(255) 295 To say: The Horizon burns incense to Horus of Nn; provisions for the lords. 295 The horizon burns incense to Horus of Nn, 295 the heat of its flaming breath is against you who surrounded the chapel, 295 the poison of its flaming breath is against you who wear the Great (Lower Egyptian crown). 296 The horizon burns incense to Horus of Nn; provisions for the lords. 296 O the ugly, the ugly of form (speech?), the ugly of form, 297 remove thyself from thy place, lay down on the ground the dignity for N. 297 If thou removest not thyself from thy place and layest (not) down on the ground thy dignity for N.; 297 then will N. come, his face like the Great One, lord of the .thelmet, 297 mighty through that in which he is, injured; 298 then will he impart heat to his eye, which will surround you, 298 and will let go a tempest on those who did wrong, 298 and will let loose an inundation over the Ancients; 299 then will he strike away the arms of Shu under Nut, 299 and then will N. put his arm on the wall (protection) on which thou leanest. 300 The Great (R`) stands tip in the interior of his chapel, 300 and lays down to the ground his dignity for N., 300c, after N. had taken command (w) and had laid hold of knowledge (i).

(41) "Full in the midst of this infernal Road, An Elm displays her dusky Arms abroad; The God of Sleep there hides his heavy Head And empty Dreams on ev'ry Leaf are spread. Of various Forms, unnumber'd Specters more; Centaurs, and double Shapes, besiege the Door: Before the Passage horrid Hydra stands, And Briareus with all his hundred Hands: Gorgons, Geryon with his triple Frame; And vain Chimæra vomits empty Flame. The Chief unsheath'd his shining Steel, prepar'd, Tho seiz'd with sudden Fear, to force the Guard. Off'ring his brandish'd Weapon at their Face, Had not the Sibyl stop'd his eager Pace, And told him what those empty Phantoms were; Forms without Bodies, and impassive Air."

(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

(246) 252 See, how N. stands there among (you), the two horns on him (like) two wild-bulls, 252 for thou art the black ram, son of a black sheep. 252 born of a white sheep, nursed by four sheep. 253 The blue-eyed Horus comes against you; guard yourselves against the red-eyed Horus, 253 furious in wrath, whose might no one withstands. 253 His messengers go; his runner hastens. 253 They announce to him who lifts up his arm in the East 254 that this One passes in thee of whom Dwn-`n.wi said: "He shall command my (?) fathers, the gods." 254 The gods are silent before thee; the Ennead lay their hands upon their mouth, 254 before this One in thee (of whom) Dwn-`n.wi said: "He shall command my (?) fathers, the gods." 255 Stand at the doorway of the horizon; open the double doors of b.w, 255 that thou mayest stand at their (the gods') head, as Geb at the head of his Ennead-- 255 they (the gods) enter, they are smitten with fear; they depart, they lift up their head. 256 They see thee like Min, chief of the two 'itr.t-palaces. 256 He stands, he stands behind thee, thy brother stands behind thee, thy relative (n) stands behind thee. 256 Thou perishest not; thou art not destroyed. 256 Thy name remains among men; thy name has its being among the gods.

(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

(2) But if any one think well to accept the sacred compositions as of things simple and unknown in their own nature, and beyond our contemplation, but thinks the imagery of the holy minds in the Oracles is incongruous, and that all this is, so to speak, a rude scenic representation of the angelic names; and further says that the theologians ought, when they have come to the bodily representation of creatures altogether without body, to represent and display them by appropriate and, as far as possible, cognate figures, taken, at any rate, from our most honoured and immaterial and exalted beings, and ought not to clothe the heavenly and Godlike simple essences with the many forms of the lowest creatures to be found on the earth (for the one would perhaps be more adapted to our instruction, and would not degrade the celestial explanations to incongruous dissimilitudes; but the other both does violence without authority to the Divine powers, and likewise leads astray our minds, through dwelling upon these irreverent descriptions); and perhaps he will also think that the super-heavenly places are filled with certain herds of lions, and troops of horses, and bellowing songs of praise, and flocks of birds, and other living creatures, and material and less honourable things, and whatever else the similitudes of the Oracles, in every respect dissimilar, describe, for a so-called explanation, but which verge towards the absurd, and pernicious, and impassioned; now, in my opinion, the investigation of the truth demonstrates the most sacred wisdom of the Oracles, in the descriptions of the Heavenly Minds, taking forethought, as that wisdom does, wholly for each, so as neither, as one may say, to do violence to the Divine Powers, nor at the same time to enthral us in the grovelling passions of the debased imagery. For any one might say that the cause why forms are naturally attributed to the formless, and shapes to the shapeless, is not alone our capacity which is unable immediately to elevate itself to the intelligible contemplations, and that it needs appropriate and cognate instructions which present images, suitable to us, of the formless and supernatural objects of contemplation; but further, that it is most agreeable to the revealing Oracles to conceal, through mystical and sacred enigmas, and to keep the holy and secret truth respecting the supermundane minds inaccessible to the multitude. For it is not every one that is holy, nor, as the Oracles affirm, does knowledge belong to all.

(8) The Image of the Ox denotes the strong and the mature, turning up the intellectual furrows for the reception of the heavenly and productive showers; and the Horns, the guarding and indomitable. The representation of the Eagle denotes the kingly, and soaring, and swift in flight, and quickness in search of the nourishment which makes strong, and wanness, and agility, and cleverness; and the unimpeded, straight, and unflinching gaze towards the bounteous and brilliant splendour of the Divine rays of the sun, with the robust extension of the visual powers. That of Horses represents obedience and docility, and of those who are white, brilliancy, and as especially congenial to the Divine Light; but of those who are dark blue, the Hidden; and of those red, the fiery and vigorous; and of the piebald, the uniting of the extremes by the power passing through them, and joining the first to the second, and the second to the first, reciprocally and considerately. Now if we did not consult the proportion of our discourse, we might, not inappropriately, adapt the particular characteristics of the aforesaid living creatures, and all their bodily representations to the Heavenly Powers, upon the principle of dissimilar similitudes; for instance, their appearance of anger, to intellectual manliness, of which anger is the remotest echo, and their desire, to the Divine love; and to speak summarily, referring all the sensible perceptions, and many parts of irrational beings, to the immaterial conceptions and unified Powers of the Heavenly Beings. Now not only is this sufficient for the wise, but even an explanation of one of the dissimilar representations would be sufficient for the accurate description of similar things, after the same fashion.

(615) of man’s life, and the penalty being thus paid ten times in a thousand years. If, for example, there were any who had been the cause of many deaths, or had betrayed or enslaved cities or armies, or been guilty of any other evil behaviour, for each and all of their offences they received punishment ten times over, and the rewards of beneficence and justice and holiness were in the same proportion. /I need hardly repeat what he said concerning young children dying almost as soon as they were born. Of piety and impiety to gods and parents, and of murderers 7 , there were retributions other and greater far which he described. He mentioned that he was present when one of the spirits asked another, ‘Where is Ardiaeus the Great?’ (Now this Ardiaeus lived a thousand years before the time of Er: he had been the tyrant of some city of Pamphylia, and had murdered his aged father and his elder brother, and was said to have committed many other abominable crimes.) The answer of the other spirit was: ‘He comes not hither and will never come. And this,’ said he, ‘was one of the dreadful sights which we ourselves witnessed. We were at the mouth of the cavern, and, having completed all our experiences, were about to reascend, when of a sudden Ardiaeus appeared and several others, most of whom were tyrants; and there were also besides the tyrants private individuals

(12) The gods come to thee, bowing down, the fear of thee possesses them; they see thee with the might of Rā, and the valour of thy majesty fills their hearts

(539) 1303 To say: The head of N. is like that of the vulture, 1303 when he ascends and lifts himself to the sky. 1303 The skull of N. is like that of divine stars, 1303 when it ascends and [lifts itself to the sky]. 1304 [The forehead of N. is like that of] ---- and Nu, 1304 when it ascends and lifts itself to the sky. 1304 The face of N. is like that of Wepwawet, 1304 when he ascends and lifts himself to the sky. 1305 The eyes of N. (are like those of) the Great One who is chief of the Souls of Heliopolis, 1305 when he ascends and lifts himself to the sky. 1305 The nose of N. is like that of Thot, 1305 when he ascends [and lifts himself to the sky]. 1306 [The mouth of] N. is like that of him who traverses the great lake, 1306 when he ascends and lifts himself to the sky. 1306 The tongue of N. is like that of truth in the boat of truth, 1306 when he ascends and lifts himself to the sky. 1307 The teeth of N. are (like those of) spirits, 1307 when he ascends and lifts, himself to the sky. 1307 The lips of N. are like those of -----) 1307 [when he ascends and lifts] himself to the sky. 1308 The chin of N. is like that of Hrti-nti-m, 1308 when he ascends and lifts himself to the sky. 1308 The back of N. is like that of the wild-bull, 1308 when he ascends, and lifts himself to the sky. 1309 The arms of N. are like those of Set, 1309 when he ascends and lifts himself [to the sky]. 1309 -------------------- 1309 [when he ascends and lifts himself to the sky]. 1310 ----- like -- Bibw, 1310 when he ascends and lifts himself to the sky. 1310 The heart of N. is like that of Bastet, 1310 when he ascends and lifts himself to the sky. 1311 The belly of N. is like that of Nut, 1311 when he ascends and lifts himself [to the sky]. 1311 ---------------- 1311 [when he ascends and lifts himself to the sky]. 1312 ----- of N. -- like --- of the Two Enneads, 1312 when he ascends and lifts himself to the sky. 1312 C. The seat of N. is like that of eet, 1312 when he ascends and lifts himself to the sky. 1313 The buttocks of N. are like those of the boat of the evening, and the boat of the morning, 1313 when he ascends and lifts, himself to the sky. 1313 The phallus of N. is like that of api, 1313 when he ascends and lifts himself to the sky. 1314 The thighs of N. are like those of Neit and eret, 1314 when he ascends and lifts himself to the sky. 1314 The legs of N. are like those of the two souls who are before the field dr, 1314 when he ascends and lifts himself to the sky. 1315 The feet of N. are like those of the two morning boats of the sun, 1315 when he ascends and lifts himself to the sky. 1315 The toes of N. are like those of the Souls of Heliopolis, 1315 when he ascends and lifts himself to the sky. 1316 N. is he who belongs to a god, the son of a god, 1316 when he ascends and lifts himself to the sky. 1316 N. is the son of R`, his beloved, 1316 when he ascends and lifts himself to the sky. 1317 N. is begotten of R`, 1317 when he ascends and lifts himself to the sky. 1317 N. is conceived of R`, 1317 when he ascends and lifts himself to the sky. 131 8 N. is born of R`, 1318 when he ascends, and lifts himself to the sky. 1318 This magic is in the body of N., 1318 when he ascends and lifts himself to the sky. 1319 N. is the great sceptre in the great court in Heliopolis, 1319 when he ascends and lifts himself to the sky. 1320 (He is) Hnnw, 1320 when he ascends and lifts himself to the sky. 1320 (He is) Horus, the child, the youth, 1320 when this N. ascends and lifts himself to the sky. 1321 Nut (is) she who cannot be fertilized without putting (down) her arms, 1321 when he ascends and lifts himself to the sky. 1321 Geb is not diverted from his way, 1321 when N. ascends and lifts himself to the sky. 1322 Each god who constructs not a stairway for N., 1322 when he ascends and lifts himself to the sky, 1322 he shall have no p-cake, he shall have no shade, 1323 he shall not wash himself in the w-bowl, 1323 he shall not smell (taste) a leg (of meat); he shall not pass a cutlet (over the mouth) (i.e., he shall not taste a cutlet), 1323 the earth shall not be hoed for him; the wdn.t-offerings shall not be made for him, 1323 when this N. ascends and lifts himself to the sky. 1324 It is certainly not N. who says that against you, O gods; 1324 it is magic which says that against you, O gods. 1324 N. belongs to a region under magic. 1325 Each god who constructs stairs (or, stairway) for N., 1325 when N. ascends and lifts himself to the sky; 1325 each god who vacates his throne in his boat, 1325 when this N. ascends, and lifts himself to the sky, 1326 the earth shall be hoed for him, the wdn.t-offering shall be made for him, 1326 a nmt.t-bowl shall be made for him, 1326 he shall smell a leg (of meat), he shall pass a cutlet (over the mouth), 1326 when this N. ascends and lifts himself to the sky. 1327 Each god who takes the arm of N. to the sky, 1327 when he comes to the house of Horus which is in b.w, 1327 his ka shall be justified before Geb. 29. TEXTS OF MISCELLANEOUS CONTENTS,

(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.

(8) And we are to know, that there was a great Difference in the Beasts before the Curse; for some (viz. the tame ones) were very near of Kin to the Element, with whom Man should have had Joy and Delight; on the contrary, some, viz. the wild ones, which fly from Man, [were very near of Kin] to the four Elements; for the Causes of those Wonders stuck wholly in the Essences, and they were very well known and seen in the Light of the Life in the Knowledge of the Virgin. There is nothing so deep that Man cannot search into, and see it most assuredly, if he does but put away the Vail, and look (through the Tables graven through) with Joshua, into the promised Land.

(11) Beholding Thy great form, O Mighty Lord, with myriads of mouths and eyes, with myriads of arms and thighs and feet, with myriads of bellies, and with myriads of terrible tusks— the worlds are affrighted, and so am I.

(4) "'1. I have cried unto thee, O Light of lights, in my oppression and thou hast hearkened unto me. "'2. O Light, save my power from unjust and lawless lips and from crafty traps. "'3. The light which was being taken from me in crafty snaring, will not be brought unto thee. "'4. For the traps of Self-willed and the nooses of the merciless [one] are spread out. "'5. Woe unto me, that my dwelling was far off, and I was in the dwellings of the chaos. "'6. My power was in regions which are not mine. "'7. And I entreated those merciless [ones]; and when I entreated them, they fought against me without a cause.'"

(4) E'en with these words His aspect changed, and straightway, in the twinkling of an eye, all things were opened to me, and I see a Vision limitless, all things turned into Light - sweet, joyous [Light]. And I became transported as I gazed. But in a little while Darkness came settling down on part [of it], awesome and gloomy, coiling in sinuous folds, so that methought it like unto a snake. And then the Darkness changed into some sort of a Moist Nature, tossed about beyond all power of words, belching out smoke as from a fire, and groaning forth a wailing sound that beggars all description. [And] after that an outcry inarticulate came forth from it, as though it were a Voice of Fire.

(274) 393 To say: The sky is overcast, the stars are darkened, 393 the bows are agitated, the bones of the earth-gods quake. 393 The agitations cease 394 after they have seen N. dawning (as) a ba, 394 as a god, who lives on his fathers and feeds on his mothers. 394 N. is lord of craftiness, whose name his mother knows not. 395 The honour of N. is in heaven, his might is in the horizon, 395 like his father, Atum, who begat him. He has begotten him mightier than he. 396 The kas of N. are behind him, his maid-servants are under his feet, 396 his gods are over him, his uraeus-serpents are upon his brow; 396 the leader-serpent of N. is on his forehead, she who perceives the soul (of the enemy), (as) a diadem, a flame of fire; 396 the might of N. is for his protection. 397 N. is the bull of heaven, who (once) suffered want and decided (lit. gave in his heart) to live on the being of every god, 397 who ate their entrails (?) when it came (to pass) that their belly was full of magic 397 from the Isle of Flame. 398 N. is equipped, he who has incorporated his spirits. 398 N. dawns as the Great One, lord of those with (ready) hands. 398 He sits, his side towards Geb (the earth). 399 It is N. who judges with him whose name is hidden, 399 (on) this day of slaying the eldest (gods). 399 N. is lord of offerings, who knots the cord, 399 who himself prepares his meal. 400 N. is he who eats men and lives on gods, 400 lords of messengers, who distributes orders. 401 It is "Grasper-of-the-top-knot" who is in k.w who lassoes them for N. 401 It is "The serpent with raised head (dr-tp)" who watches them (the gods) for N., who repels them for him. 401 It is "He who is upon the willows" who binds them for N. 402 It is "Khonsu who slaughters the lords (gods)," in that he beheads them for N., 402 and takes out for him what is in their body. 402 He (Khonsu?) is the messenger whom he (N.) sends forth to punish. 403 It is Ssm.w who cuts them up for N., 403 cooking for him a meal of them in his evening cooking-pots. 403 It is N. who eats their magic and swallows their spirits; 404 their Great Ones are for his morning meal, 404 their middle-sized ones are for his evening meal, 404 their little ones are for his night meal, 404 their old men and old women are for his incense-burning (or, fire). 405 It is "The Great Ones in the north side of heaven" who lay for him the fire 405 to the kettles containing them, with the thighs of their eldest (as fuel). 406 The inhabitants of heaven wait on N., 406 when the hearth was constructed for him with (out of) the legs of their women. 406 He has completely encircled the two heavens; he has revolved about the two lands. 407 N. is the great mighty one, who has power over the mighty ones. 407 N. is the `hm-falcon, who surpasses the `hm-falcons--the great falcon. 407 Whom he finds on his way, he eats for himself bit by bit. 407 The respect of N. is before (first of) all noble ones, who are in the horizon. 408 N. is a god older than the eldest. 408 Thousands serve him; hundreds make offering to him. 408 A certificate as (of) a mighty, great one is given to him by , father of the gods. 409 N. has dawned again in heaven; he is crowned with the Upper Egyptian crown as lord of the horizon. 409 He has smashed the dorsal vertebra; 409 he has carried off the hearts of the gods; 410 he has eaten the red crown, he has swallowed the green one; 410 N. feeds on the lungs of the wise ones; 410 he is satisfied by living on hearts as well as their magic. 411 N. is disgusted when he licks the emetics which are in the red crown, 411 (but) he is delighted when their magic is in his belly. 411'c. The dignities of N. shall not be taken from him, 411 (for) he has swallowed the intelligence of every god. 412 The lifetime of N. is eternity, its limit is everlastingness 412 in this his dignity of "If he wishes he does, if he wishes not he does not," 412 who is within the boundary of the horizon for ever and ever. 413 Behold, their soul (of the gods) is in the belly of N., their spirits are with N., 413 as his soup � la ntr.w, cooked for N. from their bones, 413 Behold, their soul is, with N., their shadows are taken away from the hand of those to whom they belong. 414 N. is as that which dawns, which dawns, which endures, which endures. 414 The doers of evil shall not be able to destroy 414 the favourite place of N. among the living in this land for ever and ever. 11. CHARMS,

(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

(268) 370 To say: N. washes himself, R` appears, the Great Ennead sparkles; 370 the Ombite is high as chief of the 'itr.t-palace; 371 N. puts humanity off from him as a limb; 371 N. seizes the wrr.t-crown from the hand of the Ennead. 371 Isis nurses him, Nephthys suckles him, 372 Horus takes him by his fingers (to his side), 372 he purifies N. in the lake of the jackal, 372 he makes, the ka of N. clean in the lake of the D.t. 372 He rubs down the flesh of the ka of N. and his own 372 with that which is near R` in the horizon, that which he (R`) took, 373 when the two lands beamed and when he bared the face of the gods. 373 He brings the ka of N. and himself to the great palace, 373 after offices (?) were made for him and the mtt was knotted for him. 374 N. leads the imperishable stars, 374 he ferries over to the Marshes of Reeds, 374 the inhabitants of the horizon row him, the inhabitants of b.w navigate him. 375 N. is very capable (mighty), his arms will not desert him; 375 N. is very excellent (foremost), his ka comes to him (to his aid).

(2) "And all the angels of the æons and their archangels and their rulers and their gods and their lords and their authorities and their tyrants and their powers and their light-sparks and their light-givers and their unpaired and their invisibles and their forefathers and their triple-powers saw me, shining most exceedingly, and there was no measure for the light which was about me. And they were thrown into agitation the one over against the other and great fear fell upon them, when they saw the great light that was about me. And in their great agitation and their great fear they withdrew as far as the region of the great invisible Forefather, and of the three great triple-powers. And because of the great fear of their agitation, the great Forefather, he and the three triple-powers, kept on running hither and thither in his region, and they could not close all their regions because of the great fear in which they were. And they agitated all their æons together and all their spheres and all their orders, fearing and being greatly agitated because of the great light which was about me--not of the former quality that it was about me when I was on the earth of man-kind, when the light-vesture came over me,--for the world could not bear the light such as it was in its truth, else would the world at once be destroyed and all upon it,--but the light which was about me in the twelve æons was eight-thousand-and-seven-hundred-myriad times greater than that which was about me in the world among you.

(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