to be passed in order to reach the ⁂⁂⁂⁂. Behind each
⁂⁂⁂ a ⁂⁂⁂⁂ is represented as a shrine close to
which is its god. And also in the book called ⁂⁂⁂, _the book
of what is in the Tuat_, we see that Rā has to go through the
⁂⁂⁂ and make a long navigation before he reaches the gods of
the Tuat.
144 and 147 are two different versions of the same chapter, and no old
papyrus has them both. It is the same with chapters 145 and 146.
Evidently before the Saitic period, for these chapters, as for the 15th,
there was no received text, and the writers had the choice between
various versions which the compilers of the Turin text collected
together. There are seven ⁂⁂⁂, and the deceased who
approaches them has to know three names; first, the ⁂⁂⁂⁂
⁂⁂⁂ whom Renouf calls _the porter_, evidently from his being
styled in chapter 147 ⁂⁂⁂⁂. But if we consider that in
some of the old papyri the name of the man is that of the gate itself,
⁂⁂⁂⁂ has to be translated _he who belongs to_, the
occupant, the inhabitant, a sense which does not disagree with the word
⁂⁂⁂⁂ since, according to Oriental customs, the master of
a house is generally met with at the door, at the entrance.
The _doorkeeper_, the _watcher_ (Budge), or the _warder_ (Renouf), is
the second person, ⁂⁂⁂⁂⁂⁂⁂ _he who guards the
gate_. The third person ⁂⁂⁂⁂⁂⁂⁂, as the text says
reports to Osiris every day the things of the world, and I suppose also,
who is coming towards the gate. Renouf calls this person _the teller_. I
shall use the word _herald_, which I adopted previously.
In the six old texts which I collated, we find only the reciting of the
three names. The Papyrus of Nu in the British Museum alone contains the
allocution to the gates of the Turin text. It is therefore from the
Papyrus of Nu that this chapter has been translated. (Budge, _The Book
of the Dead_.)