(5) It was not any palace corridor There where we were, but dungeon natural, With floor uneven and unease of light. "Ere from the abyss I tear myself away, My Master," said I when I had arisen, "To draw me from an error speak a little; Where is the ice? and how is this one fixed Thus upside down? and how in such short time From eve to morn has the sun made his transit?" And he to me: "Thou still imaginest Thou art beyond the centre, where I grasped The hair of the fell worm, who mines the world. That side thou wast, so long as I descended; When round I turned me, thou didst pass the point To which things heavy draw from every side, And now beneath the hemisphere art come Opposite that which overhangs the vast Dry-land, and 'neath whose cope was put to death The Man who without sin was born and lived. Thou hast thy feet upon the little sphere Which makes the other face of the Judecca. Here it is morn when it is evening there; And he who with his hair a stairway made us Still fixed remaineth as he was before.

(1) Then he said to Satyayagña Paulushi: 'O Prâkînayogya, whom do you meditate on as the Self?' He replied: 'The sun only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Visvarûpa (multiform). Therefore much and manifold wealth is seen in your house.

(65) And such a house also the whole space or extent of this world came to be, when the Deity, in the seven spirits, had hidden itself from the horrible devils.

(8) This chapter is often found not only in papyri but upon coffins, in accordance with the rubric at the end. The earliest copy is on the coffin of Queen Mentuhotep. A very fine copy is on the alabaster sarcophagus of Seti I, and our museums are rich in funereal monuments inscribed with this ancient text. A very similar text is found at the end of chapter 99

(17) There is a remarkable niche in the north wall of the Queen's Chamber which the Mohammedan guides glibly pronounce to be a shrine. The general shape of this niche, however, with its walls converging by a series of overlaps like those of the Grand Gallery, would indicate that originally it had been intended as a passageway. Efforts made to explore this niche have been nonproductive, but Mr. Dupré believes an entrance to exist here through which--if the well did not exist at the time--the workmen made their exit from the Pyramid after dropping the stone plugs into the ascending gallery.

(1) The hiṅkâra is the earth, the prastâva the sky, the udgîtha heaven, the pratihâra the regions, the nidhana the sea. These are the Sakvarî Sâmans, as interwoven in the worlds .

(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.

(3) Then Bhujyu Lahyayani questioned him. £ Yajfiavalkya/ said he, ( we were traveling around as wanderers among the Madras. As such we came to the house of Pataficala Kapya. He had a daughter who was possessed by a Gandharva. We asked him: " Who are you? " He said: " I am Sudhanvan, a descendant of Angiras." When we were asking him about the ends of the earth, we said to him: " What has become of the Parikshitas? What has become of the Parikshitas? "— I now ask you, Yajnavalkya. What has become of the Pari- kshitas? ' a. He said: ' That one doubtless said, c{ They have, in truth, gone whither the offerers of the horse-sacrifice go." ' ' Where, pray, do the offerers of the horse-sacrifice go? ' c This inhabited world, of a truth, is as broad as thirty-two days [i.e. days' journeys] of the sun-god's chariot. The earth, which is twice as wide, surrounds it on all sides. The ocean, which is twice as wide, surrounds the earth on all sides. Then there is an interspace as broad as the edge of a razor or the wing of a mosquito. Indra, taking the form of a bird, delivered them [i.e. the Parikshitas] to Wind. Wind, placing them in himself, led them where the offerers of the horse-sacrifice were. Somewhat thus he [i.e. Sudhanvan] praised Wind. Therefore Wind alone is individuality (vyasti). Wind is totality (samastf). He who knows this overcomes a second death.' Thereupon Bhujyu Lahyayani held his peace.

(53) The space, room or place of this world, together with the creaturely heaven, which we behold with our eyes, as also the space or place of the earth and stars, together with the deep, was in such a form as still at this day it if in, aloft, above the heavens, in the divine pomp.

(51) "This is that emblematical magical type, which Thalia delivered to me in the invisible Guiana. The first and superior Part of it represents the Mountains of the Moon. The philosophers commonly call them the Mountains of India, on whose tops grows their secret and famous Lunaria. It is an Herb easy to be found, but [for the fact] that men are blind discovers itself and shines after night like pearl. The earth of these mountains is very red and soft beyond all expression. It is full of crystalline rocks, which the philosophers call their glass and their stone: birds and fish (say they) bring it to them. Of these mountains speaks Hali the Arabian, a most excellent judicious author: 'Go, my son, to the Mountains of India, and to their quarries or caverns, and take thence our precious stones which dissolve or melt in water, when they are mingled therewith. Much indeed might be spoken of these mountains, if it were lawful to publish their mysteries, but one thing I shall not forbear to tell you. They are very dangerous places after night, for they are haunted with fires and other strange apparitions, (as a I am told by the Magi) by certain spirits, which dabble lasciviously with the sperm of the world and imprint their imaginations in, producing many times fantastic and monstrous generations. The access and pilgrimage to this place, with the difficulties which attend them, are faithfully and magisterially described by the Brothers of R.C." (Set accompanying letter.)

(7) 'Well then, let me know this from you, Sir,' said Dâlbhya. 'Know it,' replied Silaka Sâlâvatya. 'What is the origin of that world (heaven)?' 'This world,' he replied. 'And what is the origin of this world?'-- He replied: 'Let no man carry the Sâman beyond this world as its rest. We place the Sâman in this world as its rest, for the Sâman is extolled as rest.'

(13) Next the Sâman addressed to the Visve Devas: 'Open the door of the world (heaven), let us see thee, that we may rule supreme (in heaven).'

(1) Now onward goes, along a narrow path Between the torments and the city wall, My Master, and I follow at his back. "O power supreme, that through these impious circles Turnest me," I began, "as pleases thee, Speak to me, and my longings satisfy; The people who are lying in these tombs, Might they be seen? already are uplifted The covers all, and no one keepeth guard." And he to me: "They all will be closed up When from Jehoshaphat they shall return Here with the bodies they have left above. Their cemetery have upon this side With Epicurus all his followers, Who with the body mortal make the soul; But in the question thou dost put to me, Within here shalt thou soon be satisfied, And likewise in the wish thou keepest silent." And I: "Good Leader, I but keep concealed From thee my heart, that I may speak the less, Nor only now hast thou thereto disposed me." "O Tuscan, thou who through the city of fire Goest alive, thus speaking modestly, Be pleased to stay thy footsteps in this place.

(5) And one immortal chief acts in the government of each of them; as it says, that Pêshyôtanû son of Vistâsp, whom they call Kîtrô-maînô, is in the country of Kangdez; Aghrêrad son of Pashang is in the land of Saukavastân, and they call him Gôpatshah; Parsadgâ Hvembya is in the plain of Pêsyânsaî, and he is Hvembya for this reason, because they brought him up in a hvemb ('jar') for fear of Khashm ('Wrath'); [Asâm-i Yamâhust is in the place which they call the River Nâîvtâk]; the tree opposed to harm is in Aîrân-vêg; Urvatad-nar son of Zaratûst is in the enclosure formed by Yim.

(7) This is another of those chapters of which the antiquity is proved by the coffins of Horhotep and Queen Mentuhotep. And even in the early times to which these coffins belong it must have been extremely difficult to understand. In the translation here given I have adhered as closely as possible to the oldest texts, but these, as the variants show, are not entirely trustworthy

(695) 2157 To say: The diadem comes into being; inundated ------- ti 2157 tm -------------------------------------- 2158 Seat thyself on the throne of R`, which Horus, removed to the south of the sky. 2158 removed ---------------- f (?) --------------- 2158 ------------------ he removed the secret (places) of the Nine (Bows?). 2159 N. is seated ---------------------------------2159a + 1 (N. J�quier, XII 1042). ------ n.f nb ----- 2159 ------------------------ N. upon the sky. 2159 The two hands of N. are on Heliopolis. 2160 ----------- rd.wi [N.] ------------------ 2160 ------------ 'ir. 2160b + 1 (N. 1044). the head of N. is above; the legs of N. [are below]. 2161 [N.] -------------- 2161 --------- more long than wide; 2161b + 1 (N. 1045). behold N. w t[?] ---- 2162 ----- sm ---------------------------------- 2162 like to her following of Set; like to her foll[owing] ---- 2162 ----- m ------- 'i ----------------------------

(2) In a descending line, the hiṅkâra is heaven, the prastâva the sun, the udgîtha the sky, the pratihâra the fire, the nidhana the earth.

(33) And to the east of those beasts I saw the ends of the earth whereon the heaven rests, and the portals of the heaven open.

(36) And from thence I went to the east to the ends of the heaven, and saw here the three eastern portals of heaven open and small portals above them.

(5) This chapter is but rarely found in the more ancient collections. It was on the coffin of Queen Mentuhotep, but M. Naville gives the readings of only two early papyri. The later recensions add a text which we shall find later on in chapter 69, and which has no connection whatever with the present chapter