Grim Fandango (Remastered) Walkthrough Part II

Welcome back to the second part of this Grim Fandango walkthrough. Last time Manny Calavera narrowly escaped El Marrow and the dark machinations of the Department of Death with the help of Salvador Limones, the charismatic leader of the Lost Souls Alliance. Salvador led him through a secret underground tunnel system to the outskirts of the Petrified Forest, where Manny hopes to find Meche Colomar, a virtuous soul and maybe his only chance to leave the Eighth Underworld for good.

The Petrified Forest

Manny reaches the forest and takes a look back at the skyline of El Marrow in the distance. Go right to find a very upset Glottis at the forest clearing next to a road sign. He got fired from his job for helping Manny and is so distressed about it that he tears out his heart and throws it away. The heart is stolen by a bunch of demonic spiders.

Manny needs to find Glottis' heart. Take the path behind the big orange elemental to get to the spider nest. Behind the spiderweb with the heart is a pile of bones. Take four of them. Throw one at the spiderweb and use your scythe with it. The web won't tear and instead acts like a catapult that throws Glottis' heart back to the clearing. Collect it and save Glottis.

Glottis brought the Bone Wagon with him when he was fired. Use it to drive to the tree farm. You find a big pump there that is attached to a petrified tree. It drains the tree and pumps its marrow into a storage tank. Ask Glottis about the tree farm to get the achievement "The marrow of these trees, Manny..." Glottis and Manny need to dismantle the mechanical parts on the tree to get shock absorbers for the Bone Wagon. Without them you won't be able to cross the rocky path to the fire beaver⁽¹⁾ dam.

Use the lever on the pump to stop the rotating wheel above the tree. Glottis will climb it to get the parts, but it will only work if Manny uses the wheelbarrow to destabilize the tree. Position the wheelbarrow on the four connecting lines on the floor so that the stabilizers on the tree run parallel on each side. With Glottis on top of the tree this will be enough to destroy it. Glottis then attaches the shock absorbers to the Bone Wagon.

 

Drive back to the clearing and take the road sign with you. Walk to the left. There is a big forest clearing with multiple pathways. You can ignore all of them. Position the road sign somewhere and follow the direction of the twisting sign (always take the sign with you until it points down to the floor). Do this until you find the hidden passageway that leads underground. Go down to the cave. On the right you see a sign with a key. Shake the sign to get the key.

Go back to the Bone Wagon and take the rocky path from the central clearing to reach the barricades. Got through the door to the fire beaver dam. Manny can't cross it yet, but he can try to chase the beavers away. There is a small passage to the left that leads to the shore of the tarry lake. Throw one of the bones from the spider nest into the lake and use the fire extinguisher from the server room in the D.O.D to quench the flames of the beaver. Do this three times to get rid of all the beavers.

Go back to the shoddy gate and use the key to open the lock on the left. Now Manny and Glottis can drive over the dam with the Bone Wagon.

Arrival in Rubacava

Manny and Glottis reach Rubacava, a small and sombre coastal town by the Sea of Lament, the great ocean stretching across the Eighth Underworld. Apparently all souls must come to Rubacava to book passage in a ship for Puerto Zapato. Manny is unsure if Meche is here already, so he explores the surrounding area. At the top of the stairs is the Rub-A-Mat Café where Manny meets a familiar face, Celso Flores. The unfortunate soul barely made it through the Petrified Forest, but is now mopping the floors at the Café while he waits for his beloved (and deceased) wife.

Talk to Celso about anything and everything to get the "We only have one mop." achievement. Help him find his wife. Celso will give Manny a photo of her. 

 

Go outside again and throw Manny off the foggy cliff. The dockmaster Velasco will save Manny from drowning and then walk off to admire the Bone Wagon. Ask him about his eyepatch to get the achievement "Used to scream like a banshee...". And show him the photo of Celsos wife. Velasco will tell Manny that she already left with another man. He gives you a logbook as prove and also tells you about his long lost ship the "S.S. Lamancha". Remember her.

Return to Celso and give him the logbook. Unwilling to give up on his wife, Celso rushes after her and leaves Manny with his mop at the Rub-A-Mat Café. This will get you the "Year 1" achievement.

Sombre music is playing as the camera zooms out over the mopping Manny and the mists of the small port town of Rubacava.

 

Continue...

Notes

1. Which is funny, because beavers can secure forests from being burned down, or at least provide refuge from the flames, as a new study from an ecohydrologist at California State University Channel Islands concludes.
   

Grim Fandango (Remastered) Walkthrough Part I

In honor of the spooky season I finally managed to start Grim Fandango Remastered. The game was lying around on my hard drive for a while, but I never found the time to play it. But with Halloween and the Day of the Dead approaching I decided to plunge into it.

The game was first released October 30, 1998 *booo* by LucasArts and then again as a remastered version in January 2015 by Double Fine Productions. The remastered game is available for literally all platforms, even mobile devices.

Setting

The game is set in the Eighth Underworld, a purgatory-like part of the Land of the Dead, where all recently departed souls congregate before they are allowed to continue their journey to the Land of Eternal Rest. Here we meet Manuel "Manny" Calavera⁽¹⁾, our hero and a travel agent of the Department of Death (D.O.D). The company headquarters is in El Marrow⁽²⁾, a large town with wide streets and tall skyscrapers and the starting point of this adventure.

Prologue

Manny is disguised as the Grim Reaper as he enters his dimly lid and smoky office. There he finds Celso Flores waiting, a very nervous new customer who is about to start his four-year journey to the blessed afterlife. Manny wants to sell him a luxury travel package but after checking his computer he realizes that Celso only qualifies for the Excelsior Line a.k.a. a walking stick with a compass built into the knob. After seeing Celso off outside the company headquarters Manny returns to his office rather disappointed. We learn that he himself is stuck at the Department of Death working off "a little debt to the powers that be...", but without some high-commission cases Manny won't be able to leave.

Manny's Office

Back in his office Manny rambles on about the dead-end position he is stuck in and that he needs better clients to get on with his career (and afterlife). In this moment he gets a memo with the pneumatic dispath system. 

 

Go to the pneumatic tube with the raised red flag and take the container. It contains a memo by Mannys boss Don Copal⁽³⁾. He informs his employees that a mass poisoning is happening back in the Land of the Living and that all are encouraged to get their share. It's the perfect opportunity for Manny to get a good client.

After you read the memo go to table with the books and take the card deck. You can also check the computer but it is still busy processing the Flores case.

Leave your office, go down the floor and talk to Eva, the secretary. You can flirt with her and ask her about how she got stuck with the D.O.D. This will get you the achievement "You know the rules". She also tells you to hurry off to the poisoning.

Turn left, go down the floor a little bit and use the small elevator on your left side. It leads to the garage.

The Garage

Fig. 1 Map of El Marrow, Street Level
 

Down at the spacious garage you see the D.O.D. vehicles and the exit to the Land of the Living. Go all the way to the farthest corner of the garage and meet Glottis. He's an elemental, not a calaca like the other characters in the game, and also a very talented mechanic. He tells you that rival travel agent Domino Hurley has given Mannys driver the day off. So Manny's stuck again unable to get to the poisoning.

Question Glottis about his backround to get the achievement "Thick, black, nauseating fumes...". You should also ask him about becoming your driver. He is reluctant, but after persuading him Glottis will give you a work order to sign by Don Copal.

Return to Eva. Tell her you need Don Copals signature. She will try, but the boss is busy. Use the card deck in your inventory with the hole punch on Evas desk. You will need it later.

Turn around and go down the floor again. This time use the large elevator to get down to the lobby. You can click around in the lobby to get some additional information, but all doors will be locked except for the front door that leads to the street. Also note the big statue on the left side. It depicts Mictlantecuhtli, the most prominant of the Aztec gods of the dead and the king of the lowest, most northern part of the underworld. He was also the previous head of D.O.D.

Go outside and to the right. You see the Day of the Dead celebration down the street with some booths. The right one has a clowns  who twists the ballon animals. Talk to him and try to scare him into popping one of his balloons for the achievement "Lousy bony fingers!". Get all of the ballon animals, the one of Robert Frost (Nothing Gold Can Stay), especially two of the dead worms. Go to the next booth with the bread and take a loaf. Skeleton pigeons might sit on the roof of the adjacent booth. You can scare them for the "Run you pigeons! It's Robert Frost!" achievement.

Go back towards the entrance of the D.O.D. There is a dark alley on the left. Enter it and walk to the end. Use the rope to climb the building. When you reach the office floor climb through the window of Don Copals office. Don't worry, he's not home, because he used the rope to sneak out and visit the festival. Use the computer and change the automated answer of the intercom system to the one that allows Eva to sign forms.

Return to Eva to get the work order signed. Be impressed by her power and drive off to the Land of the Living.

The Land of the Living

When you arrive in the Land of the Living you are greeted by your rival Domino Hurley. He has the dead nun Sister Calabaza⁽⁴⁾ in the back of his car, although lacking a scary face. After that you enter the diner where the mass poisoning occured.

First of all, scare all the living beings in the diner.

After that look closely at the body bag in the middle of the floor. Use your scythe with it to reap Bruno Martinez' soul.

You return to the Eighth Underworld with Glottis and your new client. But unfortunately he is a mean tempered little man, who only qualifies for the cheapest travel package: Being foamed inside a coffin and send to the Ninth Underworld by mail, the only benefit being a complimentary mug (remember it, it will come in handy later). Suddenly Mannys boss bashes into the room and scorns him for being unsuccessfull with his clients. He even threatens to fire him which enrages Manny, but also makes him miserable.

 

Back at the D.O.D.

 

Back at the top floor Manny can waltz into Domino Hurleys office and speak to his rival who is busy punching a speed bag. You can also drink his scotch, but you still need a potent client to avert being fired. 

Use the big elevator to get down to the lobby again. Here you meet Juan Brennis, another elemental. He used to operate the elevators, but is now responsible for the pneumatic dispatch system of the building which gets constantly crashed by the salesmen who use it to throw away their empty bottles. Talk to Juan to get the achievement "Like a pixie!". 

Go left into the server room and take the fire extinguisher. Check the door to the server, but it's locked. Look through the window and remember the red tube.

Return to the lobby and go into the right room where you foamed Bruno Martinez. Use one of the dead worm ballons from your inventory with the red foam dispenser and the second ballon with the blue dispenser.

Go to your office and use the two ballons with the pneumatic dispatch system. They will crash the server.

Go back down to the server room. Juan is inside for repairs. Reach the open door and lock it so it won't close after Juan leaves. After he has left, go inside the server and put the pinched card from your inventory into the red tube. It will stop an important message with some information on a premium client from reaching Dominos office.

The message gives Manny information on Mercedes "Meche" Colomar, an extremely virtous soul and Mannys ticket out of El Marrow. He sets out with Glottis on his newly upgraded Bone Waggon to beat his rival Domino and get to her faster. After reaping her soul Manny and Meche are back at the office, where Manny is trying to sell her a premium travel packages. But when he checks his computer, he finds out that she doesn't qualify despite her flawless life.

Talk to Meche and try to find out if she held back some dark deed. Ask all the questions for the achievement "I could do something bad right now...".

Leave the office and walk to Evas desk.

Mannys boss will order him into his office where Domino is waiting. They will blame Manny for botching the job with Meche, who left to begin her four-year journey to the Ninth Underworld on foot. After being fired Manny is locked into Glottis hut down in the garage.

The Big Escape

Manny tries to escape but is stopped by the locked door. A shadowy figures appears and tests his loyalty to the D.O.D. Only failing the test will result in Mannys release, because his jailor is actually Salvador "Sal" Limones, the founder and leader of the Lost Souls Alliance (L.S.A). He takes Manny back to the dark alley next to the D.O.D. building. An elevator is hidden there that leads to the secret underground hideout of the L.S.A. Manny meets Eva there, who is a spy for the rebellion. 

Talk to Salvador about the rebellion and the corruption within the D.O.D. to get the achievement "Precisamente, amigo."Also empty Evas dialog options to get the "Join or Die! Again!" achievement. She will also tell you the L.S.A. needs Mannys teeth to get into the D.O.D.s computer system.

Leave the hideout and go down the alley back to rope and climb to the office floor. Climb through Dominos window. Access his computer by guessing Dominos password. You'll fail, but get the achievement "'ARROGANT FRAUD' doesn't work." Go to Dominos speed bag and punch it a few times to get his mouthpiece. Before you leave open the drawer of Dominos desk to get a green coral. Use it as an anchor with the rope that is tied around the gargoyle outside of Don Copals office window. 

 

Throw the rope across the gap and climb to the ladder. On the roof try to dispel the pigeons. Put one of your balloon animals or the Robert Frost balloon into the bowl and crumble the ceremonial bread over it. The pigeons will eat it and the balloon will burst, scaring the flock of birds away. Now you can get the eggs from the pigeon nest.

 

Climb down the rope and go to the garage back into Glottis' hut. Use the mouthpiece with the little dispenser to fill it with silicone. Put the mouthpiece into your mouth *yikes* to get a print.

Return to the hideout, give the mouthpiece to Eva and the eggs to Sal for his army of plumaceous messengers. In return Sal leads Manny through some tunnels out of El Marrow to the outskirts of the Petrified Forest.

Continue to the Petrified Forest...

Notes

1. Spanish for "skull". Also the edible skulls made for the Day of the Dead.
2. Marrow is a vegetable related to pumpkins, but also the soft substance inside of bones, in which blood cells are produced.
   
3. The name means "incense" and denotes a resin from a tree native to Central America. It was used in rituals and medicine, B. Stross, Mesoamerican Copal Resins, in: T. Jones/C. Young, U-Mut Maya 6. An unofficial collection of papers, reports, and readings by attendants of the Advanced Seminar on Maya Hieroglyphic Writing held at the University of Texas at Austin (1997) pp. 177-186.
4. Spanish for "pumpkin" (speaking of Halloween :-).
   

The Coffin Texts of Ancient Egypt - Spell 17

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B6C; B15C; BH5C; MC105; S10C; T2C

His two Enneads gave him these⁽¹⁾,
                which are great and
                which are grand,
        that he⁽²⁾ may rage (among) the gods with his power and
        that he⁽²⁾ alone may guide the life of the gods.

An invocation offering for RE is MAAT⁽³⁾.
HORUS alone, the foremost of the living, protects his father OSIRIS⁽⁴⁾.
He brought the movements of those to a halt,
        who slew his father OSIRIS.

As for anyone,
        who shall commit any evil robbery against NN,
        this NN will raise his hand
                against (all those) living under the sky⁽⁵⁾
                        along with their great ones,
                in Heliopolis⁽⁶⁾ in the presence of the risen OSIRIS.

This NN has taken possession of his Two Lands in vindication.
You are HORUS, Lord of Justice.


Notes

1. The two jAA.tj-staffs of Osiris mentioned in the previous spell 16.
2. MC105 and S10C write "NN" as subject of the sentence.
3. Offering Maat to a god is a scene often observed on temple walls, but also found as a topic for statuary (Fig. 1).
4. B4Bo has "his father Osiris NN".
5. Xrj.w - technically "humankind" (Wb 3, 392.2-3; FCD 203), but written with the God-sign (A40) like the "great ones" in the next line. The deceased seems to threaten all beings of heaven and earth with punishment if he or his tomb is defiled.
6. The city of the Sun(god), for archaeological work done there, see this website and the post from July 2017 on this blog.

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 16

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B6C; B15C; BH5C; MC105; S10C; T2C

O NN,
sit in the presence of GEB⁽¹⁾, the sovereign of the Gods.
You are HORUS
        with his White Crown⁽²⁾ on his head and
        with his MAAT⁽³⁾ on his brow⁽⁴⁾.

His mother⁽⁵⁾ ISIS bore him.
KHABET⁽⁶⁾ brought him up.
The nurse of HORUS nursed him.
He gathered(?)⁽⁷⁾ the powers of SETH⁽⁸⁾ more than his own powers.
His father OSIRIS gave him these two staffs⁽⁹⁾ of his,
                which are great and
                which are grand,
        so he may rage (among) the gods with his power.⁽¹⁰⁾

This NN came,
        so he may rejoice over it in vindication.


Notes

1. The god of Earth, father and predecessor of Osiris on the Egyptian throne. He is also one of the gods presiding over the Tribunal in Heliopolis and judges Horus and Seth over the succession.
2. HD.t - the Crown of Upper Egypt (Wb 3, 211.3-7; LÄ III, 811-812; LGG V, 607-608).
3. The goddess of righteousness, truth, justice and order (Wb 2, 20.10-13; LGG III, 222-224), daughter of the sungod Re, who is also identified by a feather on her head (cf. Spell 8).
4. Only written in B4Bo.
5. Only written in MC105 and S10C.
6. A goddess in the form of a vulture, the wet nurse of Horus and the deceased, cf. CT IV, 5a. Her name means "the one who bends(?)", LGG V, 627.
7. pXr.n=f (Wb 1, 544.12-547.7). MC105 and S10C write "Osiris (NN) gathered(?) the powers of Seth (...)."
8. The god of the desert, mighty warrior, powerful sorcerer and protector of the sun bark. Also the uncle of Horus and competing with him for the throne of Egypt (spell 7). For a study of this myth from Egyptian and classical sources, see J. Gwyn Griffiths, The Conflict of Horus and Seth (Liverpool 1960).
9. jAA.tj - "rod, scepter" (Wb 1, 27.10). These scepters are symbols of office and signs of leadership in the ancient Egyptian administration.
10. Only written in B2Bo.

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 15

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B4C; B6C; B15C; MC105; S10C; T2C; T9C

O true⁽¹⁾ seed⁽²⁾ of the Bull⁽³⁾,
pull of the Bull's⁽³⁾ bonds.

Version 1⁽⁴⁾
Appear
    so that he may give orders
        against those foes of his, male or female,
            who revile this NN or
            (who) do anything evil against NN.

Version 2⁽⁵⁾
Neith⁽⁶⁾ appaers
    against that evil word.
Neith appaers
    against that evil power.
Neith appaers
    to remove⁽⁷⁾ them for this NN.
Neith appears
    to repel⁽⁸⁾ them for this NN.

Horus has crossed over from Heliopolis⁽⁹⁾
    telling(?) his father(?),
        who is the foremost of the Tjenenet⁽¹⁰⁾,

Fig. 1 Statue of the goddess Neith,
from the Late Period
(New York, Metropolitan Museum,
Acc.-Nr. 26.7.846)

Notes

1. Most sources have the abbreviation zp-2 "two times" (Wb 3, 437.1-8).
2. The root of the word used here is bn(n) - beget (Wb 1, 460.6; FCD 82 f.).
3. "The Bull" is written with the God-sign. Osiris is probably meant here, with Horus being his "seed".
4. Sources: B1P; B2Bo; B3Bo; B4Bo; B6C; B15C.
5. Sources: S10C. B4C, MC105, T2C, and T9C mix up both versions. Translation follows S10C.
6. Neith is one of the earliest attested goddesses of Egypt. She is depicted as a woman wearing the red crown of Lower Egypt, with two arrows crossed over a shield as her symbol. She was worshipped throughout Egyptian history as a goddess of war, creator goddess, mother goddess, goddess of Lower Egypt and goddess of the dead. Her cult centre was the town of Sais in Lower Egypt, for archaological work done there, see this website.
   As the goddess of weaving Neith is also responsible for producing the mummy bandages. For Neith as protectress of the dead, see J. Assmann, Neith spricht als Mutter und Sarg, in: MDAIK 28.2, 1973, 115-139.
7. Unclear, maybe srwj (Wb 4, 193.9-12; FCD 235), but written with the Gardiner sign A19.
8. Faulkner assumes the verb dr - "to repel, remove" (Wb 5, 473.1-474.12) for the written rDj - "to give" or "to hand (them) over"? (Wb 2, 464.1-468.11).
9. The city of the Sun(god), for archaeological work done there, see this website and the post from July 2017 on this blog.
10. A sanctuary at Memphis and also a region of the Netherworld.

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 14

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B4C; B6C; B15C; MC105; S10C; T2C

Go forth from the quarrel indubitably⁽¹⁾.
It was Horus⁽²⁾

who went forth from the quarrel indubitably⁽³⁾.

Keep away⁽⁴⁾ from this NN,

o you, who is far from this NN.

Do not approach⁽⁵⁾ this NN,

o you, who approaches⁽⁵⁾ this NN.

This NN, he will judge the Imeref⁽⁶⁾ in Heliopolis⁽⁷⁾.

Notes

1. All sources have the abbreviation zp-2 "two times" (Wb 3, 437.1-8) except T2C.
2. B4C and S10C have "You are Horus".
3. Zp-2 (Wb 3, 437.1-8) is only written in B4C and S10C where the deceased is identified with Horus.
4. Old perfective referencing "quarrel"?
5. For this verb, see also the "Travels of Herkhuf", Urk. I, 121,2.
6. Name of a god meaning "he wants", perhaps Seth? (Van der Molen, Dictionary of Coffin Texts, 37; LGG III, 334).
7. The city of the Sun(god), for archaeological work done there, see this website and the post from July 2017 on this blog.

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 13

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B4C; B6C; B15C; MC105; S10C; T2C


TO BE RECITED:
SPELLS FOR CAUSING A SPIRIT'S TOMB⁽¹⁾ TO FLOURISH IN THE NECROPOLIS (AND)
A SPELL FOR OPENING THE SEPULCHRE⁽²⁾ FOR THE KA OF THE BLESSED NN⁽³⁾

O NN⁽⁴⁾,
you went forth⁽⁵⁾

from your house,
from your seat,
from every place where you have been,

as Horus went forth⁽⁶⁾ vindicated,

when he⁽⁷⁾ inherited the inheritance⁽⁸⁾ and
when he⁽⁷⁾ acquired power⁽⁸⁾.

Go forth vindicated

from the presence of the Tribunal of the gods of Pe⁽⁹⁾, Dep⁽¹⁰⁾, and Heliopolis⁽¹¹⁾,

like Horus went forth vindicated against Seth⁽¹²⁾

from the presence of the Tribunal of the Lord of Weariness⁽¹³⁾.

Notes

1. The word for tomb used here is jz (Wb 1, 126.18-24).
2. The word HA.t (Wb 3, 12.19-21; FCD 160) is used here.
3. The title of the spell is only preserved in T2C.
4. B1P, B3Bo, B4Bo, B6C, and B15C add the Dem.Pron. sg.m./f (pn/tn) after the name.
5. The coffin MC105 renders this in the 3rd person sg.: "NN went forth".
6. Written only in B6C. All other sources shorten this to "as Horus was vindicated".
7. B4C renders this in the 2nd person sg. in reference to the deceased.
8. The original texts use adnominations here, once with the root jwa - inherit (Wb 1, 50.8-10), and the other with the root xps - to seize something with force (Wb 3, 270.8). The inscription on T2C ends here.
9. Ancient name for one of the two districts of the old royal capital Buto, modern Tell el-Fara'in, located in the Delta. See this website for the archaeological work done there
10. Ancient name for the other district of the old royal capital Buto.
11. The city of the Sun(god), for archaeological work done there, see this website and the post from July 2017 on this blog.
12. The god of the desert, mighty warrior, powerful sorcerer and protector of the sun bark. Also competing with Horus for the throne of Egypt (see spell 7 of the Coffin Texts). For a study of this myth from Egyptian and classical sources, see J. Gwyn Griffiths, The Conflict of Horus and Seth (Liverpool 1960).
13. The Lord of Weariness, probably Osiris.

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 12

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B4C; B6C; B15C; S10C; T2C; T9C

O NN,
you went⁽¹⁾ forth

being great and mighty

as Re went forth

being great and mighty on the east side of the sky⁽²⁾.

The gods

who spoke on behalf of Horus and

who overthrew Seth⁽³⁾ for him,

they shall speak on behalf of this NN and
they shall overthrow his foes for him and

those who would injure him,

those who hate [him] and

those who would have judgement [against him] on this day⁽⁴⁾.

Notes

1. Faulkner interprets the pr.n=k as an imperative.
2. When the sun (= Re) rises.
3. T9C substitutes "his foes who hate him" for Seth. Horus and Seth are struggling for the throne of Egypt - the topic of one of the oldest and most important myths of ancient Egypt, already attested in the Pyramid Texts; for a study on this myth from Egyptian and classical sources, see J. Gwyn Griffiths, The Conflict of Horus and Seth (Liverpool 1960). See also Coffin Text Spell 7 for the battle and the tribunal involving the two gods.
4. The last three verses only in T2C and with slight changes in S10C and T9C.

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 11

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B4C; B6C; T9C

You came, you came,

when you brought the "inner self"(?)⁽¹⁾.

— So says I.

You came, you came,

when you brought the great "inner self"(?)⁽¹⁾.

Encompass this NN, you gods⁽²⁾!
Do his bidding!⁽³⁾
Give him praise, you gods!
Come, you gods,

that you may see him,

        coming forth in peace⁽⁴⁾ and

        being vindicated against his foes.

He⁽⁵⁾ took possession of the White Crown.
He⁽⁵⁾ steered(?)⁽⁶⁾ the thrones of Geb, and
He took away and destroyed the other.

Notes

1. Written tw with the seated god sign in almost all sources. Only B1P has twt. Faulkner believes this to be an error for twt - statue, image (Wb 5, 255.8-256.20). T9C has "the inner self(?) of NN" and later "his great inner self(?)". B4C changes the phrase to "you came today of creating the "inner self"(?)". The meaning remains obscure.
2. "You gods" here is only written in T9C.
3. Omitted in all sources but B2-4Bo.
4. T9C changes this to "coming forth in the sight of his eye".
5. T9C has "This NN".
6. The word used here is xnt - "to sail southward/upstream" (Wb 3, 309.3-22) with the thrones of Geb as object. The grammar here is tricky and xnt is not used elsewhere with this meaning. 

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 10

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B4C; B6C; S10C; T9C

Ho NN!
The door leaves are separated⁽¹⁾ for you by Seshat⁽²⁾,
Fair paths are opened up for you by Wepwawet⁽³⁾,

There is no god

who turned himself about

         concerning what he has said.⁽⁴⁾

Thus he spoke:

NN is vindicated

         against his foes, male or female, and

         against those who would have judgement against him on this day.

Fig. 1 The goddess Seshat with
her symbol on her head recording
the years of Ramesses' II reign
(from the king's statue
in Luxor temple)
 

Notes

1. wDa - to separate; to judge; to appoint (Wb 1, 404.3-406.12).
2. The goddess of scripts and record keeping, known since early dynastic times. She oversees the archives and libraries, documents a king's official names and records the years of his reign. As the one who lays out the foundations of temples and other important buildings she became the protector of builders and architects (Pyr. 616). Her symbol looks like a seven-pointed flower or star under a bow or pair of horns (Fig. 1). She is sometimes seen wearing the skin of a leopard, a garment also used by priests.
3. A jackal- or wolf-headed god originally connected to war and battle, but also associated with death and the netherworld. His name means "opener of ways". His cult centre was in Asyut in Upper Egypt (called Lycopolis in the Greco-Roman period). For the work done there by an Egyptian-German joint-mission, see this page and for the British Museum project, see here.
4. Meaning no god has changed his opinion on the rightful vindication of the deceased

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 9

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B4C; B6C; S10C; T1L; T9C

HAIL TO THOTH AND HIS TRIBUNAL!⁽¹⁾

Hail to you, o THOTH⁽²⁾,

in whom is the peace of the gods,⁽³⁾

And (hail) to all the gods of the Tribunal

who are with you!

May you command

that they come forth at the approach of NN (and)

that they hear all the good he has to say⁽⁴⁾ on this day,

        because⁽⁵⁾ his⁽⁶⁾ is this feather⁽⁷⁾

                which arose in God's land,

                which OSIRIS brought to HORUS⁽⁸⁾,

                that he might set it on his head as a reward⁽⁹⁾,

                        being vindicated against his foes, male and female.⁽¹⁰⁾

It was he⁽¹¹⁾

who tore off⁽¹²⁾ the testicles of SETH⁽¹³⁾,

who neither perished

            nor died⁽¹⁴⁾.

You are that star there,

born of the West⁽¹⁵⁾

which neither perished⁽¹⁶⁾

            nor was annihilated as his son.

This NN shall neither perish

            nor be annihilated,

And no evil impediment shall be imposed against NN!

— So says ATUM⁽¹⁷⁾!

As for anything evil

which they may say or do against NN in the presence of GEB⁽¹⁸⁾,

they are against it and
they will be against it.

— that is what they say.⁽¹⁹⁾

Notes

1. The title of the spell is only given in B2Bo.
2. The ibis-headed god of science, writing and the moon, the deputy of the sun god and clerk to the council of gods. For his role as peace-keeper and mediator, see already spell 7.
3. B2Bo omits this verse.
4. S10C and T9C change this to mdw NN - "the words of NN".
5. n.tjt or Hr-n.tjt (Wb 2, 355.2-3) in S10C and T9C.
6. Written as such in B1P; B4C. T9C changes it to the name of the deceased, S10C has Osiris without a name. B2-4Bo and B6C instead have the snd. sg. refering to Thoth as the owner of the (Maat-)feather.
7. For the feather, see already spell 6 and 8.
8. S10C and T9C add "for his son Horus".
9. B4C; S10C and T9C add "as a reward of his vindication".
10. B4C; S10C and T9C obviously omit this.
11. Horus. T1L starts the spell here and omits everything written before that.
12. afA (Meeks, AL 78.0702; FCD 42).
13. The god of the desert, mighty warrior, powerful sorcerer and protector of the sun bark. Also competing with Horus for the throne of Egypt (spell 7). While Seth mutilates the eye of Horus during their fight, Horus tears of the testicles of Seth (Pyr. 535a-b; 594a). Thot also loses his arm (Pyr. 535c). For a study of this myth from Egyptian and classical sources, see J. Gwyn Griffiths, The Conflict of Horus and Seth (Liverpool 1960).
14. Several sources add "as his son".
15. B6C adds "the beautiful west".
16. B1P; B4C and B6C have "which does not tire". Both versions allude to the circumpolar stars who never rise or set.
17. The primeval creator god.
18. The god of Earth, father and predecessor of Osiris on the Egyptian throne. He is also one of the gods presiding over the Tribunal in Heliopolis and judges Horus and Seth over the succession.
19. Omitted in all texts but S10C and T9C.

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 8

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B4C; B6C; S10C; T1L; T9C

Hail to you, Tribunal of the God

who shall judge this NN there⁽¹⁾

          concerning what he has said or done being ignorant, polite(?)⁽²⁾ or embarrassing⁽³⁾.

Surround him!
Stand at his back!
May this NN be vindicated in the presence of Geb⁽⁴⁾, sovereign of the gods,⁽⁵⁾

for yonder god⁽⁶⁾ judged him

          according to what he knows.

This NN has arisen⁽⁷⁾

(with) his feather⁽⁸⁾ on his head,

(with) his Maat⁽⁹⁾ on his brow,

(with) his foes in sorrow.

He has taken possession of all his property in vindication.⁽¹⁰⁾

Fig. 1 Scarab with the winged goddess Maat
called "daughter of Re" (from Deir el-Bahri,
Temple of Hatshepsut, Foundation Deposit 7,
New York, Metropolitan Museum
Acc.-Nr. 27.3.295)

Notes

1. jm=s - "at the tribunal". B4C and T9C add "on this day".
2. The word used here is nDm - "being sweet/pleasant" (Wb 2, 380.1-18). B1P; B4C; B6C and T9C have nxn - "being young" (Wb 2, 311.15-18) instead.
3. qsn.t - "to be painful; irksome; difficult" (Wb 5, 69.7-70.9; FCD 281). The passage seems to be a plea by the deceased to the tribunal to protect him even if he said or did something wrong without realising it.
4. The god of Earth, father and predecessor of Osiris on the Egyptian throne. He is also one of the gods presiding over the Tribunal in Heliopolis and judges Horus and Seth over the succession.
5. T1L changes the whole passage to "This NN stood up vindicated against his foes, male and female, and against those who would have judgement with you^(sic) on this day.".
6. B3Bo has rnp again as substitut for nTr - "god".
7. Var. B4c "He was vindicated".
8. For another occurrence of the feather, see spell 6.
9. The goddess of righteousness, truth, justice and order (Wb 2, 20.10-13; LGG III, 222 ff.), daughter of the sungod Re, who is also identified by a feather on her head (Fig. 1).
10. B4C; S10 and T9C omit this last sentence.

Bibliography
A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 7

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B4C; B6C; S10C; T1L; T1NY; T9C

THE VINDICATION OF A MAN AGAINST HIS FOES IS BROUGHT ABOUT IN THE REALM OF THE DEAD⁽¹⁾

The earth was hacked up

when the Rivals⁽²⁾ fought.

Their feet scooped out the flooded parcel of sacred⁽³⁾ land⁽⁴⁾ in Heliopolis⁽⁵⁾.
Now comes THOTH⁽⁶⁾ adorned with his dignity⁽⁷⁾,

for ATUM⁽⁸⁾ has dignified⁽⁷⁾ him with strength,

and the Two most splendid Ladies⁽⁹⁾ are pleased with him⁽¹⁰⁾.

So the fighting is ended,
The tumult is stopped,
The fire which went forth is quenched,
The wrath in the presence of the Tribunal of the God⁽¹¹⁾ is calmed,
And it sits to give judgement in the presence of GEB⁽¹²⁾.

Hail to you, magistrates of the gods⁽¹³⁾!
NN is vindicated before you on this day,

like HORUS was vindicated against his foes on this day of accession⁽¹⁴⁾.

May he be joyful before you

like ISIS was joyful on her happy day of playing music⁽¹⁵⁾,

          when her son HORUS had taken possession of his Two Lands in triumph.

Notes

1. The title of this spell is only written in B2Bo. One other source has "To be uttered: The spells of recitation for vindication in the realm of the dead". 
2. Horus and Seth are struggling for the throne of Egypt - the topic of one of the oldest and most important myths of ancient Egypt, already attested in the Pyramid Texts; for a study on this myth from Egyptian and classical sources, see J. Gwyn Griffiths, The Conflict of Horus and Seth (Liverpool 1960).
3. Written as nTr in B4Bo; B4C; S10C; T1L; T1NY and T9C, but B1P; B2Bo; B3Bo and B6C have n rnp - "of fair/vigorous/youthful land(?)" (Wb 2, 433.18-28; vgl. Allen, Inflection, 583; FCD 150) instead. Rnp seems to be a common replacement for nTr in the Coffin Texts.
4. Sdy.t - a "flooded parcel of land" (Wb 4, 567.11-14), also translated as "lake" or "canal", although I prefer the picture of both gods violently ploughing through the sarcred landscape of Heliopolis while fighting, emphasizing the terror of their actions.
5. The city of the Sun(god), for archaeological work done there, see this website and the post from July 2017 on this blog.
6. The ibis-headed god of science, writing and the moon, the deputy of the sun god and clerk to the council of gods.
7. Anadiplosis/palilogy: the root saH is used for both terms at the end and beginning of the respective verses.
8. The primeval creator god.
9. Written as dual, fem: wr.tj aA.tj - the "grandest of the great", perhaps Isis and Nephthys(?).
10. The goddesses are happy with Thoth for ending the terrible fight.
11. Var. "of the fair (one)" in B1P; B2Bo; B3Bo and B6C.
12. The god of Earth, father and predecessor of Osiris on the Egyptian throne. He is also one of the gods presiding over the Tribunal in Heliopolis and judges Horus and Seth over the succession.
13. Var. "the magistrates of heaven and earth" in S10C.
14. On xaw, see A. Gardiner, The Coronation of King Haremhab, in: JEA 39 (1953) p. 23.
15. xnt as infnitive to xnj - "make music" (Wb 3, 288.7; FCD 192; Van der Molen, Dictionary of Coffin Texts, 391); three sources (B4Bo; B4C; B6C) change this to Xnt - "rowing" (Wb 3, 374.1-375.4). Xn.t (Wb 3, 375.5-12; FCD 201) could also be translated as a festive "river-procession". Both translations point to the festive character of Horus' accession to the throne.

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 6

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B4C; B6C; B15C; S10C

How great is the monthly festival of "The height of heaven"⁽¹⁾

and the New Moon Festival⁽²⁾!

The finger is removed from upon you,
Your trembling is taken away,

because you have planted the feather at the horizon,

         at the place there where your acquaintances are.

You suckle at your mother Sothis⁽³⁾, your nurse

who is in the horizon,

Isis⁽⁴⁾ squats⁽⁵⁾ by you,
She makes you bright,
She makes for you fair ways of vindication

against your foes, male and female, etc.⁽⁶⁾, and

against those who would have judgement against you⁽⁷⁾ on this happy day.

Notes

1. Unknown festival.
2. psDn.tjw (Wb 1, 559.21-23).
3. The goddess representing the Sirius star (LGG VI, 292 ff.).
4. The mother of Horus and wife of Osiris.
5. pAg - "to squat" (Meeks, AL 78.1422; FCD 88; Van der Molen, Dictionary of Coffin Texts, 129).
6. Hmt-rA, written in B1P and B3Bo; several other texts omit this and add "who would harm your" or "who hate you"
7. B2Bo, B3Bo und B1P add m Xr.t-nTr - "in the hereafter".

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 5

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B4C; B6C; S10C

Ho N!⁽¹⁾
Take possession of the sky,
Inherit the earth!
Who is he

who shall take away this sky from you as this fair young god⁽²⁾?

You are vindicated

against your foes, male or female.

Notes

1. Only written in B6C and B15C which led to Faulkners interpretation of Spell 5 being a continuation of Spell 4.
2. S10C changes this phrase to "(...) by the means of Re, the eldest of the gods [...]".

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 4

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B4C; B6C; Y1C; S10C; T9C; Theban Tomb TT 319

O NN,
The earth opens its mouth for you,
Geb⁽¹⁾ throws open his jaws⁽²⁾ on your account.
May you eat your bread and
May you receive your plenty.
May you go to the Great Stairway,
May you come to the Great City,⁽³⁾
May you kindle your warmth upon earth⁽⁴⁾,
May you occur as this fair young god

who is yonder.

May you have power

over your foes, male or female,

(over) those, who would harm you, male or female,

(over) those who hate you, and

(over) those who would have judgement against you on this day.⁽⁵⁾

O NN,
Their great ones stand up for you,
The scribes on their mats tremble at you in your presence,
And you have knit on⁽⁶⁾ the heads of the bright-coloured snakes⁽⁷⁾ in Heliopolis⁽⁸⁾.

Notes

1. The god of Earth, father and predecessor of Osiris on the Egyptian throne.
2. To release the deceased from his/her tomb which is in the earth.
3. Compare CT 515 for a similar text.
4. By standing in the sunshine and enjoying its warmth.
5. B1P, B2-4Bo, B6C and B15C omit these verses entirely and shorten them to "may you occur as Osiris".
6. Some sources add "for yourself" after this.
7. For the sAb.wt-snakes, see PT 519, CT 686; also J. F. Borghouts, The Magical Texts of Papyrus Leiden I 348, OMRO 51 (1971) excursus no. II; J. Assmann, Totenliturgen I, pp. 82-83.
8. The city of the Sun(god), for archaeological work done there, see this website and the post from July 2017 on this blog.

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 3

Selected sources: B1P; B3Bo; B4C; B6C; B15C

Ho NN!
Take your staff⁽¹⁾, your garment⁽²⁾ and your sandals⁽³⁾,
Go down to the Tribunal⁽⁴⁾,

that you may be vindicated

         against your foes, male or female,

         against those who would harm you, and

         (against) those who would have judgement against you in the Tribunal⁽⁴⁾ on this happy day.⁽⁵⁾

Notes

1. The mdw-staff (Wb 2, 178.1-14; Lesko, Dictionary I, 257), a sign of dignity and an element of the object frieze drawn on the inside of many coffins. 
2. A dAjw (Wb 5, 417.5-7; Lesko, Dictionary IV, 121), some kind of linen garment for men.
3. Sandals are also found in the object frieze, often, but not always drawn near the feet.
4. B15C has "every Tribunal", B6C has "every Tribunal of Osiris" - not to be confused with the judgement of Osiris in the Book of the Dead; see also Coffin Text Spell 7.
5. The theme of the second spell is repeated here with a different beginning emphasizing the dignity of the deceased with the help of clothing and costume.

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 2

Selected sources: B1P; B2Bo; B3Bo; B4Bo; B4C; B6C; B15C; S10C; Y1C; Theban Tomb TT 319

GEB⁽¹⁾ has commanded,
RUTI (the Double Lion)⁽²⁾ has repeated,

that you be given your Ba⁽³⁾

         which is in the earth,

(that you be given) your shadow

         which is in the hidden places⁽⁴⁾.

Ho NN!
Raise yourself,

that you may be vindicated 

         against your foes, male or female,
         against those who would harm you, male or female,
         against those who hate you, male or female, and
         (against) those who would have judgement against you on this day.

Notes

1. The god of Earth, father and predecessor of Osiris on the Egyptian throne.
2. Wb 2, 403.11; LGG IV, 654 ff., a deity venerated in Letopolis and with strong connections to the solar cycle, also an epithet of Shu and Tefnut, the children of the primeval creator god Atum.
3. Wb 1, 411.6-412.10, in older translations rendered as "soul" although this does not hit the mark.
4. Aka "the tomb".

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (Chicago 1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007). 

The Coffin Texts of Ancient Egypt - Spell 1

Selected sources: B1P; B3Bo; B4C; B15C; BH5C; S10C; T1L; T9C; Y1C; Theban Tomb TT 319

HERE BEGINS THE BOOK OF VINDICATING A MAN⁽¹⁾ IN THE REALM OF THE DEAD

Ho NN!
You⁽²⁾ are the Lion,
You are RUTI (the Double Lion)⁽³⁾,
You are HORUS, Protector of his father⁽⁴⁾,
You are the fourth in this quatrain⁽⁵⁾ of gods,

who are powerful and useful(?)⁽⁶⁾,

who bring water⁽⁷⁾ and

(who) create the Nile⁽⁸⁾ through the power of their fathers⁽⁹⁾.

O NN!
Raise yourself on your left side,
Put yourself on the right side!⁽¹⁰⁾


Notes

1. T1L adds "and of not going upside down".
2. B4C, Y1C, S10C and the text in TT 319 omit the first verse and render the following four in first person sg. with the deceased as the speaker: "I am the lion, I am Ruti, I am Horus, protector of  my father, I am the fourth in this quartet of gods."
3. Wb 2, 403.11; LGG IV, 654 ff., a deity venerated in Letopolis and connected to the solar cycle, also an epithet of Shu and Tefnut, the children of the primeval creator god Atum.
4. T9C adds "You are Thoth the vindicated". 
5. Very metaphorical translation of the original alluding to the four written verses here and the deceased as the "fourth of this quartet of gods".
6. jtpw - Meeks, AL 78.0546. The word seems to occur only in one source from Illahun(?). R. O. Faulkner translates "strong" with question mark and derives it from a word meaning "doubtful".
7. Two sources add "who make inundation".
8. B1P changes Hp - "Nile" to HkAw - "magicians". Several others add jrr hy hnw - "who make cheers of jubilation" and T9C inserts jrr baba - "who burble" like the river (Wb 1, 447.1-4).
9. Atum, who first rose from the primeval ocean (Pyr. 1587), and Osiris are both connected to water and the annual flood (Pyr. 589; 788; 1360). In Ptolemaic times this idea evolves into the myth of Osiris being the Nile and having its source in the Netherworld (Fig. 1), although the idea of the river emerging from between the granite bolders at Bigge or Elephantine is an ancient one. B4C changes "their fathers" to "their divinity" and Y1C has "the children of their fathers".
10. The complete spell is reused in the New Kingdom as the first stanza of Book of the Dead chapter 169 titled "Formula for setting up the embalming-bed".

Fig. 1 Osiris as Nile in a cave on
the island of Bigge (lower left corner),
on the right Isis making libation to the
Ba of Osiris sitting in the sacred grove -
from a relief in the temple of Philae

Bibliography

A. de Buck, The Egyptian Coffin Texts I-VIII, OIP 34, 49, 64, 67, 73, 81, 87, 132 (1935-1961).
L. H. Lesko, Index of Spells on Egyptian Middle Kingdom Coffins and Related Documents (Berkeley 1979).
H. Willems (ed.), The World of the Coffin Texts. Proceedings of the Symposium held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden december 17–19, 1992, EU 9 (Leiden 1996)
R. van der Molen, A Hieroglyphic Dictionary of Egyptian Coffin Texts, PÄ 15 (Leiden / Boston / Köln 2000).
J. Assmann, Totenliturgien in den Sargtexten des Mittleren Reichs. Altägyptische Totenliturgien 1, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch-Historische Klasse 14 (Heidelberg 2002).
L. Gestermann, Die Überlieferung ausgewählter Texte altägyptischer Totenliteratur („Sargtexte“) in spätzeitlichen Grabanlagen, ÄA 68 (Wiesbaden 2005).
R. O. Faulkner, The Ancient Egyptian Coffin Texts. Spells 1-1185 (Oxford 2007).  
 

Heliopolis – City of the Sun God

The website of the German-Egyptian joint mission in Heliopolis launched a few days ago, so I decided to compile some useful information on this particular ancient Egyptian city.

Introducing Heliopolis

The remains of the ancient city are situated under the modern district el-Matariya in the north-eastern part of Egypt’s capital Cairo.

The original name for the city was Junu, which means “Pillar” (or “City of Pillars”) and during the Greco-roman times it was also called pet net Kemet, the “heaven of Egypt”. The modern name Heliopolis derives from Greek and translates to “City of the Sun”, a very appropriate name for a place where the sun was worshiped for more than two and a half millennia. It was also the capital of the 13th lower Egyptian nome (or province) and one of the most important religious centres of the country. The temples of the sun-god Re-Horakhty and of Atum stood there within an enclosure wall 1100 m long and 475 m wide, but the city also consisted of administrative and residential buildings as well as a necropolis for the officials and servants of the temple and city and a sanctuary of the sacred bull of Heliopolis called Mer-wer or Mnevis (you know, the one from the movie Gods of Egypt, albeit with lots of artistic freedom). The cemetery of these bulls is located to the north of Heliopolis, in El-Khusus, with two of their tombs discovered in 1902 and 1918 respectively.

Short History of the Site

The place’s history began as early as the third dynasty when king Djoser (ca. 2600 BC) erected a chapel there for the Great Ennead of Heliopolis, a consortium of nine Egyptian gods that are featured in one of the most prominent creation myths of the realm. Fragments of this chapel were found by Ernesto Schiaparelli and are now housed at the Egyptian Museum in Turin.

Model of a Votive Temple Gateway at Heliopolis
(Brooklyn Museum, Charles Edwin Wilbour Fund,
Inv.-Nr. 66.228

Building activities continued through the Old Kingdom. King Teti (ca. 2340 BC) erected an obelisk there that was very small (around 3 m) compared to the two over 20 m tall obelisks provided by pharaoh Senusret I. some 370 years later. Senusret erected them alongside a new temple for the sun god to mark his heb sed jubilee, i.e. his 30-year-long reign. One of those obelisks is still standing and forms the central part of the open air museum. Many other famous pharaohs raised obelisks at the temple proper in worship of the sun god – Thutmosis III., the nephew of Queen Hatshepsut, Sety I., the father of Ramesses II., and his son Ramesses as well. Even the Amarna king Akhenaten was active in Heliopolis. He built a temple there made of small limestone blocks measuring 52.5 x 25 x 22 cm. These blocks were only used during his reign and are called talatat. They were later reused in the medieval architecture of Cairo. Many of the obelisks were dismantled as well during Ptolemaic and Roman times and are now scattered around the globe.

The temple was furbished with statues and shrines of kings and gods over more than 600 years after the reign of Ramesses the Great. One of the latest addition to the sacred area was a temple of Atum built by Nectanebo I. in the first half of the fourth century BC. Basalt blocks of this temple were excavated by the German-Egyptian joint mission in 2012. They showed a geographical procession of fertility gods representing the nomes of Egypt. The fourth century also marked the last time of prosperity for the temple. After that the site was neglected according to archaeological finds and the records of the Greek geographer and historian Strabo (64/63 BC – c. 24 AD).

Archaeological Missions

The obelisk at Heliopolis,
ca. 1900-1920 (Library of Congress)

Scientific clearance of the site started early in the 20th century. Italian archaeologist Ernesto Schiaparelli excavated parts of the so-called “High Sand” between 1903 and 1906, a flat hill, which formed the centre of the cult area. Shortly after that Belgian Egyptologist Jean Capart undertook work there on behalf of the founder and financier of modern day Heliopolis Édouard Louis Joseph Empain. At this time Heliopolis consisted largely of fields and some small villages with the remains of the pharaonic city scattered about the countryside.

Capart’s famous teacher Flinders Petrie investigated the temple area and its ring wall in 1911/1912. Also in 1912, another Belgian team under the leadership of Albert Daninos and financed by industrialist and collector Raoul Warocqué continued earlier excavations by Jean Capart. Old reports and letters of these early investigations often speak of “finding nothing”, which is not true. This term translates to “finding nothing of import aka worth buying”. They found architectural remains, burial pits, and much more. In one of Daninos’ letters to his financier he wrote: “Unfortunately, all of the funeral pits that I have explored up to now (...), have produced nothing of interest, with the exception of broken human mummies, and the bones of sacred animals and birds, as well as some fragments of Roman and Arabic vases and pottery.” The construction of modern Heliopolis was well under way by then.

Further work was done in the second half of the 20th century by the Egyptian Ministry of Antiquities and the Cairo University in the administrative quarters of the temple and the necropolis of the high officials. Since 2012 the German-Egyptian joint mission is working at Heliopolis under direction of Dr. Aiman Ashmawy (Egyptian Ministry of Antiquities) and PD Dr. Dietrich Raue (University of Leipzig, curator of the Egyptian Museum Leipzig), although a first season was already undertaken in 2005 by the Supreme Council of Antiquities and the German Archaeological Institute Cairo. In march 2017 the mission discovered a giant over-life-sized statue of pharaoh Psametik I. (7th century BC) made from silicified sandstone, a very hard metamorphic rock from the Gebel el-Ahmar stone quarry in Cairo. Shortly after the discovery the three statue fragments were transferred to the Egyptian Museum at Tahrir Square. They are now at display at the museum's garden.


Sources:
M. Abd el-Gelil/R. Suleiman/G. Faris/D. Raue, Preliminary Report on the work of the Egyptian-German Mission at Matariya / Heliopolis in Autumn 2005
A. Ashmawy/D. Raue, Report on the work of the Egyptian-German Mission at Matariya / Heliopolis in Spring 2012
A. Ashmavy/M. Beiersdorf/D. Raue, The Thirtieth Dynasty in the temple of Heliopolis, in: Egyptian Archaeology 47
J.-M. Bruffaerts/M-C. Bruwier, Belgian archaeological excavations at Heliopolis. 1907 campaign (Jean Capart), 1912 campaign (Albert Daninos) (2010), pp. 35-38
Georges Daressy, La tombe d'un Mnévis de Ramsès II, in: ASAE 18 (1918) pp. 196-210
Georges Daressy, La tombe d'un Mnévis de Ramsès VII, in: ASAE 18 (1918) pp. 211-217 W. R. Dawson/E. P. Uphill, Who was Who in Egyptology (London 1995) L. Kákosy, Heliopolis, in: LÄ II, col. 1111-1113
H. Bonnet, Lexikon der Ägyptischen Religionsgeschichte (Berlin 2000) pp. 468-470; 543-545