Translation and Commentary

of the Hieroglyphic Inscriptions

on the Late 21st Dynasty Egyptian
Coffin and Lid
in the Burke Museum

By

John Sarr
Portland, Oregon
July 2003

Burke Museum Coffin Inscriptions

Introduction
What follows is a listing of the hieroglyphic inscriptions, their translation, and a brief
explanation of the scenes found on the 21st Dynasty Egyptian coffin in the Burke
Museum. In addition, a review of both texts and scenes within the context of Egyptian
religious beliefs of the period is given.
The scenes depicted on the coffin have as their source chapters from the Book of the
Dead, or what the Egyptians called the Book of Coming Forth by Day. The Book of the
Dead, a descendent of the Old Kingdom Pyramid Texts and the Middle Kingdom Coffin
Texts, appears in the New Kingdom along with other funerary texts known collectively as
the Books of the Netherworld. The purpose of this body of literature is to protect the
deceased and help him overcome all obstacles in the Netherworld that stand in the way of
obtaining eternal life. Among the important themes are prayers to Re and Osiris, a freeing
of the deceaseds ba to travel in the Netherworld to unite with the body, how to have safe
passage in the Netherworld, and a judgment before Osiris and the gods of the
Netherworld.

Life from Death

At death the process of transforming to eternal life begins with mummification. Funerary
priests prepared the body. The internal organs except the heart were removed and placed
in four canopic jars, which were buried along with the deceased. The god associated with
this activity was the jackal-headed Anubis.
Mummification took seventy days, after which time the body was carried to the tomb in a
solemn procession. The deceased, wrapped in bandages and protected by amulets and
spells, was ready to start the perilous journey in the Netherworld, following the sun into
the West. He eventually reaches Osiris in the Judgment Hall. When the heart of the
deceased, which represents all the good that he has done (and explains why the heart is
kept in the body), is weighed on a scale and matches the divine order of Maat, Osiris
accepts him in the Netherworld where life is forever renewed. At the Judgment the
deceased no longer appears as a mummy but in his ideal form on earth.
According to Egyptian beliefs, the nonmaterial parts of the body left the body at death
and would rejoin it in the afterlife. One of these nonmaterial parts was the ka, or life
force. When a person died he was said to go to his ka in the afterlife.
Another nonmaterial part of the body is the ba, which had a very important role to play.
While the body remained on earth in the tomb, the ba, often depicted as a human-headed
bird, is free to fly into the heavens or in the Netherworld. The decisive event in reaching
eternal life is the unification of the freed ba and the entombed body, copying the action of
the sun each night, which seems to die, go below the earth, and then rise again. The ba
brings the ka, namely, life, breath and movement, back to the body. At this point the
deceased becomes an akh, an enlightened spirit to whom the world and heaven is open
and accessible, paralleling the shining sun that rises in the region of light, akhet, to a new
life in an eternal circuit.

Burke Museum Coffin Inscriptions

The Gods
There are three main deities depicted on the coffin who assure the continuance of life for
the deceased. These are Anubis, Re, and Osiris.
Anubis, God of Embalming
This god appears as a jackal or as a human with a jackal head. As the god of embalming,
he has intimate knowledge of the deceased and serves to protect the body. He is the one
who leads the reunited ba and body of the deceased before Osiris and the Netherworld
gods for judgment.
Anubis has the titles of Foremost of the Divine Booth, which indicates he is the one in
charge of mummification, and Chief Lector Priest, the one responsible for reading the
prayers at the burial.
Re the Sun God
A predominate theme of funerary literature is the daily miracle of the suns
transformation and rejuvenation. The sun sails in his bark overhead during the day and
changes in form continually, much like man changes in form during his lifetime, from a
child to a man. The sun god is Khepris beetle in the morning (Khepri can mean the one
who comes into existence), Horakhtys falcon at midday (Horakhty can mean the one
high above on the horizon), and Atums ram in the evening (Atum can mean the one who
has finished). When the sun sets, it is as if the sun has died and enters the earth. Like the
deceaseds ba, the ba of the sun enters the Netherworld, sailing in his Bark of Millions
to unite with his body. He eventually unites with his body, which is in the form of the
ruler of the Netherworld, Osiris. In this final transformed state, he is often depicted as a
djed pillar, a symbol of Osiris, with a sun disk (see right side of coffin, scene F). This
union of the ba of the sun god and body of Osiris provides the sun god with the ability to
be born again in the new day and sustains Osiris as ruler of eternity. When the ba of the
sun enters the Netherworld, the ba of the deceased travels along and joins the sun god in
his bark. In the Netherworld, the ba of the deceased, like Re, is united with its body.
Anubis then leads the reunited deceased before Osiris for his judgment, where he is
then declared true of voice and venerated and allowed to live eternally in the afterlife.
The sun god, called Ra-Horakhty-Atum, has the titles of Lord of the Two Lands, the Lord
of the Sky, and the One Who Comes Forth in the Horizon.
Osiris, King of the Netherworld
The gods themselves were not exempt from death. The myth of Osiris exemplifies this
with the telling of the death and dismemberment of the god by his brother Seth, how
Anubis and his sister/wife Isis try to restore life to him, how Isis and her sister Nephthys
mourn and guard his body, and how through Isis his son and heir, Horus, is born.
Eventually, Osiris is made king of the realm of the dead, while his son Horus becomes
king of the living on earth.
Osiris had many names referring to his role and characters. These included Wennefer, the
Perfect One, inspired by the revivification of the god; Foremost of the Westerners, which
refers to his role as sovereign; and Lord of Eternity.
3

Burke Museum Coffin Inscriptions

Symbolism
Several funerary symbols are found on the coffin, these include:

9 The West: A euphemism for the Land of the Dead, the Netherworld. The West is where
the sun sets and was thought to descend to the Netherworld (Duat).

l The Horizon: The place where the sun entered the Netherworld. By extension, a
reference to the Duat or the portal to the Duat.

` Duat: The Egyptian word for the Netherworld.

Nemest vase on a stand: A water ewer and basin representing purification.
Lettuce: A symbol of fecundity and rebirth. Often painted next to the nemest jar
stand.

Imy-wt: A black bull or cowhide attached to a stand sitting in a vessel. This standard
is associated with Anubis and symbolizes the renewal of the life force.

,
Iat: The hill of the rising sun or the primeval mound where all life begins,
thus symbolizing rebirth.

6 Djed pillar: A column of bound stalks or a backbone, representing Osiris and the
hieroglyph for the word stability.

j Ankh: The hieroglyph for life.

p Was scepter: The hieroglyph for power. Combined with the ankh sign
that reads: All power and life.

in a motif

Burke Museum Coffin Inscriptions

The Coffin and the Inscriptions

The text on the lid and the interior of the coffin contain hotep di nesu formulas. These are
ritual spells that sustain and strengthen the life force (the ka) that the ba brings to the
body, allowing the deceased to become an akh and live eternally. The spell begins with
the words an offering the king gives and goes back to when it was thought that all
funerary offerings could only be given by a king or a god. Anyone saying the spell would
claim that either the offering was given by the king to a god to be passed along to the
deceased, or that is was given directly to the deceased from the king and a god jointly.
Osiris, king of the Netherworld, and Anubis, god of embalming and the one who helped
restore Osiris to life, are the gods most frequently mentioned in the formula. The formula
was called an invocation offering, which referred to the fact that the offering could be
spoken (or simply written) and through the magic of the hieroglyphs the offering would
actually take place.
The sides of the coffin invoke several gods to participate in the offering (A recitation
by Osiris, Anubis, Isis, and Nephthys) and indicate that the deceased has passed the final
judgment successfully (Venerated). It would appear that the scenes on the sides
represent the passage of the deceased first from the hands of Anubis, then to the
following Re, and finally to stand judged before Osiris. The central scenes on both sides
follow this progression from Anubis (scene C) to Re (scene D), to Osiris (scene E). Also,
all text referring to the deceased as venerated appear at the foot of the coffin, where
chronologically the process of becoming an akh and living forever appears to be
complete.
There are several errors in the hieroglyphic text with some words not written out, some
simply deleted, or written facing the wrong direction. Some of the text on the sides of the
lid contains poorly rendered outlines of hieroglyphs, which may indicate an usurping of
the coffin by a later individual, with a new inscription written and painted with a less
skillful hand.

Burke Museum Coffin Inscriptions

Coffin Lid
Right and Left Side
The text appears in a single vertical column down each side of the lid.

M
! Pa
! lP
m }^ h
M
Q
P
! V4 %k
a
m
<
}
sit1 \
3|}
;
h\
>a! !< > n !7 \
5
kU
!
!
h
/
X
D5
: d4 !
A q Q]
7 nn
B
t
j5!H<V < M
1 # K [ 3 6B
t !# 5
t eM
!
!
! !
B
i<%
!
>
1
1
1
1
1
, & c, ! , 3 6 , " 5, 5L ~ K , a
! "~

Right side :

Recitation by Ra-Horakhty-Atum, Lord of the Two Lands, the Southern Heliopolitan,

Great God, who goes out from the horizon in his atef crown and his bark, and Anubis,
Foremost of the Divine Booth, and Wennefer, Ruler of the Living, and Osiris, Lord of
Eternity, the one in Coptos, that they may give an invocation offering of 1000 cattle and
fowl, 1000 alabaster and linen, 1000 of all (good and pure) things, 1000 incense, 1000
vegetables, 1000 oil and ointments, forever, the Osiris (Name of the deceased*), justified.
Left side (much damaged):

t !
!
<
!
$i c M $ $
B
#
sit1 !H[!7 9 ! > < Q q k]
t ~ ~ 5h J!5 n 7M 4 q
B
!
! n vM
< > [! > < %
e
M
D
M
1
^
y
<q
W
~
+~ M ~
7 t ! ~ " <V < t ! 9 ~ R" ~
Recitation by Osiris, Foremost of the Westerners, Lord of Abydos, that they (sic) may
give an invocation offering of offerings and provisions, to go down to the sacred , to
drink, to journey in the Neshmet bark Osiris, Lord of Eternity, Foremost of the
West,Lord of heaven, the Osiris (Name of the deceased*), justified.

The badly damaged name that appears at the end of each column of text also appears on the right exterior
side of the coffin. The reading of the name poses problems. If read Tadikhonsu, it is a womans name;
however the coffin and the depiction of the deceased on the coffin are male. Other possible readings are
Senkhonsu or Hukhonsu, neither of which are attested in Egyptian records. The other problem is that the
name found inside the coffin, Nesmehu, does not match the three occurrences of the name on the outside of
the coffin. It may be that the coffin was originally made for a Nesmehu and later usurped by
Senkhonsu/Hukhonsu.

Burke Museum Coffin Inscriptions

Center Panel
The text appears in three vertical columns. The center column (1), which is read first, is
oriented right to left, with a yellow background. The hieroglyphs are colored red and
blue. The two outer columns on the left and right of the central column basically mirror
each other and contain the same text. The text on the left (2L) is oriented like the central
column, right to left, and the text on the right (2R) is oriented left to right. The outer
columns appear with a blue background, with yellow hieroglyphs outlined in red.
Center column (1):

t
! M7 l1 tK \7 36 O9 !4
1 <! H > <V <\ ! 7 9 ! $
s it
3|}
#
5 Pn
# !
Dd mdw Asir nb nHH xnty imntyw nTr aA pr m Axt inpw xnty sH-nTr Xry-Hb tpy st-qrst
Recitation by Osiris, Lord of Eternity, Foremost of the Westerners, who goes out from the
horizon, and by Anubis, Foremost of the Divine Booth, Chief Lector Priest of the place of
burial.
Left column (2L) and right column (2R):

M
B
! > b !B
! X ! +7
t
L/
U
!
7
%
<
#D
7 !( /\
d
6
d
A
5# J
P P Q ]5
V4
5 5B!
rrr l irrr
5
Htp di nsw ra Hrw Axty itm nb m iwnw di.sn prt-xrw kAw Apdw Ss mnxt srw mDt Htpt DfAw
An offering the king gives to Ra-Horakhty-Atum, Lord of Heliopolis, so that they may
give an invocation offering of cattle, fowl, alabaster, linen, incense, ointments, offerings,
and provisions.

Burke Museum Coffin Inscriptions

Coffin Interior
Sides
The interior sides are divided into three scenes with text accompanying each scene.
Right Side A:
The deceased stands before a seated Osiris, who holds a symbol of life. The text in
columns reads from left to right:

<>[ !
1 1#K [
7(/
< V < t 9 5s i t
!#
"
t 36
!
! ! !
]
/
B
D
t
5X 5, 1 & c , ! 1
Htp di nsw Asir nb nHH xnty imntyw, Dd mdw in inpw xnty sH-nTr, di.sn prt-xrw xA m kAw
Apdw, xA m Ss mnxt
An offering the king gives to Osiris, Lord of Eternity, Foremost of the Westerners. And a
recitation by (sic) Anubis, Foremost of the Divine Booth, that they may give an
invocation offering of 1000 cattle and fowl, 1000 alabaster and linen.
Right Side B:
Three standing mummiform deities in a booth surmounted by a friese of uraei, which
may represent the Hall of Judgment. The two human-headed figures sport beards. The
god in the middle has a cobra head. Each has a nemest ewer in front of him. The text in
columns reads from left to right:

m P\
m ^]
U>
! nl \
Q
! V4 %l
a
<
sit1 \
3|
;
t
M 7 +h +h B
7! Pa
!
!
!
!
!
/ , ! 1 & c, L , ! 1 2 , 3 6 ,
5 5 5 5
!#
5 5
!

Dd mdw in ra Hrw Axty itm nb tAwy iwnw Smaw nTr aA pr (m) Axt Xa Atf.f xa wiA.f di.sn xA m t
Hnqt xA m Ss mnxt xA m mrHt xA m snTr
A recitation by Ra-Horakhty-Atum, Lord of the Two Lands, the southern Heliopolitan,
Great God who goes out from the horizon in his atef crown and in his bark, that they may
give an invocation offering of 1000 bread and beer, 1000 alabaster and linen, 1000
ointment jars, 1000 incense.
Right Side C:
Two mummiform, snake-headed deities with beards standing in a booth. The text reads in
a row from left to right:

P!

C 7n ! 9 !
7 aq prt m imntt
Going in and out of the West.
8

Burke Museum Coffin Inscriptions

Left Side A:
The deceased stands before a seated Osiris, who holds a symbol of life. The text reads in
columns from right to left:

!/ !
!
!! : d k ]
<>[
t
B
1
( ! 7/
<
9
3|}
3
6
,
q
!# " <V < !7 j M 4 Q t !#
5
Htp di nsw Asir n nHH xnty imntt nTr Aa hry-ib AbDw di.sn prt-xrw xA m snTr
An offering the king gives to Osiris, Lord of Eternity, Foremost of the West, Great God,
the one in Abydos, that they (sic) may give an invocation offering of 1000 incense.
Left Side B:
Three standing mummiform deities in a booth surmounted by a friese of uraei, which
may represent the Hall of Judgment. The two human-headed figures sport beards. The
god in the middle has a cobra head. Each has a nemest ewer in front of him. The text
reads in columns from right to left:

M V d Ua
!/
m
/
Q
P
]
a
!
\
P
( 7 !# \ 4 % 7 > a <! ;+h B
t !# , 1 & c, ! 1L 6

Htp di nsw ra Hrw Axty itm nb tAwy iwnw Smaw xa Atf.f di.sn prt-xrw xA m Ss mnxt xA m
mrHt
An offering the king gives to Ra-Horakhty-Atum, Lord of the Two Lands, the southern
Heliopolitan, (the Great God) who appears in his atef crown, that they may give an
invocation offering of 1000 alabaster and linen, 1000 ointment jars.
Left Side C:
Two mummiform, snake-headed deities with beards standing in a booth. Each has a
nemest offering jar in front of him. The text reads in a row from right to left:

n !l9
CP
aq prt m Axt imntt
Going in and out of the western horizon.

Burke Museum Coffin Inscriptions

Head
At the head end of the coffin a human-headed bird, representing the ba of the deceased,
hovers with spread wings.

! Mnl
The text reads: P 7

prt m Axt

Also present are the protective knot of Isis

Going out from the horizon.

1 and the symbol of the Duat ` .

Bottom
The bottom is much damaged and little of the text remains. The area can be divided into
three scenes.
Scene 1:
The top scene has a standing Osiris with a hemhem crown surrounded by various deities
and by the deceased. At the top left is Anubis, Foremost of the Divine Booth and Chief
Lector Priest.

!
1 # K K 7 3 6O9#
At the top right is the goddess Nekhbet in vulture form, called Mistress of Heaven, Lady
of the Duat.

>>
TR
!
!#! `
In the lower right of the scene, the deceased is represented with a name above his head. It
reads: Nesmehu, justified.

L
W
6
B s< {

10

Burke Museum Coffin Inscriptions

Scene 2:
A falcon-headed god sits back to back with a jackal-headed god. The text above their
head begins: A recitation by Ra-Horakhty-Atum The rest of the text is damaged.

U
! V4 %l
sit1 \
7P
Scene 3:
Two cartouches between uraeri and ankh signs. The text in the cartouches is damaged,
but probably read Osiris. In coffins of this period, the cartouches of 18th Dynasty kings
Thutmose III and Amenhotep I can also appear.

11

Burke Museum Coffin Inscriptions

Coffin Exterior
The exterior is divided vertically into two sections. At the top is a frieze of uraeri with
solar disks. A border separates the lower sections, which contains seven scenes divided
by columns of text. The direction of the text is indicated by an arrow. The right side
contains 15 columns of text and the left side contains 16 columns of text. The scenes are
labeled alphabetically and the columns of text are labeled numerically, starting at the
head of the coffin.
Right Side:
Head

Foot
frieze of uraei

A
1 2

1. Damaged.

C
3 4

E
5 6 7

F
8 9 10

G
11 12 13

14 15

2. Damaged.
A. Four standing mummiform gods.

B. Mirrored Osiris figures seated on a throne. A mummiform god stand facing Osiris.

12

Burke Museum Coffin Inscriptions

! !
<
sit1 " <V < [
t 7 95
>

3.
Dd mdw in Asir nb nHH xnty imntyw
A recitation by Osiris, Lord of Eternity, Foremost of the Westerners.

!
1
[
7
#
O9#
4. s i t 1 K t 7 3 6

Dd mdw in inpw xnty sH-nTr Xry-Hb tpy

A recitation by Anubis, Foremost of the Divine Booth, Chief Lector Priest.

C. Recumbent figure of Anubis with a red stola around his neck on a basket. Above the
figure is a row of uraei. The inscription reads: Anubis, Foremost of the Divine Booth.

D. A seated Ra-Horakhty-Atum is offered ointments by the deceased,

Nekhenkhonsu/Senkhonsu/Hukhonsu ?, justified.

B {c
% 7t

! !
<
sit1 " <V < [
t 7 95
>

5.
Dd mdw in Asir nb nHH xnty imntyw
A recitation by Osiris, Lord of Eternity, Foremost of the Westerners.

!D
1
sit ! _ M 3 / T
!R
#!
>

6.
Dd mdw in Ast wrt mwt nTr Hnwt nbt pt
A recitation by Isis the Great, Mother of the God, Mistress and Lady of Heaven.

!
9
1
[
7
#
O
i
K
3
s
1
6
t
t
#
7
7.

Dd mdw in inpw xnty sH-nTr Xry-Hb tpy

A recitation by Anubis, Foremost of the Divine Booth, Chief Lector Priest.

13

Burke Museum Coffin Inscriptions

E. A seated Osiris faced with a vulture on the standard for the West, possibly Nekhbet,
and three mummiform gods, one with a jackal head, one with a falcon head, and one with
a cobra head.

< > [!
B
11
8. i M " <V < t 7

imAxy xr Asir nb nHH xnty (imntyw)

Venerated before Osiris, Lord of Eternity, Foremost (of the Westerners).

>
!D
T
R
B
9. i 11 M ! _ M 3 / ! # !

imAxy xr Ast wrt mwt nTr Hnwt nbt pt

A recitation by Isis the Great, Mother of the God, Mistress and Lady of Heaven.

>
T
R
B
4
)
3
6
11
!#!
10. i M

imAxy xr nbt Hwt snt nTr Hnwt nbt pt

A recitation by Nephthys, Sister of the God, Mistress and Lady of Heaven.

F. Mirrored figures of Anubis, seated on a throne sit back to back with an
anthropomorphic Djed column surmounted by a sun disk between them. The funerary
imy-wt standard associated with Anubis is held by the seated deity. A nemest vase and
stalks of lettuce stand before the throne.

14

Burke Museum Coffin Inscriptions

! !
<
sit1 " <V < [
t 7 95
>

11.
Dd mdw in Asir nb nHH xnty imntyw
A recitation by Osiris, Lord of Eternity, Foremost of the Westerners.

>
!D
T
R
B
12. i 11 M ! _ M 3 / ! # !

imAxy xr Ast wrt mwt nTr Hnwt nbt pt

A recitation by Isis the Great, Mother of the God, Mistress and Lady of Heaven.

<> !
! 3 4 |}
1
i
s
t" 95
13.

Dd mdw in Asir nb (nHH xnty) imntyw nTr aA

A recitation by Osiris, Lord (of Eternity, Foremost) of the Westerners, Great God.
G. Osiris seated on a throne faces the Ba bird spirit of the deceased standing on the
standard for the West. A funerary imy-wt standard is between the two figures. A vulture
and cobra appear behind the Ba, representing the goddesses Nekhbet and Wadjet.

< > [!
B
14. i 11 M " <V < t 7

imAxy xr Asir nb nHH xnty imntyw

< > [!
B
11
15. i M " <V < t 7

imAxy xr Asir nb nHH xnty imntyw

Venerated before Osiris, Lord of Eternity, Foremost of the Westerners.

Venerated before Osiris, Lord of Eternity, Foremost of the Westerners.

15

Burke Museum Coffin Inscriptions

Left Side:
Foot

Head
frieze of uraei
G

16151413

12 11

<

10 9

D
8 7

C
65

43

21

! 3 4 |}
> 95
1
1. s i t "

Dd mdw in Asir nb (nHH xnty) imntyw nTr aA

A recitation by Osiris, Lord (of Eternity, Foremost) of the Westerners, Great God.

< > k >R

1
i
s
t " < Q q #!
2.

Dd mdw in Asir nb AbDw nb pt

A recitation by Osiris, Lord of Abydos, Lord of Heaven.
A. Anubis recumbent on basket with red stola around neck with a flail under a double
canopy.

B. Vulture (Nekhbet) sits on the standard for the West faces standing mummiform gods,
one human-headed and one rabbit-headed.

16

Burke Museum Coffin Inscriptions

<> ! ! 4
1
i
s
t " 9 $53 |}
3.

Dd mdw in Asir nb (nHH xnty) imntyw nTr aA

A recitation by Osiris, Lord (of Eternity, Foremost) of the Westerners, Great God.

< > k >R

1
i
s
t " < Q q #!
4.

Dd mdw in Asir nb AbDw nb pt

A recitation by Osiris, Lord of Abydos, Lord of Heaven.

C. Mirrored image of Anubis seated back to back with a imy-wt standard and a nemest
ewer in front of each image.

< [! R
1
5. s i t " <V < t 7
>

Dd mdw in Asir nb nHH xnty (imntyw nb) pt

A recitation by Osiris, Lord of Eternity, Foremost of the Westerners, Lord of Heaven.

<> ! ! 4
1
i
s
t " 9 $53 |}
6.

Dd mdw in Asir nb (nHH xnty) imntyw nTr aA

A recitation by Osiris, Lord (of Eternity, Foremost) of the Westerners, Great God.
D. Mirrored image of Ra-Horakhty seated back to back, each facing a vulture standing on
the standard for the West.

< [! R
1
i
s
t " <V < t 7
7.
>

Dd mdw in Asir nb nHH xnty (imntyw nb) pt

17

Burke Museum Coffin Inscriptions

A recitation by Osiris, Lord of Eternity, Foremost of the Westerners, Lord of Heaven.

<> ! !
1
i
s
t " 9 $5!!
8.

Dd mdw in Asir nb (nHH xnty) imntyw ?

A recitation by Osiris, Lord (of Eternity, Foremost) of the Westerners,?.
E. Osiris is seated with a imy-wt standard in front of him. Facing the god are three
mummiform gods, one with the head of a snake, one a human, and one a jackal.

<> ! !
1
i
s
t " <V < [ 7 9 $
9.

Dd mdw in Asir nb nHH xnty imntyw

A recitation by Osiris, Lord of Eternity, Foremost of the Westerners.

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Dd mdw in Asir nb (nHH xnty) imntyw nTr aA

A recitation by Osiris, Lord (of Eternity, Foremost) of the Westerners, Great God, Lord
of Heaven.
F. Mirrored image of a seated Osiris. The deceaseds ba, in the form of a human-headed
bird, sits on the standard for the West with upraised arms in front of the god.

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Burke Museum Coffin Inscriptions

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A recitation by Anubis, Foremost of the Divine Booth.
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A recitation by Isis the Great, Mother of the God, Lady of Heaven.

G. Five mummiform gods The first is Anubis and the text above the scene reads: Anubis,
Foremost of the Divine Booth, Chief Lector Priest in the place of truth (the tomb). The
others have the head of a falcon, a human, a cobra, and a human.

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Venerated before Osiris, Lord of Eternity, who is
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Foremost of the Westerners, Great God, Lord of (Heaven).

15. Damaged.
16. Damaged.

19