(71) 49 (Nt. 318). To say: Osiris N., take to thyself his hand--the hand of thine enemy. A d`m-sceptre. 71 49 + 1 (Nt. 3 19). To say: Osiris N., take his w in thy hand. A w-`n(sceptre). 71 49 + 2 (Nt. 320). To say: Osiris N., thou art mighty, thou art mighty against his two fingers. An `b.t-tool. 71 49 + 3 (Nt. 32 1). To say: Osiris N., thou livest, thou livest. R`n; An`n. 71 49 + 4 (Nt. 322). To say: Osiris N., take to thyself the eye of Horus, protected by his sons. One n-whip. 71 49 + 5 (Nt. 323). To say: Osiris N., take to thyself the hand of t (?) that he may give it to them. An `w.t-sceptre. 71 49 + 6 (Nt. 3 2 4). To say: Slay that `` (?). A pd-``w-weapon. 71 49 + 7 (Nt. 324). To say: Thot, bring it. A nw-weapon 71 49 + 8 (Nt. 32 5). To say: Thot, bring it. A sacred decorated (weapon?). 71 49 + 9 (Nt. 325). To say: Have I not given it to thee? Take it to thyself (as) thy nw. A rwd-nw-whip 71 49 + 10 (Nt. 3 2 6). To say: Thou belongest to him. To say: Osiris N., seize it for thyself; hasten to Osiris N. A sacred 'ir-weapon (?). 71 49 + 'I (Nt. 327). To say: Said Geb, Thot, bring him that bow. A pd-`h`wweapon. 71 49 + 12 (Nt. 328) --------- this ``-bow, in the presence of N., the `` of N. A pd-``w-weapon.

(19) Upon the twelve phalanges of the fingers, appear the likenesses of the Apostles, each bearing its own appropriate symbol. In the case of those who suffered martyrdom the symbol signifies the instrument of death. Thus, the symbol of St. Andrew is a cross; of St. Thomas, a javelin or a builder's square; of St. James the Less, a club; of St Philip, a cross; of St. Bartholomew, a large knife or scimitar; of St. Matthew, a sword or spear (sometimes a purse); of St. Simon, a club or saw; of St. Matthias, an axe; and of St. Judas, a halbert. The Apostles whose symbols do not elate to their martyrdom are St. Peter, who carries two crossed keys, one gold and one silver; St. James the Great, who bears a pilgrim's staff and an escalop shell; and St. John, who holds a cup from which the poison miraculously departed in the form of a serpent. (See Handbook of Christian Symbolism.) The figure of Christ upon the second phalange of the thumb does not follow the pagan system of assigning the first Person of the Creative Triad to this Position. God the Father should occupy the second Phalange, God the Son the first phalange, while to God the Holy Spirit is assigned the base of the thumb.--Also, according to the Philosophic arrangement, the Virgin should occupy the base of the thumb, which is sacred to the moon.

(674) 1994 To say: I have come to thee, I am thy son; I have come to thee, I am Horus; 1994 I give to thee thy mdw-staff before the spirits and thy nb.tsceptre before the imperishable stars. 1995 [I have found thee assembled], [thy (lit. his) face] like (that of) a jackal, thy (lit. his) seat like (that of) b.wt; 1995 she refreshes thy heart in thy body, in the house of her (lit. thy) father Anubis. 1996 Be pure and sit at the head of those greater than thou. 1996 Thou art seated on thy firm throne, on the throne of the First of the Westerners; 1996 thy tis.w, they are young. 1997. mnt.t salutes thee, like Isis; Hn.t acclaims thee like Nephthys. 1998 Thou standest at the head of the n.wt, of the double palace, like Min; 1998 thou standest at the head of Egyptians (km.tiw), like api; 1998 thou standest at Pdw-s, like Seker. 1999 Thou standest before the Rd-wr-lake. 1999 Thou hast thy 'b-sceptre, thy wire, thy fingernails; which are at hand (lit. "at thy fingers"); 1999 those who are before Thot are slain with the knife, coming from Set. 1999 Thou givest thine arm to the dead, to the spirits, who will take thine arm to the First of the Westerners.

(26) A hand covered with numerous symbols was extended to the neophytes when they entered into the Temple of Wisdom. An understanding of the embossed upon the surface of the hand brought with it Divine power and regeneration Therefore, by means of these symbolic hands the candidate was said to be raised from the dead.

(43) The three nails of the Passion have found their way into the symbolism of many races and faiths. There are many legends concerning these nails. One of these is to the effect that originally there were four nails, but one was dematerialized by a Hebrew Qabbalist and magician just as they were about to drive it through the foot of the Master. Hence it was necessary to cross the feet. Another legend relates that one of the nails was hammered into a crown and that it still exists as the imperial diadem of a European house. Still another story has it that the bit on the bridle of Constantine's horse was a Passion nail. It is improbable, however, that the nails were made of iron, for at that time it was customary to use sharpened wooden pegs. Hargrave Jennings, in his Rosicrucians, Their Rites and Mysteries, calls attention to the fact that the mark or sign used in England to designate royal property and called the broad arrow is nothing more nor less than the three nails of the crucifixion grouped together, and that by placing them point to point the ancient symbol of the Egyptian TAU cross is formed.

(103) 105. 68 Placed in his left [hand]. 103. 68 To say: Osiris [N.] --------------- [to] thee

(12) It is one of the twelve: he that dippeth his hand with me in the dish, the same shall betray me.

(10) holding a crescent knife and a skull [filled] with blood, dancing and making the mudra of fascination, [with his right hand held] aloft, will come to shine.

(538) 1302 To say: Back, thou lowing ox. 1302 Thy head is in the hand of Horus; thy tail is in the hand of Isis; 1302 the fingers of Atum are at thy horns. 28. A LITANY OF ASCENSION,

(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.

(73) 50 Osiris N., take to thyself that with which a liquid offering is made. knw-oil.

(41) And she said unto him : " dive me my hire " ; and he said unto her : " I have nothing in my hand save my ring that is on my finger, and my necklace, and my staff which is in my hand."

(17) From the east of thy brain, the White Kerima, holding a human corpse, as a club, in the right [hand]; in the left, holding a skull-bowl filled with blood, will come to shine upon thee. Fear not.

(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.

(2) These things saith he which hath the sharp sword with two edges; I know thy works, and where thou dwellest, even where Satan's seat is; and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

(26) Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.

(1) Do not, like fools, crave mercy from the spear, Wherefore do you cry to spear and sword, Seeing they are captives in the hand of that Noble One? He is as Azar, maker of idols; I am only the idol; Whatever instrument He makes me, that I am. If He makes of me a cup, a cup am I; If He makes of me a dagger, a dagger am I. If He makes me a fountain, I pour forth water; If He makes me fire, I give forth heat. If He makes me rain, I produce rich crops;

(32) In the mouth of mankind 1 whom his hands have made!

(24) The fingers and toes also have special significance. The toes represent the Ten Commandments of the physical law and the fingers the Ten Commandments of the spiritual law. The four fingers of each hand represent the four elements and the three phalanges of each finger represent the divisions of the element, so that in each hand there are twelve parts to the fingers, which are analogous to the signs of the zodiac, whereas the two phalanges and base of each thumb signify the threefold Deity. The first phalange corresponds to the creative aspect, the second to the preservative aspect, and the base to the generative and destructive aspect. When the hands are brought together, the result is the twenty-four Elders and the six Days of Creation.

(26) among many nations it was customary to spread the arms in prayer has influenced the symbolism of the cross, which, because of its shape, has come to be regarded as emblematic of the human body. The four major divisions of the human structure--bones, muscles, nerves, and arteries--are considered to have contributed to the symbolism of the cross. This is especially due to the fact that the spinal nerves cross at the base of the spine, and is a reminder that "Our Lord was crucified also in Egypt."