(68) 47a (Nt. 313). To say: Osiris N., take to thyself the water which is in the eye of Horus, O N. 68 47b (Nt. 314). To say: Fill thy hand with a r--club; equip thyself with a r--club. 68 47c (Nt. 3 15). To say: It equips thee like a god; do not separate thyself from it, that it may protect thee; do not separate thyself from it. 68 47d (Nt. 313-315). One r--club.

(414) 737 To say: O N., 737 take thy garment of light, take thy veil upon thee, 737 clothe thyself with the eye of Horus, which was in Ti.t, 737 that it may gain thy respect among the gods, that it make for thee a sign of recognition among the gods, 737 that thou mayest take the wrr.t-crown by means of it among the gods, 737 that thou mayest take the wrr.t-crown by means of it with Horus lord of men.

(23) Ra, the god of the sun, had three important aspects. As the Creator of the universe he was symbolized by the head of a scarab and was called Khepera, which signified the resurrection of the soul and a new life at the end of the mortal span. The mummy cases of the Egyptian dead were nearly always ornamented with scarabs. Usually one of these beetles, with outspread wings, was painted on the mummy case directly over the breast of the dead. The finding of such great numbers of small stone scarabs indicates that they were a favorite article of adornment among the Egyptians. Because of its relationship to the sun, the scarab symbolized the divine part of man's nature. The fact that its beautiful wings were concealed under its glossy shell typified the winged soul of man hidden within its earthly sheath. The Egyptian soldiers were given the scarab as their special symbol because the ancients believed that these creatures were all of the male sex and consequently appropriate emblems of virility, strength, and courage.

(390) 683 To say: N. is pure, his ka is pure. 683 How well is N., how well is N.--the bodily health of Horus! 683 How well is N., how well is, N.--the bodily health of Set! 683 The bodily health of N. is (to be) between you. 684 It is N. who stretched the cord (of a bow) as Horus, who draw the string as Osiris. 684 It is that one (the dead) who has gone; it is this one (Osiris) who comes (again). 685 Art thou Horus? A face is upon thee; thou shalt be set on thy head. 685 Art thou Set? A face is upon thee; thou shalt be laid on thy back. 685 This foot of N. [which he has placed upon thee is the] foot of Mfd.t; 685 [that] hand of N., which he has placed upon thee, is the hand of Mfd.t, who lives in the "house of life." 686 N. strikes thee in thy face, 686 so that thy saliva runs away. [He ------- so that] thy cheek ---. 686 iw-serpent, lie down; n`w-serpent, glide away.

(364) 609 To say: O Osiris N., arise. 609 Horus comes; he reclaims thee from the gods. Horus has loved thee, 609 he has equipped thee with his eye; Horus has adapted to thee his eye. 610 Horus has opened for thee thine eye that thou mayest see with it. 610 The gods have bound to thee thy face; they have loved thee. 610 Isis and Nephthys have healed thee. 610 Horus is not far from thee; thou art his ka. 611 Thy face is gracious unto him; hasten, accept the word of Horus and be satisfied with it. 611 Hearken unto Horus, it will not be harmful to thee; he has caused the gods to follow thee. 612 Osiris N., awake. Geb has brought Horus to thee, and he recognizes thee; 612 Horus has found thee; he rejoices over thee. 613 Horus has caused the gods to ascend to thee; he has given them to thee that they may illuminate thy face (cheer thee). 613 Horus has placed thee at the head of the gods; he has caused thee to take the wrr.t-crown, the lady. 613 Horus has accustomed himself to thee; he cannot part from thee. 64 Horus has caused thee to live in this thy name of `nd.ti. 614 Horus has given thee his eye, the hard (one); 614 (he) has placed it to thee (i.e. in thy hand), that thou mayest be strong, and that all thine enemies may fear thee. 614 Horus has completely filled thee with his eye, in this its name of "Fullness of god." 615 Horus has corralled the gods for thee, 615 so that they cannot get away from thee, from the place where thou hast gone. 615 Horus has counted the gods for thee, 615 so that they cannot get away from thee, from the place where thou wast drowned. 616 Nephthys has assembled for thee all thy limbs, 616 in her name of "S.t, lady of builders." 616 She has made them well for thee. 616 Thou art given over to thy mother Nut, in her name of "Grave"; 616 she has embraced thee, in her name of "Grave"; 616 thou art brought to her, in her name of Maaba." 617 Horus has united for thee thy limbs and does not allow thee to be sick; 617 he has put thee together, so that there is no disorder in thee (or, without anything being disordered in thee). 617 Horus has set thee up without staggering. 618 O Osiris N., let thy heart be glad for him (Horus); thy heart is great, thy mouth is opened. 618 Horus has avenged thee; it was not long till he avenged thee. 619 O Osiris N., thou art the mightiest god; there is no god like thee. 619 Horus has given to thee his children, that they may carry thee; 620 he has given to thee all gods that they may follow thee and that thou mayest have power over them. 620 Horus has set thee up, in his name of "nw-boat" 620 he carries thee, in thy name of "Seker." 621 Thou livest; thou movest every day; 621 thou art glorious, in thy name of "Horizon whence R` goes forth"; 621 thou art honoured, thou art pre-eminent, thou art a soul, thou art mighty for ever and ever.

(525) 1244 To say: R` purified himself for thee; Horus adorned himself for thee, 1244 so that blindness (?) might cease and that sleeplessness might be repelled, 1244 before there existed a god, a son of god, a messenger of god. 1245 N. descends in the lake of Kns.t; 1245 N. purifies himself in the Marsh of Reeds; 1245 N. is purified by the Followers of Horus, 1245 who recite for N. "the chapter of those who ascend," 1245 who recite for N. "the chapter of those who raise themselves up." 1246 Descend, N., into this thy boat of R` which the gods row. 1246 When N. rises they (the gods) rejoice at the approach of N., 1246 as they rejoice at the approach of R`, 1246 when he comes forth in the East, mounting, mounting.

(6) From him come the Rik, the Sâman, the Yagush, the Dîkshâ (initiatory rites), all sacrifices and offerings of animals, and the fees bestowed on priests, the year too, the sacrificer, and the worlds, in which the moon shines brightly and the sun.

(524) 1233 To say: N. is pure with the purification which Horus did to his eye. 1233 N. is Thot who avenges thee (the eye); N. is not Set who seizes it. 1233 Rejoice, O gods; rejoice, O Two Enneads. 1234 Let Horus approach N. 1234 N. is crowned with the white crown, the eye of Horus wherewith he is powerful. 1234 The gods rejoice for him who ascends. 1235 The face of N. is as that of a jackal; the two arms of N. are as those of a falcon; 1235 the extremities of the wings of N. are as those of Thot. 1235 May Geb let N. fly to heaven, 1235 that this N. may take the eye of Horus, to himself! 1236 N. has penetrated your frontier, ye dead; 1236 N. has overturned your boundary stones, ye who are before and with Osiris; 1236 N. has conjured the paths of Set; 1236 N. has passed by the messengers of Osiris. 1237 No god can hold N.; 1237 no opponent stands in the way of N. 1237 N. is Thot, the strongest of the gods; 1237 Atum calls N. to heaven for life. 1237 N. has taken the eye of Horus to himself! 1238 N. is the son of Khnum; there is nothing evil which N. has done. 1238 Weighty is this word before thee, O R`. 1238 Hear it, bull of the Ennead. 1239 Open the way of N.; enlarge the place of N. before the gods. 1239 N. has taken the eye of Horus to himself; N. has attached to himself that which went forth from his head. 1240 N. has caused him to see with both his eyes complete, 1240 that he may punish his enemies therewith. 1240 Horus has taken his eye and has given it to N. 1241 His odour is the odour of a god; the odour of the eye of Horus appertains to the flesh of N. 1241 N. is in front with it; N. sits upon your great throne, O gods; 1241 N. is side by side with Atum, between the two sceptres. 1242 N. is the wnnw (messenger?) of the gods in search of the eye of Horus; 1242 N. searched for it at Buto; he found it at Heliopolis; 1242 N. snatched it from the head of Set, at the place where they fought. 1243 Horus, give thine arm to N.; Horus take to thyself thine eye; 1243 it mounts up to thee; it ascends to thee; it comes to thee, N., for life; 1243 the eye of Horus comes to thee with N., before N., for ever.

(1) 'There are the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the Trinâkiketa sacrifice.'

(523) 1231 To say: The sky has strengthened the radiance for N., 1231 that N. may lift himself to heaven as the eye of R`, 1231 and that N. may stand at this left eye of Horus 1231 where the word of the gods is heard. 1232 Thou shalt stand in the presence of the spirits, 1232 as Horus stood in the presence of the living. 1232 N. shall stand in the presence of the spirits, the imperishable stars, 1232 as Osiris stands in the presence of the spirits.

(3) Rabi'ah, although a woman, was the crown of men. She once spent eight years making a pilgrimage to the Ka'aba by measuring her length on the ground. When at last she reached the door of the sacred temple she thought: ' Now at last, have I performed my task.' On the consecrated day, when she was to go in to the Ka'aba, her women deserted her. So Rabi'ah retraced her steps and said: 'O God, possessor of glory, for eight years I have measured the way with the length of my body, and now, when the longed-for day has come in answer to my prayers, you put thorns in my way!'

To understand the importance of such an incident it is necessary to discover a lover of God like Rabi'ah. So long as you float on the deep ocean of the world its waves will receive and repel you, turn by tura At times you will be admitted into the Ka'aba, sometimes you will sigh in a pagoda. If you succeed in withdrawing from the attachments of the world you will enjoy felicity; but if you

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remain attached your head will turn like the grindstone of a mill. Not for a moment will you be tranquil; you will be upset by a single fly.

(378) 663 To say: The uraeus-serpent belongs to heaven; the centipede of Horus belongs in the earth. 663 It is the sandal (or, sole of the foot) of Horus which has trod upon the (dangerous) serpent, 663 the serpent (dangerous) for Horus, a young child, his finger in his mouth. 664 N. is also a Horus, a little child, his finger in his mouth. 664 If it is dangerous for N., he will tread upon thee (serpent); 664 be wise for N., so will he not tread upon thee, 665 for thou art indeed the mysterious, the hidden, as the gods call thee, 665 because thou hast no legs, because thou hast no arms, 665 with which thou mayest go in the following of thy brothers, thy gods. 666 O ye both who are unlucky, O ye both who are unlucky; O ye both who arise, O ye both who arise, 666 ye who make the mti-knot of the god, protect N. that he may protect you.

(268) 370 To say: N. washes himself, R` appears, the Great Ennead sparkles; 370 the Ombite is high as chief of the 'itr.t-palace; 371 N. puts humanity off from him as a limb; 371 N. seizes the wrr.t-crown from the hand of the Ennead. 371 Isis nurses him, Nephthys suckles him, 372 Horus takes him by his fingers (to his side), 372 he purifies N. in the lake of the jackal, 372 he makes, the ka of N. clean in the lake of the D.t. 372 He rubs down the flesh of the ka of N. and his own 372 with that which is near R` in the horizon, that which he (R`) took, 373 when the two lands beamed and when he bared the face of the gods. 373 He brings the ka of N. and himself to the great palace, 373 after offices (?) were made for him and the mtt was knotted for him. 374 N. leads the imperishable stars, 374 he ferries over to the Marshes of Reeds, 374 the inhabitants of the horizon row him, the inhabitants of b.w navigate him. 375 N. is very capable (mighty), his arms will not desert him; 375 N. is very excellent (foremost), his ka comes to him (to his aid).

(1) Om! Verily, the dawn is the head of the sacrificial horse; the sun, his eye; the wind, his breath; universal fire (Agni VaisVanara), his open mouth. The year is the body (atman) of the sacrificial horse; the sky, his back; the atmo- sphere, his belly; the earth, the under part of his belly; the quarters, his flanks; the intermediate quarters, his ribs; the seasons, his limbs; the months and half-months, his joints; days and nights, his feet; the stars, his bones; the clouds, his flesh. Sand is the food in his stomach; rivers are his entrails. His liver and lungs are the mountains; plants and trees, his hair. The orient is his fore part; the Occident, his hind part. When he yawns, then it lightens. When he shakes himself, then it thunders. When he urinates, then it rains. Voice, indeed, is his voice.

(11) principally shown by their sacred ceremonial. For first advances the Singer, bearing some one of the symbols of music. For they say that he must learn two of the books of Hermes, the one of which contains the hymns of the gods, the second the regulations for the king's life. And after the Singer advances the Astrologer, with a horologe in his hand, and a palm, the symbols of astrology. He must have the astrological books of Hermes, which are four in number, always in his mouth. Of these, one is about the order of the fixed stars that are visible, and another about the conjunctions and luminous appearances of the sun and moon; and the rest respecting their risings. Next in order advances the sacred Scribe, with wings on his head, and in his hand a book and rule, in which were writing ink and the reed, with which they write. And he must be acquainted with what are called hieroglyphics, and know about cosmography and geography, the position of the sun and moon, and about the five planets; also the description of Egypt, and the chart of the Nile; and the description of the equipment of the priests and of the place consecrated to them, and about the measures and the things in use in the sacred rites. Then the Stole-keeper follows those previously mentioned, with the cubit of justice and the cup for libations. He is acquainted with all points called Pædeutic (relating to training) and Moschophaltic (sacrificial). There are also ten books which relate to the honour paid by them to their gods, and containing the Egyptian worship; as that relating to sacrifices, first-fruits, hymns, prayers, processions, festivals, and the like. And behind all walks the Prophet, with the water-vase carried openly in his arms; who is followed by those who carry the issue of loaves. He, as being the governor of the temple, learns the ten books called 'Hieratic'; and they contain all about the laws, and the gods, and the whole of the training of the priests. For the Prophet is, among the Egyptians, also over the distribution of the revenues. There are then forty-two books of Hermes indispensably necessary; of which the six-and-thirty containing the whole philosophy of the Egyptians are learned by the forementioned personages; and the other six, which are medical, by the Pastophoroi (image-bearers),--treating of the structure of the body, and of disease, and instruments, and medicines, and about the eyes, and the last about women.