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  • Legends of The Gods by Sir E. A. Wallis Budge

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    The welcome which has been accorded to the volumes of this Series, and the fact that some of them have passed into second and third editions, suggest that these little books have been found useful by beginners in Egyptology and others. Hitherto the object of them has been to supply information about the Religion, Magic, Language, and History of the ancient Egyptians, and to provide editions of the original texts from which such information was derived. There are, however, many branches of Egyptology which need treatment in a similar manner in this Series, and it has been suggested in many quarters that the time has now arrived when the publication of a series of groups of texts illustrating Egyptian Literature in general might well be begun. Seeing that nothing is known about the authors of Egyptian works, not even their names, it is impossible to write a History of Egyptian Literature in the ordinary sense of the word. The only thing to be done is to print the actual works in the best and most complete form possible, with translations, and then to put them in the hands of the reader and leave them to his judgment. With this object in view, it has been decided to publish in the Series several volumes which shall be devoted to the reproduction in hieroglyphic type of the best and most typical examples of the various kinds of Egyptian Literature, with English translations, on a much larger scale than was possible in my "First Steps in Egyptian" or in my "Egyptian Reading Book." These volumes are intended to serve a double purpose, i.e., to supply the beginner in Egyptian with new material and a series of reading books, and to provide the general reader with translations of Egyptian works in a handy form. The Egyptian texts, whether the originals be written in hieroglyphic or hieratic characters, are here printed in hieroglyphic type, and are arranged with English translations, page for page. They are printed as they are written in the original documents, i.e., the words are not divided. The beginner will find the practice of dividing the words for himself most useful in acquiring facility of reading and understanding the language. The translations are as literal as can reasonably be expected, and, as a whole, I believe that they mean what the original writers intended to say. In the case of passages where the text is corrupt, and readings are mixed, or where very rare words occur, or where words are omitted, the renderings given claim to be nothing more than suggestions as to their meanings. It must be remembered that the exact meanings of many Egyptian words have still to be ascertained, and that the ancient Egyptian scribes were as much puzzled as we are by some of the texts which they copied, and that owing to carelessness, ignorance, or weariness, or all three, they made blunders which the modern student is unable to correct. In the Introduction will be found brief descriptions of the contents of the Egyptian texts, in which their general bearing and importance are indicated, and references given to authoritative editions of texts and translations.

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    The welcome which has been accorded to the volumes of this Series, and the fact that some of them have passed into second and third editions, suggest that these little books have been found useful by beginners in Egyptology and others. Hitherto the object of them has been to supply information about the Religion, Magic, Language, and History of the ancient Egyptians, and to provide editions of the original texts from which such information was derived. There are, however, many branches of Egyptology which need treatment in a similar manner in this Series, and it has been suggested in many quarters that the time has now arrived when the publication of a series of groups of texts illustrating Egyptian Literature in general might well be begun. Seeing that nothing is known about the authors of Egyptian works, not even their names, it is impossible to write a History of Egyptian Literature in the ordinary sense of the word. The only thing to be done is to print the actual works in the best and most complete form possible, with translations, and then to put them in the hands of the reader and leave them to his judgment. With this object in view, it has been decided to publish in the Series several volumes which shall be devoted to the reproduction in hieroglyphic type of the best and most typical examples of the various kinds of Egyptian Literature, with English translations, on a much larger scale than was possible in my "First Steps in Egyptian" or in my "Egyptian Reading Book." These volumes are intended to serve a double purpose, i.e., to supply the beginner in Egyptian with new material and a series of reading books, and to provide the general reader with translations of Egyptian works in a handy form. The Egyptian texts, whether the originals be written in hieroglyphic or hieratic characters, are here printed in hieroglyphic type, and are arranged with English translations, page for page. They are printed as they are written in the original documents, i.e., the words are not divided. The beginner will find the practice of dividing the words for himself most useful in acquiring facility of reading and understanding the language. The translations are as literal as can reasonably be expected, and, as a whole, I believe that they mean what the original writers intended to say. In the case of passages where the text is corrupt, and readings are mixed, or where very rare words occur, or where words are omitted, the renderings given claim to be nothing more than suggestions as to their meanings. It must be remembered that the exact meanings of many Egyptian words have still to be ascertained, and that the ancient Egyptian scribes were as much puzzled as we are by some of the texts which they copied, and that owing to carelessness, ignorance, or weariness, or all three, they made blunders which the modern student is unable to correct. In the Introduction will be found brief descriptions of the contents of the Egyptian texts, in which their general bearing and importance are indicated, and references given to authoritative editions of texts and translations.

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    51 vistas113 páginas

    Legends of The Gods by Sir E. A. Wallis Budge

    Cargado por

    matabau
    The welcome which has been accorded to the volumes of this Series, and the fact that some of them have passed into second and third editions, suggest that these little books have been found useful by beginners in Egyptology and others. Hitherto the object of them has been to supply information about the Religion, Magic, Language, and History of the ancient Egyptians, and to provide editions of the original texts from which such information was derived. There are, however, many branches of Egyptology which need treatment in a similar manner in this Series, and it has been suggested in many quarters that the time has now arrived when the publication of a series of groups of texts illustrating Egyptian Literature in general might well be begun. Seeing that nothing is known about the authors of Egyptian works, not even their names, it is impossible to write a History of Egyptian Literature in the ordinary sense of the word. The only thing to be done is to print the actual works in the best and most complete form possible, with translations, and then to put them in the hands of the reader and leave them to his judgment. With this object in view, it has been decided to publish in the Series several volumes which shall be devoted to the reproduction in hieroglyphic type of the best and most typical examples of the various kinds of Egyptian Literature, with English translations, on a much larger scale than was possible in my "First Steps in Egyptian" or in my "Egyptian Reading Book." These volumes are intended to serve a double purpose, i.e., to supply the beginner in Egyptian with new material and a series of reading books, and to provide the general reader with translations of Egyptian works in a handy form. The Egyptian texts, whether the originals be written in hieroglyphic or hieratic characters, are here printed in hieroglyphic type, and are arranged with English translations, page for page. They are printed as they are written in the original documents, i.e., the words are not divided. The beginner will find the practice of dividing the words for himself most useful in acquiring facility of reading and understanding the language. The translations are as literal as can reasonably be expected, and, as a whole, I believe that they mean what the original writers intended to say. In the case of passages where the text is corrupt, and readings are mixed, or where very rare words occur, or where words are omitted, the renderings given claim to be nothing more than suggestions as to their meanings. It must be remembered that the exact meanings of many Egyptian words have still to be ascertained, and that the ancient Egyptian scribes were as much puzzled as we are by some of the texts which they copied, and that owing to carelessness, ignorance, or weariness, or all three, they made blunders which the modern student is unable to correct. In the Introduction will be found brief descriptions of the contents of the Egyptian texts, in which their general bearing and importance are indicated, and references given to authoritative editions of texts and translations.

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    The Project Gutenberg EBook of Legends Of The Gods, by E. A. Wallis Budge ! in our series by E. A.

    Wallis Budge "o#yright la$s are changing all o%er the $orld. Be sure to check the co#yright la$s for your country before do$nloading or redistributing this or any other Project Gutenberg eBook. This header should be the first thing seen $hen %ie$ing this Project Gutenberg file. Please do not re&o%e it. 'o not change or edit the header $ithout $ritten #er&ission. Please read the (legal s&all #rint,( and other infor&ation about the eBook and Project Gutenberg at the botto& of this file. )ncluded is i&#ortant infor&ation about your s#ecific rights and restrictions in ho$ the file &ay be used. *ou can also find out about ho$ to &ake a donation to Project Gutenberg, and ho$ to get in%ol%ed. ++Welco&e To The World of ,ree Plain -anilla Electronic Te.ts++ ++eBooks /eadable By Both 0u&ans and By "o&#uters, 1ince 2342++ +++++These eBooks Were Pre#ared By Thousands of -olunteers5+++++ Title6 Legends Of The Gods The Egy#tian Te.ts, edited $ith Translations Author6 E. A. Wallis Budge /elease 'ate6 'ece&ber, 7889 :EBook 3;22< :*es, $e are &ore than one year ahead of schedule< :This file $as first #osted on 1e#te&ber !8, 788!< Edition6 28 Language6 English +++ 1TA/T O, T0E P/O=E"T G>TE?BE/G EBOO@ LEGE?'1 O, T0E GO'1 +++

    Produced by =ohn B. 0are and "arrie /. LorenA

    LEGE?'1 O, T0E GO'1 The Egy#tian Te.ts, edited $ith Translations by E. A. Wallis Budge London, 2327

    :Editorial note6 Throughout the te.t ( cannot be transcribed.<

    ( re#resents i&ages $hich

    P/E,A"E The $elco&e $hich has been accorded to the %olu&es of this 1eries, and the fact that so&e of the& ha%e #assed into second and third editions, suggest that these little books ha%e been found useful by beginners in Egy#tology and others. 0itherto the object of the& has been to su##ly infor&ation about the /eligion, Bagic, Language, and 0istory of the ancient Egy#tians, and to #ro%ide editions of the original te.ts fro& $hich such infor&ation $as deri%ed. There are, ho$e%er, &any branches of Egy#tology $hich need treat&ent in a si&ilar &anner in this 1eries, and it has been suggested in &any Cuarters that the ti&e has no$ arri%ed $hen the #ublication of a series of grou#s of te.ts illustrating Egy#tian Literature in general &ight $ell be begun. 1eeing that nothing is kno$n about the authors of Egy#tian $orks, not e%en their na&es, it is i&#ossible to $rite a 0istory of Egy#tian Literature in the ordinary sense of the $ord. The only thing to be done is to #rint the actual $orks in the best and &ost co&#lete for& #ossible, $ith translations, and then to #ut the& in the hands of the reader and lea%e the& to his judg&ent. With this object in %ie$, it has been decided to #ublish in the 1eries se%eral %olu&es $hich shall be de%oted to the re#roduction in hierogly#hic ty#e of the best and &ost ty#ical e.a&#les of the %arious kinds of Egy#tian Literature, $ith English translations, on a &uch larger scale than $as #ossible in &y (,irst 1te#s in Egy#tian( or in &y (Egy#tian /eading Book.( These %olu&es are intended to ser%e a double #ur#ose, i.e., to su##ly the beginner in Egy#tian $ith ne$ &aterial and a series of reading books, and to #ro%ide the general reader $ith translations of Egy#tian $orks in a handy for&. The Egy#tian te.ts, $hether the originals be $ritten in hierogly#hic or hieratic characters, are here #rinted in hierogly#hic ty#e, and are arranged $ith English translations, #age for #age. They are #rinted as they are $ritten in the original docu&ents, i.e., the $ords are not di%ided. The beginner $ill find the #ractice of di%iding the $ords for hi&self &ost useful in acCuiring facility of reading and understanding the language. The translations are as literal as can reasonably be e.#ected, and, as a $hole, ) belie%e that they &ean $hat the original $riters intended to say. )n the case of #assages $here the te.t is corru#t, and readings are &i.ed, or $here %ery rare $ords occur, or $here $ords are o&itted, the renderings gi%en clai& to be nothing &ore than suggestions as to their &eanings. )t &ust be re&e&bered that the e.act &eanings of &any Egy#tian $ords ha%e still to be ascertained, and that the ancient Egy#tian scribes $ere as &uch #uAAled as $e are by so&e of the te.ts $hich they co#ied, and that o$ing to carelessness, ignorance, or $eariness, or all three, they &ade blunders $hich the &odern student is unable to correct. )n the )ntroduction $ill be found brief descri#tions of the contents of the Egy#tian te.ts, in $hich their general bearing and i&#ortance are indicated, and references gi%en to authoritati%e editions of te.ts and translations.

    E. A. WALL)1 B>'GE.

    B/)T)10 B>1E>B, ?o%e&ber 24,2322.

    "O?TE?T1

    "0APTE/ ). )). ))). )-. -. -). -)). -))). )F. T0E LEGE?' O, T0E "/EAT)O? T0E LEGE?' O, T0E 'E1T/>"T)O? O, BA?@)?' T0E LEGE?' O, /A A?' T0E 1?A@EDB)TE T0E LEGE?' O, 0O/>1 O, E',> A?' T0E W)?GE' ')1@ T0E LEGE?' O, T0E O/)G)? O, 0O/>1 A LEGE?' O, @0E?1> ?E,E/D0ETEP A?' T0E P/)?"E11 O, BE@0TE? T0E LEGE?' O, @0?EB> A?' A 1E-E? *EA/1E ,AB)?E T0E LEGE?' O, T0E 'EAT0 A?' /E1>//E"T)O? O, 0O/>1 T0E LEGE?' O, )1)1 A?' O1)/)1 A""O/')?G TO "LA11)"AL W/)TE/1

    L)1T O, PLATE1 A?' )LL>1T/AT)O?1 O? O/ ,OLLOW)?G PAGE6 The 0istory of "reation ). )). ))). )-. -. -). -)). -))). )F. F. F). F)). 0orus holding the 0i##o#ota&usDfiend $ith chain and s#ear 0orus s#earing the 0i##o#ota&usDfiend 0orus s#earing the 0i##o#ota&usDfiend 0orus and )sis ca#turing the 0i##o#ota&us fiend 0orus on the back of the 0i##o#ota&usDfiend The slaughter of the 0i##o#ota&usDfiend 0orus of Behutet and /aD0ar&akhis in a shrine 0orus of Behutet and /aD0ar&akhis in a shrine Ashthertet in her chariot 0orus holding ca#ti%e foes and s#earing Ty#honic ani&als 0orus s#earing hu&an foes 0orus s#earing the crocodile

    F))). F)-. F-. F-). F-)). F-))).

    0orus in the for& of a lion The Procreation of 0orus, son of )sis. The /esurrection of Osiris. The Bekhten 1tele The Betternich 1teleDDOb%erse The Betternich 1teleDD/e%erse

    )?T/O'>"T)O? ). T0E LEGE?' O, T0E GO' ?EBDE/DT"0E/, A?' T0E 0)1TO/* O, "/EAT)O?.

    The te.t of the re&arkable Legend of the "reation $hich for&s the first section of this %olu&e is #reser%ed in a $ellD$ritten #a#yrus in the British Buseu&, $here it bears the nu&ber 28,2GG. This #a#yrus $as acCuired by the late Br. A. 0. /hind in 2GH2 or 2GH7, $hen he $as e.ca%ating so&e to&bs on the $est bank of the ?ile at Thebes. 0e did not hi&self find it in a to&b, but he recei%ed it fro& the British "onsul at Lu.or, Bustafa Agha, during an interchange of gifts $hen Br. /hind $as lea%ing the country. Bustafa Agha obtained the #a#yrus fro& the fa&ous hidingD#lace of the /oyal Bu&&ies at 'erDalDBahari, $ith the situation of $hich he $as $ell acCuainted for &any years before it beca&e kno$n to the Egy#tian 1er%ice of AntiCuities. When Br. /hind ca&e to England, the results of his e.ca%ations $ere e.a&ined by 'r. Birch, $ho, recognising the great %alue of the #a#yrus, arranged to #ublish it in a co&#anion %olu&e to ,acsi&iles of T$o Pa#yri, but the death of Br. /hind in 2GH9 caused the #roject to fall through. Br. /hindEs collection #assed into the hands of Br. 'a%id Bre&ner, and the #a#yrus, together $ith &any other antiCuities, $as #urchased by the Trustees of the British Buseu&. )n 2GG8 'r. Birch suggested the #ublication of the #a#yrus to 'r. Pleyte, the 'irector of the Egy#tian Buseu& at Leyden. This sa%ant transcribed and translated so&e #assages fro& the ,esti%al 1ongs of )sis and ?e#hthys, $hich is the first te.t in it, and these he #ublished in /ecueil de Tra%au., Paris, to&. iii., ##. 94DH;. )n 2GGH by 'r. BirchEs kindness ) $as allo$ed to $ork at the #a#yrus, and ) #ublished transcri#ts of so&e i&#ortant #assages and the account of the "reation in the Proceedings of the 1ociety of Biblical Archaeology, 2GGHD4, ##. 22D7H. The Legend of the "reation $as considered by 'r. 0. Brugsch to be of considerable %alue for the study of the Egy#tian /eligion, and encouraged by hi&:,? 2< ) &ade a full transcri#t of the #a#yrus, $hich $as #ublished in Archaeologia, I%ol. lii., London, 2G32J, $ith transliterations and translations. )n 2328 ) edited for the Trustees of the British Buseu& the co&#lete hieratic te.t $ith a re%ised translation.:,? 7<

    :,? 2<

    Ein in &oglichst $ortgetreuer >ebersetAung %orglegter Pa#yrusD

    te.t soll den 1chlussstein &eines Werkes bilden. Er $ird den Be$eis fur die /ichtigkeit &einer eigenen >ntersuchungen %ollenden, inde& er das $ichtigste Keugniss altagy#tischen >rs#rungs den Aahlreichen, %on &ir angeAogenen 1tellen aus den )nschriften hinAufugt. TrotA &ancher 1ch$ierigkeit i& EinAelnen ist der Gesa&&tinhalt des Te.tes, den Auerst ein englischer Gelehrter der Wissenschaft Auganglich ge&acht hat, such nicht i& geringsten &issAu%erstehen IBrugsch, /eligion, #. 4;8J. 0e gi%es a Ger&an translation of the "reation Legend on ##. 4;8, 4;2, and a transliteration on #. 49H. :,? 7< folio. Egy#tian 0ieratic Pa#yri in the British Buseu&, London, 2328,

    The #a#yrus is about 2H ft. G in. in length, and is 3 2L; in. in $idth. )t contains 72 colu&ns of hieratic te.t $hich are $ritten in short lines and are #oetical in character, and 27 colu&ns or #ages of te.t $ritten in long linesM the total nu&ber of lines is bet$een 3!8 and 3;8. The te.t is $ritten in a s&all, %ery black, but neat hand, and &ay be assigned to a ti&e bet$een the FF-)th 'ynasty and the Ptole&aic Period. The titles, catchD$ords, rubrics, na&es of A#e# and his fiends, and a fe$ other $ords, are $ritten in red ink. There are t$o colo#honsM in the one $e ha%e a date, na&ely, the (first day of the fourth &onth of the t$elfth year of Pharaoh Ale.ander, the son of Ale.ander,( i.e., B.". !22, and in the other the na&e of the #riest $ho either had the #a#yrus $ritten, or a##ro#riated it, na&ely, ?esDBenu, or ?esDA&su. The Legend of the "reation is found in the third $ork $hich is gi%en in the #a#yrus, and $hich is called the (Book of o%erthro$ing A#e#, the Ene&y of /a, the Ene&y of >nD?efer( Ii.e., OsirisJ. This $ork contained a series of s#ells $hich $ere recited during the #erfor&ance of certain #rescribed cere&onies, $ith the object of #re%enting stor&s, and dis#ersing rainDclouds, and re&o%ing any obstacle, ani&ate or inani&ate, $hich could #re%ent the rising of the sun in the &orning, or obscure his light during the day. The LeaderDin "hief of the hosts of darkness $as a fiend called A#e# $ho a##eared in the sky in the for& of a &onster ser#ent, and, &arshalling all the fiends of the Tuat, atte&#ted to kee# the 1unDgod i&#risoned in the kingdo& of darkness. /ight in the &idst of the s#ells $hich $ere directed against A#e# $e find inserted the legend of the "reation, $hich occurs in no other kno$n Egy#tian docu&ent I"ol. FF-)., l. 72, to "ol. FF-))., l. HJ. "uriously enough a longer %ersion of the legend is gi%en a little farther on I"ol. FF-)))., l. 78, to "ol. FF)F., l. HJ. Whether the scribe had t$o co#ies to $ork fro&, and si&#ly inserted both, or $hether he co#ied the short %ersion and added to it as he $ent along, cannot be said. The legend is entitled6 Book of kno$ing the e%olutions of /a :and of< o%erthro$ing A#e#. This curious (Book( describes the origin not only of hea%en, and earth, and all therein, but also of God 0i&self. )n it the na&e of A#e# is not e%en &entioned, and it is i&#ossible to e.#lain its a##earance in the A#e# /itual unless $e assu&e that the $hole (Book( $as regarded as a s#ell of the &ost #otent character, the &ere recital of $hich $as fraught $ith deadly effect for A#e# and his friends. The story of the "reation is su##osed to be told by the god ?ebDerD tcher. This na&e &eans the (Lord to the utter&ost li&it,( and the character of the god suggests that the $ord (li&it( refers to ti&e and s#ace, and that he $as, in fact, the E%erlasting God of the >ni%erse. This godEs na&e occurs in "o#tic te.ts, and then he a##ears as one $ho #ossesses all the attributes $hich are associated by &odern nations $ith God Al&ighty. Where and ho$ ?ebDerDtcher e.isted is not said, but

    it see&s as if he $as belie%ed to ha%e been an al&ighty and in%isible #o$er $hich filled all s#ace. )t see&s also that a desire arose in hi& to create the $orld, and in order to do this he took u#on hi&self the for& of the god @he#era, $ho fro& first to last $as regarded as the "reator, #ar e.cellence, a&ong all the gods kno$n to the Egy#tians. When this transfor&ation of ?ebDerDtcher into @he#era took #lace the hea%ens and the earth had not been created, but there see&s to ha%e e.isted a %ast &ass of $ater, or $orldDocean, called ?u, and it &ust ha%e been in this that the transfor&ation took #lace. )n this celestial ocean $ere the ger&s of all the li%ing things $hich after$ards took for& in hea%en and on earth, but they e.isted in a state of inertness and hel#lessness. Out of this ocean @he#era raised hi&self, and so #assed fro& a state of #assi%eness and inertness into one of acti%ity. When @he#era raised hi&self out of the ocean ?u, he found hi&self in %ast e&#ty s#ace, $herein $as nothing on $hich he could stand. The second %ersion of the legend says that @he#era ga%e being to hi&self by uttering his o$n na&e, and the first %ersion states that he &ade use of $ords in #ro%iding hi&self $ith a #lace on $hich to stand. )n other $ords, $hen @he#era $as still a #ortion of the being of ?ebDerDtcher, he s#ake the $ord (@he#era,( and @he#era ca&e into being. 1i&ilarly, $hen he needed a #lace $hereon to stand, he uttered the na&e of the thing, or #lace, on $hich he $anted to stand, and that thing, or #lace, ca&e into being. This s#ell he see&s to ha%e addressed to his heart, or as $e should say, $ill, so that @he#era $illed this standingD#lace to a##ear, and it did so forth$ith. The first %ersion only &entions a heart, but the second also s#eaks of a heartDsoul as assisting @he#era in his first creati%e actsM and $e &ay assu&e that he thought out in his heart $hat &anner of thing be $ished to create, and then by uttering its na&e caused his thought to take concrete for&. This #rocess of thinking out the e.istence of things is e.#ressed in Egy#tian by $ords $hich &ean (laying the foundation in the heart.( )n arranging his thoughts and their %isible for&s @he#era $as assisted by the goddess Baat, $ho is usually regarded as the goddess of la$, order, and truth, and in late ti&es $as held to be the fe&ale counter#art of Thoth, (the heart of the god /a.( )n this legend, ho$e%er, she see&s to #lay the #art of Wisdo&, as described in the Book of Pro%erbs,:,? !< for it $as by Baat that he (laid the foundation.(

    :,? !< (The Lord #ossessed &e in the beginning of his $ay, before his $orks of old. ) $as set u# fro& e%erlasting, fro& the beginning, or e%er the earth $as. When there $ere no de#ths ) $as brought forth . . . . . . . Before the &ountains $ere settled, before the hills $as ) brought forth6 $hile as yet he had not &ade the earth, nor the fields, nor the highest #art of the dust of the $orld. When he #re#ared the hea%ens ) $as there6 $hen he set a co&#ass u#on the face of the de#th6 $hen he established the clouds abo%e6 $hen he strengthened the fountains of the dee#6 $hen he ga%e to the sea his decree, . . . . . . $hen he a##ointed the foundations of the earth6 then ) $as by hi&, as one brought u# $ith hi&. . . . . . .( Pro%erbs, %iii. 77 ff.N

    0a%ing described the co&ing into being of @he#era and the #lace on $hich he stood, the legend goes on to tell of the &eans by $hich the first Egy#tian triad, or trinity, ca&e into e.istence. @he#era had, in so&e for&, union $ith his o$n shado$, and so begot offs#ring, $ho #roceeded fro& his body under the for&s of the gods 1hu and Tefnut. According to a tradition #reser%ed in the Pyra&id Te.ts:,? ;< this e%ent took #lace at On I0elio#olisJ, and the old for& of the legend ascribes the #roduction of 1hu and Tefnut to an act of &asturbation.

    Originally these gods $ere the #ersonifications of air and dryness, and liCuids res#ecti%elyM thus $ith their creation the &aterials for the construction of the at&os#here and sky ca&e into being. 1hu and Tefnut $ere united, and their offs#ring $ere @eb, the EarthDgod, and ?ut, the 1kyDgoddess. We ha%e no$ fi%e gods in e.istenceM @he#era, the creati%e #rinci#le, 1hu, the at&os#here, Tefnut, the $aters abo%e the hea%ens, ?ut, the 1kyDgoddess, and @eb, the EarthDgod. Presu&ably about this ti&e the sun first rose out of the $atery abyss of ?u, and shone u#on the $orld and #roduced day. )n early ti&es the sun, or his light, $as regarded as a for& of 1hu. The gods @eb and ?ut $ere united in an e&brace, and the effect of the co&ing of light $as to se#arate the&. As long as the sun shone, i.e., as long as it $as day, ?ut, the 1kyD goddess, re&ained in her #lace abo%e the earth, being su##orted by 1huM but as soon as the sun set she left the sky and gradually descended until she rested on the body of the EarthDgod, @eb.

    :,? ;<

    Pe#i )., l. ;HH.

    The e&braces of @eb caused ?ut to bring forth fi%e gods at a birth, na&ely, Osiris, 0orus, 1et, )sis, and ?e#hthys. Osiris and )sis &arried before their birth, and )sis brought forth a son called 0orusM 1et and ?e#hthys also &arried before their birth, and ?e#hthys brought forth a son na&ed An#u IAnubisJ, though he is not &entioned in the legend. Of these gods Osiris is singled out for s#ecial &ention in the legend, in $hich @he#era, s#eaking as ?ebDerDtcher, says that his na&e is Ausares, $ho is the essence of the #ri&e%al &atter of $hich he hi&self is for&ed. Thus Osiris $as of the sa&e substance as the Great God $ho created the $orld according to the Egy#tians, and $as a reincarnation of his greatDgrandfather. This #ortion of the legend hel#s to e.#lain the %ie$s held about Osiris as the great ancestral s#irit, $ho $hen on earth $as a benefactor of &ankind, and $ho $hen in hea%en $as the sa%iour of souls. The legend s#eaks of the sun as the Eye of @he#era, or ?ebDerDtcher, and refers to so&e cala&ity $hich befell it and e.tinguished its light. This cala&ity &ay ha%e been si&#ly the co&ing of night, or ecli#ses, or stor&sM but in any case the god &ade a second Eye, i.e., the Boon, to $hich he ga%e so&e of the s#lendour of the other Eye, i.e., the 1un, and he ga%e it a #lace in his ,ace, and henceforth it ruled throughout the earth, and had s#ecial #o$ers in res#ect of the #roduction of trees, #lants, %egetables, herbs, etc. Thus fro& the earliest ti&es the &oon $as associated $ith the fertility of the earth, es#ecially in connection $ith the #roduction of abundant cro#s and successful har%ests. According to the legend, &en and $o&en s#rang not fro& the earth, but directly fro& the body of the god @he#era, or ?ebDerDtcher, $ho #laced his &e&bers together and then $e#t tears u#on the&, and &en and $o&en, ca&e into being fro& the tears $hich had fallen fro& his eyes. ?o s#ecial &ention is &ade of the creation of beasts in the legend, but the god says that he created cree#ing things of all kinds, and a&ong these are #robably included the larger Cuadru#eds. The &en and $o&en, and all the other li%ing creatures $hich $ere &ade at that ti&e, re#roduced their s#ecies, each in his o$n $ay, and so the earth beca&e filled $ith their descendants $hich $e see at the #resent ti&e. 1uch is the Legend of "reation as it is found in the Pa#yrus of ?esD Benu. The te.t of both %ersions is full of difficult #assages, and so&e readings are corru#tM unfortunately %ariant %ersions by $hich they &ight be corrected are lacking. The general &eaning of the legend in

    both %ersions is Cuite clear, and it thro$s considerable light on the Egy#tian religion. The Egy#tians belie%ed in the e.istence of God, the "reator and Baintainer of all things, but they thought that the concerns of this $orld $ere co&&itted by 0i& to the su#erintendence of a series of subordinate s#irits or beings called (gods,( o%er $ho& they belie%ed &agical s#ells and cere&onies to ha%e the greatest influence. The 'eity $as a Being so re&ote, and of such an e.alted nature, that it $as idle to e.#ect 0i& to interfere in the affairs of &ortals, or to change any decree or co&&and $hich 0e had once uttered. The s#irits or (gods,( on the other hand, #ossessing natures not far re&o%ed fro& those of &en, $ere thought to be a&enable to su##lications and flattery, and to $heedling and cajolery, es#ecially $hen acco&#anied by gifts. )t is of great interest to find a legend in $hich the #o$er of God as the "reator of the $orld and the sun and &oon is so clearly set forth, e&bedded in a book of &agical s#ells de%oted to the destruction of the &ythological &onster $ho e.isted solely to #re%ent the sun fro& rising and shining.

    )).

    T0E LEGE?' O, T0E 'E1T/>"T)O? O, BA?@)?'.

    The te.t containing the Legend of the 'estruction of Bankind is $ritten in hierogly#hs, and is found on the four $alls of a s&all cha&ber $hich is entered fro& the (hall of colu&ns( in the to&b of 1eti )., $hich is situated on the $est bank of the ?ile at Thebes. On the $all facing the door of this cha&ber is #ainted in red the figure of the large ("o$ of 0ea%en.( The lo$er #art of her belly is decorated $ith a series of thirteen stars, and i&&ediately beneath it are the t$o Boats of /a, called 1e&ketet and Bantchet, or 1ektet and Batet. Each of her four legs is held in #osition by t$o gods, and the god 1hu, $ith outstretched u#lifted ar&s, su##orts her body. The "o$ $as #ublished by "ha&#ollion,:,? 9< $ithout the te.t. This &ost i&#ortant &ythological te.t $as first #ublished and translated by Professor E. ?a%ille in 2G4;.:,? H< )t $as re#ublished by Berg&ann:,? 4< and Brugsch,:,? G< $ho ga%e a transcri#tion of the te.t, $ith a Ger&an translation. Other Ger&an %ersions by Lauth,:,? 3< Brugsch,:,? 28< and Wiede&ann:,? 22< ha%e a##eared, and a #art of the te.t $as translated into ,rench by Lefebure.:,? 27< The latest edition of the te.t $as #ublished by Lefebure,:,? 2!< and te.t of a second co#y, %ery &uch &utilated, $as #ublished by Professor ?a%ille, $ith a ,rench translation in 2GG9.:,? 2;< The te.t #rinted in this %olu&e is that of B. Lefebure.

    :,? 9< :,? H< :,? 4<

    Bonu&ents, to&. iii., #. 7;9. Trans. 1oc. Bibl. Arch., %ol. i%., #. 2 ff. 0ierogly#hische )nschriften, Bl. G9 fl.

    :,? G< 'ie neue Weltordnung nach -ernichtung des sundigen Benschengeschlechtes, Berlin, 2GG2.

    :,? 3< :,? 28< :,? 22< :,? 27< :,? 2!< :,? 2;<

    Aus Aegy#tens -orAeit, #. 42. /eligion der alten Aegy#ter, #. ;!H. 'ie /eligion, #. !7. A. K., 2GG!, #. !7. To&beau de 1eti )., Part )-., #lates 29D2G. Trans. 1oc. Bibl. Arch., %ol. %iii., #. ;27 ft.

    The legend takes us back to the ti&e $hen the gods of Egy#t $ent about in the country, and &ingled $ith &en and $ere thoroughly acCuainted $ith their desires and needs. The king $ho reigned o%er Egy#t $as /a, the 1unDgod, $ho $as not, ho$e%er, the first of the 'ynasty of Gods $ho ruled the land. 0is #redecessor on the throne $as 0e#haistos, $ho, according to Banetho, reigned 3888 years, $hilst /a reigned only 337 yearsM Panodorus &akes his reign to ha%e lasted less than 288 years. Be this as it &ay, it see&s that the (selfDcreated and selfDbegotten( god /a had been ruling o%er &ankind for a %ery long ti&e, for his subjects $ere &ur&uring against hi&, and they $ere co&#laining that he $as old, that his bones $ere like sil%er, his body like gold, and his hair like la#isDlaAuli. When /a heard these &ur&urings he ordered his bodyguard to su&&on all the gods $ho had been $ith hi& in the #ri&e%al WorldDocean, and to bid the& #ri%ately to asse&ble in the Great 0ouse, $hich can be no other than the fa&ous te&#le of 0elio#olis. This state&ent is interesting, for it #ro%es that the legend is of 0elio#olitan origin, like the cult of /a itself, and that it does not belong, at least in so far as it a##lies to /a, to the Predynastic Period. When /a entered the Great Te&#le, the gods &ade obeisance to hi&, and took u# their #ositions on each side of hi&, and infor&ed hi& that they a$aited his $ords. Addressing ?u, the #ersonification of the WorldD ocean, /a bade the& to take notice of the fact that the &en and $o&en $ho& his Eye had created $ere &ur&uring against hi&. 0e then asked the& to consider the &atter and to de%ise a #lan of action for hi&, for he $as un$illing to slay the rebels $ithout hearing $hat his gods had to say. )n re#ly the gods ad%ised /a to send forth his Eye to destroy the blas#he&ers, for there $as no eye on earth that could resist it, es#ecially $hen it took the for& of the goddess 0athor. /a acce#ted their ad%ice and sent forth his Eye in the for& of 0athor to destroy the&, and, though the rebels had fled to the &ountains in fear, the Eye #ursued the& and o%ertook the& and destroyed the&. 0athor rejoiced in her $ork of destruction, and on her return $as #raised by /a, for $hat she had done. The slaughter of &en began at 1utenDhenen I0erakleo#olisJ, and during the night 0athor $aded about in the blood of &en. /a asserted his intention of being &aster of the rebels, and this is #robably referred to in the Book of the 'ead, "ha#ter F-))., in $hich it is said that /a rose as king for the first ti&e in 1utenD henen. Osiris also $as cro$ned at 1utenDhenen, and in this city li%ed the great Bennu bird, or Phoeni., and the ("rusher of Bones( &entioned in the ?egati%e "onfession. The legend no$ goes on to describe an act of /a, the significance of $hich it is difficult to e.#lain. The god ordered &essengers to be brought to hi&, and $hen they arri%ed, he co&&anded the& to run like the $ind to Abu, or the city of Ele#hantine, and to bring hi& large Cuantities of the fruit called tataat. What kind of fruit this $as is not clear, but Brugsch thought they $ere (&andrakes,( the soDcalled (lo%eDa##les,( and this translation of tataat &ay be used

    #ro%isionally. The &andrakes $ere gi%en to 1ekti, a goddess of 0elio#olis, to crush and grind u#, and $hen this $as done they $ere &i.ed $ith hu&an blood, and #ut in a large bre$ing of beer $hich the $o&en sla%es had &ade fro& $heat. )n all they &ade 4,888 %essels of beer. When /a sa$ the beer he a##ro%ed of it, and ordered it to be carried u# the ri%er to $here the goddess 0athor $as still, it see&s, engaged in slaughtering &en. 'uring the night he caused this beer to be #oured out into the &eado$s of the ,our 0ea%ens, and $hen 0athor ca&e she sa$ the beer $ith hu&an blood and &andrakes in it, and drank of it and beca&e drunk, and #aid no further attention to &en and $o&en. )n $elco&ing the goddess, /a, called her (A&it,( i.e., (beautiful one,( and fro& this ti&e on$ard (beautiful $o&en $ere found in the city of A&it,( $hich $as situated in the Western 'elta, near Lake Bareotis.:,? 29< /a also ordered that in future at e%ery one of his festi%als %essels of (slee#D#roducing beer( should be &ade, and that their nu&ber should be the sa&e as the nu&ber of the hand&aidens of /a. Those $ho took #art in these festi%als of 0athor and /a drank beer in %ery large Cuantities, and under the influence of the (beautiful $o&en,( i.e., the #riestesses, $ho $ere su##osed to rese&ble 0athor in their #hysical attractions, the festal celebrations degenerated into drunken and licentious orgies.

    :,? 29< )t $as also called the ("ity of A#is,( IBrugsch, 'ict. Geog., #. ;32J, and is the A#is city of classical $riters. )t is, #erha#s, re#resented by the &odern @o& alD0isn.

    1oon after this /a co&#lained that he $as s&itten $ith #ain, and that he $as $eary of the, children of &en. 0e thought the& a $orthless re&nant, and $ished that &ore of the& had been slain. The gods about hi& begged hi& to endure, and re&inded hi& that his #o$er $as in #ro#ortion to his $ill. /a $as, ho$e%er, unconsoled, and he co&#lained that his li&bs $ere $eak for the first ti&e in his life. Thereu#on the god ?u told 1hu to hel# /a, and he ordered ?ut to take the great god /a on her back. ?ut changed herself into a co$, and $ith the hel# of 1hu /a got on her back. As soon as &en sa$ that /a $as on the back of the "o$ of 0ea%en, and $as about to lea%e the&, they beca&e filled $ith fear and re#entance, and cried out to /a to re&ain $ith the& and to slay all those $ho had blas#he&ed against hi&. But the "o$ &o%ed on her $ay, and carried /a to 0etDAhet, a to$n of the no&e of Bareotis, $here in later days the right leg of Osiris $as said to be #reser%ed. Bean$hile darkness co%ered the land. When day broke the &en $ho had re#ented of their blas#he&ies a##eared $ith their bo$s, and sle$ the ene&ies of /a. At this result /a $as #leased, and he forga%e those $ho had re#ented because of their righteous slaughter of his ene&ies. ,ro& this ti&e on$ards hu&an sacrifices $ere offered u# at the festi%als of /a celebrated in this #lace, and at 0elio#olis and in other #arts of Egy#t. After these things /a declared to ?ut that he intended to lea%e this $orld, and to ascend into hea%en, and that all those $ho $ould see his face &ust follo$ hi& thither. Then he $ent u# into hea%en and #re#ared a #lace to $hich all &ight co&e. Then he said, (0ete# sekhet aa,( i.e., (Let a great field be #roduced,( and straight$ay (1ekhetDhete#,( or the (,ield of #eace,( ca&e into being. 0e ne.t said, (Let there be reeds IaaruJ in it,( and straight$ay (1ekhet Aaru,( or the (,ield of /eeds,( ca&e into being. 1ekhetDhete# $as the Elysian ,ields of the Egy#tians, and the ,ield of /eeds $as a $ellDkno$n section of it. Another co&&and of the god /a resulted in the creation of the stars, $hich the legend co&#ares to flo$ers. Then the goddess ?ut tre&bled in all her body, and /a, fearing that she &ight fall, caused to co&e into

    being the ,our Pillars on $hich the hea%ens are su##orted. Turning to 1hu, /a entreated hi& to #rotect these su##orts, and to #lace hi&self under ?ut, and to hold her u# in #osition $ith his hands. Thus 1hu beca&e the ne$ 1unDgod in the #lace of /a, and the hea%ens in $hich /a li%ed $ere su##orted and #laced beyond the risk of falling, and &ankind $ould li%e and rejoice in the light of the ne$ sun. At this #lace in the legend a te.t is inserted called the ("ha#ter of the "o$.( )t describes ho$ the "o$ of 0ea%en and the t$o Boats of the 1un shall be #ainted, and gi%es the #ositions of the gods $ho stand by the legs of the "o$, and a nu&ber of short &agical na&es, or for&ulae, $hich are ine.#licable. The general &eaning of the #icture of the "o$ is Cuite clear. The "o$ re#resents the sky in $hich the Boats of /a, sail, and her four legs are the four cardinal #oints $hich cannot be changed. The region abo%e her back is the hea%en in $hich /a reigns o%er the beings $ho #ass thereto fro& this earth $hen they die, and here $as situated the ho&e of the gods and the celestial s#irits $ho go%ern this $orld. When /a had &ade a hea%en for hi&self, and had arranged for a continuance of life on the earth, and the $elfare of hu&an beings, he re&e&bered that at one ti&e $hen reigning on earth he had been bitten by a ser#ent, and had nearly lost his life through the bite. ,earing that the sa&e cala&ity &ight befall his successor, he deter&ined to take ste#s to destroy the #o$er of all no.ious re#tiles that d$elt on the earth. With this object in %ie$ he told Thoth to su&&on @eb, the EarthDgod, to his #resence, and this god ha%ing arri%ed, /a told hi& that $ar &ust be &ade against the ser#ents that d$elt in his do&inions. 0e further co&&anded hi& to go to the god ?u, and to tell hi& to set a $atch o%er all the re#tiles that $ere in the earth and in $ater, and to dra$ u# a $riting for e%ery #lace in $hich ser#ents are kno$n to be, containing strict orders that they are to bite, no one. Though these ser#ents kne$ that /a $as retiring fro& the earth, they $ere ne%er to forget that his rays $ould fall u#on the&. )n his #lace their father @eb $as to kee# $atch o%er the&, and he $as their father for e%er. As a further #rotection against the& /a #ro&ised to i&#art to &agicians and snakeDchar&ers the #articular $ord of #o$er, hekau, $ith $hich he guarded hi&self against the attacks of ser#ents, and also to trans&it it to his son Osiris. Thus those $ho are ready to listen to the for&ulae of the snakeDchar&ers shall al$ays be i&&une fro& the bites of ser#ents, and their children also. ,ro& this $e &ay gather that the #rofession of the snakeDchar&er is %ery ancient, and that this class of &agicians $ere su##osed to o$e the foundation of their craft to a decree of /a hi&self. /a ne.t sent for the god Thoth, and $hen he ca&e into the #resence of /a, he in%ited hi& to go $ith hi& to a distance, to a #lace called (Tuat,( i.e., hell, or the Other World, in $hich region he had deter&ined to &ake his light to shine. When they arri%ed there he told Thoth, the 1cribe of Truth, to $rite do$n on his tablets the na&es of all $ho $ere therein, and to #unish those a&ong the& $ho had sinned against hi&, and he de#uted to Thoth the #o$er to deal absolutely as he #leased $ith all the beings in the Tuat. /a loathed the $icked, and $ished the& to be ke#t at a distance fro& hi&. Thoth $as to be his %icar, to fill his #lace, and (Place of /a,( $as to be his na&e. 0e ga%e hi& #o$er to send out a &essenger IhabJ, so the )bis IhabiJ ca&e into being. All that Thoth $ould do $ould be good IkhenJ, therefore the Tekni bird of Thoth ca&e into being. 0e ga%e Thoth #o$er to e&brace IanhJ the hea%ens, therefore the BoonDgod IAahJ ca&e into being. 0e ga%e Thoth #o$er to turn back IananJ the ?orthern #eo#les, therefore the dogDheaded a#e of Thoth ca&e into being. ,inally /a told Thoth that he $ould take his #lace in the sight of all those $ho $ere $ont to $orshi# /a, and that all should #raise hi& as God. Thus the

    abdication of /a $as co&#lete. )n the frag&entary te.ts $hich follo$ $e are told ho$ a &an &ay benefit by the recital of this legend. 0e &ust #roclai& that the soul $hich ani&ated /a $as the soul of the Aged One, and that of 1hu, @hne&u IOJ, 0eh, Pc., and then he &ust #roclai& that he is /a hi&self, and his $ord of #o$er 0eka. )f he recites the "ha#ter correctly he shall ha%e life in the Other World, and he $ill be held in greater fear there than here. A rubric adds that he &ust be dressed in ne$ linen gar&ents, and be $ell $ashed $ith ?ile $aterM he &ust $ear $hite sandals, and his body &ust be anointed $ith holy oil. 0e &ust burn incense in a censer, and a figure of Baat ITruthJ &ust be #ainted on his tongue $ith green #aint. These regulations a##lied to the laity as $ell as to the clergy.

    ))).

    T0E LEGE?' O, /A A?' )1)1.

    The original te.t of this %ery interesting legend is $ritten in the hieratic character on a #a#yrus #reser%ed at Turin, and $as #ublished by Pleyte and /ossi in their "or#us of Turin Pa#yri.:,? 2H< ,rench and Ger&an translations of it $ere #ublished by Lefebure,:,? 24< and Wiede&ann:,? 2G< res#ecti%ely, and su&&aries of its contents $ere gi%en by Er&an:,? 23< and Bas#ero.:,? 78< A transcri#t of the hieratic te.t into hierogly#hics, $ith transliteration and translation, $as #ublished by &e in 2G39.:,? 72<

    :,? 2H< :,? 24< :,? 2G< :,? 23< :,? 78< :,? 72<

    Pa#yrus de Turin, #ll. !2, 44, 2!2D2!G. A. K., 2GG!, #. 74 ff. 'ie /eligion, #. 73. Aegy#ten, #. !93 ff. Les Origines, -. 2H7D;. ,irst 1te#s in Egy#tian, #. 7;2 ff.

    )t has already been seen that the god /a, $hen retiring fro& the go%ern&ent of this $orld, took ste#s through Thoth to su##ly &ankind $ith $ords of #o$er and s#ells $ith $hich to #rotect the&sel%es against the bites of ser#ents and other no.ious re#tiles. The legend of the 'estruction of Bankind affords no e.#lanation of this re&arkable fact, but $hen $e read the follo$ing legend of /a and )sis $e understand $hy /a, though king of the gods, $as afraid of the re#tiles $hich li%ed in the kingdo& of @eb. The legend, or ("ha#ter of the 'i%ine God,( begins by enu&erating the &ighty attributes of /a as the creator of the uni%erse, and describes the god of (&any na&es( as unkno$able, e%en by the gods. At this ti&e )sis li%ed in the for& of a $o&an $ho #ossessed the kno$ledge of s#ells and incantations, that is to say, she $as

    regarded &uch in the sa&e $ay as &odern African #eo#les regard their (&edicineD$o&en,( or ($itchD$o&en.( 1he had used her s#ells on &en, and $as tired of e.ercising her #o$ers on the&, and she cra%ed the o##ortunity of &aking herself &istress of gods and s#irits as $ell as of &en. 1he &editated ho$ she could &ake herself &istress both of hea%en and earth, and finally she decided that she could only obtain the #o$er she $anted if she #ossessed the kno$ledge of the secret na&e of /a, in $hich his %ery e.istence $as bound u#. /a guarded this na&e &ost jealously, for he kne$ that if he re%ealed it to any being he $ould henceforth be at that beingEs &ercy. )sis sa$ that it $as i&#ossible to &ake /a declare his na&e to her by ordinary &ethods, and she therefore thought out the follo$ing #lan. )t $as $ell kno$n in Egy#t and the 1udan at a %ery early #eriod that if a &agician obtained so&e #ortion of a #ersonEs body, e.g., a hair, a #aring of a nail, a frag&ent of skin, or a #ortion of so&e efflu. fro& the body, s#ells could be used u#on the& $hich $ould ha%e the effect of causing grie%ous har& to that #erson. )sis noted that /a had beco&e old and feeble, and that as he $ent about he dribbled at the &outh, and that his sali%a fell u#on the ground. Watching her o##ortunity she caught so&e of the sali%a of the and &i.ing it $ith dust, she &oulded it into the for& of a large ser#ent, $ith #oisonDfangs, and ha%ing uttered her s#ells o%er it, she left the ser#ent lying on the #ath, by $hich /a tra%elled day by day as he $ent about ins#ecting Egy#t, so that it &ight strike at hi& as he #assed along. We &ay note in #assing that the Banyoro in the 1udan e&#loy ser#ents in killing buffaloes at the #resent day. They catch a #uffDadder in a noose, and then nail it ali%e by the ti# of its tail to the round in the &iddle of a buffalo track, so that $hen an ani&al #asses the re#tile &ay strike at it. Presently a buffalo co&es along, does $hat it is e.#ected to do, and then the #uffDadder strikes at it, injects its #oison, and the ani&al dies soon after. As &any as ten buffaloes ha%e been killed in a day by one #uffDadder. The body of the first buffalo is not eaten, for it is regarded as #oisoned &eat, but all the others are used as food.:,? 77<

    :,? 77< =ohnston, >ganda, %ol. ii., #. 9G;. The authority for this state&ent is Br. George Wilson, for&erly "ollector in >nyoro.

    1oon after )sis had #laced the ser#ent on the Path, /a #assed by, and the re#tile bit hi&, thus injecting #oison into his body. )ts effect $as terrible, and /a cried out in agony. 0is ja$s chattered, his li#s tre&bled, and he beca&e s#eechless for a ti&eM ne%er before had be suffered such #ain. The gods hearing his cry rushed to hi&, and $hen he could s#eak he told the& that he had been bitten by a deadly ser#ent. )n s#ite of all the $ords of #o$er $hich $ere kno$n to hi&, and his secret na&e $hich had been hidden in his body at his birth, a ser#ent had bitten hi&, and he $as being consu&ed $ith a fiery #ain. 0e then co&&anded that all the gods $ho had any kno$ledge of &agical s#ells should co&e to hi&, and $hen they ca&e, )sis, the great lady of s#ells, the destroyer of diseases, and the re%i%ifier of the dead, ca&e $ith the&. Turning to /a she said, (What hath ha##ened, O di%ine ,atherO( and in ans$er the god told her that a ser#ent had bitten hi&, that he $as hotter than fire and colder than $ater, that his li&bs Cuaked, and that he $as losing the #o$er of sight. Then )sis said to hi& $ith guile, ('i%ine ,ather, tell &e thy na&e, for he $ho uttereth his o$n na&e shall li%e.( Thereu#on /a #roceeded to enu&erate the %arious things that he had done, and to describe his creati%e acts, and ended his s#eech to )sis by saying, that he $as @he#era in the &orning, /a at noon, and Te&u in the e%ening. A##arently he thought that the na&ing of these three great na&es $ould satisfy )sis, and that she $ould i&&ediately #ronounce a $ord of #o$er and sto# the #ain in his

    body, $hich, during his s#eech, had beco&e &ore acute. )sis, ho$e%er, $as not decei%ed, and she kne$ $ell that /a had not declared to her his hidden na&eM this she told hi&, and she begged hi& once again to tell her his na&e. ,or a ti&e the god refused to utter the na&e, but as the #ain in his body beca&e &ore %iolent, and the #oison #assed through his %eins like fire, he said, ()sis shall search in &e, and &y na&e shall #ass fro& &y body into hers.( At that &o&ent /a re&o%ed hi&self fro& the sight of the gods in his Boat, and the Throne in the Boat of Billions of *ears had no occu#ant. The great na&e of /a $as, it see&s, hidden in his heart, and )sis, ha%ing so&e doubt as to $hether /a $ould kee# his $ord or not, agreed $ith 0orus that /a &ust be &ade to take an oath to #art $ith his t$o Eyes, that is, the 1un and the Boon. At length /a allo$ed his heart to be taken fro& his body, and his great and secret na&e, $hereby he li%ed, #assed into the #ossession of )sis. /a thus beca&e to all intents and #ur#oses a dead god. Then )sis, strong in the #o$er of her s#ells, said6 (,lo$, #oison, co&e out of /a. Eye of 0orus, co&e out of /a, and shine outside his &outh. )t is ), )sis, $ho $ork, and ) ha%e &ade the #oison to fall on the ground. -erily the na&e of the great god is taken fro& hi&, /a shall li%e and the #oison shall dieM if the #oison li%e /a shall die.( This $as the infallible s#ell $hich $as to be used in cases of #oisoning, for it rendered the bite or sting of e%ery %eno&ous re#tile har&less. )t dro%e the #oison out of /a, and since it $as co&#osed by )sis after she obtained the kno$ledge of his secret na&e it $as irresistible. )f the $ords $ere $ritten on #a#yrus or linen o%er a figure of Te&u or 0eruDhekenu, or )sis, or 0orus, they beca&e a &ighty char&. )f the #a#yrus or linen $ere stee#ed in $ater and the $ater drunk, the $ords $ere eCually efficacious as a char& against snakeD bites. To this day $ater in $hich the $ritten $ords of a te.t fro& the @urEan ha%e been dissol%ed, or $ater drunk fro& a bo$l on the inside of $hich religious te.ts ha%e been $ritten, is still regarded as a ne%erD failing char& in Egy#t and the 1udan. Thus $e see that the &odern custo& of drinking &agical $ater $as deri%ed fro& the ancient Egy#tians, $ho belie%ed that it con%eyed into their bodies the actual #o$er of their gods.

    )-.

    T0E LEGE?' O, 0E/>DBE0>TET A?' T0E W)?GE' ')1@.

    The te.t of this legend is cut in hierogly#hics on the $alls of the te&#le of Edfu in >##er Egy#t, and certain #ortions of it are illustrated by large basDreliefs. Both te.t and reliefs $ere #ublished by Professor ?a%ille in his %olu&e entitled Bythe dE0orus, fol., #lates 27D23, Gene%a, 2G48. A Ger&an translation by Brugsch a##eared in the Ahandlungen der Gottinger Akade&ie, Band .i%., ##. 24!D7!H, and another by Wiede&ann in his 'ie /eligion, #. !G ff. Isee the English translation #. H3 ff.J. The legend, in the for& in $hich it is here gi%en, dates fro& the Ptole&aic Period, but the &atter $hich it contains is far older, and it is #robable that the facts recorded in it are frag&ents of actual history, $hich the Egy#tians of the late #eriod tried to #iece together in chronological order. We shall see as $e read that the $riter of the legend as $e ha%e it $as not $ell

    acCuainted $ith Egy#tian history, and that in his account of the conCuest of Egy#t he has confounded one god $ith another, and &i.ed u# historical facts $ith &ythological legends to such a degree that his &eaning is freCuently uncertain. The great fact $hich he $ished to describe is the conCuest of Egy#t by an early king, $ho, ha%ing subdued the #eo#les in the 1outh, ad%anced north$ards, and &ade all the #eo#le $ho& he conCuered sub&it to his yoke. ?o$ the @ing of Egy#t $as al$ays called 0orus, and the #riests of Edfu $ishing to &agnify their local god, 0orus of Behutet, or 0orus of Edfu, attributed to hi& the conCuests of this hu&an, and #robably #redynastic, king. We &ust re&e&ber that the legend assu&es that /a, $as still reigning on earth, though he $as old and feeble, and had #robably de#uted his #o$er to his successor, $ho& the legend regards as his son.

    PLATE ). 0orus holding the 0i##o#ota&usDfiend $ith chain and s#ear. stand )sis and 0eru @hentiD@hatti.

    Behind

    PLATE )). 0orus dri%ing his s#ear into the 0i##o#ota&usDfiendM behind hi& stands one of his (Blacks&iths(. PLATE ))). 0orus dri%ing his s#ear into the belly of the 0i##o#ota&usDfiend as he lies on his backM behind stands on of his (Blacks&iths(. PLATE )-. 0orus and )sis ca#turing the 0i##o#ota&usDfiend.

    )n the !H!rd year of his reign /aD0ar&akhis:,? 7!< $as in ?ubia $ith his ar&y $ith the intention of destroying those $ho had cons#ired against hi&M because of their cons#iracy IauuJ ?ubia is called (>aua( to this day. ,ro& ?ubia /aD0ar&akhis sailed do$n the ri%er to Edfu, $here 0eruDBehutet entered his boat, and told hi& that his foes $ere cons#iring against hi&. /aD0ar&akhis in ans$er addressed 0eruDBehutet as his son, and co&&anded hi& to set out $ithout delay and slay the $icked rebels. Then 0eruDBehutet took the for& of a great $inged 'isk, and at once fle$ u# into the sky, $here he took the #lace of /a, the old 1unDgod. Looking do$n fro& the height of hea%en he $as able to disco%er the $hereabouts of the rebels, and he #ursued the& in the for& of a $inged disk. Then he attacked the& $ith such %iolence that they beca&e daAed, and could neither see $here they $ere going, nor hear, the result of this being that they sle$ each other, and in a %ery short ti&e they $ere all dead. Thoth, seeing this, told /a that because 0orus had a##eared as a great $inged disk he &ust be called (0eruD Behutet,( and by this na&e 0orus $as kno$n e%er after at Edfu. /a e&braced 0orus, and referred $ith #leasure to the blood $hich he had shed, and 0orus in%ited his father to co&e and look u#on the slain. /a set out $ith the goddess Ashthertet IQAshtorethJ to do this, and they sa$ the ene&ies lying fettered on the ground. The legend here introduces a nu&ber of curious deri%ations of the na&es of Edfu, Pc., $hich are %alueless, and $hich re&ind us of the deri%ations of #laceD na&es #ro#ounded by ancient 1e&itic scribes.

    :,? 7!<

    i.e., /a on the horiAon.

    PLATE -. 0orus standing on the back of the 0i##o#ota&usDfiend, and s#earing hi& in the #resence of )sis. PLATE -). The (ButcherD#riest( slicing o#en the 0i##o#ota&usDfiend.

    )n gladness of heart /a #ro#osed a sail on the ?ile, but as soon as his ene&ies heard that he $as co&ing, they changed the&sel%es into crocodiles and hi##o#ota&i, so that they &ight be able to $reck his boat and de%our hi&. As the boat of the god a##roached the& they o#ened their ja$s to crush it, but 0orus and his follo$ers ca&e Cuickly on the scene, and defeated their #ur#ose. The follo$ers of 0orus here &entioned are called in the te.t (Besniu,( i.e., (blacks&iths,( or ($orkers in &etal,( and they re#resent the #ri&iti%e conCuerors of the Egy#tians, $ho $ere ar&ed $ith &etal $ea#ons, and so $ere able to o%erco&e $ith tolerable ease the indigenous Egy#tians, $hose $ea#ons $ere &ade of flint and $ood. 0orus and his (blacks&iths( $ere #ro%ided $ith iron lances and chains, and, baying cast the chains o%er the &onsters in the ri%er, they dro%e their lances into their snouts, and sle$ H92 of the&. Because 0orus gained his %ictory by &eans of &etal $ea#ons, /a decreed that a &etal statue of 0orus should be #laced at Edfu, and re&ain there for e%er, and a na&e $as gi%en to the to$n to co&&e&orate the great battle that had taken #lace there. /a a##lauded 0orus for the &ighty deeds $hich be had been able to #erfor& by &eans of the s#ells contained in the (Book of 1laying the 0i##o#ota&us.( 0orus then associated $ith hi&self the goddesses >atchet and ?ekhebet, $ho $ere in the for& of ser#ents, and, taking his #lace as the $inged 'isk on the front of the Boat of /a, destroyed all the ene&ies of /a $heresoe%er he found the&. When the re&nant of the ene&ies of /a, sa$ that they $ere likely to be slain, they doubled back to the 1outh, but 0orus #ursued the&, and dro%e the& do$n the ri%er before hi& as far as Thebes. One battle took #lace at Tchet&et, and another at 'enderah, and 0orus $as al$ays %ictoriousM the ene&ies $ere caught by chains thro$n o%er the&, and the deadly s#ears of the Blacks&iths drank their blood. After this the ene&y fled to the ?orth, and took refuge in the s$a&#s of the 'elta, and in the shallo$s of the Bediterranean 1ea, and 0orus #ursued the& thither. After searching for the& for four days and four nights he found the&, and they $ere s#eedily slain. One hundred and fortyDt$o of the& and a &ale hi##o#ota&us $ere dragged on to the Boat of /a, and there 0orus dug out their entrails, and hacked their carcases in #ieces, $hich he ga%e to his Blacks&iths and the gods $ho for&ed the cre$ of the Boat of /a. Before des#atching the hi##o#ota&us, 0orus lea#ed on to the back of the &onster as a &ark of his triu&#h, and to co&&e&orate this e%ent the #riest of 0eben, the to$n $herein these things ha##ened, $as called (0e $ho standeth on the back e%er after.( The end of the great fight, ho$e%er, $as not yet. Another ar&y of ene&ies a##eared by the ?orth Lake, and they $ere &arching to$ards the seaM but terror of 0orus s&ote their hearts, and they fled and took refuge in BertetDA&ent, $here they allied the&sel%es $ith the follo$ers of 1et, the ArchDfiend and great Ene&y of /a. Thither 0orus and his $ellDar&ed Blacks&iths #ursued the&, and ca&e u# $ith the& at the to$n called PerD/erehu, $hich deri%ed its na&e fro& the (T$o "o&batants,( or (T$o Ben,( 0orus and 1et. A great fight took #lace, the ene&ies of /a $ere defeated $ith great slaughter, and 0orus dragged !G2 #risoners on to the Boat of /a, $here he sle$ the&, and ga%e their bodies to his follo$ers.

    PLATE -)). 0orus of Behutet and /aD0ar&akhis in a shrine. PLATE -))). 0orus of Behutet and 0ar&akhis in a shrine. PLATE )F. Ashthertet IEAshtorethEJ dri%ing her chariot o%er the #rostrate foe. PLATE F. Left6 0orus of Behutet s#earing a Ty#honic ani&al, and holding his #risoners $ith ro#e. /ight6 0orus of Behutet, acco&#anied by /aD0ar&akhis and Benu, s#earing the 0i##o#ota&usDfiend.

    Then 1et rose u# and cursed 0orus because he had slain his allies, and he used such foul language that Thoth called hi& (?ehahaDher,( i.e., (1tinking ,ace,( and this na&e clung to hi& e%er after. After this 0orus and 1et engaged in a fight $hich lasted a %ery long ti&e, but at length 0orus dro%e his s#ear into the neck of 1et $ith such %iolence that the ,iend fell headlong to the ground. Then 0orus s&ote $ith his club the &outh $hich had uttered such blas#he&ies, and fettered hi& $ith his chain. )n this state 0orus dragged 1et into the #resence of /a, $ho ascribed great #raise to 0orus, and s#ecial na&es $ere gi%en to the #alace of 0orus and the high #riest of the te&#le in co&&e&oration of the e%ent. When the Cuestion of the dis#osal of 1et $as being discussed by the gods, /a ordered that he and his fiends should be gi%en o%er to )sis and her son 0orus, $ho $ere to do $hat they #leased $ith the&. 0orus #ro&#tly cut off the heads of 1et and his fiends in the #resence of /a and )sis, and be dragged 1et by his feet through the country $ith his s#ear sticking in his head and neck. After this )sis a##ointed 0orus of Behutet to be the #rotecting deity of her son 0orus. The fight bet$een the 1unDgod and 1et $as a %ery fa%ourite subject $ith Egy#tian $riters, and there are &any for&s of it. Thus there is the fight bet$een 0eruDur and 1et, the fight bet$een /a and 1et, the fight bet$een 0eruDBehutet and 1et, the fight bet$een Osiris and 1et, and the fight bet$een 0orus, son of )sis, and 1et. )n the oldest ti&es the co&bat $as &erely the natural o##osition of light to darkness, but later the 1unDgod beca&e the sy&bol of right and truth as $ell as of light, and 1et the sy&bol of sin and $ickedness as $ell as of darkness, and ulti&ately the nature &yth $as forgotten, and the fight bet$een the t$o gods beca&e the ty#e of the e%erlasting $ar $hich good &en $age against sin. )n "o#tic literature $e ha%e the $ellDkno$n legend of the slaughter of the dragon by 1t. George, and this is nothing but a "hristian ada#tation of the legend of 0orus and 1et. After these things 0orus, son of /a, and 0orus, son of )sis, each took the for& of a &ighty &an, $ith the face and body of a ha$k, and each $ore the /ed and White "ro$ns, and each carried a s#ear and chain. )n these for&s the t$o gods sle$ the re&nant of the ene&ies. ?o$ by so&e &eans or other 1et ca&e to life again, and he took the for& of a &ighty hissing or (roaring( ser#ent, and hid hi&self in the ground, in a #lace $hich $as e%er after called the (#lace of the roarer.( )n front of his hidingD#lace 0orus, son of )sis, stationed hi&self in the for& of a ha$kDheaded staff to #re%ent hi& fro& co&ing out. )n s#ite of this, ho$e%er, 1et &anaged to esca#e, and he gathered about hi& the 1&ai and 1eba fiends at the Lake of Beh, and $aged $ar once &ore against 0orusM

    the ene&ies of /a $ere again defeated, and 0orus sle$ the& in the #resence of his father.

    PLATE F). 0orus of Behutet and Thoth s#earing hu&an %icti&s $ith the assistance of )sis. PLATE F)). 0orus of Behutet and Thoth s#earing 1et in the for& of a crocodile.

    0orus, it see&s, no$ ceased to fight for so&e ti&e, and de%oted hi&self to kee#ing guard o%er the (Great God( $ho $as in AnDrutDf, a district in or near 0erakleo#olis. This Great God $as no other than Osiris, and the duty of 0orus $as to #re%ent the 1&ai fiends fro& co&ing by night to the #lace. )n s#ite of the #o$er of 0orus, it $as found necessary to su&&on the aid of )sis to kee# a$ay the fiends, and it $as only by her $ords of #o$er that the fiend Ba $as ke#t out of the sanctuary. As a re$ard for $hat he had already done, Thoth decreed that 0orus should be called the (BasterD,ighter.( Passing o%er the deri%ations of #laceD na&es $hich occur here in the te.t, $e find that 0orus and his Blacks&iths $ere again obliged to fight bodies of the ene&y $ho had &anaged to esca#e, and that on one occasion they killed one hundred and si. foes. )n e%ery fight the Blacks&iths #erfor&ed &ighty deeds of %alour, and in re$ard for their ser%ices a s#ecial district $as allotted to the& to d$ell in. The last great fight in the ?orth took #lace at Tanis, in the eastern #art of the 'elta. When the #osition of the ene&y had been located, 0orus took the for& of a lion $ith the face of a &an, and he #ut on his head the Tri#le "ro$n. 0is cla$s $ere like flints, and $ith the& he dragged a$ay one hundred and fortyDt$o of the ene&y, and tore the& in #ieces, and dug out their tongues, $hich he carried off as sy&bols of his %ictory.

    Bean$hile rebellion had again broken out in ?ubia, $here about oneD third of the ene&y had taken refuge in the ri%er in the for&s of crocodiles and hi##o#ota&i. /a counselled 0orus to sail u# the ?ile $ith his Blacks&iths, and $hen Thoth had recited the ("ha#ters of #rotecting the Boat of /a( o%er the boats, the e.#edition set sail for the 1outh. The object of reciting these s#ells $as to #re%ent the &onsters $hich $ere in the ri%er fro& &aking the $a%es to rise and fro& stirring u# stor&s $hich &ight engulf the boats of /a and 0orus and the Blacks&iths. When the rebels and fiends $ho had been uttering, treason against 0orus sa$ the boat of /a, $ith the $inged 'isk of 0orus acco&#anied by the goddesses >atchet and ?ekhebet in the for& of ser#ents, they $ere s&itten $ith fear, and their hearts Cuaked, and all #o$er of resistance left the&, and they died of fright straight$ay. When 0orus returned in triu&#h to Edfu, /a ordered that an i&age of the $inged 'isk should be #laced in each of his sanctuaries, and that in e%ery #lace $herein a $inged 'isk $as set, that sanctuary should be a sanctuary of 0orus of Behutet. The $inged disks $hich are seen abo%e the door$ays of the te&#les still standing in Egy#t sho$ that the co&&and of /a, $as faithfully carried out by the #riests.

    PLATE F))). 0orus of Behutet in the for& of a lion slaying his foes.

    -.

    LEGE?' O, T0E B)/T0 O, 0O/>1, 1O? O, )1)1 A?' O1)/)1.

    PLATE F)-. The Procreation of 0orus, son of )sis.

    The te.t $hich contains this legend is found cut in hierogly#hics u#on a stele $hich is no$ #reser%ed in Paris. Attention $as first called to it by "habas, $ho in 2G94 ga%e a translation of it in the /e%ue ArcheologiCue, #. H9 ff., and #ointed out the i&#ortance of its contents $ith his characteristic ability. The hierogly#hic te.t $as first #ublished by Ledrain in his $ork on the &onu&ents of the BibliotheCue ?ationale in Paris,:,? 7;< and ) ga%e a transcri#t of the te.t, $ith transliteration and translation, in 2G39.:,? 79<

    :,? 7;< Les Bonu&ents Egy#tiens I"abinet des Bedailles et AntiCuesJ, )n the BibliotheCue de lEEcole des 0autes Etudes, Paris, 2G43D2GG7, #late ..ii. ff. :,? 79< ,irst 1te#s in Egy#tian, ##. 243D2GG.

    The greater #art of the te.t consists of a hy&n to Osiris, $hich $as #robably co&#osed under the F-)))th 'ynasty, $hen an e.traordinary de%elo#&ent of the cult of that god took #lace, and $hen he $as #laced by Egy#tian theologians at the head of all the gods. Though unseen in the te&#les, his #resence filled all Egy#t, and his body for&ed the %ery substance of the country. 0e $as the God of all gods and the Go%ernor of the T$o "o&#anies of the gods, he for&ed the soul and body of /a, he $as the beneficent 1#irit of all s#irits, he $as hi&self the celestial food on $hich the 'oubles in the Other World li%ed. 0e $as the greatest of the gods in On I0elio#olisJ, Be&#his, 0erakleo#olis, 0er&o#olis, Abydos, and the region of the ,irst "ataract, and so. 0e e&bodied in his o$n #erson the &ight of /aDTe&, A#is and Ptah, the 0orusDgods, Thoth and @hne&u, and his rule o%er Busiris and Abydos continued to be su#re&e, as it had been for &any, &any hundreds of years. 0e $as the source of the ?ile, the north $ind s#rang fro& hi&, his seats $ere the stars of hea%en $hich ne%er set, and the i&#erishable stars $ere his &inisters. All hea%en $as his do&inion, and the doors of the sky o#ened before hi& of their o$n accord $hen he a##eared. 0e inherited the earth fro& his father @eb, and the so%ereignty of hea%en fro& his &other ?ut. )n his #erson he united endless ti&e in the #ast and endless ti&e in the future. Like /a he had fought 1eba, or 1et, the &onster of e%il, and had defeated hi&, and his %ictory assured to hi& lasting authority o%er the gods and the dead. 0e e.ercised his creati%e #o$er in &aking land and $ater, trees and herbs, cattle and other fourDfooted beasts, birds of all kinds, and fish and cree#ing thingsM e%en the $aste s#aces of the desert o$ed

    allegiance to hi& as the creator. the light abo%e the darkness.

    And he rolled out the sky, and set

    The last #aragra#h of the te.t contains an allusion to )sis, the sister and $ife of Osiris, and &entions the legend of the birth of 0orus, $hich e%en under the F-)))th 'ynasty $as %ery ancient, )sis, $e are told, $as the constant #rotectress of her brother, she dro%e a$ay the fiends that $anted to attack hi&, and ke#t the& out of his shrine and to&b, and she guarded hi& fro& all accidents. All these things she did by &eans of s#ells and incantations, large nu&bers of $hich $ere kno$n to her, and by her #o$er as the ($itchDgoddess.( 0er (&outh $as trained to #erfection, and she &ade no &istake in #ronouncing her s#ells, and her tongue $as skilled and halted not.( At length ca&e the unlucky day $hen 1et succeeded in killing Osiris during the $ar $hich the (good god( $as $aging against hi& and his fiends. 'etails of the engage&ent are $anting, but the Pyra&id Te.ts state that the body of Osiris $as hurled to the ground by 1et at a #lace called ?etat, $hich see&s to ha%e been near Abydos.:,? 7H< The ne$s of the death of Osiris $as brought to )sis, and she at once set out to find his body. All legends agree in saying that she took the for& of a bird, and that she fle$ about unceasingly, going hither and thither, and uttering $ailing cries of grief. At length she found the body, and $ith a #iercing cry she alighted on the ground. The Pyra&id Te.ts say that ?e#hthys $as $ith her that ()sis ca&e, ?e#hthys ca&e, the one on the right side, the other on the left side, one in the for& of a 0at bird, the other in the for& of a Tchert bird, and they found Osiris thro$n on the ground in ?etat by his brother 1et.( The late for& of the legend goes on to say that )sis fanned the body $ith her feathers, and #roduced air, and that at length she caused the inert &e&bers of Osiris to &o%e, and dre$ fro& hi& his essence, $herefro& she #roduced her child 0orus.

    :,? 7H<

    Pe#i )., line ;49M Pe#i ))., line 27H!.

    This bare state&ent of the dog&a of the conce#tion of 0orus does not re#resent all that is kno$n about it, and it &ay $ell be su##le&ented by a #assage fro& the Pyra&id Te.ts,:,? 74< $hich reads, (Adoration to thee, O Osiris.:,? 7G< /ise thou u# on thy left side, #lace thyself on thy right side. This $ater $hich ) gi%e unto thee is the $ater of youth Ior reju%enationJ. Adoration to thee, O Osiris5 /ise thou u# on thy left side, #lace thyself on thy right side. This bread $hich ) ha%e &ade for thee is $ar&th. Adoration to thee, O Osiris5 The doors of hea%en are o#ened to thee, the doors of the strea&s are thro$n $ide o#en to thee. The gods in the city of Pe co&e :to thee<, Osiris, at the sound Ior %oiceJ of the su##lication of )sis and ?e#hthys. . . . . Thy elder sister took thy body in her ar&s, she chafed thy hands, she clas#ed thee to her breast :$hen< she found thee :lying< on thy side on the #lain of ?etat.( And in another #lace $e read6:,? 73< (Thy t$o sisters, )sis and ?e#hthys, ca&e to thee, @a&Durt, in thy na&e of @a&Dur, >atchetDurt, in thy na&e of >atchDur . . . . . . . )sis and ?e#hthys $ea%e &agical #rotection for thee in the city of 1aut, for thee their lord, in thy na&e of ELord of 1aut,E for their god, in thy na&e of EGod.E They #raise theeM go not thou far fro& the& in thy na&e of ETua.E They #resent offerings to theeM be not $roth in thy na&e of ETchentru.E Thy sister )sis co&eth to thee rejoicing in her lo%e for thee.:,? !8< Thou hast union $ith her, thy seed entereth her. 1he concei%eth in the for& of the star 1e#tet I1othisJ. 0orusD1e#t issueth fro& thee in the for& of 0orus, d$eller in the star 1e#tet. Thou &akest a s#irit to be in hi& in his na&e E1#irit d$elling in the god Tchentru.E 0e a%engeth thee in his na&e of E0orus, the son $ho a%enged his father.E 0ail, Osiris, @eb hath brought to thee 0orus, he hath

    a%enged thee, he hath brought to thee the hearts of the gods, 0orus hath gi%en thee his Eye, thou hast taken #ossession of the >rert "ro$n thereby at the head of the gods. 0orus hath #resented to thee thy &e&bers, he hath collected the& co&#letely, there is no disorder in thee. Thoth hath seiAed thy ene&y and hath slain hi& and those $ho $ere $ith hi&.( The abo%e $ords are addressed to dead kings in the Pyra&id Te.ts, and $hat the gods $ere su##osed to do for the& $as belie%ed by the Egy#tians to ha%e been actually done for Osiris. These e.tracts are #eculiarly %aluable, for they #ro%e that the legend of Osiris $hich $as current under the F-)))th 'ynasty $as based u#on traditions $hich $ere uni%ersally acce#ted in Egy#t under the -th and -)th 'ynasties.

    :,? 74< :,? 7G<

    BerDenD/a, line !!HM Pe#i ))., line GH7. ) o&it the kingEs na&es.

    :,? 73< Teta, line 74;M Pe#i )., line 74M BerDenD/a, line !4M and Pe#i ))., line H4. :,? !8< Pyra&id Te.t, Teta, l. 74H.

    PLATE F-. PLATE F-). The 1tele recording the casting out of a de%il fro& the Princess of Bekhten.

    The hy&n concludes $ith a reference to the accession of 0orus, son of )sis, the flesh and bone of Osiris, to the throne of his grandfather @eb, and to the $elco&e $hich he recei%ed fro& the Tchatcha, or Ad&inistrators of hea%en, and the "o&#any of the Gods, and the Lords of Truth, $ho asse&bled in the Great 0ouse of 0elio#olis to ackno$ledge his so%ereignty. 0is succession also recei%ed the a##ro%al of ?ebDerD tcher, $ho, as $e sa$ fro& the first legend in this book, $as the "reator of the >ni%erse.

    -).

    A LEGE?' O, @0E?1> ?E,E/D0ETEP:,? !2< A?' T0E P/)?"E11 O, BE@0TE?.

    :,? !2< )n the headlines of this section, #. 28H ff., for Ptah ?eferDhete# read @hensu ?eferDhete#.

    The te.t of this legend is cut in hierogly#hics u#on a sandstone stele, $ith a rounded to#, $hich $as found in the te&#le of @hensu at Thebes, and is no$ #reser%ed in the BibliotheCue ?ationale at ParisM it $as

    disco%ered by "ha&#ollion, and re&o%ed to Paris by Prisse dEA%ennes in 2G;H. The te.t $as first #ublished by Prisse dEA%ennes,:,? !7< and it $as first translated by Birch:,? !!< in 2G9!. The te.t $as re#ublished and translated into ,rench by E. de /ouge in 2G9G,:,? !;< and se%eral other renderings ha%e been gi%en in Ger&an and in English since that date.:,? !9< When the te.t $as first #ublished, and for so&e years after$ards, it $as generally thought that the legend referred to e%ents $hich $ere said to ha%e taken #lace under a king $ho $as identified as /a&eses F)))., but this &isconce#tion $as corrected by Er&an, $ho sho$ed:,? !H< that the king $as in reality /a&eses )). By a careful e.a&ination of the construction of the te.t he #ro%ed that the narrati%e on the stele $as dra$n u# se%eral hundreds of years after the e%ents described in it took #lace, and that its author $as but i&#erfectly acCuainted $ith the for& of the Egy#tian language in use in the reign of /a&eses )). )n fact, the legend $as $ritten in the interests of the #riests of the te&#le of @hensu, $ho $ished to &agnify their god and his #o$er to cast out de%ils and to e.orcise e%il s#iritsM it $as #robably co&#osed bet$een B.". H98 and B.". 798.:,? !4<

    :,? !7<

    "hoi. de Bonu&ents Egy#tiens, Paris, 2G;4, #late ..i%.

    :,? !!< Transactions of the /oyal 1ociety of Literature, ?e$ 1eries, %ol. i%., #. 724 ff. :,? !;< =ournal AsiatiCue IEtude sur une 1tele Egy#tienneJ, August, 2G9H, August, 2G94, and AugustD1e#t., 2G9G, Paris, G%o, $ith #late. :,? !9< Brugsch, Geschichte Aegy#tens, 2G44, #. H74 ff.M Birch, /ecords of the Past, Old 1eries, %ol. i%., #. 9! ff.M Budge, Egy#tian /eading Book, te.t and transliteration, #. ;8 ff.M translation, #. ..%iii. ff. :,? !H< :,? !4< Aeg. Keit., 2GG!, ##. 9;DH8. Bas#ero, Les "ontes Po#ulaires, !rd edit., #. 2HH.

    The legend, after enu&erating the great na&es of /a&eses ))., goes on to state that the king $as in the (country of the t$o ri%ers,( by $hich $e are to understand so&e #ortion of Beso#ota&ia, the ri%ers being the Tigris and Eu#hrates, and that the local chiefs $ere bringing to hi& tribute consisting of gold, la#isDlaAuli, turCuoise, and logs of $ood fro& the Land of the God. )t is difficult to understand ho$ gold and logs of $ood fro& 1outhern Arabia and East Africa ca&e to be #roduced as tribute by chiefs $ho li%ed so far to the north. A&ong those $ho sent gifts $as the Prince of Bekhten, and at the head of all his tribute he sent his eldest daughter, bearing his &essage of ho&age and duty. ?o$ the &aiden $as beautiful, and the @ing of Egy#t thought her so lo%ely that be took her to $ife, and besto$ed u#on her the na&e (/aD neferu,( $hich &eans so&ething like the (beauties of /a.( 0e took her back $ith hi& to Egy#t, $here she $as installed as Rueen. 'uring the su&&er of the fifteenth year of his reign, $hilst /a&eses )). $as celebrating a festi%al of A&enD/a in the Te&#le of Lu.or, one ca&e to hi& and re#orted that an en%oy had arri%ed fro& the Prince of Bekhten, bearing $ith hi& &any gifts for the /oyal Wife /aDneferu. When the en%oy had been brought into the #resence, he addressed $ords of ho&age to the king, and, ha%ing #resented the gifts fro& his lord, he said that he had co&e to beg 0is Bajesty to send a (learned &an,( i.e., a &agician, to Bekhten to attend BentDenthDresh, 0is BajestyEs

    sisterDinDla$, $ho $as stricken $ith so&e disease. Thereu#on the king su&&oned the learned &en of the 0ouse of Life, i.e., the &e&bers of the great "ollege of Bagic at Thebes, and the Cenbetu officials, and $hen they had entered his #resence, he co&&anded the& to select a &an of ($ise heart and deft fingers( to go to Bekhten. The choice fell u#on one TehutiDe&Dheb, and 0is Bajesty sent hi& to Bekhten $ith the en%oy. When they arri%ed in Bekhten, TehutiDe&Dheb found that the Princess BentDenthDresh $as #ossessed by an e%il s#irit $hich refused to be e.orcised by hi&, and he $as unable to cast out the de%il. The Prince of Bekhten, seeing that the healing of his daughter $as beyond the #o$er of the Egy#tian, sent a second en%oy to /a&eses ))., and besought hi& to send a god to dri%e out the de%il. This en%oy arri%ed in Egy#t in the su&&er of the t$entyDsi.th year of the reign of /a&eses ))., and found the king celebrating a festi%al in Thebes. When he heard the #etition of the en%oy, he $ent to the Te&#le of @hensu ?eferDhete# (a second ti&e,(:,? !G< and #resented hi&self before the god and besought his hel# on behalf of his sisterDinDla$.

    :,? !G< Thus the king &ust ha%e in%oked the hel# of @hensu on the occasion of the %isit of the first en%oy.

    Then the #riests of @hensu ?eferDhete# carried the statue of this god to the #lace $here $as the statue of @hensu surna&ed (PaDariDsekher,( i.e., the (Worker of destinies,( $ho $as able to re#el the attacks of e%il s#irits and to dri%e the& out. When the statues of the t$o gods $ere facing each other, /a&eses )). entreated @hensu ?eferDhete# to (turn his face to$ards,( i.e., to look fa%ourably u#on @hensu. PaDariD sekher, and to let hi& go to Bekhten to dri%e the de%il out of the Princess of Bekhten. The te.t affords no e.#lanation of the fact that @hensu ?eferDhete# $as regarded as a greater god than @hensu PaDariD sekher, or $hy his #er&ission had to be obtained before the latter could lea%e the country. )t is #robable that the de&ands &ade u#on @hensu ?eferDhete# by the Egy#tians $ho li%ed in Thebes and its neighbourhood $ere so nu&erous that it $as i&#ossible to let his statue go into outlying districts or foreign lands, and that a de#utyDgod $as a##ointed to #erfor& &iracles outside Thebes. This arrange&ent $ould benefit the #eo#le, and $ould, &oreo%er, bring &uch &oney to the #riests. The a##oint&ent of a de#utyDgod is not so strange as it &ay see&, and &odern African #eo#les are fa&iliar $ith the e.#edient. About one hundred years ago the #riests of the god Bobo$issi of Winnebah, in the Tshi region of West Africa, found their business so large that it $as absolutely necessary for the& to a##oint a de#uty. The #riests therefore selected Brahfo, i.e., (de#uty,( and ga%e out that Bobo$issi had de#uted all &inor &atters to hi&, and that his utterances $ere to be regarded as those of Bobo$issi. 'elegates $ere ordered to be sent to Winnebah in Ashanti, $here they $ould be sho$n the (de#uty( god by the #riests, and after$ards he $ould be taken to Bankassi&, $here he $ould reside, and do for the #eo#le all that Bobo$issi had done hitherto.:,? !3<

    :,? !3<

    Ellis, TshiDs#eaking Peo#les, #. 99.

    When /a&eses )). had &ade his #etition to @hensu ?eferDhete#, the statue of the god bo$ed its head t$ice, in token of assent. 0ere it is clear that $e ha%e an e.a&#le of the use of statues $ith &o%able li&bs, $hich $ere $orked, $hen occasion reCuired, by the #riests. The king

    then &ade a second #etition to the god to transfer his sa, or &agical #o$er, to @hensu PaDariDsekher so that $hen he had arri%ed in Bekhten he $ould be able to heal the Princess. Again the statue of @hensu ?eferDhete# bo$ed its head t$ice, and the #etition of the king $as granted. The te.t goes on to say that the &agical #o$er of the greater god $as transferred to the lesser god four ti&es, or in a fourfold &easure, but $e are not told ho$ this $as effected. We kno$ fro& &any #assages in the te.ts that e%ery god $as belie%ed to #ossess this &agical #o$er, $hich is called the (sa of life,( or the (sa of the god,(.:,? ;8< This sa could be transferred by a god or goddess to a hu&an being, either by an e&brace or through so&e offering $hich $as eaten. Thus Te&u transferred the &agical #o$er of his life to 1hu and Tefnut by e&bracing the&,:,? ;2< and in the /itual of the 'i%ine "ult:,? ;7< the #riest says, The t$o %essels of &ilk of Te&u are the (sa of &y li&bs.( The &an $ho #ossessed this sa could transfer it to his friend by e&bracing hi& and then (&aking #asses( $ith his hands along his back. The sa could be recei%ed by a &an fro& a god and then trans&itted by hi& to a statue by taking it in his ar&s, and this cere&ony $as actually #erfor&ed by the king in the /itual of the 'i%ine "ult.:,? ;!< The #ri&ary source of this sa $as /a, $ho besto$ed it $ithout &easure on the blessed dead,:,? ;;< and caused the& to li%e for e%er thereby. These, facts &ake it tolerably certain that the &agical #o$er of @hensu ?eferDhete# $as transferred to @hensu PaDariDsekher in one of t$o $ays6 either the statue of the latter $as brought near to that of the for&er and it recei%ed the sa by contact, or the high #riest first recei%ed the sa fro& the greater god and then trans&itted it to the lesser god by e&braces and (#asses( $ith his hands. Be this as it &ay, @hensu PaDariDsekher recei%ed the &agical #o$er, and ha%ing been #laced in his boat, he set out for Bekhten, acco&#anied by fi%e s&aller boats, and chariots and horses $hich &arched on each side of hi&.

    :,? ;8< :,? ;2< :,? ;7< :,? ;!< :,? ;;<

    Te.t of >nas, line 9H7. Pyra&id Te.ts, Pe#i )., l. ;HH. Ed. Boret, #. 72. )bid., #. 33. Pe#i )., line HHH.

    When after a journey of se%enteen &onths @hensu PaDariDsekher arri%ed in Bekhten, he $as cordially $elco&ed by the Prince, and, ha%ing gone to the #lace $here the Princess $ho $as #ossessed of a de%il li%ed, he e.ercised his #o$er to such #ur#ose that she $as healed i&&ediately. Boreo%er, the de%il $hich had been cast out ad&itted that @hensu PaD ariDsekher $as his &aster, and #ro&ised that he $ould de#art to the #lace $hence he ca&e, #ro%ided that the Prince of Bekhten $ould celebrate a festi%al in his honour before his de#arture. Bean$hile the Prince and his soldiers stood by listening to the con%ersation bet$een the god and the de%il, and they $ere %ery &uch afraid. ,ollo$ing the instructions of @hensu PaDariDsekher the Prince &ade a great feast in honour of the su#ernatural %isitors, and then the de%il de#arted to the (#lace $hich he lo%ed,( and there $as general rejoicing in the land. The Prince of Bekhten $as so #leased $ith the Egy#tian god that he deter&ined not to allo$ hi& to return to Egy#t. When the statue of @hensu PaDariDsekher had been in Bekhten for three years and nine &onths, the Prince in a %ision sa$ the god, in the for& of a golden ha$k, co&e forth fro& his shrine, and fly u# into the air

    and direct his course to Egy#t. /ealiAing that the statue of the god $as useless $ithout its ind$elling s#irit, the Prince of Bekhten #er&itted the #riests of @hensu PaDariDsekher to de#art $ith it to Egy#t, and dis&issed the& $ith gifts of all kinds. )n due course they arri%ed in Egy#t and the #riests took their statue to the te&#le of @hensu ?eferDhete#, and handed o%er to that god all the gifts $hich the Prince of Bekhten had gi%en the&, kee#ing back nothing for their o$n god. After this @hensu PaDariDsekher returned to his te&#le in #eace, in the thirtyDthird year of the reign of /a&eses ))., ha%ing been absent fro& it about eight years.

    -)).

    A LEGE?' O, @0?EB> A?' O, A 1E-E? *EA/1E ,AB)?E.

    The te.t of this &ost interesting legend is found in hierogly#hics on one side of a large rounded block of granite so&e eight or nine feet high, $hich stands on the southDeast #ortion of 1ahal, a little island lying in the ,irst "ataract, t$o or three &iles to the south of Ele#hantine )sland and the &odern to$n of As$an. The inscri#tion is not cut into the rock in the ordinary $ay, but $as (stunned( on it $ith a blunted chisel, and is, in so&e lights, Cuite in%isible to anyone standing near the rock, unless he is a$are of its e.istence. )t is in full %ie$ of the ri%erD#ath $hich leads fro& Bahallah to Philae, and yet it esca#ed the notice of scores of tra%ellers $ho ha%e searched the rocks and islands in the "ataract for graffiti and inscri#tions. The inscri#tion, $hich co%ers a s#ace si. feet by fi%e feet, $as disco%ered accidentally on ,ebruary Hth, 2GG3, by the late Br. ". E. Wilbour, a distinguished A&erican gentle&an $ho s#ent &any years in research in Egy#t. 0e first co#ied the te.t, disco%ering in the course of his $ork the re&arkable nature of its contents and then his friend Br. Baudslay #hotogra#hed it. The follo$ing year he sent #rints fro& Br. BaudslayEs negati%es to 'r. Brugsch, $ho in the course of 2G32 #ublished a transcri#t of the te.t $ith a Ger&an translation and notes in a $ork entitled 'ie biblischen sieben =ahre der 0ungersnoth, Lei#Aig, G%o. The legend contained in this re&arkable te.t describes a terrible fa&ine $hich took #lace in the reign of Tcheser, a king of the )))rd 'ynasty, and lasted for se%en years. )nsufficient ?ileDfloods $ere, of course, the #hysical cause of the fa&ine, but the legend sho$s that the (lo$ ?iles( $ere brought about by the neglect of the Egy#tians in res#ect of the $orshi# of the god of the ,irst "ataract, the great god @hne&u. When, according to the legend, king Tcheser had been &ade to belie%e that the fa&ine took #lace because &en had ceased to $orshi# @hne&u in a &anner a##ro#riate to his greatness, and $hen he had taken ste#s to re&o%e the ground of co&#laint, the ?ile rose to its accusto&ed height, the cro#s beca&e abundant once &ore, and all &isery caused by scarcity of #ro%isions ceased. )n other $ords, $hen Tcheser restored the offerings of @hne&u, and reDendo$ed his sanctuary and his #riesthood, the god allo$ed 0a#i to #our forth his strea&s fro& the ca%erns in the "ataract, and to flood the land $ith abundance. The general character of the legend, as $e ha%e it here, &akes it Cuite certain that it belongs to a late #eriod, and the for&s of the hierogly#hics and the s#ellings of the $ords indicate that the te.t $as (stunned( on the rock in the reign of one of the Ptole&ies, #robably at a ti&e $hen it $as to the interest of so&e &en to restore the $orshi#

    of @hne&u, god of the ,irst "ataract. These interested #eo#le could only ha%e been the #riests of @hne&u, and the #robability that this $as so beco&es al&ost a certainty $hen $e read in the latter #art of the te.t the list of the tolls and ta.es $hich they $ere e&#o$ered to le%y on the &erchants, far&ers, &iners, etc., $hose goods #assed do$n the "ataract into Egy#t. Why, if this be the case, they should ha%e chosen to connect the fa&ine $ith the reign of Tcheser is not clear. They &ay ha%e $ished to #ro%e the great antiCuity of the $orshi# of @hne&u, but it $ould ha%e been Cuite easy to select the na&e of so&e king of the )st 'ynasty, and had they done this, they $ould ha%e &ade the authority of @hne&u o%er the ?ile coae%al $ith 'ynastic ci%iliAation. )t is i&#ossible to assu&e that no great fa&ine took #lace in Egy#t bet$een the reign of Tcheser and the #eriod $hen the inscri#tion $as &ade, and $hen $e consider this fact the choice by the editor of the legend of a fa&ine $hich took #lace under the )))rd 'ynasty to illustrate the #o$er of @hne&u see&s ine.#licable. Of the fa&ines $hich &ust ha%e taken #lace in the 'ynastic #eriod the inscri#tions tell us nothing, but the story of the se%en yearsE fa&ine &entioned in the Book of Genesis sho$s that there is nothing i&#robable in a fa&ine lasting so long in Egy#t. Arab historians also &ention se%eral fa&ines $hich lasted for se%en years. That $hich took #lace in the years 28HHD2847 nearly ruined the $hole country. A cake of bread $as sold for 29 dinanir, Ithe dinar S 28s.J, a horse $as sold for 78, a dog for 9, a cat for !, and an egg for 2 dinar. When all the ani&als $ere eaten &en began to eat each other, and hu&an flesh $as sold in #ublic. (Passengers $ere caught in the streets by hooks let do$n fro& the $indo$s, dra$n u#, killed, and cooked.(:,? ;9< 'uring the fa&ine $hich began in 2782 #eo#le ate hu&an flesh habitually. Parents killed and cooked their o$n children, and a $ife $as found eating her husband ra$. Baby fricassee and haggis of childrenEs heads $ere ordinary articles of diet. The gra%es e%en $ere ransacked for food. An o. sold for 48 dinanir. :,? ;H<

    :,? ;9< :,? ;H<

    Lane Poole, Biddle Ages, #. 2;H. )bid., #. 72H.

    The legend begins $ith the state&ent that in the 2Gth year of the reign of @ing Tcheser, $hen Batar, the Er#a Prince and 0a, $as the Go%ernor of the te&#le #ro#erties of the 1outh and ?orth, and $as also the 'irector of the @henti &en at Ele#hantine IAs$anJ, a royal des#atch $as deli%ered to hi&, in $hich the king said6 () a& in &isery on &y throne. By heart is %ery sore because of the cala&ity $hich hath ha##ened, for the ?ile hath not co&e forth:,? ;4< for se%en years. There is no grain, there are no %egetables, there is no food, and e%ery &an is robbing his neighbour. Ben $ish to $alk, but they are unable to &o%eM the young &an drags along his li&bs, the hearts of the aged are crushed $ith des#air, their legs fail the&, they sink to the ground, and they clutch their bodies $ith their hands in #ain. The councillors are du&b, and nothing but $ind co&es out of the granaries $hen they are o#ened. E%erything is in a state of ruin.( A &ore gra#hic #icture of the &isery caused by the fa&ine could hardly be i&agined. The king then goes on to ask Batar $here the ?ile is bornO $hat god or goddess #resides o%er itO and $hat is his :or her< for&O 0e says he $ould like to go to the te&#le of Thoth to enCuire of that god, to go to the "ollege of the Bagicians, and search through the sacred books in order to find out these things.

    :,? ;4<

    i.e., there ha%e been insufficient ?ileDfloods.

    When Batar had read the des#atch, he set out to go to the king, and e.#lained to hi& the things $hich he $ished to kno$. 0e told hi& that, the ?ile rose near the city of Ele#hantine, that it flo$ed out of t$o ca%erns, $hich $ere the breasts of the ?ileDgod, that it rose to a height of t$entyDeight cubits at Ele#hantine, and to the height of se%en cubits at 1&aDBehutet, or, 'ios#olis Par%a in the 'elta. 0e $ho controlled the ?ile $as @hne&u, and $hen this god dre$ the bolt of the doors $hich shut in the strea&, and s&ote the earth $ith his sandals, the ri%er rushed forth. Batar also described to the king the for& of @hne&u, $hich $as that of 1hu, and the $ork $hich he did, and the $ooden house in $hich he li%ed, and its e.act #osition, $hich $as near the fa&ous granite Cuarries. The gods $ho d$elt $ith @hne&u $ere the goddess 1e#t I1othis, or the 'ogDstarJ, the goddess AnCet, 0a# Ior 0e#J, the ?ileDgod, 1hu, @eb, ?ut, Osiris, )sis, ?e#hthys, and 0orus. Thus $e see that the #riests of @hne&u &ade hi& to be the head of a "o&#any of Gods. ,inally Batar ga%e the king a list of all the stones, #recious and other$ise, $hich $ere found in and about Ele#hantine. When the king, $ho had, it see&s, co&e to Ele#hantine, heard these things he rejoiced greatly, and he $ent into the te&#le of @hne&u. The #riests dre$ back the curtains and s#rinkled hi& $ith holy $ater, and then he #assed into the shrine and offered u# a great sacrifice of breadDcakes, beer, geese, o.en, and all kinds of good things, to the gods and goddesses $ho d$elt at Ele#hantine, in the #lace called ("ouch of the heart in life and #o$er.( 1uddenly he found hi&self standing face to face $ith the god @hne&u, $ho& he #lacated $ith a #eaceD offering and $ith #rayer. Then the god o#ened his eyes, and bent his body to$ards the king, and s#ake to hi& &ighty $ords, saying, () a& @hne&u, $ho &ade thee. By hands knitted together thy body and &ade it sound, and ) ga%e thee thy heart.( @hne&u then $ent on to co&#lain that, although the ground under the kingEs feet $as filled $ith stones and &etal, &en $ere too inert to $ork the& and to e&#loy the& in re#airing or rebuilding of the shrines of the gods, or in doing $hat they ought to do for hi&, their Lord and "reator. These $ords $ere, of course, &eant as a rebuke for the king, $ho e%idently, though it is not so stated in the te.t, $as intended by @hne&u to undertake the rebuilding of his shrine $ithout delay. The god then $ent on to #roclai& his &ajesty and #o$er, and declared hi&self to be ?u, the "elestial Ocean, and the ?ileDgod, ($ho ca&e into being at the beginning, and riseth at his $ill to gi%e health to hi& that laboureth for @hne&u.( 0e described hi&self as the ,ather of the gods, the Go%ernor of the earth and of &en, and then he #ro&ised the king to &ake the ?ile rise yearly, regularly, and unceasingly, to gi%e abundant har%ests, to gi%e all #eo#le their heartEs desire, to &ake &isery to #ass a$ay, to fill the granaries, and to &ake the $hole land of Egy#t yello$ $ith $a%ing fields of full ri#e grain. When the king, $ho had been in a drea&, heard the god &ention cro#s, he $oke u#, and his courage returned to hi&, and ha%ing cast a$ay des#air fro& his heart he issued a decree by $hich he &ade a&#le #ro%ision for the &aintenance of the $orshi# of the god in a fitting state. )n this decree, the first co#y of $hich $as cut u#on $ood, the king endo$ed @hne&u $ith 78 schoinoi of land on each side of the ri%er, $ith gardens, etc. )t $as further enacted that e%ery &an $ho dre$ $ater fro& the ?ile for his land should contribute a #ortion of his cro#s to the god. ,isher&en, fo$lers, and hunters $ere to #ay an octroi duty of oneDtenth of the %alue of their catches $hen they brought the& into the city, and a tithe of the cattle $as to be set a#art for the daily sacrifice. The &asters of cara%ans co&ing fro& the 1udan $ere to #ay a tithe also, but they $ere not liable to any further ta. in the country north$ards.

    E%ery &etalD$orker, oreDcrusher, &iner, &ason, and handicrafts&an of e%ery kind, $as to #ay to the te&#le of the god oneDtenth of the %alue of the &aterial #roduced or $orked by his labour. The decree #ro%ided also for the a##oint&ent of an ins#ector $hose duty it $ould be to $eigh the gold, sil%er and co##er $hich ca&e into the to$n of Ele#hantine, and to assess the %alue both of these &etals and of the #recious stones, etc., $hich $ere to be de%oted to the ser%ice of @hne&u. All &aterials e&#loyed in &aking the i&ages of the gods, and all handicrafts&en e&#loyed in the $ork $ere e.e&#ted fro& tithing. )n short, the $orshi# of the god and his co&#any $as to be &aintained according to ancient use and $ont, and the #eo#le $ere to su##ly the te&#le $ith e%erything necessary in a generous s#irit and $ith a liberal hand. 0e $ho failed in any $ay to co&#ly $ith the enact&ents $as to be beaten $ith the ro#e, and the na&e of Tcheser $as to be #er#etuated in the te&#le.

    -))).

    T0E LEGE?' O, T0E 'EAT0 A?' /E1>//E"T)O? O, 0O/>1, A?' OT0E/ BAG)"AL TEFT1.

    The &agical and religious te.ts of the Egy#tians of all #eriods contain s#ells intended to be used against ser#ents, scor#ions, and no.ious re#tiles of all kinds, and their nu&ber, and the i&#ortance $hich $as attached to the&, suggest that Egy#t &ust al$ays ha%e #roduced these #ests in abundance, and that the Egy#tians $ere al$ays horribly afraid of the&. The te.t of >nas, $hich $as $ritten to$ards the close of the -th 'ynasty, contains &any such s#ells, and in the Theban and 1aite Books of the 'ead se%eral "ha#ters consist of nothing but s#ells and incantations, &any of $hich are based on archaic te.ts, against crocodiles, ser#ents, and other deadly re#tiles, and insects of all kinds. All such creatures $ere regarded as incarnations of e%il s#irits, $hich attack the dead as $ell as the li%ing, and therefore it $as necessary for the $ellDbeing of the for&er that co#ies of s#ells against the& should be $ritten u#on the $alls of to&bs, coffins, funerary a&ulets, etc. The gods $ere just as o#en to the attacks of %eno&ous re#tiles as &an, and /a, hi&self, the king of the gods, nearly died fro& the #oison of a snakeDbite. ?o$ the gods $ere, as a rule, able to defend the&sel%es against the attacks of 1et and his fiends, and the #oisonous snakes and insects $hich $ere their e&issaries, by %irtue of the fluid of life, $hich $as the #eculiar attribute of di%inity, and the efforts of Egy#tians $ere directed to the acCuisition of a #ortion of this &agical #o$er, $hich $ould #rotect their souls and bodies and their houses and cattle, and other #ro#erty, each day and each night throughout the year. When a &an cared for the #rotection of hi&self only he $ore an a&ulet of so&e kind, in $hich the fluid of life $as localiAed. When he $ished to #rotect his house against in%asion by %eno&ous re#tiles he #laced statues containing the fluid of life in niches in the $alls of %arious cha&bers, or in so&e #lace outside but near the house, or buried the& in the earth $ith their faces turned in the direction fro& $hich he e.#ected the attack to co&e.

    PLATE F-)). The Betternich 1teleDDOb%erse.

    PLATE F-))). The Betternich 1teleDD/e%erse.

    To$ards the close of the FF-)th 'ynasty, $hen su#erstition in its &ost e.aggerated for& $as general in Egy#t, it beca&e the custo& to &ake house talis&ans in the for& of s&all stone stelae, $ith rounded to#s, $hich rested on bases ha%ing con%e. fronts. On the front of such a talis&an $as scul#tured in relief a figure of 0orus the "hild I0ar#okratesJ, standing on t$o crocodiles, holding in his hands figures of ser#ents, scor#ions, a lion, and a horned ani&al, each of these being a sy&bol of an e&issary or ally of 1et, the god of E%il. Abo%e his head $as the head of Bes, and on each side of hi& $ere6 solar sy&bols, i.e., the lily of ?eferDTe&, figures of /a and 0ar&akhis, the Eyes of /a Ithe 1un and BoonJ, etc. The re%erse of the stele and the $hole of the base $ere co%ered $ith &agical te.ts and s#ells, and $hen a talis&an of this kind $as #laced in a house, it $as su##osed to be directly under the #rotection of 0orus and his co&#anion gods, $ho had %anCuished all the hosts of darkness and all the #o$ers of #hysical and &oral e%il. Bany e.a&#les of this talis&an are to be seen in the great Buseu&s of Euro#e, and there are se%eral fine s#eci&ens in the Third Egy#tian /oo& in the British Buseu&. They are usually called ("i##i of 0orus.( The largest and &ost i&#ortant of all these (ci##i( is that $hich is co&&only kno$n as the (Betternich 1tele,( because it $as gi%en to Prince Betternich by Buha&&ad QAli PashaM it $as dug u# in 2G7G during the building of a cistern in a ,ranciscan Bonastery in Ale.andria, and $as first #ublished, $ith a translation of a large #art of the te.t, by Professor Golenischeff.:,? ;G< The i&#ortance of the stele is enhanced by the fact that it &entions the na&e of the king in $hose reign it $as &ade, %iA., ?ectanebus )., $ho reigned fro& B.". !4G to B.". !H8.

    :,? ;G< 1ee Betternichstele, Lei#Aig, 2G44. The 1tele $as &ade for AnkhDPse&thek, son of the lady TentD0etDnub, #ro#het of ?ebun, o%erseer of Te&t and scribe of 0et Isee line G4J.

    The ob%erse, re%erse, and t$o sides of the Betternich 1tele ha%e cut u#on the& nearly three hundred figures of gods and celestial beings. These include figures of the great gods of hea%en, earth, and the Other World, figures of the gods of the #lanets and the 'ekans, figures of the gods of the days of the $eek, of the $eeks, and &onths, and seasons of the year, and of the year. Besides these there are a nu&ber of figures of local for&s of the gods $hich it is difficult to identify. On the rounded #ortion of the ob%erse the #lace of honour is held by the solar disk, in $hich is seen a figure of @hne&u $ith four ra&Es heads, $hich rests bet$een a #air of ar&s, and is su##orted on a lake of celestial $aterM on each side of it are four of the s#irits of the da$n, and on the right stands the sy&bol of the rising sun, ?eferDTe&u, and on the left stands Thoth. Belo$ this are fi%e ro$s of s&all figures of gods. Belo$ these is 0ar#okrates in relief, in the attitude already described. 0e stands on t$o crocodiles under a kind of cano#y, the sides of $hich are su##orted by Thoth and )sis, and holds Ty#honic ani&als and re#tiles. Abo%e the cano#y are the t$o Eyes of /a, each ha%ing a #air of hu&an ar&s and hands. On the right of 0ar#okrates are 1eker and 0orus, and on his left the sy&bol of ?eferDTe&u. On the left and right are the goddesses ?ekhebet and >atchet, $ho guard the 1outh

    of Egy#t and the ?orth res#ecti%ely. On the re%erse and sides are nu&erous s&all figures of gods. This stele re#resented the #o$er to #rotect &an #ossessed by all the di%ine beings in the uni%erse, and, ho$e%er it $as #laced, it for&ed an i&#assable barrier to e%ery s#irit of e%il and to e%ery %eno&ous re#tile. The s#ells, $hich are cut in hierogly#hics on all the #arts of the stele not occu#ied by figures of gods, $ere of the &ost #otent character, for they contained the actual $ords by $hich the gods %anCuished the #o$ers of darkness and e%il. These s#ells for& the te.ts $hich are #rinted on #. 2;7 ff., and &ay be thus su&&ariAed6DD The first s#ell is an incantation directed against re#tiles and no.ious creatures in general. The chief of these $as A#e#, the great ene&y of /a, $ho took the for& of a huge ser#ent that (rese&bled the intestines,( and the s#ell doo&ed hi& to deca#itation, and burning and backing in #ieces. These things $ould be effected by 1erCet, the 1cor#ionDgoddess. The second #art of the s#ell $as directed against the #oison of A#e#, and $as to be recited o%er anyone $ho $as bitten by a snake. When uttered by 0orus it &ade A#e# to %o&it, and $hen used by a &agician #ro#erly Cualified $ould &ake the bitten #erson to %o&it, and so free his body fro& the #oison. The ne.t s#ell is directed to be said to the "at, i.e., a sy&bol of the daughter of /a, or )sis, $ho had the head of /a, the eyes of the uraeus, the nose of Thoth, the ears of ?ebDerDtcher, the &outh of Te&, the neck of ?ehebDka, the breast of Thoth, the heart of /a, the hands of the gods, the belly of Osiris, the thighs of Benthu, the legs of @hensu, the feet of A&enD0orus, the haunches of 0orus, the soles of the feet of /a, and the bo$els of BehDurit. E%ery &e&ber of the "at contained a god or goddess, and she $as able to destroy the #oison of any ser#ent, or scor#ion, or re#tile, $hich &ight be injected into her body. The s#ell o#ens $ith an address to /a, $ho is entreated to co&e to his daughter, $ho has been stung by a scor#ion on a lonely road, and to cause the #oison to lea%e her body. Thus it see&s as if )sis, the great &agician, $as at so&e ti&e stung by a scor#ion. The ne.t section is %ery difficult to understand. /aD0ar&akhis is called u#on to co&e to his daughter, and 1hu to his $ife, and )sis to her sister, $ho has been #oisoned. Then the Aged One, i.e., /a, is asked to let Thoth turn back ?ehaDher, or 1et. (Osiris is in the $ater, but 0orus is $ith hi&, and the Great Beetle o%ershado$s hi&,( and e%ery e%il s#irit $hich d$ells in the $ater is adjured to allo$ 0orus to #roceed to Osiris. /a, 1ekhet, Thoth, and 0eka, this lastD na&ed being the s#ell #ersonified, are the four great gods $ho #rotect Osiris, and $ho $ill blind and choke his ene&ies, and cut out their tongues. The cry of the "at is again referred to, and /a is asked if he does not re&e&ber the cry $hich ca&e fro& the bank of ?etit. The allusion here is to the cries $hich )sis uttered $hen she arri%ed at ?etit near Abydos, and found lying there the dead body of her husband. At this #oint on the 1tele the s#ells are interru#ted by a long narrati%e #ut into the &outh of )sis, $hich su##lies us $ith so&e account of the troubles that she suffered, and describes the death of 0orus through the sting of a scor#ion. )sis, it see&s, $as shut u# in so&e d$elling by 1et after he &urdered Osiris, #robably $ith the intention of forcing her to &arry hi&, and so assist hi& to legaliAe his seiAure of the kingdo&. )sis, as $e ha%e already seen, had been &ade #regnant by her husband after his death, and Thoth no$ a##eared to her, and ad%ised her to hide herself $ith her unborn child, and to bring hi& forth in secret, and he #ro&ised her that her son should succeed in due course to his fatherEs throne. With the hel# of Thoth she esca#ed fro& her ca#ti%ity, and $ent forth acco&#anied by the 1e%en 1cor#ionDgoddesses, $ho brought her to the to$n of PerD1ui, on the edge of the /eed 1$a&#s. 1he a##lied to a $o&an for a nightEs shelter, but

    the $o&an shut her door in her face. To #unish her one of the 1cor#ionDgoddesses forced her $ay into the $o&anEs house, and stung her child to death. The grief of the $o&an $as so bitter and sy&#athyD co&#elling that )sis laid her hands on the child, and, ha%ing uttered one of her &ost #otent s#ells o%er hi&, the #oison of the scor#ion ran out of his body, and the child ca&e to life again. The $ords of the s#ell are cut on the 1tele, and they $ere treasured by the Egy#tians as an infallible re&edy for scor#ion stings. When the $o&an sa$ that her son had been brought back to life by )sis, she $as filled $ith joy and gratitude, and, as a &ark of her re#entance, she brought large Cuantities of things fro& her house as gifts for )sis, and they $ere so &any that they filled the house of the kind, but #oor, $o&an $ho had gi%en )sis shelter. ?o$ soon after )sis had restored to life the son of the $o&an $ho had sho$n churlishness to her, a terrible cala&ity fell u#on her, for her belo%ed son 0orus $as stung by a scor#ion and died. The ne$s of this e%ent $as con%eyed to her by the gods, $ho cried out to her to co&e to see her son 0orus, $ho& the terrible scor#ion >hat had killed. )sis, stabbed $ith #ain at the ne$s, as if a knife had been dri%en into her body, ran out distraught $ith grief. )t see&s that she had gone to #erfor& a religious cere&ony in honour of Osiris in a te&#le near 0ete#Dhe&t, lea%ing her child carefully concealed in 1ekhetDAn. 'uring her absence the scor#ion >hat, $hich had been sent by 1et, forced its $ay into the bidingD#lace of 0orus, and there stung hi& to death. When )sis ca&e and found the dead body, she burst forth in la&entations, the sound of $hich brought all the #eo#le fro& the neighbouring districts to her side. As she related to the& the history of her sufferings they endea%oured to console her, and $hen they found this to be i&#ossible they lifted u# their %oices and $e#t $ith her. Then )sis #laced her nose in the &outh of 0orus so that she &ight disco%er if he still breathed, but there $as no breath in his throatM and $hen she e.a&ined the $ound in his body &ade by the fiend AunDAb she sa$ in it traces of #oison. ?o doubt about his death then re&ained in her &ind, and clas#ing hi& in her ar&s she lifted hi& u#, and in her trans#orts of grief lea#ed about like fish $hen they are laid on redDhot coals. Then she uttered a series of heartbreaking la&ents, each of $hich begins $ith the $ords (0orus is bitten.( The heir of hea%en, the son of >nD ?efer, the child of the gods, he $ho $as $holly fair, is bitten5 0e for $hose $ants ) #ro%ided, he $ho $as to a%enge his father, is bitten5 0e for $ho& ) cared and suffered $hen he $as being fashioned in &y $o&b, is bitten5 0e $ho& ) tended so that ) &ight gaAe u#on hi&, is bitten5 0e $hose life ) #rayed for is bitten5 "ala&ity hath o%ertaken the child, and he hath #erished. Whilst )sis $as saying these and &any si&ilar $ords, her sister ?e#hthys, $ho had been $ee#ing bitterly for her ne#he$ 0orus as she $andered about a&ong the s$a&#s, ca&e, in co&#any $ith the 1cor#ionD goddess 1erCet, and ad%ised )sis to #ray to hea%en for hel#. Pray that the sailors in the Boat of /a &ay cease fro& ro$ing, for the Boat cannot tra%el on$ards $hilst 0orus lies dead. Then )sis cried out to hea%en, and her %oice reached the Boat of Billions of *ears, and the 'isk ceased to &o%e on$ard, and ca&e to a standstill. ,ro& the Boat Thoth descended, being eCui##ed $ith $ords of #o$er and s#ells of all kinds, and bearing $ith hi& the (great co&&and of &aaDkheru,( i.e., the WO/', $hose co&&ands $ere #erfor&ed, instantly and co&#letely, by e%ery god, s#irit, fiend, hu&an being and by e%ery thing, ani&ate and inani&ate, in hea%en, earth, and the Other World. Then he ca&e to )sis and told her that no har& could #ossibly ha%e ha##ened to 0orus, for he $as under the #rotection of the Boat of /aM but his $ords failed to co&fort )sis, and though she ackno$ledged the greatness of his designs, she co&#lained that they sa%oured of delay. (What is the good,( she asks, (of all thy s#ells, and incantations, and &agical for&ulae, and

    the great co&&and of &aaDkheru, if 0orus is to #erish by the #oison of a scor#ion, and to lie here in the ar&s of 'eathO E%il, e%il is his destiny, for it hath entailed the dee#est &isery for hi& and death.( )n ans$er to these $ords Thoth, turning to )sis and ?e#hthys, bade the& to fear not, and to ha%e no an.iety about 0orus, (,or,( said he, () ha%e co&e fro& hea%en to heal the child for his &other.( 0e then #ointed out that 0orus $as under #rotection as the '$eller in his 'isk IAtenJ, the Great '$arf, the Bighty /a&, the Great 0a$k, the 0oly Beetle, the 0idden Body, the 'i%ine Bennu, etc., and #roceeded to utter the great s#ell $hich restored 0orus to life. By his $ords of #o$er Thoth transferred the fluid of life of /a, and as soon as this ca&e u#on the childEs body the #oison of the scor#ion flo$ed out of hi&, and he once &ore breathed and li%ed. When this $as done Thoth returned to the Boat of /a, the gods $ho for&ed its cre$ resu&ed their ro$ing, and the 'isk #assed on its $ay to &ake its daily journey across the sky. The gods in hea%en, $ho $ere a&aAed and uttered cries of terror $hen they heard of the death of 0orus, $ere &ade ha##y once &ore, and sang songs of joy o%er his reco%ery. The ha##iness of )sis in her childEs restoration to life $as %ery great, for she could again ho#e that he $ould a%enge his fatherEs &urder, and occu#y his throne. The final $ords of Thoth co&forted her greatly, for he told her that he $ould take charge of the case of 0orus in the =udg&ent 0all of Anu, $herein Osiris had been judged, and that as his ad%ocate he $ould &ake any accusations $hich &ight be brought against 0orus to recoil on hi& that brought the&. ,urther&ore, he $ould gi%e 0orus #o$er to re#ulse any attacks $hich &ight be &ade u#on hi& by beings in the heights abo%e, or fiends in the de#ths belo$, and $ould ensure his succession to the Throne of the T$o Lands, i.e., Egy#t. Thoth also #ro&ised )sis that /a hi&self should act as the ad%ocate of 0orus, e%en as he had done for his father Osiris. 0e $as also careful to allude to the share $hich )sis had taken in the restoration of 0orus to life, saying, ()t is the $ords of #o$er of his &other $hich ha%e lifted u# his face, and they shall enable hi& to journey $heresoe%er he #leaseth, and to #ut fear into the #o$ers abo%e. ) &yself hasten :to obey the&<.( Thus e%erything turned on the #o$er of the s#ells of )sis, $ho &ade the sun to stand still, and caused the dead to be raised. 1uch are the contents of the te.ts on the fa&ous Betternich 1tele. There a##ears to be so&e confusion in their arrange&ent, and so&e of the& clearly are &is#laced, and, in #laces, the te.t is &anifestly corru#t. )t is i&#ossible to e.#lain se%eral #assages, for $e do not understand all the details of the syste& of &agic $hich they re#resent. 1till, the general &eaning of the te.ts on the 1tele is Cuite clear, and they record a legend of )sis and 0orus $hich is not found so fully described on any other &onu&ent.

    )F.

    T0E 0)1TO/* O, )1)1 A?' O1)/)1.

    The history of )sis and Osiris gi%en on ##. 7;G is taken fro& the

    fa&ous treatise of Plutarch entitled 'e )side et Osiride, and for&s a fitting conclusion to this %olu&e of Legends of the Gods. )t contains all the essential facts gi%en in PlutarchEs $ork, and the only things o&itted are his deri%ations and &ythological s#eculations, $hich are really uni&#ortant for the Egy#tologist. Egy#tian literature is full of allusions to e%ents $hich took #lace in the life of Osiris, and to his #ersecution, &urder, and resurrection, and nu&erous te.ts of all #eriods describe the lo%e and de%otion of his sister and $ife )sis, and the filial #iety of 0orus. ?o$here, ho$e%er, ha%e $e in Egy#tian a connected account of the causes $hich led to the &urder by 1et of Osiris, or of the subseCuent e%ents $hich resulted in his beco&ing the king of hea%en and judge of the dead. 0o$e%er carefully $e #iece together the frag&ents of infor&ation $hich $e can e.tract fro& nati%e Egy#tian literature, there still re&ains a series of ga#s $hich can only be filled by guess$ork. Plutarch, as a learned &an and a student of co&#arati%e religion and &ythology $as &ost an.ious to understand the history of )sis and Osiris, $hich Greek and /o&an scholars talked about freely, and $hich none of the& co&#rehended, and he &ade enCuiries of #riests and others, and e.a&ined critically such infor&ation as he could obtain, belie%ing and ho#ing that he $ould #enetrate the &ystery in $hich these gods $ere $ra##ed. As a result of his labours he collected a nu&ber of facts about the for& of the Legend of )sis and Osiris as it $as kno$n to the learned &en of his day, but there is no e%idence that he had the slightest kno$ledge of the details of the original African Legend of these gods as it $as kno$n to the Egy#tians, say, under the -)th 'ynasty. Boreo%er, he ne%er realiAed that the characteristics and attributes of both )sis and Osiris changed se%eral ti&es during the long history of Egy#t, and that a thousand years before he li%ed the Egy#tians the&sel%es had forgotten $hat the original for& of the legend $as. They #reser%ed a nu&ber of cere&onies, and #erfor&ed %ery carefully all the details of an ancient ritual at the annual co&&e&oration festi%al of Osiris $hich $as held in ?o%e&ber and 'ece&ber, but the e%idence of the te.ts &akes it Cuite clear that the &eaning and sy&bolis& of nearly all the details $ere unkno$n alike to #riests and #eo#le. An i&#ortant &odification of the cult of )sis and Osiris took #lace in the third century before "hrist, $hen the Ptole&ies began to consolidate their rule in Egy#t. A for& of religion $hich $ould be acce#table both to Egy#tians and Greeks had to be #ro%ided, and this $as #roduced by &odifying the characteristics of Osiris and calling hi& 1ara#is, and identifying hi& $ith the Greek Pluto. To )sis $ere added &any of the attributes of the great Greek goddesses, and into her $orshi# $ere introduced (&ysteries( deri%ed fro& nonDEgy#tian cults, $hich &ade it acce#table to the #eo#le e%ery$here. 0ad a high #riest of Osiris $ho li%ed at Abydos under the F-)))th 'ynasty $itnessed the celebration of the great festi%al of )sis and Osiris in any large to$n in the first century before "hrist, it is tolerably certain that he $ould ha%e regarded it as a lengthy act of $orshi# of strange gods, in $hich there a##eared, here and there, cere&onies and #hrases $hich re&inded hi& of the ancient Abydos ritual. When the for& of the cult of )sis and Osiris introduced by the Ptole&ies into Egy#t e.tended to the great cities of Greece and )taly, still further &odifications took #lace in it, and the characters of )sis and Osiris $ere still further changed. By degrees Osiris ca&e to be regarded as the god of death #ure and si&#le, or as the #ersonification of 'eath, and he ceased to be regarded as the great #rotecting ancestral s#irit, and the allD #o$erful #rotecting ,ather of his #eo#le. As the i&#ortance of Osiris declined that of )sis gre$, and &en ca&e to regard her as the great BotherDgoddess of the $orld. The #riests described fro& tradition the great facts of her life according to the Egy#tian legends, ho$ she had been a lo%ing and de%oted $ife, ho$ she had gone forth after her husbandEs &urder by 1et to seek for his body, ho$ she had found it and brought it ho&e, ho$ she re%i%ified it by her s#ells and had union $ith

    Osiris and concei%ed by hi&, and ho$ in due course she brought forth her son, in #ain and sorro$ and loneliness in the 1$a&#s of the 'elta, and ho$ she reared hi& and $atched o%er hi& until he $as old enough to fight and %anCuish his fatherEs &urderer, and ho$ at length she seated hi& in triu&#h on his fatherEs throne. These things endeared )sis to the #eo#le e%ery$here, and as she herself had not suffered death like Osiris, she ca&e to be regarded as the eternal &other of life and of all li%ing things. 1he $as the creatress of cro#s, she #roduced fruit, %egetables, #lants of all kinds and trees, she &ade cattle #rolific, she brought &en and $o&en together and ga%e the& offs#ring, she $as the authoress of all lo%e, %irtue, goodness and ha##iness. 1he &ade the light to shine, she $as the s#irit of the 'ogDstar $hich heralded the ?ileDflood, she $as the source of the #o$er in the beneficent light of the &oonM and finally she took the dead to her boso& and ga%e the& #eace, and introduced the& to a life of i&&ortality and ha##iness si&ilar to that $hich she had besto$ed u#on Osiris. The &essage of the cult of )sis as #reached by her #riests $as one of ho#e and ha##iness, and co&ing to the Greeks and /o&ans, as it did, at a ti&e $hen &en $ere $eary of their national cults, and $hen the s#eculations of the #hiloso#hers carried no $eight $ith the general #ublic, the #eo#le e%ery$here $elco&ed it $ith the greatest enthusias&. ,ro& Egy#t it $as carried to the )slands of Greece and to the &ainland, to )taly, Ger&any, ,rance, 1#ain and Portugal, and then crossing the $estern end of the Bediterranean it entered ?orth Africa, and $ith "arthage as a centre s#read east and $est along the coast. Where%er the cult of )sis ca&e &en acce#ted it as so&ething $hich su##lied $hat they thought to be lacking in their nati%e cultsM rich and #oor, gentle and si&#le, all $elco&ed it, and the #hiloso#her as $ell as the ignorant &an rejoiced in the ho#e of a future life $hich it ga%e to the&. )ts Egy#tian origin caused it to be regarded $ith the #rofoundest interest, and its #riests $ere &ost careful to &ake the te&#les of )sis Cuite different fro& those of the national gods, and to decorate the& $ith obelisks, s#hin.es, shrines, altars, etc., $hich $ere either i&#orted fro& te&#les in Egy#t, or $ere co#ied fro& Egy#tian originals. )n the te&#les of )sis ser%ices $ere held at daybreak and in the early afternoon daily, and e%ery$here these $ere attended by cro$ds of #eo#le. The holy $ater used in the libations and for s#rinkling the #eo#le $as ?ile $ater, s#ecially i&#orted fro& Egy#t, and to the %otaries of the goddess it sy&boliAed the seed of the god Osiris, $hich ger&inated and brought forth fruit through the s#ells of the goddess )sis. The festi%als and #rocessions of )sis $ere e%ery$here &ost #o#ular, and $ere enjoyed by learned and unlearned alike. )n fact, the )sisD#lay $hich $as acted annually in ?o%e&ber, and the festi%al of the blessing of the shi#, $hich took #lace in the s#ring, $ere the &ost i&#ortant festi%als of the year. "uriously enough, all the oldest gods and goddesses of Egy#t #assed into absolute obli%ion, $ith the e.ce#tion of Osiris I1ara#isJ, )sis, Anubis the #hysician, and 0ar#okrates, the child of Osiris and )sis, and these, fro& being the ancestral s#irits of a co&#arati%ely obscure African tribe in early dynastic ti&es, beca&e for se%eral hundreds of years the #rinci#al objects of $orshi# of so&e of the &ost cultured and intellectual nations. The treatise of Plutarch 'e )side hel#s to e.#lain ho$ this ca&e about, and for those $ho study the Egy#tian Legend of )sis and Osiris the $ork has considerable i&#ortance.

    T0E 0)1TO/* O, "/EAT)O?DDA.

    T0E BOO@ O, @?OW)?G T0E E-OL>T)O?1:,? ;3< O, /A, A?' O, O-E/T0/OW)?G APEP.

    :,? ;3< @he#eru. The %erb @he#er &eans (to &ake, to for&, to #roduce, to beco&e, and to rollM( khe#eru here &eans (the things $hich co&e into being through the rollings of the ball of the god @he#er Ithe rollerJ,( i.e., the 1un.

    :These are< the $ords $hich the god ?ebDerDtcher s#ake after he had co&e into being6DD() a& he $ho ca&e into being in the for& of the god @he#era, and ) a& the creator of that $hich ca&e into being, that is to say, ) a& the creator of e%erything $hich ca&e into being6 no$ the things $hich ) created, and $hich ca&e forth out of &y &onth after that ) had co&e into being &yself $ere e.ceedingly &any. The sky Ior hea%enJ had not co&e into being, the earth did not e.ist, and the children of the earth:,? 98<, and the cree#ing, things, had not been &ade at that ti&e. ) &yself raised the& u# fro& out of ?u:,? 92<, fro& a state of hel#less inertness. ) found no #lace $hereon ) could stand. ) $orked a char&:,? 97< u#on &y o$n heart Ior, $illJ, ) laid the foundation :of things< by Baat,:,? 9!< and ) &ade e%erything $hich had for&. ) $as :then< one by &yself, for ) had not e&itted fro& &yself the god 1hu, and ) had not s#it out fro& &yself the goddess TefnutM and there e.isted no other $ho could $ork $ith &e. ) laid the foundations :of things< in &y o$n heart, and there ca&e into being &ultitudes of created things, $hich ca&e into being fro& the created things $hich $ere born fro& the created things $hich arose fro& $hat they brought forth. ) had union $ith &y closed hand, and ) e&braced &y shado$ as a $ife, and ) #oured seed into &y o$n &outh, and ) sent forth fro& &yself issue in the for& of the gods 1hu and Tefnut. 1aith &y father ?u6DDBy Eye $as co%ered u# behind the& Ii.e., 1hu. and TefnutJ, but after t$o hen #eriods had #assed fro& the ti&e $hen they de#arted fro& &e, fro& being one god ) beca&e three gods, and ) ca&e into being in the earth. Then 1hu and Tefnut rejoiced fro& out of the inert $atery &ass $herein they ) $ere, and they brought to &e &y Eye Ii.e., the 1unJ. ?o$ after these things ) gathered together &y &e&bers, and ) $e#t o%er the&, and &en and $o&en s#rang into being fro& the tears $hich ca&e forth fro& &y Eye. And $hen &y Eye ca&e to &e, and found that ) had &ade another :Eye< in #lace $here it $as Ii.e., the BoonJ, it $as $roth $ith Ior, raged atJ &e, $hereu#on ) endo$ed it Ii.e., the second EyeJ $ith :so&e of< the s#lendour $hich ) had &ade for the first :Eye<, and ) &ade it to occu#y its #lace in &y ,ace, and henceforth it ruled throughout all this earth.(

    :,? 98<

    i.e., ser#ents and snakes, or #erha#s #lants.

    :,? 92< The #ri&e%al $atery &ass $hich $as the source and origin of all beings and things. :,? 97< :,? 9!< i.e., he uttered a &agical for&ula. i.e., by e.act and definite rules.

    (When there fell on the& their &o&ent:,? 9;< through #lantDlike clouds, ) restored $hat had been taken a$ay fro& the&, and ) a##eared fro& out of the #lantDlike clouds. ) created cree#ing things of e%ery kind, and

    e%erything $hich ca&e into being fro& the&. 1hu and Tefnut brought forth :1eb and< ?utM and 1eb and ?ut brought forth Osiris, and 0eruD khentDanD&aati,:,? 99< and 1et, and )sis, and ?e#hthys:,? 9H< at one birth, one after the other, and they #roduced their &ultitudinous offs#ring in this earth.(

    :,? 9;< i.e., the #eriod of cala&ity $herein their light $as %eiled through #lantDlike clouds. :,? 99< :,? 9H< i.e., the Blind 0orus. i.e., these fi%e gods $ere all born at one ti&e.

    T0E 0)1TO/* O, "/EAT)O?DDB.

    T0E BOO@ O, @?OW)?G T0E E-OL>T)O?1 O, /A, A?' O, O-E/T0/OW)?G APEP.

    :These are< the $ords of the god ?ebDerDtcher, $ho said6 () a& the creator of $hat hath co&e into being, and ) &yself ca&e into being under the for& of the god @he#era, and ) ca&e into being in #ri&e%al ti&e. ) ca&e into being in the for& of @he#era, and ) a& the creator of $hat did co&e into being, that is to say, ) for&ed &yself out of the #ri&e%al &atter, and ) &ade and for&ed &yself out of the substance $hich e.isted in #ri&e%al ti&e. By na&e is A>1A/E1 Ii.e., OsirisJ, $ho is the #ri&e%al &atter of #ri&e%al &atter. ) ha%e done &y $ill in e%erything in this earth. ) ha%e s#read &yself abroad therein, and ) ha%e &ade strong &y hand. ) $as O?E by &yself, for they Ii.e., the godsJ had not been brought forth, and ) had e&itted fro& &yself neither 1hu nor Tefnut. ) brought &y o$n na&e:,? 94< into &y &outh as a $ord of #o$er, and ) forth$ith ca&e into being under the for& of things $hich are and under the for& of @he#era. ) ca&e into being fro& out of #ri&e%al &atter, and fro& the beginning ) a##eared under the for& of the &ultitudinous things $hich e.istM nothing $hatsoe%er e.isted at that ti&e in this earth, and it $as ) $ho &ade $hatsoe%er $as &ade. ) $as O?E6 by &yself, and there $as no other being $ho $orked $ith &e in that #lace. ) &ade all the things under the for&s of $hich ) a##eared then by &eans of the 1oulDGod $hich ) raised into fir&ness at that ti&e fro& out of ?u, fro& a state of inacti%ity. ) found no #lace $hatsoe%er there $hereon ) could stand, ) $orked by the #o$er of a s#ell by &eans of &y heart, ) laid a foundation :for things< before &e, and $hatsoe%er $as &ade, ) &ade. ) $as O?E by &yself, and ) laid the foundation of things :by &eans of< &y heart, and ) &ade the other things $hich ca&e into being, and the things of @he#era $hich $ere &ade $ere &anifold, and their offs#ring ca&e into e.istence fro& the things to $hich they ga%e birth. ) it $as $ho e&itted 1hu, and ) it $as $ho e&itted Tefnut, and fro& being the O?E, god Ior, the only godJ ) beca&e three godsM the t$o other gods $ho ca&e into being on this earth s#rang fro& &e, and 1hu and Tefnut rejoiced Ior, $ere raised u#J fro& out of ?u in $hich they $ere. ?o$ behold, they brought &y Eye to &e after t$o hen #eriods since the ti&e $hen they $ent forth fro& &e. ) gathered together &y &e&bers $hich had a##eared in &y o$n body, and after$ards ) had union $ith &y hand, and &y heart Ior, $illJ ca&e unto &e fro& out of &y hand, and the seed fell into &y &outh, and ) e&itted fro& &yself the gods 1hu and Tefnut, and so fro& being the O?E god Ior, the only,

    godJ ) beca&e three godsM thus the t$o other gods $ho ca&e into being on this earth s#rang fro& &e, and 1hu and Tefnut rejoiced Ior, $ere raised u#J fro& out of ?u in $hich they $ere. By father ?u saith6DD They co%ered u# Ior, concealedJ &y Eye $ith the #lantDlike clouds $hich $ere behind the& Ii.e., 1hu and TefnutJ for %ery &any hen #eriods. Plants and cree#ing things :s#rang u#< fro& the god /EB, through the tears $hich ) let fall. ) cried out to &y Eye, and &en and $o&en ca&e into e.istence. Then ) besto$ed u#on &y Eye the uraeus of fire, and it $as $roth $ith &e $hen another Eye Ii.e., the BoonJ ca&e and gre$ u# in its #laceM its %igorous #o$er fell on the #lants, on the #lants $hich ) had #laced there, and it set order a&ong the&, and it took u# its #lace in &y face, and it doth rule the $hole earth. Then 1hu and Tefnut brought forth Osiris, and 0eruDkhentiDanD&aa, and 1et, and )sis, and ?e#hthys and behold, they ha%e #roduced offs#ring, and ha%e created &ultitudinous children in this earth, by &eans of the beings $hich ca&e into e.istence fro& the creatures $hich they #roduced. They in%oke &y na&e, and they o%erthro$ their ene&ies, and they &ake $ords of #o$er for the o%erthro$ing of A#e#, o%er $hose hands and ar&s A@E/ kee#eth $ard. 0is hands and ar&s shall not e.ist, his feet and leas shall not e.ist, and he is chained in one #lace $hilst /a inflicts u#on hi& the blo$s $hich are decreed for hi&. 0e is thro$n u#on his accursed back, his face is slit o#en by reason of the e%il $hich he hath done, and he shall re&ain u#on his accursed back.(

    :,? 94< #o$er.

    i.e., ) uttered &y o$n na&e fro& &y o$n &outh as a $ord of

    T0E LEGE?' O, T0E 'E1T/>"T)O? O, BA?@)?'.

    "0APTE/ ).

    :0ere is the story of /a,< the god $ho $as selfDbegotten and selfD created, after he had assu&ed the so%ereignty o%er &en and $o&en, and gods, and things, the O?E god. ?o$ &en and $o&en $ere s#eaking $ords of co&#laint, saying6DD(Behold, his Bajesty ILife, 1trength, and 0ealth to hi&5J hath gro$n old, and his bones ha%e beco&e like sil%er, and his &e&bers ha%e turned into gold and his hair is like unto real la#isD laAuli.( 0is Bajesty heard the $ords of co&#laint $hich &en and $o&en $ere uttering, and his Bajesty ILife, 1trength, and 0ealth to hi&5J said unto those $ho $ere in his train6DD("ry out, and bring to &e &y Eye, and 1hu, and Tefnut, and 1eb, and ?ut, and the fatherDgods, and the &otherDgods $ho $ere $ith &e, e%en $hen ) $as in ?u side by side $ith &y god ?u. Let there be brought along $ith &y Eye his &inisters, and let the& be led to &e hither secretly, so that &en and $o&en &ay not #ercei%e the& :co&ing< hither, and &ay not therefore take to flight $ith their hearts. "o&e thou:,? 9G< $ith the& to the Great 0ouse, and let the& declare their #lans Ior, arrange&entsJ fully, for ) $ill go fro& ?u into the #lace $herein ) brought about &y o$n e.istence, and let those gods be brought unto &e there.( ?o$ the gods $ere dra$n u# on each side of /a, and they bo$ed do$n before his Bajesty until their heads touched the ground, and the &aker of &en and $o&en, the king of those $ho ha%e kno$ledge, s#ake his $ords in the #resence of the ,ather of the firstDborn gods. And the gods s#ake in the #resence of his Bajesty, saying6DD(1#eak unto us, for $e are listening to the&( Ii.e.,

    thy $ordsJ. Then /a s#ake unto ?u, saying6DD(O thou firstDborn god fro& $ho& ) ca&e into being, O ye gods of ancient ti&e, &y ancestors, take ye heed to $hat &en and $o&en :are doing<M for behold, those $ho $ere created by &y Eye are uttering $ords of co&#laint against &e. Tell &e $hat ye $ould do in the &atter, and consider this thing for &e, and seek out :a #lan< for &e, for ) $ill not slay the& until ) ha%e heard $hat ye shall say to &e concerning it.(

    :,? 9G<

    The god here addressed a##ears to ha%e been ?u.

    Then the Bajesty of ?u, to son /a, s#ake, saying6DD(Thou art the god $ho art greater than he $ho &ade thee, thou art the so%ereign of those $ho $ere created $ith thee, thy throne is set, and the fear of thee is greatM let thine Eye go against those $ho ha%e uttered blas#he&ies against thee.( And the Bajesty of /a, said6DD(Behold, they ha%e betaken the&sel%es to flight into the &ountain lands, for their hearts are afraid because of the $ords $hich they ha%e uttered.( Then the gods s#ake in the #resence of his Bajesty, saying6DD(Let thine Eye go forth and let it destroy for thee those $ho re%ile thee $ith $ords of e%il, for there is no eye $hatsoe%er that can go before it and resist thee and it $hen it journeyeth in the for& of 0athor.( Thereu#on this goddess $ent forth and sle$ the &en and the $o&en $ho $ere on the &ountain Ior, desert landJ. And the Bajesty of this god said, ("o&e, co&e in #eace, O 0athor, for the $ork is acco&#lished.( Then this goddess said, (Thou hast &ade &e to li%e, for $hen ) gained the &astery o%er &en and $o&en it $as s$eet to &y heartM( and the Bajesty of /a said, () &yself $ill be &aster o%er the& as :their< king, and ) $ill destroy the&.( And it ca&e to #ass that 1ekhet of the offerings $aded about in the night season in their blood, beginning at 1utenD henen.:,? 93< Then the Bajesty of /a, s#ake :saying<, ("ry out, and let there co&e to &e s$ift and s#eedy &essengers $ho shall be able to run like the $ind . . . .M( and straight$ay &essengers of this kind $ere brought unto hi&. And the Bajesty of this god s#ake :saying<, (Let these &essengers go to Abu,:,? H8< and bring unto &e &andrakes in great nu&bersM( and :$hen< these &andrakes $ere brought unto hi& the Bajesty of this god ga%e the& to 1ekhet, the goddess $ho d$elleth in Annu I0elio#olisJ to crush. And behold, $hen the &aidser%ants $ere bruising the grain for :&aking< beer, these &andrakes $ere #laced in the %essels $hich $ere to hold the beer, and so&e of the blood of the &en and $o&en :$ho had been slain<. ?o$ they &ade se%en thousand %essels of beer. ?o$ $hen the Bajesty of /e, the @ing of the 1outh and ?orth, had co&e $ith the gods to look at the %essels of beer, and behold, the daylight had a##eared after the slaughter of &en and $o&en by the goddess in their season as she sailed u# the ri%er, the Bajesty of /a said, ()t is good, it is good, ne%ertheless ) &ust #rotect &en and $o&en against her.( And /a, said, (Let the& take u# the %ases and carry the& to the #lace $here the &en and $o&en $ere slaughtered by her.( Then the Bajesty of the @ing of the 1outh and ?orth in the threeDfold beauty of the night caused to be #oured out these %ases of beer $hich &ake :&en< to lie do$n Ior, slee#J, and the &eado$s of the ,our 0ea%ens:,? H2< $ere filled $ith beer Ior, $aterJ by reason of the 1ouls of the Bajesty of this god. And it ca&e to #ass that $hen this goddess arri%ed at the da$n of day, she found these :0ea%ens< flooded :$ith beer<, and she $as #leased thereatM and she drank :of the beer and blood<, and her heart rejoiced, and she beca&e drunk, and she ga%e no further attention to &en and $o&en. Then said the Bajesty of /a to this goddess, ("o&e in #eace, co&e in #eace, O A&it,(:,? H7< and thereu#on beautiful $o&en ca&e into being in the city of A&it Ior, A&e&J. And the Bajesty of /a s#ake :concerning< this goddess, :saying<, (Let there be &ade for her %essels of the beer $hich

    #roduceth slee# at e%ery holy ti&e and season of the year, and they shall be in nu&ber according to the nu&ber of &y handD&aidensM( and fro& that early ti&e until no$ &en ha%e been $ont to &ake on the occasions of the festi%al of 0athor %essels of the beer $hich &ake the& to slee# in nu&ber according to the nu&ber of the hand&aidens of /a. And the Bajesty of /a s#ake unto this goddess, :saying<, () a& s&itten $ith the #ain of the fire of sicknessM $hence co&eth to &e :this< #ainO( And the Bajesty of /a said, () li%e, but &y heart hath beco&e e.ceedingly $eary:,? H!< $ith e.istence $ith the& Ii.e., $ith &enJM ) ha%e slain :so&e of< the&, but there is a re&nant of $orthless ones, for the destruction $hich ) $rought a&ong the& $as not as great as &y #o$er.( Then the gods $ho $ere in his follo$ing said unto hi&, (Be not o%erco&e by thy inacti%ity, for thy &ight is in #ro#ortion to thy $ill.( And the Bajesty of this god said unto the Bajesty of ?u, (By &e&bers are $eak for Ior, as atJ the first ti&eM ) $ill not #er&it this to co&e u#on &e a second ti&e.( And the Bajesty of the god ?u said, (O son 1hu, be thou the Eye Efor thy father . . . . . and a%enue IOJ hi&, and Ethou goddess ?ut, #lace hi& . . . . . ... And the goddess ?ut said, (0o$ can this be then, O &y father ?uO 0ail,( said ?ut . . . . . to the god ?u, and the goddess straight$ay beca&e :a co$<, and she set the Bajesty of /a u#on :her< back . . . . . And $hen these things had been done, &en and $o&en sa$ the god /a, u#on the back :of the co$<. Then these &en and $o&en said, (/e&ain $ith us, and $e $ill o%erthro$ thine ene&ies $ho s#eak $ords of blas#he&y :against thee.<, and :destroy the&<.( Then his Bajesty :/a< set out for the Great 0ouse, and :the gods $ho $ere in the train of /a re&ained< $ith the& Ii.e., the &enJM during that ti&e the earth $as in darkness. And $hen the earth beca&e light :again< and the &orning had da$ned, the &en ca&e forth $ith their bo$s and their :$ea#ons<, and they set their ar&s in &otion to shoot the ene&ies :of /a<. Then said the Bajesty of this god, (*our (transgressions of %iolence are #laced behind you, for the slaughtering of the ene&ies is abo%e the slaughter :of sacrifice<M( thus ca&e into being the slaughter :of sacrifice<. And the Bajesty of this god said unto ?ut, () ha%e #laced &yself u#on &y back in order to stretch &yself out.( What then is the &eaning of thisO )t &eaneth that he united IOJ hi&self $ith ?ut. :Thus ca&e into being< . . . . . Then said the Bajesty of this god, () a& de#arting fro& the& Ii.e., fro& &enJ, and he &ust co&e after &e $ho $ould see &eM( thus ca&e into being . . . . . Then the Bajesty of this god looked forth fro& its interior, saying, (Gather together :&en for &e<, and &ake ready for &e an abode for &ultitudesM( thus ca&e into being . . . . . . . And his Bajesty Ilife, health, and strength be to hi&5J said, (Let a great field IsekhetJ be #roduced Ihete#JM( thereu#on 1ekhetDhete# ca&e into being. :And the god said<, () $ill gather herbs IaaratJ thereinM( thereu#on 1ekhetDaaru ca&e into being. :And the god said<, () $ill &ake it to contain as d$ellers things IkhetJ like stars of all sortsM( thereu#on the stars IakhekhaJ ca&e into being. Then the goddess ?ut tre&bled because of the height.

    :,? 93<

    Or, 0enenDsu, Thb$ Fa?e1N, i.e., 0erakleo#olis, Bagna.

    :,? H8< i.e., Ele#hantine, or 1yene, a #lace better kno$n by the Arabic na&e A1WA?. :,? H2< :,? H7< :,? H!< i.e., the 1outh, ?orth, West, and East of the sky. i.e., (the fair and gracious goddess.( Literally, (By heart hath sto##ed greatly.(

    And the Bajesty of /a said, () decree that su##orts be to bear :the goddess u#<M( thereu#on the #ro#s of hea%en IhehJ ca&e into being. And the Bajesty of /a said, (O &y son 1hu, ) #ray thee to set thyself under :&y< daughter ?ut, and guard thou for &e the su##orts IhehJ of the &illions IhehJ $hich are there, and $hich li%e in darkness. Take thou the goddess u#on thy head, and act thou as nurse for herM( thereu#on ca&e into being :the custo&< of a son nursing a daughter, and :the custo&< of a father carrying a son u#on his head.

    T0E LEGE?' O, T0E 'E1T/>"T)O? O, BA?@)?'

    "0APTE/ )).

    )). This "ha#ter shall be said o%er :a figure of< the co$.DDThe su##orters :called< 0ehDenti shall be by her shoulder. The su##orters :called< 0ehDenti shall be at her side, and one cubit and four s#ans of hers shall be in colours, and nine stars shall be on her belly, and 1et shall be by her t$o thighs and shall kee# $atch before her t$o legs, and before her t$o legs shall be 1hu, under her belly, and he shall be &ade Ii.e., #aintedJ in green Cenat colour. 0is t$o ar&s shall be under the stars, and his na&e shall be &ade Ii.e., $rittenJ in the &iddle of the&, na&ely, 1hu hi&self. (A boat $ith a rudder and a double shrine shall be therein, and Aten Ii.e., the 'iskJ shall be abo%e it, and /a shall be in it, in front of 1hu, near his hand, or, as another reading hath, behind hi&, near his hand. And the udders of the "o$ shall be &ade to be bet$een her legs, to$ards the left side. And on the t$o flanks, to$ards the &iddle of the legs, shall be done in $riting :the $ords<, (The e.terior hea%en,( and () a& $hat is in &e,( and () $ill not #er&it the& to &ake her to turn.( That $hich is :$ritten< under the boat $hich is in front shall read, (Thou shalt not be &otionless, &y sonM( and the $ords $hich are $ritten in an o##osite direction shall read, (Thy su##ort is like life,( and (The $ord is as the $ord there,( and (Thy son is $ith &e,( and (Life, strength, and health be to thy nostrils5( And that $hich is behind 1hu, near his shoulder, shall read, (They kee# $ard,( and that $hich is behind hi&, $ritten close to his feet in an o##osite direction, shall read, (Baat,( and (They co&e in,( and () #rotect daily.( And that $hich is under the shoulder of the di%ine figure $hich is under the left leg, and is behind it shall read, (0e $ho sealeth all things.( That $hich is o%er his head, under the thighs of the "o$, and that $hich is by her legs shall read, (Guardian of his e.it.( That $hich is behind the t$o figures $hich are by her t$o legs, that is to say, o%er their heads, shall read, (The Aged One $ho is adored as he goeth forth,( and The Aged One to $ho& #raise is gi%en $hen he goeth in.( That $hich is o%er the head of the t$o figures, and is bet$een the t$o thighs of the "o$, shall read, (Listener,( (0earer,( (1ce#tre of the >##er 0ea%en,( and (1tar( IOJ.

    T0E LEGE?' O, T0E 'E1T/>"T)O? O, BA?@)?'

    "0APTE/ ))).

    ))). Then the &ajesty of this god s#ake unto Thoth, :saying< (Let a call go forth for &e to the Bajesty of the god 1eb, saying, E"o&e, $ith the ut&ost s#eed, at once.(E And $hen the Bajesty of 1eb had co&e, the Bajesty of this god said unto hi&, (Let $ar be &ade against thy $or&s Ior, ser#entsJ $hich are in theeM %erily, they shall ha%e fear of &e as long as ) ha%e beingM but thou kno$est their &agical #o$ers. 'o thou go to the #lace $here &y father ?u is, and say thou unto hi&, E@ee# $ard o%er the $or&s Ior, ser#entsJ $hich are in the earth and $ater.E And &oreo%er, thou shalt &ake a $riting for each of the nests of thy ser#ents $hich are there, saying, E@ee# ye guard :lest ye< cause injury to anything.E They shall kno$ that ) a& re&o%ing &yself :fro& the&<, but indeed ) shall shine u#on the&. 1ince, ho$e%er, they indeed $ish for a father, thou shalt be a father unto the& in this land for e%er. Boreo%er, let good heed be taken to the &en $ho ha%e &y $ords of #o$er, and to those $hose &ouths ha%e kno$ledge of such thingsM %erily &y o$n $ords of #o$er are there, %erily it shall not ha##en that any shall #artici#ate $ith &e in &y #rotection, by reason of the &ajesty $hich hath co&e into being before &e. ) $ill decree the& to thy son Osiris, and their children shall be $atched o%er, the hearts of their #rinces shall be obedient Ior, readyJ by reason of the &agical #o$ers of those $ho act according to their desire in all the earth through their $ords of #o$er $hich are in their bodies.(

    T0E LEGE?' O, T0E 'E1T/>"T)O? O, BA?@)?'

    "0APTE/ )-.

    )-. And the &ajesty of this god said, ("all to &e the god Thoth,( and one brought the god to hi& forth$ith. And the Bajesty of this god said unto Thoth, (Let us de#art to a distance fro& hea%en, fro& &y #lace, because ) $ould &ake light and the god of light I@huJ in the Tuat and :in< the Land of "a%es. Thou shalt $rite do$n :the things $hich are< in it, and thou shalt #unish those $ho are in it, that is to say, the $orkers $ho ha%e $orked iniCuity Ior, rebellionJ. Through thee ) $ill kee# a$ay fro& the ser%ants $ho& this heart :of &ine< loatheth. Thou shalt be in &y #lace IastJ A1T), and thou shalt therefore be called, O Thoth, the EAsti of /a.E Boreo%er, ) gi%e thee #o$er to send IhabJ forth . . . . .M thereu#on shall co&e into being the )bis IhabiJ bird of Thoth. ) &oreo%er gi%e thee :#o$er< to lift u# thine hand before the t$o "o&#anies of the gods $ho are greater than thou, and $hat thou doest shall be fairer than :the $ork of< the god @henM therefore shall the di%ine bird tekni of Thoth co&e into being. Boreo%er, ) gi%e thee :Po$er< to e&brace IanhJ the t$o hea%ens $ith thy beauties, and $ith thy rays of lightM therefore shall co&e into being the BoonDgod IAahJ of Thoth. Boreo%er, ) gi%e thee :#o$er< to dri%e back IananJ the 0aD nebuM:,? H;< therefore shall co&e into being the dogDheaded A#e IananJ of Thoth, and he shall act as go%ernor for &e. Boreo%er, thou art no$ in &y #lace in the sight of all those $ho see thee and $ho #resent offerings to thee, and e%ery being shall ascribe #raise unto thee, O thou $ho art God.(

    :,? H;< i.e., the (?orthDlords,( that is to say, the #eo#les $ho li%ed in the e.tre&e north of the 'elta, and on its seaDcoasts, and #erha#s in the )slands of the Bediterranean.

    T0E LEGE?' O, T0E 'E1T/>"T)O? O, BA?@)?'

    "0APTE/ -.

    -. Whosoe%er shall recite the $ords of this co&#osition o%er hi&self shall anoint hi&self $ith oli%e oil and $ith thick unguent, and he shall ha%e #ro#itiatory offerings on both his hands of incense, and behind his t$o ears shall be #ure natron, and s$eetDs&elling sal%e shall be on his li#s. 0e shall be arrayed in a ne$ double tunic, and his body shall be #urified $ith the $ater of the nileDflood, and he shall ha%e u#on his feet a #air of sandals &ade of $hite :leather<, and a figure of the goddess Baat shall be dra$n u#on his tongue $ith greenD coloured ochre. Whensoe%er Thoth shall $ish to recite this co&#osition on behalf of /a, he &ust #erfor& a se%enfold IOJ #urification for three days, and #riests and :ordinary< &en shall do like$ise. Whosoe%er shall recite the abo%e $ords shall #erfor& the cere&onies $hich are to be #erfor&ed $hen this book is being read. And he shall &ake his #lace of standing IOJ in a circle Ior, at an angleJ . . . . . $hich is beyond :hi&<, and his t$o eyes shall be fi.ed u#on hi&self, all his &e&bers shall be :co&#osed<, and his ste#s shall not carry hi& a$ay :fro& the #lace<. Whosoe%er a&ong &en shall recite :these< $ords shall be like /a on the day of his birthM and his #ossessions shall not beco&e fe$er, and his house shall ne%er fall into decay, but shall endure for a &illion eternities. Then the Aged One hi&self Ii.e., /aJ e&braced IOJ the god ?u, and s#ake unto the gods $ho ca&e forth in the east of the sky, (Ascribe ye #raise to the god, the Aged One, fro& $ho& ) ha%e co&e into being. ) a& he $ho &ade the hea%ens, and ) Iset in order :the earth, and created the gods, and< ) $as $ith the& for an e.ceedingly long #eriodM then $as born the year and . . . . . . but &y soul is older than it Ii.e., ti&eJ. )t is the 1oul of 1hu, it is the 1oul of @hne&u IOJ,:,? H9< it is the 1oul of 0eh, it is the 1oul of @ek and @erh Ii.e., ?ight and 'arknessJ, it is the 1oul of ?u and of /a, it is the 1oul of Osiris, the lord of Tettu, it is the 1oul of the 1ebak "rocodileDgods and of the "rocodiles, it is the 1oul of e%ery god :$ho d$elleth< in the di%ine 1nakes, it is the 1oul of A#e# in Bount Bakhau Ii.e., the Bount of 1unriseJ, and it is the 1oul of /a $hich #er%adeth the $hole $orld.(

    :,? H9<

    There are &istakes in the te.t here.

    Whosoe%er sayeth :these $ords< $orketh his o$n #rotection by &eans of the $ords of #o$er, () a& the god 0ekau Ii.e., the di%ine Word of #o$erJ, and :) a&< #ure in &y &outh, and :in< &y bellyM :) a&< /a fro& $ho& the gods #roceeded. ) a& /a, the LightDgod I@huJ.( When thou sayest :this<, sto# forth in the e%ening and in the &orning on thine o$n behalf if thou $ouldst &ake to fall the ene&ies of /a. ) a& his 1oul, and ) a& 0eka.

    0ail, thou lord of eternity, thou creator of e%erlastingness, $ho bringest to nought the gods $ho ca&e forth fro& /a, thou lord of thy god, thou #rince $ho didst &ake $hat &ade thee, $ho art belo%ed by the fathers of the gods, on $hose head are the #ure $ords of #o$er, $ho didst create the $o&an Ier#itJ that standeth on the south side of thee, $ho didst create the goddess $ho hath her face on her breast, and the ser#ent $hich standeth on his tail, $ith her eye on his belly, and $ith his tail on the earth, to $ho& Thoth gi%eth #raises, and u#on $ho& the hea%ens rest, and to $ho& 1hu stretcheth out his t$o hands, deli%er thou &e fro& those t$o great gods $ho sit in the east of the sky, $ho act as $ardens of hea%en and as $ardens of earth, and $ho &ake fir& the secret #laces, and $ho are called (AaiuDsu,( and (PerDfDerD&aaD?u.( Boreo%er :there shall beJ a #urifying on the . . . . . day of the &onth . . . . . . .. e%en according to the #erfor&ance of the cere&onies in the oldest ti&e. Whosoe%er shall recite this "ha#ter shall ha%e life in ?eterDkher Ii.e., >nder$orldJ, and the fear of hi& shall be &uch greater than it $as for&erly :u#on earth< . . . . . . . and they shall say, (Thy na&es are EEternityE and EE%erlastingness.E( They are called, they are called, (AuD#ehDnefDnDaaDe&DtaDuatDa#u,( and (/ekhDkuaD:tut<DenDneterD #uiD. . . . . . en enDhraDfD0erDshefu.( ) a& he $ho hath strengthened the boat $ith the co&#any of the gods, and his 1henit, and his Gods, by &eans of $ords of #o$er.

    T0E LEGE?' O, /A A?' )1)1.

    The "ha#ter of the di%ine Ior, &ightyJ god, $ho created hi&self, $ho &ade the hea%ens and the earth, and the breath of life, and fire, and the gods, and &en, and beasts, and cattle, and re#tiles, and the fo$l of the air, and the fish, $ho is the king of &en and gods, :$ho e.isteth< in one ,or&, :to $ho&< #eriods of one hundred and t$enty years a.e as single years, $hose na&es by reason of their &ultitude are unkno$able, for :e%en< the gods kno$ the& not. Behold, the goddess )sis li%ed in the for&, of a $o&an, $ho had the kno$ledge of $ords :of #o$er<. 0er heart turned a$ay in disgust fro& the &illions of &en, and she chose for herself the &illions of the gods, but estee&ed &ore highly the &illions of the s#irits. Was it not #ossible to beco&e e%en as $as /a in hea%en and u#on earth, and to &ake :herself< &istress of the earth, and a :&ighty< goddessDDthus she &editated in her heartDDby the kno$ledge of the ?a&e of the holy godO Behold, /a entered :hea%en< each day at the head of his &ariners, establishing hi&self u#on the double throne of the t$o horiAons. ?o$ the di%ine one had beco&e old, he dribbled at the &outh, and he let his e&issions go forth fro& hi& u#on the earth, and his s#ittle fell u#on the ground. This )sis kneaded in her hand,:,? HH< $ith :so&e< dust, and she fashioned it in the for& of a sacred ser#ent, and &ade it to ha%e the for& of a dart, so that none &ight be able to esca#e ali%e fro& it, and she left it lying u#on the road $hereon the great god tra%elled, according to his desire, about the t$o lands. Then the holy god rose u# in the tabernacle of the gods in the great double house Ilife, strength, health5J a&ong those $ho $ere in his train, and :as< he journeyed on his $ay according to his daily $ont, the holy ser#ent shot its fang into hi&, and the li%ing fire $as de#arting fro& the godEs o$n body, and the re#tile destroyed the d$eller a&ong the cedars. And the &ighty god o#ened his &outh, and the cry of 0is Bajesty Ilife, strength, health5J reached unto the hea%ens, and the co&#any of the gods said,

    (What is itO( and his gods said, (What is the &atterO( And the god found :no $ords< $here$ith to ans$er concerning hi&self. 0is ja$s shook, his li#s tre&bled, and the #oison took #ossession of all his flesh just as 0a#i Ii.e., the ?ileJ taketh #ossession of the land through $hich he flo$eth. Then the great god &ade fir& his heart Ii.e., took courageJ and he cried out to those $ho $ere in his follo$ing6DD("o&e ye unto &e, O ye $ho ha%e co&e into being fro& &y &e&bers,:,? H4< ye gods $ho ha%e #roceeded fro& &e, for ) $ould &ake you to kno$ $hat hath ha##ened. ) ha%e been s&itten by so&e deadly thing, of $hich &y heart hath no kno$ledge, and $hich ) ha%e neither seen $ith &y eyes nor &ade $ith &y handM and ) ha%e no kno$ledge at all $ho hath done this to &e. ) ha%e ne%er before felt any #ain like unto it, and no #ain can be $orse than this :is<. ) a& a Prince, the son of a Prince, and the di%ine e&anation $hich $as #roduced fro& a god. ) a& a Great One, the son of a Great One, and &y father hath deter&ined for &e &y na&e. ) ha%e &ultitudes of na&es, and ) ha%e &ultitudes of for&s, and &y being e.isteth in e%ery god. ) ha%e been in%oked Ior, #roclai&edOJ by Te&u and 0eruD0ekennu. By father and &y &other uttered &y na&e, and :they< hid it in &y body at &y birth so that none of those $ho $ould use against &e $ords of #o$er &ight succeed in &aking their enchant&ents ha%e do&inion o%er &e.:,? HG< ) had co&e forth fro& &y tabernacle to look u#on that $hich ) had &ade, and $as &aking &y $ay through the t$o lands $hich ) had &ade, $hen a blo$ $as ai&ed at &e, but ) kno$ not of $hat kind. Behold, is it fireO Behold, is it $aterO By heart is full of burning fire, &y li&bs are shi%ering, and &y &e&bers ha%e darting #ains in the&. Let there be brought unto &e &y children the gods, $ho #ossess $ords of &agic, $hose &ouths are cunning :in uttering the&<, and $hose #o$ers reach u# to hea%en.( Then his children ca&e unto hi&, and e%ery god $as there $ith his cry of la&entationM and )sis:,? H3< ca&e $ith her $ords of &agic, and the #lace of her &outh :$as filled $ith< the breath of life, for the $ords $hich she #utteth together destroy diseases, and her $ords &ake to li%e those $hose throats are choked Ii.e., the deadJ. And she said, (What is this, O di%ine fatherO What is itO 0ath a ser#ent shot his %eno& into theeO 0ath a thing $hich thou hast fashioned lifted u# its head against theeO -erily it shall be o%erthro$n by beneficent $ords of #o$er, and ) $ill &ake it to retreat in the sight of thy rays.( The holy god o#ened his &outh, :saying<, ) $as going along the road and #assing through the t$o lands of &y country, for &y heart $ished to look u#on $hat ) had &ade, $hen ) $as bitten by a ser#ent $hich ) did not seeM behold, is it fireO Behold, is it $aterO ) a& colder than $ater, ) a& hotter than fire, all &y &e&bers s$eat, ) &yself Cuake, &ine eye is unsteady. ) cannot look at the hea%ens, and $ater forceth itself on &y face as in the ti&e of the )nundation.(:,? 48< And )sis said unto /a, (O &y di%ine father, tell &e thy na&e, for he $ho is able to #ronounce his na&e li%eth.( :And /a said<, () a& the &aker of the hea%ens and the earth, ) ha%e knit together the &ountains, and ) ha%e created e%erything $hich e.isteth u#on the&. ) a& the &aker of the Waters, and ) ha%e &ade BehtDur to co&e into beingM ) ha%e &ade the Bull of his Bother, and ) ha%e &ade the joys of lo%e to e.ist. ) a& the &aker of hea%en, and ) ha%e &ade to be hidden the t$o gods of the horiAon, and ) ha%e #laced the souls of the gods $ithin the&. ) a& the Being $ho o#eneth his eyes and the light co&ethM ) a& the Being $ho shutteth his eyes and there is darkness. ) a& the Being $ho gi%eth the co&&and, and the $aters of 0a#i Ithe ?ileJ burst forth, ) a& the Being $hose na&e the gods kno$ not. ) a& the &aker of the hours and the creator of the days. ) a& the o#ener Ii.e., inauguratorJ of the festi%als, and the &aker of the floods of $ater. ) a& the creator of the fire of life $hereby the $orks of the houses are caused to co&e into being. ) a& @he#era in the &orning, and /a Iat the ti&e of his cul&ination Ii.e., noonJ, and Te&u in the e%ening.(:,? 42< ?e%ertheless the #oison $as not dri%en fro& its course, and the great god felt no better. Then )sis said unto /a, (A&ong the things $hich thou hast said unto &e thy na&e hath not been &entioned. O declare

    thou it unto &e, and the #oison shall co&e forthM for the #erson $ho hath declared his na&e shall li%e.( Bean$hile the #oison burned $ith blaAing fire and the heat thereof $as stronger than that of a blaAing fla&e. Then the Bajesty of /a, said, () $ill allo$ &yself to be searched through by )sis, and &y na&e shall co&e forth fro& &y body and go into hers.( Then the di%ine one hid hi&self fro& the gods, and the throne in the Boat of Billions of *ears:,? 47< $as e&#ty. And it ca&e to #ass that $hen it $as the ti&e for the heart to co&e forth :fro& the god<, she said unto her son 0orus, (The great god shall bind hi&self by an oath to gi%e his t$o eyes.(:,? 4!< Thus $as the great god &ade to yield u# his na&e, and )sis, the great lady of enchant&ents, said, (,lo$ on, #oison, and co&e forth fro& /aM let the Eye of 0orus co&e forth fro& the god and shineIOJ outside his &outh. ) ha%e $orked, and ) &ake the #oison to fall on the ground, for the %eno& hath been &astered. -erily the na&e hath been taken a$ay fro& the great god. Let /a li%e, and let the #oison dieM and if the #oison li%e then /a shall die. And si&ilarly, a certain &an, the son of a certain &an, shall li%e and the #oison shall die.( These $ere the $ords $hich s#ake )sis, the great lady, the &istress of the gods, and she had kno$ledge of /a in his o$n na&e. The abo%e $ords shall be said o%er an i&age of Te&u and an i&age of 0eruD0ekennu,:,? 4;< and o%er an i&age of )sis and an i&age of 0orus.

    :,? HH< 0ere $e ha%e another instance of the i&#ortant #art $hich the s#ittle #layed in &agical cere&onies that $ere intended to #roduce e%il effects. The act of s#itting, ho$e%er, $as intended so&eti&es to carry a curse $ith it, and so&eti&es a blessing, for a &an s#at in the face of his ene&y in order to lay the curse of i&#urity u#on hi&, and at the #resent ti&e, &en s#it u#on &oney to kee# the de%ils a$ay fro& it. :,? H4< The gods $ere, according to one belief, nothing &ore than the %arious na&es of /a, $ho had taken the for&s of the %arious &e&bers of his body. :,? HG< Thus the godEs o$n na&e beca&e his &ost i&#ortant talis&an.

    :,? H3< The #osition of )sis as the (great enchantress( is $ell defined, and se%eral instances of her &agical #o$ers are recorded. By the utterance of her $ords of #o$er she succeeded in raising her dead husband Osiris to life, and she enabled hi& by their &eans to beget 0orus of her. ?othing could $ithstand the&, because they $ere of di%ine origin, and she had learned the& fro& Thoth, the intelligence of the greatest of the gods. :,? 48< Or, (the #eriod of the su&&er.( The season 1he&&u, began soon after the beginning of A#ril and lasted until nearly the end of =uly. :,? 42< @he#era, /d, and Te&u $ere the three #rinci#al for&s of the 1unDgod according to the theological syste& of the #riests of 0elio#olis. :,? 47< The na&e by $hich the Boat of /a is generally kno$n in Egy#tian te.ts. )t $as this boat $hich $as sto##ed in its course $hen Thoth descended fro& the sky to i&#art to )sis the $ords of #o$er that $ere to raise her dead child 0orus to life. :,? 4!< i.e., the fluid of life of the sun, and the fluid of life of the &oon. The sun and the &oon $ere the %isible, &aterial sy&bols of the 1un god. :,? 4;< The attributes of this god are not $ell defined. 0e $as a god of the Eastern 'elta, and $as associated $ith the cities $here Te&u $as

    $orshi##ed.

    T0E LEGE?' O, 0O/>1 O, BE0>TET A?' T0E W)?GE' ')1@.

    F)). )n the three hundred and si.tyDthird year of /aD0eruD@huti, $ho li%eth for e%er and fore%er, 0is Bajesty $as in TaD@ens,:,? 49< and his soldiers $ere $ith hi&M :the ene&y< did not cons#ire IauuJ against their lord, and the land :is called< >auatet unto this day. And /a set out on an e.#edition in his boat, and his follo$ers $ere $ith hi&, and he arri%ed at >thesD0eru,:,? 4H< :$hich lay to< the $est of this no&e, and to the east of the canal Pakhennu, $hich is called : . . . . . . . to this day<. And 0eruDBehutet $as in the boat of /a, and he said unto his father /aD0eruD@huti Ii.e., /aD0ar&achisJ, () see that the ene&ies are cons#iring against their lordM let thy fiery ser#ent gain the &astery . . . . . o%er the&.(

    :,? 49< i.e., in ?ubia, #robably the #ortion of it $hich lies round about the &odern @alabsha. )n ancient days TaDkens a##ears to ha%e included a #ortion of the ?ile -alley to the north of As$an.

    F))). Then the Bajesty of /a 0ar&achis said unto thy di%ine @A, (O 0eruDBehutet, O son of /a, thou e.alted one, $ho didst #roceed fro& &e, o%erthro$ thou the ene&ies $ho are before thee straight$ay.( And 0eruD Behutet fle$ u# into the horiAon in the for& of the great Winged 'isk, for $hich reason he is called (Great god, lord of hea%en,( unto this day. And $hen he sa$ the ene&ies in the heights of hea%en he set out to follo$ after the& in the for& of the great Winged 'isk, and he attacked $ith such terrific force those $ho o##osed hi&, that they could neither see $ith their eyes nor hear $ith their ears, and each of the& sle$ his fello$. )n a &o&ent of ti&e there $as not a single creature left ali%e. Then 0eru Behutet, shining $ith %ery &any colours, ca&e in the for& of the great Winged 'isk to the Boat of /aD 0ar&achis, and Thoth said unto /a, (O Lord of the gods, Behutet hath returned in the for& of the great Winged 'isk, shining :$ith &any colours< . . . . . . childrenM( for this reason he is called 0eruD Behutet unto this day. And Thoth said, (The city Teb shall be called the city of 0eruDBehutet,( and thus is it called unto this day. And /a e&braced the . . . . . of /a, and said unto 0eruDBehutet, (Thou didst #ut gra#es:,? 44< into the $ater $hich co&eth forth fro& it,:,? 4G< and thy heart rejoiced thereatM( and for this reason the $ater Ior, canalJ of 0eruDBehutet is called (:Gra#eDWater<( unto this day, and the . . . . . . . . . . . unto this day. And 0eruDBehutet said, (Ad%ance, O /a, and look thou u#on thine ene&ies $ho are lying under thee on this landM( thereu#on the Bajesty of /a set out on the $ay, and the goddess Asthertet IEAshtorethOJ $as $ith hi&, and he sa$ the ene&ies o%erthro$n on the ground, each one of the& being fettered. Then said /a to 0eruD Behutet, (There is s$eet life in this #lace,( and for this reason the abode of the #alace of 0eruDBehutet is called (1$eet Life( unto this day. And /a, said unto Thoth, (:0ere $as the slaughter< of &ine ene&iesM (and the #lace is called Teb:,? 43< unto this day. And Thoth said unto 0eruDBehutet, (Thou art a great #rotector I&akaaJM( and the Boat of 0eruDBehutet is called Bakaa:,? G8< unto this day. Then said /a unto the gods $ho $ere in his follo$ing, (Behold no$, let us sail in our boat u#on the $ater, for our hearts are glad because our ene&ies

    ha%e been o%erthro$n on the earthM( and the $ater $here the great god sailed is called PD@henD>r:,? G2< unto this day. And behold the ene&ies :of /a< rushed into the $ater, and they took the for&s of :crocodiles and< hi##o#ota&i, but ne%ertheless /aD0eruD@huti sailed o%er the $aters in his boat, and $hen the crocodiles and the hi##o#ota&i had co&e nigh unto hi&, they o#ened $ide their ja$s in order to destroy /aD0eruD@huti. And $hen 0eruDBehutet arri%ed and his follo$ers $ho $ere behind hi& in the for&s of $orkers in &etal, each ha%ing in his hands an iron s#ear and a chain, according to his na&e, they s&ote the crocodiles and the hi##o#ota&iM and there $ere brought in there straight$ay si. hundred and fiftyDone crocodiles, $hich had been slain before the city of Edfu. Then s#ake /aD0ar&achis unto 0eruD Behutet, (By )&age shall be :here< in the land of the 1outh, I$hich is a house of %ictory Ior, strengthJM (and the 0ouse of 0eruDBehutet is called ?ekhtD0et unto this day.

    :,? 4H< :,? 44< :,? 4G< :,? 43< :,? G8< :,? G2<

    i.e., A#ollino#olis, the &odern Edfu. i.e. dro#s of blood. i.e., fro& the city. i.e., Edfu. i.e., Great Protector. i.e., (Great "anal.(

    F)-. Then the god Thoth s#ake, after he had looked u#on the ene&ies lying u#on the ground, saying, (Let your hearts rejoice, O ye gods of hea%en5 Let your hearts rejoice, O ye gods $ho are in the earth5 0orus, the *outhful One, co&eth in #eace, and he hath &ade &anifest on his journey deeds of %ery great &ight, $hich he hath #erfor&ed according to Ethe Book of 1laying the 0i##o#ota&us.E( And fro& that day figures of 0eruDBehutet in &etal ha%e e.isted. Then 0eruDBehutet took u#on hi&self the for& of the Winged 'isk, and he #laced hi&self u#on the front of the Boat of Ea. And he #laced by his side the goddess ?ekhebet:,? G7< and the goddess >atchet,:,? G!< in the for& of t$o ser#ents, that they &ight &ake the ene&ies to Cuake in :all< their li&bs $hen they $ere in the for&s of crocodiles and hi##o#ota&i in e%ery #lace $herein be ca&e in the Land of the 1outh and in the Land of the ?orth. Then those ene&ies rose u# to &ake their esca#e fro& before hi&, and their face $as to$ards the Land of the 1outh. And their hearts $ere stricken do$n through fear of hi&. And 0eruDBehutet $as at the back Ior, sideJ of the& in the Boat of /a, and there $ere in his hands a &etal lance and a &etal chainM and the &etal $orkers $ho $ere $ith their lord $ere eCui##ed for fighting $ith lances and chains. And 0eruDBehutet sa$ the&:,? G;< to the southDeast of the city of >ast IThebesJ so&e distance a$ay. Then /a said to Thoth, (Those ene&ies shall be s&itten $ith blo$s that killM( and Thoth said to /a, (:That #lace< is called the city TchetDBet unto this day.( And 0eruDBehutet &ade a great o%erthro$ a&ong the&, and /a said, (1tand still, O 0eruDBehutet,( and :that #lace< is called (0etD/a( to this day, and the god $ho d$elleth therein is 0eruDBehutetD/aDA&su Ior, BinJ. Then those ene&ies rose u# to &ake their esca#e fro& before hi&, and the face of the god $as to$ards the Land of the ?orth, and their hearts $ere stricken through fear of hi&. And 0eruDBehutet $as at the back Ior, sideJ of the& in the Boat of /a, and those $ho $ere follo$ing hi& had s#ears of &etal and chains of &etal in their handsM and the god

    hi&self $as eCui##ed for battle $ith the $ea#ons of the &etal $orkers $hich they had $ith the&. And he #assed a $hole day before he sa$ the& to the northDeast of the no&e of Tentyra I'enderaJ. Then /a said unto Thoth, (The ene&ies are resting . . . . . . . their lord.( And the Bajesty of /aD0ar&achis said to 0eruDBehutet, (Thou art &y e.alted son $ho didst #roceed fro& ?ut. The courage of the Iene&ies hath failed in a &o&ent.( And 0eruDBehutet &ade great slaughter a&ong the&. And Thoth said (The Winged 'isk shall be called. . . . . in the na&e of this AatM( and is called 0eruDBehutet . . . . . its &istress. 0is na&e is to the 1outh in the na&e of this god, and the acacia and the syca&ore shall be the trees of the sanctuary. Then the ene&ies turned aside to flee fro& before hi&, and their faces $ere :to$ards the ?orth, and they $ent< to the s$a&#s of >atchDur Ii.e., the BediterraneanJ, and :their courage failed through fear of hi&<. And 0eruDBehutet $as at the back Ior, sideJ of the& in the Boat of /a, and the &etal s#ear $as in his hands, and those $ho $ere in his follo$ing $ere eCui##ed $ith the $ea#ons for battle of the &etal $orkers. And the god s#ent four days and four nights in the $ater in #ursuit of the&, but he did not see one of the ene&ies, $ho fled fro& before hi& in the $ater in the for&s of crocodiles and hi##o#ota&i. At length he found the& and sa$ the&. And /a said unto 0orus of 0eben, (O Winged 'isk, thou great god and lord of hea%en, seiAe thou the& . . . . . .M( and he hurled his lance after the&, and he sle$ the&, and $orked a great o%erthro$ of the&. And he brought one hundred and fortyDt$o ene&ies to the fore#art of the Boat :of /a<, and $ith the& $as a &ale hi##o#ota&us $hich had been a&ong those ene&ies. And he hacked the& in #ieces $ith his knife, and he ga%e their entrails to those $ho $ere in his follo$ing, and he ga%e their carcases to the gods and goddesses $ho $ere in the Boat of /a on the ri%erDbank of the city of 0eben. Then /a said unto Thoth, (1ee $hat &ighty things 0eruDBehutet hath #erfor&ed in his deeds against the ene&ies6 %erily he hath s&itten the&5 And of the &ale hi##o#ota&us he hath o#ened the &outh, and he hath s#eared it, and he hath &ounted u#on its back.( Then said Thoth to /a, (0orus shall be called EWinged 'isk, Great God, 1&iter of the ene&ies in the to$n of 0ebenE fro& this day for$ard, and he shall be called E0e $ho standeth on the backE and E#ro#het of this god,E fro& this day for$ard.( These are the things $hich ha##ened in the lands of the city of 0eben, in a region $hich &easured three hundred and fortyDt$o &easures on the south, and on the north, on the $est, and on the east.

    :,? G7< The goddess ?ekhebet $as incarnate in a s#ecial kind of ser#ent, and the centre of her $orshi# $as in the city of ?ekheb, $hich the Greeks called Eileithyias#olis, and the Arabs AlD@ab. :,? G!< The centre of the $orshi# of >atchet, or >atchit, $as at PerD >atchet, a city in the 'elta. :,? G;< i.e., the ene&ies.

    F-. Then the ene&ies rose u# before hi& by the Lake of the ?orth, and their faces $ere set to$ards >atchDur:,? G9< $hich they desired to reach by sailingM but the god s&ote their hearts and they turned and fled in the $ater, and they directed their course to the $ater of the no&e of BertetDA&ent, and they gathered the&sel%es together in the $ater of Bertet in order to join the&sel%es $ith the ene&ies :$ho ser%e< 1et and $ho are in this region. And 0eruDBehutet follo$ed the&, being eCui##ed $ith all his $ea#ons of $ar to fight against the&. And 0eruDBehutet &ade a journey in the Boat of /a, together $ith the great god $ho $as in his boat $ith those $ho $ere his follo$ers, and he #ursued the& on the Lake of the ?orth t$ice, and #assed one day and one

    night sailing do$n the ri%er in #ursuit of the& before he #ercei%ed and o%ertook the&, for he kne$ not the #lace $here they $ere. Then he arri%ed at the city of PerD/ehu. And the Bajesty of /a said unto 0eruD Behutet, (What hath ha##ened to the ene&iesO They ha%e gathered together the&sel%es in the $ater to the $est IOJ of the no&e of Bertet in order to unite the&sel%es $ith the ene&ies :$ho ser%e< 1et, and $ho are in this region, at the #lace $here are our staff and sce#tre.( And Thoth said unto /a, (>ast in the no&e of Bertet is called >aseb because of this unto this day, and the Lake $hich is in it is called Te&#t.( Then 0eruDBehutet s#ake in the #resence of his father /a, saying, () beseech thee to set thy boat against the&, so that ) &ay be able to #erfor& against the& that $hich /a $illethM( and this $as done. Then he &ade an attack u#on the& on the Lake $hich $as at the $est of this district, and he #ercei%ed the& on the bank of the city . . . . . . $hich belongeth to the Lake of Bertet. Then 0eruDBehutet &ade an e.#edition against the&, and his follo$ers $ere $ith hi&, and they $ere #ro%ided $ith $ea#ons of all kinds for battle, and he $rought a great o%erthro$ a&ong the&, and he brought in three hundred and eightyDone ene&ies, and he slaughtered the& in the fore#art of the Boat of /a, and he ga%e one of the& to each of those $ho $ere in his train. Then 1et rose u# and ca&e forth, and raged loudly $ith $ords of cursing and abuse because of the things $hich 0eruDbehutet had done in res#ect of the slaughter of the ene&ies. And /a said unto Thoth, (This fiend ?ehahaDhra uttereth $ords at the to# of his %oice because of the things $hich 0eruDBehutet hath done unto hi&M( and Thoth said unto /a, ("ries of this kind shall be called ?ehahaDhra unto this day.( And 0eruD Behutet did battle $ith the Ene&y for a #eriod of ti&e, and he hurled his iron lance at hi&, and he thro$ hi& do$n on the ground in this region, $hich is called PaD/erehtu unto this day. Then 0eruDBehutet ca&e and brought the Ene&y $ith hi&, and his s#ear $as in his neck, and his chain $as round his hands and ar&s, and the $ea#on of 0orus had fallen on his &outh and had closed itM and he $ent $ith hi& before his father /a, $ho said, (O 0orus, thou Winged 'isk, t$ice great I>ruiD TentenJ is the deed of %alour $hich thou hast done, and thou hast cleansed the district.( And /a, said unto Thoth, (The #alace of 0eruD Behutet shall be called, ELord of the district $hich is cleansedE because of thisM( and :thus is it called< unto this day. And the na&e of the #riest thereof is called >rDTenten unto this day. And /a said unto Thoth, (Let the ene&ies and 1et be gi%en o%er to )sis and her son 0orus, and let the& $ork all their heartEs desire u#on the&.( And she and her son 0orus set the&sel%es in #osition $ith their s#ears in hi& at the ti&e $hen there $as stor& Ior, disasterJ in the district, and the Lake of the god $as called 1heDEnDAha fro& that day to this. Then 0orus the son of )sis cut off the head of the Ene&y :1et<, and the heads of his fiends in the #resence of father /a and of the great co&#any of the gods, and he dragged hi& by his feet through his district $ith his s#ear dri%en through his head and back. And /a said unto Thoth, (Let the son of Osiris drag the being of disaster through his territoryM( and Thoth said, ()t shall be called Ateh,( and this hath been the na&e of the region fro& that day to this. And )sis, the di%ine lady, s#ake before /a, saying, (Let the e.alted Winged 'isk beco&e the a&ulet of &y son 0orus, $ho hath cut off the head of the Ene&y and the heads of his fiends.(

    :,? G9<

    i.e., the Bediterranean.

    F-). Thus 0eruDBehutet and 0orus, the son of )sis, slaughtered that e%il Ene&y, and his fiends, and the inert foes, and ca&e forth $ith the& to the $ater on the $est side of this district. And 0eruDBehutet $as in the for& of a &an of &ighty strength, and he had the face of a

    ha$k, and his head $as cro$ned $ith the White "ro$n and the /ed "ro$n, and $ith t$o #lu&es and t$o uraei, and he had the back of a ha$k, and his s#ear and his chain $ere in his hands. And 0orus, the son of )sis, transfor&ed hi&self into a si&ilar sha#e, e%en as 0eruDBehutet had done before hi&. And they sle$ the ene&ies all together on the $est of PerD /ehu, on the edge of the strea&, and this god hath sailed o%er the $ater $herein the ene&ies had banded the&sel%es toDether against hi& fro& that day to this. ?o$ these things took #lace on the 4th day of the first &outh of the season Pert. And Thoth said, (This region shall be called AATD10ATET,( and this hath been the na&e of the region fro& that day unto thisM and the Lake $hich is close by it hath been called Te&t fro& that day to this, and the 4th day of the first &onth of the season Pert hath been called the ,esti%al of 1ailing fro& that day to this. Then 1et took u#on hi&self the for& of a hissing ser#ent, and he entered into the earth in this district $ithout being seen. And /a said, (1et hath taken u#on hi&self the for& of a hissing ser#ent. Let 0orus, the son of )sis, in the for& of a ha$kDheaded staff, set hi&self o%er the #lace $here he is, so that the ser#ent &ay ne%er &ore a##ear.( And Thoth said, (Let this district be called 0e&he&et:,? GH< by na&eM( and thus hath it been called fro& that day to this. And 0orus, the son of )sis, in the for& of a ha$kDheaded staff, took u# his abode there $ith his &other )sisM in this &anner did these things ha##en.

    :,? GH< This na&e &eans (the #lace of the /oarer,( 0e&he&ti, being a $ellDkno$n na&e of the E%il One. 1o&e te.ts see& to indicate that #eals of thunder $ere caused by the fiend 1et.

    Then the Boat of /a arri%ed at the to$n of 0etDAhaM its fore#art $as &ade of #al& $ood, and the hind #art $as &ade of acacia $oodM thus the #al& tree and the acacia tree ha%e been sacred trees fro& that day to this. Then 0eruDBehutet e&barked in the Boat of /a, after he had &ade an end of fighting, and sailedM and /a said unto Thoth, (Let this Boat be called . . . . . . .M( and thus hath it been called fro& that day to this, and these things ha%e been done in co&&e&oration in this #lace fro& that day to this. And /a said unto 0eruDBehutet, (Behold the fighting of the 1&ait fiend and his t$oDfold strength, and the 1&ai fiend 1et, are u#on the $ater of the ?orth, and they $ill sail do$n strea& u#on . . . . . .( :And< 0eruDBehutet said, (Whatsoe%er thou co&&andest shall take #lace, O /a, Lord of the gods. Grant thou, ho$e%er, that this thy Boat &ay #ursue the& into e%ery #lace $hithersoe%er they shall go, and ) $ill do to the& $hatsoe%er #leaseth /a.( And e%erything $as done according to $hat he had said. Then this Boat of /a $as brought by the $inged 1unD disk u#on the $aters of the Lake of Beh,:,? G4< :and< 0eruDBehutet took in his hands his $ea#ons, his darts, and his har#oon, and all the chains :$hich he reCuired< for the fight.

    :,? G4< )t is #robable that the Lake of Beh, i.e., the Lake of the ?orth, $as situated in the northDeast of the 'elta, not far fro& Lake BanAalah.

    And 0eruDBehutet looked and sa$ one :only< of these 1ebau:,? GG< fiends there on the s#ot, and he $as by hi&self. And he thre$ one &etal dart, and brought Ior, draggedJ the& along straight$ay, and he slaughtered the& in the #resence of /a. And he &ade an end :of the&, and there $ere no &ore of the fiends< of 1et in this #lace at :that< &o&ent.

    :,? GG< (1ebiu( is a co&&on na&e for the associates of 1eti, and this fiend is hi&self called (1eba,( a $ord $hich &eans so&ething like (rebel.(

    F-)). And Thoth said, (This #lace shall be called AstDAbD0eru(:,? G3< because 0eruDBehutet $rought his desire u#on the& Ii.e., the ene&yJM and he #assed si. days and si. nights co&ing into #ort on the $aters thereof and did not see one of the&. And he sa$ the& fall do$n in the $atery de#ths, and he &ade ready the #lace of AstDabD0eru there. )t $as situated on the bank of the $ater, and the face Ii.e., directionJ thereof $as fullDfront to$ards the 1outh. And all the rites and cere&onies of 0eruDBehutet $ere #erfor&ed on the first day of the first &onth:,? 38< of the season Akhet, and on the first day of the first &onth:,? 32< of the season Pert, and on the t$entyDfirst and t$entyD fourth days of the second &onth:,? 37< of the season Pert. These are the festi%als in the to$n of AstDab, by the side of the 1outh, in AnD rutDf.:,? 3!< And he ca&e into #ort and $ent against the&, kee#ing $atch as for a king o%er the Great God in AnDrutDf, in this #lace, in order to dri%e a$ay the Ene&y and his 1&aiu fiends at his co&ing by night fro& the region of Bertet, to the $est of this #lace.

    :,? G3< :,? 38< :,? 32< :,? 37<

    i.e., #lace of the desire of 0orus. The &onth Thoth. The &onth Tybi. The &onth Bekhir.

    :,? 3!< A &ythological locality originally #laced near 0erakleo#olis. The na&e &eans (the #lace $here nothing gro$s.( 1e%eral for&s of the na&e occur in the older literature, e.g. in the Theban /ecension of the Book of the 'ead.

    And 0eruDBehutet $as in the for& of a &an $ho #ossessed great strength, $ith the face of a ha$kM and he $as cro$ned $ith the White "ro$n,:,? 3;< and the /ed "ro$n,:,? 39< and the t$o #lu&es, and the >rerit "ro$n, and there $ere t$o uraei u#on his head. 0is hand gras#ed fir&ly his har#oon to slay the hi##o#ota&us, $hich $as :as hard< as the khene&:,? 3H< stone in its &ountain bed.

    :,? 3;< :,? 39<

    The "ro$n of the 1outh. The "ro$n of the ?orth.

    :,? 3H<

    A kind of jas#er IOJ.

    And /a said unto Thoth, ()ndeed :0eruD<Behutet is like a BasterDfighter in the slaughter of his ene&ies . . . . . .( And Thoth said unto /a, (0e shall be called E?ebDAhauE( Ii.e., BasterD fighterJM and for this reason he hath been thus called by the #riest of this god unto this day. And )sis &ade incantations of e%ery kind in order to dri%e a$ay the fiend /a fro& AnDrutDf, and fro& the Great God in this #lace. And Thoth said :unto /a<, (The #riestess of this god shall be called by the na&e of E?ebtD0ekaE for this reason.( And Thoth said unto /a, (Beautiful, beautiful is this #lace $herein thou hast taken u# thy seat, kee#ing $atch, as for a king, o%er the Great God $ho is in AnDrutDf:,? 34< in #eace.(

    :,? 34<

    i.e., Osiris.

    And Thoth said, (This Great 0ouse in this #lace shall therefore be called EAstD?efertE:,? 3G< fro& this day. )t is situated to the southD$est of the city of ?art, and :co%ereth< a s#ace of four schoinoi.( And /a 0eruDBehutet said unto Thoth, (0ast thou not searched through this $ater for the ene&yO( And Thoth said, (The $ater of the GodDhouse in this #lace shall be called by the na&e of E0ehE Ii.e., sought outJ.( And /a said, (Thy shi#, O 0eruDBehutet, is great IOJ u#on AntD&er IOJ . . . . . . And Thoth said, (The na&e of :thy shi#< shall be called E>rE, and this strea& shall be called EAntD&er IOJ.E( As concerning Ior, no$J the #lace AbDBat IOJ is situated on the shore of the $ater. (AstDnefert( is the na&e of the Great house, (?ebD Aha( :is the na&e of< the #riest . . . . . . . . is the na&e of the #riestess, (0eh( is the na&e of the lake . . . . . . . :is the na&e< of the $ater, (A&DherDnet( is the na&e of the holy IOJ acacia tree, (?eter het( is the na&e of the do&ain of the god, (>ru( is the na&e of the sacred boat, the gods therein are 0eruDBehutet, the s&iter of the lands, 0orus, the son of )sis :and< Osiris . . . . . . . . his blacks&iths:,? 33< are to hi&, and those $ho are in his follo$ing are to hi& in his territory, $ith his &etal lance, $ith his :&ace<, $ith his dagger, and $ith all his chains Ior, fettersJ $hich are in the city of 0eruDBehutet.

    :,? 3G< :,? 33<

    i.e., (Beautiful Place.( Or #erha#s fighting &en $ho $ere ar&ed $ith &etal $ea#ons.

    :And $hen he had reached the land of the ?orth $ith his follo$ers, he

    found the ene&y.< ?o$ as for the blacks&iths $ho $ere o%er the &iddle regions, they &ade a great slaughter of the ene&y, and there $ere brought back one hundred and si. of the&. ?o$ as for the blacks&iths of the West, they brought back one hundred and si. of the ene&y. ?o$ as for the blacks&iths of the East, a&ong $ho& $as 0eruDBehutet, he sle$ the& Ii.e., the ene&yJ in the #resence of /a in the Biddle 'o&ains.:,? 288<

    :,? 288< )n the scul#tures I?a%ille, Bythe, #l. 24J 0eruDBehutet is seen standing in a boat s#earing a crocodile, and i&&ediately behind d hi& in the boat is /aD0ar&achis in his shrine. The Besentiu of the West are re#resented by an ar&ed $arrior in a boat, $ho is s#earing a crocodile, and leads the $ay for 0eruDBehutet. )n a boat behind the great god is a re#resentati%e of the Besentiu of the East s#earing a crocodile.

    And /a, said unto Thoth, (By heart :is satisfied< $ith the $orks of these blacks&iths of 0eruDBehutet $ho are in his bodyguard. They shall d$ell in sanctuaries, and libations and #urifications and offerings shall be &ade to their i&ages, and :there shall be a##ointed for the&< #riests $ho shall &inister by the &onth, and #riests $ho shall &inister by the hour, in all their GodDhouses $hatsoe%er, as their re$ard because they ha%e slain the ene&ies of the god.( And Thoth said, (The :Biddle< 'o&ains shall be called after the na&es of these blacks&iths fro& this day on$ards, and the god $ho d$elleth a&ong the&, 0eruDBehutet, shall be called the ELord of BesentE fro& this day on$ards, and the do&ain shall be called EBesent of the WestE fro& this day on$ards.( As concerning Besent of the West, the face Ior, frontJ thereof shall be to$ards :the East<, to$ards the #lace $here /a riseth, and this Besent shall be called (Besent of the East( fro& this day on$ards. As concerning the double to$n of Besent, the $ork of these blacks&iths of the East, the face Ior, frontJ thereof shall be to$ards the 1outh, to$ards the city of Behutet, the hidingD#lace of 0eruDBehutet. And there shall be #erfor&ed therein all the rites and cere&onies of 0eruD Behutet on the second day of the first &onth:,? 282< of the season of Akhet, and on the t$entyDfourth day of the fourth &onth:,? 287< of the season of Akhet, and on the se%enth day of the first &onth:,? 28!< of the season Pert, and on the t$entyDfirst day of the second &onth:,? 28;< of the season Pert, fro& this day on$ards. Their strea& shall be called (Asti,( the na&e of their Great 0ouse shall be called (Abet,( the :#riest IOJ< shall be called (RenDaha,( and their do&ain shall be called (@auDBesent( fro& this day on$ards.

    :,? 282< :,? 287< :,? 28!< :,? 28;<

    The &onth Thoth. The &onth "hoiak. The &onth Tybi. The &outh Bechir.

    F-))). And /a said unto 0eruDBehutet, (These ene&ies ha%e sailed u# the ri%er, to the country of 1etet, to the end of the #illarDhouse of 0at, and they ha%e sailed u# the ri%er to the east, to the country or Tchalt Ior, TchartJ,:,? 289< $hich is their region of s$a&#s.( And 0eruDBehutet said, (E%erything $hich thou hast co&&anded hath co&e to #ass, /a, Lord of the GodsM thou art the lord of co&&ands.( And they untied the Boat of /a, and they sailed u# the ri%er to the east. Then he looked u#on those ene&ies $hereof so&e of the& had fallen into the sea Ior, ri%erJ, and the others had fallen headlong on the &ountains.

    :,? 289<

    KoanDTanis.

    And 0eruDBehutet transfor&ed hi&self into a lion $hich had the face of a &an, and $hich $as cro$ned $ith the tri#le cro$n.:,? 28H< 0is #a$ $as like unto a flint knife, and he $ent round and round by the side of the&, and brought back one hundred and fortyDt$o :of the ene&y<, and be rent the& in #ieces $ith his cla$s. 0e tore out their tongues, and their blood flo$ed on the ridges of the land in this #laceM and he &ade the& the #ro#erty of those $ho $ere in his follo$ing :$hilst< he $as u#on the &ountains.

    :,? 28H< )n the scul#ture I?a%ille, Bythe, #l. 2GJ, $e see a re#resentation of this lion, $hich is standing o%er the bodies of slain ene&ies u#on a rectangular #edestal, or block.

    And /a said unto Thoth, (Behold, 0eruDBehutet is like unto a lion in his lair :$hen< he is on the back of the ene&y $ho ha%e gi%en unto hi& their tongues.( And Thoth said, (This do&ain shall be called E@hentDabt,E and it shall :also< be called ETchaltE Ior, TchartJ fro& this day on$ards. And the bringing of the tongues fro& the re&ote #laces of Tchalt Ior, TchartJ :shall be co&&e&orated< fro& this day on$ards. And this god shall be called E0eruDBehutet, Lord of Besent,E fro& this day on$ards.(

    And /a said unto 0eruDBehutet, (Let us sail to the south u# the ri%er, and let us s&ite the ene&ies :$ho are< in the for&s of crocodiles and hi##o#ota&i in the face of Egy#t.(

    And 0eruDBehutet said, (Thy di%ine @a, O /a, Lord of the gods5 Let us sail u# the ri%er against the re&ainderDDone thirdDDof the ene&ies $ho are in the $ater Ior, ri%erJ.( Then Thoth recited the "ha#ters of #rotecting the Boat :of /a< and the boats of the blacks&iths, :$hich he used< for &aking tranCuil the sea at the &o&ent $hen a stor& $as raging on it. And /a said unto Thoth, (0a%e $e not journeyed throughout the $hole

    landO 1hall $e not journey co%er the $hole sea in like &annerO( And Thoth said, (This $ater shall be called the E1ea of journeying,E fro& this day on$ard.( And they sailed about o%er the $ater during the night, and they did not see any of those ene&ies at all. Then they &ade a journey forth and arri%ed in the country of TaD sti,:,? 284< at the to$n of 1hasDhertet, and he #ercei%ed the &ost able of their ene&ies in the country of >aua,:,? 28G< and they $ere uttering treason against 0orus their Lord.

    :,? 284< :,? 28G<

    ?orthern ?ubiaM the na&e &eans (Land of the Bo$.( A #ortion of ?orthern ?ubia.

    And 0eruDBehut changed his for& into that of the Winged 'isk, :and took his #lace< abo%e the bo$ of the Boat of /a. And he &ade the goddess ?ekhebit:,? 283< and the goddess >atchit:,? 228< to be $ith hi& in the for& of ser#ents, so that they &ight &ake the 1ebau fiends to Cuake in :all< their li&bs Ior, bodiesJ. Their boldness Ii.e., that of the fiendsJ subsided through the fear of hi&, they &ade no resistance $hatsoe%er, and they died straight$ay.

    :,? 283< :,? 228<

    The goddess of the 1outh. The goddess of the ?orth.

    Then the gods $ho $ere in the follo$ing of the Boat of 0eruDkhuti said, (Great, great is that $hich he hath done a&ong the& by &eans of the t$o 1er#ent Goddesses,:,? 222< for he hath o%erthro$n the ene&y by &eans of their fear of hi&.(

    :,? 222<

    i.e., ?ekhebit and >atchit.

    And /a 0eruDkhuti said, (The great one of the t$o 1er#ent Goddesses of 0eruDBehutet shall be called E>rD>atchtiE:,? 227< fro& this day on$ards.(

    :,? 227< (Great one of the T$o >raeiDgoddessesM( these goddesses had their #laces abo%e the bro$ of the god, or at the right and left of the solar disk.

    F)F. And 0eruDkhuti tra%elled on in his boat, and landed at the city of ThesD0eru IA#ollino#olis BagnaJ. And Thoth said, (The being of light $ho hath co&e forth fro& the horiAon hath s&itten the ene&y in the for& $hich he hath &ade, and he shall be called Being of light $ho hath co&e forth fro& the horiAon fro& this day on$ards.(:,? 22!<

    :,? 22!< )n the scul#ture I?a%ille, Bythe, #l. 23J $e see the god, $ho is ha$kDheaded, and $ears the cro$ns of the 1outh and ?orth, seated in a shrine set u#on a #edestal. )n the right hand he holds the sce#tre and in the left the ankh.

    And /a 0eruDkhuti I/a 0ar&achisJ said to Thoth, (Thou shalt &ake this Winged 'isk to be in e%ery #lace $herein ) seat &yself Ior, d$ellJ, and in :all< the seats of the gods in the 1outh, and in :all< the seats of the gods in the Land of the ?orth . . . . . . . in the "ountry of 0orus, that it &ay dri%e a$ay the e%il ones fro& their do&ains.( Then Thoth &ade the i&age of the Winged 'isk to be in e%ery sanctuary and in e%ery te&#le, $here they no$ are, $herein are all the gods and all the goddesses fro& this day on$ards. ?o$ through the Winged 'isk $hich is on the te&#leDbuildings of all the gods and all the goddesses of the Land of the Lily,:,? 22;< and the Land of the Pa#yrus,:,? 229< :these buildings< beco&e shrines of 0eruDBehutet.

    :,? 22;< :,? 229<

    i.e., the ?orth, es#ecially the 'elta. i.e., the 1outh.

    As concerning 0eruDBehutet, the great god, the lord of hea%en, the #resident of the Ater of the 1outh,:,? 22H< he it is $ho is &ade to be on the right hand. This is 0eruDBehutet on $ho& the goddess ?ekhebit is #laced in the for& of a ser#ent Ior, uraeusJ. As concerning 0eruD Behutet, the great god, the lord of hea%en, the lord of Besent, the #resident of the Ater of the ?orth,:,? 224< he it is $ho is &ade to be on the left hand. This 0eruDBehutet on $ho& the goddess >atchit is #laced is in the for& of a ser#ent.

    :,? 22H< :,? 224<

    i.e., the southern half of hea%en. i.e., the northern half of hea%en.

    As concerning 0eruDBehutet, the great god, the lord of hea%en, the lord of Besent, the #resident of the t$o Aterti of the 1outh and ?orth, /a 0eruDkhuti set it Ii.e., the Winged 'iskJ in his e%ery #lace, to o%erthro$ the ene&ies in e%ery #lace $herein they are. And he shall be called President of the t$o Aterti of the 1outh and ?orth because of this fro& this day on$ards.:,? 22G<

    :,? 22G< )n the scul#ture $hich illustrates this #ortion of the te.t at Edfu, t$o Winged 'isks are re#resented. The first has on each side of it. The disk has an uraeus on each side. The second $inged sy&bol of the god consists of a beetle $ith outstretched $ings, $hich holds bet$een his forelegs the solar disk, and bet$een his hind legs the sy&bol of the orbit of the sun.

    A 0*B? TO O1)/)1 A?' A LEGE?' O, T0E O/)G)? O, 0O/>1.

    0o&age to thee, Osiris, Lord of eternity, @ing of the gods, $hose na&es are &anifold, $hose transfor&ations are subli&e, $hose for& is hidden in the te&#les $hose @a is holy, the Go%ernor of Tetut,:,? 223< the &ighty one of #ossessions IOJin the shrine,:,? 278< the Lord of #raises:,? 272< in the no&e of Anetch,:,? 277< President of the tchefa food in Anu,:,? 27!< Lord $ho art co&&e&orated in :the to$n of< Baati,:,? 27;< the &ysterious Ior, hiddenJ 1oul, the Lord of Rerret,:,? 279< the subli&e one in White Wall,:,? 27H< the 1oul of /a :and< his %ery body, $ho hast thy d$elling in 0enensu,:,? 274< the beneficent one, $ho art #raised in ?art,:,? 27G< $ho &akest to rise u# thy 1oul, Lord of the Great 0ouse in the city:,? 273< of the Eight Gods,:,? 2!8< :$ho ins#irest< great terror in 1hasDhete#,:,? 2!2< Lord of eternity, Go%ernor of Abtu IAbydosJ.

    :,? 223< Bore fully PaDAsarDnebDTetut, the Busiris of the GreeksM Busiris S PaDAsar, (0ouse of Osiris,( #ar e.cellence. The %ariant Tataut also occurs. :,? 278< An allusion, #erha#s, to the to$n 1ekhe&, the ca#ital of the second no&e ILeto#olitesJ of Lo$er Egy#t. :,? 272< :,? 277< :,? 27!< i.e., lord $hose #raises are sung. Leto#olites. 0elio#olis.

    :,? 27;< i.e., a fa&ous sanctuary in the Leto#olite no&e $here Ptah $as $orshi##ed. :,? 279< to rise. :,? 27H< :,? 274< :,? 27G< :,? 273< The region of the ,irst "ataract, $here the ?ile $as belie%ed Be&#his. 0erakleo#olis, the Thb$ Fa?e1N of )saiah. A na&e of 0erakleo#olis. @he&enu or 0er&o#olis, the city of Thoth.

    :,? 2!8< These gods $ere6 ?u and ?utM 0ehu and 0ehutM @ekui and @ekuitM @erh and @erhet. :,? 2!2< The ca#ital of 1et, the ele%enth no&e of >##er Egy#tM the chief local deity $as @hne&u.

    Thy seat Ior, do&ainJ reacheth far into TaDtchesert,:,? 2!7< and thy na&e is fir&ly stablished in the &outh:s< of &en. Thou art the t$oD fold substance of the T$o Lands:,? 2!!< e%ery$here IOJ, and the di%ine food ItchefJ of the @au,:,? 2!;< the Go%ernor of the "o&#anies:,? 2!9< of the Gods, and the beneficent Ior, #erfectJ 1#iritDsoul:,? 2!H< a&ong

    1#iritDsouls. The god ?u dra$eth his $aters fro& thee,:,? 2!4< and thou bringest forth the north $ind at e%entide, and $ind fro& thy nostrils to the satisfaction of thy heart. Thy heart flourisheth, and thou bringest forth the s#lendour of tchef food.

    :,? 2!7< :,? 2!!<

    A na&e of the Other World. i.e., the t$o Egy#ts, >##er and Lo$er.

    :,? 2!;< The 'oubles of the beatified $ho are fed by Osiris in the Other World. :,? 2!9< Three "o&#anies are distinguished6 the gods of 0ea%en, the gods of Earth, and the gods of the Other World. :,? 2!H< The indestructible, i&&ortal 1#iritDsoul as o##osed to the BaDsoul or ani&alDsoul. :,? 2!4< 0ere and in other #laces ) ha%e changed the #ronoun of the third #erson into that of the second to a%oid the abru#t changes of the original.

    The height of hea%en and the stars :thereof< are obedient unto thee, and thou &akest to be o#ened the great gates :of the sky<. Thou art the lord to $ho& #raises are sung in the southern hea%en, thou art he to $ho& thanks are gi%en in the northern hea%en. The stars $hich ne%er di&inish are under the #lace of thy face,:,? 2!G< and thy seats are the stars $hich ne%er rest.:,? 2!3< Offerings a##ear before thee by the co&&and of @eb. The "o&#anies of the Gods ascribe #raise unto thee, the 1tarDgods of the Tuat s&ell the earth before thee,:,? 2;8< the do&ains :&ake< bo$ings :before thee<, and the ends of the earth &ake su##lication to thee :$hen< they see thee.

    :,? 2!G<

    i.e., they are under thy ins#ection and care. The allusion is #robably to

    :,? 2!3< i.e., the stars $hich ne%er set. certain circu&#olar stars. :,? 2;8< i.e., do ho&age.

    Those $ho are a&ong the holy ones are in terror of hi&, and the T$o Lands, all of the&, &ake accla&ations to hi& $hen they &eet 0is Bajesty. Thou art a shining ?oble at the head of the nobles, #er&anent in :thy< high rank, stablished in :thy< so%ereignty, the beneficent Po$er of the "o&#any of the Gods. WellD#leasing :is thy< face, and thou art belo%ed by hi& that seeth thee. Thou settest the fear of thee in all lands, and because of their lo%e for thee :&en< hold thy na&e to be #reDe&inent. E%ery &an &aketh offerings unto thee, and thou art the Lord $ho is co&&e&orated in hea%en and u#on earth. Banifold are the cries of accla&ation to thee in the >ak:,? 2;2< festi%al, and the T$o Lands shout joyously to thee $ith one accord. Thou art the eldest, the first of thy brethren, the Prince of the "o&#any of the Gods, and the stablisher of Truth throughout the T$o Lands. Thou settest :thy< son u#on the great throne of his father @eb. Thou art the belo%ed one of thy &other ?ut, $hose %alour is &ost &ighty :$hen< thou o%erthro$est

    the 1eba ,iend. Thou hast slaughtered thy ene&y, and hast #ut the fear of thee into thy Ad%ersary.

    :,? 2;2< One of the chief festi%als of Osiris, during $hich the god &ade a #eri#lus.

    Thou art the bringer in of the re&otest boundaries, and art stable of heart, and thy t$o feet are lifted u# IOJM thou art the heir of @eb and of the so%ereignty of the T$o Lands, and he Ii.e., @ebJ hath seen thy s#lendid Cualities, and hath co&&anded thee to guide the lands Ii.e., the $orldJ by thy hand so long as ti&es :and seasons< endure. Thou hast &ade this earth $ith thy hand, the $aters thereof, the $inds thereof, the trees and herbs thereof, the cattle thereof of e%ery kind, the birds thereof of e%ery kind, the fish thereof of e%ery kind, the cree#ing things thereof, and the fourDfooted beasts thereof. The land of the desert:,? 2;7< belongeth by right to the son of ?ut, and the T$o Lands ha%e content&ent in &aking hi& to rise:,? 2;!< u#on the throne of his father like /a.

    :,? 2;7< This &ay also re#resent the &ountainous districts of Egy#t, or e%en foreign countries in general. :,? 2;!< To &ake hi& rise like the sun, or to enthrone hi&.

    Thou rollest u# into the horiAon, thou settest the light abo%e the darkness, thou illu&inest :the T$o Lands< $ith the light fro& thy t$o #lu&es, thou floodest the T$o Lands like the 'isk at the beginning of the da$n. Thy White "ro$n #ierceth the height of hea%en saluting the stars,:,? 2;;< thou art the guide of e%ery god. Thou art #erfect:,? 2;9< in co&&and and $ord. Thou art the fa%oured one of the Great "o&#any of the Gods, and thou art the belo%ed one of the Little "o&#any of the Gods.

    :,? 2;;< :,? 2;9<

    Or, (beco&ing a brother to the stars,( or the 1tarDgods. Or, beneficent.

    Thy sister :)sis< acted as a #rotectress to thee. 1he dro%e :thy< ene&ies a$ay, she a%erted seasons :of cala&ity fro& thee<, she recited the $ord Ior, for&ulaJ $ith the &agical #o$er of her &outh, :being< skilled of tongue and ne%er halting for a $ord, being #erfect in co&&and and $ord. )sis the &agician a%enged her brother. 1he $ent about seeking for hi& untiringly. 1he fle$ round and round o%er this earth uttering $ailing cries of grief, and she did not alight on the ground until she had found hi&. 1he &ade light :to co&e forth< fro& her feathers, she &ade air to co&e into being by &eans of her t$o $ings, and she cried out the death cries for her brother. 1he &ade to rise u# the hel#less &e&bers of hi& $hose heart $as at rest, she dre$ fro& hi& his essence, and she &ade therefro& an heir. 1he suckled the child in solitariness and none kne$

    $here his #lace $as, and he gre$ in strength. 0is hand is &ighty Ior, %ictoriousJ $ithin the house of @eb, and the "o&#any of the Gods rejoice greatly at the co&ing of 0orus, the son of Osiris, $hose heart is fir&ly stablished, the triu&#hant one, the son of )sis, the flesh and bone of Osiris. The Tchatcha:,? 2;H< of Truth, and the "o&#any of the Gods, and ?ebDerDtcher:,? 2;4< hi&self, and the Lords of Truth, gather together to hi&, and asse&ble therein.:,? 2;G< -erily those $ho defeat iniCuity rejoice:,? 2;3< in the 0ouse of @eb to besto$ the di%ine rank and dignity u#on hi& to $ho& it belongeth, and the so%ereignty u#on hi& $hose it is by right.

    :,? 2;H< Literally, the (0eads,( ).e., the di%ine so%ereign "hiefs at the court of Osiris, $ho acted as ad&inistrators of the god, and e%en as taskD&asters. :,? 2;4< (0e $ho is the lord to the end Ior, li&itJ of the $orld,( a na&e of Osiris. :,? 2;G< :,? 2;3< i.e., in the 0ouse of @eb. Or #erha#s (take their seats in the 0ouse of @eb.(

    A LEGE?' O, PTA0 ?E,E/D0ETEP A?' T0E P/)?"E11 O, BE@0TE?.

    The 0orus6 (Bighty Bull, the for&IOJ of risings:,? 298<, stablished in so%ereignty like Te&.( The Golden 0orus6 (Bighty one of strength:,? 292<, destroyer of the ?ine ?ations of the Bo$.(:,? 297< @ing of the 1outh and ?orth6 (The Lord of the T$o Lands, >serDBaatD/aD sete#DenD/a 1on of /a6 Of his body, /aD&esesD&eriDA&en, of A&enD /aM:,? 29!< the Lord of the thrones of the T$o Lands, and of the "o&#any of the Gods, the Lords of Thebes, the belo%ed one. The beneficent god, the son of A&en, born of But, begotten of 0eruDkhuti, the glorious offs#ring of ?ebDtchert,:,? 29;< begetting :as< the Bull of his Bother, :,? 299< king of Egy#t, Go%ernor of the deserts, the 1o%ereign $ho hath taken #ossession of the ?ine ?ations of the Bo$M :$ho< on co&ing forth fro& the $o&b ordained &ighty things, $ho ga%e co&&ands $hilst he $as in the egg, the Bull, stable of heart, $ho hath sent forth his seedM the king $ho is a bull, :and< a god $ho co&eth forth on the day of battle like Benthu,:,? 29H< the &ighty one of strength like the son of ?ut.(:,? 294<

    :,? 298< i.e., the i&age $ho rises like the sun day by day, or the i&age of :&any< cro$ns. :,? 292< :,? 297< Or, &ighty one of the thigh, i.e., he of the &ighty thigh. The nations of ?ubia $ho fought $ith bo$s and arro$s.

    :,? 29!< )n this %ersion of the #rotocol of /a&eses )). the second (strong na&e( of the king is o&itted. :,? 29;< :,? 299< i.e., ?ebDerDtcher. @aD&utDf, the Tgreek ka&hUficN of the Greeks.

    :,? 29H< :,? 294<

    The WarDgod of Thebes. i.e., Osiris.

    Behold, 0is Bajesty $as in the country of ?eheru:,? 29G< according to his custo& e%ery year, and the chiefs of e%ery land, e%en as far as the s$a&#s, ca&e :to #ay< ho&age, bearing offerings to the 1ouls of 0is BajestyM and they brought their gifts, gold, la#isDlaAuli, turCuoise, bars of $ood of e%ery kind of the Land of the God,:,? 293< on their backs, and each one sur#assed his neighbour.

    :,? 29G< The (country of the ri%ers,( the Thb$ Aa/a& ?a0a/a*i&N of Gen. ..i%. 28, the of 1yrian $riters. :,? 293< A na&e including Western Asia and a #ortion of the East "oast of Africa.

    And the Prince of Bekhten :also< caused his gifts to be brought, and he set his eldest daughter at the head of the& all, and he addressed $ords of #raise to 0is Bajesty, and #rayed to hi& for his life. And the &aiden $as beautiful, and 0is Bajesty considered her to be the &ost lo%ely :$o&an< in the $orld, and he $rote do$n as her title, (Great /oyal Wife, /aDneferu(M and $hen 0is Bajesty arri%ed in Egy#t, he did for her $hatsoe%er $as done for the /oyal Wife. On the t$entyDsecond day of the second &onth of the season of 1he&u,:,? 2H8< in the fifteenth year :of his reign<, behold, 0is Bajesty $as in Thebes, the Bighty :city<, the Bistress of cities, #erfor&ing the #raises of ,ather A&en, the Lord of the thrones of the T$o Lands, in his beautiful ,esti%al of the 1outhern A#t,:,? 2H2< $hich $as the seat of his heart Ii.e., the chosen s#otJ fro& #ri&ae%al ti&e, :$hen< one ca&e to say to 0is Bajesty, (An a&bassador of the Prince of Bekhten hath arri%ed bearing &any gifts for the /oyal Wife.(

    :,? 2H8< Paoni. :,? 2H2<

    The su&&er.

    The "o#ts called the second &onth of this season

    The &odern Te&#le of Lu.or.

    And ha%ing been brought into the #resence of 0is Bajesty $ith his gifts, he s#ake $ords of adoration to 0is Bajesty, saying, (Praise be unto thee, O thou 1un I/aJ of the ?ine ?ations of the Bo$, #er&it us to li%e before thee5( And $hen he had s#oken, and had s&elt the earth before 0is Bajesty, he continued his s#eech before 0is Bajesty, saying, () ha%e co&e unto thee, &y @ing and Lord, on behalf of BentD/esht, the younger sister of the /oyal Wife /aDneferu. :1o&e< disease hath #enetrated into her &e&bers, and ) beseech Thy Bajesty to send a &an of learning to see her.( And 0is Bajesty said, (Bring to &e the &agicians Ior, scribesJ of the 0ouse of Life, and the nobles of the #alace.( And ha%ing been brought

    into his #resence straight$ay, 0is Bajesty said unto the&, (Behold, ) ha%e caused you to be su&&oned :hither< in order that ye &ay hear this &atter. ?o$ bring to &e :one< of your co&#any $hose heart is $ise:,? 2H7<, and $hose fingers are deft.( And the royal scribe TehutiDe&Dheb ca&e into the #resence of 0is Bajesty, and 0is Bajesty co&&anded hi& to de#art to Bekhten $ith that a&bassador.

    :,? 2H7<

    Or, a skilled crafts&an.

    And $hen the &an of learning had arri%ed in Bekhten, he found BentD /esht in the condition of a $o&an $ho is #ossessed by a s#irit, and he found 27 this s#irit to be an e%il one, and to be hostile in his dis#osition to$ards hi&. And the Prince of Bekhten sent a &essenger a second ti&e into the #resence of 0is Bajesty, saying, (O @ing, &y Lord, ) #ray 0is Ii.e., ThyJ Bajesty to co&&and that a god be brought hither to contend against the s#irit.( ?o$ $hen the &essenger ca&e to 0is Bajesty in the first &onth:,? 2H!< of the season of 1he&u, in the t$entyDsi.th year :of his reign<, on the day $hich coincided $ith that of the ,esti%al of A&en, 0is Bajesty $as in the #alace Ior, te&#leOJ of Thebes. And 0is Bajesty s#ake a second ti&e:,? 2H;< in the #resence of @hensu in Thebes, :called< (?eferD 0ete#,( saying, (O &y fair Lord, ) #resent &yself before thee a second ti&e on behalf of the daughter of the Prince of Bekhten.( Then @hensu, in Thebes, :called< (?eferD0ete#(, $as carried to @hensu, :called< (PaD ariDsekher,( the great god $ho dri%eth a$ay the s#irits $hich attack. And 0is Bajesty s#ake before @hensu in Thebes, :called< (?eferD0ete#,( saying, (O &y fair Lord, if thou $ilt gi%e Ii.e., turnJ thy face to @hensu, :called< EPaDariDsekher,E the great god $ho dri%eth a$ay the s#irits $hich attack, #er&it thou that he &ay de#art to BekhtenM( :and the god< inclined his head $ith a dee# inclination t$ice. And 0is Bajesty said, (Let, ) #ray, thy #rotecti%e Ior, &agicalJ #o$er :go< $ith hi&, so that ) &ay &ake 0is Bajesty to go to Bekhten to deli%er the daughter of the Prince of Bekhten :fro& the s#irit<.(

    :,? 2H!< :,? 2H;<

    The &onth Pakhon of the "o#ts. The te.t &akes no &ention of the first a##lication to @hensu.

    And @hensu in Thebes, :called< (?eferD0ete#,( inclined his head $ith a dee# inclination t$ice. And he &ade :his< #rotecti%e #o$er to #ass into @hensu, :called< (PaDariDsekherDe&D>ast,( in a fourfold &easure. Then 0is Bajesty co&&anded that @hensu, :called< (PaDariDsekherDe&D >ast,( should set out on his journey in a great boat, :acco&#anied by< fi%e s&aller boats, and chariots, and a large nu&ber of horses :$hich &arched< on the right side and on the left. And $hen this god arri%ed in Bekhten at the end of a #eriod of one year and fi%e &onths, the Prince of Bekhten ca&e forth $ith his soldiers and his chief:s< before @hensu, :called< (PaDariDsekher,( and he cast

    hi&self do$n u#on his belly, saying, (Thou hast co&e to us, and thou art $elco&ed by us, by the co&&ands of the @ing of the 1outh and ?orth, >serDBaatD/aDsete#DenD/a5( And $hen this god had #assed o%er to the #lace $here BentD/esht $as, he $orked u#on the daughter of the Prince of Bekhten $ith his &agical #o$er, and she beca&e better Ii.e., $as healedJ straight$ay. And this s#irit $hich had been $ith her said, in the #resence of @hensu, :called< (PaDariDsekherDe&D>ast,( ("o&e in #eace Ii.e., Welco&e5J, O great god, $ho dost dri%e a$ay the s#irits $hich attack5 Bekhten is thy city, the #eo#le thereof, both &en and $o&en, are thy Iser%ants, and ) &yself a& thy ser%ant. ) $ill :no$< de#art unto the #lace $hence ) ca&e, so that ) &ay cause thy heart to be content about the &atter concerning $hich thou hast co&e. ) #ray that Thy Bajesty $ill co&&and that a ha##y day Ii.e., a festi%al, or day of rejoicingJ be &ade $ith &e, and $ith the Prince of Bekhten.( And this god inclined his head :in a##ro%al< to his #riest, saying, (Let the Prince of Bekhten &ake a great offering in the I#resence of this s#irit.( ?o$ $hilst @hensu, :called< (PaDariDsekherDe&D>ast,( $as arranging these :things< $ith the s#irit, the Prince of Bekhten and his soldiers $ere standing there, and they feared $ith an e.ceedingly great fear. And the Prince of Bekhten &ade a great offering in the #resence of @hensu, :called< (PaDariDsekherDe&D>ast,( and the s#irit of the Prince of Bekhten, and he &ade a ha##y day Ii.e., festi%alJ on their behalf, and :then< the s#irit de#arted in #eace unto the #lace $hich he lo%ed, by the co&&and of @hensu, :called< (PaDariDsekherDe&D>ast.( And the Prince of Bekhten, and e%ery #erson $ho $as in the country of Bekhten, rejoiced %ery greatly, and he took counsel $ith his heart, saying, ()t hath ha##ened that this god hath been gi%en as a gift to Bekhten, and ) $ill not #er&it hi& to de#art to Egy#t.( And :$hen< this god had tarried for three years and nine &onths in Bekhten, the Prince of Bekhten, $ho $as lying do$n aslee# on his bed, sa$ this god co&e forth outside his shrine Ino$ he $as in the for& of a golden ha$kJ, and he fle$ u# into the hea%ens and de#arted to Egy#tM and $hen the Prince $oke u# he $as tre&bling. And he said unto the #ro#het of @hensu, :called< (PaDariDsekherDe&D>ast,( (This god $ho tarried $ith us hath de#arted to Egy#tM let his chariot also de#art to Egy#t.( And the Prince of Bekhten #er&itted :the i&age of< the god to set out for Egy#t, and he ga%e hi& &any great gifts of beautiful things of all kinds, and a large nu&ber of soldiers and horses :$ent $ith hi&<. And $hen they had arri%ed in #eace in Thebes, @hensu, :called< (PaDariD sekherDe&D>ast,( $ent into the Te&#le of @hensu in Thebes, :called< (?eferD0ete#,( and he #laced the offerings $hich the Prince of Bekhten had gi%en unto hi&, beautiful things of all kinds, before @hensu in Thebes, :called< (?eferD0ete#,( and he ga%e nothing thereof $hatsoe%er to his :o$n< te&#le. Thus @hensu, :called< (PaDariDsekherDe&D>ast,( arri%ed in his te&#le in #eace, on the nineteenth day of the second &onth:,? 2H9< of the season Pert, in the thirtyDthird year of the :reign of the< @ing of the 1outh and ?orth, >serDBaatDenD/aDsete#DenD/a, the gi%er of life, like /a, for e%er.

    :,? 2H9< The &onth Bekhir of the "o#tsM the season Pert is the Egy#tian s#ring.

    A LEGE?' O, T0E GO' @0?EB> A?' O, A 1E-E? *EA/1E ,AB)?E.

    )n the eighteenth year of the 0orus, ?eterD@hat, of the @ing of the 1outh and ?orth, ?eterD@hat, of the Lord of the 1hrines of >atchit and ?ekhebit, ?eterD@hat, of the Golden 0orus Tcheser,:,? 2HH< $hen Batar $as 0a Prince, and Er#a, and Go%ernor of the te&#leDcities in the Land of the 1outh, and director of the @henti:,? 2H4< folk in Abtu,:,? 2HG< there $as brought unto hi& the follo$ing royal des#atch6 (This is to infor& thee that &isery hath laid hold u#on &e :as ) sit< u#on the great throne by reason of those $ho d$ell in the Great 0ouse.:,? 2H3< By heart is grie%ously afflicted by reason of the e.ceedingly great e%il :$hich hath ha##ened< because 0a#i Ii.e., the ?ileJ hath not co&e forth:,? 248< in &y ti&e to the :#ro#er< height for se%en years. Grain is %ery scarce, %egetables are lacking altogether, e%ery kind of thing $hich &en eat for their food hath ceased, and e%ery &an :no$< #lundereth (his neighbour. Ben $ish to $alk, but are unable to &o%e, the child $aileth, the young &an draggeth his li&bs along, and the hearts of the aged folk are crushed $ith des#airM their legs gi%e $ay under the&, and they sink do$n to the ground, and their hands are laid u#on their bodies :in #ain<. The shennu:,? 242< nobles are destitute of counsel, and :$hen< the storehouses $hich should contain su##lies are o#ened, there co&eth forth therefro& nothing but $ind. E%erything is in a state of ruin. By &ind hath re&e&bered, going back to for&er ti&e, $hen ) had an ad%ocate, to the ti&e of the gods, and of the )bisDgod, and of the chief @herDheb #riest )De&Dhete#,:,? 247< the son of Ptah of his 1outhern Wall.(

    :,? 2HH< Tcheser $as a king of the )))rd 'ynasty, and is fa&ous as the builder of the 1te# Pyra&id at 1akkarah. 0is to&b $as disco%ered by Br. =. Garstang at Bet @hallaf in >##er Egy#t in 2382. :,? 2H4< i.e., the #eo#le $ho $ere in front of, that is, to the 1outh of Egy#t, or the #o#ulation of the country $hich lies bet$een 'akkah and As$an. :,? 2HG< The ancient Egy#tian na&e for Ele#hantine )sland, $hich a##ears to ha%e gained this na&e because it rese&bled an ele#hant in sha#e. :,? 2H3< :,? 248< :,? 242< i.e., the #alace. i.e., risen. i.e., the high court officials and ad&inistrators.

    :,? 247< The fa&ous #riest and &agician, $ho $as subseCuently deified and beca&e one of the chief gods of Be&#his.

    (Where is the #lace of birth of 0a#i Ithe ?ileJO What god, or $hat goddess, #resideth IOJ o%er itO What &anner of for& hath heO )t is he $ho stablisheth re%enue for &e, and a full store of grain. ) $ould go to the "hief of 0etD1ekhet:,? 24!< $hose beneficence strengtheneth all &en in their $orks. ) $ould enter into the 0ouse of Life,:,? 24;< ) $ould unfold the $ritten rolls :therein<, and ) $ould lay &y hand u#on the&.(

    :,? 24!<

    0er&o#olis.

    :,? 24;< PerDankh, or PaDankh, $as a na&e gi%en to one of the te&#leD colleges of #riests and scribes.

    Then :Batar< set out on his journey, and he returned to &e straight$ay. 0e ga%e &e instruction concerning the increase of 0a#i,:,? 249< and told &e all things $hich &en had $ritten concerning it, and he re%ealed to &e the secret doors IOJ $hereto &y ancestors had betaken the&sel%es Cuickly, the like of $hich has ne%er been, to :any< king since the ti&e of /a, IOJ. And he said unto &e6 (There is a city in the &iddle of the strea& $herefro& 0a#i &aketh his a##earanceM (EAbuE:,? 24H< $as its na&e in the beginningM it is the "ity of the Beginning, and it is the ?o&e of the "ity of the Beginning. :)t reacheth< to >aua,:,? 244< $hich is the beginning of the land. There is too a flight of ste#s,:,? 24G< $hich reareth itself to a great height, and is the su##ort of /a, $hen he &aketh his calculation to #rolong life to e%eryoneM E?etche&tche& AnkhE:,? 243< is the na&e of its abode. EThe t$o RertiE:,? 2G8< is the na&e of the $ater, and they are the t$o breasts fro& $hich e%ery good thing co&eth forth IOJ.

    :,? 249< :,? 24H< :,? 244<

    i.e., the )nundation, or ?ile ,lood. The Ele#hant "ity, i.e., Ele#hantine. A #ortion of ?orthern ?ubia.

    :,? 24G< This is #robably an allusion to the fa&ous ?ilo&eter on the )sland of Philae. :,? 243< i.e., (1$eet, s$eet life.(

    :,? 2G8< The Rerti $ere the t$o o#enings through $hich the ?ile entered this $orld fro& the great celestial ocean.

    (0ere is the bed of 0a#i Ithe ?ileJ, $herein he rene$eth his youth :in his season<, $herein he causeth the flooding of the land. 0e co&eth and hath union as he journeyeth, as a &an hath union $ith a $o&an. And again he #layeth the #art of a husband and satisfieth his desire. 0e riseth to the height of t$entyDeight cubits :at Abu<, and he dro##eth at 1&aDBehutet:,? 2G2< to se%en cubits. The unionIOJ there is that of

    the god @hne&u in :Abu. 0e s&iteth the ground< $ith his sandals, and :its< fulness beco&eth abundantM he o#eneth the bolt of the door $ith his hand, and he thro$eth o#en the double door of the o#ening through $hich the $ater co&eth.(

    :,? 2G2<

    'ios#olis of Lo$er Egy#t, or (Thebes of the ?orth.(

    (Boreo%er, he d$elleth there in the for& of the god 1hu,:,? 2G7< as one $ho is lord o%er his o$n territory, and his ho&estead, the na&e of $hich is EAaE Ii.e., the E)slandEJ. There he kee#eth an account of the #roducts of the Land of the 1outh and of the Land of the ?orth, (in order to gi%e unto e%ery god his #ro#er share, and he leadeth to each :the &etals<, and the :#recious stones, and the fourDfooted beasts<, and the feathered fo$l, and the fish, and e%ery thing $hereon they li%e. And the cord :for the &easuring of the land< and the tablet $hereon the register is ke#t are there.

    :,? 2G7< The god $ho se#arated the 1kyDgoddess ?ut fro& the e&brace of her husband, the EarthDgod @eb, and $ho holds her abo%e hi& each day.

    (And there is an edifice of $ood there, $ith the #ortals thereof for&ed of reeds, $herein he d$elleth as one $ho is o%er his o$n territory, and he &aketh the foliage of the trees IOJ to ser%e as a roof. (0is GodDhouse hath an o#ening to$ards the southDeast, and /a Ior, the 1unJ standeth i&&ediately o##osite thereto e%ery day. The strea& $hich flo$eth along the south side thereof hath danger :for hi& that attacketh it<, and it hath as a defence a $all $hich entereth into the region of the &en of @ens:,? 2G!< on the 1outh. 0uge &ountains :filled $ith< &asses of stone are round about its do&ain on the east side, and shut it in. Thither co&e the Cuarry&en $ith things ItoolsOJ of e%ery kind, :$hen< they (seek to build a 0ouse for any god in the Land of the 1outh, or in the Land of the ?orth, or :shrines< as abodes for sacred ani&als, or royal #yra&ids, and statues of all kinds. They stand u# in front of the 0ouse of the God and in the sanctuary cha&ber, and their s$eet s&elling offerings are #resented before the face of the god @hne&u during his circuit, e%en as :$hen they bring< (garden herbs and flo$ers of e%ery kind. The fore #arts thereof are in Abu IEle#hantineJ, and the hind #arts are in the city of 1unt IOJ.:,? 2G;< One #ortion thereof is on the east side:,? 2G9< of the ri%er, and another #ortion is on the $est side:,? 2GH< of the ri%er, and another #ortion is in the &iddle:,? 2G4< of the ri%er. The strea& decketh the region $ith its $aters during a certain season of the year, and it is a #lace of delight for e%ery &an. And $orks are carried on a&ong these Cuarries :$hich are< on the edges :of the ri%erO<, (for the strea& i&&ediately faceth this city of Abu itself, and there e.isteth the granite, the substance $hereof is hard IOJM E1tone of AbuE it is called.

    :,? 2G!< :,? 2G;<

    @ens e.tended south fro& Philae as far as @orosko. Perha#s 1unut, S the 1yene of the Greeks, and the Thb$

    1uWe?e0N of the 0ebre$s. :,? 2G9< :,? 2GH< :,? 2G4< i.e., 1yene. i.e., "ontra 1yene. i.e., the )sland of Ele#hantine.

    (:0ere is< a list of the na&es of the gods $ho d$ell in the 'i%ine 0ouse of @hne&u. The goddess of the star 1e#t I1othisJ, the goddess AnCet, 0a# Ithe ?ileDgodJ, 1hu, @eb, ?ut, Osiris, 0orus, )sis, and ?e#hthys. (:0ere are< (the na&es of the stones $hich lie in the heart of the &ountains, so&e on the east side, so&e on the $est side, and so&e in :the &idst of< the strea& of Abu. They e.ist in the heart of Abu, they e.ist in the country on the east bank, and in the country on the $est bank, and in the &idst of the strea&, na&ely, (BekhenDstone, Beri Ior BeliJDstone, Atbekhab IOJDstone, /akesDstone, and $hite >tshiDstoneM these are found on the east bank. PerDtchaniDstone is found on the $est bank, and the TeshiDstone in the ri%er. (:0ere are< the na&es of the hard Ior, hiddenJ #recious stones, $hich are found in the u##er side, a&ong the& being the . . . . . stone, the na&e:,? 2GG< of $hich hath s#read abroad through :a s#ace of< four atru &easures6 Gold, 1il%er, "o##er, )ron, La#isDlaAuli, E&erald, Thehen I"rystalOJ, @hene& I/ubyJ, @ai, Bennu, Betka IOJ, Te&i, ?a IOJ. The follo$ing co&e forth fro& the fore #art:,? 2G3< of the land6 BehiD stone, :0e<&akiDstone, AbhetiDstone, iron ore, alabaster for statues, &otherDofDe&erald, anti&ony, seeds Ior, gu&J of the sehi #lant, seeds Ior, gu&J of the a&e& #lant, and seeds Ior, gu&J of the incense #lantM these are found in the fore #arts of its double city.( These $ere the things $hich ) learned therefro& Ii.e., fro& BatarJ.

    :,? 2GG<

    i.e., the stone $as %ery fa&ous.

    :,? 2G3< The (fore #art,( or (front,( of the land &eans the country lying to the south of ?ubia, and #robably so&e #art of the &odern Egy#tian 1udan.

    ?o$ &y heart $as %ery ha##y $hen ) heard these things, and ) entered into :the te&#le of @hne&u<. The o%erseers unrolled the docu&ents $hich $ere fastened u#, the $ater of #urification $as s#rinkled :u#on &e<, a #rogress $as &ade :through< the secret #laces, and a great offering :consisting< of breadDcakes, beer, geese, o.en Ior, bullsJ, and beautiful things of all kinds $ere offered to the gods and goddesses $ho d$ell in Abu, $hose na&es are #roclai&ed at the #lace :$hich is called<, ("ouch of the heart in life and #o$er.( And ) #eace and ) eyes, found the God standing in front of &e, and ) &ade hi& to be at $ith &e by &eans of the thankDoffering $hich ) offered unto hi&, &ade #rayer and su##lication before hi&. Then he o#ened his and his heart $as inclined :to hear< &e, and his $ords $ere

    strong :$hen he said<, () a& @hne&u,:,? 238< $ho fashioned thee. By t$o hands $ere about thee and knitted together thy body, and (&ade healthy thy &e&bersM and it is ) $ho ga%e thee thy heart. *et the &inerals Ior, #recious stonesJ :lie< under each other, :and they ha%e done so< fro& olden ti&e, and no &an hath $orked the& in order to build the houses of the god, or to restore those $hich ha%e fallen into ruin, or to he$ out shrines for the gods of the 1outh and of the ?orth, or to do $hat he ought to do for his lord, not$ithstanding that ) a& the Lord and the "reator.

    :,? 238< 0e $as the (builder of &en, &aker of the gods, the ,ather $ho $as fro& the beginning, the &aker of things $hich are, the creator of things $hich shall be, the source of things $hich e.ist, ,ather of fathers, Bother of &others, ,ather of the fathers of the gods and goddesses, lord of created things, &aker of hea%en, earth, Tuat, $ater and &ountains( ILanAone, 'iAionario, #. 394J.

    () a& :he< $ho created hi&self, ?u, the Great :God<, $ho ca&e into being at the beginning, :and< 0a#i, $ho riseth according to his $ill, in order to gi%e health to hi& that laboureth for &e. ) a& the 'irector and Guide of all &en at their seasons, the Bost Great, the ,ather of the Gods, 1hu, the Great One, the "hief of the Earth. The t$o hal%es of the sky Ii.e., the East and the WestJ are as a habitation belo$ &e. A lake of $ater hath been #oured out for &e, :na&ely,< 0a# Ii.e., the ?ileJ, $hich e&braceth the fieldDland, and his e&brace #ro%ideth the :&eans of< life for (72 e%ery nose Ii.e., e%ery oneJ, according to the e.tent of his e&brace of the fieldDland. With old age :co&eth< the condition of $eakness. ) $ill &ake 0a# Ii.e., the ?ileJ rise for thee, and :in< no year shall :he< fail, and he shall s#read hi&self out in rest u#on e%ery land. Green #lants and herbs and trees shall bo$ beneath :the $eight of< their #roduce. The goddess /enenet:,? 232< shall be at the head of e%erything, and e%ery #roduct shall increase by hundreds of thousands, according to the cubit of the year. The #eo#le shall be filled, %erily to their heartsE desire, (and e%eryone. Bisery shall #ass a$ay, and the e&#tiness of their storeDhouses of grain shall co&e to an end. The land of TaDBert Ii.e., Egy#tJ shall co&e to be a region of culti%ated land, the districts :thereof< shall be yello$ $ith grain cro#s, and the grain :thereof< shall be goodly. And fertility shall co&e according to the desire :of the #eo#le<, &ore than there hath e%er been before.(

    :,? 232<

    The goddess of the har%est.

    Then ) $oke u# at :the &ention of< cro#s, &y heart Ior, courageJ ca&e :back<, and $as eCual to &y :for&er< des#air, and ) &ade the follo$ing decree in the te&#le of &y father @hne&u6DD The king gi%eth an offering to @hne&u:,? 237< the Lord of the city of Rebhet,:,? 23!< the Go%ernor of TaD1ti,:,? 23;< in return for those things $hich thou hast done for &e. There shall be gi%en unto thee on thy right hand :the ri%er bank< of Banu,:,? 239< and on thy left hand the ri%er bank of Abu, together $ith the land about the city, for a s#ace of t$enty &easures,:,? 23H< on the east side and on the $est

    side, $ith the gardens, and the ri%er front (e%ery$here throughout the region included in these &easures. ,ro& e%ery husband&an $ho tilleth the ground, and &aketh to li%e again the slain, and #laceth $ater u#on the ri%er banks and all the islands $hich are in front of the region of these &easures, shall be de&anded a further contribution fro& the gro$ing cro#s and fro& e%ery storehouse, as (thy share.

    :,? 237<

    Or #erha#s, @hne&uD/a.

    :,? 23!< Rebhet is the na&e gi%en to the $hole region of the ,irst "ataract. :,? 23;< :,? 239< :,? 23H< The (Land of the Bo$,( i.e., the ?orthern 1udan. The Land of the setting sun, the West. 1choinos.

    (Whatsoe%er is caught in the nets by e%ery fisher&an and by e%ery fo$ler, and $hatsoe%er is taken by the catchers of fish, and by the snarers of birds, and by e%ery hunter of $ild ani&als, and by e%ery &an $ho snareth lions in the &ountains, $hen these things enter :the city< one tenth of the& shall be de&anded. (And of all the cal%es $hich are cast throughout the regions $hich are included in these &easures, one tenth of their nu&ber (shall be set a#art as ani&als $hich are sealed for all the burnt offerings $hich are offered u# daily. (And, &oreo%er, the gift of one tenth shall be le%ied u#on the gold, i%ory, ebony, s#ices, carnelians IOJ, sa $ood, seshes s#ice, du& #al& fruit IOJ, nef $ood, and u#on $oods and #roducts of e%ery kind $hatsoe%er, $hich the @hentiu, :,? 234< and the @hentiu of 0enD /esu,:,? 23G< and the Egy#tians, and e%ery #erson $hatsoe%er :shall bring in<.

    :,? 234< The inhabitants of the ?orthern 1udan, #robably as far to the south as ?a#ata. :,? 23G< The #eo#le of the )sland of BeroV, and #robably those li%ing on the Blue and White ?iles.

    (And :e%ery< hand shall #ass the& by, and no officer of the re%enue $hatsoe%er shall utter a $ord beyond these #laces to de&and Ior, le%y onJ things fro& the&, or to take things o%er and abo%e :those $hich are intended for< thy ca#ital city. (And ) $ill gi%e unto thee the land belonging to the city, $hich

    beareth stones, and good land for culti%ation. ?othing thereof shall be :di&inished< or $ithheld, (of all these things in order to decei%e the scribes, and the re%enue officers, and the ins#ectors of the king, on $ho& it shall be incu&bent to certify e%erything. (And further, ) $ill cause the &asons, and the he$ers of ore IOJ, and the $orkers in &etal, and the s&elters IOJ of gold, and the scul#tors in stone, (and the oreDcrushers, and the furnaceD&en IOJ, and handicrafts&en of e%ery kind $hatsoe%er, $ho $ork in he$ing, and cutting, and #olishing these stones, and in gold, and sil%er, and co##er, and lead, and e%ery $orker in $ood $ho shall cut do$n any tree, or carry on a trade of any kind, or $ork $hich is connected $ith the $ood trade, to (#ay tithe u#on all the natural #roducts IOJ, and also u#on the hard stones $hich are brought fro& their beds abo%e, and Cuarried stones of all kinds. (And there shall be an ins#ector o%er the $eighing of the gold, and sil%er, and co##er, and real Ii.e., #reciousJ stones, and the :other< things, $hich the &etalD$orkers reCuire for the 0ouse of Gold, (and the scul#tors of the i&ages of the gods need in the &aking and re#airing of the&, and :these things< shall be e.e&#ted fro& tithing, and the $ork&en also. And e%erything shall be deli%ered Ior, gi%enJ in front of the storehouse to their children, a second ti&e, for the #rotection of e%erything. And $hatsoe%er is before thy GodDhouse shall be in abundance, just as it hath e%er been fro& the earliest ti&e. (And a co#y of this decree shall be inscribed u#on a stele, :$hich shall be set u#< in the holy #lace, according to the $riting of the :original< docu&ent $hich is cut u#on $ood, and :figures of< this god and the o%erseers of the te&#le shall be :cut< thereon. Whosoe%er shall s#it u#on that $hich is on it shall be ad&onished by the ro#e. And the o%erseers of the #riests, and e%ery o%erseer of the #eo#le of the 0ouse of the God, shall ensure the #er#etuation of &y na&e in the 0ouse of the god @hne&uD/a, the lord of Abu IEle#hantineJ, for e%er.(

    T0E LEGE?' O, T0E 'EAT0 O, 0O/>1 T0/O>G0 T0E 1T)?G O, A 1"O/P)O? A?' O, 0)1 /E1>//E"T)O? T0/O>G0 T0OT0, A?' OT0E/ BAG)"AL TEFT1.

    ).DD)?"A?TAT)O?1 AGA)?1T /EPT)LE1 A?' ?OF)O>1 "/EAT>/E1 )? GE?E/AL.

    Get thee back, A#e#, thou ene&y of /a, thou $inding ser#ent in the for& of an intestine, $ithout ar&s :and< $ithout legs. Thy body cannot stand u#right so that thou &ayest ha%e therein being, long is thy:,? 233< tail in front of thy den, thou ene&yM retreat before /a. Thy head shall be cut off, and the slaughter of thee shall be carried out. Thou shalt not lift u# thy face, for his Ii.e., /aEsJ fla&e is in thy accursed soul. The odour $hich is in his cha&ber of slaughter is in thy &e&bers, and thy for& shall be o%erthro$n by the slaughtering knife of the great god. The s#ell of the 1cor#ionDgoddess 1erC dri%eth

    back thy &ight. s#ell.

    1tand still, stand still, and retreat through her

    :,? 233<

    Literally, (his.(

    Be %o&ited, O #oison, ) adjure thee to co&e forth on the earth. 0orus uttereth a s#ell o%er thee, 0orus hacketh thee in #ieces, he s#itteth u#on theeM thou shalt not rise u# to$ards hea%en, but shalt totter do$n$ards, O feeble one, $ithout strength, co$ardly, unable to fight, blind, $ithout eyes, and $ith thine head turned u#side do$n. Lift not u# thy face. Get thee back Cuickly, and find not the $ay. Lie do$n in des#air, rejoice not, retreat s#eedily, and sho$ not thy face because of the s#eech of 0orus, $ho is #erfect in $ords of #o$er. The #oison rejoiced, :but< the heart:s< of &any $ere %ery sad thereat. 0orus hath s&itten it $ith his &agical s#ells, and he $ho $as in sorro$ is :no$< in joy. 1tand still then, O thou $ho art in sorro$, :for< 0orus hath been endo$ed $ith life. 0e coineth charged, a##earing hi&self to o%erthro$ the 1ebiu fiends $hich bite. All &en $hen they see /a #raise the son of Osiris. Get thee back, Wor&, and dra$ out thy #oison $hich is in all the &e&bers of hi& that is under the knife. -erily the &ight of the $ord of #o$er of 0orus is against thee. -o&it thou, O Ene&y, get thee back, O #oison.

    3. T0E "0APTE/ O, "A1T)?G A 1PELL O? T0E "AT.

    /ecite :the follo$ing for&ula<6DD (0ail, /a, co&e to thy daughter5 A scor#ion hath stung her on a lonely road. 0er cry hath #enetrated the heights of hea%en, and is heard along the #aths. The #oison hath entered into her body, and circulateth through her flesh. 1he hath set her &outh against itM:,? 788< %erily the #oison is in her &e&bers.

    :,? 788<

    i.e., she hath directed her $ords against it.

    ("o&e then $ith thy strength, $ith thy fierce attack, and $ith thy red #o$ers, and force it to be hidden before thee. Behold, the #oison hath entered into all the &e&bers of this "at $hich is under &y fingers. Be not afraid, be not afraid, &y daughter, &y s#lendour, :for< ) ha%e set &yself near Ior, behindJ thee. ) ha%e o%erthro$n the #oison $hich is in all the li&bs of this "at. O thou "at, thy head is the head of /a, the Lord of the T$o Lands, the s&iter of the rebellious #eo#les. Thy:,? 782< fear is in all lands, O Lord of the li%ing, Lord of eternity. O thou "at, thy t$o eyes are the Eye of the Lord of the @hut

    uraeus, $ho illu&ineth the T$o Lands $ith his Eye, and illu&ineth the face on the #ath of darkness. O thou "at, thy nose is the nose of Thoth, the T$ice Great, Lord of @he&enu I0er&o#olisJ, the "hief of the T$o Lands of /a, $ho #utteth breath into the nostrils of e%ery #erson. O thou "at, thine ears are the ears of ?ebertcher, $ho hearkeneth unto the %oice of all #ersons $hen they a##eal to hi&, and $eigheth $ords Ii.e., judgethJ in all the earth. O thou "at, thy &outh is the &outh of Te&, the Lord of life, the uniter IOJ of creation, $ho hath caused the union IOJ of creationM he shall deli%er thee fro& e%ery #oison. O thou "at, thy neck InehebtJ is the neck of ?ehebDka, President of the Great 0ouse, %i%ifier of &en and $o&en by &eans of the &outh of his t$o ar&s. O thou "at, thy breast is the breast of Thoth, the Lord of Truth, $ho hath gi%en to thee breath to refresh IOJ thy throat, and hath gi%en breath to that $hich is therein. O thou "at, thy heart is the heart of the god Ptah, $ho healeth thy heart of the e%il #oison $hich is in all thy li&bs. O thou "at, thy hands 79 are the hands of the Great "o&#any of the gods and the Little "o&#any of the gods, and they shall deli%er thy hand fro& the #oison fro& the &outh of e%ery ser#ent. O thou "at, thy belly is the belly of Osiris, Lord of Busiris, the #oison shall not $ork any of its $ishes in thy belly. O thou "at, thy thighs are the thighs of the god Benthu, $ho shall &ake thy thighs to stand u#, and shall bring the #oison to the ground. O thou "at, thy legDbones are the legDbones of @hensu,:,? 787< $ho tra%elleth o%er all the T$o Lands by day and by night, and shall lead the #oison to the ground. O thou "at, thy legs Ior, feetJ are the legs of A&en the Great, 0orus, Lord of Thebes, $ho shall stablish thy feet on the earth, and shall o%erthro$ the #oison. O thou "at, thy haunches are the haunches of 0orus, the a%enger Ior, ad%ocateJ of his father Osiris, and they shall #lace 1et in the e%il $hich he hath $rought. O thou "at, thy soles are the soles of /a, $ho shall &ake the #oison to return to the earth. O thou "at, thy bo$els are the bo$els of the "o$D goddess BehDurt, $ho shall o%erthro$ and cut in #ieces the #oison $hich is in thy belly and in all the &e&bers in thee, and in :all< the &e&bers of the gods in hea%en, and in :all< the &e&bers of the gods on earth, and shall o%erthro$ e%ery #oison in thee. There is no &e&ber in thee $ithout the goddess $ho shall o%erthro$ and cut in #ieces the #oison of e%ery &ale ser#ent, and e%ery fe&ale ser#ent, and e%ery scor#ion, and e%ery re#tile, $hich &ay be in any &e&ber of this "at $hich is under the knife. -erily )sis $ea%eth and ?e#hthys s#inneth against the #oison. This $o%en gar&ent strengtheneth this :being, i.e., 0orus<, $ho is #erfect in $ords of #o$er, through the s#eech of /a 0eruDkhuti, the great god, President of the 1outh and ?orth6 EO e%il #oison $hich is in any &e&ber of this "at $hich is under the knife, co&e, issue forth u#on the earth.E(

    :,? 782<

    Literally (his.(

    :,? 787< 0e $as the &essenger of the gods, and tra%elled across the sky under the for& of the BoonM he so&eti&es a##ears as a for& of Thoth.

    A?OT0E/ "0APTE/.

    1ay the :follo$ing< $ords6DD (O /aD:@huti<, co&e to thy daughter. O 1hu, co&e to thy $ife. O )sis, co&e to thy sister, and deli%er her fro& the e%il #oison $hich is in all her &e&bers. 0ail, O ye gods, co&e ye and o%erthro$ ye the e%il #oison $hich is in all the &e&bers of the "at $hich is under the knife. (0ail, O aged one, $ho rene$est thy youth in thy season, thou old &an $ho &akest thyself to be a boy, grant thou that Thoth &ay co&e to &e at :the sound of< &y %oice, and behold, let hi& turn back fro& &e ?etater. Osiris is on the $ater, the Eye of 0orus is $ith hi&. A great Beetle s#readeth hi&self o%er hi&, great by reason of his gras#, #roduced by the gods fro& a child. 0e $ho is o%er the $ater a##eareth in a healthy for&. )f he $ho is o%er the $ater shall be a##roached Ior, attackedJ, the Eye of 0orus, $hich $ee#eth, shall be a##roached. (Get ye back, O ye $ho d$ell in the $ater, crocodiles, fish, that Ene&y, &ale dead #erson and fe&ale dead #erson, &ale fiend and fe&ale fiend, of e%ery kind $hatsoe%er, lift not u# your faces, O ye $ho d$ell in the $aters, ye crocodiles and fish. When Osiris journeyeth o%er you, #er&it ye hi& to go to Busiris. Let your nostrils :be closed<, your throats sto##ed u#. (Get ye back, 1eba fiends5 Lift ye not u# your faces against hi& that is on the $ater . . . . . OsirisD/a, riseth u# in his Boat to look at the gods of @herDahat, and the Lords of the Tuat stand u# to slay thee $hen :thou< co&est, O ?ehaDher, against Osiris. :When< he is on the $ater the Eye of 0orus is o%er hi& to turn your faces u#side do$n and to set you on your backs. (0ail, ye $ho d$ell in the $ater, crocodiles and fish, /a shutteth u# your &ouths, 1ekhet sto##eth u# your throats, Thoth cutteth out your tongues, and TcontN 0eka blindeth your eyes. These are the four great gods $ho #rotect Osiris by their &agical #o$er, and they effect the #rotection of hi& that is on the $ater, of &en and $o&en of e%ery kind, and of beasts and ani&als of e%ery kind $hich are on the $ater by day. Protected are those $ho d$ell in the $aters, #rotected is the sky $herein is /a, #rotected is the great god $ho is in the sarco#hagus, #rotected is he $ho is on the $ater. (A %oice :$hich< crieth loudly is in the 0ouse of ?et I?eithJ, a loud %oice is in the Great 0ouse, a great outcry fro& the &outh of the "at. The gods and the goddesses say, EWhat is itO What is itOE :)t< concerneth the Abtu ,ish $hich is born. Bake to retreat fro& &e thy footste#s, O 1ebau fiend. ) a& @hne&u, the Lord of 0erDurt. Guard thyself again fro& the attack $hich is re#eated, besides this $hich thou hast done in the #resence of the Great "o&#any of the gods. Get thee back, retreat thou fro& &e. ) a& the god. Oh, Oh, O :/a<, hast thou not heard the %oice $hich cried out loudly until the e%ening on the bank of ?etit, the %oice of all the gods and goddesses $hich cried out loudly, the outcry concerning the $ickedness $hich thou hast done, O $icked 1ebau fiendO -erily the lord /a thundered and gro$led thereat, and he ordered thy slaughter to be carried out. Get thee back, 1eba fiend5 0ail5 0ail5(

    )).DDT0E ?A//AT)-E O, )1)1.

    ) a& )sis, :and< ) ha%e co&e forth fro& the d$elling Ior, #risonJ $herein &y brother 1et #laced &e. Behold the god Thoth, the great god, the "hief of Baat:,? 78!< :both< in hea%en and on the earth, said unto &e, ("o&e no$, O )sis, thou goddess, &oreo%er it is a good thing to hearken,:,? 78;< :for there is< life to one $ho shall be guided :by the ad%ice< of another. 0ide thou thyself $ith :thy< son the child, and there shall co&e unto hi& these things. 0is &e&bers shall gro$,:,? 789< and t$oDfold strength of e%ery kind shall s#ring u# :in hi&<. :And he< shall be &ade to take his seat u#on the throne of his father, :$ho&< he shall a%enge,:,? 78H< :and he shall take #ossession of< the e.alted #osition of 0eC:,? 784< of the T$o Lands.(:,? 78G<

    :,? 78!< :,? 78;< :,? 789< :,? 78H< :,? 784< :,? 78G<

    i.e., La$, or Truth. Or, obey. i.e., flourish. 0e a%enged his father Osiris by %anCuishing 1et. i.e., tribal chief. i.e., >##er and Lo$er Egy#t.

    ) ca&e forth :fro& the d$elling< at the ti&e of e%ening, and there ca&e forth the 1e%en 1cor#ions $hich $ere to acco&#any &e and to strikeIOJ for &e $ith :their< stings. T$o scor#ions, Tefen and Befen, $ere behind &e, t$o scor#ions, Bestet and Bestetef, $ere by &y side, and three scor#ions, Petet, Thetet, and Baatet Ior, BartetJ, $ere for #re#aring the road for &e. ) charged the& %ery strictly Ior, in a loud %oiceJ, and &y $ords #enetrated into their ears6 (0a%e no kno$ledge of :any<, &ake no cry to the Tesheru beings, and #ay no attention to the Eson of a &anE Ii.e., anyoneJ $ho belongeth to a &an of no account,( :and ) said,< (Let your faces be turned to$ards the ground :that ye &ay sho$ &e< the $ay.( 1o the guardian of the co&#any brought &e to the boundaries of the city of PaD1ui,:,? 783< the city of the goddesses of the 'i%ine 1andals, :$hich $as situated< in front of the Pa#yrus 1$a&#s.:,? 728<

    :,? 783< (The 0ouse of the "rocodile,( #erha#s the sa&e to$n as PaD 1ebekt, a district in the -))th no&e of Lo$er Egy#t IBetelitesJ. :,? 728< Perha#s a district in the Betelite no&e.

    When ) had arri%ed at the #lace $here the #eo#le li%ed:,? 722< ) ca&e

    to the houses $herein d$elt the $i%es :and< husbands. And a certain $o&an of Cuality s#ied &e as ) $as journeying along the road, and she shut her doors on &e. ?o$ she $as sick at heart by reason of those :scor#ions< $hich $ere $ith &e. Then :the 1e%en 1cor#ions< took counsel concerning her, and they all at one ti&e shot out their %eno& on the tail of the scor#ion TefenM as for &e, the $o&an Taha:,? 727< o#ened her door, and ) entered into the house of the &iserable lady.

    :,? 722<

    )n Egy#tian Teb, $hich &ay be the Tebut in the Betelite no&e.

    :,? 727< Taha &ay be the na&e of a $o&an, or goddess, or the $ord &ay &ean a (d$eller in the s$a&#s,( as Golenischeff thinks.

    Then the scor#ion Tefen entered in under the lea%es of the door and s&ote Ii.e., stungJ the son of >sert, and a fire broke out in the house of >sert, and there $as no $ater there to e.tinguish itM :but< the sky rained u#on the house of >sert, though it $as not the season for rain.:,? 72!<

    :,? 72!<

    i.e., it $as not the season of the inundation.

    Behold, the heart of her $ho had not o#ened her door to &e $as grie%ously sad, for she kne$ not $hether he Ii.e., her sonJ $ould li%e :or not<, and although she $ent round about through her to$n uttering cries :for hel#<, there $as none $ho ca&e at :the sound of< her %oice. ?o$ &ine o$n heart $as grie%ously sad for the sake of the child, and :) $ished< to &ake to li%e :again< hi& that $as free fro& fault. :Thereu#on< ) cried out to the noble lady, ("o&e to &e. "o&e to &e. -erily &y &outh IOJ #ossesseth life. ) a& a daughter :$ell< kno$n in her to$n, :and )< can destroy the de&on of death by the s#ell Ior, utteranceJ $hich &y father taught &e to kno$. ) a& his daughter, the belo%ed :offs#ring< of his body.( Then )sis #laced her t$o hands on the child in order to &ake to li%e hi& $hose throat $as sto##ed, :and she said<, (O #oison of the scor#ion Tefent, co&e forth and a##ear on the ground5 Thou shalt neither enter nor #enetrate :further into the body of the child<. O #oison of the scor#ion Befent, co&e forth and a##ear on the ground5 ) a& )sis, the goddess, the lady Ior, &istressJ of $ords of #o$er, and ) a& the &aker of $ords of #o$er Ii.e., s#ellsJ, and ) kno$ ho$ to utter $ords $ith &agical effect.:,? 72;< 0earken ye unto &e, O e%ery re#tile $hich #ossesseth the #o$er to bite Ii.e., to stingJ, and fall headlong to the ground5 O #oison of the scor#ion Bestet, &ake no ad%ance :into his body<. O #oison of the scor#ion Bestetef, rise not u# :in his body<. O #oison of the scor#ions Petet and Thetet, #enetrate not :into his body<. :O #oison of< the scor#ion Baatet Ior, BartetJ, fall do$n on the ground.(

    :,? 72;< By uttering s#ells )sis restored life to her husband Osiris for a season, and so beca&e $ith child by hi&. 1he &ade a &agical

    figure of a re#tile, and ha%ing endo$ed it $ith life, it stung /a as he #assed through the sky, and the great god al&ost died. )n Greek ti&es it $as belie%ed that she disco%ered a &edicine $hich $ould raise the dead, and she $as re#uted to be a great e.#ert in the art of healing &enEs sicknesses. As a goddess she a##eared to the sick, and cured the&.

    :0ere follo$s the< ("ha#ter of the stinging :of scor#ions<.( And )sis, the goddess, the great &istress of s#ells Ior, $ords of #o$erJ, she $ho is at the head of the gods, unto $ho& the god @eb ga%e his o$n &agical s#ells for the dri%ing a$ay of #oison at noonDday IOJ, and for &aking #oison to go back, and retreat, and $ithdra$, and go back$ard, s#ake, saying, (Ascend not into hea%en, through the co&&and of the belo%ed one of /a, the egg of the 1&en goose $hich co&eth forth fro& the syca&ore. -erily &y $ords are &ade to co&&and the utter&ost li&it of the night. ) s#eak unto you, :O scor#ions< ) a& alone and in sorro$ because our na&es $ill suffer disgrace throughout the no&es. 'o not &ake lo%e, do not cry out to the Tesheru fiends, and cast no glances u#on the noble ladies in their houses. Turn your faces to$ards the earth and :find out< the road, so that $e &ay arri%e at the hidden #laces in the to$n of @hebt.:,? 729< Oh the child shall li%e and the #oison die5 /a li%eth and the #oison dieth5 -erily 0orus shall be in good case Ior, healthyJ for his &other )sis. -erily he $ho is stricken shall be in good case like$ise.(

    :,? 729<

    The island of "he&&is of classical $riters.

    And the fire :$hich $as in the house of >sert< $as e.tinguished, and hea%en $as satisfied $ith the utterance of )sis, the goddess. Then the lady >sert ca&e, and she brought unto &e her #ossessions, and she filled the house of the $o&an Tah IOJ, for the @a of Tah IOJ because :she< had o#ened to &e her door. ?o$ the lady >sert suffered #ain and anguish the $hole night, and her &outh tasted Ii.e., feltJ the sting :$hich< her son :had suffered<. And she brought her #ossessions as the #enalty for not ha%ing o#ened the door to &e. Oh the child shall li%e and the #oison die5 -erily 0orus shall be in good case for his &other )sis. -erily e%eryone $ho is stricken shall be in good case like$ise. Lo, a breadDcake :&ade< of barley &eal shall dri%e out Ior, destroyJ the #oison, and natron shall &ake it to $ithdra$, and the fire :&ade< of hetchetD#lant shall dri%e out Ior, destroyJ fe%erDheat fro& the li&bs. (O )sis, O )sis, co&e thou to thy 0orus, O thou $o&an of the $ise &outh5 "o&e to thy son(DDthus cried the gods $ho d$elt in her Cuarter of the to$nDD(for he is as one $ho& a scor#ion hath stung, and like one $ho& the scor#ion >hat, $hich the ani&al Antesh dro%e a$ay, hath $ounded.(

    :Then< )sis ran out like one $ho had a knife :stuck< in her body, and she o#ened her ar&s $ide, :saying< (Behold &e, behold &e, &y son 0orus, ha%e no fear, ha%e no fear, O son &y glory5 ?o e%il thing of any kind $hatsoe%er shall ha##en unto thee, :for< there is in thee the essence Ior, fluidJ $hich &ade the things $hich e.ist. Thou art the son fro& the country of BesCet,:,? 72H< :thou hast< co&e forth fro& the celestial $aters ?u, and thou shalt not die by the heat of the #oison. Thou $ast the Great Bennu,:,? 724< $ho art born Ior, #roducedJ orM the to# of the balsa&Dtrees:,? 72G< $hich are in the 0ouse of the Aged One in Anu I0elio#olisJ. Thou art the brother of the Abtu ,ish,:,? 723< $ho orderest $hat is to be, and art the nursling of the "at:,? 778< $ho d$elleth in the 0ouse of ?eith. The goddess /eret,:,? 772< the goddess 0at, and the god Bes #rotect thy &e&bers. Thy head shall not fall to the Tchat fiend that attacketh thee. Thy &e&bers shall not recei%e the fire of that $hich is thy #oison. Thou shalt not go back$ards on the land, and thou shalt not be brought lo$ on the $ater. ?o re#tile $hich biteth Ior, stingethJ shall gain the &astery o%er thee, and no lion shall subdue thee or ha%e do&inion o%er thee. Thou art the son of the subli&e god G7 $ho #roceeded fro& @eb. Thou art 0orus, and the #oison shall not gain the &astery o%er thy &e&bers. Thou art the son of the subli&e god $ho #roceeded fro& @eb, and thus like$ise shall it be $ith those $ho are under the knife. And the four august goddesses shall #rotect thy &e&bers.(

    :,? 72H< BesCet $as originally the na&e of the bullEs skin in $hich the deceased $as $ra##ed in order to secure for hi& the no$ lifeM later the na&e $as a##lied to the Other World generally. T1ee Book of the 'ead, "ha#. .%ii. 272.N :,? 724< The Bennu $ho ke#t the book of destiny. 1ee Book of the 'ead, "ha#. .%ii. 79. :,? 72G< These are the balsa&Dtrees for $hich 0elio#olis has been al$ays fa&ous. They are described by Wansleben, LE0istoire de lEEglise, ##. GGD3!, and by EAbd alDLatif Ied. de 1acyJ, #. GG. :,? 723< it. The Abtu and Ant ,ishes s$a& before the Boat of /a and guided

    :,? 778< This is the "at $ho li%ed by the Persea tree in 0elio#olis. 1ee Book of the 'ead, "ha#. .%ii. 2G. :,? 772< A hi##o#ota&us goddess.

    :0ere the narrati%e is interru#ted by the follo$ing te.ts6< :) a&< he $ho rolleth u# into the sky, and $ho goeth do$n Ii.e., settethJ in the Tuat, $hose for& is in the 0ouse of height, through $ho& $hen he o#eneth his Eye the light co&eth into being, and $hen he closeth his Eye it beco&eth night. :) a&< the WaterDgod 0et $hen he gi%eth co&&ands, $hose na&e is unkno$n to the gods. ) illu&ine the T$o Lands, night betaketh itself to flight, and ) shine by day and by night.:,? 777< ) a& the Bull of Bakha:,? 77!<, and the Lion of Banu:,? 77;<. ) a& he $ho tra%erseth the hea%ens by day and by night $ithout being re#ulsed. ) ha%e co&e G9 by reason of the %oice Ior, cryJ of the son of )sis. -erily the blind ser#ent ?a hath bitten the Bull. O thou #oison $hich flo$eth through e%ery &e&ber of hi& that is under the knife, co&e forth, ) charge thee, u#on the ground. Behold, he that is under the knife shall not be bitten. Thou art Benu, the Lord of "o#tos, the child of the White 1hat:,? 779< $hich is in Anu

    I0elio#olisJ, $hich $as bitten :by a re#tile<. O Benu, Lord of "o#tos, gi%e thou air unto hi& that is under the knifeM and air shall be gi%en to thee. 0ail, di%ine father and &inister of the god ?ebun, :called< BerDTe&, son of the di%ine father and &inister of the god ?ebun, scribe of the WaterDgod 0et, :called< AnkhD1e&#tek IsicJ, son of the lady of the house TentD0etDnub5 0e restored this inscri#tion after he had found it in a ruined state in the Te&#le of OsirisDBne%is, because he $ished to &ake to li%e her na&e . . . . . . . . . . and to gi%e air unto hi& that is under :the knife<, and to gi%e life unto the ancestors of all the gods. And his Lord OsirisDBne%is shall &ake long his life $ith ha##iness of heart, :and shall gi%e hi&< a beautiful burial after :attaining to< an old age, because of $hat he hath done for the Te&#le of OsirisDBne%is.

    :,? 777< :,? 77!< :,? 77;<

    i.e., al$ays. The land of the sunrise, the East. The land of the sunset, the West.

    :,? 779< Perha#s an ani&al of the Lyn. class.

    G3. 0orus $as bitten Ii.e., stungJ in 1ekhetDAn, to the north of 0ete#D he&t, $hilst his &other )sis $as in the celestial houses &aking a libation for her brother Osiris. And 0orus sent forth his cry into the horiAon, and it $as heard by those $ho $ere in . . . . . . Thereu#on the kee#ers of the doors $ho $ere in the :te&#le of< the holy Acacia Tree started u# at the %oice of 0orus. And one sent forth a cry of la&entation, and 0ea%en ga%e the order that 0orus $as to be healed. And :the gods< took counsel :together< concerning the life :of 0orus, saying,< (O goddess PaiIOJ, O god Asten, $ho d$ellest in AatD@husIOJ . . . . .:,? 77H< thy . . . . . . enter in . . . . . lord of slee# . . . . . . the child 0orus. Oh, Oh, bring thou the things $hich are thine to cut off the #oison $hich is in e%ery &e&ber of 0orus, the son of )sis, and $hich is in e%ery &e&ber of hi& that is under the knife like$ise.(

    :,? 77H<

    The te.t a##ears to be corru#t in this #assage.

    282. A 0*B? O, P/A)1E TO 0O/>1 TO GLO/),* 0)B, W0)"0 )1 TO BE 1A)' 287 O-E/ T0E WATE/1 A?' O-E/ T0E LA?'.

    Thoth s#eaketh and this god reciteth :the follo$ing<6DD (0o&age to thee, god, son of a god. 0o&age to thee, heir, son of an heir. 0o&age to thee, bull, son of a bull, $ho $ast brought forth by a holy goddess. 0o&age to thee, 0orus, $ho co&est forth fro& Osiris, and

    $ast brought forth by the goddess )sis. ) recite thy $ords of #o$er, ) s#eak $ith thy &agical utterance. ) #ronounce a s#ell in thine o$n $ords, $hich thy heart hath created, and all the s#ells and incantations $hich ha%e co&e forth fro& thy &outh, $hich thy father @eb co&&anded thee :to recite<, and thy &other ?ut ga%e to thee, and the &ajesty of the Go%ernor of 1ekhe& taught thee to &ake use of for thy #rotection, in order to double Ior, re#eatJ thy #rotecti%e for&ulae, to shut the &outh of e%ery re#tile $hich is in hea%en, and on the earth, and in the $aters, to &ake &en and $o&en to li%e, to &ake the gods to be at #eace :$ith thee<, and to &ake /a to e&#loy his &agical s#ells through thy chants of #raise. "o&e to &e this day, Cuickly, Cuickly, as thou $orkest the #addle of the Boat of the god. 'ri%e thou a$ay fro& &e e%ery lion on the #lain, and e%ery crocodile in the $aters, and all &ouths $hich bite Ior, stingJ in their holes. Bake thou the& before &e like the stone of the &ountain, like a broken #ot lying about in a Cuarter of the to$n. 'ig thou out fro& &e the #oison $hich riseth and is in e%ery &e&ber of hi& that is under the knife. @ee# thou $atch o%er hi& . . . . . . by &eans of thy $ords. -erily let thy na&e be in%oked this day. Let thy #o$er ICefauJ co&e into being in hi&. E.alt thou thy &agical #o$ers. Bake &e to li%e and hi& $hose throat is closed u#. Then shall &ankind gi%e thee #raise, and the righteous IOJ shall gi%e thanks unto thy for&s. And all the gods like$ise shall in%oke thee, and in truth thy na&e shall be in%oked this day. ) a& 0orus :of< 1het:enu< IOJ. (O thou $ho art in the ca%ern,:,? 774< O thou $ho art in the ca%ern. O thou $ho art at the &outh of the ca%ern. O thou $ho art on the $ay, O thou $ho art on the $ay. O thou $ho art at the &outh of the $ay. 0e is >r&er IBne%isJ $ho a##roacheth e%ery &an and e%ery beast. 0e is like the god 1e# $ho is in Anu I0elio#olisJ. 0e is the 1cor#ionD:god< $ho is in the Great 0ouse I0etDurJ. Bite hi& not, for he is /a. 1ting hi& not, for he is Thoth. 1hoot ye not your #oison o%er hi&, for he is ?eferDTe&. O e%ery &ale ser#ent, O e%ery fe&ale ser#ent, O e%ery antesh Iscor#ionOJ $hich bite $ith your &ouths, and sting $ith your tails, bite ye hi& not $ith your &ouths, and sting ye hi& not $ith your tails. Get ye afar off fro& hi&, &ake ye not your fire to be against hi&, for he is the son of Osiris. -o&it ye. :1ay< four ti&es6DD () a& Thoth, ) ha%e co&e fro& hea%en to &ake #rotection of 0orus, and to dri%e a$ay the #oison of the scor#ion $hich is in e%ery &e&ber of 0orus. Thy head is to thee, 0orusM it shall be stable under the >rert "ro$n. Thine eye is to thee, 0orus, :for< thou art 0orus, the son of @eb, the Lord of the T$o Eyes, in the &idst of the "o&#any :of the gods<. Thy nose is to thee, 0orus, :for< thou art 0orus the Elder, the son of /a, and thou shalt not inhale the fiery $ind. Thine ar& is to thee, 0orus, great is thy strength to slaughter the ene&ies of thy father. Thy t$o thighs:,? 77G< are to thee, 0orus. /ecei%e thou the rank and dignity of thy father Osiris. Ptah hath balanced for thee thy &outh on the day of thy birth. Thy heart Ior, breastJ is to thee, 0orus, and the 'isk &aketh thy #rotection. Thine eye is to thee, 0orusM thy right eye is like 1hu, and thy left eye like Tefnut, $ho are the children of /a. Thy belly is to thee, 0orus, and the "hildren are the gods $ho are therein, and they shall not recei%e the essence Ior, fluidJ of the scor#ion. Thy strength is to thee, 0orus, and the strength of 1et shall not e.ist against thee. Thy #hallus is to thee, 0orus, and thou art @a&utef, the #rotector of his father, $ho &aketh an ans$er for his children in the course of e%ery day. Thy thighs are to thee, 0orus, and thy strength shall slaughter the ene&ies of thy father. Thy cal%es are to thee, 0orusM the god @hne&u hath builded :the&<, and the goddess )sis hath co%ered the& $ith flesh. The soles of thy feet are to thee, 0orus, and the nations $ho fight $ith the bo$ IPetiJ fall under thy feet. Thou rulest the 1outh, ?orth, West, and East, and thou seest like /a. :1ay< four ti&es. And like$ise hi& that

    is under the knife.(

    :,? 774< :,? 77G<

    Or, den or hole. We ought, #erha#s, to translate this as (forear&s.(

    Beautiful god, 1enetche&DabD/aDsete#D:en<DA&en, son of /a, ?ekhtD0eruD 0ebit, thou art #rotected, and the gods and goddesses are #rotected, and con%ersely. Beautiful god, 1enetche&DabD/aDsete#D:en<D/a, son of /a, ?ekhtD0eruD0ebit, thou art #rotected, and 0eruD1het:enu<, the great god, is #rotected, and con%ersely.

    A?OT0E/ "0APTE/ L)@E >?TO )T. (,ear not, fear not, O Bast, the strong of heart, at the head of the holy field, the &ighty one a&ong all the gods, nothing shall gain the &astery o%er thee. "o&e thou outside, follo$ing &y s#eech Ior, &outhJ, O e%il #oison $hich is in all the &e&bers of the lion Ior, catJ $hich is under the knife.( :The narrati%e of the stinging of 0orus by a scor#ion is continued thus<6 () a& )sis, $ho concei%ed a child by her husband, and she beca&e hea%y $ith 0orus, the di%ine :child<. ) ga%e birth to 0orus, the son of Osiris, in a nest of #a#yrus #lants.:,? 773< ) rejoiced e.ceedingly o%er this, because ) sa$ :in hi& one< $ho $ould &ake ans$er for his father. ) hid hi&, and ) concealed hi& through fear of that :fiend IOJ<.:,? 7!8< ) $ent a$ay to the city of A&, :$here< the #eo#le ga%e thanks :for &e< through :their< fear of &y &aking trouble :for the&<. ) #assed the day in seeking to #ro%ide food for the child, :and< on returning to take 0orus into &y ar&s ) found hi&, 0orus, the beautiful one of gold, the boy, the child, $ithout :life<. 0e had bede$ed the ground $ith the $ater of his eye, and $ith foa& fro& his li#s. 0is body $as &otionless, his heart $as #o$erless to &o%e, and the sine$s Ior, &usclesJ of his &e&bers $ere :hel#less<. ) sent forth a cry, :saying<6

    :,? 773< :,? 7!8<

    Or, Ateh, the #a#yrus s$a&#. i.e., 1et.

    (E), e%en ), lack a son to &ake ans$er :for &e<.:,? 7!2< :By< t$o breasts are full to o%erflo$ing, :but< &y body is e&#ty. :By< &outh $ished for that $hich concerned hi&.:,? 7!7< A cistern of $ater and a strea& of the inundation $as ). The child $as the desire of &y heart, and ) longed to #rotect hi& IOJ. ) carried hi& in &y $o&b, ) ga%e birth to hi&, ) endured the agony of the birth #angs, ) $as all alone, and the great ones $ere afraid of disaster and to co&e out at the sound of &y %oice. By father is in the Tuat,:,? 7!!< &y &other is in

    ACert,:,? 7!;< and &y elder brother is in the sarco#hagus. Think of the ene&y and of ho$ #rolonged $as the $rath of his heart against &e, :$hen< ), the great lady, $as in his house.E

    :,? 7!2< :,? 7!7<

    i.e., to be &y ad%ocate. Literally (his thing.(

    :,? 7!!< Tuat is a %ery ancient na&e of the Other World, $hich $as situated either #arallel $ith Egy#t or across the celestial ocean $hich surrounded the $orld. :,? 7!;< The (#erfect #lace,( i.e., the Other World.

    () cried then, :saying,< EWho a&ong the #eo#le $ill indeed let their hearts co&e round to &eOE ) cried then to those $ho d$elt in the #a#yrus s$a&#s Ior, AtehJ, and they inclined to &e straight$ay. And the #eo#le ca&e forth to &e fro& their houses, and they thronged about &e at :the sound of< &y %oice, and they loudly be$ailed $ith &e the greatness of &y affliction. There $as no &an there $ho set restraint IOJ on his &outh, e%ery #erson a&ong the& la&ented $ith great la&entation. There $as none there $ho kne$ ho$ to &ake :&y child< to li%e. (And there ca&e forth unto &e a $o&an $ho $as :$ell< kno$n in her city, a lady $ho $as &istress of her :o$n< estate.:,? 7!9< 1he ca&e forth to &e. 0er &outh #ossessed life, and her heart $as filled $ith the &atter $hich $as therein, :and she said,< E,ear not, fear not, O son 0orus5 Be not cast do$n, be not cast do$n, O &other of the god. The child of the Oli%eDtree is by the &ountain of his brother, the bush is hidden, and no ene&y shall enter therein. The $ord of #o$er of Te&, the ,ather of the gods, $ho is in hea%en, &aketh to li%e. 1et shall not enter into this region, he shall not go round about it. The &arsh of 0orus of the Oli%eDtree is by the &ountain of his brotherM those $ho are in his follo$ing shall not at any ti&e . . . . . . it. This shall ha##en to hi&6 0orus shall li%e for his &other, and shall salute IOJ :her< $ith his &outh. A scor#ion hath s&itten Ii.e., stungJ hi&, and the re#tile AunDab hath $ounded hi&.E(

    :,? 7!9<

    Or #erha#s, (a lady $ho $as at the head of her district.(

    Then )sis #laced her nose in his &outh:,? 7!H< so that she &ight kno$ $hether he $ho $as in his coffin breathed, and she e.a&ined the $ound:,? 7!4< of the heir of the god, and she found that there $as #oison in it. 1he thre$ her ar&s round hi&, and then Cuickly she lea#ed about $ith hi& like fish $hen they are laid u#on the hot coals, :saying<6

    :,? 7!H< :,? 7!4<

    i.e., the &outh of 0orus. Literally, (#ain( or (disease.(

    (0orus is bitten, O /a. Thy son is bitten, :O Osiris<. 0orus is bitten, the flesh and blood of the 0eir, the Lord of the diade&s IOJ of the kingdo&s of 1hu. 0orus is bitten, the Boy of the &arsh city of Ateh, the "hild in the 0ouse of the Prince. The beautiful "hild of gold is bitten, the Babe hath suffered #ain and is not.:,? 7!G< 0orus is bitten, he the son of >nD?efer, $ho $as born of AuhD&u IOJ. 0orus is bitten, he in $ho& there $as nothing abo&inable, the son, the youth a&ong the gods. 0orus is bitten, he for $hose $ants ) #re#ared in abundance, for ) sa$ that he $ould &ake ans$er:,? 7!3< for his father. 0orus is bitten, he for $ho& :)< had care :$hen he $as< in the hidden $o&an :and for $ho& ) $as afraid $hen he $as< in the $o&b of his &other. 0orus is bitten, he $ho& ) guarded to look u#on. ) ha%e $ished for the life of his heart. "ala&ity hath befallen the child on the $ater, and the child hath #erished.(

    :,? 7!G< :,? 7!3<

    0e is nothing, i.e., he is dead. i.e., beco&e an ad%ocate for.

    Then ca&e ?e#hthys shedding tears and uttering cries of la&entation, and going round about through the #a#yrus s$a&#s. And 1erC :ca&e also and they said<6 (Behold, behold, $hat hath ha##ened to 0orus, son of )sis, and $ho :hath done it<O Pray then to hea%en, and let the &ariners of /a cease their labours for a s#ace, for the Boat of /a cannot tra%el on$ards :$hilst< son 0orus :lieth dead< on his #lace.( And )sis sent forth her %oice into hea%en, and &ade su##lication to the Boat of Billions of *ears, and the 'isk sto##ed:,? 7;8< in its journeying, and &o%ed not fro& the #lace $hereon it rested. Then ca&e forth Thoth, $ho is eCui##ed $ith his s#ells Ior, $ords of #o$erJ, and #ossesseth the great $ord of co&&and of &aaDkheru,:,? 7;2< :and said6< (What :aileth thee<, $hat :aileth thee<, O )sis, thou goddess $ho hast &agical s#ells, $hose &outh hath understandingO Assuredly no e%il thing hath befallen :thy< son 0orus, :for< the Boat of /a hath hi& under its #rotection. ) ha%e co&e this day in the 'i%ine Boat of the 'isk fro& the #lace $here it $as yesterday,DDno$ darkness ca&e and the light $as destroyedDDin order to heal 0orus for his &other )sis and e%ery #erson $ho is under the knife like$ise.(

    :,? 7;8<

    Literally, (alighted.(

    :,? 7;2< When a god or a &an $as declared to be &aaDkheru, (true of %oice,( or (true of $ord,( his #o$er beca&e illi&itable. )t ga%e hi& rule and authority, and e%ery co&&and uttered by hi& $as i&&ediately follo$ed by the effect reCuired.

    And )sis, the goddess, said6 (O Thoth, great things :are in< thy heart, :but< delay belongeth to thy #lan. 0ast thou co&e eCui##ed $ith thy s#ells and incantations, and ha%ing the great for&ula of &aaDkheru, and one :s#ell< after the other, the nu&bers $hereof are not kno$nO -erily 0orus is in the cradleIOJ of the #oison. E%il, e%il is his case, death, :and< &isery to the fullest :e.tent<. The cry of his &outh is to$ards his &otherIOJ. ) cannot :bear< to see these things in his train. By heart :hath not< rested because of the& since the beginningIOJ :$hen< ) &ade haste to &ake ans$er :for< 0orusD/a IOJ, #lacing :&yself< on the earth, :and< since the day :$hen< ) $as taken #ossession of by hi&. ) desired ?ehebDka . . . . . . .( :And Thoth said6< (,ear not, fear not, O goddess )sis, fear not, fear not, O ?e#hthys, and let not an.iety :be to you<. ) ha%e co&e fro& hea%en ha%ing life to healIOJ the child for his &other, 0orus is . . . Let thy heart be fir&M:,? 7;7< he shall not sink under the fla&e. 0orus is #rotected as the '$eller in his 'isk,:,? 7;!< $ho lighteth u# the T$o Lands by the s#lendour of his t$o EyesM:,? 7;;< and he $ho is under the knife is like$ise #rotected. 0orus is #rotected as the ,irstDborn son in hea%en,:,? 7;9< $ho is ordained to be the guide of the things $hich e.ist and of the things $hich are not yet createdM and he $ho under the knife is #rotected like$ise. 0orus is #rotected as that great '$arf Ine&uJ:,? 7;H< $ho goeth round about the T$o Lands in the darknessM and he $ho is under the knife is #rotected like$ise. 0orus is #rotected as the Lord IOJ in the night, $ho re%ol%eth at the head of the Land of the 1unset IBanuJM and he $ho is under the knife is #rotected like$ise. 0orus is #rotected as the Bighty /a&:,? 7;4< $ho is hidden, and $ho goeth round about in front of his EyesM and he $ho is under the knife is #rotected like$ise. 0orus is #rotected as the Great 0a$k:,? 7;G< $hich flieth through hea%en, earth, and the Other World ITuatJM and he $ho is under the knife is #rotected like$ise. 0orus is #rotected as the 0oly Beetle, the &ighty IOJ $ings of $hich are at the head of the skyM:,? 7;3< and he $ho is under the knife is #rotected like$ise. 0orus is #rotected as the 0idden Body,:,? 798< and as he $hose &u&&y is in his sarco#hagusM and he $ho is under the knife is #rotected like$ise. 0orus is #rotected :as the '$eller< in the Other World :and in the< T$o Lands, $ho goeth round about EThose $ho are o%er 0idden ThingsEM and he $ho is under the knife is #rotected like$ise. 0orus is #rotected as the 'i%ine Bennu:,? 792< $ho alighteth in front of his t$o EyesM and he $ho is under the knife is #rotected like$ise. 0orus is #rotected 7!8 in his o$n body, and the s#ells $hich his &other )sis hath $o%en #rotect hi&. 0orus is #rotected by the na&es of his father :Osiris< in his for&s in the no&esM:,? 797< and he $ho is under the knife is #rotected like$ise. 0orus is #rotected by the $ee#ing of his &other, and by the cries of grief of his brethrenM and he $ho is under the knife is #rotected like$ise. 0orus is #rotected by his o$n na&e and heart, and the gods go round about hi& to &ake his funeral bedM and he $ho is under the knife is #rotected like$ise.(

    :,? 7;7< :,? 7;!< :,? 7;;< :,? 7;9< :,? 7;H<

    i.e., (Be of good courage.( The 1unDgod. The 1un and Boon. Osiris IOJ. Bes IOJ.

    :,? 7;4< :,? 7;G<

    Probably the /a&, Lord of Tattu, or the /a& of Bendes. 0eruDBehutet.

    :,? 7;3< The beetle of @he#era, a for& of the 1unDgod $hen he is about to rise on this earth. :,? 798< The 0idden Body is Osiris, $ho lay in his sarco#hagus, $ith )sis and ?e#hthys $ee#ing o%er it. :,? 792< The Bennu $as the soul of /a and the incarnation of Osiris.

    :,? 797< 1ee the na&es of Osiris and his sanctuaries in "ha#ter "FL)). of the Book of the 'ead.

    :And Thoth said6< (Wake u#, 0orus5 Thy #rotection is established. Bake thou ha##y the heart of thy &other )sis. The $ords of 0orus shall bind u# hearts, he shall cause to be at #eace hi& $ho is in affliction. Let your hearts be ha##y, O ye $ho d$ell in the hea%ens I?utJ. 0orus, he $ho hath a%enged Ior, #rotectedJ his father shall cause the #oison to retreat. -erily that $hich is in the &outh of /a shall go round about Ii.e., circulateJ, and the tongue of the Great God shall re#ulse :o##osition<. The Boat :of /a< standeth still, and tra%elleth not on$ards. The 'isk is in the :sa&e< #lace $here it $as yesterday to heal 0orus for his &other )sis, and to heal hi& that is under the knife of his &other:,? 79!< like$ise. "o&e to the earth, dra$ nigh, O Boat of /a, &ake the boat to tra%el, O &ariners of hea%en, trans#ort #ro%isions IOJ of . . . . . . 1ekhe&:,? 79;< to heal 0orus for his &other )sis, and to heal hi& that is under the knife of his &other like$ise. 0asten a$ay, O #ain $hich is in the region round about, and let it Ii.e., the BoatJ descend u#on the #lace $here it $as yesterday to heal 0orus for his &other )sis, and to heal hi& that is under the knife of his &other like$ise. Get thee round and round, O bald IOJ fiend, $ithout horns at the seasons IOJ, not seeing the for&s through the shado$ of the t$o Eyes, to heal 0orus for his &other )sis, and to heal hi& that is under the knife like$ise. Be filled, O t$o hal%es of hea%en, be e&#ty, O #a#yrus roll, return, O life, into the li%ing to heal 0orus for his it &other )sis, and to heal hi& that is under the knife like$ise. "o&e thou to earth, O #oison. Let hearts be glad, and let radiance Ior, lightJ go round about.

    :,? 79!< :,? 79;<

    We should #robably strike out the $ords (of his &other.( The city in the 'elta called by the Greeks Leto#olis.

    () a& Thoth,:,? 799< the firstborn son, the son of /a, and Te& and the "o&#any of the gods ha%e co&&anded &e to heal 0orus for his &other )sis, and to heal hi& that is under the knife like$ise. O 0orus, O 0orus, thy @a #rotecteth thee, and thy )&age $orketh #rotection for thee. The #oison is as the daughter of its :o$n< fla&eM :it is< destroyed :because< it s&ote the strong son. *our te&#les are in good condition for you, :for< 0orus li%eth for his &other, and he $ho is under the knife like$ise.(

    :,? 799< Thoth stood by during the fight bet$een 0orus and 1et, and healed the $ounds $hich they inflicted on each other.

    And the goddess )sis said6 (1et thou his face to$ards those $ho d$ell in the ?orth Land IAtehJ, the nurses $ho d$ell in the city PeDTe#t IButoJ, for they ha%e offered %ery large offerings in order to cause the child to be &ade strong for his &other, and to &ake strong hi& that is under the knife like$ise. 'o not allo$ the& to recogniAe the di%ine @a in the 1$a&# Land, in the city IOJ of ?e&hettu IOJ :and< in her city.( Then s#ake Thoth unto the great gods $ho d$ell in the 1$a&#DLand :saying<6 (O ye nurses $ho d$ell in the city of Pe, $ho s&ite :fiends< $ith your hands, and o%erthro$ :the&< $ith your ar&s on behalf of that Great One $ho a##eareth in front of you :in< the 1ektet Boat,:,? 79H< let the Batet:,? 794< IBantchetJ Boat tra%el on. 0orus is to you, he is counted u# for life, and he is declared for the life of his father :Osiris<. ) ha%e gi%en gladness unto those $ho are in the 1ektet Boat, and the &ariners :of /a< &ake it to journey on. 0orus li%eth for his &other )sis and he $ho is under the knife li%eth for his &other like$ise. As for the #oison, the strength thereof has been &ade #o$erless. -erily ) a& a fa%oured one, and ) $ill join &yself to his hour:,? 79G< to hurl back the re#ort of e%il to hi& that sent it forth. The heart of /aD0eruD@huti rejoiceth. Thy son 0orus is counted u# for life :$hich is< on this child to &ake hi& to s&ite, and to retreat IOJ fro& those $ho are abo%e, and to turn back the #aths of the 1ebiu fiends fro& hi&, so that he &ay take #ossession of the throne of the T$o Lands. /a is in hea%en to &ake ans$er on 792 behalf of hi& and his father. The $ords of #o$er of his &other ha%e lifted u# his face, and they #rotect hi& and enable hi& to go round about $heresoe%er he #leaseth, and to set the terror of hi& in celestial beings. ) ha%e &ade haste . . . . . .( :,? 79H< The boat in $hich /a tra%elled fro& noon to sunset, or #erha#s until &idnight. :,? 794< The boat in $hich /a tra%elled fro& da$n, or #erha#s fro& &idnight, to noon. :,? 79G< i.e., ) $ill be $ith hi& at the &o&ent of his need.

    T0E 0)1TO/* O, )1)1 A?' O1)/)1, W)T0 EFPLA?AT)O?1 O, T0E 1ABE, "OLLE"TE' B* PL>TA/"0, A?' 1>PPLEBE?TE' B* 0)1 OW? -)EW1.

    ). Though it be the $ise &anEs duty, O "lea,:,? 793< to a##ly to the gods for e%ery good thing $hich he ho#es to enjoy, yet ought he &ore es#ecially to #ray to the& for their assistance in his search after

    that kno$ledge $hich &ore i&&ediately regards the&sel%es, as far as such kno$ledge &ay be attained, inas&uch as there is nothing $hich they can besto$ &ore truly beneficial to &ankind, or &ore $orthy the&sel%es, than truth. ,or $hate%er other good things are indulged to the $ants of &en, they ha%e all, #ro#erly s#eaking, no relation to, and are of a nature Cuite different fro&, that of their di%ine donors. ,or Etis not the abundance of their gold and sil%er, nor the co&&and of the thunder, but $isdo& and kno$ledge $hich constitute the #o$er and ha##iness of those hea%enly beings. )t is therefore $ell obser%ed by 0o&er I)liad, .iii. !9;J, and indeed $ith &ore #ro#riety than be usually talks of the gods, $hen, s#eaking of Keus and Poseidon, he tells us that both $ere descended fro& the sa&e #arents, and born in the sa&e region, but that Keus $as the elder and kne$ &ostM #lainly inti&ating thereby that the e&#ire of the for&er $as &ore august and honourable than that of his brother, as by &eans of his age he $as his su#erior, and &ore ad%anced in $isdo& and science. ?ay, Etis &y o#inion, ) o$n, that e%en the blessedness of that eternity $hich is the #ortion of the 'eity hi&self consists in that uni%ersal kno$ledge of all nature $hich acco&#anies itM for setting this aside, eternity &ight be &ore #ro#erly styled an endless duration than an enjoy&ent of e.istence.

    :,? 793< 1he is said to ha%e been a #riestess of )sis and of A#ollo 'el#hicus.

    )). To desire, therefore, and co%et after truth, those truths &ore es#ecially $hich concern the di%ine nature, is to as#ire to be #artakers of that nature itself, and to #rofess that all our studies and inCuiries are de%oted to the acCuisition of holiness. This occu#ation is surely &ore truly religious than any e.ternal #urifications or &ere ser%ice of the te&#le can be. But &ore es#ecially &ust such a dis#osition of &ind be highly acce#table to that goddess to $hose ser%ice you are dedicated, for her es#ecial characteristics are $isdo& and foresight, and her %ery na&e see&s to e.#ress the #eculiar relation $hich she bears to kno$ledge. ,or ()sis(:,? 7H8< is a Greek $ord, and &eans (kno$ledge,( and (Ty#hon,(:,? 7H2< the na&e of her #rofessed ad%ersary, is also a Greek $ord, and &eans (#ride and insolence.( This latter na&e is $ell ada#ted to one $ho, full of ignorance and error, tears in #ieces and conceals that holy doctrine $hich the goddess collects, co&#iles, and deli%ers to those $ho as#ire after the &ost #erfect #artici#ation in the di%ine nature. This doctrine inculcates a steady #erse%erance in one unifor& and te&#erate course of life, and an abstinence fro& #articular kinds of foods, as $ell as fro& all indulgence of the carnal a##etite, and it restrains the inte&#erate and %olu#tuous #art $ithin due bounds, and at the sa&e ti&e habituates her %otaries to undergo those austere and rigid cere&onies $hich their religion obliges the& to obser%e. The end and ai& of all these toils and labours is the attain&ent of the kno$ledge of the ,irst and "hief Being, $ho alone is the object of the understanding of the &indM and this kno$ledge the goddess in%ites us to seek after, as being near and d$elling continually $ith her. And this also is $hat the %ery na&e of her te&#le #ro&iseth to us, that is to say, the kno$ledge and understanding of the eternal and selfDe.istent Being Itou ontasJDno$, it is called ()seion,( $hich suggests that if $e a##roach the te&#le of the goddess rightly, and $ith #urity, $e shall obtain the kno$ledge of that eternal and selfDe.istent Being Ito onJ.

    :,? 7H8<

    The Egy#tian for& of the na&e is AsDT,

    , or

    Plutarch $ishes to deri%e the na&e fro& so&e for& of Tgreek oidaN. :,? 7H2< )n Egy#tian, Tebh.

    ))). The goddess )sis is said by so&e authors to be the daughter:,? 7H7< of 0er&es, :,? 7H!< and by others of Pro&etheus, both of the& fa&ous for their #hiloso#hic turn of &ind. The latter is su##osed to ha%e first taught &ankind $isdo& and foresight, as the for&er is re#uted to ha%e in%ented letters and &usic.

    :,? 7H7< According to the Egy#tian 0elio#olitan doctrine, )sis $as the daughter of @eb, the EarthDgod, and ?ut, the 1kyDgoddessM she $as the $ife of Osiris, &other of 0orus, and sister of 1et and ?e#hthys. :,? 7H!< The Egy#tian. Tehuti, or Thoth, $ho in%ented letters, &athe&atics, Pc. 0e $as the (heart of /a,( the scribe of the gods, and he uttered the $ords $hich created the $orldM he co&#osed the ($ords of #o$er,( or &agical for&ulae $hich $ere beneficial for the dead, and the religious $orks $hich $ere used by souls in their journey fro& this $orld to the ne.t.

    They like$ise call the for&er of the t$o Buses at 0er&o#olis:,? 7H;< )sis as $ell as 'ikaiosune,:,? 7H9< she being none other, it is said, than Wisdo& #ointing out the kno$ledge of di%ine truths to her %otaries, the true 0iero#hori and 0ierostoli. ?o$, by the for&er of these are &eant such $ho carry about the& looked u# in their souls, as in a chest, the sacred doctrine concerning the gods, #urified fro& all such su#erfluities as su#erstition &ay ha%e added thereto. And the holy a##arel $ith $hich the 0ierostoli adorn the statues of these deities, $hich is #artly of a dark and gloo&y and #artly of a &ore bright and shining colour, see&s a#tly enough to re#resent the notions $hich this doctrine teaches us to entertain of the di%ine nature itself, #artly clear and #artly obscure. And inas&uch as the de%otees of )sis after their decease are $ra##ed u# in these sacred %est&ents, is not this intended to signify that this holy doctrine still abides $ith the&, and that this alone acco&#anies the& in another lifeO ,or as Etis not the length of the beard or the coarseness of the habit $hich &akes a #hiloso#her, so neither $ill these freCuent sha%ings, or the &ere $earing of a linen %est&ent, constitute a %otary of )sis. 0e alone is a true ser%ant or follo$er of this goddess $ho, after he has heard, and has been &ade acCuainted in a #ro#er &anner $ith the history of the actions of these gods, searches into the hidden truths $hich lie concealed under the&, and e.a&ines the $hole by the dictates of reason and #hiloso#hy.

    :,? 7H;< The 0er&o#olis here referred to is the city of @he&enu in >##er Egy#t, $herein $as the great sanctuary of Thoth. :,? 7H9< i.e., /ighteousness, or =ustice. #robably Baat. The goddess referred to is

    )-. ?or, indeed, ought such an e.a&ination to be looked on as unnecessary $hilst there are so &any ignorant of the true reason e%en of the &ost ordinary rites obser%ed by the Egy#tian #riests, such as their sha%ings:,? 7HH< and $earing linen gar&ents. 1o&e, indeed, there are $ho ne%er trouble the&sel%es to think at all about these &atters, $hilst others rest satisfied $ith the &ost su#erficial accounts of the&6 (They #ay a #eculiar %eneration to the shee#,:,? 7H4< therefore they think it their duty not only to abstain fro& eating its flesh, but like$ise fro& $earing its $ool. They are continually &ourning for their gods, therefore they sha%e the&sel%es. The light aAure blosso& of the fla. rese&bles the clear and bloo&y colour of the ethereal sky, therefore they $ear linen(M $hereas the true reason of the institution and obser%ation of these rites is but one, and that co&&on to all of the&, na&ely, the e.traordinary notions $hich they entertain of cleanliness, #ersuaded as they are, according to the saying of Plato, (none but the #ure ought to a##roach the #ure.( ?o$, no su#erfluity of our food, and no e.cre&entitious substance, is looked u#on by the& as #ure and cleanM such, ho$e%er, are all kinds of $ool and do$n, our hair and our nails. )t $ould be the highest absurdity, therefore, for those $ho, $hilstM they are in a course of #urification, are at so &uch #ains to take off the hair fro& e%ery #art of their o$n bodies, at the sa&e ti&e to clothe the&sel%es $ith that of other ani&als. 1o $hen $e are told by 0esiod (not to #are our nails $hilst $e are #resent at the festi%als of the gods,(:,? 7HG< $e ought to understand that he intended hereby to inculcate that #urity $here$ith $e ought to co&e #re#ared before $e enter u#on any religious duty, that $e ha%e not to &ake oursel%es clean $hilst $e ought to be occu#ied in attending to the sole&nity itself. ?o$, $ith regard to fla., this s#rings out of the i&&ortal earth itselfM and not only #roduces a fruit fit for food, but &oreo%er furnishes a light and neat sort of clothing, e.tre&ely agreeable to the $earer, ada#ted to all the seasons of the year, and not in the least subject, as is said, to #roduce or nourish %er&inM but &ore of this in another #lace.

    :,? 7HH< A rubric in the #a#yrus of ?esDBenu in the British Buseu& orders the #riestesses of )sis and ?e#hthys to ha%e (the hair of their bodies sha%ed off( I?o. 28,2GG, col. 2J, but they are also ordered to $ear fillets of ra&sE $ool on their heads. :,? 7H4< Probably the ra& of A&en. Ani&al sacrifices $ere in%ariably bulls and co$s. :,? 7HG< This saying is by PythagorasDDTgreek Para dusian &hQonu.iAouN. The saying of 0esiod IWorks and 'ays, 4;8J is rendered by Good$in6DD (?ot at a feast of Gods fro& fi%eDbranched tree, With shar#Dedged steel to #art the green fro& dry.(

    -. ?o$, the #riests are so scru#ulous in endea%ouring to a%oid e%erything $hich &ay tend to the increase of the abo%eD&entioned e.cre&entitious substances, that, on this account, they abstain not only fro& &ost sorts of #ulse, and fro& the flesh of shee# and s$ine, but like$ise, in their &ore sole&n #urifications, they e%en e.clude salt fro& their &eals. This they do for &any reasons, but chiefly because it $hets their a##etites, and incites the& to eat &ore than

    they other$ise $ould. ?o$, as to salt being accounted i&#ure because, as Aristagoras tells us, &any little insects are caught in it $hilst it is hardening, and are thereby killed thereinDthis %ie$ is $holly trifling and absurd. ,ro& these sa&e &oti%es also they gi%e the A#is Bull his $ater fro& a $ell s#ecially set a#art for the #ur#ose,:,? 7H3< and they #re%ent hi& altogether fro& drinking of the ?ile, not indeed that they regard the ri%er as i&#ure, and #olluted because of the crocodiles $hich are in it, as so&e #retend, for there is nothing $hich the Egy#tians hold in greater %eneration than the ?ile, but because its $aters are obser%ed to be #articularly nourishing:,? 748< and fattening. And they stri%e to #re%ent fatness in A#is as $ell as in the&sel%es, for they are an.ious that their bodies should sit as light and easy about their souls as #ossible, and that their &ortal #art should not o##ress and $eigh do$n the di%ine and i&&ortal.

    :,? 7H3< )t is Cuite #ossible that A#is drank fro& a s#ecial $ell, but the $ater in it certainly ca&e fro& the ?ile by infiltration. )n all the old $ells at Be&#his the $ater sinks as the ?ile sinks, and rises as it rises. :,? 748< it. On account of the large a&ount of ani&al &atter contained in

    -). The #riests of the 1un at 0elio#olis:,? 742< ne%er carry $ine into their te&#les, for they regard it as indecent for those $ho are de%oted to the ser%ice of any god to indulge in the drinking of $ine $hilst they are under the i&&ediate ins#ection of their Lord and @ing.:,? 747< The #riests of the other deities are not so scru#ulous in this res#ect, for they use it, though s#aringly. 'uring their &ore sole&n #urifications they abstain fro& $ine $holly, and they gi%e the&sel%es u# entirely to study and &editation, and to the hearing and teaching of those di%ine truths $hich treat of the di%ine nature. E%en the kings, $ho are like$ise #riests, only #artake of $ine in the &easure $hich is #rescribed for the& in the sacred books, as $e are told by 0ecataeus. This custo& $as only introduced during the reign of Psa&&etichus, and before that ti&e they drank no $ine at all. )f they used it at any ti&e in #ouring out libations to the gods, it $as not because they looked u#on it as being acce#table to the& for its o$n sake, but they #oured it out o%er their altars as the blood of their ene&ies $ho had in ti&es #ast fought against the&. ,or they belie%e the %ine to ha%e first s#rung out of the earth after it $as fattened by the bodies of those $ho fell in the $ars against the gods. And this, they say, is the reason $hy drinking its juice in great Cuantities &akes &en &ad and beside the&sel%es, filling the&, as it $ere, $ith the blood of their o$n ancestors. These things are thus related by Eudo.us in the second book of his Tra%els, as he had the& fro& the #riests the&sel%es.

    :,? 742< "alled A?> in the Egy#tian te.tsM it $as the centre of the great solar cult of Egy#t. )t is the (On( of the Bible. :,? 747< The 1unDgod $as called /a.

    -)).

    As to seaDfish, the Egy#tians in general do not abstain fro& all

    kinds of the&, but so&e fro& one sort and so&e fro& another. Thus, for e.a&#le, the inhabitants of O.yrhynchus:,? 74!< $ill not touch any that ha%e been taken $ith an angleM for as they #ay es#ecial re%erence to the O.yrhynchus ,ish,:,? 74;< fro& $hence they deri%e their na&e, they are afraid lest #erha#s the hook &ay be defiled by ha%ing been at so&e ti&e or other e&#loyed in catching their fa%ourite fish. The #eo#le of 1yene:,? 749< in like &anner abstain fro& the Phagrus ,ish:,? 74H<M for as this fish is obser%ed by the& to &ake his first a##earance u#on their coasts just as the ?ile begins to o%erflo$, they #ay s#ecial regard to these %oluntary &essengers as it $ere of that &ost joyful ne$s. The #riests, indeed, entirely abstain fro& all sorts in general.:,? 744< Therefore, u#on the ninth day of the first &onth, $hen all the rest of the Egy#tians are obliged by their religion to eat a fried fish before the door of their houses, they only burn the&, not tasting the& at all. ,or this custo& they gi%e t$o reasons6 the first and &ost curious, as falling in $ith the sacred #hiloso#hy of Osiris and Ty#hon, $ill be &ore #ro#erly e.#lained in another #lace. The second, that $hich is &ost ob%ious and &anifest, is that fish is neither a dainty nor e%en a necessary kind of food, a fact $hich see&s to be abundantly confir&ed by the $ritings of 0o&er, $ho ne%er &akes either the delicate Pheacians or the )thacans Ithough both #eo#les $ere islandersJ to feed u#on fish, nor e%en the co&#anions of >lysses during their long and &ost tedious %oyage, till they $ere reduced thereto by e.tre&e necessity. )n short, they consider the sea to ha%e been forced out of the earth by the #o$er of fire, and therefore to lie out of natureEs confinesM and they regard it not as a #art of the $orld, or one of the ele&ents, but as a #reternatural and corru#t and &orbid e.cre&ent.

    :,? 74!< :,? 74;< :,? 749< As$an. :,? 74H<

    The PerDBatchet. Probably the #ike, or (fighting fish.( )n Egy#tian, 1>?>, the 1e$eneh of the Bible, and the &odern

    A kind of brea&, the an of the Egy#tian te.ts.

    :,? 744< "o&#are "ha#. "FFF-))A of the Book of the 'ead. (And behold, these things shall be #erfor&ed by a &an $ho is clean, and is cere&onially #ure, one $ho hath eaten neither &eat nor fish, and $ho hath not had intercourse $ith $o&en( Ill. 97, 9!J.

    -))). This &uch &ay be de#ended u#on6 the, religious rites and cere&onies of the Egy#tians $ere ne%er instituted u#on irrational grounds, ne%er built u#on &ere fable and su#erstition, but founded $ith a %ie$ to #ro&ote the &orality and ha##iness of those $ho $ere to obser%e the&, or at least to #reser%e the &e&ory of so&e %aluable #iece of history, or to re#resent to us so&e of the #heno&ena of nature. As concerning the abhorrence $hich is e.#ressed for onions, it is $holly i&#robable that this detestation is o$ing to the loss of 'iktys, $ho, $hilst he $as under the guardianshi# of )sis, is su##osed to ha%e fallen into the ri%er and to ha%e been dro$ned as he $as reaching after a bunch of the&. ?o, the true reason of their abstinence fro& onions is because they are obser%ed to flourish &ost and to be in the greatest %igour at the $ane of the &oon, and also because they are entirely useless to the& either in their feasts:,? 74G< or in their ti&es of abstinence and #urification, for in the for&er case they &ake tears co&e fro& those $ho use the&, and in the latter they create thirst.

    ,or &uch the sa&e reason they like$ise look u#on the #ig as an i&#ure ani&al, and to be a%oided, obser%ing it to be &ost a#t to engender u#on the decrease of the &oon, and they think that those $ho drink its &ilk are &ore subject to le#rosy and suchDlike cutaneous diseases than others. The custo& of abstaining fro& the flesh of the #ig:,? 743< is not al$ays obser%ed, for those $ho sacrifice a so$ to Ty#hon once a year, at the full &oon, after$ards eat its flesh. The reason they gi%e for this #ractice is this6 Ty#hon being in #ursuit of this ani&al at that season of the &oon, accidentally found the $ooden chest $herein $as de#osited the body of Osiris, $hich he i&&ediately #ulled to #ieces. This story, ho$e%er, is not generally ad&itted, there being so&e $ho look u#on it, as they do &any other relations of the sa&e kind, as founded u#on so&e &istake or &isre#resentation. All agree, ho$e%er, in saying that so great $as the abhorrence $hich the ancient Egy#tians e.#ressed for $hate%er tended to #ro&ote lu.ury, e.#ense, and %olu#tuousness, that in order to e.#ose it as &uch as #ossible they erected a colu&n in one of the te&#les of Thebes, full of curses against their king Beinis, $ho first dre$ the& off fro& their for&er frugal and #arsi&onious course of life. The i&&ediate cause for the erection of the #illar is thus gi%en6 Technatis,:,? 7G8< the father of Bocchoris, leading an ar&y against the Arabians, and his baggage and #ro%isions not co&ing u# to hi& as soon as he e.#ected, $as therefore obliged to eat so&e of the %ery #oor food $hich $as obtainable, and ha%ing eaten, he lay do$n on the bare ground and sle#t %ery soundly. This ga%e hi& a great affection for a &ean and frugal diet, and induced hi& to curse the &e&ory of Beinis, and $ith the #er&ission of the #riests he &ade these curses #ublic by cutting the& u#on a #illar.:,? 7G2<

    :,? 74G< Bunches of onions $ere offered to the dead at all #eriods of Egy#tian history, and they $ere regarded as ty#ical of the ($hite teeth( of 0orus. The onion $as largely used in &edicine. :,? 743< The #ig $as associated $ith 1et, or Ty#hon, and the black %ariety $as s#ecially abo&inated because it $as a black #ig $hich struck 0orus in the eye, and da&aged it se%erely. 1ee Book of the 'ead, "ha#. "F)). :,? 7G8< :,? 7G2< )n Egy#tian, TA,?E@0T, the first king of the FF)-th 'ynasty. An unlikely story, for Tafnekht had no authority at Thebes.

    )F. ?o$, the kings of Egy#t $ere al$ays chosen either out of the soldiery or #riesthood, the for&er order being honoured and res#ected for its %alour, and the latter for its $isdo&. )f the choice fell u#on a soldier, he $as i&&ediately initiated into the order of #riests, and by the& instructed in their abstruse and hidden #hiloso#hy, a #hiloso#hy for the &ost #art in%ol%ed in fable and allegory, and e.hibiting only dark hints and obscure rese&blances of the truth. This the #riesthood hints to us in &any instances, #articularly by the s#hin.es, $hich they see& to ha%e #laced designedly before their te&#les as ty#es of the enig&atical nature of their theology. To this #ur#ose, like$ise, is that inscri#tion $hich they ha%e engra%ed u#on the base of the statue of Athene:,? 7G7< at 1ais, $ho& they identify $ith )sis6 () a& e%erything that has been, that is, and that shall be6 and &y %eil no &an hath raised.( )n like &anner the $ord (A&oun,( or as it is e.#ressed in the Greek language, (A&&on,( $hich is generally looked u#on as the #ro#er na&e of the Egy#tian Keus, is inter#reted by Banetho:,? 7G!< the 1ebennite:,? 7G;< to signify (conceal&ent( or (so&ething $hich is hidden.(:,? 7G9< 0ecataeus of Abdera indeed tells

    us that the Egy#tians &ake use of this ter& $hen they call out to one another. )f this be so, then their in%oking A&oun is the sa&e thing as calling u#on the su#re&e being, $ho& they belie%e to be (hidden( and (concealed( in the uni%ersal nature, to a##ear and &anifest itself to the&. 1o cautious and reser%ed $as the Egy#tian $isdo& in those things $hich a##ertained to religion.

    :,? 7G7< The Egy#tian goddess ?et, in Greek Tgreek ?hidN, the great goddess of 1ais, in the Western 'elta. 1he $as selfDe.istent, and #roduced her son, the 1unDgod, $ithout union $ith a god. )n an address to her, Cuoted by Ballet I"ulte de ?eit, #. 2;8J, are found the $ords, (thy gar&ent hath not been unloosed,( thus PlutarchEs Cuotation is correct. :,? 7G!< 0e co&#iled a 0istory of Egy#t for Ptole&y ))., and flourished about B.". 748M only the @ingDList fro& this $ork is #reser%ed. :,? 7G;< :,? 7G9< 0e $as a nati%e of the to$n of 1ebennytus. A&en &eans (hidden,( and ABE? is the (hidden god.(

    F. And this is still farther e%inced fro& those %oyages $hich ha%e been &ade into Egy#t by the $isest &en a&ong the Greeks, na&ely, by 1olo, Thales Plato, Eudo.us, Pythagoras, and, as so&e say, e%en by Lycurgus hi&self, on #ur#ose to con%erse $ith the #riests. And $e are also told that Eudo.us $as a disci#le of "hnou#his the Be&#hite, 1olo of 1onchis the 1aite, and Pythagoras of Oinu#his the 0elio#olite. But none of these #hiloso#hers see&s either to ha%e been &ore ad&ired and in greater fa%our $ith the #riests, or to ha%e #aid a &ore es#ecial regard to their &ethod of #hiloso#hising, than this last na&ed, $ho has #articularly i&itated their &ysterious and sy&bolical &anner in his o$n $ritings, and like the& con%eyed his doctrines to the $orld in a kind of riddle. ,or &any of the #rece#ts of Pythagoras co&e nothing short of the hierogly#hical re#resentations the&sel%es, such as, (eat not in a chariot,( (sit not on a &easure Ichoeni.J,( (#lant not a #al&Dtree,( and (stir not the fire $ith a s$ord in the house.( And ) &yself a& of the o#inion that, $hen the Pythagoreans a##ro#riated the na&es of se%eral of the gods to #articular nu&bers, as that of A#ollo to the unit, of Arte&is to the duad, of Athene to the se%en, and of Poseidon to the first cube, in this they allude to so&ething $hich the founder of their sect sa$ in the Egy#tian te&#les, or to so&e cere&onies #erfor&ed in the&, or to so&e sy&bols there e.hibited. Thus, their great king and lord Osiris is re#resented by the hierogly#hics for an eye and a sce#tre,:,? 7GH< the na&e itself signifying (&anyDeyed,( as $e are told by so&e:,? 7G4< $ho $ould deri%e it fro& the $ords os,:,? 7GG< (&any,( and iri,:,? 7G3< an (eye,( $hich ha%e this &eaning in the Egy#tian language. 1i&ilarly, because the hea%ens are eternal and are ne%er consu&ed or $a. old, they re#resent the& by a heart $ith a censer #laced under it. Buch in the sa&e $ay are those statues of the =udges at Thebes $ithout hands, and their chief, or #resident, is re#resented $ith his eyes turned do$n$ards, $hich signifies that justice ought not to be obtainable by bribes, nor guided by fa%our or affection. Of a like nature is the Beetle $hich $e see engra%en u#on the seals of the soldiers, for there is no such thing as a fe&ale beetle of this s#eciesM for they are all &ales, and they #ro#agate their kind by casting their seed into round balls of dirt, $hich afford not only a #ro#er #lace $herein the young &ay be hatched, but also nourish&ent for the& as soon as they are born.

    :,? 7GH< The oldest for& of the na&e is AsDAr, M the first sign, , is a throne, and the second, , is an eye, but the e.act &eaning re#resented by the t$o signs is not kno$n. )n late ti&es a sce#tre, took the #lace of the throne, but only because of its #honetic %alue as or us. Thus $e ha%e the for&s and . :,? 7G4< :,? 7GG< :,? 7G3< This is a &istake. )n Egy#tian, )n Egy#tian, ash, (&any.( art, "o#tic , (eye.(

    F). When you hear, therefore, the &ythological tales $hich the Egy#tians tell of their gods, their $anderings, their &utilations, and &any other disasters $hich befell the&, re&e&ber $hat has just been said, and be assured that nothing of $hat is thus told you is really true, or e%er ha##ened in fact. ,or can it be i&agined that it is the dog:,? 738< itself $hich is re%erenced by the& under the na&e of 0er&es:,? 732<O )t is the Cualities of this ani&al, his constant %igilance, and his acu&en in distinguishing his friends fro& his foes, $hich ha%e rendered hi&, as Plato says, a &eet e&ble& of that god $ho is the chief #atron of intelligence. ?or can $e i&agine that they think that the sun, like a ne$ly born babe, s#rings u# e%ery day out of a lily. )t is Cuite true that they re#resent the rising sun in this &anner,:,? 737< but the reason is because they $ish to indicate thereby that it is &oisture to $hich $e o$e the first kindling of this lu&inary. )n like &anner, the cruel and bloody king of Persia, Ochus, $ho not only #ut to death great nu&bers of the #eo#le, but e%en sle$ the A#is Bull hi&self, and after$ards ser%ed hi& u# in a banCuet to his friends, is re#resented by the& by a s$ord, and by this na&e he is still to be found in the catalogue of their kings. This na&e, therefore, does not re#resent his #erson, but indicates his base and cruel Cualities, $hich $ere best suggested by the #icture of an instru&ent of destruction. )f, therefore, O "lea, you $ill hear and entertain the story of these gods fro& those $ho kno$ ho$ to e.#lain it consistently $ith religion and #hiloso#hy, if you $ill steadily #ersist in the obser%ance of all these holy rites $hich the la$s reCuire of you, and are &oreo%er fully #ersuaded that to for& true notions of the di%ine nature is &ore acce#table to the& than any sacrifice or &ere e.ternal act of $orshi# can be, you $ill by this &eans be entirely e.e&#t fro& any danger of falling into su#erstition, an e%il no less to be a%oided than atheis& itself.

    :,? 738< The ani&al here referred to &ust be the dogDheaded a#e, , $hich $e see in #ictures of the =udg&ent assisting Thoth to $eigh the heart of the dead. This dogDheaded a#e is a $onderfully intelligent creature, and its $eird cle%erness is astonishing. :,? 732< :,? 737< The Egy#tian Tehuti, or Thoth. .

    F)).

    ?o$, the story of )sis and Osiris, its &ost insignificant and

    su#erfluous #arts being o&itted, runs thus6DD The goddess /hea,:,? 73!< they say, ha%ing acco&#anied $ith @ronos:,? 73;< by stealth, $as disco%ered by 0elios:,? 739< $ho straight$ay cursed her, and declared that she should not be deli%ered in any &onth or year. 0er&es, ho$e%er, Ebeing also in lo%e $ith the sa&e goddess, in return for the fa%ours $hich he had recei%ed fro& her, $ent and #layed at dice $ith 1elene,:,? 73H< and $on fro& her the se%entieth #art of each day. These #arts he joined together and &ade fro& the& fi%e co&#lete days, and he added the& to the three hundred and si.ty days of $hich the year for&erly consisted. These fi%e days are to this day called the (E#ago&enae,(:,? 734< that is, the su#eradded, and they are obser%ed by the& as the birthdays of their gods.:,? 73G< On the first of these, they say, Osiris $as born, and as he ca&e into the $orld a %oice $as heard saying, (The Lord of All:,? 733< is born.( 1o&e relate the &atter in a different $ay, and say that a certain #erson na&ed Pa&yles, as he $as fetching $ater fro& the te&#le of 'ios at Thebes, heard a %oice co&&anding hi& to #roclai& aloud that the good and great king Osiris $as then born, and that for this reason @ronos co&&itted the education of the child to hi&, and that in &e&ory of this e%ent the Pa&ylia $ere after$ards instituted, $hich closely rese&ble the Phalle#horia or Pria#eia of the Greeks. >#on the second of these days $as born Aroueris,:,? !88< $ho& so&e call A#ollo, and others the Elder 0orus. >#on the third day Ty#hon $as born, $ho ca&e into the $orld neither at the #ro#er ti&e nor by the right $ay, but he forced a #assage through a $ound $hich he &ade in his &otherEs side. >#on the fourth day )sis $as born, in the &arshes of Egy#t,:,? !82< and u#on the fifth day ?e#hthys, $ho& so&e call Teleute, or A#hrodite, or ?ike, $as born. As regards the fathers of these children, the first t$o are said to ha%e been begotten by 0elios, )sis by 0er&es, and Ty#hon and ?e#hthys by @ronos. Therefore, since the third of the su#eradded days $as the birthday of Ty#hon, the kings considered it to be unlucky,:,? !87< and in conseCuence they neither transacted any business in it, nor e%en suffered the&sel%es to take any refresh&ent until the e%ening. They further add that Ty#hon &arried ?e#hthys,:,? !8!< and that )sis and Osiris, ha%ing a &utual affection, enjoyed each other in their &otherEs $o&b before they $ere born, and that fro& this co&&erce s#rang Aroueris, $ho& the Egy#tians like$ise call 0orus the Elder, and the Greeks A#ollo.

    :,? 73!< :,? 73;< :,? 739< :,? 73H< :,? 734<

    i.e., ?ut, the 1kyDgoddess. i.e., @eb, the EarthDgod. i.e., /a. i.e., Aah. )n Egy#tian, (the fi%e days o%er the year,(

    :,? 73G< )n Egy#tian thus6DD ). Birthday of Osiris, )). Birthday of 0orus, ))). Birthday of 1et, )-. Birthday of )sis, -. Birthday of ?e#hthys :,? 733< One of the chief titles of Osiris $as ?eb er tcher, i.e., (lord to the utter&ost li&it of e%erything.( :,? !88< i.e., 0eruDur, (0orus the Elder.(

    :,? !82< Egy#t. :,? !87<

    )t $as 0orus, son of )sis, $ho $as born in the &arshes of This day is described as unlucky in the hierogly#hic te.ts.

    :,? !8!< 1et and ?e#hthys are regarded as husband and $ife in the te.tsM their offs#ring $as Anubis, An#u.

    F))). Osiris ha%ing beco&e king of Egy#t, a##lied hi&self to ci%iliAing his country&en by turning the& fro& their for&er indigent and barbarous course of life. 0e taught the& ho$ to culti%ate and i&#ro%e the fruits of the earth, and he ga%e the& a body of la$s $hereby to regulate their conduct, and instructed the& in the re%erence and $orshi# $hich they $ere to #ay to the gods. With the sa&e good dis#osition he after$ards tra%elled o%er the rest of the $orld, inducing the #eo#le e%ery$here to sub&it to his disci#line, not indeed co&#elling the& by force of ar&s, but #ersuading the& to yield to the strength of his reasons, $hich $ere con%eyed to the& in the &ost agreeable &anner, in hy&ns and songs, acco&#anied $ith instru&ents of &usic. ,ro& this last circu&stance the Greeks identified hi& $ith their 'ionysos, or Bacchus. 'uring the absence of Osiris fro& his kingdo&, Ty#hon had no o##ortunity of &aking any inno%ations in the state, )sis being e.tre&ely %igilant in the go%ern&ent, and al$ays u#on her guard. After his return, ho$e%er, ha%ing first #ersuaded se%entyD t$o other #eo#le to join $ith hi& in the cons#iracy, together $ith a certain Cueen of Ethio#ia called Aso, $ho chanced to be in Egy#t at that ti&e, he for&ed a crafty #lot against hi&. ,or ha%ing #ri%ily taken the &easure of the body of Osiris, he caused a chest to be &ade of e.actly the sa&e siAe, and it $as %ery beautiful and highly decorated. This chest he brought into a certain banCueting roo&, $here it $as greatly ad&ired by all $ho $ere #resent, and Ty#hon, as if in jest, #ro&ised to gi%e it to that &an $hose body $hen tried $ould be found to fit it. Thereu#on the $hole co&#any, one after the other, $ent into it, but it did not fit any of the&M last of all Osiris hi&self lay do$n in it. Thereu#on all the cons#irators ran to the chest, and cla##ed the co%er u#on it, and then they fastened it do$n $ith nails on the outside, and #oured &elted lead o%er it. They ne.t took the chest to the ri%er, $hich carried it to the sea through the Tanaitic &outh of the ?ileM and for this reason this &outh of the ?ile is still held in the ut&ost abo&ination by the Egy#tians, and is ne%er &entioned by the& e.ce#t $ith &arks of detestation. These things, so&e say, took #lace on the se%enteenth day of the &onth of 0athor, $hen the sun $as in 1cor#io, in the t$entyDeighth year of the reign of Osiris, though others tell us that this $as the year of his life and not of his reign.

    F)-. The first $ho had kno$ledge of the accident $hich had befallen their king $ere the Pans and 1atyrs, $ho inhabited the country round about "he&&is,:,? !8;< and they ha%ing infor&ed the #eo#le about it, ga%e the first occasion to the na&e of Panic Terrors, $hich has e%er since been &ade use of to signify any sudden fright or a&aAe&ent of a &ultitude. As soon as the re#ort reached )sis, she i&&ediately cut off one of the locks of her hair, and #ut on &ourning a##arel in that %ery #lace $here she ha##ened to beM for this reason the #lace has e%er since been called (@o#tos,( or the (city of &ourning,( though so&e are of o#inion that this $ord rather signifies (de#ri%ation.( After this she $andered round about through the country, being full of disCuietude and #er#le.ity, searching for the chest, and she inCuired of e%ery #erson she &et, including so&e children $ho& she sa$, $hether they kne$ $hat $as beco&e of it. ?o$, it so ha##ened that these children had

    seen $hat Ty#honEs acco&#lices had done $ith the body, and they accordingly told her by $hat &outh of the ?ile it had been con%eyed to the sea. ,or this reason the Egy#tians look u#on children as endued $ith a kind of faculty of di%ining, and in conseCuence of this notion are %ery curious in obser%ing the accidental #rattle $hich they ha%e $ith one another $hilst they are at #lay, es#ecially if it be in a sacred #lace, for&ing o&ens and #resages fro& it. )sis &ean$hile ha%ing been infor&ed that Osiris, decei%ed by her sister ?e#hthys, $ho $as in lo%e $ith hi&, had un$ittingly enjoyed her instead of herself, as she concluded fro& the &elilotDgarland $hich he had left $ith her, &ade it her business like$ise to search out the child, the fruit of this unla$ful co&&erce Ifor her sister, dreading the anger of her husband Ty#hon, had e.#osed it as soon as it $as bornJ. Accordingly, after &uch #ains and difficulty, by &eans of so&e dogs that conducted her to the #lace $here it $as, she found it and bred it u#M and in #rocess of ti&e it beca&e her constant guard and attendant, and obtained the na&e of Anubis, and it is thought that it $atches and guards the gods as dogs do &en.

    :,? !8;<

    )n Egy#tian, @hebt, in the -)))th no&e of Lo$er Egy#t.

    F-. At length )sis recei%ed &ore #articular ne$s that the chest had been carried by the $a%es of the sea to the coast of Byblos, and there gently lodged in the branches of a bush of ta&arisk, $hich in a short ti&e had gro$n u# into a large and beautiful tree, and had gro$n round the chest and enclosed it on e%ery side so co&#letely that it $as not to be seen. Boreo%er, the king of the country, a&aAed at its unusual siAe, had cut the tree do$n, and &ade that #art of the trunk $herein the chest $as concealed into a #illar to su##ort the roof of his house. These things, they say, ha%ing been &ade kno$n to )sis in an e.traordinary &anner by the re#ort of de&ons, she i&&ediately $ent to Byblos, $here, setting herself do$n by the side of a fountain, she refused to s#eak to anybody e.ce#t the CueenEs $o&en $ho chanced to be there. These, ho$e%er, she saluted and caressed in the kindest &anner #ossible, #laiting their hair for the&, and trans&itting into the& #art of that $onderful odour $hich issued fro& her o$n body. This raised a great desire in the Cueen their &istress to see the stranger $ho had this ad&irable faculty of transfusing so fragrant a s&ell fro& herself into the hair and skin of other #eo#le. 1he therefore sent for her to court, and, after a further acCuaintance $ith her, &ade her nurse to one of her sons. ?o$, the na&e of the king $ho reigned at this ti&e at Byblos $as Belkander IBelkarthOJ, and that of his $ife $as Astarte, or, according to others, 1aWsis, though so&e call her ?e&anoun, $hich ans$ers to the Greek na&e Athenais.

    F-). )sis nursed the child by gi%ing it her finger to suck instead of the breast. 1he like$ise #ut hi& each night into the fire in order to consu&e his &ortal #art, $hilst, ha%ing transfor&ed herself into a s$allo$, she circled round the #illar and be&oaned her sad fate. This she continued to do for so&e ti&e, till the Cueen, $ho stood $atching her, obser%ing the child to be all of a fla&e, cried out, and thereby de#ri%ed hi& of so&e of that i&&ortality $hich $ould other$ise ha%e been conferred u#on hi&. The goddess then &ade herself kno$n, and asked that the #illar $hich su##orted the roof &ight be gi%en to her. 0a%ing taken the #illar do$n, she cut it o#en easily, and ha%ing taken out $hat she $anted, she $ra##ed u# the re&ainder of the trunk in fine linen, and ha%ing #oured #erfu&ed oil o%er it, she deli%ered it again into the hands of the king and Cueen. ?o$, this #iece of $ood is to

    this day #reser%ed in the te&#le, and $orshi##ed by the #eo#le of Byblos. When this $as done, )sis thre$ herself u#on the chest, and &ade at the sa&e ti&e such loud and terrible cries of la&entation o%er it, that the younger of the kingEs sons $ho heard her $as frightened out of his life. But the elder of the& she took $ith her, and set sail $ith the chest for Egy#t. ?o$, it being &orning the ri%er Phaedrus sent forth a keen and chill air, and beco&ing angry she dried u# its current.

    F-)). At the first #lace $here she sto##ed, and $hen she belie%ed that she $as alone, she o#ened the chest, and laying her face u#on that of her dead husband, she e&braced hi& and $e#t bitterly. Then, seeing that the little boy had silently stolen u# behind her, and had found out the reason of her grief, she turned u#on hi& suddenly, and, in her anger, ga%e hi& so fierce and terrible a look that he died of fright i&&ediately. Others say that his death did not ha##en in this &anner, but, as already hinted, that he fell into the sea. After$ards he recei%ed the greatest honour on account of the goddess, for this Baneros, $ho& the Egy#tians so freCuently call u#on at their banCuets, is none other than he. This story is contradicted by those $ho tell us that the true na&e of this child $as Palaestinus, or Pelusius, and that the city of this na&e $as built by the goddess in &e&ory of hi&. And they further add that this Baneros is thus honoured by the Egy#tians at their feasts because he $as the first $ho in%ented &usic. Others again state that Baneros is not the na&e of any #articular #erson, but a $ere custo&ary for& of co&#li&entary greeting $hich the Egy#tians use to$ards each other at their &ore sole&n feasts and banCuets, &eaning no &ore by it than to $ish (that $hat they $ere then about &ight #ro%e fortunate and ha##y to the&.( This is the true i&#ort of the $ord. )n like &anner they say that the hu&an skeleton $hich is carried about in a bo. on festal occasions, and sho$n to the guests, is not designed, as so&e i&agine, to re#resent the #articular &isfortunes of Osiris, but rather to re&ind the& of their &ortality, and thereby to e.cite the& freely to &ake use of and to enjoy the good things $hich are set before the&, seeing that they &ust Cuickly beco&e such as they there sa$. This is the true reason for introducing the skeleton at their banCuets. But to #roceed $ith the narrati%e.

    F-))). When )sis had co&e to her son 0orus, $ho $as being reared at Buto,:,? !89< she de#osited the chest in a re&ote and unfreCuented #lace. One night, ho$e%er, $hen Ty#hon $as hunting by the light of the &oon, he ca&e u#on it by chance, and recogniAing the body $hich $as enclosed in it, he tore it into se%eral #ieces, fourteen:,? !8H< in all, and scattered the& in different #laces u# and do$n the country. When )sis kne$ $hat had been done, she set out in search of the scattered #ortions of her husbandEs bodyM and in order to #ass &ore easily through the lo$er, &arshy #arts of the country, she &ade use of a boat &ade of the #a#yrus #lant. ,or this reason, they say, either fearing the anger of the goddess, or else %enerating the #a#yrus, the crocodile ne%er injures anyone $ho tra%els in this sort of %essel.:,? !84< And this, they say, hath gi%en rise to the re#ort that there are %ery &any different se#ulchres of Osiris in Egy#t, for $here%er )sis found one of the scattered #ortions of her husbandEs body, there she buried it. Others, ho$e%er, contradict this story, and tell us that the %ariety of se#ulchres of Osiris $as due rather to the #olicy of the Cueen, $ho, instead of the real body, as she #retended, #resented to these cities only an i&age of her husband. This she did in order to increase the honours $hich $ould by these &eans be #aid to his &e&ory, and also to defeat Ty#hon, $ho, if he $ere %ictorious in his fight against 0orus in $hich he $as about to engage, $ould search

    for the body of Osiris, and being distracted by the nu&ber of se#ulchres $ould des#air of e%er being able to find the true one. We are told, &oreo%er, that not$ithstanding all her efforts, )sis $as ne%er able to disco%er the #hallus of Osiris, $hich, ha%ing been thro$n into the ?ile i&&ediately u#on its se#aration fro& the rest of the body,:,? !8G< had been de%oured by the Le#idotus, the Phagrus, and the O.yrhynchus, fish $hich abo%e all others, for this reason, the Egy#tians ha%e in &ore es#ecial a%oidance. )n order, ho$e%er, to &ake so&e a&ends for the loss, )sis consecrated the #hallus &ade in i&itation of it, and instituted a sole&n festi%al to its &e&ory, $hich is e%en to this day obser%ed by the Egy#tians.

    :,? !89< )n Egy#tian, the double city PeDTe#. Betternich 1tele #rinted in this %olu&e.

    1ee the te.ts fro& the

    :,? !8H< The fourteen &e&bers are6 head, feet, bones, ar&s, heart, interior, tongue, eyes, fists, fingers, back, ears, loins, and body. 1o&e of the lists in Egy#tian add the face of a ra& and the hair. The cities in $hich )sis buried the #ortions of his body are6 @o#tos, Philae in Ele#hantine, 0erakleo#olis Bagna, @usae, 0elio#olis, 'ios#olis of Lo$er Egy#t, Leto#olis, 1ais, 0er&o#olis of Lo$er Egy#t, Athribis, AC I1chediaJ, Ab in the Libyan no&e, ?etert, A#is. :,? !84< Boses $as laid in an ark of bulrushes, i.e., #a#yrus, and $as found uninjured. :,? !8G< We &eet $ith a si&ilar state&ent in the Tale of the T$o Brothers, $here $e are told that the younger brother, ha%ing declared his innocence to the elder brother, out off his #hallus and thre$ it into the ri%er, $here it $as de%oured by the naru fish.

    F)F. After these things Osiris returned fro& the other $orld, and a##eared to his son 0orus, and encouraged hi& to fight, and at the sa&e ti&e instructed hi& in the e.ercise of ar&s. 0e then asked hi& $hat he thought $as the &ost glorious action a &an could #erfor&, to $hich 0orus re#lied, (To re%enge the injuries offered to his father:,? !83< and &other.( Osiris then asked hi& $hat ani&al he thought &ost ser%iceable to a soldier, and 0orus re#lied, (A horse.( On this Osiris $ondered, and he Cuestioned hi& further, asking hi& $hy he #referred a horse to a lion, and 0orus re#lied, (Though the lion is the &ore ser%iceable creature to one $ho stands in need of hel#, yet is the horse &ore useful in o%ertaking and cutting off a flying ene&y.(:,? !28< These re#lies caused Osiris to rejoice greatly, for they sho$ed hi& that his son $as sufficiently #re#ared for his ene&y. We are, &oreo%er, told that a&ongst the great nu&bers $ho $ere continually deserting fro& Ty#honEs #arty $as his concubine Thoueris,:,? !22< and that a ser#ent $hich #ursued her as she $as co&ing o%er to 0orus $as slain by his soldiers. The &e&ory of this action is, they say, still #reser%ed in that cord $hich is thro$n into the &idst of their asse&blies, and then cho##ed in #ieces. After$ards a battle took #lace bet$een 0orus and Ty#hon, $hich lasted &any days, but 0orus $as at length %ictorious, and Ty#hon $as taken #risoner. 0e $as deli%ered o%er into the custody of )sis, $ho, instead of #utting hi& to death, loosed his fetters and set hi& free. This action of his &other incensed 0orus to such a degree that he seiAed her, and #ulled the royal cro$n off her headM but 0er&es ca&e for$ard, and set u#on her head the head of an o. instead of a hel&et.:,? !27< After this Ty#hon accused 0orus of illegiti&acy, but, by the assistance of 0er&es, his legiti&acy $as fully established by a decree of the gods the&sel%es.:,? !2!< After this t$o other battles $ere fought bet$een

    0orus and Ty#hon, and in both Ty#hon $as defeated. Boreo%er, )sis is said to ha%e had union $ith Osiris after his death,:,? !2;< and she brought forth 0ar#okrates,:,? !29< $ho ca&e into the $orld before his ti&e, and $as la&e in his lo$er li&bs.

    :,? !83< The te.ts gi%e as a %ery co&&on title of 0orus, (0orus, the a%enger of his father.( :,? !28< There is no e%idence that the Egy#tians e&#loyed the horse in $ar before the F-)))th 'ynasty, a fact $hich #ro%es that the dialogue here gi%en is an in%ention of a &uch later date than the original legend of Osiris. :,? !22< )n Egy#tian, TAD>/T, the hi##o#ota&us goddess.

    :,? !27< According to the legend gi%en in the ,ourth 1allier Pa#yrus, the fight bet$een 0orus and 1et began on the 7Hth day of the &onth of Thoth, and lasted three days and three nights. )t $as fought in or near the hall of the lords of @herDaha, i.e., near 0elio#olis, and in the #resence of )sis, $ho see&s to ha%e tried to s#are both her brother 1et and her son 0orus. ,or so&e reason 0orus beca&e enraged $ith his &other, and attacking her like a (leo#ard of the south,( he cut off the head of )sis. Thereu#on Thoth ca&e for$ard, and using $ords of #o$er, created a substitute in the for& of a co$Es head, and #laced it on her body I1allier, i%., #. 7M see 1elect Pa#yri, #l. c.l%.J. :,? !2!< 0orus inherited the throne by his fatherEs $ill, a fact $hich is so often e&#hasiAed in the te.ts that it see&s there &ay be so&e ground for PlutarchEs %ie$. :,? !2;< This %ie$ is confir&ed by the $ords in the hy&n to Osiris, (she &o%ed the inacti%ity of the 1tillD0eart IOsirisJ, she dre$ fro& hi& his essence, she &ade an heir.( :,? !29< )n Egy#tian, 0E/>DPAD@0A/T, (0orus the "hild.(

    FF. 1uch then are the #rinci#al circu&stances of this fa&ous story, the &ore harsh and shocking #arts of it, such as the cutting u# of 0orus and the beheading of )sis, being o&itted. ?o$, if such could be su##osed to be the real senti&ents of the Egy#tians concerning those di%ine Beings $hose &ost distinguishing characteristics are ha##iness and i&&ortality, or could it be i&agined that they actually belie%ed $hat they thus tell us e%er to ha%e actually taken #lace, ) should not need to $arn you, O "lea, you $ho are already sufficiently a%erse to such i&#ious and absurd notions of the God, ) should not, ) say, ha%e need to caution you, to testify your abhorrence of the&, and, as Aeschylus e.#resses it, (to s#it and $ash your &outh( after the recital of the&. )n the #resent case, ho$e%er, it is not so. And ) doubt not that you yourself are conscious of the difference bet$een this history and those light and idle fictions $hich the #oets and other $riters of fables, like s#iders, $ea%e and s#in out of their o$n i&aginations, $ithout ha%ing any substantial ground or fir& foundation to $ork u#on. There &ust ha%e been so&e real distress, so&e actual cala&ity, at the botto& as the groundD$ork of the narrationM for, as &athe&aticians assure us, the rainbo$ is nothing else but a %ariegated i&age of the sun, thro$n u#on the sight by the reflection of his bea&s fro& the cloudsM and thus ought $e to look u#on the #resent story as the re#resentation, or rather reflection, of so&ething real as its true cause. And this notion is still farther suggested to us as $ell by that sole&n air of grief and sadness $hich a##ears in their sacrifices,

    as by the %ery for& and arrange&ent of their te&#les, $hich e.tend into long a%enues and o#en aisles in so&e #ortions,:,? !2H< and in others retreating into dark and gloo&y cha#els $hich rese&bled the underground %aults $hich are allotted to the dead. That the history has a substantial foundation is #ro%ed by the o#inion $hich obtains generally concerning the se#ulchres of Osiris. There are &any #laces $herein his body is said to ha%e been de#osited, and a&ong these are Abydos and Be&#his, both of $hich are said to contain his body. )t is for this reason, they say, that the richer and &ore #ros#erous citiAens $ish to be buried in the for&er of these cities, being a&bitious of lying, as it $ere, in the gra%e $ith Osiris.:,? !24< The title of Be&#his to be regarded as the gra%e of Osiris see&s to rest u#on the fact that the A#is Bull, $ho is considered to be the i&age of the soul of Osiris, is ke#t in that city for the e.#ress #ur#ose that it &ay be as near his body as #ossible.:,? !2G< Others again tell us that the inter#retation of the na&e Be&#his:,? !23< is (the ha%en of good &en,( and that the true se#ulchre of Osiris lies in that little island $hich the ?ile &akes at Philae.:,? !78< This island is, they say, inaccessible, and neither bird can alight on it, nor fish s$i& near it, e.ce#t at the ti&es $hen the #riests go o%er to it fro& the &ainland to sole&niAe their custo&ary rites to the dead, and to cro$n his to&b $ith flo$ers, $hich, they say, is o%ershado$ed by the branches of a ta&ariskDtree, the siAe of $hich e.ceeds that of an oli%eDtree.

    :,? !2H< Plutarch refers to the long colonnaded courts $hich e.tend in a straight line to the sanctuary, $hich often contains &ore than one shrine, and to the cha&bers $herein te&#le #ro#erties, %est&ents, Pc., $ere ke#t. :,? !24< )n $hat city the cult of Osiris originated is not kno$n, but it is Cuite certain that before the end of the -)th 'ynasty Abydos beca&e the centre of his $orshi#, and that he dis#ossessed the local god AnD0er in the affections of the #eo#le. Tradition affir&ed that the head of Osiris $as #reser%ed at Abydos in a bo., and a #icture of it, beca&e the sy&bol of the city. At Abydos a sort of &iracle #lay, in $hich all the sufferings and resurrection of Osiris $ere co&&e&orated, $as #erfor&ed annually, and the raising u# of a &odel of his body, and the #lacing of his head u#on it, $ere the cul&inating cere&onies. At Abydos $as the fa&ous shaft into $hich offerings $ere cast for trans&ission to the dead in the Other World, and through the Ga# in the hills close by souls $ere belie%ed to set out on their journey thither. One tradition #laces the Elysian ,ields in the neighbourhood of Abydos. A fine stone bier, a restoration #robably of the FF-)th 'ynasty, $hich re#resented the original bier of Osiris, $as disco%ered there by B. A&elineau. )t is no$ in the Egy#tian Buseu& at "airo. :,? !2G< A#is is called the (life of Osiris,( , and on the death of the Bull, its soul $ent to hea%en and joined itself to that of Osiris, and it for&ed $ith hi& the dualDgod AsarD0e#, i.e., OsirisD A#is, or 1ara#is. The fa&ous 1era#eu& at Be&#his $as called . :,? !23< )n Egy#tian, BenD?efer, i.e., (fair ha%en.(

    :,? !78< Osiris and )sis $ere $orshi##ed at Philae until the reign of =ustinian, $hen his general, ?arses, closed the te&#le and carried off the statues of the gods to "onstantino#le, $here they $ere #robably &elted do$n.

    FF).

    Eudo.us indeed asserts that, although there are &any #retended

    se#ulchres of Osiris in Egy#t, the, #lace $here his body actually lies is Busiris,:,? !72< $here like$ise he $as born.:,? !77< As to Ta#hosiris, there is no need to &ention it #articularly, for its %ery na&e indicates its clai& to be the to&b of Osiris. There are like$ise other circu&stances in the Egy#tian ritual $hich hint to us the reality u#on $hich this history is grounded, such as their clea%ing the trunk of a tree, their $ra##ing it u# in linen $hich they tear in #ieces for that #ur#ose, and the libations of oil $hich they after$ards #our u#on itM but these ) do not insist on, because they are inter&i.ed $ith such of their &ysteries as &ay not be re%ealed.

    :,? !72< )n Egy#tian, PaDAsarDnebDTetu, (the house of Osiris, the lord of Tetu.( )n the te&#le of ?ebD1ekert, the backbone of the god $as #reser%ed, according to one te.t, but another says it $as his ja$sIOJ and interior. :,? !77< This %ie$ re#resents a late tradition, or at all e%ents one $hich s#rang u# after the decay of Abydos.

    :,)/1T EFPLA?AT)O? O, T0E 1TO/*.<

    FF)). ?o$ as to those $ho, fro& &any things of this kind, so&e of $hich are #roclai&ed o#enly, and others are darkly hinted at in their religious institutions, $ould conclude that the $hole story is no other than a &ere co&&e&oration of the %arious actions of their kings and other great &en, $ho, by reason of their e.cellent %irtue and the &ightiness of their #o$er, added to their other titles the honour of di%inity, though they after$ards fell into &any and grie%ous cala&ities, those, ) say, $ho $ould in this &anner account for the %arious scenes abo%eD&entioned, &ust be o$ned indeed to &ake use of a %ery #lausible &ethod of eluding such difficulties as &ay arise about this subject, and ingeniously enough to transfer the &ost shocking #arts of it fro& the di%ine to the hu&an nature. Boreo%er, it &ust be ad&itted that such a solution is not entirely destitute of any a##earance of historical e%idence for its su##ort. ,or $hen the Egy#tians the&sel%es tell us that 0er&es had one hand shorter than another, that Ty#hon $as of red co&#le.ion, 0orus fair, and Osiris black, does not this sho$ that they $ere of the hu&an s#ecies, and subject to the sa&e accidents as all other &enO:,? !7!< ?ay, they go farther, and e%en declare the #articular $ork in $hich each $as engaged $hilst ali%e. Thus they say that Osiris $as a general, that "ano#us, fro& $ho& the star took its na&e, $as a #ilot, and that the shi# $hich the Greeks call Argo, being &ade in i&itation of the shi# of Osiris, $as, in honour of hi&, turned into a constellation and #laced near Orion and the 'ogDstar, the for&er being sacred to 0orus and the latter to )sis.

    :,? !7!< /ed is the colour attributed to all fiends in the Egy#tian te.ts. One of the for&s of 0orus is described as being (blueDeyed,( and the colour of the face of Osiris is often green, and so&eti&es black.

    FF))). But ) a& &uch afraid that to gi%e in to this e.#lanation of the story $ill be to &o%e things $hich ought not to be &o%edM and not only,

    as 1i&onides says, (to declare $ar against all antiCuity,( but like$ise against $hole fa&ilies and nations $ho are fully #ossessed $ith the belief in the di%inity of these beings. And it $ould be no less than dis#ossessing those great na&es of their hea%en, and bringing the& do$n to the earth. )t $ould be to shake and loosen a $orshi# and faith $hich ha%e been fir&ly settled in nearly all &ankind fro& their infancy. )t $ould be to o#en a $ide door for atheis& to enter in at, and to encourage the atte&#ts of those $ho $ould hu&aniAe the di%ine nature. Bore #articularly it $ould gi%e a clear sanction and authority to the i&#ostures of Euhe&erus the Bessenian, $ho fro& &ere i&agination, and $ithout the least a##earance of truth to su##ort it, has in%ented a ne$ &ythology of his o$n, asserting that (all those in general $ho are called and declared to be gods are none other than so &any ancient generals and seaDca#tains and kings.( ?o$, he says that he found this state&ent $ritten in the Panchaean dialect in letters of gold, though in $hat #art of the globe his Panchaeans d$ell, any &ore than the Try#hillians, $ho& he &entions at the sa&e ti&e $ith the&, he does not infor& us. ?or can ) learn that any other #erson, $hether Greek or Barbarian, e.ce#t hi&self, has e%er yet been so fortunate as to &eet $ith these i&aginary countries.

    :)n 1ec. FF)-. Plutarch goes on to say that the Assyrians co&&e&orate 1e&ira&is, the Egy#tians 1esostris, the Phrygians Banis or Basdis, the Persians "yrus, and the Bacedonians Ale.ander, yet these heroes are not regarded as gods by their #eo#les. The kings $ho ha%e acce#ted the title of gods ha%e after$ards had to suffer the re#roach of %anity and #resu&#tion, and i&#iety and injustice.<

    :1E"O?' EFPLA?AT)O? O, T0E 1TO/*.<

    FF-. There is another and a better &ethod $hich so&e e&#loy in e.#laining this story. They assert that $hat is related of Ty#hon, Osiris, and )sis is not to be regarded as the afflictions of gods, or of &ere &ortals, but rather as the ad%entures of certain great 'ae&ons. These beings, they say, are su##osed by so&e of the $isest of the Greek #hiloso#hers, that is to say, Plato, Pythagoras, Fenocrates, and "hrysi##us, in accordance $ith $hat they had learned fro& ancient theologians, to be stronger and &ore #o$erful than &en, and of a nature su#erior to the&. They are, at the sa&e ti&e, inferior to the #ure and un&i.ed nature of the gods, as #artaking of the sensations of the body, as $ell as of the #erce#tions of the soul, and conseCuently liable to #ain as $ell as #leasure, and to such other a##etites and affections, as flo$ fro& their %arious co&binations. 1uch affections, ho$e%er, ha%e a greater #o$er and influence o%er so&e of the& than o%er others, just as there are different degrees of %irtue and %ice found in these 'ae&ons as $ell as in &ankind. )n like &anner, the $ars of the Giants and the Titans $hich are so &uch s#oken of by the Greeks, the detestable actions of @ronos, the co&bats bet$een A#ollo and the Python, the flights of 'ionysos, and the $anderings of 'e&eter, are e.actly of the sa&e nature as the ad%entures of Osiris and Ty#hon. Therefore, they all are to be accounted for in the sa&e &anner, and e%ery treatise of &ythology $ill readily furnish us $ith an abundance of other si&ilar instances. The sa&e thing &ay also be affir&ed of those other things $hich are so carefully concealed under the co%er of &ysteries and i&itations.

    :)n 1ec. FF-). Plutarch #oints out that 0o&er calls great and good &en (godDlike( and (GodEs co&#eers,( but the $ord 'ae&on is a##lied to the good and bad indifferently Isee Odyssey, %i. 27M )liad, .iii. G28, %. ;!G, i%. !2, Pc.J. Plato assigns to the Oly&#ian Gods good things and the odd nu&bers, and the o##osite to the 'ae&ons. Fenocrates belie%ed in the e.istence of a series of strong and #o$erful beings $hich take #leasure in scourgings and fastings, Pc. 0esiod s#eaks of (holy dae&ons( IWorks and 'ays, 27HJ and (guardians of &ankind,( and (besto$ers of $ealth,( and these are regarded by Plato as a (&iddle order of beings bet$een the gods and &en, inter#reters of the $ills of the gods to &en, and &inistering to their $ants, carrying the #rayers and su##lications of &ortals to hea%en, and bringing do$n thence in return oracles and all other blessings of life.( E&#edocles thought that the 'ae&ons under$ent #unish&ent, and that $hen chastened and #urified they $ere restored to their original state.<

    :1ec. FF-)). To this class belonged Ty#hon, $ho $as #unished by )sis. &e&ory of all she had done and suffered, she established certain rites and &ysteries $hich $ere to be ty#es and i&ages of her deeds, and intended these to incite #eo#le to #iety, and, to afford the& consolation. )sis and Osiris $ere translated fro& good 'ae&ons into gods, and the honours due to the& are rightly of a &i.ed kind, being those due to gods and 'ae&ons. Osiris is none other than Pluto, and )sis is not different fro& Proser#ine.<

    )n

    :1ec. FFF. Ty#hon is held by the Egy#tians in the greatest conte&#t, and they do all they can to %ilify hi&. The colour red being associated $ith hi&, they treat $ith contu&ely all those $ho ha%e a ruddy co&#le.ionM the ass:,? !7;< being usually of a reddish colour, the &en of @o#tos are in the habit of sacrificing asses by casting the& do$n #reci#ices. The inhabitants of Busiris and Lyco#olis ne%er use tru&#ets, because their sounds rese&ble the braying of an ass. The cakes $hich are offered at the festi%als during Paoni and Pao#i are sta&#ed $ith the figure of a fettered ass. The Pythagoreans regarded Ty#hon as a dae&on, and according to the& he $as #roduced in the e%en nu&ber fiftyDsi.M and Eudo.us says that a figure of fiftyDsi. angles ty#ifies the nature of Ty#hon.<

    :,? !7;< The ass is associated $ith 1et, or Ty#hon, in the te.ts, but on account of his %irility he also ty#ifies a for& of the 1unDgod. )n a hy&n the deceased #rays, (Bay ) s&ite the Ass, &ay ) crush the ser#entDfiend 1ebau,( but the FLth "ha#ter of the Book of the 'ead is entitled, ("ha#ter of dri%ing back the Eater of the Ass.( The %ignette sho$s us the deceased in the act of s#earing a &onster ser#ent $hich has fastened its ja$s in the back of an ass. )n "ha#ter "FF-. there is a dialogue bet$een the "at and the Ass.

    :1ec. FFF). The Egy#tians only sacrifice redDcoloured bulls, and a single black or $hite hair in the ani&alEs head disCualifies it for sacrifice. They sacrifice creatures $herein the souls of the $icked ha%e been confined, and through this %ie$ arose the custo& of cursing the ani&al to be sacrificed, and cutting off its bead and thro$ing it into the ?ile. ?o bullock is sacrificed $hich has not on it the seal of the #riests $ho $ere called (1ealers.( The i&#ression fro& this seal

    re#resents a &an u#on his knees, $ith his hands tied behind hi&, and a s$ord #ointed at his throat. The ass is identified $ith Ty#hon not only because of his colour, but also because of his stu#idity and the sensuality of his dis#osition. The Persian king Ochus $as nickna&ed the (Ass,( $hich &ade hi& to say, (This ass shall dine u#on your o.,( and accordingly he sle$ A#is. Ty#hon is said to ha%e esca#ed fro& 0orus by a flight of se%en days on an ass.<

    :T0)/' EFPLA?AT)O? O, T0E 1TO/*.<

    FFF)). 1uch then are the argu&ents of those $ho endea%our to account for the abo%eD&entioned history of )sis and Osiris u#on a su##osition that they $ere of the order of 'ae&onsM but there are others $ho #retend to e.#lain it u#on other #rinci#les, and in &ore #hiloso#hical &anner. To begin, then, $ith those $hose reasoning is the &ost si&#le and ob%ious. As the Greeks allegoriAe their @ronos into Ti&e, and their 0era into Air, and tell us that the birth of 0e#haistos is no other but the change of air into fire, so these #hiloso#hers say that by Osiris the Egy#tians &ean the ?ile, by )sis that #art of the country $hich Osiris, or the ?ile, o%erflo$s, and by Ty#hon the sea, $hich, by recei%ing the ?ile as it runs into it, does, as it $ere, tear it into &any #ieces, and indeed entirely destroys it, e.ce#ting only so &uch of it as is ad&itted into the boso& of the earth in its #assage o%er it, $hich is thereby rendered fertile. The truth of this e.#lanation is confir&ed, they say, by that sacred dirge $hich they &ake o%er Osiris $hen they be$ail (hi& $ho $as born on the right side of the $orld and $ho #erished on the left.(:,? !79< ,or it &ust be obser%ed that the Egy#tians look u#on the east as the front or face of the $orld,:,? !7H< u#on the north as its right side,:,? !74< and u#on the south as its left.:,? !7G< As, therefore, the ?ile rises in the south, and running directly north$ards is at last s$allo$ed u# by the sea, it &ay rightly enough be said to be born on the right and to #erish on the left side. This conclusion, they say, is still farther strengthened fro& that abhorrence $hich the #riests e.#ress to$ards the sea, as $ell as salt, $hich they call (Ty#honEs foa&.( And a&ongst their #rohibitions is one $hich forbids salt being laid on their tables. And do they not also carefully a%oid s#eaking to #ilots, because this class of &en ha%e &uch to do $ith the sea and get their li%ing by itO And this is not the least of their reasons for the great dislike $hich they ha%e for fish, and they e%en &ake the fish a sy&bol of (hatred,( as is #ro%ed by the #ictures $hich are to be seen on the #orch of the te&#le of ?eith at 1ais. The first of these is a child, the second is an old &an, the third is a ha$k, and then follo$ a fish and a hi##o#ota&us. The &eaning of all these is e%idently, (O you $ho are co&ing into the $orld, and you $ho are going out of it Ii.e., both young and oldJ, God hateth i&#udence.( ,or by the child is indicated (all those $ho are co&ing into life(M by the old &an, (those $ho are going out of it(M by the ha$k, (God(M by the fish, (hatred,( on account of the sea, as has been before statedM and by the hi##o#ota&us, (i&#udence,( this creature being said first to slay his sire, and after$ards to force his da&.:,? !73< The Pythagoreans like$ise &ay be thought #erha#s by so&e to ha%e looked u#on the sea as i&#ure, and Cuite different fro& all the rest of nature, and that thus &uch is intended by the& $hen they call it the (tears of @ronos.(

    :,? !79< Plutarch here refers to Osiris as the Boon, $hich rises in the West.

    :,? !7H< According to the te.ts the front of the $orld $as the south, khent, and fro& this $ord is for&ed the %erb (to sail to the south.( :,? !74< "o#tic, :,? !7G< )n the te.ts the $est is the right side, une&i, . )n the te.ts the east is the left side, abti. in

    :,? !73< Each of these signs, , e.ce#t the last, does &ean $hat Plutarch says it &eans, but his &ethod of reading the& together is $rong, and it #ro%es that he did not understand that hierogly#hics $ere used al#habetically as $ell as ideogra#hically.

    :1ecs. FFF)))., FFF)-. 1o&e of the &ore #hiloso#hical #riests assert that Osiris does not sy&boliAe the ?ile only, nor Ty#hon the sea only, but that Osiris re#resents the #rinci#le and #o$er of &oisture in general, and that Ty#hon re#resents e%erything $hich is scorching, burning, and fiery, and $hate%er destroys &oisture. Osiris they belie%e to ha%e been of a black:,? !!8< colour, because $ater gi%es a black tinge to e%erything $ith $hich it is &i.ed. The Bne%is Bull:,? !!2< ke#t at 0elio#olis is, like Osiris, black in colour, (and e%en Egy#t:,? !!7< itself, by reason of the e.tre&e blackness of the soil, is called by the& E"he&ia,E the %ery na&e $hich is gi%en to the black #art or #u#il of the eye.:,? !!!< )t is, &oreo%er, re#resented by the& under the figure of a hu&an heart.( The 1un and Boon are not re#resented as being dra$n about in chariots, but as sailing round the $orld in shi#s, $hich sho$s that they o$e their &otion, su##ort, and nourish&ent to the #o$er of hu&idity.:,? !!;< 0o&er and Thales both learned fro& Egy#t that ($ater $as the first #rinci#le of all things, and the cause of generation.(:,? !!9<<

    :,? !!8< E.#eri&ents recently conducted by Lord /ayleigh indicate that the true colour of $ater is blue. :,? !!2< of /a.( )n Egy#tian, ?e&Dur, or BenDur, and he $as (called the life

    :,? !!7< The co&&onest na&e of Egy#t is @e&t, (black land,( as o##osed to the reddishDyello$ sandy deserts on each side of the (%alley of black &ud.( The $ord for (black( is ka&. :,? !!!< Plutarch see&s to #u#il of the eye (the child Isee &y Liturgy of ,unerary (black of the eye,( deri%ed (blackness.( :,? !!;< ha%e erred here. The early te.ts call the in the eye,( as did the 1e&itic #eo#les Offerings, #. 2!HJ. The "o#ts s#oke of the fro& the hierogly#hic (darkness,(

    There is no su##ort for this %ie$ in the te.ts.

    :,? !!9< )t $as a %ery co&&on belief in Egy#t that all things arose fro& the great celestial ocean called ?u, $hence ca&e the ?ile.

    :1ec. FFF-). The ?ile and all kinds of &oisture are called the (efflu. of Osiris.( Therefore a $aterD#itcher:,? !!H< is al$ays carried first in his #rocessions, and the leaf of a firDtree re#resents both Osiris and Egy#t.:,? !!4< Osiris is the great #rinci#le of fecundity, $hich is #ro%ed by the Pa&ylia festi%als, in $hich a statue of the god $ith a

    tri#le #hallus is carried about.:,? !!G< The threeDfold #hallus &erely signifies any great and indefinite nu&ber.<

    :,? !!H< Plutarch refers to the %essel of $ater, $ith $hich the #riest s#rinkles the ground to #urify it. :,? !!4< 0e see&s to refer here to the oli%eDtree6 BeCet, (oli%e land,( $as one of the na&es of Egy#t. :,? !!G< Plutarch see&s to be confounding Osiris $ith Benu, the god of generation, $ho is generally re#resented in an ithy#hallic for&. The festi%al of the #hallus sur%i%ed in Egy#t until Cuite recently.

    :1ec. FFF-))). The 1un is consecrated to Osiris, and the lion is $orshi##ed, and te&#les are orna&ented $ith figures of this ani&al, because the ?ile rises $hen the sun is in the constellation of the Lion. 0orus, the offs#ring of Osiris, the ?ile, and )sis, the Earth, $as born in the &arshes of Buto, because the %a#our of da&# land destroys drought. ?e#hthys, or Teleute, re#resents the e.tre&e li&its of the country and the seaDshore, that is, barren land. Osiris Ii.e., the ?ileJ o%erflo$ed this barren land, and Anubis:,? !!3< $as the result.:,? !;8<<

    :,? !!3< The Egy#tian An#u. son of 1et and ?e#hthys.

    The te.ts &ake one for& of hi& to be the

    :,? !;8< PlutarchEs e.#lanations in this cha#ter are unsu##orted by the te.ts.

    :1ec. FFF)F. )n the first #art of this cha#ter Plutarch continues his identification of Ty#hon $ith drought, and his ally Aso, Rueen of Ethio#ia, he considers to be the Etesian or north $inds, $hich blo$ for a long #eriod $hen the ?ile is falling. 0e goes on to say6DD< As to $hat they relate of the shutting u# of Osiris in a bo., this a##ears to &ean the $ithdra$al of the ?ile to its o$n bed. This is the &ore #robable as this &isfortune is said to ha%e ha##ened to Osiris in the &onth of 0athor, #recisely at that season of the year $hen, u#on the cessation of the Etesian or north $inds the ?ile returns to its o$n bed, and lea%es the country e%ery$here bare and naked. At this ti&e also the length of the nights increases, darkness #re%ails, $hilst light is di&inished and o%erco&e. At this ti&e the #riests celebrate doleful rites, and they e.hibit as a suitable re#resentation of the grief of )sis a gilded o. co%ered $ith a fine black linen cloth. ?o$, the o. is regarded as the li%ing i&age of Osiris. This cere&ony is #erfor&ed on the se%enteenth and three follo$ing days,:,? !;2< and they &ourn6 2. The falling of the ?ileM 7. The cessation of the north $indsM !. The decrease in the length of the daysM ;. The desolate condition of the land. On the nineteenth of the &onth Pachons they &arch in #rocession to the sea, $hither the #riests and other officials carry the sacred chest, $herein is enclosed a s&all boat of goldM into this they first #our so&e $ater, and then all #resent cry out $ith a loud %oice, (Osiris is found.( This done, they thro$ so&e earth, scent, and s#ices into the $ater, and &i. it $ell together, and $ork it u# into the i&age of a crescent, $hich they after$ards dress in clothes. This sho$s that they regard the gods as the essence and #o$er

    of $ater and earth.

    :,? !;2< The 24th day is %ery unluckyM the 2Gth is %ery luckyM the 23th and 78th are %ery unlucky. On the 24th day )sis and ?e#hthys &ade great la&entation for their brother >nDnefer at 1aisM on the 23th no &an should lea%e the houseM and the &an born on the 78th $ould die of the #lague.

    :1ec. FL. Though Ty#hon $as conCuered by 0orus, )sis $ould not allo$ hi& to be destroyed. Ty#hon $as once &aster of all Egy#t, i.e., Egy#t $as once co%ered by the sea, $hich is #ro%ed by the seaDshells $hich are dug out of the &ines, and are found on the to#s of the hills. The ?ile year by year creates ne$ land, and thus dri%es a$ay the sea further and further, i.e., Osiris triu&#hs o%er Ty#hon.<

    :,O>/T0 EFPLA?AT)O? O, T0E 1TO/*.<

    :1ec. FL). Osiris is the Boon, and Ty#hon is the 1unM Ty#hon is therefore called 1eth,:,? !;7< a $ord &eaning (%iolence,( (force,( Pc. 0erakles acco&#anies the 1un, and 0er&es the Boon. )n 1ec. FL)). Plutarch connects the deathDday of Osiris, the se%enteenth of 0athor, $ith the se%enteenth day of the BoonEs re%olution, $hen she begins to $ane. The age of Osiris, t$entyDeight years, suggests the co&#arison $ith the t$entyDeight days of the BoonEs re%olution. The treeDtrunk $hich is &ade into the sha#e of a crescent at the funeral of Osiris refers to the crescent &oon $hen she $anes. The fourteen #ieces into $hich Osiris $as broken refer to the fourteen days in $hich the &oon $anes.<

    :,? !;7< )n Egy#tian, $ith set, .

    , or

    $hich Plutarch see&s to connect

    :1ec. FL))). The height of the ?ile in flood at Ele#hantine is t$entyD eight cubits, at Bendes and Fois lo$ ?ile is se%en cubits, and at Be&#his &iddle ?ile is fourteen cubitsM these figures are to be co&#ared $ith the t$entyDeight days of the BoonEs re%olution, the se%enDday #hase of the Boon, and the fourteen daysE Boon, or full &oon. A#is $as begotten by a ray of light fro& the Boon, and on the fourteenth day of the &onth Pha&enoth:,? !;!< Osiris entered the Boon. Osiris is the #o$er of the Boon, )sis the #roducti%e faculty in it.<

    :,? !;!< day.

    Barked in the #a#yrus 1allier )-. as a #articularly unlucky

    :,),T0 EFPLA?AT)O? O, T0E 1TO/*.<

    :1ec. FL)-.

    The #hiloso#hers say that the story is nothing but an

    enig&atical descri#tion of the #heno&ena of Ecli#ses. )n 1ec. FL-. Plutarch discusses the fi%e e.#lanations $hich he has described, and begins to state his o$n %ie$s about the&. )t &ust be concluded, he says, that none of these e.#lanations taken by itself contains the true e.#lanation of the foregoing history, though all of the& together do. Ty#hon &eans e%ery #hase of ?ature $hich is hurtful and destructi%e, not only drought, darkness, the sea, Pc. )t is i&#ossible that any one cause, be it bad or e%en good, should be the co&&on #rinci#le of all things. There &ust be t$o o##osite and Cuite different and distinct Princi#les. )n 1ec. FL-)., Plutarch co&#ares this %ie$ $ith the Bagian belief in Or&aAd and Ahri&an, the for&er s#ringing fro& light I1ec. FL-)).J, and the latter fro& darkness. Or&aAd &ade si. good gods, and Ahri&an si. of a Cuite contrary nature. Or&aAd increased his o$n bulk three ti&es, and adorned the hea%en $ith stars, &aking the 1un to be the guard of the other stars. 0e then created t$entyDfour other gods, and #laced the& in an egg, and Ahri&an also created t$entyDfour godsM the latter bored a hole in the shell of the egg and effected an entrance into it, and thus good and e%il beca&e &i.ed together. )n 1ec. FL-))). Plutarch Cuotes E&#edocles, Ana.agoras, Aristotle, and Plato in su##ort of his hy#othesis of the T$o Princi#les, and refers to PlatoEs Third Princi#le. 1ec. FL)F. Osiris re#resents the good Cualities of the uni%ersal 1oul, and Ty#hon the badM Bebo:,? !;;< is a &alignant being like Ty#hon, $ith $ho& Banetho identifies hi&. 1ec. L. The ass, crocodile, and hi##o#ota&us are all associated $ith Ty#honM in the for& of a crocodile Ty#hon esca#ed fro& 0orus.:,? !;9<

    :,? !;;< )n Egy#tian, Bebi, or Baba, or Babai, he $as the firstDborn 1on of Osiris. :,? !;9< 1ee the Legend of 0eruDBehutet, T#r. H4N.

    The cakes offered on the se%enth day of the &onth Tybi ha%e a hi##o#ota&us sta&#ed on the&. 1ec. L). Osiris sy&boliAes $isdo& and #o$er, and Ty#hon all that is &alignant and bad.< The re&aining sections contain a long series of fanciful state&ents by Plutarch concerning the religion and &anners and custo&s of the Egy#tians, of $hich the Egy#tian te.ts no$ a%ailable gi%e no #roofs.

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