Come, O Râ, Tmu, be thou adored. Do thy will daily. Grant success in presence of the cycle of the mighty gods. Beautiful art thou, O Râ, in thine Horizon of the West; O Lord of Law, in the midst of the Horizon. Very terrible art thou, rich art thou in attributes, and great is thy love to those who dwell in the Tuat. _To be said, when Râ sets in the Land of Life; with hands bent downward._(17.) HYMN III.(18.) _Adoration to Tmu as he setteth in the Land of Life._ The Osiris _N_; he saith:— Adoration to Tmu as he setteth in the Land of Life. The Osiris _N_; he saith, adoring Tmu, when setting in the Land of Life and shedding his rays on the Tuat; Hail to thee setting in the Land of Life, O Father of the gods, thou art united to thy mother in Manu. Her two hands receive thee daily. Thy Majesty hath part in the house of Sokaru. Exult thou because the doors are opened of the Horizon, at thy setting in the Mountain of the West. Thy rays, they run over the earth to enlighten the dwellers in Amenta. Those who are in the Tuat worship thee with loud acclaim, and cherish hope when they see thee daily. Thou grantest to the gods to sit upon the earth; to those, namely, who follow thee and come in thy train. O august Soul, who begettest the gods, and dost invest them with thine attributes; the Unknowable, the Ancient One, the Mighty in thy mystery. Be thy fair face propitious to the Osiris _N_, oh Chepera, Father of the gods(19.). Freedom for ever from perdition is derived through this Book, and upon it I take my firm stand. He hath written it who spake it, and his heart resteth on the reward. Let there be given me armfuls of bread and drink, and let me be accompanied by this Book after my life. NOTES. The fifteenth chapter as it stands in the later recension (represented by the Turin _Todtenbuch_) is of very recent origin. It is in fact a collection of texts originally independent of each other; (1) a hymn to Râ at his rising, (2) a litany, (3) a hymn to Râ at his setting, (4) a hymn to Tmu at his setting, followed by a statement respecting the spiritual importance of the document. Of the last hymn there are no copies of ancient date, but the other three compositions are found more or less perfect as far back as the XIXth dynasty. The discrepancies, however, between the ancient texts furnish so much evidence of free composition on the part of the scribes, that it is impossible to suppose that they had before them documents recognised as sacred and canonical. M. Naville has found it necessary to publish four different forms of the hymn to the rising, and three of the hymn to the setting sun. The ideas and expressions throughout these hymns are current in the religious texts of the XVIIIth and XIXth dynasties.