(246) 252 See, how N. stands there among (you), the two horns on him (like) two wild-bulls, 252 for thou art the black ram, son of a black sheep. 252 born of a white sheep, nursed by four sheep. 253 The blue-eyed Horus comes against you; guard yourselves against the red-eyed Horus, 253 furious in wrath, whose might no one withstands. 253 His messengers go; his runner hastens. 253 They announce to him who lifts up his arm in the East 254 that this One passes in thee of whom Dwn-`n.wi said: "He shall command my (?) fathers, the gods." 254 The gods are silent before thee; the Ennead lay their hands upon their mouth, 254 before this One in thee (of whom) Dwn-`n.wi said: "He shall command my (?) fathers, the gods." 255 Stand at the doorway of the horizon; open the double doors of b.w, 255 that thou mayest stand at their (the gods') head, as Geb at the head of his Ennead-- 255 they (the gods) enter, they are smitten with fear; they depart, they lift up their head. 256 They see thee like Min, chief of the two 'itr.t-palaces. 256 He stands, he stands behind thee, thy brother stands behind thee, thy relative (n) stands behind thee. 256 Thou perishest not; thou art not destroyed. 256 Thy name remains among men; thy name has its being among the gods.

(22) Like the earth or like a fetus I devour blood, If that 'Faithful Spirit' should shed my blood, At night I boil on the fire like a cooking-pot, It repents me that I planned a stratagem, Tell him to sate his wrath on my poor life, He is the 'Feast of Sacrifice,' and I his loving cow. The cow, whether it eats or sleeps, Know me to be that cow of Moses which gave its life, That cow of Moses was made a sacrifice, That murdered man leapt up from his deadness

(366) 626 To say: O Osiris N., stand up, lift thyself up; 626 thy mother Nut has brought thee forth; Geb has wiped thy mouth for thee. 626 The Great Ennead avenge thee; 626 they put for thee thine enemy under thee. 627 Carry thou (him who is) greater than thou, said they to him, in thy name of "He of the Great Saw Palace." 627 Lift (him up who is) greater than thou, said they, in thy name of "He of the Great Land Nome." 628 Thy two sisters Isis and Nephthys come to thee; they heal thee 628 complete and great, in thy name of "Great Black," 628 fresh and great, in thy name of "Great Green." 629 Behold, thou art great and round like the "Great Round"; 629 behold, thou are bent around, and art round like the "Circle which encircles the nb.wt"; 629 behold, thou art round and great like the "Great Circle which sets." 630 Isis and Nephthys protected thee in Si�t, 630 even their lord in thee, in thy name of "Lord of Si�t"; 630 even their god in thee, in thy name of "God." 631 a. They adore thee, so that thou shalt not (again) withdraw from them, in thy name of "Dw-ntr" (or, "divine Dw"); 631 they take care of thee, so that thou mayest not (again) be angry, in thy name of "Dndr.w-boat." 632 Thy sister comes to thee, rejoicing for love of thee. 632 Thou hast placed her on thy phallus, 632 that thy seed may go into her, (while) it is pointed like Sothis. 632 Horus the pointed has come forth from thee as Horus who was in Sothis. 633 Thou art pleased with him, in his name of "Spirit who was in the Dndr.w-boat"; 633 he avenges thee, in his name of "Horus, the son, who avenges his father."

(357) 583 To say by Horus: May Geb make an offering to Osiris N., O Osiris N., 583 Geb has given to thee thy two eyes that thou mayest be satisfied. Take in thee the two eyes of this Great One. 583 Geb has caused Horus to give them to thee that thou mayest be satisfied with them. 584 Isis and Nephthys have seen thee; they have found thee. 584 Horus has taken care of thee; Horus has caused Isis and Nephthys to protect thee. 584 They have given thee to Horus that he may be satisfied with thee. 585 It is pleasing to Horus (to be) with thee in thy name of "He of the horizon, whence R` goes forth," 585 in thine arms in thy name of "He from within the palace." 585 Thou hast closed thine arms about him, about him, 585 so that his bones stretch and he become proud. 586 O Osiris N., betake thyself to Horus, 586 approach thyself to him, do not go far from him. 587 Horus has come, he recognizes thee; 587 he has smitten (and) bound Set for thee, for thou art his ka. 587 Horus has made him afraid of thee, for thou art greater than he; 588 he swims under thee; he carries in thee one greater than he. 588 His followers have noticed thee how thy strength is greater 588 so that they dare not resist thee. than his, 589 Horus comes; he recognizes his father in thee, for thou art young in thy name of "He of the fresh water." 589 Horus has opened for thee thy mouth. 590 O Osiris N., be not in distress, groan not. 590 Geb has brought Horus to thee, that he may count for thee their hearts. 590 He has brought to thee all the gods together; there is not one among them who escapes him. 591 Horus has avenged thee; it was not long till he avenged thee. 591 Horus has snatched back his eye from Set; he has given it to thee. 591 This his eye, the sweet one, cause it to stay with thee, reclaim it for thyself. O may it be pleasing to thee. 592 Isis has taken care of thee. 592 The heart of Horus is glad because of thee in thy name of "He who is First of the Westerners." 592 It is Horus who will avenge what Set has done to thee.

(606) 1683 To say: Arise for me, father; stand up for me, Osiris N. 1683 It is I; I am thy son; I am Horus. 1684 I have come to thee, that I may purify thee, that I may cleanse thee, 1684 that I may revivify thee, that I may assemble for thee thy bones, 1684 that I may collect for thee thy flesh, that I may assemble for thee thy dismembered limbs, 1685 for I am as Horus his avenger, I have smitten for thee him who smote thee; 1685 I have avenged thee, father Osiris N., on him who did thee evil. 1686 I have come to thee by order of rw; 1686 (for) he has appointed thee, father Osiris N., (to be) upon the throne of R`-Atum, 1686 that thou mayest lead the blessed dead(?). 1687 Thou shalt embark into the boat of R`, in which the gods love to ascend, 1687 in which the gods love to descend, in which R` is rowed to the horizon; 1687 N. shall embark into it, like R`. 1688 Thou shalt seat thyself upon this throne of R`, that thou mayest command the gods, 1688 for thou art indeed R`, who comes forth from Nut, who gives birth to R` every day. 1688 N. is born every day like R`. 1689 Take to thyself the heritage of thy father Geb before the corporation of the Ennead in Heliopolis. 1689 "Who is equal to him?", 1689 say the Two great and mighty Enneads who are at the head of the Souls of Heliopolis. 1690 These two great and mighty gods have appointed thee 1690 --those who are chiefs of the Marsh of Reeds--upon the throne of rw, 1690 as their eldest son; 1691 they placed Shu at thy left (east side), Tefnut at thy right (west side), 1691 Nun before thee (at thy south side), Nnt behind thee (at thy north side); 1692 they lead thee to these their places, beautiful and pure, 1692 which they made for R` when they placed him upon their thrones (his throne). 1693 N., they make thee live, 1693 so that thou mayest surpass the years of Horus of the horizon, 1693 when they make thy (for "his") name, "Withdraw not thyself from the gods." 1694 They recite for thee this chapter, which they recited for R`Atum who shines every day; 1694 they have appointed N. to their thrones (his throne) 1694 at the head of every Ennead, as R` and as his deputy. 1695 They cause N. to come into being as R`, in this, his name of "Khepri." 1695 Thou mountest to them as R`, in this his name of "R`"; 1695 thou turnest back again from their face as R`, in this his name of "Atum." 1696 The Two Enneads shall rejoice, O father; 1696 when thou approachest, O father, Osiris N., they say: 1696 "Our; brother is come to us." 1696 The Two Enneads say to Osiris N.: "King, Osiris N., 1697 one of us is come to us." 1697 The Two Enneads say to thee: "King, Osiris N., 1698 the eldest son of his father is come to us." 1698 The Two Enneads say to thee: "King, Osiris N., 1698 he is the eldest son of his mother." 1698 The Two Enneads say to thee: "King, Osiris N., 1699 he to whom evil was done by his brother Set comes to us." 1699 The Two Enneads say: 1699 "And we shall not permit that Set be delivered from carrying thee for ever, king, Osiris N." 1699 The Two Enneads say to thee: "King, Osiris N., 1700. raise thyself up, king, Osiris N.; thou livest." 44. TEXTS OF MISCELLANEOUS CONTENTS,

(77) 52 Oil, Oil, arise, open thou; (thou) who art on the brow of Horus, arise, open thou. 52 Thou who art on the brow of Horus, put thyself on the brow of this N. 52 Make him sweet with thyself; glorify him with thyself. 53 Make him to have power over his body (himself); put his fear in the eyes of all spirits 53 who shall look at him, and of everyone who shall hear his name through thee. t.t `s.

(8) Modern science has proved that forms ranging in magnitude from solar systems to atoms are composed of positive, radiant nuclei surrounded by negative bodies that exist upon the emanations of the central life. From this allegory we have the story of Solomon and his wives, for Solomon is the sun and his wives and concubines are the planets, moons, asteroids, and other receptive bodies within his house--the solar mansion. Isis, represented in the Song of Solomon by the dark maid of Jerusalem, is symbolic of receptive Nature--the watery, maternal principle which creates all things out of herself after impregnation has been achieved by the virility of the sun.

(438) 809 To say: O, O, I will do it for thee, O, my father, 809 for thou hast no father among men, thou hast no mother among mankind; 809 thy father is the great wild bull, thy mother is the young cow (lit. girl, or damsel). 810 Live a life, and thou shalt certainly not die a death, 810 like Horus lived, who dwelt in Letopolis, 810 after the great grave (hole) of Heliopolis was opened for him. 811 The great one of the t.t-sedan-chair-man and the great one of the `-sedan-chair-man of nti-'imn.tiw, 811 they give thee water on the beginning of the month and on the beginning of the half-month, 811 that thou mayest give to the great and lead the small. 811 Thou hast thy double-rib piece (sbti.w) from the slaughteringbench of nti-'imn.tiw, 811 in accordance with thy dignity among the lords of the 'im.

(220) 194 The two doors of the horizon are open; its bolts slide. I 94 He has come to thee, N.t (Crown of Lower Egypt); he has come to thee, Nsr.t (Uraeus); 194 he has, come to thee, Great One; he has come to thee, Great-inmagic (Crown of Lower Egypt). 194 He is pure for thee; he is in awe of thee. 195 Mayest thou be satisfied with him; mayest thou be satisfied with his purity; 195 mayest thou be satisfied with his word, which he speaks to thee: 195 "How beautiful is thy face, when it is peaceful, new, young, for a god, father of the gods, has begotten thee!" 195 He has come to thee, Great-in-magic (Crown of Lower Egypt). 195 It is Horus, who has fought in protection of his eye, Great-inmagic.

(45) Frequently the statue of Isis was accompanied by the figure of a large black and white ox. The ox represents either Osiris as Taurus, the bull of the zodiac, or Apis, an animal sacred to Osiris because of its peculiar markings and colorings. Among the Egyptians, the bull was a beast of burden. Hence the presence of the animal was a reminder of the labors patiently performed by Nature that all creatures may have life and health. Harpocrates, the God of Silence, holding his fingers to his mouth, often accompanies the statue of Isis. He warns all to keep the secrets of the wise from those unfit to know them.

(9) 7 Horus [lives], beloved of the two lands, N., king of Upper and Lower Egypt, N., of the two goddesses beloved bodily, N., lords of Ombos, N. 7 Heir of Geb, whom he loves, N., beloved of all the gods, N., given life, endurance, joy, health, all happiness, like R`.

(17) Isis is sometimes symbolized by the head of a cow; occasionally the entire animal is her symbol. The first gods of the Scandinavians were licked out of blocks of ice by the Mother Cow (Audhumla), who symbolized the principle of natural nutriment and fecundity because of her milk. Occasionally Isis is represented as a bird. She often carries in one hand the crux ansata, the symbol of eternal life, and in the other the flowered scepter, symbolic of her authority.

(260) 316 To say: O Geb, bull of Nut, N. is a Horus, heir of his father. 316 N. is the goer, the comer, the fourth of these four gods, 316 who have brought water (and) made themselves clean, who rejoice over the "power" of their fathers. 316 He desires that he be justified by that which he has done. 317 Since Tfn and Tefnut have judged N.; since the Two Truths have heard (him); 317 since Shu has been advocate (tongue); since the Two Truths have given verdict; 317 he has encompassed the thrones of Geb, he has raised himself to that which he wished. 318 (So now that) his limbs are united, which were hidden (in the grave), 318 he unites himself with those who are in Nun. He puts an end to his words in Heliopolis, 318 as N. goes forth on that day in the true form of an . 319 N. destroys battle; he punishes revolt. 319 N. goes forth (as) the protector of truth; he brings her, for she is with him. 319 Those who were furious, (now) busy themselves for him; those who are in Nun, (now) give life over to him. 320 The refuge of N. is in his eye; the protection of N. is in his eye; 320 the power of N. is in his eye; the strength of N. is in his eye. 321 O gods of South, North, West, East, respect N., fear him; 321 he has sat in the t of the two courts. 321 That uraeus-serpent dnn-wt.t might have burned you, for she attained your heart, 322 you (they) who might have come to N. as an adversary; come to him (as a friend), come to him. 322 N. is the dd of his father, the nb of his mother. 323 The abomination of N. is to walk in darkness, 323 lest he see those who are upside down. 323 N. will come forth in this day; he will bring truth with him. 323 N. will not be delivered up to your flame, O gods.

(42) Isis is shown with her son Horus in her arms. She is crowned with the lunar orb, ornamented with the horns of rams or bulls. Orus, or Horus as he is more generally known, was the son of Isis and Osiris. He was the god of time, hours, days, and this narrow span of life recognized as mortal existence. In all probability, the four sons of Horus represent the four kingdoms of Nature. It was Horus who finally avenged the murder of his father, Osiris, by slaying Typhon, the spirit of Evil.

(307) 482 To say: A Heliopolitan is in N., O god; a Heliopolitan as thou (art) is in N. O god; 482 a Heliopolitan is in N., O R`; a Heliopolitan as thou (art) is in N. O R`. 482 The mother of N. is a Heliopolitan; the father of N. is a Heliopolitan. 483 N. himself is a Heliopolitan, who was born in Heliopolis, 483 when R` ruled the Two Enneads, (when) Nefertem ruled men, 483 (as) one without an equal, the heir of his father Geb. 484 Any god who puts out his arm (menacingly), 484 when the face of N. turns to thee to adore thee, 484 (and) when N. calls to thee on behalf of his person, O god, on behalf of his nose, O god, 484 he shall have no bread, he shall have no cake among his brothers, the gods; 485 he shall send no message, he shall not cover in heat among his brothers, the gods; 485 the double doors of the mkt.t-boat shall not be opened for him, the double doors of the m`nd.t-boat shall not be opened for him; 485 his speech shall not be judged as (that of one) in his city; the double doors of the destroyer ("Hell") shall not be open (again) for him. 486 N. comes to thee. 486 N. is the wild-bull of the highlands, the bull with the large head, which comes from Heliopolis. 486 N., wild-bull of the highlands, comes to thee. 486 Henceforth N. is he who has given birth to thee and who gives birth to thee.

(319) 513 To say: N. is the bull of the two splendours which are in the middle of his eye. 513 The mouth of N. is immune because of a flaming breath, the head of N. because of horns, (as) lord of the South (Haro�ris of u). 513 N. leads the god; N. rules over the Ennead. 5 1 3 N. makes the lapis lazuli grow; N. causes the Upper Egyptian twn-plant to sprout. 514 N. has tied the cords of the smsm.t-plant. 514 N. has united the heavens; N. rules over the lands, the southern and the northern, 514 (as) the gods who were before. 514 N. built a divine city, according to its merits. 514 N. is the third in his dawning.

(1) But the inquiries which follow in the next place, require a more abundant doctrine, in order to their elucidation. At the same time, however, it is necessary to discuss the truth concerning them with brevity. For you inquire “ what efficacy there is in names that are not significant .” They are not, however, as you think, without signification; but let them be indeed unknown to us (though some of them are known to us, the explications of which we receive from the Gods), yet to the Gods all of them are significant, though not according to an effable mode; nor in such a way as that which is significant and indicative with men through imaginations; but either intellectually, conformably to the divine intellect which is in us; or ineffably, and in a way more excellent and simple, and conformably to the intellect which is united to the Gods. It is requisite, therefore, to take away all conceptions derived by an abstraction from sensibles, and all logical evolutions from divine names; and likewise the connascent physical similitudes of language to things which exist in nature. But the intellectual and divine symbolical character of divine similitude must be admitted to have a subsistence in names.

(10) 8 Horus lives, living apparition of the king of Upper and Lower Egypt, N., 8 (of the land of) the two goddesses, living apparition, N., 8 (of the land of) the two lords (of Ombos), N., 8 Osiris, lord of the D.t, N., 8 the beloved son of Geb, N., 8 son of Nut, opener of her body (womb), N., 8 endowed with life, endurance, joy, health, like R`, eternally.

(4) Hermes, which is the name of my forebear, whose home is in a place called after him, doth aid and guard all mortal [men] who come to him from every side. As for Osiris’ [spouse]; how many are the blessings that we know Isis bestows when she’s propitious; how many does she injure when she’s wrath! For that the terrene and the cosmic Gods are easily enraged, in that they are created and composed of the two natures.