(214) 136 O N., beware of the ocean (sea?). To say four times. 136 The messengers of thy ka are come for thee; the messengers of thy father are come for thee; the messengers of R` are come for thee. 137 Go after (pursue) thy sun (days); purify thyself, 137 (for) thy bones are (those of) female-falcons, goddesses, who are in heaven, 137 that thou mayest be at the side of the god; that thou mayest leave thy house to thy son 137 who is thine heir. Everyone who speaks, evil against the name of N., 138 when he ascends, Geb reckons him as an evil-doer in his own city, 138 so that he weakens, he falters. Thou purifiest thyself in the dew of the stars; 138 thou descendest on firm (copper?) cables, on the shoulders of Horus in his name of "He who is in the nw-boat." 139 The blessed dead (?) lament for thee (after) the imperishable stars bore thee (away). 139 Enter the abode of thy father, to the abode of Geb, 139 that he may give to thee that which is on the brow of Horus, that thou mayest be a ba thereby, that thou mayest be a m thereby, 139 that thou mayest be a nti-'imntiw thereby.

(254) 276 The Great (Uraeus) burns incense to the bull of Nn. 276 The heat of a flaming breath is against ye, who surround the chapel. 276 O Great God, whose name is unknown, an offering is on the place (i.e. in place) for the One-lord. 277 O lord of the horizon, make place for N. 277 If thou makest not place for N., N. will put a curse on his father Geb: 277 The earth will no more speak; Geb will no more be able to defend himself. 278 Whom N. finds on his way, him he eats for himself bit by bit. 278 The n.t-pelican announces, the pd.ti-pelican comes forth; the Great One arises, 278 the (Three) Enneads speak: A dam shall dam up the earth, 279 both boundaries-of-the-cultivation shall be united, both riverbanks shall be joined, 279 roads shall be closed against passengers, 279 stairs for those who would ascend shall be destroyed. 279 Adjust the cable, traverse the m.t, hit the ball on the meadow of pi. 280 O, thy fields tremble, O, 'id-star, at the column of the stars, 280 when they see the column of Kns.t, the ox (or, bull) of heaven, 280 and how the ox-herd is terrified (overwhelmed) at him. 281 O, be afraid, tremble, ye criminals, before the tempest of heaven; 281 he opened the earth with that which he knew, on the day he loved to come; 282 so said, he--he who is rich in arable-land, he who inhabits the Dt. 282 Behold, she comes to meet thee, the "Beautiful West," to meet thee, 232 with her beautiful tresses, she says: "He comes whom I have borne, 283 whose horn shines, the varnished column, the ox (or, bull) of heaven. 283 Thy figure is, exalted, pass in peace. 284 I have protected thee, says she, the "Beautiful West," to N. 284 Go, voyage to the Marsh of Offerings; 284 bring the oar to ri-.t.f. 285 So said he who is chief of his department (or, thigh offering). Thou decayest in the earth 285 as to thy thickness, as to thy girt, as to thy length 285 (but as spirit) thou seest R` in his bonds, thou adorest R` in-his freedom (from) his bonds, 285 through the great protection which is in his red robes. 286 The lord of peace gives to thee his (with W.) arm. 286 O ye, his she-monkeys, who cut off heads, 286 may N. pass by you in peace, (for) he has attached (again) his, head to his neck, 286 (for) the neck of N. is on his trunk, in his name of "Headattacher," 286 (as) he attached the head of the Apis in it (that is, in his name), the day the bull was caught with a lasso. 287 Those whom N. has made to eat (they eat of their food); (and) in their drinking, 287 they drink of their abundance. 287 O that N. be respected there by those who see him. 288 The kn-wt.t-serpent is on her d`m-sceptre, the sister (?) of N. who holds Shu aloft. 288 She makes his place wide in Busiris, in Mendes, in the necropolis of Heliopolis; 288 she erects two standards before the Great Ones; 289 she digs a pool (?) for N. in the Marsh of Reeds; 289 she establishes his field in the two Marshes of Offerings. 289 N. judges in the M.t-wr.t-cow between the two wrestlers, 290 for his strength is the strength of the eye of Tbi (R`), 290 his might is the might of the eye of Tbi. 290 N. has freed himself from those who did this against him, 290 who took from him his dinner, 291 when it was there, who took his supper from him, 291 when it was there, who took the breath from his nose, 291 who brought to an end the days of his life. 291 N. is mightier than they, appearing upon his shore. 292 Their hearts fall into his fingers, 292 their entrails to the inhabitants of heaven (birds), their blood to the inhabitants of earth (beasts), 292 their inheritance to the poor, 292 their houses to fire, their farms to high Nile (inundation). 293 Let the heart of N. be glad; let the heart of N. be glad! 293 N. is Unique, the ox (or, bull) of heaven. 293 He has exterminated those who have done this against him, he has destroyed those who are on the earth. 294a-c. Belonging to his throne, what he will take, what he will lift up, is that which his father Shu has given him in the presence of Set.

(10) Wherefore also the apostle exhorts, "that your faith should not be in the wisdom of men," who profess to persuade, "but in the power of God," which alone without proofs, by mere faith, is able to save. "For the most approved of those that are reputable knows how to keep watch. And justice will apprehend the forger and witnesses of lies," says the Ephesian. For he, having derived his knowledge from the barbarian philosophy, is acquainted with the purification by fire of those who have led bad lives, which the Stoics afterwards called the Conflagration (ekpurwsiu), in which also they teach that each will arise exactly as he was, so treating of the resurrection; while Plato says as follows, that the earth at certain periods is purified by fire and water: "There have been many destructions of men in many ways; and there shall be very great ones by fire and water; and others briefer by innumerable causes." And after a little he adds: "And, in truth, there is a change of the objects which revolve about earth and heaven; and in the course of long periods there is the destruction of the objects on earth by a great conflagration." Then he subjoins respecting the deluge: "But when, again, the gods deluge the earth to purify it with water, those on the mountains herdsmen and shepherds, are saved; those in your cities are carried down by the rivers into the sea." And we showed in the first Miscellany that the philosophers of the Greeks are called thieves, inasmuch as they have taken without acknowledgment their principal dogmas from Moses and the prophets. To which also we shall add, that the angels who had obtained the superior rank, having sunk into pleasures, told to the women the secrets which had come to their knowledge; while the rest of the angels concealed them, or rather, kept them against the coming of the Lord. Thence emanated the doctrine of providence, and the revelation of high things; and prophecy having already been imparted to the philosophers of the Greeks, the treatment of dogma arose among the philosophers, sometimes true when they hit the mark, and sometimes erroneous, when they comprehended not the secret of the prophetic allegory. And this it is proposed briefly to indicate in running over the points requiring mention. Faith, then, we say, we are to show must not be inert and alone, but accompanied with investigation. For I do not say that we are not to inquire at all. For "Search, and thou shalt find," it is said.

(5) Let us descend now unto greater woe; Already sinks each star that was ascending When I set out, and loitering is forbidden." We crossed the circle to the other bank, Near to a fount that boils, and pours itself Along a gully that runs out of it. The water was more sombre far than perse; And we, in company with the dusky waves, Made entrance downward by a path uncouth. A marsh it makes, which has the name of Styx, This tristful brooklet, when it has descended Down to the foot of the malign gray shores. And I, who stood intent upon beholding, Saw people mud-besprent in that lagoon, All of them naked and with angry look. They smote each other not alone with hands, But with the head and with the breast and feet, Tearing each other piecemeal with their teeth. Said the good Master: "Son, thou now beholdest The souls of those whom anger overcame; And likewise I would have thee know for certain

(255) 295 To say: The Horizon burns incense to Horus of Nn; provisions for the lords. 295 The horizon burns incense to Horus of Nn, 295 the heat of its flaming breath is against you who surrounded the chapel, 295 the poison of its flaming breath is against you who wear the Great (Lower Egyptian crown). 296 The horizon burns incense to Horus of Nn; provisions for the lords. 296 O the ugly, the ugly of form (speech?), the ugly of form, 297 remove thyself from thy place, lay down on the ground the dignity for N. 297 If thou removest not thyself from thy place and layest (not) down on the ground thy dignity for N.; 297 then will N. come, his face like the Great One, lord of the .thelmet, 297 mighty through that in which he is, injured; 298 then will he impart heat to his eye, which will surround you, 298 and will let go a tempest on those who did wrong, 298 and will let loose an inundation over the Ancients; 299 then will he strike away the arms of Shu under Nut, 299 and then will N. put his arm on the wall (protection) on which thou leanest. 300 The Great (R`) stands tip in the interior of his chapel, 300 and lays down to the ground his dignity for N., 300c, after N. had taken command (w) and had laid hold of knowledge (i).

(4) Now follow me, and mind thou do not place As yet thy feet upon the burning sand, But always keep them close unto the wood." Speaking no word, we came to where there gushes Forth from the wood a little rivulet, Whose redness makes my hair still stand on end. As from the Bulicame springs the brooklet, The sinful women later share among them, So downward through the sand it went its way. The bottom of it, and both sloping banks, Were made of stone, and the margins at the side; Whence I perceived that there the passage was. "In all the rest which I have shown to thee Since we have entered in within the gate Whose threshold unto no one is denied, Nothing has been discovered by thine eyes So notable as is the present river, Which all the little flames above it quenches." These words were of my Leader; whence I prayed him That he would give me largess of the food, For which he had given me largess of desire. "In the mid-sea there sits a wasted land," Said he thereafterward, "whose name is Crete, Under whose king the world of old was chaste.

(2) Those who were going round were far the more, And those were less who lay down to their torment, But had their tongues more loosed to lamentation. O'er all the sand-waste, with a gradual fall, Were raining down dilated flakes of fire, As of the snow on Alp without a wind. As Alexander, in those torrid parts Of India, beheld upon his host Flames fall unbroken till they reached the ground. Whence he provided with his phalanxes To trample down the soil, because the vapour Better extinguished was while it was single; Thus was descending the eternal heat, Whereby the sand was set on fire, like tinder Beneath the steel, for doubling of the dole. Without repose forever was the dance Of miserable hands, now there, now here, Shaking away from off them the fresh gleeds. "Master," began I, "thou who overcomest All things except the demons dire, that issued Against us at the entrance of the gate, Who is that mighty one who seems to heed not The fire, and lieth lowering and disdainful, So that the rain seems not to ripen him?"

(4) That I may know who these are, and what law Makes them appear so ready to pass over, As I discern athwart the dusky light." And he to me: "These things shall all be known To thee, as soon as we our footsteps stay Upon the dismal shore of Acheron." Then with mine eyes ashamed and downward cast, Fearing my words might irksome be to him, From speech refrained I till we reached the river. And lo! towards us coming in a boat An old man, hoary with the hair of eld, Crying: "Woe unto you, ye souls depraved! Hope nevermore to look upon the heavens; I come to lead you to the other shore, To the eternal shades in heat and frost. And thou, that yonder standest, living soul, Withdraw thee from these people, who are dead!" But when he saw that I did not withdraw, He said: "By other ways, by other ports Thou to the shore shalt come, not here, for passage; A lighter vessel needs must carry thee." And unto him the Guide: "Vex thee not, Charon; It is so willed there where is power to do That which is willed; and farther question not."

(2) "And my garment of fire, according to the will of the majesty, went down to what is strong, and to the unclean portion of nature that the power of darkness was covering. And my garment rubbed nature in her covering. And her unclean femininity was strong. And the wrathful womb came up and made the mind dry, resembling a fish that has a drop of fire and a power of fire. And when nature had cast off the mind, she was troubled and wept. When she was hurt and in her tears, she cast off the power of the spirit and remained as I am. I put on the light of the spirit and rested with my garment on account of the sight of the fish. And that the deeds of nature might be condemned, since she is blind, manifold animals came out of her, in accordance with the number of the fleeting winds. All of them came into being in Hades, searching for the light of the mind that took shape. They were not able to stand up against it. I rejoiced over their ignorance.

(2) And now begin the dolesome notes to grow Audible unto me; now am I come There where much lamentation strikes upon me. I came into a place mute of all light, Which bellows as the sea does in a tempest, If by opposing winds 't is combated. The infernal hurricane that never rests Hurtles the spirits onward in its rapine; Whirling them round, and smiting, it molests them. When they arrive before the precipice, There are the shrieks, the plaints, and the laments, There they blaspheme the puissance divine. I understood that unto such a torment The carnal malefactors were condemned, Who reason subjugate to appetite. And as the wings of starlings bear them on In the cold season in large band and full, So doth that blast the spirits maledict; It hither, thither, downward, upward, drives them; No hope doth comfort them for evermore, Not of repose, but even of lesser pain. And as the cranes go chanting forth their lays, Making in air a long line of themselves, So saw I coming, uttering lamentations,

(519) 1201 Further, to say: O r.f-.f, doorkeeper of Osiris, 1201 Osiris has said: "Let this thy boat be brought for N., 1201 in which thy pure ones ferry, 1201 that thou mayest receive a libation in this eastern (?) quarter of the imperishable stars 1202 that N. may ferry in it 1202 with that band of green tissue, 1202 woven, as an eye of Horus, 1202 to bandage with it that finger of Osiris which became affected." 1203 N. arrives, ssw, ssw. 1203 The shoals of the great sea protect him. 1203 The double doors with windows (of heaven) are open; the double doors of the lower region are open. 1203 Ye Two Enneads, take N. with you 1203 to the Marsh of Offerings, in accordance with the dignity (quality) of N., (of the) lord of the 'imw.w. 1204 N. strikes with the `b-sceptre; N. directs with the 'i-t-sceptre; 1204 N. conducts the servants of R`. 1204 The earth has been refreshed; Geb has been censed 1204 the Two Enneads have been ndd (?); 1205 N. is a ba which passes among you, O gods. 1205 The p`t-pool (?) has been opened up; the p`t-pool has been filled with water; 1205 the Marsh of Reeds has been inundated; 1205 the Marsh of Offerings has been filled with water. 1206 They come to these four long-haired youths, 1206 who stand on the eastern side of the sky, 1206 and who prepare the two reed-floats for R`, 1206 that R` may go thereby to his horizon. 1206 They prepare the two reed-floats for N., 1206 that N. may go thereby to the horizon, to R`. 1207 O morning star, Horus of the D.t, the divine falcon, the great green (?), 1207 children of heaven, greetings to thee in these thy four faces, which are satisfied 1207 when they see those who are in Kns.t, 1207 who drive away the storm from those who are satisfied. 1208 Give thou these thy two fingers to N., 1208 which-thou gavest to the beautiful one (Nfr.t), daughter of the Great God, 1208 when the sky was separated from the earth, and when the gods ascended to heaven, 1209 whilst thou was a soul appearing in the bow of thy boat of 770 cubits (long), 1209 which the gods of Buto constructed for thee, which the eastern gods shaped for thee. 1210 N. is son of Khepri, born from the vulva, 1210 under the curls of 'Iw.-`., north of Heliopolis, out of the forehead of Geb. 1211 N. is he who was between the legs of Mnti-'irti, 1211 that night when be made the bread plain, 1211 that day when the heads of the mottled serpents were cut off. 1212 Take thou to thyself thy favourite m`b-harpoon, 1212 thy spear which seizes the canals, 1212 whose two points are the rays of the sun, 1212 whose two barbs are the claws of Mfd.t, 1212 with which N. cuts off the heads 1212 of the adversaries, who are in the Marsh of Offerings, 1213 when he descended to the ocean (great green). 1214 Bow thy head, decline thine arms (bow in humility), great green. 1213 The children of Nut are those who descend to thee, 1213 their garlands on their heads, 1213 their garlands of leaves on their necks; 1214 (those) who cause to flourish the crowns (of the North) of the canals of the Marsh of Offerings 1214 for the great Isis, who fastened on the girdle in Chemmis, 1214 when she brought her garment and burned incense before her son, Horus, the young child, 1215 when he was journeying through the land in his two white sandals, 1215 and went to see his father, Osiris. 1215 N. opened his way like fowlers; 1215 N. exchanged greetings with the lords of kas; 1216 N. went to the great island in the midst of the Marsh of Offerings, 1216 on which the gods cause the swallows to alight. 1216 The swallows are the imperishable stars. 1216 They give to N. the tree of life whereof they live, 1216 that N. may, at the same time, live thereof. 1217 (Morning Star), cause thou N. to ferry over with thee, 1217 to this thy great field, which thou didst subdue with the aid of the gods, 1217 (where) thou eatest at evening and at dawn, which is full of food. 1218 N. eats of that which thou eatest; 12 18 N. drinks of that which thou drinkest. 1218 Put thou the back of N. 1218 against the post, against it who is before its sisters. 1219 Thou (Morning Star) makest N. to sit down because of his truth 1219 (and) to stand up because of his venerableness. 1219 N. stands; he has taken (his) venerableness in thy presence, 1219 like Horus who took the house (heritage) of his father from the brother of his father, Set, in the presence of Geb. 1220 Put thou N. as a prince among the spirits, 1220 the imperishable stars of the north of the sky, 1220 who direct the offerings and protect the gifts, 1220 who cause to come those things (offerings and gifts) for those who preside over the kas in heaven.

(3) "My Master," I replied, "by hearing thee I am more sure; but I surmised already It might be so, and already wished to ask thee Who is within that fire, which comes so cleft At top, it seems uprising from the pyre Where was Eteocles with his brother placed." He answered me: "Within there are tormented Ulysses and Diomed, and thus together They unto vengeance run as unto wrath. And there within their flame do they lament The ambush of the horse, which made the door Whence issued forth the Romans' gentle seed; Therein is wept the craft, for which being dead Deidamia still deplores Achilles, And pain for the Palladium there is borne." "If they within those sparks possess the power To speak," I said, "thee, Master, much I pray, And re-pray, that the prayer be worth a thousand, That thou make no denial of awaiting Until the horned flame shall hither come; Thou seest that with desire I lean towards it." And he to me: "Worthy is thy entreaty Of much applause, and therefore I accept it; But take heed that thy tongue restrain itself.

(33) But seeing all is corrupted, therefore must the upper water in the wrath of God come to help the astringent, bitter and hot quality of the earth, and soften the quality and quench its fire, so that the life may always be generated, and that the holy birth, between death and the wrath of God, may be generated also.

(3) Each one her breast was rending with her nails; They beat them with their palms, and cried so loud, That I for dread pressed close unto the Poet. "Medusa come, so we to stone will change him!" All shouted looking down; "in evil hour Avenged we not on Theseus his assault!" "Turn thyself round, and keep thine eyes close shut, For if the Gorgon appear, and thou shouldst see it, No more returning upward would there be." Thus said the Master; and he turned me round Himself, and trusted not unto my hands So far as not to blind me with his own. O ye who have undistempered intellects, Observe the doctrine that conceals itself Beneath the veil of the mysterious verses! And now there came across the turbid waves The clangour of a sound with terror fraught, Because of which both of the margins trembled; Not otherwise it was than of a wind Impetuous on account of adverse heats, That smites the forest, and, without restraint, The branches rends, beats down, and bears away; Right onward, laden with dust, it goes superb, And puts to flight the wild beasts and the shepherds.

(3) Look therefore upon me, oh ye great and mighty gods, who are foremost among the Spirits of Annu; let me be exalted in your presence. I am a well-doer towards you. Lo I come, that I may purify this Soul of mine in the most high degree; let not that impediment proceeding from your mouth be issued against me which giveth one over to ruin: let me be purified in the lake of propitiation and of equipoise: let me plunge into the divine pool beneath the two divine sycomores of Heaven and Earth

(67) But those waters shall in those days serve for the kings and the mighty and the exalted, and those who dwell on the earth, for the healing of the body, but for the punishment of the spirit; now their spirit is full of lust, that they may be punished in their body, for they have denied the Lord of Spirits and see their punishment daily, and yet believe not in His name.

(4) —O he who goes to rest in his body, and then rises a burning heat, blazing even within the sea, and the sea goes up because of this burning vapour, at the time of the morning; come, bring thy fire; pour thy burning vapour on him who will raise his hand against Osiris N. for ever and ever

(5) And if from smoke a fire may be inferred, Such an oblivion clearly demonstrates Some error in thy will elsewhere intent. Truly from this time forward shall my words Be naked, so far as it is befitting To lay them open unto thy rude gaze." And more coruscant and with slower steps The sun was holding the meridian circle, Which, with the point of view, shifts here and there When halted (as he cometh to a halt, Who goes before a squadron as its escort, If something new he find upon his way) The ladies seven at a dark shadow's edge, Such as, beneath green leaves and branches black, The Alp upon its frigid border wears. In front of them the Tigris and Euphrates Methought I saw forth issue from one fountain, And slowly part, like friends, from one another. "O light, O glory of the human race! What stream is this which here unfolds itself From out one source, and from itself withdraws?"

(455) 848 To say: The watercourses are full, the canals are inundated 848 on account of the purification (which) comes forth from Osiris. 848 Sm-priest, hereditary-prince, ye ten great ones of the palace, ye ten great ones of Heliopolis, 849 Great Ennead, be seated, 849 behold this purification of the king, this Osiris N., 849 who is being purified by smn (-natron) and by bd (-natron), 850 the spittle which went out of the mouth of Horus, the sputum which went out of the mouth of Set, 850 whereby Horus was purified, 850 whereby the evil, which was in him, was poured to the ground, after Set had done (it) to him, 850 whereby Set was purified, 850 (whereby) the evil, which was in him, was poured to the ground, after Horus had done (it) to him. 851 N. is thereby purified, and the evil which was in him is poured to the ground, 851 which Nwtknw has done to thee, together with thy spirits.

(3) This, therefore, it is not fit to suspect of the Gods [ viz. that they can be defiled by vapours]; but it is much more requisite to think that things of this kind are foreign to us and to our nature. For things which are divided, and also material and kindred natures, are able to have a certain communion with each other in acting and suffering; but things which are essentially different, and such as are entirely transcendent, and which employ other natures and powers, these cannot act on or receive any thing from each other. The defilement, therefore, produced by material natures, falls on things which are detained by a material body; and from these it is necessary those should be purified who are capable of being defiled by matter. But how can those beings be defiled by material essences who neither have a divisible nature nor possess the power of receiving in themselves the passions of matter? How, likewise, can divinity, who has nothing in common with us, in consequence of antecedently existing superior to human imbecility, be polluted by my passions, or by those of any other man?