(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

(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

(26) " me. "..." [The following twenty-two lines are taken from K. 3,449a, and probably form part of the Fifth Tablet.] (66 ). (67) (68 ) From (69) In E-sagil (70) To establish (71) The station of (72) The great gods (73) The gods (74) He took and (75) The gods [his fathers] beheld the net which he had made, (76) They beheld the bow and how [its work] was accomplished. (77) They praised the work which he had done (78) Then Anu raised [the ...] in the assembly of the gods. (79) H e kissed the bow, (saying), "It is !" (80) And thus he named the names of the bow, (saying), (81) "'Long-wood' shall be one name, and the second name [shall be ...] (82) "And its third name shall be the Bow-star, in heaven [shall it ...]" (83) Then he fixed a station for it (84) Now after the fate of (85) [He set] a throne (86) in heaven (87) ... [The following traces of the last thirteen lines of the Fifth Tablet are taken from the reverse of K. 11,641 and from the reverse of K. 8,526.] (128) " him " (129) " them " (130) " him " (131) " them " (132) " their may " (133) the gods spake, (134) the heavens : 1 (135) "[... your] son " (136) " our hath he " (137) " he hath caused to live " (138) " splendour " (139) " not !" (140) " we !"

(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

(5) And to the mortal world, when thou returnest, This carry back, that it may not presume Longer tow'rd such a goal to move its feet. The mind, that shineth here, on earth doth smoke; From this observe how can it do below That which it cannot though the heaven assume it?" Such limit did its words prescribe to me, The question I relinquished, and restricted Myself to ask it humbly who it was. "Between two shores of Italy rise cliffs, And not far distant from thy native place, So high, the thunders far below them sound, And form a ridge that Catria is called, 'Neath which is consecrate a hermitage Wont to be dedicate to worship only." Thus unto me the third speech recommenced, And then, continuing, it said: "Therein Unto God's service I became so steadfast, That feeding only on the juice of olives Lightly I passed away the heats and frosts, Contented in my thoughts contemplative. That cloister used to render to these heavens Abundantly, and now is empty grown, So that perforce it soon must be revealed.

(22) But to me is shewn the ladder of Jacob, upon which I am climbed up, even into heaven, and have received my ware, to offer for sale: Therefore if any one will climb up after me, let him take heed that he be not drunken, but he must be girt with the sword of the spirit.

(15) Now the body of God, as to this world, could not remain in death, so God moved himself with his seven qualifying or fountain spirits to the birth or geniture. But thou must understand this high thing rightly.

(45) In the King's Chamber was enacted the drama of the "second death." Here the candidate, after being crucified upon the cross of the solstices and the equinoxes, was buried in the great coffer. There is a profound mystery to the atmosphere and temperature of the King's Chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. This room was a doorway between the material world and the transcendental spheres of Nature. While his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of Life, Light, and Truth, as well as the illusion of Death, Darkness, and Sin. Thus in one sense the Great Pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward the attainment of individual completion. It is also to be noted incidentally that if the coffer in the King's Chamber be struck, the sound emitted has no counterpart in any known musical scale. This tonal value may have formed part of that combination of circumstances which rendered the King's Chamber an ideal setting for the conferment of the highest degree of the Mysteries.

(1) should not have been placed among those of the Book of the Dead, it belongs to another book similar to the , the book engraved on the walls of the royal tombs. It describes gods and genii of the bounds in the Tuat who confer certain blessings on the deceased; such as this: “those who lift up their faces towards the sky at the prow of the boat of Rā, grant that Osiris N. may see Rā when he rises.” A vignette gives the appearance of the god or genius spoken of. Every one of them is followed by this sentence: “for the libation of a vase has been made on earth by Osiris N. who is (now) the lord of abundance, and goes round the garden of Hotepit.”

(2) Horus has raised thee when he rose himself, as he did for him who is in the sacred abode

(101) Behold, that which the Ancients have invented and taught, is not the Ground. They took upon them to measure how many Hundred Thousand Miles it is to P the Heaven whither Christ is gone. They did it to this End, that they might be Gods upon Earth themselves, as their invented Kingdom shows and declares, which stands merely in Babel. Behold, when we speak of the Thrones, it is quite another Thing than that they mean; and their Blindness and Ignorance is found, though there is a Spirit in their Knowledge which is not so much rejected; but that Spirit is not [or comes not] ex Ternario Sancto [out of the Holy Ternary,] out of the Body of Jesus Christ, but it is out of the high Eternity, which flies up above the Thrones; which may be mentioned in another Place.

(9) Horus is well established on his seat in order that he may take possession of his place of rest; also I send a soul to Sut in the West, who is exalted above all gods; and I have caused his soul to be guarded in the boat, so that he may feel reverential fear of the divine body (Osiris

(2) In connection herewith there is this verse: — There is a cup with its mouth below and its bottom up. In it is placed every foim of glory. On its rim sit seven seers. Voice as an eighth is united with prayer (brahman}} ' There is a cup having its mouth below and its bottom up J — this is the head, for that is a cup having its mouth below and its bottom up. £ In it is placed every form of glory ' — breaths, verily, are the c every form of glory ' placed in it; thus he says breaths (prdna). ' On its rim sit seven seers' — verily, the breaths are the seers. Thus he says breaths. ' Voice as an eighth is united with prayer — for voice as an eighth is united with prayer,

(46) And then also the holy Bodies went out of the Graves; consider this well; those that had put their Trust in the Messiah, had (in the Promise) got the pure Element for a new Body; and now when the promised Saviour went through Death into Life, and put on that pure Element for a Body, then their Souls in the Saviour (in whom they stood) in Hope got the Upperhand, and put on their new Body (in the Body of Christ) and lived in him, in his [Power and] Virtue; there were the holy Patriarchs and Prophets, who in this World had put on the Treader upon the Serpent in the Word of God, wherein they had prophesied of him, and wrought Miracles, they were now quickened in the Virtue of Christ; for the Virtue of Christ sprung up through Death, and reconciled the Father, who held the Soul captive in the Anger, and they now entered with Christ into Life.

(7) On the coffins the invocation is addressed not to “Osiris, Lord of Light” or “Radiant One” , but to the , “one whose head is clothed with radiant white, of the House of Darkness and Obscurity.”

(3) And what thereof, though our Lord when He ascended to heaven bodily took His way upwards into the clouds, seen of His mother and His disciples with their bodily eyes? Should we therefore in our ghostly work ever stare upwards with our bodily eyes, to look after Him if we may see Him sit bodily in heaven, or else stand, as Saint Stephen did? Nay, surely He shewed Him not unto Saint Stephen bodily in heaven, because that He would give us ensample that we should in our ghostly work look bodily up into heaven if we might see Him as Saint Stephen did, either standing, or sitting, or else lying. For howso His body is in heaven—standing, sitting, or lying—wots no man. And it needeth not more to be witted, but that His body is oned with the soul, without departing. The body and the soul, the which is the manhood, is oned with the Godhead without departing also. Of His sitting, His standing, His lying, needeth it not to wit; but that He is there as Him list, and hath Him in body as most seemly is unto Him for to be. For if He shew Him lying, or standing, or sitting, by revelation bodily to any creature in this life, it is done for some ghostly bemeaning: and not for no manner of bodily bearing that He hath in heaven. See by ensample. By standing is understood a readiness of helping. And therefore it is said commonly of one friend to another, when he is in bodily battle: “Bear thee well, fellow, and fight fast, and give not up the battle over lightly; for I shall stand by thee.” He meaneth not only bodily standing; for peradventure this battle is on horse and not on foot, and peradventure it is in going and not standing. But he meaneth when he saith that he shall stand by him, that he shall be ready to help him. For this reason it was that our Lord shewed Him bodily in heaven to Saint Stephen, when he was in his martyrdom: and not to give us ensample to look up to heaven. As He had said thus to Saint Stephen in person of all those that suffer persecution for His love: “Lo, Stephen! as verily as I open this bodily firmament, the which is called heaven, and let thee see My bodily standing, trust fast that as verily stand I beside thee ghostly by the might of My Godhead. And I am ready to help thee, and therefore stand thou stiffly in the faith and suffer boldly the fell buffets of those hard stones: for I shall crown thee in bliss for thy meed, and not only thee, but all those that suffer persecution for Me on any manner.” And thus mayest thou see that these bodily shewings were done by ghostly bemeanings.

(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

(7) And as the Son of God is generated in the midst or centre of the seven spirits of God, and is the life and Heart of the seven spirits of God, so there was one angelical king created in the midst or centre of his circumference, sphere, extent or region out of nature, also out of nature's heaven, out of the power of all the seven qualifying or fountain spirits, and that now was the heart in one host, and he had in him the quality, might, power and strength of his whole host, and was the fairest among them, or of them all.

(9) This ancient text continues—“Come thou to me, glorified and purified; let thy hands [ here the text is obliterated ], shine thou with thine head . Give me my mouth that I may speak with it, and guide me on the glorious roads which are in heaven.”

(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