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

(4) I am the lord of justice, the witness of right before the gods; I direct the words so as to make the wronged victorious. I have dispelled darkness, and driven away the storm. I have given the sweet breaths of the North to Osiris when he comes out of the womb which bare him. I give Rā to be setting as Osiris and Osiris to be setting as Rā. I give him to enter the mysterious cave in order to revive the heart of him whose heart is motionless, the exalted soul which is in the Amenta

(6) It is exalted, the soul of Rā in the Amenta, his body is blessed there; the powers praise him in the bounds of the Tuat, Teb Temt who rests in his covering

(1) THE art of healing was originally one of the secret sciences of the priestcraft, and the mystery of its source is obscured by the same veil which hides the genesis of religious belief. All higher forms of knowledge were originally in the possession of the sacerdotal castes. The temple was the cradle of civilization. The priests, exercising their divine prerogative, made the laws and enforced them; appointed the rulers and controlled than; ministered to the needs of the living, and guided the destinies of the dead. All branches of learning were monopolized by the priesthood, who admitted into their ranks only those intellectually and morally qualified to perpetuate their arcanum. The following quotation from Plato's Statesman is apropos of the subject: " * * * in Egypt, the King himself is not allowed to reign, unless he have priestly powers; and if he should be one of another class, and have obtained the throne by violence, he must get enrolled in the priestcraft."

(5) O thou who removest the bolt from the East of Heaven at the stormy voice of bellowings, and openest the gates of the Horizon before Râ: he cometh forth fainting from the wounds

(8) I am the lord of the red crown which is on the head of the shining one, he who gives life to mankind from the heat of his mouth, and who delivers Rā from Apepi

(16) "Understand that he healed you when you were sick, that you might reign.

(10) Then they asked him, What man is that? And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.

(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) In like manner also the spirit went forth from the heart into all the qualifying or fountain veins of the body, and kindled all the seven spirits, and so the royal body was glorified instantaneously, and there he stood as a king of God, in an unsearchable clarity or brightness, transcendently excelling the whole heavenly host or army.

(3) I make my way at the prow of the Bark of Rā, which lifteth me up like his disk

(4) O Rā, in that thy name of Rā, since thou openest the secrets of the Ammehit, which gladdeneth the hearts of the Divine Circle: do thou then give me my heart. I am a powerful Chu, let thy soundness be my soundness, and the soundness of thy limbs be the soundness of my limbs

(2) Rā maketh his appearance at the Mount of Glory, with the Cycle of gods about him: the Strong one issueth from his hidden abode

(1) There rises a form which shines on the horizon. Atmu rises pouring out his dew, and the bright one who shines in the sky. The abode of the obelisk is in joy because of them, because they are complete. There are shouts of joy in the sanctuary and loud cheering fills the Tuat. They fall down before Atmu Harmachis. For His Majesty gave orders to the cycle of his followers. His Majesty ordered to give praise to the Eye, and behold, my flesh he gave it strength, and all my limbs are renewed, as soon as the order came out of the mouth of Rā

(8) No one can understand a king but a king; therefore God has made each of us a king in miniature, so to speak, over a kingdom which is an infinitely reduced copy of His own. In the kingdom of man, God's "throne" is represented by the soul, the Archangel by the heart, "the chair" by the brain, "the tablet" by the treasure-chamber of thought. The soul, itself unlocated and indivisible, governs the body as God governs the universe. In, short, each of us is entrusted with a little kingdom, and charged not to be careless in the administration of it.

(23) I am He who presideth in Restau. “He who entereth in his own name, and cometh forth in quest; the Lord of the Eternity of the Earth” is my name

(19) I am the lord of the thrones above, traversing the horizon in the train of Rā; the offerings for me are in the sky in the field of Rā, and my portion on earth in the garden of Aarru; I journey in the Tuat like Rā; I weigh the words like Thoth, I march as I will, I hasten in my course like Sahu the mysterious one, and I am born as the two gods

(21) O ye gods, O ye Glorified who precede Rā, and who escort his soul, tow me as you tow him, in the same way as you conduct Rā and tow those in the sky. I am the lofty power in the Amenta

(20) Said over a Boat of four cubits in length, painted green. And let a starry sky be made, clean and purified with natron and incense. And see thou make an image of Rā upon a tablet of light green colour at the prow of the Boat. And see thou make an image of the Deceased whom thou lovest, that he may be made strong in this boat, and that his voyage be made in the Bark of Rā, and that Rā himself may look upon him. Do not do this for any one except for thine own self, thy father and thy son. And let them be exceedingly cautious for themselves. The Deceased acquireth might with Rā, and made to possess power among the gods, who regard him as one of themselves, and when men or the Dead see him they fall upon their faces. He is seen in the Netherworld as the image of Rā

(11) He whose body is wrapped up in these bandages, he is mighty among the gods in the Netherworld. He is never repulsed; his flesh and his bones are like one who never died; he drinks at the source of the river, he receives fields in the garden of Aarru; a star in the sky is given to him