Введение
Древнеегипетский погребальный текст
Ancient Egyptian funerary text
«Книга ворот» (كتاب البوابات) – древнеегипетский погребальный текст, датируемый Новым царством. «Книга Врат» обширна и детализирована, состоит из ста сцен. Она повествует о путешествии новопреставленной души в загробный мир вместе с богом солнца Ра, через подземный мир в течение ночных часов к его воскресению. Душа должна пройти через серию «врат» каждый час своего путешествия. Каждый врата охраняется уникальным змеиным божеством, связанным с определенной богиней. Крайне важно, чтобы умерший знал имена каждого стража. Изображения суда над умершими представлены в последние три часа. Текст подразумевает, что одни люди пройдут невредимыми, а другие будут испытывать мучения в огненном озере. В конце путешествия Ра по подземному миру он возрождается, чтобы вновь занять свое место в небесах.
The Book of Gates (كتاب البوابات) is an ancient Egyptian funerary text dating from the New Kingdom. The Book of Gates is long and detailed, consisting of one hundred scenes. It narrates the passage of a newly deceased soul into the next world journeying with of the sun god, Ra, through the underworld during the hours of the night towards his resurrection. The soul is required to pass through a series of 'gates' at each hour of the journey. Each gate is guarded by a different serpent deity that is associated with a different goddess. It is important that the deceased knows the names of each guardian. Depictions of the judgment of the dead are shown in the last three hours. The text implies that some people will pass through unharmed, but others will suffer torment in a lake of fire. At the end of Ra's journey through the underworld, he emerges anew to take his place back in the sky.
История
Текст не был назван египтянами. Его назвал французский египтолог Гастон Масперо, который назвал его «Livre de Portes» (Книга Врат). Многие ученые изучали, расшифровывали и переводили эту книгу, начиная с Жана Франсуа Шампольона и заканчивая Эриком Хорнунгом и Александром Пьянковым. Последние двое разработали обозначение часов и разделений соответственно. Текст был обнаружен в гробницах 19-й и 20-й династий, но первое известное упоминание о нем относится к 18-й династии, времени правления Хоремхеба, хотя эта версия неполна.
The text was not named by the Egyptians. It was named by French Egyptologist Gaston Maspero who called it 'Livre de Portes' (Book of Gates). Many scholars have studied, deciphered, and translated the book from Jean Francois Champollion to Erik Hornung and Alexander Piankoff. The latter two being the ones to create the designation of hours and divisions, respectively. It was discovered in tombs of the 19th and 20th Dynasties but the first appearance discovered was in the 18th Dynasty, Horemheb, though this version is incomplete.
Появления
Различные сцены из Книги врат были изображены во многих гробницах Нового царства, начиная с Хоремхеба (ум. ок. 1295 г. до н.э.) до Рамсеса VII (ум. ок. 1130 г. до н.э.). У Сети I сохранилась первая полная надпись, украшающая его саркофаг, а также первая половина книги, украшающая столбовые залы его гробницы. У Хоремхеба – самые ранние изображения Книги, украшающие стены его гробницы. Второй–шестой час изображены на стене его погребальной камеры. Это было значимо, поскольку нарушало традиционное использование «Амдуата», обычно изображаемого на стенах погребальных камер до Хоремхеба. Он также повествует о путешествии Ра по подземному миру, однако с некоторыми отличиями. Книга врат часто сопровождает «Амдуат» во многих гробницах, поскольку служит руководством по пути души умершего и божествам, с которыми она встретится в Подземном мире. По словам Мохамеда Рагеба Дардира, основное различие между книгами заключается в том, что Книга врат служит руководством об опасностях, с которыми столкнется душа умершего, и о том, что необходимо сделать, чтобы пройти через каждый врата и воскреснуть. Считается, что обе книги часто изображаются в гробницах, поскольку каждая из них сама по себе не является достаточным руководством для души, чтобы завершить свое путешествие с Ра. Этот час отличается от остальных, поскольку это единственная сцена, где Ра и душа умершего не находятся в Подземном мире.
Various scenes from the Book of Gates have been depicted in many tombs from the New Kingdom ranging from Horemheb (d. c. 1295 BC) to Ramesses VII (d. c. 1130 BC). Seti I has the first complete inscription decorating his sarcophagus, as well as the first half of the book decorating the pillared halls of his tomb. Horemheb has the earliest depictions of the Book, decorating the walls of his tomb. The second through sixth hours are on the wall of his burial chamber. This was significant because it broke the traditional use of the Amduat usually displayed on walls of burial chambers prior to Horemheb. which also follows Ra's journey through the underworld, however with some differences. It often accompanies the Book of Gates in many tombs because it is a guide of the deceased's souls journey and what deities it will encounter in the Underworld. According to Mohamed Ragheb Dardir, the main difference between the books is, the Book of Gates acts as a guide about the dangers that the deceased soul will encounter and what must be done to pass through each gate in order to be resurrected. It is believed the books are both often depicted in tombs because on their own, they are not a sufficient guide for the soul to complete its journey with Ra. This hour is different to the remaining because it is the only scene where Ra and the deceased soul are not in the underworld. Hour 2: Once the boat passes between the Western Mountain, it reaches the door to the second division. This door is guarded by the serpent Saa Set. The door itself is named Watcher of the Desert. The accompanying texts speaks of the darkness beyond the door until the god manifests in his godly form. Surrounding the boat are bound men guarded by Atum. The text refers to these men as ‘damned’ and ‘blessed’ by Ra, where they are to either take their place in the afterlife (the blessed) or be destroyed by the serpent (the damned). The blessed make offerings to the doorway of the serpent named Winding One, guarding the next door. Hour 3: Just beyond the door, named Piercing of Embers,” are twelve mummies who are protected by a fire breathing snake at the front and back of the corridor. Ra demands the fire penetrate the dark corridor where it illuminates a Lake of Fire that the mummies are surrounding. The solar barque crosses the lake and the other side, Ra calls for the mummies to unwrap themselves and a be given breath and offerings for pulling the solar barque. The accompanying texts states Ra asks for safe passage across the lake of fire for the worthy blessed souls. Once the boat reaches the next gateway, the entire scene is drenched in darkness again. Hour 4: Once through the gate, Ra is bathed in darkness. The bark is pulled along by four gods until it reaches building containing nine shrines that contain nine mummified gods. These are the ‘gods who follow Osiris, who are in their abodes.’ These gods protect the ba. In front of this shine house are two groups of six goddesses guarding a hill to land, on the left, and one to water, on the right, separated by a giant serpent. The land on the left shows Osiris mummified, behind Osiris are twelve gods guarding pits of fire. The right path over water is the Lake of Life. Hour 5: This is the Judgement of Osiris scene. The solar barque is pulled along by the four gods of the Tuat (duat or underworld). They are pulling the bark towards nine gods holding a long serpent named Ennutchi who is the god Apep. In front of these nine gods are twelve additional gods deemed “the souls of the men who are in the Tuat.” Ra instructs these gods to attack the serpent so it is not able to travel through the gateway. In the next sequence of the scene Horus is depicted presiding over the men the four ethnicities of man: Egyptian, Asiatics, Nubian, Libyans (sixteen in total). These groups represent how all are welcoming in the afterlife. Horus grants protection of the men and gives them offerings. There is another gateway which leads to the Judgement Hall of Osiris. This is where Osiris weighs the soul of the deceased against evil. Hour 7: Ra passes through the gate guarded by "One Who Seizes with His Eye." In this scene Ra comes before twelve men who carry ma ’at feathers depicting they have been judged to be true and good. These twelve are offered libations for the afterlife. It is also depicted that those that were judged to be evil are tied to jackal headed stakes of Geb, awaiting their punishment. The scene also shows those that have been judged as true tending to fields of grain with Ra presiding over them. This represents the manifestation of a bountiful harvest year in the upperworld. Hour 8: The next gate Ra passes is guarded by nine gods just inside the door. The serpent guarding the door is named “Closed of Eye.” Through the door, Ra is greeted with deities holding a long rope from Aken. These rope bearers bring forth the hours of the day. They tie up Aken and give praise to Ra. Hour 9: Ra passes through the gateway guarded by “Flaming of Face.” The doorway itself is named “Glowing One.” Passed the door Ra comes to an Island of fire and the Waters of Nun which has people floating in it, they will be restored and given breathe when they emerge. The island of fire is depicted for Horus to burn those that he has condemned, those who have done evil against the sun god. Hour 10: Ra progresses through this scene trying to defeat Apep. At the end of the scene, Apep is captured by the gods standing before the solar barque, holding nets. In this hour, is also a reconciliation between Horus and Seth which symbolizes the uniting of Upper and Lower Egypt under the sun god as begins to rise over the lands and bring a new day. Hour 11: Apep is still captured and punished in this scene by Horus’ four sons and Geb. After the destruction of Apep, Ra is surrounded by all types of deities for protection that pull him along the sky. As Ra comes to the gate, there are two scepters, one labeled Osiris and the other Horus. The writing by the scepters speaks praise of Ra and tells of his soul and body in heaven and earth, respectively.
Час 2: Как только лодка проходит между Западной Горой, она достигает двери во вторую область. Эту дверь охраняет змей Саа Сет. Сама дверь называется «Страж Пустыни». В сопроводительных текстах говорится о темноте за дверью, пока бог не проявится в своей божественной форме. Вокруг лодки стоят связанные люди, охраняемые Атумом. В тексте эти люди названы «проклятыми» и «благословенными» Ра, которым предстоит занять свое место в загробной жизни (благословенные) или быть уничтоженными змеем (проклятые). Благословенные приносят жертвы у двери змея, называемого Извивающимся, охраняющей следующую дверь.
Various scenes from the Book of Gates have been depicted in many tombs from the New Kingdom ranging from Horemheb (d. c. 1295 BC) to Ramesses VII (d. c. 1130 BC). Seti I has the first complete inscription decorating his sarcophagus, as well as the first half of the book decorating the pillared halls of his tomb. Horemheb has the earliest depictions of the Book, decorating the walls of his tomb. The second through sixth hours are on the wall of his burial chamber. This was significant because it broke the traditional use of the Amduat usually displayed on walls of burial chambers prior to Horemheb. which also follows Ra's journey through the underworld, however with some differences. It often accompanies the Book of Gates in many tombs because it is a guide of the deceased's souls journey and what deities it will encounter in the Underworld. According to Mohamed Ragheb Dardir, the main difference between the books is, the Book of Gates acts as a guide about the dangers that the deceased soul will encounter and what must be done to pass through each gate in order to be resurrected. It is believed the books are both often depicted in tombs because on their own, they are not a sufficient guide for the soul to complete its journey with Ra. This hour is different to the remaining because it is the only scene where Ra and the deceased soul are not in the underworld. Hour 2: Once the boat passes between the Western Mountain, it reaches the door to the second division. This door is guarded by the serpent Saa Set. The door itself is named Watcher of the Desert. The accompanying texts speaks of the darkness beyond the door until the god manifests in his godly form. Surrounding the boat are bound men guarded by Atum. The text refers to these men as ‘damned’ and ‘blessed’ by Ra, where they are to either take their place in the afterlife (the blessed) or be destroyed by the serpent (the damned). The blessed make offerings to the doorway of the serpent named Winding One, guarding the next door. Hour 3: Just beyond the door, named Piercing of Embers,” are twelve mummies who are protected by a fire breathing snake at the front and back of the corridor. Ra demands the fire penetrate the dark corridor where it illuminates a Lake of Fire that the mummies are surrounding. The solar barque crosses the lake and the other side, Ra calls for the mummies to unwrap themselves and a be given breath and offerings for pulling the solar barque. The accompanying texts states Ra asks for safe passage across the lake of fire for the worthy blessed souls. Once the boat reaches the next gateway, the entire scene is drenched in darkness again. Hour 4: Once through the gate, Ra is bathed in darkness. The bark is pulled along by four gods until it reaches building containing nine shrines that contain nine mummified gods. These are the ‘gods who follow Osiris, who are in their abodes.’ These gods protect the ba. In front of this shine house are two groups of six goddesses guarding a hill to land, on the left, and one to water, on the right, separated by a giant serpent. The land on the left shows Osiris mummified, behind Osiris are twelve gods guarding pits of fire. The right path over water is the Lake of Life. Hour 5: This is the Judgement of Osiris scene. The solar barque is pulled along by the four gods of the Tuat (duat or underworld). They are pulling the bark towards nine gods holding a long serpent named Ennutchi who is the god Apep. In front of these nine gods are twelve additional gods deemed “the souls of the men who are in the Tuat.” Ra instructs these gods to attack the serpent so it is not able to travel through the gateway. In the next sequence of the scene Horus is depicted presiding over the men the four ethnicities of man: Egyptian, Asiatics, Nubian, Libyans (sixteen in total). These groups represent how all are welcoming in the afterlife. Horus grants protection of the men and gives them offerings. There is another gateway which leads to the Judgement Hall of Osiris. This is where Osiris weighs the soul of the deceased against evil. Hour 7: Ra passes through the gate guarded by "One Who Seizes with His Eye." In this scene Ra comes before twelve men who carry ma ’at feathers depicting they have been judged to be true and good. These twelve are offered libations for the afterlife. It is also depicted that those that were judged to be evil are tied to jackal headed stakes of Geb, awaiting their punishment. The scene also shows those that have been judged as true tending to fields of grain with Ra presiding over them. This represents the manifestation of a bountiful harvest year in the upperworld. Hour 8: The next gate Ra passes is guarded by nine gods just inside the door. The serpent guarding the door is named “Closed of Eye.” Through the door, Ra is greeted with deities holding a long rope from Aken. These rope bearers bring forth the hours of the day. They tie up Aken and give praise to Ra. Hour 9: Ra passes through the gateway guarded by “Flaming of Face.” The doorway itself is named “Glowing One.” Passed the door Ra comes to an Island of fire and the Waters of Nun which has people floating in it, they will be restored and given breathe when they emerge. The island of fire is depicted for Horus to burn those that he has condemned, those who have done evil against the sun god. Hour 10: Ra progresses through this scene trying to defeat Apep. At the end of the scene, Apep is captured by the gods standing before the solar barque, holding nets. In this hour, is also a reconciliation between Horus and Seth which symbolizes the uniting of Upper and Lower Egypt under the sun god as begins to rise over the lands and bring a new day. Hour 11: Apep is still captured and punished in this scene by Horus’ four sons and Geb. After the destruction of Apep, Ra is surrounded by all types of deities for protection that pull him along the sky. As Ra comes to the gate, there are two scepters, one labeled Osiris and the other Horus. The writing by the scepters speaks praise of Ra and tells of his soul and body in heaven and earth, respectively.
Час 3: Сразу за дверью, названной «Пронизывание Углей», находятся двенадцать мумий, охраняемых извергающим пламя змеем спереди и сзади коридора. Ра требует, чтобы огонь проник в темный коридор, осветив Огненное озеро, окруженное мумиями. Солнечная барка пересекает озеро, и на другом берегу Ра призывает мумий развернуться, даруя им дыхание и подношения за то, что они тянут солнечную барку. В сопроводительных текстах говорится, что Ра просит безопасного прохода через озеро огня для достойных благословенных душ. Когда лодка достигает следующих врат, все снова погружается во тьму.
Various scenes from the Book of Gates have been depicted in many tombs from the New Kingdom ranging from Horemheb (d. c. 1295 BC) to Ramesses VII (d. c. 1130 BC). Seti I has the first complete inscription decorating his sarcophagus, as well as the first half of the book decorating the pillared halls of his tomb. Horemheb has the earliest depictions of the Book, decorating the walls of his tomb. The second through sixth hours are on the wall of his burial chamber. This was significant because it broke the traditional use of the Amduat usually displayed on walls of burial chambers prior to Horemheb. which also follows Ra's journey through the underworld, however with some differences. It often accompanies the Book of Gates in many tombs because it is a guide of the deceased's souls journey and what deities it will encounter in the Underworld. According to Mohamed Ragheb Dardir, the main difference between the books is, the Book of Gates acts as a guide about the dangers that the deceased soul will encounter and what must be done to pass through each gate in order to be resurrected. It is believed the books are both often depicted in tombs because on their own, they are not a sufficient guide for the soul to complete its journey with Ra. This hour is different to the remaining because it is the only scene where Ra and the deceased soul are not in the underworld. Hour 2: Once the boat passes between the Western Mountain, it reaches the door to the second division. This door is guarded by the serpent Saa Set. The door itself is named Watcher of the Desert. The accompanying texts speaks of the darkness beyond the door until the god manifests in his godly form. Surrounding the boat are bound men guarded by Atum. The text refers to these men as ‘damned’ and ‘blessed’ by Ra, where they are to either take their place in the afterlife (the blessed) or be destroyed by the serpent (the damned). The blessed make offerings to the doorway of the serpent named Winding One, guarding the next door. Hour 3: Just beyond the door, named Piercing of Embers,” are twelve mummies who are protected by a fire breathing snake at the front and back of the corridor. Ra demands the fire penetrate the dark corridor where it illuminates a Lake of Fire that the mummies are surrounding. The solar barque crosses the lake and the other side, Ra calls for the mummies to unwrap themselves and a be given breath and offerings for pulling the solar barque. The accompanying texts states Ra asks for safe passage across the lake of fire for the worthy blessed souls. Once the boat reaches the next gateway, the entire scene is drenched in darkness again. Hour 4: Once through the gate, Ra is bathed in darkness. The bark is pulled along by four gods until it reaches building containing nine shrines that contain nine mummified gods. These are the ‘gods who follow Osiris, who are in their abodes.’ These gods protect the ba. In front of this shine house are two groups of six goddesses guarding a hill to land, on the left, and one to water, on the right, separated by a giant serpent. The land on the left shows Osiris mummified, behind Osiris are twelve gods guarding pits of fire. The right path over water is the Lake of Life. Hour 5: This is the Judgement of Osiris scene. The solar barque is pulled along by the four gods of the Tuat (duat or underworld). They are pulling the bark towards nine gods holding a long serpent named Ennutchi who is the god Apep. In front of these nine gods are twelve additional gods deemed “the souls of the men who are in the Tuat.” Ra instructs these gods to attack the serpent so it is not able to travel through the gateway. In the next sequence of the scene Horus is depicted presiding over the men the four ethnicities of man: Egyptian, Asiatics, Nubian, Libyans (sixteen in total). These groups represent how all are welcoming in the afterlife. Horus grants protection of the men and gives them offerings. There is another gateway which leads to the Judgement Hall of Osiris. This is where Osiris weighs the soul of the deceased against evil. Hour 7: Ra passes through the gate guarded by "One Who Seizes with His Eye." In this scene Ra comes before twelve men who carry ma ’at feathers depicting they have been judged to be true and good. These twelve are offered libations for the afterlife. It is also depicted that those that were judged to be evil are tied to jackal headed stakes of Geb, awaiting their punishment. The scene also shows those that have been judged as true tending to fields of grain with Ra presiding over them. This represents the manifestation of a bountiful harvest year in the upperworld. Hour 8: The next gate Ra passes is guarded by nine gods just inside the door. The serpent guarding the door is named “Closed of Eye.” Through the door, Ra is greeted with deities holding a long rope from Aken. These rope bearers bring forth the hours of the day. They tie up Aken and give praise to Ra. Hour 9: Ra passes through the gateway guarded by “Flaming of Face.” The doorway itself is named “Glowing One.” Passed the door Ra comes to an Island of fire and the Waters of Nun which has people floating in it, they will be restored and given breathe when they emerge. The island of fire is depicted for Horus to burn those that he has condemned, those who have done evil against the sun god. Hour 10: Ra progresses through this scene trying to defeat Apep. At the end of the scene, Apep is captured by the gods standing before the solar barque, holding nets. In this hour, is also a reconciliation between Horus and Seth which symbolizes the uniting of Upper and Lower Egypt under the sun god as begins to rise over the lands and bring a new day. Hour 11: Apep is still captured and punished in this scene by Horus’ four sons and Geb. After the destruction of Apep, Ra is surrounded by all types of deities for protection that pull him along the sky. As Ra comes to the gate, there are two scepters, one labeled Osiris and the other Horus. The writing by the scepters speaks praise of Ra and tells of his soul and body in heaven and earth, respectively.
Час 4: Как только Ра проходит через врата, его окутывает тьма. Барку тянут четыре бога, пока она не достигает здания, содержащего девять святилищ, в которых находятся девять мумифицированных богов. Это «боги, следующие за Осирисом, пребывающие в своих обиталищах». Эти боги защищают ба. Перед этим святилищем две группы по шесть богинь охраняют холм, ведущий к земле слева, и к воде справа, разделенные гигантским змеем. На земле слева изображен мумифицированный Осирис, за Осирисом двенадцать богов охраняют огненные ямы. Правый путь через воду – Озеро Жизни.
Various scenes from the Book of Gates have been depicted in many tombs from the New Kingdom ranging from Horemheb (d. c. 1295 BC) to Ramesses VII (d. c. 1130 BC). Seti I has the first complete inscription decorating his sarcophagus, as well as the first half of the book decorating the pillared halls of his tomb. Horemheb has the earliest depictions of the Book, decorating the walls of his tomb. The second through sixth hours are on the wall of his burial chamber. This was significant because it broke the traditional use of the Amduat usually displayed on walls of burial chambers prior to Horemheb. which also follows Ra's journey through the underworld, however with some differences. It often accompanies the Book of Gates in many tombs because it is a guide of the deceased's souls journey and what deities it will encounter in the Underworld. According to Mohamed Ragheb Dardir, the main difference between the books is, the Book of Gates acts as a guide about the dangers that the deceased soul will encounter and what must be done to pass through each gate in order to be resurrected. It is believed the books are both often depicted in tombs because on their own, they are not a sufficient guide for the soul to complete its journey with Ra. This hour is different to the remaining because it is the only scene where Ra and the deceased soul are not in the underworld. Hour 2: Once the boat passes between the Western Mountain, it reaches the door to the second division. This door is guarded by the serpent Saa Set. The door itself is named Watcher of the Desert. The accompanying texts speaks of the darkness beyond the door until the god manifests in his godly form. Surrounding the boat are bound men guarded by Atum. The text refers to these men as ‘damned’ and ‘blessed’ by Ra, where they are to either take their place in the afterlife (the blessed) or be destroyed by the serpent (the damned). The blessed make offerings to the doorway of the serpent named Winding One, guarding the next door. Hour 3: Just beyond the door, named Piercing of Embers,” are twelve mummies who are protected by a fire breathing snake at the front and back of the corridor. Ra demands the fire penetrate the dark corridor where it illuminates a Lake of Fire that the mummies are surrounding. The solar barque crosses the lake and the other side, Ra calls for the mummies to unwrap themselves and a be given breath and offerings for pulling the solar barque. The accompanying texts states Ra asks for safe passage across the lake of fire for the worthy blessed souls. Once the boat reaches the next gateway, the entire scene is drenched in darkness again. Hour 4: Once through the gate, Ra is bathed in darkness. The bark is pulled along by four gods until it reaches building containing nine shrines that contain nine mummified gods. These are the ‘gods who follow Osiris, who are in their abodes.’ These gods protect the ba. In front of this shine house are two groups of six goddesses guarding a hill to land, on the left, and one to water, on the right, separated by a giant serpent. The land on the left shows Osiris mummified, behind Osiris are twelve gods guarding pits of fire. The right path over water is the Lake of Life. Hour 5: This is the Judgement of Osiris scene. The solar barque is pulled along by the four gods of the Tuat (duat or underworld). They are pulling the bark towards nine gods holding a long serpent named Ennutchi who is the god Apep. In front of these nine gods are twelve additional gods deemed “the souls of the men who are in the Tuat.” Ra instructs these gods to attack the serpent so it is not able to travel through the gateway. In the next sequence of the scene Horus is depicted presiding over the men the four ethnicities of man: Egyptian, Asiatics, Nubian, Libyans (sixteen in total). These groups represent how all are welcoming in the afterlife. Horus grants protection of the men and gives them offerings. There is another gateway which leads to the Judgement Hall of Osiris. This is where Osiris weighs the soul of the deceased against evil. Hour 7: Ra passes through the gate guarded by "One Who Seizes with His Eye." In this scene Ra comes before twelve men who carry ma ’at feathers depicting they have been judged to be true and good. These twelve are offered libations for the afterlife. It is also depicted that those that were judged to be evil are tied to jackal headed stakes of Geb, awaiting their punishment. The scene also shows those that have been judged as true tending to fields of grain with Ra presiding over them. This represents the manifestation of a bountiful harvest year in the upperworld. Hour 8: The next gate Ra passes is guarded by nine gods just inside the door. The serpent guarding the door is named “Closed of Eye.” Through the door, Ra is greeted with deities holding a long rope from Aken. These rope bearers bring forth the hours of the day. They tie up Aken and give praise to Ra. Hour 9: Ra passes through the gateway guarded by “Flaming of Face.” The doorway itself is named “Glowing One.” Passed the door Ra comes to an Island of fire and the Waters of Nun which has people floating in it, they will be restored and given breathe when they emerge. The island of fire is depicted for Horus to burn those that he has condemned, those who have done evil against the sun god. Hour 10: Ra progresses through this scene trying to defeat Apep. At the end of the scene, Apep is captured by the gods standing before the solar barque, holding nets. In this hour, is also a reconciliation between Horus and Seth which symbolizes the uniting of Upper and Lower Egypt under the sun god as begins to rise over the lands and bring a new day. Hour 11: Apep is still captured and punished in this scene by Horus’ four sons and Geb. After the destruction of Apep, Ra is surrounded by all types of deities for protection that pull him along the sky. As Ra comes to the gate, there are two scepters, one labeled Osiris and the other Horus. The writing by the scepters speaks praise of Ra and tells of his soul and body in heaven and earth, respectively.
Час 5: Это сцена Суда Осириса. Солнечную барку тянут четыре бога Дуата (подземного мира). Они тянут барку к девяти богам, держащим длинного змея по имени Эннутчи, который является богом Апепом. Перед этими девятью богами находятся двенадцать дополнительных богов, считающихся «душами людей, находящихся в Дуате». Ра повелевает этим богам атаковать змея, чтобы он не смог пройти через врата. В следующей последовательности сцены Гор изображен председательствующим над людьми из четырех этнических групп: египтянами, азиатами, нубийцами и ливийцами (всего шестнадцать). Эти группы символизируют всеобщее принятие в загробной жизни. Гор дарует защиту этим людям и дарит им подношения. Есть еще одни врата, ведущие в Зал Суда Осириса, где Осирис взвешивает душу умершего против зла.
Various scenes from the Book of Gates have been depicted in many tombs from the New Kingdom ranging from Horemheb (d. c. 1295 BC) to Ramesses VII (d. c. 1130 BC). Seti I has the first complete inscription decorating his sarcophagus, as well as the first half of the book decorating the pillared halls of his tomb. Horemheb has the earliest depictions of the Book, decorating the walls of his tomb. The second through sixth hours are on the wall of his burial chamber. This was significant because it broke the traditional use of the Amduat usually displayed on walls of burial chambers prior to Horemheb. which also follows Ra's journey through the underworld, however with some differences. It often accompanies the Book of Gates in many tombs because it is a guide of the deceased's souls journey and what deities it will encounter in the Underworld. According to Mohamed Ragheb Dardir, the main difference between the books is, the Book of Gates acts as a guide about the dangers that the deceased soul will encounter and what must be done to pass through each gate in order to be resurrected. It is believed the books are both often depicted in tombs because on their own, they are not a sufficient guide for the soul to complete its journey with Ra. This hour is different to the remaining because it is the only scene where Ra and the deceased soul are not in the underworld. Hour 2: Once the boat passes between the Western Mountain, it reaches the door to the second division. This door is guarded by the serpent Saa Set. The door itself is named Watcher of the Desert. The accompanying texts speaks of the darkness beyond the door until the god manifests in his godly form. Surrounding the boat are bound men guarded by Atum. The text refers to these men as ‘damned’ and ‘blessed’ by Ra, where they are to either take their place in the afterlife (the blessed) or be destroyed by the serpent (the damned). The blessed make offerings to the doorway of the serpent named Winding One, guarding the next door. Hour 3: Just beyond the door, named Piercing of Embers,” are twelve mummies who are protected by a fire breathing snake at the front and back of the corridor. Ra demands the fire penetrate the dark corridor where it illuminates a Lake of Fire that the mummies are surrounding. The solar barque crosses the lake and the other side, Ra calls for the mummies to unwrap themselves and a be given breath and offerings for pulling the solar barque. The accompanying texts states Ra asks for safe passage across the lake of fire for the worthy blessed souls. Once the boat reaches the next gateway, the entire scene is drenched in darkness again. Hour 4: Once through the gate, Ra is bathed in darkness. The bark is pulled along by four gods until it reaches building containing nine shrines that contain nine mummified gods. These are the ‘gods who follow Osiris, who are in their abodes.’ These gods protect the ba. In front of this shine house are two groups of six goddesses guarding a hill to land, on the left, and one to water, on the right, separated by a giant serpent. The land on the left shows Osiris mummified, behind Osiris are twelve gods guarding pits of fire. The right path over water is the Lake of Life. Hour 5: This is the Judgement of Osiris scene. The solar barque is pulled along by the four gods of the Tuat (duat or underworld). They are pulling the bark towards nine gods holding a long serpent named Ennutchi who is the god Apep. In front of these nine gods are twelve additional gods deemed “the souls of the men who are in the Tuat.” Ra instructs these gods to attack the serpent so it is not able to travel through the gateway. In the next sequence of the scene Horus is depicted presiding over the men the four ethnicities of man: Egyptian, Asiatics, Nubian, Libyans (sixteen in total). These groups represent how all are welcoming in the afterlife. Horus grants protection of the men and gives them offerings. There is another gateway which leads to the Judgement Hall of Osiris. This is where Osiris weighs the soul of the deceased against evil. Hour 7: Ra passes through the gate guarded by "One Who Seizes with His Eye." In this scene Ra comes before twelve men who carry ma ’at feathers depicting they have been judged to be true and good. These twelve are offered libations for the afterlife. It is also depicted that those that were judged to be evil are tied to jackal headed stakes of Geb, awaiting their punishment. The scene also shows those that have been judged as true tending to fields of grain with Ra presiding over them. This represents the manifestation of a bountiful harvest year in the upperworld. Hour 8: The next gate Ra passes is guarded by nine gods just inside the door. The serpent guarding the door is named “Closed of Eye.” Through the door, Ra is greeted with deities holding a long rope from Aken. These rope bearers bring forth the hours of the day. They tie up Aken and give praise to Ra. Hour 9: Ra passes through the gateway guarded by “Flaming of Face.” The doorway itself is named “Glowing One.” Passed the door Ra comes to an Island of fire and the Waters of Nun which has people floating in it, they will be restored and given breathe when they emerge. The island of fire is depicted for Horus to burn those that he has condemned, those who have done evil against the sun god. Hour 10: Ra progresses through this scene trying to defeat Apep. At the end of the scene, Apep is captured by the gods standing before the solar barque, holding nets. In this hour, is also a reconciliation between Horus and Seth which symbolizes the uniting of Upper and Lower Egypt under the sun god as begins to rise over the lands and bring a new day. Hour 11: Apep is still captured and punished in this scene by Horus’ four sons and Geb. After the destruction of Apep, Ra is surrounded by all types of deities for protection that pull him along the sky. As Ra comes to the gate, there are two scepters, one labeled Osiris and the other Horus. The writing by the scepters speaks praise of Ra and tells of his soul and body in heaven and earth, respectively.
Час 7: Ра проходит через врата, охраняемые «Тот, кто хватает своим глазом». В этой сцене Ра предстает перед двенадцатью мужчинами, несущими перья Маат, что свидетельствует об их признании праведными и добрыми. Эти двенадцать получают возлияния для загробной жизни. Также изображено, что те, кто был признан злыми, привязаны к кольям Геба с головами шакалов, ожидая наказания. Сцена также показывает тех, кто был признан праведными, возделывающими поля зерна, а Ра наблюдает за ними, что символизирует процветающий урожай в верхнем мире.
Various scenes from the Book of Gates have been depicted in many tombs from the New Kingdom ranging from Horemheb (d. c. 1295 BC) to Ramesses VII (d. c. 1130 BC). Seti I has the first complete inscription decorating his sarcophagus, as well as the first half of the book decorating the pillared halls of his tomb. Horemheb has the earliest depictions of the Book, decorating the walls of his tomb. The second through sixth hours are on the wall of his burial chamber. This was significant because it broke the traditional use of the Amduat usually displayed on walls of burial chambers prior to Horemheb. which also follows Ra's journey through the underworld, however with some differences. It often accompanies the Book of Gates in many tombs because it is a guide of the deceased's souls journey and what deities it will encounter in the Underworld. According to Mohamed Ragheb Dardir, the main difference between the books is, the Book of Gates acts as a guide about the dangers that the deceased soul will encounter and what must be done to pass through each gate in order to be resurrected. It is believed the books are both often depicted in tombs because on their own, they are not a sufficient guide for the soul to complete its journey with Ra. This hour is different to the remaining because it is the only scene where Ra and the deceased soul are not in the underworld. Hour 2: Once the boat passes between the Western Mountain, it reaches the door to the second division. This door is guarded by the serpent Saa Set. The door itself is named Watcher of the Desert. The accompanying texts speaks of the darkness beyond the door until the god manifests in his godly form. Surrounding the boat are bound men guarded by Atum. The text refers to these men as ‘damned’ and ‘blessed’ by Ra, where they are to either take their place in the afterlife (the blessed) or be destroyed by the serpent (the damned). The blessed make offerings to the doorway of the serpent named Winding One, guarding the next door. Hour 3: Just beyond the door, named Piercing of Embers,” are twelve mummies who are protected by a fire breathing snake at the front and back of the corridor. Ra demands the fire penetrate the dark corridor where it illuminates a Lake of Fire that the mummies are surrounding. The solar barque crosses the lake and the other side, Ra calls for the mummies to unwrap themselves and a be given breath and offerings for pulling the solar barque. The accompanying texts states Ra asks for safe passage across the lake of fire for the worthy blessed souls. Once the boat reaches the next gateway, the entire scene is drenched in darkness again. Hour 4: Once through the gate, Ra is bathed in darkness. The bark is pulled along by four gods until it reaches building containing nine shrines that contain nine mummified gods. These are the ‘gods who follow Osiris, who are in their abodes.’ These gods protect the ba. In front of this shine house are two groups of six goddesses guarding a hill to land, on the left, and one to water, on the right, separated by a giant serpent. The land on the left shows Osiris mummified, behind Osiris are twelve gods guarding pits of fire. The right path over water is the Lake of Life. Hour 5: This is the Judgement of Osiris scene. The solar barque is pulled along by the four gods of the Tuat (duat or underworld). They are pulling the bark towards nine gods holding a long serpent named Ennutchi who is the god Apep. In front of these nine gods are twelve additional gods deemed “the souls of the men who are in the Tuat.” Ra instructs these gods to attack the serpent so it is not able to travel through the gateway. In the next sequence of the scene Horus is depicted presiding over the men the four ethnicities of man: Egyptian, Asiatics, Nubian, Libyans (sixteen in total). These groups represent how all are welcoming in the afterlife. Horus grants protection of the men and gives them offerings. There is another gateway which leads to the Judgement Hall of Osiris. This is where Osiris weighs the soul of the deceased against evil. Hour 7: Ra passes through the gate guarded by "One Who Seizes with His Eye." In this scene Ra comes before twelve men who carry ma ’at feathers depicting they have been judged to be true and good. These twelve are offered libations for the afterlife. It is also depicted that those that were judged to be evil are tied to jackal headed stakes of Geb, awaiting their punishment. The scene also shows those that have been judged as true tending to fields of grain with Ra presiding over them. This represents the manifestation of a bountiful harvest year in the upperworld. Hour 8: The next gate Ra passes is guarded by nine gods just inside the door. The serpent guarding the door is named “Closed of Eye.” Through the door, Ra is greeted with deities holding a long rope from Aken. These rope bearers bring forth the hours of the day. They tie up Aken and give praise to Ra. Hour 9: Ra passes through the gateway guarded by “Flaming of Face.” The doorway itself is named “Glowing One.” Passed the door Ra comes to an Island of fire and the Waters of Nun which has people floating in it, they will be restored and given breathe when they emerge. The island of fire is depicted for Horus to burn those that he has condemned, those who have done evil against the sun god. Hour 10: Ra progresses through this scene trying to defeat Apep. At the end of the scene, Apep is captured by the gods standing before the solar barque, holding nets. In this hour, is also a reconciliation between Horus and Seth which symbolizes the uniting of Upper and Lower Egypt under the sun god as begins to rise over the lands and bring a new day. Hour 11: Apep is still captured and punished in this scene by Horus’ four sons and Geb. After the destruction of Apep, Ra is surrounded by all types of deities for protection that pull him along the sky. As Ra comes to the gate, there are two scepters, one labeled Osiris and the other Horus. The writing by the scepters speaks praise of Ra and tells of his soul and body in heaven and earth, respectively.
Час 8: Следующие врата, через которые проходит Ра, охраняются девятью богами у самой двери. Змей, охраняющий дверь, назван «Закрывший Глаза». За дверью Ра приветствуют божества, держащие длинный канат от Акена. Эти держатели канатов приносят часы дня, связывают Акена и воздают хвалу Ра.
Various scenes from the Book of Gates have been depicted in many tombs from the New Kingdom ranging from Horemheb (d. c. 1295 BC) to Ramesses VII (d. c. 1130 BC). Seti I has the first complete inscription decorating his sarcophagus, as well as the first half of the book decorating the pillared halls of his tomb. Horemheb has the earliest depictions of the Book, decorating the walls of his tomb. The second through sixth hours are on the wall of his burial chamber. This was significant because it broke the traditional use of the Amduat usually displayed on walls of burial chambers prior to Horemheb. which also follows Ra's journey through the underworld, however with some differences. It often accompanies the Book of Gates in many tombs because it is a guide of the deceased's souls journey and what deities it will encounter in the Underworld. According to Mohamed Ragheb Dardir, the main difference between the books is, the Book of Gates acts as a guide about the dangers that the deceased soul will encounter and what must be done to pass through each gate in order to be resurrected. It is believed the books are both often depicted in tombs because on their own, they are not a sufficient guide for the soul to complete its journey with Ra. This hour is different to the remaining because it is the only scene where Ra and the deceased soul are not in the underworld. Hour 2: Once the boat passes between the Western Mountain, it reaches the door to the second division. This door is guarded by the serpent Saa Set. The door itself is named Watcher of the Desert. The accompanying texts speaks of the darkness beyond the door until the god manifests in his godly form. Surrounding the boat are bound men guarded by Atum. The text refers to these men as ‘damned’ and ‘blessed’ by Ra, where they are to either take their place in the afterlife (the blessed) or be destroyed by the serpent (the damned). The blessed make offerings to the doorway of the serpent named Winding One, guarding the next door. Hour 3: Just beyond the door, named Piercing of Embers,” are twelve mummies who are protected by a fire breathing snake at the front and back of the corridor. Ra demands the fire penetrate the dark corridor where it illuminates a Lake of Fire that the mummies are surrounding. The solar barque crosses the lake and the other side, Ra calls for the mummies to unwrap themselves and a be given breath and offerings for pulling the solar barque. The accompanying texts states Ra asks for safe passage across the lake of fire for the worthy blessed souls. Once the boat reaches the next gateway, the entire scene is drenched in darkness again. Hour 4: Once through the gate, Ra is bathed in darkness. The bark is pulled along by four gods until it reaches building containing nine shrines that contain nine mummified gods. These are the ‘gods who follow Osiris, who are in their abodes.’ These gods protect the ba. In front of this shine house are two groups of six goddesses guarding a hill to land, on the left, and one to water, on the right, separated by a giant serpent. The land on the left shows Osiris mummified, behind Osiris are twelve gods guarding pits of fire. The right path over water is the Lake of Life. Hour 5: This is the Judgement of Osiris scene. The solar barque is pulled along by the four gods of the Tuat (duat or underworld). They are pulling the bark towards nine gods holding a long serpent named Ennutchi who is the god Apep. In front of these nine gods are twelve additional gods deemed “the souls of the men who are in the Tuat.” Ra instructs these gods to attack the serpent so it is not able to travel through the gateway. In the next sequence of the scene Horus is depicted presiding over the men the four ethnicities of man: Egyptian, Asiatics, Nubian, Libyans (sixteen in total). These groups represent how all are welcoming in the afterlife. Horus grants protection of the men and gives them offerings. There is another gateway which leads to the Judgement Hall of Osiris. This is where Osiris weighs the soul of the deceased against evil. Hour 7: Ra passes through the gate guarded by "One Who Seizes with His Eye." In this scene Ra comes before twelve men who carry ma ’at feathers depicting they have been judged to be true and good. These twelve are offered libations for the afterlife. It is also depicted that those that were judged to be evil are tied to jackal headed stakes of Geb, awaiting their punishment. The scene also shows those that have been judged as true tending to fields of grain with Ra presiding over them. This represents the manifestation of a bountiful harvest year in the upperworld. Hour 8: The next gate Ra passes is guarded by nine gods just inside the door. The serpent guarding the door is named “Closed of Eye.” Through the door, Ra is greeted with deities holding a long rope from Aken. These rope bearers bring forth the hours of the day. They tie up Aken and give praise to Ra. Hour 9: Ra passes through the gateway guarded by “Flaming of Face.” The doorway itself is named “Glowing One.” Passed the door Ra comes to an Island of fire and the Waters of Nun which has people floating in it, they will be restored and given breathe when they emerge. The island of fire is depicted for Horus to burn those that he has condemned, those who have done evil against the sun god. Hour 10: Ra progresses through this scene trying to defeat Apep. At the end of the scene, Apep is captured by the gods standing before the solar barque, holding nets. In this hour, is also a reconciliation between Horus and Seth which symbolizes the uniting of Upper and Lower Egypt under the sun god as begins to rise over the lands and bring a new day. Hour 11: Apep is still captured and punished in this scene by Horus’ four sons and Geb. After the destruction of Apep, Ra is surrounded by all types of deities for protection that pull him along the sky. As Ra comes to the gate, there are two scepters, one labeled Osiris and the other Horus. The writing by the scepters speaks praise of Ra and tells of his soul and body in heaven and earth, respectively.
Час 9: Ра проходит через врата, охраняемые «Пылающим Ликом». Сама дверь называется «Сияющий». За дверью Ра предстает перед Островом огня и Водами Нун, в которых плавают люди, которые будут восстановлены и получат дыхание, когда выйдут из воды. Остров огня предназначен для того, чтобы Гор сжигал тех, кого он осудил, тех, кто совершил зло против бога солнца.
Various scenes from the Book of Gates have been depicted in many tombs from the New Kingdom ranging from Horemheb (d. c. 1295 BC) to Ramesses VII (d. c. 1130 BC). Seti I has the first complete inscription decorating his sarcophagus, as well as the first half of the book decorating the pillared halls of his tomb. Horemheb has the earliest depictions of the Book, decorating the walls of his tomb. The second through sixth hours are on the wall of his burial chamber. This was significant because it broke the traditional use of the Amduat usually displayed on walls of burial chambers prior to Horemheb. which also follows Ra's journey through the underworld, however with some differences. It often accompanies the Book of Gates in many tombs because it is a guide of the deceased's souls journey and what deities it will encounter in the Underworld. According to Mohamed Ragheb Dardir, the main difference between the books is, the Book of Gates acts as a guide about the dangers that the deceased soul will encounter and what must be done to pass through each gate in order to be resurrected. It is believed the books are both often depicted in tombs because on their own, they are not a sufficient guide for the soul to complete its journey with Ra. This hour is different to the remaining because it is the only scene where Ra and the deceased soul are not in the underworld. Hour 2: Once the boat passes between the Western Mountain, it reaches the door to the second division. This door is guarded by the serpent Saa Set. The door itself is named Watcher of the Desert. The accompanying texts speaks of the darkness beyond the door until the god manifests in his godly form. Surrounding the boat are bound men guarded by Atum. The text refers to these men as ‘damned’ and ‘blessed’ by Ra, where they are to either take their place in the afterlife (the blessed) or be destroyed by the serpent (the damned). The blessed make offerings to the doorway of the serpent named Winding One, guarding the next door. Hour 3: Just beyond the door, named Piercing of Embers,” are twelve mummies who are protected by a fire breathing snake at the front and back of the corridor. Ra demands the fire penetrate the dark corridor where it illuminates a Lake of Fire that the mummies are surrounding. The solar barque crosses the lake and the other side, Ra calls for the mummies to unwrap themselves and a be given breath and offerings for pulling the solar barque. The accompanying texts states Ra asks for safe passage across the lake of fire for the worthy blessed souls. Once the boat reaches the next gateway, the entire scene is drenched in darkness again. Hour 4: Once through the gate, Ra is bathed in darkness. The bark is pulled along by four gods until it reaches building containing nine shrines that contain nine mummified gods. These are the ‘gods who follow Osiris, who are in their abodes.’ These gods protect the ba. In front of this shine house are two groups of six goddesses guarding a hill to land, on the left, and one to water, on the right, separated by a giant serpent. The land on the left shows Osiris mummified, behind Osiris are twelve gods guarding pits of fire. The right path over water is the Lake of Life. Hour 5: This is the Judgement of Osiris scene. The solar barque is pulled along by the four gods of the Tuat (duat or underworld). They are pulling the bark towards nine gods holding a long serpent named Ennutchi who is the god Apep. In front of these nine gods are twelve additional gods deemed “the souls of the men who are in the Tuat.” Ra instructs these gods to attack the serpent so it is not able to travel through the gateway. In the next sequence of the scene Horus is depicted presiding over the men the four ethnicities of man: Egyptian, Asiatics, Nubian, Libyans (sixteen in total). These groups represent how all are welcoming in the afterlife. Horus grants protection of the men and gives them offerings. There is another gateway which leads to the Judgement Hall of Osiris. This is where Osiris weighs the soul of the deceased against evil. Hour 7: Ra passes through the gate guarded by "One Who Seizes with His Eye." In this scene Ra comes before twelve men who carry ma ’at feathers depicting they have been judged to be true and good. These twelve are offered libations for the afterlife. It is also depicted that those that were judged to be evil are tied to jackal headed stakes of Geb, awaiting their punishment. The scene also shows those that have been judged as true tending to fields of grain with Ra presiding over them. This represents the manifestation of a bountiful harvest year in the upperworld. Hour 8: The next gate Ra passes is guarded by nine gods just inside the door. The serpent guarding the door is named “Closed of Eye.” Through the door, Ra is greeted with deities holding a long rope from Aken. These rope bearers bring forth the hours of the day. They tie up Aken and give praise to Ra. Hour 9: Ra passes through the gateway guarded by “Flaming of Face.” The doorway itself is named “Glowing One.” Passed the door Ra comes to an Island of fire and the Waters of Nun which has people floating in it, they will be restored and given breathe when they emerge. The island of fire is depicted for Horus to burn those that he has condemned, those who have done evil against the sun god. Hour 10: Ra progresses through this scene trying to defeat Apep. At the end of the scene, Apep is captured by the gods standing before the solar barque, holding nets. In this hour, is also a reconciliation between Horus and Seth which symbolizes the uniting of Upper and Lower Egypt under the sun god as begins to rise over the lands and bring a new day. Hour 11: Apep is still captured and punished in this scene by Horus’ four sons and Geb. After the destruction of Apep, Ra is surrounded by all types of deities for protection that pull him along the sky. As Ra comes to the gate, there are two scepters, one labeled Osiris and the other Horus. The writing by the scepters speaks praise of Ra and tells of his soul and body in heaven and earth, respectively.
Час 10: Ра продвигается через эту сцену, пытаясь победить Апепа. В конце сцены Апеп захвачен богами, стоящими перед солнечной баркой, держащими сети. В этом часу также происходит примирение Гора и Сета, символизирующее объединение Верхнего и Нижнего Египта под солнцем, которое начинает восходить над землей и приносить новый день.
Various scenes from the Book of Gates have been depicted in many tombs from the New Kingdom ranging from Horemheb (d. c. 1295 BC) to Ramesses VII (d. c. 1130 BC). Seti I has the first complete inscription decorating his sarcophagus, as well as the first half of the book decorating the pillared halls of his tomb. Horemheb has the earliest depictions of the Book, decorating the walls of his tomb. The second through sixth hours are on the wall of his burial chamber. This was significant because it broke the traditional use of the Amduat usually displayed on walls of burial chambers prior to Horemheb. which also follows Ra's journey through the underworld, however with some differences. It often accompanies the Book of Gates in many tombs because it is a guide of the deceased's souls journey and what deities it will encounter in the Underworld. According to Mohamed Ragheb Dardir, the main difference between the books is, the Book of Gates acts as a guide about the dangers that the deceased soul will encounter and what must be done to pass through each gate in order to be resurrected. It is believed the books are both often depicted in tombs because on their own, they are not a sufficient guide for the soul to complete its journey with Ra. This hour is different to the remaining because it is the only scene where Ra and the deceased soul are not in the underworld. Hour 2: Once the boat passes between the Western Mountain, it reaches the door to the second division. This door is guarded by the serpent Saa Set. The door itself is named Watcher of the Desert. The accompanying texts speaks of the darkness beyond the door until the god manifests in his godly form. Surrounding the boat are bound men guarded by Atum. The text refers to these men as ‘damned’ and ‘blessed’ by Ra, where they are to either take their place in the afterlife (the blessed) or be destroyed by the serpent (the damned). The blessed make offerings to the doorway of the serpent named Winding One, guarding the next door. Hour 3: Just beyond the door, named Piercing of Embers,” are twelve mummies who are protected by a fire breathing snake at the front and back of the corridor. Ra demands the fire penetrate the dark corridor where it illuminates a Lake of Fire that the mummies are surrounding. The solar barque crosses the lake and the other side, Ra calls for the mummies to unwrap themselves and a be given breath and offerings for pulling the solar barque. The accompanying texts states Ra asks for safe passage across the lake of fire for the worthy blessed souls. Once the boat reaches the next gateway, the entire scene is drenched in darkness again. Hour 4: Once through the gate, Ra is bathed in darkness. The bark is pulled along by four gods until it reaches building containing nine shrines that contain nine mummified gods. These are the ‘gods who follow Osiris, who are in their abodes.’ These gods protect the ba. In front of this shine house are two groups of six goddesses guarding a hill to land, on the left, and one to water, on the right, separated by a giant serpent. The land on the left shows Osiris mummified, behind Osiris are twelve gods guarding pits of fire. The right path over water is the Lake of Life. Hour 5: This is the Judgement of Osiris scene. The solar barque is pulled along by the four gods of the Tuat (duat or underworld). They are pulling the bark towards nine gods holding a long serpent named Ennutchi who is the god Apep. In front of these nine gods are twelve additional gods deemed “the souls of the men who are in the Tuat.” Ra instructs these gods to attack the serpent so it is not able to travel through the gateway. In the next sequence of the scene Horus is depicted presiding over the men the four ethnicities of man: Egyptian, Asiatics, Nubian, Libyans (sixteen in total). These groups represent how all are welcoming in the afterlife. Horus grants protection of the men and gives them offerings. There is another gateway which leads to the Judgement Hall of Osiris. This is where Osiris weighs the soul of the deceased against evil. Hour 7: Ra passes through the gate guarded by "One Who Seizes with His Eye." In this scene Ra comes before twelve men who carry ma ’at feathers depicting they have been judged to be true and good. These twelve are offered libations for the afterlife. It is also depicted that those that were judged to be evil are tied to jackal headed stakes of Geb, awaiting their punishment. The scene also shows those that have been judged as true tending to fields of grain with Ra presiding over them. This represents the manifestation of a bountiful harvest year in the upperworld. Hour 8: The next gate Ra passes is guarded by nine gods just inside the door. The serpent guarding the door is named “Closed of Eye.” Through the door, Ra is greeted with deities holding a long rope from Aken. These rope bearers bring forth the hours of the day. They tie up Aken and give praise to Ra. Hour 9: Ra passes through the gateway guarded by “Flaming of Face.” The doorway itself is named “Glowing One.” Passed the door Ra comes to an Island of fire and the Waters of Nun which has people floating in it, they will be restored and given breathe when they emerge. The island of fire is depicted for Horus to burn those that he has condemned, those who have done evil against the sun god. Hour 10: Ra progresses through this scene trying to defeat Apep. At the end of the scene, Apep is captured by the gods standing before the solar barque, holding nets. In this hour, is also a reconciliation between Horus and Seth which symbolizes the uniting of Upper and Lower Egypt under the sun god as begins to rise over the lands and bring a new day. Hour 11: Apep is still captured and punished in this scene by Horus’ four sons and Geb. After the destruction of Apep, Ra is surrounded by all types of deities for protection that pull him along the sky. As Ra comes to the gate, there are two scepters, one labeled Osiris and the other Horus. The writing by the scepters speaks praise of Ra and tells of his soul and body in heaven and earth, respectively.
Час 11: Апеп все еще захвачен и наказан в этой сцене четырьмя сыновьями Гора и Гебом. После уничтожения Апепа Ра окружен всеми видами божеств для защиты, которые тянут его по небу. Когда Ра приближается к вратам, там находятся два скипетра, один с надписью Осирис, а другой – Гор. Надписи у скипетров восхваляют Ра и рассказывают о его душе и теле на небе и на земле соответственно.
Various scenes from the Book of Gates have been depicted in many tombs from the New Kingdom ranging from Horemheb (d. c. 1295 BC) to Ramesses VII (d. c. 1130 BC). Seti I has the first complete inscription decorating his sarcophagus, as well as the first half of the book decorating the pillared halls of his tomb. Horemheb has the earliest depictions of the Book, decorating the walls of his tomb. The second through sixth hours are on the wall of his burial chamber. This was significant because it broke the traditional use of the Amduat usually displayed on walls of burial chambers prior to Horemheb. which also follows Ra's journey through the underworld, however with some differences. It often accompanies the Book of Gates in many tombs because it is a guide of the deceased's souls journey and what deities it will encounter in the Underworld. According to Mohamed Ragheb Dardir, the main difference between the books is, the Book of Gates acts as a guide about the dangers that the deceased soul will encounter and what must be done to pass through each gate in order to be resurrected. It is believed the books are both often depicted in tombs because on their own, they are not a sufficient guide for the soul to complete its journey with Ra. This hour is different to the remaining because it is the only scene where Ra and the deceased soul are not in the underworld. Hour 2: Once the boat passes between the Western Mountain, it reaches the door to the second division. This door is guarded by the serpent Saa Set. The door itself is named Watcher of the Desert. The accompanying texts speaks of the darkness beyond the door until the god manifests in his godly form. Surrounding the boat are bound men guarded by Atum. The text refers to these men as ‘damned’ and ‘blessed’ by Ra, where they are to either take their place in the afterlife (the blessed) or be destroyed by the serpent (the damned). The blessed make offerings to the doorway of the serpent named Winding One, guarding the next door. Hour 3: Just beyond the door, named Piercing of Embers,” are twelve mummies who are protected by a fire breathing snake at the front and back of the corridor. Ra demands the fire penetrate the dark corridor where it illuminates a Lake of Fire that the mummies are surrounding. The solar barque crosses the lake and the other side, Ra calls for the mummies to unwrap themselves and a be given breath and offerings for pulling the solar barque. The accompanying texts states Ra asks for safe passage across the lake of fire for the worthy blessed souls. Once the boat reaches the next gateway, the entire scene is drenched in darkness again. Hour 4: Once through the gate, Ra is bathed in darkness. The bark is pulled along by four gods until it reaches building containing nine shrines that contain nine mummified gods. These are the ‘gods who follow Osiris, who are in their abodes.’ These gods protect the ba. In front of this shine house are two groups of six goddesses guarding a hill to land, on the left, and one to water, on the right, separated by a giant serpent. The land on the left shows Osiris mummified, behind Osiris are twelve gods guarding pits of fire. The right path over water is the Lake of Life. Hour 5: This is the Judgement of Osiris scene. The solar barque is pulled along by the four gods of the Tuat (duat or underworld). They are pulling the bark towards nine gods holding a long serpent named Ennutchi who is the god Apep. In front of these nine gods are twelve additional gods deemed “the souls of the men who are in the Tuat.” Ra instructs these gods to attack the serpent so it is not able to travel through the gateway. In the next sequence of the scene Horus is depicted presiding over the men the four ethnicities of man: Egyptian, Asiatics, Nubian, Libyans (sixteen in total). These groups represent how all are welcoming in the afterlife. Horus grants protection of the men and gives them offerings. There is another gateway which leads to the Judgement Hall of Osiris. This is where Osiris weighs the soul of the deceased against evil. Hour 7: Ra passes through the gate guarded by "One Who Seizes with His Eye." In this scene Ra comes before twelve men who carry ma ’at feathers depicting they have been judged to be true and good. These twelve are offered libations for the afterlife. It is also depicted that those that were judged to be evil are tied to jackal headed stakes of Geb, awaiting their punishment. The scene also shows those that have been judged as true tending to fields of grain with Ra presiding over them. This represents the manifestation of a bountiful harvest year in the upperworld. Hour 8: The next gate Ra passes is guarded by nine gods just inside the door. The serpent guarding the door is named “Closed of Eye.” Through the door, Ra is greeted with deities holding a long rope from Aken. These rope bearers bring forth the hours of the day. They tie up Aken and give praise to Ra. Hour 9: Ra passes through the gateway guarded by “Flaming of Face.” The doorway itself is named “Glowing One.” Passed the door Ra comes to an Island of fire and the Waters of Nun which has people floating in it, they will be restored and given breathe when they emerge. The island of fire is depicted for Horus to burn those that he has condemned, those who have done evil against the sun god. Hour 10: Ra progresses through this scene trying to defeat Apep. At the end of the scene, Apep is captured by the gods standing before the solar barque, holding nets. In this hour, is also a reconciliation between Horus and Seth which symbolizes the uniting of Upper and Lower Egypt under the sun god as begins to rise over the lands and bring a new day. Hour 11: Apep is still captured and punished in this scene by Horus’ four sons and Geb. After the destruction of Apep, Ra is surrounded by all types of deities for protection that pull him along the sky. As Ra comes to the gate, there are two scepters, one labeled Osiris and the other Horus. The writing by the scepters speaks praise of Ra and tells of his soul and body in heaven and earth, respectively.
Четвертая дивизия пятого часа
Одна из самых известных сцен в Книге Врат находится в четвертом разделе Пятого Часа. Боги изображены в верхнем ряду. Они также несут тело змея. Иероглифы, означающие «жизнь», можно увидеть в нижнем регистре. В начале нижнего регистра шестнадцать фигур в повторяющихся группах по четыре, ведомых Гором в загробный мир. Четыре существа соответствуют четырем этническим группам, к которым относили людей: египтяне (Remetu), азиаты (Aamu), нубийцы (Nehsey), ливийцы (Themehu). Эти существа представлены, потому что все люди приветствуются и должны совершить путешествие в загробный мир. Нубийцы изображены последовательно во всех трех гробницах (хотя они обнажены как в гробнице Сети I, так и в гробнице Меренптаха, но не в гробнице Рамсеса III), но во всех трех гробницах нубийские фигуры в этой третьей позиции неизменно безбороды, имеют угольно-черную кожу и толстый красный пояс, который проходит через грудь, обертывается вокруг талии и свисает вниз. Однако, в отличие от гробницы Сети I и гробницы Меренптаха, в гробнице Рамсеса III, вторая фигура, практически идентичная, также находится на первом месте, обычно занимаемом египтянами. Иероглиф, обычно представляющий египтян, остается рядом с этой фигурой в традиционном положении. Эти две фигуры в одинаковой одежде в гробнице Рамсеса III похожи по внешнему виду на нубийцев, изображенных в гробнице Хуя и в других египетских произведениях искусства, но подобных фигур больше нигде в этой гробнице не встречается, хотя большое количество других типично изображенных египетских фигур присутствуют. Еще одна особенность заключается в том, что азиат и ливиец последовательно находятся на 2-й и 4-й позициях как в гробницах Сети I, так и в гробнице Меренптаха, но меняются местами в гробнице Рамсеса III, в то время как иероглифы остаются на месте. В гробницах Сети I и Меренптаха азиат на втором месте изображен, как и во многих других произведениях искусства того периода, – бородатой фигурой с тканевой повязкой на голове, с двумя свисающими концами повязки. Кроме того, в этих двух гробницах, Сети и Меренптаха, ливиец находится в конце ряда, на 4-й позиции и изображен с типичными для того периода ливийскими чертами – боковой прядью волос и длинной одеждой, похожей на платье, которая носится немного открыто, с одним или обоими плечами обнаженными. Однако, хотя все иероглифы во всех трех гробницах остаются в одном и том же положении слева направо, в гробнице Рамсеса III эти две фигуры, азиат и ливиец, поменялись местами по сравнению с другими гробницами. Возможно, фигуры были созданы после того, как иероглифы были нанесены другим мастером. Единственная фигура в гробнице Рамсеса III, которая находится в том же положении, что и фигуры в гробницах Сети I и Меренптаха, – это нубиец на третьем месте. В иероглифах нет никаких несоответствий в типе или последовательности между гробницами. Первая фигура в гробнице Рамсеса III имеет иероглиф, обычно связанный с египтянами, но он может быть помещен рядом с иероглифом по ошибке, что иногда случается в гробницах, однако объяснение остается неразрешенным.
One of the most well known scenes in the Book of Gates is in its fourth division section of the Fifth Hour. Gods are depicted in the upper row. They also carry the body of a serpent. Hieroglyphs meaning "lifetime" can be seen in the lower register. At the beginning of the lower register are sixteen figures in repetitive sets of four being led by Horus into the afterworld. The four beings correspond to the four ethnicities people were categorized in: Egyptians (Remetu), Asiatics (Aamu), Nubians (Nehsey), Libyans (Themehu). These beings are represented because all people are welcome and must make the journey to the afterworld. Nubians are depicted in consistent ways in all three tombs (although they are bare chested both at the tomb of Seti I and the tomb of Merenptah but not at Ramesses III) but in all three tombs the Nubian figures in this third position are consistently beardless, have jet black skin and have a thick red sash that goes across their chest and also wraps around the waist and dangles down. However, unlike in the tomb of Seti I and the tomb of Merenptah, at the tomb of Ramesses III, a second virtually the same figure is also found in the first position usually occupied by Egyptians. The hieroglyph usually representing Egyptians remains next to this figure in its traditional position. These two figures in the same garb at Ramesses III are similar in appearance to Nubians depicted in the Tomb of Huy and in other Egyptian art but similar figures are not found elsewhere in this tomb although a great number of other typically depicted Egyptian figures are. Another peculiarity is that the Asiatic and Libyan are in consistent 2nd and 4th position at both Seti I and Merenptah tombs but switch position at the tomb of Ramesses III while the hieroglyphs do not. At Seti I and Merenptah tombs the Asiatic in the second position is depicted as is typical in much other art of the period, a bearded figure with a cloth headband with two excess pieces of the headband hanging down. Additionally at these two tombs, Seti and Merenptah, a Libyan is at the end of the row, at the 4th position and is depicted with typical Libyan features of the period, a side lock of hair and a long gown like garment that is worn somewhat openly and with one or both shoulders exposed. However, while all the hieroglyphs in all three tombs remain in the same position left to right, at Ramesses III, these two figures Asiatic and Libyan, have switched position in comparison to the other tombs. The figures may have been created after a separate artisan had first rendered the hieroglyphs. The only figure at Ramesses III that is in the same position as the figures at Seti I and Merenptah tombs is the Nubian in the third position. The hieroglyph position have no irregularities in type or sequence between each tomb. The first figure at the Tomb of Ramesses III has a hieroglyph normally associated with Egyptians but may be placed next to the hieroglyph in error which sometimes occurs in tombs, however the explanation remains unresolved.