(493) 1059 To say: Greetings to you, who rule over abundance, 1059 who look after food, who reside as ruler of the green field, 1059b + 1 (N. XIV 1055 + 47). near the lord of splendour. 1059b + 2 (Nt. XXVII 701-702). Cause N. to eat of the corn which originates there, 1059b + 3 (N. 1055 + 48). like the equipment which was made in Mtwr.t 1059b + 4 (N. 1055 + 48). by him who sees with his face. 1059b + 5 (N. 1055 + 48). It (the corn) will be brought in for N. and for him who eats with his mouth. 1059c- 1060 Those who are attached to the offerings of the oldest gods-- 1060a-b. they introduce me to abundance, they introduce me to food, 1060b + 1 (N. 1055 + 49). that N. may eat with his mouth like him who separates Wp-sn.wi (the two tuffs (of hair), 1061a (Nt. XXVII 704). and drop with my (or, his) anus like eret. 1061a + 1 (Nt. 704). I give offerings and distribute food 1061a + 2 (N. 1055 + 50). like him with the long wings who lives in the Marsh of Reeds. 1061 Wind is in my nose; seed is in my phallus, 1061 as (seed is in the phallus) of him of mysterious form, who lives in splendour. 1061c + 1 (N. 1055 + 50. N. sees Nun, 1061c + 2 (Nt. 705). when she appears on her way. 1061c + 3 (N. 1055 + 51). Honour will be given to N.; 1061c + 4 (Nt. 706). N. will be great because of her power; there will be a six days' feast in Hri-`; 1062. (Nt. 706). N. will eat of the pregnant cow like those who are in Heliopolis.

(2) 'On that altar the Devas (prânas) offer seed, From that oblation rises the germ.

(2) They assembled, came together and held council in the darkness and in the night; then they sought and discussed, and here they reflected and thought. In this way their decisions came dearly to light and they found and discovered what must enter into the flesh of man. It was just before the sun, the moon, and the stars appeared over the Creators and Makers. From Paxil, from Cayalá, as they were called, came the yellow ears of corn and the white ears of corn.

(2) 'On that altar the Devas (prânas) offer rain. From that oblation rises food (corn, &c.)

(2) 'On that altar the Devas (prânas) offer food. From that oblation rises seed.

(116) And in the same way as the spirit goeth forth from the heart through the grumbling, murmuring and snarling of the bitter and astringent quality, very strongly and powerfully, and with its going forth ruleth in the astringent and bitter quality, incomprehensibly as to the astringent and bitter quality, as a potent king, so also the spirit of God ruleth in the outermost birth or geniture of this world (in the wrathhouse) mightily, and generateth to himself a temple therein, incomprehensibly to the wrathhouse.

(1) Because the charity of my native place Constrained me, gathered I the scattered leaves, And gave them back to him, who now was hoarse. Then came we to the confine, where disparted The second round is from the third, and where A horrible form of Justice is beheld. Clearly to manifest these novel things, I say that we arrived upon a plain, Which from its bed rejecteth every plant; The dolorous forest is a garland to it All round about, as the sad moat to that; There close upon the edge we stayed our feet. The soil was of an arid and thick sand, Not of another fashion made than that Which by the feet of Cato once was pressed. Vengeance of God, O how much oughtest thou By each one to be dreaded, who doth read That which was manifest unto mine eyes! Of naked souls beheld I many herds, Who all were weeping very miserably, And over them seemed set a law diverse. Supine upon the ground some folk were lying; And some were sitting all drawn up together, And others went about continually.

(4) Here now stand the great Secrets (which we cannot see with our earthly Eyes) wholly naked and plain, and there is no Vail before it, only we are blind to the Kingdom of God; for God cursed the Earth, and said, it should now bear Thorns and Thistles, and Man should eat the Fruit of the accursed Earth. This indeed is a new Thing. He allowed them not in Paradise to eat of the earthly Herbs, but of the pleasant Fruit. And if he had eaten of the Herbs of the Fields, yet that which he had eaten, was heavenly; and when the Lord cursed the Earth, then all became earthly; and the holy Element was withdrawn, and the Fruit did grow in the Proceeding-forth of the four Elements, in the Kindling of the Fierceness, out of which Thorns and Thistles grew.

(25) But to the Mockery be it spoken, he is a Weed, and shall be thrown to the Beasts. And now though other Seed be found among the Wheat (when it is fanned and sifted) that he cannot get out, shall he therefore not use his Wheat for Food? Every Kind of Grain has its Virtue; one strengthens the Heart, the other the Stomach, another the other Members of the Body; for one Essence alone makes no Tincture, but all the Essences together make the Senses, [Thoughts,] and Understanding.

(363) make the oaks of the just— ‘To bear acorns at their summit, and bees in the middle; And the sheep are bowed down with the weight of their fleeces 3 ,’ and many other blessings of a like kind are provided for them. And Homer has a very similar strain; for he speaks of one whose fame is— ‘As the fame of some blameless king who, like a god, Maintains justice; to whom the black earth brings forth Wheat and barley, whose trees are bowed with fruit, And his sheep never fail to bear, and the sea gives him fish 4 .’ Still grander are the gifts of heaven which Musaeus and his son 5 vouchsafe to the just; they take them down into the world below, where they have the saints lying on couches at a feast, everlastingly drunk, crowned with garlands; their idea seems to be that an immortality of drunkenness is the highest meed of virtue. Some extend their rewards yet further; the posterity, as they say, of the faithful and just shall survive to the third and fourth generation. This is the style in which they praise justice. But about the wicked there is another strain; they bury them in a slough in Hades, and make them carry water in a sieve; also while they are yet living they bring them to infamy, and inflict

(9) Seizing me, he led me down to the House of Darkness, the dwelling of Irkalla, to the house where those who enter do not come out, along the road of no return, to the house where those who dwell, do without light, where dirt is their drink, their food is of clay, where, like a bird, they wear garments of feathers, and light cannot be seen, they dwell in the dark, and upon the door and bolt, there lies dust. On entering the House of Dust, everywhere I looked there were royal crowns gathered in heaps, everywhere I listened, it was the bearers of crowns, who, in the past, had ruled the land, but who now served Anu and Enlil cooked meats, served confections, and poured cool water from waterskins. In the house of Dust that I entered there sat the high priest and acolyte, there sat the purification priest and ecstatic, there sat the anointed priests of the Great Gods.

(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.

(24) For this World is like a Field, wherein good Seed is sown, into which the Enemy calls Weeds [or Tares,] and goes his Way, which grow together until the Time of the Harvest, when all the [Fruit] shall be gathered, and brought into the Barn; of which Christ also saith, That the Tares [or Weeds] shall be tied up in Bundles, and cast into the Fire, and the Wheat shall be brought into the Barn. The holy Gate.

(43) And to their father he sent raiment and silver and ten asses which carried corn, and he sent them away.

(2) But if any one think well to accept the sacred compositions as of things simple and unknown in their own nature, and beyond our contemplation, but thinks the imagery of the holy minds in the Oracles is incongruous, and that all this is, so to speak, a rude scenic representation of the angelic names; and further says that the theologians ought, when they have come to the bodily representation of creatures altogether without body, to represent and display them by appropriate and, as far as possible, cognate figures, taken, at any rate, from our most honoured and immaterial and exalted beings, and ought not to clothe the heavenly and Godlike simple essences with the many forms of the lowest creatures to be found on the earth (for the one would perhaps be more adapted to our instruction, and would not degrade the celestial explanations to incongruous dissimilitudes; but the other both does violence without authority to the Divine powers, and likewise leads astray our minds, through dwelling upon these irreverent descriptions); and perhaps he will also think that the super-heavenly places are filled with certain herds of lions, and troops of horses, and bellowing songs of praise, and flocks of birds, and other living creatures, and material and less honourable things, and whatever else the similitudes of the Oracles, in every respect dissimilar, describe, for a so-called explanation, but which verge towards the absurd, and pernicious, and impassioned; now, in my opinion, the investigation of the truth demonstrates the most sacred wisdom of the Oracles, in the descriptions of the Heavenly Minds, taking forethought, as that wisdom does, wholly for each, so as neither, as one may say, to do violence to the Divine Powers, nor at the same time to enthral us in the grovelling passions of the debased imagery. For any one might say that the cause why forms are naturally attributed to the formless, and shapes to the shapeless, is not alone our capacity which is unable immediately to elevate itself to the intelligible contemplations, and that it needs appropriate and cognate instructions which present images, suitable to us, of the formless and supernatural objects of contemplation; but further, that it is most agreeable to the revealing Oracles to conceal, through mystical and sacred enigmas, and to keep the holy and secret truth respecting the supermundane minds inaccessible to the multitude. For it is not every one that is holy, nor, as the Oracles affirm, does knowledge belong to all.

(38) "As for that which was within it, the leaves of bark or rind, were engraven and with admirable diligence written, with a point of iron, in fair and neat Latin letters colored. It contained thrice seven leaves, for so were they counted in the top of the leaves, and always every seventh leaf there was painted a virgin and serpent swallowing her up. In the second seventh, a cross where a serpent was crucified; and the last seventh, there were painted deserts, or wildernesse, in the midst whereof ran many fair fountains, from whence there issued out a number of serpents, which ran up and down here and there. Upon the first of the leaves, was written in great capital letters of gold, Abraham the Jew, Prince, Priest, Levite, Astrologer, and Philosopher, to the Nation of the Jews, by the Wrath of God dispersed among the Gauls, sendeth Health. After this it was filled with great execrations and curses (with this word Maranatha, which was often repeated there) against every person that should cast his eyes upon it, if he were not Sacrificer or Scribe.

(11) And there the noble Grain of Mustard-Seed is sown, of which Christ says; That it is at first small, and afterwards groweth to be like a great Tree; so far [or so long] as the Mind perseveres in the Will. But the noble Virgin stays not continually, for her Birth is [of a] higher [Descent;] and therefore she dwells not in earthly Vessels; but she sometimes visits her Bridegroom at a Time when he is desirous of her: Although she always with Observance prevents and calls him, before he [calls] her, which is only understood in the Lily. This the Spirit speaks in a high and worthy Seriousness, therefore observe it, ye Children of God, the Angel of the great Council comes in the Valley of Jehosaphat with a golden Charter, which he sells for Oil without Money; W7hosoever comes shall have it.

(90) And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eyes were opened.

(11) North of the altar of incense was placed a table, on which there was "the exhibition of the loaves;" for the most nourishing of the winds are those of the north. And thus are signified certain seats of churches conspiring so as to form one body and one assemblage.

(4) Now follow me, and mind thou do not place As yet thy feet upon the burning sand, But always keep them close unto the wood." Speaking no word, we came to where there gushes Forth from the wood a little rivulet, Whose redness makes my hair still stand on end. As from the Bulicame springs the brooklet, The sinful women later share among them, So downward through the sand it went its way. The bottom of it, and both sloping banks, Were made of stone, and the margins at the side; Whence I perceived that there the passage was. "In all the rest which I have shown to thee Since we have entered in within the gate Whose threshold unto no one is denied, Nothing has been discovered by thine eyes So notable as is the present river, Which all the little flames above it quenches." These words were of my Leader; whence I prayed him That he would give me largess of the food, For which he had given me largess of desire. "In the mid-sea there sits a wasted land," Said he thereafterward, "whose name is Crete, Under whose king the world of old was chaste.