(10) After Osiris, here symbolized as the sun, had become King of Egypt and had given to his people the full advantage of his intellectual light, he continued his path through the heavens, visiting the peoples of other nations and converting all with whom he came in contact. Plutarch further asserts that the Greeks recognized in Osiris the same person whom they revered under the names of Dionysos and Bacchus. While he was away from his country, his brother, Typhon, the Evil One, like the Loki of Scandinavia, plotted against the Sun God to destroy him. Gathering seventy-two persons as fellow conspirators, he attained his nefarious end in a most subtle manner. He had a wonderful ornamented box made just the size of the body of Osiris. This he brought into a banquet hall where the gods and goddesses were feasting together. All admired the beautiful chest, and Typhon promised to give it to the one whose body fitted it most perfectly. One after another lay down in the box, but in disappointment

(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.

(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."

(369) 640 To say: O Osiris N., stand up. Horus has caused thee to stand up. 640 Geb has caused Horus to see his father in thee, in thy name of "He of the royal castle." 641 Horus has given the gods to thee; he has brought them to thee, so that they may illuminate thy face. 641 Horus has given his eye to thee, that thou mayest see with it. 642 Horus has placed thine enemy under thee, 642 that he may carry thee, that thou be not far from him, 642 and that thou mayest come (again) in thy (former) state. The gods have bound (again) thy face to thee. 643 Horus has opened thine eye for thee, that thou mayest see with it, in her (the eye) name of "Opener of the way." 643 Thine enemy is smitten by the children of Horus; they made his smiting red (bloody); 643 they have punished him; he is severely punished, so that his smell is evil. 644 Horus has fitted thy mouth to thee; he has adjusted for thee thy mouth to thy bones. 644 Horus has opened thy mouth for thee; 644 thy beloved son has re-instated thy two eyes for thee. 644 Horus does not permit thy face to be without the power to see, 644 in thy name of "Horus chief of his subjects."

(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.

(74) 51 Osiris N., take to thyself the eye of Horus, on account of which he was punished. ft-oil.

(76) 51 Osiris, N., take to thyself the eye of Horus, with which he brought and carried the gods. Tw.t-oil.

(10) To the west of that Circle, the Knowledge-Holding Deity of the Great Symbol, red of colour, smiling and radiant, embraced by the Red DdkinT, the [Divine] Mother, [he] 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.

(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,

(477) 956 To say: The sky shakes, the earth quakes. 956 Horus comes; Thot appears. They raise Osiris from on his side; 956 they cause him to stand (as chief) among the Two Enneads. 957 Remember, Set, put in thy heart 957 this word which Geb spoke, this threat which the gods made against thee 957 in the house of the prince, in Heliopolis, because thou didst strike Osiris to the ground, 958 as thou, Set, didst say: "I have not done this against him," 958 that thou mayest prevail thereby, having been acquitted, that thou mayest prevail in spite of Horus. 959 As thou, Set, didst say: "It is he who defied me" 959 --and so arose his name of "'Ik-w-t"; 959 as thou, Set, didst say: "It is he who came too near to me" 959 --and so arose his name of "" 959 he with outstretched leg, with long stride, who inhabits the land of Upper Egypt. 960 Raise thyself up, Osiris; Set raised himself up, 960 after he had heard the threat of the gods, who spoke concerning the father of the god. 960 Isis has thine arm, Osiris; Nephthys has thy hand; thou goest between them. 961 Heaven is given to thee, earth is given to thee, the Marsh of Reeds, 961 the Horite regions, the Setite regions, 961 the cities are given to thee, the nomes are united for thee, saith Atum. 961 It is Geb who has spoken about it. 962 Whet thy knife, Thot, the sharp, the cutting, 962 which removes heads, which cuts out hearts. 963 It shall remove the heads, it shall cut the hearts 963 of those who would place themselves in the way of N., when he goes to thee, Osiris; 963 of those who would restrain N., when he goes to thee, Osiris. 963 Give him life and joy. 964 N. comes to thee, lord of heaven; N. comes to thee, Osiris, 964 that N. may wipe thy face, that he may clothe thee with the clothes of a god, 964 serving as priest to thee in the Ddi.t (necropolis). 965 It is Sothis, thy daughter, who loves thee, 965 who secures thy livelihood (or, makes thy yearly offerings), in this her name of "Year", 965 who conducts N., when N. comes to thee. 966 N. comes to thee, lord of heaven; N. comes to thee, Osiris, 966 that N. may wipe thy face, that N. may clothe thee with the clothes of a god, 966 while N. serves as a priest to thee in the 'Idi, 966 that he may eat a limb of thine enemy, 966 that he may cut it in pieces for Osiris, so that he may make him as he who is at the head of the butchers. 967 N. comes to thee, lord of heaven; N. comes to thee, Osiris, 967 that N. may wipe thy face, that N. may clothe thee with the clothes of a god, 967 that N. may do for thee that which Geb commanded that he should do for thee, 967 that he fasten thine arm on the 'nh-sceptre, that he lift up thine arm on the w-sceptre. 968 N. comes to thee, lord of heaven; N. comes to thee, Osiris, 968 that N. may wipe thy face, that N. may clothe thee with the clothes of a god, 968 while N. serves as priest to thee. 969 It is Horus thy son, whom thou hast conceived; he has not put N. over the dead, 969 he puts him among the gods, for he is divine. 970 Their water is the water of N., their bread is the bread of N., 970 their purification is the purification of N. 970 What Horus has done for Osiris, he has done for N.

(2) "And by the will of the greatness my equality was revealed, that what is of the power might become apparent. You are the great power that came into being, and I am the perfect light that is above the spirit and the darkness, the one who puts to shame the darkness for the intercourse of impure rubbing. For through the division of nature the majesty wished to be covered with honor up to the height of the thought of the spirit. And the spirit received rest in his power. For the image of the light is inseparable from the unconceived spirit. And the lawgivers did not name him after all the clouds of nature, nor is it possible to name him. For every likeness into which nature had divided is a power of the chaotic fire, which is the material seed. The one who took to himself the power of the darkness imprisoned it in the midst of its members. And by the will of the majesty, in order that the mind and the whole light of the spirit might be protected from every burden and from the toil of nature, a voice came forth from the spirit to the cloud of the hymen. And the light of the astonishment began to rejoice with the voice that was granted to him. And the great spirit of light was in the cloud of the hymen. He honored the infinite light and the universal likeness, who I am, the son of the majesty, saying, 'Anasses Duses, you are the infinite light who was given by the will of the majesty to establish every light of the spirit upon the place, and to separate the mind from the darkness. For it was not right for the light of the spirit to remain in Hades. For at your wish the spirit arose to behold your greatness.'

(10) To the east of that Circle, the deity called the Earth- Abiding Knowledge-Holder, white of colour, with radiant smiling countenance, embraced by the White DdkinT, the [Divine] Mother, [he] 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.

(47) The figure of Isis is sometimes used to represent the occult and magical arts, such as necromancy, invocation, sorcery, and thaumaturgy. In one of the myths concerning her, Isis is said to have conjured the invincible God of Eternities, Ra, to tell her his secret and sacred name, which he did. This name is equivalent to the Lost Word of Masonry. By means of this Word, a magician can demand obedience from the invisible and superior deities. The priests of Isis became adepts in the use of the unseen forces of Nature. They understood hypnotism, mesmerism, and similar practices long before the modem world dreamed of their existence.

(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.

(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.

(482) 1002 To say: O father, Osiris N., 1002 raise thyself from thy left side, put thyself on thy right side, 1002 toward this fresh water, which I have given to thee. 1003 O father, Osiris N., 1003 raise thyself from thy left side, put thyself on thy right side, 1003 toward this warm bread, which I have made for thee. 1004 O father, Osiris N., 1004 the double doors of heaven are open for thee; the double doors of the bows are open for thee. 1004 The gods of Buto are filled with compassion 1004 when they come to Osiris at the voice of lamentation of Isis and Nephthys. 1005 The Souls of Buto dance for thee; 1005 they beat their flesh for thee; they smite their arms for thee; 1005 they dishevel their hair for thee; 1005 they say to Osiris: 1006. "Thou art gone, thou art come; thou art awake, thou wast asleep; thou remainest alive. 1007 Stand up, see this; stand up, hear this, 1007 what thy son has done for thee, what Horus has done for thee. 1007 He beats him who beats thee; he binds him who binds thee; 1008 he puts him under his great daughter who is in dm. 1008 (it is) thy great sister who collected thy flesh, who gathered thy hands, 1008 who sought thee, who found thee upon thy side on the shore of Ndi.t, 1009 so that mourning ceased in the two 'itr.t-palaces." 1009 Ye gods, speak to him, bring him to you. 1009 But thou shalt ascend to heaven; thou shalt become Wp.w.wt. 1010 Thy son Horus leads thee on the ways of heaven. 1010 Heaven is given to thee; earth is given to thee; the Marsh of Reeds is given to thee, 1010 together with those two great gods who come from Heliopolis.

(221) 196 To say: O N.t (Crown of Lower Egypt), O 'Inw (Crown of Lower Egypt), O Great One (Crown of Lower Egypt), 196 O Great-in-magic (Crown of Lower Egypt), O Nsr.t (Uraeus), 197 make thou the terror of N. to be like the terror of thee; 197 make thou the awe of N. to be like the awe of thee; 197 make thou the respect for N. to be like the respect for thee; 197 make thou the love for N. to be like the love for thee; 197 make thou that his `b-sceptre be at the head of the living; make thou that his m-sceptre be at the head of the spirits; 197 make thou that his blade be firm against his enemies. 198 O 'Inw-Crown, thou has come forth from him as he came forth from thee. 198 The great 'I.t has given birth to thee, the 'I.t-wt.t has adorned thee; 198 the 'I.t-wt.t has given birth to thee, the great 'I.t has adorned thee, 198 for as for thee, thou art like Horus, who fought in protection of his eye.

(23) 16 Osiris, carry off all those who hate N., who speak evilly against his name. 16 Thot, go, carry off him who has injured Osiris. Bring him who speaks evilly against the name of N. 16 Get him into thy hand. To say four times: Do not separate thyself from him. 16 Take care that thou be not separated from him. A libation.

(12) name implies, is also a solar deity. His fight with the Nubian lion, his battles with the Philistines, who represent the Powers of Darkness, and his memorable feat of carrying off the gates of Gaza, all refer to aspects of solar activity. Many of the ancient peoples had more than one solar deity; in fact, all of the gods and goddesses were supposed to partake, in part at least, of the sun's effulgence.

(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.