(15) Hail, N. , thy figure is that which thou hadst on earth, thou art living and renewed every day. Thy face is unveiled, and thou seest the lord of the horizon; he gives bread to N. at his hour of the day and at his appointed time in the night. Horus has avenged thee, he has smashed the jawbones of thy enemies, he has smitten the violent one at the door of his fortress

(6) This chapter is said over a consecrated crown placed upon the face of the person, and thou shalt put incense upon the flame, for N (the deceased), effecting his triumph over all his adversaries, whether Dead or Living, that he may become one of the followers of Osiris. And there shall be given to him drink and food in presence of this god. Thou shall say it at dawn twice; A great protection is it: with undeviating regularity for times infinite

(6) Whoever may wish, ( I would attain something great! — in the northern course of the sun, on an auspicious day of the 1 M % half month of the waxing moon, having performed the Upasad ceremony for twelve days, having collected in a dish of the wood of the sacied fig-tree (udambara\ or in a cup, all sorts of herbs including fruits, having swept around, having smeared around, having built up a fire, having strewn it around, having prepared the melted butter according to rule, having com- pounded the mixed potion under a male star, he makes an oblation, saying: — ' However many gods in thee, All-knower, Adversely slay desires of a person, To them participation I here offer! Let them, pleased, please me with all desires! Hail! Whoever lays herself adverse, And says, "I the deposer am!" To thee, O such appeasing one, With stream of ghee I sacrifice. Hail! ' a. ( To the chiefest, hail! To the best, hail! ' — he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to breath (prana) \ ' To the most excellent, hail! ' — he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to speech! £ To the firm basis, hail!' — he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the eye! 'To attainment, hail!'— he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the ear! ' To the abode, hail! ' — he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the mind! -where some of the same directions occur. Another parallel passage is Chand.

(17) There are hailing and cries of welcome to the Osiris N , the divine body of Rā, on traversing the Nu, and whilst the ka of the god is being propitiated, according to his pleasure

(16) Hail, N. , thine enemies are no more, in the great hall the scales are right concerning thee, thou makest long strides like Osiris the lord of the arrivals in the Amenta. He arrives when he likes, he sees the great god in his creations, life is given to his nostrils, he is triumphant over his enemies

(24) O ye who unclose the ways and open the roads to beneficent souls in the house of Osiris, unclose then the ways and open the roads to the soul of N who is with you, let him enter boldly and come forth in peace at the house of Osiris, without hindrance and without repulse. Let him enter at his pleasure and go forth at his will, triumphantly with you; and let that be executed which he shall order in the house of Osiris

(22) O ye who bring beneficent souls into the house of Osiris, do ye bring the soul of N together with you into the house of Osiris; let him see as you see, let him hear as you you hear, let him stand as you stand, and sit as you sit [in the house of Osiris

(13) Let me seize that Thigh which is under the place of Osiris, with which I may open the mouth of the gods and sit by him, like Thoth the Scribe, sound of heart, with thousands of loaves, beer, beef, and fowl upon the table of my father, and the flesh of oxen and birds of various kinds, which I offer to Horus, which I present to Thoth, and which I sacrifice to the Lord of Heaven

(1) Thou hast received the eye of Horus; thy table is a table of offerings

(2) The old texts which we follow here, join in one chapter, 141, what in the Turin Todtenbuch is divided into two, 141, 142; 143 being merely the vignettes which accompany them. This chapter is the first of a series in which the deceased has to show his knowledge. His being well-informed as to the names of the gods and of their sanctuaries, and also of the doors through which he passes, the halls which he enters, confers upon him certain privileges. Here the deceased has to recite the names of the gods while offerings are made to them; the second part of the chapter refers only to Osiris in all his forms, and in his numerous sanctuaries, which have not all been identified. The old versions differ only slightly in length, from one or two of the gods being omitted. The translation follows mainly the Cairo papyrus, Cc , with a few variants taken from other papyri, one of the best of which is the papyrus papyrus Nu of the British Museum (ed. Budge

(15) Thou puttest on the pure garment and thou divestest thy apron when thou stretchest thyself on the funereal bed; haunches are cut for thy ka , and a heart is offered unto thy mummy. Thou receivest a bandage of the finest linen from the hands of the attendant of Rā; thou eatest on thy resting couch bread which has been baked by the fire goddess herself; thou eatest the haunch, thou seizest the meat which has been prepared by Rā in his holy place; thou washest thy feet in silver basins made by the skilful artist Sokaris; thou eatest bread placed on the altar, and prepared by the holy fathers, thou livest upon baked cakes and hot drinks from the store-house; thou inhalest the smell of flowers; thy heart is not reluctant at the sight of offerings; thy ministrants make for thee the loaves and the cakes of the Powers of Heliopolis; and they themselves bring thee the sacred things; thy offerings have been chosen for thee; and thy ordinances are in the gates of the Great Dwelling; thou risest like Sahu and thou arrivest like the morning star; Nut stretches forth her arms towards thee; Sahu, the son of Rā, and Nut, the mother of the gods, the two great gods of the sky, they speak one to another saying: Take him in thy arms; I have brought in my arms the form of N. in the happy day when he is glorified, when his memory is recorded, when he is in the mouth of all generations

(8) O ye, these gates, who are the gates to Osiris, ye who guard their gates, ye who herald the things of the world to Osiris every day. Osiris N. knows you—he knows your names; for he is born in Restau, where all the glory of the horizon was given him. N. receives the investiture in Pu, like the purification of Osiris. N. receives the saying in Restau, when he leads the gods on the horizon with the ministrant, the protectors of Osiris. I am one of them in their leading. N. is the glorious one, the lord of the glorious, a glorious one who performs the rites. N. celebrates the festival of the first day of the month; he is the herald in the fifteenth day of the month. O thou who revolvest. N. carries the sacred flame to the hand of Thoth in the night when he sails through the sky as victor. N. passes on in peace, he navigates in the boat of Rā. The attributes of N. are the attributes of the boat of Rā. N. has a name greater than yours, mightier than you who are on the roads of Maāt. N. hates what is corrupt. The attributes of N. are the attributes of Horus, the firstborn of Rā, who accomplishes his will. N. is not fettered, he is not driven away from the gates of Osiris. N. is perfect, the lion god, the pure one who follows Osiris Khent Amenta every day. His domains are in Sechet hotepu among those who know the sacred rites, among those who perform the sacred rites to Osiris. N. is on the side of Thoth, among those who bring offerings. Anubis ordered to the bearers of offerings, that there should be offerings to N. of his own, and that they should not be taken from him by those who are in captivity. N. has come like Horus, when he adorns the horizon of heaven N. directs the march of Rā towards the gates of the horizon; therefore the gods rejoice in the presence of N. The divine scent is upon Osiris, the god with the lock will not reach him; the keepers of the gates will not be hostile to him. N. is the one whose face is hidden inside the palace, in the sanctuary of the god, the lord of Tuat. N. has reached it after Hathor. N. gathers his hosts; he brings Maāt to Rā, he drives away the Mighty One, Apepi. N. pierces the steel firmament, and repels the raging storm; he gives life to the seamen of Rā. N. carries offerings to the place where it (the boat) is. N. causes that the boat gives him a successful voyage. N. marches, and when he reaches it, the face of N. is like the Great One, and his back like the lofty one. N. is the lord of the mighty. N. is well pleased on the horizon. N. is valiant; he strikes you down; you wakers; he makes his way to your lord, Osiris

(40) They who are on the Horizon convey thee, and they who are in the Evening Bark transport thee, and they say—Adoration at the approach of thy Majesty, Come, Come, approach in peace, Oh to thee, Welcome, Lord of Heaven, King of Akerta

(3) O thou who art called aloud, thou who art called aloud, thou the lamented, thou art glorified, thou art exalted, thou art glorious, thou art strong

(1) Giving praise to Osiris, falling on the earth before the lord of eternity; propitiating the god with what he loves, speaking the truth, the lord of which is not known

(6) But, I well know you will further ask that the propitious sleep of Almighty God, and His awakening, should be explained. And, when we have said, that the superiority of Almighty God, and His incommunicability with the objects of His Providence is a Divine sleep, and that the attention to His Providential cares of those who need His discipline, or His preservation, is an awakening, you will pass to other symbols of the Word of God. Wherefore, thinking it superfluous that by running through the same things to the same. persons, we should seem to say different things, and, at the same time, conscious that you assent to things that are good, we finish this letter at what we have said, having set forth, as I think, more than the things solicited in your letters. Further, we send the whole of our Symbolical Theology, within which you will find, together with the house of wisdom, also the seven pillars investigated, and its solid food divided into sacrifices and breads. And what is the mingling of the wine; and again, What is the sickness arising from the inebriety of Almighty God? and in fact, the things now spoken of are explained in it more explicitly. And it is, in my judgment, a correct enquiry into all the symbols of the Word of God, and agreeable to the sacred traditions and truths of the Oracles.

(1) Adoration to Osiris, giving him praise, bowing down before Unneferu, falling on one’s face before the lord of Ta-tsert, and exalting him who is on his sand

(23) O ye who give bread and beer to beneficent souls in the house of Osiris, do you give bread and beer at the two periods to the soul of N who is with you

(26) But the Osiris N knoweth it, and it attaineth not thy Bark. For the Osiris N is within it; the Osiris N who maketh the divine offerings

(26) 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