(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).

(684) 2051 To say: N. ascended at thy ascension, Osiris; 2051 N. has spoken (with) his ka in heaven. 2051 The bones of N. are firm (or, copper), and the limbs of N. 2051 are like the stars, the imperishable stars. 2052 Given that N. be encompassed, then a great one falls into the hands of N. 2052 The mother of N. is Nut; 2053 the father of N. is Shu; the mother of N. is Tefnut. 2053 They take N. to heaven, to heaven-on the smoke of incense. 2054. N. is purified; N. lives; N. makes his seat like Osiris; 2055 N. sits at thy side (lit. shoulder), Osiris; N. spits on thy hair, Osiris; 2055 he will not let him become diseased; N. will not permit him to be bald, 2055 at the mouth of N. daily, at the beginnings (of the feast) of the half months, at the beginnings (of the feast) of the months. 2056 N. sits at thy side (lit. shoulder), Horus; N. spits on thy hair, Horus; 2056 he will not let it become diseased; N. will not permit himself to be bald, 2056 at the mouth of N. daily, at the beginnings (of the feast) of the half months, at the beginnings (or the feast) of the months. 2057. N. is one of these four beings, sons of Atum, sons of Nut, 2058 who do not rot; N. does not rot; 2058 who do not decay; N. does not decay; 2058 who do not fall upon earth from heaven; 2058 N. does not fall upon the earth from heaven. 2059 N. was sought; N. is found with them; 2059 N. is one of them, praised by the bull of heaven. 2060. N. makes his ka arise; N. returns (?); N. strides- 2061 the good companion makes his ka arise, returns (?), strides. 2061 N. rests at home, on the under (side) of the body of the sky, like a nfr.t-star, 2061 at the meanderings of the Winding Watercourse. 2062 When N. ascends to heaven, give him this formula: "R` is good each day." 2062 N. put himself on thy way, Horus of Ssm.t, on which thou leadest the gods 2062 to the beautiful ways of heaven and of the Marsh of Offerings. 56. TEXTS OF MISCELLANEOUS CONTENTS,

(274) 393 To say: The sky is overcast, the stars are darkened, 393 the bows are agitated, the bones of the earth-gods quake. 393 The agitations cease 394 after they have seen N. dawning (as) a ba, 394 as a god, who lives on his fathers and feeds on his mothers. 394 N. is lord of craftiness, whose name his mother knows not. 395 The honour of N. is in heaven, his might is in the horizon, 395 like his father, Atum, who begat him. He has begotten him mightier than he. 396 The kas of N. are behind him, his maid-servants are under his feet, 396 his gods are over him, his uraeus-serpents are upon his brow; 396 the leader-serpent of N. is on his forehead, she who perceives the soul (of the enemy), (as) a diadem, a flame of fire; 396 the might of N. is for his protection. 397 N. is the bull of heaven, who (once) suffered want and decided (lit. gave in his heart) to live on the being of every god, 397 who ate their entrails (?) when it came (to pass) that their belly was full of magic 397 from the Isle of Flame. 398 N. is equipped, he who has incorporated his spirits. 398 N. dawns as the Great One, lord of those with (ready) hands. 398 He sits, his side towards Geb (the earth). 399 It is N. who judges with him whose name is hidden, 399 (on) this day of slaying the eldest (gods). 399 N. is lord of offerings, who knots the cord, 399 who himself prepares his meal. 400 N. is he who eats men and lives on gods, 400 lords of messengers, who distributes orders. 401 It is "Grasper-of-the-top-knot" who is in k.w who lassoes them for N. 401 It is "The serpent with raised head (dr-tp)" who watches them (the gods) for N., who repels them for him. 401 It is "He who is upon the willows" who binds them for N. 402 It is "Khonsu who slaughters the lords (gods)," in that he beheads them for N., 402 and takes out for him what is in their body. 402 He (Khonsu?) is the messenger whom he (N.) sends forth to punish. 403 It is Ssm.w who cuts them up for N., 403 cooking for him a meal of them in his evening cooking-pots. 403 It is N. who eats their magic and swallows their spirits; 404 their Great Ones are for his morning meal, 404 their middle-sized ones are for his evening meal, 404 their little ones are for his night meal, 404 their old men and old women are for his incense-burning (or, fire). 405 It is "The Great Ones in the north side of heaven" who lay for him the fire 405 to the kettles containing them, with the thighs of their eldest (as fuel). 406 The inhabitants of heaven wait on N., 406 when the hearth was constructed for him with (out of) the legs of their women. 406 He has completely encircled the two heavens; he has revolved about the two lands. 407 N. is the great mighty one, who has power over the mighty ones. 407 N. is the `hm-falcon, who surpasses the `hm-falcons--the great falcon. 407 Whom he finds on his way, he eats for himself bit by bit. 407 The respect of N. is before (first of) all noble ones, who are in the horizon. 408 N. is a god older than the eldest. 408 Thousands serve him; hundreds make offering to him. 408 A certificate as (of) a mighty, great one is given to him by , father of the gods. 409 N. has dawned again in heaven; he is crowned with the Upper Egyptian crown as lord of the horizon. 409 He has smashed the dorsal vertebra; 409 he has carried off the hearts of the gods; 410 he has eaten the red crown, he has swallowed the green one; 410 N. feeds on the lungs of the wise ones; 410 he is satisfied by living on hearts as well as their magic. 411 N. is disgusted when he licks the emetics which are in the red crown, 411 (but) he is delighted when their magic is in his belly. 411'c. The dignities of N. shall not be taken from him, 411 (for) he has swallowed the intelligence of every god. 412 The lifetime of N. is eternity, its limit is everlastingness 412 in this his dignity of "If he wishes he does, if he wishes not he does not," 412 who is within the boundary of the horizon for ever and ever. 413 Behold, their soul (of the gods) is in the belly of N., their spirits are with N., 413 as his soup � la ntr.w, cooked for N. from their bones, 413 Behold, their soul is, with N., their shadows are taken away from the hand of those to whom they belong. 414 N. is as that which dawns, which dawns, which endures, which endures. 414 The doers of evil shall not be able to destroy 414 the favourite place of N. among the living in this land for ever and ever. 11. CHARMS,

(142) This now is the very door of the hidden, secret Mystery of the Deity. Concerning which the Reader is to conceive, that it is not in the power or capacity of any man to discern or to know it, if the Dawning or Morning-Redness does not break forth in the centre in the soul.

(2) Let every soul recall, then, at the outset the truth that soul is the author of all living things, that it has breathed the life into them all, whatever is nourished by earth and sea, all the creatures of the air, the divine stars in the sky; it is the maker of the sun; itself formed and ordered this vast heaven and conducts all that rhythmic motion; and it is a principle distinct from all these to which it gives law and movement and life, and it must of necessity be more honourable than they, for they gather or dissolve as soul brings them life or abandons them, but soul, since it never can abandon itself, is of eternal being.

How life was purveyed to the universe of things and to the separate beings in it may be thus conceived:

That great soul must stand pictured before another soul, one not mean, a soul that has become worthy to look, emancipate from the lure, from all that binds its fellows in bewitchment, holding itself in quietude. Let not merely the enveloping body be at peace, body's turmoil stilled, but all that lies around, earth at peace, and sea at peace, and air and the very heavens. Into that heaven, all at rest, let the great soul be conceived to roll inward at every point, penetrating, permeating, from all sides pouring in its light. As the rays of the sun throwing their brilliance upon a lowering cloud make it gleam all gold, so the soul entering the material expanse of the heavens has given life, has given immortality: what was abject it has lifted up; and the heavenly system, moved now in endless motion by the soul that leads it in wisdom, has become a living and a blessed thing; the soul domiciled within, it takes worth where, before the soul, it was stark body- clay and water- or, rather, the blankness of Matter, the absence of Being, and, as an author says, "the execration of the Gods."

The Soul's nature and power will be brought out more clearly, more brilliantly, if we consider next how it envelops the heavenly system and guides all to its purposes: for it has bestowed itself upon all that huge expanse so that every interval, small and great alike, all has been ensouled.

The material body is made up of parts, each holding its own place, some in mutual opposition and others variously interdependent; the soul is in no such condition; it is not whittled down so that life tells of a part of the soul and springs where some such separate portion impinges; each separate life lives by the soul entire, omnipresent in the likeness of the engendering father, entire in unity and entire in diffused variety. By the power of the soul the manifold and diverse heavenly system is a unit: through soul this universe is a God: and the sun is a God because it is ensouled; so too the stars: and whatsoever we ourselves may be, it is all in virtue of soul; for "dead is viler than dung."

This, by which the gods are divine, must be the oldest God of them all: and our own soul is of that same Ideal nature, so that to consider it, purified, freed from all accruement, is to recognise in ourselves that same value which we have found soul to be, honourable above all that is bodily. For what is body but earth, and, taking fire itself, what is its burning power? So it is with all the compounds of earth and fire, even with water and air added to them?

If, then, it is the presence of soul that brings worth, how can a man slight himself and run after other things? You honour the Soul elsewhere; honour then yourself.

(9) In this choiring, the soul looks upon the wellspring of Life, wellspring also of Intellect, beginning of Being, fount of Good, root of Soul. It is not that these are poured out from the Supreme lessening it as if it were a thing of mass. At that the emanants would be perishable; but they are eternal; they spring from an eternal principle, which produces them not by its fragmentation but in virtue of its intact identity: therefore they too hold firm; so long as the sun shines, so long there will be light.

We have not been cut away; we are not separate, what though the body-nature has closed about us to press us to itself; we breathe and hold our ground because the Supreme does not give and pass but gives on for ever, so long as it remains what it is.

Our being is the fuller for our turning Thither; this is our prosperity; to hold aloof is loneliness and lessening. Here is the soul's peace, outside of evil, refuge taken in the place clean of wrong; here it has its Act, its true knowing; here it is immune. Here is living, the true; that of to-day, all living apart from Him, is but a shadow, a mimicry. Life in the Supreme is the native activity of Intellect; in virtue of that converse it brings forth gods, brings forth beauty, brings forth righteousness, brings forth all moral good; for of all these the soul is pregnant when it has been filled with God. This state is its first and its final, because from God it comes, its good lies There, and, once turned to God again, it is what it was. Life here, with the things of earth, is a sinking, a defeat, a failing of the wing.

That our good is There is shown by the very love inborn with the soul; hence the constant linking of the Love-God with the Psyches in story and picture; the soul, other than God but sprung of Him, must needs love. So long as it is There, it holds the heavenly love; here its love is the baser; There the soul is Aphrodite of the heavens; here, turned harlot, Aphrodite of the public ways: yet the soul is always an Aphrodite. This is the intention of the myth which tells of Aphrodite's birth and Eros born with her.

The soul in its nature loves God and longs to be at one with Him in the noble love of a daughter for a noble father; but coming to human birth and lured by the courtships of this sphere, she takes up with another love, a mortal, leaves her father and falls.

But one day coming to hate her shame, she puts away the evil of earth, once more seeks the father, and finds her peace.

Those to whom all this experience is strange may understand by way of our earthly longings and the joy we have in winning to what we most desire- remembering always that here what we love is perishable, hurtful, that our loving is of mimicries and turns awry because all was a mistake, our good was not here, this was not what we sought; There only is our veritable love and There we may hold it and be with it, possess it in its verity no longer submerged in alien flesh. Any that have seen know what I have in mind: the soul takes another life as it approaches God; thus restored it feels that the dispenser of true life is There to see, that now we have nothing to look for but, far otherwise, that we must put aside all else and rest in This alone, This become, This alone, all the earthly environment done away, in haste to be free, impatient of any bond holding us to the baser, so that with our being entire we may cling about This, no part in us remaining but through it we have touch with God.

Thus we have all the vision that may be of Him and of ourselves; but it is of a self-wrought to splendour, brimmed with the Intellectual light, become that very light, pure, buoyant, unburdened, raised to Godhood or, better, knowing its Godhood, all aflame then- but crushed out once more if it should take up the discarded burden.

(31) In this tone riseth up the power of all the six spirits, and becometh a palpable body, to speak after an angelical manner, and subsisteth in the power of the other six spirits, and in the light; and this is the body of nature, wherein all heavenly creatures, ideas, figures and sprouts or vegetations are imaged or fashioned. The Holy Gates.

(160) It becometh you to hasten unto the Light, and to the Rays of the Father, from whom was sent unto you a Soul (Psyche) endued with much mind (Nous).

(261) 324 To say: N. is a heart-beat, son of the heart of Shu, 324 wide-outstretched, a blinding light. 324 It is N. who is a flame (moving) before the wind to the ends of heaven and to the end of the earth, 324 as soon as the arms of the lightning are emptied of N. 325 He travels through Shu and strides through kr; 325 he kisses the red crown, the divinely created. 326 Those who are in the arbour (heaven?) open for him their arms. 326 N. stands on the eastern side of heaven; 326 (where) there is brought to him that which ascends to heaven. 326 N. makes a separation of the tempest.

(5) But seeing through the divine grace in this high article this great mystery has been somewhat revealed to me, in my spirit, according to the inward man, (which qualifieth, mixeth and uniteth with the Deity), therefore I cannot forbear to describe it according to my gifts. And I would have the Reader faithfully admonished not to be offended at the simplicity of the author.

(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.

(31) And all natures from the Immortal One, from Unbegotten to the revelation of chaos, are in the light that shines without shadow and (in) ineffable joy and unutterable jubilation. They ever delight themselves on account of their glory that does not change, and the rest that is not measured, which cannot be described or conceived among all the aeons that came to be and their powers. But this much is enough. All I have just said to you, I said in the way that you might accept, until the one who need not be taught appears among you, and he will speak all these things to you joyously and in pure knowledge.

(2) Therefore we must affirm no more than these three Primals: we are not to introduce superfluous distinctions which their nature rejects. We are to proclaim one Intellectual-Principle unchangeably the same, in no way subject to decline, acting in imitation, as true as its nature allows, of the Father.

And as to our own Soul we are to hold that it stands, in part, always in the presence of The Divine Beings, while in part it is concerned with the things of this sphere and in part occupies a middle ground. It is one nature in graded powers; and sometimes the Soul in its entirety is borne along by the loftiest in itself and in the Authentic Existent; sometimes, the less noble part is dragged down and drags the mid-soul with it, though the law is that the Soul may never succumb entire.

The Soul's disaster falls upon it when it ceases to dwell in the perfect Beauty- the appropriate dwelling-place of that Soul which is no part and of which we too are no part- thence to pour forth into the frame of the All whatsoever the All can hold of good and beauty. There that Soul rests, free from all solicitude, not ruling by plan or policy, not redressing, but establishing order by the marvellous efficacy of its contemplation of the things above it.

For the measure of its absorption in that vision is the measure of its grace and power, and what it draws from this contemplation it communicates to the lower sphere, illuminated and illuminating always.

(456) 852 To say: Greetings to thee, Great One, son of a Great One! 852 The w of the pri-wr run for thee; 852 the pri-nsr work for thee; 852 the apertures of the (heavenly) windows are open for thee; 852 the steps of light are revealed for thee. 853 Greetings to thee, sole one, of whom it is said, he will live always! 853 Horus comes, he with the long stride comes; 853 he comes, he who wins power over the horizon, who wins power over the gods. 854 Greetings to thee, soul, who is in his red blood, 854 sole one, as his father named him, wise one, as the gods called him, 854 who took his place, as the sky was separated (from the earth), at the place where thy heart was satisfied, 854 that thou mayest stride over the sky according to thy stride, 854 that thou mayest traverse Lower and Upper Egypt in the midst of that which thou stridest! 855 He who really knows it--this saying of R`, 855 he who uses them--those charms of Harachte, 855 he shall be indeed an intimate of R`, 855 he shall be a friend of Harachte. 856 N. knows this saying of R`; 856 N. uses them--these charms of Harachte. 856 N. shall be an intimate of R`, 856 N. shall be a friend of Harachte. 856 The arm of N. will be taken to heaven in the following of R`. Utterance 497. 857 To say: The watered fields are satisfied, the canals are inundated 857 for N. on this day, 857 when his spirit is given to him, when his might is given to him. 858 Raise thyself up, N., take to thyself thy water; gather to thee thy bones. 858 Stand up upon thy feet; spirit art thou at the head of the spirits. 859 Raise thyself up for this thy bread, which cannot mould, 859 for thy beer, which cannot become sour, 859 by which thou shalt become spiritually mighty, by which thou shalt become pre-eminent, by which thou shalt become physically mighty, 859 by which thou shalt give thereof to him who was, before thee. O N., thou art glorious and thy successor is glorious.

(49) And the Spirit of the eternal Essences (which has Understanding and Knowledge, and also the Trial and Proving of every Thing, in which the Source [or active Property or Quality] which is in Man, consists) that was breathed into him, by the Wisdom of God, through the driving Will, which goes forward, out of the eternal Mind, out of the opened Gates of the Deep, through the Word, [together] with the moving Spirit of God. And he had the Touch of the Center of the Abyss [viz.'] the eternal Source a behind him, as a Band, and before him, the Heart and Light of God, as a Glance of the Joy and Kindling of Paradise, which springs up in the Essences with the Light of the Joy; and beneath him [he had] the four Elements in the Budding out of the Limbus which was in him.

(43) Now when I write of the animated soulish spirit, then you must exactly know what it is, or how it is, else thou wilt read this birth or geniture [Or nativity] in vain, and it will happen to thee as it did to the wise Heathen, who climbed up to the very face or countenance of God, but could not see it.

(524) 1233 To say: N. is pure with the purification which Horus did to his eye. 1233 N. is Thot who avenges thee (the eye); N. is not Set who seizes it. 1233 Rejoice, O gods; rejoice, O Two Enneads. 1234 Let Horus approach N. 1234 N. is crowned with the white crown, the eye of Horus wherewith he is powerful. 1234 The gods rejoice for him who ascends. 1235 The face of N. is as that of a jackal; the two arms of N. are as those of a falcon; 1235 the extremities of the wings of N. are as those of Thot. 1235 May Geb let N. fly to heaven, 1235 that this N. may take the eye of Horus, to himself! 1236 N. has penetrated your frontier, ye dead; 1236 N. has overturned your boundary stones, ye who are before and with Osiris; 1236 N. has conjured the paths of Set; 1236 N. has passed by the messengers of Osiris. 1237 No god can hold N.; 1237 no opponent stands in the way of N. 1237 N. is Thot, the strongest of the gods; 1237 Atum calls N. to heaven for life. 1237 N. has taken the eye of Horus to himself! 1238 N. is the son of Khnum; there is nothing evil which N. has done. 1238 Weighty is this word before thee, O R`. 1238 Hear it, bull of the Ennead. 1239 Open the way of N.; enlarge the place of N. before the gods. 1239 N. has taken the eye of Horus to himself; N. has attached to himself that which went forth from his head. 1240 N. has caused him to see with both his eyes complete, 1240 that he may punish his enemies therewith. 1240 Horus has taken his eye and has given it to N. 1241 His odour is the odour of a god; the odour of the eye of Horus appertains to the flesh of N. 1241 N. is in front with it; N. sits upon your great throne, O gods; 1241 N. is side by side with Atum, between the two sceptres. 1242 N. is the wnnw (messenger?) of the gods in search of the eye of Horus; 1242 N. searched for it at Buto; he found it at Heliopolis; 1242 N. snatched it from the head of Set, at the place where they fought. 1243 Horus, give thine arm to N.; Horus take to thyself thine eye; 1243 it mounts up to thee; it ascends to thee; it comes to thee, N., for life; 1243 the eye of Horus comes to thee with N., before N., for ever.

(469) 906 N. purifies himself; 906 N. has taken his helm (oar); he occupies his seat; 906 N. seats himself in the bow of the boat of the Two Enneads; 906 N. rows R` to the West. 906 He (R`) establishes the seat of N. ever the lords of kas; 906 he writes (the name) of N. over the living. 907 The double doors of the b-k, which is in b.w, are open for N.; 907 the double doors of bi, which is in d.w, are open for N. 907 This N. goes through, 907 with his panther-skin loin-cloth on, and the m-sceptre of N. in his hand. 906 N. is unhurt (well) with his flesh; N. is pleased (is good) with his name. 906 N. lives with his ka; 908 it (the ka) expels the evil which is before N.; 908 it drives away the evil which is behind N.; 908 like the boomerangs of him who presides over Letopolis, 908 which drove away the evil which was before him, 908 which expelled the evil which was behind him. 909 N. sees what the n.w (-stars) do, because (to be) on their side is so good; 909 N. is pleased (to be) with them; they are pleased. 909 I am a (n.w)-star, the side-locks of a (n.w)-star; N. is a (n.w)-star, a (n.w)-star indeed. 909 This N. will not suffer eternally.

(250) 267 To say: "It is N. who is chief of the kas, who unites the hearts," so says be (or she) who is chief of the wise, the Great One, 267 "he who is in possession of the divine book, who knows, who is at the right of R`." 267 N. comes to his throne, he is chief of the kas, N. unites the hearts, (so says she) who is chief of the wise, the Great One, 267 N. comes into being, he who knows, being in possession of the divine book, he who is at the right of R`. 268 O thou who art vindicated by N., 268 it is N. who says (is saying) what is in the heart of the Great One (Nut), at the Feast of Red Clothes, 268 (for) it is N., it is N., who knows, who is at the right of R`; 268 (thus) the heart of the chief of the abyss of Nun is vexed.

(2) It likewise possesses the eternity of a similar life and energy in a less degree than dæmons and heroes; yet, through the beneficent will of the Gods, and the illumination imparted by them, it frequently proceeds higher, and is elevated to a greater, i. e. to the angelic, order; when it no longer remains in the boundaries of soul, but the whole of it is perfected into an angelic soul and an undefiled life. Hence, also, soul appears to comprehend in itself all-various essences and reasons, and forms or species of every kind. If, however, it be requisite to speak the truth, soul is always defined according to one certain thing, but adapting itself to precedaneous causes, it is at different times conjoined to different causes.