(670) 1972. To say: The double doors of heaven are open; the double doors of the bows are open. 1973 The gods in Buto were filled with compassion, when they came to Osiris N., 1973 [at the voice of we]eping of Isis and at the lamentation of Nephthys, 1973 at the wailing of these two spirits 1973 [for this Great One who comes forth] from the D.t. 1974 The Souls of Buto dance for thee; 1974 they beat their flesh for thee; they hit their arms for thee; 1974 they dishevel their hair for thee; 1974 they smite their legs for thee. 1975 They say to thee, Osiris N., "thou art gone, thou art come; 1975 thou art asleep, [thou art awake]; thou art [dead (lit. thou landest)], thou art alive. 1976 Stand up, see that which thy son has done for thee; 1976 awake, hear [that which] Horus [has done for] thee. 1977 He has beaten for thee him who beats thee, li[ke an ox]; 1977 he has killed for thee him who kills thee, like a wild-bull; 1977 he has bound for thee him who binds thee; 1977 he has put him under thy great daughter who is in dm, 1978 so that mourning ceased in the two 'itr.t-palaces of the gods." 1978 Osiris speaks to Horus: 1978 After he had exterminated the evil [which was in N. on] his fourth day, 1978 after he had annulled that which he did against him on his eighth [day]. 1979 [Thou hast come forth] from the lake of life; [thou art] purified [in the lake of] b.w, 1979 and art become Wepwawet; and thy son Horus conducts thee, 1979 when he has given to thee the gods, thine enemies, and Thot has brought them to thee. 1980 How beautiful indeed is the sight, how agreeable is the view, the sight of Horus, 1980 in that he gave life to his father, [in that he offered] satisfaction to Osiris, 1980 before the gods of the west! 1981 Thy libation is poured by Isis, [Nephthys has purified thee]-- 1981 [thy two sisters] great and powerful, who collected thy flesh, 1981 who bound together thy limbs, who made thy two eyes to appear in thy face-- 11982a. the boat of the evening and the boat of the morning, 1982 Atum has given to thee, and the Two Enneads have made for thee. 1983 The children of thy child have raised thee up, perfect-- 1983 pi, 'Im.ti, Dw-mu.t-f, b-n.w.f, 1983 who made for thee [their] names [into tt.wi], 1983 [who washed thy face], [who dried] thy tears, 1983 who opened thy mouth with their copper (or, iron) fingers. 1984 Thou mountest, thou mountest towards the broad-hall of Atum; 1984 thou marchest towards the Marsh of Reeds; 1984 thou voyagest over the places of the great god. 1985 To thee heaven is given, to thee the earth is given, to thee the Marsh of Reeds is given, 1985 [by] the two great gods who row thee over- 1985 Shu and Tefnut, the two great gods of Heliopolis. 1986 The awakening [of the god], [the rising of the god], 1986 [for this spirit, who ascends from] the D.t, (even) Osiris N. who ascends from Geb. 52. TEXTS OF MISCELLANEOUS CONTENTS,

(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.

(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.

(81) The second Circle is divided into three parts by two sets of two horizontal lines. The upper and light section is called the Supreme Region and is the abode of the gods, the good spirits, and the heroes. The lower and dark section is the abode of lust, sin, and ignorance. Between these two extremes is the larger section in which are blended the powers and impulses of both the superior and the inferior regions.

(45) After Odin had established order, he caused a wonderful palace, called Asgard, to be built on the top of a mountain, and here the twelve Æsir (gods) dwelt together, far above the limitations of mortal men. On this mountain also was Valhalla, the palace of the slain, where those who had heroically died fought and feasted day after day. Each night their wounds were healed and the boar whose flesh they ate renewed itself as rapidly as it was consumed.

(21) For forty years meat and drink came from heaven, My staff became a mighty serpent in my hand, The staff became a snake, and my hand bright as the sun; Have not these incidents, and hundreds more like them, Banished these doubts from you, O cold-hearted one? The calf lowed through magic, And you bowed down to it, saying, 'Thou art my God.' The golden calf lowed; but what did it say, That the fools should feel all this devotion to it? You have seen many more wondrous works done by me,

(3) Every day, too, they came before Tohil, Avilix, and Hacavitz and said in their hearts: "Here are Tohil, Avilix, and Hacavitz. We can offer them only the blood of the deer and the birds; we take only blood from our ears and our arms. Let us ask Tohil, Avilix, and Hacavitz for strength and vigor. What will [the tribes] say about the deaths of the people, which, one by one, we are killing?" they said to one another as they went into the presence of Tohil, Avilix, and Hacavitz. Then they punctured their ears and their arms before the divinities; they caught their blood and put it in a vase near the stones. They were not really stones, but each one appeared in the likeness of a youth. They were happy with the blood of the priests and sacrificers when they arrived with this example of their work. "Follow their tracks [those of the animals which they sacrificed], there is your salvation! "From there, from Tulán, whence you brought us," they were told, "came the skin, called Pazilizib, which was given to you, smeared with blood: spill your blood and let this be the offering of Tohil, Avilix, and Hacavitz."

(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.

(518) 1193 Further, to say: O 'Iw, ferryman of the Marsh of Offerings, 1193 bring for N. this (boat); N. goes, N. should come, 1194 the son of the Morning Boat whom she bore before the earth, his happy birth, 1194 whereby the Two Lands live, on the right side of Osiris. 1195 N. is the annual messenger of Osiris. 1195 Behold, he is come with a message from thy father Geb: 1195 "If the year's yield is welcome, how welcome is the year's yield; the year's yield is good, how good is the year's yield!" 1196 N. has descended with the Two Enneads in b.w; 1196 N. is the measuring line of the Two Enneads, 1196 by which the Marsh of Offerings is established. 1197 N. found the gods standing, 1197 wrapped in their garments, 1197 their white sandals on their feet. 1197 Then they threw their white sandals on the ground, 1197 they cast off their garments. 1198 "Our heart was not joyful until thou didst descend," say they; 1198 "may that which was said of you be that which you now are." 11199a. Stand up, Osiris, 1199 commend N. to those who are on "m is joyous" north of the Marsh of Offerings, 1199 like as thou didst commend Horus to Isis the day that thou didst impregnate her, 1200 that they may give food to N. in the fields, 1200 and that he may drink at the sources 1200 in the Marsh of Offerings.

(90) And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face.

(2) They took turns at watching the Great Star called Icoquih, which rises first before the sun, when the sun rises, the brilliant Icoquih, which was always before them in the East, when they were there in the place called Tulán-Zuivá, whence came their god. It was not here, then, where they received their power and sovereignty, but there they subdued and subjected the large and small tribes when they sacrificed them before Tohil, and offered him the blood, the substance, breasts, and sides of all the men. In Tulán power came instantly to them; great was their wisdom in the darkness and in the night. Then they came, they pulled up stakes there and left the East. "This is not our home; let us go and see where we should settle," Tohil said then. In truth, he was accustomed to talk to Balam-Quitzé, Balam-Acab, Mahucutah, and IquiBalam: "Give thanks before setting out; do what is necessary to bleed your ears, prick your elbows, and make your sacrifices, this shall be your thanks to God." "Very well, "they said, and took blood from their ears. And they wept in their chants because of their departure from Tulán; their hearts mourned when they left Tulán.

(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.

(1) Subverting, therefore, in this manner the common absurd opinions concerning sacrifices, we shall introduce in their place true conceptions about them; omitting the particular discussion of each species of sacrifice, which the peculiar and distinct consideration of sacrifices requires, because this pertains to another inquiry, and because, at the same time, every one who is intelligent may be able to accomplish this from what has been already said, and from one thing may extend his reasoning power to many, and may easily know what is omitted from what has been discussed. And I, indeed, think that these things have been sufficiently explained, both in other respects and because the explanation pays attention in a becoming manner to the purity of the Gods. Because, however, it may perhaps appear to others to be incredible, and not sufficiently manifest, and the veracity of it may be suspected, as not exciting the discursive energy of reason, I wish to consider these things a little more fully; and, if possible, to add arguments more evident than those which have been adduced.

(1) When the gods in their assembly had made [the world

(11) By having meditated on the description of these blood-drinking deities, while in the human world, and by having performed some worship or praise of them; or, at least, by having seen their painted likenesses and their images, upon witnessing the dawning of the deities at this stage, recognition of them will result, and liberation. In this lieth the art.

(515) 1176 To say: Two legs of Horus, two wings of Thot, 1176 ferry N. over; leave him not without a boat! 1177 Give thou bread to N.; give thou beer to N., 1177 from thy eternal bread, this thy everlasting beer. 1178 N. is by these two obelisks of R`, which are on earth; 1178 N. is by these two holy signs of R`, which are in heaven; 1179 N. goes on these two reed-floats of the sky which are before R`; 1179 he brings this jar of the libation of R`, 1179 which purifies the land of the south before R`, when he ascends in his horizon. 1180 (When) N. comes to the field of life, to the birthplace of R` in b.w, 1180 N. finds b.wt, daughter of Anubis; 1180 she approaches him with these her four nm.t-jars, 1180 with which she refreshes the heart of the Great God, on the day of awakening. 1181 She (also) refreshes the heart of N. therewith to life, 1181 she purifies N., she censes N. 1182 N. receives his provision from that which is in the granary of the Great God; 1182 N. is clothed with imperishable stars; 1182 N. presides over the two 'itr.t-palaces, 1182 he sits at the place of him equipped with the form (of a man).

(2) "Let us go, let us go to search and see if our [tribal] symbols are in safety; if we can find what we must burn before them. For being as we are, there is no one who watches for us," said Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam. And having heard of a city, they went there. Now then, the name of the place where Balam-Quitzé, Balam-Acab, Mahucutah, and IquiBalam and those of Tamub and Ilocab went was Tulán-Zuivá, Vucub-Pec, Vucub-Ziván. This was the name of the city where they went to receive their gods. So, then, all arrived at Tulán. It was impossible to count the men who arrived; there were very many and they walked in an orderly way. Then was the appearance of their gods; first those of Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam who were filled with joy: "At last we have found that for which we searched!" they said.

(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.

(2) But if the multitude of powers which are excited when the Gods descend and are moved, is not to be comprehended by any one, except theurgists alone, who accurately know this through experience in sacred operations; if this be the case, they alone are capable of knowing what the perfection is of the sacrific art; and they also know that the omission, though of a few things, subverts the whole work of religion; just as in harmony, from the bursting of one chord, the whole becomes dissonant and incommensurate. As, therefore, in the visible descents of the Gods, a manifest injury is sustained by those who leave some one of the more excellent genera unhonoured, thus also in the invisible appearances of the Gods in sacrifices, it is not proper to honour one of them, and not honour another, but it is entirely requisite to honour each of them according to the order which he is allotted. But he who leaves some one of them unhonoured, confounds the whole work of piety, and divulses the one and whole orderly distribution of it; not, in so doing, as some one may think, imperfectly receiving the Gods, but entirely subverting all the ceremonies of religion.

(11) Thus, the indispensable nature of the Thodol being shown, there now cometh the setting-face-to-face with the dawning of the Wrathful [Deities] in the Bardo.