(42) Through the mystic passageways and chambers of the Great Pyramid passed the illumined of antiquity. They entered its portals as men; they came forth as gods. It was the place of the "second birth," the "womb of the Mysteries," and wisdom dwelt in it as God dwells in the hearts of men. Somewhere in the depths of its recesses there resided an unknown being who was called "The Initiator," or "The Illustrious One," robed in blue and gold and bearing in his hand the sevenfold key of Eternity. This was the lion-faced hierophant, the Holy One, the Master of Masters, who never left the House of Wisdom and whom no man ever saw save he who had passed through the gates of preparation and purification. It was in these chambers that Plato--he of the broad brow---came face to face with the wisdom of the ages personified in the Master of the Hidden House.

(62) Ye gods who live in the water of Cher-āba, ye powers of the high flood, open to me your ponds, open to me your lakes, that I may take of your water, and that I may rest in your stream, that I may eat of your corn, that I may be satisfied with your food

(2) Then Tohil spoke; only by a miracle he gave counsel to the priests and sacrificers. And they [the gods] spoke and said: "Truly here shall be our mountains and our valleys. We are yours; great shall be our lory and numerous our descendents, through the work of all men. Yours are all the tribes and we, your companions. Care for your town, and we shall give you your learning.

(9) “Behold the Lord of his Flood; see, the Shoulder is fastened upon his neck and the Haunch upon the head of the West” offerings which the two goddesses of the West present to me when the weeping bursteth forth from me at what I witness, as I am borne round on the Tenait in Abydos, and the bolts made fast on the gateways above your images are in the reach of thine hand and from within thee

(23) H. P. Blavatsky thus sums up the causes which precipitated the Atlantean disaster: "Under the evil insinuations of their demon, Thevetat, the Atlantis-race became a nation of wicked magicians. In consequence of this, war was declared, the story of which would be too long to narrate; its substance may be found in the disfigured allegories of the race of Cain, the giants, and that of Noah and his righteous family. The conflict came to an end by the submersion of the Atlantis; which finds its imitation in the stories of the Babylonian and Mosaic flood: The giants and magicians '* * * and all flesh died * * * and every man.' All except Xisuthrus and Noah, who are substantially identical with the great Father of the Thlinkithians in the Popol Vuh, or the sacred book of the Guatemaleans, which also tells of his escaping in a large boat, like the Hindu Noah--Vaiswasvata. " (See Isis Unveiled.)

(39) "For from his concurrence with his thought, the powers very soon appeared who were called 'gods'; and the gods of the gods from their wisdom revealed gods; from their wisdom revealed lords; and the lords of the lords from their thinkings revealed lords; and the lords from their power revealed archangels; the archangels from their words revealed angels; from them, semblances appeared, with structure and form and name for all the aeons and their worlds.

(15) And at its north side two rivers flowed out, and went one to the east and one to the west; they are the Arag river and the Vêh river; as it is said thus: 'Through those finger-breadth tricklings do thou pour and draw forth two such waters, O Aûharmazd!'

(34) I set aside the long-haired gods and passed on through those who had charge of their dens in my sight: I made my way and passed on and reached those who presided over their caverns, and those who had charge of the House of Osiris; and I speak to them, and make them recognize the god of Mighty Terrors, who is armed with horns against Sutu. I make them recognize who it is that hath seized for himself the divine provisions and hath equipped himself with the powers of Tmu

(23) H e created the Tigris and the Euphrates, and he set them in their place

(254) 276 The Great (Uraeus) burns incense to the bull of Nn. 276 The heat of a flaming breath is against ye, who surround the chapel. 276 O Great God, whose name is unknown, an offering is on the place (i.e. in place) for the One-lord. 277 O lord of the horizon, make place for N. 277 If thou makest not place for N., N. will put a curse on his father Geb: 277 The earth will no more speak; Geb will no more be able to defend himself. 278 Whom N. finds on his way, him he eats for himself bit by bit. 278 The n.t-pelican announces, the pd.ti-pelican comes forth; the Great One arises, 278 the (Three) Enneads speak: A dam shall dam up the earth, 279 both boundaries-of-the-cultivation shall be united, both riverbanks shall be joined, 279 roads shall be closed against passengers, 279 stairs for those who would ascend shall be destroyed. 279 Adjust the cable, traverse the m.t, hit the ball on the meadow of pi. 280 O, thy fields tremble, O, 'id-star, at the column of the stars, 280 when they see the column of Kns.t, the ox (or, bull) of heaven, 280 and how the ox-herd is terrified (overwhelmed) at him. 281 O, be afraid, tremble, ye criminals, before the tempest of heaven; 281 he opened the earth with that which he knew, on the day he loved to come; 282 so said, he--he who is rich in arable-land, he who inhabits the Dt. 282 Behold, she comes to meet thee, the "Beautiful West," to meet thee, 232 with her beautiful tresses, she says: "He comes whom I have borne, 283 whose horn shines, the varnished column, the ox (or, bull) of heaven. 283 Thy figure is, exalted, pass in peace. 284 I have protected thee, says she, the "Beautiful West," to N. 284 Go, voyage to the Marsh of Offerings; 284 bring the oar to ri-.t.f. 285 So said he who is chief of his department (or, thigh offering). Thou decayest in the earth 285 as to thy thickness, as to thy girt, as to thy length 285 (but as spirit) thou seest R` in his bonds, thou adorest R` in-his freedom (from) his bonds, 285 through the great protection which is in his red robes. 286 The lord of peace gives to thee his (with W.) arm. 286 O ye, his she-monkeys, who cut off heads, 286 may N. pass by you in peace, (for) he has attached (again) his, head to his neck, 286 (for) the neck of N. is on his trunk, in his name of "Headattacher," 286 (as) he attached the head of the Apis in it (that is, in his name), the day the bull was caught with a lasso. 287 Those whom N. has made to eat (they eat of their food); (and) in their drinking, 287 they drink of their abundance. 287 O that N. be respected there by those who see him. 288 The kn-wt.t-serpent is on her d`m-sceptre, the sister (?) of N. who holds Shu aloft. 288 She makes his place wide in Busiris, in Mendes, in the necropolis of Heliopolis; 288 she erects two standards before the Great Ones; 289 she digs a pool (?) for N. in the Marsh of Reeds; 289 she establishes his field in the two Marshes of Offerings. 289 N. judges in the M.t-wr.t-cow between the two wrestlers, 290 for his strength is the strength of the eye of Tbi (R`), 290 his might is the might of the eye of Tbi. 290 N. has freed himself from those who did this against him, 290 who took from him his dinner, 291 when it was there, who took his supper from him, 291 when it was there, who took the breath from his nose, 291 who brought to an end the days of his life. 291 N. is mightier than they, appearing upon his shore. 292 Their hearts fall into his fingers, 292 their entrails to the inhabitants of heaven (birds), their blood to the inhabitants of earth (beasts), 292 their inheritance to the poor, 292 their houses to fire, their farms to high Nile (inundation). 293 Let the heart of N. be glad; let the heart of N. be glad! 293 N. is Unique, the ox (or, bull) of heaven. 293 He has exterminated those who have done this against him, he has destroyed those who are on the earth. 294a-c. Belonging to his throne, what he will take, what he will lift up, is that which his father Shu has given him in the presence of Set.

(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."

(2) After them eighteen rivers flowed forth from the same source, just as the remaining waters have flowed forth from them in great multitude; as they say that they flowed out so very fast, one from the other, as when a man recites one Ashem-vohû of a series (padîsâr). All of those, with the same water, are again mingled with these rivers, that is, the Arag river and Vêh river. 4. Both of them continually circulate through the two extremities of the earth, and pass into the sea; and all the regions feast owing to the discharge (zahâk) of both, which, after both arrive together at the wide-formed ocean, returns to the sources whence they flowed out; as it says in revelation, that just as the light comes in through Albûrz and goes out through Albûrz, the water also comes out through Albûrz and goes away through Albûrz. 5. This, too, it says, that the spirit of the Arag begged of Aûharmazd thus: 'O first omniscient creative power! from whom the Vêh river begged for the welfare that thou mightest grant, do thou then grant it in my quantity!' 6. The spirit of the Vêh river similarly begged of Aûharmazd for the Arag river; and on account of loving assistance, one towards the other, they flowed forth with equal strength, as before the coming of the destroyer they proceeded without rapids, and when the fiend shall be destroyed they will again be without rapids. 7. Of those eighteen principal rivers, distinct from the Arag river and Vêh river, and the other rivers which flow out from them, I will mention the more famous: the Arag river, the Vêh river, the Diglat river they call also again the Vêh river, the Frât river, the Dâîtîk river, the Dargâm river, the Zôndak river, the Harôî river, the Marv river, the Hêtûmand river, the Akhôshir river, the Nâvadâ river, the Zîsmand river, the Khvegand river, the Balkh river, the Mehrvâ river they call the Hendvâ river, the Spêd river, the Rad river which they call also the Koir, the Khvaraê river which they call also the Mesrgân, the Harhaz river, the Teremet river, the Khvanaîdis river, the Dâraga river, the Kâsîk river, the Sêd ('shining') river Pêdâ-meyan or Katru-meyan river of Mokarstân. 8. I will mention them also a second time: the Arag river is that of which it is said that it comes out from Albûrz in the land of Sûrâk, in which they call it also the Âmi; it passes on through the land of Spêtos, which they also call Mesr, and they call it there the river Niv. 9. The Vêh river passes on in the east, goes through the land of Sînd, and flows to the sea in Hindûstân, and they call it there the Mehrâ river. 10. The sources of the Frât river are from the frontier of Arûm, they feed upon it in Sûristân, and it flows to the Diglat river; and of this Frât it is that they produce irrigation over the land. 11. It is declared that Mânûskîhar excavated the sources, and cast back the water all to one place, as it says thus 'I reverence the Frât, full of fish, which Mânûskîhar excavated for the benefit of his own soul, and he seized the water and gave to drink,' 12. The Diglat river comes out from Salmân, and flows to the sea in Khûgîstân. 13. The Dâîtîk river is the river which comes out from Aîrân-vêg, and goes out through the hill-country; of all rivers the noxious creatures in it are most, as it says, that the Dâîtîk river is full of noxious creatures. 14. The Dargâm river is in Sûde. 15. The Zend river passes through the mountains of Pangistân, and flows away to the Haro river. 16. The Haro river flows out from the Apârsên range. 17. The Hêtûmand river is in Sagastân, and its sources are from the Apârsên range; this is distinct from that which Frâsîyâv conducted away. 18. The river Akhôshir is in Kûmîs. 19. The Zîsmand river, in the direction of Soghd, flows away towards the Khvegand river. 20. The Khvegand river goes on through the midst of Samarkand and Pargâna, and they call it also the river Ashârd. 21. The Marv river, a glorious river in the east, flows out from the Apârsên range. 22. The Balkh river comes out from the Apârsên mountain of Bâmîkân, and flows on to the Vêh river. 23. The Spêd river is in Âtarô-pâtakân; they say that Dahâk begged a favour here from Aharman and the demons. 24. The Tort river, which they call also the Koir, comes out from the sea of Gîklân, and flows to the sea of Vergân. 25. The Zahâvayi is the river which comes out from Âtarô-pâtakân, and flows to the sea in Pârs. 26. The sources of the Khvaraê river are from Spâhân; it passes on through Khûgîstân, flows forth to the Diglat river, and in Spâhân they call it the Mesrkân river. 27. The Harhaz river is in Taparîstân, and its sources are from Mount Dimâvand. 28. The Teremet river flows away to the Vêh river. 29. The Vendeses river is in that part of Pârs which they call Sagastân. 30. The Kâsak river comes out through a ravine (kâf) in the province of Tûs, and they call it there the Kasp river; moreover, the river, which is there the Vêh, they call the Kâsak; even in Sînd they call it the Kâsak. 31. The Pêdâk-mîyân, which is the river Katru-mîyân, is that which is in Kangdez. 32. The Dâraga river is in Aîrân-vêg, on the bank (bâr) of which was the dwelling of Pôrûshasp, the father of Zaratûst. 33. The other innumerable waters and rivers, springs and channels are one in origin with those; so in various districts and various places they call them by various names. 34. Regarding Frâsîyâv they say, that a thousand springs were conducted away by him into the sea Kyânsîh, suitable for horses, suitable for camels, suitable for oxen, suitable for asses, both great and small; and he conducted the spring Zarînmand (or golden source), which is the Hêtûmand river they say, into the same sea; and he conducted the seven navigable waters of the source of the Vakaêni river into the same sea, and made men settle there.

(3) But do not, O Asclepius, I pray thee, think the doings of the terrene Gods are the result of chance. The heavenly Gods dwell in the heights of Heaven, each filling up and watching o’er the rank he hath received; whereas these Gods of ours, each in its way,—by looking after certain things, foretelling others by oracles and prophecy, foreseeing others, and duly helping them along,—act as allies of men, as though they were our relatives and friends.

(19) The same author sustains his views by noting that the deities of the Greek pantheon were nor looked upon as creators of the universe but rather as regents set over it by its more ancient original fabricators. The Garden of Eden from which humanity was driven by a flaming sword is perhaps an allusion to the earthly paradise supposedly located west of the Pillars of Hercules and destroyed by volcanic cataclysms. The Deluge legend may be traced also to the Atlantean inundation, during which a "world" was destroyed by water.,

(509) Glaucon said, with a ludicrous earnestness: By the light of heaven, how amazing! Yes, I said, and the exaggeration may be set down to you; for you made me utter my fancies. And pray continue to utter them; at any rate let us hear if there is anything more to be said about the similitude of the sun. Yes, I said, there is a great deal more. Then omit nothing, however slight. I will do my best, I said; but I should think that a great deal will have to be omitted. I hope not, he said. You have to imagine, then, that there are two ruling powers, and that one of them is set over the intellectual world, the other over the visible. I do not say heaven, lest you should fancy that I am playing upon the name ( οὐρανός, ὁρατός ). May I suppose that you have this distinction of the visible and intelligible fixed in your mind? I have. Now take a line which has been cut into two unequal 13 parts, and divide each of them again in the same proportion, and suppose the two main divisions to answer, one to the visible and the other to the intelligible, and then compare the subdivisions in respect of their clearness and want of clearness, and you will find that the first section in the

(22) May it not have been that these demigods of a fabulous age who, Esdras-like, came out of the sea were Atlantean priests? All that primitive man remembered of the Atlanteans was the glory of their golden ornaments, the transcendency of their wisdom, and the sanctity of their symbols--the cross and the serpent. That they came in ships was soon forgotten, for untutored minds considered even boats as supernatural. Wherever the Atlanteans proselyted they erected pyramids and temples patterned after the great sanctuary in the City of the Golden Gates. Such is the origin of the pyramids of Egypt, Mexico, and Central America. The mounds in Normandy and Britain, as well as those of the American Indians, are remnants of a similar culture. In the midst of the Atlantean program of world colonization and conversion, the cataclysms which sank Atlantis began. The Initiate-Priests of the Sacred Feather who promised to come back to their missionary settlements never returned; and after the lapse of centuries tradition preserved only a fantastic account of gods who came from a place where the sea now is.

(480) 992 To say: How beautiful indeed is the sight; how elevating indeed is the sight, 992 the ascension of this god, N., to heaven, like the ascension of father Atum to heaven, 992 his renown over him, his magic on both sides of him, his terror before him, 993 after he (Atum) has brought to N. the cities, assembled for N. the nomes, 993 united for N. the mm.w-lands! 993 He who had spoken concerning it is Geb, hereditary prince of the gods. 994 The regions of Horus, the regions of Set, the Marsh of Reeds-- 994 they praise N., as Dw.w, 994 as 'I, who is chief of the land of Upper Egypt, 994 as Ddwn, who is chief of the land of Nubia, 994 as Sopdu, (who lives) under his kb.t-trees. 995 They bring the ladder for N.; 995 they set up the ladder for N.; 995 they raise up the ladder for N. 995 The m.t-ladder comes; the p.t-ladder comes, thy name comes (as) the gods named (it). 996 Those who have ascended are come, those who have ascended are come; those who have climbed up are come, those who have climbed' up are come; 996 those who have lifted themselves up like Shu are come, those who have lifted themselves up like Shu are come. 996 N. ascends on the hips of Isis; N. climbs up on the hips of Nephthys. 997 The father of N., Atum, lays bold of the arm of N.; 997 he appoints N. as, chief of those gods, 997 the nimble, the wise, the imperishables. 998 Behold this which you have said, ye gods, that N. would not again be at your head. 998 Behold, N. remains as he who is at your head, as the surviving bull of the wild bulls.

(690) 2092 To say: Wake up, Osiris; let the weary god awake. 2092 The god stands up; the god is powerful over his body. 2093 Wake up, N.; let the weary god awake. 2093 The god stands up; the god is powerful over his body. 2094 Horus stands up; he clothes N. with linen--him who came forth from him. 2094 N. is equipped as a god, standing in the pr.wr-palace, sitting with the Two Enneads. 2095 "O N., stand up, come in peace," says R` to thee; "messenger of the great god, 2095 thou goest to heaven; thou goest forth through the doors of the horizon; 2096 Geb sends thee; thou art a soul like a [god, respected like a god]; 2096 [thou art powerful] over thy body, like a god, 2096 like Ba, chief of the living, 2096 like m, chief of spirits." 2097 N. comes; he is equipped like a god; his bones are assembled like [Osiris]; 2097 [he comes behind his uraeus]. 2097 Thou hast come, O N., out of Heliopolis; thou art avenged; thy heart is placed in thy body; 2098 Thy face is like that of a jackal; thy flesh is like that of Atum; 2098 thy b is in thy body; thy m is behind thee; Isis is before thee; Nephthys is behind thee. 2099 Thou journeyest through the regions of Horus; thou travelest through the regions of Set. 2099 It is Shu and Tefnut who lead thee, when thou ascendest from Heliopolis. 2100 O N., Horus has woven his tent over thy head; 2100 Set has stretched out thy canopy; 2100 be enclosed, O father, by the divine tent; thou art brought there in thy beloved places. 2101 O N., Horus comes to thee provided with his souls, 2101 pi, Dw-mw.t.f, 'Im.ti, b-n.w.f. 2102 a. They bring to thee thy name of "Imperishable"; 2102 thou perishest not; thou diest not. 2103 O N., thy sister b.wt has purified [thee] 2103 in Rd-wr chief of the lakes. 2103 Thou appearest to them like a jackal, like Horus chief of the living, 2103 like Geb chief of the Ennead, like Osiris chief of spirits. 2104. Thou commandest spirits; thou leadest the [imperishable stars]. 2105 The evil of Osiris--the evil of N.--the evil of the bull of the Two Enneads-- 2105 the god is loosed (from it), N. has power over his body. 2105 N. is loosed (from it); N. has power over his body. 2106 O N., Horus, is standing, he glorifies thee; 2106 he conducts thee, when thou ascendest to heaven. 2107 Thy mother Nut receives thee; she lays hold of thine arm, 2107 that thou mayest not be in need, that thou mayest not moan (like a cedar), 2107 (but) that thou mayest live like the coleoptera (lives) and endure in [Mendes]. 2108 O N., thou art adorned like a god; thy face is like (that of) a jackal, as Osiris, 2108 that soul in Ndi.t, that mighty one in the great city. 2109. The sky trembles, the earth quakes before the god, before N. 2110 N. [is not enveloped] by the earth; 2110 'I.t-wt.t, thou art not enveloped by the earth. 2110 Thy fame is by day; thy fear is by night, as a god, lord of f ear. 2110 Thou commandest the gods like the mighty one, chief of the mighty. 2111. [O] Osiris, the overflow comes, the inundation hastens, Geb groans. 2112 I have pitied thee with pity; I have smitten him who acted with evil (intent) against thee; 2112 that thou mayest live, that thou mayest raise thyself up because of thy strength. 2113. O N., [the inundation comes 1, [the overflow hastens], Geb [groans]. 2114 Exult in the divine efflux which is in thee; let thy heart live; 214 thy divine limbs are in good condition; loosen thy bindings. 2115 Horus comes to thee, N.; he does for thee that which he did for his father Osiris, 2115 that thou mayest live like unto the life of those in heaven, and [that thou mayest come into being] more (truly) than those who are on earth. 2116 Raise thyself up because of thy strength; ascend thou to heaven. 2116 The sky bears thee like 3; thou hast power over thy body; 2116 thou defendest thyself against thine enemy. 2117. [O N.] [I have wept for thee], I have mourned for thee; 2118 I shall not forget thee; my heart will not weary to give thee offerings every day, 2118 at the (feast of the) month, at the (feast of the) half month, at the (feast of) covering the fire-pan, at the (feast of) Thot, at the wgfeast, 2118 at the (feast of) slaughtering, (at) the (feast of) thy years, (at) (the feast of) thy birth, at the beginnings of thy months, during which thou livest as a god. 2119. O N., may thy body be clothed, that thou mayest come to me. 58. TEXTS OF MISCELLANEOUS CONTENTS,

(57) When the river is full and green like the flowing sap which comes out of Osiris, I take its water, I draw from its flood like the great god who is in the domain of the water, and who keeps watch over it for fear that the gods may drink from its water, and who inspires dread to the glorious ones

(45) The Pyramid Texts furnish some interesting information not contained in the Book of the Dead. We are told that the approach to the Garden is over the Lake of Putrata (see chapter 40, ), that there is a great lake (? that of Konsit) in the middle of the Garden of Ḥotepit, upon which the great gods alight, and that the Achmiu Sekiu , the starry deities who never set, there feed the departed from the wood of life ( lignum vitæ ) “upon which they themselves live, in order that he too may live.” Shu and Tefnut are mentioned as divinities of this place. But perhaps the most remarkable fact is that Horus had enemies even here, who, however, were annihilated by the divine weapons at the disposal of the departed worthy, who was led there in order that “he might sit among the stars in heaven.”