(28) It consists of a Litany addressed to Thoth, who is invoked for securing the triumph of the departed against his adversaries in presence of the gods of certain localities. Each petition has reference to some mythological event, and is supplemented by the enumeration of the gods constituting the divine company presiding at the locality named, and sometimes by a short comment on the myth referred to

(13) Thou washest thy face at the mouth of the stream of Cherāba, thou art welcome to the great gods of Pu and Tepu; thou seest Thoth conversing with Rā in the sky. Thou goest out and goest in into Anit, thou conversest with the Rehiu

(2) In souls, however, which rule over bodies, and precedaneously pay attention to them, and which, prior to generation, have by themselves a perpetual arrangement, essential good is not present, nor the cause of good, which is prior to essence; but to these a certain participation and habit, proceeding from essential good, accedes; just as we see that the participation of beauty and virtue is very different [in these souls] from that which we behold in men. For the latter is ambiguous, and accedes to composite natures as something adventitious. But the former has an immutable and never failing establishment in souls, and neither itself ever departs from itself, nor can be taken away by any thing else. Such, therefore, being the beginning and end in the divine genera, conceive two media between these extreme boundaries, viz. the order of heroes, which has an arrangement more elevated than that of souls, in power and virtue, in beauty and magnitude, and in all the goods which subsist about souls, and which, though it entirely transcends the psychical order, yet, at the same time, is proximately conjoined to it, through the alliance of a similar formed life. But the other medium, which is suspended from the Gods, though it is far inferior to them, is that of dæmons, which is hot of a primarily operative nature, but is subservient to, and follows the beneficent will of the Gods.

(14) I have come to the city of this god, to the city of god, to the region of old time; my soul, my ka , my Chu are in this land. The god of it is the lord of justice, the lord of abundance, the great and the venerable one, who is towed through the whole earth; he journeys to the South in his boat, and to the North driven by the winds, and his oars, to be entertained with gifts according to the command of the god, the lord of peace therein, who left me free of care. The god therein rejoices in him who practices justice; he grants an old age to him who has done so; he is beloved, and the end of it is a good burial and a sepulture in Ta-tsert

(251) 269 To say: O ye, who are (set) over the hours, who are (go) before R`, make (ready) the way for N., 269 that N. may pass through in the midst of the border guard of hostile mien. 270 N. is on the way to his throne, (like) one whose places are in front, who is behind the god, with bowed head, 270 adorned with a sharp (and) strong antelope's horn, 270 like one in possession of a sharp knife, which cuts the throat. 270 The driver-away (?) of suffering from the bull, the punisher of those in darkness, 270 (is) the strong antelope's horn, which is behind the Great God. 271 N. has reduced them to punishment; N. has crushed their head. 271 The arm of N. will not be resisted in the horizon.

(4) And I began: "O Poet, willingly Speak would I to those two, who go together, And seem upon the wind to be so light." And, he to me: "Thou'lt mark, when they shall be Nearer to us; and then do thou implore them By love which leadeth them, and they will come." Soon as the wind in our direction sways them, My voice uplift I: "O ye weary souls! Come speak to us, if no one interdicts it." As turtle-doves, called onward by desire, With open and steady wings to the sweet nest Fly through the air by their volition borne, So came they from the band where Dido is, Approaching us athwart the air malign, So strong was the affectionate appeal. "O living creature gracious and benignant, Who visiting goest through the purple air Us, who have stained the world incarnadine, If were the King of the Universe our friend, We would pray unto him to give thee peace, Since thou hast pity on our woe perverse. Of what it pleases thee to hear and speak, That will we hear, and we will speak to you, While silent is the wind, as it is now.

(1) Eager already to search in and round The heavenly forest, dense and living-green, Which tempered to the eyes the new-born day, Withouten more delay I left the bank, Taking the level country slowly, slowly Over the soil that everywhere breathes fragrance. A softly-breathing air, that no mutation Had in itself, upon the forehead smote me No heavier blow than of a gentle wind, Whereat the branches, lightly tremulous, Did all of them bow downward toward that side Where its first shadow casts the Holy Mountain; Yet not from their upright direction swayed, So that the little birds upon their tops Should leave the practice of each art of theirs; But with full ravishment the hours of prime, Singing, received they in the midst of leaves, That ever bore a burden to their rhymes, Such as from branch to branch goes gathering on Through the pine forest on the shore of Chiassi, When Eolus unlooses the Sirocco. Already my slow steps had carried me Into the ancient wood so far, that I Could not perceive where I had entered it.

(9) But calm were the hearts of Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam. With respect to them [the gods]. They felt no anxiety in their hearts for the gods whom they had received, and had carried on their backs when they came there from Tulán-Zuivá, from there in the East. They were there, then, in the forest, now called Zaquiribal, Pa-Tohil, P'Avilix, Pa-Hacavitz. And next came the dawn, and light shone for our grandparents and our parents. Now we shall tell of the coming of the dawn and the appearance of the sun, the moon, and the stars.

(560) advising or rebuking him, then there arises in his soul a faction and an opposite faction, and he goes to war with himself. It must be so. And there are times when the democratical principle gives way to the oligarchical, and some of his desires die, and others are banished; a spirit of reverence enters into the young man’s soul and order is restored. Yes, he said, that sometimes happens. And then, again, after the old desires have been driven out, fresh ones spring up, which are akin to them, and because he their father does not know how to educate them, wax fierce and numerous. Yes, he said, that is apt to be the way. They draw him to his old associates, and holding secret intercourse with them, breed and multiply in him. Very true. At length they seize upon the citadel of the young man’s soul, which they perceive to be void of all accomplishments and fair pursuits and true words, which make their abode in the minds of men who are dear to the gods, and are their best guardians and sentinels. None better. False and boastful conceits and phrases mount upwards and take their place. They are certain to do so. And so the young man returns into the country of the lotus-eaters, and takes up his dwelling there in the face of all men; and if any help be sent by his friends to the oligarchical part of him, the aforesaid vain conceits shut the gate of the king’s fastness; and they will neither allow the embassy itself to enter, nor if private advisers offer the fatherly counsel of the aged will they listen to them or receive them.

(3) In b the central object is the Sun setting in the West . He is saluted by three hawk-headed and by three jackal-headed divinities, the Spirits of Pu and of Nechen. Below this scene the Sun of Yesterday and the Sun of To-day in lion forms are saluted by Isis and Nephthys

(1) And now we shall tell of their stay and abode there on the mountain, where the four called Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam were together. Their hearts mourned for Tohil, Avilix, and Hacavitz, whom they had placed among the air-plants and the moss. We shall tell now how they made the sacrifices at the foot of the place where they had carried Tohil, when they arrived in the presence of Tohil and Avilix. They went to see them, to greet them, and also to give them thanks for the arrival of the dawn. They were in the thicket amidst the stones, there in the woods. And only by magic art did they speak when the priests and sacrificers came before Tohil. They did not bring great gifts, only resin, the remains of the gum, called noh, and pericón, they burned before their gods.

(11) Into Thee enter these hosts of gods, and some in fear extol Thee with folded hands. And bands of Rishis and Siddhas exclaim, “May there be peace!” and praise Thee with splendid hymns.

(252) 272 To say: Lift up your head, ye gods, who are in the Dw.t, 272 for N. is come. Ye see him (how) he becomes as, a great god. 272 Introduce N. with trembling; adorn N., 273 who has honoured ye all, (as) he commanded mankind (also to do). 273 N. judges those who live in the midst of the land of R`, 273 as N. speaks to this pure land, wherein he has established his residence, with the judge of the two gods, 274 N. is mighty in his presence; N. bears the m-sceptre, when he (Thot) would reject N. 274 N. sits with those who row R`. 274 N. commands the good, and he (Thot) does it, (for) N. is the Great God.

(5) Upon his right breast Chiron wheeled about, And said to Nessus: "Turn and do thou guide them, And warn aside, if other band may meet you." We with our faithful escort onward moved Along the brink of the vermilion boiling, Wherein the boiled were uttering loud laments. People I saw within up to the eyebrows, And the great Centaur said: "Tyrants are these, Who dealt in bloodshed and in pillaging. Here they lament their pitiless mischiefs; here Is Alexander, and fierce Dionysius Who upon Sicily brought dolorous years. That forehead there which has the hair so black Is Azzolin; and the other who is blond, Obizzo is of Esti, who, in truth, Up in the world was by his stepson slain." Then turned I to the Poet; and he said, "Now he be first to thee, and second I." A little farther on the Centaur stopped Above a folk, who far down as the throat Seemed from that boiling stream to issue forth. A shade he showed us on one side alone, Saying: "He cleft asunder in God's bosom The heart that still upon the Thames is honoured."

(9) The living charm is behind him, behind this god, whose ka is glorious, the king of the Tuat, the prince of the Amenta, who takes hold of the sky, triumphantly, on whom the atef crown is established, who shines with the white diadem, who has seized the hook and the flail; mighty is his soul, the great one of the urer crown; who has united all the gods, the love of him penetrates their bodies, Unneferu who lasts for ever and eternally

(9) The speech of the god was also changed when they were given their god there, in Tulán, near the stone; their speech was changed when they came from Tulán in the darkness. And being together, dawn came to them and the light shone on all the tribes, in the order of the names of the gods of each of the tribes.

(2) We must rather, therefore, say, that sounds and melodies are appropriately consecrated to the Gods. There is, also, an alliance in these sounds and melodies to the proper orders and powers of the several Gods, to the motions in the universe itself, and to the harmonious sounds which proceed from the motions. Conformably, therefore, to such like adaptations of melodies to the Gods, the Gods themselves become present. For there is not any thing which intercepts; so that whatever has but a casual similitude to, directly participates of, them . A perfect possession, likewise, immediately takes place, and a plenitude of a more excellent essence and power. Not that the body and the soul are in each other, and sympathize, and are copassive with the melodies; but because the inspiration of the Gods is not separated from divine harmony, but is originally adapted and allied to it, on this account it is participated by it in appropriate measures. Hence also, it is excited and restrained according to the several orders of the Gods. But this inspiration must by no means be called an ablation, purgation, or medicine. For it is not primarily implanted in us from a certain disease, or excess, or redundance; but the whole principle and participation of it are supernally derived from the Gods.

(2) Rejoicing in their flamelets seemed the heaven. O thou septentrional and widowed site, Because thou art deprived of seeing these! When from regarding them I had withdrawn, Turning a little to the other pole, There where the Wain had disappeared already, I saw beside me an old man alone, Worthy of so much reverence in his look, That more owes not to father any son. A long beard and with white hair intermingled He wore, in semblance like unto the tresses, Of which a double list fell on his breast. The rays of the four consecrated stars Did so adorn his countenance with light, That him I saw as were the sun before him. "Who are you? ye who, counter the blind river, Have fled away from the eternal prison?" Moving those venerable plumes, he said: "Who guided you? or who has been your lamp In issuing forth out of the night profound, That ever black makes the infernal valley? The laws of the abyss, are they thus broken? Or is there changed in heaven some council new, That being damned ye come unto my crags?"

(2) Where just before I said, 'where well one fattens,' And where I said, 'there never rose a second;' And here 'tis needful we distinguish well. The Providence, which governeth the world With counsel, wherein all created vision Is vanquished ere it reach unto the bottom, (So that towards her own Beloved might go The bride of Him who, uttering a loud cry, Espoused her with his consecrated blood, Self-confident and unto Him more faithful,) Two Princes did ordain in her behoof, Which on this side and that might be her guide. The one was all seraphical in ardour; The other by his wisdom upon earth A splendour was of light cherubical. One will I speak of, for of both is spoken In praising one, whichever may be taken, Because unto one end their labours were. Between Tupino and the stream that falls Down from the hill elect of blessed Ubald, A fertile slope of lofty mountain hangs, From which Perugia feels the cold and heat Through Porta Sole, and behind it weep Gualdo and Nocera their grievous yoke.

(9) And now behold Thoth in the secret of his mysteries. He maketh purifications and endless reckonings; piercing the steel firmament and dissipating the storms around him