Egyptian Book of the Dead

CHAPTER CXIX.

CHAPTER CXIX. Chapter whereby one entereth or goeth forth from Restau. I am the Mighty one, who createth his own light. I come to thee, Osiris, and I worship thee. Pure are thine effluxes,( 1 ) which flow from thee,( 2 ) and which make thy name in Restau, when it hath passed there. Hail to thee, Osiris, in thy power and thy might, who hast possession of Restau. Osiris raiseth thee up in thy power and in thy might. Osiris raiseth thee up in thy power in Restau, and in thy might in Abydos, that thou mayest go round heaven with Rā, and survey the human race. [108] One art thou and triumphant. 207 Notes. 1. Pure are thine effluxes. The true reading is [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] , a phrase which recurs in these texts. The suffix [Source image: ⁂] of the first person, which is sometimes added to the first word, would give the sense “thine effluxes are my purification.” On the meaning of [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] , see 63 B 63 B , note 4 . At the end of Chapter 149 the deceased prays, “let me be joined, let me be united with the sap which proceedeth from Osiris; let me not be parted from him.” 2. Which flow from thee. [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] , sta , which has here the same meaning as when the Nile is said ( Denkm. , III, 13) to flow into the Great Sea , [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] . The name of Restau is here derived from the effluxes flowing ( stau ) from Osiris. The various meanings of [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] , and of the Coptic ⲥⲉⲧ , are all traceable to the notion of sending forth , throwing , and are easily illustrated from the Greek. Thus ἐκβάλλειν is used for the discharge of a river into the sea; ἐκβολαὶ are ‘passes, passages.’ Doors are secured by pushing the bolts, μοχλοὺς ἐπιβάλλειν; they are opened by shooting back the bolt , [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] (Mariette, Abydos , p. 58). [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] is exactly the reverse of ἐπιβάλλειν σφραγῖδα. [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] , [Source image: ⁂] [Source image: ⁂] , ⲥⲟⲧ , stercus is an ἐκβολή, dejectio . And [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] , [Source image: ⁂] , ⲥⲀϯ , ⲥⲟⲧⲉ , βέλος, βολὶς, [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] , ⲥⲁⲧ , seminare , and ever so many others are all determinations of one and the same concept. In such passages as [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] , [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] and the like, sta has the sense not of towing , but of πομπή, ‘solemn procession .’ It occurs even where towing is out of question, e.g. , in the march of military men [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] (Tombs of Amenemheb and Pehsukher, Miss. Arch. Française , V, pp. 229 and 289). And [Source image: ⁂] [Source image: ⁂] string , rope is connected with the notion of ‘throwing’ like our own warp with werfen (Goth. vairp-an ) and ῥίπ-τω. 108 . The [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] [Source image: ⁂] , Rechit , mankind actually, living, as distinguished from the dead or yet unborn. 208 Chapter CXX is a repetition of Chapter XII. Chapter CXXI is a repetition of Chapter XIII. Chapter CXXII is a repetition of Chapter LVIII.