is the hand of Isis. I know the cutter in it; it is the knife of Isis with which the navel-string of Horus was cut.» — la letanía del Spell 153A nombra pieza por pieza la red con partes del cuerpo de los dioses: el carrete es el dedo medio de Sokar y la cuchilla el cuchillo con que se cortó el cordón de Horus.

«I know the names of the fishermen who use it; they are the Earth-gods, the forefathers of the Swallowers.» — miembro de la letanía del Spell 153A que identifica a los pescadores con los dioses de la tierra.

«I know the name of the table on which he lays it; it is the table of Horus who sits alone in darkness and cannot be seen, of whom those who have not given him praise are afraid.» — miembro de la letanía que nombra la mesa de Horus, sentado solo en la oscuridad y sin poder ser visto.

«I have come as a fisherman, with my net and my reel in my hand, my knife in my hand, and my cutter in my hand; I go to and fro and I catch with my net.» — el Spell 153A invierte los papeles: quien escapaba de la red llega ahora como pescador con sus aparejos.

«What you have brought and eaten, I have brought and eaten; you have swallowed what Geb and Osiris swallowed. O you who look behind you, O you who have power in your heart, fish and catch for him who opens the earth, O you fishers, children of your fathers, who entrap within Nefersenet, you shall not catch me in your net, you shall not entrap me in your net in which you catch the inert ones and entrap those who are throughout the earth, for I know it, I know it from its upper floats to its lower weights.» — el Spell 153A vuelve a fundar el escape en el saber: conoce la red desde los flotadores de arriba hasta las pesas de abajo.

«Here am I; I have come. Here am I; I sit in the bark of Re, I ferry across the Lake of the Two Knives in the northern sky, I hear the words of the gods, I do as they do, I rejoice as they rejoice over my ka, I live on what they live on. I ascend on your ladder which my father Re made for me, and Horus and Seth grip my hands.» — cierre del Spell 153A, con el difunto subiendo por la escalera que Re hizo para él y los dos Rivales tomándolo de las manos.

«O you net-users, trappers and fishermen, O you children of your fathers, do you know that I know the name of that great and mighty net? “The All-embracing’ is its name.» — apertura del Spell 153B, que nombra la gran red del pescador de peces con un solo epíteto.

«Do you know that I know the name of its weights? It is the iron in the midst of the sky. Do you know that I know the name of the floats? They are the feathers of the Falcon.» — dos miembros de la letanía del Spell 153B, con las pesas hechas del hierro de en medio del cielo y los flotadores de plumas del Halcón.

«The Great One shall not eat me, the Great One shall not swallow me, I shall not sit on my haunches by the water, for I have eaten and I have swallowed in his presence, and the food of the dead is in my belly.» — el Spell 153B invierte la amenaza de ser comido: el difunto ya comió y el alimento de los muertos está en su vientre.

«am a guinea-fowl, | am Re who emerged from the Abyss, my soul 1s a god. Iam he who created Authority, and falsehood is my detestation, I am Osiris who created righteousness so that Re might live by it daily. I am prayed to as a bull, | am invoked in the Ennead in this my name of the guinea-fowl god. I came into being of myself in company with the Abyss in this my name of Khepri;» — el Spell 153B declara la falsedad como detestación y se identifica con Osiris que creó la rectitud para que Re viva de ella a diario; el OCR se come la I inicial.

«Hail to you, my father Osiris! I have come to you to the intent that you may heal my flesh; | am complete like my father Khepri, who is the like of one who does not perish. Come, that my breath may be stronger than yours, O Lord of Breath; where are the likes of him? May I endure longer than you, for I am fashioned as the possessor of a burial; may you permit me to go down into the earth for ever like that one who serves you and your father Atum, and his corpse will not perish; such is he who will not be destroyed. I have not done what you dislike; may your ka love me and not thrust me aside;» — el Spell 154 pide a Osiris la curación de la carne y compara al difunto con Khepri, que no perece.

«May my soul ascend aloft after death; may it descend only after it has perished. Such is he who is decayed; all his bones are corrupt, his flesh is slain, his bones are softened, his flesh is made into foul water, his corruption stinks and he turns into many worms» — el Spell 154 describe la corrupción del cuerpo sin eufemismo: huesos ablandados, carne hecha agua fétida y el cadáver vuelto gusanos; los puntos suspensivos son de Faulkner.

«Now every mortal is thus, one who will die whether (men), herds, fowl, fish, snakes or worms; those who live will die.» — el Spell 154 enuncia la universalidad de la muerte incluyendo a hombres, rebaños, aves, peces, serpientes y gusanos; el paréntesis men es restitución de Faulkner.

«you shall not give me over to that slayer who is in his ..., who kills the body, who rots the hidden one, who destroys a multitude of corpses, who lives by killing the living, who carries out his business and who does what has been commanded to him.» — el Spell 154 describe al matador que vive de matar a los vivos y que cumple lo que se le ha mandado; los puntos suspensivos son de Faulkner.

«Hail to you, my father Osiris! You shall possess your body; you shall not become corrupt, you shall not have worms, you shall not be distended, you shall not stink, you shall not become putrid, you shall not become worms.» — el Spell 154 dirige a Osiris la misma serie de negaciones de la putrefacción que después reclama para el difunto.

«I am Khepri; I will possess my body for ever, for I will not become corrupt, I will not decay, I will not be putrid, I will not become worms, I will not be faint because of the Eye of Shu, I exist, I am alive, I am strong, I have awaked in peace, I have not decayed, there is no destruction in my viscera, I have not been injured, my eye has not rotted, my skull has not been crushed, my ears are not deaf, my head has not removed itself from my neck, my tongue has not been taken away, my hair has not been cut off, my eyebrows have not been stripped, no injury has happened to me.» — la negación de la corrupción se dice miembro por miembro, del cráneo y los oídos a las cejas y el cabello.

«My corpse is permanent, it will not perish nor be destroyed in this land for ever.» — cierre del Spell 154 con la declaración de permanencia del cadáver.

«Raise yourself, O Osiris, place yourself on your side, that I may put water beneath you and that I may bring you a djed-pillar of gold so that you may rejoice at it.» — el Spell 155 promete a Osiris un pilar djed de oro.

«To be said over a golden djed-pillar embellished with sycamore-bast, to be placed on the throat of the deceased on the day of interment. As for him on whose throat this amulet has been placed, he will be a worthy spirit who will be in the realm of the dead on New Year’s Day like those who are in the suite of Osiris.» — rúbrica del Spell 155, que prescribe el pilar djed de oro adornado con líber de sicómoro puesto a la garganta el día del entierro.

«You have your blood, O Isis; you have your power, O Isis; you have your magic, O Isis. The amulet is a protection for this Great One which will drive away whoever would commit a crime against him.» — el Spell 156 nombra tres posesiones de Isis, sangre, poder y magia, y hace del amuleto de nudo su protección.

«To be said over a knot-amulet of red jasper moistened with juice of the ‘life-is-in-it’ fruit and embellished with sycamore-bast and placed on the neck of the deceased on the day of interment. As for him for whom this is done, the power of Isis will be the protection of his body, and Hlorus son of Isis will rejoice over him when he sees him; no path will be hidden from him, and one side of him will be towards the sky and the other towards the earth. A true matter; you shall not let anyone see it in your hand, for there is nothing equal to it.» — rúbrica del Spell 156, que humedece el amuleto con jugo de una fruta llamada por su nombre y lo declara sin igual y no mostrable a nadie.

«O my father, my brother, and my mother Isis, release me, look at me, for I am one of those who should be released when Geb sees them.» — el Spell 158 cabe entero en una petición de soltura ante el collar de oro.

«O you who have come forth today from the god’s house, She whose voice is loud goes round about from the door of the Two Houses, she has assumed the power of her father, who is ennobled as Bull of the Nursing Goddess, and she accepts those of her followers who do great deeds for her.» — el Spell 159, del amuleto de columna de papiro en feldespato verde, con la diosa de voz alta que toma el poder de su padre.

«To me belongs a papyrus-column of green felspar which is not imperfect, and which the hand of Thoth supports, for he detests injury. If it is intact, then I will be hale; if it is uninjured, then will I be uninjured; if it is not struck, then I will not be struck. It is what Thoth has said which knits your spine together.» — el Spell 160 encadena la salud del difunto a la integridad del amuleto: si está intacto, él estará sano.

«Welcome, O Elder of Heliopolis, greatest in Pe, to whom Shu has gone; he finds him in Shenmu in this his name of ‘Green Felspar’. He has taken his place opposite the Great God, and Atum is satisfied with ‘his Eye, so that my members will not be damaged.» — cierre del Spell 160, donde el nombre del dios es la propia piedra: Feldespato Verde.

«Re lives, the tortoise is dead, the corpse is interred and N’s bones are reunited. Re lives, the tortoise is dead, and he who is in the sarcophagus and in the coffin is stretched out.» — el Spell 161 repite un estribillo de dos miembros que opone la vida de Re a la muerte de la tortuga.

«As for any noble dead for whom this ritual is performed over his coffin, there shall be opened for him four openings in the sky, one for the north wind — that is Osiris; another for the south wind — that is Re; another for the west wind — that is Isis; another for the east wind — that is Nephthys. As for each one of these winds which is in Its Opening, its task is to enter into his nose.» — rúbrica del Spell 161, que abre cuatro aberturas en el cielo, una por viento, y adjudica cada viento a una divinidad distinta.

«No outsider knows, for it is a secret which the common folk do not yet know; you shall not perform it over anyone, not your father or your son, except yourself alone. It is truly a secret, which no-one of the people should know.» — la misma rúbrica impone un secreto más estrecho que el del Spell 137A: ni el padre ni el hijo, solo uno mismo.

«Come at my voice, I am the ihet-cow; your name is in my mouth and I shall utter it: Penhaqahagaher is your name, Turimiaqrsaingrbaty is your name, tail of the lion-ram is your name, Kharsati is your name: I adore your name.» — el Spell 162 declara cuatro nombres del dios, dos de ellos largas cadenas de sílabas que la traducción conserva sin verter.

«Words to be spoken over a statuette of an ihet-cow made of fine gold and placed at the throat of the deceased; also a drawing of it on a new papyrus scroll placed under his head. A great quantity of flames will envelop him completely like one who is on earth. A very great protection which was made by the ihet-cow for her son Re when he set. His place will be enclosed by a blaze and he will be a god in the realm of the dead and will not be repulsed from any portal of the Netherworld in very truth.» — rúbrica del Spell 162, que prescribe una estatuilla de vaca ihet en oro fino y un dibujo de ella en un rollo nuevo puesto bajo la cabeza.

«This is a book of great secrecy — let no-one see it for that would be an abomination. But the one who knows it and keeps it hidden shall continue to exist. The name of this book is “Mistress of the hidden temple» — cierre del Spell 162, que se nombra a sí mismo y condiciona la existencia continuada a saberlo y ocultarlo.

«Words to be spoken over a snake with two legs, a sun-disc and two horns; over two Sacred Eyes, each with two legs and wings. In the pupil of one is the figure of Him whose arm is raised and a head of Bes with two plumes, whose back is like a falcon’s. In the pupil of the other is a figure of Him whose arm is raised and a head of Neith with two plumes, whose back is like a falcon’s. Drawn in dried myrrh mixed with wine, repeated with green stone of Upper Egypt and water from the well west of Egypt on a green bandage with which all a man’s limbs are enveloped.» — rúbrica del Spell 163, que describe las figuras que deben dibujarse en mirra seca mezclada con vino y agua del pozo al oeste de Egipto sobre una venda verde.

«He shall not be repulsed from any portals of the Netherworld; he shall eat and drink, defecate from the hinder-parts as when he was on earth. No complaint shall be raised against him nor the hand of an enemy profit against him for ever.» — efectos prometidos por el Spell 163, entre ellos defecar como cuando estaba en la tierra.

«If this text is used on earth he will not be exposed by the messengers who attack those who commit wrong in all the earth. His head shall not be cut off, he shall not be destroyed by the knife of Seth. He shall not be carried off to any prison. But he shall enter the tribunal and come forth justified. He shall be preserved from the fear of wrong-doing which exists in all the earth.» — el Spell 163 promete efectos en vida: no ser delatado por los mensajeros ni llevado a prisión, y salir justificado del tribunal.

«To be said over (a figurine of) Mut having three heads: one being the head of Pakhet wearing plumes, a second being a human head wearing the Double Crown, the third being the head of a vulture wearing plumes. She also» — rúbrica del Spell 164, que describe una Mut de tres cabezas con falo, alas y garras de león, y dos enanos bicéfalos a los lados; el paréntesis a figurine of es restitución del traductor.

«Wrap the breast therewith: he shall be a god among gods in the realm of the dead. He shall not be repulsed for ever. His flesh and bones shall be sound like one who does not die. He shall drink water from the river; land shall be given to him in the Field of Rushes; a star of the sky shall be given to him. He shall be preserved from the serpent, the hot-tempered one who is in the Netherworld. His soul shall not be imprisoned. The djeriubird shall rescue him from the one at his side and no maggot shall eat him.» — efectos prometidos por el Spell 164, con una estrella del cielo dada al difunto y el ave djeriu rescatándolo.

«To be said over a divine image with raised arm, plumes on his head, his legs apart, his middle a scarab; drawn with lapis-lazuli and water of gum. Also an image whose head is human, his arms hanging down, the head of a ram on his right shoulder, another on his left shoulder. Draw on a single bandage level with his heart the image of Him with raised arm; draw the other image over his breast without letting Sugady who is in the Netherworld have knowledge of it. He shall drink water of the river; he shall shine like a star in the sky.» — rúbrica del Spell 165, que manda dibujar una imagen sobre la venda a la altura del corazón sin que lo sepa el ser del Inframundo que nombra.

«May the pigeons awaken you when you are asleep, O N, may they awaken your head at the horizon. Raise yourself, so that you may be triumphant over what was done against you, for Ptah has felled your enemies, and it is commanded that action be taken against those who would harm you. You are Horus son of Hathor, the male and female fiery serpents, to whom was given a head after it had been cut off. Your head shall not be taken from you afterwards, your head shall not be taken from you for ever.» — el Spell 166, del reposacabezas, hace que las palomas despierten al difunto y le asegura la cabeza contra toda pérdida.

«The gods of the eighth cavern of the Netherworld whose shapes are mysterious, who breathe the air.» — miembro del Spell 168 que nombra a los dioses de la octava caverna, de formas misteriosas, y se queda sin la segunda mitad de la fórmula.

«The Eyeless One. May he permit N to be among those who are in charge of braziers. A bowl is offered to them on earth by N, who belongs to the Standing One who is in the Netherworld.» — miembro del Spell 168 dirigido al Sin Ojos, con la escudilla ofrecida a cambio de un puesto entre los encargados de los braseros.

«The Females whose arms are hidden. May they grant that N be hale and that his offerings endure in his presence. A bowl is offered to them on earth by N; he is the two-horned one who hears the words of the gods.» — miembro del Spell 168 que distingue por sexo a los de brazos ocultos y da a cada grupo su petición propia.

«Isis came, she halted at the town and sought out a hidingght g place for Horus when he came out of his marshes» — el Spell 157 cuenta el escondite que Isis buscó para Horus; el tramo corta donde el troceo intercala el pie de lámina.

«It was commanded to him to rule the Banks, and he assumed the condition of a mighty warrior, for he remembered what had been done, and he engendered fear of him and inspired respect. His great mother protects him and erases those who come against Horus.» — el mismo conjuro da a Horus la condición de guerrero por memoria de lo hecho, y a su madre el papel de borrar a los que vienen contra él.

«You are possessor of (different) forms, rich in hues, one who hides in the Sacred Eye until his birth. You are one powerful of bellow in the Ennead, a mighty runner, swift of steps. You are a powerful god who comes to the aid of one who asks for it, who saves the wretched from affliction.» — el Spell 162 describe al dios rico en matices que se oculta en el Ojo Sagrado hasta su nacimiento; el paréntesis different es restitución del traductor.

«Spells taken from another book, added to the book of coming forth by day. Spell for preventing a man’s corpse from putrefying in the realm of the dead in order to rescue him from the eater of souls who imprisons in the Netherworld and to prevent accusations of his crimes upon earth being imputed to him;» — título del Spell 163, que declara su propia procedencia: son conjuros tomados de otro libro y añadidos al Libro de la Salida al Día.

«Those who lift up their faces to the sky in the bow of the Bark of Re will permit N to see Re when he rises. A bow! is offered to them on earth by N, a possessor of gifts in the West within the Field of Offerings.» — primer miembro del Spell 168, cuya letanía repite una fórmula de dos partes: lo que cada grupo de dioses concede y la escudilla que el difunto les ofrece en la tierra.

«Hail to you Lord of Might, tall of plumes, owner of the» — apertura del Spell 162, uno de los que Carol Andrews tradujo de nuevo para esta edición según el Foreword de la plana 9; el tramo corta en el límite de plana.

«as fetched the Sacred Eye, having pacified the - after Re had sent it away. It was very angry, but Choth pacified it from anger after it had been far away. If I be hale, it will be hale, and N will be hale.» — el Spell 167 trae el Ojo Sagrado apaciguado por Thoth, y encadena la salud del difunto a la del Ojo; el OCR se come el arranque de la plana.

«The female inert ones. May they grant that N be with the Great God as the possessor of a phallus. A bow! is offered to them on earth by N, so that he who is in the secret place in darkness may have light.» — miembro del Spell 168 que pide luz para el que está en el sitio secreto en tinieblas.

«The gods of the tenth cavern in the Netherworld, who cry aloud and whose mysteries are holy.» — encabezado de la décima caverna dentro de la letanía del Spell 168, que ordena a los dioses por cavernas numeradas.

«The Nine Gods who guard those who are in (the cavern). May they grant the breath of life to N on earth and in the realm of the dead. A bowl is offered to them on earth by N, whose hand is extended and who repels him who comes.» — miembro del Spell 168 dirigido a los Nueve Dioses guardianes; el paréntesis the cavern es restitución de Faulkner.

«The Souls of Earth. May they grant triumph to N over his enemies in sky and earth. A bowl is offered to them on earth by N, who keeps silence regarding all that he has seen.» — miembro del Spell 168 que da al difunto la cualidad de guardar silencio sobre todo lo visto.

«The Embalmer of Osiris. May he grant that N’s soul shall live; he shall not die again for ever. A bow! is offered to them on earth by N; mourning shall be decreed for him and for his god.» — miembro del Spell 168 dirigido al Embalsamador de Osiris, con el duelo decretado por el difunto y por su dios.

«The Nine Mourners. May they grant mourning for N like what was done for Osiris. A bowl is offered to them on earth by N when his soul ascends among the spirits.» — miembro del Spell 168 que pide para el difunto el mismo duelo que se hizo por Osiris.

«The Coiled Serpent. May she grant that N be holy in the Netherworld for ever. A bowl is offered to them on earth by N, as a worthy soul who is in his cavern.» — miembro del Spell 168 dirigido a la Serpiente Enroscada.

«The gods of the twelfth cavern of the Netherworld; the gods are united in front of those who guide.» — encabezado de la duodécima caverna en la letanía del Spell 168.

«The gods who are on the earth. May they give an island to N in the Field of Rushes. A bowl! is offered to them on earth by N; may he dwell in the place where he desires to be.» — miembro del Spell 168 que pide una isla en el Campo de Juncos.

«Yuba. May he grant that N rest in the West. A bowl is offered to them on earth by N when going in and out of the West more than anyone.» — último miembro de la letanía del Spell 168.

«You are the Lion, you are the Double Lion, you are Horus the protector of his father, you are the fourth of these four mighty gods who belong to those who make acclamation and who make shouting, who bring water by means of their power of» — apertura del Spell 169, para erigir el féretro; los puntos suspensivos son de Faulkner.

«Your soul is bound for the sky, your corpse is beneath the ground; there is bread for your belly, water for your throat and sweet air for your nose. Those who are in their tombs will be kindly to you, those who are in their coffins will be open to you, they will bring to you your members when you are reestablished in your original shape.» — el Spell 169 reparte al difunto entre cielo y tierra: el alma al cielo, el cadáver bajo el suelo, y el pan, el agua y el aire para el cuerpo.

«You are pure, your front is pure, your back parts are clean by means of natron, fresh water and incense, and you are pure by means of milk of Apis, by beer of Tjenmyt, and by natron which dispels the evil on you.» — la purificación del Spell 169 se hace con natrón, agua fresca, incienso, leche de Apis y cerveza.

«Your three portions are above with Re, of barley of Ibu; your four portions are below with Geb, of barley of Upper Egypt; it is the citizens who bring to you Him of the Field of Offerings, and he is set before you.» — el Spell 169 reparte las raciones del difunto entre lo de arriba con Re y lo de abajo con Geb.

«You shall not be examined, you shall not be imprisoned, you shall not be watched, you shall not be fettered, you shall not be put in the cell for rebels, the sand shall be removed from your face.» — serie de negaciones del Spell 169 que niegan al difunto el examen, la prisión, la vigilancia, los grilletes y la celda de los rebeldes.

«Take your garment, your sandals, your staff, your loin-cloth and all your weapons, so that you may cut off the heads and sever the necks of those rebellious enemies who draw near when you are dead.» — el Spell 169 arma al difunto con su ropa, sus sandalias, su bastón y sus armas para degollar a los enemigos rebeldes.

«The Falcon rejoices at you, the Goose cackles at you, the doors of the sky are opened by Re, the earth is thrown open for you by Geb, because your power is so great and the knowledge of your name is so effective.» — el Spell 169 funda la apertura de cielo y tierra en el poder del difunto y en lo eficaz que es conocer su nombre.

«four loaves are issued to you in Letopolis, four loaves in Hermopolis and four loaves in Heliopolis upon the altar of the Lady of the Two Lands.» — el Spell 169 cuenta los panes por ciudad, cuatro en cada una de las tres.

«Raise yourself upon your right side, lift yourself upon your left side, for Geb will open for you your blind eyes, he will straighten your bent knees, and there will be given to you your heart which you had from your mother, your heart which belongs to your body.» — el Spell 169 pide a Geb que abra los ojos ciegos del difunto, le enderece las rodillas dobladas y le devuelva el corazón que tuvo de su madre.

«ON, [ have given you your flesh, I have gathered your bones together for you, I have collected your members for you, I have thrown off for you the earth which was on your flesh, for you are Horus within the Egg. Raise yourself that you may see the gods, extend your arm towards the horizon, to the pure place where you desire to be. May men serve you there, may acclamation be made for you, with what is issued from the altar. Horus will raise you up at his appearings, just as he did for Him who was in the Pure Place.» — el Spell 170, para armar el féretro, reúne la carne, los huesos y los miembros del difunto y le sacude la tierra de encima.

«ON, Thoth himself will come to you with the book of the sacred words, and he will set your hand on the horizon, at the place which your ka desires; he it was who helped you, O Osiris, on that night of death. May your White Crown be firm on your brow, for Shesmu is with you, and he will present you with the choicest of fowl.» — miembro de la letanía del Spell 170 en que Thoth llega con el libro de las palabras sagradas.

«ON, how happy a thing it is that you should cross in peace to your house for eternity, your tomb for everlasting! May you be greeted in Pe and Dep in the shrine which your ka desires, for your place is pre-eminent and your power is great. The great bier will raise you up to the Wild Bull whom the gods embrace, for you area god who begot those who exist, whose shape is better than those of the gods. Your brilliance is greater than that of the spirits, your power is mightier than that of those who are yonder.» — el Spell 170 llama a la tumba casa para la eternidad y declara al difunto dios que engendró a los que existen.

«O Nut, I am the heir of the sky, the companion of Him who created his light; I went forth from the womb when I was orphaned of my father without having the wisdom to answer for my deeds.» — cierre del Spell 170, donde el hablante se dice huérfano de padre y sin sabiduría para responder por sus actos.

«Atum, Shu, Tefnut, Geb, Nut, Osiris, Isis, Seth, Nephthys, Horakhty, Hathor, the Great Mansion, Khepri, Mont the Lord of Thebes, Amun the Lord of the thrones of the Two Lands, the Great Ennead, the Lesser Ennead, the gods and goddesses who are in the Abyss, Sobk of Crocodilopolis, Sobk in all his many names in every place of his where his soul desires to be; the southern gods and the northern gods, those who are in the sky and those who are on earth: may you give this pure garment to the worthy spirit N; may you grant that it be beneficial to him; may you remove the evil which is on him.» — el Spell 172, para vestir la ropa pura, enumera a los dioses convocados uno por uno y les pide la prenda para el difunto.

«Here begin the spells of praising which are made in the realm of the dead I am purified with natron, I chew natron, incense ... Iam pure, and pure are the recitations which come forth from my mouth. They are more pure than the fins and scales of the fish in the river, more than the image belonging to the Mansion of Natron; my recitations are pure.» — título y arranque del bloque de alabanzas, donde la pureza de las recitaciones se mide contra las aletas y escamas de los peces del río; los puntos suspensivos son de Faulkner.

«Your beauty is that of a calm pool, like a quiet water; your beauty is that of a hall of festival wherein every god is extolled; your beauty is like the column of Ptah, indeed like the shaft of Re.» — lo que los dioses dicen al difunto en el Spell 172, que compara su belleza con un estanque en calma y con la columna de Ptah; el paréntesis and they say es restitución de Faulkner.

«your lips give you truth, they repeat truth to Re and make the gods content; your teeth are those of the Coiled Serpent, with which the Two Horuses play; your tongue is wise and sharp when you speak to the kites of the field; your jaw is the starry sky; your breasts are firm in their place when they traverse the western desert.» — continuación de la misma estrofa, con los labios que repiten la verdad a Re y la mandíbula hecha cielo estrellado.

«See, you are doubly mourned. Third stanza. Your neck 1s adorned with gold and also with fine gold; your throat is great, your windpipe is Anubis; your vertebrae are the Two Cobras; your back is overlaid with gold and also with fine gold; your lungs are Nephthys; your face is Hapi and his flood; your buttocks are eggs of cornelian; your legs are strong in walking; you are seated on your throne, and the gods have given you your eyes.» — tercera estrofa del Spell 172, con el cuello dorado, los pulmones hechos Neftis y las nalgas de cornalina.

«See, you are doubly mourned. Fourth stanza. Your gullet is Anubis; your body is extended with gold; your breasts are eggs of cornelian which Horus has inlaid with lapis-lazuli; your arms glitter with faience; your shoulders are firm in their places; your heart is happy every day; your heart is the work of the two Mighty Ones; your thighs worship the lower stars, your belly is the peaceful sky; your navel is the Morning Star which makes judgement and promises light in darkness, and whose offerings are the “life-is-in-it’ plant; it worships the Majesty of Thoth.» — cuarta estrofa del Spell 172, donde el ombligo es la Estrella de la Mañana que promete luz en la oscuridad.

«See, you are doubly mourned. Fifth stanza. Your arms are a waterway at the fair season of inundation, a waterway which the Children of Water have covered; your knees are enclosed with gold; your breast is a thicket of the swamps; the soles of your feet are firm every day; your toes guide you on fair paths, O N; your hands are the reeds in the water-basins; your fingers are» — quinta estrofa del Spell 172, con los dedos hechos picos de oro y las uñas cuchillos de pedernal.

«See, you are doubly mourned. Sixth stanza. You don the pure garment, you discard the thick cloth, you rise up from the bier, the foreleg is cut off for your ka, O N, the heart is for your mummy, you receive the loin-cloth of fine linen from the hands of the messenger of Re; you eat bread upon a cloth woven by Tayt herself; you eat the foreleg, you devour the haunch.» — sexta estrofa del Spell 172, la del acto mismo: dejar la tela gruesa, vestir la prenda pura y levantarse del féretro.

«the nurse-baboons prepare for you the provisions and food of the Souls of Heliopolis, who themselves bear food to you; fowl and fish are promised to you to be at your feet in the portals of the Great Mansion.» — la misma estrofa hace que los babuinos nodriza preparen la comida de las Almas de Heliópolis.

«May he be glorified, may he be remembered, even he who will be in the mouths of all children.» — parlamento de los dos Grandes Dioses del cielo en el Spell 172, que pide que el difunto sea recordado en boca de todos los niños.

«Offerings are divided up for you in the presence of Re. You have your front part, you have your back part, being what Horus and Thoth decreed for you. They have summoned you, and you see that whereby you become a spirit. It is caused that the god goes up to you in the neighbourhood of the Souls of Heliopolis; may you proceed on the paths, great in your dignity of one who receives the offerings of your father who was before you, being clad in fine linen every day and being guided by the god to the portals of the Great Mansion.» — octava estrofa del Spell 172, donde se reparten las ofrendas según lo decretado por Horus y Thoth.

«The greetings of Horus to his father when he went in to see his father Osiris when he went up into the great pure place, so that Re might see him as Wennefer, Lord of the Sacred Land; they embraced each other in order that he might be a spirit thereby in the realm of the dead.» — título del Spell 173, el saludo de Horus a su padre, que declara el abrazo como causa de que el difunto sea espíritu.

«I give you praise, O Lord of the Gods, sole god who lives on truth — so says your son Horus. I have come to you that I may greet you, and I have brought truth to you at the place where your Ennead is; may you grant that I be among those who are in your suite and that I may fell all your enemies, for I have perpetuated your offerings on earth for ever.» — parlamento de Horus que abre el Spell 173, con la verdad traída al sitio donde está la Enéada.

«Ho Osiris! I am your son Horus, and I have come to you that I may greet you, my father Osiris.» — primer miembro de la letanía del Spell 173, que repite la misma fórmula y cambia solo lo que Horus dice haber hecho.

«Ho Osiris! I am your son Horus; I have come, having cut irrigation channels for you.» — miembro de la letanía del Spell 173 en que la obra de Horus es agrícola: abrir canales de riego para su padre.

«See, you are doubly mourned. Second stanza. Your head, O my lord, is adorned with the tress of a woman of Asia; your face is brighter than the Mansion of the Moon; your upper part is lapis-lazuli; your hair is blacker than all the doors of the Netherworld on the day of darkness, your hair is bestrewn with lapis-lazuli; the upper part of your face is as the shining of Re; your visage 18 covered with gold and Horus has inlaid it with lapis-lazuli; your eyebrows are the two sisterly Serpents, and Horus has inlaid them with lapis-lazuli; your nose is in the odour of the place of embalming, your nostrils are like the winds of the sky;» — segunda estrofa del Spell 172, que empieza la descripción del cuerpo por la cabeza y adjudica lapislázuli al pelo, a las cejas y a los párpados.

«See, you are doubly mourned. Seventh stanza. May Anubis embalm you, for he has acted on behalf of one whom he has favoured. May the Greatest of the Seers make presentation of his clothing when you go to bathe in the Lake of Perfection, for he is the butler of the Great God.» — séptima estrofa del Spell 172, con el embalsamamiento por Anubis y el baño en el Lago de la Perfección.

«May you make offerings in the Upper Houses, may you propitiate the Lords of Heliopolis, may you present to Re water in a vase and two large jars of milk. May your offering be raised up on the altar; may your feet be washed on a stone of ... on the slab of the God of the Lake; may you ascend and see Re on the supporting posts of the sky, on the head of Pillar-of-his-Mother, and on the shoulders of Wepwawet; may he open a path for you that you may see the horizon, the pure place where you desire to be.» — cierre de esa estrofa, con la ofrenda de agua en vaso y dos jarras grandes de leche a Re; los puntos suspensivos son de Faulkner.

«See, you are doubly mourned. First stanza. See, you are lamented, you are glorified, you are exalted, you are a spirit, you are mighty. Rise up, for you are indeed risen! Rise up against those who would harm you, male» — primera estrofa del Spell 172, cuyas nueve estrofas arrancan todas con la misma fórmula del doble duelo; el tramo corta en el límite de plana.

«Your son has acted on your behalf, and the great ones tremble when they see the sword which is in your hand when you ascend from the Netherworld. Hail to you, O Wise One! Geb has created you, the Ennead has borne you. Horus is pleased with his Eye, Atum is pleased with his years, the gods of West and East are pleased with the Great Goddess who came into being in the arms of Her who bore the god.» — el Spell 174 abre la gran puerta del cielo y hace temblar a los grandes ante la espada del difunto.

«I will raise up Atum, for my words are great; I have issued from between the thighs of the Ennead, I was conceived by Sakhmet, it was Shesmetet who bore me, a star brilliant and far-travelling, who brings distant products to Re daily. I have come to my throne upon the Vulture and the Cobra, I have appeared as a star.» — el difunto del Spell 174 declara haber salido de entre los muslos de la Enéada y haber aparecido como estrella.

«O you two fighters, tell the Noble One, whoever he may be, that I am this lotus-flower which sprang up from the earth. Pure is he who received me and prepared my place at the nostril of the Great Power. I have come» — el difunto se dice la flor de loto brotada de la tierra y guardián de las vestiduras de lino de la noche de la gran inundación.

«I have appeared as Nefertum, the lotus at the nostril of Re; he issues from the horizon daily, and the gods will be cleansed at the sight of him.» — el Spell 174 identifica al difunto con Nefertum, el loto en la nariz de Re.

«I am he who is vindicated with the kas, who unites hearts, who is in charge of wisdom, a great one under the god, namely Sia who is at the right hand of Re.» — el Spell 174 hace del difunto Sia, el dios a la derecha de Re y encargado de la sabiduría.

«O Thoth, what is it that has come about through the Children of Nut? They have made war, they have raised up tumult, they have done wrong, they have created rebellion, they have done slaughter, they have created imprisonment, they have reduced what was great to what is little in all that we have made; show greatness, O Thoth! — so says Atum. You shall not witness wrong-doing, you shall not suffer it! Shorten their years, cut short their months, because they have done hidden damage to all that you have made. I have your palette, O Thoth, I bring your inkpot to you; I am not among those who have done hidden damage, and none will work harm on me.» — apertura del Spell 175, con Atum enumerando los desmanes de los Hijos de Nut y mandando a Thoth acortarles los años y los meses.

«Thus says N: O Atum, how comes it that I travel to a desert which has no water and no air, and which is deep, dark and unsearchable ?» — la pregunta que abre el diálogo del Spell 175: el difunto objeta que va a un desierto sin agua ni aire, hondo, oscuro e inescrutable.

«Arum: Live in it in content! N: But there is no love-making there! Atum: I have given spirit-being instead of water, air and love-making, contentment in place of bread and beer —so says Atum. Do not be sorry for yourself, for I will not suffer you to lack.» — la respuesta de Atum ofrece ser espíritu en lugar de agua, aire y amor, y contento en lugar de pan y cerveza; el troceo imprime Arum por Atum.

«N: But every god has taken his place in the Bark of Millions of Years! Arum: Your seat now belongs to your son Horus — so says Atum — and he will despatch the Elders, he will rule from your seat, he will inherit the throne which is in the Island of Fire.» — segunda objeción del difunto y respuesta de Atum: el asiento pasa a su hijo Horus.

«N: Command that I may see his equal, for my face will see the face of the Lord of All. What will be the duration of my life? — so said he.» — el difunto pregunta por la duración de su vida dentro del diálogo del Spell 175.

«Atum: You shall be for millions on millions of years, a lifetime of millions of years. I will despatch the Elders and destroy all that I have made; the earth shall return to the Abyss, to the surging flood, as in its original state. But I will remain with Osiris, I will transform myself into something else, namely a serpent, without men knowing or the gods seeing.» — la respuesta de Atum en el Spell 175 anuncia el fin del mundo: la tierra volverá al Abismo y él mismo se transformará en serpiente, sin que hombres ni dioses lo sepan.

«How good is what I have done for Osiris, even more than for all the gods! I have given him the desert, and his son Horus is the heir on his throne which is in the Island of Fire; I have made what appertains to his place in the Bark of Millions of Years, and Horus is firm on his throne in order to found his establishments.» — Atum declara haber hecho por Osiris más que por todos los dioses y le da el desierto.

«N: But the soul of Seth will travel further than all the gods. Atum: I have caused his soul which is in the bark to be restrained, so that the body of the god may be afraid.» — última objeción del difunto en el Spell 175 y la respuesta de Atum, que dice haber retenido el alma de Seth.

«I abhor the eastern land, I will not enter the place of destruction, none shall bring me offerings of what the gods detest, because I pass pure into the midst of the Milky Way, one to whom the Lord of All granted his power on that day when the Two Lands were united in the presence of the Lord of Things.» — el Spell 176 pasa puro por la Vía Láctea y aborrece la tierra oriental.

«N: O Nut, Nut, I have cast my father to the earth, with Horus behind me. My wings have grown into those of a falcon, my plumes are those of a sacred falcon, my soul has brought me and its words have equipped me.» — el Spell 177 reparte turnos entre el difunto y Nut; aquí las alas del difunto se hacen de halcón.

«Nut: You have opened up your place among the stars of the sky, for you are the Lone Star of the sky; see, O N, fair are the orders which you give to the spirits, for you are a Power; you will not go hungry, you are not among them and you will not be among them. See, upon your head as a soul are horns as of a wild bull, for you are a black ram which a white ewe bore, one who sucked from the four teats.» — parlamento de Nut en el Spell 177, que llama al difunto Estrella Solitaria del cielo y carnero negro parido por una oveja blanca.

«Take to yourself the Eye of Horus for which you have asked, namely a funeral meal.» — apertura del Spell 178, que identifica el Ojo de Horus con la comida funeraria.

«May you give to N five loaves in the temple, for three loaves are in the sky with Re and two loaves are on earth with the Enneads.» — el Spell 178 reparte los cinco panes del templo, tres en el cielo con Re y dos en la tierra con las Enéadas.

«O you two Companions who cross the sky, namely» — arranque de la petición del Spell 178 a los dos Compañeros que cruzan el cielo; el tramo se recortó antes del folio impreso, y la restitución (Re and) de Faulkner queda del otro lado.

«Ho N! you have no enemies in the Mansion of the Great One, the balance is true as regards your deeds ... for Osiris, Lord of Provisions for the West. May you go in at will, may you see the Great God in his shape; may there be given to you life for your nose and triumph over your enemies.» — el Spell 178 declara verdadera la balanza respecto de los actos del difunto; los puntos suspensivos son de Faulkner.

«Ho N! Your detestation is lies, and the Lords of Offerings will be gracious to you on that night of silence and weeping. Sweet life is given to you from the mouths of the Ennead, and Thoth is pleased about it. May you be triumphant over your enemies, O N; Nut has spread herself over you in her name of Her of Shetpet, and she will cause you to be in the suite of the Great God. You have no enemies, and she will save you from all things evil in her name of ‘Great Well’, for you are the greatest of her children.» — el Spell 178 pone a Nut extendida sobre el difunto, salvándolo de todo mal en su nombre de Gran Pozo.

«Spell for leaving yesterday and coming into today, which he asks for himself and his members» — título del Spell 179, que reparte lo pedido entre el difunto y sus miembros.

«My demise was granted yesterday, I have returned today, I have gone forth in m] own shape; I am tousled, having issued from my imet-tree; M am dishevelled, having gone forth with my sceptre; I am Lord of the Wereret-crown, a third to Nehebkau; I am the Red One whose eye is protected.» — el Spell 179 dice el regreso en primera persona y se describe desgreñado y despeinado al salir; el troceo imprime m] y M por my.

«I will eat him in the Great Field upon the altar of Wadjet, for I have power over him as Sakhmet the Great.» — el Spell 179 se come al enemigo sobre el altar de Wadjet identificándose con Sakhmet; los puntos suspensivos son de Faulkner.

«O Re, you who go to rest as Osiris with all the appearings in glory of the spirits and gods of the West; you are the hidden one of the Netherworld, the holy soul at the head of the West, Wennefer who shall exist for ever and ever.» — el Spell 180 dice el encuentro de Re con Osiris al ponerse: el oculto del Inframundo y el alma sagrada a la cabeza del Occidente.

«erworld! The mourners are dishevelled because of you, they clap their hands because of you, they cry out because of you, they lament because of you, they weep because of you. But your soul is joyful, your corpse has power, the souls of Re are on high in the West ... souls when they are set on high in the cavern of the Netherworld, because of the souls of Re who is in the Netherworld in the person of the soul of the Angry One, who rests in the person of his soul.» — miembro de la letanía del Spell 180 que describe el duelo ruidoso contrastado con el gozo del alma del difunto; los puntos suspensivos son de Faulkner.

«How well provided are you, O Dweller in the Netherworld! Your son Horus is pleased about you, and he has taken over the governance; may you permit him to appear to those who are in the Netherworld, even he the great star who brings what is his to the Netherworld, and who traverses the place where they are as the son of Re who went forth from Atum.» — primer miembro de la letanía del Spell 180, que repite la misma exclamación al Morador del Inframundo.

«I am Lord of the Celtial Expanses, I travel through the lower sky in the train of Re; my offerings in the sky are in the Field of Re, my gifts on earth are in the Field of Rushes.» — el Spell 180 reparte las ofrendas del difunto entre el Campo de Re en el cielo y el Campo de Juncos en la tierra.

«I traverse the Netherworld after the manner of Re, I give judgement like Thoth, I walk and am glad, I run at my own pace in my dignity of one whose affairs are secret, my shape is that of the double god Horus-Seth.» — el difunto del Spell 180 se declara de forma doble, Horus-Seth, y de asuntos secretos.

«Spell for going into the tribunal of Osiris and the gods who govern the Netherworld, who guard their gates, who make report concerning their courts, who keep the doors of the portals of the West; for taking shape as a living soul, worshipping Osiris, and becoming an Elder of the tribunal.» — título del Spell 181, que enumera las funciones de los dioses que gobiernan el Inframundo.

«His sun-dise is your sun-disc; His rays are your rays; His crown is your crown; His greatness is your greatness; His appearings are your appearings; His beauty is your beauty; His majesty is your majesty; His savour is your savour; His extent is your extent; His seat is your seat;» — arranque de la letanía de equiparación del Spell 181, que iguala término por término lo de Re con lo de Osiris; el OCR imprime sun-dise por sun-disc.

«His throne is your throne; His heritage is your heritage ; His panoply is your panoply; His destiny is your destiny; His West is your West; His goods are your goods; His wisdom is your wisdom; His distinction is your distinction; He who should protect himself does indeed protect himself — And vice versa.» — continuación de la misma letanía, de la herencia a la sabiduría, cerrada con la reciprocidad explícita.

«He will not die and you will not die; He will triumph over his enemies And you will triumph over your enemies; Nothing evil will come into being against him, And nothing evil will come into being against you for ever and ever.» — cierre de la letanía del Spell 181, que extiende la equiparación a no morir y a triunfar sobre los enemigos.

«Hail to you, Osiris, son of Nut, possessor of horns, whose Atef-crown is tall, to whom the Wereret-crown and crook have been given in the presence of the Ennead; the awe of whom Atum created in the hearts of men,» — el Spell 181 apila los títulos de Osiris, a quien se dio la corona Wereret y el cayado ante la Enéada.

«You are a Great One whose strength is mighty, and your son Horus is your protector; he will remove all evil which is on you. Your flesh is knit together for you, your members are recreated for you, your bones are reassembled for you, and there is brought to you» — el Spell 181 reúne la carne, los miembros y los huesos de Osiris por obra de su hijo Horus; los puntos suspensivos son de Faulkner.

«Your mother Nut has put her arms about you that she may protect you, and she will continually guard you, even you the high-born. Your sisters Isis and Nephthys will come to you, they will enfold you with life, prosperity and health, and you will be glad through them; they (will rejoice) over you through love of you. They will enclose everything for you within your arms; the gods, the lords of kas will care for you, and they will worship you for ever.» — el Spell 181 pone a Nut, a Isis y a Neftis alrededor de Osiris; el paréntesis will rejoice es restitución de Faulkner.

«Happy are you, O Osiris! You have appeared in glory, you have power, you are a spirit; you have made your shape everlasting, and your face is that of Anubis. Re rejoices over you and he is well disposed towards your beauty. You have seated yourself on your pure throne which Geb, who loves you, made for you; you receive him in your arms in the West, you cross the sky daily, you convey him to his mother Nut when he goes to rest daily in the West in the Bark of Re, together with Horus who loves you. The protection of Re is your safeguard, the power of Thoth is behind you, and the spells of Isis pervade your members.» — cierre de esa sección del Spell 181, con la protección de Re, el poder de Thoth y los conjuros de Isis repartidos por el cuerpo.

«As for him who knows this book, nothing evil shall have power over him, he shall not be turned away at the gates of the West; he shall go in and out, and bread and beer and all good things shall be given to him in the presence of those who are in the Netherworld.» — rúbrica del Spell 181, que promete paso franco por las puertas del Occidente.

«Book for the permanence of Osiris, giving breath to the Inert One in the presence of Thoth, and repelling the enemy of Osiris, who comes yonder in his various shapes; the safeguarding, protection and defence in the realm of the dead which Thoth himself has carried out in order that the sunlight might rest on him every day.» — título del Spell 182, que adjudica a Thoth mismo la salvaguarda y la defensa en el reino de los muertos.

«Tam Thoth the skilled scribe whose hands are pure, a possessor of purity, who drives away evil, who writes what is true, who detests falsehood, whose pen defends the Lord of All; master of laws who interprets writings, whose words establish the Two Lands.» — el Spell 182 habla en boca de Thoth, escriba diestro cuya pluma defiende al Señor de Todo y que detesta la falsedad; el troceo imprime Tam por I am.

«I am the Lord of Justice, one truly precise to the gods, who judges a matter so that it may continue in being; who vindicates him whose voice is hushed; who dispels darkness and clears away the storm.» — Thoth se define en el Spell 182 como el que vindica a aquel cuya voz ha sido acallada.

«I have given the sweet breath of the north wind to Osiris Wennefer as when he went forth from the womb of her who bore him; I cause Re to go to rest as Osiris, Osiris having gone to rest at the going to rest of Re; I cause him to go in to the secret cavern in order to revive the heart of the Inert One, the Holy Soul at the head of the West. Acclamation for the Inert One, Wennefer the son of Nut!» — Thoth adjudica al aliento del viento del norte la revitalización de Osiris y hace coincidir su ocaso con el de Re.

«Iam Thoth who foretells the morrow and foresees the future, whose act cannot be brought to naught; who» — Thoth se declara el que predice el mañana y ve el futuro, y cuyo acto no puede anularse.

«Hail to you, Foremost of the Westerners, who refashioned mankind, who comes as one rejuvenated in his time, better than he was formerly!» — el Spell 182 saluda a Osiris como el que rehízo a la humanidad y viene rejuvenecido, mejor de lo que era antes.

«Iam Thoth; I have pacified Horus, I have calmed the Rivals in their time of raging; I have come and have washed away the blood, I have calmed the tumult and have eliminated everything evil.» — serie de declaraciones de Thoth en el Spell 182, cada una encabezada por la misma fórmula de identidad.

«ve come to you, O Son of Nut, Osiris, Ruler of Eternity; | am in the suite of Thoth, and I am joyful because of all that he has done. He brings to you sweet air for your nose, life and dominion for your face, and fair is the north wind which goes forth from Atum to your nostrils, O Lord of the Sacred Land.» — el Spell 183 trae a Osiris el aire dulce para la nariz y el viento del norte que sale de Atum; el OCR se come el arranque de I have.

«He has pacified the Rival Gods for you, he has stopped the raging and the tumult for you, he has made the Rivals well-disposed to you, and the Two Lands are peacefully reconciled before you; he has driven anger from their hearts for you, and they fraternise with each other.» — el Spell 183 declara reconciliadas las Dos Tierras y fraternizados los Rivales.

«The throne of Geb has been allotted to him, and the potent office of Atum has been confirmed in writing in a testament which has been engraved on a block of sandstone, according as your father Ptah-Tatenen commanded from upon the great throne.» — el Spell 183 hace del traspaso del trono un acto documental: un testamento grabado en un bloque de arenisca por mandato de Ptah-Tatenen.

«Your heart is happy; your heart, O Lord of the Gods, possesses all joy. The Black Land and the Red Land are at peace, and they serve your uraeus; the shrines are made firm in their places, towns and nomes are established by name. They make presentation to you with god’s-offerings; men make offering to your name for ever; men call out praises to you because of your name; men present libations to your ka and invocation-offerings to the spirits who are in your suite; water is poured over halved bread-cakes for the souls of the dead in this land.» — el Spell 183 describe la paz de la Tierra Negra y la Roja y el culto que se rinde al nombre de Osiris.

«It was your mother Nut who bore the gods who brought your body into being, who bore you as the greatest of the Five Gods, who made the White Crown firm on your head, and you grasped the crook and the flail while you were yet in the womb, before you had come forth on earth.» — cierre del Spell 183, con Osiris empuñando el cayado y el flagelo ya en el vientre materno, antes de salir a la tierra.

«I have come to you, O Lord of the Sacred Land, Osiris Foremost of the Westerners, Wennefer who will exist for ever and ever. My heart is true, my hands are clean, I bring a meal to its owner and offerings to him who made them. I have come here to your towns, I have done what is good on earth, I have smitten your enemies for you as bulls, I have slain cattle for you, and I cause them to fall on their faces before you. I have purified your pure place, I have cleansed your lustral basin, I have wrung the necks of birds upon your altar for the benefit of your soul, of your powers, and of the gods and goddesses who are in your suite.» — el difunto declara ante Osiris lo hecho: corazón verdadero, manos limpias y ofrendas llevadas a su dueño.

«Hail to you, you august, great and potent god, prince for ever, foremost of place in the Night-bark, great of glorious appearings in the Day-bark, to whom 1s given acclamation in sky and earth, whom the patricians and the common folk extol! Great is the awe of him in the hearts of men, spirits and the dead; his powers were granted in Mendes, the awe of him in Heracleopolis, his sacred images are placed in Heliopolis and many are his shapes in the Pure Place.» — el Spell 185 reparte por ciudades lo que se concede a Osiris: los poderes en Mendes, el temor en Heracleópolis y las imágenes sagradas en Heliópolis.

«My heart comes to you bearing Truth, my heart has no falseness. May you grant that I be among the living, and that I fare downstream and upstream in your suite.» — cierre del Spell 185, que declara el corazón sin falsedad y pide estar entre los vivos.

«Hathor, Lady of the West; She of the West; Lady of the Sacred Land; Eye of Re which is on his forehead; kindly of countenance in the Bark of Millions of Years; a restingplace for him who has done right within the boat of the blessed; who built the Great Bark of Osiris in order to cross the water of truth.» — el Spell 186 entero es una serie de epítetos de Hathor, Ojo de Re en su frente y sitio de descanso para quien obró bien.

«Hail to you, Ennead of Re! I have come to you, for I am in the suite of Re; prepare a path for me that I may pass among you, for I will not be turned away because of what I have done this day.» — el Spell 187 pide paso a la Enéada por lo hecho ese día.

«What will you live on’, say the gods and spirits to me, ‘in this place to which you have been brought?’ ‘T will live on seven loaves which have been brought to me; four loaves are with Horus and three loaves with Thoth.» — el Spell 189 reparte los siete panes del difunto entre Horus y Thoth.

«I will eat under that sycamore of Hathor, for I have placed my portions there for her minstrels. My fields have been assigned to me in Busiris, my green plants are in Heliopolis, and I will live on bread of white emmer and beer of red barley; there shall be given to me my father’s and my mother’s families, and my door-keeper in respect of my land.» — el difunto dice dónde comerá y con qué contará: campos en Busiris, plantas en Heliópolis y las familias de su padre y su madre.

«Be far from me, for I am a bull whose throne is provided; I have flown up as a swallow, I have cackled as a goose, I have alighted on the beautiful tree which is in the middle of the island in the flood. I have gone up and have alighted on it, and I will not suffer neglect; as for him who dwells under it, he is a great god.» — el Spell 189 remata la mudanza de forma con la golondrina y el ganso, y el árbol de en medio de la isla.

«Thus says that one who cannot count: ‘Will you live on someone else’s goods every day?’ I say to him: ‘I plough the lands which are in the Field of Rushes.’ Thus says that one who cannot count: ‘Who will guard them for you?’ I say to him: ‘It is the twin children of the King of Lower Egypt who will look after them.’ ‘Who will plough them for you?’ ‘The greatest of the gods of the sky and of the gods of the earth. Men will thresh for me as for the Apis-bull who presides over Sais, men will reap for me as for Seth, Lord of the Northern Sky.» — el difunto responde que ara sus propias tierras en el Campo de Juncos y nombra quién las guarda y quién las labra.

«O you who turn back the ished-tree on your own account, who uproot falsehood, whose faces are pure, shall I be with the confederates of Seth on the mountain of Bakhu? I will dwell with those potent noble dead in order to excavate the pool of Osiris and to rub (his) heart, and there shall be no accusation against me, N, by any living person.» — cierre del último conjuro del volumen, que pide excavar el estanque de Osiris y frotarle el corazón sin que nadie lo acuse; el paréntesis his es restitución de Faulkner.

«In peace, O Anubis! It goes well with the son of Re at peace with my Sacred Eye; may you glorify my soul and my shade, that they may see Re by means of what he brings. I ask that I may come and go and that I may have power in my feet so that this person may see him in any place where he is, in my nature, in my wisdom, and in the true shape of my equipped and divine spirit.» — el Spell 188 pide glorificar el alma y la sombra del difunto para que vean a Re.

«It shines as Re, it travels as Hathor. Therefore you have granted that my soul and my shade may walk on their feet to the place where this person is, so that he may stand, sit and walk, and enter into his chapel of eternity, because I am one of the entourage of Osiris, who goes by night and returns by day, and no god can be created when I am silent.» — cierre del Spell 188, que afirma que ningún dios puede ser creado mientras el hablante calle.

«Thus says that one who cannot count: ‘Who will bring them to you?’ ‘A nurse from the house of the Great One and a stewardess from Heliopolis.» — el Spell 189 pone frente al difunto a un interlocutor llamado el que no sabe contar, y el intercambio vuelve sobre los mismos siete panes.

«FOR NOT PERMITTING A MAN’S HEART TO BE TAKEN FROM HIM IN THE REALM OF THE DEAD» — tres entradas seguidas de la List of Spells, que da el título de cada conjuro en versalitas y su página impresa; el catálogo de las pp. 19 a 25 se ficha por muestra porque los mismos títulos van con su conjuro en el cuerpo.

«FOR DRIVING OFF A CROCODILE WHICH COMES TO TAKE AWAY N’s MAGIC FROM HIM IN THE REALM OF THE DEAD» — otra entrada de la List of Spells, la del Spell 31; el aparato imprime aquí el título completo que el cuerpo abrevia.

«THE PRESENTATION OF A SHABTI. N says: O shabti, if I am summoned or counted of in the realm of the dead for any work, indeed obstacles are implanted there as a man at his duties, whether to make arable the fields, to flood the banks or to convey sand from West to East; ‘Here am I,’ you shall say.» — el Spell 151 reproduce la fórmula del shabti que el Spell 6 imprime en la plana 38, y las dos difieren: aquí la arena se lleva del Oeste al Este y allá del este al oeste; el libro imprime las dos versiones y no las armoniza.

«Words spoken by Imsety: I am your son, ON. I have come that I may be your protection, and that I may make your house to flourish and endure, in accordance with the command of Ptah and in accordance with the command of Re:» — parlamento de Imsety en el Spell 151, primero de los cuatro Hijos de Horus que hablan por turno.

«Words spoken by Hapy: I have come that I may be your protection, O N: I have knit together your head» — parlamento de Hapy en el Spell 151, que dice haber reunido la cabeza y los miembros del difunto.

«Words spoken by Duamutef: I am your beloved son Horus, O N. I have come that I may protect my father Osiris from him who would harm you, and I lead him under your feet.» — parlamento de Duamutef en el Spell 151, que habla como Horus protegiendo a su padre Osiris.

«FOR NOR EATING FAECES OR DRINKING URINE IN THE REALM OF THE DEAD» — entrada de la List of Spells para el Spell 53; el catálogo imprime NOR donde el cuerpo pone NOT.

«FoR BEING TRANSFORMED INTO A LIVING SOUL AND OF NOT ENTERING INTO THE PLACE OF EXECUTION» — entrada de la List of Spells para el Spell 85, con el título en versalitas tal como lo imprime el catálogo.

«ANOTHER SPELL FOR MAKING A SPIRIT WORTHY ON THE BIRTHDAY OF OsIRIS AND FOR MAKING A SOUL TO LIVE FOR EVER. PAGE 117» — entrada de la List of Spells para el Spell 130, con su folio impreso.

«FOR ESCAPING FROM THE NET PAGE 149» — entrada de la List of Spells para el Spell 153A, con su folio impreso.

«For GIVING PRAISE TO OsiRIs PAGE 185» — entrada de la List of Spells para el Spell 185, de las últimas del catálogo.

«Front cover Scene showing the Opening of the Mouth ceremony carried out on the mummy of Hunefer. See Spell 23. 9901/5» — pie de la cubierta, voz del editor del volumen, que remite la escena de la Apertura de la Boca sobre la momia de Hunefer al Spell 23 y da el número de registro del papiro en el British Museum.

«Half-title page Ani and his wife adore Thoth, the god of wisdom and learning. See Spell 175. 10470/29» — pie de la anteportada; el editor identifica a Thoth como dios de la sabiduría y del saber y remite al Spell 175.

«Title page The hippopotamus-goddess Opet, wearing horns and a disc, and the cow-goddess of the West, Hathor. See Spell 186. 10470/37» — pie de la portada; el editor nombra a Opet con cuernos y disco y a Hathor como vaca del Occidente, y remite al Spell 186.

«His translations of the Pyramid Texts appeared in 1969 and of the Coffin Texts between 1973 and 1978» — T. G. H. James data las otras dos traducciones de Faulkner al fijar su autoridad sobre los estratos de textos funerarios.

«He was in the meanwhile invited to prepare a translation of the Book of the Dead for the Limited Editions Club of New York to accompany a splendid coloured photographic facsimile of a large part of the Papyrus of Ani, one of the finest illustrated texts of the Book of the Dead in the British Museum.» — James traza el origen del encargo: el Limited Editions Club de Nueva York pidió la traducción para acompañar un facsímil fotográfico en color del Papiro de Ani.

«The sumptuous publication of 1972 has since been acknowledged as containing the most reliable translation of this fascinating, but perplexing, compilation of spells, prayers and incantations.» — James califica la publicación de 1972 y describe el Libro de los Muertos como compilación de conjuros, plegarias e invocaciones, a la vez fascinante y desconcertante.

«Dr Faulkner explained in his Foreword that the great majority of spells making up the ancient compilation were represented in his translation. He omitted a few spells at the request of his original publisher because» — James declara los criterios de omisión del propio Faulkner: conjuros duplicados y tramos demasiado corruptos u oscuros para dar traducción inteligible; el tramo se recortó antes del pie de viñeta que el troceo intercala a media frase.

«Of those omitted by Faulkner because they were composed at a far later date than the painted papyri of the Theban Recension on which his version was based, the whole of Spell 162, and the titles and rubrics of Spells 163 to 165 have been newly translated for the present edition, and are illustrated by interesting vignettes from Late Period papyri.» — James consigna la aportación de la edición de 1985: el Spell 162 entero y los títulos y rúbricas de los Spells 163 a 165 se tradujeron de nuevo, con viñetas de papiros de Época Baja.

«As in Faulkner’s original edition, four texts, two of them quite short, have been left out because, as he rightly said, ‘they lack interest except to the professional scholar» — James mantiene cuatro textos fuera y respalda la razón de Faulkner; el entrecomillado interno es cita de Faulkner dentro del Foreword de James.

«Faulkner also pointed out ‘that a few spells were numbered twice over by the scholars of the nineteenth century, and in such cases the texts in question have been allotted here the numbers by which they are generally known.» — Faulkner, citado por James, advierte que la erudición del siglo XIX numeró dos veces algunos conjuros y que la edición usa el número por el que cada uno se conoce.

«The one exception is Spell 78; here, by permission of the Egypt Exploration Society, I have used, with only very minor modifications, the admirable translation published by the late Professor A. de Buck in the Journal of Egyp» — Faulkner, en su propio Foreword citado en bloque, declara el único conjuro que no tradujo él y le adjudica el crédito a A. de Buck; el tramo corta antes del número de volumen, que el troceo imprime aparte.

«It is, of course, clear that in a publication such as the present, which is addressed to the educated layman and not to the professional scholar, the textual and philological commentaries which normally would accompany translations such as these, so as to justify the renderings, would be entirely out of place.» — Faulkner declara el destinatario del libro, el lector culto y no el especialista, y de ahí deriva la ausencia de aparato textual y filológico.

«Likewise at the publisher’s request, the bracketed query-mark has been omitted after words and sentences where there is possible doubt as to the meaning.» — Faulkner explica que se suprimió el signo de interrogación entre corchetes donde el sentido es dudoso, a petición del editor: convención tipográfica que el lector no ve y que cambia lo que la traducción parece afirmar.

«Passages printed in italic type represent the use of red ink on the original papyrus; three dots (...) signify that words have been lost or omitted or are untranslatable» — Faulkner fija dos convenciones del impreso que sí entran en las citas: la cursiva vale por la tinta roja del papiro original y los tres puntos señalan palabra perdida, omitida o intraducible.

«She has translated those spells and parts of spells omitted by Faulkner, which are mentioned above, and she has also made a few other small emendations based on alternative versions and the findings of recent scholarship. In addition, she has selected the illustrations used here, which will give this edition particular interest.» — James enumera lo que aporta Andrews: los conjuros que Faulkner omitió, enmiendas menores sobre versiones alternativas y hallazgos recientes, y la selección de ilustraciones.

«Miss Andrews has also revised and enlarged the Glossary, and provided a new introduction to the translation, including information on the various important papyri in the British Museum, and other details of history and textual development which were not appropriate for the original publication.» — James consigna que el glosario y la introducción de este volumen son de Andrews, con datos de historia y de desarrollo textual que la edición de 1972 no llevaba.

«December 1984 T. G. H. James Keeper of Egyptian Antiquities» — firma y fecha del Foreword; quien lo suscribe no es ni el traductor ni la editora sino el conservador de Antigüedades Egipcias del British Museum.

«The illustrations to this edition are taken from the British Museum papyri listed below. The numbers in the captions refer, in oh case, to the British Museum registration number, followed by the number of the sheet on which. the particular vignette is found.» — nota editorial que explica la clave de los pies de figura: número de registro del British Museum más número de hoja del papiro; el OCR imprime oh donde el impreso pone each.

«BM10470 Hieroglyphic funerary papyrus of the Royal Scribe, Accounting Scribe for Divine Offerings of all the gods, Overseer of the Granaries of the Lords of Tawer, Ani. Nineteenth Dynasty, c.1250» — la lista de fuentes describe el papiro de Ani, el más citado del volumen, con sus cargos de escriba real y contable de las ofrendas divinas.

«BM10477 Hieroglyphic funerary papyrus of the Steward of the Chief Treasurer, Nu son of the Steward of the Chief Treasurer, Amenhotep and the Lady Sensenb. Eighteenth Dynasty, c.1400» — entrada del papiro de Nu, fechado en la Dinastía XVIII, con la filiación que el impreso da para su dueño.

«BM10098 Hieratic funerary papyrus in which the space left for the owner’s name has been filled with the word ‘so-and-so’ written in demotic. Memphis (?). Ptolemaic Period, 1st-2nd Centuries» — entrada del papiro sin comprador, con el hueco del nombre rellenado en demótico con la fórmula fulano de tal.

«translation for the present publication has been kilfully carried out by Miss Carol A. R. Andrews, Research Assistant in the Department of Egyptian Anti» — James adjudica el trabajo editorial a Carol A. R. Andrews, Research Assistant del Departamento de Antigüedades Egipcias; el verbatim arranca después de la palabra que el OCR imprime como guillemet, y el impreso dice skilfully donde el troceo deja kilfully.

«Some of the texts and vignettes are also found on the walls of tombs and on coffins or written on linen or vellum rather than on papyrus.» — Andrews abre la introducción ampliando el soporte: los mismos textos y viñetas aparecen en muros de tumba, en sarcófagos y sobre lino o vitela, no solo en papiro.

«The very rare examples of Books of the Dead written on leather (for example Bm10281) were probably master copies, used by scribes who were commissioned to reproduce their contents.» — Andrews propone que los raros ejemplares sobre cuero fueran copias maestras de taller para escribas que reproducían el texto por encargo.

«These chapters formed a repertoire from which selection was made. If the prospective owner of a Book of the Dead was wealthy and his death not untimely he would commission an expert scribe to write the text for him and it would consist of his own personal choice of chapters.» — Andrews describe el libro como repertorio del que se selecciona: el comprador rico encargaba a un escriba experto su propia selección de capítulos.

«Others, less fortunate, had to make do with a ready written text in which spaces had been left for the insertion of the name and titles of the buyer.» — Andrews consigna el otro extremo del mercado: texto ya escrito con huecos reservados para el nombre y los títulos del comprador.

«the scribe has written on each occasion in demotic, the script in current use for everyday documents, the word men meaning ‘so-and-so’. Presumably the papyrus had never been bought.» — Andrews lee el papiro BM10098 como mercancía no vendida: el escriba escribió fulano de tal en demótico donde iría el nombre.

«Some of the spells in the Book of the Dead originated in the Pyramid Texts which first appeared carved in hieroglyphs on the walls of the burial chamber and anteroom of the pyramid of King Wenis, last ruler of the Fifth Dynasty, about 2345» — Andrews traza la ascendencia de parte de los conjuros hasta los Textos de las Pirámides tallados en la pirámide de Wenis, último rey de la Dinastía V; el troceo imprime sc por BC.

«One Pyramid Text (Spell 662) tells the dead king to cast the sand from his face, a clear allusion to burial in the desert sand which was especially common during the Predynastic Period, before 3100» — Andrews deriva de un detalle del conjuro 662, la arena que el rey se sacude del rostro, una alusión al enterramiento en la arena del desierto anterior a la propia escritura del texto.

«Another utterance (Spell 355) says that bricks have been removed from the great tomb, a reference to mud-brick mastaba tombs of the type discarded by royalty since the early Third Dynasty, about 2680» — Andrews usa la mención de los ladrillos retirados de la gran tumba, en el conjuro 355, para fechar la materia antes de la Dinastía III.

«The Pyramid Texts also reflect a belief in an astral afterlife among the circumpolar stars which predates the ideas of the pyramid-builders who believed in a solar afterlife spent in the company of the sun-god.» — Andrews distingue dos ultratumbas superpuestas en los Textos de las Pirámides: la astral entre las estrellas circumpolares, más antigua, y la solar de los constructores de pirámides.

«The tone of the Pyramid Texts is often threatening: the king almost bullies the gods into allowing him to enter heaven. There is little evidence that he expected to become one of their number automatically.» — Andrews caracteriza el registro de los Textos de las Pirámides como amenazante: el rey casi fuerza a los dioses a dejarlo entrar al cielo y no da por automático hacerse uno de ellos.

«Spell 110 Anhai and her husband undertake various activities in the Field of Rushes including hacking up the earth, pulling flax, reaping grain, ploughing with two teams and paddling across the Lake of Offerings. Four members of the Great Ennead sit on an island, the Heron of Abundance and a god of the Underworld are adored and the bark of Wennefer is shown moored at the end of a» — pie de viñeta de Andrews sobre el Spell 110 en el papiro de Anhai, con las faenas del Campo de Juncos, la Enéada en una isla y la barca de Wennefer; el tramo corta donde el troceo parte el renglón.

«A new development in the Coffin Texts is that the sun-god is no longer supreme: Osiris is the king under whom the blessed dead hope to spend eternity, the god with whom the dead became assimilated as ‘the Osiris so» — Andrews fija el desplazamiento doctrinal de los Textos de los Sarcófagos: el dios solar deja de ser supremo y Osiris pasa a ser el rey bajo quien los muertos bienaventurados esperan la eternidad.

«This new importance of Osiris in the afterlife is best illustrated by his assumption of the role of judge of the dead.» — Andrews liga el ascenso de Osiris a su función de juez de los muertos.

«But the breakdown of order during the political troubles of the First Intermediate Period, which led to tomb-robbery and the desecration of cemeteries, shattered this belief. So, in an attempt to deter such wrong-doing, the idea was encouraged that judgement would be passed on the dead for the actions they had committed on earth.» — Andrews deriva el juicio de los muertos de una crisis social: el saqueo de tumbas del Primer Período Intermedio, y la idea del juicio como disuasión.

«Chapter 125 of the Book of the Dead is entirely devoted to the judgement of the dead and the various vignettes depicting the Weighing of the Heart, by which it was ascertained whether the deceased was worthy to enter the kingdom of Osiris, are among some of the best-known scenes from funerary papyri.» — Andrews identifica el Capítulo 125 como el dedicado por entero al juicio y el Pesaje del Corazón como la escena más conocida de los papiros funerarios.

«Another new concept appearing in the Coffin-Texts is a belief in an afterlife spent in the Field of Reeds where agricultural tasks would have to be carried out by the deceased for all eternity.» — Andrews introduce el Campo de Juncos como ultratumba de labor agrícola perpetua; el troceo imprime Coffin-Texts con guion.

«Hence the shabti-formula makes its first appearance, a spell to relieve the dead of all hard work in the afterlife by providing a magical substitute worker, a shabti figurine.» — Andrews explica el shabti como sustituto mágico del trabajador, y la fórmula como respuesta a esa labor eterna.

«Thus the chapters of the Book of the Dead papyri of the New Kingdom and later incorporate at least three quite separate traditions: there are traces of the earliest beliefs in an astral afterlife, spells in which the sun-god with his associated gods is supreme, and others in which Osiris is all-important.» — Andrews sostiene que el libro incorpora al menos tres tradiciones separadas, la astral, la solar y la osiríaca, sin resolverlas entre sí.

«In Egyptian religion old beliefs were rarely discarded, new ideas and concepts were merely tacked on, even when in direct contradiction to existing views.» — Andrews enuncia el principio acumulativo de la religión egipcia: las creencias viejas no se descartan, las nuevas se añaden aunque contradigan a las anteriores.

«called the text of funerary papyri the Book of Coming Forth by Day, for it concerned to so great an extent the freedom granted to the spirit forms which survived death to come and go as they pleased in the afterlife.» — Andrews da el nombre egipcio del corpus, Libro de la Salida al Día, y lo explica por la libertad de ir y venir que se concede a las formas espirituales que sobreviven a la muerte.

«Vignette of Ani and his wife Ani stands with his arms raised in adoration behind a tray on two stands which is heaped with offerings and topped by a bowl of burning incense. Behind him stands his wife Tutu shaking a sistrum in one hand and rattling a menat-collar in the other. 10470/2» — pie de lámina de Andrews: Ani ante la bandeja de ofrendas y su esposa Tutu con sistro y collar menat.

«In spite of this lack of order certain spells are found in every extant Book of the Dead papyrus: Chapter 1, which concerns the Coming Forth by Day after Burial, Chapter 17, which concerns the Coming Forth by Day Triumphant over all enemies, and Chapter 64, which concerns the Coming Forth by Day in various Transformations.» — Andrews nombra los tres capítulos presentes en todo papiro conservado, el 1, el 17 y el 64, con el asunto de cada uno.

«Funerary papyri of the Twenty-sixth Dynasty and later (after about 600 Bc) are characterised not only by a new style of vignette with subdued use of colour but by a regularising of the order of chapters and a fixing of their total number at 192. This unchanging text of Late Period funerary papyri is sometimes known as the Saite Recension to distinguish it from the more arbitrary contents of earlier Books of the Dead, which are said to embody the Theban Recension.» — Andrews separa dos recensiones: la saíta, de orden fijo y ciento noventa y dos capítulos, y la tebana, de contenido más arbitrario.

«Some of the oldest chapters of the Book of the Dead can actually be traced back to the original Utterances in the Pyramid Texts, but without exception they have survived in so corrupt a form as to be virtually unintelligible. Chapters 174, 177 and 178 are examples of such survivals.» — Andrews consigna que los capítulos más viejos llegaron tan corruptos que resultan casi ininteligibles, y nombra el 174, el 177 y el 178.

«Above: Spell 125 Ani and his wife Tutu watch as his heart is weighed against an ostrich feather representing Maat. Anubis checks the accuracy of the balance. Thoth stands ready to write down the result and Ammit, the hybrid monster, waits to gobble down any heart weighed down by sin. Ant’s human-headed soul, his destiny and birthgoddesses and his fate look on. Twelve gods and goddesses holding was-sceptres are enthroned behind a heaped offering table as witnesses to the judgement. 10470/3» — pie de viñeta de Andrews sobre el Pesaje del Corazón en el papiro de Ani: Anubis vigila la exactitud de la balanza, Thoth anota y Ammit espera devorar el corazón cargado de culpa.

«One of the most important spells concerned with the heart was Chapter 30s of the Book of the Dead, which was always to be inscribed ‘on a scarab made from nephrite [a green stone], mounted in fine gold, with a silver suspension ring and placed at the throat of the deceased» — Andrews cita la rúbrica del Capítulo 30B, que prescribe el escarabeo de nefrita montado en oro fino con anilla de plata al cuello del difunto; el troceo imprime 30s donde el libro pone 30B, y los corchetes son restitución del editor.

«The spell was reputed to be very old, having been found ‘in Hermopolis, under the feet of the Majesty of this god [that is, beneath a statue of the god Thoth]. It was written on a block of Upper Egyptian mineral in the writing of the god himself and was discovered in the time of the Majesty of the vindicated King of Upper and Lower Egypt Menkaure. It was the king’s son Hordedef who found it while he was going around making an inspection of the temples.» — Andrews reproduce la genealogía que el propio conjuro se da: hallado en Hermópolis bajo los pies del dios, escrito de puño del dios mismo y descubierto por el príncipe Hordedef en tiempos de Menkaure; ese es el tipo de atribución que la ficha consigna como declaración del conjuro y no como autoría del libro.

«Menkaure or Mycerinus, as Classical authors called him, was a pharaoh of the Fourth Dynasty who built the smallest of the three pyramids at Giza.» — Andrews sitúa a Menkaure en la Dinastía IV y da el nombre con que lo conocen los autores clásicos.

«Hordedef himself was revered throughout the pharaonic period for his reputation as a wise man, so any spell connected with him would be bound to have extra potency.» — Andrews explica para qué sirve la atribución: la fama de sabio de Hordedef presta potencia extra a cualquier conjuro ligado a su nombre.

«A human-headed green jasper heart scarab set in a gold mount inscribed with a very early version of Spell 308. Tomb robbers brought to trial in c.1125 sc confessed to stealing it from the mummy of King Sobkemsaf 11. Thebes. Seventeenth Dynasty, c.1590» — pie de lámina de Andrews: escarabeo de corazón con versión temprana del Spell 30B, robado de la momia de Sobkemsaf II según la confesión de unos saqueadores llevados a juicio.

«piciously as though a false pedigree was created for Chapter 308 to make it look older than it really was: the spell was almost certainly only composed a very short time before it was first inscribed on a heart scarab.» — Andrews lee la genealogía del Capítulo 30B como pedigrí fabricado para dar antigüedad a un texto compuesto poco antes de su primera inscripción; el verbatim arranca a media palabra porque el troceo parte suspiciously entre planas.

«dedef was also linked with Chapter 137 concerning the four torches which would give light to the deceased. This spell was reputed to have been found by the prince ‘written in the god’s own hand in a secret chest in the temple of Wenut [a hare goddess]’ at Hermopolis.» — Andrews consigna la segunda atribución a Hordedef, la del Capítulo 137 de las cuatro antorchas, hallado de puño del dios en un cofre secreto del templo de Wenut; el verbatim arranca en la mitad de Hordedef que el troceo deja tras el corte de renglón.

«According to one version, the all-important Chapter 64 was found ‘in the foundations of the One-who-is-inthe-Henu-bark [that is, beneath the temple of the funerary god Sokaris] by a Supervisor of Wall-builders in the time of the Majesty of the King of Upper and Lower Egypt, Semty, vindicated» — Andrews da la atribución del Capítulo 64, hallado en los cimientos del templo de Sokaris por un supervisor de constructores en tiempos del rey Semty.

«Semty or Khasty, the name cannot be read with certainty, is better known as Den, fifth king of the First Dynasty, who ruled about 2875» — Andrews identifica al rey de esa rúbrica con Den, quinto de la Dinastía I, y advierte que el nombre no se lee con certeza.

«Since writing only makes its appearance in Egypt with the beginning of the First Dynasty some two hundred years earlier the spell could scarcely claim to be more ancient. But it cannot be without significance that it appears to have no antecedent in the Pyramid Texts.» — Andrews objeta la antigüedad declarada del Capítulo 64 por dos vías: la escritura egipcia apenas tiene dos siglos en esa fecha, y el conjuro no tiene antecedente en los Textos de las Pirámides.

«This would certainly help to explain the number of variant forms of this chapter: because it was a recent composition, the definitive version of the text had not yet been decided.» — Andrews liga la abundancia de formas variantes del Capítulo 64 a su composición reciente: la versión definitiva aún no estaba fijada.

«On the other hand, some of the versions of chapters» — Andrews introduce los capítulos tardíos que no ocultan su fecha de composición; el tramo se recortó antes del folio impreso que el troceo mete a media columna.

«Some versions of Chapter 167 concerning the bringing of the udjat-eye relate how the text was found by prince Khaemwese, son of King Ramesses u, in the cemetery at Saqqara or else was composed by Amenhotep son of Hapu, Chief of building works under King Amenophis» — Andrews da las dos versiones del hallazgo del Capítulo 167 del ojo udjat, por el príncipe Khaemwese en Saqqara o por Amenhotep hijo de Hapu.

«Significantly for the potency of this spell, both Khaemwese and Amenhotep son of Hapu were revered by the Egyptians for their wisdom.» — Andrews repite el mecanismo: los dos halladores del Capítulo 167 eran venerados por su sabiduría, y eso es lo que presta potencia al conjuro.

«At first Book of the Dead texts were written in a form of semi-cursive hieroglyphs known as linear hieroglyphs or Book of the Dead hieroglyphs. However, unlike hieratic (the cursive script which developed from hieroglyphs but whose signs soon became quite distinct from the original hieroglyphic signs on which they were based), the script employed in funerary papyri always remained visibly hieroglyphic.» — Andrews describe la escritura del corpus: jeroglífico lineal o semicursivo, distinto del hierático y siempre reconociblemente jeroglífico.

«Although vignettes were frequently highly coloured only black ink was used for the text, except for the title of each spell or particularly important sections which were normally written in red to make them stand out. Because of their colouring these passages are usually known as rubrics.» — Andrews explica el término rúbrica por el color: solo tinta negra para el texto, salvo el título de cada conjuro y las secciones importantes, en rojo.

«Funerary papyri of the Third Intermediate Period and later (after about 1085 Bc) were often written in hieratic rather than in linear hieroglyphs and in that case the text was written in horizontal lines arranged in pages not in columns.» — Andrews fecha el cambio de soporte gráfico: del Tercer Período Intermedio en adelante, hierático en líneas horizontales dispuestas en páginas.

«During the Graeco-Roman Period (after 305 Bc), when hieratic survived only as the script of funerary papyri, a few Books of the Dead were written in demotic, the third script employed by the Egyptians which by then was in current use for documents of a non» — Andrews consigna los pocos Libros de los Muertos escritos en demótico, la tercera escritura, ya en época grecorromana.

«A Book of the Dead papyrus could be as long or as short as required. The Greenfield Papyrus (pm 10554) which is 41 metres in length, is one of the longest known.» — Andrews da la medida extrema del formato con el Papiro Greenfield, de cuarenta y un metros.

«From the New Kingdom onwards a Book of the Dead» — Andrews explica por qué se conservan tantos ejemplares desde el Reino Nuevo; el tramo se recortó antes del folio impreso, y el apodo de Biblia del Antiguo Egipto, que ella marca como erróneo aunque evocador, queda del otro lado.

«dom chapters were invariably written in vertical columns but they were often to be read in the opposite or retrograde direction to normal practice.» — Andrews consigna que en el Reino Nuevo los capítulos van en columnas verticales y a menudo se leen en dirección retrógrada, al revés de la práctica normal.

«Carol A. R. Andrews Department of Egyptian Antiquities British Museum» — firma de la introducción; quien escribe las pp. 13 a 18 es la editora del volumen, del Departamento de Antigüedades Egipcias.

«ROPE LS ne THE JUDGEMENT OF THE DEAD pace 27» — encabezado de la List of Spells, que el OCR deja ilegible, con su primera entrada y el folio impreso; las pp. 19 a 25 son catálogo de títulos y números de conjuro repetidos en el cuerpo.

«Spell 125 The Negative Confession. Within an elaborate shrine with open doors squat the Forty-two Assessors of the Dead. Each is addressed by name and to each Nakht denies having committed a specific sin. The confession is witnessed by the enthroned falcon-headed sun-god and the two Maats, all carrying was-sceptres, and by Thoth as a baboon wearing the moon on his head and holding a scribe’s palette. 10471/11» — pie de viñeta de Andrews sobre el Spell 125 en el papiro de Nakht: los cuarenta y dos Evaluadores en su capilla, cada uno nombrado y cada uno negado un pecado, con Thoth como babuino y paleta de escriba.

«Illustrated above and below: Spell 1 Kerasher’s mummy, attended by figures of Isis and Nephthys, lies on a boat-shaped bier which is drawn along by a priest, as is a shrine containing a divine figure. An incense-burner and standards are carried towards two miniature obelisks before which the lector priest reads from a papyrus. The mummy ts held upright by a priest wearing a jackal’s head while water is poured over it and Kerasher’s widow grieves on her knees watched by an enthroned falcon» — pie de viñeta de Andrews sobre el Spell 1 en el papiro de Kerasher: el cortejo funerario con la barca-féretro, el sacerdote lector, la Apertura de la Boca y el duelo de la viuda; el tramo se corta antes del registro inferior para no coserse.

«In the lower register Anubis tends the mummy flanked by Isisand Nephthys, who kneel with a gesture of mourning. Behind are twelve of the twenty-one portals of the House of Osiris, each represented as an elaborate gateway behind which squats its guardian carrying a knife. 9995/3» — segunda mitad del mismo pie: Anubis atiende la momia entre Isis y Neftis, y detrás se ven doce de los veintiún portales de la Casa de Osiris, cada uno con su guardián armado.

«THIS SPELL IS INSERTED HERE RATHER THAN IN THE ACCEPTED NUMERICAL ORDER BECAUSE OF ITS OBVIOUS CONNECTION WITH THE JUDGEMENT. THERE IS NO MENTION OF THE WEIGHING OF THE HEART, BUT THE DECEASED DECLARES TO THE TRIBUNAL OF FORTY-TWO GODS THAT HE HAS NOT COMMITTED A SERIES OF SPECI-FIED SINS, WHICH IN EGYPTIAN EYES APPARENTLY COVERED EVERY CONCEIVABLE KIND OF WRONG-DOING. THE DECLARATION, LONG. KNOWN BY THE SELF-CONTRADICTORY TITLE OF “THE NEGATIVE CONFESSION, IS BETTER NAMED “THE DECLARATION OF INNOCENCE» — nota editorial en versalitas que justifica sacar el Spell 125 del orden numérico y objeta el nombre corriente: llama autocontradictorio el título Confesión Negativa y prefiere Declaración de Inocencia.

«Spell125: Inashrine surmounted by akheker-frieze Osiris is enthroned, with Isisand Nephthys behind him, witnessing the Weighing of the Heartof Hor. Maat, with an ostrich feather for ahead, introduces the deceased; Anubis and Horus help with the weighing; Thoth waits to write down the result and Ammit the monster perches ona shrine-shaped plinth before a heaped table of offerings ready to gobble down any heart weighed down by sin. At one corner Hor and his wife adore Thirty-five of the Forty-two Assessors of the Dead, each of whom» — pie de viñeta de Andrews sobre el Spell 125 en el papiro de Hor: Maat con pluma de avestruz por cabeza presenta al difunto, Anubis y Horus pesan y Ammit espera; el OCR pega las palabras del arranque.

«Spell 125 Anubis introduces Hunefer to the Weighing of his Heart against the feather of Maat. Anubis, depicted a second time, checks the accuracy of the balance; Thoth stands ready to write down the result, watched by the monster Ammit, who gobbles down hearts laden with sin. Vindicated, Hunefer is introduced by falcon-headed Horus-avenger-of-his-father to Osiris, who is enthroned in an elaborate booth with Isis and Nephthus behind him and the Four Sons of Horus standing ona lotus before. Above, behind an offering-table and adored by Hunefer, squat fourteen gods and goddesses who are witnesses to the judgement. 9901/3» — pie de viñeta de Andrews sobre el Spell 125 en el papiro de Hunefer, con Anubis dos veces representado y catorce dioses como testigos del juicio.

«Spell 6 Nebseny’s shabti-figure which will carry out agricultural work on his behalf in the Other World. 9900/10» — pie de viñeta de Andrews sobre el Spell 6 en el papiro de Nebseny, con la figurilla que hará la faena agrícola en el Otro Mundo.

«Above: Spells 8 and 9 In the left-hand detail (Spell 8), Ani is shown walking with staff and kerchief towards the falcon and feather on a stand which symbolise the West. The sand mound from which it protrudes 1s flanked by a beer jug and a loaf. On the right (Spell 9), Ani adores the divine soul represented as a ram wearing the Atef-crown and standing on a shrine-shaped plinth before a ewer ona stand which 1s topped by a lotus. 10470/18» — pie de viñeta de Andrews sobre los Spells 8 y 9 en el papiro de Ani, con el halcón y la pluma que simbolizan el Occidente y el alma divina como carnero con corona Atef.

«Left: Spell 1 In the top illustration, above Ani’s Canopic chest, which is topped by a jackal, servants carry grave-goods. Mourners walk behind hismummy, which is drawn on a boat-shaped bier under a canopy attended by his grieving widow, while a priest censes and libates before it. In the lower illustration, another priest lustrates more grave-goods, which are carried by servants behind a group of professional mourners. An attendant carries the foreleg cut from a still-bleating calf» — pie de lámina de Andrews sobre el Spell 1 en el papiro de Ani: el cofre canopo, el duelo, la libación y el ternero al que se corta la pata todavía balando; el tramo se corta ahí para no coserse con el resto del pie.

«to the priests, clad in panther-skins, who are carrying out the Opening of the Mouth ceremony. The mummy is held up before a heaped offering-table and the pyramid-capped tomb chapel by a priest wearing a jackal’s mask, while Ani’s widow grieves on her knees. The Lector priest reads from a papyrus beside ritual objects depicted above a chest. 10470/5 and 6» — segunda mitad del mismo pie: la Apertura de la Boca ante la capilla de tumba con remate piramidal, el sacerdote con máscara de chacal y el sacerdote lector.

«Spell 10 Ani spears a serpent symbolic of any force hostile to the dead. 10470/18» — pie de viñeta de Andrews que lee la serpiente que Ani atraviesa como símbolo de cualquier fuerza hostil al muerto.

«Spell 13 Horemheb returns to his tomb chapel after going forth into the West. 10257/13» — pie de viñeta de Andrews sobre el Spell 13 en el papiro de Horemheb, el regreso a la capilla tras salir al Occidente.

«Right: Vignette incorrectly termed Spell 16 The sun-god is depicted as a falcon wearing a sun-disc. He stands on the emblem of the West, and is protected by winged udjat-eyes which carry ostrich-feather fans and adored by rows of deities. Beneath dancing baboons Isis and Nephthys kneel in adoration, and below them the human-head soul of Anhai, shown twice, stands with arms raised in praise on a plinth set in the slopes of the eastern mountain. 10472/1» — pie de lámina de Andrews que enmienda la numeración corriente: la viñeta que se llama Spell 16 en el papiro de Anhai no es un conjuro, y la editora lo dice en el propio pie.

«Left: Vignette in four registers incorrectly termed Spell 16 Hor kneels in a boat steered by Horus adoring the sun-god. In the second register the sun-disc, streaming rays, is held up by two goddesses between the symbols of East and West, and is guarded by the Four Sons of Horus with knives on their knees. Below this the sun-disc 1s raised up between four representations of Hor’s human-headed soul to be adored by baboons and protected by animated ankhs carrying ostrich-feather fans. In the bottom register Hor and his wife, seated separately beside offering-tables, are lustrated and censed by a priest. 10479/11» — pie de lámina de Andrews sobre la misma viñeta mal numerada en el papiro de Hor, descrita registro por registro.

«Below: Part of Spell 17 Hunefer sits in a booth playing senet, while his human-headed soul stands on a shrine-shaped plinth with arms raised in praise. On the right Hunefer kneels in adoration of the two lions of the horizon over whose backs the sun rises daily. 9901/5» — pie de viñeta de Andrews sobre el Spell 17 en el papiro de Hunefer: el juego de senet en la caseta y los dos leones del horizonte.

«SPELL 16 DOES NOT EXIST. THIS NUMBER WAS ORIGINALLY ALLOTTED TO A VIGNETTE OF THE RISING SUN WHICH WAS INTENDED TO BE AN ILLUSTRATION TO ACCOMPANY A SUN-HYMN.» — nota editorial en versalitas que declara inexistente el Spell 16: el número se adjudicó a una viñeta del sol naciente que acompañaba un himno solar.

«THIS LENGTHY SPELL IS ACCOMPANIED BY AN EQUALLY LENGTHY SERIES OF VIGNETTES. THE SPELEY WitiCH EAS A LONG HISTORY BEHIND IT, CONSISTS IN EFFECT OF A STATEMENT OF DOCTRINE REGARDING THE SUN-GOD, LATER BECOMING A SPELL ON BEHALF OF THE DECEASED, BUT AT FREQUENT INTERVALS THE TEXT IS INTERRUPTED BY A’SERIES OF EXPLANATORY GLOSSES WHICH ATTEMPT TO ELUCIDATE THE SIGNIFICANCE OF WHAT HAS JUST PRECEDED, TO THE MODERN READER; THE GLOSSES ARE OFTEN MORE OBSCURE THAN THE MAIN TEXT.» — nota editorial sobre el Spell 17: lo describe como enunciado de doctrina sobre el dios solar que después se vuelve conjuro, interrumpido por glosas explicativas, y objeta que las glosas suelen ser más oscuras que el texto que aclaran; el OCR imprime SPELEY WitiCH EAS donde el libro pone spell, which has.

«Part of Spell 17 Osiris squats on a mat holding a crook and flail. To the right Hunefer adores the Phoenix, soul of Re, which stands behind an offering-table. 9901/6» — pie de viñeta de Andrews sobre el Spell 17 en el papiro de Hunefer: Osiris con cayado y flagelo y el Fénix como alma de Re.

«Above: Part of Spell 17 The Phoenix, soul of Re, stands before a Below: Part of Spell 17 The protective goddesses of Upper and ewer on a stand, topped with a lotus. The mummy of Ani, wearing Lower Egypt as cobras curl around the plant emblems of south and its mask, lies on a bed in the form of a lion, beneath which are a north. To the right, behind a heap of offerings and the Sacred Eye in scribe’s palette, a chest and two containers. The elaborate booth is a circle, two water-gods kneel on mats with representations of the flanked by Isis and Nephthys as kites. 10470/7» — pie de viñeta de Andrews sobre el Spell 17 en el papiro de Ani, con la momia enmascarada en el lecho de león; el troceo entrevera este pie con el de la viñeta de al lado, y el verbatim se leyó en el crudo para separarlos.

«Below: Part of Spell 17 Thoth offers the udjat-eye to Mekhwert, the Celestial Cow, who reclines on a shrine-shaped plinth. In the centre Hunefer kneels in praise of a coffin-shaped chest from which a human head emerges and which is flanked by the mummuform Four Sons of Horus. 9901/8» — pie de viñeta de Andrews sobre el Spell 17 en el papiro de Hunefer: Thoth ofrece el ojo udjat a la Vaca Celeste.

«Part of Spell 17 Five squatting ram-headed gods carrying ankhs are named as Re, Shu, Tefnut, Geb and the soul of Mendes. The cat of Re cuts up the evil serpent Apep before the sacred ished-tree og Heliopolis. 9901/8» — pie de viñeta de Andrews sobre el Spell 17 en el papiro de Hunefer: los cinco dioses con cabeza de carnero y el gato de Re despedazando a Apep ante el árbol ished.

«Part of Spell 17 Ani kneels in praise of the bark of the sun-god which sails on the sign for sky. In it squats Khepri, with a scarab for a head, protected by an udjat-eye and adored by two baboons. In the centre Atum, within his disc and accompanied by the hieroglyph for ‘attendance’, sails towards a lion which reclines on a shrine-shaped plinth. Wadjet, in cobra-form, is entwined in the overhanging papyrus plants which shade the lion. In front of the plinth is a ewer on a stand, topped by a lotus, and behind, a flame in a brazier. 10470/10» — pie de viñeta de Andrews sobre el Spell 17 en el papiro de Ani: Khepri con escarabajo por cabeza en la barca solar y Wadjet en forma de cobra entre los papiros.

«Right: Spell 22 The Keeper of the Scales touches the mouth of Nebseny to give him the power of speech. 9900/5» — pie de viñeta de Andrews sobre el Spell 22 en el papiro de Nebseny: el Guardián de la Balanza toca la boca del difunto para darle el habla.

«Spells 25 and 26 In the right-hand detail (Spell 25) Ta-Amen-1w presents a papyrus scroll to a standing god and guarantees that her name will be remembered. On the left (Spell 26) she kneels clasping her heart before her human-headed soul, which wears a djed around its neck and stands on a plinth. 10086/5» — pie de viñeta de Andrews sobre los Spells 25 y 26 en el papiro de Ta-Amen-iw, con el rollo de papiro que garantiza el recuerdo del nombre.

«Spells 27, 28 and 30 Ta~Amen-iw kneels, clasping her heart, before three gods who squat on a plinth (Spell 27). The central detail shows» — pie de viñeta de Andrews sobre los Spells 27, 28 y 30 en el papiro de Ta-Amen-iw; el tramo corta en el límite de plana.

«her standing with arms raised in praise before her heart on an offering-table, behind which squats a god on a plinth with a was-sceptre on his knee (Spell 28). On the left (Spell 30) Ta-Amen-iw adores the scarab in whose form is made the amulet which will guarantee her vindication at the Weighing of her Heart. 10086/5» — segunda mitad del mismo pie, con el escarabajo del amuleto que garantiza la vindicación en el Pesaje del Corazón.

«THE ORIGINAL SPELL ENDS HERE. WHAT FOLLOWS |S A VERY CORRUPT ADDITION WHICH IS VIRTUALLY UNTRANSLATABLE.» — nota editorial en versalitas que marca dónde acaba el Spell 28 original y declara intraducible la adición que sigue: el corte lo declara la edición, no el papiro.

«Spell 23 Nakht, seated on a backless chair, has his mouth opened by a falcon-headed god using the ritual adze and so regains all his faculties for use in the Other World. 10471/8» — pie de viñeta de Andrews sobre el Spell 23 en el papiro de Nakht: la azuela ritual abre la boca y con ello devuelve todas las facultades.

«Below: Part of Spell 1 illustrating Spell23 The Sem-priest, cladina panther-skin, censes and lustrates behind a heap of offerings; other priests present containers and raise ritual implements to open the mouth of Hunefer’s mummy, which isheld upright by a priest wearing a jackal’s mask and lamented by his widow, Nasha. Behind is a funerary» — pie de viñeta de Andrews que adjudica a la ilustración del Spell 1 la función de ilustrar el Spell 23 en el papiro de Hunefer; la guarda anticosido salta porque el OCR pega Spell23 y el tramo se releyó entero en el crudo.

«Right: Spell27 Ani stands in praise before his heart ona standard» — pie de viñeta de Andrews sobre el Spell 27 en el papiro de Ani, con el corazón puesto en un estandarte; la guarda anticosido salta porque el OCR pega Spell27 y ona, y el tramo se releyó en el crudo.

«Above: Spells 28, 30, 31 and 32 On the far right Mutirdais reveres her heart, which 1s on a stand before a falcon-headed god, who squats on a shrine-shaped plinth (Spell 28). Beside this she is shown adoring the scarab in whose form the amulet which guarantees her - vindication at the Weighing of her Heart is made (Spell 30). The scarab 1s on a standard. On the left (Spells 31 and 32) the husband of Mutirdais repulses with a spear the crocodiles which would steal her magic. 9951/4» — pie de viñeta de Andrews sobre cuatro conjuros en el papiro de Mutirdais, donde el marido de la difunta espanta con lanza a los cocodrilos que le robarían la magia.

«Right: Spell 30 Ast-wert kneels clasping her heart before an offering table topped by a lotus. Behind is the scarab in whose form the amulet which will guarantee her vindication at the Weighing of her Heart is made. It holds a sun-disc in its back legs. 10039/3» — pie de viñeta de Andrews sobre el Spell 30 en el papiro de Ast-wert, con el escarabeo que sostiene el disco solar con las patas traseras.

«Spell 36 Nakht repulses with a knife the apshai-insect, represented as a beetle. 10471/16» — pie de viñeta de Andrews sobre el Spell 36 en el papiro de Nakht, con el insecto apshai representado como escarabajo.

«Spell 31 Nakht wards off with a knife the crocodiles who seek to» — pie de viñeta de Andrews sobre el Spell 31 en el papiro de Nakht; el troceo alterna aquí el pie con el texto del Spell 33 y el tramo se recortó antes de esa intrusión.

«Above: Spells 33, 35, 388 and 39 In each of the two right-hand details Horemheb repulses a snake with a spear (top: Spell 33, bottom: Spell 35). In the detail at the top left (Spell 388) Horemheb raises two sails and an ankh which will enable him to breathe and live in the realm of the dead. Below this he repels with a spear the rerek-snake (Spell 39). 10257/4» — pie de viñeta de Andrews sobre cuatro conjuros en el papiro de Horemheb, con las dos velas y el ankh que permiten respirar en el reino de los muertos; el OCR imprime 388 donde el libro pone 38B.

«Above: Spell 384 Nakht sits on a lion-footed chair holding a sail which will enable him to live by air in the Other World. 10471/8» — pie de viñeta de Andrews sobre el Spell 38A en el papiro de Nakht, con la vela que permite vivir del aire; el OCR imprime 384 por 38A.

«Below: Spells 36 and 37 On the left (Spell 36) Nakht spears a pig and a snake which would harm him. On the right (Spell 37) he wards off with a knife the two Songstress-snakes. 10471/14» — pie de viñeta de Andrews sobre los Spells 36 y 37 en el papiro de Nakht.

«Spells 37 and 388 The detail at the top shows Ta-amen-1w repulsing with two spears an undulating serpent which represents the two Songstress-snakes (Spell 37). In the bottom detail (Spell 382) she holds a lotus and raises a sail before Osiris, who is enthroned behind an offering-table topped by a lotus, guaranteeing that she will live by air in the Other World. 10086/6» — pie de viñeta de Andrews sobre los Spells 37 y 38B en el papiro de Ta-Amen-iw, con la vela alzada ante Osiris como garantía de vivir del aire.

«Spell 41 Ankhwahibre repulses with a spear the symbolic representation of slaughter, depicted as conventionally drawn vertebrae topped by a serpent. 10558/7» — pie de viñeta de Andrews sobre el Spell 41 en el papiro de Ankhwahibre, con la matanza dibujada como vértebras rematadas por una serpiente.

«Spell 40 Nakht spears the snake which 1s swallowing an ass. 10471/16» — pie de viñeta de Andrews sobre el Spell 40 en el papiro de Nakht; el OCR imprime 1s por is.

«Spell 42 Nakht wards off slaughter by adoring twenty major deities squatting in a shrine with open doors. Each of the deities is associated by name with a component part of Nakht’s anatomy. 10471/17» — pie de viñeta de Andrews sobre el Spell 42 en el papiro de Nakht, que describe la viñeta como veinte deidades asociadas cada una por su nombre a una parte del cuerpo del difunto.

«Spell 43 Ani reveres three standing deities, who hold ankhs and was-sceptres, in the hope of avoiding decapitation. 10470/17» — pie de viñeta de Andrews sobre el Spell 43 en el papiro de Ani.

«Above: Spells 44, 45 and 46 On the left Ani sits on a chair with lions’ feet, holding a staff and kherep-sceptre, before a table stacked with flat loaves (Spell 44). The central detail (Spell 45) shows Ant’s mummy wearing a mummy mask and tended by Anubis, god of embalming. On the right a doorway is flanked by the phoenix and Ant’s human-headed soul (Spell 46). 10470/16» — pie de viñeta de Andrews sobre tres conjuros en el papiro de Ani, con Anubis atendiendo la momia enmascarada.

«Below: Spells 58 and 59 On the left Ani and his wife Tutu stand in a pool with trees in the background, holding sails and raising water to their lips, thus guaranteeing themselves breath and power over water (Spell 58). On the right Ani kneels beside a pool and receives water and food from a tree goddess (Spell 59). 10470/16» — pie de viñeta de Andrews sobre los Spells 58 y 59 en el papiro de Ani, con la diosa del árbol que da agua y alimento.

«Above: Spell 56 Padiamennebnesutawy kneels in adoration of Atum, who squats wearing the Double Crown and holding a sail on his knee, thus guaranteeing breath in the Other World. 10253/1» — pie de viñeta de Andrews sobre el Spell 56 en el papiro de Padiamennebnesutawy.

«Spells 53 and 55 On the right Ta~-Amen-iw is seated before a table of offerings behind which stands a mummiform god holding a crook and flail (Spell 55).» — pie de viñeta de Andrews sobre los Spells 53 y 55 en el papiro de Ta-Amen-iw; el pie imprime Spell 55 en los dos lados donde el de la derecha corresponde al 53, y el tramo corta antes de que el OCR lo entrevere con el texto del conjuro.

«Spell 61 Ani clasps his human-headed soul to his chest to prevent it being taken away in the Other world. 10470/15» — pie de viñeta de Andrews sobre el Spell 61 en el papiro de Ani, que abraza su alma de cabeza humana para que no se la quiten.

«Spell 634 Nakht stands in a pool cupping water to his lips, while a treegoddess offers food and pours a stream of water over him. 10471/8» — pie de viñeta de Andrews sobre el Spell 63A en el papiro de Nakht, con la diosa del árbol que vierte agua; el OCR imprime 634 por 63A.

«Spell 71 The Celestial Cow Mekhwert with an ankh around her neck reclines on a low plinth facing a falcon with upraised wings. 10086/7» — pie de viñeta de Andrews sobre el Spell 71 en el papiro de Ta-Amen-iw, con la Vaca Celeste ante un halcón de alas alzadas.

«Spell 72 Nakht walks out into the day from his pyramid-capped tomb chapel before which grows a tree. 10471/14» — pie de viñeta de Andrews sobre el Spell 72 en el papiro de Nakht.

«Spell 75 Ast-wert walks with a staff towards the hieroglyph which represents Heliopolis. Between them is an offering-table topped by a lotus. 1039/4» — pie de viñeta de Andrews sobre el Spell 75 en el papiro de Ast-wert; el número de registro sale 1039 donde la lista de fuentes de la plana 11 da 10039.

«Spell 74 Ani kneels before the sacred bark of the funerary god Sokar with the characteristic averted antelope’s head at the prow. 10470/18» — pie de viñeta de Andrews sobre el Spell 74 en el papiro de Ani, con la cabeza de antílope vuelta hacia atrás en la proa de la barca de Sokar.

«THIS SPELL IS IN DRAMATIC FORM, WITH VARIOUS CHAR-ACTERS SPEAKING IN TURN, AND IT APPEARS TO BE PART OF THE TEXT OF A RELIGIOUS DRAMA RECITED AS A TEM= PLE RITUAL. WHETHER ANY ACTION TOOK PLACE IS DOUBTFUL; MORE PROBABLY IT WAS A RECITATIVE PRO-NOUNCED BY VARIOUS PRIESTS IN TURN, POSSIBLY WITH 74 APPROPRIATE GESTURES. HERE IT IS USED SIMPLY AS TAUMAGIG SPE ICE:» — nota editorial en versalitas sobre el Spell 78: lo lee como parte de un drama religioso recitado como ritual de templo, duda de que hubiera acción y propone un recitativo por sacerdotes con gestos; el cierre queda ilegible en el OCR donde el libro dice as a magic spell.

«Spell 77 The falcon of gold whose form Nu hopes to assume. 10477/10» — pie de viñeta de Andrews sobre el Spell 77 en el papiro de Nu.

«Spell 77 The golden falcon with a flail at its shoulder stands on the hieroglyph for gold. 10470/25» — pie de viñeta de Andrews sobre el Spell 77 en el papiro de Ani, con el halcón dorado sobre el jeroglífico del oro.

«Spell 79 Ani and his wife Tutu stand in adoration before three gods, who squat on a shrine-shaped plinth and represent the divine tribunal. 10470/24» — pie de viñeta de Andrews sobre el Spell 79 en el papiro de Ani, con los tres dioses que representan el tribunal divino.

«Spell 78 The divine falcon stands on a low plinth with a flail at its shoulder. 10470/25» — pie de viñeta de Andrews sobre el Spell 78 en el papiro de Ani.

«Spells 80 and 814 On the left a man’s head emerges from a blue lotus flower flanked by buds and pads and floating in a pool: a symbolic representation of the sun-god’s daily reappearance and a guarantee of resurrection for Ani (Spell 814). On the right is a squatting god with sun-disc on his head whose form Ani hopes to assume (Spell 80). 10470/28» — pie de viñeta de Andrews sobre los Spells 80 y 81A en el papiro de Ani, que lee la cabeza en el loto como figura de la reaparición diaria del sol y garantía de resurrección; el OCR imprime 814 por 81A.

«Spell 814 A long-stemmed blue lotus, symbolic of resurrection for Nu. 10477/11» — pie de viñeta de Andrews sobre el Spell 81A en el papiro de Nu.

«Spells 83 and 86 On the left a swallow perches on a mound (Spell 86). On the right 1s the phoenix whose form Nu hopes to assume (Spell 83). 10477/10» — pie de viñeta de Andrews sobre los Spells 83 y 86 en el papiro de Nu.

«Spell 82 Ptah, creator-god of Memphis, stands holding a was-sceptre in a shrine with an open door before a ewer on a stand, topped by a lotus. 10470/27» — pie de viñeta de Andrews sobre el Spell 82 en el papiro de Ani, que presenta a Ptah como dios creador de Menfis.

«Spells 83 and 84 Two phoenixes, two herons, or a phoenix and a heron: the artist has made no distinction except in size. 10471/13» — pie de viñeta de Andrews sobre el papiro de Nakht que consigna la indeterminación de la figura en vez de resolverla: el artista no distinguió las aves salvo por el tamaño.

«Spell 84 The heron whose form Ani hopes to assume. 10470/28» — pie de viñeta de Andrews sobre el Spell 84 en el papiro de Ani.

«Spell 85 Horemheb’s human-headed soul wearing a djed-pillar amulet around its neck. 10257/9» — pie de viñeta de Andrews sobre el Spell 85 en el papiro de Horemheb.

«Spell 89 Nakht’s human-headed soul stretches out its wings in protection above his mummy, which wears a mummy mask topped by an unguent cone and lies on a bed with lion-form feet. 10471/14» — pie de viñeta de Andrews sobre el Spell 89 en el papiro de Nakht, con el alma de cabeza humana protegiendo la momia.

«Spell 85 A ram, symbolic of the divine soul, stands on a low pedestal» — pie de viñeta de Andrews sobre el Spell 85 en el papiro de Ani, con el carnero como símbolo del alma divina; el tramo corta ahí porque el ruido del escaneo parte el pie en dos.

«Below: Spells 87 and 88 On the left is the sa-ta snake walking on human legs (Spell 87), and on the right the crocodile-god Sobk reclines on a tall shrine-shaped plinth (Spell 88). 10470/27» — pie de viñeta de Andrews sobre los Spells 87 y 88 en el papiro de Ani, con la serpiente sa-ta andando sobre piernas humanas.

«Above: Spell 90 Horemheb extends a papyrus scroll to Thoth, who stands holding an ankh and was-sceptre. 10257/9» — pie de viñeta de Andrews sobre el Spell 90 en el papiro de Horemheb.

«Below: Spell 89 Ani’s human-headed soul carrying a shen, symbolic of eternity, hovers protectively over his mummy, which wears a mummy mask and lies on a lion-form bed between two tall stands containing flames. 10470/17» — pie de viñeta de Andrews sobre el Spell 89 en el papiro de Ani, que lee el shen como símbolo de eternidad.

«Spell 91 Nakht, with his human-headed soul flying before him, walks towards his pyramid-capped tomb chapel, in front of which a tree grows. 10471/7» — pie de viñeta de Andrews sobre el Spell 91 en el papiro de Nakht.

«Spell 92 Ani opens up his tomb and is then depicted walking from it, while his haman-headed soul carrying a shen, symbolic of eternity, flies protectively above him. 10470/18» — pie de viñeta de Andrews sobre el Spell 92 en el papiro de Ani; el troceo imprime haman por human.

«THis SPELL Is CONCERNED WITH THE PROVISION OF A BOAT FOR THE DECEASED TO CROSS THE CELESTIAL RIVER, EQUATED BY THE EGYPTIANS WITH THE MILKY Way. IT FALLS INTO THREE. PARTS. IN Part I THE DE-CEASED CALLS ON THE CELESTIAL FERRYMAN, WHOSE NAME IS MAHAF, TO AROUSE AQEN, WHO APPARENTLY HAS CHARGE OF THE BOAT AND WHO IS SOUND ASLEEP. THE FERRYMAN PROCEEDS TO QUESTION THE DECEASED AS TO HIS INTENTIONS AND TO MAKE ALL SORTS OF EX-CUSES TO THE EFFECT THAT THE BOAT IS NOT IN A FIT STATE TO BE USED, AND SO ON, IN A KIND OF GAME OF CROSS QUESTIONS AND CROOKED ANSWERS.» — nota editorial en versalitas sobre el Spell 99, que identifica el río celeste con la Vía Láctea, divide el conjuro en tres partes y describe el interrogatorio del barquero Mahaf como un juego de preguntas cruzadas y respuestas torcidas.

«THE NAME OF THE FERRYMAN MAHAF ORIGINALLY MEANT ‘THE STERN IS BEHIND HIM’, LE. THE HELMSMAN, BUT OWING TO SIMILARITY OF SOUND THE MEANING OF 90 THE NAME WAS EARLY MISUNDERSTOOD AS ‘HE WHO SEES BEHIND HIM’; HENCE THE FERRYMAN IS DEPICTED IN THE MANUSCRIPTS OF THE BOOK OF THE DEAD AS SITTING INA BOAT WITH HIS HEAD TURNED BACKWARDS.» — la misma nota editorial traza un malentendido antiguo: el nombre del barquero significaba el timonel, se entendió por semejanza de sonido como el que mira hacia atrás, y de ahí que los manuscritos lo dibujen con la cabeza vuelta.

«IN Part I] AQEN, HAVING BEEN AROUSED FROM SLEEP, IS CALLED UPON TO BRING THE BOAT, AND HE IN TURN PROCEEDS TO MAKE ALL KINDS OF DIFFICULTIES. IN Part II] THE BOAT IS BROUGHT, BUT THE DECEASED HAS TO DECLARE THE NAMES OF THE VARIOUS PARTS AND FITTINGS. AT THE END OF Part II Is AN INTERESTING KIND OF SPELL OR GAME CONCERNED WITH COUNTING THE FINGERS, IN WHICH TEN SENTENCES OBSCURELY CORRESPOND TO EACH OF THE FINGERS AND THUMBS.» — el resto de la misma nota describe las partes II y III y señala al final un juego de contar los dedos con diez frases que les corresponden oscuramente.

«Spell 57 and 92 Khary stands in a pool holding a sail and enveloped by streams of water (left), thus guaranteeing he will breathe air and have power over water (Spell 57). On the right Khary opens up the door of his tomb to enable his human-headed soul to fly out (Spell 92). 9949/3» — pie de viñeta de Andrews sobre los Spells 57 y 92 en el papiro de Khary.

«Spell 94 Horemheb receives a scribe’s palette and water-pot from Thoth, who holds an ankh. 10257/10» — pie de viñeta de Andrews sobre el Spell 94 en el papiro de Horemheb.

«Spell 94 Nebamun sits on a lion-footed chair sniffing a lotus before a low table on which stands a scribe’s palette and a water-pot. 9964/20» — pie de viñeta de Andrews sobre el Spell 94 en el papiro de Nebamun.

«Spell 93 Ani stands holding a scribe’s palette, his other arm raised ey to send away the ferry-boat in which the ferryman squats, his head turned back and a flail on his knee. 10470/17» — pie de viñeta de Andrews sobre el Spell 93 en el papiro de Ani, con el barquero de cabeza vuelta hacia atrás.

«Left: Spell 86 A swallow perches on a mound. 10470/25» — pie de viñeta de Andrews sobre el Spell 86 en el papiro de Ani.

«Spell 95 A goose illustrating the spell ‘to be in the presence of Thoth’, which uniquely in the Book of the Dead of Userhat is entitled ‘spell to become a goose’. 10009/3» — pie de viñeta de Andrews que consigna una singularidad del papiro de Userhat: allí el conjuro para estar ante Thoth se titula conjuro para volverse ganso, y solo allí.

«Spell 99 Nu stands at the bow of a boat which has two steering-oars, a swelling sail and an udjat-eye painted on the prow, and which will ferry him across the celestial river. 10477/22» — pie de viñeta de Andrews sobre el Spell 99 en el papiro de Nu, con el ojo udjat pintado en la proa.

«Spell 100 Nu stands at the stern of the boat of Re before two steering-oars topped by falcons’ heads. In front of him stand Isis, Thoth, Khepri and Shu. 10477/28» — pie de viñeta de Andrews sobre el Spell 100 en el papiro de Nu.

«Spell 103 Nakht kneels in praise of Hathor who squats on a mat with an ankh on her knee. 10471/16» — pie de viñeta de Andrews sobre el Spell 103 en el papiro de Nakht.

«Spells 100 and 101 In the top vignette Horemheb poles a boat, containing the phoenix and a squatting falcon-headed sun-god with an ankh on his knee, towards Osiris, who stands before a djed-pillar symbolising the town of Busiris (Spell 100). The lower illustration shows Horemheb poling a boat containing the phoenix and a squatting falcon-headed sun-god, who carries a was-sceptre on his knee (Spell 101). 10257/11» — pie de viñeta de Andrews sobre los Spells 100 y 101 en el papiro de Horemheb, con el pilar djed que simboliza Busiris.

«Spell 104 Nebseny kneels holding a scribe’s palette between two enthroned mummiform gods. 9900/8» — pie de viñeta de Andrews sobre el Spell 104 en el papiro de Nebseny.

«Spell 105 Nesitanebtasheru, wearing a heart amulet and holding a kherep-sceptre, sits on a lion-footed chair before a standard on which upraised arms, symbolising the ka, embrace a heap of food offerings topped by lotus flowers. 10554/17» — pie de viñeta de Andrews sobre el Spell 105 en el Papiro Greenfield, con los brazos alzados que simbolizan el ka abrazando las ofrendas.

«Spell 108 Three squatting deities representing the Souls of the Westerners and named as Atum, Sobk, Lord of Bakhu, and Hathor, Mistress of the Evening. 9900/7» — pie de viñeta de Andrews sobre el Spell 108 en el papiro de Nebseny.

«Spell 109 Nebseny stands in daily adoration of the spotted sun-calf and a squatting falcon-headed Re-Horakhty, who wears a sun-disc and cobra on his head. 9900/8» — pie de viñeta de Andrews sobre el Spell 109 en el papiro de Nebseny.

«ALL RUBRICS HEREAFTER REFER TO THE FIELD OF OFFERINGS (SEKHET-HOTEP) OR TO PARTS OF IT. HOTEP ALONE IS USED EITHER OF THE FIELD OR OF ITS PERSONI-FICATION AS A DEITY.» — nota editorial en versalitas que fija el uso del término Hotep de ahí en adelante: nombra el Campo de las Ofrendas o su personificación como divinidad.

«Spell 110 Kerquny carries out various activities in the Field of Rushes, including offering incense, paddling across the Lake of Offerings, ploughing, sowing seed, cutting corn and treading out the grain. In the lowest register squats the Heron of Abundance and four members of the Great Ennead, each holding and wearing an ostrich feather. The boat with snake-headed prow and stern belongs to Wennefer, the one which contains a throne is the sun-god’s. 9911/2» — pie de viñeta de Andrews sobre el Spell 110 en el papiro de Kerquny, con las faenas agrícolas del Campo de Juncos y la Garza de la Abundancia.

«Spell 110 Hor pulls flax, treads grain, ploughs and sows seed, adores three of the Great Ennead and paddles across the Lake of Offerings, while his wife adores the Heron of Plenty. Beside a squatting god and staircase, representing the birthplace of the gods, are depicted the boats of Wennefer and the sun-god.» — pie de viñeta de Andrews sobre el Spell 110 en el papiro de Hor; el tramo corta antes del pasaje que el OCR entrevera con el corte de plana.

«Spells 113 and 115 On the left Horemheb adores the Souls of Heliopolis named as falcon-headed Re, Shu and lioness-headed Tefnut (Spell 115). The right-hand vignette shows Horemheb adoring the Souls of Nekhen, named as falcon-headed Horus wearing a Double Crown, Duamutef and Qebehsenuef (Spell 113). 10257/12» — pie de viñeta de Andrews sobre los Spells 113 y 115 en el papiro de Horemheb, con las Almas de Heliópolis y las de Nekhen nombradas una por una.

«Spell 114 Three squatting ibis-headed gods represent the Souls of Hermopolis. 9900/7» — pie de viñeta de Andrews sobre el Spell 114 en el papiro de Nebseny.

«Spell 110 Ani carries out agricultural activities in the Field of Rushes, including cutting corn, treading out the grain and ploughing. He worships three members of the Great Ennead, the Western Falcon and the Heron of Plenty and paddles across the Lake of Offerings. Among the islands and waterways are depicted the boats of Wennefer and the sun-god and heaps of grain. 10470/35» — pie de lámina de Andrews sobre el Spell 110 en el papiro de Ani, con el Halcón Occidental y la Garza de la Abundancia.

«Spell 117 Anubis leads Nakht towards a False Door, entrance to the Other World, before which stands a tree. 10471/8» — pie de viñeta de Andrews sobre el Spell 117 en el papiro de Nakht, que lee la Falsa Puerta como entrada al Otro Mundo.

«Spell 117 and 119 On the left Ta~-Amen-iw walks away from her Ta-Amen-iw strides towards her tomb chapel set on the western tomb chapel set on the western mountain (Spell 119), and on the right slopes (Spell 117). 10086/10» — pie de viñeta de Andrews sobre los Spells 117 y 119 en el papiro de Ta-Amen-iw; el OCR entrevera las dos mitades del pie y el orden impreso se leyó en el crudo.

«Spell 123 Nesitancbtasheru stands before the hieroglyphs which represent the Great Mansion. 10554/28» — pie de viñeta de Andrews sobre el Spell 123 en el Papiro Greenfield; el OCR imprime Nesitancbtasheru por Nesitanebtasheru.

«Spell 89 A vulture holding a shen, symbol of eternity, flies protectively over the mummy of Nesitanebtasheru. 10554/28» — pie de viñeta de Andrews sobre el Spell 89 en el Papiro Greenfield, con el buitre en lugar del alma de cabeza humana de otros papiros.

«Spell 124: Horemheb stands before the Four Sons of Horus, who carry was-sceptres and ankhs. 10257/13» — pie de viñeta de Andrews sobre el Spell 124 en el papiro de Horemheb.

«Spell 126 The Four Baboons who sit in the bark of Re squat around a Lake of Fire with flaming braziers between them. 10470/33» — pie de viñeta de Andrews sobre el Spell 126 en el papiro de Ani, con los cuatro babuinos en torno al Lago de Fuego.

«Spells 127, 129 and 130 On the left Horemheb stands in a boat behind the falcon-headed sun-god and two other deities all carrying ankhs and was-sceptres (Spell 130). The central detail shows» — pie de viñeta de Andrews sobre tres conjuros en el papiro de Horemheb; el tramo corta donde el OCR entrevera el pie con el texto del conjuro.

«stands before his djed-pillar (Spell 129: the text, being identical to Spell 100, is translated under that number).» — la editora declara en el propio pie por qué no hay texto del Spell 129: es idéntico al del Spell 100 y se traduce bajo ese número.

«THE REMAINDER OF THIS SPELL IS TOO CORRUPT TO YIELD AN INTELLIGIBLE TEXT.» — nota editorial en versalitas que declara demasiado corrupto para traducirse el resto del Spell 131: la edición marca el límite en vez de rellenarlo.

«Horemheb adores the Gods of the Caverns, three of whom stand with was-sceptres, while the others squat with feathers on their heads (Spell 127). 10257/14» — segunda mitad del pie de viñeta de Andrews sobre el Spell 127 en el papiro de Horemheb.

«Spell 128 Hor stands pulling ona djed-pillar before Osiris, Isis, Nephthys and the falcon-headed Horus, who wears the Double Crown. Isis, Nephthys and Horus carry a was-sceptre and akerchief. 10479/9» — pie de viñeta de Andrews sobre el Spell 128 en el papiro de Hor; el OCR pega ona y akerchief.

«Spell 131 Horemheb kneels in a boat adoring the falcon-headed Re, who wears a sun-disc and cobra on his head and squats within a large sun-disc holding a was-sceptre on his knee. 10257/15» — pie de viñeta de Andrews sobre el Spell 131 en el papiro de Horemheb.

«Spell 132 Nebamun stands with a staff in hand before his earthly house, which is built of mud bricks. 9964/20» — pie de viñeta de Andrews sobre el Spell 132 en el papiro de Nebamun, con la casa terrenal del difunto construida de adobe.

«Spell 133 Nebseny stands in daily adoration before the falcon-headed Re, whois enthroned in his boat wearing a sun-disc, with a cobraon his head and carrying a was-sceptre. 9900/23» — pie de viñeta de Andrews sobre el Spell 133 en el papiro de Nebseny; el OCR pega whois y cobraon.

«Spell 134 Nebseny prays with his daughter before a boat on whose prow perches a falcon with a flail and the White Crown. In the boat stand Shu, Tefnut, Geb, Nut, Osiris, Isis, Horus and Hathor. 9900/6» — pie de viñeta de Andrews sobre el Spell 134 en el papiro de Nebseny.

«alongside a large falcon’s head wearing a sun-disc. In the following boat, steered by Thoth, the falcon-headed sun-god sits enthroned behind the scarab-headed Khepri and Isis. 10471/9» — segunda mitad de un pie de viñeta de Andrews sobre el papiro de Nakht, con Thoth al timón de la segunda barca.

«Spell 1374 Four men carry torches towards a mummuiform figure before whom are set four prescribed basins. 10477/26» — pie de viñeta de Andrews sobre el Spell 137A en el papiro de Nu, con las cuatro escudillas prescritas; el OCR imprime 1374 por 137A y mummuiform por mummiform.

«Spell 1378 The hippopotamus-goddess Opet, Mistress of Protection, sets fire to incense in a bowl ona tall stand. 9900/6» — pie de viñeta de Andrews sobre el Spell 137B en el papiro de Nebseny; el OCR imprime 1378 por 137B y pega ona.

«Left: Spell 138 Ast-wert adores Anubis, who reclines on a plinth before the emblem of the Thinite nome: a head-shaped container with plumes and a cobra on a pole. 10039/3» — pie de viñeta de Andrews sobre el Spell 138 en el papiro de Ast-wert.

«Below: Spell 140 Horemheb kneels in adoration before Anubis, who reclines on a shrine-shaped pedestal with a kherep-sceptre. Behind, a kneeling god with arms upraised carries an udjat-eye on his head. 10257/16» — pie de viñeta de Andrews sobre el Spell 140 en el papiro de Horemheb.

«Vignette incorrectly termed Spell 143 which illustrates Spells 141 and 142. The two barks of the sun-god, the upper protected by an udjat-eye, are shown above ten deities, most of them members of the Heliopolitan Ennead. 10479/4» — pie de lámina de Andrews que vuelve a corregir la numeración corriente: la viñeta llamada Spell 143 ilustra en realidad los Spells 141 y 142.

«Left above and left: Spell 144 The Seven Gates of the Underworld, each addressed individually and accompanied by its keeper, guard and announcer, shown as squatting figures with knives on their knees. 10470/11 and 12» — pie de lámina de Andrews sobre el Spell 144 en el papiro de Ani, con las siete puertas y sus tres figuras cuchillo en mano.

«Left above and left: Spell 146 Nine of the Twenty-one Portals of the House of Osiris, each addressed individually and shown as an elaborate entrance containing the squatting figure of its door-keeper. 10470/11 and 12» — pie de lámina de Andrews sobre el Spell 146 en el papiro de Ani, con nueve de los veintiún portales y el portero de cada uno.

«Spell 149 The three details show the fourteen mounds of the Field of Rushes represented pictorially and named. Eleven of them are termed ‘green’, the remainder ‘yellow’. The sixth (below) contains an eel-like fish, the ninth a crocodile nuzzling a jar-shaped area, the tenth a cobra over a man brandishing knives and the eleventh a jackal-headed demon with knives inside a stepped area. 10477/28, 29 and 30» — pie de lámina de Andrews sobre el Spell 149 en el papiro de Nu, que cuenta cuántos montículos van en verde y cuántos en amarillo y describe qué hay dentro de cuatro de ellos.

«Above: Spell 148: The Seven Celestial Cows, who, together with the Bull of Heaven (not illustrated), provide sustenance for the deceased, stand behind heaped offering-tables. Behind them are the Four Rudders of Heaven, which represent the four cardinal points, and four mummiform figures. 10471/9» — pie de lámina de Andrews sobre el Spell 148 en el papiro de Nakht, que lee los Cuatro Timones del Cielo como los cuatro puntos cardinales y advierte que el Toro no está ilustrado.

«Right: Spell 148 The Seven Celestial Cows recline on shrine-shaped plinths with the standing Bull of Heaven. Behind them are the Four Rudders of Heaven which represent the four cardinal points, each protected by an udjat-eye, and the Four Sons of Horus. 10479/3» — pie de lámina de Andrews sobre el Spell 148 en el papiro de Hor, con el Toro del Cielo de pie junto a las siete vacas.

«A SUMMARY LIST OF ‘MOuNDs’ WHICH DOES NOT ENTIRELY AGREE WITH SPELL 149» — nota editorial en versalitas sobre el Spell 150, que consigna la discrepancia con el Spell 149 sin resolverla: la lista resumida no coincide del todo con la desarrollada.

«Spell 1534 Before a tree is pegged an open clap net of the type used to trap birds. One of the pegs is human-headed. The text is of Spell 182 and does not relate to the vignette. 10554/57» — pie de viñeta de Andrews sobre el Papiro Greenfield que consigna un desajuste del propio papiro: el texto junto a la viñeta es el del Spell 182 y no le corresponde; el OCR imprime 1534 por 153A.

«Right: Spell 1534 Nakht walks away unscathed from an open clap net. 10471/15» — pie de viñeta de Andrews sobre el Spell 153A en el papiro de Nakht; el OCR imprime 1534 por 153A.

«Left: Spell 152 Hor and his wife seated separately behind offering-tables are mourned by standing female figures and given water by kneeling female figures. 10479/2» — pie de viñeta de Andrews sobre el Spell 152 en el papiro de Hor.

«Spell 1538 An empty fishing net in a pool is trawled by three male deities standing on the bank. The text is a long address to Osiris, completely unrelated to the vignette. 10554/58» — segundo pie de Andrews sobre el Papiro Greenfield que consigna el mismo desajuste: el texto es una larga alocución a Osiris y no tiene nada que ver con la viñeta; el OCR imprime 1538 por 153B.

«Spells 154-160 Vignettes from an unnamed funerary papyrus. In the top right the sun streams rays over the mummy of the deceased which lies on a lion-form bed beneath which are bags of natron used during mummification (Spell 154). The other details show a djed-pillar, a knot-amulet, a golden vulture collar, a golden falcon collar and a papyrus-column amulet, illustrating equipment to be placed on the mummy to give protection. 10098/11» — pie de lámina de Andrews sobre el papiro sin nombre de dueño, con las bolsas de natrón usadas en la momificación bajo el lecho y los amuletos que se ponen sobre la momia.

«Above: Spell 156 Nakht sits on a lion-footed chair sniffing a lotus and holding a kerchief before a table heaped with offerings and a very large knot-amulet. 10471/15» — pie de viñeta de Andrews sobre el Spell 156 en el papiro de Nakht.

«THE TWO REMAINING PARAGRAPHS CONTINUE THE REFRAIN “RE LIVES, THE TORTOISE IS DEAD’, BUT OTHERWISE ARE UNINTELLIGIBLE. A ‘RUBRIC’ IN BLACK FOLLOWS:» — nota editorial en versalitas que declara ininteligibles los dos párrafos restantes del Spell 161 y marca entre comillas la palabra rúbrica porque va en tinta negra y no roja.

«Right: Spells 156, 157 and 159 Top left, Tint-Djehuty stands in adoration before a plaque on which a papyrus-column is carved (Spell 159). The other details are of a knot-amulet (Spell 156) and a golden vulture amulet (Spell 157). 10088/7» — pie de viñeta de Andrews sobre tres conjuros en el papiro de Tint-Djehuty.

«Above: Spells 155, 156, 298 and 166 Ani’s djed-pillar amulet, knot-amulet, heart amulet and headrest amulet. 10470/33» — pie de viñeta de Andrews sobre cuatro amuletos en el papiro de Ani; el OCR imprime 298 por 29B.

«Spell 160 Thoth hands over to Nebseny a rectangular plaque, presumably carved with a papyrus-column. 9900/10» — pie de viñeta de Andrews sobre el Spell 160 en el papiro de Nebseny, con la reserva presumably marcada por la editora.

«Spells 163 and 164 On the left is a winged female ithyphallic figure with three heads, that of a vulture, a woman and a lioness, standing between two dwarfs. One is ithyphallic, has a human and a falcon’s head, wears plumes and carries a flail; the other is human-headed and carries a flail (Spell 164). On the right are two winged udjat-eyes» — pie de lámina de Andrews sobre los Spells 163 y 164 en el papiro de Horemheb, con la figura de tres cabezas y los dos enanos; el tramo corta en el límite de plana.

«Spell 165 An ithyphallic male figure, with a scarab for a body, wearing plumes and carrying a flail walks before a human figure with two rams’ heads. 10257/22» — pie de viñeta de Andrews sobre el Spell 165 en el papiro de Horemheb.

«Spell 167 The udjat-eye stands on an elaborate collar which is the hieroglyphic sign for ‘gold’. 9900/22» — pie de viñeta de Andrews sobre el Spell 167 en el papiro de Nebseny.

«Spell 168 In the Ninth Cavern an enshrined mummiform figure wearing the White Crown and flanked by vertical snakes is accompanied by the figure fourteen. Behind stand a woman and a god who carries a was-sceptre and an ankh, also acco the figure fourteen. 10478/6» — pie de viñeta de Andrews sobre el Spell 168 en el papiro cuyo nombre fue borrado, con la cifra catorce que acompaña a las figuras.

«Spell 168 Some of the inhabitants of the Caverns of the Underworld. In the Eighth Cavern a god carries a child on his shoulder accompanied by the figure four, meaning there are four such figures; a woman lies prone with her hands to a falling lock of hair — again there are four such figures. 10478/6» — pie de viñeta de Andrews que explica la convención numérica del papiro: la cifra junto a una figura dice cuántas hay de ese tipo.

«habitants of the Caverns of the Underworld. 10010/» — cola del mismo pie de lámina, que el OCR deja partida y con el número de registro incompleto.

«Spell 174 Muthetepti emerges from the great gate in the sky. 10010/3» — pie de viñeta de Andrews sobre el Spell 174 en el papiro de Muthetept, que aquí imprime el nombre como Muthetepti.

«Spell 175 Ani and his wife adore Thoth, who squats on a shrine-shaped pedestal holding an ankh on his knee. 10470/29» — pie de viñeta de Andrews sobre el Spell 175 en el papiro de Ani; es la misma escena que la portadilla del volumen, según el pie de la plana 6.

«Spell 183 The tbis-headed Thoth offers the signs for ‘all life and dominion’ to.an unseen Osiris. 9901/2» — pie de viñeta de Andrews sobre el Spell 183 en el papiro de Hunefer, que consigna que el Osiris receptor no aparece en la escena; el OCR imprime tbis por ibis.

«Spell 182 The mummy of Muthetepti lies in a shrine on a lion-form bed beneath which are containers. At her head stand Nephthys, Imsety and Qebehsenuef, at her foot Isis, Hapy and Duamutef. Above and below sit or stand protective deities brandishing snakes and lizards — symbols of regeneration — and knives. 10010/3» — pie de viñeta de Andrews sobre el Spell 182 en el papiro de Muthetept, que lee las serpientes y lagartos blandidos como símbolos de regeneración.

«Spell 185 The deceased and his wife stand with arms raised in adoration before a heaped offering-table and a shrine topped by an archaic falcon in which sits Osiris. Unusually, the god is not depicted wrapped like a mummy. Behind him stands Isis; before him is the imywet-fetish of Anubis. 10478/1» — pie de viñeta de Andrews sobre el Spell 185 en el papiro del escriba cuyo nombre fue borrado, que marca como inusual que Osiris no aparezca envuelto como momia.

«Overleaf: Spells 185 and 186 On the left, in a shrine topped by a falcon head and a frieze of cobras, stands the falcon-headed, mummiform funerary god Sokar-Osiris holding crook, flail and was-sceptre (Spell 185). To the right, behind a heaped offering-table, stands the hippopotamus-goddess Opet wearing horns and disc, resting on a sa-amulet, a sign of protection, and offering life and a flame to the deceased (see Spell 1378). Behind her Hathor as a cow wearing a menat-collar emerges from the Western Mountain, on whose slopes is Ani’s pyramid-capped tomb chapel, into the clumps of papyrus which fringe the Nile Valley (Spell 186). 1047/37» — pie de lámina de Andrews sobre los Spells 185 y 186 en el papiro de Ani, con el amuleto sa como signo de protección y Hathor saliendo de la Montaña Occidental; el número de registro sale 1047 donde la lista de la plana 11 da 10470.

«KER: earth-god represented as a pair of lions or sphinxes back to back.» — entrada del glosario de Andrews sobre Aker; el OCR se come la A inicial del lema.

«Ammir: hybrid monster present at the Weighing of the Heart, ready to gobble up those hearts weighed down with sin.» — entrada del glosario de Andrews sobre Ammit; el troceo imprime Ammir por Ammit.

«CHILDREN OF IMPOTENCE: opprobrious epithet of evil spirits.» — entrada del glosario de Andrews que traduce un epíteto del texto como término injurioso.

«Eye or Horus: torn out by Seth, restored by Thoth, symbolic of everything good, beneficial and pleasant.» — entrada del glosario de Andrews sobre el Ojo de Horus, el motivo que recorre el volumen entero.

«Horveper: son of King Khufu (Cheops) of the Fourth Dynasty who built the Great Pyramid; later revered as a wise man.» — entrada del glosario de Andrews sobre Hordedef, el príncipe a quien los Spells 30B, 64 y 137 adjudican el hallazgo del texto; el OCR imprime Horveper por Hordedef.

«SHABTI: magical figurine, servant of the deceased, which will carry out on behalf of its dead master all the hard work required of him in the Other Life.» — entrada del glosario de Andrews sobre el shabti, la figurilla del Spell 6.

«Rop: measure of 100 cubits = approximately 172 ft.» — entrada del glosario de Andrews con la equivalencia de la vara, la otra unidad con que el libro mide montañas y portales.

«THotn: scribe of the gods, god of wisdom and learning represented as an ibis or a baboon; mediator between Seth and Horus; restorer of the Sacred Eye to Horus.» — entrada del glosario de Andrews sobre Thoth; el OCR imprime THotn por Thoth.

«SETH: god of storms and the desert; brother and murderer of Osiris and rival of Horus; also the god who guards the sun-god Re from the evil serpent Apep.» — entrada del glosario de Andrews sobre Seth, que consigna sin armonizar sus dos papeles opuestos: asesino de Osiris y guardián de Re contra Apep.

«ok of the Dead is the name now given to a collection of religious and magical texts vn to the ancient Egyptians as The Chapters of Coming-forth by Day. Their principal aim s to secure for the deceased a satisfactory afterlife and to give him the power to leave his comb when necessary. Copies of The Book of the Dead written on papyrus rolls were placed in the tombs of important Egyptians, each roll containing a selection of chapters. Many examples have survived from antiquity, dating mostly from c. 1500 BC-250» — contracubierta del volumen, no voz del cuerpo: describe el Libro de los Muertos como colección de textos religiosos y mágicos y da el nombre egipcio; el OCR se come el arranque de The Book.

«In this volume, the text translated by the late Dr R.O. Faulkner is that found in the papyrus prepared for the scribe Ani, which is one of the greatest treasures in the British Museum.» — la contracubierta adjudica el texto traducido al papiro de Ani y las viñetas a varios papiros del British Museum; el cuerpo del libro usa además a Hunefer, Nu y Nebseny, y las dos declaraciones se consignan sin armonizar.

«With 60 color and 85 black and white illustrations» — la contracubierta cuenta las ilustraciones del volumen, sesenta en color y ochenta y cinco en blanco y negro.

«In the 1960s he taught Egyptian language at University College London, and after his retirement he produced standard translations of the three principal collections of ancient Egyptian funerary compositions, the Pyramid Texts, the Coffin Texts, and the Book of the Dead. His Concise Dictionary of Middle Egyptian is an essential tool for all who are interested in the Egyptian language.» — la misma nota de solapa enumera las tres traducciones de Faulkner y su diccionario del egipcio medio.

«AMULETS OF ANCIENT EGYPT By Carol Andrews ISBN 0-292-70464-X, paperback» — la contracubierta anuncia otro libro de la propia editora del volumen dentro de la lista de obras afines.

«Cusir: measure of 20.6 in. Day-bark: boat in which the sun-god crosses the sky above the earth.» — dos entradas seguidas del glosario de Andrews, la del codo en pulgadas, con la que se leen las medidas de los Spells 108, 109 y 149, y la de la barca del día; el OCR imprime Cusir por Cubit.

«The late Dr R.O. Faulkner, for many years the assistant of the great Egyptologist Sir Alan Gardiner, was an expert in ancient Egyptian military and nautical matters» — nota biográfica de la contracubierta sobre Faulkner, ayudante de Alan Gardiner y especialista en asuntos militares y náuticos del Egipto antiguo; es voz de la solapa, no del cuerpo.

«a (@@ NIGH Nese Foreword 7 Sources of the illustrations 9 Introduction 11 List of Spells 17 THE SPELLS 25 Introductory Hymnto the Sun-God Re 27 Introductory Hymn to Osiris Ja Glossary» — índice del volumen, con el orden de las partes; el encabezado sale ilegible en el OCR y los folios impresos quedan separados del título de cada entrada.

«Spell 151 The burial chamber represented schematically with the mummy of Muthetepti at the centre lying in a booth attended by Anubis, with her human-headed soul nearby, while Isis and Nephthys kneel with shen-signs, symbolic of eternity. At each corner is one of the» — pie de lámina de Andrews sobre el Spell 151 en el papiro de Muthetept, con la cámara funeraria esquemática; el OCR corta el pie donde se entrevera con el texto del conjuro.

«Four Sons of Horus and between them a djed-pillar, a lighted torch, a reclining jackal and a mummiform figurine, all giving protection. Also depicted are two shabti-figures, one with jackal’s head, and Muthetepti’s human-headed soul, shown twice, in adoration. 10010/5» — segunda mitad del mismo pie, con las dos figuras de shabti y el alma de cabeza humana repetida.

«presentation of the fifteen d and attended by four snakes r cardinal points. 10009/1» — pie de lámina de Andrews sobre el papiro de Userhat, que el troceo imprime en orden invertido porque el texto va rotado en la plana; la editora marca con perhaps la lectura de las cuatro serpientes como puntos cardinales.

Secreto (lo que se jura no fijar por escrito) — El secreto se prescribe por escrito y con destinatario acotado: el Spell 137A lo reserva al oficiante, su padre o su hijo por ser gran secreto del Occidente; el Spell 161 lo cierra más y lo deja solo en uno mismo; el Spell 162 se llama a sí mismo libro de gran secreto y condiciona la existencia continuada a saberlo y ocultarlo; y el Spell 144 manda recitar el libro sin que nadie lo vea.

Iniciación (recepción por grados / metamorfosis del ser) — El difunto declara haber sido iniciado como fuente de su rango: en el Spell 114 dice haber sido iniciado en el misterio de Hermópolis por el sacerdote Sem y no haberlo repetido a los dioses; en el Spell 75 dice haber aparecido en gloria, haber sido iniciado y haber sido ennoblecido como dios. El Spell 115 consigna lo contrario en un caso: hay un saber de las Almas de Heliópolis en el que el propio sumo sacerdote no fue iniciado por revelación.

Microcosmos (el hombre-mundo) — Tres letanías reparten el cuerpo del difunto entre dioses parte por parte y enuncian el principio: ningún miembro suyo carece de un dios, y Thoth es la protección de toda su carne. El Spell 151 hace lo mismo con la máscara funeraria y el Spell 172 con el cuerpo entero, de la cabeza a los dedos de los pies.