(5) O thou who removest the bolt from the East of Heaven at the stormy voice of bellowings, and openest the gates of the Horizon before Râ: he cometh forth fainting from the wounds

(6) Come hither, come hither! the brilliant oblations say to him, and carry the sacrificer on the rays of the sun, while they utter pleasant speech and praise him, saying: 'This is thy holy Brahma-world (Svarga), gained by thy good works.'

(251) 269 To say: O ye, who are (set) over the hours, who are (go) before R`, make (ready) the way for N., 269 that N. may pass through in the midst of the border guard of hostile mien. 270 N. is on the way to his throne, (like) one whose places are in front, who is behind the god, with bowed head, 270 adorned with a sharp (and) strong antelope's horn, 270 like one in possession of a sharp knife, which cuts the throat. 270 The driver-away (?) of suffering from the bull, the punisher of those in darkness, 270 (is) the strong antelope's horn, which is behind the Great God. 271 N. has reduced them to punishment; N. has crushed their head. 271 The arm of N. will not be resisted in the horizon.

(1) He desired: ' Would that this [body] of mine were fit for sacrifice! Would that by it I had a self (atmanmn)! J Thereupon it became a horse (asva), because it swelled (a£vat). ' It has become fit for sacrifice (medhya) \ ' thought he. There- fore the horse-sacrifice is called A6va-medha. He, verily, knows the A3va-medha, who knows it thus. He kept him [i.e. the horse] in mind without confining him. After a year he sacrificed him for himself, [Other] animals he delivered over to the divinities. Therefore men sacrifice the victim which is consecrated to Prajapati as though offered unto all the gods. free for a year. Verily, that [sun] which gives forth heat is the Asva-medha. The year is its embodiment (atmau). This [eaithly] fire is the ar&a. The worlds are its embodi- ments. These aie two, the arka sacrificial fire and the A^va- medha sacrifice. Yet again they are one divinity, even Death. He [who knows this] wards off death again, death obtains him not, death becomes his body (atman\ he becomes one of these deities.

(4) "For this is my appearance: when I have completed the times that are assigned to me upon the earth, then I will cast from me my garment of fire. And my unequalled garment will shine forth upon me, and all my other garments that I put on in all the clouds that were from the astonishment of the spirit. For the air will tear my garment. My garment will shine, and it will divide all the clouds up to the root of the light. Rest is the mind and my garment. And my remaining garments, those on the left and those on the right, will shine on the back in order that the image of the light may appear. For in the last day my garments that I put on in the three clouds will rest in their root, that is, in the unconceived spirit, since they are without fault, through the division of the clouds.

(3) ( Yajfiavalkya,' said he, ' since this atmosphere does not afford a [foot]hold, as it were, by what means of ascent does a sacrificer ascend to the heavenly world? ' the mind. is the Brahman of the sacrifice. That which is this mind is yonder moon, is the Brahman. This is release, this is complete release,' — Thus [concerning] liberation. Now the acquirements. —

(6) Hail, N. , arise on thy bed, and come forth. Thou are raised by Rā on the horizon of the Maati in his boat

(1) Now next, the praying of the puiificatory formulas (pavamana). — The Prastotri priest (Praiser), verily, begins to praise with the Chant (sdman). When he begins to praise, then let [the sacrlficer] mutter the following: — ' From the unreal (asaf) lead me to the real (sat) I From darkness lead me to light! From death lead me to immortality ' ' When he says ' From the unreal lead me to the real/ the unreal, verily, is death, the real is immortality. * From death lead me to immortality. Make me immortal ' — that is what he says. death, the light is immortality. ' From death lead me to im- mortality. Make me immortal ' — that is what he says. ' From death lead me to immortality '—there is nothing there that seems obscure. Now whatever other verses there are of a hymn of praise (stotra), in them one may win food for himself by singing. And, therefore, in them he should choose a boon, whatever desire he may desire. That Udgatri priest who knows this — whatever desire he desires, either for himself or for the sacri- ficer, that he obtains by singing. This, indeed, is world-con- quering. There is no prospect of his being without a world who knows thus this Saman.

(1) I have come to an end for the Lord of Heaven. I am written down as sound of heart, and I rest at the table of my father Osiris, King of Tattu, and my heart is stirred by his country. I breathe the eastern breeze by its hair; I grasp the north wind by its side lock; I grasp the south wind by the skin as I make the circuit of heaven on its four sides; I seize the east wind by the skin, and I give the breezes to the faithful dead amid those who eat bread

(45) With veils drawn over their faces, and asleep; But when the morn shall burst forth and the sun arise Every creature will raise its head from its couch; To the unconscious God will restore consciousness; They will stand in rings as slaves with rings in ears; Dancing and clapping hands with songs of praise, Singing with joy, "Our Lord hath restored us to life!" Shedding their old skins and bones, All pressing on from Not-being to Being, On the last day, as well the thankful as the unthankful.

(5) And he to me: "Wherefore our backs the heaven Turns to itself, know shalt thou; but beforehand 'Scias quod ego fui successor Petri.' Between Siestri and Chiaveri descends A river beautiful, and of its name The title of my blood its summit makes. A month and little more essayed I how Weighs the great cloak on him from mire who keeps it, For all the other burdens seem a feather. Tardy, ah woe is me! was my conversion; But when the Roman Shepherd I was made, Then I discovered life to be a lie. I saw that there the heart was not at rest, Nor farther in that life could one ascend; Whereby the love of this was kindled in me. Until that time a wretched soul and parted From God was I, and wholly avaricious; Now, as thou seest, I here am punished for it. What avarice does is here made manifest In the purgation of these souls converted, And no more bitter pain the Mountain has.

(30) T’efait , I arrive in thee, I put on the stole and fasten upon me the girdle of Rā, whilst he is in heaven, and the gods who are in heaven are following Rā

(710) 2212 ------------- these gods -------------------- 2212 ----- says the priest of R` to [N.] 2212 ------------- of the gods, he satisfies the spirits. 2212 ------------- N. the sky with ------------------2212e ---------- his pellet of incense is broken ------ 2213 Horus has put his arm around [N.] -------------- 2213 ------- before N. N --------------------- 2213 ----- N. with natron ------------------------- 2213 Thou art Thot who avenges it; thou art not [ like Set who took it]. 2213 -----------------------------------------

(22) Oh thou who leapest forth, conductor of the Shades and Glorified ones from the Earth, let the fair path to the Tuat be granted to me, which is made in behalf of those who are in faint condition and for the restoration of those who are in pain

(18) 'He who knows the three Nâkiketa fires, and knowing the three, piles up the Nâkiketa sacrifice, he, having first thrown off the chains of death, rejoices in the world of heaven, beyond the reach of grief.'

(199) He cried to God, "What has become of my arrow?" God answered, "Thy arrow is fixed in his throat!" That King, bountiful as the sea, had pardoned him; He was slain, and cried out with his last breath, "The King is all in all, my slayer and my savior. If he is not both these, he is not all in all; Nay, he is both my slayer and my mourner!" That expiring martyr also gave thanks, That the King had smitten his body, not his spirit;

(263) 337 To say: The two reed-floats of heaven are placed for R`, that he may ferry over therewith to the horizon. 337 The two reed-floats of heaven are placed for Harachte that Harachte may ferry over therewith to R`. 337 The two reed-floats of heaven are placed for N. that he may ferry over therewith to the horizon, to R`. 337 The two reed-floats of heaven are placed for N. that he may ferry over therewith to Harachte, to R`. 338 It is good for N. (to be) with his ka; N. lives with his ka. 338 His b-loin-cloth is on him; his Horus-weapon is on his arm; his sceptre is in his hands. 339 He makes himself serviceable to those who have passed on. 339 They bring to him those four spirits, the eldest, the first of the wearers of side-locks, 339 who stand on the eastern side of the sky and lean upon their d`m-sceptres, 340 that they may speak the good name of N. to R` 340 and proclaim N. to Nb-k.w, 340 so that the entrance of N. may be greeted (or protected). The Marshes of Reeds were filled (with water), 340 so that N. might ferry over the Winding Watercourse. 341 N. will certainly ferry over to the eastern side of the horizon; 341 N. will certainly ferry over to the eastern side of heaven. 341 His sister is Sothis; his mother is the Dw.t (morning star).

(1) There rises a form which shines on the horizon. Atmu rises pouring out his dew, and the bright one who shines in the sky. The abode of the obelisk is in joy because of them, because they are complete. There are shouts of joy in the sanctuary and loud cheering fills the Tuat. They fall down before Atmu Harmachis. For His Majesty gave orders to the cycle of his followers. His Majesty ordered to give praise to the Eye, and behold, my flesh he gave it strength, and all my limbs are renewed, as soon as the order came out of the mouth of Rā

(7) "I have spoken my last word to you; I shall depart from you, for a chariot of spirit has carried me up, and from now on I shall strip that I may be clothed.

(36) To be said on coming forth by day; that one may not be kept back on the path of the Tuat, whether on entering or on coming forth; for taking all the forms which one desireth; and that the soul of the person die not a second time