(1) There were formed seven double letters, Beth, Gimel, Daleth, Kaph, Pe, Resh, Tau, each has two voices, either aspirated or softened. These are the foundations of Life, Peace, Riches, Beauty or Reputation, Wisdom, Fruitfulness, and Power. These are double, because their opposites take part in life, opposed to Life is Death; to Peace, War; to Riches, Poverty; to Beauty or Reputation, Deformity or Disrepute; to Wisdom, Ignorance; to Fruitfulness, Sterility; to Power, Slavery.

(5) Thoth slaughtereth them, the Son of the Rock, proceeding from the place of the Two Rocks

(5) The second, tinct of deeper hue than perse, Was of a calcined and uneven stone, Cracked all asunder lengthwise and across. The third, that uppermost rests massively, Porphyry seemed to me, as flaming red As blood that from a vein is spirting forth. Both of his feet was holding upon this The Angel of God, upon the threshold seated, Which seemed to me a stone of diamond. Along the three stairs upward with good will Did my Conductor draw me, saying: "Ask Humbly that he the fastening may undo." Devoutly at the holy feet I cast me, For mercy's sake besought that he would open, But first upon my breast three times I smote. Seven P's upon my forehead he described With the sword's point, and, "Take heed that thou wash These wounds, when thou shalt be within," he said. Ashes, or earth that dry is excavated, Of the same colour were with his attire, And from beneath it he drew forth two keys.

(386) 679 To say: N. comes to thee, 'iwti.w. 679 Mayest thou let N. pass by through "the divided opening." 679 If thou drivest N. back, he will drive thee, back. 679 Horus fell because of his eye; Set suffered because of his testicles. 679 Serpent with raised head (dr-tp), who is in the nw.t-bush, fall, glide away.

(382) 670 To say: 'Ir.w-serpent or 'ir.t-serpent, go away from N. who is in the d``miw. 670 Horus circulates behind his eye. 670 Reverse-serpent, make ruin (in) the earth (decay (in) the earth).

(1) should not have been placed among those of the Book of the Dead, it belongs to another book similar to the , the book engraved on the walls of the royal tombs. It describes gods and genii of the bounds in the Tuat who confer certain blessings on the deceased; such as this: “those who lift up their faces towards the sky at the prow of the boat of Rā, grant that Osiris N. may see Rā when he rises.” A vignette gives the appearance of the god or genius spoken of. Every one of them is followed by this sentence: “for the libation of a vase has been made on earth by Osiris N. who is (now) the lord of abundance, and goes round the garden of Hotepit.”

(13) Thou hast a similitude of this, in that the earth and stones are proceeded out of the incomprehensibility.

(8) For this is very well to be apprehended and perceived in the Earth and Stones, that the four Elements are of one only Substance, and that the Earth and Stones were generated in the Fierceness from the Kindling of the Elements. For a Stone is but Water; and therefore we should do well to consider, what Kind of Fierceness there must have been, that has drawn the Water so hard together.

(14) And Atlas, the unsuffering pole, may mean the fixed sphere, or better perhaps, motionless eternity. But I think it better to regard the ark, so called from the Hebrew word Thebotha, as signifying something else. It is interpreted, one instead of one in all places. Whether, then, it is the eighth region and the world of thought, or God, all-embracing, and without shape, and invisible, that is indicated, we may for the present defer saying. But it signifies the repose which dwells with the adoring spirits, which are meant by the cherubim.

(76) But that thy Predecessors after their Death have a appeared in Deeds of Wonder, upon which thou buildest, that was caused by the Faith of the Living, and their Imaging in [or Impression upon] their Tincture, which is so strong that it can remove Mountains. An evil Faith also (if it be strong) can (in the first Principle) stir up Wonders, as may be seen by Incantation, and by the wicked Showers of Signs before Pharaoh: a As they believed, so it was done.

(44) The usual meaning of the word Ḥotepit , , [100] when written according to the orthography of the Pyramid Texts, is oblations , offerings . This, however, is only a derived meaning. The word really only expresses a predicate of the things offered, as putting together , uniting , reconciling ; Ḥotep might signify Rest , or Peace ; very appropriate names for such a garden. is the name of a god who dwells here. [101] There is also a goddess here called Ḥotepit , mentioned in the Pyramid inscription of Pepi I (line 423), as mother of the great Scarab: and the same name is given to Hathor in the temple of Dendera. The name of Ḥotep (with different determinatives [102] ) belongs to one of the islands of this blissful place

(23) What is this then that is written? Have ye not read this Scripture: The stone which the builders rejected, the same is become the head of the corner: this was the Lord's doing, and it is marvellous in our eyes?

(359) 594 To say: Horus has moaned because of his eye; Set has moaned because of his testicles. 594 The eye of Horus sprang up as he fell on yonder side of the Winding Watercourse, 594 to protect itself against (or, free itself from) Set. 594 Thot saw it on yonder side of the Winding Watercourse. 594 The eye of Horus sprang up on yonder side of the Winding Watercourse, 594 and fell upon the wing of Thot on yonder side of the Winding Watercourse. 595 O ye gods, ye who ferry over on the wing of Thot 595 to yonder side of the Winding Watercourse, to the eastern side of heaven, 595 to speak with Set about that eye of Horus, 596 may N. ferry over with you on the wing of Thot 596 to yonder side of the Winding Watercourse, to the eastern side of heaven, 596 that he, N., may speak with Set about that eye of Horus. 597 Mayest thou awake in peace, thou "face-behind", in peace; 597 mayest thou awake in peace, thou who art within Nut, in peace, ferryman of the Winding Watercourse. 597 Speak the name of N. to R`; announce N. to R`. 598 N. is on the way to yonder far-off palace of the lords of kas, 598 where R` is adored in the morning in the regions of Horus and in the regions of Set, 598 as the god of those who are gone to their kas. 599 R` recommends N. to the "face-behind," the ferryman of the Winding Watercourse, 599 that he may bring to N. that ferry of the Winding Watercourse, 599 in which he ferries the gods 599 to yonder side of the Winding Watercourse, to the eastern side of heaven, 600 and ferry N. 600 to yonder side of the Winding Watercourse, to the eastern side of heaven. 600 N. is in search of the eye of Horus which is injured. 601 N. is on the way to the numbering of fingers. 601 The face of N. is washed by the gods, male as well as female; 601 'Im.ti, p.wi, Dw-mu.t.f, b-n.w.f, 601 at the right side of N., which is Horus, 601 w-dndr.w, nti-wd.wi.f, Nephthys, Mnti-n-'irti, 601 at the left side of N., which is Set. 602 N. is known by his seat; his helm remembers him. 602 N. has found his seat empty, 602 in the bottom (hold) of the boat of gold, of R`.

(65) Because from these mysterious compositions comes life, That staff becomes a serpent and divides the Nile, Like the staff of Ha, Mim, by the grace of God. Its outward form resembles the outward forms of others, Yet the disk of a cake differs much from the moon's disk. The saint's weeping and laughter and speech Are not his own, but proceed from God. Whereas fools look only to outward appearances, These mysteries are totally hidden from them; Of necessity the real meaning is veiled from them,

(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).

(13) First, the four Elements break off from the [one] Element, and then the Source [or working Faculty] of the third Principle ceases; and that is the most horrible Thing [of all,] when the four Elements break in themselves; and that is the Death, when the Brimstone- spirit (which has its Original from the Gall, and kindles the Tincture of the Heart) is choaked; where then the Tincture with the Shadow of Man's Substance goes into the Ether, and remains standing with the Shadow, in the Root of the one Element; from which [one Element] the four Elements were generated and gone forth; and therein only consists the Woe in the Breaking, where one Source-house is broken off from the Soul.

(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.

(10) O Ha-as, whose horns Horus doth cut: by my children, the cycle of gods in Pu and Tepit, thou art severed from thy fold and thy fold is severed from thee

(1) Thou art a lion, thou art a sphinx, thou art Horus who avengeth his father; thou art these four gods, those glorious ones who are shouting for joy, who are making incantations, and who bring out water by the power of the tramp of their feet. Thou risest on the right, thou risest on the left. Seb has opened thy blind eyes, he has loosened thy legs which were fettered. Thou hast received thy heart of thy mother, thy whole heart of thy own body; thy soul is in the sky, thy body is under the ground. There is bread for thy body, water for thy throat, sweet breeze for thy nostrils

(23) In the chamber were four so-called canopic vases, with the gods of the four cardinal points, each of whom has his words to say. Besides these were statuettes called shabti or ushabti , the helpers of the deceased in his work in the Elysian fields. In the papyrus London, 10010 ( Af. ), from which this chapter is translated, one of them has the usual appearance, the other the head of Anubis