Chapter 151: is not so much a text as a picture. It represents the

funeral chamber. The four walls, which should be vertical, are drawn lying flat on the ground. In the middle of the chamber, under a canopy, is the mummy, on which Anubis lays his hands; under the bed is a bird with a human head, the symbol of the soul of the deceased. We must suppose that the god Anubis is a priest, or a member of the family, who has put on a jackal’s head, and who pronounces the words said to be those of the god. At the foot of the bed are the two goddesses Isis and Nephthys.

Each of the four walls had a small niche of the exact size of an amulet, which was lodged in it. We know it from the four oriented steles of Marseilles (Naville, _Les quatre stèles orientées du Musée de Marseille_), where we find the text belonging to each wall, and also the niche cut in the stone for each amulet. On the North was a human figure, on the South a flame, on the East a jackal, on the West a Tat.

In the chamber were four so-called canopic vases, with the gods of the four cardinal points, each of whom has his words to say. Besides these were statuettes called _shabti_ or _ushabti_, the helpers of the deceased in his work in the Elysian fields. In the papyrus London, 10010 (_Af._), from which this chapter is translated, one of them has the usual appearance, the other the head of Anubis.

The soul of the deceased is supposed to be in the chamber, and to worship the rising and the setting sun.

Very few papyri have this chapter as complete as _Af._, which is taken here as standard for text and vignettes, but there are fragments of it here and there. The Turin version is much shorter than the old one. The papyrus of _Nu_ (ed. Budge) contains the texts of the four walls with rubrics very similar to those of the steles in Marseilles. They form a special chapter joined to 137A, with the title: _What is done secretly in the Tuat, the mysteries of the Tuat, the introduction into the mysteries of the Netherworld._

In order to facilitate the understanding of the chapter, I have lettered the words spoken by the various figures.

1. Renouf would have translated (see Chapter 42), thy eyebrows are _those of_ Anubis; but the following chapter shows that we have to translate _with_ Anubis, which should mean here, under the protection of Anubis.

2. The rubrics say the figure is made of palm wood, and is seven fingers high.

3. The rubric of this Tat is the following: _said on a Tat of crystal, the branches of which are of gold. It is folded up in fine linen._

There is another chapter of the Tat put on the neck of the deceased (Chapter 155), the words of which are totally different.

4. According to the rubric, the flame is a torch made of reeds ⁂⁂⁂⁂ (Loret).

5. The Anubis was made of clay.

6. Words engraved on the funerary statuettes called ⁂⁂⁂⁂⁂ or ⁂⁂⁂⁂⁂, an abridged form of Chapter 6, for which I take Renouf’s translation.

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CHAPTER CLIA _bis_.

Said by Anubis Amut, in his divine hall, when he puts his hands over the body of _N._, and provides him with all that belongs to him.

Hail to thee, beautiful face, lord of sight, sacred eye lifted up by Ptah Sokaris, raised by Anubis, and to which Shu has given its stand.

Beautiful face, which art among the gods, thy right eye is in the Sektit boat, thy left eye is in the Âtit boat; thy eyebrows are a pleasant sight among the gods. Thy front is in the protection of Anubis, thy back is pleasant to the venerable hawk. Thy fingers(1.) are well preserved in writing before the lord of Hermopolis, Thoth, the giver of written words. Thy locks are beautified before Ptah Sokaris.

_N._ is welcome among the gods; he sees the great god, he is led on the good roads, he is presented with funerary offerings, his enemies are beaten down under him in the house of the Prince of Heliopolis(2.).

NOTES.

The words spoken by Anubis in Chapter 151 have been taken out and made into a special chapter, which in papyrus London, 9900 (_Aa_) occurs in two different forms. I called them CLIA _bis_ and CLIA _ter_, the second one being only an abridgement of the first. Vignettes and titles are not the same for these two chapters. That translated, CLIA _bis_, is the longest of the two. The title of the other one is: the _Chapter of the Mysterious Head_, and the vignette thereof consists of a mummy’s head.

In comparing this chapter with the words of Anubis we had before, we find the explanation of expressions like this: thy eyebrows are with Anubis.

1. ⁂. This word has always been translated _fingers_, a sense which is evidently wrong in this place, where parts of the head only are mentioned, and when one would expect the hair or the beard.

I suppose that this obscure sentence means that since everything in him is divine the design or colour of his fingers (?) was taken from the books of Thoth.

2. See note 8 on Chapter 1.

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