(3) And out of the triad one stands apart; and in the heptad there are two triads, and one standing apart. The dodecad symbolizes war, the triad of amity, the triad of enmity, three which are life-giving, three which are death-dealing, and God, the faithful king, rules over all from the throne of his sanctity. One above three, three above seven, and seven above twelve, and all are linked together, and one with another.

(60) And the chambers of the winds, and how the winds are divided, and how they are weighed, and (how) the portals of the winds are reckoned, each according to the power of the wind, and the power of the lights of the moon, and according to the power that is fitting: and the divisions of the stars according to their names, and how all the divisions are divided.

(5) Often for the purpose of exposition- as a help towards stating the nature of the produced multiplicity- we use the example of many lines radiating from one centre; but, while we provide for individualization, we must carefully preserve mutual presence. Even in the case of our circle we need not think of separated radii; all may be taken as forming one surface: where there is no distinction even upon the one surface but all is power and reality undifferentiated, all the beings may be thought of as centres uniting at one central centre: we ignore the radial lines and think of their terminals at that centre, where they are at one. Restore the radii; once more we have lines, each touching a generating centre of its own, but that centre remains coincident with the one first centre; the centres all unite in that first centre and yet remain what they were, so that they are as many as are the lines to which they serve as terminals; the centres themselves appear as numerous as the lines starting from gem and yet all those centres constitute a unity.

Thus we may liken the Intellectual Beings in their diversity to many centres coinciding with the one centre and themselves at one in it but appearing multiple on account of the radial lines- lines which do not generate the centres but merely lead to them. The radii, thus, afford a serviceable illustration for the mode of contact by which the Intellectual Unity manifests itself as multiple and multipresent.

(15) As I said earlier, among the things that were created the monad is first, the dyad follows it, and the triad, up to the tenths. Now the tenths rule the hundredths; the hundredths rule the thousandths; the thousands rule the ten thousands. This is the pattern immortals. First Man is like this: His monad [...].

(14) The vignette consists of the three figures described in the rubric. That which is given here is taken from the Turin papyrus. It differs slightly from the description and from the vignettes of the other texts. The middle figure should have a man’s body with a lion’s claws

(2) These seven double letters point out the dimensions, East, West, height, depth, North, South, with the holy temple in the middle, sustaining all things.

(15) The vignettes represent the figures described in the rubric for which the chapter was written

(9) They add, then, the twelve cubits, agreeably to the revolution of the twelve months, in the annual circle, during which the earth produces and matures all things; adapting itself to the four seasons. And the table, in my opinion, exhibits the image of the earth, supported as it is on four feet, summer, autumn, spring, winter, by which the year travels. Wherefore also it is said that the table has "wavy chains;" either because the universe revolves in the circuits of the times, or perhaps it indicated the earth surrounded with ocean's tide.

(4) On another principle, 120 is a triangular number, and consists of the equality of the number 64, [which consists of eight of the odd numbers beginning with unity], the addition of which (1, 3, 5, 7, 9, 11, 13, 15) in succession generate squares; and of the inequality of the number 56, consisting of seven of the even numbers beginning with 2 (2, 4, 6, 8, 10, 12, 14), which produce the numbers that are not squares Again, according to another way of indicating. the number 120 consists of four numbers - of one triangle, 15; of another, a square, 25; of a third, a pentagon, 35; and of a fourth, a hexagon, 45. The 5 is taken according to the same ratio in each mode. For in triangular numbers, from the unity 5 comes 15; and in squares, 25; and of those in succession, proportionally. Now 25, which is the number 5 from unity, is said to be the symbol of the Levitical tribe. And the number 35 depends also on the arithmetic, geometric, and harmonic scale of doubles - 6, 8, 9, 12; the addition of which makes 35. In these days, the Jews say that seven months' children are formed. And the number 45 depends on the scale of triples - 6, 9, 12, 18 - the addition of which makes 45; and similarly, in these days they say that nine months' children are formed.

(1) The foundations are the twenty-two letters, three mothers, seven double, and twelve single letters. Three mothers, namely A, M, SH, these are Air, Water, and Fire: Mute as Water, Hissing as Fire, and Air of a spiritual type, is as the tongue of a balance standing erect between them pointing out the equilibrium which exists.

(2) And there are those who fashion ears and eyes of costly material, and consecrate them, dedicating them in the temples to the gods - by this plainly indicating that God sees and hears all things. Besides, the lion is with them the symbol of strength and prowess, as the ox clearly is of the earth itself, and husbandry and food, and the horse of fortitude and confidence; while, on the other hand, the sphinx, of strength combined with intelligence - as it had a body entirely that of a lion, and the face of a man. Similarly to these, to indicate intelligence, and memory, and power, and art, a man is sculptured in the temples. And in what is called among them the Komasiae of the gods, they carry about golden images - two dogs, one hawk, and one ibis; and the four figures of the images they call four letters. For the dogs are symbols of the two hemispheres, which, as it were, go round and keep watch; the hawk, of the sun, for it is fiery and destructive (so they attribute pestilential diseases to the sun); the ibis, of the moon, likening the shady parts to that which is dark in plumage, and the luminous to the light. And some will have it that by the dogs are meant the tropics, which guard and watch the sun's passage to the south and north. The hawk signifies the equinoctial line, which is high and parched with heat, as the ibis the ecliptic. For the ibis seems, above other animals, to have furnished to the Egyptians the first rudiments of the invention of number and measure, as the oblique line did of circles.

(17) O nobly-born, from the Circle outside of them, the Eight Htamenmas of the [eight] regions [of the brain] will come to shine upon thee: from the east, the Dark-Brown Lion-Headed One, the hands crossed on the breast, and in the mouth holding a corpse, and shaking the mane; from the south, the Red Tiger-Headed One, the hands crossed downwards, grinning and showing the fangs and looking on with protruding eyes; from the west, the Black Fox-Headed One, the right [hand] holding a shaving- knife, the left holding an intestine, and [she] eating and licking the blood [therefrom]; from the north, the Dark-Blue Wolf-Headed One, the two hands tearing open a corpse and looking on with protruding eyes; from the south-east, the Yellowish- White Vulture-Headed One, bearing a gigantic [human- shaped] corpse on the shoulder and holding a skeleton in the hand; from the south-west, the Dark-Red Cemetery-Bird-Headed One, carrying a gigantic corpse on the shoulder; from the north-west, the Black Crow-Headed One, the left [hand] holding a skull-bowl, the right holding a sword, and [she] eating heart and lungs; from the north-east, the Dark-Blue Owl-Headed One, holding a dorje in the right [hand], and holding a skull-bowl in the left, and eating.

(695) 2157 To say: The diadem comes into being; inundated ------- ti 2157 tm -------------------------------------- 2158 Seat thyself on the throne of R`, which Horus, removed to the south of the sky. 2158 removed ---------------- f (?) --------------- 2158 ------------------ he removed the secret (places) of the Nine (Bows?). 2159 N. is seated ---------------------------------2159a + 1 (N. J�quier, XII 1042). ------ n.f nb ----- 2159 ------------------------ N. upon the sky. 2159 The two hands of N. are on Heliopolis. 2160 ----------- rd.wi [N.] ------------------ 2160 ------------ 'ir. 2160b + 1 (N. 1044). the head of N. is above; the legs of N. [are below]. 2161 [N.] -------------- 2161 --------- more long than wide; 2161b + 1 (N. 1045). behold N. w t[?] ---- 2162 ----- sm ---------------------------------- 2162 like to her following of Set; like to her foll[owing] ---- 2162 ----- m ------- 'i ----------------------------

(2) These three mothers enclose a mighty mystery, most occult and most marvelous, sealed as with six rings, and from them proceed primeval Fire, Water, and Air; these are subsequently differentiated into male and female. At first existed these three mothers, and there arose three masculine powers, and hence all things have originated.

(4) These twenty-two letters, the foundations, He arranged as on a sphere, with two hundred and thirty-one modes of entrance. If the sphere be rotated forward, good is implied, if in a retrograde manner evil is intended.

(5) Such, then, is the style of the example in arithmetic. And let the testimony of geometry be the tabernacle that was constructed, and the ark that was fashioned, - constructed in most regular proportions, and through divine ideas, by the gift of understanding, which leads us from things of sense to intellectual objects, or rather from these to holy things, and to the holy of holies. For the squares of wood indicate that the square form, producing fight angles, pervades all, and points out security. And the length of the structure was three hundred cubits, and the breadth fifty, and the height thirty; and above, the ark ends in a cubit, narrowing to a cubit from the broad base like a pyramid, the symbol of those who are purified and tested by fire. And this geometrical proportion has a place, for the transport of those holy abodes, whose differences are indicated by the differences of the numbers set down below.

(37) Your attention is called to the fact that each circle in the symbol is called to and blended with the one on either side of it. Accordingly in the circular extent of each circle there is to be found FOUR different spaces or regions, as follows: (1) Its own unblended space or region; (2) the space or region in which its own space or region is blended with that of one of the neighboring circles, which constitutes a shield-shaped space; (3) the space or region in which its own space or region is blended with that of the other neighboring circle, constituting a shield-shaped space; and (4) the space or region in the very centre of the symbol, in which the space or region of each circle is blended with that of both of the other two—thus producing a Triune Region. This arrangement, again, furnishes us with SEVEN distinct regions, as follows (giving each circle the name of a letter, as A, B, or C, respectively) I. Circle A; II. Circle B; III. Circle C; IV. Space A-B; V. Space A-C; VI. Space B-C and finally VII. Region A-B-C, at the centre. There are thus three unblended areas; also three blended areas of two elements; and finally one blended area of three elements; the latter combining within itself all three elements in equal proportion. Let him who wishes for the Light solve this Riddle of the Symbol!

(8) This chapter is often found not only in papyri but upon coffins, in accordance with the rubric at the end. The earliest copy is on the coffin of Queen Mentuhotep. A very fine copy is on the alabaster sarcophagus of Seti I, and our museums are rich in funereal monuments inscribed with this ancient text. A very similar text is found at the end of chapter 99

(617) coloured by the reflected light of the seventh; the second and fifth [Saturn and Mercury] are in colour like one another, and yellower than the preceding; the third [Venus] has the whitest light; the fourth [Mars] is reddish; the sixth [Jupiter] is in whiteness second. Now the whole spindle has the same motion; but, as the whole revolves in one direction, the seven inner circles move slowly in the other, and of these the swiftest is the eighth; next in swiftness are the seventh, sixth, and fifth, which move together; third in swiftness appeared to move according to the law of this reversed motion the fourth; the third appeared fourth and the second fifth. The spindle turns on the knees of Necessity; and on the upper surface of each circle is a siren, who goes round with them, hymning a single tone or note. The eight together form one harmony; and round about, at equal intervals, there is another band, three in number, each sitting upon her throne: these are the Fates, daughters of Necessity, who are clothed in white robes and have chaplets upon their heads, Lachesis and Clotho and Atropos, who accompany with their voices the harmony of the sirens—Lachesis singing of the past, Clotho of the present, Atropos of the future; Clotho from time to time assisting with a touch of her right hand the revolution of the outer circle of the whorl or spindle, and Atropos with her left hand touching and guiding the inner ones, and Lachesis laying

(54) Timaeus: the equilateral triangle is constructed as a third. The reason why is a longer story; but should anyone refute us and discover that it is not so, we begrudge him not the prize. Accordingly, let these two triangles be selected as those wherefrom are contrived the bodies of fire and of the other elements,— one being the isosceles, and the other that which always has the square on its greater side three times the square on the lesser side. Moreover, a point about which our previous statement was obscure must now be defined more clearly. It appeared as if the four Kinds,