(222) 199 To say: Stand thou upon it, this earth, which comes forth from Atum, the saliva which comes forth from prr; 199 be thou above it; he thou high above it, 199 that thou mayest see thy father; that thou mayest see R`. 200 He has come to thee, his father; he has come to thee, R`. 200 He has come to thee, his father; he has come to thee, Ndi. 200 He has come to thee, his father; he has come to thee, Pndn. 200 He has come to thee, his father; he has come to thee, Dndn. 201 He has come to thee, his father; he has come to thee, m-wr. 201 He has, come to thee, his father; he has come to thee, Sn-wr. 201 He has come to thee, his father; he has come to thee, Sopdu. 201 He has come to thee, his father; he has come to thee, Sharp of Teeth. 202 Cause thou that N. seize b.w, that he take the horizon; 202 cause thou that N. govern the Nine Bows, that he equip the Ennead; 202 cause thou that the shepherd's crook be in the hand of N., so that Lower Egypt and Upper Egypt may bow (before him). 203 He accepts ("takes on") his opponent and stands up, the great chief, in his great kingdom; 203 Nephthys praised him when he seized his opponent: 204 "Thou hast equipped thyself as the Great-in-magic, Set, who is in Ombos, lord of the land of the South; 204 nothing is lacking in thee; nothing ceases with thee, 204 for behold thou art more glorious, more powerful than the gods of Upper Egypt and their spirits. 205 Thou whom the pregnant brought forth, as thou didst cleave the night, 205 thou art equipped like Set, who mightily broke forth". Fortunate is he whom Isis has praised: 206 "Thou hast equipped thyself like Horus, the youthful, 206 nor is there anything lacking in thee, nor anything ceases with thee, 206 for behold thou art more glorious, more powerful than the northern gods and their spirits. 207 Thou puttest away thine uncleanness for Atum in Heliopolis, thou ascendest with him; 207 thou judgest distress in the underworld,. thou standest above the places of the abyss; 207 thou art (king) with thy father Atum, thou art high with thy father Atum; 207 thou appearest with thy father Atum, distress disappears. 207 The midwife of Heliopolis (holds) thy head. 208 Thou ascendest, thou openest thy way through the bones of Shu; 208 thou envelopest thyself in the embrace of thy mother Nut; 208 thou purifiest thyself in the horizon, thou puttest away thine impurity in the lakes of Shu. 209 Thou risest, thou settest, thou settest with R`, in obscurity with Ndi; 209 thou risest, thou settest, thou risest with R`, 209 thou appearest with Sn-wr; 210 thou risest, thou settest, thou settest with Nephthys, in obscurity with the mkt.t-boat; 210 thou risest, thou settest, thou risest with Isis; 210 thou appearest with the m`nd.t-boat. 211 Thou art master of thyself; there is no one in thy way. 211 Thou art born because of (like) Horus; thou art conceived because of (like) Set; 211 Thou didst purify thyself in the Falcon-nome; thou didst receive thy purification in the Nome of the Integral Ruler, from thy father, from Atum. 212 Thou hast come into being, thou hast become high, thou hast become content; 212 thou hast become well in the embrace of thy father, in the embrace of Atum. 213 Atum, let N. ascend to thee, enfold him in thine embrace, 213 for he is thy bodily son for ever". 5. THE DECEASED KING RECEIVES OFFERINGS AND IS RE-ESTABLISHED IN HIS FUNCTIONS AND POSSESSIONS,

(210) 126 To say: The judge is awake; Thot is up; 126 the sleepers are awake; they that are in Kns.t bestir themselves 126 before the great bittern, which comes forth from the marsh and Wepwawet who comes forth from the tamarisk-bush. 127 The mouth of N. is pure; the Two Enneads purify N.; 127 pure is this tongue which is in his mouth. 127 The abomination of N. is dung; N. rejects urine. 127 N. loathes his abomination. 128 The abomination of N., it is dung; he eateth not that abomination, 128 just as at the same time Set shrinks from these two companions who voyage over the sky. 128 R` and Thot, take N. with you, 129 that he may eat of that which ye eat, that he may drink of that which ye drink, 129 that he may live on that which ye live, that he may sit on that which ye sit, 129 that he may be mighty by that whereby ye are mighty, that he may voyage in that wherein ye voyage. 130 The booth of N. is an arbour among the reeds; 130 the abundance of N. is in the Marsh of Offerings; 130 his food is among you, ye gods; the water of N. consists of wine like that of R`, 130 N. compasses the sky like R`; N. traverses the sky like Thot.

(2) Ensample hereof may be seen by the ascension of our Lord: for when the time appointed was come, that Him liked to wend to His Father bodily in His manhood, the which was never nor never may be absent in His Godhead, then mightily by the virtue of the Spirit God, the manhood with the body followed in onehead of person. The visibility of this was most seemly, and most according, to be upward.

(674) 1994 To say: I have come to thee, I am thy son; I have come to thee, I am Horus; 1994 I give to thee thy mdw-staff before the spirits and thy nb.tsceptre before the imperishable stars. 1995 [I have found thee assembled], [thy (lit. his) face] like (that of) a jackal, thy (lit. his) seat like (that of) b.wt; 1995 she refreshes thy heart in thy body, in the house of her (lit. thy) father Anubis. 1996 Be pure and sit at the head of those greater than thou. 1996 Thou art seated on thy firm throne, on the throne of the First of the Westerners; 1996 thy tis.w, they are young. 1997. mnt.t salutes thee, like Isis; Hn.t acclaims thee like Nephthys. 1998 Thou standest at the head of the n.wt, of the double palace, like Min; 1998 thou standest at the head of Egyptians (km.tiw), like api; 1998 thou standest at Pdw-s, like Seker. 1999 Thou standest before the Rd-wr-lake. 1999 Thou hast thy 'b-sceptre, thy wire, thy fingernails; which are at hand (lit. "at thy fingers"); 1999 those who are before Thot are slain with the knife, coming from Set. 1999 Thou givest thine arm to the dead, to the spirits, who will take thine arm to the First of the Westerners.

(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.

(508) 1107 To say: He ascends, who ascends; N. ascends. 1107 Let the lady of Buto rejoice; let the heart of her who dwells in el-K�b be glad 1107 the day that N. ascends there in the place of (or, as representative of) R`. 1108 N. has trodden down for himself thy splendour, 1108 as stairs under his feet, 1108 that N. may ascend thereon to his mother, the living uraeus which is on the head of R`. 1109 Her heart has pity for him; she gives her breast to him, that he may suck it. 1109 "My son," says she, "take to thee my breast, that thou mayest suck it," says she, 1109 "since thou comest not on every one of thy days." 1110 Heaven speaks, the earth quakes; the gods, of Heliopolis shudder 1110 at the voice of the wdn.t-offering (made) before N. 1111 His mother has nourished him-she of Bubastis; 1111 she who dwells in el-K�b has reared him; 1111 she who dwells in Buto has given him her arm. 1112 Behold, he is come; behold, he is come; 1112 behold, N. is come, for life and joy, 1112 and he makes his repast on figs 1112 and on wine which is in the divine vineyard. 1113 The chef who is beside him, he prepares a repast of it for him. 1113 N. runs; his herdsman runs; 1113 his sweetness is the sweetness of Horus; his fragrance is the fragrance of Horus. 1114 To heaven, to heaven, together with the gods of the house of the lion and the falcon; 1114 to heaven, together with the gods of the house of the lion and the falcon, 1114 those at my side accompanying me! 1115 So says Geb, as he seizes N. by his arm, 1115 and as, he guides him through the portals of heaven. 1115 The god is on his throne; it is well that the god is on his throne. 1116 Satis has washed him 1116 with her four bt-pitchers from Elephantin�. 1116 Ho, whence, pray, art thou come, my son, O king? 1116 He is come to the Ennead, to heaven, that he may eat of its bread. 1117 Ho, whence, pray, art thou come, my son, O king? 1117 He is come to the Ennead, to the earth, that he may eat of its bread. 1117 Ho, whence, pray, art thou come, my son, O king? 1117 He is come to the dnddndr-boat. 1118 Ho, whence, pray, art thou come, my son, O king? 1118 He is come to these his two mothers, the two vultures, 1118 They of the long hair and hanging breasts, 1118 who are on the hill of . 1119 They draw their breasts over the mouth of N., 1119 but they do not wean him for ever.

(1) Already on my Lady's face mine eyes Again were fastened, and with these my mind, And from all other purpose was withdrawn; And she smiled not; but "If I were to smile," She unto me began, "thou wouldst become Like Semele, when she was turned to ashes. Because my beauty, that along the stairs Of the eternal palace more enkindles, As thou hast seen, the farther we ascend, If it were tempered not, is so resplendent That all thy mortal power in its effulgence Would seem a leaflet that the thunder crushes. We are uplifted to the seventh splendour, That underneath the burning Lion's breast Now radiates downward mingled with his power. Fix in direction of thine eyes the mind, And make of them a mirror for the figure That in this mirror shall appear to thee." He who could know what was the pasturage My sight had in that blessed countenance, When I transferred me to another care, Would recognize how grateful was to me Obedience unto my celestial escort, By counterpoising one side with the other.

(224) 218 To say four times: An offering to him in all his dignities, in all his places. 218 May Geb give an offering in all thy dignities, in all thy places. Utterance 224. 218 To say: Awake, N. Turn around, N. 218 Thou hast come that thou mayest command in the regions of Horus; 218 thou hast come that thou mayest command in the regions of Set; 218 thou hast come that thou mayest command in the regions of Osiris. 219 May the king make an offering: "in all thy dignities". 219 Thy garment is a b-loin-cloth; thy garment is a hdd-loincloth; 219 thou goest in sandals; thou slaughterest an ox; 220 thou goest in the wd-'n-boat, in all thy dignities, in all thy places. 220 Thy nb.t-sceptre is at the head of the living, thy staff is at the head of the spirits, 220 like Anubis, First of the Westerners; like `nd.ti, First of the Eastern nomes. 221 How fortunate is thy condition! Thou art a spirit, O N., among thy brothers, the gods. 221 How changed it is! How changed it is! (So) protect thy children; beware of 221 thy border (limitation) which is in the earth. To say four times: Clothe thy body (and) come into their presence.

(81) 56 Awake thou in peace, (as) Ti.t awakes, in peace, (as) Tit.t (she of Ti.t) awakes in peace, 56 (as) the eye of Horus in Buto (awakes) in peace, (as) the eye of Horus which is in the houses of the Lower Egyptian crown (awakes) in peace, 56 (the eye) which the weavers wove (?), (the eye) which the sedanchairman planned (?). 57 Cause thou (0 Eye) the two lands to bow to N., as they bow to Horus,. 57 Cause the two lands to fear N., as they fear Set. 57 Sit thou before N., as his god; open thou his way before the spirits, 57 that be may stand before the spirits like Anubis, "First of the Westerners." 57 To say four times: Forward, forward to Osiris. Two rolls of linen.

(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.

(8) But what also do we say concerning the Divine standing, i.e. seat? What other than that Almighty God remains Himself, in Himself, and is abidingly fixed in unmoved identity, and is firmly established on high; and that He acts according to the same conditions, and in reference to the same object, and in the same way; and that He exists altogether, as beseems the immutability from Himself; and as beseems the immovability Itself, entirely immovable, and that superessentially. For He is Cause of the standing and sitting of all, Who is above all sitting and standing, and in Him all things consist, being kept from falling out of the state of their own proper goods.

(1) When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse:

(662) 1874 O brilliant, brilliant; Khepri, Khepri, 1874 thou art on the way to N.; N. is on the way to thee; 1874 thy life is on the way to N.; the life of N. is on the way to thee. 1875 O papyrus, going forth from Wd.t, 1875 thou art gone forth as N.; N. is gone forth as thou. 1875 N. is strong through thine appearance. 1876 Appetite belongs to the breakfast of N.; 1876 plenty belongs to the supper of N. 1876 Hunger is not powerful in the life of N.; 1876 fire is far from N. 1877 N. lives from thy plenty; 1877 N. abounds in the abundance of thy food, O R`, every day. 1877 Father N., arise, 1877 take this thy first libation, coming out of Chemmis. 1878 Let them who are in their graves, arise; let them undo their bandages. 1878 Shake off the sand from thy face; 1878 raise thyself up (from) on thy left side, support thyself on thy right side (upright). 1879 Raise thy face, that thou mayest see that which I have done for thee. 1879 I am thy son, I am thine heir. 1880 I have hoed wheat (or spelt) for thee; I have tilled barley for thee 1880 barley for thy wg-feast, wheat for thy yearly feast. 1881 The eye of Horus is offered to thee; it is young with thee; it is large with thee, 1881 O lord of the house; thy hand is upon thy property.

(2) Thus one of them addressed me, and I straight Should have revealed myself, were I not bent On other novelty that then appeared. For through the middle of the burning road There came a people face to face with these, Which held me in suspense with gazing at them. There see I hastening upon either side Each of the shades, and kissing one another Without a pause, content with brief salute. Thus in the middle of their brown battalions Muzzle to muzzle one ant meets another Perchance to spy their journey or their fortune. No sooner is the friendly greeting ended, Or ever the first footstep passes onward, Each one endeavours to outcry the other; The new-come people: "Sodom and Gomorrah!" The rest: "Into the cow Pasiphae enters, So that the bull unto her lust may run!" Then as the cranes, that to Riphaean mountains Might fly in part, and part towards the sands, These of the frost, those of the sun avoidant, One folk is going, and the other coming, And weeping they return to their first songs, And to the cry that most befitteth them;

(2) And even as he who acts and meditates, For aye it seems that he provides beforehand, So upward lifting me towards the summit Of a huge rock, he scanned another crag, Saying: "To that one grapple afterwards, But try first if 'tis such that it will hold thee." This was no way for one clothed with a cloak; For hardly we, he light, and I pushed upward, Were able to ascend from jag to jag. And had it not been, that upon that precinct Shorter was the ascent than on the other, He I know not, but I had been dead beat. But because Malebolge tow'rds the mouth Of the profoundest well is all inclining, The structure of each valley doth import That one bank rises and the other sinks. Still we arrived at length upon the point Wherefrom the last stone breaks itself asunder. The breath was from my lungs so milked away, When I was up, that I could go no farther, Nay, I sat down upon my first arrival. "Now it behoves thee thus to put off sloth," My Master said; "for sitting upon down, Or under quilt, one cometh not to fame,

(260) 316 To say: O Geb, bull of Nut, N. is a Horus, heir of his father. 316 N. is the goer, the comer, the fourth of these four gods, 316 who have brought water (and) made themselves clean, who rejoice over the "power" of their fathers. 316 He desires that he be justified by that which he has done. 317 Since Tfn and Tefnut have judged N.; since the Two Truths have heard (him); 317 since Shu has been advocate (tongue); since the Two Truths have given verdict; 317 he has encompassed the thrones of Geb, he has raised himself to that which he wished. 318 (So now that) his limbs are united, which were hidden (in the grave), 318 he unites himself with those who are in Nun. He puts an end to his words in Heliopolis, 318 as N. goes forth on that day in the true form of an . 319 N. destroys battle; he punishes revolt. 319 N. goes forth (as) the protector of truth; he brings her, for she is with him. 319 Those who were furious, (now) busy themselves for him; those who are in Nun, (now) give life over to him. 320 The refuge of N. is in his eye; the protection of N. is in his eye; 320 the power of N. is in his eye; the strength of N. is in his eye. 321 O gods of South, North, West, East, respect N., fear him; 321 he has sat in the t of the two courts. 321 That uraeus-serpent dnn-wt.t might have burned you, for she attained your heart, 322 you (they) who might have come to N. as an adversary; come to him (as a friend), come to him. 322 N. is the dd of his father, the nb of his mother. 323 The abomination of N. is to walk in darkness, 323 lest he see those who are upside down. 323 N. will come forth in this day; he will bring truth with him. 323 N. will not be delivered up to your flame, O gods.

(4) Meanwhile, the grandmother was crying and lamenting before the reeds which they had left planted. The reeds sprouted, then they dried up when [the boys] were consumed in the bonfire; afterward [the reeds] sprouted again. Then the grandmother lighted the fire and burned incense before the reeds in memory of her grandchildren. And the grandmother's heart filled with joy when, for the second time, the reeds sprouted. Then they were worshiped by the grandmother, and she called them the Center of the House, Nicah [the center] they were called.

(122) So when thou standest in such a form, then thou art as heaven and earth are, or as the whole Deity is with its births or genitures in this world.

(7) They talked, but they could not calm their hearts which were anxious for the coming of the dawn. "The gods are seated in the ravines, in the forests, they are among the air-plants, among the mosses, not even a seat of boards were they given," they said.

(248) 262 To say; N. is great. N. has come forth from between the thighs of the Ennead. 262 N. was, conceived by Sekhmet, it is Ssmt.t who gave birth to N., 263 (as) the star with piercing front (glance) and wide of stride, who brings provisions for (his) journey to R` every day. 263 N. has come to his throne, which is higher than (or, over, above) the two protective goddesses of Upper and Lower Egypt; N. appears (or, shines) as a star.