This is a list of all the 189 known spells in the Book of the Dead, and what they are for.

1 - 19

:1. For the day of burial. Often accompanied with a lavish vignette showing a funerary procession. :1B. Recitation for the day of burial.Taylor 2010, p.88 :6. A ''

shabti The ushabti (also called shabti or shawabti, with a number of variant spellings) was a funerary figurine used in ancient Egyptian funerary practices. The Egyptological term is derived from , which replaced earlier , perhaps the nisba of "' ...

'' spell. First attested as Spell 472 of the Coffin Texts. The text of the spell reads: :7. Protection from animals Taylor 2010, p.184 :9. Identifies the owner with the god Horus, son of

Osiris Osiris (, from Egyptian ''wsjr'', cop, ⲟⲩⲥⲓⲣⲉ , ; Phoenician: 𐤀𐤎𐤓, romanized: ʾsr) is the god of fertility, agriculture, the afterlife, the dead, resurrection, life, and vegetation in ancient Egyptian religion. He wa ...

; and affirming that Osiris will triumph over his enemy Seth, and asks for the gods to open a path for him. In the

Papyrus of Ani The Papyrus of Ani is a papyrus manuscript in the form of a scroll with cursive hieroglyphs and color illustrations that was created c. 1250 BCE, during the Nineteenth Dynasty of the New Kingdom of ancient Egypt. Egyptians compiled an individu ...

this spell reads: :15 A hymn to the sun-god. Not a standard text; any one of a number of hymns might be used.Taylor 2010, p.89 :16 Not a text but a large vignette depicting the sunrise, referring to the daily rebirth of Ra :17 A text about the nature of the creator-god

Atum Atum (, Egyptian: ''jtm(w)'' or ''tm(w)'', ''reconstructed'' ; Coptic ''Atoum''), sometimes rendered as Atem or Tem, is an important deity in Egyptian mythology. Name Atum's name is thought to be derived from the verb ''tm'' which means 'to c ...

. This is one of the longest, most complex, and most frequently included spells; the text is often so obscure that it incorporates comments or glosses explaining the meaning of the words or offering alternatives.Taylor 2010, p. 35 The purpose of this spell was to ensure the owner could demonstrate his knowledge of religious secrets if challenged in the afterlife. It is first known as Spell 335 of the Coffin Texts. Part of the spell, as found in the Papyrus of Ani, reads: :18 Often paired with Spell 17Taylor 2010, p.272 :19 Enables the dead to wear a 'wreath of vindication', a floral garland bestowed after the completion of the

Weighing of the Heart Ancient Egyptian afterlife beliefs were centered around a variety of complex rituals that were influenced by many aspects of Egyptian culture. Religion was a major contributor, since it was an important social practice that bound all Egyptians t ...

21–30: Preservation of the parts of being

:21 Concerned with the

Opening of the Mouth The opening of the mouth ceremony (or ritual) was an ancient Egyptian ritual described in funerary texts such as the Pyramid Texts. ''PeseshKaf'' is an instrument used for this ritual, ''psš'' (“an instrument for Opening of the mouth”) + '' ...

ritual, which enabled the coffin to support life and take in nourishment. :22 Concerned with the

ritual; opening the mouth to enable the deceased to speak out in the

judgement. The words include: :23 Concerned with the

ritual. The words include: :24 Secured some essential ability for the deceased. :25 Caused the deceased to remember his name after death. The name was regarded as a vital part of being. It begins: :26 Helped to preserve the dead person's heart, and the heart's role in re-unifying the dead person's body and soul. It is sometimes illustrated with a vignette showing the god

Anubis Anubis (; grc, Ἄνουβις), also known as Inpu, Inpw, Jnpw, or Anpu in Ancient Egyptian () is the god of death, mummification, embalming, the afterlife, cemeteries, tombs, and the Underworld, in ancient Egyptian religion, usually depict ...

handing the deceased their own heart. :27 Guarding against the theft or corruption of the deceased's heart by a group of gods, called 'those who steal hearts', and preventing the heart from betraying its owner at the

ritual :28 Guarding against the loss of the heart.Taylor 2010, p.161 :29 Guarding against the loss of the heart. :29A Guarding against the loss of the heart. :29B Guarding against the loss of the heart, by means of a heart amulet. This spell is found in manuscripts and also inscribed on heart-shaped amulets buried with the dead. Reads "I am the ''benu'', the soul of Ra, who guides gods to the Netherworld when they go forth. The souls on earth will do what they desire, and the soul of he deceasedwill go forth at his desire". :30 A heart spell. :30B An appeal to the heart not to betray its owner in the

ritual (later described in Spell 125. Often inscribed on

heart scarab The heart scarab is an oval, scarab artifact dating from ancient Egypt. Mostly an amulet, it was also used as jewelry, a memorializing artifact, or a grave good. The heart scarab was used by referring to Chapter 30 from the Book of the Dead ...

amulets as well as on a manuscript. This spell also claims to have been found by a Prince Hordjedef of the

4th Dynasty The Fourth Dynasty of ancient Egypt (notated Dynasty IV) is characterized as a "golden age" of the Old Kingdom of Egypt. Dynasty IV lasted from to 2494 BC. It was a time of peace and prosperity as well as one during which trade with other ...

; perhaps unlikely as the spell is first attested many years later, in the

Second Intermediate Period The Second Intermediate Period marks a period when ancient Egypt fell into disarray for a second time, between the end of the Middle Kingdom and the start of the New Kingdom. The concept of a "Second Intermediate Period" was coined in 1942 b ...

. The spell includes this section about its own provenance The section imploring the heart reads:

31–53: Protection from peril

: 31 To stop the dead being harmed by crocodiles in the afterlife. : 32 The deceased takes on the identity of Ra and drives back eight crocodiles with a spear. :33 Protection against snakes: "O ''rerek''-snake, take yourself off, for Geb protects me, get up, for you have eaten a mouse, which Ra detests, and you have chewed the bones of a putrid cat"Taylor 2010, p.194 This is the first of five spells which protect the deceased from falling victim to snakes in the afterlife.Taylor 2010, p.186 :34 Protection against snakebite. :35 Protection against being eaten by snakes. :36 Protection against the ''apshai''-insect: "Begone from me, O Crooked-lips! I am Khnum, Lord of Shen, who despatches the words of the gods to Ra, and I report affairs to their master." :37 Protection against 'songstress snakes'. :38 Protection against hostile animals. :39 Protection against snakes. :40 Protection against "him who swallowed a donkey", a snake who is shown eating a donkey. :41 Prevents the deceased from being slaughtered by demonic servants of Osiris.Taylor 2010, p.188 :42 Served the same purpose as 41, but also contains a list of all the essential parts of the body and their divine parallels. :43 Prevents decapitation in the afterlife and identifies the deceased with Osiris. "I am a flame, the son of a flame, to whom was given his head after it had been cut off. the head of Osiris shall not be taken from him, and my head shall not be taken from me." :44 For 'Not dying a second time in the realm of the dead'. :45 To prevent putrefaction. :46 To prevent perishing. :47 To prevent the deceased's place being taken. :50 To escape from the slaughter-place. :53 Stops the dead from the fate of walking upside-down in the afterlife.Taylor 2010, p.190

54–63: Empowering to breathe and drink

:54 Giving the deceased power over air or water Taylor 2010, p.165 :55 'For giving breath', that is allowing the deceased to breathe once more Taylor 2010, p.175 :56 Giving the deceased power over air or water :57 Giving the deceased the power to breathe air and to have power over water.Taylor 2010, p.171 :58 Giving the deceased the power to breathe air and to have power over water.Taylor 2010, p.164 :59 Giving the deceased the power to breathe in air and to have power over water. It is addressed to the

sycomore fig ''Ficus sycomorus'', called the sycamore fig or the fig-mulberry (because the leaves resemble those of the mulberry), sycamore, or sycomore, is a fig species that has been cultivated since ancient times. The term ''sycamore'' spelled with an A ...

tree, symbol of the sky-goddess

Nut Nut often refers to: * Nut (fruit), fruit composed of a hard shell and a seed, or a collective noun for dry and edible fruits or seeds * Nut (hardware), fastener used with a bolt Nut or Nuts may also refer to: Arts, entertainment, and media Co ...

, and reads: :60 Giving the deceased the power to breathe air and to have power. over water. :61 'For not letting a man's soul be taken away.' :62 'For drinking water in the realm of the dead.' :63A 'For drinking water and not being burnt by fire.' :63B Prevents the owner from being scalded.

64–89: Coming Forth by Day

:65 For 'coming forth by day' and having power over enemies. :68 For 'coming forth by day' and ensuring power. Part reads: :71 For 'coming forth by day'. :76 Enables transformation into any form desired. This is the first of a group of 'transformation spells', 76–88, which are about giving the deceased the power to take a number of different forms, enabling them to travel the world of the living during the day and returning to the underworld at night. :89 Allowed the ''ba''-spirit of the deceased to rejoin the deceased. Typically with a vignette showing the ''ba'', represented as a bird with a human head, flying over a mummy. Reads:

98–112: Navigating the Underworld

:98–99 Allowed the deceased to use ferryboats in the Underworld.Taylor 2010, p.57 :100–2 Regarding the deceased's journey on the barque of Ra. :105 To satisfy the ''ka''. The ''ka'' required offerings of food, water, natron, and incense; these were shown being supplied in the vignette to this spell. These offerings also help to cleanse the ''ka'' of any wrongdoing. :108–9 Ensures the deceased knows the souls of West and East.Taylor 2010, p.140 109 also refers to the paradisical 'Field of Reeds'. :110 A depiction of the 'Field of Reeds', an afterlife in a land of plenty largely similar to the land of the living. Typically illustrated with a large vignette. :112–6 Names of the souls of sacred locations in Egypt; Pe,

Nekhen Nekhen ( egy, nḫn, ); in grc, Ἱεράκων πόλις Hierakonpolis ( either: City of the Hawk, or City of the Falcon, a reference to Horus or ''Hierakōn polis'' "Hawk City" in arz, الكوم الأحمر, el-Kōm el-Aḥmar, lit=the ...

Hermopolis Hermopolis ( grc, Ἑρμούπολις ''Hermoúpolis'' "the City of Hermes", also ''Hermopolis Magna'', ''Hermoû pólis megálẽ'', egy, ḫmnw , Egyptological pronunciation: "Khemenu"; cop, Ϣⲙⲟⲩⲛ ''Shmun''; ar, الأشموني ...

, and Heliopolis.

125-6: Judgement

:125 This spell describes the

judgement ritual. The deceased is led by

into the presence of

, and there makes a 'negative confession', saying that he is innocent of a list of 42 crimes, in front of 42 judges. His heart is then weighed against a feather, representing truth, justice, and the goddess

Ma'at Maat or Maʽat ( Egyptian: mꜣꜥt /ˈmuʀʕat/, Coptic: ⲙⲉⲓ) refers to the ancient Egyptian concepts of truth, balance, order, harmony, law, morality, and justice. Ma'at was also the goddess who personified these concepts, and regul ...

. If he is innocent, he is led to Osiris; a demon called

Ammut Ammit (; egy, ꜥm-mwt, "devourer of the dead";Erman, Adolf; Grapow, Hermann (1926-1961) ''Wörterbuch der ägyptischen Sprache'', Berlin: Akademie-Verlag, volume 1, page 184.9 also rendered Ammut or Ahemait) was a goddess in ancient Egyptian ...

, the Devourer, stands by to eat the heart of the guilty. :126 An additional judgement ritual, sometimes also depicted in the vignette to spell 125. The deceased approaches a lake of fire guarded by four baboons. If the deceased was evil, they would be burned by the flames; however, the blessed dead received nourishment from it.

127–137: Journeys in the ''Duat'' and on the Barque of Ra

:127 'Worshipping the gods of the caverns'; instructions on how to deal with supernatural entities who the deceased had to pass on his way. Part reads: "O you door-keepers who guard your portals, who swallow souls and who gulp down the corpses of the dead who pass you by when they are allotted to the House of Destruction... May you guide he deceased may you open the portals for him, may the earth open its caverns to him, may you make him triumphant over his enemies". :129 Refers to the barque of Ra. :130 Made the disparate parts of the deceased's being into an effective ''akh'' with an eternal ''ba''. 130–136 (including 136A and 136B) all illustrate the journey of the deceased in the solar barque, and could be illustrated with the same vignette, perhaps indicating some repetition. :134 'For making a spirit worthy'; a funerary spell, to be pronounced by the living, to help the deceased triumph over their enemies. Reads: :137A Like Spell 30B, this spell was allegedly first said to have been found by Prince Horjedef of the 4th Dynasty. : 137B The birth-goddess Ipet drives off Set using a flaming torch.

144–150: Gates, caverns, mounds, and guardians

:144 Lists the names of the creatures serving as keeper, guard, and announcer at each of seven gates. their names are fairly terrifying, for instance "He who lives on snakes", or "Hippopotamus-faced, raging of power". By knowing these gates, the deceased can persuade them to let him through. To the guardians the deceased says: If uttered correctly, this spell ensures "he will not be driven off or turned away at the portals of the Netherworld". :145 An alternative form of 146. :146 Describes twenty-one 'portals of the House of Osiris in the Field of Reeds', each with a deity and a door-keeper. The names and descriptions of these entities are more elaborate and just as terrifying as those in 144. :147 A gate spell. :148 'For making provision for a spirit in the realm of the dead'. This spell provided the names of the Bull of Heaven and his seven cows, providing an eternal supply of food and beer. Their names are: :149 A lengthy spell which lists 14 mounds which the deceased would have to pass in the underworld. As with the gates of spells 144–7, these mounds are guarded by gods and monsters. :150 Has no text, but is a pictorial summary of the mounds in the Underworld. However, in this spell there are 15 mounds, while in 149 there are only 14.

151–189: Amuletic and protective spells

Buitenkist van Petisis - Google Art Project

:151 Regarding the protection of the deceased in their tomb. This spell consists of a very large illustration, made up of a number of smaller images and texts, many of which derive from the older

Coffin Text The Coffin Texts are a collection of ancient Egyptian funerary spells written on coffins beginning in the First Intermediate Period. They are partially derived from the earlier Pyramid Texts, reserved for royal use only, but contain substantial ...

s. The purpose of this spell is to collect together the magical aids which were required for a burial, and also to perpetuate the protective funerary rituals. Some of these texts were also used on coffins, or on mud bricks placed in niches in the walls of a high-status funeral chamber. :153A and 153B both deal with the risk of being caught in a trap, a giant net which stretches between heaven and earth. :154 'For not letting the corpse perish'; this spell describes the decomposition of the body, but assures the deceased that they will triumph over it. :155 For a ''djed'' pillar amulet.Taylor 2010, p.128 :156 For an Isis knot amulet. :157 For an amuletic golden vulture collar.Taylor 2010, p.131 :158 For an amuletic golden falcon collar. :159 For a papyrus column amulet. :160 For a papyrus column amulet. :161 Describes how the four winds are released through openings in the sky to give the dead person the breath of life. Often combined with passages from spell 151 :162-74 These spells appear to have been composed during the Late Period :182 A rare spell titled 'Book for the permanence of Osiris, giving breath to the inert One in the present of Thoth, and repelling the enemy of Osiris'. This spell invokes the power of

Thoth Thoth (; from grc-koi, Θώθ ''Thṓth'', borrowed from cop, Ⲑⲱⲟⲩⲧ ''Thōout'', Egyptian: ', the reflex of " eis like the Ibis") is an ancient Egyptian deity. In art, he was often depicted as a man with the head of an ibis or ...

in order to ensure the mummy of the deceased is protected by a large number of gods and spirits, who are similar in appearance to the fearsome guardians of the gates, caverns and mounds mentioned in earlier spells. :185 A hymn to Osiris.Taylor 2010, p.252 :189 For not eating faeces or drinking urine.

References

Notes

Bibliography

Taylor, John H. (translator), ''Ancient Egyptian Book of the Dead: Journey through the afterlife''. British Museum Press, London, 2010. {{DEFAULTSORT:List of Book Of The Dead Egyptian mythology 2nd millennium BC in religion