This is a list of all the 189 known spells in the ''

Book of the Dead The ''Book of the Dead'' is the name given to an Ancient Egyptian funerary texts, ancient Egyptian funerary text generally written on papyrus and used from the beginning of the New Kingdom of Egypt, New Kingdom (around 1550 BC) to around 50 BC ...

'', and what they are for.

1 - 20

:1. For the day of burial. Often accompanied with a lavish vignette showing a funerary procession. A spell for going out into the day. :1B. Recitation for the day of burial.Taylor 2010, p.88 Spell for permitting the noble dead to descend to the Netherworld on the day of the interment. :2. A spell for going out into the day and living after death.Faulkner 1985, p.36 :3. Another like it. :4. Spell for passing on the upper road of Rosetjau. Rosetjau is the "name of the Necropolis of Giza or Memphis, later extended to the Other World in general." :5. Spell for not doing work in the realm of the dead. :6. A ''

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

'' spell. First attested as Spell 472 of the

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

. The text of the spell reads- :7. Protection from animals Taylor 2010, p.184 :8. Spell for opening up the West by day. :9. Identifies the owner with the god

Horus Horus (), also known as Heru, Har, Her, or Hor () in Egyptian language, Ancient Egyptian, is one of the most significant ancient Egyptian deities who served many functions, most notably as the god of kingship, healing, protection, the sun, and t ...

, son of

Osiris Osiris (, from Egyptian ''wikt:wsjr, wsjr'') was the ancient Egyptian deities, god of fertility, agriculture, the Ancient Egyptian religion#Afterlife, afterlife, the dead, resurrection, life, and vegetation in ancient Egyptian religion. He was ...

; and affirming that Osiris will triumph over his enemy

Set Set, The Set, SET or SETS may refer to: Science, technology, and mathematics Mathematics *Set (mathematics), a collection of elements *Category of sets, the category whose objects and morphisms are sets and total functions, respectively Electro ...

, and asks for the gods to open a path for him. In the

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

this spell reads: :10. Another spell for a man's going out into the day against his foes in the realm of the dead.Faulkner 1985, p.37 :11. Spell for going out against a foe in the realm of the dead. :12. Spell for going in and out. :13. Spell for going in and out of the West. :14. Spell for removing anger from the heart of the god. :15. A hymn to the sun-god. Not a standard text; any one of a number of hymns might be used.Taylor 2010, p.89 :16. Not a text but a large vignette depicting the sunrise, referring to the daily rebirth of Ra :17. A text about the nature of the creator-god

Atum Atum (, Egyptian: ''jtm(w)'' or ''tm(w)'', ''reconstructed'' ; Coptic ''Atoum''), sometimes rendered as Atem, Temu, or Tem, is the primordial God in Egyptian mythology from whom all else arose. He created himself and is the father of Shu and ...

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

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

. :20. The deceased appeals to Thoth to vindicate him before the tribunals of the gods.

21–30: Preservation of the parts of being

:21. Concerned with the

Opening of the Mouth The opening of the mouth ceremony (or ritual) was an ancient Egyptian ritual described in funerary texts such as the Pyramid Texts. From the Old Kingdom to the Roman Period, there is ample evidence of this ceremony, which was believed to give the ...

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

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

judgement. The words include: :23. Concerned with the

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

Anubis Anubis (; ), also known as Inpu, Inpw, Jnpw, or Anpu in Ancient Egyptian (), is the god of funerary rites, protector of graves, and guide to the underworld in ancient Egyptian religion, usually depicted as a canine or a man with a canine hea ...

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

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

ritual (later described in Spell 125. Often inscribed on

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

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

4th Dynasty The Fourth Dynasty of ancient Egypt (notated Dynasty IV) is characterized as a "golden age" of the Old Kingdom of Egypt. Dynasty IV lasted from to c. 2498 BC. It was a time of peace and prosperity as well as one during which trade with othe ...

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

Second Intermediate Period The Second Intermediate Period dates from 1700 to 1550 BC. It marks a period when ancient Egypt was divided into smaller dynasties for a second time, between the end of the Middle Kingdom and the start of the New Kingdom. The concept of a Secon ...

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

31–53: Protection from peril

: 31. To stop the dead being harmed by crocodiles in the afterlife. : 32. The deceased takes on the identity of Ra and drives back eight crocodiles with a spear. :33. Protection against snakes: "O ''rerek''-snake, take yourself off, for Geb protects me, get up, for you have eaten a mouse, which Ra detests, and you have chewed the bones of a putrid cat"Taylor 2010, p.194 This is the first of five spells which protect the deceased from falling victim to snakes in the afterlife.Taylor 2010, p.186 :34. Protection against snakebite. :35. Protection against being eaten by snakes. :36. Protection against the ''apshai''-insect: "Begone from me, O Crooked-lips! I am Khnum, Lord of Shen, who despatches the words of the gods to Ra, and I report affairs to their master." :37. Protection against 'songstress snakes'. :38. Protection against hostile animals. :39. Protection against snakes. :40. Protection against "him who swallowed a donkey", a snake who is shown eating a donkey. :41. Prevents the deceased from being slaughtered by demonic servants of Osiris.Taylor 2010, p.188 :42. Served the same purpose as 41, but also contains a list of all the essential parts of the body and their divine parallels. :43. Prevents decapitation in the afterlife and identifies the deceased with Osiris. "I am a flame, the son of a flame, to whom was given his head after it had been cut off. the head of Osiris shall not be taken from him, and my head shall not be taken from me." :44. For 'Not dying a second time in the realm of the dead'. :45. To prevent putrefaction. :46. To prevent perishing. :47. To prevent the deceased's place being taken. :48. To go out justified. :49. To go out against one's enemies in the underworld. :50. To escape from the slaughter-place. :51. To not go upside down in the underworld.Taylor 2010, p.190 :52. To not eat excrement in the underworld. :53. To not eat excrement or drink urine in the underworld.

54–63: Empowering to breathe and drink

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

sycomore fig ''Ficus sycomorus'', called the sycamore fig or the fig-mulberry (because the leaves resemble those of the mulberry), sycamore, or sycomore, is a fig species that has been cultivated since ancient times. Etymology and naming The specific n ...

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

64–89: Coming Forth by Day

:64. Going out by day, in a single formula. :65. For 'coming forth by day' and having power over enemies. :66. Going out into the day.Faulkner 1985, p.69 :67. Spell for opening the tomb. :68. For 'coming forth by day' and ensuring power. Part reads: :69. Spell for being the successor of Osiris. :70. An alternate version of Spell 69. :71. For 'coming forth by day'. :72. Spell for going out into the day and opening up the tomb. :73. For opening the west by day, for opening the chamber (repeated as chapter 9). :74. Spell for being swift-footed when going out from the earth.Faulkner 1985, p.73 :75. Spell for going to Heliopolis and receiving a throne there. :76. Enables transformation into any form desired. This is the first of a group of 'transformation spells', 76–88, which are about giving the deceased the power to take a number of different forms, enabling them to travel the world of the living during the day and returning to the underworld at night. :77. Spell for being transformed into a falcon of gold. :78. Spell for being transformed into a divine falcon. This spell is in dramatic form, with various characters, such as

, a messenger, and "The Double Lion". It appears to be part of the text as a religious drama recited as a temple ritual. Here it is used simply as a magic spell. :79. Spell for becoming an elder of the tribunal.Faulkner 1985, p.78 :80. Making transformation into a god and giving light and darkness. :81A. Spell for being transformed into a lotus.Faulkner 1985, p.79 :81B. Spell for being transformed into a lotus. :82. Spell for becoming

Ptah Ptah ( ; , ; ; ; ) is an ancient Egyptian deity, a creator god, and a patron deity of craftsmen and architects. In the triad of Memphis, he is the husband of Sekhmet and the father of Nefertem. He was also regarded as the father of the ...

, eating bread, drinking beer, purifying the hinder-parts, and being alive in Heliopolis.Faulkner 1985, p.80 :83. Spell for being transformed into a phoenix. :84. Spell for being transformed into a heron. :85. Spell for being transformed into a living soul and not entering into the place of execution. :86. Spell for being transformed into a swallow. :87. Spell for being transformed into a snake.Faulkner 1985, p.84 :88. Spell for being transformed into a crocodile. :89. Allowed the ''ba''-spirit of the deceased to rejoin the deceased. Typically with a vignette showing the ''ba'', represented as a bird with a human head, flying over a mummy. Reads:

90–123: Navigating the Underworld

:90. Spell for removing foolish speech from the mouth. This spell admonishes and repels an evil entity that "cut off heads and sever necks". :91. Spell for not restraining a person's soul in the realm of the dead. :92. Spell for opening the tomb to a shade so that he may go out into the day and have power in his legs. :93. Spell for not letting a person be ferried over to the East in the realm of the dead.Faulkner 1985, p.88 :94. Spell for requesting a water-pot and a palette. :95. Spell for being beside

Thoth Thoth (from , borrowed from , , the reflex of " eis like the ibis") is an ancient Egyptian deity. In art, he was often depicted as a man with the head of an African sacred ibis, ibis or a baboon, animals sacred to him. His feminine count ...

. :96. Spell for being beside Thoth. :97. Spell for causing a man to be a spirit in the realm of the dead. :98–99. Allowed the deceased to use ferryboats in the Underworld.Taylor 2010, p.57 :100–2. Regarding the deceased's journey on the barque of Ra. :103. Spell for being in the presence of

Hathor Hathor (, , , Meroitic language, Meroitic: ') was a major ancient Egyptian deities, goddess in ancient Egyptian religion who played a wide variety of roles. As a sky deity, she was the mother or consort of the sky god Horus and the sun god R ...

. Reads: "I am one who passes by, pure and bald; O

Sistrum A sistrum (plural: sistra or (in Latin) sīstra; from the Greek ''seistron'' of the same meaning; literally "that which is being shaken", from ''seiein'', "to shake") is a musical instrument of the percussion family, a form of rattle, used mo ...

-player, I will be in the suite of Hathor." :104. Spell for sitting among the great gods.Faulkner 1985, p.101 :105. To satisfy the ''ka''. The ''ka'' required offerings of food, water, natron, and incense; these were shown being supplied in the vignette to this spell. These offerings also help to cleanse the ''ka'' of any wrongdoing. :106. Spell for giving gifts to one in Memphis and in the realm of the dead. :107. For going in and out from the gate of the westerners. :108–9. Ensures the deceased knows the souls of West and East.Taylor 2010, p.140 109 also refers to the paradisical 'Field of Reeds'. :110. A depiction of the 'Field of Reeds', an afterlife in a land of plenty largely similar to the land of the living. Typically illustrated with a large vignette. :111. For knowing the powers of Pe. :112–6. Names of the souls of sacred locations in Egypt; Pe,

Nekhen Nekhen (, ), also known as Hierakonpolis (; , meaning City of Hawks or City of Falcons, a reference to Horus; ) was the religious and political capital of Upper Egypt at the end of prehistoric Egypt ( 3200–3100 BC) and probably also during th ...

Hermopolis Hermopolis (or ''Hermopolis Magna'') was a major city in antiquity, located near the boundary between Lower and Upper Egypt. Its Egyptian name ''Khemenu'' derives from the eight deities (the Ogdoad) said to reside in the city. A provincial capi ...

, and Heliopolis. :117. Spell for taking the road in Rosetjau.Faulkner 1985, p.113 :118. Spell for arriving in Rosetjau. :119. Spell for going forth from Rosetjau. :120. For going in and out (repeated as chapter 12). :121. For going in after going out (repeated as chapter 13). :122. Spell for entering after coming out. :123. Spell for entering into the Great Mansion.Faulkner 1985, p.114

124-6: Judgement

:124. Spell for going down to the Tribunal of Osiris. :125. This spell describes the

judgement ritual. The deceased is led by

into the presence of

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

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

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

127–143: Journeys in the ''Duat'' and on the Barque of Ra

:127. 'Worshipping the gods of the caverns'; instructions on how to deal with supernatural entities who the deceased had to pass on his way. Part reads: "O you door-keepers who guard your portals, who swallow souls and who gulp down the corpses of the dead who pass you by when they are allotted to the House of Destruction... May you guide he deceased may you open the portals for him, may the earth open its caverns to him, may you make him triumphant over his enemies". :128. Spell for worshipping Osiris. :129. Refers to the barque of Ra. :130. Made the disparate parts of the deceased's being into an effective ''akh'' with an eternal ''ba''. 130–136 (including 136A and 136B) all illustrate the journey of the deceased in the solar barque, and could be illustrated with the same vignette, perhaps indicating some repetition. :131. Spell for being in the presence of Ra. :132. Spell for causing a man to turn about in order to see his house upon earth.Faulkner 1985, p.121 :133. Writing for making a spirit worthy, to be recited on the first of the month. :134. 'For making a spirit worthy'; a funerary spell, to be pronounced by the living, to help the deceased triumph over their enemies. Reads: :135. Another spell to be said when the moon is new on the first day of the month. :136A. Another spell for making a spirit worthy on the Festival of the Sixth Day. :136B. Spell for sailing in the Great Barque of Ra and for passing over the circle of fire. :137A. Like Spell 30B, this spell was allegedly first said to have been found by Prince Horjedef of the 4th Dynasty. Spell for four torches for the ceremonies which are carried out for a spirit. You shall make four basins of clay beaten up with incense and filled with milk of a white cow; the torches are to be quenched in them. :137B. The birth-goddess

Ipet Ipy is an ancient Egyptian goddess of fertility. She is also known as Opet. At Karnak she is called Ipet, and in the Demotic Magical Papyrus, she is called Apet, the mother of fire. She is depicted as a hippopotamus. She is sometimes depicted ...

drives off

using a flaming torch. :138. Spell for entering Abydos and being in suite of Osiris.Faulkner 1985, p.132 :139. Hymn to Atum (repeated as chapter 123) :140. Book to be recruited in the second month of winter, last day, when completing the Sacred Eye in the month of winter, last day. :141. Book to be spoken on the day of the Festival of the New Moon. :142. Book for making the transfigured spirit excellent, enabling hi to proceed free in his steps, to go out by day, in any form he wishes, to know the names of Osiris in all his places where he may wish to be :143. (illustration after the litany covering chapters 141-142)

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

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

151–189: Amuletic and protective spells

Buitenkist van Petisis - Google Art Project

:151. Regarding the protection of the deceased in their tomb. This spell consists of a very large illustration, made up of a number of smaller images and texts, many of which derive from the older Coffin Texts. The purpose of this spell is to collect together the magical aids which were required for a burial, and also to perpetuate the protective funerary rituals. Some of these texts were also used on coffins, or on mud bricks placed in niches in the walls of a high-status funeral chamber. :152. Spell for building a mansion on earth. :153A and 153B. These spells both deal with the risk of being caught in a trap, a giant net which stretches between heaven and earth. :154. 'For not letting the corpse perish'; this spell describes the decomposition of the body, but assures the deceased that they will triumph over it. :155. For a ''djed'' pillar amulet.Taylor 2010, p.128 :156. For an Isis knot amulet. :157. For an amuletic golden vulture collar.Taylor 2010, p.131 :158. For an amuletic golden falcon collar. :159. For a papyrus column amulet. :160. For a papyrus column amulet. :161. Describes how the four winds are released through openings in the sky to give the dead person the breath of life. Often combined with passages from spell 151 :162. A spell to cause to come into being a flame beneath the head of a spirit. 162 through 174 appear to have been composed during the Late Period. :163. Spell for preventing a man's corpse from putrefying in the realm of the dead in order to rescue him from the eater of souls. :164. A spell to preserve a person's body after death, to be said over a figurine of three-headed

Mut Mut (; also transliterated as Maut and Mout) was a mother goddess worshipped in ancient Egypt. Her name means ''mother'' in the ancient Egyptian language. Mut had many different aspects and attributes that changed and evolved greatly over th ...

. :165. Spell for mooring and noth letting the Sacred Eye be injured, for maintaining the corpse and drinking water.Faulkner 1985, p.161 :166. Spell for a headrest and to prevent decapitation. :167. Spell for bringing a Sacred Eye.Faulkner 1985, p.162 :168. This spell lists the gods and monsters of the caverns in Osiris's domain. :169. Spell for erecting a bier. :170. Spell for assembling a bier.Faulkner 1985, p.170 :171. Spell for donning a pure garment. :172. Here begin the spells of praising which are made in the realm of the dead. :173. A long list of greetings from Horus to Osiris. :174. Spell for letter a spirit go out from the great gate in the sky. :175. Spell for not dying again.Faulkner 1985, p.175 :176. Another spell for not dying again. :177. Spell for raising up a spirit and causing a soul to live in the realm of the dead. :178. Spell for raising the corpse, for having power in the eyes and ears and making the head firm when it has been set in its proper place. :179. Spell for leaving yesterday and coming into today, which he asks himself and his members.Faulkner 1985, p.177 :180. Spell for going about the day, worshipping Ra in the West and giving praise to those who are in the Netherworld. :181. Spell for going into the tribunal of Osiris and the gods who govern the Netherworld. :182. A rare spell titled 'Book for the permanence of Osiris, giving breath to the inert One in the present of Thoth, and repelling the enemy of Osiris'. This spell invokes the power of

in order to ensure the mummy of the deceased is protected by a large number of gods and spirits, who are similar in appearance to the fearsome guardians of the gates, caverns and mounds mentioned in earlier spells. :183. Spell for worshipping Osiris. :184. For being beside Osiris. :185. A hymn to Osiris.Taylor 2010, p.252 :186. A hymn to Hathor.Faulkner 1985, p.185 :187. Spell for going in to the

Ennead The Ennead or Great Ennead was a group of nine deities in Egyptian mythology worshipped at Heliopolis: the sun god Atum; his children Shu and Tefnut; their children Geb and Nut; and their children Osiris, Isis, Set, and Nephthys. The Enn ...

. :188. Sending a soul, building tomb-chambers, and going out into the day among men. :189. For not eating faeces or drinking urine.

References

Notes

Bibliography

Faulkner, Raymond O. (translator), Andrews, Carol (editor), ''The Ancient Egyptian Book of the Dead''. British Museum Publications, 46 Bloomsbury Street, London, Revised Edition 1985. Taylor, John H. (translator), ''Ancient Egyptian Book of the Dead: Journey through the afterlife''. British Museum Press, London, 2010.