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# Egyptian Literature/The Book of the Dead/Preserving the Heart (2)

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PRESERVING THE HEART
[From the Papyrus of Nu (British Museum No. 10,477, sheet 5).]
The Chapter of not letting the heart of the overseer of the palace, the chancellor-in-chief, Nu, triumphant, be driven away from him in the underworld. He Saith:
“O my heart, my mother; O my heart, my mother! O my heart of my existence upon earth. May naught stand up to oppose me in judgment in the presence of the lords of the trial; let it not be said of me and of that which I have done, ‘He hath done deeds against that which is right and true’; may naught be against me in the presence of the great god, the lord of Amentet. Homage to thee, O my heart! Homage to thee, O my heart! Homage to you, O my reins! Homage to you, O ye gods who dwell in the divine clouds, and who are exalted (or holy) by reason of your sceptres! Speak ye [for me] fair things to Rā, and make ye me ​to prosper before Nehebka. And behold me, even though I be joined to the earth in the mighty innermost parts thereof, let me remain upon the earth and let me not die in Amentet, but become a Khu therein.”
# Egyptian Literature/The Book of the Dead/Rubric

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RUBRIC
[From the Papyrus of Amen-hetep (see Naville, “Todtenbuch,” Bd. II. p. 99).]
these words are to be said over a scarab of green stone encircled with a band of refined copper and [having] a ring of silver, which shall be placed on the neck of the khu.
this chapter was found in the city of khemennu (hermopolis magna) under the feet of [the statue of] this god. [it was inscribed] upon a slab of iron of the south, in the writing of the god himself, in the time of the ​majesty of the king of the north and of the south, men-kau-ra, triumphant, by the royal son heru-ta-ta-f, who discovered it while he was on his journey to make an inspection of the temples and of their estates.
# Egyptian Literature/The Book of the Dead/Preserving the Heart (3)

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PRESERVING THE HEART
[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]
The Chapter of not letting the heart of Osiris, the scribe of the holy offerings of all the gods, Ani, triumphant, be driven from him in the underworld. He Saith:
“My heart, my mother; my heart, my mother! My heart whereby I came into being! May naught stand up to oppose me at [my] judgment; may there be no opposition to me in the presence of the sovereign princes (Tchatcha); may there be no parting of thee from me in the presence of him that keepeth the Balance! Thou art my ka, the dweller in my body; the god Khnemu who knitteth and strengtheneth my limbs. Mayest thou come forth into the place of happiness whither we go. May the Shenit (i.e., the divine officers of the court of Osiris), who form the conditions of the lives of men, not cause my name to stink. [Let it be satisfactory unto us, and let the listening be satisfactory unto us, and let there be joy of heart unto us at the weighing of words. Let not that which is false be uttered against me before the great god, the lord of Amentet. Verily how great shalt thou be when thou risest in triumph!]
# Egyptian Literature/The Book of the Dead/Repulsing Serpents

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REPULSING SERPENTS
[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]
The Chapter of repulsing serpents (or worms). Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith:
“Hail, thou serpent Rerek, advance not hither. Behold Seb and Shu. Stand still now, and thou shalt eat the rat which is an abominable thing unto Rā, and thou shalt crunch the bones of the filthy cat.”
# Egyptian Literature/The Book of the Dead/The Heart of Carnelian

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THE HEART OF CARNELIAN
[From the Papyrus of Ani (British Museum No. 10,470, sheet 33).]
The Chapter of a heart of Carnelian. Osiris Ani, triumphant, saith:
“I am the Bennu, the soul of Rā, and the guide of the gods in the Tuat (underworld). Their divine souls come forth upon earth to do the will of their kas; let, therefore, the soul of Osiris Ani come forth to do the will of his ka.”
# Egyptian Literature/The Book of the Dead/Repulsing the Eater of the Ass

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REPULSING THE EATER OF THE ASS
[From the Papyrus of Rā (see Naville, op. cit., Bd. I. Bl. 54) and from the Papyrus of Nu (British Museum No. 10,477, sheet 8).]
The Chapter of driving back the Eater of the Ass. Osiris Rā, triumphant, saith:
I. “Get thee back, Hai, thou impure one, thou abomination of Osiris! Thoth hath cut off thy head, and I have performed upon thee all the things which the company of the gods ordered concerning thee in the matter of the work of thy slaughter. Get thee back, thou abomination of Osiris, from the Neshmet boat . . . which advanceth with a fair wind. Ye are holy, O all ye gods, and [ye] have cast down headlong the enemies of Osiris; the gods of Ta-ur shout for joy. Get thee back, O thou Eater of the Ass, thou abomination of the god Haas who dwelleth in the underworld. I know thee, I know thee, I know thee, I know thee. Who art thou? I am . . .”
II. “On thy face [O fiend], and devour me not, for I am pure, and I am with the time which cometh of itself. Thou shalt not come to me, O thou that comest without being invoked, and whose [time of coming] is unknown. I am the lord of thy mouth, get thee back, thou and thy desires(?). Hail, Haas, with his stone [knife] Horus hath cut asunder thy members, and thou art destroyed within thy company, and thy bend (or dwelling-place) is destroyed for thee by the company of thy gods who dwell in the cities of Pe and Tep. He that slayeth [thee] there is in the form of the Eye of Horus, and I have driven thee away as thou wast advancing, and I have vanquished thee by the winds of my mouth. O thou Eater of those who commit sins, who dost plunder and spoil, I have [committed] no sin; therefore, let my palette and the writings with hostile charges [against me upon them] be given unto me. I have done no wrong in the presence of the sovereign princes, therefore shoot not thy [venom] at me. I give, do thou take according to what I order; snatch me not away, and eat me not, for I am the lord of life, the Prince (Life, Health, Strength!) of the horizon.”
Footnotes
# Egyptian Literature/The Book of the Dead/Sailing in the Great Boat

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SAILING IN THE GREAT BOAT
[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).]
The Chapter of sailing in the Great Boat of Ra to pass over the circle of bright flame. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith:
“[Hail], ye bright and shining flames that keep your place behind Rā, and which slay behind him, the boat of Rā is in fear of the whirlwind and the storm; shine ye forth, then, and make [ye yourselves] visible. I have come [daily] along with the god Sek-hra from the bight of his holy lake, and I have seen the Maāt [goddesses] pass along, and the lion-gods who belong unto them. Hail, thou that dwellest in the coffer who hast multitudes of plants(?), I have seen [what is] there. We rejoice, and their princes rejoice greatly, and their lesser gods(?) are glad. I have made a way in front of the boat of Rā, I have lifted myself up into his divine Disk, I shine brightly through his splendors; he hath furnished himself with the things which are his, taking possession thereof as the lord of right and truth. And behold, O ye company of the gods, and thou ancestor of the goddess Isis, grant ye that he may bear testimony to his father, the lord of those who are therein. I have weighed the . . . in him [as] chief, and I have brought to him the goddess Tefnut and he liveth. Behold, come, come, and declare before him the testimony of right and truth of the lord Tem. I cry out at eventide and at his hour, saying, Grant ye unto me that I may come. I have brought unto him the jaws of the passages of the tomb; I have brought unto him the bones which are in Annu (Heliopolis); I have gathered together for him his manifold parts; I have driven back for him the serpent fiend Apep; I have spit upon his gashes for him; I have made my road and I have passed in among you. I am he who dwelleth among the gods, come, let [me] pass onward in the boat, the boat of the lord Sa. Behold, O Heru-ur, there is a flame, but the fire hath been extinguished. I have made [my] road, O ye divine fathers and your divine apes! I have entered upon the horizon, and I have ​passed on to the side of the divine princes, and I have borne testimony unto him that dwelleth in his divine boat. I have gone forward over the circle of bright flame which is behind the lord of the lock of hair which moveth round about. Behold, ye who cry out over yourselves, ye worms in [your] hidden places, grant ye that I may pass onward, for I am the mighty one, the lord of divine strength, and I am the spiritual body (sāh) of the lord of divine right and truth made by the goddess Uatchit. His strength which protecteth is my strength which protecteth, which is the strength which protecteth Rā. [Grant ye that I may be in the following of Rā], and grant ye that I may go round about with him in Sekhet-hetep [and in] the two lands. [I am] a great god, and [I have been] judged by the company of his gods; grant that divine, sepulchral meals may be given unto me.”
# Egyptian Literature/The Book of the Dead/Soul and Body

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SOUL AND BODY
[From the Papyrus of Ani (British Museum No. 10,470, sheet 17).]
The Chapter of causing the soul to be united to its body in the underworld. The Osiris Ani, triumphant, saith:
“Hail, thou god Anniu (i.e., Bringer)! Hail, thou god Pehrer (i.e., Runner), who dwellest in thy hall! [Hail,] great God! Grant thou that my soul may come unto me from wheresoever it may be. If [it] would tarry, then let my soul be brought unto me from wheresoever it may be, for thou shalt find the Eye of Horus standing by thee like unto those beings who are like unto Osiris, and who never lie down in death. Let not the Osiris Ani, triumphant, lie down in death among those who lie down in Annu, the land wherein souls are joined unto ​their bodies even in thousands. Let me have possession of my ba (soul), and of my khu, and let me triumph therewith in every place wheresoever it may be. [Observe these things which [I] speak, for it hath staves with it]; observe then, O ye divine guardians of heaven, my soul [wheresoever it may be]. If it would tarry, do thou make my soul to look upon my body, for thou shalt find the Eye of Horus standing by thee like those [beings who are like unto Osiris].
“Hail, ye gods, who tow along the boat of the lord of millions of years, who bring [it] above the underworld and who make it to travel over Nut, who make souls to enter into [their] spiritual bodies, whose hands are filled with your ropes and who clutch your weapons tight, destroy ye the Enemy; thus shall the boat of the sun be glad and the great God shall set out on his journey in peace. And behold, grant ye that the soul of Osiris Ani, triumphant, may come forth before the gods and that it may be triumphant along with you in the eastern part of the sky to follow unto the place where it was yesterday; [and that it may have] peace, peace in Amentet. May it look upon its material body, may it rest upon its spiritual body; and may its body neither perish nor suffer corruption forever.”
[these] words are to be said over a soul of gold inlaid with precious stones and placed on the breast of osiris.
* ↑ Added from the Papyrus of Nebseni.
* ↑ Added from the Papyrus of Nebseni.
* ↑ The Papyrus of Nebseni has, “make thou me to see my soul and my shade.”
# Egyptian Literature/The Book of the Dead/The Chapter of Memory

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THE CHAPTER OF MEMORY
[From the Papyrus of Nu (British Museum No. 10,477, sheet 5).]
The Chapter of making a man to possess memory in the underworld. The chancellor-in-chief, Nu, triumphant, the overseer of the palace, the son of the chief chancellor Amen-hetep, saith:
“May my name be given to me in the Great House, and may I remember my name in the House of Fire on the night of counting the years and of telling the number of the months. I am with the Divine One, and I sit on the eastern side of heaven. If any god whatsoever should advance unto me, let me be able to proclaim his name forthwith.”
# Eminent Chinese of the Ch'ing Period/Lang T'ing-tso

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​LANG T'ing-tso 郎廷佐 (T. 一柱), d. 1676, official, was a member of the Chinese Bordered Yellow Banner. Beginning as a pupil in the Banner school, he served for a time as a clerk. In 1645 he became a sub-reader in the Grand Secretariat and later a reader. Appointed governor-general in Kiangsi in 1655, he was promoted to the post of governor-general of both Kiangnan (Kiangsu and Anhwei) and Kiangsi in the following year. When Chêng Ch'êng-kung [q. v.] invaded Kiangnan in 1659 Lang T'ing-tso and several other generals withstood him and finally defeated him at Nanking. In 1661 a separate governor-general was appointed for Kiangsi, after which Lang's jurisdiction extended over Kiangnan only. But when Kiangnan and Kiangsi were reunited in 1665 under one governor-general (兩江總督) he once more held that post until his retirement on account of illness in 1668. After the revolt of Kêng Ching-chung [q. v.] and the imprisonment of Fan Ch'êng-mo [q. v.] in 1674, Lang was ordered to take the latter's place as governor-general of Fukien. But because that province was in a state of rebellion, he maintained his headquarters with Giyešu [q. v.] at Chin-hua, Chekiang, where he died two years later. He was succeeded by his younger brother, Lang T'ing-hsiang 郎廷相 (d. 1688), who was dismissed in 1678 on a charge of incompetence.
[1/279/4b; 2/5/18a; 9/1/8b; Shêng-ching t'ung-chih (1784) 77/4b; 34/189/33a.]
Fang Chao-ying
# Eminent Chinese of the Ch'ing Period/Lao-sa

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​LAO-sa. See under Loosa.
# Eminent Chinese of the Ch'ing Period/Li (履), Prince

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​LI (履), Prince. See under Yung-ch'êng.
# Eminent Chinese of the Ch'ing Period/Li (理), Prince

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​LI (理), Prince. See under Yin-jêng.
# Eminent Chinese of the Ch'ing Period/Li (禮), Prince

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​LI (禮), Prince. See under Daisan, Chao-lien.
# Eminent Chinese of the Ch'ing Period/Lekedehun

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​LEKEDEHUN 勒克德渾, d. Apr. 19, 1652, age thirty-four sui (the Tung-hua lu gives his age as twenty-four sui), the first Prince Shun-ch'êng (順承), was a great-grandson of Nurhaci [q. v.], a grandson of Daišan [q. v.], and the second son of Sahaliyen [q. v.]. His elder brother, Adali 阿達禮, who succeeded to the second-class princedom in 1636, was executed in 1643 for attempting to dethrone his cousin, Fu-lin [q. v.], and make Dorgon [q. v.] emperor. For this offense Lekedehun was punished by being excluded from the Imperial Family, but was pardoned late in 1644 (after the government was established in Peking) on the ground that he was too young to share in the plot. He was at the same time given the rank of a prince of the third degree. In 1645 Lekedehun was appointed commander-in-chief of the armies in Kiangnan to relieve his uncle, Dodo [q. v.]. Invested with the title, P'ing-nan Ta Chiang-chün 平南大將軍, Lekedehun went to Nanking and with the help of Hung Ch'êng-ch'ou [q. v.] conquered the province of Chekiang. Late in 1645 he was ordered to proceed to Wuchang, Hupeh, and in the following year succeeded in defeating the armies under the Ming general, Ho T'êng-chiao [q. v.] at Ching-chou and Hsiang-yang. He returned to Peking late in 1646. In 1648 he was raised to the rank of prince of the second degree with the title Shun-ch'êng Chün-wang 順承郡王. Late in the same year he was ordered to assist Jirgalang [q. v.] against the Southern Ming troops under Ho Têng-chiao in Hunan. In ​1649 the Manchu armies conquered Hunan and part of Kwangsi and captured Ho. After his triumphal return to Peking (1650) Lekedehun was made a member of the Council of State (議政), and in the following year a supervisor of the Board of Punishments. He died in 1652, and nineteen years later (1671) was given the posthumous name Kung-hui 恭惠.
His fourth son, Lergiyen 勒爾謹, succeeded to the princedom which continued in that branch of the family until 1715 when it was inherited by Norobu 諾羅布 (1650–1717, posthumous name 忠), who was Lekedehun's son. Norobu's fourth son, Hsi-pao (see under Furdan), the eighth Prince Shun-ch'êng, distinguished himself in the war against the Eleuths. The Princedom known as Shun-ch'êng constituted one of the eight branches of the Ch'ing imperial family which enjoyed special privileges (see under Dorgon). The family mansion in the west city, Peking, has in recent years been the property of Chang Hsüeh-liang 張學良.
[1/222/15a; 2/3/8a; 3/首8/33a; Tung-hua lu, Shun-chih, 9: 3; 京師坊巷志 Ching-shih fang-hsiang chih 5/10b.]
Fang Chao-ying
# Eminent Authors of Contemporary Japan/Volume 2

Eminent Authors of Contemporary Japan
One-act Plays and Short Stories
Compiled by Eric S. Bell and Eiji Ukai
Volume Two
Kaitakusha Tokyo
Foreword
A Preface regarding the Plays and Short Stories contained in this volume will be found at the beginning of Book One.
As these stories and plays are published in two volumes, will the reader kindly refer to the former volume for any explanation he may require about the authors whose biographies and portraits are not shown in this Second Book.
The Compilers.
Contents
# Domestic Encyclopædia (1802)/Impatient

Edition of 1802.
​Impatient. See Balsamine.
# Domestic Encyclopædia (1802)/Inarching

Edition of 1802.
​INARCHING, in gardening, is a method of engrafting, denominated grafting by approach; and is employed when the stock intended to graft on, and the tree from which the scion is to be taken, are situated so near that they may be easily joined.
This operation is performed in the month of April or May, in the following simple manner: The branch designed to be inarched, is exactly fitted to that part of the stock with which it is to be united, after having previously pared away the rind and wood on one side of both the stock and branch, about the length of three inches, that they may uniformly combine, and thus promote the circulation of the juices. A little tongue is then cut upwards in the graft, and a notch made in the stock for inserting it; so that when they are joined, the tongue will prevent their slipping, and the graft more closely adhere to the stock. They are next tied with some bass, or worsted; and, to exclude the air from the wounded part, it is covered over with grafting clay. Lastly, both the graft and stock are fastened to a smooth and proportionate stake, which is driven into the ground, in order to withstand the effects of high winds, that would otherwise displace them. After having remained in this situation about four months, they will be sufficiently combined, and the graft may then be separated from the mother-tree; sloping it close to the stock, and laying fresh clay around the wounded part.
Inarching is chiefly practised with oranges, myrtles, jasmines, walnuts, firs, &c. which do not flourish by the common mode of engrafting. It ought, however, on no account to be performed on such orange trees as are designed to grow to a considerable size; for they seldom live long after this operation.
# Domestic Encyclopædia (1802)/Inclosures

Edition of 1802.
​Inclosures. See Commons, Fence, and Hedge.
# Domestic Encyclopædia (1802)/Index

Edition of 1802.
​INDEX, in literature, expresses that part of a work, or single volume, which is generally subjoined to its conclusion, and arranged in alphabetical order, with particular references to the pages where the respective matters or subjects are discussed.
An Index should be distinguished from what is usually called, Table of Contents, which affords an analytical view of the different topics, progressively, while the index is intended to facilitate occasional reference. Both are useful: the former, to enable the reader to take a comprehensive survey of the whole work, and to appreciate at once the author's logical talents of dividing and arranging the subject of which he treats, as well as to form an idea of its extent and importance. In an economical respect, however, the latter is a more valuable addition to a book than an analysis of its contents, which are in a manner evident from the heads of chapters or sections; whereas an index tends to save time and labour, that are often unnecessarily wasted in searching for particular passages. Hence a large, ponderous volume, without an alphabetical index, may be aptly compared with an extensive street, or town, the houses of which are not provided with numbers.
# Domestic Encyclopædia (1802)/Indian Berry

Edition of 1802.
​Indian Berry. See Cocculus Indicus.
# Domestic Encyclopædia (1802)/Implements

Edition of 1802.
​IMPLEMENTS of Husbandry, denote those machines or instruments which are used in the different branches of rural and domestic economy; such as ploughs, harrows, hoes, churns, threshing-machines, straw-cutters, &c.
The improvement of husbandry, by the construction of more perfect implements, calculated to facilitate its operations, has within the last fifty years become an object of general attention; and, with this view, the patriotic agricultural societies, especially those of Britain, have granted liberal premiums to the inventors of useful and ingenious machinery, on condition that such contrivances should be communicated for the benefit of the public. Much, however, remains to be done in this important department of economy; which, we apprehend, will not be carried to its relative degree of perfection, till the science of husbandry form a more leading part of education at public schools. The ancients have bequeathed to us a variety of excellent and classical books on the subject: hence it were sincerely ​to be wished, that, by accurate translations of these works, accompanied with critical and explanatory notes, by professional farmers, the study of agriculture may be revived, and thus our knowledge of this important science progressively enlarged.
Lately, indeed, a repository for agricultural implements has been opened in the vicinity of Hanover-square, we believe, under the inspection of Mr. Marshall, whose name we have had frequent occasion to mention in the progress of the present work. This repository is daily open to the view of the public, at a trifling expence; and, we understand, is designed to contain models and specimens of the most valuable and practical improvements in husbandry: by such an institution, we trust that the prejudice in favour of antiquated, and aukward implements, will be gradually vanquished.—Several societies of agriculture have lately been re-established in France, and they have devoted their attention more especially to tliis interesting subject. Ploughs, adapted to different soils, are doubtless the most essential requisites to the successful management of a farm; and several of these primary implements having recently been contrived, which promise to be eminently useful, we shall give an account of their construction, illustrated with such cuts as may appear necessary, under the article Plough.
# Domestic Encyclopædia (1802)/Incubus

Edition of 1802.
​Incubus. See Night-mare.