The Core Journey — Spells 1042–1129
The Book of Two Ways is the oldest illustrated guide to the afterlife in the world. It was painted on the interior floor of wooden coffins during Egypt's Middle Kingdom (c. 2040–1650 BCE), primarily from the necropolis of el-Bersha near Hermopolis. The deceased, lying face-down in the coffin, would gaze directly at the map below — two paths through the realm of the dead, one by water and one by land, converging on the domain of Osiris and the Fields of Offerings.
The text maps a journey. The dead must declare themselves an akh — a spirit of power — then navigate a series of gates guarded by named beings of flame and knife. Two zigzag roads wind through Rosetau, the hidden necropolis where Osiris fell, each path opposite its counterpart, walled with flint. At the centre of the journey is darkness: a sealed chest containing the effluvia of Osiris, guarded by flame, the theological reason Rosetau exists. The word that lives within the darkness is the key — whoever knows it cannot die. Beyond the darkness, the dead join Thoth's night retinue, rescue Re from the serpent Apopis, and finally arrive at the northern shore of the Overflowing Lake, where a million cubits of flame surround the cities whose number is not known.
The nineteen spells collected here form the core of the Book of Two Ways — from the akh-declaration (Spell 1042) through the great opening of sky and earth (Spell 1065), the two roads (Spell 1072), the theology of Rosetau (Spells 1079–1087), the night journey with Thoth (Spell 1094), the climactic Follower of Re (Spell 1099), the ritual colophon for the living (Spell 1117), the resurrection of Osiris (Spell 1120), and the final portal of the Overflowing Lake (Spell 1129). The opening of the Book of Two Ways — Spells 1029–1040, which includes the awakening of Re, the boarding of the celestial bark, and the first gates — is preserved in the archive's existing Coffin Texts file.
This is a Good Works Translation from Egyptian, produced by the New Tianmu Anglican Church with AI assistance. The transliterations are drawn from the MORTEXVAR database (edited by Carlos Gracia Zamacona, Universidad de Alcalá, 2022–), which digitises Adriaan de Buck's critical hieroglyphic edition (The Egyptian Coffin Texts, Vol. 7, OIP 87, 1961). The French translations in the MORTEXVAR database were consulted as a reference to verify readings. The placeholder "N" in the original text, which stands for the name of the deceased coffin-owner, is rendered as "this one." Manuscript witness is noted in the colophon. Lacunae in the source text are indicated by ellipsis.
Spell 1042 — The Akh
The foundational declaration: the dead are an akh — a spirit of power — and their creative authority is absolute. What they create exists; what they neglect does not. They circuit the lake of flame as Lord of Light, the Eye of Horus in hand, and Thoth himself crosses the sky in their presence.
This one is an akh, master of akhs.
An akh whom this one creates — it exists.
An akh whom this one neglects — it does not exist.
This one circuits his lake with flame, the Lord of Light.
This one makes the circuit, the Eye of Horus in her hand.
Thoth crosses the sky in the presence of this one.
This one passes perfectly.
Spell 1050 — She Who Sees Osiris Dead
A theological declaration in two sentences. To see Osiris dead is not to die — it is to become a god. The gatekeeper's name is given: He-Who-Brought-by-Stealing.
Spell for being as a god — twice spoken — for Osiris.
She who sees Osiris dead shall not die.
The guardian of the gate
is He-Who-Brought-by-Stealing.
Spell 1053 — The Way to the Cities
The first road description: the way to the cities of those who live on sweet things, passing through the Cities of the Knife-bearers and the Raging-Voiced, then through the way of Those of the Flame. The dead declare themselves the Eye of Horus — useful in the night, creating flame in beauty — and the lord of the horizon. Apopis is repelled.
The way to the cities of those who live on sweet things.
The spell for passing it is what lies ahead.
Spell for passing by the Cities of the Knife-bearers and the Raging-Voiced.
Spell for passing by the way of Those of the Flame:
I am the Eye of Horus,
useful in the night, who creates flame in her beauty.
I am the lord of the horizon.
The flame of every day — it licks me.
As for the one who passes by the way,
her enemy is cast down
and Apopis is repelled.
Spell for reaching these Kneelers,
the guardians of the gates.
Spell 1065 — The Great Opening
The most magnificent liturgical passage in the Book of Two Ways: a cascade of imperatives commanding every gate in heaven and earth to open for Re. Sky, earth, both horizons, the chapels of Upper and Lower Egypt, the doors of the Night-bark and the Day-bark — all are flung wide so that Re may breathe Shu and embrace Tefnut and his retinue may follow. The dead ride in Re's wake.
Open the sky! Open the earth!
Open the eastern horizon! Open the western horizon!
Open the chapel of Upper Egypt! Open the chapel of Lower Egypt!
Open the doors!
Open the eastern gates for Re,
that he may ascend into the horizon!
Open for him the doors of the Night-bark!
Open for him the gates of the Day-bark,
that he may breathe Shu,
that he may embrace Tefnut,
that those in the retinue may follow him —
that they may follow this one as they follow Re, every day!
Spell 1069 — The Lizard Who Created Thunder
A gate-spell in which the dead claim an extraordinary chain of cosmic deeds: they are the lizard who created thunder, who presented Maat to Re, repelled Apopis, pierced the firmament, repelled the storm, and nourished the two crews of Re's solar bark. The guardian is the Great-of-Face; one gatekeeper is described as "the arrogant one whose mother speaks like a mule."
The Great-of-Face, who repels aggressors,
who guards them in his house,
is the one who enters this curve.
Selket! Through all eternity I shall exist!
The guardian of this curve:
the arrogant one whose mother speaks like a mule.
This guardian is within his chapel.
...
This one is the lizard who created the thunder of heaven,
who presented Maat to Re,
who repelled Apopis,
who pierced the firmament,
who repelled the storm,
and who nourished the two crews of Re.
My scepter has been given to me.
An offering has been presented to me with its guardian.
Spell 1072 — The Two Roads of Rosetau
The structural heart of the Book of Two Ways — the spell that names and describes the two paths. The roads of Rosetau run upon water and upon land. They are zigzag, each one opposite its counterpart. Only the one who knows them finds the way. The walls are flint.
Spell of the ways of this Rosetau,
which are upon water and upon land.
These ways are zigzag,
each one opposite its counterpart,
zigzag.
It is the one who knows them who finds their ways.
They are high, with walls of flint.
Spell 1073 — Make Way Through Flame
The dead command the Hidden-faced Kneelers to be still and make way. The core identity: a Mighty One, heavy with power, who has already made her way through flame and restored Osiris. The plea to see Re — the Sole One who circuits — among those who make offerings. Twice spoken, for emphasis.
Be still, you Kneelers, you Hidden-of-faces,
who live by your throwing-sticks!
This one is a Mighty One,
heavy with power,
who has made her way through flame.
This one has restored Osiris.
Make way for this one, that she may pass!
May this one see the Sole One who circuits — Re —
among those who make offerings!
Make way for this one!
Let her pass in peace!
— twice spoken —
Spell 1079 — Opening Rosetau
The most complete single narrative of the journey's purpose. The dead have opened Rosetau and soothed the suffering of Osiris. They plead for a luminous way. Then a cosmological revelation: the Kneelers were placed in Rosetau by Geb to guard his son Osiris from his brother Seth. The promise: whoever knows their names shall be with Osiris forever and shall never perish.
This one has wrapped his standard,
who came forth from the Great Crown.
If this one has come,
it is to establish offerings at Abydos.
This one has opened Rosetau.
This one has soothed the suffering of Osiris.
This one has created the waters, assigned his standard,
and made his way through the valley.
Great One! Make a luminous way for this one!
Let her pass!
May this one repel the grief of the Self-Created!
As for these Kneelers —
it was Geb who placed them in Rosetau,
in the domain of his son Osiris,
for fear that his brother Seth might wound him.
Whoever knows the name of these Kneelers
shall be with Osiris forever.
He shall never perish.
Spell 1080 — The Sealed Chest of Darkness
The theological reason Rosetau exists: a sealed chest within the darkness, surrounded by flame, containing the effluvia of Osiris — the bodily fluid of the dead god. It was placed in Rosetau. Rosetau is hidden because Osiris fell within it. Six lines that contain the entire metaphysics of the necropolis.
The sealed chest within the darkness.
The flame around it is what holds the effluvia of Osiris.
It was placed in Rosetau.
It is hidden because he fell within it.
What descended there rests upon the steppe of sand.
What lies within it is what was placed in Rosetau.
Spell 1085 — Being in Rosetau
The great invocation of Osiris within Rosetau. The dead declare themselves the Great Name who created his light, come to adore Osiris and raise his effluvia. Then the imperative cascade: Arise! Be strong! Be mighty! Be powerful over the scepter of Rosetau and the might of Abydos! Circuit as Re! The spell closes with the dead claiming divine creative speech: "What I say comes into being."
Spell for being in Rosetau,
for living in abundance beside Osiris, for seeing...
I am the Great Name who created his light.
I have come to you, Osiris, to adore you,
that you may not repel me,
that I may raise your effluvia —
what flows from you.
I shall create the name of Rosetau
when I have fallen within it.
Hail to you, Osiris!
Arise!
Be strong! Be mighty!
Be powerful over this your scepter of Rosetau,
over this your might of Abydos!
Circuit, O Sole One!
Make the circuit as Re!
When you speak, Osiris:
I am a noble. I am a god.
What I say comes into being.
I shall not be repelled before you, Re.
Spell 1087 — The Word Within Darkness
The theology of knowledge and death. The word — the spell itself — lies within the darkness. Whoever knows it lives among the living. Rosetau is hidden because Osiris fell within it; the fault against Osiris IS Rosetau. But anyone who is there sees Osiris and cannot die. The paradox is total: the place of death is the place where death becomes impossible.
The word is what lies within the darkness.
As for any akh who knows it — he lives among the living.
There is a flame around it.
It is what holds the effluvia of Osiris.
As for anyone who shall know it,
he cannot die there, ever,
for he knows what Rosetau truly is.
Rosetau is hidden because he fell within it,
having descended from the steppe.
What is in the documents — it is what lies beneath him at Busiris.
The fault against Osiris — it is Rosetau.
As for anyone who is there,
he sees Osiris
and he cannot die, ever.
Spell 1093 — The Way of Thoth
Two lines naming the destination: the way of Thoth leads to the House of Maat — the place of truth, the divine tribunal. The dead join Thoth's retinue by night.
The way of Thoth, to the House of Maat.
I shall be in the retinue of Thoth, in the night, binding them.
Spell 1094 — The Night Journey with Thoth
The dead join Thoth's night retinue and accomplish a series of heroic deeds: bringing the sound Eye, clearing the cloudiness from the wounded Eye of Horus, descending into Re's bark, quenching flame, lighting darkness. The central deed: rescuing Re from the storm of Apopis. The dead tore out the cry, cleansed the wounded Eye, circuited the gate, and adorned the god. The witness to all of this is the House of the Moon.
Hail to you, Thoth, who are in the retinue of Re!
The one who brings the sound Eye, brilliant — it is this one.
It is this one who clears the cloudiness
from the wounded Eye, that it may shine.
See — this one has come to you
in this your retinue of night,
among those who make offerings.
This one has descended into the bark of Re.
He has quenched the flame.
The darkness has been lit among those who come with offerings,
bringing Maat to the Crosser-of-the-Lake,
once he has heard the words of the monster
upon the great northern plateau of the Stretcher-of-bows.
It is this one who rescues Re from the storm of Apopis.
He shall not fall into his snare.
It is this one who tore out the cry,
who cleansed the wounded Eye,
who circuited the gate,
and adorned the god with what is made for him.
May this one bring it to you, Thoth!
This one shall not be repelled, thanks to you, in the night.
It is this one who brought the Eye,
who rescued it from the hand of the one who seized it.
The witness is the House of the Moon.
Spell 1099 — The Follower of Re
The longest and most magnificent spell of the Book of Two Ways. The dead declare themselves a follower of Re: one who receives his bronze, adorns the god in his chapel, a Horus risen for his lord, the secret of the throne, a messenger of the god by his will. The dead have taken up Maat and presented her before him. Then the seven negations — a litany of cosmic protections: shall not walk in the valley of darkness, shall not enter the lake of criminals, shall not be in the heat of aggression, shall not fall as prey. Then a theological question: who guides the Great Ones while Thoth is within the hidden places, purifying the multitude and piercing the firmament? The dead have reached him, seized the staff, received the nemes-crown. Re's two Enneads surround his seat. The dead pierce the horizon for Re and make his bark cross beautifully. This one is Re. She shall not be boatless during the great crossing. The name of Re is in the body of this one, and his nobility in her mouth.
This one is a follower of Re,
who receives his bronze,
who adorns the god in his chapel,
a Horus who has risen for his lord,
the secret of the throne
in the purity of the chapel,
a messenger of the god, by his will.
This one has taken up Maat
and presents her before him.
This one has bound the rope and gathered his chapel.
The abomination of this one is the storm.
Water shall not surge beside this one.
This one shall not be repelled, thanks to Re.
This one shall not be restrained by He-Who-Acts-With-His-Hands.
This one shall not walk in the valley of darkness.
She shall not enter the lake of criminals.
She shall not be in the heat of aggression.
This one shall not fall as prey
when she enters among the plunder
of His-face-behind-the-slaughterhouse-of-the-sharp-slaughterhouse.
Beware, you of the mat!
The sacred things of the god
are in the hidden places,
the hands of Geb upon the dawn.
Who then guides the Great Ones
and counts the lesser ones at his time,
while Thoth is within the hidden places,
making purification to count the counted multitude,
who pierces the firmament
and clears the cloudiness in his realm?
This one has reached him in his seat,
that this one may seize the staff
and receive the nemes-crown of Re,
great of beautiful goings.
Horus has sallied forth behind his Eye.
His two Enneads are around his seat.
May they reject the painful evil that he suffers!
May this one reject evil
and soothe the one beneath it!
This one has pierced the horizon for Re
and made his bark cross beautifully,
that the face of Thoth may be brightened for this one.
May this one adore Re for what he has done!
May he attend to this one!
May he strike down the obstacle for her!
This one shall not be boatless.
She shall not be repelled from the horizon.
This one is Re.
She shall not be boatless during the great crossing.
It is His-face-in-the-leg who lays down the arm,
for the name of Re is in the body of this one
and his nobility in her mouth.
This one has spoken it to him.
This one is the one who hears his words.
Praise to you, Re, lord of the horizon,
for whom the sun-folk are pure,
who governs the sky with great power
when the oars of the enemies are broken!
See — this one has come!
Spell 1107 — Darkness
Three words, three times. Between the two road-sections of Rosetau, a void.
Darkness.
Darkness.
Darkness.
Spell 1117 — The Ritual Colophon
Instructions for the living — the only spell in the Book of Two Ways that speaks directly to the reader rather than to the dead. Whoever knows what is sealed is more akh than Osiris, surpassing every tribunal where Thoth sits. The ritual prescription: recite the text four times in purification, travel on the fourth day. But if one wishes to survive — to use the text not for the dead but for the living — recite it every day, having anointed the flesh with the prescribed oils.
As for anyone who knows what is sealed:
he is more akh there than Osiris himself.
He has surpassed every tribunal where Thoth sits —
and yet Thoth sits in the tribunal of Osiris.
If there is a man or a Great One upon his lake,
traveling to the Beautiful West,
a man shall recite this four times in purification, four times.
He shall travel on his fourth day — all exactly.
But if he wishes to know how to survive,
he shall recite it every day,
having rubbed his flesh with oil of an ama-girl
and with the scales of a bald ama-man.
Spell 1120 — Osiris Resurrected
The resurrection of Osiris in eight lines. The dead stood with Osiris when he stood — the moment of rising. Then the direct address: Osiris! Your ba has come for you. Open your throat! — the opening of the mouth restored. Give Osiris to Osiris — spoken four times. Then the sweet winds come, his power settles to earth, and the rage upon him is abandoned forever.
This one stood with Osiris
when he stood.
Osiris! Your ba has come for you.
Open your throat!
Give Osiris to Osiris!
— four times —
The sweet winds have come for you.
His power has settled to earth,
and they have abandoned the rage upon him, forever.
Spell 1125 — The Secret Portals
The penultimate declaration. The dead address the secret portals — portals secret of name and sacred of place — pleading for deliverance from every evil obstacle-maker. The purpose of the entire journey is revealed in the final lines: to come before the Lord of All, pacify the Two Fighters (Horus and Seth), and present the orphan (Horus) so that he may denounce the wound dealt against his father by the slayer of his members.
Hail to you, portals secret of name and sacred of place!
May you deliver this one
from the hand of every evil obstacle-maker,
from the powerful ones before you,
until this one has come before the Lord of All,
until she has pacified the Two Fighters,
until this one has presented the orphan,
that he may denounce the wound dealt against his father
by the slayer of his members!
Spell 1129 — The Overflowing Lake
The final spell of the commissioned range. The destination: the northern shore of the Overflowing Lake, whose cities are not known in number, surrounded by a million cubits of flame and torchlight. The dead are delivered from evil because they came into being from the creator's flesh, were made from his members. No father placed them here; nothing came forth from their body to name them. The portal has closed upon them like the limbs of an egg from which they escaped — the journey through the Book of Two Ways was a hatching. It is the darkness of Nun that creates and drives all things toward this final portal. The last line: I have made a million cubits with my own cubit.
The northern shore of the Overflowing Lake,
whose cities are not known in number.
There are a million cubits around it — twice said —
in flame, in torchlight.
Hail to you, O protection of her breath,
which the flame upon her has made!
May this one be delivered
from the hand of every evil obstacle-maker,
for Secret-to-His-Perception is his name,
for this one came into being from his flesh,
for he created this one from his members.
There is no father of this one who placed her upon this.
There is nothing that came forth from this one's body
to exalt this one's name beyond the sight of her face,
the members of this one being raised to her desire,
according to the beauty in the face of this one.
For this portal has closed upon this one
like the limbs of this egg from which this one escaped,
for it is the darkness of the father Nun
that creates and drives toward this portal.
I have made a million cubits with my own cubit
in the distances of this place of this one.
Colophon
A Good Works Translation from Egyptian. Nineteen spells from the Book of Two Ways (Coffin Texts 1042–1129), translated from Middle Egyptian transliterations drawn from the MORTEXVAR database (Carlos Gracia Zamacona, Universidad de Alcalá, 2022–), which digitises Adriaan de Buck's critical hieroglyphic edition (The Egyptian Coffin Texts, Vol. 7, Oriental Institute Publications 87, University of Chicago Press, 1961; posthumous, prepared for press by A.H. Gardiner). De Buck's hieroglyphic edition is in the public domain. The MORTEXVAR database provides standard Egyptological alphabetic transliterations and French translations of the "main version" (one primary manuscript witness per spell). The French translations by Carlos Gracia Zamacona were consulted as a reference to verify readings but the English is independently derived from the Egyptian transliteration.
Primary manuscript witnesses: B3C (Berlin coffin 3, from Cusae — majority of spells), B1C (Berlin coffin 1, from Cusae), B2Bo (Cairo coffin 2, from el-Bersha/Bersheh), B1L (London coffin 1), B1La (London coffin 1, alternate register), B1Bo (Cairo coffin 1, from el-Bersha), B9C (Berlin coffin 9, from Cusae), B12C (Berlin coffin 12, from Cusae), B2L (London coffin 2). Spell numbering follows de Buck's standard enumeration. The placeholder "N" in the original text, which stands for the name of the deceased coffin-owner, is rendered as "this one." Lacunae and damaged passages in the source text are indicated by ellipsis (…) or omitted with a note. The grammatical gender varies by coffin — some coffins belonged to women.
The Book of Two Ways (CT 1029–1185) is the oldest illustrated "map" of the afterlife, painted on the interior floor of wooden coffins from the necropolis of Deir el-Bersha near Hermopolis during Egypt's Middle Kingdom (c. 2040–1650 BCE). It maps two routes through the underworld — one by water, one by land — through the realm of Rosetau to the Fields of Offerings. The central figure is Thoth, scribe of the gods. The opening of the Book of Two Ways (Spells 1029–1040) and the cosmogonic culmination (Spell 1130) are in the archive's existing Coffin Texts file.
Gospel register. Translated by Wati (wꜣt, "the way") of the New Tianmu Anglican Church, with AI assistance, March 2026.
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Source Text
Egyptian transliteration from the MORTEXVAR database. De Buck Vol. 7 references. Format: de Buck page/line | coffin | transliteration.
CT1042
VII 293 a | B3C | N tn Ax nb Ax.w
VII 293 b 1 | B3C | Ax iri.(y) N tn iw.f wn.(w)
VII 293 b 2 - c | B3C | Ax sfA.(y).s n ntf wn
VII 294 a | B3C | N tn pXr S.f m sD.t nb sSp
VII 294 c | B3C | iw dbn N tn ir.t Hr r a.s
VII 295 a | B3C | DHwty DA.f p.t xft N tn
VII 295 b | B3C | iw N tn swA.s nfr.(w)
CT1050
VII 302 d | B3C | r n wnn m nTr zp 2 n wsir
VII 302 e | B3C | nn mn(i) mAA.t wsir m(w)t
VII 302 f 1-2 | B3C | iry arr.yt mz.w-m-awA
CT1053
VII 305 a | B2Bo | wA.t nw r niw.wt n.(w)t anx.w m bn.wt
VII 305 b | B2Bo | r n swA Hr.s nw n.t(y) tp-a.wy
VII 305 c-d | B2Bo | r n swA Hr niw.wt n.(w)t ds.w khA.w-xrw
VII 305 f-h | B2Bo | r n swA Hr wA.t n.t sD.t(y)w ink ir.t Hr Ax.t m grH iri.t sD.t m nfr.w.s
VII 306 a | B2Bo | ink nb Ax.t sD.t ra nb nsb.w wi
VII 306 b | B2Bo | ir swA Hr wA.t sxr.t(w) xf.t(y).s wnnt xsf.(w) aApp
VII 306 c | B2Bo | r n pH mAs.ww ipw ir.(y)w arr.wt
CT1065
VII 324 a | B3C | wn p.t wn tA
VII 324 b | B3C | wn Ax.t iAb.tt wn Ax.t imn.tt
VII 324 c | B3C | wn itr.t Sma.t wn itr.t mH.t
VII 324 d | B3C | wn znS.w
VII 325 a-b | B3C | znS sbA.w iAb.tyw n ra pr.f m Ax.t
VII 325 c-e | B3C | wn n.f aA.wy msk.tt znS n.f sbA.w manD.yt sn.f Sw
VII 326 a-c | B3C | omA.f tfn.t Sms sw im.yw Sms.w Sms.sn N tn mi ra ra nb
CT1069
VII 331 c-d | B1C | aA-Hr xsf At.ww zAA st m pr.f ao Xr oAb pw pw
VII 331 e | B1C | sro.t wnn.i m-Aw.t D.t
VII 332 a-c | B1C | ir.(y) oAb pw pw xnfA Dd.w mw.t.f mi Sw.t ir.(y) oAb pw pw
VII 332 f-i | B1C | N aSA iri xrw p.t sar mAa.t n ra dr aApp wbA biA xsf nSn sanx is.ty ra
VII 333 a-b | B1C | rdi.(w) n.i iAA.t.i sar.(w) n.i Htp m ir.y.f
CT1072
VII 339 e | B3C | r n wA.wt n.(w)t r-stA.w pn Hr.(w)t mw Hr.(w)t tA
VII 339 f - 340 a | B3C | iw wA.wt iptw min m-stnm
VII 340 b | B3C | wa.t nb.(t) im xsf.t(i) m snw.t.s m-stnm
VII 340 c | B3C | in rx s(n) gmm wA.wt.sn
VII 341 a | B3C | iw.sn oA.(w) m inb.w n.w ds.w
CT1073
VII 342 a-b | B3C | gH ir.Tn mAs.w StA.w-Hr.w anx.w m amaA.wt.sn
VII 342 c - 343 a | B3C | N tn wsr wdn A.t
VII 343 b-d | B3C | iri wA.t.f m sD.t iw srwx.n N tn wsir iri wA.t n N tn swA.s
VII 344 b | B3C | ix mA.n N wa dbn ra mm ir.w Htp.wt
VII 344 c - 345 a | B3C | iri wA.t n N tn di swA.s m Htp zp 2
CT1079
VII 348 f - 349 a | B3C | N tn wnx iA.t.f pr m wrr.t
VII 349 b | B3C | i.n N tn smn.s x.t m AbDw
VII 349 c-d | B3C | wp N tn r-stA.w snDm N tn mn.t wsir
VII 350 a-c | B3C | N tn sxpr mw wDa iA.t.f iri wA.t.f m in.t wr iri wA.t sSp.t n N di.y swA.s
VII 351 a-f | B3C | dr N tn ihm iri-sw ir mAs.w ipw in gb smn sn m r-stA.w m Dr zA.f wsir n-snD sn.f stX im.f bzn.w sw ir z nb rx rn n mAs.w ipw wnn.f Hna wsir r-nHH n sk.n.f D.t
CT1080
VII 352 a-c | B3C | xtm.t nw n.tt m-Xn.w kkw sD.t HA.s Xr.t rDw pw n wsir rdi.(w).s m r-stA.w
VII 353 a-c | B3C | StA.(w).f Dr xr.f im.f hA.t im.f pw Hr xAs.t n.(t) Sa wn.t Xr.f pw wd.yt m r-stA.w
CT1085
VII 356 d-e | B1La | r n wnn m r-stA.w anx HA.w-x.t r-gs wsir mAA
VII 357 a-d | B1La | ink rn-wr iri sSp.f ii.n.i xr.k wsir dwA.i Tw n dr.k wi
VII 358 a-c | B1La | di.i Tz sw rDw.k sTA im.k ir.y.i rn n r-stA.w Dr xr.(w).i im.f
VII 358 d - 359 b | B1La | i.nD Hr.k wsir Tz Tw sxm ir.k wsr ir.k
VII 359 d - 360 a | B1La | sxm m sxm.k pw n r-stA.w m wsr.k pw n AbDw
VII 360 b | B1La | pXr wa
VII 361 c-e | B1La | dbn ra is Dd.k wsir ink saH nTr
VII 362 a-b | B1La | Dd.i xpr n(n) xsf.(w).i Hr.k ra
CT1087
VII 364 b-f | B2L | md.t nw n.tt m-Xn.w kkw ir Ax nb rx s(y) iw.f anx.(w) mm anx.w iw sD.t HA.s Xr.t rDw pw n wsir
VII 365 a-f | B2L | ir z nb rx.t(y).f(y) s(y) n sk.n.f im D.t Dr rx.f wnt r-stA.w StA.w r-stA.w Dr xr.(w).f im iw hA.(w) Hr xAs.t Xr.t a.w pw wnn.t Xr.f m Ddw iwtyw pw n wsir r-stA.w
VII 366 a-c | B2L | ir z nb n.ty im iw.f mAA.f wsir n mni.n.f D.t
CT1093
VII 371 j | B12C | wA.t DHwty nw r pr mAa.t
VII 372 a | B12C | wnn.(i) m Sms.w DHwty m grH m nwH.sn
CT1094
VII 372 d - 373 b | B1Bo | i.nD Hr.k DHwty im.(y) Sms.w ra in(n) wDA.t pw N pn bAo.t in N pn wDa HAti Hr nkn.t bAo.s
VII 374 a-b | B1Bo | mk N pn i.y xr.k m Smsw.k pi n grH mm iri.w Htp.wt iw N pn hA.y m wiA ra
VII 375 a-c | B1Bo | mwi.n.f sD.t sSp.(w) kkw mm i.w m Htp.wt m ini.t mAa.t n DA-S
VII 376 a | B1Bo | sDm.n.f mdw hiw Hr war.t wr.t mH.tt Dwn-pD.wt
VII 376 b - 377 e | B1Bo | in N pn nHm ra m a nSn n aApp nn xr.(w).f m int.t.f in N pn Sd xrw sbAo nkn.t pXr sbA dbA nTr m ir.t(w) n.f
VII 378 a-c | B1Bo | di ini.t n.k N pn DHwty n(n) xsff N pn Hr.k m grH in N pn ini wDA.t nHm s(y) m a on s(y)
VII 379 a-b | B1Bo | mtr pw Hw.t iaH
CT1099
VII 386 a - 387 b | B3C | N tn Sms.w ra Szp biA.f dbA nTr m xm.f Hr ar n nb.f StA s.t m ab.w kAr wp.t(y) n nTr n mr.t.n.f
VII 387 c - 388 a | B3C | N tn Sd mAa.t saa n.f s(y) m-bAH.f N tn Tz nwH oAs kAr.f
VII 388 b-c | B3C | bw.t N tn pw nSn n(n) bs.w m.w r-gs N tn
VII 389 a-c | B3C | n xsff N tn Hr ra n Snaa N tn in iri-m-a.wy.f n(n) Sm.(w) N tn m in.t kkw
VII 390 a-c | B3C | n(n) ao.(w).s m S xbn.tyw n(n) wnn.s m SAm.t A.t n(n) xr.(w) N tn m HAo.t
VII 391 a-c | B3C | ao.s mm iTi.(w) n Hr.f-HA-nm.t-n.t-nm.t-spd.t ianw n.Tn tmA.tyw iw Dsr.w nTr
VII 392 a-c | B3C | m StA.w a.wy gb Hr nhp.w in-m ir(f) sSm.(w).f wr.w ip.(w).f HaA.w r nw.f
VII 393 a-c | B3C | isT DHwty m-Xn.w StA.w iri.f ab.w n ip HH.w ipp wbA biA xsr HA.ti m Dr.f
VII 394 a-d | B3C | pH.n sw N tn m s.t.f nDr N tn mdw Szp N tn nms ra aA Sm.wt nfr.(w)t
VII 395 a-d | B3C | wbs Hr m-sA ir.t.f psD.ty.f HA zp 2 s.t.f dr.s(n) ih mr i.mn.f dr N tn ih
VII 396 a-c | B3C | snDm.s Xr.(y).f wbA.n N tn Ax.t n ra iri.n N tn wiA.f sDA.t nfr.t
VII 397 a-f | B3C | HD Hr n DHwty n N tn dwA N tn ra m ir.t.n.f sDm.f n N tn Hwi.f n.s sDb
VII 398 a-d | B3C | n(n) iwi.w N tn n Snaa.s m Ax.t N tn ra n(n) iwi.y.s DA.t aA.t in Hr.f-m-rd wAH a
VII 399 a-c | B3C | Dr-ntt rn n ra m X.t N tn saH.f m r.s Dd n.f sw N tn N tn sDm mdw.f
VII 400 a-c | B3C | iA n.k ra nb Ax.t wab.w n.f Hnmm.t xrp.w n.f p.t ir A.t wr.t
VII 401 a-b | B3C | swA.t(w) Hp.wt znT.w mk N tn i.t(i)
CT1107
VII 436 a-c | B3C | kk.w kk.w kk.w
CT1117
VII 448 d-e | B3C | ir z nb rx ssDA.t(y) Ax sw im r wsir
VII 449 a-b | B3C | iw swA.n.f DADA.t nb.t wnn DHwty im.s wnn swt DHwty m DADA.t n.t wsir
VII 449 c-e | B3C | ir wnn z wr Hr S.f n xp.t r imn.t nfr.t Sdd s(y) z zp 4 m wab.t n.t tp 4 xpp.f m fd.nw.f hrw
VII 450 a-d | B3C | mt.y r x.t nb.t ir swt mr.f rx sanx Sdd.f s(y) ra nb sin.n.f iwf.f m bAd n id.t ama.t Hna Snf.wt n.(w)t iAz ama
CT1120
VII 453 a-b | B3C | aHa N tn Hna wsir aHa.f wsir i n.k bA.k
VII 453 c-d | B3C | wn Ht.t.k imi wsir n wsir zp 4
VII 453 e-g | B3C | i n.k TAw.w nDm.(w) wAH A.t.f r tA bT.n.sn nSn Hr.f n nHH
CT1125
VII 455 d-e | B3C | i.nD Hr.Tn sbx.wt StA.wt rn.w Dsr.wt s.wt
VII 456 a-e | B3C | nHm.Tn N tn m a Hwi sDb nb Dw n sxm.w im.yw bAH.Tn r i.t N tn m-bAH nb r-Dr shr.n.s aHA.wy sar.n N tn nmHy iw.f Hr nkn ir.y r it.f in TbhA smA Ha.w.f
CT1129
VII 458 m-n | B3C | sp.t mHt.t n.t S nxA niw.(w)t.s n rx.(w) Tnw
VII 459 a-b | B3C | iw HH n mH HA.s zp 2 m sD.t m tkA i.nD Hr.T mk.t n hh.s ir.t.n sD.t.s Hr.t.s
VII 459 c-f | B3C | nHm.t(w) N tn m a Hw sDb nb Dw n sStA-n-siA.f rn.f xpr.n N tn m iwf.f omA.n.f N tn m a.wt.f
VII 459 g - 460 b | B3C | nn it n N tn rdi s(y) Hr.s nn pr.t n N tn m Ha.w.s Tn.s rn n N tn r st.w n Hr.s
VII 460 c-f | B3C | sTn.w a.wt n.(w)t N tn r ib.s r nfr.t m Hr n N tn TAr.n sbx.t tn Hr N tn m Ha.w swH.t tn war.t.n N tn im.s in kkw it nw irr sHr Hr sbx.t tn
VII 461 a-b | B3C | iw ir.n.i HH n mH m mH.i Ds.i m sHr n s.t tn n.t N tn
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