(1) Oh Tmu, who proceedest from Ur-henhenu, who art resplendent as the Lion-faced, and who strewest thy words to those who are before thee

(1) Hail to thee, thou lion, thou mighty one, with high plumes, the lord of the double crown, who wavest the flail, thou art the lord of the phallus, thou art vigorous when ariseth the morning light, to the rays of which there is no limit

(10) One name he bellowed full of... The Guardian of the Forest bellowed...Humbaha like......"'One alone cannot 'Strangers... 'A slippery path is not feared by two people who help each other.' 'Twice three times... 'A three-ply rope cannot be cut.' 'The mighty lioness cubs can roll him over."' Enkidu spoke to Gilgamesh, saying: "As soon as we have gone down into the Cedar Forest, let us split open the tree (?) and strip off its branches(?). Gilgamesh spoke to Enkidu, saying: "Why, my friend, we...so wretchedly (?) We have crossed over all the mountarns together, in front of us, before we have cut down the Cedar. My friend, you who are so experienced in battle, who... fighting, you...' and (need) not fear death. Let your voice bellow forth like the kettledrum, let the stiffness in your arms depart, let the paralysis in your legs go away.

(2) Gargya said. 'The Person who is here in wind — him, indeed, I worship as Brahma! ' Ajatasatru said: ' Talk not to me about him! Verily, I worship him as Indra, the terrible (vaikuntha), and the uncon- quered army. He who worships him as such becomes indeed triumphant, unconquerable, and a conqueror of adversaries/

(12) Afterwards, the evil spirit saw the creatures of Aûharmazd; they appeared many creatures of delight (vâyah), enquiring creatures, and they seemed to him commendable, and he commended the creatures and creation of Aûharmazd.

(4) The nature of this king was really marvelous, and all the other lords were filled with terror before him. Tidings of the wonderful nature of the King were spread and all the lords of the towns heard it. And this was the beginning of the grandeur of the Quiché, when King Gucumatz gave these signs of his power. His sons and his grandsons never forgot him. And he did not do this in order to be an extraordinary king, he did it as a means of dominating all the towns, as a means of showing that only one was called upon to be chief of the people. The generation of the wonderful king called Gucumatz was the fourth generation, and Gucumatz was also the Ahpop and the Ahpop-Camhá. They left successors and descendants who reigned and ruled, and begot children, and did many things. Tepepul and Iztayul whose reign was the fifth generation of kings were begotten; and in the same way, each of the generations of these lords had succession.

(2) The incense which Balam-Quitzé brought was called Mixtán-Pom; the incense which BalamAcab brought was called Cavixtán-Pom; and that which Mahucutah brought was called Cabauil-Pom. The three had their incense and burned it when they began to dance facing toward the East. They wept for joy as they danced and burned their incense, their precious incense. Then they wept because they did not yet behold nor see the sunrise. But, then, the sun came up. The small and large animals were happy; and arose from the banks of the river, in the ravines, and on the tops of the mountains, and all turned their eyes to where the sun was rising. Then the puma and the jaguar roared. But first the bird called Queletzú burst into song. In truth, all the animals were happy, and the eagle, the white vulture; the small birds and the large birds stretched their wings.

(1) I am the Lion-god who issueth from the Bow, and therefore have I shot forth

(9) The living charm is behind him, behind this god, whose ka is glorious, the king of the Tuat, the prince of the Amenta, who takes hold of the sky, triumphantly, on whom the atef crown is established, who shines with the white diadem, who has seized the hook and the flail; mighty is his soul, the great one of the urer crown; who has united all the gods, the love of him penetrates their bodies, Unneferu who lasts for ever and eternally

(1) I am the god in Lion form; the heir of Râ and Tmu in Chemmis, the Master in their halls

(1) Just as day began to dawn Gilgamesh addressed his friend, saying: "Enkidu, your mother, the gazelle, and your father, the wild donkey, engendered you, four wild asses raised you on their milk, and the herds taught you all the grazing lands. May the Roads of Enkidu to the Cedar Forest mourn you and not fall silent night or day. May the Elders of the broad city of Uruk-Haven mourn you. May the peoples who gave their blessing after us mourn you. May the men of the mountains and hills mourn you. May the... May the pasture lands shriek in mourning as if it were your mother. May the..., the cypress, and the cedar which we destroyed (?) in our anger mourn you. May the bear, hyena, panther, tiger, water buffalo(?), jackal, lion, wild bull, stag, ibex, all the creatures of the plains mourn you.

(6) When Shamash heard what his mouth had uttered, he suddenly called out to him from the sky: "Enkidu, why are you cursing the harlot, Shamhat, she who fed you bread fit for a god, she who gave you wine fit for a king, she who dressed you in grand garments, and she who allowed you to make beautiful Gilgamesh your comrade! Now Gilgamesh is your beloved brother-friend! He will have you lie on a grand couch, will have you lie on a couch of honor. He will seat you in the seat of ease, the seat at his left, so that the princes of the world kiss your feet. He will have the people of Uruk go into mourning and moaning over you, will fill the happy people with woe over you. And after you he will let his body bear a filthy mat of hair, will don the skin of a lion and roam the wilderness.

(4) Hail to thee in the Tuat, god seated upon his throne, who holdest thy sceptre hik , king of the Tuat and lord of Acherta, great prince wearing the double diadem, great god who hides his dwelling, lord of wisdom, chief of his circle of gods

(13) And he blessed the Lord who had led him out of Ur of the Chaldees, and had brought him to this land.

COME, blessed Dionysius, various nam'd, Bull-fac'd, begot from Thunder, Bacchus fam'd. Bassarian God, of universal might, Whom swords, and blood, and sacred rage delight: In heav'n rejoicing, mad, loud-sounding God, Furious inspirer, bearer of the rod: By Gods rever'd, who dwell'st with human kind, Propitious come, with much-rejoicing mind.

(1) Hail, Sekhet, Bast, daughter of Rā, lady of the gods, who holdeth her fan of plumes, the lady of the scarlet garment, the mistress of the white and red crown, the only one who stands above her father, when there are no gods to stand above her; the great magician in the boat of millions of years, lofty when she rises in the abode of silence, the mother of the Shakas, the royal wife of the lion Haka

(9) Osiris Unneferu is triumphant over his adversaries in heaven and on earth, and in the cycle of each god and goddess

(31) The mother of Kaî-Apîvêh was Farhank, daughter of him who is exalted on the heavenly path, Urvad-gâi-frâst, son of Râk, son of Dûrâsrôb, son of Mânûskîhar.

(4) Hail, Osiris, son of Nut, lord of horns, wearing the high atef crown, to whom the urer diadem and the hik sceptre has been given in the presence of the cycle of the gods. Tum has raised the fear of his might in the hearts of mankind, of the gods, the Glorified and the dead; the royal power has been given him in Heliopolis; he is the great forms in Tattu, the lord of fear in his two abodes, the very brave one in Restau, he whose memory is pleasant in the palace, the very brilliant in Abydos. It has been given him to triumph before the whole cycle of the gods; he is mighty more than the great powers; the fear of him is over the whole earth

(3) Next came the Hawk, with head erect, and the bearing of a soldier. He said: 'I who delight in the company of kings pay no regard to other creatures. I cover my eyes with a hood so that I may put my feet on the king's hand. I am perfectly trained in polite behaviour and practise abstinence like any penitent so that when I am taken before a king I can perform my duties exactly as is expected of me. Why should I see the

Simurgh, even in a dream? Why should I rush heedlessly to him? I do not feel called upon to take part in this journey. I am content with a morsel from the king's hand; his court is good enough for me. He who plays for royal favours obtains his desire; and to be agreeable to the king I have only to take flight through the boundless valleys. I have no other wish than to pass my life joyfully in this fashion - either waiting for the king or hunting at his pleasure.'