(240) 244 To say: The uraeus-serpent belongs to heaven; the centipede of Horus, belongs in the earth. 244 Horus was an ox-herd when he trod on (things). N. treads upon the walk (gliding-place) of Horus, 244 while N. knows not him who is not known. 245 A face is, upon thee, thou who art in his (thy) nw.t-bush; mayest thou be lain on thy back, thou who art in his (thy) hole. 245 Meat-cooker of Horus, escape into the earth. O let the beast, O desert, glide away.

(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.

(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,

(169) IV. The birds or fowls, fishes and beasts, signify and denote the several forms or shapes of figures in heaven.

(57) 40 N., take to thyself the eye of Horus; equip thyself with it. One tmbowl of beer. 57 40c (Nt. J�quier, XII 2 83). To say: I bring two eyes of Horus. An 'iwn.tbow. 57 40d (Nt. 284). To say: From (or "in") the place where they fell. r.t-sea. 57 40e (Nt. 285). To say: Take them which I give to thee. A bowstring. 57 40f (Nt. 286). To say: He cast them to the ground. A rwd-whip. 57 40g (Nt. 287). To say: Osiris N., I bring to thee two eyes of Horus. An 'iwn.t-bow. 57 40h (Nt. 288). [To] say: [I gave to thee] ----- Set. A pd.t-bow. 57 40i (Nt. 289). To say: I gave [to thee] ---- heart of Set. A [d ---]. 57 40i (Nt. 290). [To say] ----------- n [b]. ---- rwd. 57 40k (Nt. 291). [To say] ------------- thou (?) hast seized them. ---- 57 40l (Nt. 292). [To say] ---- [Osir]is N. I bring to thee the two eyes of Horus, [thy] joy (?) -------- 57 40m (Nt. 293). To say: Osiris N., take (?) to thyself the eye of Horus; protect it; let it not cease (to be). 57 40n (Nt. 294). To say: Osiris N., take to thyself the eye of Horus, as it was returned to him. 57K-L. 40m-n (Nt. 293-294). Like dry fruit (?) of Horus 57 40o (Nt. 295). To say: Osiris N., take to thyself the eye of Horus; protect (it), for it is given (back) to him. The 'idr-tail. 57 40p (Nt. 296). To say: Osiris N., take one eye of Horus. One tail. 57 40q (Nt. 297). To say: Osiris N., take to thyself the eye of this Horus, which was taken by him from Set--he had robbed it. One tail. 57 40r (Nt. 298). To say: Osiris N., take to thyself the eye of Horus, which is guarded by Geb. One bs-block. 57 40S (Nt. 299). To say: Osiris N., take to thyself the eye of Horus over which Set enjoyed himself. Mi (?) pn mr. 57 40t (Nt. 300). To say: Osiris N., take to thyself the eye of Horus. which he saw side (by side) with Set. A dagger. 57 40u (Nt. 300. To say: Osiris N., take to thyself the eye of this Horus, which was taken by him from Set--[he] had robbed it. One tail.

(17) O nobly-born, from the Circle outside of them, the Eight Htamenmas of the [eight] regions [of the brain] will come to shine upon thee: from the east, the Dark-Brown Lion-Headed One, the hands crossed on the breast, and in the mouth holding a corpse, and shaking the mane; from the south, the Red Tiger-Headed One, the hands crossed downwards, grinning and showing the fangs and looking on with protruding eyes; from the west, the Black Fox-Headed One, the right [hand] holding a shaving- knife, the left holding an intestine, and [she] eating and licking the blood [therefrom]; from the north, the Dark-Blue Wolf-Headed One, the two hands tearing open a corpse and looking on with protruding eyes; from the south-east, the Yellowish- White Vulture-Headed One, bearing a gigantic [human- shaped] corpse on the shoulder and holding a skeleton in the hand; from the south-west, the Dark-Red Cemetery-Bird-Headed One, carrying a gigantic corpse on the shoulder; from the north-west, the Black Crow-Headed One, the left [hand] holding a skull-bowl, the right holding a sword, and [she] eating heart and lungs; from the north-east, the Dark-Blue Owl-Headed One, holding a dorje in the right [hand], and holding a skull-bowl in the left, and eating.

(96) 64 To say: Osiris N., take to thyself the eye of Horus-a joint of (w.t.t)- meat. One joint of (w.t-) meat.

(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."

(593) 1627 To say: Stand up, give thine arm to Horus; he causes thee to stand up. 1627 Geb has wiped thy mouth for thee. 1628 The Great Ennead avenged thee; 1628 they placed Set under thee, that he may serve under thee; 1628 they prevented his spittle from spilling on thee. 1629 Nut throws herself upon her son, who is in thee; she protects thee; 1629 she defends thee; she embraces thee; she raises thee up, 162 91 for thou art the greatest among her children. 1630 Two sisters, Isis and Nephthys, come to thee; 1630 they hasten to the place in which thou art. 1630 Thy sister Isis laid hold of thee, when she found thee 1630 complete and great, in thy name of "Great black." 1631 Encircle all things in thine arms, in thy name of "Circle which encircles the nb.wt"; 1631 thou art great, in thy name of "Great circle which sets." 1632 Horus has brought Set to thee; he has given him to thee; he bends (him) under thee; 1632 thy strength is greater than his. 1632 Horus has caused thee to encircle all the gods, in thine arms. 1633 Horus has loved his father, in thee; Horus has not suffered thee to go away; 1633 Horus has not gone away from thee; Horus has avenged his father, in thee. 1633 Thou livest as the coleoptera (lives); thou endures, in Mendes. 1634 Isis and Nephthys protected thee in Si�t, 1634 even their lord in thee, in thy name of "Lord of Si�t"; 1634 even their god in thee, in thy name of "Divine canal"; 1635 they adored thee, so that thou shalt not (again) withdraw from them. 1635 Isis comes to thee rejoicing for love of thee; 1636 thy semen goes into her, while it is pointed like Sothis. 1636 Horus the pointed has come forth from thee, in his name of "Horus who was in Sothis." 1637 Thou art pleased with him, in his name of "Spirit who was in the dndr.w-boat"; 1637 Horus has avenged thee, in his name of "Horus, the son, who avenges his father."

(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."

(1) Descending, however, to particulars, the soul of animals, the dæmon who presides over them, the air, the motion of the air, and the circulation of the heavens, variously change the viscera, conformably to the will of the Gods. But an indication that they are so changed is this, that they are frequently found without a heart, or deprived of the most principal parts, without which it is not at all possible for animals to be supplied with life. With respect to birds, likewise, the impulse of their proper soul moves them, and also the dæmon who presides over animals; and, together with these, the revolution of the air, and the power of the heavens which descends into the air, accord with the will of the Gods, and consentaneously lead the birds to what the Gods ordained from the first. Of this the greatest indication is, that birds frequently precipitate themselves to the earth, and destroy themselves, which it is not natural for any thing to do; but this is something supernatural, so that it is some other thing which produces these effects through birds.

(62) 43a (Nt. 307). To say: Osiris N., take to thyself the water in the eye of Horus. Do not separate thyself from it. A r--club. 43b (Nt. 308). To say: Osiris N., take to thyself the eye of Horus, whose water Thot saw therein. A trimmed (garment); one mdw-club; one sword.

(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

(659) 1860 To say: He is assembled: This thy going; 1860 He is assembled: These thy goings, 1860 are the goings of Horus in search of his father, Osiris. 1861 His messengers go; his runners hasten, 1861 his envoys rush on. 1862 Hasten to R`; say to R, to him who lifts up his arm in the East, 1862 that he is coming as a god, that N. stands in the double 'itr.tpalace of the horizon. 1863 Thou hearest the words of R`, as a god, as Horus mti: 1863 "I am thy brother, like Sopdu." 1864 Behold, he comes; behold, he comes; 1864 behold, thy brother comes; behold, Mnti-n-'irti comes. 1865 Thou recognizest him not, though thou spendest the night in his arms- 1865 thy putrefaction being avoided 1865 like thy calf, like thy herdsman. 1866 Thou hast taken these thy white teeth of this mn; 1866 they go around like an arrow, in their name of "Arrow;" 1867 thy leg of beef is in the nome of Abydos, thy (lit. his) piece of meat is in the land of Nubia; 1867 thou hast descended like the jackal of the South, like Anubis who is over (i.e. protects) the (southern) 'itr.t-palace; 1868 thou standest before the Rd-wr-lake, 1868 like Geb, at the head of his Ennead. 1869 Thou hast thy heart; thou hast thy ka, N.; 1869 thou furnishest thy house, N.; thou fastenest thy door, N. 50. TEXTS OF MISCELLANEOUS CONTENTS,

(313) 502 To say: The phallus of B-bii is drawn; the double doors of heaven are opened. 502 The double doors of heaven are locked; the way goes over the flames under that which the gods create, 503 which allows each Horus to glide through, in which N. will glide through, in this flame under that which the gods create. 503 They make a way for N., that N. may pass by it. N. is a Horus.

(359) 594 To say: Horus has moaned because of his eye; Set has moaned because of his testicles. 594 The eye of Horus sprang up as he fell on yonder side of the Winding Watercourse, 594 to protect itself against (or, free itself from) Set. 594 Thot saw it on yonder side of the Winding Watercourse. 594 The eye of Horus sprang up on yonder side of the Winding Watercourse, 594 and fell upon the wing of Thot on yonder side of the Winding Watercourse. 595 O ye gods, ye who ferry over on the wing of Thot 595 to yonder side of the Winding Watercourse, to the eastern side of heaven, 595 to speak with Set about that eye of Horus, 596 may N. ferry over with you on the wing of Thot 596 to yonder side of the Winding Watercourse, to the eastern side of heaven, 596 that he, N., may speak with Set about that eye of Horus. 597 Mayest thou awake in peace, thou "face-behind", in peace; 597 mayest thou awake in peace, thou who art within Nut, in peace, ferryman of the Winding Watercourse. 597 Speak the name of N. to R`; announce N. to R`. 598 N. is on the way to yonder far-off palace of the lords of kas, 598 where R` is adored in the morning in the regions of Horus and in the regions of Set, 598 as the god of those who are gone to their kas. 599 R` recommends N. to the "face-behind," the ferryman of the Winding Watercourse, 599 that he may bring to N. that ferry of the Winding Watercourse, 599 in which he ferries the gods 599 to yonder side of the Winding Watercourse, to the eastern side of heaven, 600 and ferry N. 600 to yonder side of the Winding Watercourse, to the eastern side of heaven. 600 N. is in search of the eye of Horus which is injured. 601 N. is on the way to the numbering of fingers. 601 The face of N. is washed by the gods, male as well as female; 601 'Im.ti, p.wi, Dw-mu.t.f, b-n.w.f, 601 at the right side of N., which is Horus, 601 w-dndr.w, nti-wd.wi.f, Nephthys, Mnti-n-'irti, 601 at the left side of N., which is Set. 602 N. is known by his seat; his helm remembers him. 602 N. has found his seat empty, 602 in the bottom (hold) of the boat of gold, of R`.

(1) It is necessary then, as I think, first to set forth what we think is the purpose of every Hierarchy, and what benefit each one confers upon its followers; and next to celebrate the Heavenly Hierarchies according to their revelation in the Oracles; then following these Oracles, to say in what sacred forms the holy writings of the Oracles depict the celestial orders, and to what sort of simplicity we must be carried through the representations; in order that we also may not, like the vulgar, irreverently think that the heavenly and Godlike minds are certain many-footed and many-faced creatures, or moulded to the brutishness of oxen, or the savage form of lions, and fashioned like the hooked beaks of eagles, or the feathery down of birds, and should imagine that there are certain wheels of fire above the heaven, or material thrones upon which the Godhead may recline, or certain many-coloured horses, and spear-bearing leaders of the host, and whatever else was transmitted by the Oracles to us under multifarious symbols of sacred imagery. And indeed, the Word of God artlessly makes use of poetic representations of sacred things, respecting the shapeless minds, out of regard to our intelligence, so to speak, consulting a mode of education proper and natural to it, and moulding the inspired writings for it.

(5) We shall find the Mystic Theologians enfolding these things not only around the illustrations of the Heavenly Orders, but also, sometimes, around the supremely Divine Revelations Themselves. At one time, indeed, they extol It under exalted imagery as Sun of Righteousness, as Morning Star rising divinely in the mind, and as Light illuming without veil and for contemplation; and at other times, through things in our midst, as Fire, shedding its innocuous light; as Water, furnishing a fulness of life, and, to speak symbolically, flowing into a belly, and bubbling forth rivers flowing irresistibly; and at other times, from things most remote, as sweet-smelling ointment, as Head Corner-stone. But they also clothe It in forms of wild beasts, and attach to It identity with a Lion, and Panther, and say that it shall be a Leopard, and a rushing Bear. But, I will also add, that which seems to be more dishonourable than all, and the most incongruous, viz. that distinguished theologians have shewn it to us as representing Itself under the form of a worm. Thus do all the godly-wise, and interpreters of the secret inspiration, separate the holy of holies from the uninitiated and the unholy, to keep them undefined, and prefer the dissimilar description of holy things, so that Divine things should neither be easily reached by the profane, nor those who diligently contemplate the Divine imagery rest in the types as though they were true; and so Divine things should be honoured by the true negations, and by comparisons with the lowest things, which are diverse from their proper resemblance. There is then nothing absurd if they depict even the Heavenly Beings under incongruous dissimilar similitudes, for causes aforesaid. For probably not even we should have come to an investigation, from not seeing our way,--not to say to mystic meaning through an accurate enquiry into Divine things,--unless the deformity of the descriptions representing the Angels had shocked us, not permitting our mind to linger in the discordant representations, but rousing us utterly to reject the earthly proclivities, and accustoming us to elevate ourselves through things that are seen, to their supermundane mystical meanings. Let these things suffice to have been said on account of the material and incongruous descriptions of the holy Angels in the Holy Oracles. And next, it is necessary to define what we think the Hierarchy is in itself, and what benefit those who possess a Hierarchy derive; from the same. But let Christ lead the discourse--if it be lawful to me to say--He Who is mine,--the Inspiration of all Hierarchical revelation. And thou, my son, after the pious rule of our Hierarchical tradition, do thou religiously listen to things religiously uttered, becoming inspired through instruction in inspired things; and when thou hast enfolded the Divine things in the secret recesses of thy mind, guard them closely from the profane multitude as being uniform, for it is not lawful, as the Oracles say, to cast to swine the unsullied and bright and beautifying comeliness of the intelligible pearls.

(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.

(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.