6. ⁂⁂⁂⁂⁂⁂⁂. The passage is very obscure. I believe the drift of the idea is this: after having described very thoroughly what corruption is, the deceased says: as for me I am protected against those evils. Even should every being fall into corruption, having lost the eye of Shu, it is nothing to me, because I am feared by all. ⁂⁂⁂⁂⁂ “worms do not exist.” ⁂⁂ is explained by two passages. At Abydos the priest says to the god (Mar., _Abydos_, I, p. 34) ⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂. “I have come to perform the ceremonies, for I have not come to do nothing, I have not come in vain.” In the poem of Pentaur, when Rameses II, addressing Amen, recalls all he has done to honour the god, he says: ⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂: “is it nothing, this thy terrace which I built for thee?” 7. The eye of Shu is either an amulet or a magic power residing in some part of the body, which prevents it from becoming worms. It is the defence against corruption. Further the deceased says: “I do not become worms; I do not lose the eye of Shu.” 8. Litt. ploughs into dead bodies. ------------------------------------ CHAPTER CLV. _Chapter of the Tat of gold._(1.) Here is thy backbone,(2.) thou still-heart! here is thy spine, thou still-heart! Put it close to thee. I have given thee the water thou wantest.(3.) Here it is. I have brought to thee the Tat, in which thy heart rejoiceth. _Said on a Tat of gold inlaid into the substance of sycamore-wood, and dipped into juice of ankhamu. If it is put on the neck of this Chu, he arrives at the doors of the Tuat, and he comes forth by day, even though he be silent. The Tat is put in its place on the first day of the year, as is done to the followers of Osiris._ NOTES. After the interruption due to Chapters 153 and 154, we revert to the series inaugurated by 151, the description of the chamber in which the mummy is deposited, and of the funeral equipment of the deceased, his amulets and ornaments. The papyrus III, 93 (Pb), of the Louvre, throws several of these Chapters into one, with the title: _the description of the hidden things of the Tuat_, and the vignette (Pl. LV) represents three figures of Chapter 151: the statuette, the torch or flame, and the Anubis; besides two _Tat_ of different substances, one of them for the wall, and one to be put on the neck of the deceased, and a buckle. The vignette of Chapter 155 represents a Tat of gold. The various versions of the Chapter differ mostly in the rubric. I followed the papyrus of Nebseni (Aa), filling up the gaps from other texts. 1. The rubric seems to explain that the text refers to a Tat of gold, which is inlaid into the wood of a mummy-shaped coffin, on the neck, and which holds fast by means of the sap or gum of a tree or fruit called _ankhamu_. 2. This shows that the Tat is originally a conventional representation of a backbone.