(1) O Tmu, Shu, Tefnut, Seb, Nut, Osiris, Isis, Sut, Nephthys, Horus of the two Horizons, Hathor in the great dwelling, Chepera, Mentu lord of Thebes, Amon lord of Nestaui, ye the great cycle of the gods, ye the small cycle of the gods, ye gods and goddesses issued from Nu, Sebek of Shet, Sebek in all his manifold names, in all the abodes where his ka likes to be; ye gods of the South and of the North, ye gods in heaven and on earth, grant a pure garment to the mighty Chu N. ; give him to be glorious by it and destroy all that was wrong in him

(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

(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

(11) When I behold Thy mouths, striking terror with their tusks, like Time’s all-consuming fire, I am disoriented and find no peace. Be gracious, Ο Lord of the gods, Ο Abode of the universe!

(11) Into Thee enter these hosts of gods, and some in fear extol Thee with folded hands. And bands of Rishis and Siddhas exclaim, “May there be peace!” and praise Thee with splendid hymns.

(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

(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

(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

(5) Hail to thee in the Tuat, praises also to what is in thee; hail to thee in the Tuat, the weeping gods cut their hair in thy honour, they clap their hands, they implore thee, they pray thee, they weep before thee. Thy soul rejoices and thy body is glorious

(58) the ... of] the gods, N[u]di[mmud] [A gap of about ten lines occurs here.] (69) (70) (71) (72) [Anshar unto] his son addressed [the word]: (73) " ... my mighty hero, (74) "[Whose] strength [is great] and whose onslaught cannot be withstood, (75) "[Go] and stand before Tiamat, (76) "[That] her spirit [may be appeased], that her heart may be merciful. (77) "[But if] she will not hearken unto thy word, (78) "Our [word] shalt thou speak unto her, that she may be pacified." (79) [He heard the] word of his father Anshar (80) And [he directed] his path to her, towards her he took the way. (81) Anu [drew nigh], he beheld the muttering of Tiamat, (82) [But he could not withstand her], and he turned back. (83) Anshar (84) he spake unto him: (85) " upon me [A gap of about twenty lines occurs here.] (104) (105) an avenger (106) va[liant] (107) in the place of his decision (108) he spake unto him: (109) " thy father (110) "Thou art my son, who maketh merciful his heart. (111) " to the battle shalt thou draw nigh, (112) " he that shall behold thee shall have peace." (113) And the lord rejoiced at the word of his father, (114) And he drew nigh and stood before Anshar. (115) Anshar beheld him and his heart was filled with joy, (116) He kissed him on the lips and his fear departed from him. (117) "[O my father], let not the word of thy lips be overcome, (118) "Let me go, that I may accomplish all that is in thy heart. (119). "[O Anshar], let not the word of thy lips be overcome, (120) ". [Let me] go, that I may accomplish all that is in thy heart." (121) "What man is it, who hath brought thee forth to battle? (122) " Tiamat, who is a woman, is armed and attacketh thee." (123) " ... rejoice and be glad; (124) "The neck of Tiamat shalt thou swiftly trample under foot. (125) " ... rejoice and be glad; (126) "[The neck] of Tiamat shalt thou swiftly trample under foot. (127) "O my [son], who knoweth all wisdom, (128) "Pacify [Tiama]t with thy pure incantation. (129) "Speedily set out upon thy way, (130) "For [thy blood (?)] shall not be poured out, thou shalt return again." (131) The lord rejoiced at the word of his father, (132) His heart exulted, and unto his father he spake: (133) "O Lord of the gods, Destiny of the great gods, (134) "If I, your avenger, (135) "Conquer Tiamat and give you life, (136) "Appoint an assembly, make my fate preeminent and proclaim it. (137) "In Upshukkinaku seat yourselves joyfully together, (138) "With my word in place of you will I decree fate. (139) "May whatsoever I do remain unaltered, (140) "May the word of my lips never be changed nor made of no avail."

(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.

(3) Hail to thee, the wise one, created by Seb, born of Nut. The cycles of the gods are at rest. Horus rests in his dwelling, Tum rests in his abode (?). All the gods of East and West rest in the great goddess of the birth, between the arms of her who gave birth to the god

(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.”

(14) Thy ka is with thee, that thou mayest rejoice; and the heart of thy birth; thou wakest thy ... are happy; the cycle of the gods give pleasure to thy heart. Thou goest out (and thou seest) four loaves for thee from Sechem, and four loaves from Hermopolis; thou goest out and there are four (loaves) from Heliopolis on the table of the lord of the two earths

(6) Thy son Horus avenges thee, he destroys all that is wrong in thee; he has fastened to thee thy flesh, he has set thy limbs and joined thy bones; he has brought thee.... Arise, Osiris, thy hands have been given thee, stand up living for ever

(1) Om! Verily, the dawn is the head of the sacrificial horse; the sun, his eye; the wind, his breath; universal fire (Agni VaisVanara), his open mouth. The year is the body (atman) of the sacrificial horse; the sky, his back; the atmo- sphere, his belly; the earth, the under part of his belly; the quarters, his flanks; the intermediate quarters, his ribs; the seasons, his limbs; the months and half-months, his joints; days and nights, his feet; the stars, his bones; the clouds, his flesh. Sand is the food in his stomach; rivers are his entrails. His liver and lungs are the mountains; plants and trees, his hair. The orient is his fore part; the Occident, his hind part. When he yawns, then it lightens. When he shakes himself, then it thunders. When he urinates, then it rains. Voice, indeed, is his voice.

(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

(8) These words which were spoken by the mouth of the goddess herself have become the words of the goddesses, and the male gods, and of every soul to whom a burial is given

(1) Thou art a lion, thou art a sphinx, thou art Horus who avengeth his father; thou art these four gods, those glorious ones who are shouting for joy, who are making incantations, and who bring out water by the power of the tramp of their feet. Thou risest on the right, thou risest on the left. Seb has opened thy blind eyes, he has loosened thy legs which were fettered. Thou hast received thy heart of thy mother, thy whole heart of thy own body; thy soul is in the sky, thy body is under the ground. There is bread for thy body, water for thy throat, sweet breeze for thy nostrils

(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