This is an edition of the 18th Dynasty Egyptian Great Hymn to Osiris, as found on the Stela of Amenmose (Louvre C 286). The hieroglyphic text follows photographs of the original stela, with reference to its transcription in Moret 1931 where helpful. Transliteration and translation are my own, but with occasional consultation of Erman 1927, Lichtheim 1976, Foster 1995, and Assmann 1999 where interpretation was difficult or ambiguous. Since this translation is made for use in Wiktionary quotations, it errs more on the side of being literal than literary.
The line breaks here are made for convenience, but comments of numbers in the wiki markup of the hieroglyphic text indicate the original line numbering. The section headings are also modern and made for convenience.
He is noble of ka, this foremost one of Busiris, great of possessions in Letopolis, possessor of acclaim in (the nome of) Anedjti, foremost of provisions in Heliopolis,
possessor of remembrance in the Two Truths (Hall of Judgement), the secret ba, lord of the Cavern, sacred in Memphis, the ba of Ra, his very body (literally, “his body/self of himself”),
lord of the great enclosure in Hermopolis, great of terror in Shashotep, lord of eternity and foremost one of Abydos, one with distant throne in the necropolis (literally, “Sacred Land”),
whose name endures (literally, “enduring of name”) in the mouth of people, primaeval one of the Two Lands (Egypt), complete of food and sustenance at the head of the Ennead, potent akh among the akhs.
Nun has presented his waters to him, while the north wind goes southward for him, for whose nose the sky brings forth breath in order that his heart be contented,
for whose wish (lit. heart) the fresh plants grow, for whom the field brings forth food, to whom the sky and the stars listen, for whom the great gates open.
Possessor of acclaim in the southern sky, worshipped in the northern sky, the circumpolar stars are under his care, and the unwearying stars are his residences.
Effective dignitary, foremost of dignitaries, enduring of office, established of reign, the fair power of the Ennead, gracious of face, the sight of whom is beloved, the awe of whom is set in all lands in order that they pronounce his name first,
The great one, first of his brothers, eldest of the Ennead, who established Maat throughout the Two Riverbanks (Egypt), who set the son on the father’s throne,
great of strength when he casts down the rebel, powerful of arm when he slays his adversary, he who set the fear of him in his enemy, who conquered the distant limits of evil, the one firm of heart when he tramples the rebels,
the heir of Geb in the kingship of the Two Lands (Egypt), whose prowess he (Geb) saw, to whom he has bequeathed the guidance of the lands because of the success of the deeds he has done.
This land is in his hand — its water and its wind, its plants and all its cattle, all that flies and all that lands, its creeping creatures and its quadrupeds of the desert, were given to the son of Nut, and the Two Lands (Egypt) are pleased with it.
One shining forth on the throne of his father like Ra when he rises in the Akhet, he gave light to what was covered by darkness, having brightened the air with his two plumes, having flooded the Two Lands (Egypt) like the sun disk at the break of dawn.
His sister has served as his protector, she who drove off the enemies, who put an end to the deeds of the Disturber (Set) by the magical prowess of her mouth,
who raised the limpness of the weary-hearted, who took in his water (semen), who made an heir, who suckled the child in solitude where his location was unknown, who introduced him when his arm grew strong into the hall of Geb.
The Tribunal of Maat was convened for him: the Ennead, the Lord of All himself, and the possessors of righteousness who were united in it, who scorn wrongdoing, sitting in the hall of Geb to give the office to its owner and the kingship to the one to whom it justly belonged.
Erman, Adolf; trans. Blackman, Aylward (1927) The Literature Of The Ancient Egyptians. London: Methuen & Co., Ltd., pages 140–145
Moret, Alexandre (1931) “La légende d’Osiris à l’époque thébaine d’après l’hymne à Osiris du Louvre [avec 3 planches]” in Bulletin de l’Institut français d’archéologie orientale, volume 30, pages 725–750 and plates I–III.
Lichtheim, Miriam (1976) Ancient Egyptian Literature, volume II: The New Kingdom. University of California Press, pages 81–86.
Foster, John L. (1995) Hymns, Prayers, and Songs: An Anthology of Ancient Egyptian Lyric Poetry, pages 48–52
Assmann, Jan (1999) Ägyptische Hymnen und Gebete, pages 477–482.
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