1. Remarks about this translation.

Besides the general introduction, following remarks about the present text persist.

The Pyramid Texts are dated at least contemporary with the pyramids in which they were inscribed, if not several centuries earlier. King Unas (ca. 2378 - 2348 BCE) probably disposed of a vast collection of religious texts on papyrus, and decided to be the first to inscribe his choice of 228 texts on the walls of his tomb. The latter would act as a terrestrial magical input/output-module de opere operato, interacting with the other parts of creation : the Netherworld (Duat) and the sky (Pet) or heaven. These oldest religious texts of humanity were inscribed ca. 4300 years ago and came to us unaltered & uncorrupted.

"Although they are first attested in the pyramid of Unis, most of the Pyramid Texts are undoubtedly older. With few exceptions, their grammar is that of a stage of the language that disappeared from secular inscriptions at least fifty years earlier, and the architecture of the pyramid chambers that they reflect came into use at the end of the Fouth Dynasty, more than a hundred years before Unis's time. Some of the texts reflect burial practices that are even older, in earthen graves beneath tombs built of mudbrick."
Allen, 2005, p.4.

Notwithstanding the rarity of corruptions, to the present day translator these texts pose problems of grammar, vocabulary, orthography and meaning. Indeed, many mythological, analogical, emblematic, allegorical & metaphorical connotations and other symbolical allusions are lost or obscure today. Names of certain snakes, lesser deities, foodstuffs, certain words etc. are unknown, and can only be transcribed, not translated.

In 1908, Sethe's standard edition of the hieroglyphic texts appeared : Die altägyptischen Pyramidentexte. In it, texts were grouped into "Sprüche" (Utterances or Spells). Over a period of thirty years, his German translation & commentary, under the title Übersetzung und Kommentar zu den altägyptischen Pyramidentexten, was published posthumously. In 1952, Mercer published the first English version and in 1968, Piankoff translated the text in his The Pyramid of Unas. In 1969, Faulkner published The Ancient Egyptian Pyramid Texts, the acclaimed standard English translation, whose grammatical and semantic perspectives the present translation for the better part shares. He argued for a fresh translation of the 759 utterances and this because Sethe's work was very bulky, incomplete and never revised by its author. Meanwhile more material had come to light, enabling him to restore many lacunae, whereas in the last half of the previous century great advances in Ancient Egyptian had been made.

In 2005, Allen published The Ancient Egyptian Pyramid Texts, containing the texts found in 10 tombs (besides the canonical five, he also includes Ankhesenpepi II, Neith, Iput II, Wedjebetni & Ibi). This clear translation of the Unas text is in many ways remarkable and most welcome, in particular regarding the use of verbal forms, as well as offering translations of passages beforehand deemed untranslatable, calling for revision. No doubt, this translation by Allen excells Faulkner's and is a humbling experience for anyone studying these texts for years.

"The rules of grammar are well defined so far as they go, but within those rules a doubt must often remain, for example, as to whether a given sentence is to be understood as a statement or as a wish ; in such cases a translator can render a passage only as he himself feels it."
Faulkner, 1969, viii.

The Egyptian text used here is Sethe's, whereas the pictures of the tomb are those of Piankoff (1968) but digitally enhanced to allow for a better identification of the signs. The standard translations of Sethe, Mercer, Piankoff, Faulkner and Allen assisted greatly, adding to the depth of an enterprise started in 2001, namely a series of fundamental texts dealing with the sapiental teachings of the Ancient Egyptians.

The availability of a more dramatic view on these texts was felt necessary. To integrate all available standard translations, the original Egyptian text and an artistic eye for performance (cf. Critical Esthetics, 2007) was the aim when composing the present text. Understanding them as the magical blueprint in sacred words of a crucial ritual experience, these spoken texts are treated as mystical texts containing a strong shamanistic & ecstatic component. The application of a hermeneutics of mystical texts may at least prove interesting to back the philosophical commentary (cf. previous studies on Beatrice of Nazareth, Jan of Ruusbroec & ps.-Dionysius the Areopagite).

The idiom of the present effort is on the whole that of modern English. The pronouns "thou", "thy", "thee" and "ye" have been replaced by the current "You" and "your". Conform with Faulkner, verbal inflexions as "didst", "maketh" etc. are not present, while a few archaisms like "behold" and "lo" were retained to render the original "see" and "look". Unlike Faulkner, the royal cartouche with the name "Wenis" is translated as "King Unas" each time the text does not suggest an original first-person context. When King Unas speaks, the cartouche is translated as "I, King Unas" when appearing for the first time and "I" or "me" in all other instances of the same utterance. The reasons for this are not philological, but dramatic, initiatic and ritualistic.

"The drama, the theatric sense, is unquestionably one of the most fitting channels for the appropriate presentation of mystical and symbolical truth. This is a circumstance so little understood and appreciated by the uninitiated that it is frequently confounded with mere charlatanism. Yet many of the most adept among the mystics were educated to its use and have from time to time employed the thespian art for the purpose of occult explication."
Spence, 1929, chapter XII, p.230.

It will not escape the reader the text entertains a certain level of rhythmicization of its teachings, whereas dramatic structures are intended and repetitions are common. These characteristics refer to the dramatical, performative and initiatic objectives suggested by the text. That certain ritual actions took place during the recitation of protective spells and offerings, can be inferred by the presence of instructions like "pour libation", "burn incense", etc. or by the description of the offering at hand. These dramatical instructions have been italicized and integrated in the text precisely where this was the case in the original.

It seems the original was not restricted to a particular individual. Mistakes indicate the texts were transcribed to the walls from a papyrus scroll. Traces of editorial revision are present (for example, in Pepi I, a few spells indicate the deceased is someone other than the king himself, whereas entire sections of a wall indicate revisions).

"Most of the editorial revisions have to do with the replacement of an original first-person pronoun by the deceased's name or a third-person referent, thus 'personalizing' the texts for each pyramid. In some cases these changes took place after the original version was carved and are visible on the wall ; in others, the original first person can be deduced from pronouns overlooked by the editor, from grammatical constructions left unemended, or from variant uses of the deceased's name and a third-person pronoun in different copies. In translating such spells, an argument can be made both for adopting the original first person and for rendering the final third-person version."
Allen, 2005, p.5.

To bring out the dramatic, imaginative intent, as well as to make it easier to read, the present dramatic text is viewed as a sacred scenario in which all component parts work together to achieve two goals : (1) the rebirth of the king in the Duat (burial-chamber) and (2) his ascension to Re in the horizon (antechamber). Conjectures regarding the various steps in this process have been added as titles (in teal). This dramatic interpretation is in tune with the ritualistic, ecstatic & alchemical characteristics of the composition. It does not affect he body of the text (in black), but allows the reader to fluently finish the complete text in one reading.

"The only basis we have for preferring one rendering to another, when once the exigencies of grammar and dictionary have been satisfied -and these leave a large margin for divergencies- is an intuitive appreciation of the trend of the ancient writer's mind."
Gardiner, 1925, p.5.

Although, for comparative reasons, rooted in linguistic, synoptic and lexicographic considerations, the "découpage" of Sethe is interesting, it has the disadvantage of eclipsing the literary coherence brought to bear by each king in his choice of texts & their placement in the tomb. Today we know that in any work of royal art a strong visual semantic was at work. Cardinal relationships exist and these allow us to conjecture the meaning of a text as a function of its placement in the tomb, establishing meaningful patterns with other texts on adjacent walls or in identical positions (cf. the West Gable of the burial-chamber and the East Wall of the antechamber both contain protective spells, as it were encircling the tomb). The Unas text is approached as a composition in its own right. Moreover, it did set the tone, became canonical and is the only complete version we have. Piankoff (1968) was the first to translate the text of Unas as a unity.

"Each of the Pyramid Texts is complete in itself. They are superimposed to convey different shades of meaning for certain passages, the key to such modifications being given by the meaning of the King's name."
Schwaller de Lubicz, 1985, p.72.

The "funerary interpretation" must be suspended. The latter dictates these texts to exclusively deal with afterlife issues, suggestive of completed actions. Although it is clear they were used during and after the burial of the divine king, it is equally possible for the composition to points to this-life rituals (cf. Naydler, 2005). In fact, small errors indicate this must have been the case. Actions should not a priori be viewed as completed. The perfect, indicating a past action viewed as completed in the present, is translated as past perfect tense if the completed action is referenced in the past.

"The deeply entrenched view that the contents of the Pyramid Texts relates either to funerary ritual or to beliefs of the Egyptians concerning the afterlife and does not relate to the experiences of the living king is incompatible with the texts themselves and stands in the way of a true perception of their meaning."
Naydler, 2005, pp.310-311.

Maybe the pyramid complex was the place of the royal cult, involving regeneration (rebirth) and ecstatic unity with Re, the father of the divine king ? Perhaps this royal cult was at hand as soon as the new king was crowned ? The Heb Sed ritual has Osirian connotations (the king assuming the dramatic role of Osiris to regenerate), whereas the daily service of the king, or his representatives, in the inner sanctum of later temples dedicated to the deities, involving opening the doors of the horizon and facing the deity in the "naos", is reminiscent of the companionship with Re which befell the divine, ascended king in the sky.

"The great state temples, although we know next to nothing about their inscriptions in the Old Kingdom, were principally devoted to restating and celebrating the relationship between the king and the gods, by which the natural cosmic order was maintained : to put it simply, the king ensured that the gods received the attention they deserved and needed, and they in return ensured that Egypt was safe and provided for."
Strudwick, 2005, p.18.

Reading the text in terms of a spiritual drama (a mystery-play - cf. Sethe, 1928) calls for an editorial format in which the expressive, exclamatory style is used to boost the narrative. Mindful of what is not at our disposal when translating Old Egyptian, what can we do more than make an intelligent guess ?

Of course, the reader is asked to plunge into the anterational mindset of these ancient authors, acquainting him or herself as much as possible with the mythical, pre-rational and proto-rational layers of early cognition, clearly devoid of theoretical conceptualization, abstraction or discursive thought.

At first, this may seem bewildering, but in fact the whole edifice comes down to two salvic paths : rebirth (as Osiris) and illumination (as Re). They are sublimations of the "Great Mother" (or "great goddess") and the "Wise Father" (or "strong bull") archetypes animating family life, and turn up in all religions. In general terms, these are the Lunar and Solar paths most, if not all, living, luminous creatures walk to survive. These cycles are crucial to all monthly & seasonal processes of body, energy & mind.

So once the basic relationships between the mythical players are understood (between Horus & Seth, regarding what happened to Osiris, Set & Horus etc.), a standard set of events between them, as well as differences appear (as in the pictoral Amduat-texts, were visual registers occur). In the Ancient Egyptian anterational way of thinking, continuous regeneration (through darkness) and eternal efficient being (through light) were the two continuous, substantial modes of being. The aspiration of the intellectual élite, was keeping both united & separated. Clearly, although institutionalized, these priests had the time to upkeep shamanism (guided trance), the power of suggestion, magic, dream-work, funerary rituals and the ecstatic union with the god(dess).

"Thus the purpose of initiatoric texts is far less a logical one that it is to provoke shocks, emotional reactions, or to grate against the cerebral need for sequential logic. Paradox, improbable images, the juxtaposition of unconnected phrases are freely employed. The texts appeal to sensation, to a feeling of emotive sensitivity."
Schwaller de Lubicz, 1985, p.58.

Regarding the treatment of words related to Egyptian spiritual anthropology, the custom of simply transcribing them is followed, except for "Ib", rendered as "heart" and "Akhet", rendered as "horizon". Hence, "Ka", "Ba", "Akh" and "Khu" are left intact and explained in the commentary, whereas in the plural they are given as "Kas", "Bas", "Akhs" & "Khus". The term "dAt" is not translated as "Netherworld", but rendered as "Duat". The common names of the major towns of Egypt are translated as Memphis, Heliopolis, Hermopolis, Hierakonpolis, Crocodilopolis, Letopolis etc., except if they are part of titles (like "Bull of Nekhen" or "Bas of Iunu"). In this complete text, the numbering is done anew, while the standard number of the utterance was put between round brackets (and used in the commentary).

II

BURIAL-CHAMBER / North Wall

 OFFERING LITURGY

I Preliminary Purifications

all by the priest

19 (23) purification by water

Osiris, seize all those who hate King Unas -pour water- and who speak evil against his name. Thoth, go, seize him for Osiris. Bring him who speaks evil against the name of King Unas. Put him in your hand.

To say the words four times :
"Do not let go of him !
Beware, do not let go of him !"
-pour water-

20 (25) censing Ka-rite

Someone has gone with his Ka.

Horus has gone with his Ka.
Seth has gone with his Ka.
Thoth has gone with his Ka.

To say the words four times :
-burning incense-
"The god has gone with his Ka.
Osiris goes with his Ka.
Eyes-Forward has gone with his Ka.
You also have gone with your Ka."

O King Unas, the arm of your Ka is before You !
O King Unas, the arm of your Ka is behind You !
O King Unas, the foot of your Ka is before You !
O King Unas, the foot of your Ka is behind You !

O Osiris King Unas, I have given You the Eye of Horus !
May your face be adorned with it !
May the perfume of the Eye of Horus diffuse over You !

21 (32) pouring of libation under the feet

This is your libation, Osiris.

This is your libation, O King Unas, have gone forth -libation & two pellets of natron- to your son, have gone forth to Horus.

I have come and I bring You the Eye of Horus, that your heart may be refreshed with it. I bring it to You under your feet.

Take the outflow that comes out from You. Your heart will not be weary with it.

To say the words four times :
"Come, (for) You have been invoked !"

22 (34) purification of the mouth by Upper Egyptian natron

Cream, cream, splits open your mouth !
O King Unas,
-Upper Egyptian natron of Nekheb, 5 pellets-
taste its taste in front of them of the divine chapels.

What Horus spits out is cream.
What Seth spits out is cream.
What reconciles the two gods is cream.

To say the words four times :
"You are purified in the company of the Followers of Horus."

23 (35) purification of the mouth by Lower Egyptian natron

Your purification is the purification of Horus.
Your purification is the purification of Seth.
-Lower Egyptian natron of Shetpet, 5 pellets-
Your purification is the purification of Thoth.
Your purification is the purification of the god.
Your purification is also among them.
Your mouth is the mouth of a sucking calf on the day he is born.

24 (36) final censing and declaration of purity

Your purification is the purification of Horus.
Your purification is the purification of Seth.
Your purification -incense, one pellet- is the purification of Thoth.
Your purification is the purification of the god.
Your purification is the purification of your Ka.
Your purification is the purification of your purification,
and this purification of yours also is among your brothers, the gods !

Your purification is on your mouth :
You should clean all your bones,
and end what is against You.

O Osiris, I give You the Eye of Horus !
Provide your face with it, spread through.

II Opening of the Mouth Rituals

1. Ritual of Opening the Mouth

25 (37) the Peseshkef or Flint Spreader

O King Unas, I have fastened your jaws spread for You.
-the Peseshkef-

26 (38) the divine iron

O Osiris King Unas, I split open your mouth for You.
-divine iron of Upper Egypt, 1 ingot ; divine iron of Lower Egypt, 1 ingot-

27 (39) the Eye of Horus

King Unas !
Take the Eye of Horus which went away :
I have brought it to You that I might put it in your mouth.
-Zeru-salt of Upper Egypt and Zeru-salt of Lower Egypt-

28 (40) the Shiku of Osiris

O King Unas, take the Shiku-mineral of Osiris !
-Shiku-

29 (41) the tip of the breast of Horus

Take the tip of Horus' own breast !
Take what is for your mouth !
-milk, 1 jar-

30 (42) the breast of Isis

Take the breast of your sister Isis the milk-provider,
which You should take to your mouth.
-an empty Menza-jar-

31 (32) pouring of libation under the feet

This is your libation, Osiris.

This is your libation, O King Unas, have gone forth -libation & two pellets of natron- to your son, have gone forth to Horus.

I have come and I bring You the Eye of Horus, that your heart may be refreshed with it. I bring it to You under your feet.

Take the outflow that comes out from You. Your heart will not be weary with it.

To say the words four times :
"Come, (for) You have been invoked !"

2. Mouth-opening Meal

32 (43) the Eye of Horus

Take the two Eyes of Horus, the black and the white.
Take them to your forehead, that they may brighten your face.
-the lifting up of a white jar and a black jar-

33 (44) dedication of offerings to Re

Re in the sky shall be pleased with You,
and he shall pacify the Two Lords for You.
The night is favorable to You.
-a fresh bread-loaf-
The Two Ladies are favorable to You.

Offerings have been brought to You.
Offerings is what You see.
Offerings is what You hear.

Offerings in front of You !
Offerings behind You !
Offerings are your portion !

34 (45) preparation of the mouth

O Osiris King Unas, take the white teeth of Horus, which shall equip your mouth.
-a bowl of 5 onions-heads-

35 (46) offering for the Ka : first cake

To say the words four times :
An offering which the King gives for the Ka of King Unas.
O Osiris King Unas, take the Eye of Horus, your bread-loaf, and eat.
-a bread-loaf of offering-

36 (47) first cup

O Osiris King Unas, take the Eye of Horus, which was taken from Seth and which You shall take to your mouth, and with which You should part your mouth !
-wine, a Hatjes jar of white quartzite stone-

37 (48) second cup

O Osiris King Unas, part your mouth with your full measure !
-wine, a Hatjes jar of black quartzite stone-

38 (49) third cup

O Osiris King Unas, take the <ferment> which comes from You !
-beer, a Henet-bowl of black quartzite stone-

39 (50) glorification of Re

O Re !
Your dawning, You in the sky, your dawning,
for King Unas, Lord of All Things !
As all things belong to yourself,
let all things belong to the Ka of King Unas,
let all things belong to himself !
-the lifting up before him of a sanctified offering-

40 (51) second cake

King Unas !
Take the Eye of Horus, which You should taste.
-1 loin cake-

41 (52) third cake

(O) You interred !
(O) You of the dark !
-1 porridge-loaf-

42 (53) first meat

King Unas !
Take the Eye of Horus, which You should embrace.
-1 kidney-

43 (54) fourth cup

King Unas !
Take the Eye of Horus,
which was taken from Seth and saved for You !
Part your mouth with it !
-wine, a Henet-bowl of white quartzite stone-

44 (55) fifth cup

King Unas !
Take <the ferment> that comes from Osiris !
-beer, a Henet-bowl of black quartzite stone-

45 (56) sixth cup

King Unas !
Take the Eye of Horus, rescued for You.
It will never escape from You !
-beer, an iron Henet-bowl-

46 (57) seventh cup

King Unas !
Take the Eye of Horus, provide yourself with it !
-beer, a blackened Henet-bowl-

BURIAL-CHAMBER / North Wall
register 2 : 72 - 79 , 81 - 96, 108 - 116

3. Anointment with Seven Oils

47 (72) festival oil

O Osiris King Unas, I have filled your Eye with ointment.
To say the words four times :
-festival-scent oil-

48 (73) jubilation oil

O Osiris King Unas, take <the ferment> (which is) from his face.
-jubilation oil-

49 (74) pine oil

O Osiris King Unas, take the Eye of Horus, on which he caused <devastation>.
-pine oil-

50 (75) rejoining oil

O Osiris King Unas, take the Eye of Horus, which he rejoined.
-rejoining oil-

51 (76) support oil

O Osiris King Unas, take the Eye of Horus, wherewith he got the gods.
-support oil-

52 (77) pine oil

Ointment ! Ointment !
Where should You be ?
O You on the brow of Horus, where should You be ?
-first quality cedar oil-
You were on the brow of Horus, but I will put You on the brow of this King Unas.

You shall give pleasure to him who wears You.
You shall make an Akh of him who wears You.
You shall cause him to have power in his body.
You shall put the dread of him in the eyes of all the Akhs who shall look at him and everyone who shall hear his name (as well).

53 (78) Libyan oil

O Osiris King Unas, I bring to You the Eye of Horus, which he has taken to your brow.
-first quality Libyan oil-

4. Presentation of Eyepaint

54 (79) paint

To say the words four times :
O Osiris King Unas, the Eye of Horus has been painted sound on your face.
-a bag of green eye-paint, a bag of black eye-paint-

5. Presentation of Linen

55 (81) linen

May You awake in peace !
Awake, Ta'it, in peace !
Awake, You of Ta'it-town, in peace !
-two roles of linen-
The Eye of Horus in Dep, in peace !
The Eye of Horus in the Mansions of the Red Crown, in peace !
You who receive the working <women>,
You who adorn the Great One of the carrying-chair,
and cause the Two Lands to bow to this King Unas,
like they bow to Horus,
and cause the Two Lands to dread King Unas,
like they dread Seth.

May You sit in front of King Unas in his divinity,
open his path at the head of the Akhs,
that he may stand at the head of the Akhs like Anubis,
at the fore of the Westerners.

Forward !
To the front, with Osiris !

6. Libation & Cleansing

56 (25)  censing Ka-rite

Someone has gone with his Ka.
Horus has gone with his Ka.
Seth has gone with his Ka.
Thoth has gone with his Ka.

To say the words four times :
-burning incense-
"The god has gone with his Ka.
Osiris goes with his Ka.
Eyes-Forward has gone with his Ka.
You also have gone with your Ka."

O King Unas, the arm of your Ka is before You !
O King Unas, the arm of your Ka is behind You !
O King Unas, the foot of your Ka is before You !
O King Unas, the foot of your Ka is behind You !

O Osiris King Unas, I have given You the Eye of Horus !
May your face be adorned with it !
May the perfume of the Eye of Horus diffuse over You !

57 (32) pouring of libation under the feet

This is your libation, Osiris.

This is your libation, O King Unas, have gone forth -libation & two pellets of natron- to your son, have gone forth to Horus.

I have come and I bring You the Eye of Horus, that your heart may be refreshed with it. I bring it to You under your feet.

Take the outflow that comes out from You. Your heart will not be weary with it.

To say the words four times :
"Come, (for) You have been invoked !"

III Offering Banquet

1. Preparation of the Offering Table

58 (82)

Thoth came with it to him.
He has come forth to him with the Eye of Horus.
-an offering table-

59 (83)

Give him the Eye of Horus, that he may become satisfied with it.
-O come with the king's offering !-

60 (84)

O Osiris King Unas, take the Eye of Horus with which he became satisfied.
-the king's offering, twice-

61 (85)

O Osiris King Unas, take the Eye of Horus and be satisfied with it.
-two offering slabs of the broad hall-

62 (86)

To say the words :
Cause it to turn back to You !
-Sit down ! Be silent ! the King's invocation-offering-

63 (87)

O Osiris King Unas, take the Eye of Horus and absorb it into your mouth.
-the mouth-washing meal, 1 loaf of bread, 1 jug of beer-

64 (88)

O Osiris King Unas, take the Eye of Horus, prevent him from trampling it.
-1 loaf of trampled bread-

65 (89)

O Osiris King Unas, take the Eye of Horus which he pulled out.
-1 bowl of pulled bread-

66 (90)

O Osiris King Unas, take the Eye of Horus,
for little is that which Seth has eaten of it.
-1 jar of strong ale-

67 (91)

O Osiris King Unas, take the Eye of Horus which they have <reft> from him.
-1 jar of Henemes-drink-

68 (92)

O Osiris King Unas, take the Eye of Horus, lift it to your face.
-the lifting up of 1 loaf of bread and 1 Henet-bowl of beer-

69 (93)

Lift up your face, O Osiris.
Lift up your face, O King Unas, whose Akh goes !
Lift up your face, O King Unas, be strong and effective.
Look at what has come from You,
striking the one who is netted in it.
Wash yourself King Unas, and
part your mouth with the Eye of Horus.
You shall summon your Ka as Osiris,
and he shall protect You from every wrath of the dead.
King Unas, take to yourself this bread of yours, which is the Eye of Horus.

70 (94)

O Osiris King Unas, take the Eye of Horus with which You have <refreshed> yourself.
-a Shenes-loaf-

71 (95)

Provide yourself with <the ferment> which comes from You.
-a jug of beer-

72 (96)

O Osiris King Unas, take the one of the shank, the Eye of Horus.
-1 bowl with a shank of meat-

2. Cleansing the mouth

73 (108)

O Osiris King Unas, gather to yourself the water that is in it.
-2 bowls of water-

74 (109)

O Osiris King Unas, take the Eye of Horus, which cleansed his mouth.
-2 bowls of cleansing natron-

75 (110)

O Osiris King Unas, take the Eye of Horus, gather it to your mouth.
-the mouth-washing meal, 1 loaf of bread, 1 jug of beer-

3. Bread & Onions

76 (111)

O Osiris King Unas, take the Eye of Horus which Seth trampled.
-1 loaf of trampled bread-

77 (112)

O Osiris King Unas, take the Eye of Horus which he pulled out.
-1 bowl of pulled bread-

78 (113)

O Osiris King Unas, acquire what should be on You.
-2 loaves of Hetj-bread-

79 (114)

O Osiris King Unas, I bring to You what {resembles} your face.
-2 loaves of cone bread-

80 (115)

O Osiris King Unas, I have set your Eye in place.
-4 loaves of taste bread-

81 (116)

O Osiris King Unas, take the Eye of Horus !
Prevent him from suffering because of it.
-4 loaves of flat beer bread-

BURIAL-CHAMBER / North Wall
register 3 : 117 - 171

82 (117)

O Osiris King Unas, receive what should be on You.
To say the words four times :
-4 loaves of Shenes bread-

83 (118)

O Osiris King Unas, take your Eye, take possession of it.
To say the words four times :
-a bowl with 4 loaves of in the Earth bread-

84 (119)
 
O Osiris King Unas, take the Eye of Horus, which he <carried off>.
-a bowl of 4 Henefu-breads-

85 (120)

O Osiris King Unas, take the Eye of Horus, do not let it <spring up>.
-a bowl of 4 Hebennet-breads-

86 (121)

O Osiris King Unas, take the Eye of Horus, which he has pulled out.
-a bowl of 4 wheat breads-

87 (122)

O Osiris King Unas, take the Eye of Horus, put for You in your mouth.
-a bowl of 4 truncated Idetet-breads-

88 (123)

O Osiris King Unas, take the Eye of Horus, your bread-loaf and eat.
-4 bread loaves-

89 (124)

O Osiris King Unas, take the Eye of Horus, which he has pulled out.
-a bowl of 4 pieces of roast meat-

90 (125)

O Osiris King Unas, I bring to You his white, sound teeth.
-a bowl of 4 onions-

4. Beef & Poultry

91 (126)

O Osiris King Unas, here is the one who stole the Eye of Horus.
-1 bowl with a foreleg-

92 (127)

O Osiris King Unas, dance ! Geb will not do wrong to his heir who inherits.
-1 bowl with a haunch-

93 (128)

O Osiris King Unas, take the Eye of Horus, which You should embrace.
-1 bowl of kidneys-

94 (129)

O Osiris King Unas, accept the one of the shank, the Eye of Horus.
-1 bowl with a shank of meat-

95 (130)

O Osiris King Unas, take those who rebelled against You.
To say the words four times :
-a bowl of 4 ribs-

96 (131)

O Osiris King Unas, take your <assailant>.
To say the words four times :
-1 bowl of roasted meat-

97 (132)

O Osiris King Unas, take the Eye of Horus, go toward it.
-1 bowl of liver-

98 (133)

O Osiris King Unas, take the Eye of Horus against which he went.
-1 bowl of spleen-

99 (134)

O Osiris King Unas, take the Eye of Horus which is from his forehead.
-1 bowl of belly meat-

100 (135)

O Osiris King Unas, take the Eye of Horus which is from Seth's forehead.
-1 bowl of breast meat-

101 (136)

O Osiris King Unas, take the <severed> heads of the Followers of Seth.
-1 bowl of goose-

102 (137)

O Osiris King Unas, take <all> of this heart.
To say the words four times :
-1 bowl of white-fronted goose-

103 (138)

O Osiris King Unas, take the Eye of Horus, which he has brought.
-1 bowl of duck-

104 (139)

O Osiris King Unas, take the one who came to settle them.
-1 bowl of grey goose-

105 (140)

O Osiris King Unas, take the Eye of Horus !
Prevent him from having pain in it.
-1 bowl of pigeon-

5. Bread

106 (141)

O Osiris King Unas, take the Eye of Horus which he pulled out.
-1 loaf of warm bread-

107 (142)

O Osiris King Unas, take the Eye of Horus, for it cannot be cut off from You.
-2 loaves of cut bread-

108 (143)

O Osiris King Unas, the Eye of Horus is allotted to You.
-a bowl of 2 loaves of Nepat-bread-

109 (144)

O Osiris King Unas, take the Eye of Horus, the water of which he caused to suffer.
-a bowl of 2 loaves of Meset-bread-

6. Drinks

110 (145)

O Osiris King Unas, take the Eye of Horus, for little is that which Seth has eaten of it.
-2 bowls of strong ale-

111 (146)

O Osiris King Unas, take the eye of Horus, (for) they come, who have <torn> a piece from it.
-2 bowls of whipped cream-

112 (147)

O Osiris King Unas, take the Eye of Horus which they <reft> from him.
-2 bowls of Henemes-bear-

113 (148)

O Osiris King Unas, provide yourself with <the ferment> which comes out of You.
-2 bowls of beer-

114 (149)

O Osiris King Unas, provide yourself with <the ferment> which comes out of You.
-2 bowls of date bear-

115 (150)

O Osiris King Unas, provide yourself with <the ferment> which comes out of You.
-2 bowls of Pekh(a)-beer-

116 (151)

O Osiris King Unas, provide yourself with <the ferment> which comes out of You.
-2 bowls of bowland beer-

117 (152)

O Osiris King Unas, take the breast of Horus which they offer.
-2 bowls of fig drink-

118 (153)

O Osiris King Unas, part your mouth with it.
-2 bowls of Delta wine-

119 (154)

O Osiris King Unas, take the Eye of Horus which they spat out ! Prevent him from swallowing it.
-2 jars of Abesh-wine-

120 (155)

O Osiris King Unas, take the pupil in the Eye of Horus, part your mouth with it.
-2 bowls of Buto wine-

121 (156)

O Osiris King Unas, take the Eye of Horus which he has fished up, (and) part your mouth with it.
-2 bowls of Mariut wine-

122 (157)

O Osiris King Unas, take the Eye of Horus !
It will not separate itself from You.
-2 bowls of Pelusium wine-

7. Fruits

123 (158)

O Osiris King Unas, take the Eye of Horus as it <springs up>.
-2 bowls of Hebennet-

124 (159)

O Osiris King Unas, take the Eye of Horus which he <carried off>.
-2 bowls of Khenfu-

125 (160)

O Osiris King Unas, take the Eye of Horus which he took from Seth.
-2 bowls of Ished-berries-

126 (161)

O Osiris King Unas, take the white Eye of Horus and prevent him from wearing it as a headband.
-2 bowls of white Seshet-

127 (162)

O Osiris King Unas, take the green Eye of Horus and prevent him from wearing it as a headband.
-2 bowls of green Seshet-

128 (163)

O Osiris King Unas, take the Eye of Horus and prevent him from tearing it out.
-2 bowls of roasted wheat-

129 (164)

O Osiris King Unas, take the Eye of Horus and prevent him from tearing it out.
-2 bowls of roasted barley-

130 (165)

O Osiris King Unas, take the Eye of Horus, <it is slipping>.
-2 bowls of Ba(ba)t-

131 (166)

O Osiris King Unas, take the Eye of Horus which they have licked.
-2 bowls of Sidder fruit-

132 (167)

O Osiris King Unas, open your eyes and see with them.
-2 bowls of Sidder bread-

133 (168)

O Osiris King Unas, take the Eye of Horus and prevent him from netting it.
-2 bowls of carob beans-

8. Vegetables

134 (169)

O Osiris King Unas, take the sweet Eye of Horus, return it to yourself.
-2 bowls of all kinds of sweet stalk-

135 (170)

O Osiris King Unas, take the Eye of Horus, allot it to yourself.
-2 bowls of all kind of young plant-

9. Dedication of Offerings

136 (171)

O Osiris King Unas, may what You have endure for You with You !
-dedication of the offerings-

III

BURIAL-CHAMBER / South Wall (213 - 219)

 VOYAGE TO THE DUAT

IV

BURIAL-CHAMBER / East Wall (219 - 224)

CORONATION - RETURN