(1) Hail to thee who shinest as living soul, and who appearest on the horizon, N. who is in the boat knows thee; he knows thy name, he knows the names of the seven cows and of their bull; they give bread and drink to the glorified soul. You who give sustenance to the inhabitants of the West, give bread and drink to the soul of N. , grant that he may be your follower, and be between your thighs

(10) Feed N. with you; let him eat what you eat, drink as you drink, sit as you sit, be mighty as you are mighty, navigate as you navigate. The tent of N. is woven in the field of Aarru, his running water is in the Garden of Hotepit. Offerings are made to him among the gods; the drink of N. is the wine of Rā

(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

(11) Thou art great, a mighty Chu, whose name is not known, the soul which opens the Amenta. It is mighty this soul of N. , for he is beloved of Rā and well pleasing to his circle, he joins (?) the ways, he guards the men, and guides the lion to the place where his ka is propitiated. N. ... the lord of mankind causes thee to live and that thy soul be sound, that thy body may be enduring and great, that thou mayest see the light and breathe the wind, that thy face may be revealed in the house of right, that thou mayest be stationed in the meadow, and not see any storm, that thou mayest follow the lord of the two earths, that thou mayest refresh thyself under the merit tree by the side of the goddess, the great magician

(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

(4) And from thence came the Names of the Thrones and Principalities, all according to the Essences of the first and great God goes forth again into many thousand Thousands, yet there is a certain Number [of them,] and in the Center of God none, [or no Number but Infinity;] and thus out of the Fountain of every Essence are gone forth, first the Thrones, and in the Throne many thousand Thousands.

(2) Thou seest N. uttering words to the Glorified, for he is the great form who will not rule (?) over them if thou art not among them. Thou seest the head of N. as a ba (ram); his horns are like those of a sacrificed victim, those of a black ram, born of the ewe who bare him, and suckled by four sheep

(2) Hail to thee, venerable god, great and beneficent prince of eternity, in his abode in the Sektit boat. Acclamations are given him in the sky and on earth; he is exalted by the past and present. Great is the fear he inspires in the hearts of men, of the Glorified and of the dead. His soul was given him in Tattu, his might in Heracleopolis, his image in Heliopolis, and his power over forms in the double sanctuary

(2) Blessed be thou, N. , thou art well pleasing to Ptah, well pleasing to Anebefres, well pleasing to all gods, well pleasing to all goddesses. Thy beauties are like a quiet stream, like the choicest water; thy beauties are like a festival hall in which everyone exalts his god; thy beauties are like the pillars of Ptah, like the shoots of the maut plant of Rā. N. is the pillar of Ptah and the ewer of Anebefres

(3) 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 till he reach in heaven unto the Stars which set

(20) All the good things have been spread out for thee, before Rā. Thou hast a beginning and thou hast an end as Horus and Thoth have ordered for thee. They call upon N. , they see how he is glorious, they give him to come forth like a god to meet the Powers of Heliopolis. Thou journeyest on the great path as thy mummy has received the sacred things from thy father; thy hands are wrapped in linen every day; the beginning of the journey of the god is at the gate of the Great Dwelling

(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 !"

(6) And him I saw return to all the lights Of his highway nine hundred times and thirty, Whilst I upon the earth was tarrying. The language that I spake was quite extinct Before that in the work interminable The people under Nimrod were employed; For nevermore result of reasoning (Because of human pleasure that doth change, Obedient to the heavens) was durable. A natural action is it that man speaks; But whether thus or thus, doth nature leave To your own art, as seemeth best to you. Ere I descended to the infernal anguish, 'El' was on earth the name of the Chief Good, From whom comes all the joy that wraps me round 'Eli' he then was called, and that is proper, Because the use of men is like a leaf On bough, which goeth and another cometh. Upon the mount that highest o'er the wave Rises was I, in life or pure or sinful, From the first hour to that which is the second, As the sun changes quadrant, to the sixth."

(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

(53) Thou grantest to the gods to sit upon the earth; to those, namely, who follow thee and come in thy train

(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.

(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

(5) And as he finished uttering these words, A voice close by us sounded: "Peradventure Thou wilt have need of sitting down ere that." At sound thereof each one of us turned round, And saw upon the left hand a great rock, Which neither I nor he before had noticed. Thither we drew; and there were persons there Who in the shadow stood behind the rock, As one through indolence is wont to stand. And one of them, who seemed to me fatigued, Was sitting down, and both his knees embraced, Holding his face low down between them bowed. "O my sweet Lord," I said, "do turn thine eye On him who shows himself more negligent Then even Sloth herself his sister were." Then he turned round to us, and he gave heed, Just lifting up his eyes above his thigh, And said: "Now go thou up, for thou art valiant." Then knew I who he was; and the distress, That still a little did my breathing quicken, My going to him hindered not; and after I came to him he hardly raised his head, Saying: "Hast thou seen clearly how the sun O'er thy left shoulder drives his chariot?"

(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