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The earliest known occurrence of the spells included in the Book of the Dead is from the coffin of Queen Mentuhotep , of the 13th dynasty , where the new spells were included amongst older texts known from the Pyramid Texts and Coffin Texts.
Some of the spells introduced at this time claim an older provenance; for instance the rubric to spell 30B states that it was discovered by the Prince Hordjedef in the reign of King Menkaure , many hundreds of years before it is attested in the archaeological record.
By the 17th dynasty , the Book of the Dead had become widespread not only for members of the royal family, but courtiers and other officials as well.
At this stage, the spells were typically inscribed on linen shrouds wrapped around the dead, though occasionally they are found written on coffins or on papyrus.
The New Kingdom saw the Book of the Dead develop and spread further. From this period onward the Book of the Dead was typically written on a papyrus scroll, and the text illustrated with vignettes.
During the 19th dynasty in particular, the vignettes tended to be lavish, sometimes at the expense of the surrounding text. In the Third Intermediate Period , the Book of the Dead started to appear in hieratic script, as well as in the traditional hieroglyphics.
The hieratic scrolls were a cheaper version, lacking illustration apart from a single vignette at the beginning, and were produced on smaller papyri.
At the same time, many burials used additional funerary texts, for instance the Amduat. During the 25th and 26th dynasties , the Book of the Dead was updated, revised and standardised.
Spells were consistently ordered and numbered for the first time. In the Late period and Ptolemaic period , the Book of the Dead remained based on the Saite recension, though increasingly abbreviated towards the end of the Ptolemaic period.
The last use of the Book of the Dead was in the 1st century BCE, though some artistic motifs drawn from it were still in use in Roman times. The Book of the Dead is made up of a number of individual texts and their accompanying illustrations.
Most sub-texts begin with the word ro, which can mean "mouth," "speech," "spell," "utterance," "incantation," or "a chapter of a book.
At present, some spells are known,  though no single manuscript contains them all. They served a range of purposes. Some are intended to give the deceased mystical knowledge in the afterlife, or perhaps to identify them with the gods: Still others protect the deceased from various hostile forces or guide him through the underworld past various obstacles.
Famously, two spells also deal with the judgement of the deceased in the Weighing of the Heart ritual. Such spells as 26—30, and sometimes spells 6 and , relate to the heart and were inscribed on scarabs.
The texts and images of the Book of the Dead were magical as well as religious. Magic was as legitimate an activity as praying to the gods, even when the magic was aimed at controlling the gods themselves.
The act of speaking a ritual formula was an act of creation;  there is a sense in which action and speech were one and the same thing.
Hieroglyphic script was held to have been invented by the god Thoth , and the hieroglyphs themselves were powerful.
Written words conveyed the full force of a spell. The spells of the Book of the Dead made use of several magical techniques which can also be seen in other areas of Egyptian life.
A number of spells are for magical amulets , which would protect the deceased from harm. In addition to being represented on a Book of the Dead papyrus, these spells appeared on amulets wound into the wrappings of a mummy.
Other items in direct contact with the body in the tomb, such as headrests, were also considered to have amuletic value.
Almost every Book of the Dead was unique, containing a different mixture of spells drawn from the corpus of texts available. For most of the history of the Book of the Dead there was no defined order or structure.
The spells in the Book of the Dead depict Egyptian beliefs about the nature of death and the afterlife.
The Book of the Dead is a vital source of information about Egyptian beliefs in this area. One aspect of death was the disintegration of the various kheperu , or modes of existence.
Mummification served to preserve and transform the physical body into sah , an idealised form with divine aspects;  the Book of the Dead contained spells aimed at preserving the body of the deceased, which may have been recited during the process of mummification.
The ka , or life-force, remained in the tomb with the dead body, and required sustenance from offerings of food, water and incense. In case priests or relatives failed to provide these offerings, Spell ensured the ka was satisfied.
It was the ba , depicted as a human-headed bird, which could "go forth by day" from the tomb into the world; spells 61 and 89 acted to preserve it.
An akh was a blessed spirit with magical powers who would dwell among the gods. The nature of the afterlife which the dead person enjoyed is difficult to define, because of the differing traditions within Ancient Egyptian religion.
In the Book of the Dead , the dead were taken into the presence of the god Osiris , who was confined to the subterranean Duat.
There are also spells to enable the ba or akh of the dead to join Ra as he travelled the sky in his sun-barque, and help him fight off Apep.
There are fields, crops, oxen, people and waterways. The deceased person is shown encountering the Great Ennead , a group of gods, as well as his or her own parents.
While the depiction of the Field of Reeds is pleasant and plentiful, it is also clear that manual labour is required.
For this reason burials included a number of statuettes named shabti , or later ushebti. The path to the afterlife as laid out in the Book of the Dead was a difficult one.
The deceased was required to pass a series of gates, caverns and mounds guarded by supernatural creatures. Their names—for instance, "He who lives on snakes" or "He who dances in blood"—are equally grotesque.
These creatures had to be pacified by reciting the appropriate spells included in the Book of the Dead ; once pacified they posed no further threat, and could even extend their protection to the dead person.
If all the obstacles of the Duat could be negotiated, the deceased would be judged in the "Weighing of the Heart" ritual, depicted in Spell The deceased was led by the god Anubis into the presence of Osiris.
There, the dead person swore that he had not committed any sin from a list of 42 sins ,  reciting a text known as the "Negative Confession".
Maat was often represented by an ostrich feather, the hieroglyphic sign for her name. If the scales balanced, this meant the deceased had led a good life.
Anubis would take them to Osiris and they would find their place in the afterlife, becoming maa-kheru , meaning "vindicated" or "true of voice".
This scene is remarkable not only for its vividness but as one of the few parts of the Book of the Dead with any explicit moral content.
The judgment of the dead and the Negative Confession were a representation of the conventional moral code which governed Egyptian society.
For every "I have not John Taylor points out the wording of Spells 30B and suggests a pragmatic approach to morality; by preventing the heart from contradicting him with any inconvenient truths, it seems that the deceased could enter the afterlife even if their life had not been entirely pure.
A Book of the Dead papyrus was produced to order by scribes. Yog-Sothoth is the key to the gate, whereby the spheres meet.
Man rules now where They ruled once; They shall soon rule where man rules now. After summer is winter, after winter summer. They wait patient and potent, for here shall They reign again.
Other than the obvious black letter editions, it is commonly portrayed as bound in leather of various types and having metal clasps.
Moreover, editions are sometimes disguised. Many commercially available versions of the book fail to include any of the contents that Lovecraft describes.
The Simon Necronomicon in particular has been criticized for this. Other copies, Lovecraft wrote, were kept by private individuals.
A version is held in Kingsport in " The Festival " The provenance of the copy read by the narrator of " The Nameless City " is unknown; a version is read by the protagonist in "The Hound" Although Lovecraft insisted that the book was pure invention and other writers invented passages from the book for their own works , there are accounts of some people actually believing the Necronomicon to be a real book.
The Vatican also receives requests for this book from those who believe the Vatican Library holds a copy.
While the stories surrounding the Necronomicon claim that it is an extremely powerful and dangerous book one that would not be safe just sitting on a shelf, where anyone could read it , it is equally possible that the listing has a much more mundane purpose—several equally fictional versions of the book do exist, and since books such as the Necronomicon are frequently stolen from the shelves the entry may simply be an attempt to prevent theft.
In , Owlswick Press issued an edition of the Necronomicon written in an indecipherable, apparently fictional language known as "Duriac".
The book contains a brief introduction by L. The line between fact and fiction was further blurred in the late s when a book purporting to be a translation of "the real" Necronomicon was published.
This book, by the pseudonymous "Simon," had little connection to the fictional Lovecraft Mythos but instead was based on Sumerian mythology.
It was later dubbed the " Simon Necronomicon ". Going into trade paperback in it has never been out of print and has sold , copies by making it the most popular Necronomicon to date.
The blurb states it was "potentially, the most dangerous Black Book known to the Western World". Three additional volumes have since been published — The Necronomicon Spellbook , a book of pathworkings with the 50 names of Marduk ; Dead Names: A hoax version of the Necronomicon , edited by George Hay , appeared in and included an introduction by the paranormal researcher and writer Colin Wilson.
David Langford described how the book was prepared from a computer analysis of a discovered "cipher text" by Dr. Wilson also wrote a story, "The Return of the Lloigor", in which the Voynich manuscript turns out to be a copy of the Necronomicon.
With the success of the Simon Necronomicon the controversy surrounding the actual existence of the Necronomicon was such that a detailed book, The Necronomicon Files , was published in attempting to prove once and for all the book was pure fiction.
It covered the well-known Necronomicon s in depth, especially the Simon one, along with a number of more obscure ones.
It was reprinted and expanded in Donald Tyson has clearly stated that the Necronomicon is fictional, but that has not prevented his book from being the center of some controversy.
Kenneth Grant , the British occultist, disciple of Aleister Crowley , and head of the Typhonian Ordo Templi Orientis , suggested in his book The Magical Revival that there was an unconscious connection between Crowley and Lovecraft.
He thought they both drew on the same occult forces; Crowley via his magic and Lovecraft through the dreams which inspired his stories and the Necronomicon.
Grant claimed that the Necronomicon existed as an astral book as part of the Akashic records and could be accessed through ritual magic or in dreams.
From Wikipedia, the free encyclopedia. This article is about a fictional book. For other uses, see Necronomicon disambiguation. That is not dead which can eternal lie.
And with strange aeons even death may die. Cthulhu Mythos in popular culture and Lovecraftian horror. Horror portal Speculative fiction portal.
Lovecraft Published February in "Weird Tales". Joshi points out that the text in question was "written in characters whose like narrator Randolph Carter never saw elsewhere"--which would not describe any known edition of the Necronomicon , including the one in Arabic, a language Carter was familiar with.
Literary Swordsmen and Sorcerers. Lovecraft Encyclopedia , p. Call of Cthulhu , p. Vathek; An Arabian Tale. A Dictionary of Modern Written Arabic 4th ed.
The New York Review. Desert Travel as a Form of Boasting: The El Dorado Times. Sabrina the Teenage Witch returns". Retrieved 10 June History of the Necronomicon.
The Case of Charles Dexter Ward. Some Notes on a Nonentity.