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THE DOCTRINE OF ETERNAL LIFE.

Ixxiii

Further, this identification of the deceased with the God of Heaven places him
in the position of supreme ruler. For example, we have the prayer that Unas
“ may rule the nine gods ancl complete the company of the nine gods,”1 and Pepi I.,
in his progress through heaven, comes upon the double company of the gods,
who stretch out their hands, entreating him to come and sit dowm among them.3

Again, the deceased is changed into Horus, the son of Osiris and Isis. It is
said of Pepi I., “ Behold it is not Pepi who entreateth to see thee in the form in

which thou art

, O Osiris, who entreateth to see thee in the

“ form in which thou art, O Osiris ; but it is thy son who entreateth to see thee in
“ the form in which thou art, O Osiris, it is Horus who entreateth to see thee in
“ the form in which thou art ” ;3 and Horus does not place Pepi at the head of the
dead, but among the divine gods.4 Elsewhere we are told that Horus has taken
his Eye and given it to Pepi, and that the odour of Pepi’s body is the odour of the
Eye of Horus.5 Throughout the pyramid texts the Osiris of the deceased is the
son of Tmu, or Tmu-Ra, Shu, Tefnut, Seb, and Nut, the brother of Isis, Nephthys,
Set, and Thoth, and the father of Horus;6 his hands, arms, belly, back, hips and
thighs, and legs are the god Tmu, and his face is Anubis.7 He is the brother of

the moon,8 he is the child of the star Sothis,9 he revolves in heaven like Orion Jd
and Sothis ^ and he rises in his place like a star.11 The gods, male and

iHvia: iiii^

Recueil de Travaux, t. iii.,

p. 217 (1. 283).
2 ^


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rwwvA . Ibid., t. vii., p. 130 (1. 263).

3 Ibid., t. vii., p. 155 (1. 315 f.)

• f g 111 D

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p. 194 (1. 190).

6 Ibid., t. vii., p. 169 (1. 457).

7 Ibid., p. 201 (1. 207).

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6 Ibid., t. iii., pp. 209-211.

| -wwv, g ^ ^ ^ | . Ibid., t. v., p. 198 (1. 203).

9 Ibid., t. iv., p. 44. 1. 390. io Jbid., t. iii., p. 205 (1. 221 f.).

11 Ibid., t. iv., p. 44 (1. 391).

Ibid., t. v.,

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Identificalion
with Ilorus,
 
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