第5・6図：葬送行列と日に現れ出るの書（第1章）

Appendix: In the papyrus of Hunefer a slab or stele with rounded top is placed by the door of the tomb (Fig. 1, p. 265). In the upper part of it the deceased is shown adoring Osiris, and below is the legend,[3] "Hail, Osiris, the chief of Amenta, the lord of eternity, [図版][図版] spreading out in everlastingness, lord of adorations, chief of the company of his gods; and hail, Anubis [dweller] in the tomb, great god, chief of the holy dwelling. May they grant that I may go into and come out from the underworld, that I may follow Osiris in all his festivals at the beginning of the year, that I may receive cakes, and that I may go forth into the presence of [Osiris]; I, the double (ka) of Osiris, the greatly favoured of his god, Hu-nefer." In the upper register of this section of the papyrus is the text of the "Chapter of opening the mouth of the statue of Osiris." The complete scene, including this stele and vignette, appears in the tomb of Pe-ta-Amen-Apt. In the vignette of the first chapter of the Book of the Dead in the papyrus of Neb-qet[1] the soul of the deceased is represented descending the steps of the tomb to carry food to its mummy in the underground chamber (Fig. 2). [図版][図版] The ceremonies[2] which took place at the door of the tomb in an Egyptian funeral are of considerable interest. The priest called Kher-heb, holding the Sem priest by the arm, gives directions for the slaughter of "a bull of the South." The slaughterer, standing on the bull, cuts off a fore-leg (Fig. 3) and takes out the heart. A woman, called the Tcherauur, who personifies Isis, then whispers in the deceased's ear, "Behold, thy lips are set in order for thee, so that thy mouth may be opened." Next, an antelope[3] and a duck[4] are brought by order of the Kher-heb, and their heads are cut off.[1] The Kher-heb then addresses the Sem priest: "I have seized them for thee, I have brought unto thee thine enemies. His hands bring his head [as] his gift. I have slain them for thee, O Tmu; let not his enemies rise up against this god." The slaughterer then presents the thigh to the Kher-heb, and the heart to an official whose title was Smer, and all three then "place the thigh and the heart upon the ground before this god" (i.e., Osiris). The Kher-heb then says to the deceased, represented by his mummy or statue: I have brought unto thee the thigh (Fig. 4) as the Eye of Horus. I have brought unto thee the heart; let there be no rising up against this god. I have brought unto thee the antelope, his head is cut off; I have brought unto thee the duck, his head is cut off." Here the sacrifice ends. The next part of the ceremony, i.e., "the opening of the mouth and eyes," is performed by the Sem priest, who addresses the deceased: "I have come to embrace thee, I am thy son Horus, I have pressed thy mouth; I am thy son, I love thee. His mother beats her breast and weeps for him, and those who are in chains with him (i.e., Isis and Nephthys) beat their breasts. Thy mouth was closed, but I have set in order for "thee thy mouth[1] and thy teeth." The Kher-heb next calls on the Sem priest four times: "O Sem, take the Seb-ur[2] (Fig. 5) and open the mouth and the eyes"; and while the Sem priest is performing the ceremony the Kher-heb continues: "Thy mouth was closed, but I have set in order for thee thy mouth and thy teeth. I open for thee thy mouth, I open for thee thy two eyes. I have opened for thee thy mouth with the instrument of Anubis. I have opened thy mouth with the instrument of Anubis, with the iron tool with which the mouths of the gods were opened. Horus, open the mouth, Horus, open the mouth. Horus hath opened the mouth of the dead, as he whilom opened the mouth of Osiris, with the iron which came forth from Set, with the iron tool (Fig. 6) with which he opened the mouths of the gods. He hath opened thy mouth with it. The dead shall walk and shall speak, and his body shall [be] with the great company of the gods in the Great House of the Aged one in Annu, and he shall receive there the ureret crown from Horus, the lord of mankind." The Kher-heb next says: "Let the Ami-Khent priest (Fig. 7) stand behind him (i.e., the deceased), and say, 'My father, my father,' four times." The eldest son of the deceased then stands behind the deceased, and in his [図版][図版] name the Kher-heb says: "His mother beateth her breast and weepeth for him, and those who are in chains with him also beat their breasts." Another priest, called Am-Khent-Heru, takes up the same position and says: "Isis goeth unto Horus, who embraceth his father." A priestly official belonging to the mesenti class then goes behind the deceased, and the Sem, Smer and Kher-heb priests stand in front, and the Sem priest and the Kher-heb, personifying Horus and Sut, respectively cry: "I am Horus, I am Sut; I will not let thee illumine the head of my father." The Sem priest then leaves the Ka-chapel and returns, leading in the Se-mer-f, i.e., "the son who loveth him"; whereupon the Kher-heb says: "O Sem, let the Se-mer-f come into the tomb in order that he may see the god." The Sem priest holding him by the arm then leads forward the Se-mer-f, who addresses the deceased: "I have come, I have brought unto thee thy son who loveth thee; he shall open for thee thy mouth and thine eyes." (Fig. 8). A tomb-official, Am-as, then takes up his position behind the deceased, and the Se-mer-f and the Kher-heb stand in front; the Kher-heb repeating four times: "The Se-mer-f openeth the mouth and the two eyes of the deceased, first with a needle of iron, then with a rod of smu metal"; the Am-as addressing the deceased: "Behold the Se-mer-f"; and the Kher-heb saying, in the name of the Se-mer-f: "I have pressed for thee thy mouth, even as thy father pressed it in the name of Seker. Hail, Horus hath pressed thy mouth for thee, he hath opened thine eyes for thee; Horus hath opened thy mouth for thee, he hath opened for thee thine eyes; they are firmly stablished. Thy mouth was closed; I have ordered thy mouth and thy teeth for thee in their true order. Thou hast [again] opened thy mouth; Horus hath opened thy mouth. I have stablished thy mouth firmly. Horus hath opened for thee thy mouth, Horus hath opened for thee thy two eyes." The Kher-heb then speaks on behalf of the Sem priest: "Thy mouth was closed up. I have ordered aright for thee thy mouth and thy teeth. Thy mouth is firmly stablished. Thy mouth was tightly closed. His mouth is firmly stablished, and [his] two eyes are firmly stablished." The Sem priest next presents to the deceased (Fig. 9) a cone-shaped offering,[2] and at the same time the Kher-heb says: "Open the mouth and the two eyes, open the mouth and the two eyes. Thou hadst tightly closed thy mouth, thou hast [again] opened thy two eyes." Then the Kher-heb says, on behalf of the Smer (Fig. 10) priest who stands behind the deceased: "One cometh unto thee for thy purification." Next the Se-mer-f comes forward with four boxes (Fig. 11) in his hands, and the Kher-heb says: "O se-mer-f, take the four boxes of purification, press the mouth and the two eyes, and open the mouth and the two eyes with each of them four times, and say, 'Thy mouth and thy two eyes are firmly stablished, and they are restored aright,' and say also, 'I have firmly pressed thy mouth, I have opened thy mouth, I have opened thy two eyes by means of the four boxes of purification."' The Sem priest then approaches the deceased (Fig. 12) with the instrument ###[1], and the Kher-heb at the same time says: "O Sem priest, lay the pesh-en-kef upon his mouth, and say, 'I have stablished for thee thy two jaw-bones in thy face which was divided into two parts.'" The Sem priest next makes an offering of grapes (Fig. 13), the Kher-heb saying: "O Sem priest, place the grapes upon his mouth and say, 'He bringeth to thee the eye of Horus, he graspeth it; do thou also grasp it.'" After an ostrich feather has been offered (Fig. 14) by the Sem priest, and a number of the ceremonies described above have been repeated, and other animals slaughtered, the Kher-heb addresses the Sem priest, and says: "Take the instrument Tun-tet[2] (thrice) and open the mouth and the eyes" (four times). He then continues: "O Sem priest, take the iron instrument of Anubis, Tun-tet (thrice). Open the mouth and the two eyes (four times), and say, 'I open for thee thy mouth with the iron instrument of Anubis with which he opened the mouths of the gods. Horus openeth the mouth, Horus openeth the mouth, Horus openeth the mouth with the iron which cometh forth from Set, wherewith he hath opened the mouth of Osiris. With the iron tool (meskhet) wherewith he opened the mouths of the gods doth he open the mouth. He [the deceased] shall go in and he shall speak [again], and his body shall dwell with the company of the great gods in Annu, wherein he hath received the ureret crown from Horus, lord of men. Hail, Horus openeth thy mouth and thy two eyes with the instrument Seb-ur or Teman,[3] with the instrument Tun-tet of the Opener of the Roads (i.e., Anubis) wherewith he opened the mouth of all the gods of the North. Horus the Great[4] cometh to embrace thee. I, thy son who loveth thee, have opened thy mouth and thy two eyes. His mother beateth her breast in grief while she embraceth him, and the two sisters (i.e., Isis and Nephthys), who are one, strike themselves in grief. All the gods open thy mouth according to the book of the service."' The Kher-heb next instructs the Sem priest to clothe the mummy or statue of the deceased with the nemes band or fillet (Fig. 15), and to say: "Lo! the nemes fillet, the nemes fillet, which cometh as the light, which cometh as the light; it cometh as the eye of Horus, the brilliant; it cometh forth from Nekheb. The gods were bound therewith; bound round is thy face with it in its name of Hetch (i.e., light, or brilliance), coming forth from Nekheb. "All that could do harm to thee upon earth is destroyed." The Sem priest, holding a vase of ointment in his left hand, and smearing the mouth with his fore-finger (Fig. 16), says: "I have anointed thy face with ointment, I have anointed thine eyes. I have painted thine eye with uatch and with mestchem. May no ill-luck happen through the dethronement of his two eyes in his body, even as no evil fortune came to Horus through the overthrow of his eye in his body. Thy two eyes are decked therewith in its name of Uatch, which maketh thee to give forth fragrance, in its name of "Sweet-smelling." A number of scented unguents and perfumes are brought forward, and at the presentation of each a short sentence is recited by the Kher-heb having reference to the final triumph of the deceased in the underworld and to the help which the great gods will render to him. [図版][図版]

付録：フネフェルのパピルスでは、上部の丸い石板すなわち石碑が墓の扉のそばに置かれている（図1、265頁）。その上部には故人がオシリスを崇拝する姿が描かれ、その下には銘文があり[3]、「万歳、オシリスよ、アメンタの長、永遠の主、 [図版][図版] 永遠のうちに広がりたもう御方、崇拝の主、その神々の一団の長よ。また万歳、アヌビスよ、墓に〔住みたもう〕大神、聖なる住居の長よ。願わくは彼らが、我が冥界に出で入りすることを、年の初めのオシリスのすべての祭りに従うことを、菓子を受けることを、〔オシリスの〕御前に出で行くことを許し給わんことを。我、オシリスの分身（カー）にして、その神に大いに寵愛されたるフネフェルなり。」パピルスのこの部分の上段には、「オシリス像の口を開く章」の本文がある。この石碑と挿絵とを含む完全な場面は、ペタ・アメン・アプトの墓に見られる。ネブケト[1]のパピルスにある死者の書第1章の挿絵では、死者の魂が地下の室にあるそのミイラへ食物を運ぶため、墓の階段を降りる様子が描かれている（図2）。 [図版][図版] エジプトの葬儀において墓の扉で行われた儀式[2]は、大いに興味深いものである。ケル・ヘブと呼ばれる神官が、セム神官の腕を取り、「南の雄牛」を屠るよう指図する。屠る者は雄牛の上に立って前脚を切り取り（図3）、心臓を取り出す。次いで、イシスを擬人化した「チェラウル」と呼ばれる女が、死者の耳もとにささやく、「見よ、汝の唇は汝のために整えられたり。汝の口の開かれんがために。」次に、カモシカ[3]と家鴨[4]と がケル・ヘブの命により連れて来られ、その首が切り落とされる[1]。ケル・ヘブはそこでセム神官に語りて言う、「我は汝のために彼らを捕らえたり、我は汝に汝の敵どもを連れ来たれり。彼の手はその贈り物〔として〕その頭を運び来たる。我は汝のために彼らを屠れり、おおアトゥムよ、彼の敵どもをしてこの神に逆らいて立ち上がらしめざれ。」屠る者はそこで、ケル・ヘブに腿を、スメルという称号を持つ役人に心臓を差し出し、三人はともに「この神（すなわちオシリス）の御前の地に腿と心臓とを置く」。ケル・ヘブはそこで、そのミイラあるいは像によって表された死者に言う、我は汝に腿（図4）をホルスの目として持ち来たれり。我は汝に心臓を持ち来たれり。この神に逆らいて立ち上がることなからんことを。我は 汝にカモシカを持ち来たれり、その頭は切り落とされたり。我は汝に家鴨を持ち来たれり、その頭は切り落とされたり。」ここに犠牲は終わる。 儀式の次の部分、すなわち「口と目を開く」ことは、セム神官によって行われ、彼は死者に語りかけて言う、「我は汝を抱かんとて来たれり、我は汝の子ホルスなり、我は汝の口を押したり。我は汝の子なり、我は汝を愛す。」その母は胸を打ちて彼のために泣き、彼とともに縛められたる者たち（すなわちイシスとネフティス）もまたその胸を打つ。「汝の口は閉ざされていたりしが、我は汝のために整えたり 汝の口[1]と汝の歯とを。」ケル・ヘブは次にセム神官に四たび呼びかける、「おおセムよ、セブウル[2]（図5）を取りて、口と目とを開け。」セム神官がこの儀式を行っている間、ケル・ヘブは続けて言う、「汝の口は閉ざされていたりしが、我は汝のために汝の口と汝の歯とを整えたり。我は汝のために汝の口を開き、我は汝のために汝の両の目を開く。我はアヌビスの道具をもって汝のために汝の口を開けり。我はアヌビスの道具をもって汝の口を開けり、神々の口を開きたる鉄の道具をもって。ホルスよ、口を開け、ホルスよ、口を開け。ホルスは、かつてオシリスの口を開きたるごとく、死者の口を開けり、セトより出でたる鉄をもって、神々の口を開きたる鉄の道具（図6）をもって。彼はそれをもって汝の口を開けり。死者は歩み、語るであろう。そしてその体は、アンヌにおける老いたる者の大いなる家にて、神々の偉大なる一団とともにあり、そこにて人類の主ホルスよりウレレトの冠を受くるであろう。」ケル・ヘブは次に言う、「アミ・ケントの神官（図7）を彼（すなわち死者）の後ろに立たせ、『我が父よ、我が父よ』と四たび言わしめよ。」死者の長子はそこで死者の後ろに立ち、その [図版][図版] 名において、ケル・ヘブは言う、「彼の母は胸を打ちて彼のために泣き、彼とともに縛められたる者たちもまたその胸を打つ。」アム・ケント・ヘルと呼ばれる別の神官が同じ位置に立ち、言う、「イシスはホルスのもとへ行き、ホルスはその父を抱く。」次に、メセンティの位に属する神官の役人が死者の後ろに回り、セム、スメル、ケル・ヘブの各神官は前に立ち、セム神官とケル・ヘブとは、それぞれホルスとストとを擬人化して叫ぶ、「我はホルスなり、我はストなり。我は汝をして我が父の頭を照らさしめざらん。」セム神官はそこでカー礼拝堂を出て戻り、セ・メル・フ、すなわち「彼を愛する子」を導き入れる。ここにおいてケル・ヘブは言う、「おおセムよ、セ・メル・フをして墓に入り、神を見るを得しめよ。」セム神官はその腕を取り、セ・メル・フを前へと導く。セ・メル・フは死者に語りかけて言う、「我は来たれり、我は持ち来たれり 汝を愛する汝の子を、汝のもとに。彼は汝のために汝の口と汝の両の目とを開くであろう。」（図8）。墓の役人アム・アスはそこで死者の後ろに位置し、セ・メル・フとケル・ヘブとは前に立つ。ケル・ヘブは四たび繰り返す、「セ・メル・フは死者の口と両の目とを、まず鉄の針をもって、次にスム金属の棒をもって開く。」アム・アスは死者に語りかけて言う、「見よ、セ・メル・フを。」ケル・ヘブはセ・メル・フの名において言う、「我は汝のために汝の口を押したり、汝の父がセケルの名においてそれを押したるごとくに。万歳、ホルスは汝のために汝の口を押し、汝のために汝の目を開けり。ホルスは汝のために汝の口を開け、汝のために汝の目を開けり。それらはしかと定まれり。汝の口は閉ざされていたり。我は汝のために汝の口と汝の歯とをその真の順序に整えたり。汝は〔再び〕汝の口を開けり。ホルスは汝の口を開けり。我は汝の口をしかと定めたり。ホルスは汝のために汝の口を開けり、ホルスは汝のために汝の両の目を開けり。」ケル・ヘブは次にセム神官に代わりて言う、「汝の口は閉ざされていたり。我は汝のために汝の口と汝の歯とを正しく整えたり。汝の口はしかと定まれり。汝の口はきつく閉ざされていたり。彼の口はしかと定まり、〔彼の〕両の目もしかと定まれり。」セム神官は次に死者に円錐形の供物を捧げ（図9）[2]、同時にケル・ヘブは言う、「口と両の目とを開け、口と両の目とを開け。汝はきつく汝の口を閉ざしていたりしが、汝は〔再び〕汝の両の目を開けり。」ケル・ヘブはそこで、死者の後ろに立つスメル（図10）神官に代わりて言う、 「一人の者が汝の清めのために汝のもとに来たる。」次にセ・メル・フは手に四つの箱（図11）を持ちて進み出で、ケル・ヘブは言う、「おおセ・メル・フよ、清めの四つの箱を取り、口と両の目とを押し、その各々をもって口と両の目とを四たび開き、『汝の口と汝の両の目とはしかと定まり、正しく回復したり』と言い、また『我は汝の口をしかと押したり、我は汝の口を開けり、我は清めの四つの箱をもって汝の両の目を開けり』と言え。」セム神官はそこで近づく 道具###[1]を持って死者（図12）に。同時にケル・ヘブは言う、「おおセム神官よ、ペシェンケフを彼の口に当てて、『我は汝のために、二つに分かたれたる汝の顔にある汝の二つの顎の骨をしかと定めたり』と言え。」セム神官は次に葡萄の供物を捧げ（図13）、ケル・ヘブは言う、「おおセム神官よ、葡萄を彼の口に当てて、『彼は汝にホルスの目を持ち来たり、彼はそれを掴む。汝もまたそれを掴め』と言え。」セム神官によってダチョウの羽根が捧げられ（図14）、上に述べた儀式の数々が繰り返され、他の動物が屠られた後、ケル・ヘブはセム神官に語りかけて言う、「トゥンテトの道具[2]を取り（三たび）、口と目とを開け」（四たび）。彼はさらに続けて言う、「おおセム神官よ、アヌビスの鉄の道具、トゥンテトを取れ（三たび）。口と両の目とを開け（四たび）、そして言え、『我は汝のために、神々の口を開きたるアヌビスの鉄の道具をもって汝の口を開く。ホルスは口を開く、ホルスは口を開く、 ホルスは、オシリスの口を開きたる、セトより出でたる鉄をもって口を開く。神々の口を開きたる鉄の道具（メスケト）をもって彼は口を開く。彼〔死者〕は入りゆき、〔再び〕語るであろう。そしてその体はアンヌにて偉大なる神々の一団とともに住み、そこにて人間の主ホルスよりウレレトの冠を受けたり。万歳、ホルスはセブウルあるいはテマンの道具[3]をもって、道を開く者（すなわちアヌビス）の道具トゥンテトをもって、汝の口と汝の両の目とを開く。彼はこれをもって北のすべての神々の口を開けり。大いなるホルス[4]は汝を抱かんとて来たる。汝を愛する汝の子たる我は、汝の口と汝の両の目とを開けり。その母は彼を抱きつつ悲しみのうちに胸を打ち、二人の姉妹（すなわちイシスとネフティス）は一体となりて悲しみのうちに身を打つ。すべての神々は、務めの書に従いて汝の口を開く。』」ケル・ヘブは次に、死者のミイラあるいは像にネメスの 帯すなわち額飾りを着せるよう命じ（図15）、そして言わしめる、「見よ、ネメスの額飾り、ネメスの額飾り、それは光として来たり、光として来たる。それは輝けるホルスの目として来たり、それはネケブより出で来たる。神々はこれをもって結ばれたり。汝の顔はこれをもって、ネケブより出で来たるヘチ（すなわち光、輝き）の名において結び囲まれたり。」「地上にて汝を害しうるすべてのものは滅ぼされたり。」セム神官は左手に軟膏の壺を持ち、人差し指で口に塗りつつ（図16）言う、「我は軟膏をもって汝の顔に油を注ぎたり、我は汝の目に油を注ぎたり。我はウアチとメスケムとをもって汝の目を彩りたり。彼の体における彼の両の目の失墜によりて不運の起こることなからんことを、ホルスの体における彼の目の失墜によりて不運の起こらざりしごとく。汝の両の目はこれをもって、汝に芳香を放たしむるウアチの名において、また『甘き香りの』名において飾られたり。」数々の香油と香料とが持ち出され、その一つ一つの奉献に際して、ケル・ヘブにより、冥界における死者の最終の勝利と、偉大なる神々が彼に与うる助けとに関わる短い文言が誦えられる。 [図版][図版]

Appendix : After the First Chapter M. Naville has printed in his Todtenbuch the text of a composition which also refers to the funeral, and which he has designated Chapter 1 . It is entitled "Chapter of making the mummy to go into the underworld on the day of the funeral." The text is, however, mutilated in places; and the following version has been made by the help of the two copies of the text published by Pleyte, Chapitres Supplementaires au Livre des Morts, p. 182 ff.; and by Birch, Proc. Soc. Bibl. Arch., 1885, p. 84 f. [Chapter I .] " Homage to thee,[1] O thou who livest in Set-Sert of Amenta. Osiris the scribe Nekht-Amen, triumphant, knoweth thy name. Deliver thou him from the worms which are in Re-stau, and which feed upon the bodies of men and drink their blood. Osiris, the favoured one of his divine city, the royal scribe Nekht-Amen, triumphant, is known unto you [ye worms] and he knoweth your names. This is the first bidding of Osiris, the Lord of All, who hath completed all his hidden works: 'Give thou breath [unto them] who fear those who are in the Bight of the Stream of Amenta.' He hath ordered the plans of . . . . . . . . . . . His throne is placed within the darkness, and there is given unto him glory in Re-stau. O god of light, come thou down unto me and swallow up the worms which are in Amenta, The great god who dwelleth within Tattu, whom he seeth not, heareth his prayers. They who are in affliction fear him [the god] who cometh forth with the sentence at the sacred block. Osiris, the royal scribe Nekht-Amen, cometh with the decree of the Lord of All, and Horus hath taken possession of his throne for him. He cometh with tidings; [may he enter in] according to his word and may he see Annu. The nobles have stood up on the ground before him, and the scribes magnify him. The princes bind his swathings, and make festivals for him in Annu. For him hath heaven been led captive; he hath seized the inheritance of the earth in his grasp. Neither heaven nor earth can be taken away from him, for, behold, he is Ra, the first-born of the gods. His mother suckleth him, she giveth her breast from the sky." [Rubric.] The words of this chapter are to be said after [the deceased] is laid to rest in Amenta, etc.

付録：第1章の後、M. ナヴィルはその『トーテンブーフ（Todtenbuch）』に、同じく葬儀に言及する一篇の本文を印刷しており、これを彼は第1章 とした。その題は「ミイラを 、葬儀の日に冥界へ行かしむる章」。しかしながら本文は所々破損しており、以下の訳文は、プレイテ『死者の書補遺（Chapitres Supplémentaires au Livre des Morts）』182頁以下、およびバーチ『聖書考古学協会紀要（Proc. Soc. Bibl. Arch.）』1885年84頁以下に公刊された、本文の二写本の助けを借りて作成した。〔第1章 〕。「汝に敬礼す、[1]おお、アメンタのセト・セルトに住みたもう者よ。オシリス、書記ネクト・アメン、義認されたる者は、汝の名を知る。彼をレスタウにある、人の体を食らいその血を飲む虫どもより救い給え。オシリス、その神の都の寵愛を受けたる者、王の書記ネクト・アメン、義認されたる者は、汝ら〔虫どもよ〕に知られ、彼は汝らの名を知る。これは、その隠れたる業をことごとく成し遂げたる万物の主オシリスの最初の命なり。『アメンタの流れの湾にある者どもを恐るる者どもに、汝、息を与え給え』〔と〕。彼は……（欠損）……の計画を命じたり。その玉座は闇の内に置かれ、レスタウにて彼に栄光の与えらる。おお光の神よ、汝、我がもとに下り、アメンタにある虫どもを呑み給え。タットゥの内に住みたもう大神、彼は見ざれど、その祈りを聞き給う。苦しみの内にある者どもは、聖なる石にて宣告とともに出で来る者〔神〕を恐る。オシリス、王の書記ネクト・アメンは、万物の主の布告とともに来たり、ホルスは彼のためにその玉座を占めたり。彼は音信とともに来たる。〔彼が入るを得んことを〕その言葉のごとくに、また彼がアンヌを見るを得んことを。貴人らは彼の御前の地に立ち上がり、書記らは彼を讃える。王侯らはその包帯を結び、アンヌにて彼のために祭りを行う。彼のために天は捕らえられたり。彼は地の相続をその手に握れり。天も地も彼より奪われ得ず、見よ、彼は神々の初子ラーなればなり。その母は彼に乳を飲ませ、天より乳房を与う。」〔朱書き〕この章の言葉は、〔死者〕がアメンタなどに葬られたる後に唱えらるべし。

Appendix: The text of Chapter LXXII. does not occur in the Papyrus of Ani. It is given by M. Naville (see Todtenbuch, I., Bl. 84) from, a papyrus in the Louvre. In the vignettes which accompany it, the deceased is represented as adoring three gods, who are either standing in a shrine or are seated upon it. In other instances, the deceased stands by a sepulchral chest or outside a pylon with hands raised in adoration. The following is a translation of the Louvre text:-- (1) CHAPTER OF COMING FORTH BY DAY AND OF PASSING THROUGH THE AMMAHET. (2) "Homage to you, O ye lords of kas, ye lords of right and truth, infallible, who shall endure for ever and shall exist through countless ages, grant that (3) 1 may enter into your [presence]. I, even I, am pure and holy, and I have gotten power over the spells which are mine. judgment (4) hath been passed upon me in my glorified form. Deliver ye me from the crocodile which is in the place of the lords of right and truth. Grant ye unto me (5) my mouth that I may speak therewith. May offerings be made unto me in your presence, for I know you and I know your names, and I know (6) the name of the great god. Grant ye abundance of food for his nostrils. The god Rekem passeth through the western horizon of heaven. He (7) travelleth on, and I travel on he goeth forth, and I go forth. Let me not be destroyed in the place Mesqet let not the Fiend get the mastery over me; let me not be driven back from your gates; (8) let not your doors be shut against me; for I have [eaten] bread in Pe and I have drunken ale in Tepu. If my arms be fettered in the (9) holy habitation, may my father Tmu stablish for me my mansion in the place above [this] earth where there are wheat and barley in abundance which cannot be told. May feasts be made for me there, for my soul and for my (10) body. Grant me even offerings of the dead, bread, and ale, and wine, oxen, and ducks, linen bandages and incense, wax, and all the good and fair and pure things whereby the gods do live. May I rise again in all the forms which (11) I desire without fail and for ever. May I sail up and down through the fields of Aaru; may I come thither in peace; for I am the double Lion-god."

付録：第72章の本文は、アニのパピルスには見られない。M. ナヴィル（『トーテンブーフ（Todtenbuch）』I、図版84を見よ）が、ルーヴル美術館所蔵のパピルスより、これを与えている。これに付随する挿絵において、死者は三柱の神を崇める姿に描かれ、その神々は厨子の内に立ち、あるいはその上に座す。他の例では、死者は墓の櫃の傍らに、あるいは塔門の外に、両手を挙げて崇拝しつつ立つ。以下はルーヴル本の訳文である。――(1)日のもとに出で、アンマヘトを過ぎ行く章。(2)「汝らに敬礼す、おおカーの主ら、正義と真実の主ら、誤りなき者ら、永遠に耐え、数え切れぬ時代を通じて存在せん者らよ。願わくは(3)我が汝らの〔御前〕に入るを許し給え。我、まことに我は、清く聖なり、我は我がものなる呪文の力を得たり。裁きは(4)、 我が栄光化されたる姿にて我の上に下されたり。正義と真実の主らの座す所にあるワニより、我を救い給え。我に(5)我が口を与え給え、我がそれをもって語らんがために。汝らの御前にて我に供物のなされんことを、我は汝らを知り、汝らの名を知り、(6)大神の名を知ればなり。その鼻孔のために豊かなる食物を与え給え。神レケムは天の西の地平を過ぎ行く。彼は(7)旅を続け、我もまた旅を続く。彼は出で行き、我もまた出で行く。メスケトの場にて我を滅ぼさしめ給うなかれ。悪鬼をして我に勝たしめ給うなかれ。我を汝らの門より追い返さしめ給うなかれ。(8)汝らの扉を我に対して閉ざさしめ給うなかれ。我はペにて〔食し〕たるパンあり、テプにてエールを飲みたればなり。もし我が両腕が(9)聖なる住まいにて縛められたりとも、願わくは我が父アトゥムが、〔この〕地の上なる所に、語り尽くせぬほど豊かなる小麦と大麦とのある我が邸を、我がために建て給わんことを。我が魂のため、また我が(10)身のために、そこにて宴の設けられんことを。死者への供物、パン、エール、葡萄酒、牛、家鴨、亜麻の包帯と香、蝋、そして神々の生くるところの善く麗しく清きすべてのものを、我に与え給え。願わくは我が(11)望むすべての姿にて、過つことなく永遠に、我が再び立ち上がらんことを。願わくは我がアアルの野を行き来し、平安のうちにそこに至らんことを。我は二重の獅子神なればなり。」