(35) "To this mountain you shall go in a certain night (when it: comes) most long and most dark, and see that you prepare yourselves by prayer. Insist upon the way that: leads to the mountain, but ask not of any man where the way lies: only follow your Guide, who will offer himself to you, and will meet you in the way but you shall not know him. This Guide will bring you to the mountain at midnight, when all things are silent and dark. It is necessary that you arm yourselves with a resolute heroic courage, lest you fear those things that will happen, and so fall back. You need no sword, nor any other bodily weapons, only call upon God sincerely and heartily.

(34) "There is a mountain situated in the midst of the earth, or center of the world, which is both small and great. It is soft, also above measure hard and stony. It is far off, and near at hand, but by the providence of God, invisible. In it are hidden most ample treasures, which the world is not able to value. This mountain by envy of the devil, who always opposeth the glory of God and the happiness of man, is compassed about with very cruel beasts and other [sic] ravenous birds, which make the way thither both difficult and dangerous; and therefore hitherto, because the time is not yet come, the way thither could not be sought after nor found out. But now at last the way is to be found by those that are worthy, but notwithstanding by every man's self-labor and endeavors.

(251) 269 To say: O ye, who are (set) over the hours, who are (go) before R`, make (ready) the way for N., 269 that N. may pass through in the midst of the border guard of hostile mien. 270 N. is on the way to his throne, (like) one whose places are in front, who is behind the god, with bowed head, 270 adorned with a sharp (and) strong antelope's horn, 270 like one in possession of a sharp knife, which cuts the throat. 270 The driver-away (?) of suffering from the bull, the punisher of those in darkness, 270 (is) the strong antelope's horn, which is behind the Great God. 271 N. has reduced them to punishment; N. has crushed their head. 271 The arm of N. will not be resisted in the horizon.

(82) Now when the bitter fire-crack was captivated by the light, then the light in its own power pressed yet higher in the deep, till it reached into the hard and cold seat of nature. And there the power of the first going forth or rising up from the sun could not get higher, but sitting, stayed there corporeally, and took possession of that place for a habitation.

(1) "And I left that region behind me and ascended to the great æons of the rulers and came before their veils and their gates, shining most exceedingly, and there was no measure for the light which was about me. It came to pass then, when I arrived at the twelve æons, that their veils and their gates were shaken one over against the other. Their veils drew themselves apart of their own accord, and their gates opened one over against the other. And I entered into the æons, shining most exceedingly, and there was no measure for the light that was about me, forty-and-nine times more than the light with which I shone in the houses of the Fate.

(19) The way leads from the sacrum upward in a backward- flowing manner to the summit of the creative, and on through the house of the creative; then it sinks through two stories in a downward- lowing way into the solar plexus, and warms it. Therefore it is said: Wandering in Heaven, one eats the spirit-power of the receptive. Because the true power goes back into the empty place, in time, power and form become rich and full; body and heart become glad and cheerful. If, by the work of the turning of the Wheel of the Doctrine, this cannot be achieved, how otherwise should one be able to enter upon this Far Journey? What it amounts to is this: The crystallized spirit lows back to the spirit-fire, and by means of the greatest quiet, one fans the " fire in the middle of the water which is in the middle of the cave. Therefore it is said: And the deeper secret within the secret: the Land that is nowhere, that is the true home.

(10) ¶They drew nigh unto the village whither they went: and Jesus made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening. And he went in to tarry with them.

(39) Through mastery of the upward-life comes freedom from the dangers of water, morass, and thorny places, and the power of ascension is gained.

(136) But that it goeth likewise through the dark way or passage, signifieth that the spirit goeth forth also through the darkness, which is yet in a quiet rest, and generateth it to be light, if it holdeth still, and does not kindle the fire.

(35) Now if a man likeneth the Son of God to the globe of the sun, as I have often done in the foregoing chapters, that is spoken in the way and manner of natural similitudes; and I was constrained to write so, because of the lack of understanding of the Reader, that so he might raise his sense or thoughts in these natural things, and climb from step to step, from one degree to another, till he might come into the high Mysteries.

(81) The hills came so to be in the driving together or compaction: For the corrupted Salitter was more abounding in one place than in another, according as the wheel of God was, as to its innate standing, or instant qualifying or fountain spirits.

(263) 337 To say: The two reed-floats of heaven are placed for R`, that he may ferry over therewith to the horizon. 337 The two reed-floats of heaven are placed for Harachte that Harachte may ferry over therewith to R`. 337 The two reed-floats of heaven are placed for N. that he may ferry over therewith to the horizon, to R`. 337 The two reed-floats of heaven are placed for N. that he may ferry over therewith to Harachte, to R`. 338 It is good for N. (to be) with his ka; N. lives with his ka. 338 His b-loin-cloth is on him; his Horus-weapon is on his arm; his sceptre is in his hands. 339 He makes himself serviceable to those who have passed on. 339 They bring to him those four spirits, the eldest, the first of the wearers of side-locks, 339 who stand on the eastern side of the sky and lean upon their d`m-sceptres, 340 that they may speak the good name of N. to R` 340 and proclaim N. to Nb-k.w, 340 so that the entrance of N. may be greeted (or protected). The Marshes of Reeds were filled (with water), 340 so that N. might ferry over the Winding Watercourse. 341 N. will certainly ferry over to the eastern side of the horizon; 341 N. will certainly ferry over to the eastern side of heaven. 341 His sister is Sothis; his mother is the Dw.t (morning star).

(615) who had been great criminals: they were just, as they fancied, about to return into the upper world, but the mouth, instead of admitting them, gave a roar, whenever any of these incurable sinners or some one who had not been sufficiently punished tried to ascend; and then wild men of fiery aspect, who were standing by and heard the sound, seized and carried them off; and Ardiaeus and others they bound head and foot and hand, and threw them down and flayed them with scourges, and dragged them along the road at the side, carding them on thorns like wool, and declaring to the passers-by what were their crimes, and that 8 they were being taken away to be cast into hell.’ And of all the many terrors which they had endured, he said that there was none like the terror which each of them felt at that moment, lest they should hear the voice; and when there was silence, one by one they ascended with exceeding joy. These, said Er, were the penalties and retributions, and there were blessings as great. Now when the spirits which were in the meadow had tarried seven days, on the eighth they were obliged to proceed on their journey, and, on the fourth day after, he said that they came to a place where they could see from above a line of light, straight as a column, extending right through the whole heaven and through the earth, in colour resembling the rainbow, only brighter and purer; another day’s journey brought them to the place, and there, in the

(13) Antf he removed from thence unto the mountain . . .• Bethel on the west and Ai on the east, and pitched his tent there.

(4) Afterwards, about that wonderful shaking out from the earth, they say that a great mountain is the knot of lands; and the passage for the waters within the mountains is the root which is below the mountains; they forsake the upper parts so that they may flow into it, just as the roots of trees pass into the earth; a counterpart (ângunî-aîtak) of the blood in the arteries of men, which gives strength to the whole body.

(18) O thou raised one, thou makest offerings on the altar, and thou washest thy feet upon the stone of ..., the banks of the divine lake; thou comest forth and thou seest Rā upon the four pillars which are the arms of the sky; on the head of Anmutef, and on the arms of Apuat who opens for thee the path; thou seest the horizon where are all the sacred things which thou desirest

(6) "And if I lead you into the region of those of the Right, then will ye see the glory in which they are; the region of those of the Midst will count for you as the night which is in the world of men. And if ye look at the Midst, it will have for you the condition of a speck of dust because of the great distance the region of those of the Right is considerably distant from it. "And if I lead you into the Light-land, that

(2) "And I appeared in the cloud of the hymen, in silence, without my holy garment. With my will I honored my garment, which has three forms in the cloud of the hymen. And the light that was in silence, the one from the rejoicing power, contained me. I wore it. And its two parts appeared in a single form. Its other parts did not appear on account of the fire. I became unable to speak in the cloud of the hymen, for its fire was frightful, lifting itself up without diminishing. And so that my greatness and the word might appear, I placed likewise my other garment in the cloud of silence. I went into the middle region and put on the light that was in it, that was sunk in forgetfulness and that was separated from the spirit of astonishment, for he had cast off the burden. At my wish, nothing mortal appeared to him, but they were all immortal things that the spirit granted to him. And he said in the mind of the light, 'AI EIS AI OU PHAR DOU IA EI OU, I have come in great rest in order that he may give rest to my light in his root, and may bring it out of harmful nature.'

(9) Seizing me, he led me down to the House of Darkness, the dwelling of Irkalla, to the house where those who enter do not come out, along the road of no return, to the house where those who dwell, do without light, where dirt is their drink, their food is of clay, where, like a bird, they wear garments of feathers, and light cannot be seen, they dwell in the dark, and upon the door and bolt, there lies dust. On entering the House of Dust, everywhere I looked there were royal crowns gathered in heaps, everywhere I listened, it was the bearers of crowns, who, in the past, had ruled the land, but who now served Anu and Enlil cooked meats, served confections, and poured cool water from waterskins. In the house of Dust that I entered there sat the high priest and acolyte, there sat the purification priest and ecstatic, there sat the anointed priests of the Great Gods.

(9) Now the Lord, having come alone into the intellectual world, enters by His sufferings, introduced into the knowledge of the Ineffable, ascending above every name which is known by sound. The lamp, too, was placed to the south of the altar of incense; and by it were shown the motions of the seven planets, that perform their revolutions towards the south. For three branches rose on either side of the tamp, and lights on them; since also the sun, like the lamp, set in the midst of all the planets, dispenses with a kind of divine music the light to those above and to those below.