The Pyramid Texts

Utterances from the Pyramid of Unas

The Pyramid Texts are the oldest religious writings in the world. They were first inscribed on the interior walls and corridors of the pyramid of Unas — last pharaoh of the Fifth Dynasty (c. 2375–2345 BCE) — at Saqqara in Lower Egypt, and later in the pyramids of several Sixth Dynasty rulers. They predate the Coffin Texts and the Book of the Dead, which borrowed and democratised many of their spells. For nearly 1,500 years they were the exclusive property of the pharaoh: no ordinary person could speak these words, claim these protections, or make this passage. The only door was the throne.

The texts are not theology in any systematic sense. They are utterances — spells of power, spoken to equip the dead king and launch him into the sky. Some are ferocious and alien, like the Cannibal Hymn, in which the king achieves immortality by consuming the gods themselves. Some are tender and intimate, like the resurrection spells that address the king as a child returning to his mother's arms. Some are cosmological riddles. All assume a world in which words can change reality, and in which the properly equipped dead can become one of the gods.

The utterances collected here span the full range of the corpus. Utterance 213 is the foundational resurrection declaration: you have not gone dead, you have gone alive. Utterance 215 is the companion-of-stars speech: the king's heralds rush to Atum before him, and the riddle of the sky is posed — no god has ever become a star alone. Utterance 217 is the imperishable spirit spell from the Sarcophagus Chamber: the king rising as an akh, approaching the solar creator as a son approaching his father. Utterances 273–274 — the Cannibal Hymn — are the most famous and unsettling texts in the corpus, and among the strangest texts from the ancient world: the king as cosmic predator, consuming divine essences and rising higher than the oldest star. Utterance 248 is a divine birth and stellar-rising spell: the king conceived by Sekhmet, born of Shesemtet, appearing as a star above the Two Goddesses. Utterance 250 is the Wisdom spell: the king as the Wisdom at the right of Re, the keeper of the Divine Book, ruler of the Cavern of Nun. Utterance 261 is the Storm text: the king as heart-thrower, son of the god of air, burning before the wind to the limits of heaven — the message of the Storm. Utterance 254 is the great threat against Geb: if the way is not cleared, the king will curse the earth-god himself, and the earth shall speak no more. Utterance 269 is the incense spell: the smell of the sacred as the exchange of life between Unas and the gods, his ascent on the knees of Nephthys, his placement among the Never-setting Stars by the hand of Atum. Utterance 245 is the sky ascent to Nut: the king grows hawk wings and becomes the unique star, the comrade of Hu. Utterance 305 is the ladder: Re and Horus tie the ladder together before Osiris; Horus stands on one side, Seth on the other, and between them the king ascends. Utterance 214 is the lake warning: the dead king is summoned by three sets of messengers — from his ka, his father, and Re — and warned to beware the Great Celestial Lake before he descends on the copper rope into the Duat. Utterance 267 is the goose and the scarab: Unas transforms into a goose to fly and a scarab to alight, and what he alights on is the empty throne in Re's own solar boat. Utterance 309 is the thrasher of gods: Unas sits before Re, opens his chests, unseals his decrees, sends tireless messengers, and does as his own name commands. Utterance 310 is the sympathy spell: if Unas is bewitched, Atum is bewitched — the king's fate and the creator's are one, and the spell ends with the ferryman's question answered by a transformation, not a vessel. Utterance 311 is the recognition spell: see Unas, O Re — he knows the Hall of the Pavilion, the sacred geography of the solar circuit, and he pleads for passage with an offering of service: he will drive away the storm, scatter the clouds, break apart hail. Utterance 25 is the ka formula: the gods go with their vital doubles, and Unas goes with his ka — the divine limbs encircle him, and Horus places his Eye on Unas's face to adorn it. Utterance 249 is the lotus transformation: Unas becomes Nefertum, the lotus at the nose of Re, rising each day from the Isle of Fire, the gods purified by his appearance. Utterance 255 is the fire-charm: the blazing flame of Horus of Hierakonpolis is cast three times against the great Raised Serpent, the uraeus fire circling the shrine — withdraw, or Unas comes as the lord of the moment, his burning eye spitting at the primordial ones, and reaches the arm of Shu to mount the sky. Utterance 260 is the vindication: Unas stands before Geb and Nut as the heir of his father, judged by Shu and Tefnut, the Two Truths hearing and commanding — Geb encompasses him, the Nun receives him, he rises as a spirit and goes to Maat, his fourfold protection resting in his eye. Utterance 302 is the Sothis text: the sky clears and Sothis lives, for Unas lives — son of Sothis — and the Two Enneads purify themselves among the Imperishable Stars; his house in the sky and his throne on earth are both declared eternal; the Two Bas of Heliopolis bow at daybreak, and he rises to Re falcon-winged, his plumage like the feathers of the Itat-bird. Utterance 303 is the fourfold reed-bundle spell: the gods of all four cardinal directions are summoned and commanded to lay the sacred papyrus staffs for Unas as they laid them for Osiris — the mythic precedent invoked, Unas declared the eldest god and seed of Geb, Osiris's command ratified by the four Akhs of Heliopolis in the divine document of the Cool Waters. Utterance 304 is the road-opener: three guardian figures bar the celestial way — the daughter of Anubis at the two windows of heaven, an ostrich on the shore of the Canal of the Knife, and the long-horned bull of Re whose four horns span the four directions — and each is asked to open the road; the spell closes with a ritual password exchange, the king identifying himself as one who has come from the falcon-town. Utterance 306 is the enduring one: the beauty of Unas's ascent is proclaimed, Geb acts for him, the Bas of Pe and Hierakonpolis approach, he mounts the Ladder in its own name to a sky and earth both granted by Atum — then the hills of Horus and Seth, a ritual challenge, and the declaration that Unas endures among the wild bulls, foremost of the Akhs, forever. Utterance 307 is the Heliopolitan: Unas is identified root and branch with the great solar city — his parents are Heliopolitans, he was born there when Re presided over both Enneads, heir of Geb, the unequaled Nefertem — and he closes as the steppe-bull from Heliopolis, declaring himself the creator and recreator of the very one he confronts. Utterance 308 is the four sacred lookings: Unas greets Horus in his places, Seth in his places, the Reed-goddess in her reed-fields, then declares he has looked upon each divine recipient as four mythological pairs looked upon each other — Horus upon Isis, Nehebu-kau upon Selkis, Sobek upon Neith, Seth upon the two harmonious ones. Utterance 312 is the bread-flying spell: a single offering sentence sending bread to the lord of the estates of the Red Crown. Utterances 277, 278, 279, and 280 open the East Wall sequence — the most extensive untranslated sequence remaining in the Antechamber. Utterance 277 is the fall of Horus: two sentences invoking the divine wounds of the great conflict (Horus's eye, the bull's testicles) as an apotropaic command, the entire mythology compressed into two clauses and the dismissal into two words. Utterance 278 is the Bebon text: the dangerous celestial baboon Bebon approaches the Foremost of Letopolis (Horus as the falcon-god of the military city), a hostile serpent is dismissed, and Unas is protected. Utterance 279 is the channels of Thoth: a fragmentary navigation-protection text in which Thoth, lord of the celestial canals, is named as the protector of Unas through the waterways of the sky — two key words survive unresolved, with only the closing incantatory reduplication fully intact. Utterance 280 is the great gate repulsion: hostile forces are doubled-named and commanded to turn their faces away, warned against the gate through which the king now passes. Utterances 281 through 285 continue the East Wall sequence: the Lion of Might (281), the address to the climbing serpent in which Unas claims ownership of its passage (282), the extension of the left thumb in the name of Min against the challenger (283), the paradoxical binding formula in which Atum's bite is redirected and lion is contained within lion (284), and the venom-on-cheeks reversal followed by a purification prayer for the heart's interior (285). Utterances 286 through 290 continue the East Wall: the naming-accumulation of ꜥbšw-serpents called out by origin — from Libya to Byblos — to fix them through completeness of knowledge (286); the shame-name challenge and dismissal of the serpent called Whom-his-mother-turned-away, addressed as Lion and driven off even in that title of strength (287); the fourfold repulsion of the hkj- and hkr.t-serpents across every dimension of threat — presence, perception, intention, return (288); the mutual-fall binding in which bull and serpent neutralize each other in paradox, sealed by the command to glide away (289); and the knife-text, three swift clauses, in which an autonomous dappled blade goes out against the face that fell upon a face and swallows what it seized (290). Utterances 291 through 295 continue the East Wall: the stripping incantation in which a serpent's praise is driven and taken away by him who came forth from within the worm itself (291); the reflexive reversal of the jkn-hj serpent, whose attacks belong to its own attacker (292); the naming-curse "Wanderer, son of a wanderess," with its layered prohibitions against the Hidden One approaching Unas (293); the dawn-emergence identification of Unas with Horus born from the acacia, to whom the lion-warning was given, rising each morning from his vessel (294); and Mafdet's leap — the ancient goddess of execution seizing two named serpents at the neck in succession, sealed by the survival question and its triumphant answer: Unas remains (295). Utterances 296+297 are the Ṯṯw formula and Mafdet's coming: a short apotropaic invocation naming Unas as Geb the earth-god in his role as brother-consort, followed by Mafdet arriving in Unas's name against the serpent — she strikes it in the face, seizes its eyes, and drives it down in three final imperatives. Utterance 298 is Re's rising and the serpent's head: the solar-rising formula opens the protection sequence, then the knife of Mafdet cuts off the serpent's head in the midst of the House of Life, its venom dragged out and burned through four firm guardians who follow the sandals of Osiris. Utterance 299 is evil to heaven: the clearest cosmological formula of the East Wall — evil expelled upward while Horus purifies the earth, the sandals of Horus striding through every house of the ka and every cavern, Unas declared guarded and sealed. Utterance 300 is Kherty and Sokar: the divine ferryman is addressed by his epithets and commanded to bring what belongs to Unas, who is declared Sokar lord of Rostau, the great necropolis; the Medjay of the desert are summoned to receive him. Utterance 301 is the Ogdoad declaration: three paired invocations of the primordial divine communities — Nun and Naunet, Amun and Amunet, Atum and the Two Lions — each joined through their offspring Shu; a command to address your father, requesting passage to the horizon; the declaration of Unas's sacred name, Nehy Lord of Years; and the closing identification: Horus who brightens the heavens builds Unas and makes him live each day. Utterance 275 is the Great One in Shedet: after the cosmic violence of the Cannibal Hymn, the king arrives before the falcons wearing a garment from the innards of a baboon, opens the double door of the horizon, lays down his msd.t-clothing upon the earth, and transforms into the Great One of Shedet — the crocodile divinity of the Faiyum, Sobek's city. Utterance 276 is against yourself: a single reflexive-reversal formula binding the zkzk-serpent, addressed by name, located in its hole, and told that whatever it does turns back against itself. Utterances 247, 251, 252, and 253 are the four texts of the Westgiebel (West Gable), completing the full circuit of the Antechamber walls. Utterance 247 is the awakening summons: Horus announces he has acted for his father; the great ones of the divine realm tremble at the knife in the king's hand as he comes forth from the underworld; Geb created him and the Ennead bore him; Horus, Atum, and all the gods of east and west are at peace with the Great One who arose in the arms of the divine mother — and then the fourfold call draws the king back into awareness: see, look, hear, be there. Utterance 251 is the passage through the battle-faced ring: the celestial hour-guardians before Re are ordered to clear the road for the armed king; he comes equipped with a sharp horn, strong as one who holds a throat-cutting knife; the mighty horn is declared as what separates trouble from the bull and makes those in the darkness tremble; Unas has overpowered the captives and struck their foreheads; his arm will not be turned back at the horizon. Utterance 252 is the enthronement in the underworld: the subterranean gods are commanded to lift their faces and witness Unas becoming the Great God; they lead him in trembling and equip him as their lord; Unas commands the people, judges the living within the shore of Re, speaks from the pure shore beside the one who judges the two gods, and brandishes the ꜣms-scepter against all who would oppose him. Utterance 253 is the Field of Reeds purification: a fourfold ascending identification — the anonymous purified one, Re, the purified one again, then this Unas — each declared purified in the Field of Reeds; the hand of Unas placed in the hand of Re; Nut seizing his hand; and Shu lifting him up twice in incantatory repetition that closes the text in symmetry with its opening doubled form.

This is a Good Works Translation from Egyptian, produced by the New Tianmu Anglican Church with AI assistance. The translations are rendered from the hieroglyphic text as established by Kurt Sethe's critical edition (Die altaegyptischen Pyramidentexte, Leipzig, 1908–1922), the foundational scholarly text of the corpus, which is in the public domain. Sethe's German Übersetzung und Kommentar was consulted as a reference. Utterance numbering follows the standard Faulkner enumeration. The Egyptian placeholder "N" (the deceased king's name) is rendered as "the king" throughout.

Utterance 213 — You Have Not Gone Dead

From the Sarcophagus Chamber, south wall. The most intimate resurrection formula in the corpus: the gods address the king directly, pivoting on a single word. Not death but transformation. The king is equipped with scepters and given authority over both the living and the dead. His body is mapped onto the divine: each limb already held within the cosmic order.

Words to be spoken:

O king —
do not depart as one who has died.
Depart as one who lives.

Sit on the throne of Osiris.
Your scepter is in your hand,
commanding the living.
Your lotus-wand is in your hand,
commanding those who are set apart.

Your arm rests on Atum.
Your hands rest on Nut.

Your face is the face of Anubis.
Your heart is Hathor.

You are glorified.
You are equipped.

O king —
you have not gone dead.
You have gone alive.

Utterance 215 — Companion of the Imperishable Stars

A threshold speech from the Sarcophagus Chamber. The king's heralds arrive at Atum before him, announcing his approach and pleading his reception. Then a riddle is posed in the courts of heaven: no god has ever become a star alone. The king's arrival answers the riddle — he joins the company of those who knew their spell, the children of their fathers, the Imperishable Stars. He mirrors the two great rivals, Horus and Seth — the twin inhabitants of the Palace — and he arrives whole, without wound, without mutilation.

Words to be spoken:

O Unas —
your messengers go.
Your heralds hurry
to your father, to Atum:

Let him rise to you.
Fold him in your arms.

There is no god
who has become a star
without a companion.

Look —
the children of their fathers,
who know their spell,
who are now the Imperishable Stars.
He is one of them.

He is with the two inhabitants of the Palace —
Horus and Seth.

He has no injury.
He has no mutilation.

Utterance 217 — The Imperishable Spirit

The king approaches Re-Atum as an akh — a glorified, imperishable spirit. The gods of all four cardinal directions are summoned to announce his arrival. The utterance ends with the most intimate image in the Pyramid Texts: the creator god enfolds his returning son.

Words to be spoken:

O Re-Atum —
the king comes to you,
an Imperishable Spirit,
Lord of Dispensation,
in the Place of the Four Pillars.

Seth and Nephthys,
announce it to the gods of the south:
the king is an Imperishable Spirit.

Osiris and Isis,
announce it to the gods of the north:
the king is an Imperishable Spirit.

Thoth and Horus,
announce it to the gods of the west:
the king is an Imperishable Spirit.

Wepwawet,
announce it to the gods of the east:
the king is an Imperishable Spirit.

He whom the king wills to live, lives.
He whom the king wills to die, dies.

O Re-Atum —
your son comes to you.
The king comes to you.

Let him ascend to you.
Enfold him in your embrace.

He is the son of your body,
forever.

Utterances 273–274 — The Cannibal Hymn

The most famous text in the Pyramid Texts. The sky is disturbed. The cosmos trembles. Something unprecedented is happening: the king is rising — and he does not rise as a supplicant but as a predator. Scholars have long debated whether this represents literal ritual cannibalism, symbolic absorption of divine power through funerary rites, or an archaic cosmological myth. All three may be true. The imagery is deliberate: raw, violent, alien, and charged with a kind of terrible joy. This is not the warm god of the sun hymns. This is the king at the threshold of becoming something the gods themselves fear.

The setting is the East Gable of the Antechamber. The sky has gone dark. Something is coming.

Utterance 273:

The sky is overcast.
The stars are dark.
The Bows are set in motion.
The bones of Aker tremble.
Those who are in the earth are still —

they see the king rising in power:
a god who lives on his fathers,
who feeds on his mothers.

The king is the lord of offerings,
who ties the cord himself,
who himself prepares the meal.

The king is the Bull of Heaven
who suffered want before —
who chose to live on the essence of every god:
eating their organs,
even from those who come
with their bellies full of magic
from the Lake of Fire.

The king is equipped.
He has gathered his powers
like a great wild bull gathers the herd.

He has judged
with He-Whose-Name-Is-Hidden
at the fire of the tribunal.

The king is he who eats men
and who lives on gods —
lord of messengers,
who dispatches commands.

He-Who-Carries-His-Topknot
(Iam-haef is his name —
the one who watches over the cooking pots)
rounds up gods for the king
from their enclosures.

Grasper-of-the-Rope herds them for him.
Haakheru keeps watch over them.

Utterance 274:

The cook Qebhsenuf stands over them.
He portions them out for the king.
He boils their haunches
in his evening pots.

The king eats their magic.
He swallows their spirits.

His great ones are for his morning meal.
His middle ones are for his evening meal.
His small ones are for his night meal.
His oldest males and females are for his burning.

The great gods of the northern sky
kindle the fire
with the thighs of the eldest among them —
those who come heavy with power
from the circuit of heaven.

Those in the sky wait on the king.
The pots are stirred
with the legs of their women.

The king has circled the entire sky.
He has cast his power
against every god who came against him.

The king rises higher
than the oldest star in the sky.

Utterance 275 — The Great One in Shedet

The Cannibal Hymn ends in cosmic victory. Two utterances remain on the East Gable before the wall's sequence closes. Utterance 275 is a transformation text: the king arrives before the falcons wearing a garment made from the innards of a baboon, opens the double door of the horizon, lays down his msd.t-clothing upon the earth, and becomes the Great One of Shedet — the divine crocodile lord of the Faiyum. Two garments, two thresholds. What enters the horizon is not what emerges.

Words to be spoken:

Unas has come to you, O falcons —
{Horus} into your mansions.
Be gracious toward Unas:
his mꜥrq-garment at his haunches,
from the innards of a baboon.

Unas opens the double door.
Unas reaches the boundary of the horizon,
having set down his msd.t-garment
there upon the earth.

Unas becomes the Great One
who is in Shedet.

Utterance 276 — Against Yourself

A single formula. The zkzk-serpent is addressed by name, identified in its hole, and bound by the paradox of reversal: whatever it does, it does to itself. Three clauses, two iterations of the reflexive formula, one named adversary. The serpent is sealed in its own action.

Words to be spoken:

You will act against yourself.
What you do — it is against yourself,
O zkzk-serpent
who lies within your hole —
O adversary.

Utterance 245 — To Nut

The king ascends toward Nut — sky goddess and cosmic mother, she who swallows the sun at evening and births it again at dawn. The king reaches her not by prayer but by transformation: he grows hawk wings, he becomes flight itself. He throws his earthly body and his earthly father behind him. He reaches the sky. He becomes the unique star.

Words to be spoken:

This king comes to you, O Nut.
This king comes to you, O Nut.

He throws his father to the earth.
He leaves his Horus behind.

His wings have grown out —
the wings of a hawk.
His feathers are his feathers.
His flight is his flight.

He reaches you, O Nut.
He is the unique one.
He is the comrade of Hu.

He goes up to you.
He presses himself against you.

The stars do not fall on him.
He is not struck down
among those who are weary.

He is the unique star
among the stars.
He has not gone into the west.
He has not gone into the east.

He is yours, O Nut.
He is yours.

Utterance 248 — Born Between the Thighs

A divine birth and stellar-rising spell. The king is declared great, and then something older than royalty is named: before mortal birth, he was already divine — conceived by Sekhmet, fierce goddess, born of Shesemtet, the loincloth-goddess who protects royal power. He is a star with a sharp face: the word is spd, the same root as the star Sopdet (Sirius), equipped and precise. He is wide of stride. He brings provisions for the road of Re each day. And then he rises — the verb is xꜥj, the solar rising — above the Two Goddesses, on his proper throne. He appears as a star.

Words to be spoken:

The king is a great one.

The king came forth
between the thighs of the divine Ennead.

Sekhmet conceived him.
Shesemtet gave birth to him —
as a star with a sharp face,
wide of stride,
who brings provisions for the road of Re
every day.

The king has come to his throne
above the Two Goddesses.

The king rises as a star.

Utterance 250 — The Wisdom at the Right of Re

A wisdom and authority spell. The king is not merely dead — he is knowing. He is over his kas, above the vital animating forces that define him. He unites hearts through the Great One. He holds the Divine Book, the record of the creation-speech. At the right hand of Re he sits, and he speaks what is in the heart of Nut — the Great One, the sky herself — at the festival of the red cloth. He is deep of heart. He rules the Cavern of Nun, the primordial waters before all things.

Words to be spoken:

The king is he who is over his kas —
who unites hearts through the Great One.

He is the great one
in possession of the Divine Book.

He is the Wisdom at the right of Re.

The king speaks what is in the heart of the Great One,
at the festival of the red cloth.

It is the king.
It is the king —
the Wisdom at the right of Re,
deep of heart,
ruler of the Cavern of Nun.

Utterance 261 — The Message of the Storm

A traversal and transformation spell. Unas is named by an unusual epithet — heart-thrower — and identified as the son of the heart of Shu, the god of air and light whose body is the space between sky and earth. What follows is not a solar ascent but a meteorological one: the king as fire-driven-by-wind, as the luminous charge that moves through the air the moment Lightning releases it. He does not climb. He burns. He crosses. He arrives at the horizon as a message, not as a petitioner.

Words to be spoken:

Unas is a heart-thrower —
the son of the heart of Shu.
He spreads with a spreading of terrible light.

He burns before the wind
to the limits of heaven,
to the limits of earth —
the moment the hands of Lightning
release him.

He traverses the air.
He passes over the earth.

He is the message of the Storm.

Utterance 254 — The Curse of Geb

A ritual protection and threat text. The spell opens with the fumigation of the Bull of Nekhen, a purification act that clears and consecrates the king's passage. What follows is among the most threatening passages in the Pyramid Texts: Unas issues a warning to any power that might obstruct his way, backed by the most terrible threat conceivable — the silencing of Geb, the earth-god himself. If the king cannot pass, the earth ceases to speak. If Geb will not yield, Geb cannot defend himself. The cosmic order dissolves. The mountains merge. The riverbanks seal. This is not supplication — it is power.

Words to be spoken:

The Great Uraeus fumigates the Bull of Nekhen.

Whoever Unas finds on his path —
he will eat him limb by limb.

If you fail to make way for Unas —
Unas will utter a curse against his father Geb.
The earth shall speak no more.
Geb shall not defend himself.

The two ridges of the mountain will be joined.
The two banks of the river will be sealed.

The way is made clear for Unas.

Utterance 269 — The Smell of Life

An incense ritual. Smell is the breath of the sacred — it rises, crosses, and communes across the distance between the living and the divine. This utterance builds that exchange into a cosmic principle: what passes between Unas and the gods is smell itself, the reciprocal breath of life. He ascends not by climbing but by being received — on the knees of Nephthys, by the hand of Atum. He is placed at last among the Never-setting Stars.

Words to be spoken:

The fire is laid.
The fire shines.
The incense is placed on the fire.
The incense shines.

Your smell comes to Unas, O incense.
The smell of Unas comes to you, O incense.

Your smell comes to Unas, O gods.
The smell of Unas comes to you, O gods.

Horus climbs on the knees of Isis.
Unas climbs on the knees of Nephthys.

Atum seizes the arm of Unas.
He places him among the Never-setting Stars,
in the northern sky.

Utterance 305 — The Ladder to Heaven

A short spell accompanying the setting-up of a symbolic ladder to the sky. Re and Horus tie the ladder together before Osiris; the two great rivals take their posts on either side and stand as the king's support. The king stands upright between them — neither Horus's side nor Seth's side, but the middle, the place of the anointed. The gods of the sky reach down.

Words to be spoken:

The ladder is set up for the king.
Re has tied it together before Osiris.
Horus has tied it together before his father Osiris.

Stand here, Unas — says Horus.
Stand here, Unas — says Seth.

One on this side.
One on that side.
The king between them.

The king stands upright.

O you gods —
the king is standing upright.

The gods who are in the sky
reach down their hands.
The king grasps their hands.

The king goes up.
The king climbs.

Utterance 214 — Beware of the Lake

A summoning text from the Antechamber. The dead king is called not by one voice but three: the messengers of his own ka, of his father, and of Re himself arrive simultaneously, and the summons is the same from all sides: come, follow the sun. The warning about the Lake is the threshold — the Great Celestial Lake through which the dead must pass before ascending. The copper rope descends into the Duat; the king follows it down and arrives among the Westerners at their head.

Words to be spoken:

O Unas —
beware of the Lake.

The messengers of your ka have come.
The messengers of your father have come.
The messengers of Re have come to you.

Go —
follow after your sun.
Purify yourself.

The rope of copper
was twisted for Osiris.
It is twisted now for the king.
He descends on it
into the Duat.

He is received among the Westerners.
He stands at their head.

Utterance 267 — Goose and Scarab

One of the transformation texts from the Antechamber. Unas shifts shape twice in a single motion: he rises as a goose (the ba-bird in flight) and lands as a scarab (the kheper, the becoming, the self-transformation). What he lands on is Re's own empty throne in the divine boat. The spell is not merely an ascent — it is an occupation. Unas does not take a passenger's place in the solar bark; he takes the throne. The verb "to fly up" and "to alight" are used as a pair, the two beats of one wing.

Words to be spoken:

He has flown up, this Unas —
as a goose.
He has alighted, this Unas —
as a scarab.

He has flown up as a goose.
He has alighted as a scarab
on the empty throne
that is in your boat, O Re.

Rise, descend.
Rise, ascend.

Ascend to Re, your father.
He will take your arm.
He will place you in the sky
among the Imperishable Stars.

Fly away as a goose.
Alight as a scarab.

Utterance 309 — Thrasher of Gods

A compact declaration of the king's exalted station among the gods. He is born of a goddess whose function is to lift the gods from the prow of Re's solar barge — she is named by her office, not her person. Unas takes his place beside Re at the center of divine administration: he opens the chests, unseals the decrees, seals the book rolls, dispatches messengers who do not tire. The final line refuses the ordinary pronoun: where grammar would say "he does as he says to himself," the name appears instead. The name is the self. The name is the spell.

Words to be spoken:

Unas is the thrasher of gods —
behind the castle of Re,
born of She-who-lifts-the-gods,
She-at-the-prow-of-the-barge-of-Re.

Unas sits before him.
He opens his chests.
He unseals his decrees.
He seals his book rolls.

Unas sends messengers who do not tire.

Unas does as Unas says to Unas.

Utterance 310 — If Atum Is Bewitched

A sympathetic-magic protection spell of extraordinary logic. The king's welfare is bound to Atum's. Harm done to one is harm done to the other — which means attacking the king means attacking the creator god himself. The inverted hierarchy of the spell is the point: Unas is so deeply identified with Atum that they share a fate. Then the spell shifts registers: the most intimate identification — Unas is Horus, coming after his father, coming after Osiris — and a ferryman invocation. What boat will carry him? The one that flies up and alights. The answer to the ferryman question is not a vessel; it is a transformation.

Words to be spoken:

If Unas is bewitched,
Atum is bewitched.
If Unas is opposed,
Atum is opposed.
If Unas is struck,
Atum is struck.
If Unas is blocked on this road,
Atum is blocked.

Unas is Horus.
Unas came after his father.
Unas came after Osiris.

O you whose face is before
and whose face is behind —
bring him.

What ferry will you bring to Unas?
Bring to him the one that flies up,
the one that alights.

Utterance 311 — See Unas, O Re

A recognition and pleading spell in two movements. First, the declaration of knowledge: Unas knows the sacred geography of the solar cycle — the Hall of the Pavilion, the podium of the Guardian, the going-forth of the Morning Barge, the descent into the Night Barge. In the theology of the Pyramid Texts, to know a place is to have a right to enter it. The king is qualified to travel with Re. Second, the plea: four roaring guardians behind Re must not block his path. Do not let Unas be blinded in darkness. Do not let him be deafened to Re's voice. And in return: he will serve — driving away the storm, scattering the clouds, breaking apart hail — and he will make adorations upon adorations. The climax is the request to be set over the Vulture Goddess, Nekhbet, guardian of Upper Egypt: not merely to enter Re's company but to be elevated within it.

Words to be spoken:

See Unas, O Re.
Know him, O Re.
He is one of those who know you.
He knows.

When his lord sets out —
do not let him forget the offering —
so that She-who-locks-when-she-locks
may open the doors of the Horizon
for the going-forth of the Morning Barge.

I know the Hall of the Pavilion
at the heart of the podium of the Guardian —
the place from which you come forth
and go down into the Night Barge.

Give the word, Unas.
Give the word to the four roaring ones
who stand behind you —
the ones who see both ways,
who speak in a voice
that is terrible to those who are brought low,
to those they mean to destroy —
that they will not put out their arm
when Unas turns his face toward you,
when Unas comes toward you,
calling to you by your name:
the Great Flood
that came forth from the Great One.

May Unas not be blind
when you place him in the dark.
May Unas not be deaf
to the sound of your voice.

Take Unas with you.
He will drive away the storm for you.
He will scatter the clouds for you.
He will break apart the hail for you.

Unas will make adorations upon adorations.
Unas will make praises upon praises.

Set Unas over the Vulture Goddess.

Utterance 25 — He Goes With His Ka

(Sarcophagus Chamber, North Wall, §17)

The most intimate of the escort formulas. Each member of the divine company goes with his ka — the vital companion that cannot be separated from the living self. To travel with one's ka is to go whole, carrying one's life-force into whatever comes. The formula is spoken for each god and then, finally, for Unas: he is included in their going. The divine limbs circle around him. Horus gives the last gift — his Eye — and places it on the face of Unas, so that Unas goes shining into the assembly of the gods.

Words to be spoken:

He goes, he goes with his ka.

Atum goes, Atum goes with his ka.
Shu goes, Shu goes with his ka.
Tefnut goes, Tefnut goes with her ka.
Geb goes, Geb goes with his ka.
Nut goes, Nut goes with her ka.
Osiris goes, Osiris goes with his ka.
Seth goes, Seth goes with his ka.
Horus goes, Horus goes with his ka.

O Unas —
you go, you go with your ka.

The protective limbs of the gods
are around you.

Horus presents his Eye.
He places it on the face of Unas.

The face of Unas is adorned.

Utterance 249 — The Lotus at the Nose of Re

(Antechamber, West Gable, §§264–266)

A transformation of singular intimacy. Nefertum is the lotus, and the lotus is what Re holds to his face at the first sunrise — the primordial scent, the breath of creation made visible. To become Nefertum is to become the flower at the creator's nose, the thing Re himself inhales each morning. The Isle of Fire is the place of primordial emergence, where creation first burned in the waters before time. From that place, Unas rises — not as a traveler arriving, but as the bloom held to the face of light.

Words to be spoken:

O Unas —
you are Nefertum:
the lotus at the nose of Re,
coming forth each day from the horizon.

You emerge from the Isle of Fire.
The gods are purified
when they see you.

Unas is set apart:
guardian of the ancient rites,
keeper of the sacred places.

He rises, Unas —
the lotus at the face of the great god,
morning after morning.

Utterance 218 — Weary of the Nine

From the Sarcophagus Chamber, East Wall (§§161–164). Four compact verses, each opening with the same phrase: the king comes as an imperishable spirit. But unlike the greeting formulas of the earlier resurrection spells, the register here is not supplication — it is exhaustion that has become mastery. He has borne more than the Ennead. He has suffered more than the Ennead. And so he comes now to reckon hearts, to take kas, to grant kas. The final verse calls Isis and Nephthys together — the two sisters who restored Osiris, now summoned to restore the king.

Words to be spoken:

O Osiris —
this Unas comes to you,
weary of the Nine,
an Imperishable Spirit —
to reckon hearts,
to take kas,
to grant kas.

He who has no bread —
his ka has no bread.
His bread will be withheld.

He comes indeed, this Unas —
weary of the Nine,
an Imperishable Spirit —
he who bore more than you,
he who suffered more than you.

Isis and Nephthys —
come together.
Come together.
Unite.

He comes indeed, this Unas —
weary of the Nine,
an Imperishable Spirit.

Utterance 219 — He Lives

From the Sarcophagus Chamber (§§167–193). The great affirmation cycle — the most comprehensive resurrection declaration in the Pyramid Texts. Every member of the divine company is addressed in turn: Atum, Shu, Tefnut, Geb, Nut, Isis, Seth, Nephthys, Thoth, Horus, then the Great and Little Enneads, then Nunet. To each, the same announcement is made: Osiris lives. He is not dead. He has not gone down. He has not been judged. He judges. The king is identified with Osiris throughout; to speak these words over Osiris is to speak them over the king. The spell then moves through Osiris's sacred sites — Heliopolis, Busiris, the Mansion of the Scorpion, Orion — each affirming the same life. The closing is the most intimate merger in the corpus: the two bodies, the two sets of flesh and bone, become one.

Words to be spoken:

Atum —
this your son is here, Osiris,
whom you have preserved alive.

He lives! He lives!
This Unas lives!
He is not dead — this Unas is not dead!
He has not gone down — this Unas has not gone down!
He has not been judged — this Unas has not been judged!
He judges — this Unas judges!

Shu —
this your son is here, Osiris,
whom you have preserved alive.

Tefnut —
this your son is here, Osiris,
whom you have preserved alive.

Geb —
this your son is here, Osiris,
whom you have preserved alive.

Nut —
this your son is here, Osiris,
whom you have preserved alive.

Isis —
this your brother is here, Osiris,
whom you have preserved alive.

Seth —
this your brother is here, Osiris,
preserved alive —
who lives to stand over you.

He lives!
This Unas lives!
He is not dead — this Unas is not dead!
He has not gone down — this Unas has not gone down!
He has not been judged — this Unas has not been judged!
He judges — this Unas judges!

Nephthys —
this your brother is here, Osiris,
whom you have preserved alive.

Thoth —
this your brother is here, Osiris,
preserved alive —
who lives to stand over you.

Horus —
this your father is here, Osiris,
whom you have preserved alive.

Great Ennead —
this Osiris is here,
whom you have preserved alive.

Little Ennead —
this Osiris is here,
whom you have preserved alive.

Nunet —
this your son Osiris is here,
of whom you said: born for your father.
His mouth was wiped.
His mouth was opened by his son Horus,
his beloved.
His limbs were reckoned by the gods.

In your name He-in-Heliopolis,
enduring everlastingly in his necropolis —

In your name He-in-Busiris,
chief of his nomes —

In your name He-in-the-Mansion-of-the-Scorpion,
the appeased ka —

In your name He-in-Orion,
your time in heaven, your time on earth —

Osiris, turn your face.
See this Unas —
your seed that came out of you.

Your body is the body of this Unas.
Your flesh is the flesh of this Unas.
Your bones are the bones of this Unas.

You go —
this Unas goes.

This Unas goes —
you go.

Utterance 222 — In the Embrace of Atum

From the Sarcophagus Chamber, East Wall (§§199–213). The most theologically complex utterance in the Sarcophagus Chamber — a full cosmic ascent and circuit text. The king is commanded to stand on the land that came from Atum's own body, and to rise high enough for his father Re to see him. He is addressed through seven names and aspects of the divine father, then the Ennead is called to yield the horizon and the ruling scepter to him. He is adorned twice: first in the power of the south (Seth, the forceful-born) and then in the power of the north (Horus with the two pupils). He purifies himself at Heliopolis and descends to judge the Netherworld. Then the circuit begins: he opens his path through the bones of Shu — the column of air that separates sky from earth — enters Nut's embrace, and rides the complete solar cycle. He goes down and rises with Re. He circles with Nephthys on the Evening Barge. He circles with Isis on the Morning Barge. And at last: he has power, he is born, he is conceived, he is spirit. The final verse is the oldest lullaby in the world: cool in his father's arms.

Words to be spoken:

Stand up
upon this land —
the land that came out of Atum,
the spittle that came out of the Becoming One.

Become over it.
Be high over it —
so that your father sees you,
so that Re sees you.

He comes to you, O father.
He comes to you, O Re.
He comes to you, O Overthrown One.
He comes to you, O Wanderer.
He comes to you, O Great Bull.
He comes to you, O Great Raft.
He comes to you, O Sopdu,
sharp of teeth.

Grant that this Unas seize the Cool Region —
receive the horizon.
Grant that this Unas rule over the Nine,
that he provide for the Ennead.

Give the herdsman's staff into the hand of this Unas,
so that the head of Lower and Upper Egypt is bowed.

He came down against his adversary.
He stood up —
the greatest chief in his great kingdom.

You have been adorned as Great-of-Magic,
Lord of the South.
It will not be lost for you.
It will not cease for you.

You are full of glory, powerful one,
more than the gods of the South
together with their spirits.

You have been adorned as Horus with the two pupils.
It will not be lost for you.
It will not cease for you.

You are full of glory, powerful one,
more than the gods of the North
together with their spirits.

You release yourself of what must be washed
for Atum at Heliopolis,
and you go down with him.

You judge the wants of the Netherworld.
You stand over the places of the primordial sea.

You come into being with your father Atum.
You are high with your father Atum.
You rise with your father Atum.

The burden of the Netherworld is severed from you.
Your head is held
by the nurse of Heliopolis.

You go up.
You open the way
through the bones of Shu.
The embrace of your mother Nut
enfolds you.

You purify yourself on the horizon
and leave what must be purified
in the Lakes of Shu.

You go up. You go down.
You go down with Re,
darkened in the night.
You go up with Re —
you rise with the Great Raft.

You go up. You go down.
You go down with Nephthys —
in the Evening Barge.
You go up with Isis —
you rise with the Morning Barge.

You have power over your body.
There is no one to oppose you.

You are born because of Horus.
You are conceived because of Seth.

You have purified yourself in the Hawk nome.
You have received your purification
before your father,
before Atum.

You have come into being.
You have become high.
You have become a spirit.

Cool it is for you —
in the embrace of your father,
in the embrace of Atum.

Atum —
elevate this Unas to you.
Enfold him in your embrace.

This is your son of your body,
forever.

Utterance 256 — He Has Inherited Geb

Antechamber, West Wall (§§301–303). A compact but theologically charged declaration of the king's divine inheritance. Unas has taken the thrones of the two great progenitors — Geb the earth-god, and Atum the self-creator. From this double inheritance, he mounts the throne of Horus the Elder. His eye is his strength; the harm done against him becomes his protection — the theology of the wounded Osiris transformed into power. His fiery uraeus blazes at his crown. The gods see him in their nakedness, stripped of all defense, and bow. And at last his mother steers him to his mooring: the tender closing gesture of homecoming.

Words to be spoken:

Unas has inherited Geb.
He has inherited Atum.
He is on the throne of Horus the Elder.

His eye is his strength.
His protection is what was done against him.

The fire of his uraeus
blazes upon his head.

Unas has placed his terror in their hearts
through the carnage he made among them.

Unas has seen the gods in nakedness —
they bow to Unas in greeting.

His mother steers him.
She pulls him to his mooring.

Utterance 257 — Tumult in the Sky

Antechamber, West Wall (§§304–306). A visionary passage — the cosmos holds its breath. Tumult erupts in the sky. The primordial gods look up and see something entirely new. Unas-as-Horus shines in the lightning flash, making the lords of all divine forms tremble. Both Enneads attend him in the place of the All-Lord. The king seizes the sky and splits its metal dome. Then the grand movement: he sets in life in the west while the underworld-dwellers follow; he rises renewed in the east. He has made even the eldest gods tremble — because he is older still.

Words to be spoken:

Tumult is in the sky.

We see the new —
say the primordial gods.

Horus shines in the lightning flash.
He has made the lords of forms tremble.

The two Enneads in their entirety attend him,
seated before him in the place of the All-Lord.

Unas seizes the sky.
He splits its metal.
The Processioners of Unas guide the paths of Kheper.

Unas sets in life in the west.
The underworld-dwellers follow him.

Unas shines renewed in the east.
May he who resolves the tumult come to him, bowing.

Unas has made the gods tremble —
he who is older than the Great One.

Utterance 258 — On the Wind

Antechamber, West Wall (§§308–311). A text of extraordinary contrasts. Unas is Osiris in the dust cloud, and yet earth itself is his abhorrence — he will not enter Geb. His bones are broken; yet he rises. He is purified with the Eye of Horus. His sister, the Lady of Pe, wept for him — but he has already gone, on the wind, on the wind. He will not be harmed. He will not stand accused before the divine tribunal. He is the eldest of the gods — self-sufficient, the one who turns. He goes and comes with Re, having visited his estates. He distributes and takes away kas; he brings harm and removes it. He spends the day, he sleeps, appeasing the two sacred adzes in Hermopolis. The rhythm of the text enacts what it describes: the paradox that holds.

Words to be spoken:

Unas is Osiris in the dust cloud.
Earth is his abhorrence —
Unas shall not enter Geb.

He ceases to sleep in his manor upon earth.
His bones are broken.
His impediments are removed.

Unas has purified himself
with the Eye of Horus.

His sister, the Lady of Pe,
is the one who wept for him.

Unas goes to the sky —
on the wind, on the wind.

He shall not be harmed.
None will harm him.

He shall not sit as defendant
before the divine tribunal.

Unas is He-Upon-His-Own —
the eldest of the gods.

His bread-offering is above, with Re.
His offering is in the Nun.

Unas is he who turns.
He goes, he comes with Re,
having visited his estates.

As Unas distributes kas, he takes kas away.
As he brings harm, he removes harm.

Unas spends the day. He sleeps.
He appeases the two adzes in Hermopolis.

Utterance 255 — Fire of the Lords

Antechamber, West Wall. A fire-charm and apotropaic serpent-dismissal. Three times the blazing flame of Horus of Hierakonpolis — the royal uraeus fire — is invoked. The great Raised Serpent blocking the shrine is given its terms: withdraw, or Unas comes against it as the lord of the moment, his burning eye circling it, his blaze spitting at the primordial ones themselves. Then the king stretches the arm of Shu beneath Nut and mounts to the sky, setting his shoulder against the corner of heaven. The obstacle lays itself down before him. He has seized Hu — divine utterance — powerful in Sia.

Words to be spoken:

Cast the flame of Horus of Hierakonpolis —
fire of the lords.

Cast the flame of Horus of Hierakonpolis.
Its blaze blazes at you, surrounding the shrine.
It spits its fire at you,
O great Raised Serpent.

Cast the flame of Horus of Hierakonpolis —
fire of the lords.
O destroyer — it is destruction.
It destroys form.
It destroys face.

Drive yourself from your seat.
Lay your corpse on the earth for Unas.

If you will not drive yourself from your seat,
you will lay your corpse on the earth for him.

Unas will come against you —
the great one, the lord of the moment,
mighty in harm.
He will send the blaze of his eye
circling around you,
making storm among those who act,
his fire spitting at those primordial ones.

He will reach out the arm of Shu under Nut.
Unas will set his shoulder against that corner —
your shoulder against it.

Stand before the great one inside his shrine.
He will lay his corpse on the earth for Unas.
He has seized Hu, powerful in Sia.

Utterance 260 — Heir Before the Two Truths

Antechamber, West-South Wall. A judgment and vindication spell. Unas is presented to Geb and Nut as the heir of his father, hale and whole. Four divine water-bearers are summoned with their cooling waters. The trial proceeds before the Two Truths, with Shu as witness. Geb encompasses the king; the mysterious ones of the Nun receive him. He rises from Heliopolis in the true form of a spirit. He charges into battle, subdues the tumult, and goes to Maat — bringing her. The people of the primordial waters circle him. He lives — his protection, his guard, his might, and his power all rest in his eye. The four cardinal directions are called to stand as his guardians, and warned: the scorching flame will press against any who fail him.

Words to be spoken:

O Geb, O Nut —
⸢Horus⸣, this is Unas,
heir of his father.
Unas is this man, hale and whole.

Come, you four —
those four who bring water,
who give the cool libation,
who make the cry of joy.

Their strong arm makes him vindicated,
his voice being true.
Do it for him!

Unas has been judged — Shu and Tefnut.
The Two Truths have heard.
Shu is as witness.

The Two Truths have commanded:
Geb encompasses him,
raises him up to those who love him.
He is gathered in the midst of the mysterious ones.
He is united with those who are in the Nun.

He reaches Heliopolis.

Behold — Unas comes forth this day
in the true form of a spirit.
Alive! Unas charges into battle.
He subdues the tumult.

Unas goes to Maat —
bringing her.
She is with him.
The adversaries are cleared away for him.
Those in the Nun circle around him.

He lives.
Unas's protection is in his eye.
Unas's guard is in his eye.
Unas's might is in his eye.
Unas's power is in his eye.

O those of the south,
those of the north,
those of the west,
those of the east —
guard Unas!

Be afraid of him,
who is now seated in the divine body.
Beware —
this flame, the scorching one,
presses against you.

Utterance 302 — The Sothis Text

Antechamber, North Wall (§§449–461). The sky-clearing formula. Sothis — the star Sirius, disappearing for 70 days and rising again — was Egypt's herald of the new year and the Nile flood. Her 70 days of absence were the same 70 days of royal mummification. To be the son of Sothis is to be synchronized with the star's return: death and rebirth locked to the same celestial clock. The Two Enneads purify themselves in the Imperishable Stars — the circumpolar stars that never set — and Unas among them. The double declaration (house in the sky, throne on earth) asserts that neither domain will be lost. The Two Bas of Heliopolis bow at daybreak; the gesture is unrepeatable, weighted with tears. His throne is with Re, who will not surrender it. He rises as a falcon.

Words to be spoken:

The sky clears.
Sothis lives —
for Unas lives:
the son of Sothis.

The Two Enneads have purified themselves for him
among the Imperishable Stars.

The house of Unas in the sky shall not perish.
The throne of Unas upon the earth shall not be destroyed.

The people hide from them.
The gods fly up.

Sothis has launched Unas to the sky
among his brother gods.

Great Nut has bared her arms for him.

The Two Bas at the head of the Bas of Heliopolis
bowed at daybreak —
the day they spent doing this —
with the tears of a god.

The throne of Unas is with you, Re.
He will not give it to any other.

Thus Unas shall rise to the sky —
to you, Re —
the face of Unas like a falcon's,
the wings of Unas like a bird's,
his plumage like the feathers of the Itat-falcon.

Utterance 303 — The Four Reed Bundles

Antechamber, North Wall (§§464–467). The fourfold reed-bundle spell. The four cardinal directions are each ruled by their gods, and those gods are summoned together. The papyrus staffs — pure, four, laid at the four corners — are the ritual furniture of the royal passage. They were laid for Osiris; now they must be laid for Unas. The identification that follows is the logic behind the command: Unas is Horus the son of Osiris; Unas is the eldest god, son of Hathor; Unas is the seed of Geb. These are not metaphors. They are the titles that confer the right. Osiris has declared it. The four Akhs of Heliopolis — the highest celestial scribes — have recorded it in the divine document. The ritual is already written in the Cool Waters. It need only be enacted.

Words to be spoken:

Western gods!
Eastern gods!
Southern gods!
Northern gods!

These four pure reed bundles
that you laid for Osiris
when he went forth to the sky,
when he crossed to the Cool Waters —
his son Horus at his two fingers,
strengthening him,
causing him to appear as a Great God
in the Cool Waters —

lay them for Unas.

You are Horus, the son of Osiris.
You are Unas, eldest god, the son of Hathor.
You are the seed of Geb.

Osiris has commanded
that Unas appear as the companion of Horus.

These four Akhs who are in Heliopolis
have written it in the document
of the Two Great Gods in the Cool Waters.

Utterance 304 — The Road-Opener

Antechamber, North Wall (§§468–471). A three-part road-opening spell, each section structured the same way: a guardian is greeted, their position named, and the road requested. The daughter of Anubis stands above the two windows of heaven — the apertures through which the newly dead look out at the sky — and at the rungs of the divine ladder, which she guards as the confidante of Thoth, keeper of divine order. The ostrich stands on the shore of the Canal of the Knife, a celestial waterway whose cutting name suggests a boundary between states. The long-horned bull of Re is a cosmic figure: four horns, one in each direction, spanning the whole earth. To open the western road — the road of the dead — he must bend his western horn down. The closing exchange is a ritual password: the guardian asks, the king answers. He has come from the falcon-town, the city of Horus. He is identified. He may pass.

Words to be spoken:

Hail to you, daughter of Anubis —
you who are above the two windows of heaven,
confidante of Thoth,
you who are at the two rungs of the ladder.

Open the road of Unas,
that Unas may pass!

Hail, ostrich on the shore
of the Canal of the Knife —

Open the road for Unas,
that Unas may pass!

Hail, long-horned bull of Re
with four horns —
one horn in the west,
one horn in the east,
one horn in the south,
one horn in the north.

Bend your western horn for Unas.

You are a pure Westerner.
I have come from the falcon-town.

Utterance 306 — The Enduring One

Antechamber, North Wall (§§476–481). The spell opens with an exclamation of beauty — the sight of Unas's ascent is declared beautiful, satisfying to behold. Geb, the earth-father of the great divine generation, has acted for him as was done before, establishing the mythological precedent. The Bas of Pe and Hierakonpolis — the divine souls of the sacred cities of Lower and Upper Egypt, ancestors of the Two Kingdoms — approach him. The ladder is invoked by its own name: the Ladder. Atum grants sky and earth; Geb speaks the grant — creator and earth-god ratifying the transfer together. Then the territorial hills of Horus and Seth, the ritual challenge, and the closing declaration: Unas has grown permanent among the wild bulls, the enduring celestial powers, foremost of the glorified dead, forever.

Words to be spoken:

How beautiful to see.
How satisfying to behold.

Geb has acted for him
as was done for him before.

The gods come to him.
The Bas of Pe come to him —
the gods who made the earth.

Rise, Unas — to heaven!
Climb upon the Ladder
in its name of Ladder.

The sky is given to Unas.
The earth is given to him.
So says Atum.
And the one who spoke — it was Geb.

The hills —
the hill of Horus,
the hill of Seth.

Did he slay you,
his heart commanding:
Your death for him?

See — you have become permanent among them,
you who endure among the wild bulls.

Endure! Endure! O Enduring One!

May you endure, Unas —
at their head,
foremost of the Akhs,
forever.

Utterance 307 — The Heliopolitan

Antechamber, North Wall (§§482–486). The great solar-city identification spell. Unas is Heliopolitan root and branch: born in Heliopolis, his mother Heliopolitan, his father Heliopolitan, himself a Heliopolitan, born at the moment when Re presided over both Enneads and all the divine hosts. Nefertem — the primordial lotus, Re's own dawn-fragrance — is named as his identity. He is heir of Geb, without equal. Then the negation sequence (§§484–485): every god who acts against Unas shall worship the addressed deity, and shall be stripped of all divine prerogatives — food, communication, the solar barks, legal standing, sealed thresholds. §484c contains an uncertain divine-scent formula (nṯr ḥr fnḏ =f nṯr). The spell closes with the steppe-bull declaration: Unas has come; he is the great-faced wild bull from Heliopolis; he is both the one who first created the addressed being and the one who creates it again — absolute creative priority.

Words to be spoken:

A Heliopolitan is in Unas, O God —
your Heliopolitan is in Unas, O God.

A Heliopolitan is in Unas, O Re —
your Heliopolitan is in Unas, O Re.

The mother of Unas is a Heliopolitan.
The father of Unas is a Heliopolitan.

Unas himself is a Heliopolitan,
born in Heliopolis —
when Re presided over both Enneads,
when Re presided over the sunfolk,
Nefertem, without equal,
heir of his father Geb.

Every god who stretches his arm —
pressing the face of Unas toward you — let him worship you.
He is called toward you upon the body of Unas:
a god upon the nose of a god. (§484c: divine-scent formula; final phrase uncertain)

No bread shall be his —
no cake shall be his —
among his companions.

He shall send no dispatch —
he shall take no chosen portion —
among his companions.

The night bark shall not be his.
The day bark shall not be his.

His case shall not be adjudicated
among those of his region.
No sealed thresholds shall be his.

Unas has come against you.

Unas is the steppe-bull —
great-faced,
who comes forth from Heliopolis.

Unas has come against you, O steppe-bull.

Unas is both:
the one who created you,
and the one who creates you again.

Utterance 308 — The Four Sacred Lookings

Antechamber, North Wall (§§487–489). The greeting formula opens the spell: each divine power is addressed in its own proper place — Horus in the Horus-places, Seth in the Seth-places, the Reed-goddess in the papyrus marshes of the northern delta. Then §488: an address to the Four Presiders of the Great Mansion, paired with their epithet "Two Harmonious Hearts," followed by the peret-kheru offering formula "may offering come forth by voice for Unas and the Two Who Descend." The extraordinary conclusion: four mythological pairs in which one divine being looked upon another, and Unas's looking upon the addressed deities is declared equal to each. Horus looked upon Isis — the son's resurrection recognition of the mother. Nehebu-kau, guardian of the solar boat, looked upon Selkis, guardian of the dead. Sobek, crocodile of the Nile, looked upon Neith, the ancient hunting goddess. Seth looked upon the two harmonious ones — the paired divine sisters. Unas's gaze participates in all four mythological recognitions at once.

Words to be spoken:

Hail, Horus in the Horus-places.
Hail, Seth in the Seth-places.
Hail, Reed-goddess in the reed-fields.

Hail to you, Two Harmonious Hearts —
four who preside over the Great Mansion!

May offering come forth by voice for Unas —
and for the Two Who Descend.

Unas has looked upon you
as Horus looked upon Isis.

Unas has looked upon you
as Nehebu-kau looked upon Selkis.

Unas has looked upon you
as Sobek looked upon Neith.

Unas has looked upon you
as Seth looked upon the two harmonious ones.

Utterance 312 — Bread Flies

Antechamber, North Wall. The most elemental offering formula in the North Wall sequence. One sentence, one act: bread is sent to the divine lord of the northern domain, the estate-master of the Red Crown's sacred lands. The repetition with emphasis — "bread flies, yes, bread flies" — is the Pyramid Text spell-structure for the act of sending. The Red Crown (deshret) is the crown of Lower Egypt; its estate-lord is a divine figure of the northern kingdom. The Unas corpus yields only two sentences; the spell may have been longer in other pyramids.

Words to be spoken:

Bread flies —
yes, bread flies —
to the lord of the estates
of the Red Crown.

Utterance 277 — Horus Has Fallen

Antechamber, East Wall (§418a-b). Two sentences. The oldest apotropaic formula in the East Wall sequence: both sentences are about falling. The first names the mythological stumbling of the divine rivals — Horus, whose eye was destroyed in his war with Seth, and the bull who stumbled because of what he lost in the same battle. The injury that passed between gods is invoked to command an unnamed hostile force to fall away. The compression is total: the entire myth in two clauses, the command in two words.

Words to be spoken:

Horus has fallen because of his eye.
The bull has stumbled because of his testicles.

Fall —
slip away.

Utterance 278 — Bebon Stands

Antechamber, East Wall (§419a-c). Five sentences. Bebon (Babi) is one of the most dangerous figures in the Egyptian divine hierarchy — a celestial baboon whose ferocity could be turned toward protection or destruction. Here he approaches the Foremost of Letopolis — Horus as the falcon-god of the military city, patron of metalworkers and armies. The middle section is damaged: saliva and a doubled epithet survive. The wfj-serpent is then dismissed. The spell closes with the name of Unas.

Words to be spoken:

Bebon stands,
having approached the Foremost of Letopolis.

[...beloved, beloved...]

You are loosed, wfj-serpent!

Cause that Unas be protected!

Utterance 279 — The Channels of Thoth

Antechamber, East Wall (§420a-b). Three sentences, two of which contain unresolvable words. What survives suggests a navigational protection text: Unas moves through the channels of Thoth — the celestial canals through which the solar barque passes — and Thoth serves here as the king's protector and supporter. The closing reduplication ("tkkj tkkj") is an incantatory sound-pattern with no established lexical equivalent.

Words to be spoken:

Unas — ⟨[...]⟩ —
the channels of Thoth,
the protector of Unas.

Tkkj — tkkj.

Utterance 280 — Your Face Behind You

Antechamber, East Wall (§421a-b). Four sentences. A repulsion formula in the compressed apotropaic style of the East Wall. The doubled vocatives ("Doer! Doer! Passer-by! Passer-by!") are the intensifying double of Egyptian protective magic — named twice, the threat is forced to answer and be turned. "Your face behind you" is the classic reversal: the threatening entity is made to look away from its target. The warning is then addressed not to the king but to the threat itself — a reversal of the protective logic that gives the formula its force.

Words to be spoken:

Doer! Doer!
Passer-by! Passer-by!

Your face — behind you.

Guard yourself against the great gate.

Utterance 281 — Lion of Might

Antechamber, East Wall (§§422a-d). Four sentences. One of the most compressed apotropaic texts in the East Wall sequence — a serpent-repulsion formula in two phases: the invocation of the lion of strength (§422b) as the protecting power, and the dismissal in incantatory reduplication (§422d). §422a and §422c are partially fragmentary in the TLA source. The doubled "lion of might / lion of the archer" (§422b) is a standard intensifying pattern of Egyptian apotropaic magic — the threat is named twice to fix its power, then dismissed. §422d: the reduplicated nꜥ.y-nꜥ.y ("pass on, pass on") is the characteristic departure formula for hostile entities.

Words to be spoken:

Caught one of the court —
cool one of the court —
reach out to me!

Lion of might!
Lion of the archer —
might! archer!

Do not give to the inner one—

Pass on, pass on —
glide away, glide away.

Utterance 282 — The Climbing One

Antechamber, East Wall (§§423a-c). Five sentences. An address to the ḫꜣz.t, the "climbing one" — a serpent defined by its mounting and scaling motion. The formula operates through a reversal of ownership: the serpent's own passage (rʾ-ꜣj, the "great opening") is claimed by Unas. The closing formula protects the divine bull — an embodiment of Unas's power — by declaring it inviolate. §536 in TLA sequence precedes §423b, representing an interpolated sentence from the Pyramid Texts numbering tradition that preceded TLA's own system.

Words to be spoken:

O climbing one —
the great opening is your challenge.

Climbing one,
the great opening belongs to me.

Gold of jubilation — Khꜥy-tawy, jubilation! —
this is your bull,
the revered one:
nothing is done against him.

Utterance 283 — The Left Thumb

Antechamber, East Wall (§§424a-b). Three sentences. One of the most vivid action-spells in the sequence: Unas physically extends his left thumb against the challenger, delivering a blow in the name of Min — the ithyphallic god whose virile force is the prototypical power over hostile entities. The closing prohibition addresses the threatening entity directly: O seizer, seize not. The left arm is specifically invoked rather than the right — the non-dominant side used for specific ritual gestures in Egyptian practice.

Words to be spoken:

Yes — Unas truly extends this thumb of his against you,
his left —
and drives the blow for Min through it, O challenger.

O seizer —
seize not!

Utterance 284 — The Bitten and the Bound

Antechamber, East Wall (§§425a-e). Five sentences. The most conceptually intricate of the East Wall utterances thus far — a binding formula built on paradox and reciprocity. The serpent bitten by Atum is not destroyed but redirected: its venom fills Unas, protecting him. The centipede and the household-guardian strike each other simultaneously, their mutual harm binding them in equilibrium. "That lion within this lion" and "the two ka-serpents fighting within the ibis" deploy the logic of magical containment: threat enclosed within protection, power neutralized by becoming interior to something greater.

Words to be spoken:

He whom Atum has bitten
fills the mouth of Unas —
he coils, coils entirely.

The centipede struck by the household-one,
the household-one struck by the centipede.

That lion within this lion.

The two ka-serpents fight within the ibis.

Utterance 285 — Your Two Venoms

Antechamber, East Wall (§§426a-d). Seven sentences, partially fragmentary. The opening move is the standard serpent-address reversal: the serpent's own venom is turned back against itself — your venoms are on your own cheeks. The text then moves to moisture and water (§426b), a direct address to Seshau (the serpent-striker deity), and a purification request for the heart's interior (§426c). §426d is the most damaged section; the opening term jḥṯj is not resolved by TLA lemmatization. The text moves from serpent-repulsion to inner cleansing — a rare two-register structure in the East Wall sequence.

Words to be spoken:

Your two venoms are upon your two cheeks.
Spit out the pillar of the other side.

The moist one in the water —
O bbn, O Seshau!

The hidden house, forever:
may the interior of my heart be pure.

Against the evil ones — the lion in the water —
reach, reach to the great interior of the father's heart.

Utterance 286 — Serpents Named from Afar

Antechamber, East Wall (§§427a-d). Two sentences. A naming-accumulation incantation: the ꜥbšw-serpents are addressed by a chain of origins and aspects — the windswept land, Tjehenu (Libya), Byblos, their manner (gliders), their quality (praised ones), their nature (of the wind), their action (tossers), and their name (jꜣṯrn). The geographical reach from Libya to the Levantine coast suggests these serpents represent threats from the far edges of the known world. The incantation works through completeness: by naming all their origins and aspects, the speaker achieves total knowledge of the serpent and power over it. jꜣṯrn is a hapax serpent-name, unresolved beyond the TLA gloss "a serpent."

Words to be spoken:

O ꜥbšw-serpents of the windswept land —
you of Tjehenu, you of Byblos,
gliders, praised ones —
O of-the-wind, O of-the-wind,
O tossers — O jꜣṯrn!

Utterance 287 — Whom-His-Mother-Turned-Away

Antechamber, East Wall (§§428a-b). Four sentences. The serpent is called by its shame-name — "Whom-his-mother-turned-away" (n(j)nj.w-mꜣw.t=f) — a name suggesting it was cast out from the protection of its own kin and refused its proper place in the divine order. Calling it by name twice (the intensifying double) fixes it. The recognition challenge ("Are you such a one?") forces acknowledgment of its reduced status. The final dismissal addresses it as "Lion" — a title of remaining strength — but drives even that away.

Words to be spoken:

"Whom-his-mother-turned-away!
Whom-his-mother-turned-away!"

"Are you such a one?
Are you such a one?"

O Lion — depart!

Utterance 288 — Your Face Upon the Path

Antechamber, East Wall (§§429a-c). Six sentences. Two serpent-types named (hkj and hkr.t), then four commands seal the repulsion from every angle: go with your face upon the path (away from Unas), Eye of Unas look not upon it (blocking Unas's own gaze from conferring power on the threat), you shall not execute your intention upon Unas (blocking the serpent's purpose before it acts), and depart — come not back (sealing the exit). One of the most complete repulsion sequences on the East Wall: the four dimensions of threat — presence, perception, intention, return — blocked in succession.

Words to be spoken:

O hkj-serpent! O hkr.t-serpent!

Go — your face upon the path!
Eye of Unas — look not upon it!

You shall not execute your intention upon Unas.

Depart! Come not back!

Utterance 289 — Mutual Fall

Antechamber, East Wall (§§430a-b). Three sentences. The mutual-fall binding: the kꜣ (bull) and the sḏḥ-serpent are declared to have already canceled each other — each falls because of the other, each already fallen before the other's threat. Neither can advance. The formula works through magical equilibrium: the threat neutralized not by force but by being enclosed in a paradox of mutual defeat. The final command "Fall — glide away!" seals what the formula has declared.

Words to be spoken:

A bull falls because of a sḏḥ-serpent;
a sḏḥ-serpent falls because of a bull.

Fall — glide away!

Utterance 290 — Face Upon Face

Antechamber, East Wall (§§431a-b). Four sentences. The most economical and violent of the sequence. A face falls upon a face — the reversal principle: the threatening force meets its own reflection returned. Then a weapon emerges without summons: a black-dappled knife, an autonomous apotropaic power. The knife consumes what it seized. No king is named; no address is made. The mechanism activates, executes, and ends. The TLA notation "glyphs artificially arranged" suggests unusual hieroglyphic layout on the pyramid wall, possibly for visual-magical effect.

Words to be spoken:

A face has fallen upon a face.

A black-dappled knife has gone out against it.

It swallowed what it seized.

Utterance 291 — The White Hole-Dweller

Antechamber, East Wall (§§432a-b). Two sentences. A stripping incantation: the serpent's praise — its dignity, its force, its divine recognition — is taken from it. Both acts are already accomplished by the time the words are spoken: driven away, taken away. The agent is "him who came forth from the worm" — an entity that emerged from within the serpent itself, inverting the serpent's nature against itself. §§432a-b are both marked "glyphs artificially arranged" in TLA source data.

Words to be spoken:

Your praise has been driven away,
O white hole-dweller,
by him who came forth from the worm.

Your own praise has been taken from you,
O white hole-dweller,
by him who came forth from the worm.

Utterance 292 — The Attacked Attacker

Antechamber, East Wall (§§433a-b). Two sentences. A reflexive reversal formula addressed to the jkn-hj serpent — named only by its nature as aggressive approacher. The serpent is declared to have already been attacked by the very attacker it is; its hostile approaches belong to its own approacher. Attack and approach turn back on themselves. The formula encloses the threat in its own logic. §§433a-b noted as "glyphs artificially arranged" in TLA source data.

Words to be spoken:

You are one whom the attacker has attacked,
O jkn-hj serpent!

Your approaches belong to your own approacher,
O jkn-hj serpent!

Utterance 293 — Wanderer, Son of a Wanderess

Antechamber, East Wall (§§434a–435b). Six units. One of the richest naming-spells on the East Wall. The serpent is addressed by its epithet — the Hidden One — and commanded to hide from itself, then from Unas specifically. The crucial prohibition: you shall not come to where Unas is, because he will speak your name against you. And the name is given: "Wanderer, son of a wanderess" — a curse-name identifying the serpent as rootless, kin-refused, without origin. The pelican incident (§435a) is a mythological aside — the servant of the sacred light has already fallen into the flood — establishing prior defeat. §434c is absent from TLA source data for this text; gap noted.

Words to be spoken:

Back, O Hidden One!
Hide yourself!

You shall not allow Unas to see you.

You shall not come to the place where Unas is,
lest he speak this name of yours against you:
"Wanderer, son of a wanderess."

The servant of the sacred light —
the pelican —
has fallen into the flood.

Turn away! Turn away!

O Writhing One —
lie still!

Utterance 294 — Horus of the Acacia

Antechamber, East Wall (§§436a-437d). Six sentences. A dawn-emergence text — unusual in the East Wall serpent-sequence for its affirmative register. Unas is identified with Horus born from the acacia tree: the double birth and the double lion-warning establish the identity through incantatory repetition. The ḏnj.t-vessel (left in transliteration — TLA offers "vessel, jar") is the container from which he emerges each day, and in which he slept through the darkness — an egg or womb figure for the daily rebirth. §§437c-d repeat §§437a-b exactly, sealing the pattern: emergence, appearance, emergence, appearance. §§436b-437d noted as "glyphs artificially arranged" in TLA source data.

Words to be spoken:

Unas is Horus who came forth from the acacia —
who came forth from the acacia —
to whom it was commanded: "Beware the lion!" —
who came forth when it was commanded: "Beware the lion!"

Unas has come forth from his vessel,
having slept within his vessel.

Unas appears at dawn.

He has come forth from his vessel,
having slept within his vessel.

He appears at dawn.

Utterance 295 — Mafdet's Leap

Antechamber, East Wall (§§438a-c). Four units. The most economical and mythologically explicit of the East Wall utterances. Mafdet — the ancient goddess of swift execution, shown as a cheetah or lynx, among the oldest of the divine protectors — seizes two named serpents at the neck: the jni-di=f serpent ("the one who brings himself") and the ḏsr-tp serpent ("Sacred Head"). The repeated action (sṯp … wḥm) builds the pattern of invincibility. Then the culminating question-answer: who survives? Unas survives. Everything falls to Mafdet's reach — only Unas remains. §§438a-b noted as "glyphs artificially arranged" in TLA source data.

Words to be spoken:

Mafdet has leapt to the neck
of the jni-di=f serpent.

She has repeated it
at the neck of the Sacred Head.

Who is it that will remain?

Unas is it that will remain.

Utterance 296+297 — The Ṯṯw Formula and Mafdet's Coming

Antechamber, East Wall (§§439a–441b). Two utterances sharing a single TLA text object. PT 296 is a short apotropaic invocation against the Ṯṯw-being, with Unas identified as Geb the earth-god in his role as brother-consort. PT 297 is the Mafdet protection formula: the ancient goddess of swift execution arrives in Unas's name against the serpent, strikes it in the face and seizes its eyes, and the serpent is dismissed in three final imperatives. Gaps between §§439c and 440a, and within §441a, indicate illegible stretches of the wall.

Words to be spoken:

O Ṯṯw —
you shall not go.
Stand fast for Unas.

Unas is Geb,
the brother-consort of his sister-wife.

Let your father die —
O Djam-serpents!

[gap in wall text]

The hand of Unas has come upon you.
The Dread One has not come upon you —
as Mafdet, Foremost of the House of Life.

[gap in wall text]

She strikes you in your face.
She seizes you by your two eyes.

You fall in your filth.
You course through your corridor.

Fall — lie down — pass away.

Utterance 298 — Re's Rising and the Serpent's Head

Antechamber, East Wall (§§442a–443c). Six units. Opens with the solar-rising formula: Re appears at his horizon, above his head. The protection sequence follows: this serpent who rises from the earth shall shrink before the finger of Unas — Mafdet cuts off its head with the sacred knife in the midst of the House of Life, drags out its venom, and burns its poison through four firm guardians who follow the sandals of Osiris. The text closes with the triple dismissal: go down, lie down, the ka passes away.

Words to be spoken:

Re rises to his horizon —
above his head.

As for this serpent
who comes up from the earth —
he shall shrink before the finger of Unas.

He cuts off your head
with this knife in the hand of Mafdet,
in the midst of the House of Life.

He drags out the venom from your mouth.
He burns your poison —

through these four firm ones,
followers of the sandals of Osiris.

Go down — lie down!
The ka passes away.

Utterance 299 — Evil to Heaven

Antechamber, East Wall (§§444a–444e). Five units. The clearest cosmological formula in the East Wall sequence: evil goes to heaven, Horus purifies the earth. The sandals of Horus stride through every house of the ka and every cavern. A cryptic dismissal-echo (§444c, uncertain). The protective double-formula declares Unas guarded and sealed. Then the consuming threat: whoever finds Unas on his path shall be eaten himself, along with the mwmw (unresolved term).

Words to be spoken:

Evil goes to heaven.
Horus purifies the earth.

The sandals of Horus —
he strides through every house of the ka,
every cavern.

Cut-off — to my cutting-off.

Unas is guarded — his guard holds.
Unas is sealed — his sealing holds.

Whoever finds Unas on his path —
he shall eat them himself,
along with the mwmw.

Utterance 300 — Kherty and Sokar

Antechamber, East Wall (§§445a–445d). Four units. The divine ferryman Kherty — lord of the Neseret-flame, ferryman of the sacred tree, made by Khnum — is addressed and commanded to bring what belongs to Unas. The declaration: Unas is Sokar, lord of Rostau, the great necropolis at Giza. Unas goes to the awesome place of Sokar, Foremost of the Nine Bows. The text closes by summoning the Medjay — the desert warriors who guard the necropolis — to receive him. §445d contains a scribal doubling correction (sn=n{n}j).

Words to be spoken:

O Kherty, lord of the Neseret-flame —
ferryman of the sacred tree —
made by Khnum —

bring these to Unas!

Unas is Sokar, lord of Rostau.

Unas goes to the awesome place —
Sokar, Foremost of the Nine Bows.

It is he who approaches.
Bring these to the Medjay of the desert.

Utterance 301 — The Ogdoad Declaration

Antechamber, East Wall (§§446a–450b). The most cosmologically ambitious text in the East Wall sequence, and one of the longer utterances. Three paired invocations of the primordial divine communities (Paut): Nun and Naunet, Amun and Amunet, Atum and the Two Lions — each pair joined and greeting one another through their offspring Shu; then Shu and Tefnut named as the makers, begetters, and establishers of the divine. The address: you shall say to your father — what Unas has given his communities of gods has satisfied them, and they shall conduct him across to the horizon. The name-declaration: Unas knows himself and his name — Nehy, Lord of Years. The closing identification: Horus who brightens the heavens and enlivens Re builds Unas and makes him live daily. §446b ⸢nṯr.⸣ is uncertain in TLA source; šꜣ.t(j) in §450b is unclear and rendered as epithet.

Words to be spoken:

Your community of gods is yours —
Nun and Naunet,
the two divine ones who join together,
who greet one another through their Shu.

Your community of gods is yours —
Amun and Amunet,
the two who join divinely,
who greet one another through their Shu.

Your community of gods is yours —
Atum and the Two Lions,
who made their own divinity,
their own bodies — themselves.

It is Shu and Tefnut,
who make the divine,
who beget the divine,
who establish the divine.

You shall say to your father:
what Unas has given you — your companies of gods —
Unas has satisfied you through your own likeness.

Let you conduct Unas,
that he may cross over to the horizon.

Unas knows himself, knows his name.
Nehy is his name.
Nehy, Lord of Years, is his name.

Horus who bears the sky,
who brightens the heavens,
who enlivens Re every day —

he builds Unas.
He makes Unas live every day.

Unas has come to you, Horus —
the Overthrower.

Utterance 247 — Hail, Wise One (§§257–259)

A resurrection summons. Horus announces that he has acted for his father; the great ones of the divine realm tremble at the sight of the knife the king carries out of the underworld; Geb created him and the Ennead bore him; Horus, Atum, and all the gods of east and west are at peace with the Great One who arose in the arms of the divine mother. Then the fourfold awakening: see, look, hear, be there.

Words to be spoken:

Your son Horus has acted for you.

The great ones tremble —
they have seen the knife in your hand
as you came forth from the underworld.

Hail to your face, Wise One.

Geb has created you.
The Ennead has born you.

Horus is at peace with his father.
Atum is at peace with his years.
The gods of east and of west are at peace
with the Great One
that arose within the arms of the divine mother.

You, Unas, Unas — see!
You, Unas, Unas — look!
You, Unas — hear!
You, Unas, Unas — be there!

Utterance 251 — Through the Ring of Battle-Faces (§§269–271)

A passage-clearing text. The hour-guardians before Re are commanded to open the road. Unas arrives armed — sharp-horned, knife-ready. The mighty horn is declared as what separates trouble from the bull and makes those in darkness tremble. Unas has overpowered those who were seized and struck their foreheads. The arm of Unas will not be turned back at the horizon.

Words to be spoken:

O you who are over the hours,
who stand before Re —
make the way for Unas,
that he may pass through the ring
of those with battle-set faces.

Unas goes to this his seat,
foremost of all the seats around the Great God —
equipped with a sharp horn,
strong as one who holds a keen knife
that cuts the throat.

What separates trouble from the bull,
what makes those in the darkness tremble —
that is the mighty horn
before the Great God.

Unas has overpowered those who were seized.
Unas has struck their foreheads.

The arm of Unas will not be turned back
at the horizon.

Utterance 252 — Lift Your Faces (§§272–274)

An enthronement text addressed to the gods of the underworld. They are commanded to look up and witness Unas becoming the Great God. They must lead him in trembling and equip him as their lord. Unas then declares his authority: commanding the people, judging the living within the shore of Re, speaking from the pure shore beside the one who judges the two gods. He brandishes the ꜣms-scepter.

Words to be spoken:

Lift your faces, gods who are in the underworld —
Unas has come
that you may see him become the Great God.

Lead Unas in, trembling.
Equip Unas as the lord of all of you.

Unas commands the people.
Unas judges the living
within the shore of Re.

Unas speaks to this pure shore
where he has taken his seat
alongside the one who judges the two gods.

Unas — he brandishes the ꜣms-scepter;
he repels from himself.

Utterance 253 — Purified in the Field of Reeds (§§275a–f)

A purification sequence in ascending identification. First the pattern: the anonymous purified one in the Field of Reeds. Then the divine precedent: Re purified there. Then the echo. Then the declaration: this Unas is purified. The hand of Unas enters the hand of Re. Nut seizes his hand. Shu lifts him up — twice. The doubled closing command echoes the doubled opening, sealing the text in incantatory symmetry.

Words to be spoken:

The purified one has been purified in the Field of Reeds.
Re has been purified in the Field of Reeds.
The purified one has been purified in the Field of Reeds.
This Unas has been purified in the Field of Reeds.

The hand of Unas is in the hand of Re.
Nut — seize his hand.

Shu, lift him up.
Shu, lift him up.

Colophon

Translated from Old Egyptian by the New Tianmu Anglican Church with AI assistance, March 2026. Utterances 25, 213, 214, 215, 217, 218, 219, 222, 245, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 260, 261, 267, 269, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, and 312 from the Pyramid of Unas at Saqqara, Fifth Dynasty, c. 2375–2345 BCE. The translations are independently derived from the hieroglyphic text as established in Kurt Sethe, Die altaegyptischen Pyramidentexte (Leipzig: J.C. Hinrichs, 1908–1922). Sethe's German translation and commentary (Übersetzung und Kommentar, Hamburg: J.J. Augustin, 1935–1962), R.O. Faulkner's English translation (The Ancient Egyptian Pyramid Texts, Oxford: Clarendon Press, 1969), and pyramidtextsonline.com were consulted as reference after independent drafting. The placeholder "N" (for the name of the deceased king) is rendered as "the king." Utterance numbering follows Faulkner's standard enumeration. Utterances 255 (§§295–300), 256 (§§301–303), 257 (§§304–306), 258 (§§308–311), and 260 transliterations sourced from the Thesaurus Linguae Aegyptiae (thesaurus-linguae-aegyptiae.de), Unas corpus, D. Topmann ed.; TLA IDs: 5HUBHABMRBHH5EZVI6P7LVCCJY (PT 255), 63KOXQC5GJHZPLQ4KQM6KVSKYY (PT 256), WEJWYAVJBNHNZPEHKDPXW4QCGM (PT 257), ZZZCXTQETZEUVN5XLKO6TUYXFI (PT 258), RFFC6NC2DRAQ5AZERHPHMIVZTM (PT 260). Utterances 302 (§§449–461), 303 (§§464–467), 304 (§§468–471), 306 (§§476–481), 307 (§§482–486), 308 (§§487–489), and 312 transliterations sourced from the Thesaurus Linguae Aegyptiae, Nordwand (North Wall) object ELHO2CYHOBCQHEU77EROHTXBRQ; TLA IDs: ZI3U3TNFEFBY7D4NUGT6WMGU7E (PT 302), LBUJ5R4FKBECNF3FRMS4FES2EE (PT 303), A3USFOX5Y5F2VLGIQ2OJXRN55E (PT 304), 3OKMEWIUAND2XAHSACCABANLZI (PT 306), SKRMP6GA6VA2TNNBAAICFR3GUU (PT 307), 6GTM6SX4VJE47JJJITKBWHA5V4 (PT 308), R6AG5SSQIZEAZIBS7RA3PZLYIA (PT 312). Utterances 277 (§§418a-b), 278 (§§419a-c), 279 (§§420a-b), 280 (§§421a-b), 281 (§§422a-d), 282 (§§423a-c), 283 (§§424a-b), 284 (§§425a-e), 285 (§§426a-d), 286 (§§427a-d), 287 (§§428a-b), 288 (§§429a-c), 289 (§§430a-b), and 290 (§§431a-b) transliterations sourced from the Thesaurus Linguae Aegyptiae, Ostwand (East Wall) object DWVLH6T7MZG7BPO5G6UXM7KVWA; TLA IDs: NNSOQGCNUBCFVMBZ6QBQ6Z2ZNM (PT 277), HRGYVZUHZJCNVK5BAD4PB3GMSM (PT 278), LGTRUBFFXJH6TLH2UBHK3ITCKU (PT 279), APTLA54XXZCGDKV4YVRNWEYMUI (PT 280), LTCKPYCK2VGPRNRQMA3TWFXZAA (PT 281), UKJYFS6HWNHNHHV6BW2JRQHYYI (PT 282), LB5UD2BAANGAPJUV5O4LSRB5KM (PT 283), 3O3ER5NZHBFHVJQMEZOXYWUASA (PT 284), QTEXZIYCNRBHNH7WNZGOAFD3II (PT 285), HXF6TMY7ZBEFFIQ2IR2ZKFSMBU (PT 286), WXKDHQUE5BBDPIYQF66EVMACVU (PT 287), FWNAGXLTVJHYBPB5EVUKSJT7PI (PT 288), AEZ5AKY3VVA43P3HGBY2NE62VY (PT 289), KDP65JDUC5FJNHN2X2QAL74FMQ (PT 290), ZGU3PB7YB5HHDMSO3HYCHY5USI (PT 291), PHBJV3V5OZC3JKKWAQDSRLSQBI (PT 292), J4EXFY7JJVEMLPLITXKMJILJ6E (PT 293), XI5WHTAR75B65C5L7XMRSX5JNQ (PT 294), JFODJ3ZRTRFAVGAB5QF756QTRA (PT 295). Utterances 296+297 (§§439a–441b), 298 (§§442a–443c), 299 (§§444a–444e), 300 (§§445a–445d), and 301 (§§446a–450b) transliterations sourced from the Thesaurus Linguae Aegyptiae, Ostwand (East Wall) object DWVLH6T7MZG7BPO5G6UXM7KVWA; TLA IDs: LAFCWI37HNFRBLON6X7RGVVROQ (PT 296+297), YRABA56A4ZF2DF322XYLDFW2JQ (PT 298), 4KOW5ZNIEVGRTJRF2APQSEFX54 (PT 299), C5XEDMCN3NETTD2M6HOCGTOM7A (PT 300), 7JLX3LVKY5C5RM2S323QLSH4EA (PT 301). PT 296+297 share a single TLA text object; gap spans between §§439c and 440a noted. PT 299 §444c uncertain; mwmw in §444e unresolved. PT 300 §445d contains scribal doubling correction. PT 301 §446b ⸢nṯr.⸣ uncertain; §450b šꜣ.t(j) unclear and rendered as epithet. Utterances 275 (§§415a–416c) and 276 (§417a–417b) transliterations sourced from the Thesaurus Linguae Aegyptiae, Ostgiebel (East Gable) object JOFXBMCHIBHSDM4IKRUNOQXSFI; TLA IDs: SB4Q2TH2E5CNJDR4WMX63Z3FXM (PT 275), DPTKJV36EBDTNESD7GLL3PXFWY (PT 276). PT 275 {Ḥr.w} in §415b marks scribal erratum; 〈m〉 in §415b marks editorial addition of missing preposition; mꜥrq and msd.t are unresolved garment terms. PT 291 §§432a-b, PT 292 §§433a-b, and PT 294 §§436b-437d noted as "glyphs artificially arranged" in TLA source. PT 293 §434c absent from TLA source data; gap noted. PT 281 §422a and §422c are partially fragmentary in TLA source data. PT 285 §§426b-d are partially fragmentary; §426d contains unresolved term jḥṯj; gaps noted. PT 286 §427b-d and PT 290 §431a-b noted as "glyphs artificially arranged" in TLA source. Utterances 281 (§§422a-d), 282 (§§423a-c), 283 (§§424a-b), 284 (§§425a-e), and 285 (§§426a-d) transliterations sourced from the Thesaurus Linguae Aegyptiae, Ostwand (East Wall); TLA IDs: LTCKPYCK2VGPRNRQMA3TWFXZAA (PT 281), UKJYFS6HWNHNHHV6BW2JRQHYYI (PT 282), LB5UD2BAANGAPJUV5O4LSRB5KM (PT 283), 3O3ER5NZHBFHVJQMEZOXYWUASA (PT 284), QTEXZIYCNRBHNH7WNZGOAFD3II (PT 285). PT 281 §422a and §422c are partially fragmentary; PT 285 §§426b-d are partially fragmentary; PT 285 §426d contains unresolved term jḥṯj; all gaps noted in translation. PT 279 §420b contains two unresolvable words (tjkj, tꜣḥ); noted in translation. TLA lemma data and German glosses used as primary derivation source; Faulkner English consulted after independent drafting for structural verification. §§484–485 of PT 307 and §488 of PT 308 recovered from TLA in run 84 and incorporated; §484c contains uncertain divine-scent formula noted in translation. Utterance 305 section numbers (§§472–475) confirmed via pyramidtextsonline.com. Section numbers for Utterances 218 (§§161–164), 219 (§§167–193), and 222 (§§199–213) confirmed via pyramidtextsonline.com; full transliterations require live-source verification against Sethe's edition. Utterances 247 (§§257a–259b), 251 (§§269a–271b), 252 (§§272a–274a), and 253 (§§275a–275f) transliterations sourced from the Thesaurus Linguae Aegyptiae, Westgiebel (West Gable) object VUE7N3SEQ5G3XHPMFHXLKESGFI; TLA IDs: SNKQ4BEL5VDMDM7R762AATFYRE (PT 247), F4V3SKGHJZH3NH7LYR2X2VM27Y (PT 251), 42MZX3WYQZDGTPRX7FEKPQLRPQ (PT 252), T63PAYRG7BGZNMTV6XPIW2CUOA (PT 253). PT 247 sꜣj (§258a) uncertain in TLA; rendered as "Wise One." PT 251 §270a nṯr-⸮ꜥꜣ? marked as uncertain in TLA source. PT 252 §273a {k}〈nb〉 marks scribal erratum and editorial addition (lord); §274a final Wnjs twr =f Wnjs uncertain, interpreted as repulsion formula. PT 253 doubled forms in §275a, §275c, and §275f are incantatory repetitions.

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Source Text: Pyramid Texts — Egyptian Transliteration

Egyptian hieroglyphic transliteration (Sethe §§ notation). Transliterations follow the critical hieroglyphic text established in Sethe's Pyramidentexte. The complete hieroglyphic text of the Unas corpus is freely accessible via the Internet Archive (Sethe, 1908–1922, public domain) and at pyramidtextsonline.com. The source text sections below present the essential lines for verification; not all passages are included in this session.

Transliteration uses standard Egyptological conventions: ꜣ (aleph), ꜥ (ayin), Ḥ/ḥ (h-with-wick), ẖ/ẖ (hard h), Ḫ/ḫ (kh), š (sh), q (qoph), ṯ (tch), ḏ (dj).

Utterance 217 (Sethe §§133–136)

§133: Ḏd-mdw jn Rꜥ-Tm Wnis pw ꜣḫ pw ꜥA nb wꜣ.t m jmꜣ.t n.t jwn.wt fd.t
§134: Dd.n sṯ nt.t m sp rsy Wnis ꜣḫ pw
§134: Dd.n Ast jri.t m sp mH.ty Wnis ꜣḫ pw
§135: Dd.n DHwtj m sp jmntj Wnis ꜣḫ pw
§135: Dd.n Hrw m sp jAbj Wnis ꜣḫ pw
§136: jr.n.f ꜥnḫ ꜥnḫ | jr.n.f mwt mwt
§136: Rꜥ-Tm zA.k pw jwj r.k Wnis jwj r.k | sꜥr.f sw r.k | Hnk sw m qnj.k | zA pw n ẖ.t.k D.t

Utterances 273–274 (Sethe §§394–413)

Opening of Utterance 273:

§394: p.t ꜥbḫ(.yt) | stw.t grg(.w)
§395: jnḥr(.w) ḫwsf(.w) | Hꜥ.w ꜣkr bṯn(.w)
§396: sḏr.w r ḏ.t
§397: mAA.n.sn Wnis ḫꜥ(.j) m sḫm.w
§398: nṯr pw ꜥnḫ m jt.w.f | wHm m mw.t.w.f

The Bull of Heaven:

§399: Wnis pw nb zfḫ.t | qrs jH | snb(.t) jnmj(.t) m Hr.w n qrs
§399: Wnis pw kꜣ n p.t | Hꜣb ꜥnḫ m ꜥꜣ.t n nṯr nb

The Cannibal lines:

§403: Wnis pw wnm rmṯ | ꜥnḫ m nṯr.w
§403: nb wpr.wt Ssp.n.f tꜣ sp

Opening of Utterance 274:

§406: ꜣpd Qbḥ-snw.f m Apdw jri.n.f n Wnis jw.f
§407: zbi.n.f n Wnis m mj.t

The cosmic meal:

§408: wnm Wnis ḥkꜣ.w.sn | snm Wnis bꜣ.w.sn
§409: ꜥꜣ.w.sn m ḥwj.w m dwꜣ.t | nrs.w.sn m ꜥqw m ḥḥ.j.t | šrj.w.sn m zp.w.w n mtn.t

The conclusion:

§412: pnq Wnis p.t r-ꜣ.w.s
§413: pḫr Wnis Aḫ.t n p.t
§413: Wnis wsr Hꜥ.w.f r nṯr nb ḫprj m sḏr.wj.w

Utterance 275 (§§415a–416c)

Antechamber, East Gable. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID SB4Q2TH2E5CNJDR4WMX63Z3FXM. All sections recovered. {Ḥr.w} in §415b marks scribal erratum in TLA source (editorial deletion). 〈m〉 in §415b marks editorial addition of missing preposition. mꜥrq in §415b and msd.t in §416a are garment terms not fully resolved by TLA lemmatization.

§415a: ḏ(d)-mdw
§415b–415c: jyi̯.n Wnjs ḫr =ṯn bjk. {Ḥr.w} 〈m〉 ḥw.t. =ṯn hru̯ m r Wnjs mꜥrq =f r pḥ =f n bsk n(.j) jꜥn(ꜥ)
§416a–416b: wn Wnjs ḫns jni̯ Wnjs r ḏr.w ꜣḫ.t wꜣḥ.n Wnjs msd.t =f jm r tꜣ
§416c: ḫpr Wnjs m wr jm(.j) Šd.t

Utterance 276 (§417a–417b)

Antechamber, East Gable. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID DPTKJV36EBDTNESD7GLL3PXFWY. All sections recovered.

§417a: ḏ(d)-mdw
§417b: jri̯ =k jr =k jri̯.t =k jr =k zkzk jm(.j) qrq(r).t =f jm(.j)-rd

Utterance 305 (Sethe §§472–475)

Section numbers confirmed via pyramidtextsonline.com.

§472: mꜣq Hrw jr.f mꜣq.w n Wsir | mꜣq Rꜥ jr.f mꜣq.w n Wnis
§473: wꜣH.t(j) Wnis sḏd Hrw | wꜣH.t(j) Wnis sḏd sṯ
§474: n.f m gs.wj wj Wnis m-m.sn
§475: Wnis ꜥHꜥ.n.f

Note: The transliteration above follows the established scholarly text of §§472–475. Exact rendering should be verified against Sethe's printed edition.

Utterance 302 (TLA object ZI3U3TNFEFBY7D4NUGT6WMGU7E)

Antechamber, North Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.). Sentence transliterations as provided by TLA lemma data. §§449–461 per Faulkner enumeration.

§449a: sbš p.t ꜥnḫ Spd(.t) n Wnjs js ꜥnḫ zꜣ Spd.t wꜥb.n n =f psḏ.t.DU m msḫt.w j:ḫm-sk
§450a: n ski̯ pr Wnjs (j)r(.j) p.t
§450b: n ḥtm ns.t Wnjs (j)r.t tꜣ
§451a: dḫ r =sn rmṯ pꜣ.y r =sn nṯr.PL
§451b: spꜣ.n Spd.t Wnjs r p.t m-ꜥb sn.w.PL =f nṯr.PL
§452a: kfi̯.n Nw.t wr.t rmn.DU =s n Wnjs
§452b: qfn.n sn.DU bꜣ.DU ḫnt.w bꜣ.PL-Jwn.w ẖr tp hrw sḏr jri̯ =sn nn n(.j) rm.wt nṯr
§453a: ns.t Wnjs ḫr =k Rꜥw
§453b: n rḏi̯ =f s(j) n kj.j nb
§454a: pri̯.y r =f Wnjs r p.t ḫr =k Rꜥw ḥr n(.j) Wnjs m b(j)k.PL ḏnḥ.PL Wnjs m ꜣpd.PL ꜥn.t.PL =f m wḫꜣ.w Jtꜣ(.tj)

Utterance 303 (TLA object LBUJ5R4FKBECNF3FRMS4FES2EE)

Antechamber, North Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.). §§464–467 per Faulkner enumeration.

§464a: ḏ(d)-mdw
§464b: nṯr.PL jmn.t(j).w nṯr.PL jꜣb.t(j).w nṯr.PL rs(.j).w nṯr.PL mḥ.t(j).w
§464c: fd.w jpw zḫn.w wꜥb di̯.wn =ṯn n (W)sjr m pri̯.t =f jr p.t
§465a: ḏꜣi̯ =f jr qbḥ.w zꜣ =f Ḥr.w jr ḏbꜥ.DU =f
§465b: snḫ =f sw ḏi̯ =f ḫꜥi̯ =f m nṯr-ꜥꜣ m qbḥ.w
§465c: wdi̯ sn n Wnjs
§466a: ṯwt Ḥr.w zꜣ (W)sjr
§466b: ṯwt Wnjs nṯr sms.w zꜣ Ḥw(.t)-Ḥr.w
§466c: ṯwt mtw.t Gbb
§467a: jw wḏ.n (W)sjr ḫꜥi̯ Wnjs m sn.nw Ḥr.w
§467b: jw zš.n fd.w jpw ꜣḫ.PL jm(.j).w Jwn.w jr ꜥ n(.j) nṯr.DU ꜥꜣ.w(j) m qbḥ.w

Utterance 304 (TLA object A3USFOX5Y5F2VLGIQ2OJXRN55E)

Antechamber, North Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.). §§468–471 per Faulkner enumeration. Brackets indicate lacunae or reconstructed text.

§468a: ḏ(d)-mdw
§468b: j:(n)ḏ ḥr =ṯ zꜣ.t Jnp.w ḥr.t ptr.w(j) p.t ḥnk.t Ḏḥw.tj ḥr.t mꜥꜣꜥ.w mꜣq.t
§469a: j:wn wꜣ.t Wnjs swꜣ Wnjs
§469b: j:(n)ḏ ḥr =k n[j]w ḥr(.j) sp.t mr-n(.j)-ḫꜣ
§469c: j:wn wꜣ.t n Wnjs swꜣ Wnjs
§470a: j:(n)ḏ ḥr =k ngꜣ Rꜥw ẖr(.j) fd.w ꜥb.PL
§470b: ꜥb =k m jmn.t ꜥb =k m jꜣb.t ꜥb =k 〈m〉 rs.w [ꜥb] =[k] [〈m〉] [mḥ.t(j)]
§471a: [qꜥḥ] [ꜥb] =⸢k⸣ pw jmn.t(j) n Wnjs
§471b: ṯwt jmn.tj wꜥb
§471c: pri̯.〈k〉j m {k} bjk.t

Utterance 306 (TLA object 3OKMEWIUAND2XAHSACCABANLZI)

Antechamber, North Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.). §§476–481 per Sethe enumeration. Fetched in two pages; specific § sub-assignments for sentences 1–10 are approximate.

§476a: ḏ(d)-mdw
§476b: nfr=w(j) ꜣ mꜣ.w ḥtp=wj ꜣ pt(r)
§477a: jri̯.n n=f Gbb mj-qd jri̯.y n=f jm
§477b: jyi̯ n=f nṯr.PL bꜣ.PL-Pj nṯr.PL jr(.j).w tꜣ
§478a: pri̯=k r=k Wnjs jr p.t
§478b: jꜣq ḥr=s m rn=s pw n(.j) mꜣq.t
§479a: rḏi̯ p.t n Wnjs rḏi̯ n=f tꜣ j.n (J)tm(.w)
§479b: mdwi̯ ḥr=s pw Gbb
§480a: jꜣ.t.PL jꜣ.t jꜣ.t Ḥr.w jꜣ.t Stẖ
§481a: jn smꜣ.n=f ṯw ḏd.n jb=f m(w)t=k n=f
§481b: mi̯=k jr=k ṯw ḫpr.t(j) r=k r=f m jmn.w n(.j) smꜣ
§481c: j:mn j:mn jmn.w
§481d: wn=k Wnjs mn.tj ḫnt.j=sn ḫnt.j ꜣḫ.w ḏ.t

Utterance 307 (TLA object SKRMP6GA6VA2TNNBAAICFR3GUU)

Antechamber, North Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.). §§482–486 per Sethe enumeration. §§484a–485c fully recovered from TLA in run 84 and incorporated.

§482a: ḏ(d)-mdw
§482b: jwn.w(j) m Wnjs nṯr jwn.w(j)=k m Wnjs nṯr
§482c: jwn.w(j) m Wnjs Rꜥw jwn.w(j)=k m Wnjs Rꜥw
§482d: mꜥw.t n.t Wnjs jwn.w〈t〉 jt(j) n(.j) Wnjs jwn.w(j)
§483a-c: Wnjs ḏs=f jwn.w(j) msi̯.y m Jwn.w sk Rꜥw ḥr-tp psḏ.t.DU ḥr-tp rḫ.wt Nfr-tm jw.t(j) sn.nw=f jwꜥ(.w) jt(j)=f Gbb
§484a: nṯr nb wdi̯.t(j) =f ꜥ =f
§484b: mḏri̯ ḥr n(.j) Wnjs r =k dwꜣ =f ṯw
§484c: njs =f r =k ḥr ḏ.t Wnjs nṯr ḥr fnḏ =f nṯr
§484d: n tʾ =f n pꜣq =f m-ꜥb sn.w =f
§485a: n hꜣb =f hꜣb.t n sṯp =f jb.t m-ꜥb sn.w =f
§485b: n wn n =f msk.tt n wn n =f mꜣnḏ.t
§485c: n wḏꜥꜥ mdw =f m jm(.j) nʾ.t =f n wn n =f ḥtm.wt
§486a: jyi̯.n Wnjs jr=k
§486b: Wnjs pj smꜣ ty kꜣ ꜥꜣ ḥr pri̯ m Jwn.w
§486c: jyi̯.n Wnjs r=k smꜣ ty
§486d: Wnjs pj ḏrṯ msi̯ ṯw mss ṯw

Utterance 308 (TLA object 6GTM6SX4VJE47JJJITKBWHA5V4)

Antechamber, North Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.). §§487–489 per Sethe enumeration. §§488a-b fully recovered from TLA in run 84 and incorporated.

§487a: ḏ(d)-mdw
§487b: j:(n)ḏ ḥr=k Ḥr(.w) m jꜣ.t.PL ḥr.w.t
§487c: j:(n)ḏ ḥr=k Stẖ m jꜣ.t.PL stẖ.t
§487d: j:(n)ḏ ḥr=k Jꜣr.w m sḫ.t.PL-jꜣr.w
§488a: j:(n)ḏ [ḥr] =[ṯ]n(j) t(w)[t].tj-jb fd(.w) ḫnt(.j).w ḥw.t-ꜥꜣ.t
§488b: pri̯.tj-ḫrw n Wnjs ḥꜣi̯.tjj
§489a: mꜣ.n n=ṯn(j) Wnjs mr mꜣꜣ Ḥr.w n (Ꜣ)s.t
§489b: mꜣ.n n=ṯn(j) Wnjs mr mꜣꜣ Nḥb.w-kꜣ.PL n Srq.t
§489c: mꜣ.n n=ṯn(j) Wnjs mj mꜣꜣ Sbk n Nj.t
§489d: mꜣ.n n=ṯn(j) Wnjs mr mꜣꜣ Stẖ n t(w)t.tj-jb

Utterance 312 (TLA object R6AG5SSQIZEAZIBS7RA3PZLYIA)

Antechamber, North Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.). §§ not confirmed by TLA (no sentence-level data at top level); two sentences only recovered.

ḏ(d)-mdw
pꜣ tʾ pꜣ ꜣ tʾ r ḥw.tj ḥw.t.PL n.t

Utterance 25 (Sethe §§17–18)

Sarcophagus Chamber, North Wall, First Register. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID WYFIEB4XPRALJLODJBAIPQGPPI. TLA transliteration conventions; §17a–§18a.

§17a: zj zj ḥnꜥ kꜣ =f
zj Ḥr.w ḥnꜥ kꜣ =f
zj Stẖ ḥnꜥ kꜣ =f
§17b: zj Ḏḥw.tj ḥnꜥ kꜣ =f
zj Dwn-ꜥn.wj ḥnꜥ kꜣ =f
zj (W)sjr ḥnꜥ kꜣ =f
§17c: zj ḫnt(.j)-jr(.t.j) ḥnꜥ kꜣ =f
zj.t(j) ḏdk ḥnꜥ kꜣ =k
§18a: hꜣ Wnjs ꜥ kꜣ =k m-bꜣḥ =k

Utterance 213 (Sethe §§134–135)

Sarcophagus Chamber, South Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID TF2LOMXASJFZLLVT7N4FRIOTUM.

§134a: hꜣ Wnjs n šmi̯.n =k js m(w)t.tj
šmi̯.n =k ꜥnḫ.t
§134b: ḥmsi̯ ḥr ḫnd (W)sjr ꜥbꜣ =k m ꜥ =k wḏ =k mdw n ꜥnḫ.w
§134c: mks nḥb.t =k m ꜥ =k wḏ =〈k〉 mdw n štꜣ.w-s.t.PL
§135a: ꜥ =k m (J)tm(.w) rmn.DU =k m (J)tm(.w) ẖ.t =k m (J)tm(.w) sꜣ =k m (J)tm(.w)
§135b: pḥ =k m (J)tm(.w) rd.DU =k m (J)tm(.w) ḥr =k m Jnp(.w)

Utterance 214 (Sethe §§136–137)

Sarcophagus Chamber, South Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID S7RQGCGRAJGB7FLNAX52B3HVDM.

§136a: hꜣ Wnjs zꜣu̯ k(w) šj
ḏ(d)-mdw zp 4
§136b: jy wp(w).t.PL kꜣ =k jr =k
jy wp(w).t.PL jt =k jr =k
jy wp(w).t.PL Rꜥw jr =k
§137a: j:zj m-ḫt rꜥw =k wꜥb =k jr =k
§137b: qs.PL =k b(j)k.t.PL nṯr.tPL jm.t p.t
§137c: wn =k jr gs nṯr
j:fḫ =k pr =k n zꜣ =k
§137d: n tṯ.t =k

Utterance 215 (Sethe §§140–142)

Sarcophagus Chamber, South Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID XAKREPY7ANEHFGJLEE7ONNRH2Y.

§140a: hꜣ Wnjs
§140b: zj jn.PL =k bṯ ḥw(w).t(j).PL =k ḫr jt(j) =k ḫr (J)tm(.w)
§140c: (J)tm(.w) sjꜥ n =k sw šni̯ n =k sw m-ẖn.w ꜥ =k
§141a: n sbꜣ jw.tj rmn.wtj =f
jnk rmn.wtj =k
§141b: mꜣꜣ w mꜣ.n =k jr.w ms.wt jt(j).PL =sn
§141c: j:rḫ.w rʾ =sn j:ḫm-sk
§141d: mꜣ =k jm(.j).w(j) ꜥḥ Ḥr.w pw ḥnꜥ Stẖ
§142a: psg =k ḥr n Ḥr.w n =f j:dr =k nkn jr(.j) =f
§142b: jꜥḥ =k ẖr(.wj) n Stẖ j:dr =k jy =f
§142c: msi̯ n =k pf jwr n =k pn

Utterance 218 (Sethe §§161–164)

Sarcophagus Chamber, South-East (Süd-Ostwand). Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID MWZLJP3NWJBBNLIJ6HTAJQVI4U.

§161a: ḏ(d)-mdw (W)sjr jyi̯ r =f Wnjs pn ḫwrr psḏ.t ꜣḫ(.j) j:ḫm ski̯
§161b: jp =f jb.PL nḥm =f kꜣ.PL nḥb =f kꜣ.PL m ṯni̯.t =f nb.t
§161c: šni̯.t rmni̯ =f n =f spr n =f n ḥmi̯.wt(j) =f nb
§162a: n tʾ =f n tʾ kꜣ =f ḏr tʾ =f r =f
§162b: ḏd.n Gbb pri̯ m rʾ n(.j) psḏ.t
§162c: b(j)k m-ḫt jṯi̯ =f j.n =sn m kw bꜣ.tj sḫm.tj
§163a: jyi̯ r =f Wnjs pn ḫwrr psḏ.t ꜣḫ(.j) j:ḫm ski̯
§163b: zni̯ jr =k znn jr =k nni̯ jr =k wrr jr =k wꜣḏ jr =k
§163c: nhmhm jr =k n tr =k j:gr jm
§163d: m =k jri̯.t.n Stẖ ḥnꜥ Ḏḥw.tj sn.DU =k j:ḫm.w rmi̯ ṯw
§164a: Ꜣs.t ḥnꜥ Nb(.t)-ḥw(.t) jnq jr =ṯn jnq jr =ṯn
§164b: jꜥb jr =ṯn jꜥb jr =ṯn

Utterance 219 (Sethe §§167–193)

Sarcophagus Chamber, South-East (Süd-Ostwand). Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID LL7OMQELWZDY7KOZ2UUBVSSVH4. The complete utterance; 16 pages of sentences in TLA.

§167a: ḏ(d)-mdw (J)tm(.w) zꜣ =k pw p(w)-nn (W)sjr ḏi̯.n =k sḏb =f ꜥnḫ =f
§167b: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§167c: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§167d: nhp =f nhp Wnjs pn
§168a: Šw zꜣ =k pw p(w)-nn (W)sjr ḏi̯.n =k sḏb =f ꜥnḫ =f
§168b: ꜥnḫ =f ꜥnḫ Wnjs pn
§168c: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§168d: nhp =f nhp Wnjs pn
§169a: Tfn.wt zꜣ =ṯ pw p(w)-nn (W)sjr ḏi̯.n =ṯ sḏb =f ꜥnḫ =f
§169b: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§169c: n ski̯ =f n ski̯ Wnjs pn
nhp =f n nhp Wnjs pn
§169d: nhp =f nhp Wnjs pn
§170b: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§170c: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§170d: nhp =f nhp Wnjs pn
§171a: Nw.t zꜣ =ṯ pw p(w)-nn (W)sjr ḏi̯.n =ṯ sḏb =f ꜥnḫ =f
§171b: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§171c: n ski̯ =f n ski̯ Wnjs pn
§171d: nhp =f nhp Wnjs pn
§172a: (Ꜣ)s.t sn =ṯ pw p(w)-nn (W)sjr ḏi̯.n =ṯ sḏb =f ꜥnḫ =f
§172b: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§172c: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§172d: nhp =f nhp Wnjs pn
§173a: Stẖ sn =k pw p(w)-nn (W)sjr ḏi̯.y sḏb =f ꜥnḫ =f zzi̯ =f ṯw
§173b: ꜥnḫ =f ꜥnḫ Wnjs pn
§173c: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§173d: nhp =f nhp Wnjs pn
§174a: Nb(.t)-ḥw(.t) sn =ṯ pw p(w)-nn (W)sjr ḏi̯.n =ṯ sḏb =f ꜥnḫ =f
§174b: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§174c: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§174d: nhp =f nhp Wnjs pn
§175b: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§175c: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§175d: nhp =f nhp Wnjs pn
§176a: Ḥr(.w) jt(j) =k pw p(w)-nn (W)sjr ḏi̯.n =k sḏb =f ꜥnḫ =f
§176b: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§176c: n ski̯ =f n ski̯ Wnjs pn
§176d: nhp =f nhp Wnjs pn
§177a: Psḏ(.t)-ꜥꜣ.t (W)sjr pw p(w)-nn ḏi̯.n =ṯn sḏb =f ꜥnḫ =f
§177b: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs
§177c: n ski̯ =f n ski̯ Wnjs
n nhp =f n nhp Wnjs pn
§177d: nhp =f nhp Wnjs pn
§178a: Psḏ(.t)-nḏs.t (W)sjr pw p(w)-nn ḏi̯.n =ṯn sḏb =f ꜥnḫ =f
§178b: ꜥnḫ =f ꜥnḫ Wnjs pn
§178c: n ski̯ =f n ski̯ Wnjs
n nhp =f n nhp Wnjs pn
§178d: nhp =f nhp Wnjs pn
§179a: 〈Nw〉.t zꜣ =ṯ pw p(w)-nn (W)sjr ḏd.n =ṯ jr =f msi̯.nt(j) n =(j) j.t(j) ṯn
§179b: sk.n =ṯ n =f rʾ =f wpi̯ rʾ =f jn zꜣ =f Ḥr(.w) mr.y =f
§179c: ṯnw ꜥ.t.PL =f jn nṯr.PL
§180a: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§180b: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§180c: nhp =f nhp Wnjs pn
§181b: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§181c: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§181d: nhp =f nhp Wnjs pn
§182a: m rn =k jm(.j)-Ꜥnḏ.t ḥr(.j)-tp-spꜣ.(w)t =f
§182b: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§182c: n ski̯ =f n ski̯ Wnjs pn
§182d: nhp =f nhp Wnjs pn
§183a: m rn =k jm(.j)-ḥw(.t)-Srq(.t) kꜣ-ḥtp
§183b: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§183c: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§183d: nhp =f nhp Wnjs pn
§184a: m rn =k jm(.j)-zḥ-nṯr jm(.j)-kꜣp
§184b: dbn(.j) ṯz.tj jnq.tj
§184c: ꜥnḫ =f ꜥnḫ Wnjs pn
§184d: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§184e: nhp =f nhp Wnjs pn
§185a: m rn =k jm(.j)-ḥḏ-pꜣꜥr
§185b: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§185c: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§185d: nhp =f nhp Wnjs pn
tr =k r p.t tr =k r tꜣ
§186b: (W)sjr pšr ḥr =k mꜣ =k n Wnjs pn
§186c: mtw.t =k pri̯.t jm =k spd.t(j)
§187a: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§187b: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§187c: nhp =f nhp Wnjs pn
§188a: m rn =k jm(.j)-Dp
§188b: ꜥ.DU =k ḥꜣ jḫ.t zꜣ.t =k ḥt(m) ṯw jm =s
n m(w)t =f n m(w)t Wnjs pn
§188d: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§188e: nhp =f nhp Wnjs pn
§189a: m rn =k jm(.j)-ḥw.t-wr-kꜣ(.w)
§189b: ꜥ.DU =k ḥꜣ jḫ.t zꜣ.t =k ḥtm ṯw jm =s
§189c: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§189d: n ski̯ =f n ski̯ Wnjs pn
§189e: 〈n〉hp =f nhp Wnjs pn
§190a: m rn =k jm(.j)-Wnw-rs(.j)
§190b: ꜥ.DU =k ḥꜣ jḫ.t zꜣ.t =k ḥtm ṯw jm =s
§190c: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§190d: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§190e: nhp =f 〈n〉hp Wnjs pn
§191a: m rn =k jm(.j)-Wnw-mḥ.t(j)
§191c: ꜥnḫ =f ꜥnḫ Wnjs pn
n m(w)t =f n m(w)t Wnjs pn
§191d: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§191e: 〈n〉hp =f nhp Wnjs pn
§192a: m rn =k jm(.j)-nʾ.t-š.PL
§192b: wnm.t.n =k jr(.t) j:šn ẖ.t =k ẖr =s
j:fḫ n =k s(j) zꜣ =k Ḥr(.w) ꜥnḫ =k jm =s
§192c: ꜥnḫ =f ꜥnḫ Wnjs pn
§192d: n ski̯ =f n ski̯ Wnjs pn
n nhp =f n nhp Wnjs pn
§192e: nhp =f nhp Wnjs pn
§193a: ḏ.t =k ḏ.t n.t Wnjs pn
j(w)f =k j(w)f n(.j) Wnjs pn
§193b: qs.PL =k qs.PL Wnjs pn
§193c: zj =k zj Wnjs pn

Utterance 222 (Sethe §§199–213)

Sarcophagus Chamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID USXOQHMRHJDX3LJKRIGZHHPSXI.

§199a: ḏ(d)-mdw ꜥḥꜥ =k ḥr =f tꜣ pn [pri̯] [m] [(J)tm(.w)] [nšš] pri̯ m Ḫprr
§199b: ḫpr =k ḥr =f qꜣi̯ =k ḥr =f
§199c: mꜣ ṯw jt(j) =k mꜣ ṯw [Rꜥw]
§200a: [jwi̯].n =f ḫr =k jt(j) =f jwi̯.n =f ḫr =k Rꜥw
§200b: jwi̯.n =f ḫr =k jt(j) =f jwi̯.n =f ḫr =k Ndj
§200c: jwi̯.n =[f] [ḫr] =[k] [j]t(j) =f jwi̯.n =f ḫr =k Pndn
§200d: jwi̯.n =f ḫr =k jt(j) =f jwi̯.n =f ḫr =k Dndn
§201a: jwi̯.n =f ḫr =k jt(j) =f [j]wi̯.n =f ḫr =k smꜣ-wr
§201b: jwi̯.n =f ḫr =k jt(j) =f jwi̯.n =f ḫr =k zḫn-wr
§201d: jwi̯.n =f ḫr =k jt(j) =f jwi̯.n =f ḫr =k spd-jbḥ.PL
§202a: ḏi̯ =k nḏri̯ Wnjs pn qbḥ(.w) šzp =f ꜣḫ.t
§202b: ḏi̯ =k jꜣq Wnjs pn 9.t ḥt(m) =f psḏ.t
§202c: ḏi̯ =k ꜥw.t m ꜥ Wnjs pn wꜣḥ.t tp mḥ.w ḥnꜥ šmꜥ.w
§203a: hꜣi̯ =f ḫsf =f ꜥḥꜥ =f ḥr(.j)-tp wr.w m wr.w =f
§203b: ḥzi̯.n sw Nb(.t)-ḥw(.t) šdi̯.n =f ḫsf
§204a: ḥtm.n =k ṯw m wr-ḥkꜣ(.w) Stẖ jm(.j) Nb(w).t nb tꜣ-smꜥ(.w)
§204b: n fḫ.tj n =k n j(ꜣ)b.tj n =k
§204c: m ṯw jr =k bꜣ.tj sḫm.tj r nṯr.PL šmꜥ(.w) ꜣḫ.PL =sn jsṯ
§205a: nšnš.n jwr.t j:spš.n =k grḥ
§205b: ḥtm.tj m Stẖ ⸢š⸣[bšb]
§206a: ḥtm.n =k ṯw m Ḥr(.w)-ḥwn.tj
§206b: n ḥm fḫ.tj n =k n ḥm [jꜣb.tj] n =k
§206c: m ṯw jr =k bꜣ.tj sḫm.tj r nṯr.PL mḥ.t(j).w ꜣḫ.PL =sn jsṯ
§207a: j:fḫ =k ꜥb(.w) =k n (J)tm(.w) m [Jwn.w] [hꜣi̯] =[k] ḥnꜥ =f
§207b: wḏꜥ =k mꜣr.w nn.t ꜥḥꜥ =k ḥr s.t.PL nj.w
§207c: ḫpr =k ḥnꜥ jt(j) =k (J)tm(.w)
qꜣi̯ =k ḥnꜥ j[t(j)] =[k] [(J)tm(.w)]
§207d: wbn =k ḥnꜥ jt(j) =k (J)tm(.w)
j:fḫ n =k mꜣr.w
§207e: tp =k n rpw.t jwn.t
§208b: šni̯ ṯw ẖnw-ꜥ.w mʾ(w).t =k Nw.t
§208c: wꜥb =k m ꜣḫ.t
sfḫ =k ꜥb(.w) =k m šj.PL Šw
§209a: pri̯ =k hꜣi̯ =k hꜣi̯.w =k ḥnꜥ Rꜥw snk.w(j) ḥnꜥ Ndj
§209b: pri̯ =k hꜣi̯.w =k pri̯ =k ḥnꜥ Rꜥw
§209c: wbn =k ḥnꜥ zḫn-wr
§210a: pri̯ =k hꜣi̯ =k hꜣi̯.w =k ḥnꜥ Nb(.t)-ḥw(.t) snk.w(j) ḥnꜥ msk.tt
§210b: pri̯ =k hꜣi̯.w =k pri̯ =k ḥnꜥ (Ꜣ)s.t
§210c: wbn =k ḥnꜥ mꜥnḏ.t
§211a: sḫm =k m ḏ.t =k n jm(.j)-rd =k
§211b: msi̯ =k n Ḥr(.w) jwr =k n Stẖ
§212a: ḫpr.n =k qꜣi̯.n =k ꜣḫ.n =k
§212b: qbb.n =k m-ẖnw ꜥ.DU jt(j) =k m-ẖnw ꜥ.DU (J)tm(.w)
§213a: (J)tm(.w) sjꜥ n =k Wnjs pn šni̯ n =k sw m-ẖnw ꜥ.DU =k

Utterance 245 (Sethe §§250–251)

Passage, South Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID LQS7MCBIWJEUBBADVMCSZUWNHE. Note: the section numbers §§250–251 in Sethe's edition differ from the §§246–247 estimate in earlier sessions; TLA confirms §§250–251.

§250a: jyi̯ n =ṯ Wnjs pn Nw.t jyi̯ n =ṯ Wnjs pn Nw.t
§250b: qmꜣ.n =f jt(j) =(f) r tꜣ fḫ.n =f Ḥr.w m-ḫt =f
§250c: rd ḏnḥ.DU =f m b(j)k j(w) šw.t.j =〈f〉 m gmḥs.w
§250d: jni̯.n sw bꜣ =f ḥtm.n sw ḥkꜣ.PL =f
§251a: wpi̯ =k s.t =k m p.t m-ꜥb sbꜣ.PL n(.j).w p.t
§251b: n ṯwt js sbꜣ wꜥ.tj r rmn Nw.t ḥw ꜣ mꜣ =k ḥr-tp (W)sjr
§251c: wḏ =f mdw n ꜣḫ.PL ṯwt ꜥḥꜥ.tj ḥri̯.t(j) r =f
§251d: n ṯw jm =sn

Utterance 248 (Sethe §§262–263)

Antechamber, West Gable. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID SI2FK5UDSZBHNF7GXWOJTWJPUA.

§262a: ḏ(d)-mdw Wnjs pj ꜥꜣ
pri̯.n Wnjs jm.(w)tj mn.t.DU psḏ.t
§262b: jwr Wnjs jn Sḫm.t jn Šzm.tt msi̯.t Wnjs
§263a: sbꜣ spd ḥꜣ.t ꜣwi̯ šm.t.PL jnn ḫr.t ḥr.t n Rꜥw rꜥw-nb

Utterance 249 (Sethe §§264–265)

Antechamber, West Gable. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID BUXDVJA2CRBV7DMHHZKYN27ZFI.

§264a: ḏ(d)-mdw j jꜣꜣ.wDU ḏd my n špsj m rn =f pw
§264b: Wnjs pj nw n(.j) zšzš wb(n) m tꜣ wꜥb
§264c: ⸢šzp⸣ Wnjs jn jri̯ s.t =f
§265a: Wnjs pj (j)r(.j) šr.t sḫm-wr
§265b: jyi̯.n Wnjs m jw-nsjsj
§265c: di̯.n Wnjs mꜣꜥ.t jm =f m s.t jzf.t
§265d: Wnjs pj (j)r(.j) sšr.w zꜣꜣ jꜥr.t.PL
§265e: grḥ pw n(.j) ꜣgb.j wr pri̯ m wr.t

Utterance 250 (Sethe §§267–268)

Antechamber, West Gable. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID 2XN5YDF5Q5GQLJW2EBCPZTNWF4.

§267a: ḏ(d)-mdw Wnjs p(j) ḥr(.j) kꜣ.PL dmḏ jb.PL n ḥr(.j) sꜣ wr
§267b: ẖr(.j) mḏꜣ.t-nṯr Sjꜣ jmn.t Rꜥw
§267c: jyi̯.n Wnjs r s.t =f ḥr.t kꜣ.PL dmḏ Wnjs jb.PL ḥr(.j) sꜣ wr.t
§267d: ḫpr Wnjs m Sjꜣ ẖr(.j) mḏꜣ.t-nṯr jmn.t Rꜥw
§268a: nḏḏ m-ꜥ Wnjs
§268b: jn Wnjs ḏd jm.t jb wr.t m ḥ(ꜣ)b jns

Utterance 254 (Sethe §§276–293)

Antechamber, West Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID LJWVROTIJJGRLCE7A6IYACJHCA. Complete text; 6 pages of sentences in TLA.

§276a: jdi̯.y wr.t n kꜣ Nḫn
§276b: ns(r) hh r =ṯn ḥꜣ(.j).w kꜣr
§276c: j nṯr-ꜥꜣ ḫmm rn =f ḫ.t ḥr s.t n nb-wꜥ(.w)
§277a: j nb ꜣḫ.t jri̯ s.t n Wnjs
§277b: jr tm =k jri̯ s.t n Wnjs jri̯.kꜣ Wnjs fꜣ.t m jt(j) =f Gbb
§277c: tꜣ n mdwi̯.n =f
Gbb n wꜣ.n =f
§278a: gmi̯.y Wnjs m wꜣ.t =f wnm =f n =f sw mwmw
§278b: sr ḥnʾ.t pri̯ psḏ.t(j)
§278c: mdwi̯ psḏ.t.PL
tꜣ ḏnj ḏnj.t
§279a: dmḏ ṯni̯(.w).DU zmꜣ jḫm.t.DU
§279b: sštꜣ wꜣ.t.PL r swꜣ.w
§279c: sḥtm rwd.PL r prr.w
§279d: mꜣꜥ nwḥ
ḏꜣi̯ msq.t
sqr bḏ m rʾ mr Ḥjp(.w)
§280a: j:nr sḫ.t.PL =k jꜣd tp-ꜥ jwn sbꜣ.PL
§280b: mꜣ.n =sn jwn knz.t kꜣ n(.j) p.t
§281a: hꜣi̯ snḏ sdꜣ mds.w tp-ꜥ qrr n(.j) p.t
§281b: wpi̯.n =f tꜣ m rḫ.t.n =f hrw(.w) mri̯.n =f jw.t jm
§282a: j jn Wr-skꜣ.t ḥr(.j)-jb dwꜣ.t
§282b: m =k s(j) jwi̯ =s m ḫsf(.w) =k Jmn.t nfr.t m ḫsf(.w) =k
§282c: m nꜣb.t.PL =s nfr.t j(w) =s ḏd =s
jyi̯ msi̯.n =(j)
§283a: wbn ꜥb =f jwn sdm kꜣ n(.j) p.t
§283b: ṯnj jr.w =k
swꜣ m ḥtp(.w)
§284a: ẖnm.n =(j) ṯw j.t jn Jmn.t nfr.t r Wnjs
§284b: j:zj ẖni̯ =k r sḫ.t-ḥtp
hb =k m tꜣ
§285b: r wmt.t =k r mt.t =k r sṯt.t =k
§285c: mꜣ =k Rꜥw m jnṯ.t.PL =f dwꜣ =k Rꜥw m pr.w.t =f
§285d: m zꜣ wr jm(.j) jns.PL =f
§286a: nb ḥtp(.w) ḏi̯ =f n =k ꜥ =f
§286b: g(j)f.t.PL =f zni̯.t tp.PL
§286c: swꜣ Wnjs ḥr =ṯn m ḥtp
ṯ(ꜣ)z.n =f tp =f ḥr wsr.t =f
§286d: jw wsr.t Wnjs ḥr mk.t =f m rn =f pw n(.j) ṯ(ꜣ)z-tp
§286e: ṯ(ꜣ)z =f tp n(.j) Ḥp jm =f hrw(.w) pw n(.j) spḥ ng(ꜣ)
§287a: sk rḏi̯.n Wnjs wnm =sn m zwr =sn
§287b: zwr =sn m bꜥḥ =sn
§287c: jḫ mki̯.t Wnjs jm jn mꜣꜣ.w sw
§288a: ḥkn.wtt tp ḏꜥ(m) =s Tfn.t Wnjs twꜣ.t Šw
§288b: ssḫ =s s.t =f m Ḏd.w m Ḏd.t m Ḏd.wt
§289a: zk =s šj n Wnjs m sḫ.t-jꜣr.w
§289b: smn =s ꜣḥ.t =f m sḫ.t.DU
§289c: wḏꜥ+ Wnjs +mdw m Mḥ.t-wr.t jm(.w)t(j) ẖn(n).wDU
§290a: sk wsr =f m wsr.w jr.t Tbj
§290b: nḫt =f nḫt.w jr.t Tbj
§290c: jw nḏ.n sw Wnjs m-ꜥ jri̯.w nn j[r] =[f]
§290d: nḥm.w šb(.w) =f m-ꜥ =f
§291a: sk sw wn nḥm.w ms.wt =f m-ꜥ =f
§291b: sk s(j) wn.t(j) nḥm.w ṯꜣw m [fnḏ] =[f]
§291c: sꜥḥꜥ hrw(.w) =f n(.j) ꜥnḫ
§291d: nḫt Wnjs r =sn ḫꜥi̯ ḥr wḏb =f
§292a: j:ḫr ḥꜣ.t(j).PL =sn n ḏbꜥ.PL =f
§292b: bsk.PL =sn n [jr(.j).w] [p.t]
dšr.w =sn n jr(.j).w tꜣ
§293a: nḏm jb n(.j) Wnjs zp 2
§293b: Wnjs pw wꜥ(.w) kꜣ n(.j) p.t
§293c: jw dr.n =f jri̯.w nn jr =f
jw ḥtm.n =f tp(.j).w+ =sn +tꜣ

Utterance 261 (Sethe §§324–326)

Antechamber, South Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID MDTCBQUF4VBT7EURTOXHFSOO3Y.

§324a: ḏ(d)-mdw Wnjs pj wjṯ jb zꜣ jb Šw
§324b: ꜣwi̯.y ꜣw.t ꜣzb jꜣḫ.w
§324c: Wnjs pj nsr m-tp ṯꜣw r ḏr.w p.t r ḏr tꜣ
§324d: ḏr šwi̯.t ꜥ ḥnb.w m Wnjs
§325a: šꜣs Wnjs Šw nmt =f ꜣkr
§325b: sn =f n.t qmꜣ.w nṯr
§326a: wn n =f jm(.j).w wnwn.jt rmn.PL =sn
§326b: ꜥḥꜥ Wnjs ḥr gs jꜣb.tj n(.j) mnwḥ.wt
§326c: jni̯.n =f jꜥ.t n ḥr.t

Utterance 267 (Sethe §§364–368)

Antechamber, South Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID 7I34C6KP7RC6POB3FI5TSGGMUU. The goose-and-scarab transformation is in §366b.

§364a: ḏ(d)-mdw jb =k n =k (W)sjr
rd.DU =k n =k (W)sjr
ꜥ =k n =k (W)sjr
§364b: jb n(.j) Wnjs n =f ḏs =f
rd.DU =f n =f ḏs =f
ꜥ =f n =f ḏs =f
§365a: sqr.t(j) n =f tꜣ-rd.PL r p.t pri̯ =f jm r p.t
§365b: prr =f ḥr ḥtj n(.j) jd.t wr.t
§366b: j:pꜣ =f m ꜣpd ḫnn =f m ḫprr
§366c: m ns.t šw.t jm.t wjꜣ =k Rꜥw
§367a: ꜥḥꜥ j:dr ṯw J:ḫm-jw.t
§367b: ḥmsi̯ Wnjs pn m s.t =k ẖni̯.y =kf m p.t m wjꜣ =k Rꜥw
§368a: jwd Wnjs pn tꜣ m wjꜣ =k Rꜥw
§368b: sṯ ṯw pri̯ =k m ꜣḫ.t sṯ sw ꜥbꜣ =f m ꜥ =f
§368c: m sqdi̯ wjꜣ =k Rꜥw

Utterance 269 (Sethe §§376–381)

Antechamber, South Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID 5WZWA4T5XVHRBGRHD2RXKOUB54.

§376a: ḏ(d)-mdw di̯ sḏ.t wbn sḏ.t
§376b: di̯ snṯ(r) ḥr sḏ.t wbn snṯ(r)
§376c: jyi̯ sṯ(j) =k jr Wnjs snṯ(r) jyi̯ sṯ(j) Wnjs jr =k snṯ(r)
§377a: jyi̯ sṯ(j) =ṯn r Wnjs nṯr.PL jyi̯ sṯ(j) Wnjs jr =tn nṯr.PL
§377b: wn Wnjs ḥnꜥ =ṯn nṯr.PL wn =ṯn ḥnꜥ Wnjs nṯr.PL
§377c: ꜥnḫ Wnjs ḥnꜥ =ṯn nṯr.PL ꜥnḫ =ṯn ḥnꜥ Wnjs nṯr.PL
§378a: mri̯ ṯn Wnjs nṯr.PL mri̯ sw nṯr.PL
§378b: jyi̯ pꜣq(j) jyi̯ pꜣḏ pri̯ m mꜣs.t Ḥr.w
jyi̯ ḥfdi̯.w jyi̯ ḥfdi̯.w
§379b: jyi̯ šwj.w jyi̯ šwj.w
§379c: pri̯ Wnjs ḥr mn.t.DU Ꜣs.t ḥfd Wnjs pn ḥr mn.t.DU Nb(.t)-ḥw.t
§380a: nḏri̯.w n =f jt(j) Wnjs (J)tm(.w) ꜥ n(.j) Wnjs sjp =f Wnjs
§380b: n nṯr.PL jpf sbq.jw sꜣꜣ.jw j:ḫm.w-sk
§381a: mʾw.t Wnjs Jpy
§381b: jmi̯ n Wnjs pn mnḏ =ṯ pw
§381c: ḏꜣi̯ n =f sw Wnjs pn tp rʾ =f
§381d: snq Wnjs jrṯ.t =ṯ jptw ḥḏ.jt sšp.t ⸢bn⸣j.t

Utterance 309 (Sethe §§490–491)

Antechamber, North Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID YBWWGYQIHFHXXEYCYNSNDC6QE4.

§490a: ḏ(d)-mdw Wnjs pw ḏḥꜣ.j nṯr.PL ḥꜣ(.j) ḥw.t Rꜥw
§490b: msi̯.n Nḥ.t-nṯr.PL jm.t ḥꜣ.t wjꜣ Rꜥw
§490c: ḥmsi̯ Wnjs m-bꜣḥ =f
§491a: j:wn Wnjs hnw.PL =f
j:sḏ Wnjs wḏ.PL =f
§491b: ḫtm Wnjs mḏꜣ.t.PL =f
§491c: hꜣb Wnjs wp(w).t(j).w =f j:tm.w wrḏ

Utterance 310 (Sethe §§492–494)

Antechamber, North Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID 5S5RBN4EKVBWHNPUF2L4AAW66I.

§492a: ḏ(d)-mdw šnj.w Wnjs šnj.w (J)tm(.w)
§492b: šnṯṯ Wnjs šnṯṯ (J)tm(.w)
§492c: ḥwi̯.w Wnjs ḥ(w)i̯ (J)tm(.w)
§492d: ḫsbb Wnjs m wꜣ.t tn ḫsbb (J)tm(.w)
§493a: Wnjs pw Ḥr.w
jyi̯.n Wnjs m-ḫt jt(j) =f jyi̯.n Wnjs m-ḫt (W)sjr
§493b: Ḥr=f-m-ḫnt=f Ḥr=f-m-mḥꜣ=f
§494a: jni̯ nw n Wnjs

Utterance 311 (Sethe §§495–500)

Antechamber, North Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID UKVJJQLZXBCDHDYDT56GAJAJJQ.

§495a: ḏ(d)-mdw mꜣꜣ Rꜥw Wnjs
sjꜣ Rꜥw Wnjs
§495b: n(.j)-sw j:rḫ.w ṯw
§495c: jr pri̯ nb =f n ḫm =f ḥtp-ḏi̯
§496a: j:wn jwi̯.t jwi̯ =s ꜥꜣ.DU ꜣḫ.t n pri̯.w mꜥnḏ.t
§496b: j:rḫ.kw zḥ mn.w ḥr(.j)-jb ḫt.w jzkn prr.w =k jm =f
§497a: hꜣi̯ =k m msk.tt
§497b: wḏ Wnjs r =k wḏ sw wḏ sw
ḏ(d)-mdw zp 4
ḏd n 4 jpw khꜣ.w
§497c: ḥꜣ(.j).w =k mꜣꜣ.w m ḥr.DU mdwi̯.w m wtwt
§498a: mr ḥnꜥ qsn.tj =sn ḥnꜥ ski̯ =sn
§498b: jmi̯ =sn ḏꜣi̯ ꜥ =sn mḏr Wnjs jr =k jwi̯ Wnjs ḫr =k
§499a: ḏd n =k rn =k pw n(.j) ꜣgb.w-wr pri̯ m wr.t
§499b: n šp Wnjs di̯ =k sw m kk.w
§500a: jṯi̯ =k n =k Wnjs ḥnꜥ =k ḥnꜥ =k
§500b: nfꜥ n =k šꜣp.t ḫsr n =k jgp j:sḏ n =k šnj.t
§500c: jri̯ n =k Wnjs hnn hnn jri̯ =f n =k jꜣ jꜣ

Utterance 256 (Sethe §§301–303)

Antechamber, West Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID 63KOXQC5GJHZPLQ4KQM6KVSKYY.

§301a: ḏ(d)-mdw (j)wꜥ.n Wnjs Gbb
§301b: jw (j)wꜥ.n =f (J)tm(.w) jw =f ḥr ns.t Ḥr.w-sms.w
§301c: jw jr.t =f m nḫt =f jw mk(w).t =f m jri̯.yt r =f
§302a-b: jw nsr n(.j) hh n(.j) ꜣḫ.t =f m rnn.wtt tp.t =f
§302c-d: jw di̯.n Wnjs nr.w =f m jb =sn m jri̯.t ḥꜣꜥ.t jm =sn
§303a-b: jw mꜣ.n Wnjs nṯr.PL m ḥꜣ.wt kss =sn n Wnjs m jꜣ
§303c: ẖni̯ sw mʾw.t =f jtḥ sw dmj =f

Utterance 257 (Sethe §§304–306)

Antechamber, West Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID WEJWYAVJBNHNZPEHKDPXW4QCGM.

§304a: ḏ(d)-mdw ẖnn.w m p.t
§304b: mꜣ =n mꜣ(w).t j.n =sn nṯr.PL pꜣw.t(j).w
§304c-d: psḏ.t Ḥr(.w) m jꜣḫ.w snhd.n =f nb.w jr.w
§304e-305a: pẖr n =f psḏ.t.DU tm.t ḥmsi̯ r =f m s.t nb-tm
§305b: jṯi̯ Wnjs p.t pšn =f bjꜣ =s sšmi̯.w Wnjs wꜣ.t.PL n Ḫpr
§306a: ḥtp Wnjs m ꜥnḫ m jmn.t š(m)s sw d(w)ꜣ.t(j).w
§306b-c: psḏ Wnjs mꜣ(w)i̯ m jꜣb.t jwt n =f wpi̯ ẖnn.w m ks.w
§306d: snhd.n Wnjs nṯr.PL sms.w r wr

Utterance 258 (Sethe §§308–311)

Antechamber, West Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID ZZZCXTQETZEUVN5XLKO6TUYXFI.

§308a: ḏ(d)-mdw (W)sjr pw Wnjs m zz.w
§308b: bw.t =f pw {n}〈tꜣ〉 n ꜥq Wnjs m Gbb
§308c-d: ḥtm =f qd =f m ḥw.t =f tp tꜣ sḏ qs.PL =f dr sḏb.PL =f
§308e: wꜥb.n Wnjs m jr.t-Ḥr.w
§309a: jn sn.t =f nb.t P rmi̯.t sw
§309b: jw Wnjs r p.t m ṯꜣw m ṯꜣw
§309c: n ḫmi̯ =f n ḫmi̯.wt(j) =f jm =f
§309d: n ḥmsi̯ =f m ḏꜣḏꜣ.t nṯr
§309e: Wnjs pj ḥr(.j)-wꜥ=f sms.w nṯr.PL
§310a: jw pꜣḏ =f jr ḥr(.w) ḥnꜥ Rꜥw
§310b: jw ꜥꜣb.t =f m Nw(.w)
§310c: Wnjs pj nn.w
§310d-e: šmi̯ =f jwi̯ =f ḥnꜥ Rꜥw zḫni̯.n =f ḥw.t.PL =f
§311a: nḥb Wnjs kꜣ.PL nḥm =f kꜣ.PL
§311b: di̯ =f sḏb j:dr =f sḏb
§311c: wršu̯ Wnjs sḏr =f sḥtp =f nw(.t).DU m Wnw

Utterance 255 (Sethe §§295–300)

Antechamber, West Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID 5HUBHABMRBHH5EZVI6P7LVCCJY. Fetched in two pages (page 1: §§295a–297d; page 2: §§298a–300c).

§295a: ḏ(d)-mdw jdi̯ ꜣḫ.t n Ḥr(.w)-nḫn(.j) ḫ.t n nb.w
§295b: jdi̯ ꜣḫ.t n Ḥr(.w)-nḫn(.j)
§295c: nsr n(.j) hh =[s] [r] =[ṯn] ḥꜣ(.j).w kꜣr
§295d: ḫfḫf.t hh =s r =ṯn wṯz.w wr.t
§296a: jdi̯ ꜣḫ.t n Ḥr(.w)-nḫn(.j) ḫ.t n nb.w
§296b: [j] [ḫbḏ] [pw] ḫbḏ qd ḫbḏ jr.w
§297a: j:dr ṯw ḥr s.t =k
§297b: wꜣḥ sꜥḥ =k r tꜣ n Wnjs
§297c: jr tm =k dr ṯw ḥr s.t =k
§297d: [wꜣḥ] =[k] [n] =[f] [sꜥḥ] =[k] [r] [tꜣ]
§298a: jwi̯.kꜣ Wnjs ḥr =f m wr pw nb ꜣ.t
§298b: wsr m nkn.t jm =f
§298c: rḏi̯.kꜣ =[f] [nsr] [n(.j)] [jr.t] =[f]
§298d: pẖr =s ḥꜣ =ṯn
§298e: di̯ =s nšni̯ m jri̯.w
§299a: ḫfḫf〈.t〉 =s m pꜣw.t(j).w (j)pw
§299b: zḫi̯.kꜣ =[f] [ꜥ] [Šw] [ẖr] [Nw.t]
§299c: wdi̯.kꜣ Wnjs rmn =f m znb.t tw
§299d: rmni̯.t =k jr =s
§300a: ꜥḥꜥ r =f wr m-ẖnw kꜣr =f
§300b: [wꜣḥ] =[f] [sꜥḥ] =[f] [jr] [tꜣ] [n] Wnjs
§300c: jṯi̯.n =f Ḥw sḫm 〈m〉 Sjꜣ

Utterance 260

Antechamber, West-South Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID RFFC6NC2DRAQ5AZERHPHMIVZTM. Fetched in two pages of 10 sentences each. Sethe §§ numbers not confirmed from TLA source; sequence follows TLA sentence order.

Page 1 (sentences 1–10):
j Gbb kꜣ Nw.t ⸢Ḥr.w⸣ pj Wnjs
j(w)ꜥ jt(j) =f
Wnjs pj zy
jy fd.nw n(.j) fd.w jpw jni̯.w mw
di̯.w ꜥbꜥb.t jrr.w hy
ḫpš n(.j) =sn j:mr =f mꜣꜥ-ḫr.w =f
jri̯.tn =f
jw wḏꜥ.n Wnjs tfn ḥnꜥ tfn.t
jw sḏm.n mꜣꜥ.tj
jw Šw m mtr.w jw wḏ.n mꜣꜥ.tj pẖr n =f Gbb ṯzi̯.y =f sw n mri̯.tn =f dmḏ =f jm.t štꜣ.w zmꜣ =f jm(.j).w Nw.w

Page 2 (sentences 11–20):
rḏi̯ =f pḥ.w m Jwn.w
sk Wnjs pri̯ m hrw pn m jr.w mꜣꜥ n(.j) ꜣḫ.j
ꜥnḫ j:sḏ Wnjs ꜥḥꜣ
bḥn =f ẖnn.w
prj Wnjs jr(.j) Mꜣꜥ.t jnt =f s(j)
j(w) =s ḫr =f rwi̯ n =f dnḏ.w
pẖr n =f jm(.j).w Nw.w
ꜥnḫ jw nh.t Wnjs m jr.t =f jw mk.t Wnjs m jr.t =f jw nḫt Wnjs m jr.t =f jw wsr Wnjs m jr.t =f
j rs(.j).w mḥ.t(j).w jmn.t(j).w jꜣb.t(j).w mki̯.y Wnjs
snḏ n =f ḥmsi̯.n =f m hʾ.w ꜣm n =ṯn ꜣḫ.t tw ḏnn.wtt mḏd =s =ṯn

Utterance 277 (§§418a-b)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID NNSOQGCNUBCFVMBZ6QBQ6Z2ZNM.

§418a: ḫr Ḥr.w n jr.t=f zbn kꜣ n ẖr.w=f
§418b: j:ḫr zbn

Utterance 278 (§§419a-c)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID HRGYVZUHZJCNVK5BAD4PB3GMSM.

§419a: ḏ(d)-mdw
§419a (532): ꜥḥꜥ Bꜣbj ḫsfi̯ m Ḫnt.j-Ḫm
§419b: [tf tn mry.tj mry.tj — fragmentary]
§419c (533): fḫ.tj wfj
jmi̯ mki̯.tj Wnjs

Utterance 279 (§§420a-b)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID LGTRUBFFXJH6TLH2UBHK3ITCKU. Two words (tjkj, tꜣḥ) not resolved by TLA lemmatization.

§420a: ḏ(d)-mdw
§420b: Wnjs pj tjkj tꜣḥ mr.w Ḏḥw.tj ḥꜣ.j Wnjs
§420b: tkkj tkkj

Utterance 280 (§§421a-b)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID APTLA54XXZCGDKV4YVRNWEYMUI.

§421a: ḏ(d)-mdw
§421b: jr.tj jr.tj sꜣ.tj sꜣ.tj
§421b: ḥr=k ḥꜣ=k
§421b: zꜣw ṯw rꜥ.y(j) wr

Utterance 281 (§§422a-d)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID LTCKPYCK2VGPRNRQMA3TWFXZAA. §§422a and §422c are partially fragmentary in TLA source data.

§422a: jzz hꜥ kw kbb hꜥ ꜣ(w)i̯ bj
§422b: rw n(.j) ph.tj rw n(.j) pṯ.tj ph.tj pṯ.tj
§422c: m (r)ḏi̯ n ... hnw
§422d: nꜥi̯.y nꜥi̯.y nꜥ.y nꜥ.y

Utterance 282 (§§423a-c)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID UKJYFS6HWNHNHHV6BW2JRQHYYI. §536 precedes §423b in TLA sentence sequence.

§423a: ḏ(d)-mdw
§536: j ḫꜣz.t tn
rʾ-ꜣj jk.t =k pj
§423b: ḫꜣz.t tn rʾ-ꜣj n =j
§423c: nbw ḥkn.w ḫꜥi̯-tꜣ.w ḥkn.w kꜣ =k nn wꜣš jrr.w nn r =f

Utterance 283 (§§424a-b)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID LB5UD2BAANGAPJUV5O4LSRB5KM.

§424a: ḏ(d)-mdw
§424b: jk rr Wnjs ꜥn.t =f tn jr =k jꜣb.t di̯ =f sḫ.t jm =s n Mnw jkj.w
j jṯṯ m jṯi̯

Utterance 284 (§§425a-e)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID 3O3ER5NZHBFHVJQMEZOXYWUASA.

§425a: ḏ(d)-mdw
§425b: pzḥ.n (J)tm(.w) mḥ.n =f rʾ n(.j) Wnjs ꜥnn =f ꜥnn.t
§425c: ḥ(w)i̯ zpꜣ jn ḥw.tj ḥ(w)i̯ ḥw.tj jn zpꜣ
§425d: pf rw m-ẖnw pn rw
§425e: ꜥḥꜣ kꜣ.DU m-ẖnw tḫn

Utterance 285 (§§426a-d)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID QTEXZIYCNRBHNH7WNZGOAFD3II. §§426b-d are partially fragmentary in TLA source data; jḥṯj in §426d unresolved by TLA lemmatization.

§426a: ḏ(d)-mdw
jw nšz =kdu jr šz.wDU =k
bš.j jwn ṯrj
§426b: j:bẖ mwy m mw
j y bbn ṯ Sšꜣ.w
§426c: ḥw.t ẖzi̯.y ḏ.t twr ḥt.t jb =j
§426d: jḥṯj jbn.w sw rw m mw ꜣwꜣw ꜣ ḥt.t jb jtj

Utterance 286 (§§427a-d)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID HXF6TMY7ZBEFFIQ2IR2ZKFSMBU. §427b-d noted as "glyphs artificially arranged" in TLA source.

§427a: ḏ(d)-mdw
§427b-d: ꜥbš.w m t.w-šw ṯmṯj ṯhnw kbnw zbnw ḥzi̯ n.t.PL t.w-šy t.w-šy nṯz.j n.t.PL jꜣṯrn

Utterance 287 (§§428a-b)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID WXKDHQUE5BBDPIYQF66EVMACVU.

§428a: n(j)nj(.w)-mꜣw.t=f n(j)nj(.w)-mꜣw.t=f
§428b: j(w)=k rr m nn
j(w)=k rr m nn
mꜣ ṯfj

Utterance 288 (§§429a-c)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID FWNAGXLTVJHYBPB5EVUKSJT7PI.

§429a: ḏ(d)-mdw
hkj hkr.t
§429b: j:zj r=k ḥr ḥr wꜣ.t
jr.t Wnjs m dgj.w n=f
§429c: jmi̯=k jri̯ wp.t=k m Wnjs
ṯjf m jwi̯

Utterance 289 (§§430a-b)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID AEZ5AKY3VVA43P3HGBY2NE62VY.

§430a: ḏ(d)-mdw
ḫr kꜣ n sḏḥ ḫr sḏḥ n kꜣ
§430b: j:ḫr zbn

Utterance 290 (§§431a-b)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID KDP65JDUC5FJNHN2X2QAL74FMQ. §431a-b noted as "glyphs artificially arranged" in TLA source.

§431a: ḏ(d)-mdw
ḫr ḥr ḥr ḥr
prj nm sꜣb km r=s
§431b: ꜥm.n=f n=f jṯi̯.n=f n=f

Utterance 291 (§§432a-b)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID ZGU3PB7YB5HHDMSO3HYCHY5USI. §§432a-b noted as "glyphs artificially arranged" in TLA source.

§432a: ḏ(d)-mdw
dr ḥkn.w=k bꜣꜣ(.j) ḥḏ jn pri̯ m fnṯ
§432b: nḥm ḥkn(.w)=k n(.j)=k bꜣꜣ(.j) ḥḏ jn pri̯ m fnṯ

Utterance 292 (§§433a-b)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID PHBJV3V5OZC3JKKWAQDSRLSQBI. §§433a-b noted as "glyphs artificially arranged" in TLA source.

§433a: ḏ(d)-mdw
ntk tkk.n tk.j jkn-hj(.w)
§433b: tkn.t=k n tkn(.j)=k jkn-h(j.w)

Utterance 293 (§§434a–435b)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID J4EXFY7JJVEMLPLITXKMJILJ6E. §§434a-b and 434d-e recovered from TLA source. §434c absent from TLA source data; gap noted. §§435a-b recovered.

§434a: ḏ(d)-mdw
ḥꜣ=k jmn
jmn ṯw
§434b: jmi̯=k rḏi̯ mꜣ ṯw Wnjs
§434d-e: jmi̯=k jwi̯ jr bw n.t(j) Wnjs jm jmi̯=f ḏd rn=k pw r=k n.j nm(j) zꜣ nm(j).t
§435a: ḫr ḥm-psḏ.t m ḥ(ꜥ)p(j)
jfn jfn
§435b: hj.w sḏr

Utterance 294 (§§436a-437d)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID XI5WHTAR75B65C5L7XMRSX5JNQ. All sections recovered. §§436b-437d noted as "glyphs artificially arranged" in TLA source.

§436a: ḏ(d)-mdw
§436b: Ḥr.w pj Wnjs pri̯ m šnḏ pri̯ m šnḏ wḏḏ n=f zꜣw ṯw rw pri̯ wḏ n=f zꜣw ṯw rw
§437a: pri̯.n Wnjs m ḏnj.t=f sḏr.n=f m ḏnj.t=f
§437b: jw ḫꜥ.w Wnjs m nhp.w
§437c: pri̯.n=f m ḏnj.t=f sḏr.n=f m ḏnj.t=f
§437d: jw ḫꜥ.w Wnjs m nhp.w

Utterance 295 (§§438a-c)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID JFODJ3ZRTRFAVGAB5QF756QTRA. All sections recovered. §§438a-b noted as "glyphs artificially arranged" in TLA source.

§438a: ḏ(d)-mdw
sṯp mꜣfd.t jr nḥb.t jni̯-ḏi̯=f
§438b: wḥm=s r nḥb.t ḏsr-tp
§438c: zy zpi̯.t(j)=f
Wnjs zpi̯.t(j)=f

Utterance 296+297 (§§439a–441b)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID LAFCWI37HNFRBLON6X7RGVVROQ. PT 296+297 share a single TLA text object. §§439b–440c partially recovered; large empty token spans suggest illegible gaps in wall text.

§439a: ḏ(d)-mdw ṯṯw ṯn n šmi̯=k ꜥḥꜥ n Wnjs
§439b: Wnjs pj Gbb hmṯ sn n.j hmṯ.t
§439c: m(w)t jt(j)=k ḏꜥꜥm.jw
[gap]
§440a: ḏr.t n.t Wnjs jwi̯.t(j) ḥr=k
§440b: nꜣš.wt(j) nn jwi̯.t(j) ḥr=k
§440c: m mꜣfd.t ḫnt.t-ḥw.t-ꜥnḫ
[gap]
§440d: j:ḥ(w)=s ṯw jr ḥr=k pꜣḫ=s ṯw jr jr.t.j=k
§441a: j:ḫr=k m ḥs=k zbn=k m wzš.t=k
§441b: j:ḫr sḏr zbn

Utterance 298 (§§442a–443c)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID YRABA56A4ZF2DF322XYLDFW2JQ. All sections recovered.

§442a: ḏ(d)-mdw ḫꜥi̯ Rꜥw ꜣḫ.t=f tp=f
§442b: jr ḥfꜣ.w pn pri̯ m tꜣ ẓr.j ḏbꜥ. Wnjs
§442c: j:šꜥ=f tp=k m ds pn jm(.j) ḏr.t Mꜣfd.t ḥr〈.t-jb-ḥw.t-ꜥnḫ〉
§443a: sṯꜣ=f tp(.j).w-rʾ=k sšr=f mtw.t=k
§443b: m fd(.w) jpw rwḏ. jm(.j).w-ḫt ṯbw.t (W)sr(.w)
§443c: hj.w sḏr kꜣ zbn

Utterance 299 (§§444a–444e)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID 4KOW5ZNIEVGRTJRF2APQSEFX54. All sections recovered. §444c uncertain in TLA source; mwmw in §444e unresolved by TLA lemmatization.

§444a: ḏ(d)-mdw ḏ(wi̯).t r p.t zpꜣ Ḥr.w r tꜣ
§444b: ṯb(w).t Ḥr.w šꜣs=f nb ḥw.t kꜣ ṯpḥ.t
§444c: šnṯ n šnṯ=j
§444d: nh.t Wnjs nh.t=f ḫt.t Wnjs ḫt.t=f
§444e: gmi̯.y Wnjs m wꜣ.t=f wnm=f n=f sw mwmw

Utterance 300 (§§445a–445d)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID C5XEDMCN3NETTD2M6HOCGTOM7A. All sections recovered. sn=n{n}j in §445d shows scribal doubling correction in TLA source.

§445a: ḏ(d)-mdw j H̱r.t(j) n(.j) Nzꜣ.t mẖn.tj n.j jqh.t jri̯.t H̱nm.w
§445b: jni̯ nw n Wnjs Wnjs pj Zkr n.j Rꜣ-sṯꜣ.
§445c: jw Wnjs jr bw ẓr(.j) Zkr ḫnt(.j) pḏ.w
§445d: sn=n{n}j pw jni̯ nw n mꜣḏ.w jpn n(.j).w z(mj).t

Utterance 301 (§§446a–450b)

Antechamber, East Wall. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID 7JLX3LVKY5C5RM2S323QLSH4EA. All sections recovered. §446b ⸢nṯr.⸣ uncertain in TLA source. šꜣ.t(j) in §450b unclear; rendered as epithet. š{j}w in §446d shows scribal correction in TLA source.

§446a: ḏ(d)-mdw pꜣ.t=k n=k Nj.w ḥnꜥ Nn.t
§446b: mẖnm.tj ⸢nṯr. šnm.tj nṯr. m šw=sn
§446c: pꜣ.t=k n=k Jmn ḥnꜥ Jmn.t
§446d: mẖnm.tj nṯr. šnm nṯr. m š{j}w=sn
§447a: pꜣ.t=k n=k (J)tm(.w) ḥnꜥ rw.tj jri̯.w nṯr.=sn ḏ.t=sn ḏs=sn
§447b: Šw p(w) ḥnꜥ Tfn.wt jri̯.tj nṯr. wtṯ.tj nṯr. smn.t nṯr.
§448a: j:ḏd=ṯn n jt(j)=ṯn
§448b: wn.t rḏi̯.n n=ṯn Wnjs pꜣ.w.tPL=ṯn sḥtp.n ṯn Wnjs m ṯ.w.t=ṯn
§448c: jmi̯=ṯn ḫsb Wnjs ḏꜣi̯=f ḫr=f jr ꜣḫ.t
§449a: jw Wnjs rḫ sw rḫ rn=f Nḥ(.j) rn=f Nḥ(.j) nb rnp(.t) rn=f
§449b: mꜥḥꜣ Ḥr.w ḥr(.j) sḥd.w p.t sꜥnḫ Rꜥw rꜥw-nb
§450a: j:qd=f Wnjs sꜥnḫ=f Wnjs rꜥw-nb
§450b: jy.n Wnjs ḫr=k Ḥr.w šꜣ.t(j)

Utterance 247 (§§257a–259b)

Antechamber, West Gable. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID SNKQ4BEL5VDMDM7R762AATFYRE. All sections recovered. sꜣj in §258a uncertain in TLA; rendered as "Wise One."

§257a: ḏ(d)-mdw jri̯.n n =k zꜣ =k Ḥr.w
§257b: sdꜣ wr.w mꜣ.n =sn šꜥ.t =k jm.t ꜥ =k
§257c: pri̯ =k m dwꜣ.t
§258a: j:nḏ ḥr =k sꜣj
§258b: qmꜣ.n ṯw Gbb msi̯.n ṯw psḏ.t
§258c: ḥtp Ḥr.w ḥr jt(j) =f ḥtp (J)tm(.w) ḥr rnp.t.PL =f
§258d: ḥtp nṯr.PL jꜣb.t(j).w jmn.t(j).w ḥr wr.t ḫpr.t m-ẖnw ꜥ.w msw.t nṯr
§259a: Wnjs pj Wnjs mꜣ Wnjs pj Wnjs pt(r)
§259b: Wnjs pj sḏm Wnjs pj Wnjs wn jm

Utterance 251 (§§269a–271b)

Antechamber, West Gable. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID F4V3SKGHJZH3NH7LYR2X2VM27Y. All sections recovered. §270a nṯr-⸮ꜥꜣ? marked as uncertain in TLA source.

§269a: ḏ(d)-mdw j ḥr(.j).w wnw.t.PL tp(.j).w-ꜥ Rꜥw jri̯.y wꜣ.t n Wnjs
§269b: swꜣ Wnjs m-ẖnw pẖr.t n.t ꜥḥꜣ.w ḥr
§270a: jw Wnjs r s.t{t} =f tw ḫnt(.t) s.t.PL ḥꜣ(.t) nṯr-⸮ꜥꜣ? di̯ tp
§270b: ḏbꜣ ḥnw.t spd.t
§270c: ẖr(.j) js ds spd zwꜣ ḥt.t
§270d: wḏꜥ.t šn.w m-tp kꜣ sꜣhd.t jm(.j).w kk.w
§270e: ḥnw.t wsr.t ḥꜣ.t nṯr-ꜥꜣ
§271a: jw dꜣ.n Wnjs zz.w sqr.n Wnjs ḥꜣ.t =sn
§271b: n ḫsf ꜥ n(.j) Wnjs m ꜣḫ.t

Utterance 252 (§§272a–274a)

Antechamber, West Gable. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID 42MZX3WYQZDGTPRX7FEKPQLRPQ. All sections recovered. §273a {k}〈nb〉 in TLA source: {k} marks scribal erratum, 〈nb〉 editorial addition (nb = lord). §274a final Wnjs twr =f Wnjs uncertain; interpreted as repulsion formula.

§272a: ḏ(d)-mdw fꜣi̯ ḥr =ṯn nṯr.PL jm(.j).w dwꜣ.t
§272b: jyi̯.n Wnjs mꜣ =ṯn sw ḫpr m nṯr-ꜥꜣ
§272c: j:bz Wnjs m sdꜣ ḏbꜣ Wnjs
§273a: m {k}〈nb〉 =ṯn r-ḏr =tn wḏ Wnjs mdw n rmṯ
§273b: wḏꜥ Wnjs mdw n ꜥnḫ.w m-ẖnw jdb Rꜥw
§273c: ḏd Wnjs r jdb pw wꜥb jri̯.n =f ḥms =f jm ḥnꜥ wpi̯ nṯr.DU
§274a: Wnjs =f ꜣms Wnjs twr =f Wnjs

Utterance 253 (§§275a–275f)

Antechamber, West Gable. Source: Thesaurus Linguae Aegyptiae, Unas corpus (D. Topmann, ed.), text ID T63PAYRG7BGZNMTV6XPIW2CUOA. All sections recovered. Doubled wꜥb.n in §275a and §275c is incantatory reduplication. §275f doubled Šw sšwi̯ sw is incantatory repetition.

§275a: ḏ(d)-mdw wꜥb.n wꜥb.n m sḫ.t-jꜣr.w
§275b: wꜥb.n Rꜥw m sḫ.t-jꜣr.w
§275c: wꜥb.n wꜥb.n m sḫ.t-jꜣr.w
§275d: wꜥb.n Wnjs pn m sḫ.t-jꜣr.w
§275e: ꜥ n(.j) Wnjs m ꜥ Rꜥw Nw.t šzp ꜥ =f
§275f: Šw sšwi̯ sw Šw sšwi̯ sw

Colophon

The Pyramid Texts are the oldest religious writings in the world — spells of power inscribed on the interior walls of the Pyramid of Unas at Saqqara, c. 2375–2345 BCE. This is a Good Works Translation from Egyptian, rendered from the hieroglyphic text established by Kurt Sethe's critical edition (Die altaegyptischen Pyramidentexte, Leipzig, 1908–1922) and the Thesaurus Linguae Aegyptiae digital corpus. Sethe's German Übersetzung und Kommentar was consulted as a reference. The Egyptian source text is presented alongside each utterance for verification.

Translated from Egyptian and compiled for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Colophon

Transliterations for Utterances 217, 273, 274, and 305 follow the established scholarly text of Kurt Sethe, Die altaegyptischen Pyramidentexte (Leipzig: J.C. Hinrichs, 1908–1922); §§ numbering throughout follows Sethe. Transliterations for Utterances 25, 213, 214, 215, 218, 219, 222, 245, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 260, 261, 267, 269, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 306, 307, 308, 309, 310, 311, and 312 are from the Thesaurus Linguae Aegyptiae (thesaurus-linguae-aegyptiae.de), Unas Pyramid Texts corpus, edited by D. Topmann; fetched via HTTP API (2026-03-21 through 2026-03-23). TLA text IDs are cited inline. §§484–485 of PT 307 and §488 of PT 308 recovered from TLA in run 84; gaps closed. §484c divine-scent formula uncertain; noted in translation. TLA uses its own Egyptological transliteration conventions (ꜣ, ꜥ, ḥ, ẖ, ḫ, š, q, ṯ, ḏ; enclitic pronouns with =; .PL/.DU for number; 〈〉 additions, ⸢⸣ uncertain, [[]] parallel readings, [] reconstructed). Note: PT 245, previously estimated at §§246–247, is confirmed by TLA at §§250–251 on the Passage South Wall, not the Antechamber West Gable; and PT 254 (§§276–293) was not previously stubbed but is now fully present.

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