different significations of the Latin ‘vices.’
In the later recensions this chapter is lengthened out by other
petitions. The deceased asks, among other things, to appear “before
thee, O Lord of the gods, to attain the region of _Maāt_, may I rise up
a living god, let me shine like the divine host which is in heaven, let
me be as one of you. Let my steps be lifted up in Cher-ābaut. Let me see
the ship[9] of the holy Sahu [Orion], traversing the sky; let me not be
prevented from seeing the lords of the Tuat [the Netherworld], smelling
the fragrance of the sacrificial offerings made to the divine host, and
sitting with them. Let the Cher-heb [the priestly ministrant] make
invocation over my coffin. Let me hear the prayers of propitiation. Let
the divine ship Neshemet advance for me, let not my soul and its
possessor suffer repulse.”
An invocation to Osiris follows.
“Hail to thee, Prince of Amenta, Osiris, lord of Nifura; grant that I
may advance in peace towards Amenta, and that the Lords of Tasert may
receive me and say to me, ‘Salutation! Salutation! in Peace!’ let them
make for me a seat by the Prince of the divine Powers, let the two
Chenemta goddesses [Isis and Nephthys] receive me, in presence of
Unneferu, the Victorious. Let me be a follower of Horus in Re-stau, and
of Osiris in Tattu. Let me assume all forms for the satisfaction of my
heart in every place that my Genius [_Ka_] wisheth.”
The following rubric is found as early as the XIXth dynasty in
connection with this chapter, but it seems to have originally been
attached to Chapter 72.
“If this discourse is learnt upon earth, or is written upon the coffin,
he (the deceased) may come forth upon every day that he pleaseth and
again enter his house without impediment. And there shall be given to
him bread and beer and flesh meat upon the table of Râ: he shall receive
allotment in the Fields of Aarru [the Elysian fields of Egyptian
mythology], and there shall be given to him there wheat and barley, for
he shall be flourishing as when he was upon earth.”