Social Problems 6th Edition Macionis Test Bank 1

Macionis, Social Problems, 6e
Solution Manual for Social Problems 6th Edition Macionis

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Chapter 5 Test Bank, Aging and Inequality
In this revision of the test bank, I have updated all of the questions to reflect changes in Social
Problems, 6th edition. For each chapter of the text, this test bank provides fifty multiple-choice
questions and five essay questions. The multiple-choice questions are coded for level of
difficulty (easy, moderate, or difficult). The multiple choice questions are also coded for the
level of reasoning involved. The four levels of reasoning are: Factual (recall of factual material),
Understand (understanding key concepts), Apply (application of sociological knowledge to a
situation) and Analyze (identifying the interrelationship among variables).
Types of Questions
Mult Choice Essay Total Qs

Factual 19 (38%) 0 19
material
Understanding 11 (22%) 0 11
concepts
Apply what 17 (34%) 2 (40%) 19
you know
Analyze the 3 (6%) 3 (60%) 6
issue
50 5 55
Multiple Choice
TB_Q5.1.1
Source ID: n/a
Which term refers to the socially constructed stages people pass through as they live out their lives?
a. aging
b. geriatrics
c. gerontology
d. the life course
(Answer: d)
Consider This: In our culture, commonly recognized stages of life include childhood, adolescence,
Copyright © 2015, 2013, 2011 Pearson Education, Inc. All rights reserved.
1
adulthood, and old age. L.O.5.1 Explain the effects of industrialization on the process of growing old.
Learning Objective: L.O.5.1 Explain the effects of industrialization on the process of growing old.
Topic/Concept: Growing Old
Difficulty Level: Easy
Skill Level: Understand the Concepts
Page: 135
TB_Q5.1.2
Source ID: n/a
Sociologists argue that stages of life are

a. defined by biological changes.
b. socially constructed.
c. rooted in psychological states.
d. exactly the same around the world.
(Answer: b)
Consider This: Growing old is not just a matter of biological changes. How a culture defines this stage of
life makes a big difference in how people experience old age. L.O.5.1 Explain the effects of
industrialization on the process of growing old.
Page: 135
TB_Q5.1.3
Source ID: n/a
Which term refers to a branch of the social sciences dealing with aging and the elderly?
a. geriatrics
b. aging
c. gerontology
d. gerontocracy
(Answer: c)
Consider This: Which term ending typically means “a science” or “field of study”? L.O.5.1 Explain the
effects of industrialization on the process of growing old.
Page: 135
TB_Q5.1.4
Source ID: n/a
In a ______, the greatest wealth, power, and prestige belong to a society’s oldest members.
a. theocracy
b. democracy
c. meritocracy
d. gerontocracy
2
(Answer: d)
Consider This: This system is more common in preindustrial societies than in industrial societies. L.O.5.1
Explain the effects of industrialization on the process of growing old.
Page: 135
TB_Q5.1.5
Source ID: n/a
In comparison with the word elder, commonly used in preindustrial societies, the modern term elderly
a. has the same meaning.
b. has a more positive meaning.
c. has a more negative meaning.
d. is without meaning.
(Answer: c)
Consider This: Think of how people use the word “elderly.” Do they mean someone full of wisdom and
experience or someone whose faculties are declining? L.O.5.1 Explain the effects of industrialization on
the process of growing old.
Skill Level: Apply What You Know
Page: 135
TB_Q5.1.6
Source ID: n/a
In Japan, a very low birthrate has resulted in

a. the proportion of Japan’s population over the age of sixty-five is increasing faster than in any
other country.
b. the nation’s population will continue to increase for decades to come.
c. the number of elderly people is steadily declining.
d. there are now far more males than females in the population.
(Answer: a)
Consider This: In 2014, 26 percent of Japanese people were over age sixty-five (compared with 14.5
percent in the United States); in 2025, the Japanese figure will be about 31 percent (19 percent in the
United States). L.O.5.1 Explain the effects of industrialization on the process of growing old.
Difficulty Level: Moderate
Skill Level: Apply What You Know
Page: 136
TB_Q5.1.7
Source ID: n/a
3
Which of the following terms refers to the average life span of a country’s population?
a. longevity
b. life expectancy
c. life course
d. age cohort
(Answer: b)
Consider This: Life expectancy has changed dramatically over the course of human history. L.O.5.1
Explain the effects of industrialization on the process of growing old.
Page: 137
TB_Q5.2.8
Source ID: n/a
By 2030, according to projections, people over the age of sixty-five will represent what percentage of the
U.S. population?
a. 2 percent
b. 20 percent
c. 30 percent
d. 50 percent
(Answer: b)
Consider This: Against the trend of a rapidly increasing elderly population, the number of young people
in the United States is staying about the same. L.O.5.2 Discuss the graying of the United States and the
social diversity of the older population.
Learning Objective: L.O.5.2 Discuss the graying of the United States and the social diversity of the older
population.
Topic/Concept: The Graying of the United States
Skill Level: Remember the Facts
Page: 138
TB_Q5.2.9
Source ID: n/a
Of the levels of “old” discussed in the text, which category is increasing the most rapidly in number?
a. the “younger old”
b. the “elder old”
c. the “older old”
d. the “oldest old”
(Answer: d)
Consider This: Elders aged eighty-five and older are those who need the most assistance. L.O.5.2 Discuss
the graying of the United States and the social diversity of the older population.
population.
4

Page: 138
TB_Q5.2.10
Source ID: n/a
What percentage of the 62,000 centenarians in the United States (people aged 100 years or older) are
women?
a. 22 percent
b. 42 percent
c. 62 percent
d. 82 percent
(Answer: d)
Consider This: Women tend to live longer than men, so a slight majority in the total population becomes a
larger majority among the elderly. L.O.5.2 Discuss the graying of the United States and the social
diversity of the older population.
population.
Page: 139
TB_Q5.3.11
Source ID: n/a
Which one of the following statements is correct?

a. Most elderly men and most elderly women live alone.
b. Most elderly men live alone; most elderly women live with a husband.
c. Seventy-two percent of elderly men live with a wife; just 42 percent of elderly women live with a
husband.
d. Eighty percent of both elderly men and elderly women live with a spouse.
(Answer: c)
Consider This: The experience of social isolation is more common to elderly women, who typically
outlive older men. L.O.5.3 Assess various problems faced by today’s elderly population.
Learning Objective: L.O.5.3 Assess various problems faced by today’s elderly population.
Topic/Concept: Problems of Aging
Page: 139
TB_Q5.3.12
Source ID: n/a
The fact that the death of a spouse is a very difficult experience helps explain why
a. surviving partners thrive once this transition is behind them.
b. the surviving partner is at high risk of death, sometimes by suicide.
5
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random and unrelated content:
There are, it is true, variants in the title of Chapter 17, giving the
form . In spite of the excellent authority of
these variants, they must be considered as giving an erroneous
reading. The words ‘remember,’ and
are different in origin and meaning. The latter signifies
‘confer glory,’ and the are religious

formularies recited by priests, identifying the deceased person
with Osiris and other divinities. There are numerous pictures in
the tombs representing priests performing this office.[6]
3. M. Déveria has produced excellent evidence showing that

maāt-ḫeru has the sense of ‘victorious, triumphant.’ But the
sense of véridique is untenable. ḫeru is ‘voice’ not

‘speech.’ In Proceedings S.B.A., Vol. VI, p. 192, note, I have quoted
a passage from a chapter (now numbered 181 in M. Naville’s
edition) in which signifies ‘want of success,
failure.’
maāt ḫeru really signifies “one whose voice is
Law.” It is essentially a divine title (see “Altar at Turin,”
Transactions, III, pl. II, line 10, appended to Mr. Bonomi’s
article), and in no Egyptian text is it used of mortals supposed to
be living. The translation “juste de voix,” limits the conception of
maāt to one of its secondary acceptations.
semaāt ḫeru is also, and necessarily so, a divine
act, that of Thoth; and it is done through his utterances.
4. ȧn in this place as in very many others is not a

preposition, still less is it a verb. It is a demonstrative particle, like
the Latin en, ecce, or the Hebrew ‫הֵ ו‬. Nothing is more common
than this particle followed only by a proper name, e.g., on the
funereal figures. There is not the slightest reason for supposing
that there is an ellipse of the verb ‘saith.’ The particle is used like
the corresponding Latin one under the Scottish picture of Edward
I—
‘En rex Edwardus debacchans ut leopardus.’
When I translate , “It is Thoth—who is
here,” I do not wish to imply that is the verb to be, any more
than I should in the frequent expression
“It is his son who revives his name.” is a demonstrative

particle and nothing else.
Instead of looking out for moods and tenses and paradigms,
Egyptologists ought to wake to the consciousness that the
Egyptians never rose to the conception of what we mean by a verb.
5. The Bull of Amenta is Osiris. Bull, like Lion or Hawk, was one
of the figurative names of gods or kings, and Osiris is sometimes
represented with a Bull’s head.
6. T’at’at. This word is often wrongly translated

‘judges.’ The divine judges are called t’at’at, but the proposition is
not simply convertible. There were the not only of
Osiris, but (Todt., 22, 2) also of every god and every goddess. And
all the ancient towns of Egypt had their divine . It is a
term used (cf. p. 55) as exactly synonymous with . In a

mythological system like the Egyptian no god stood alone; every
god involved others in close connection with himself, and every
act of his necessitated corresponding acts on their part.
7. The sebȧu are the enemies of the Sun, either as Rā or Osiris. I
believe that under this mythological name the dark clouds are
personified.
8. Het Saru, ‘House of the Prince,’ is the name of the great

Sanctuary at Heliopolis. It must be remembered however that
many of the geographical localities named in the Book of the Dead
have their counterparts in the Egyptian heaven.
9. or , the ‘firm, stable, unalterable, abiding,
eternal one,’ whose origin and progress are in eternity. The city
or has a name like the Palestinian ‫ ַﬠוָֹה‬, Gazah,

the ‘strong’ city, and many other Hebrew names connected with
the root ‫עזז‬.
10. Rechit, a locality in the north of Egypt. The mourners and

weepers alluded to are chiefly Isis and Nephthys.
11. Teshtesh is one of the names of Osiris; perhaps, as might be

inferred from a text at Dendera, of his molten image.
12. The god “whose heart is motionless” is Osiris.
13. Re-stau, one of the gates of the Netherworld.

Its situation is specified in Chapter 17, line 19.
14. Sechem. Letopolis, where the arm of Osiris had been

deposited, when the other limbs of the god were dispersed
throughout the cities of Egypt.
15. The Tank of Flame, as may be inferred from the vignettes of

the papyri, is where the sun rises or sets. Cf., Unas, 393, 506.
16. Tenait. Feast of the seventh day of the month.

17. The speaker now assumes the persons of various priests in
succession, the āb, the ḥen nutȧr (prophet),
[7]
the sem, and the ura ḫerp ḥem; and
he describes himself as performing certain religious ceremonies. It
must never be forgotten when reading these texts that the
Egyptian priests had divine titles, and that their ceremonies were
dramatic, and symbolical of the acts performed by the gods.
18. The text here is hopelessly corrupt. The translation given

follows Ag.
Instead of exalt, several MSS. have ,
which has been rendered anoint with oil. One might translate the
Turin text, “I lustrate with water in Tattu and with oil in Abydos,
exalting him who is in the heights (in excelsis),” for this text
combines different readings. But , as it is written,
may have another meaning. beq, signifies ‘clear, bright,

shining,’ and the olive tree derives its name from this. The
determinative and the causative furnish the sense, ‘I make
bright, illustrious, glorious,’ ‘I celebrate or glorify.’ ‘He is who on
the height’ (= ‫ )עליון‬is, according to Chapter 17, the Sun.
19. This is perhaps supposed to be said by the priest called

, the ‘Arch-seer,’ at Heliopolis.
20. One of the designations of Osiris. Perhaps the word Ba

should be translated Ram, for in the Mendesian Nome Osiris was
worshipped under this form, and was called ḣeru šefit,
‘god of the strong face.’ The fact is that whether applied to the soul
or to a ram, the word ba is expressive of ‘power, force.’ The same
word under the form is used in Chapter 120, 2
(= 12, 2) in the sense of ‘splitting up.’ And this is clearly the
Egyptian concept of the soul—‘the internal force, that which works
within us,’ τὸ ἐνεργοῦν.
[8]
The word is ideographically written or , both the
Ram and the cranelike bird being called ba. Some have cleverly
inferred that the Egyptians thought that the soul was of a birdlike
form, and others have not hesitated to consider ba as expressive of
the cry of the ram. The odd thing is that only the ram has this
name, not the sheep or the lamb, who nevertheless indulge in the
same cry. The truth is that in spite of appearances the word ba is
not onomatopoeic here. Whether applied to the ram or to the
heron, the word is expressive of human action and signifies
‘digging through, cleaving, piercing, splitting.’ The hieroglyphic
variants are very expressive: , ,
, , ,
(the last is already found in Denkm. II, 51).
The Ram is called in Egyptian ba on account of the digs which
he makes with his head, and a force which has occasioned the
name of ‘ram’ to be given to powerful engines.
The Heron is also called ba because with its bill it cleaves the
fishes which it attacks.
And the word which we translate Soul or Spirit is called ba,
because it is conceived as something which ‘pierces, penetrates
and divides.’
It is right to point out (to those who may wonder at this
Egyptian etymology) that the Latin scio ‘I know’ is etymologically
akin to seco ‘cut,’ securis ‘an axe,’ and the Greek κείω, κεάζω ‘split,
cleave.’
21. The sem, and the urȧ ḫerp ḥem, were

priests in the service of Ptah. The latter, who held perhaps the
highest sacerdotal office in Egypt, as high priest of Ptah at
Memphis, is repeatedly found combining with his own special
office that of the sem. The ceremony which is here referred to
consisted in a grand procession round the walls of the great
sanctuary of Ptah, conveying upon a sledge the bark in
which the coffin of the god was supposed to rest. Sokaru signifies
‘the coffined,’ and Ptah Sokaru is only a form of Osiris. Abundant
details of the ceremony will be found in the plates of M. Mariette’s
Abydos, I, pl. 36 and following. The king Seti I is represented as a
Sem priest presiding at the festival.
22. Suten-ḥenen was called by the Greeks

Heracleopolis.
23. Or ‘rid of his business.’ The word sep, ‘turn,’ has the
different significations of the Latin ‘vices.’
In the later recensions this chapter is lengthened out by other
petitions. The deceased asks, among other things, to appear
“before thee, O Lord of the gods, to attain the region of Maāt, may
I rise up a living god, let me shine like the divine host which is in
heaven, let me be as one of you. Let my steps be lifted up in Cher-
ābaut. Let me see the ship[9] of the holy Sahu [Orion], traversing
the sky; let me not be prevented from seeing the lords of the Tuat
[the Netherworld], smelling the fragrance of the sacrificial
offerings made to the divine host, and sitting with them. Let the
Cher-heb [the priestly ministrant] make invocation over my coffin.
Let me hear the prayers of propitiation. Let the divine ship
Neshemet advance for me, let not my soul and its possessor suffer
repulse.”
An invocation to Osiris follows.
“Hail to thee, Prince of Amenta, Osiris, lord of Nifura; grant that
I may advance in peace towards Amenta, and that the Lords of
Tasert may receive me and say to me, ‘Salutation! Salutation! in
Peace!’ let them make for me a seat by the Prince of the divine
Powers, let the two Chenemta goddesses [Isis and Nephthys]
receive me, in presence of Unneferu, the Victorious. Let me be a
follower of Horus in Re-stau, and of Osiris in Tattu. Let me
assume all forms for the satisfaction of my heart in every place
that my Genius [Ka] wisheth.”
The following rubric is found as early as the XIXth dynasty in
connection with this chapter, but it seems to have originally been
attached to Chapter 72.
“If this discourse is learnt upon earth, or is written upon the
coffin, he (the deceased) may come forth upon every day that he
pleaseth and again enter his house without impediment. And there
shall be given to him bread and beer and flesh meat upon the table
of Râ: he shall receive allotment in the Fields of Aarru [the Elysian
fields of Egyptian mythology], and there shall be given to him
there wheat and barley, for he shall be flourishing as when he was
upon earth.”
Chapter 1 is followed in M. Naville’s edition by another, which

the learned editor calls 1 B. This chapter is found in so very few
copies that the text cannot as yet be restored. The two texts
published by M. Naville differ widely from each other. It was
known however down to the Roman period, though not inserted
into copies of the Book of the Dead.
It is called Chapter of introducing the Mummy into the Tuat on
the day of burial. The 124th chapter bears a similar title. The word
here translated mummy is probably not to be understood of the
visible mummy, but of the living personality which it enclosed.
The chapter opens with an invocation, “Hail to thee, who art in the
sacred region of Amenta, the Osiris, [the deceased] knows thee
and thy name, defend him from those Worms which are in Restau,
who live upon the flesh of men and swallow their blood.” The
names of the Worms were given, but in consequence of the gaps in
the text they cannot now be recovered. The chapter finished with
prayers in which the deceased identifies himself with Horus, who
has taken possession of the throne which his father has given him;
he has taken possession of heaven, and inherited the earth, and
neither heaven nor earth shall be taken from him, for he is Râ, the
eldest of the gods. His mother suckles him and offers him her
breast, which is on the horizon at Dawn.
VIGNETTE TO CHAPTER IX.
5. Sharpe, E.I., pl. 97.
The papyrus Da which is of the same period reads
in the title of Chapter 17, instead of ‘glory,’ ‘éclat.’ The
correspond by their name very closely with the devas of Indian
mythology, and the dead are called on the pious hypothesis of their
having obtained ‘glory.’ The word has nothing to do with ‘intelligence.’ It is particularly
applicable to the heavenly bodies, the sun, moon and stars—‘the glittering ones,’ and the
horizon at sunrise ḫut, and ‘fire’ derive their names from their
éclat.
6. See Denkm. II, 71 b, 72 a, b, 101 b; cf. 98 h, 116 c, and III, 260 c.
7. The evidence produced by W. Max Müller in behalf of this reading of the priestly
name is quite convincing.
8. The human head (with a beard) sometimes given to the bird, merely indicates the
aivine nature of the soul.
9. This is one of the meanings of , but in this place it may simply
mean ‘going round in a ship.’

CHAPTER II.
Chapter for Coming forth by day and Living after death.
Oh thou Only One,(1) who shinest from the Moon, let me come
forth amid that train(2) of thine, at large,(3) and let me be
revealed(4) as one of those in glory.(5)
And when the Tuat is opened to the gods, let N come forth to do
his pleasure upon earth amid the Living.
N .
This chapter occurs in only two of the ancient MSS. collated by
Naville: Ae and Pf. It is also found in the papyrus of Ani.
1. ‘unicus,’ the Sole and Only One, is one of the many
appellatives of the Sun. He is here represented as shining in or
from the Moon. Cf. note on Chapter 132.
2. , ‘multitude, throng, train,’ here put for the

‘heavenly host,’ the ἄκριτος ἄστρων ὄχλος (Euripid., Fr. 596), or
the Hebrew ‫עבא חשׁמים‬.
Osiris is , ‘the leader of the host,’ Sharpe, I, 105.
3. , ‫אל־מהוץ‬, foras, ‘forth, out

of doors, at large,’ in opposition to enclosure in the tomb.
4. , explicare, ‘disclose, unfold, reveal, make clear.’
5. Or ‘among the Glorious ones,’ .

CHAPTER III.
Another chapter like it.
Oh Tmu, who proceedest from Ur-henhenu,(1) who art

resplendent as the Lion-faced,(2) and who strewest thy words to
those who are before thee;
Here cometh the faithful N, from the band of those who do the
bidding of thy words.
O ye seamen of Râ at the gloaming of the day, let N live after
death, like Râ daily.
Here the helmsman: As Râ is born from Yesterday, so he too is
born from Yesterday, and as every god exulteth in life, so shall N
exult even as they exult in life.
I am Thoth as he goeth forth from the House of the Prince in
Heliopolis.(3)
N .
The only ancient copy of this chapter is in the papyrus of Amen-
neb (Ae), and here it is imperfect.
1. A personification of the Nile, . The later texts
read ‘the great goddess in the Water.’
2. The later texts have , implying the two lions
Shu and Tefnut. But the older texts have , a single

god, with a lion’s face or form. The two notions, however, are
found in combination in the Pyramid texts of Unas (l. 558) and
Teta (l. 332).
3. See note 8 on Chapter 1.

CHAPTER IV.
Another Chapter, for travelling on the road which is above the

earth.
It is I who travel on the Stream(1) which divideth the divine

Pair,(2) I am come, let there be given to me the lands of Osiris.
N .
This fourth chapter has not as yet been found in any of the
papyri of the best period.
1. , literally ‘weeping,’ ‘flood of tears,’ hence
‘overflow, inundation, stream or canal.’ It is one of the names of
the Nile on earth and in heaven and of his personification as a god.
See Chapter 61, and P.S.B.A., XIII, p. 8 and 9.]
2. or are two divinities in

opposition or contrast, like Set and Horus (Chapter 17, 25) or the
sister goddesses named Mertȧ (37, 1). Thoth is the
umpire between Set and Horus (Darkness and Light) and
mediates between them, but he and Râ (the Moon and Sun) are
(Teta, l. 69) spoken of as the two Rehu gods travelling over the
sky.]
C V.
Chapter whereby work may not be imposed [upon a person(1)] in

the Netherworld.
Here is N. He saith, I am he who raiseth the hand which is

motionless, and I come forth at the hour.(2) I am the living Soul,
(3) and there go before me the longings(4) of those who bring
salutation.(5)
N .
This chapter is found in several of the best MSS., but the text is
extremely corrupt, and must have become absolutely
unintelligible. The Turin text differs greatly from that of the older
copies, and the transposition of words clearly shows how little the
transcribers understood what they were writing. I follow chiefly
the text of Aa, the papyrus of Nebseni.
1. These words only occur in the later copies.
2. is the older reading, but seems to
be the more correct.
3. The oldest text must have had simply the ideographic ,
Ae gives Ba, but Pd has Ḫnemu. The

‘living Soul’ is that of the Sun, whether he is called Râ or Osiris.
4. ‘Desires, wishes, loves,’ literally, ‘hearts.’
5. signifies ‘salute,’ as in Chapter 12, 1, and 14, 1,
and , (with various other forms) the
‘saluter,’ is the name of the Ape who is seen in the vignettes of the
papyri saluting the rising of the sun. See M. Naville’s Todtenbuch,
I, plates 21 and 22; the Papyrus of Ani, plate 2; the Todtenbuch of
Lepsius, Chapters 16 and 126.
I do not know how far it is correct to illustrate this undoubted
origin of the Egyptian name for the Ape, as ‘the saluting one,’ by
the following extract of a letter to Cuvier from M. Duvaucelle,
about the Siamang apes in the neighbourhood of Bencoolen in
Sumatra. “They assemble in numerous troops ... and thus united,
they salute the rising and the setting sun with the most terrific
cries, which may be heard at the distance of many miles; and
which, when near, stun, when they do not frighten. This is the
morning call of the mountain Malays, but to the inhabitants of the
town, who are unaccustomed to it, it is a most insupportable
annoyance.”
In this place of the Book of the Dead the sign is a mere
determinative of the sound aān with the notion of salutation, just

as the sign is a determinative of the sound ȧb with the
notion of thirst.
The ‘saluters’ of the rising sun are neither real apes nor men but
the “Spirits of the East” who, as we are told in an inscription of the
tomb of Rameses VI, “effect the rising of Râ by opening the door at
each of the four portals of the eastern horizon of heaven. They it is
who light him on both sides, and go forth in advance of him.... And
when he arises they turn into six cynocephali.”[10]
The Egyptian words in the later texts are
the alternative
reading being itself a proof that the difficulty of the text was
already felt by some Egyptian scribe.
But if the scribe had consulted the oldest texts accessible in his
day, he would probably have seen another way out. Our oldest
MS., that of Nebseni, reads,
bes-kuȧ ȧbu ȧāā(n)u, which signify literally,

“antecedunt me corda salutantium.” The word bes is a
very common one in pictures representing the introduction of a
king or a god into a temple. It is the technical term used in the
Tablet of Canopus for the inducting, by the king, of priests into
their offices. The subject of this verb is hearts; an
independent word, instead of being the mere determinative of
. The object of the verb is the speaker— —

kuȧ, ‘me,’ as the papyrus Pa reads, like Aa. And it is easy to see
how the later text, which is already found in Ax, has been
corrupted out of the older.
10. Champollion, Notices, tom. II, p. 640.

CHAPTER VI.
Chapter whereby the funereal Statuettes may be made to do

work for a person in the Netherworld.
O Statuette(1) there! Should I be called and appointed to do any

of the labours that are done in the Netherworld by a person
according to his abilities, lo! all obstacles have been beaten down
for thee; be thou counted for me at every moment, for planting the
fields, for watering the soil, for conveying the sands of east and
west.
Here am I, whithersoever thou callest me.
N .
1. This chapter is inscribed on the funereal statuettes, of which
enormous quantities are found; sometimes by hundreds in the
neighbourhood of a single mummy. Much information on the
subject, both archæological and philological, will be found in
Mariette’s Catalogue Général des Monuments d’Abydos, p. 25 and
following, and in M. Loret’s articles “Les Statuettes funéraires du
Musée de Boulaq,” published in the Recueil de Travaux, tomes IV
and V.
In the earlier texts ,
, ; in the later
. The latter word being read ušebti, has very naturally been
considered as derived from , in Coptic ⲟⲩⲱϣⲃ, ‘to

answer.’ For the statuette is addressed at the beginning of the
chapter, and it replies at the end. But there is no reason for
supposing that the earlier form had the same meaning.
CHAPTER VII.
Chapter of passing through the chine of Apepi which is void.
Oh, One of Wax,(1) who takest captive and seizest with violence,
and livest upon those who are motionless! Let me not become
motionless before thee, let me not be paralysed before thee, let not
thy venoms enter into my limbs, for my limbs are the limbs of
Tmu.
And if thou wouldst not be paralysed, let me not be paralysed.
Let not thy languors enter these limbs of mine.
I am the One who presideth over the pole of Heaven, and the
powers of all the gods are my powers.
I am he, whose names are hidden, and whose abodes are
mysterious for all eternity.
It is I who proceed from Tmu, and I am safe and sound.(2)
N .
Apepi is the personification of the storm-cloud and, as such, is
the enemy of Râ, by whom he is vanquished. As representing a
natural phenomenon of irregular occurrence, he is not deified like
Sutu, the Darkness of Night.
On comparing this chapter with the 99th, it would appear that
the occasion for reciting it is on the journey of the heavenly boat
through ridges of cloud, which are pictured as the coils of a great
serpent, and described as inanes, empty, void. In the
papyrus of Nebket (Pe) the vignette shows the deceased person
transfixing the dragon. The chapter itself was said over a wax
figure of the demon.
1. These wax figures of gods and other personages were used not
only for ritual but for unlawful magical purposes. The Rollin
papyrus reports about a criminal condemned to death for magical
arts. He was charged with making ‘gods of
wax,’ and some men “for the purpose of paralysing the limbs of
men .” See Chabas,
Papyrus Magique, p. 170, and Devéria, Pap. judiciaire de Turin,
p. 131.
2. The more recent texts omit this ending and substitute, “I

know, I know.” Some MSS. have both readings.
CHAPTER VIII.
Chapter of opening the Tuat by day.
The Hour(1) discloseth what the head of Thoth keepeth close,

who giveth might to the Eye of Horus.(2)
And I call upon the Eye of Horus which gleams as an ornament
upon the brow of Râ, the father of the gods.
I am that Osiris, the Lord of Amenta, and Osiris knoweth his
day, and that it is in his lot that he should end his being, and be no
more.(3)
I am Sutu, the father of the gods, the imperishable one.
Stay, Horus, for he is counted among the gods.
N .
1. Time.
2. See note on Chapter 17, 27. It must be sufficient here to say

that Thoth is a personification of the moon, and that the relations
of solar and lunar phenomena are the sources of a great deal of
Egyptian mythology.
3. This is one of the most difficult passages in the Book of the

Dead, but I do not see how it can be grammatically understood
otherwise. It is understood from the passage from Light to
Darkness and the converse.
‘In his lot,’ literally ‘in him.’
‘End his being’: more strictly, ‘bring to an end his activity’;
. ‘Being’ (though inevitable in a modern
language) is much too abstract a word for these ancient texts.
implies ‘motion, activity,’ and is not a simple
negation, but implies ‘completion, end’ (τελέω, τέλος), though not
‘cessation.’
Our modern acceptation of the word ‘perfect’ is often wrongly
applied to . We should think rather of such phrases as
‘annum perficere,’ ‘sole perfecto.’
CHAPTER IX.
Chapter for opening the Tuat.
O Soul most mighty,(1) here am I: I am come to thee that I may

see thee.
I open the Tuat that I may see my father Osiris and may drive
away the darkness.
I am he whom he loveth. I have come to see my father Osiris, to
pierce the heart of Sutu, and to perform all duties to my father
Osiris.
I open all the paths in heaven and upon earth.
I am the son who loveth his father, and I am come as a
mummied one, glorious and well equipt.
Oh, all ye gods and goddesses, the path is made for me.
N .
1. ‘Soul most mighty,’ is one of the

principal names of Osiris. The whole chapter is spoken in the
person of Horus, the son of Osiris.
CHAPTER X.
Chapter for coming forth victoriously.
I come forth victoriously against the adversaries.

I cleave the heaven, I open the horizon and I travel over the
earth on foot. There come forward to me the Glorious and the
Great ones, for I am furnished with numberless Words of Might.
I eat with my mouth, and I chew with my jaw; for, lo, I worship
the god who is Lord of the Tuat, and that is given to me which
endureth amid overthrow.
CHAPTER XI.
Chapter for coming out against the adversary in the

Netherworld.
Here is the Osiris N.

O Eater of his arm: away from his path!
I am Râ coming forth from the horizon against his adversary,
who shall not be delivered from me.
I have stretched out my hand, as the Lord of the Crown, and
lifted my feet.
I shall not be given up; my adversary shall fall before me; he
hath been given up to me and shall not be delivered from me.
I rise up like Horus, I sit down as Ptah, I am victorious as Thoth,
and powerful as Tmu: I walk upon my feet, I speak with my
mouth, searching for him who hath been given up to me; he shall
not be delivered from me.
N .
There is unfortunately no early text of this chapter, which we
have in a very corrupt form, and can only restore conjecturally.
The Eater of his arm is evidently Darkness, which is destroyed by
the Sun.
CHAPTER XII.
Chapter for entering and for coming forth out of the

Netherworld.
Salutation to thee, O Râ, who guardest the secrets of the gates(1)

over this domain of Seb, and this Balance with which Râ raiseth
up Maât (2) daily:
Here am I, who cleave open(3) the earth, grant that I may come
and acquire advance in age.(4)
N .
This chapter, like the next, occurs only in Pa among the older
MSS. It comes twice in the Turin copy, being repeated as Chapter
120.
1. So Pa; the Turin copy has ‘the Tuat.’
2. In many places it is important to treat Maât as a proper

name.
3. or , a word not confined to

agricultural operations. See note 20, p. 8.
4. As the sun, who is represented as an infant at dawn and as an

aged man at sunset.
CHAPTER XIII.
Chapter for entering after coming out from Amenta.
I enter as a Hawk and come forth as a Bennu(1) at Dawn.

Let the way be made for me that I may adore Râ at the fair
Amenta, and the locks(2) of Osiris. I urge on the hounds of Horus.
Let the way be made for me that I may adore Osiris, the Lord of
Life.
N .
This chapter, in the MSS. of which the Turin copy is the type, is
repeated as Chapter 121, with the following rubric:—
“Said over an ear-ring of the flower Ânch-amu, put upon the
right ear of the deceased person, with another ear-ring, put in fine
linen, upon which is written the name of N, on the day of burial.”
1. The Bennu is a bird of the Heron kind. He is very commonly
but, I think, erroneously identified with the Phoenix. The bird
described by Herodotus, II, 73, was in outline and size “very like
an eagle,” which no one could say of the Bennu. He appeared only
once in five hundred years, whereas the Bennu appeared every
day. The fable as told by the Greeks is utterly unsupported by any
Egyptian authority known to us.
2. This passage is, unfortunately, both in the ancient and the

recent forms, corrupt.
CHAPTER XIV.
Chapter for removing displeasure from the heart of the god

against the deceased person.
Hail to thee, oh god who sendest forth(1) the Moment, who

presidest over all the Secret things(2), and protectest the utterance
of my words.
Here(3) is a god displeased against me; let wrong be
overwhelmed and let it fall upon the hands of the Lord of Law.
Remove(4) the impediments which are in me and the evil and the
darkness(5), oh Lord of Law, and let that god be reconciled to me,
removing that which detaineth me from thee.
Oh, lord of offerings in Kenu(6), let me offer to thee the
propitiary offering by which thou livest, and let me live by it and
be reconciled.
Let all the displeasure which is in thy heart against me be
removed.
N .
There is a very great difference between the earlier and the later
texts of this chapter. Former translators, having chiefly the Turin
text before them, have understood the title of the chapter as
intended “to remove the impurities from the heart of the deceased
person.” The Turin text of the chapter is really unintelligible, and
even in the earlier texts certain passages are so corrupt as to defy
translation.
1. like the Latin ‘mittere’ has the sense of “let go,
give free course, set at liberty.”
2. , the secrets, here as elsewhere in the

funereal texts, are those of the tomb and of the world beyond the
grave.
3. The older texts have , the later, .
4. The Lord of Law is in the singular, but the imperative

‘remove’ is in the plural.
5. The word was a puzzle to the oldest transcribers. It is
susceptible of different meanings. The Turin text
‘the god is joined with Law,’ which is supported by

some of the older papyri, is intelligible in itself, but not in this
context. I have understood , coming as it does
after , in the sense of ‘deep

darkness.’
6. The MSS. differ hopelessly on this proper name.

CHAPTER XV.
H I(1).
Adored be Râ, when he riseth up from the eastern horizon
of Heaven; they who accompany him extol him.
Here is the Osiris N, the Victorious, and he saith:—
O thou radiant Orb, who arisest each day from the Horizon,
shine thou upon the face of the Osiris N who adoreth thee at dawn,
and propitiateth thee at the gloaming.
Let the soul of N come forth with thee into heaven, let him
journey in the Mââtit boat and finish his course in the Sektit
boat(2) till he reach in heaven unto the Stars which set(3).
He saith, as he invoketh his Lord, the Eternal one:—
Hail to thee, Horus of the Two Horizons(4), who art Chepera
Self-originating(5); Beautiful is thy rising up from the horizon,
enlightening the two Earths with thy rays. All the gods are in
exultation when they see thee the King of Heaven, with the Nebt
Unnut[11] established upon thy head (and the diadem of the South
and the diadem of the North upon thy brow) which maketh her
abode in front of thee.
Thoth abideth at the prow of thy bark that he may destroy all
thine adversaries.
They who dwell in the Tuat are coming forth to meet thy
Majesty, and to gaze upon that beautiful semblance of thine.
And I too come to thee that I may be with thee to see thine Orb
each day; let me not be detained, let me not be repulsed.
Let my limbs be renewed by the contemplation of thy glories,
like all thy servants, for I am one of those who honoured thee
upon earth.
Let me reach the Land of Ages, let me gain the Land of Eternity;
for thou, my Lord, hast destined them for me.
The Osiris N; he saith:—
Hail to thee who risest up from the Horizon as Râ in union with
Maāt; thou dost traverse heaven in peace and all men see thee as
thou goest forward. And after being concealed from them thou
presentest thyself at the dawn of each day.
Brisk is the bark under thy Majesty.
Thy rays are upon men’s faces; the golden glories they cannot be
told: not to be described are thy beams.
The Lands of the gods, the colours of Punit(6) are seen in them;
that men may form an estimate of that which is hidden from their
faces.
Alone art thou when thy form riseth up upon the Sky; let me
advance as thou advancest, like thy Majesty, without a pause, O
Râ, whom none can outstrip.
A mighty march is thine; Leagues by millions, and hundreds of
thousands, in a small moment thou hast travelled them, and thou
goest to rest.
Thou completest the hours of the Night, according as thou hast
measured them out. And when thou hast completed them
according to thy rule, day dawneth.
Thou presentest thyself at thy place as Râ, as thou risest from
the Horizon.
The Osiris N, he saith, as he adoreth thee when thou shinest; He
saith to thee when thou risest up at dawn, as he exalteth thine
appearance;
Thou comest forth, most glorious one, fashioning and forming
thy limbs, giving birth to them without any labour, as Râ rising in
heaven.
Grant that I may attain to the Heaven of eternity and the abode
of thy servants; let me be united with the venerable and mighty
Chu[12] of the Netherworld; let me come forth with them to see thy
glories, as thou shinest at the gloaming, when thy mother Nut(7)
enfoldeth thee.
And when thou turnest thy face to the West, mine hands are in
adoration to thy setting as one who liveth;[13] for it is thou who hast
created Eternity.
I have set thee in my heart unceasingly, who art more mighty
than all the gods.
The Osiris N, he saith:—

Adoration to thee, who arisest out of the Golden, and givest light
to the earth on the day of thy birth. Thy mother bringeth thee
forth upon her hands, that thou mayest give light to the whole
circumference which the Solar Orb enlighteneth.
Mighty Enlightener, who risest up in the Sky and raisest up the
tribes of men by thy Stream, and givest holiday to all districts,
towns and temples; and raising food, nourishment and dainties.
Most Mighty one, master of masters, who defendest every abode
of thine against wrong, Most Glorious one in thine Evening Bark,
Most Illustrious in thy Morning Bark.
Glorify thou the Osiris N in the Netherworld, grant that he may
come into Amenta without defect and free from wrong, and set
him among the faithful and venerable ones.
Let him be united with the souls in the Netherworld, let him sail
about in the country of Aarru[14] after a joyful journey.
Here is the Osiris N.
Come forth into Heaven, sail across the firmament and enter
into brotherhood with the Stars, let salutation be made to thee in
the Bark, let invocation be made to thee in the Morning Bark.
Contemplate Râ within his Ark and do thou propitiate his Orb
daily. See the Ant fish in its birth from the emerald stream, and
see the Abtu fish and its rotations.(8)
And let the offender[15] fall prostrate, when he meditates
destruction for me, by blows upon his back-bone.
Râ springs forth with a fair wind; the Evening Bark speeds on
and reaches the Haven; the crew of Râ are in exultation when they
look upon him; the Mistress of Life, her heart is delighted at the
overthrow of the adversary of her Lord.
See thou Horus at the Look-out of the ship,(9) and at his sides
Thoth and Maāt. All the gods are in exultation when they behold
Râ coming in peace to give new life to the hearts of the Chu, and
here is the Osiris N along with them.
[L .](10)
Adored be Râ, as he setteth in the Land of Life.(11)
Hail to thee, who hast come as Tmu, and hast been the creator of the cycle of the gods,
(12)
Hail to thee, who hast come as the Soul of Souls, August one in Amenta,
Hail to thee, who art above the gods and who lightenest up the Tuat with thy glories,
Hail to thee, who comest in splendour, and goest round in thine Orb,
Hail to thee, who art mightier than the gods, who art crowned in Heaven and King in the
Tuat,
Hail to thee, who openest the Tuat and disposest of all its doors,
Hail to thee, supreme among the gods, and Weigher of Words in the Netherworld.
Hail to thee, who art in thy Nest, and stirrest the Tuat with thy glory,
Hail to thee, the Great, the Mighty, whose enemies are laid prostrate at their blocks,
Hail to thee, who slaughterest the Sebau and annihilatest Âpepi,
[Each invocation of this Litany is followed by]

Give thou delicious breezes of the north wind to the Osiris N.
Horus openeth; the Great, the Mighty, who divideth the earths,
the great one who resteth in the Mountain of the West, and
lighteneth up the Tuat with his glories and the Souls in their
hidden abode, by shining into their sepulchres.
By hurling harm against the foe thou hast utterly destroyed all
the adversaries of the Osiris N.

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Macionis, Social Problems, 6e

Solution Manual for Social Problems 6th Edition Macionis

Chapter 5 Test Bank, Aging and Inequality

Mult Choice Essay Total Qs

Sociologists argue that stages of life are

In Japan, a very low birthrate has resulted in

Topic/Concept: The Graying of the United States

Which one of the following statements is correct?

are different in origin and meaning. The latter signifies

‘confer glory,’ and the are religious

3. M. Déveria has produced excellent evidence showing that

sense of véridique is untenable. ḫeru is ‘voice’ not

4. ȧn in this place as in very many others is not a

‘En rex Edwardus debacchans ut leopardus.’

When I translate , “It is Thoth—who is

than I should in the frequent expression

“It is his son who revives his name.” is a demonstrative

6. T’at’at. This word is often wrongly translated

term used (cf. p. 55) as exactly synonymous with . In a

8. Het Saru, ‘House of the Prince,’ is the name of the great

9. or , the ‘firm, stable, unalterable, abiding,

or has a name like the Palestinian ‫ ַﬠוָֹה‬, Gazah,

10. Rechit, a locality in the north of Egypt. The mourners and

11. Teshtesh is one of the names of Osiris; perhaps, as might be

12. The god “whose heart is motionless” is Osiris.

13. Re-stau, one of the gates of the Netherworld.

14. Sechem. Letopolis, where the arm of Osiris had been

15. The Tank of Flame, as may be inferred from the vignettes of

16. Tenait. Feast of the seventh day of the month.

18. The text here is hopelessly corrupt. The translation given

may have another meaning. beq, signifies ‘clear, bright,

19. This is perhaps supposed to be said by the priest called

20. One of the designations of Osiris. Perhaps the word Ba

21. The sem, and the urȧ ḫerp ḥem, were

22. Suten-ḥenen was called by the Greeks

Chapter 1 is followed in M. Naville’s edition by another, which

5. Sharpe, E.I., pl. 97.

The papyrus Da which is of the same period reads

in the title of Chapter 17, instead of ‘glory,’ ‘éclat.’ The

correspond by their name very closely with the devas of Indian

9. This is one of the meanings of , but in this place it may simply

mean ‘going round in a ship.’

Chapter for Coming forth by day and Living after death.

2. , ‘multitude, throng, train,’ here put for the

3. , ‫אל־מהוץ‬, foras, ‘forth, out

4. , explicare, ‘disclose, unfold, reveal, make clear.’

5. Or ‘among the Glorious ones,’ .

Another chapter like it.

Oh Tmu, who proceedest from Ur-henhenu,(1) who art

read ‘the great goddess in the Water.’

2. The later texts have , implying the two lions

Shu and Tefnut. But the older texts have , a single

3. See note 8 on Chapter 1.

Another Chapter, for travelling on the road which is above the

It is I who travel on the Stream(1) which divideth the divine

2. or are two divinities in

Chapter whereby work may not be imposed [upon a person(1)] in

Here is N. He saith, I am he who raiseth the hand which is

2. is the older reading, but seems to

be the more correct.