(9) And Semele, the daughter of Cadmus, too, bore an illustrious son, Dionysus, the joy-inspiring, when she mingled with him in love." Cadmus, the father of Semele, came to Thebes in the time of Lynceus, and was the inventor of the Greek letters. Triopas was a contemporary of Isis, in the seventh generation from Inachus. And Isis, who is the same as Io, is so called, it is said, from her going (ienai) roaming over the whole earth. Her, Istrus, in his work on the migration of the Egyptians, calls the daughter of Prometheus. Prometheus lived in the time of Triopas, in the seventh generation after Moses. So that Moses appears to have flourished even before the birth of men, according to the chronology of the Greeks. Leon, who treated of the Egyptian divinities, says that Isis by the Greeks was called Ceres, who lived in the time of Lynceus, in the eleventh generation after Moses. And Apis the king of Argos built Memphis, as Aristippus says in the first book of the Arcadica. And Aristeas the Argive says that he was named Serapis, and that it is he that the Egyptians worship.

(2) Horus exalteth his father Osiris in every place; associating Isis the Great with her sister Nephthys

(41) Thy mother Isis embraceth thee, seeing in thee her son, as the Lord of Terror, the All-Powerful, as he setteth in the Land of Life at night

(4) A To say by Nut: N., I have given to thee thy sister Isis, 3 that she may take hold of thee, that she may give thy heart to thee which belongs to thy body.

(8) The Osiris N is Horus: his mother Isis bringeth him forth, and Nephthys nurseth him, as they did to Horus, who repelleth the dark ones of Sutu: who, when they see the Crown fixed upon his brow, fall upon their faces

(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.

(65) And I who drop the hair which hath loosely fallen upon my brow—I am Isis, when she concealeth herself; she hath let fall her hair over herself

(13) Verily, before Isis was, who gave birth to Horus, I grew up and waxed old, and was honoured beyond those in Glory, who were with me

(24) I come daily through the house of the god in Lion form, and I pass forth from it to the house of Isis the Mighty, that I may see glorious, mysterious and hidden matters, even as she hath caused me to see the divine offspring of the Great One

(11) As for Emsta, Hapi, Tuamautef, Kebhsenuf, Horus is their father and Isis their mother

(2) Fables likewise bear testimony to the antiquity of this dialect. For in these it is said that Nereus married Doris the daughter of Ocean; by whom he had fifty daughters, one of which was the mother of Achilles. Metrodorus also says, that according to some, Hellen was the offspring of Deucalion, who was the son of Prometheus and Pyrrha the daughter of Epimetheus; and that from him came Dorus, and Æolus. He farther observes, that he learnt from the sacred rites of the Babylonians, that Hellen was the offspring of Jupiter, and that the sons of Hellen were Dorus, Xuthus, and Æolus; with which narrations Herodotus also accords. It is difficult, however, for those in more recent times to know accurately, in particulars so ancient, which of these narrations is to be preferred.

But it may be collected from each of these histories, that the Doric dialect is acknowledged to be the most ancient; that the Æolic is next to this, which received its name from Æolus; and that the Ionic ranks as the third, which derived its appellation from Ion the son of Xuthus. The Attic is the fourth, which was denominated from Creusa, the daughter of Erectheus, and is posterior to the former dialects by three generations, as it existed about the time of the Thracians, and the rape of Orithyia, as is evident from the testimony of most histories. Orpheus also, who is the most ancient of the poets, used the Doric dialect.

(2) And, moreover, though it should be unknown to us, yet this very circumstance is that which is most venerable in it, for it is too excellent to be divided into knowledge. But in those names which we can, scientifically analyze, we possess a knowledge of the whole divine essence, power, and order, comprehended in the name. And farther still, we preserve in the soul collectively the mystic and arcane image of the Gods, and through this we elevate the soul to the Gods, and when elevated conjoin it as much as possible with them. But you ask, “ Why, of significant names, we prefer such as are Barbaric to our own? ” Of this, also, there is a mystic reason. For because the Gods have shown that the whole dialect of sacred nations such as those of the Egyptians and Assyrians, is adapted to sacred concerns; on this account we ought to think it necessary that our conference with the Gods should be in a language allied to them. Because, likewise, such a mode of speech is the first and most ancient. And especially because those who first learned the names of the Gods, having mingled them with their own proper tongue, delivered them to us, that we might always preserve immoveable the sacred law of tradition, in a language peculiar and adapted to them. For if any other thing pertains to the Gods, it is evident that the eternal and immutable must be allied to them.

(4) As the years rolled by after his passing from this plane of life (tradition recording that he lived three hundred years in the flesh), the Egyptians deified Hermes, and made him one of their gods, under the name of Thoth. Years after, the people of Ancient Greece also made him one of their many gods--calling him "Hermes, the god of Wisdom." The Egyptians revered his memory for many centuries-yes, tens of centuries-- calling him "the Scribe of the Gods," and bestowing upon him, distinctively, his ancient title, "Trismegistus," which means "the thrice-great"; "the great-great"; "the greatest-great"; etc. In all the ancient lands, the name of Hermes Trismegistus was revered, the name being synonymous with the "Fount of Wisdom."

(362) 605 To say: Father of N., father of N. in darkness, 605 father of N., Atum, in darkness, bring N. to thy side, 606 that he may kindle the light for thee and protect thee, 606 as Nun protected these four goddesses, 606 the day they protected the throne (bed 606 Isis, Nephthys, Neit, rt-tw.

(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."

(6) The Chaldæans call the God Dionysos (or Bacchus), Iao in the Phoenician tongue (instead of the Intelligible Light), and he is also called Sabaoth, [1] signifying that he is above the Seven poles, that is the Demiurgos.

(3) “ Nor do we frame conceptions of a divine nature, contrary to its real mode of subsistence. ” But conformably to the nature which it possesses, and to the truth concerning it, which those obtained who first established the laws of sacred religion, we persevere in our conceptions of divinity. For if any thing else in religious legal institutions is adapted to the Gods, this must certainly be immutability. And it is necessary that ancient prayers, like sacred asyla, should be preserved invariably the same, neither taking any thing from them, nor adding any thing to them which is elsewhere derived. For this is nearly the cause at present that both names and prayers have lost their efficacy, because they are continually changed through the innovation and illegality of the Greeks. For the Greeks are naturally studious of novelty, and are carried about every where by their volatility; neither possessing any stability themselves, nor preserving what they have received from others; but rapidly relinquishing this, they transform every thing through an unstable desire of discovering something new. But the Barbarians are stable in their manners, and firmly continue to employ the same words. Hence they are dear to the Gods, and proffer words which are grateful to them; but which it is not lawful for any man by any means to change. And thus much we have said in answer to you concerning names, which though they are inexplicable, and are called Barbaric, yet are adapted to sacred concerns.

(11) Thou navigatest through the sky every day, thou leadest him (Rā) to his mother Nut, where he sits living in the Amenta, in the boat of Rā, every day. Thou art with Horus in order that the protection of Rā may be behind thee; and the glorious power of Thoth may cling to thee and the health of Isis be within thy limbs

(676) 2007 To say: Thy water belongs to thee, thine abundance belongs to thee, thine efflux belongs to thee, 2007 which issues from Osiris. 2008 Collect thy bones; arrange thy limbs; 2008 shake off thy dust; untie thy bandages. 2009 The tomb is open for thee; the double doors of the coffin are undone for thee; 2009 the double doors of heaven are open for thee. 2009 "Hail," says Isis; "(come) in peace," says Nephthys, 2009 when they see their brother at the feast of Atum. 2010 These thy libations, Osiris, are in Busiris, in Grg.w-b(.f ); 2010 thy soul is in thy body; thy might is behind thee; remain chief of (or, master of) thy powers. 2011 Raise thyself up, N., 2011 travel over the southern regions; travel over the northern regions; 2011 be thou powerful over the powers that are in thee. 2011 Thy spirits, the jackals, are given thee which Horus of Hierakonpolis has given to thee. 2012 Raise thyself up, N., be seated on thy firm (or, copper) throne. 2012 Anubis, who is chief of the divine pavillion (s-ntr), has commanded 2012 thy purification with thy eight nm.t-jars and (thy) eight `b.tjars, which come from the s-ntr. 2013 Thou art a god who supports the sky, who beautifies the earth. 2013 The mnt.t-woman laments for thee; the great min.t mourns for thee; 2014 arms agitate for thee; feet tremble for thee, 2014 when thou ascendest as a star, as the morning star. 2014 He comes to thee, his father; he comes to thee, Geb; 2015 take his hand, let him sit upon the great seat; 2015 let him unite with the two mt-lakes of b.w; 2015 purify his mouth with natron on the lap of Mnti-'irti; 2015 purify his nails, upper and lower. 2016 Let one do for him what thou didst do for his brother, Osiris, . on the day of counting the bones, 2016 of making firm the sandals, of ferrying over the lake Rd-wr. 2017 To thee come the wise and the understanding; 2017 thou art called to the southern 'itr.t-palace; 2017 to thee come (the gods of) the full northern 'itr.t-palace, with a salutation. 54. TEXTS OF MISCELLANEOUS CONTENTS,

(111) Or, "The heavens are revolving the wrong way; Or if she said, "My head aches with pain," Or, "My headache is now relieved;" If she gave thanks, 'twas for being united to Yusuf; If she wailed, 'twas that she was separated from him. Though she gave vent to thousands of names, Her meaning and purport was only Yusuf; Was she an hungred, when she pronounced his name, Her thirst was quenched by Yusuf's name, Was she in pain, by pronouncing his mighty name