(2) Rā is living, the tortoise is dead. The body has been offered in the earth; the bones have been offered of N. [The West wind of Isis

(104) And we have been destroyed and have not found any to help us even with a word: We have been tortured ⌈and destroyed⌉, and not hoped to see life from day to day.

(5) Rā is living, the tortoise is dead. His wrappings have been opened; they reveal his figure. [The South wind of Rā

(7) Those who take shelter in me, striving for liberation from old-age and death, come to know Brahman , the individual self, and the entire field of karmic action.

(4) Rā is living, the tortoise is dead, the limbs are well wrapped up. Kebehsenef is to keep watch over them for N. [The North wind of Osiris

(3) O ye seamen of Râ at the gloaming of the day, let N live after death, like Râ daily

(3) Rā is living, the tortoise is dead. It is safe that is in the funeral chest of N. [The East wind of Nephthys

(4) Therefore now, if we will speak of this most serious Article, we must go from Jerusalem to Jericho, and see how we lie among Murderers, who have so wounded us, and beaten us, that we are half dead, and we must look about us for the Samaritan with his Beast, that he may dress our Wounds, and bring us into his Inn. O how lamentable and miserable it is, that we are so beaten by the Murderer (the Devil) that we are half dead, and yet feel our Smart no more! O if the Physician would come, and dress our Wounds, that our Soul might revive and live, how should we rejoice! Thus speaks the Desire, and has such longing hearty Wishes; and although the Physician is present, yet the Mind can no where apprehend him, because it is so very much wounded, and lies half dead.

(19) n ) I am Emsta. I have come, I am thy protector. I cause thy house to prosper permanently, according to the command of Ptah, according to the command of Rā himself

(3) O Rā, in that thy name of Rā, since thou passest through those who are perishing headlong: do thou then keep me standing on my feet. I am a powerful Chu, let thy soundness be my soundness

(13) Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their requests that they should have forgiveness and length 〈of days〉†.

(2) —I am the soul of the great body which rests in Arohabu. I am protecting the body of Hanirta, the lord of motion, who rests in the marshes of Senhakarokana

(11) He hath given to me that beautiful Amenta in which the living are destroyed. But strong is its possessor though he faint in it daily

(1) Whether every human being is immortal or we are wholly destroyed, or whether something of us passes over to dissolution and destruction, while something else, that which is the true man, endures for ever- this question will be answered here for those willing to investigate our nature.

We know that man is not a thing of one only element; he has a soul and he has, whether instrument or adjunct in some other mode, a body: this is the first distinction; it remains to investigate the nature and essential being of these two constituents.

Reason tells us that the body as, itself too, a composite, cannot for ever hold together; and our senses show us it breaking up, wearing out, the victim of destructive agents of many kinds, each of its constituents going its own way, one part working against another, perverting, wrecking, and this especially when the material masses are no longer presided over by the reconciling soul.

And when each single constituent is taken as a thing apart, it is still not a unity; for it is divisible into shape and matter, the duality without which bodies at their very simplest cannot cohere.

The mere fact that, as material forms, they have bulk means that they can be lopped and crushed and so come to destruction.

If this body, then, is really a part of us, we are not wholly immortal; if it is an instrument of ours, then, as a thing put at our service for a certain time, it must be in its nature passing.

The sovereign principle, the authentic man, will be as Form to this Matter or as agent to this instrument, and thus, whatever that relation be, the soul is the man.

(8) Having come to Me, these high-souled men are no more subject to rebirth, which is transitory and the abode of pain; for they have reached the highest perfection.

(11) Now the manner of the dawning of the Wrathful Deities is to be shown. In the above Bardo of the Peaceful [Deities} there were seven stages of ambuscade. The setting-face- to-face at each stage should have [caused the deceased] to recognize either at one or another [stage] and to have been liberated.

(2) When a hundred thousand generations had passed, the mortal birds surrendered themselves spontaneously to total annihilation. No man, neither young nor old, can speak fittingly of death or immortality. Even as these things are far from us so the description of them is beyond all explanation or definition. If my readers wish for an allegorical explanation of the immortality that follows annihilation, it will be necessary' for me to write another book. So long as you are identified with the things of the world you will not set out on the Path, but when the world no longer binds you, you enter as in a dream; but, knowing the end, you see the benefit. A germ is nourished among a hundred cares and loves so that it may become an intelligent and acting being. It is instructed and given the necessary knowledge. Then death comes and evernhing is effaced, its dignity is thrown down. This that was a being has become the dust of the street. It has several times been annihilated; but in the meanwhile it has been able to learn a hundred secrets of which previously it had not been aware, and in the end it receives immortality', and is given honour in place of dishonour. Do you know what you possess? Enter into yourself and reflect on this. So long as you do not realize your nothingness and so long as you do not renounce your self-pride, your vanity and your self-love, you will never reach the heights of immortality. On the ay you are cast down in dishonour and raised in honour.

And now my story is finished, I have nothing more to say.

(14) It is said, that life is in the hand of that foremost man, at the end of his years, who has constructed the most defences around this earth, until the renovation of the universe is requisite.

(12) I am Rā, who proceedeth from Nu, and my soul is divine. I am he who produceth food, but I execrate what is wrong

(7) And Râ said to the gods, “Let him be laid upon his bed, that he may recover.”