Legends of the Gods Part 1

Legends Of The G.o.ds.

by E. A. Wallis Budge.

INTRODUCTION

I.

THE LEGEND OF THE G.o.d NEB-ER-TCHER, AND THE HISTORY OF CREATION.

The text of the remarkable Legend of the Creation which forms the first section of this volume is preserved in a well-written papyrus in the British Museum, where it bears the number 10,188. This papyrus was acquired by the late Mr. A. H. Rhind in 1861 or 1862, when he was excavating some tombs on the west bank of the Nile at Thebes. He did not himself find it in a tomb, but he received it from the British Consul at Luxor, Mustafa Agha, during an interchange of gifts when Mr. Rhind was leaving the country. Mustafa Agha obtained the papyrus from the famous hiding-place of the Royal Mummies at Der-al-Bahari, with the situation of which he was well acquainted for many years before it became known to the Egyptian Service of Antiquities. When Mr. Rhind came to England, the results of his excavations were examined by Dr. Birch, who, recognising the great value of the papyrus, arranged to publish it in a companion volume to Facsimiles of Two Papyri, but the death of Mr. Rhind in 1865 caused the project to fall through. Mr. Rhind's collection pa.s.sed into the hands of Mr. David Bremner, and the papyrus, together with many other antiquities, was purchased by the Trustees of the British Museum. In 1880 Dr. Birch suggested the publication of the papyrus to Dr. Pleyte, the Director of the Egyptian Museum at Leyden. This savant transcribed and translated some pa.s.sages from the Festival Songs of Isis and Nephthys, which is the first text in it, and these he published in Recueil de Travaux, Paris, tom. iii., pp. 57-64. In 1886 by Dr. Birch's kindness I was allowed to work at the papyrus, and I published transcripts of some important pa.s.sages and the account of the Creation in the Proceedings of the Society of Biblical Archaeology, 1886-7, pp. 11-26. The Legend of the Creation was considered by Dr. H. Brugsch to be of considerable value for the study of the Egyptian Religion, and encouraged by him[FN#1] I made a full transcript of the papyrus, which was published in Archaeologia, (vol. lii., London, 1891), with transliterations and translations. In 1910 I edited for the Trustees of the British Museum the complete hieratic text with a revised translation.[FN#2]

[FN#1] Ein in moglichst wortgetreuer Uebersetzung vorglegter Papyrus- text soll den Schlussstein meines Werkes bilden. Er wird den Beweis fur die Richtigkeit meiner eigenen Untersuchungen vollenden, indem er das wichtigste Zeugniss altagyptischen Ursprungs den zahlreichen, von mir angezogenen Stellen aus den Inschriften hinzufugt. Trotz mancher Schwierigkeit im Einzelnen ist der Gesammtinhalt des Textes, den zuerst ein englischer Gelehrter der Wissenschaft zuganglich gemacht hat, such nicht im geringsten misszuverstehen (Brugsch, Religion, p. 740). He gives a German translation of the Creation Legend on pp. 740, 741, and a transliteration on p. 756.

[FN#2] Egyptian Hieratic Papyri in the British Museum, London, 1910, folio.

The papyrus is about 16 ft. 8 in. in length, and is 9 1/4 in. in width. It contains 21 columns of hieratic text which are written in short lines and are poetical in character, and 12 columns or pages of text written in long lines; the total number of lines is between 930 and 940. The text is written in a small, very black, but neat hand, and may be a.s.signed to a time between the XXVIth Dynasty and the Ptolemaic Period. The t.i.tles, catch-words, rubrics, names of Apep and his fiends, and a few other words, are written in red ink. There are two colophons; in the one we have a date, namely, the "first day of the fourth month of the twelfth year of Pharaoh Alexander, the son of Alexander," i.e., B.C. 311, and in the other the name of the priest who either had the papyrus written, or appropriated it, namely, Nes-Menu, or Nes-Amsu.

The Legend of the Creation is found in the third work which is given in the papyrus, and which is called the "Book of overthrowing Apep, the Enemy of Ra, the Enemy of Un-Nefer" (i.e., Osiris). This work contained a series of spells which were recited during the performance of certain prescribed ceremonies, with the object of preventing storms, and dispersing rain-clouds, and removing any obstacle, animate or inanimate, which could prevent the rising of the sun in the morning, or obscure his light during the day. The Leader-in Chief of the hosts of darkness was a fiend called Apep who appeared in the sky in the form of a monster serpent, and, marshalling all the fiends of the Tuat, attempted to keep the Sun-G.o.d imprisoned in the kingdom of darkness. Right in the midst of the spells which were directed against Apep we find inserted the legend of the Creation, which occurs in no other known Egyptian doc.u.ment (Col. XXVI., l. 21, to Col. XXVII., l. 6). Curiously enough a longer version of the legend is given a little farther on (Col. XXVIII., l. 20, to Col. XXIX., l. 6). Whether the scribe had two copies to work from, and simply inserted both, or whether he copied the short version and added to it as he went along, cannot be said. The legend is ent.i.tled: Book of knowing the evolutions of Ra [and of] overthrowing Apep.

This curious "Book" describes the origin not only of heaven, and earth, and all therein, but also of G.o.d Himself. In it the name of Apep is not even mentioned, and it is impossible to explain its appearance in the Apep Ritual unless we a.s.sume that the whole "Book" was regarded as a spell of the most potent character, the mere recital of which was fraught with deadly effect for Apep and his friends.

The story of the Creation is supposed to be told by the G.o.d Neb-er- tcher. This name means the "Lord to the uttermost limit," and the character of the G.o.d suggests that the word "limit" refers to time and s.p.a.ce, and that he was, in fact, the Everlasting G.o.d of the Universe. This G.o.d's name occurs in Coptic texts, and then he appears as one who possesses all the attributes which are a.s.sociated by modern nations with G.o.d Almighty. Where and how Neb-er-tcher existed is not said, but it seems as if he was believed to have been an almighty and invisible power which filled all s.p.a.ce. It seems also that a desire arose in him to create the world, and in order to do this he took upon himself the form of the G.o.d Khepera, who from first to last was regarded as the Creator, par excellence, among all the G.o.ds known to the Egyptians. When this transformation of Neb-er-tcher into Khepera took place the heavens and the earth had not been created, but there seems to have existed a vast ma.s.s of water, or world-ocean, called Nu, and it must have been in this that the transformation took place. In this celestial ocean were the germs of all the living things which afterwards took form in heaven and on earth, but they existed in a state of inertness and helplessness. Out of this ocean Khepera raised himself, and so pa.s.sed from a state of pa.s.siveness and inertness into one of activity. When Khepera raised himself out of the ocean Nu, he found himself in vast empty s.p.a.ce, wherein was nothing on which he could stand. The second version of the legend says that Khepera gave being to himself by uttering his own name, and the first version states that he made use of words in providing himself with a place on which to stand. In other words, when Khepera was still a portion of the being of Neb-er-tcher, he spake the word "Khepera," and Khepera came into being. Similarly, when he needed a place whereon to stand, he uttered the name of the thing, or place, on which he wanted to stand, and that thing, or place, came into being. This spell he seems to have addressed to his heart, or as we should say, will, so that Khepera willed this standing-place to appear, and it did so forthwith. The first version only mentions a heart, but the second also speaks of a heart-soul as a.s.sisting Khepera in his first creative acts; and we may a.s.sume that he thought out in his heart what manner of thing be wished to create, and then by uttering its name caused his thought to take concrete form. This process of thinking out the existence of things is expressed in Egyptian by words which mean "laying the foundation in the heart."

In arranging his thoughts and their visible forms Khepera was a.s.sisted by the G.o.ddess Maat, who is usually regarded as the G.o.ddess of law, order, and truth, and in late times was held to be the female counterpart of Thoth, "the heart of the G.o.d Ra." In this legend, however, she seems to play the part of Wisdom, as described in the Book of Proverbs,[FN#3] for it was by Maat that he "laid the foundation."

[FN#3] "The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths I was brought forth ... ... . Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens I was there: when he set a compa.s.s upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree, ... ... when he appointed the foundations of the earth: then I was by him, as one brought up with him... ... ." Proverbs, viii. 22 ff.}

Having described the coming into being of Khepera and the place on which he stood, the legend goes on to tell of the means by which the first Egyptian triad, or trinity, came into existence. Khepera had, in some form, union with his own shadow, and so begot offspring, who proceeded from his body under the forms of the G.o.ds Shu and Tefnut. According to a tradition preserved in the Pyramid Texts[FN#4] this event took place at On (Heliopolis), and the old form of the legend ascribes the production of Shu and Tefnut to an act of masturbation. Originally these G.o.ds were the personifications of air and dryness, and liquids respectively; thus with their creation the materials for the construction of the atmosphere and sky came into being. Shu and Tefnut were united, and their offspring were Keb, the Earth-G.o.d, and Nut, the Sky-G.o.ddess. We have now five G.o.ds in existence; Khepera, the creative principle, Shu, the atmosphere, Tefnut, the waters above the heavens, Nut, the Sky-G.o.ddess, and Keb, the Earth-G.o.d. Presumably about this time the sun first rose out of the watery abyss of Nu, and shone upon the world and produced day. In early times the sun, or his light, was regarded as a form of Shu. The G.o.ds Keb and Nut were united in an embrace, and the effect of the coming of light was to separate them. As long as the sun shone, i.e., as long as it was day, Nut, the Sky- G.o.ddess, remained in her place above the earth, being supported by Shu; but as soon as the sun set she left the sky and gradually descended until she rested on the body of the Earth-G.o.d, Keb.

[FN#4] Pepi I., l. 466.

The embraces of Keb caused Nut to bring forth five G.o.ds at a birth, namely, Osiris, Horus, Set, Isis, and Nephthys. Osiris and Isis married before their birth, and Isis brought forth a son called Horus; Set and Nephthys also married before their birth, and Nephthys brought forth a son named Anpu (Anubis), though he is not mentioned in the legend. Of these G.o.ds Osiris is singled out for special mention in the legend, in which Khepera, speaking as Neb-er-tcher, says that his name is Ausares, who is the essence of the primeval matter of which he himself is formed. Thus Osiris was of the same substance as the Great G.o.d who created the world according to the Egyptians, and was a reincarnation of his great-grandfather. This portion of the legend helps to explain the views held about Osiris as the great ancestral spirit, who when on earth was a benefactor of mankind, and who when in heaven was the saviour of souls.

The legend speaks of the sun as the Eye of Khepera, or Neb-er-tcher, and refers to some calamity which befell it and extinguished its light. This calamity may have been simply the coming of night, or eclipses, or storms; but in any case the G.o.d made a second Eye, i.e., the Moon, to which he gave some of the splendour of the other Eye, i.e., the Sun, and he gave it a place in his Face, and henceforth it ruled throughout the earth, and had special powers in respect of the production of trees, plants, vegetables, herbs, etc. Thus from the earliest times the moon was a.s.sociated with the fertility of the earth, especially in connection with the production of abundant crops and successful harvests.

According to the legend, men and women sprang not from the earth, but directly from the body of the G.o.d Khepera, or Neb-er-tcher, who placed his members together and then wept tears upon them, and men and women, came into being from the tears which had fallen from his eyes. No special mention is made of the creation of beasts in the legend, but the G.o.d says that he created creeping things of all kinds, and among these are probably included the larger quadrupeds. The men and women, and all the other living creatures which were made at that time, reproduced their species, each in his own way, and so the earth became filled with their descendants which we see at the present time.

Such is the Legend of Creation as it is found in the Papyrus of Nes- Menu. The text of both versions is full of difficult pa.s.sages, and some readings are corrupt; unfortunately variant versions by which they might be corrected are lacking. The general meaning of the legend in both versions is quite clear, and it throws considerable light on the Egyptian religion. The Egyptians believed in the existence of G.o.d, the Creator and Maintainer of all things, but they thought that the concerns of this world were committed by Him to the superintendence of a series of subordinate spirits or beings called "G.o.ds," over whom they believed magical spells and ceremonies to have the greatest influence. The Deity was a Being so remote, and of such an exalted nature, that it was idle to expect Him to interfere in the affairs of mortals, or to change any decree or command which He had once uttered. The spirits or "G.o.ds," on the other hand, possessing natures not far removed from those of men, were thought to be amenable to supplications and flattery, and to wheedling and cajolery, especially when accompanied by gifts. It is of great interest to find a legend in which the power of G.o.d as the Creator of the world and the sun and moon is so clearly set forth, embedded in a book of magical spells devoted to the destruction of the mythological monster who existed solely to prevent the sun from rising and s.h.i.+ning.

II.

THE LEGEND OF THE DESTRUCTION OF MANKIND.

The text containing the Legend of the Destruction of Mankind is written in hieroglyphs, and is found on the four walls of a small chamber which is entered from the "hall of columns" in the tomb of Seti I., which is situated on the west bank of the Nile at Thebes. On the wall facing the door of this chamber is painted in red the figure of the large "Cow of Heaven." The lower part of her belly is decorated with a series of thirteen stars, and immediately beneath it are the two Boats of Ra, called Semketet and Mantchet, or Sektet and Matet. Each of her four legs is held in position by two G.o.ds, and the G.o.d Shu, with outstretched uplifted arms, supports her body. The Cow was published by Champollion,[FN#5] without the text. This most important mythological text was first published and translated by Professor E. Naville in 1874.[FN#6] It was republished by Bergmann[FN#7] and Brugsch,[FN#8] who gave a transcription of the text, with a German translation. Other German versions by Lauth,[FN#9] Brugsch,[FN#10] and Wiedemann[FN#11] have appeared, and a part of the text was translated into French by Lefebure.[FN#12] The latest edition of the text was published by Lefebure,[FN#13] and text of a second copy, very much mutilated, was published by Professor Naville, with a French translation in 1885.[FN#14] The text printed in this volume is that of M. Lefebure.

[FN#5] Monuments, tom. iii., p. 245.

[FN#6] Trans. Soc. Bibl. Arch., vol. iv., p. 1 ff.

[FN#7] Hieroglyphische Inschriften, Bl. 85 fl.

[FN#8] Die neue Weltordnung nach Vernichtung des sundigen Menschengeschlechtes, Berlin, 1881.

[FN#9] Aus Aegyptens Vorzeit, p. 71.

[FN#10] Religion der alten Aegypter, p. 436.

[FN#11] Die Religion, p. 32.

[FN#12] A. Z., 1883, p. 32.

[FN#13] Tombeau de Seti I., Part IV., plates 15-18.

[FN#14] Trans. Soc. Bibl. Arch., vol. viii., p. 412 ft.

The legend takes us back to the time when the G.o.ds of Egypt went about in the country, and mingled with men and were thoroughly acquainted with their desires and needs. The king who reigned over Egypt was Ra, the Sun-G.o.d, who was not, however, the first of the Dynasty of G.o.ds who ruled the land. His predecessor on the throne was Hephaistos, who, according to Manetho, reigned 9000 years, whilst Ra reigned only 992 years; Panodorus makes his reign to have lasted less than 100 years. Be this as it may, it seems that the "self-created and self-begotten" G.o.d Ra had been ruling over mankind for a very long time, for his subjects were murmuring against him, and they were complaining that he was old, that his bones were like silver, his body like gold, and his hair like lapis-lazuli. When Ra heard these murmurings he ordered his bodyguard to summon all the G.o.ds who had been with him in the primeval World-ocean, and to bid them privately to a.s.semble in the Great House, which can be no other than the famous temple of Heliopolis. This statement is interesting, for it proves that the legend is of Heliopolitan origin, like the cult of Ra itself, and that it does not belong, at least in so far as it applies to Ra, to the Predynastic Period.

When Ra entered the Great Temple, the G.o.ds made obeisance to him, and took up their positions on each side of him, and informed him that they awaited his words. Addressing Nu, the personification of the World- ocean, Ra bade them to take notice of the fact that the men and women whom his Eye had created were murmuring against him. He then asked them to consider the matter and to devise a plan of action for him, for he was unwilling to slay the rebels without hearing what his G.o.ds had to say. In reply the G.o.ds advised Ra to send forth his Eye to destroy the blasphemers, for there was no eye on earth that could resist it, especially when it took the form of the G.o.ddess Hathor. Ra accepted their advice and sent forth his Eye in the form of Hathor to destroy them, and, though the rebels had fled to the mountains in fear, the Eye pursued them and overtook them and destroyed them. Hathor rejoiced in her work of destruction, and on her return was praised by Ra, for what she had done. The slaughter of men began at Suten-henen (Herakleopolis), and during the night Hathor waded about in the blood of men. Ra a.s.serted his intention of being master of the rebels, and this is probably referred to in the Book of the Dead, Chapter XVII., in which it is said that Ra rose as king for the first time in Suten- henen. Osiris also was crowned at Suten-henen, and in this city lived the great Bennu bird, or Phoenix, and the "Crusher of Bones" mentioned in the Negative Confession.

The legend now goes on to describe an act of Ra, the significance of which it is difficult to explain. The G.o.d ordered messengers to be brought to him, and when they arrived, he commanded them to run like the wind to Abu, or the city of Elephantine, and to bring him large quant.i.ties of the fruit called tataat. What kind of fruit this was is not clear, but Brugsch thought they were "mandrakes," the so-called "love-apples," and this translation of tataat may be used provisionally. The mandrakes were given to Sekti, a G.o.ddess of Heliopolis, to crush and grind up, and when this was done they were mixed with human blood, and put in a large brewing of beer which the women slaves had made from wheat. In all they made 7,000 vessels of beer. When Ra saw the beer he approved of it, and ordered it to be carried up the river to where the G.o.ddess Hathor was still, it seems, engaged in slaughtering men. During the night he caused this beer to be poured out into the meadows of the Four Heavens, and when Hathor came she saw the beer with human blood and mandrakes in it, and drank of it and became drunk, and paid no further attention to men and women. In welcoming the G.o.ddess, Ra, called her "Amit," i.e., "beautiful one," and from this time onward "beautiful women were found in the city of Amit," which was situated in the Western Delta, near Lake Mareotis.[FN#15] Ra also ordered that in future at every one of his festivals vessels of "sleep-producing beer" should be made, and that their number should be the same as the number of the handmaidens of Ra. Those who took part in these festivals of Hathor and Ra drank beer in very large quant.i.ties, and under the influence of the "beautiful women," i.e., the priestesses, who were supposed to resemble Hathor in their physical attractions, the festal celebrations degenerated into drunken and licentious orgies.

[FN#15] It was also called the "City of Apis," (Brugsch, Dict. Geog., p. 491), and is the Apis city of cla.s.sical writers. It is, perhaps, represented by the modern Kom al-Hisn.

Soon after this Ra complained that he was smitten with pain, and that he was weary of the, children of men. He thought them a worthless remnant, and wished that more of them had been slain. The G.o.ds about him begged him to endure, and reminded him that his power was in proportion to his will. Ra was, however, unconsoled, and he complained that his limbs were weak for the first time in his life. Thereupon the G.o.d Nu told Shu to help Ra, and he ordered Nut to take the great G.o.d Ra on her back. Nut changed herself into a cow, and with the help of Shu Ra got on her back. As soon as men saw that Ra was on the back of the Cow of Heaven, and was about to leave them, they became filled with fear and repentance, and cried out to Ra to remain with them and to slay all those who had blasphemed against him. But the Cow moved on her way, and carried Ra to Het-Ahet, a town of the nome of Mareotis, where in later days the right leg of Osiris was said to be preserved. Meanwhile darkness covered the land. When day broke the men who had repented of their blasphemies appeared with their bows, and slew the enemies of Ra. At this result Ra was pleased, and he forgave those who had repented because of their righteous slaughter of his enemies. From this time onwards human sacrifices were offered up at the festivals of Ra celebrated in this place, and at Heliopolis and in other parts of Egypt.

After these things Ra declared to Nut that he intended to leave this world, and to ascend into heaven, and that all those who would see his face must follow him thither. Then he went up into heaven and prepared a place to which all might come. Then he said, "Hetep sekhet aa," i.e., "Let a great field be produced," and straightway "Sekhet-hetep," or the "Field of peace," came into being. He next said, "Let there be reeds (aaru) in it," and straightway "Sekhet Aaru," or the "Field of Reeds," came into being. Sekhet-hetep was the Elysian Fields of the Egyptians, and the Field of Reeds was a well-known section of it. Another command of the G.o.d Ra resulted in the creation of the stars, which the legend compares to flowers. Then the G.o.ddess Nut trembled in all her body, and Ra, fearing that she might fall, caused to come into being the Four Pillars on which the heavens are supported. Turning to Shu, Ra entreated him to protect these supports, and to place himself under Nut, and to hold her up in position with his hands. Thus Shu became the new Sun-G.o.d in the place of Ra, and the heavens in which Ra lived were supported and placed beyond the risk of falling, and mankind would live and rejoice in the light of the new sun.

At this place in the legend a text is inserted called the "Chapter of the Cow." It describes how the Cow of Heaven and the two Boats of the Sun shall be painted, and gives the positions of the G.o.ds who stand by the legs of the Cow, and a number of short magical names, or formulae, which are inexplicable. The general meaning of the picture of the Cow is quite clear. The Cow represents the sky in which the Boats of Ra, sail, and her four legs are the four cardinal points which cannot be changed. The region above her back is the heaven in which Ra reigns over the beings who pa.s.s thereto from this earth when they die, and here was situated the home of the G.o.ds and the celestial spirits who govern this world.

When Ra had made a heaven for himself, and had arranged for a continuance of life on the earth, and the welfare of human beings, he remembered that at one time when reigning on earth he had been bitten by a serpent, and had nearly lost his life through the bite. Fearing that the same calamity might befall his successor, he determined to take steps to destroy the power of all noxious reptiles that dwelt on the earth. With this object in view he told Thoth to summon Keb, the Earth-G.o.d, to his presence, and this G.o.d having arrived, Ra told him that war must be made against the serpents that dwelt in his dominions. He further commanded him to go to the G.o.d Nu, and to tell him to set a watch over all the reptiles that were in the earth and in water, and to draw up a writing for every place in which serpents are known to be, containing strict orders that they are to bite, no one. Though these serpents knew that Ra was retiring from the earth, they were never to forget that his rays would fall upon them. In his place their father Keb was to keep watch over them, and he was their father for ever.

As a further protection against them Ra promised to impart to magicians and snake-charmers the particular word of power, hekau, with which he guarded himself against the attacks of serpents, and also to transmit it to his son Osiris. Thus those who are ready to listen to the formulae of the snake-charmers shall always be immune from the bites of serpents, and their children also. From this we may gather that the profession of the snake-charmer is very ancient, and that this cla.s.s of magicians were supposed to owe the foundation of their craft to a decree of Ra himself.

Ra next sent for the G.o.d Thoth, and when he came into the presence of Ra, he invited him to go with him to a distance, to a place called "Tuat," i.e., h.e.l.l, or the Other World, in which region he had determined to make his light to s.h.i.+ne. When they arrived there he told Thoth, the Scribe of Truth, to write down on his tablets the names of all who were therein, and to punish those among them who had sinned against him, and he deputed to Thoth the power to deal absolutely as he pleased with all the beings in the Tuat. Ra loathed the wicked, and wished them to be kept at a distance from him. Thoth was to be his vicar, to fill his place, and "Place of Ra," was to be his name. He gave him power to send out a messenger (hab), so the Ibis (habi) came into being. All that Thoth would do would be good (khen), therefore the Tekni bird of Thoth came into being. He gave Thoth power to embrace (anh) the heavens, therefore the Moon-G.o.d (Aah) came into being. He gave Thoth power to turn back (anan) the Northern peoples, therefore the dog-headed ape of Thoth came into being. Finally Ra told Thoth that he would take his place in the sight of all those who were wont to wors.h.i.+p Ra, and that all should praise him as G.o.d. Thus the abdication of Ra was complete.

In the fragmentary texts which follow we are told how a man may benefit by the recital of this legend. He must proclaim that the soul which animated Ra was the soul of the Aged One, and that of Shu, Khnemu (?), Heh, &c., and then he must proclaim that he is Ra himself, and his word of power Heka. If he recites the Chapter correctly he shall have life in the Other World, and he will be held in greater fear there than here. A rubric adds that he must be dressed in new linen garments, and be well washed with Nile water; he must wear white sandals, and his body must be anointed with holy oil. He must burn incense in a censer, and a figure of Maat (Truth) must be painted on his tongue with green paint. These regulations applied to the laity as well as to the clergy.

III.

THE LEGEND OF RA AND ISIS.

The original text of this very interesting legend is written in the hieratic character on a papyrus preserved at Turin, and was published by Pleyte and Rossi in their Corpus of Turin Papyri.[FN#16] French and German translations of it were published by Lefebure,[FN#17] and Wiedemann[FN#18] respectively, and summaries of its contents were given by Erman[FN#19] and Maspero.[FN#20] A transcript of the hieratic text into hieroglyphics, with transliteration and translation, was published by me in 1895.[FN#21]

[FN#16] Papyrus de Turin, pll. 31, 77, 131-138.

[FN#17] A. Z., 1883, p. 27 ff.

[FN#18] Die Religion, p. 29.

[FN#19] Aegypten, p. 359 ff.