(52) Crocodiles were regarded by the Egyptians both as symbols of Typhon and emblems of the Supreme Deity, of the latter because while under water the crocodile is capable of seeing--Plutarch asserts--though its eyes are covered by a thin membrane. The Egyptians declared that no matter how far away the crocodile laid its eggs, the Nile would reach up to them in its next inundation, this reptile being endowed with a mysterious sense capable of making known the extent of the flood months before it took place. There were two kinds of crocodiles. The larger and more ferocious was hated by the Egyptians, for they likened it to the nature of Typhon, their destroying demon. Typhon waited to devour all who failed to pass the judgment of the Dead, which rite took place in the Hall of Justice between the earth and the Elysian Fields. Anthony Todd Thomson thus describes the good treatment accorded the smaller and tamer crocodiles, which the Egyptians accepted as personifications of good: "They were fed daily and occasionally had mulled wine poured down their throats. Their ears were ornamented with rings of gold and precious stones, and their forefeet adorned with bracelets."

(1) Whence also the Egyptians did not entrust the mysteries they possessed to all and sundry, and did not divulge the knowledge of divine things to the profane; but only to those destined to ascend the throne, and those of the priests that were judged the worthiest, from their nurture, culture, and birth. Similar, then, to the Hebrew enigmas in respect to concealment, are those of the Egyptians also. Of the Egyptians, some show the sun on a ship, others on a crocodile. And they signify hereby, that the sun, making a passage through the delicious and moist air, generates time; which is symbolized by the crocodile in some other sacerdotal account. Further, at Diospolis in Egypt, on the temple called Pylon, there was figured a boy as the symbol of production, and an old man as that of decay. A hawk, on the other hand, was the symbol of God, as a fish of hate; and, according to a different symbolism, the crocodile; of impudence. The whole symbol, then, when put together, appears to teach this: "Oh ye who are born and die, God hates impudence."

(286) 427 To say: O ye, who gurgle like the young of a "water-pest" (crocodile), tmti, thn.w, 427 kbnw, those who glide away! The red crowns (i.e. water-flowers) praise 427 the tiw-sii; the tiw-sii belong to him who has elevated the red crowns. 427 Hail, we two!

(9) I am the Father of this universe, the Mother, the Sustainer, and the Grandsire. I am the knowable, the purifier, and the syllable Om. I am also the Rik, the Sāman, and the Yajus.

(10) I am the origin of all; from Me all things evolve. The wise know this and worship Me with all their heart.

(11) And what I say unto you I say unto all, Watch.

(11) Having seen your universal form that I had never seen before, I feel great joy. And yet, my mind trembles with fear. Please have mercy on me and again show me your pleasing form, O God of gods, O abode of the universe.

(9) I am the sacrifice, I am the worship, I am the oblation to the manes, and I am cereal. I am the hymn, I am the melted butter, I am the fire, and I am the offering.

(89) And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured by all the wild beasts.

(10) '〈Go to Noah〉 and tell him in my name "Hide thyself!" and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come upon the whole earth, and will destroy all that is on it.

(9) Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. very one that is of the truth heareth my voice.

(317) 507 To say: N. is come forth to-day at the head of the inundation of the flood. 507 N. is a crocodile god, with green feather, with vigilant countenance, with forehead erect; 507 effervescent, proceeding from leg and tail of the Great (One) who is in splendour. 508 N. is come to his watercourses, which are in the land of the flood, in M.t-wr.t, 508 to the places of satisfaction, with green fields, which are in the horizon, 509 that N. may make green the herbs in both lands of the horizon, 509 (and) that N. may bring the green to the great eye which is in the midst of the field. 509 N. takes his throne which is in the horizon; 510 N. appears as Sebek, son of Neit; 510 N. eats with his mouth, N. urinates, N. cohabits with his phallus; 510 N. is lord of semen, which women receive from their husband. 510 wherever N. wishes, according to the desire of his heart,

(10) Of weapons I am the thunderbolt; of cows I am Kāmadhenu. I am Manmadha, the cause of offspring and of serpents I am Vāsuki.

(2) The evil spirit has formed therein, among those which enter as opponents, a lizard as an opponent in that deep water, so that it may injure the Hôm.

(9) O, River, thou art mighty! O River, thou art supreme! O River, thou art righteous!

(5) Knowing Me as the enjoyer of all sacrifices and austerities, the Lord and controller of all the worlds, friend of all beings, man attains peace.

(11) When I behold Thy mouths, striking terror with their tusks, like Time’s all-consuming fire, I am disoriented and find no peace. Be gracious, Ο Lord of the gods, Ο Abode of the universe!

(10) I am the Self, O Guḍākeśha, seated in the hearts of all creatures. I am the beginning, the middle, and the end of all beings.

(2) This thunder is honey for all things, and all things are honey for this thunder. This shining, immortal Person who is in thunder, and, with reference to oneself, this shining, immortal Person who is in sound and in tone— he is just this Soul, this Immortal, this Brahma, this All.

(9) I give heat; I hold back and send forth rain. I am immortality, O Arjuna, and also death. I am being and I am non-being.