(212) 133 To say: The eye of Horus drips on the tuft of the dn.w-plant. 133 nti-'imntiw came to him; 133 he brought food to him, an offering of Horus who is chief of the houses, 133 (for) he lives on that on which N. lives, 133 he eats that which N. eats, he drinks, that which N. drinks. 133 One joint of meat and pastry, that is his meal. 4. A SERIES OF OLD HELIOPOLITAN TEXTS PARTLY OSIRIANIZED,

(32) And on the fifteenth of this month, he brought to the altar fourteen oxen from amongst the cattle, and twenty-eight rams, and forty-nine sheep, and seven lambs, and twenty-one kids of the goats as a burnt- offering on the altar of sacrifice, well pleasing for a sweet savour before God.

(83) 58 To say: The eye of Horus is given to him. He is satisfied with it. O come with the royal offering.

(9) The fish has been used as an emblem of damnation; but among the Chinese it typified contentment and good fortune, and fishes appear on many of their coins. When Typhon, or Set, the Egyptian evil genius, had divided the body of the god Osiris into fourteen parts, he cast one part into the river Nile, where, according to Plutarch, it was devoured by three fishes--the lepidotus (probably the lepidosiren), the phagrus, and the oxyrynchus (a form of pike). For this reason the Egyptians would not eat the flesh of these fishes, believing that to do so would be to devour the body of their god. When used as a symbol of evil, the fish represented the earth (man's lower nature) and the tomb (the sepulcher of the Mysteries). Thus was Jonah three days in the belly of the "great fish," as Christ was three days in the tomb.

(247) 257 To say: Thy son Horus has done (this) for thee. 257 The great tremble when they have seen the sword which is in thy hand, 257 as thou comest forth from the Dw-t. 258 Greetings to thee, wise one. 258 Geb has created thee; the Ennead have engendered thee. 258 Horus is satisfied with his father, (as) Atum is satisfied with his years. 258 The gods of the East and West are satisfied with the great (thing) which is come to pass in the embrace of the divine mother (Nut). 259 N., O. N., (thou) who hast seen; N., O. N., (thou) who hast regarded; 259 N, O (thou) who hast heard; N., O N., (thou) who hast been there; 260 N., O N., lift thee up upon thy side, (thou) doer of command; 260 (thou) who hatest sleep, (thou) who art made tired, stand up, (thou) who art in Ndi.t. 260 Thy fine bread is made (i.e. offered, cf. CT, I Spell 67, 286b) in Buto; take thy power in Heliopolis. 261 This Horus commanded to do (this) for his father. The lord of tempest prevented the saliva of Set, 261 when he (Set) should carry thee. It is he who will carry the one who is (again) complete.

(4) Fishes were sacred to the Greeks and Romans, being connected with the worship of Aphrodite (Venus). An interesting survival of pagan ritualism is found in the custom of eating fish on Friday. Freya, in whose honor the day was named, was the Scandinavian Venus, and this day was sacred among many nations to the goddess of beauty and fecundity. This analogy further links the fish with the procreative mystery. Friday is also sacred to the followers of the Prophet Mohammed.

(400) 695 To say: The eye of Horus drips on the tuft of the dn.w-plant. 695 Ye two Horuses who are chief of the houses, great lord of food in Heliopolis, 695 mayest thou give bread to N., mayest thou give beer to N.; mayest thou refresh N., 696 while thou refreshest the dining-table (?) of N., 696 while thou refreshest the slaughtering-bench of N. 696 If N. is hungry, so will the two lions hunger; 696 if N. is thirsty, so will she of el-K�b thirst. 696 Hdnw.t, Hdnw.t, 696 bring not the smell of thy hdn to N.; 696 thou shalt not bring the smell of thy hdn to N. 18. UTTERANCES CONCERNING WELL-BEING, ESPECIALLY FOOD AND CLOTHES, 401-426

(602) 1672 To say by the Earth, by Geb, by Osiris, by Anubis, by Wr-b: 1672 Make N. festive at the Feast of Horus. 1672 Let him who is among the falcons hasten to the ka of N., who is mmi. 1673 Open for N. his eyes, open for him his nose; 1673 open for N. his mouth, open for him his ears; 1673 make prosperous for N. his two plumes. 1674 Let N. be allowed to pass, by the god, 1674 filled with the force of the winds. 1674 After you have eaten this, N. will find what is left by you. 1674 Give the remainder to N.; behold, he is come.

(10) Jesus took the loaves, and when, looking up to heaven, he had given thanks, he blessed and brake, and distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes.

(106) 69 To say: O N., I am thy son; I am Horus. 69 I am come; I have brought to thee the two bodily eyes of Horus. 69 Take them; unite them to thyself. 70 I have collected them for thee; I have united them for thee--they are whole (?). 70 Horus [has placed?] them before N., 70 that they may lead N. [to b.w, to Horus, to heaven to the] Great [God], 70 [that they may avenge] N. of a[ll] his enemies. 71 [O N., I bring to thee the two eyes of] Horus, which make his heart glad.

(1) At that time also, when he was journeying from Sybaris to Crotona, he met near the shore with some fishermen, who were then drawing their nets heavily laden with fishes from the deep, and told them he knew the exact number of the fish they had caught. But the fishermen promising they would perform whatever he should order them to do, if the event corresponded with his prediction, he ordered them, after they had accurately numbered the fish, to return them alive to the sea: and what is yet more wonderful, not one of the fish died while he stood on the shore, though they had been detained from the water a considerable time. Having therefore paid the fishermen the price of their fish, he departed for Crotona.

But they every where divulged the fact, and having learnt his name from some children, they told it to all men. Hence those that heard of this affair were desirous of seeing the stranger, and what they desired was easily obtained. But they were astonished on surveying his countenance, and conjectured him to be such a man as he was in reality. A few days also after this, he entered the Gymnasium, and being surrounded with a crowd of young men, he is said to have delivered an oration to them, in which he incited them to pay attention to their elders, evincing that in the world, in life, in cities, and in nature, that which has a precedency is more honorable than that which is consequent in time.

As for instance, that the east is more honorable than the west; the morning than the evening; the beginning than the end; and generation than corruption. In a similar manner he observed, that natives were more honorable than strangers, and the leaders of colonies than the builders of cities: and universally Gods than dæmons; dæmons than demigods; and heroes than men. Of these likewise he observed, that the authors of generation are more honorable than their progeny. He said these things, however, for the sake of proving by induction, that children should very much esteem their parents, to whom he asserted they owed as many thanks as a dead man would owe to him who should be able to bring him back again into light.

Afterwards, he observed, that it was indeed just to love those above all others, and never to give them pain, who first benefited us, and in the greatest degree. But parents alone benefit their children prior to their birth, and are the causes to their offspring of all their upright conduct; and that when children show themselves to be in no respect inferior to their parents in beneficence towards them, it is not possible for them in this respect to err. For it is reasonable to suppose, that the Gods will pardon those who honor their parent in no less a degree than the divinities themselves; since we learnt from our parents to honor divinity. Hence Homer also added the same appellation to the king of the Gods; for he denominates him the father of Gods and mortals.

Many other mythologists also have delivered to us, that the kings of the Gods have been ambitious to vindicate to themselves that excessive love which subsists through marriage, in children towards their parents. And that on this account, they have at the same time introduced the hypothesis of father and mother among the Gods, the former indeed generating Minerva, but the latter Vulcan, who are of a nature contrary to each other, in order that what is most remote may participate of friendship.

(357) 583 To say by Horus: May Geb make an offering to Osiris N., O Osiris N., 583 Geb has given to thee thy two eyes that thou mayest be satisfied. Take in thee the two eyes of this Great One. 583 Geb has caused Horus to give them to thee that thou mayest be satisfied with them. 584 Isis and Nephthys have seen thee; they have found thee. 584 Horus has taken care of thee; Horus has caused Isis and Nephthys to protect thee. 584 They have given thee to Horus that he may be satisfied with thee. 585 It is pleasing to Horus (to be) with thee in thy name of "He of the horizon, whence R` goes forth," 585 in thine arms in thy name of "He from within the palace." 585 Thou hast closed thine arms about him, about him, 585 so that his bones stretch and he become proud. 586 O Osiris N., betake thyself to Horus, 586 approach thyself to him, do not go far from him. 587 Horus has come, he recognizes thee; 587 he has smitten (and) bound Set for thee, for thou art his ka. 587 Horus has made him afraid of thee, for thou art greater than he; 588 he swims under thee; he carries in thee one greater than he. 588 His followers have noticed thee how thy strength is greater 588 so that they dare not resist thee. than his, 589 Horus comes; he recognizes his father in thee, for thou art young in thy name of "He of the fresh water." 589 Horus has opened for thee thy mouth. 590 O Osiris N., be not in distress, groan not. 590 Geb has brought Horus to thee, that he may count for thee their hearts. 590 He has brought to thee all the gods together; there is not one among them who escapes him. 591 Horus has avenged thee; it was not long till he avenged thee. 591 Horus has snatched back his eye from Set; he has given it to thee. 591 This his eye, the sweet one, cause it to stay with thee, reclaim it for thyself. O may it be pleasing to thee. 592 Isis has taken care of thee. 592 The heart of Horus is glad because of thee in thy name of "He who is First of the Westerners." 592 It is Horus who will avenge what Set has done to thee.

(201) 117 To say: Father N., take to thyself the eye of Horus, the bread of the gods with which they nourish themselves.

(186) 107 To say: Osiris N., take the green eye of Horus, which he carried off: Horus has given (it) to thee. Two dishes of fresh bread.

(30) 21 To say: Horus, dweller in Osiris N., equip thee with the eye of Horus; take it to thee.

(19) They gave him of a fish, and of a honeycomb; and he did eat before them. Then said he to them again,

(31) Not only is Jesus often referred to as the Fisher of Men, but as John P. Lundy writes: "The word Fish is an abbreviation of this whole title, Jesus Christ, Son of God, Savior, and Cross; or as St. Augustine expresses it, 'If you join together the initial letters of the five Greek words, Ἰησοῦς Χριστος Θεου Υιὸσ Σωτήρ, which mean Jesus Christ, Son of God, Savior, they will make ΙΧΘΥΣ, Fish, in which word Christ is mystically understood, because He was able to live in the abyss of this mortality as in the depth of waters, that is, without sin.'" (Monumental Christianity.) Many Christians observe Friday, which is sacred to the Virgin (Venus), upon which day they shall eat fish and not meat. The sign of the fish was one of the earliest symbols of Christianity; and when drawn upon the sand, it informed one Christian that another of the same faith was near.

(687) 2074 To say: O N., I have come; I have brought the eye of Horus which is in its heat; 2074 its perfume belongs to thee, N.; 2075 its perfume belongs to thee; the perfume of the eye of Horus belongs to thee, N. 2075 Thou art a ba thereby; thou art a m thereby; thou art honoured thereby. 2075 Thou conquerest the wrr.t-crown thereby, among the gods. 2076 Horus comes rejoicing at thy approach, 2076 as he rejoices at the approach of his eye which is upon thee. 2076 Behold N., who is before the gods, equipped as a god, his bones assembled, is like Osiris. 2077 The gods do homage at the approach of N., 2077 as the gods do homage at the approach of the dawning of R` when he ascends in the horizon.

(264) 342 To say: The two reed-floats of heaven are placed for Horus that he may ferry over therewith to the horizon, to Harachte. 342 The two reed-floats of heaven are placed for N. that he may ferry over therewith to the horizon, to Harachte. 342 The two reed-floats of heaven are placed for Ssm.ti that he may ferry over therewith to the horizon, to Harachte. 342 The two reed-floats of heaven are placed for N. that he may ferry over therewith to the horizon, to Harachte. 343 The mn`-canal is open; the Winding Watercourse is inundated; 343 the Marshes of Reeds are filled (with water). 344 N. will certainly ferry over to yonder eastern side of heaven, 344 to the place where the gods will give him birth, where he will certainly be born, new and young, 345 when this hour of the morrow comes--the hour of the fifth -day, 345 the hour of the sixth day, the hour of the seventh day, the hour of the eighth day. 346 N. will be summoned by R`, he will be given something (to eat) by Nb-k.w, 346 like Horus, like him of the horizon, 346 when this hour of the morrow comes, the hour of the third day, the hour of the fourth day. 347 When N. stands there like this star which is on the under (side) of the body of the sky; 347 he judges as a god after he has listened like a prince. 348 N. calls to them and they bring to him those four gods, 348 who stand on the d`m-sceptres of heaven, 348 that they may speak the name of N. to R` and announce his name to Horus who inhabits the horizon. 349 He has come to thee; he has come to thee, 349 that he may be loosed from the bands and unbound from the fastenings. 350 He (R`) has freed N. from Hrti; he has not given him to Osiris. 350 N. has not died the death; 350 he has become an w (or, 3) in the horizon; he has become everlasting in the Ddw.t.

(423) 765 To say: O Osiris N., take to thyself this thy libation, which is offered to thee by Horus, 765 in thy name of "He who is come from the cataract"; take to thyself thy natron that thou mayest be divine. 765 Thy mother Nut has made thee to be as a god to thine enemy (or, in spite of thee), in thy name of "God." 766 Take to thyself the efflux which goes forth from thee. 766 Horus has made me assemble for thee the gods from every place to which thou hast gone. 766 Take to thyself the efflux which goes forth from thee. 766 Horus has made me count for thee his children even to the place where thou wast drowned. 767 r-rnp.wi recognizes thee, for thou art made young again, ill this thy name of "Fresh water." 767 Horus is indeed a soul, for he recognizes his father in thee, in his name of "r-b-'iti-rp.t."