(13) Grant thou thy greatness to the gods whom thou hast made, great god, and make thine appearance with them as their Ensign

(5) I have been delivered, being thy follower, O Tmu, from the rottenness which thou allowest to come over every god, every goddess, every animal, every creeping thing which is corruptible

(5) And all the Words of Power, and all the accusations which are uttered against me—the gods stand firm against them: the cycles of the gods unitedly

(6) For I am in unison with his successive changes and his rules, and his papyrus, and his attendant gods, and his chieftains. He reconcileth the two Warrior gods with those who have the charge of food and the beautiful creation which he raiseth up; and he reconcileth the two Warrior gods with each other

(9) I come before you and make my appearance as that god in the form of a man who liveth like a god, and I stand out before you in the form of that god who is raised high upon his pedestal, to whom the gods come with acclamation, and the female deities with jubilation, when they see him

(46) Is it not written in your law, I said, Ye are gods?

(9) The speech of the god was also changed when they were given their god there, in Tulán, near the stone; their speech was changed when they came from Tulán in the darkness. And being together, dawn came to them and the light shone on all the tribes, in the order of the names of the gods of each of the tribes.

(7) Thou hast handed over to thy son Horus all the gods of Heaven and the gods of earth, they are his servants at his gates, and all that he has commanded is before them; they fulfil it at once; thy heart is satisfied, thy heart, lord of the gods, is overjoyed because of it

(20) And make not for yourselves molten or graven gods ; a For they are vanity, And there is no spirit in them ; For they are work of (men's) hands, And all who trust in them, trust in nothing. Serve them not, nor worship them,

(5) Grant to me that change of existence which hath issued from thy mouth on my behalf, that I may see thine own attributes and survey thy Powers

(252) 272 To say: Lift up your head, ye gods, who are in the Dw.t, 272 for N. is come. Ye see him (how) he becomes as, a great god. 272 Introduce N. with trembling; adorn N., 273 who has honoured ye all, (as) he commanded mankind (also to do). 273 N. judges those who live in the midst of the land of R`, 273 as N. speaks to this pure land, wherein he has established his residence, with the judge of the two gods, 274 N. is mighty in his presence; N. bears the m-sceptre, when he (Thot) would reject N. 274 N. sits with those who row R`. 274 N. commands the good, and he (Thot) does it, (for) N. is the Great God.

(22) I have set thee in my heart unceasingly, who art more mighty than all the gods

(4) A scene of strife arose among the gods when I gave the command

(3) I am the great god in the Bark, who have fought for thee

(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

(381) Then everything which is good, whether made by art or nature, or both, is least liable to suffer change from without? True. But surely God and the things of God are in every way perfect? Of course they are. Then he can hardly be compelled by external influence to take many shapes? He cannot. But may he not change and transform himself? Clearly, he said, that must be the case if he is changed at all. And will he then change himself for the better and fairer, or for the worse and more unsightly? If he change at all he can only change for the worse, for we cannot suppose him to be deficient either in virtue or beauty. Very true, Adeimantus; but then, would any one, whether God or man, desire to make himself worse? Impossible. Then it is impossible that God should ever be willing to change; being, as is supposed, the fairest and best that is conceivable, every God remains absolutely and for ever in his own form. That necessarily follows, he said, in my judgment. Then, I said, my dear friend, let none of the poets tell us that ‘The gods, taking the disguise of strangers from other lands, walk up and down cities in all sorts of forms 13 ;’ and let no one slander Proteus and Thetis, neither let any one, either in tragedy or in any other kind of poetry, introduce Here disguised in the likeness of a priestess asking an alms ‘For the life-giving daughters of Inachus the river of Argos;’

(3) Pure are ye, all ye gods who overthrow the enemy of Osiris

(1) THE time, then, is come for our discourse, to sing the God of many Names, as "Sovereign Lord," and as "Ancient of days." For He is called the former, by reason that He is an all-controlling basis, binding and embracing the whole, and establishing and supporting, and tightening, and completing the whole. Continuous in itself, and from itself, producing the whole, as it were from a Sovereign root, and turning to itself the whole, as to a sovereign parent stock, and holding them together as an all-embracing basis of all, securing all the things embraced, within one grasp superior to all, and not permitting them, when fallen from itself to be destroyed, as moved from an all-perfect sanctuary. But the Godhead is called Sovereign, both as controlling and governing the members of His household, purely, and as being desired and beloved by all, and as placing upon all the voluntary yokes, and the sweet pangs of the Divine and Sovereign, and in dissolvable love of the Goodness itself,

(30) I have given my strength to the lords of the shrines, and the awe I inspire to the lord of all things

(41) But whoso seeks his water of life in worldly joys, The eyes of the heart which behold the heavens Mankind are ever being changed, and God's elixir Joins the body's garment without aid of needle. On the day that you entered upon existence, You were first fire, or earth, or air. If you had continued in that, your original state, How could you have arrived at this dignity of humanity? But through change your first existence remained not In lien thereof God gave you a better existence