(383) 671 To say: Tt.w-serpent, tt.w-serpent, where to?, where wilt thou go? 671 Stand by N.; he is the d``miw, should thy father, the d``miw, die? 671 A servant (holy person), who belonged to the Ennead (pelican), (once) fell into this Nile. Thou who art in hpnn, come here.

(226) 225 To say: One serpent is encircled by another serpent, 225 when a toothless (?) calf born on pasture-land is encircled. 225 Earth, devour that which has come forth from thee. Monster (beast), lie down, glide away. 226 A servant (holy person) who belongs to the Ennead (pelican) is fallen in water. 226 Serpent, turn over that R` may see thee.

(24) From a staff he produces a serpent; and by means of a staff he sends forth a torrent of water.

(299) 444 To say: The uraeus-serpent is for heaven; the centipede of Horus is for the earth. 444 Horus had a sandal as he advanced (towards) the master of the house, the bull of the hole, 444 the combat-serpent. N. will not be beaten, 444 (for) his protective sycamore is the protective sycamore of N., his refuge is the refuge of N. 444 Whom N. finds in his way, him he eats for himself bit by bit. 12. THE FERRYMAN AND THE DECEASED KING'S ASCENSION,

(514) 1175 To say: Ni ------ Ni, serpent ----- 1175 ------------ who is before Letopolis; his living ones are at his neck. 1175 Thy place is for thy son; thy (?) place is for thy (?) son. 1175 Geb has called -----------

(401) 697 To say: N. is come from Buto, red as a flame, living as Khepri. 697 N. has seen the great uraeus-serpent; N. has perceived the great uraeus-serpent. 697 The face of N. is fallen upon the great uraeus-serpent. 697 w bowed his temples to N., 697 when N. ferried over his lake, his uraeus-serpent in his following.

(298) 442 To say: R` dawns, his uraeus on his head, 442 against this serpent, which is come out of the earth, (and) which is under the fingers of N. 442 He (N.) cuts off thy head with this knife, which was in the hand of the mfd.t-lynx, [which lives in the house of life]; 443 he draws, (the teeth) which are upon (in) thy mouth; he saps thy poison 443 with those four strings, which were in the service of the sandals of Osiris. 443 Serpent (beast), lie down; bull, glide away. Utterance,

(242) 247 To say: Extinguished is the flame. The flame-serpent is not found in the house of him who possesses Ombos. 247 It is a serpent, which will bite, which has slipped back into the house of him whom it will bite, that it may remain in it.

(293) 434 To say: Back, hidden serpent; hide thyself, 434 and let N. not see thee. 434 Back, hidden serpent; hide thyself, 434 and come not to the place where N. is, 434 lest he pronounce against thee that name of thine, Nmi son of Nmi.t. 435 A servant (holy person) as the Ennead's pelican (once) fell into the Nile, (so) flee, flee. 435 Serpent (beast), lie down.

(1) Whence also the Egyptians did not entrust the mysteries they possessed to all and sundry, and did not divulge the knowledge of divine things to the profane; but only to those destined to ascend the throne, and those of the priests that were judged the worthiest, from their nurture, culture, and birth. Similar, then, to the Hebrew enigmas in respect to concealment, are those of the Egyptians also. Of the Egyptians, some show the sun on a ship, others on a crocodile. And they signify hereby, that the sun, making a passage through the delicious and moist air, generates time; which is symbolized by the crocodile in some other sacerdotal account. Further, at Diospolis in Egypt, on the temple called Pylon, there was figured a boy as the symbol of production, and an old man as that of decay. A hawk, on the other hand, was the symbol of God, as a fish of hate; and, according to a different symbolism, the crocodile; of impudence. The whole symbol, then, when put together, appears to teach this: "Oh ye who are born and die, God hates impudence."

(317) 507 To say: N. is come forth to-day at the head of the inundation of the flood. 507 N. is a crocodile god, with green feather, with vigilant countenance, with forehead erect; 507 effervescent, proceeding from leg and tail of the Great (One) who is in splendour. 508 N. is come to his watercourses, which are in the land of the flood, in M.t-wr.t, 508 to the places of satisfaction, with green fields, which are in the horizon, 509 that N. may make green the herbs in both lands of the horizon, 509 (and) that N. may bring the green to the great eye which is in the midst of the field. 509 N. takes his throne which is in the horizon; 510 N. appears as Sebek, son of Neit; 510 N. eats with his mouth, N. urinates, N. cohabits with his phallus; 510 N. is lord of semen, which women receive from their husband. 510 wherever N. wishes, according to the desire of his heart,

(393) 689 To say: Thy protective -sycamore is thy corn; thy corn is thy protective-sycamore. 689 Thy tail shall be in thy mouth, combat-serpent. Turn thyself . around thy turning, great bull. 669 ----- his (?) --- the Great escaped from him whom he had charmed. 689 S-t-serpent, protect thyself against the earth; s-t-serpent, protect thyself against Geb

(37) Serapis is often shown standing on the back of the sacred crocodile, carrying in his left hand a rule with which to measure the inundations of the Nile, and balancing with his right hand a curious emblem consisting of an animal with the heads. The first head--that of a lion--signified the present; the second head--that of a wolf--the past; and the third head--that of a dog--the future. The body with its three heads was enveloped by the twisted coils of a serpent. Figures of Serapis are occasionally accompanied by Cerberus, the three-headed dog of Pluto, and--like Jupiter--carry baskets of grain upon their heads.

(50) There is a legend that in the beginning of the world winged serpents reigned upon the earth. These were probably the demigods which antedate the historical civilization of every nation. The symbolic relationship between the sun and the serpent found literal witness in the fact that life remains in the snake until sunset, even though it be cut into a dozen parts. The Hopi Indians consider the serpent to be in close communication with the Earth Spirit. Therefore, at the time of their annual snake dance they send their prayers to the Earth Spirit by first specially sanctifying large numbers of these reptiles and then liberating them to return to the earth with the prayers of the tribe.

(230) 230 To say: Be thy two poison-glands in the ground; be thy two rows of ribs in the hole. 230 Pour out the liquid. The two kites stand there. 230 Thy mouth is closed by the hangman's tool; the mouth of the hangman's tool is closed by the mfd.t (lynx). 230 The one made tired is bitten by a serpent. 231 O R`, N. has bitten the earth; N. has bitten Geb. 231 N. has bitten the father of him who bit him. 231 This is the being who has bitten N., (though) N. did not bite him. 232 It is he who is come against N., (though) N. does not go against him; 232 the second moment after he saw N., the second moment after he perceived N. 232 If thou bitest N., he will make one (piece) of thee; if thou regardest N., he will make two of thee. 233 The n`w-serpent (male) is bitten by the n`.t-serpent (female); the n`.t-serpent is bitten by the n`w-serpent. 233 Heaven is protected magically; earth is protected magically; the "manly" who is behind mankind is protected magically. 234 The god whose head is blind is protected magically; thou thyself, scorpion, art protected magically. 234 These are the two knots (charm) of Elephantin� which are in the mouth of Osiris, 234 which Horus knotted concerning the backbone.

(382) 670 To say: 'Ir.w-serpent or 'ir.t-serpent, go away from N. who is in the d``miw. 670 Horus circulates behind his eye. 670 Reverse-serpent, make ruin (in) the earth (decay (in) the earth).

(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).