(258) 308 To say: N. is Osiris in a dust-storm. 308 His abomination is the earth; N. has not entered into Geb, 308 that he might be destroyed; nor has he slept in his house on earth, 308 that his bones might be broken. His wounds are effaced: 308 N. has purified himself with the eye of Horus; his wound is effaced by the two mourners of Osiris; 308 N. has let the running (of his wound) flow to the ground at u. 309 It is his sister, the lady of P, who wept for him. 309 N. is on his way to heaven; N. is on his way to heaven; on the wind; on the wind. 309 He is not hindered; there is no one by whom he is hindered. 309 N., he is "on his own," the eldest of the gods. 310 His bread comes on high with (that of) R`; 310 his offering comes out of Nun. 310 N. is one who comes again; 310 he goes, he comes with R`. 310 His houses are visited by him. 311 N. seizes kas; he frees kas; 311 he covers up evil; he abolishes evil. 311 N. spends the day; he spends, the night, while he appeases the two choppers in Wn.w. 311 Nothing opposes his foot; nothing restrains his heart.

(29) Blessed are the eyes which see the things that ye see: for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

(18) But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

(259) 312 To say: N. is Osiris in a dust-storm. 3112 The abomination of N. is the earth; he has, not entered into Geb, 312 that N. might perish; nor has he slept in his house on earth, 312 that the bones of N. might be broken. His wounds are effaced; 312 N. has purified himself with the eye of Horus; his wound is effaced by the two mourners of Osiris; 312 N. has let the running (of his wound) flow to the ground at u. 313 It is the sister of N., the lady P, who wept for him. 313 The two nurses (or, attendants), who wept for Osiris, wept for him. 313 N. is on his way to heaven; N. is on his way to heaven, with Shu and R`. 313 N. is not hindered; there is no one who hinders him. 313 N. is upon his feet, the eldest of the gods. 313 N. has no session in the divine court. 314 The bread of N. comes on high with (that of) R`; 314 his offering comes out of Nun. 314 N. is one who comes again; 314 N. goes with R`; N. comes with R`. 3, 4 His houses are visited by him. 3, 5 He covers up evil; he abolishes evil. 315 He seizes kas; he frees kas. 315 N. spends the day; he spends the night; N. frees the two choppers in Wn.w. 315 Nothing opposes the feet of N.; nothing restrains the heart of N. 8. THE DECEASED KING TRIUMPHS OVER HIS ENEMIES AND IS RECOGNIZED BY THE GODS,

(369) 640 To say: O Osiris N., stand up. Horus has caused thee to stand up. 640 Geb has caused Horus to see his father in thee, in thy name of "He of the royal castle." 641 Horus has given the gods to thee; he has brought them to thee, so that they may illuminate thy face. 641 Horus has given his eye to thee, that thou mayest see with it. 642 Horus has placed thine enemy under thee, 642 that he may carry thee, that thou be not far from him, 642 and that thou mayest come (again) in thy (former) state. The gods have bound (again) thy face to thee. 643 Horus has opened thine eye for thee, that thou mayest see with it, in her (the eye) name of "Opener of the way." 643 Thine enemy is smitten by the children of Horus; they made his smiting red (bloody); 643 they have punished him; he is severely punished, so that his smell is evil. 644 Horus has fitted thy mouth to thee; he has adjusted for thee thy mouth to thy bones. 644 Horus has opened thy mouth for thee; 644 thy beloved son has re-instated thy two eyes for thee. 644 Horus does not permit thy face to be without the power to see, 644 in thy name of "Horus chief of his subjects."

(576) 1500 To say: Osiris was placed upon his side by his brother Set; 1500 he who is in Ndi.t stirs; his head is raised up by R`; 1500 his abomination is to sleep; he hates to be tired; 1501 N. rots not; he stinks not; 1501 N. is not bound (bewitched) by your wrath, O gods. 1502 Awake thou in peace; 1502 Osiris awakes in peace; he who is in Ndi.t awakes in peace. 1503 His head is lifted up by R`; his odour is [as] that of the 'I.twt.t-serpent. 1503 The head of N. also is lifted up by R`; the odour of N. is as that of 'I.t-wt.t-serpent. 1504 He rots not; he stinks not, 1504 N. is not bound (bewitched) by your wrath, O gods. 1505 N. is thy seed, Osiris, the pointed, 1505 in his name of "Horus in the great green"; "Horus chief of spirits." 1506 N. rots not; he stinks not; 1506 he is not bound (bewitched) by your wrath, O gods. 1507 N. goes forth from his house, adorned like Horus, bedecked like Thot; 1507 the mother of N. is thy Heliopolitan, O god; the father of N. is a Heliopolitan; 1507 N. himself is thy Heliopolitan, O god. 1508 N. is conceived by R`; he is born of R`. 1508 N. is thy seed, O R`, the pointed, 1508 in his name of "Horus, chief of spirits, star which ferries over the "great green." 1509 N. rots not; he stinks not; 1509 he is not bound (bewitched) by your wrath, O gods. 1510 N. is one of those four gods, born of Geb, 1510 who travelled over the South, who travelled over the land of [the North], 1510 who leaned upon their dm-sceptres, 1511 anointed with the best ointment, clothed in [purple], 1511 living on figs, drinking wine. 1512 a. N. anoints himself with that with which you anoint yourselves; 1512 N. clothes himself with that with which you clothe yourselves; 1512 N. lives on that on which you live; 1512 N. drinks that of which you [drink]. 1513 N. is safe with you, he lives on that on which you live. 1513 May you give him of those possessions which your father Geb gave you, 1513 (so that) because of which none of you may hunger, because of which none of you may rot. 1514 Lay hold of the arm of N. for life before the sweet-smelling ones, 1514 unite the bones of N., assemble his limbs, 1514 that N. may sit upon his throne. 1515 He rots not; he stinks not; 1515 N. is not bound (bewitched) by your wrath, O gods. 1516 N. is come to thee, mother of N.; he is come to Nut. 150 Make the sky mount for N.; place the stars upside down for him. 1516 Let his odour be like the odour of thy son, who is come forth from thee; 1516 let the odour of N. be like that of Osiris, thy son, who is come forth from thee. 1517 Nun, lift up the arm of N. towards the sky, that he may support himself (on) the earth which he has given to thee, 151 7 that he may ascend, that he may rise to the sky, 1517 that he may do service of a courtier to R`. 1518 Horus chief of the spirits, who is before the sweet-smelling ones, 1518 awake thou in peace, as R` awakes, in peace; 1518 awake in peace, as Mdi awakes in peace. 1519. Let him put the writing of N. in his register before the sweetsmelling ones. 37. THE RESURRECTION OF OSIRIS WITH WHOM THE GODS ARE SATISFIED,

(3) Repeat thou these [verses] clearly, and remembering their significance as thou repeatest them, go forwards, [O nobly-born]. Thereby, whatever visions of awe or terror appear, recognition is certain; and forget not this vital secret art lying therein.

(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.

(2) For only to those who often approach them, and have given them a trial by faith and in their whole life, will they supply the real philosophy and the true theology. They also wish us to require an interpreter and guide. For so they considered, that, receiving truth at the hands of those who knew it well, we would be more earnest and less liable to deception, and those worthy of them would profit. Besides, all things that shine through a veil show the truth grander and more imposing; as fruits shining through water, and figures through veils, which give added reflections to them. For, in addition to the fact that things unconcealed are perceived in one way, the rays of light shining round reveal defects. Since, then, we may draw several meanings, as we do from what is expressed in veiled form, such being the case, the ignorant and unlearned man fails. But the Gnostior apprehends. Now, then, it is not wished that all things should be exposed indiscriminately to all and sundry, or the benefits of wisdom communicated to those who have not even in a dream been purified in soul, (for it is not allowed to hand to every chance comer what has been procured with such laborious efforts); nor are the mysteries of the word to be expounded to the profane.

(245) 250 This N. comes to thee Nut; this N. comes to thee Nut. 250 He has thrown his father to the ground; he has left Horus behind him. 250 His two wings are grown as (those of) a falcon; (his) two feathers as (those of) a gmw-falcon. 250 His ba has brought him (here); his magic power has equipped him. 251 Thou openest thy place in heaven, among the stars of heaven; 251 thou art the only star, the companion of w; thou lookest down on Osiris, 251 as he commands the spirits. Thou standest there far from him. 251 Thou are not of them; thou shalt not be of them.

(14) But the delight of knowledge still falls short of the delight of vision, just as our pleasure in thinking of those we love is much less than the pleasure afforded by the actual sight of them. Our imprisonment in bodies of clay and water, and entanglement in the things of sense constitute a veil which hides the Vision of God from us, although it does not prevent our attaining to some knowledge of Him. For this reason God said to Moses on Mount Sinai, "Thou shalt not see Me."

(23) 16 Osiris, carry off all those who hate N., who speak evilly against his name. 16 Thot, go, carry off him who has injured Osiris. Bring him who speaks evilly against the name of N. 16 Get him into thy hand. To say four times: Do not separate thyself from him. 16 Take care that thou be not separated from him. A libation.

(219) 167 To say: Atum, this thy son is this one here, Osiris, whom thou hast made to endure and to live. 167 He lives, N. (also) lives; he dies not, N. (also) dies not; 167 he perishes not, N. (also) perishes not, he is not judged, N. (also) is not judged; 167 he judges, N. (also) judges. 168 Shu, this thy son is this one here, Osiris, whom thou hast made to endure and to live. 168b-168d = 167b- 167 169 Tefnut, this thy son is this one here, Osiris, whom thou hast made to endure and to live. 169b-169d = 167b- 167 170 Geb, this thy son is this one here, Osiris, whom thou hast made to endure and to live. 170b-170d = 167b- 167 171 Nut, this thy son is this one here, Osiris, whom thou hast made to endure and to live. 171b-171d = 07b- 167 172 Isis, this thy brother is this one here, Osiris, whom thou hast made to endure and to live. 172b-172d = 167b- 07 173 Set, this thy brother is this one here, Osiris, who is made to endure and to live, that he may punish thee. 173b-173d = 167b- 167 174 Nephthys, this thy brother is this one here, Osiris, whom thou hast made to endure and to live. 174b-174d = 167b- 167 175 Thot, this thy brother is this one here, Osiris, who is made to endure and to live, that he may punish thee. 175b-175d = 167b- 167 176 Horus, this thy father is this one here, Osiris., whom thou hast made to endure and to live. 176b-176d = 167b- 167 177 Great Ennead, this one here is Osiris, whom ye have made to endure and to live. 177b-177d = 167b- 167 178 Little Ennead, this one here is Osiris, whom ye have made to endure and to live. 178b-178d = 167b- 167 179 Nut, this thy son is this one here, Osiris, of whom thou hast said: "One born to your father." 179 Thou hast wiped for him his mouth; his mouth was opened by his son, Horus, whom he loves; 179 his limbs are counted by the gods. 180a-180c = 167b- 167 181 In thy name, "He who is in Heliopolis, while he remains everlastingly in his necropolis": 181b-181d = 167b- 167 182 In thy name, "He who is in Busiris, chief of his nomes": 182b-182d = 167b- 167 183 In thy name, "He who is in the House of eret, the satisfied ka": 183b-183d = 167b- 167 184 In thy name, "He who is in the Divine Hall, who is in fumigation, 184 (who is in the) chest, (who is in the) portable chest, (who is in the) sack": 184c-184e = 167b- 167 185 In thy name, "He who is in the White Chapel of p`r-wood": 185b-185d = 167b- 167 186 In thy name, "He who is in ": Thou sojournest in heaven; thou sojournest on earth. 186 Osiris, turn thy face around, that thou mayest see N., 186 thy seed which came forth from thee, the pointed (pd.t). 187a-187c = 167b- 167 188 In thy name, "He who is in Buto": 188 Let thine arms be about "provisions", thy daughter; equip thyself with her. 188c-188e = 167b- 167 189 In thy name, "He who is in the House of the Great Ox": 189 Let thine arms be about "provisions", thy daughter; equip thyself with her. 189c-189e = 167b- 167 190 In thy name, "He who is in Hermopolis of the South": 190 Let thine arms be about "provisions", thy daughter; equip thyself with her. 190c-190e = 167b- 167 191 In thy name, "He who is in Hermopolis of the North": 191 Let thine arms be about "provisions", thy daughter, equip thyself with her. 191c-191d = 167b- 167 192 In thy name, "He who is in the City of Waters": 192 That which thou hast eaten is an eye; thy body is full of it; thy son, Horus, parts with it for thee, that thou mayest live by it. 192c-192d = 167b- 167 193 Thy body is the body of N.; thy flesh is the flesh of N.; 193 thy bones are the bones of N. 193 Thou goest, N. goes; N. goes, thou goest.

(30) The fool surely has not gone up to heaven and seen or heard them, these are mere fables; then, in the power of my knowledge, I would have you warned, and cited before the severe judgment of God.

(474) 939 To say: "How beautiful indeed it is to see," says she, said Isis; 939 "how fortunate indeed it is to see," says she, said Nephthys 939 to the king, to this Osiris N., 940 as he ascends to heaven among the stars, among the imperishable stars, 940 the lion-helmet (renown) of N. on his head, 940 his terror on both sides of him, his magic preceding him! 941 N. goes therewith to his mother Nut; 941 N. climbs upon her, in this her name of "Ladder." 941 The gods who inhabit heaven are brought to thee; they unite for thee with the gods who inhabit the earth, 941 that thou mayest be with them, that thou mayest go on their arms. 942 The Souls of Buto are brought to thee; the Souls of Hierakonpolis are united for thee. 942 "All belongs to N.," 942 so said Geb, who has spoken thereof with Atum. So it was done for him. 943 "The Marshes of Reeds, 943 the Horite regions, the regions of Set 943 all belongs to N.," 943 so said Geb, who has spoken thereof with Atum. So it was done for him. 944 He came against thee; he said he would kill thee. 944 He has not killed thee; it is thou who wilt kill him. 944 Thou holdest thine own against him, as the surviving bull of the wild-bulls. 945 Further, to say four times: N., thou remainest in life and joy; 945 N., thou shalt certainly remain in life and joy.

(7) Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.

(510) 1128 To say: It is certainly not N. who asks to see thee 1128 in the form which has become thine; 1128 Osiris asks to see thee in the form which has become thine; 1129 it is thy son who asks to see thee in the form which has become thine; 1129 it is Horus who asks to see thee in the form which has become thine. 1130 When thou sayest, "statues", in respect to these stones, 1130 which are like fledglings of swallows under the river-bank; 1130 when thou sayest, "his beloved son is coming," in the form which had become that of "his beloved son" 1131 they (the "statues") transport Horus; they row Horus over, 1131 as Horus ascends (lit. in. the ascent of Horus) in the Mt-wr.tcow. 1132 The double doors of heaven are open, the double doors of b.w are open for Horus of the East, 1132 at day-break, that he may descend and purify himself in the Marsh of Reeds. 1133 The double doors of heaven are open, the double doors of b.w are open for N., 1133 at daybreak, that N. may descend and purify himself in the Marsh of Reeds. 1134 The double doors of heaven are open, the double doors of b.w are open for Horus of the D.t, 1134 at daybreak, that he may descend and purify himself in the Marsh of Reeds. 1135 The double doors of heaven are open, the double doors of b.w are open for N., 1135 at daybreak, that be may descend and purify himself in the Marsh of Reeds. 1136 The double doors of heaven are open, the double doors of b.w are open for Horus. of the Ssm.t-land, 1136 at daybreak, that he may descend and purify himself in the Marsh of Reeds. 1137 The double doors of heaven are open, the double doors of b.w are open for N., 1137 at daybreak, that N. may descend and purify himself in the Marsh of Reeds. 1138 The ground is hoed for him; the wdn.t-offering is made for him, 1138 when he dawns as king and takes charge of his throne. 1138 He ferries over the ptr.ti-sea; 1138 he traverses the Winding Watercourse. 1139 'Imt.t lays hold of the arm of N., 1139 beginning with her chapel, beginning with her hidden place, which the god made for her, 1139 for N. is pure (a priest), the son of a pure one (a priest). 1140 N. is purified with these four nm.t-jars, 1140 filled at the divine-lake in Ntr.w; 1140 (he is dried) by the wind of the great Isis, together with (which) the great Isis dried (him) like Horus. 1141 Let him come, he is pure, 1141 so said the priest of R` concerning N. to the door-keeper of b.w, 1141 (who) was to announce him to these four gods, who are over the lake of Kns.t. 1142 They recite: "How just is N. to his father, Geb!" 1142 They recite: "How just is N. to R`! " 1142 His frontiers exist not; his boundary stones are not to be found. 1142 Also, Geb, whose (one) arm (reaches) to heaven, whose (other) arm is on earth, 1142 announces N. to R`. 1143 N. leads the gods; N. directs the divine boat; 1143 N. seizes heaven, its pillars and its stars. 1144 The gods come to him bowing; 1144 the spirits escort N. to his ba; 1144 they reckon (gather up) their war-clubs; 1144 they destroy their weapons; 1145 for behold N. is a great one, the son of a great one, whom Nut has borne; 1145 the power of N. is the power of Set of Ombos. 1145 This N. is the great wild-bull, who comes forth like nti'imnti.w. 1146 N. is the pouring down of rain; he came forth as the coming into being of water; 1146 for he is the Nb-k.w-serpent with the many coils; 1146 N. is the scribe of the divine book, who says what is and causes to exist what is not; 1147 N. is the red bandage, who comes forth from the great 'I.t; 1147 N. is that eye of Horus, 1147 stronger than men, mightier than the gods. 1148 Horus carries N., Set lifts him up. 1148 Let N. make an offering which a star gives; 1148 he satisfies the two gods, let them be satisfied; he satisfies the two gods, and so they are satisfied.

(218) 161 To say: Osiris, N. comes; he is displeased (?) with the Nine (Bows?), an imperishable spirit, 161 to count hearts, to seize kas, to subdue kas. Each of his functions 161 obliges him whom he (himself) protected, (as well as him who) asked him (to help him). There is no one who withdraws- 162 (such) would have no bread, his ka would have no bread, his bread would be withheld from him. 162 Geb has said, and it comes out of the mouth of the Ennead: 162 "Falcon, m-t-'iti.f," said they, "behold, thou art ba, thou art m." 163 N. comes, he is displeased (?) with the Nine (Bows?), an imperishable spirit, 163 who surpasses thee, who is more like thee, who is more weary than thou, who is greater than thou, who is fresher than thou, 163 who is more praised than thou. Thy time of silence about it is no more. 163 Behold what Set and Thot have done, thy two brothers, who knew not how to weep for thee. 164 Isis and Nephthys embrace ye, embrace ye; 164 unite ye, unite ye. 164 N. comes, he is displeased (?) with the Nine (Bows?), an imperishable spirit. 164 The Westerners, who are on the earth belong to N. 164 N. comes, he is displeased (?) with the Nine (Bows?) an imperishable spirit. 165 The Easterners who are on the earth belong to N. 165 N. comes, he is displeased (?) with the Nine (Bows?) an imperishable spirit. 165 The Southerners who are on the earth belong to N. 165 N. comes, he is displeased (?) with the Nine (Bows?), an imperishable spirit. 166 The Northerners who are on the earth belong to N. 166 N. comes, he is displeased (?) with the Nine (Bows?), an imperishable spirit. 166 Those who are in the underworld belong to N. 166 N. comes, he is displeased (?) with the Nine (Bows?), an imperishable spirit.

(105) 68 [To say]: ------------------------ in it 105 68i (N. J�quier, V 392 + I) ----------------- thou 105 68j (N. V392 + 2) ----- thou ---------------- thou 105 68k (N. V392 + 3). To say: He who lives is living, lived(?) --to them [life] 105 681 (N. V392 + 4). To say: Father, Osiris N ---------------- 105 68m (N. V392 + 5). To say: He intimidates thee, (but) hinder (take care) lest thou yield; fill thyself, Osiris N. --- 105 68n (N. V392 + 6). [To say]: N., I am come to av[enge] ------ 105 68c, (N. V392 + 7). [To say]: N., given (?) --------- 105 68p (N. V392 + 8) -------- to thee, Osiris, I give ----- to thee. 105 68q (N. V392 + 9) -------- thee, to thee, to thee.

(5) Similarly David sings: "For, lo, Thou hast loved truth; the obscure and hidden things of wisdom hast Thou showed me." "Day utters speech to day" (what is clearly written), "and night to night proclaims knowledge" (which is hidden in a mystic veil); "and there are no words or utterances whose voices shall not be heard" by God, who said, "Shall one do what is secret, and I shall not see him?"