(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.

(535) 1280 To say by Isis and Nephthys: 1280 The .t-bird comes, the kite comes; they are Isis and Nephthys. 1280 They are come in search of their brother Osiris; 1280 (They are come) in search of their brother N. 1281 Thou who art (here), thou who art (there), weep for thy brother; Isis, weep for thy brother; Nephthys, weep for thy brother. 1281 Isis sits, her hands upon her head; 1282 Nephthys has indeed seized the tip of (her) two breasts because of her brother, N.; 1282 Anubis being on his belly; Osiris being wounded; Anubis being before the fist (?). 1283 Thy putrefaction, N., is not; thy sweat, N., is not; 12 83 thy outflowing, N., is not; thy dust, N., is not. 1284 .ti son of .ti (is) at Mnii, coming as Mn.ti, 1284 to divide in three these your four days and your eight nights. 1285 The stars follow thy beloved b.wt, 1285 who is chief of thy nm (attendants); thou art chief of those who are chief of the nm.w (attendants); thou hast made nm the nm.w. 1285 Loose Horus from his bonds, that he may punish the Followers of Set; 1286 that he may seize them; that he may remove their heads; that he may take off their legs. 1286 Cut thou them up, take thou out their hearts; 1286 drink thou of their blood; 1287 count their hearts, in this thy name of "Anubis counter of hearts." 1287 Thy two eyes have been given to thee as thy two uraeusserpents, 1287 for thou art like Wepwawet on his standard, Anubis who presides in s-ntr. 1288 O N., the houses of the great who are in Heliopolis make thee "first"; 1288 the spirits and even the imperishable stars fear thee. 1288 The dead fall on their face before thee; the blessed dead(?) care for thee. 1289 "Eldest (son), 'Im is for N.," say the Souls of Heliopolis, 1289 who furnish thee with life and satisfaction. 1289 He lives with the living as Seker lives with the living; 1289 he lives with the living as N. lives with the living. 1290 O N., come, live thy life there, in thy name, in thy time, 1290 in these years, which are to be peaceful, according to (?) thy wish.

(518) 1193 Further, to say: O 'Iw, ferryman of the Marsh of Offerings, 1193 bring for N. this (boat); N. goes, N. should come, 1194 the son of the Morning Boat whom she bore before the earth, his happy birth, 1194 whereby the Two Lands live, on the right side of Osiris. 1195 N. is the annual messenger of Osiris. 1195 Behold, he is come with a message from thy father Geb: 1195 "If the year's yield is welcome, how welcome is the year's yield; the year's yield is good, how good is the year's yield!" 1196 N. has descended with the Two Enneads in b.w; 1196 N. is the measuring line of the Two Enneads, 1196 by which the Marsh of Offerings is established. 1197 N. found the gods standing, 1197 wrapped in their garments, 1197 their white sandals on their feet. 1197 Then they threw their white sandals on the ground, 1197 they cast off their garments. 1198 "Our heart was not joyful until thou didst descend," say they; 1198 "may that which was said of you be that which you now are." 11199a. Stand up, Osiris, 1199 commend N. to those who are on "m is joyous" north of the Marsh of Offerings, 1199 like as thou didst commend Horus to Isis the day that thou didst impregnate her, 1200 that they may give food to N. in the fields, 1200 and that he may drink at the sources 1200 in the Marsh of Offerings.

(76) 51 Osiris, N., take to thyself the eye of Horus, with which he brought and carried the gods. Tw.t-oil.

(27) A serpent interwoven among the olive leaves on her head, devouring its own tail, denotes that the aurific unctuosity was soiled with the venom of terrestrial corruption which surrounded it and must be mortified and purified by seven planetary circulations or purifications called flying eagles (alchemical terminology) in order to make it medicinal for the restoration of health. (Here the emanations from the sun are recognized as a medicine for the healing of human ills.) The seven planetary circulations are represented by the circumambulations of the Masonic lodge; by the marching of the Jewish priests seven times around the walls of Jericho, and of the Mohammedan priests seven times around the Kabba at Mecca. From the crown of gold project three horns of plenty, signifying the abundance of the gifts of Nature proceeding from one root having its origin in the heavens (head of Isis).

(670) 1972. To say: The double doors of heaven are open; the double doors of the bows are open. 1973 The gods in Buto were filled with compassion, when they came to Osiris N., 1973 [at the voice of we]eping of Isis and at the lamentation of Nephthys, 1973 at the wailing of these two spirits 1973 [for this Great One who comes forth] from the D.t. 1974 The Souls of Buto dance for thee; 1974 they beat their flesh for thee; they hit their arms for thee; 1974 they dishevel their hair for thee; 1974 they smite their legs for thee. 1975 They say to thee, Osiris N., "thou art gone, thou art come; 1975 thou art asleep, [thou art awake]; thou art [dead (lit. thou landest)], thou art alive. 1976 Stand up, see that which thy son has done for thee; 1976 awake, hear [that which] Horus [has done for] thee. 1977 He has beaten for thee him who beats thee, li[ke an ox]; 1977 he has killed for thee him who kills thee, like a wild-bull; 1977 he has bound for thee him who binds thee; 1977 he has put him under thy great daughter who is in dm, 1978 so that mourning ceased in the two 'itr.t-palaces of the gods." 1978 Osiris speaks to Horus: 1978 After he had exterminated the evil [which was in N. on] his fourth day, 1978 after he had annulled that which he did against him on his eighth [day]. 1979 [Thou hast come forth] from the lake of life; [thou art] purified [in the lake of] b.w, 1979 and art become Wepwawet; and thy son Horus conducts thee, 1979 when he has given to thee the gods, thine enemies, and Thot has brought them to thee. 1980 How beautiful indeed is the sight, how agreeable is the view, the sight of Horus, 1980 in that he gave life to his father, [in that he offered] satisfaction to Osiris, 1980 before the gods of the west! 1981 Thy libation is poured by Isis, [Nephthys has purified thee]-- 1981 [thy two sisters] great and powerful, who collected thy flesh, 1981 who bound together thy limbs, who made thy two eyes to appear in thy face-- 11982a. the boat of the evening and the boat of the morning, 1982 Atum has given to thee, and the Two Enneads have made for thee. 1983 The children of thy child have raised thee up, perfect-- 1983 pi, 'Im.ti, Dw-mu.t-f, b-n.w.f, 1983 who made for thee [their] names [into tt.wi], 1983 [who washed thy face], [who dried] thy tears, 1983 who opened thy mouth with their copper (or, iron) fingers. 1984 Thou mountest, thou mountest towards the broad-hall of Atum; 1984 thou marchest towards the Marsh of Reeds; 1984 thou voyagest over the places of the great god. 1985 To thee heaven is given, to thee the earth is given, to thee the Marsh of Reeds is given, 1985 [by] the two great gods who row thee over- 1985 Shu and Tefnut, the two great gods of Heliopolis. 1986 The awakening [of the god], [the rising of the god], 1986 [for this spirit, who ascends from] the D.t, (even) Osiris N. who ascends from Geb. 52. TEXTS OF MISCELLANEOUS CONTENTS,

(28) In this figure the pagan naturalists represent all the vital powers of the three kingdoms and families of sublunary nature-mineral, plant, and animal (man considered as an animal). At one of her ears was the moon and at the other the sun, to indicate that these two were the agent and patient, or father and mother principles of all natural objects; and that Isis, or Nature, makes use of these two luminaries to communicate her powers to the whole empire of animals, vegetables, and minerals. On the back of her neck were the characters of the planets and the signs of the zodiac which assisted the planets in their functions. This signified that the heavenly influences directed the destinies of the principles and sperms of all things, because they were the governors of all sublunary bodies, which they transformed into little worlds made in the image of the greater universe.

(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.

(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.

(676) 2007 To say: Thy water belongs to thee, thine abundance belongs to thee, thine efflux belongs to thee, 2007 which issues from Osiris. 2008 Collect thy bones; arrange thy limbs; 2008 shake off thy dust; untie thy bandages. 2009 The tomb is open for thee; the double doors of the coffin are undone for thee; 2009 the double doors of heaven are open for thee. 2009 "Hail," says Isis; "(come) in peace," says Nephthys, 2009 when they see their brother at the feast of Atum. 2010 These thy libations, Osiris, are in Busiris, in Grg.w-b(.f ); 2010 thy soul is in thy body; thy might is behind thee; remain chief of (or, master of) thy powers. 2011 Raise thyself up, N., 2011 travel over the southern regions; travel over the northern regions; 2011 be thou powerful over the powers that are in thee. 2011 Thy spirits, the jackals, are given thee which Horus of Hierakonpolis has given to thee. 2012 Raise thyself up, N., be seated on thy firm (or, copper) throne. 2012 Anubis, who is chief of the divine pavillion (s-ntr), has commanded 2012 thy purification with thy eight nm.t-jars and (thy) eight `b.tjars, which come from the s-ntr. 2013 Thou art a god who supports the sky, who beautifies the earth. 2013 The mnt.t-woman laments for thee; the great min.t mourns for thee; 2014 arms agitate for thee; feet tremble for thee, 2014 when thou ascendest as a star, as the morning star. 2014 He comes to thee, his father; he comes to thee, Geb; 2015 take his hand, let him sit upon the great seat; 2015 let him unite with the two mt-lakes of b.w; 2015 purify his mouth with natron on the lap of Mnti-'irti; 2015 purify his nails, upper and lower. 2016 Let one do for him what thou didst do for his brother, Osiris, . on the day of counting the bones, 2016 of making firm the sandals, of ferrying over the lake Rd-wr. 2017 To thee come the wise and the understanding; 2017 thou art called to the southern 'itr.t-palace; 2017 to thee come (the gods of) the full northern 'itr.t-palace, with a salutation. 54. TEXTS OF MISCELLANEOUS CONTENTS,

(74) 51 Osiris N., take to thyself the eye of Horus, on account of which he was punished. ft-oil.

(454) 847 To say: Osiris N., thou hast encircled every god in thine arms, 847 their lands, all their possessions. 847 Osiris N., thou art great, thou art bent around like the circle which encircles the nb.wt.

(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."

(9) Nimush held the boat, allowing no sway. A fifth day, a sixth, Mt. Nimush held the boat, allowing no sway. When a seventh day arrived I sent forth a dove and released it. The dove went off, but came back to me; no perch was visible so it circled back to me. I sent forth a swallow and released it. The swallow went off, but came back to me; no perch was visible so it circled back to me. I sent forth a raven and released it. The raven went off, and saw the waters slither back. It eats, it scratches, it bobs, but does not circle back to me. Then I sent out everything in all directions and sacrificed (a sheep). I offered incense in front of the mountain-ziggurat. Seven and seven cult vessels I put in place, and (into the fire) underneath (or: into their bowls) I poured reeds, cedar, and myrtle.

(7) Several authors have attempted to prove that Isis, Osiris, Typhon, Nephthys, and Aroueris (Thoth, or Mercury) were grandchildren of the great Jewish patriarch Noah by his son Ham. But as the story of Noah and his ark is a cosmic allegory concerning the repopulation of planets at the beginning of each world period, this only makes it less likely that they were historical personages. According to Robert Fludd, the sun has three properties--life, light, and heat. These three vivify and vitalize the three worlds--spiritual, intellectual, and material. Therefore, it is said "from one light, three lights," i. e. the first three Master Masons. In all probability, Osiris represents the third, or material, aspect of solar activity, which by its beneficent influences vitalizes and enlivens the flora and fauna of the earth. Osiris is not the sun, but the sun is symbolic of the vital principle of Nature, which the ancients knew as Osiris. His symbol, therefore, was an opened eye, in honor of the Great Eye of the universe, the sun. Opposed to the active, radiant principle of impregnating fire, hear, and motion was the passive, receptive principle of Nature.

(10) After Osiris, here symbolized as the sun, had become King of Egypt and had given to his people the full advantage of his intellectual light, he continued his path through the heavens, visiting the peoples of other nations and converting all with whom he came in contact. Plutarch further asserts that the Greeks recognized in Osiris the same person whom they revered under the names of Dionysos and Bacchus. While he was away from his country, his brother, Typhon, the Evil One, like the Loki of Scandinavia, plotted against the Sun God to destroy him. Gathering seventy-two persons as fellow conspirators, he attained his nefarious end in a most subtle manner. He had a wonderful ornamented box made just the size of the body of Osiris. This he brought into a banquet hall where the gods and goddesses were feasting together. All admired the beautiful chest, and Typhon promised to give it to the one whose body fitted it most perfectly. One after another lay down in the box, but in disappointment

(35) The importance of the bull as the symbol of the sun at the vernal equinox is discussed in the chapter on The Zodiac and Its Signs. The bull and the ox are ancient emblems of the element of earth--consequently of the planet itself. They also signify the animal nature of man, and for this reason were sacrificed upon the altars of such ancient Mysteries as the Jewish and Druidic. Plutarch wrote: "The Apis ought to be regarded by us, as a fair and beautiful image of the soul of Osiris." Osiris represents the spiritual nature of the lower world which is murdered and distributed throughout the substance of the physical spheres; Apis is the emblem of the material world within which is the spiritual nature--Osiris. The Apis is also the symbol of the exoteric (or profane) doctrine, in contradistinction to the esoteric (or divine) teachings represented by the uræus worn upon the foreheads of the priests. Front this is derived the mythological allegory of Serapis, who in a certain sense is not only the composite figure of Osiris and the lower world in which he is incarnated but also of the Mysteries, which are the terrestrial bodies containing the secret teachings, or the spiritual soul.

(519) 1201 Further, to say: O r.f-.f, doorkeeper of Osiris, 1201 Osiris has said: "Let this thy boat be brought for N., 1201 in which thy pure ones ferry, 1201 that thou mayest receive a libation in this eastern (?) quarter of the imperishable stars 1202 that N. may ferry in it 1202 with that band of green tissue, 1202 woven, as an eye of Horus, 1202 to bandage with it that finger of Osiris which became affected." 1203 N. arrives, ssw, ssw. 1203 The shoals of the great sea protect him. 1203 The double doors with windows (of heaven) are open; the double doors of the lower region are open. 1203 Ye Two Enneads, take N. with you 1203 to the Marsh of Offerings, in accordance with the dignity (quality) of N., (of the) lord of the 'imw.w. 1204 N. strikes with the `b-sceptre; N. directs with the 'i-t-sceptre; 1204 N. conducts the servants of R`. 1204 The earth has been refreshed; Geb has been censed 1204 the Two Enneads have been ndd (?); 1205 N. is a ba which passes among you, O gods. 1205 The p`t-pool (?) has been opened up; the p`t-pool has been filled with water; 1205 the Marsh of Reeds has been inundated; 1205 the Marsh of Offerings has been filled with water. 1206 They come to these four long-haired youths, 1206 who stand on the eastern side of the sky, 1206 and who prepare the two reed-floats for R`, 1206 that R` may go thereby to his horizon. 1206 They prepare the two reed-floats for N., 1206 that N. may go thereby to the horizon, to R`. 1207 O morning star, Horus of the D.t, the divine falcon, the great green (?), 1207 children of heaven, greetings to thee in these thy four faces, which are satisfied 1207 when they see those who are in Kns.t, 1207 who drive away the storm from those who are satisfied. 1208 Give thou these thy two fingers to N., 1208 which-thou gavest to the beautiful one (Nfr.t), daughter of the Great God, 1208 when the sky was separated from the earth, and when the gods ascended to heaven, 1209 whilst thou was a soul appearing in the bow of thy boat of 770 cubits (long), 1209 which the gods of Buto constructed for thee, which the eastern gods shaped for thee. 1210 N. is son of Khepri, born from the vulva, 1210 under the curls of 'Iw.-`., north of Heliopolis, out of the forehead of Geb. 1211 N. is he who was between the legs of Mnti-'irti, 1211 that night when be made the bread plain, 1211 that day when the heads of the mottled serpents were cut off. 1212 Take thou to thyself thy favourite m`b-harpoon, 1212 thy spear which seizes the canals, 1212 whose two points are the rays of the sun, 1212 whose two barbs are the claws of Mfd.t, 1212 with which N. cuts off the heads 1212 of the adversaries, who are in the Marsh of Offerings, 1213 when he descended to the ocean (great green). 1214 Bow thy head, decline thine arms (bow in humility), great green. 1213 The children of Nut are those who descend to thee, 1213 their garlands on their heads, 1213 their garlands of leaves on their necks; 1214 (those) who cause to flourish the crowns (of the North) of the canals of the Marsh of Offerings 1214 for the great Isis, who fastened on the girdle in Chemmis, 1214 when she brought her garment and burned incense before her son, Horus, the young child, 1215 when he was journeying through the land in his two white sandals, 1215 and went to see his father, Osiris. 1215 N. opened his way like fowlers; 1215 N. exchanged greetings with the lords of kas; 1216 N. went to the great island in the midst of the Marsh of Offerings, 1216 on which the gods cause the swallows to alight. 1216 The swallows are the imperishable stars. 1216 They give to N. the tree of life whereof they live, 1216 that N. may, at the same time, live thereof. 1217 (Morning Star), cause thou N. to ferry over with thee, 1217 to this thy great field, which thou didst subdue with the aid of the gods, 1217 (where) thou eatest at evening and at dawn, which is full of food. 1218 N. eats of that which thou eatest; 12 18 N. drinks of that which thou drinkest. 1218 Put thou the back of N. 1218 against the post, against it who is before its sisters. 1219 Thou (Morning Star) makest N. to sit down because of his truth 1219 (and) to stand up because of his venerableness. 1219 N. stands; he has taken (his) venerableness in thy presence, 1219 like Horus who took the house (heritage) of his father from the brother of his father, Set, in the presence of Geb. 1220 Put thou N. as a prince among the spirits, 1220 the imperishable stars of the north of the sky, 1220 who direct the offerings and protect the gifts, 1220 who cause to come those things (offerings and gifts) for those who preside over the kas in heaven.

(532) 1255 To say: O Mooring-post of the morning-boat of its lord; 1255 O Mooring-post of the morning-boat of him who is in it, 1255 Isis comes, Nephthys comes, one of them on the right, one of them on the left, 1255 one of them as a .t-bird, one of them (Nephthys) as a kite. 1256 They found Osiris, 1256 after his brother Set had felled him to the earth in Ndi.t, 1256 when Osiris (N.) said, "come to me," hence comes his name as "Seker." 1257 They prevent thee from rotting, in accordance with this thy name of "Anubis"; 1257 they prevent thy putrefaction from flowing to the ground, 1257 in accordance with this thy name of "jackal of the South"; 1257 they prevent the smell of thy corpse from being bad, in accordance with this thy name of "r-h.ti." 1258 They prevent Horus of the East from rotting; they prevent Horus, lord of men, from rotting; 125 8 they prevent Horus of the D.t from rotting; they prevent Horus, lord of the Two Lands from rotting. 1258 And Set will not ever free himself from carrying thee, Osiris N. 1259 Wake up for Horus; stand up against Set; 1259 raise thyself up, Osiris N., son of Geb, his first (-born), 1259 before whom the Two Enneads tremble. 1260 The keeper (min.w) stands up before thee, so that (the feast) of the New Moon may be celebrated for thee; thou appearest for (the feast of) the month; 1260 thou advancest to the sea (of N.); thou traversest to the Great Green; 1261 for thou art "he who stands without being tired" in Abydos; 1261 thou art spiritualized on the horizon; thou endurest in Dd.t (Mendes); 1261 thine arm is taken by the Souls of Heliopolis; thine arm is seized by R`. 1262 Thy head, N., is raised up by the Two Enneads; 1262 they have put thee, Osiris N., as chief of the double 'itr.t-palace of the Souls of Heliopolis. 1262 Thou livest, thou livest, raise thyself up.

(40) Timaeus: He framed to be the wardress and fashioner of night and day, she being the first and eldest of all the gods which have come into existence within the Heaven. But the choric dances of these same stars and their crossings one of another, and the relative reversals and progressions of their orbits, and which of the gods meet in their conjunctions, and how many are in opposition, and behind which and at what times they severally pass before one another and are hidden from our view, and again re-appearing