(486) 1039 To say: Greetings to you, Waters, which were brought by Shu and lifted up by the two sources, 1039 in which Geb bathed his limbs, 1039 so that hearts were in the following of fear and hearts were in the following of terror. 1040 N. was born in Nun, 1040 when the sky had not yet come into being, when the earth had not yet come into being, 1040 when the two supports (of the sky) had not yet come into being, when unrest had not yet come into being, 1040 when fear had not yet come into being, which came into being on account of the eye of Horus. 1041 N. is one of that great corporation who was born before (all others) in Heliopolis, 1041 who will not be taken away for (on account of?) a king 1041 who (lit. they) will (not) be confiscated for (on account of?) high officials, 1041 who will not be executed, who will not be pronounced guilty. 1042 N. is such as has not been executed; 1042 he has not been taken away for (on account of?) a king, 1042 he has not been confiscated for (on account of?) high officials, 1042 his enemy has not been justified against him; 1043 N. has not become poor, his fingernails have not become long, 1043 no bones of N. have been broken. 1044 If N. descends into the water, 1044 Osiris raises him up and the Two Enneads bear him up; 1044 R` gives his arm to N. to the place where a god should be. 1045 If N. descends into the earth, 1045 Geb raises him up and the Two Enneads bear him up; 1045 R` gives his arm to N. to every place where a god should be. 23. A SERIES OF FOOD TEXTS,

(506) 1094 To say: I am St.ti, I am Sti-sti; 1094 I am the Sw-sw-lake; 1094 I am Swnt, the chest of heaven; 1095 I am 'Ir-k, the most spiritual of the kings of Lower Egypt; 1095 I am "he who shall remain hidden," the 'Imn of this land; 1095 I am he who made (?) the two lands; 1095 I am rr; I am rrw; 1096 I am Praise; I am Appearance; 1096 I am Hathor-symbol-of-the-female-soul, who has two faces; 1096 I am he who is to be delivered; I have delivered myself from all evil things. 1097 Further, to say: I am Wns.t (the female wolf); I am he who belongs to the female wolf; 1097 I am Hpi; I am Dw-mu.t.f.; 1097 I am 'Im.ti, I am b-n.w.f.; 1098 I am (Dwn-`n.wi) he who stretches out the wings; 1098 I am those great gods who rule over the lake. 1098 I am the B-`n (living soul) with bearded (?) face, 1098 who has stretched his head high, who has freed himself, who has removed himself, 1099 (by) the interruption of the action of him who would act, 1099 (by) putting to sleep the action of him who would act, the command of him who would command. 1099 I do (good) to him who does what is good; I command (good) to him who commands what is good; 1100 my lips are as the Two Enneads; 1100 I am the great spoken word; 1100 I am a delivered one; I am one worthy of deliverance; 1100 I am delivered from all evil things. 1101 Further, to say: Men and gods, your arms under me, 1101 while you raise me and lift me up to heaven, 1101 as the arms of Shu (were) under the sky as he lifted her up- 1101 to heaven, to heaven, to the great seat, among the gods!

(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).

(507) 1102 To say: 'Imti, say to him who had what is, and to him who has it not: "The entrance of 1102 the b`n-canal is open, 1102 the Marsh of Reeds is inundated, 1102 the Winding Watercourse is full of water; 1103 the two reed-floats of heaven are placed for Horus that he may ferry over therewith to R`; 1103 the two reed-floats of heaven are placed for R` that he may ferry over therewith to Horus who inhabits the horizon." 1104 He ('Imti) commends N. to his father, the moon, 1104 (and to) the mother of N., the morning star; 1104 he commends N. to those four youths, 1104 who sit on the eastern side of the sky; 1105 he commends N. to those four youths, 1105 who sit on the eastern side of the sky; 1105 to those four youths with hair black as coal, 1105 who sit in the shade (shadow) of the fortress ti. 1106 Further, to say: Great is the father of N.; great is the father of N.; 1106 N. is great like his father (or, in the greatness of his father).

(105) 68 [To say]: ------------------------ in it 105 68i (N. J�quier, V 392 + I) ----------------- thou 105 68j (N. V392 + 2) ----- thou ---------------- thou 105 68k (N. V392 + 3). To say: He who lives is living, lived(?) --to them [life] 105 681 (N. V392 + 4). To say: Father, Osiris N ---------------- 105 68m (N. V392 + 5). To say: He intimidates thee, (but) hinder (take care) lest thou yield; fill thyself, Osiris N. --- 105 68n (N. V392 + 6). [To say]: N., I am come to av[enge] ------ 105 68c, (N. V392 + 7). [To say]: N., given (?) --------- 105 68p (N. V392 + 8) -------- to thee, Osiris, I give ----- to thee. 105 68q (N. V392 + 9) -------- thee, to thee, to thee.

(1) O Tmu, Shu, Tefnut, Seb, Nut, Osiris, Isis, Sut, Nephthys, Horus of the two Horizons, Hathor in the great dwelling, Chepera, Mentu lord of Thebes, Amon lord of Nestaui, ye the great cycle of the gods, ye the small cycle of the gods, ye gods and goddesses issued from Nu, Sebek of Shet, Sebek in all his manifold names, in all the abodes where his ka likes to be; ye gods of the South and of the North, ye gods in heaven and on earth, grant a pure garment to the mighty Chu N. ; give him to be glorious by it and destroy all that was wrong in him

(15) The chapters 108, 109, 112, 113, and 114 being so analogous to each other, in form, matter, style, and composition, and each being concerned with the divine Powers of some locality, it is interesting to know that one at least of these chapters is found on a monument of the Middle Empire. The others are probably not less ancient, and the text published by Dr. Golenischef ( Zeitschr. f. Aegypt. Spr. , 1874, p. 84) from the Sarcophagus at St. Petersburg already bears manifest signs of antiquity

(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

(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.

(9) The living charm is behind him, behind this god, whose ka is glorious, the king of the Tuat, the prince of the Amenta, who takes hold of the sky, triumphantly, on whom the atef crown is established, who shines with the white diadem, who has seized the hook and the flail; mighty is his soul, the great one of the urer crown; who has united all the gods, the love of him penetrates their bodies, Unneferu who lasts for ever and eternally

(5) The second paragraph seems to be spoken by the god, the first and third being from the deceased

(86) Then he adds, naming expressly the Almighty God: "Deathless Immortal, capable of being To the immortals only uttered! Come, Greatest of gods, with strong Necessity.

(4) Hail to thee in the Tuat, god seated upon his throne, who holdest thy sceptre hik , king of the Tuat and lord of Acherta, great prince wearing the double diadem, great god who hides his dwelling, lord of wisdom, chief of his circle of gods

(2) Hail to thee, Chenta Amenta, Unneferu, lord of Tatsert; thou art shining like Rā. He himself comes to see thee and he rejoices in seeing thy beauties. His disk is thy disk, his rays are thy rays, his diadem is thy diadem, his height is thy height, his splendour is thy splendour, his beauties are thy beauties, his might is thy might, his odour is thy odour. His width is thy width, his abode is thy abode, his throne is thy throne, his descendence is thy descendence, his judgment is thy judgment, his Ament is thy Ament; his wealth is thy wealth, his duration is thy duration, his creations are thy creations; such as he is such art thou, such as thou art such is he

(48) "Behold, I have revealed to you the name of the Perfect One, the whole will of the Mother of the Holy Angels, that the masculine multitude may be completed here, that there might appear in the aeons, the infinities and those that came to be in the untraceable wealth of the Great Invisible Spirit, that they all might take from his goodness, even the wealth of their rest that has no kingdom over it. I came from First Who Was Sent, that I might reveal to you Him Who Is from the Beginning, because of the arrogance of Arch-Begetter and his angels, since they say about themselves that they are gods. And I came to remove them from their blindness, that I might tell everyone about the God who is above the universe. Therefore, tread upon their graves, humiliate their malicious intent, and break their yoke and arouse my own. I have given you authority over all things as Sons of Light, that you might tread upon their power with your feet."

(11) And when shall the (Divine) Righteousness, the Good Mind (of the Lord, and His) Sovereign Power (come) hastening to me (to give me strength for my task and mission), O Great Creator, the Living Lord! (For without his I cannot advance or undertake my toil.) Do ye now therefore assign unto us your aid and in abundance for our great cause. May we be (partakers) of the bountiful grace of these your equals (your counsellors and servants) ! 4:1 Something like this is implied. 4:2 If verses 4, 5, 6, were originally connected. 4:3 Or possibly a company of the religious chiefs poetically conceived to be present. 6:1 Ke ma tashat can only mean this here. The Pahlavi translator probably read kahmâi. He has val mûn li tukhshîd (?) hômanam. 6:2 One might think of 'inertia' as a rendering for remô, (if read), but the afflictions complained of seem rather to imply active violence. 6:3 Or read tâyuskâ (robbery?) with the Pahlavi translation; 'yu' and 'vi' would be written much alike in a manuscript. 6:4 Vastâ has been found, as I understand, in some manuscripts. The Persian manuscript of Haug has a curious vâstîrîdâr (vâsta-rîdâr?) in the Pahlavi text, which seems to confirm vastâ in the sense given. 6:5 As there are very many non-specialists to whom it is important to weigh this present subject as closely as it may be possible, and as everything here is a matter of the keenest questioning among experts, I add occasionally a word-for-word rendering, although necessarily very uncouth: To you the Kine's soul cried-complaining: For whom me did ye fashion? Who me made? Against me assaulting-rapine, violence-and, desolations-[blow], daring-insolence-and, (thievish) might-and (possibly change the text). Not for me a pasture-giver than-you other; therefore to-me teach-ye good (things) for-the-pasture (adj. acc. pl. neut.). 6:6 I fear that I cannot follow Haug in his later view, where he follows tradition in rather an extreme manner, rendering 'the cutter (wounder) of the Ox.' Neither Spiegel nor Justi would confide to a later myth to this degree (see Y. XXXI, 9 and XLVI, 9). This is p. 7 mentioned, however, not as complaining of an error, but solely to guard the reader against the mistake of an eminent authority. (See also Roth, Z.D.M.G., Bd. 25, s. 9.) 7:1 Observe the personification of righteousness. 7:2 Or, 'what salvation-lord,' governed by dâtâ from the preceding line; so also the Pahlavi translator mûn avo pavan nadûkîh khûdâî. Ustâ occurs only here as a verbal form. Supply anghat in b. 7:3 The Pahlavi aêshmo anâêr zanisno. 7:4 Or read ashem. The Pahlavi has ashavahisto pasukhvo gûft. I am not at all inclined to accept vocatives for nominatives in the Gâthas. 7:5 Sar-gan, compare Verethragan. The Pahlavi indicates this by tanû sardârîh. 7:6 Possibly, 'by which he approaches.' 7:7 The Pahlavi rôshano î râsto. 7:8 Cp. Y. XXX, 1: yâ raokebîs daresatâ urvâzâ. 7:9 The Pahlavi indicates a third person; and keredushâ is far the most simply explained as a nom. pl. Recall mâ mashâ and man (?) mathâ. Otherwise, 'to whom I will come with activity and invoking.' 8:1 A verse or verses may here have fallen out. 8:2 I cannot persuade myself to accept the nearly universally accepted comparison of Mazdau and medhâ. See note on p. 104. 8:3 Or, 'He has done by Daêvas?' If thus, absolute and not qualified sovereignty would be indicated. See the last line 8:4 Observe that while 'by Daêva-worshippers' would be an admirable rendering for Daêvâis, because more commonplace and therefore safer, it is here impossible on account of mashyâiskâ. We are closely confined to the acceptance of a large idea. Ahura was mindful of what transpired in the deeds of Daêva-gods and not in those of Daêva-worshippers alone. The inst. must be modified. 8:5 As varshaitê is elsewhere used in an active sense, it is possible, but not probable, that a special predestination may be indicated. 'He shall do by means of Daêvas and men.' 8:6 'To us men,' not to us Ameshôspends, of course! 8:7 Verbatim. Mazda the-words most-mindful which for have-been-fulfilled before by-means-of- (the actions of) Daêvas-and men-and what-and (shall)-be-done after, He the discriminating lord; so to-us shall-it-be as He shall-choose. 8:8 This seems to prove positively that a human being speaks here and in the previous verse; 'the soul of Righteousness' is of course impossible. 8:9 Some have referred the word to the root zan obscurely present in it; otherwise a drivable cow; one mature and fit for use. The term used in the Vendîdâd in a common meaning as merely p. 9 designating a cow at a certain age, may be the familiar use of an adjective here applied in the ancient Gâtha in a sacred sense. 9:1 This passage is one of the strongest for the comparison of Mazdau and medhâ. The sense 'asking wisdom in our doubt,' is admirable. I cannot however accept the comparison. 9:2 Pavan gômânîkîh hampûrsânî; root dî. 9:3 The Pahlavi awasînisnîh*, but in other connections fragyâitis might well mean 'continued life;' 'life long endured with the wicked.' 9:4 The Pahlavi has vishûpisnŏ, which here affords a better meaning; see however Y. XLVIII, 9. We might read as alternative here, 'knowing the calamity to be averted.' 9:5 Uncertain. The Pahlavi however indicates 'discernment.' 9:6 One is strongly tempted to read aêvô, 'not a single chief,' but the ancient writing read by the Pahlavi translator had aêvâ ahû. 9:7 This indicates that Zarathustra had been the speaker in the previous verses. 9:8 Appointed. 9:9 Verbatim. Thereupon spake Ahura Mazda knowing the-wonderful (thing) through-insight (?) not thus a master found, nor a ruler righteous-order-from-even from, therefore for thee to-the-thrifty-and to-the-husbandman-and (I) as-a-creator I-have-made. 10:1 Or a company of the saints conceived to be present. 10:2 So some writers, accepting an irregular reading hvarushaêibyô after the indication of the Pahlavi translation. Otherwise compare 'rush' (?), uru = ru, and render 'to the estranged.' We have often to stretch the meaning more than this. Converting instructions are elsewhere suggested for 'all mankind.' 10:3 The translation of Neryosangh is added here not merely because it is of interest, but because it is, together with the Pahlavi translation, of the last importance in forming correct conclusions. It may be rendered as follows; and the reader may regard it as a specimen, but by no means a particularly favourable one. At the words âzûtôîs and maretaêibyô different texts were before him and the Pahlavi translator as well. Those words are elsewhere rendered by the latter karpîh and ansûtâân: This greatest magnitude (sic) of the Mãthra, the Lord produced together with righteousness as his fellow-worker [ ]. The Great Wise One discloses the herds to the eaters; and he discloses also the great matter to the well-taught scholars. Who is thine, who endowed with the best mind, gives the two things, with the mouth to those who are prosecuting studies (sic)? To expect an ancient rendering to be closer would be unreasonable. The errors (as to root) are not errors, but the certain signs of differing MSS. This constantly occurs; and it is hardly necessary to add that sometimes from such supposed mistakes we get the only possible means of recovering the original text. 10:4 Repeating the announcement in verse 6. The aêvâ in 6 would incline one to read aêvâ (ye ne aêvâ), but the manuscript before the Pahlavi translator read aêvô = khadûk. It is quite out of the question to suppose his aêtûno and khadûk to be accidental. A sharp distinction is made. 11:1 So the Pahlavi translator, giving the only critical etymology in his hûdemûnîh, the gloss aside. 11:2 The Pahlavi text corrected by the Persian MS. may be rendered as follows: This gift I obtained [ ]. For this one is he who was listening to that which is our teaching, Zartûsht, the Spitâmân. For us, Aûharmazd, and for Aharâyîh is his desire, [that is, that perfectly performed duty, and good works are desired by him]. He recites also a remedy-making (free or erroneous), [that is, he declares a remedy-making against the Drûg who is in the world]; on account of which saying for his word of piety which he utters, they give him a good abode [ ]. (The glosses are often from a later hand and erroneous. Sometimes, however, they contain the truth while the text is futile. I drop them in the present citations when they are of no importance.) 11:3 Observe that Zarathustra, like other prophets, met at times little honour from his fellow-countrymen who are here well represented by the voice of the Kine's Soul. (See Y. XLVI, 1.) 11:4 Or could not hôi be taken in a reflective sense, and referred to the first person like the possessive sve; see the connection. 11:5 Verbatim. Thereupon-and the Kine's Soul wept: (I) who p. 12 (lament) one-not-able-to-effect-his-wish in-wounding as-a-master (or, I established?) [ ], whom as-against I-wish one wish-controlling-and-effecting-as-a-sovereign. When ever he may-(shall)-be who to her (possibly to-me-myself?) shall-give effected-by-the-hand help. 12:1 Zarathustra, having accepted his call to be the Ratu or his substitute, at once interposes with a prayer for his suffering charge. 12:2 See verse 1, to which reference is continually made as the chief expression of the sufferings to be remedied. 12:3 The Pahlavi without glosses may be rendered as follows: Give ye assistance to these, O Aûharmazd, Ashavahist and Khshatraver! So also Vohûman, who gives him a pleasing habitation, and also joy. I also think that the first gain and obtaining of this is from thee. (With the gloss slightly different; but valman should be rendered according to ahyâ.) The text literally is as follows: (Do) ye to these, O Ahura! happiness (? possibly strength; see the Pahlavi) grant, O Asha! Khshathra-and (=the Kingdom) such (kingdom as) by Vohu Manah by-which amenities peaceful-joy-and (one) may give-or-establish; I-even of this, O Mazda! Thee I thought foremost possessor. 12:4 So the Pahlavi translation indicates; compare gimâ and frâ man (?) mathâ; otherwise mâmashâ = I hasten (to fulfil my mission). 13:1 The Pahlavi has kabed. For the fundamental idea compare priksh + suffix. 13:2 The Ameshôspends just mentioned, together with whom Ahura governs and blesses His people. Ahmâ (so conjecturing with Barth.), is also quite sufficiently indicated by the lanman of the Pahlavi. Whether an instrumental ehmâ can be accepted is doubtful. The form should be altered. If ehmâ stands, istem must be understood, or the instrumental taken in a possessive sense. Ahmâ has no authority from MSS., but is better than anghâmâ, as being nearer the MSS. 13:3 As an impartial specimen I render Ner. thus: Whence will that gift come to me, (the gift which is) Asavahista, Gvahmana, and Saharevara, [that is, sanctity, the highest (best) mind, and the sovereignty, where is the place of the reward which will thus come to me?]. (Here the translation falls into confusion from an error which is most interesting and instructive, because it is corrected by Ner. in an alternative rendering in the gloss. As has been seldom noticed his original was the Pahlavi word pâdadahisnînêd, rather than the Gâthic paitî-zânatâ. This Pahlavi form he could not at first believe to be a second plural. Indeed the Pahlavi glossist may have taken it as a third sg. Neryosangh therefore abortively renders word-for-word as follows: You, O Great Wise One! it offers or presents more excellently through the 'greatest exaltation' (the holy cause). But he recovers himself in the gloss by reading the Pahlavi pâdâdahisnŏ vâdûnyên as an imperative: [Provide a reward through that spotless exaltation (the irreproachable cause)] continuing: Here, O Lord! is the gift (which is) ours, and (which comes) to us from Thee.) Next: Yasna XXVIII Sacred Texts | Zoroastrianism « Previous: The Zend Avesta, Part III (SBE31): The Gâthas: Intr... 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(667) 1934 + 1 (Nt. J�quier, XXX 766). O N., take to thee thy head, 1934 + 2 (Nt. 766). to thee thy teeth, to thee thy hair; 1934 + 3 (Nt. 766). thou has opened the neighbouring doors of the people, enduring for ever and ever. 1935-1 (Nt. 766). O N., thou goest forth, thy face towards the sea; 1935-2 (Nt. 766). thou sittest chief of the great ones, with thee; 1935 (Nt. 767). thou hast preserved the sky, thou hast caused the earth to tremble, thou hast protected the imperishable stars. 1936a (N. IX 730). I am come to thee (in) secret places, seeking thee (even) to heaven, 11936b (Nt. 768). but (in) the secret (place) there is no spirit there, 1936b + 1 (Nt. 768). from the peace of heaven to, the peace of earth, 1936b + 2 (Nt. 768). the peace of the two lords (Horus and Set), the peace of high (heaven), the peace of peace. 11936b + 3 (Nt. 768). The mowing of corn (is) for thy wg-feast, 11936b + 4 (Nt. 768). the nri-corn (?) for thy years (livelihood, cf. 1950b); thy white bread, Anubis, for (thy) flat-cakes, and this its dough, 1936b + 5 (Nt. 768-769). thy drink, First of the Westerners, thy warm bread, 1937 (Nt. 769). N., (are) before the gods. 1938a (Nt. 769). O N., raise thyself up, 1938b (Nt. 769). raise thyself from thy left side, put thyself (lit. sit) on thy right side, 1938b + 1 (Nt. 769). sit thou on the seats of R`. 1939-1 (Nt. 769). Purify thy back, even to the vertebrae; let thy hand be upon thine altar, 1939-2 (Nt. 770). thy thousand of bread, thy thousand of beer, thy thousand of cattle, thy thousand of birds, 1939-3 (Nt. 770). thy thousand of all (kinds) of linen, thy thousand of every thing, which the god eats, 1939-4 (Nt. 770). thy thousand of clean (things), also within the dwelling, 1939 (Nt. 771). that thou mayest eat the leg (of meat), that thou mayest pass the cutlet (over thy mouth), that thou mayest devour the double rib, 1939+ 1 (Nt. 771). at the place of slaughter for ever and ever. 1940 (Nt. 771). O N., they defend thy name, with thee. 1940+ 1 (Nt. 771). Thou shalt not speak to them, crying out, 1940+ 2 (Nt. XXX 771). what, say they, is done to thee, 1940+3 (Nt. 772). by "the throne" it was done, sayest thou, 1940+4 (Nt. 772). ss, his grave, ruling his brick, sayest thou. 1940+ 5 (Nt. 772). An offering of his cake (?) in the castle (?). 1940+ 6 (Nt. 772). Hail, he himself (i.e. she herself, the queen)! 1941a (Nt. 772). O N., eat this for thyself alone; 1941b (Nt. 773). thou shalt not give (it) to those people; these by thy side. 1946 + 1 (Nt. 773). O N., this hour of the morning, of this third day, is come, 1941b + 2 (Nt. 773). when thou surely passest on to heaven, together with the stars, the imperishable stars. 1941b + 3 (Nt. 774). O N., be it said to thee: "in peace; 1942a (Nt. 774), thou art beautiful; great is that which thy position does for thee as First of the Westerners." 1942b (Nt. 774). The seated one is put near the king. 1942b + 1 (Nt. 774-775). Thou choosest among (?) the first of thy land those who will make thy halls. Utterance 667 A. 1943a-1 (Nt. 775). To say: It is beautiful to see, it is peaceful to hear that Osiris stands at the door of the gods. 1943a-2 (Nt. 775). Thy sanctuary, N., 1943a-3 (Nt. 775). is to thee as (?) a heart of secret places; 1943a (Nt. 775-776). it opens for thee the double doors of heaven, it opens for thee the double doors of the way; 1943b (Nt. 776). it makes for thee a way, that thou mayest enter there among the gods, 1943b + 1 (Nt. 776). that thou mayest live as thy soul. 1944a (Nt. 776). O N., thou art not like the dead, who art dead, 1944a + 1 (Nt. 776-777). thou art living, thou art alive, together with them, the spirits, the imperishable stars. 1944 + 2 (Nt. 777). The time of inundation comes, the wg-festival comes, to the uplands, it comes as Osiris. 1944a + 3 (Nt. 777). Horus is purified with the eye of his brother Set; 1944a + 4 (Nt. 777-778). Set is purified with the eye of his brother Horus; 1945b (Nt. 778). N. is purified from every evil thing; 1945c (N. X 736). the Watchers of Horus are purified in his reed-float. 1945c + 1 (Nt. XVII 487). Father Osiris dawned over the sea, upon his throne, named "brilliant" for him, like his spirit; 1946a-1 (Nt. XXX 779). he was warned against Hr.ti lest he be not given to Osiris, (so) 1946a-2 (Nt. 779). there was opened for him the opposing door; 1946a-3 (Nt. 779). there was done for him that which was done (for him) as an only (unique) star without its equal 1946a (Nt. 779). among them, the gods, thou who sittest upon thy great seat. 1946b (N. X 737). Thy bread is t-wr (bread); thy bread is in the broadhall (temple hall). 1947a (N. X 737). The Watchers dance for thee, 1947b (Nt. XXX 780). as the mourning-women of Osiris call for thee. 1947b + 1 (Nt. 780). Raise thyself up, N.; 11947b + 2 (Nt. XVII 489). collect to thee thy bones; 1947b + 3 (Nt. XXX 781). take to thee thy head--a command of the Ennead, 1947b + 4 (Nt. XVII 490). sit thou for thy great bread; 1947b + 5 (Nt. XXX 781). choose thou the leg of meat on the great place of slaughter; 1947b + 6 (N. X 738). let there be given to thee the double-rib piece on the place of slaughter of Osiris. 1948a (Nt. XVII 490). O N., raise thyself up like Min. 1948b (N. X 738). Thou fliest up to heaven; thou livest with them; 1948c (N. X 738). thou causest thy wings to grow; 1948c + 1 (Nt. XVII 491). thy feathers on thy head; thy feathers on thy two arms. 1948c + 2 (Nt. XXX 782). Thou hast made the sky clear; thou givest light to them, like a god; 1948c + 3 (Nt. XVII 491). thou remainest chief of heaven like Horus of the D.t. Utterance 667 B. 1948c + 4 (Nt. XVII 491-492). Vigilant (?) is this eye of Horus, which he gave to Osiris; 1948c + 5 (Nt. 492). he gave (it) to thee, that it may destroy thy face. 1948c + 6 (Nt. 492) -------------- smell 1948c + 7 (Nt. 492). this word of Horus is, for it, says Geb. Utterance 667 C. 1949-1 (Nt. XXX 783). To say: I am N. of secret places; 1949 (Nt. 783). I ascend (as) thy good messenger from b.w; 1950a (N. X 739). I have threshed the barley, I have reaped the spelt, 1950b (N. 739). that thy livelihood may be secured thereby. 1950c (Nt. 783). Thou ascendest; thou art complete, N. 1950c + 1 (Nt. 784). Thou art powerful in ----1950c + 2 (Nt. 784). I did not see thee, (it is) thou who seest me. 1951-1 (Nt. 784). This Great One has seen the face of that Great Onethe seeing of two eyes. 1951-2 (Nt. 784). 'Iw who binds hair is his avenger; 1951a (Nt. 785). he stands, like Horus, who is on the shores, 1951b (N. X 740). his two sisters, at his side--Isis and Nephthys. 1952 (Nt. XXX 785). Raise thyself up, N., 1952 + 1 (Nt. 785). unite thy bones, collect thy limbs. 1952 + 2 (Nt. 785-786). Raise thyself up, N., 1952 + 3 (Nt. 786). receive thy head --1952 +4 (Nt. 786) ------- thy face ------- born of Nwn.t, 1952 + 5 (Nt. 786). thy mother, who makes thee glad. 1952 + 6 (Nt. 786). She cleanses thee like a papyrus roll of the flesh (skin?) of Mrw. 1953a (N. X MI). Shu, Shu, he passes by the walls, 1953b (N. 741). he outdistances the walls, 1953c (Nt. 787). N. is enclosed in secret places. 1954. --------------------------------------------1955a-1 (Nt. 787). when she does not pass you by, (when) she does not outdistance you. 1955a-2 (N. 742) -----------------1955a-3 (N. 742) ----------- mw.t 1955a (N. 742). four ---------1955b (N. 742). they pass by the walls; they outdistance the walls; 1955c (N. 742). thou, N., art enclosed in secret places. 1956 (N. 742) --------------------------------------1956 + 1 (N. 742) -----------------------------------1956 + 2 (N. 742) ------------- nn.wt 1957a (N. 742). thy thousand of -------- of stone vessels, 1957b (N. 743). thy thousand of all (kinds) of linen, 1957c (N. 743). thy thousand of cattle, thy thousand of birds, thy thousand of all sweet things, 1958a (N. 743). that thou mayest carry thyself in a festive manner as a god ---- 1958b (N. 744) ---------------- by thee, w ------------1958b + 1 (N. 744) --------------------- to Pdw-s.

(3) Verily, O Gargi, at the command of that Imperishable the sun and the moon stand apart. Verily, O Gargi, at the command of that Imperishable the earth and the sky stand 1 A Madhyamdma addition. apart. Verily, O Gargi, at the command of that Imperishable the moments, the hours, the days, the nights, the fortnights, the months, the seasons, and the years stand apart. Verily, O Gargi, at the command of that Imperishable some livers flow from the snowy mountains to the east, others to the west, in whatever diiection each flows, Verily, O Gargi, at the command of that Imperishable men praise those who give, the gods are desirous of a sacrificer, and the fathers [are desirous] of the Manes-sacrifice.

(16) The second word intimated that men ought not to take and confer the august power of God (which is the name, for this alone were many even yet capable of learning), and transfer His title to things created and vain, which human artificers have made, among which" He that is" is not ranked. For in His uncreated identity, "He that is" is absolutely alone.

(4) "And Yew and the guard of the veil of the Great Light, and the receiver of Light and the two great guides and the great Sabaōth, the Good, will be kings in the first saviour of the first Voice of the Treasury of the Light, [the saviour] who will be in the region of those who have received the first mystery of the First Mystery. For in sooth Yew and the guard of the region of those of the Right and Melchisedec, the great receiver of the Light, and the two great guides have come forth out of the purified and utterly pure light of the first Tree up to the fifth. "Yew in sooth is the overseer of the Light, who hath come forth first out of the pure light of the first Tree; on the other hand the guard of the veil of those of the Right hath come forth out of the second Tree; and the two guides again have come forth out of the pure and utterly purified light of the third and fourth Trees of the Treasury of the Light; Melchisedec again hath come forth out of the fifth Tree; on the other hand Sabaōth, the Good, whom I have called my father, hath come forth out of Yew, the overseer of the Light. "These six then by command of the First Mystery the last Helper hath caused to be in the region of those of the Right, for the economy of the ingathering of the upper light out of the æons of the rulers and out of the worlds and all races in them,--of every one of whom I will tell you the employment over which he hath been set in the expansion of the universe. Because, therefore, of the importance of the employment over which they have been set, they will be fellow-kings in the first [saviour] of the first Voice of the Treasury of the Light, who will be in the region of the souls of those who have received the first mystery of the First Mystery.