(3) The Osiris N arriveth at his own time: and by means of his lines is brought to the light of day

(3) It was Râ who gave it to him in amends of the blindness in his eye, in consequence of what Râ said to Horus: “Let me look at what is happening in thine eye to-day,” and he looked at it

(3) c ) Said by Nephthys. I go round my brother Osiris N. I have come as thy protector. I am myself behind thee for ever, hearing when thou art addressed by Rā, and when thou art justified by the gods. Arise, thou art justified through all that has been done for thee. Ptah has smitten thy enemies; thou art Horus the son of Hathor. It has been ordered what should be done for thee. Thy head will not be taken away from thee for ever

(36) The Osiris N ; he saith when he adoreth Râ, the Horus of the Two Horizons, when setting in the Land of Life

(8) The Osiris N is Horus: his mother Isis bringeth him forth, and Nephthys nurseth him, as they did to Horus, who repelleth the dark ones of Sutu: who, when they see the Crown fixed upon his brow, fall upon their faces

(13) N. was conceived of N. and born of N. , he brings you the loaves which he found in the pupil of the eye of Horus, on the bough of the tennu tree

(1) The Eye of Horus cometh, the Light one: the Eye of Horus cometh, the Glorious one

(26) This Chapter is taken also from London 9900. The vignette at the end represents Osiris sitting in a naos. Before him are the offerings of fowl and cattle which Horus presents to his father. At the beginning the deceased is seen, with raised arms; he is supposed to be Horus, and above him are written the following words:—“Adoration to Osiris, Khenta Amenta, the great god, the lord of Abydos, king for ever, prince of eternity, the venerable god in Restau, pronounced by N. , I give thee grain, lord of the gods, the one god who liveth on justice. I am thy son Horus. I have come to thee. I avenge thee, I bring to thee Maat, to the place where is the circle of thy gods. Grant me to be among thy followers, and to smite thy enemies. I have established for thee thy food offerings on the earth for ever.”

(25) His Eye hath been given to Horus and his face brighteneth at the dawning of the day

(8) The second portion (beginning with My nostril ) dates from the papyri of the Theban period, though we must depend upon later authorities for the entire Section

(10) And Nymphodorus of Amphipolis, in the third book of the Institutions of Asia, says that the bull Apis, dead and laid in a coffin (soros), was deposited in the temple of the god (daimonos) there worshipped, and thence was called Soroapis, and afterwards Serapis by the custom of the natives. And Apis is third after Inachus. Further, Latona lived in the time of Tityus. "For he dragged Latona, the radiant consort of Zeus." Now Tityus was contemporary with Tantalus. Rightly, therefor, the Boeotian Pindar writes, "And in time was Apollo born;" and no wonder when he is found along with Hercules, serving Admetus "for a long year." Zethus and Amphion, the inventors of music, lived about the age of Cadmus. And should one assert that Phemonoe was the first who sang oracles in verse to Acrisius, let him know that twenty-seven years after Phemonoe, lived Orpheus, and Musaeus, and Linus the teacher of Hercules. And Homer and Hesiod are much more recent than the Trojan war; and after them the legislators among the Greeks are far more recent, Lycurgus and Solon, and the seven wise men, and Pherecydes of Syros, and Pythagoras the great, who lived later, about the Olympiads, as we have shown. We have also demonstrated Moses to be more ancient, not only than those called poets and wise men among the Greeks, but than the most of their deities. Nor he alone, but the Sibyl also is more ancient than Orpheus. For it is said, that respecting her appellation and her oracular utterances there are several accounts; that being a Phrygian, she was called Artemis; and that on her arrival at Delphi, she sang- "O Delphians, ministers of far-darting Apollo, I come to declare the mind of Ægis-bearing Zeus, Enraged as I am at my own brother Apollo."

(17) And I took possession of the inheritance of Horus from Osiris at the Tuat, and Horus repeated to me that which his father Osiris had said to him in the early time, on the Burial Day of Osiris

(16) The ancient papyri do not contain this chapter. The translation follows the text of the Turin Todtenbuch , occasionally corrected by other papyri of the later period. There is nothing specially interesting in the chapter: the first portion of it is an invocation to Osiris under certain names, as in many other hymns [140] to the god from the time of the XIIth dynasty down to the latest times: the latter portion consists of evocations addressed by Horus to his father. Their prototype is to be found in formulas frequent in the Pyramid Texts. These were much admired and imitated in the Saïtic and the later periods

(1) The Hour 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

(15) Hail, N. , thou art Horus, the son of Osiris, begotten by Ptah, created by Nut. Thou shinest like Rā on the horizon when he lighteth the two earths by his rays

(17) 12. The Bracement. “Hand of Isis, stanching the blood of the Eye of Horus,” is thy name

(3) There came to thee Horus with blue eyes, do thou guard Horus with red eyes in his sickness and in his wrath; let his soul not be opposed, let his messengers come to him, and his quick runners hasten to him; let them come on the west side, and one by one (?) march towards thee

(41) Aroueris, or Thoth, one of the five immortals, protected the infant Horus from the wrath of Typhon after the murder of Osiris. He also revised the ancient Egyptian calendar by increasing the year from 360 days to 365. Thoth Hermes was called "The Dog-Headed" because of his faithfulness and integrity. He is shown crowned with a solar nimbus, carrying in one hand the Crux Ansata, the symbol of eternal life, and in the other a serpent-wound staff symbolic of his dignity as counselor of the gods.

(26) It is I who have charge of the seisin of the inheritance of Horus from Osiris at the Tuat