(694) 2144a (N. J�quier, XII 1028-1029). ------ says Isis; "I have found (him)," says Nephthys, 2144b (N. 1029). when they saw Osiris on his side on the shore [of Ndi.t] 2145a (N. 1029). -------- rise up ----------------------2145b (N. 1029-1030). --------- my brother, I sought thee; 2145c (N. 1030). raise thyself up, spirit." Geb said: 2145d (N. 1030). "I have smitten -------------- the [Enn]ead 2146 --------------------- for thy father Atum, 2146 that he may cause thee to be (on) the nti-ocean among the gods, 2146 as the Great One who is before ---------------- 2146 ---------------------------------------- 2147 Those who are in Nun come to thee; mankind (the blessed dead (?)) circulate for thee; 2147 thou art like Horus ----------------------------2148a ---------------------- with him, in thy time. 2148 Thine annual (offerings) are made with him, in his hour, 2148 by order of --------------- 2149 ----------------------------------------- 2149 The way of N. is open for N.; the way of N. is made (prepared?). 2150 N -----------------------------------------2150b ---------------------- chief of the two lands. 2150 N. is Thot chief of heaven; N. is Anubis chief of the house. 2151 It was brought, open -------------------------- 2151 ----------------------------- to N., before N. 2152 a. He is the bittern (d-bird), which comes from the marsh 2152 ------------------------------------------ 2153 ------------------------------------------ 2153 who is in tnw of the four tnw, depart from N. 2154 N ---------- 2154 N ---------------------------------------- 2154 pure is the tongue which is in the mouth of N. 2155 Protect N -----------2155a + 1 (N. J�quier, XII 1038). ---- N ------ 2155 ---------------- that N. may not be upside down. 2156 N. is the bull --------- 2156 N. is the bull ------------------------------ 2156 three in heaven; two on earth.

(29) Isis holds in her right hand a small sailing ship with the spindle of a spinning wheel for its mast. From the top of the mast projects a water jug, its handle shaped like a serpent swelled with venom. This indicates that Isis steers the bark of life, full of troubles and miseries, on the stormy ocean of Time. The spindle symbolizes the fact that she spins and cuts the thread of Life. These emblems further signify that Isis abounds in humidity, by means of which she nourishes all natural bodies, preserving them from the heat of the sun by humidifying them with nutritious moisture from the atmosphere. Moisture supports vegetation, but this subtle humidity (life ether) is always more or less infected by some venom proceeding from corruption or decay. It must be purified by being brought into contact with the invisible cleansing fire of Nature. This fire digests, perfects, and revitalizes this substance, in order that the humidity may become a universal medicine to heal and renew all the bodies in Nature.

(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,

(419) 743 To say: Greetings to thee, N., on this thy day, 743 as thou standest before R`, when he ariseth in the east, 743 adorned with this thy dignity among the spirits. 743 The arms interlace for thee; the feet agitate for thee; the hands wave for thee. 744 Isis laid hold of thine arm; she caused thee to enter into the min.w. 744 The earth is adorned; thy mourners lament. 745 May Anubis First of the Westerners give an offering: 745 thy thousands of loaves of bread, thy thousands of mugs of beer, thy thousands of jars of ointment, 745 thy thousands of alabaster vases (of perfume), thy thousands of garments, 745 thy thousands of heads of oxen. 746 The mn-goose will be beheaded for thee; the trp-goose will be killed for thee. 746 Horus has exterminated the evil which was in N. in his four day (term); 746 Set has annulled that which he did against N. in his eight day (term). 747 The doors are open for those in secret places. 747 Stand up, remove thy earth, shake off thy dust, raise thyself up, 748 voyage thou with the spirits. 748 Thy wings are those of a falcon; thy brightness is that of a star. 748 No enemy (?) will bend over N.; 748 the heart of N. will not be taken; his heart will not be carried off. 749 N. is a great one with an uninjured wrr.t-crown. 749 N. equips himself with his firm (or, iron, shining) limbs. 749 N. voyages, over the sky to the Marsh of Reeds; 249 N. makes his abode in the Marsh of Offerings, 749 among the imperishable stars in the following of Osiris.

(259) 312 To say: N. is Osiris in a dust-storm. 3112 The abomination of N. is the earth; he has, not entered into Geb, 312 that N. might perish; nor has he slept in his house on earth, 312 that the bones of N. might be broken. His wounds are effaced; 312 N. has purified himself with the eye of Horus; his wound is effaced by the two mourners of Osiris; 312 N. has let the running (of his wound) flow to the ground at u. 313 It is the sister of N., the lady P, who wept for him. 313 The two nurses (or, attendants), who wept for Osiris, wept for him. 313 N. is on his way to heaven; N. is on his way to heaven, with Shu and R`. 313 N. is not hindered; there is no one who hinders him. 313 N. is upon his feet, the eldest of the gods. 313 N. has no session in the divine court. 314 The bread of N. comes on high with (that of) R`; 314 his offering comes out of Nun. 314 N. is one who comes again; 314 N. goes with R`; N. comes with R`. 3, 4 His houses are visited by him. 3, 5 He covers up evil; he abolishes evil. 315 He seizes kas; he frees kas. 315 N. spends the day; he spends the night; N. frees the two choppers in Wn.w. 315 Nothing opposes the feet of N.; nothing restrains the heart of N. 8. THE DECEASED KING TRIUMPHS OVER HIS ENEMIES AND IS RECOGNIZED BY THE GODS,

(555) 1373 To say: N. is come forth from Buto, to the gods of Buto; 1373 N. is adorned as a falcon, bedecked as the Two Enneads. 1374 N. dawns as king (of Upper Egypt); he is elevated as Wepwawet, 1374 (after) he has taken the white crown and the green crown, 1374 his d-mace on his arm, his sceptre in his hand. 1375 The mother of N. is Isis; his nurse is Nephthys; 1375 she who suckles N. is .t-r. 1375 Neit is behind him; rt-tw is before him. 1376 The ropes are knotted; the boats of N. are tied together 1376 for the son of Atum--hungry and thirsty, thirsty and hungry- 1376 on the southern shore of the Winding Watercourse. 1377 Thot, who is in the shade of his bush, 1377 put N. upon the tip of thy wing., 1377 on the northern shore of the Winding Watercourse. 1378 N. is well, his flesh is sound; N. is well, his garments are sound, 1378 (as) he ascends to heaven like Montu, 1378 (as) he descends as B-'ibt.f, as B-`sm.f.

(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.

(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.

(35) The statue of Isis was placed on a pedestal of dark stone ornamented with rams' heads. Her feet trod upon a number of venomous reptiles. This indicates that Nature has power to free from acidity or saltness all corrosives and to overcome all impurities from terrestrial corruption adhering to bodies. The rams' heads indicate that the most auspicious time for the generation of life is during the period when the sun passes through the sign of Aries. The serpents under her feet indicate that Nature is inclined to preserve life and to heal disease by expelling impurities and corruption.

(548) 1343 To say: The mouth of the earth opens for Osiris N.; Geb said to him: 1343 "N. is great like a king, mighty like R`." 1343 "Come in peace," say the Two Enneads to N. 1343 The eastern door of heaven is open for him, to the abode of kas. 1344 The great Nut gives her arms to him, she of the long horn, she of the protruding breast. 1344 She will nurse N.; she will not wean him. 1345 She takes him to herself to heaven, she does not cast him down to the earth. 1345 She makes this N. remain as chief of the two 'itr.t-palaces. 1345 He descends into the boat like R`, on the shores of the Winding Watercourse. 1346 N. rows in the nbw-boat, 1346 where he takes the helm, towards the field of the two lower heavens, 1346 to the beginning of this land of the Marsh of Reeds. 1347 His arm is taken by R`; his head is raised up by Atum; 1347 his forward cable is taken by Isis; his stern cable is seized by Nephthys. 1348 b.w.t places him at her side, and puts him among the nti.w-s, 1348 as the herdsmen of (his) calves.

(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.

(11) When I behold Thy mouths, striking terror with their tusks, like Time’s all-consuming fire, I am disoriented and find no peace. Be gracious, Ο Lord of the gods, Ο Abode of the universe!

(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.

(4) At the next round, and let us descend the wall; For as from hence I hear and understand not, So I look down and nothing I distinguish." "Other response," he said, "I make thee not, Except the doing; for the modest asking Ought to be followed by the deed in silence." We from the bridge descended at its head, Where it connects itself with the eighth bank, And then was manifest to me the Bolgia; And I beheld therein a terrible throng Of serpents, and of such a monstrous kind, That the remembrance still congeals my blood Let Libya boast no longer with her sand; For if Chelydri, Jaculi, and Phareae She breeds, with Cenchri and with Amphisbaena, Neither so many plagues nor so malignant E'er showed she with all Ethiopia, Nor with whatever on the Red Sea is! Among this cruel and most dismal throng People were running naked and affrighted. Without the hope of hole or heliotrope. They had their hands with serpents bound behind them; These riveted upon their reins the tail And head, and were in front of them entwined.

In the suburbs of a certain city there was a mosque in which none could sleep a night and live. Some said it was haunted by malevolent fairies; others, that it was under the baneful influence of a magic spell; some proposed to put up a notice warning people not to sleep there, and others advised that the door should be kept locked. At last a stranger came to that city and desired to sleep in the mosque, saying that he did not fear to risk his life, as the life of the body was naught, and God has said, "Wish for death if you are sincere." The men of the city warned him again and again of the danger, and rebuked him for his foolhardiness, reminding him that not improbably Satan was tempting him to his own destruction, as he tempted the men of Mecca at the battle of Bedr. The stranger, however, would not be dissuaded, but persisted in his purpose of sleeping in the mosque. He said that he was as one of the devoted agents of the Ismailians, who were always ready to sacrifice their lives at the bidding of their chiefs, and that the terrors of death did not appal him any more than the noise of a little drum beaten by a boy to scare away birds could appal the great drum-bearing camel that used to march at the head of King Mahmud's army. Accordingly, he slept in the mosque, and at midnight he was awakened by a terrible voice, as of one about to attack him. But instead of being dismayed, he bethought himself of the text "Assault them with thy horsemen and thy footmen," and confronted his unseen foe, challenging him to show himself and stand to his arms. At these words the spell was dissipated, and showers of gold fell on all sides, which the brave hero proceeded to appropriate.

(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,

(94) Or canst secure thyself from his talons! The Koran cries out even to the last day, "O people, given up as a prey to ignorance, If ye have imagined me to be only empty fables, Ye yourselves who abuse me will see yourselves Annihilated, and made like a tale that is told!" A gnat came in from the garden and fields, And called on Solomon for justice, Saying, "O Solomon, you extend your equity Fish and fowl dwell under the shelter of your justice;

(43) The World Virgin is sometimes shown standing between two great pillars--the Jachin and Boaz of Freemasonry--symbolizing the fact that Nature attains productivity by means of polarity. As wisdom personified, Isis stands between the pillars of opposites, demonstrating that understanding is always found at the point of equilibrium and that truth is often crucified between the two thieves of apparent contradiction.

(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).

(2) One evening, Abbasah said: 'Supposing that the unbelievers who fill the earth, and even the loquacious Turkomans, should sincerely accept the Faith - such a thing could be possible. But a hundred and twenty thousand prophets have been sent to the unbelieving soul so that it should accept the Musulman faith or perish, and they have not yet succeeded. Why so much zeal and so little result?'

We are all under the domination of the Nafs of this unfaithful disobedient body, which we maintain in ourselves.

E

Helped as it is from two sides, it were astonishing if this body perished. The Spirit, like a faithful knight, rides on, but always the dog is his companion; he may gallop but the dog follows. The love the heart receives is taken by the body. Yet he who makes himself master of this dog will take in his net the lion of the tvo worlds.