(37) The juice of the grape was thought by the Egyptians to resemble human blood more closely than did any other substance. In fact, they believed that the grape secured its life from the blood of the dead who had been buried in the earth. According to Plutarch, "The priests of the sun at Heliopolis never carry any wine into their temples, * * * and if they made use of it at any time in their libations to the gods, it was not because they looked upon it as in its own nature acceptable to them; but they poured it upon their altars as the blood of those enemies who formerly had fought against them. For they look upon the vine to have first sprung out of the earth after it was fattened with the carcasses of those who fell in the wars against the gods. And this, say they, is the reason why drinking its juice in great quantities makes men mad and beside themselves, filling them as it were with the blood of their own ancestors." (See Isis and Osiris.)

(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,

(494) 1063 He sat, who was seated to eat bread; R` sat to eat bread. 1063 Water was given by the Two Enneads. 1063 [The flood] stood [on the bank]. 1063 (Firth-Gunn, 235, 19; Lacau TR 4). I come to thee, O Flood, 1063 (Firth-Gunn, 235, 19-20; Lacau TR 4). that thou mayest give me bread when I am hungry; that thou mayest give me beer when I am thirsty.

(52) Crocodiles were regarded by the Egyptians both as symbols of Typhon and emblems of the Supreme Deity, of the latter because while under water the crocodile is capable of seeing--Plutarch asserts--though its eyes are covered by a thin membrane. The Egyptians declared that no matter how far away the crocodile laid its eggs, the Nile would reach up to them in its next inundation, this reptile being endowed with a mysterious sense capable of making known the extent of the flood months before it took place. There were two kinds of crocodiles. The larger and more ferocious was hated by the Egyptians, for they likened it to the nature of Typhon, their destroying demon. Typhon waited to devour all who failed to pass the judgment of the Dead, which rite took place in the Hall of Justice between the earth and the Elysian Fields. Anthony Todd Thomson thus describes the good treatment accorded the smaller and tamer crocodiles, which the Egyptians accepted as personifications of good: "They were fed daily and occasionally had mulled wine poured down their throats. Their ears were ornamented with rings of gold and precious stones, and their forefeet adorned with bracelets."

(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."

(533) 1263 To say: ----------------------------- 1263 ----------------- which goes forth ---- 1263 N. is the blood, which goes forth from R`; the sweat which goes forth from Isis. 26. FOR THE PROTECTION OF THE PYRAMID ENCLOSURE AGAINST OSIRIS AND HIS CYCLE,

(409) 717 To say: N. is the bull of the Ennead, 717 lord of the five meals, three in heaven, two on earth. 717 It is the boat of the evening sun and the boat of the morning sun, 717 which convey this to N. from the nn-house of the god. 718 The abomination of N. is offal; he rejects urine; 718 he drinks it not. 718 N. lives on sweet-wood (i.e. sweets), and from fumigations which are in the earth.

(38) The Egyptians, the Assyrians, and the Babylonians, who knew the sun as a Bull, called the zodiac a series of furrows, through which the great celestial Ox dragged the plow of the sun. Hence the populace offered up sacrifice and led through the streets magnificent steers, bedecked with flowers and surrounded with priests, dancing girls of the temple, and musicians. The philosophic elect did not participate in these idolatrous ceremonials, but advocated them as most suitable for the types of mind composing the mass of the population. These few possessed a far deeper understanding, as the Serpent of Scorpio upon their foreheads--the Uræus--bore witness.

(437) 793 To say: Wake up for Horus; stand up against Set; 793 raise thyself up as Osiris, like the spirit, son of Geb, his first (born); 793 and stand up as Anubis, who is on the min-w (-shrine), 794 before whom the Ennead tremble. The three beginnings (of the divisions of the year) will be celebrated for thee; 794 thou purifiest thyself on the day of the new-moon, thou dawnest on the first of the month. 794 The great min.t (-stake) mourns for thee 794 as for "Him who stands without being tired," who resides in Abydos. 795 Earth, hear that which the gods have spoken, 795 what R` says as he spiritualizes N., 795 that he may receive his spirituality as one at the head of the gods, like Horus, son of Osiris, 795 while he gives him his spirituality among the watchers Of Buto, 795 while he dignifies him as a god among the watchers of Hierakonpolis. 796 The earth speaks: 796 The double doors of Aker are open for thee; the double doors of Geb are open for thee. 796 Thou goest forth at the voice of Anubis, while he has spiritualized thee, like Thot, 797 that thou mayest judge the gods, that thou mayest set a boundary to the Bows, 797 between the two sceptres, in this thy dignity of spirit, commanded by Anubis. 798 If thou goest, Horus, goes; if thou speakest, Set speaks. 798 Thou approachest the sea (lake); thou advancest to the Thinite nome; 798 thou passest through Abydos. 799 A portal is open for thee in heaven, towards the horizon; 799 the heart of the gods rejoices at thy approach. 799 They take thee to heaven in thy (capacity as) soul; thou art a soul (mighty) among them. 800 Thou ascendest to heaven like Horus, who is over the sdsd of heaven, 800 in this thy dignity issuing from the mouth of R`, 800 as Horus among the spirits, 800 whilst thou sittest on thy firm throne. 801 Thou withdrawest thyself to heaven; 801 the ways, of the Bows, which lead up to Horus, are made firm for thee; 801 the heart of Set fraternizes with thee as (with) the Great One of Heliopolis. 802 Thou hast voyaged over the Winding Watercourse in the north of Nut 802 as a star, which ferries over the ocean, which is under the body of Nut. 802 The D.t strikes (takes) thy hand, towards the place of , 803 after the bull of heaven had given thee his arm. 803 Thou nourishest thyself with the food of the gods, with which they nourish themselves. 803 The odour of Ddwn is on thee, the Upper Egyptian youth, who is come from Nubia; 803 he gives thee the incense wherewith the gods cense themselves. 804 The two children (twin?) of the king of Lower Egypt, who are on his head, the possessors of the great (crown), have given birth to thee. 804 R` has called thee out of the 'iskn of heaven, 804 as Horus who is chief of his department (or, presides over his thigh-offering) he of tw-t, lord of bw.t (the rebel city), 804 as the jackal god, nome-governor of the Bows, as Anubis who presides over the pure (holy) land. 805 He appoints thee as the morning star (god of the morning) in the midst of the Marsh of Reeds, 805 and thou sittest upon thy throne. 805 Thy dismembered limbs are collected by the two mighty ones, the crowns of Upper and Lower Egypt, as lord of the Bows. 805 Thine abundance is in the field of the gods where they nourish themselves. 806 Thou hast thy spiritualization; thou hast thy messengers; 806 thou hast thine understanding; thou hast thine earthly servants. 806 May the king give an offering, may Anubis give an offering (of) thy thousand of the young of antelopes 806 from the desert, as they come to thee with bowed head. 807 May the king give an offering, may Anubis give an offering (of) thy thousand loaves of bread, thy thousand mugs of beer, 807 thy thousand large loaves, which come from the broad-hall, thy thousand of all sweet things, 807 thy thousand of oxen, thy thousand of all things which thou eatest, on which thy heart is set. 808 The 'im-tree serves thee, the nb-tree bows its head to thee, 808 such as Anubis will do for thee.

(210) 126 To say: The judge is awake; Thot is up; 126 the sleepers are awake; they that are in Kns.t bestir themselves 126 before the great bittern, which comes forth from the marsh and Wepwawet who comes forth from the tamarisk-bush. 127 The mouth of N. is pure; the Two Enneads purify N.; 127 pure is this tongue which is in his mouth. 127 The abomination of N. is dung; N. rejects urine. 127 N. loathes his abomination. 128 The abomination of N., it is dung; he eateth not that abomination, 128 just as at the same time Set shrinks from these two companions who voyage over the sky. 128 R` and Thot, take N. with you, 129 that he may eat of that which ye eat, that he may drink of that which ye drink, 129 that he may live on that which ye live, that he may sit on that which ye sit, 129 that he may be mighty by that whereby ye are mighty, that he may voyage in that wherein ye voyage. 130 The booth of N. is an arbour among the reeds; 130 the abundance of N. is in the Marsh of Offerings; 130 his food is among you, ye gods; the water of N. consists of wine like that of R`, 130 N. compasses the sky like R`; N. traverses the sky like Thot.

(3) Every day, too, they came before Tohil, Avilix, and Hacavitz and said in their hearts: "Here are Tohil, Avilix, and Hacavitz. We can offer them only the blood of the deer and the birds; we take only blood from our ears and our arms. Let us ask Tohil, Avilix, and Hacavitz for strength and vigor. What will [the tribes] say about the deaths of the people, which, one by one, we are killing?" they said to one another as they went into the presence of Tohil, Avilix, and Hacavitz. Then they punctured their ears and their arms before the divinities; they caught their blood and put it in a vase near the stones. They were not really stones, but each one appeared in the likeness of a youth. They were happy with the blood of the priests and sacrificers when they arrived with this example of their work. "Follow their tracks [those of the animals which they sacrificed], there is your salvation! "From there, from Tulán, whence you brought us," they were told, "came the skin, called Pazilizib, which was given to you, smeared with blood: spill your blood and let this be the offering of Tohil, Avilix, and Hacavitz."

(602) 1672 To say by the Earth, by Geb, by Osiris, by Anubis, by Wr-b: 1672 Make N. festive at the Feast of Horus. 1672 Let him who is among the falcons hasten to the ka of N., who is mmi. 1673 Open for N. his eyes, open for him his nose; 1673 open for N. his mouth, open for him his ears; 1673 make prosperous for N. his two plumes. 1674 Let N. be allowed to pass, by the god, 1674 filled with the force of the winds. 1674 After you have eaten this, N. will find what is left by you. 1674 Give the remainder to N.; behold, he is come.

(11) By having meditated on the description of these blood-drinking deities, while in the human world, and by having performed some worship or praise of them; or, at least, by having seen their painted likenesses and their images, upon witnessing the dawning of the deities at this stage, recognition of them will result, and liberation. In this lieth the art.