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actions and there are outcomes.  The aim is not to live according
to  guidelines,  but  to  understand as  fully  as  possible  the
consequences of the things we do,  and to decide, in the light of
our understanding (which has hopefully kept pace with our power),
whether we are prepared to live with the outcomes.

And so to sacrifice.  There is a problem here. The problem arises
from  the  perception that in magic you don't get  something  for
nothing,  and if you want to bring about change through magic you
have to pay for it in some way.  So far so good. The question is:
what  can you give in return?  There is a widespread belief  that
you  can sacrifice a living creature,  and while  most  magicians
(self included) abhor the idea,  the perpetuation of this idea is
still  being  used  as  a stick to beat  the  magical  and  pagan
community about the head. The issue is further complicated by the
fact  that  if  one  looks  at  surviving  shamanistic  practices
worldwide,  or  looks at the origins of  most  religions,  ritual
animal sacrifice is endemic.  That doesn't make it right,  and  I
have  an unshakeable prejudice that it isn't an acceptable  thing
to  do,  but I am only too aware of my hypocrisy when I  order  a
chicken curry, so I'm not going to stand on a soapbox and rant on
about  it.

     What  I  prefer  to  do is to examine  what  the  notion  of
sacrifice means.  What can one legitimately sacrifice?  You can't
legitimately sacrifice anything which is not yours to  give,  and
so the answer to the question "what can I sacrifice" lies in  the
answer to the question "what am I, and what have I got to give?".
You  certainly aren't any other living being,  and if  you  don't
make  the mistake of identifying yourself with  your  possessions
you  will see that the only sacrifice you can make  is  yourself,
because  that  is all you have to give.  Every  ritual  intention
requires  that you sacrifice some part of yourself,  and  if  you
don't  make the sacrifice willingly then either the  ritual  will
fail,  or  the  price  will be exacted anyway.  I  don't  have  a
rational justification for this statement, and it certainly isn't
based  on  "karma"  or a paranoid feeling  that  accountants  are
everywhere;  the belief was handed on to me as part of my magical
training,  and having observed the way in which "magical  energy"
is utilised to carry out intentions,  it makes sense. Each person
has  a certain amount of what I will call "life energy" at  their
disposal  -  some people call it "personal power",  and  you  can
sacrifice some of that energy to power the ritual. Sacrifice does
not  mean turning the knife on yourself (and there are plenty  of
people  who  do that).  What it means in  ordinary  down-to-earth
terms  is  that you promise to do something in  return  for  your
intention,  and you link the sacrifice to the intention in such a
way that the sacrifice focuses energy along the direction of your
intention. For example, my cat was ill and hadn't eaten for three
weeks,  so,  as  a last resort,  fearing she was about to die  of
starvation,  I carried out a ritual to restore her appetite,  and
as  a  sacrifice I ate nothing for 24 hours.  I  used  my  (real)
hunger to drive the intention, and she began eating the following
day.

     Any  personal  sacrifice which hurts enough engages  a  deep
impulse to make the hurt go away,  and the magician can use  that
impulse  to bring about magical change by linking the removal  of
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the pain to the accomplishment of the intention. And I don't mean
magical   masochism.   We   are  (subject  to  all   caveats   on
generalisations) creatures of habit who find comfort and security
by  living our lives in a particular way,  and a change  to  that
habit  and routine causes some discomfort and an opposing  desire
to return to the original state: that desire can be used. Just as
a ritual intends to change the world in some way,  so a sacrifice
forces  us to change ourselves in some way,  and  that  liberates
magical  energy.  If you want to heal someone,  don't just  do  a
ritual and leave it at that;  become involved in caring for  them
in  some way,  and that *active* caring can act as a channel  for
whatever power you have invoked. If you want to use magic to help
someone out of a mess, provide them with active, material help as
well;  conversely,  if you can't be bothered to provide  material
help,  your  ritual will be infected with that same  inertia  and
apathy - true will,  will out, and in many cases our true will is
to  flatter  the ego and do nothing  substantive.  I  speak  from
experience.

     From a magical perspective each one of us is a magical being
with  a vast potential of power,  but that is denied to us by  an
innate,  fanatical,  and unbelievably deep-rooted desire to  keep
the  world  in  a regular orbit  serving  our  own  needs.  Self-
sacrifice  disturbs  this equilibrium and lets out some  of  that
energy, and that is why egoless devotion and self-sacrifice has a
reputation for working miracles.

4.5 The Main Ritual

     After  invoking the Powers and having stated  the  intention
and  sacrifice,  there would seem to be nothing more to  do,  but
most people like to prolong the contact with the Powers and carry
out  some  kind of symbolic ritual for a period of  time  varying
from  minutes to days.  Ritual as I have described it so far  may
seem like a cut-and-dried exercise,  but it isn't;  it is more of
an art than a science,  and once the Circle and Gates are opened,
and the Powers are "in attendance",  whatever science there is in
ritual  gives  way to art.  Magicians operate in  a  world  where
ordinary    things    have   complex   symbolic    meanings    or
correspondences,   and  they  use  a  selection  of   consecrated
implements or "power objects" in their work. The magician can use
this palette of symbols within a ritual to paint of picture which
signifies an intention in a non-verbal,  non-rational way, and it
is  this ability to communicate an intention through every  sense
of the body,  through every level of the mind, which gives ritual
its power. I can't say any more about this because it is personal
and unique to every magician, and each one develops a style which
works best for them.

4.6 Dismissal of Powers

     Once  the  ritual  is complete the Powers  are  thanked  and
dismissed.  This  begins the withdrawal of consciousness back  to
its pre-ritual state.

4.7 Close Gates/Close Circle

     The final steps are closing the Gates (thus sealing off  the
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altered  state  of consciousness) and closing  the  Circle  (thus
returning to the everyday world). The Circle should not be closed
if  there is any suspicion that the withdrawal from  the  altered
state has not been completed fully.  I like to carry out a sanity
check  between  closing  the Gates and  closing  the  Circle.  It
sometimes  happens  that although the magician goes  through  the
steps  of closing down,  the attention is not  engaged,  and  the
magician remains in the altered state.  This is not a good  idea.
The  energy  of  that state will continue to  manifest  in  every
intention  in everyday life,  and all sorts of  unplanned  things
will  start to happen.  A related problem is that every  magician
will find sooner or later an altered state which compensates  for
some of their perceived inadequacies (in the way that many people
like to get drunk at parties),  and they will not want to let  go
of  it because it makes them feel good,  so they come out of  the
ritual in an altered state without realising they have failed  to
close down correctly.  This is called obsession, and it is one of
the interesting difficulties of magical work.

     Closing down correctly is important if you don't want to end
up  like a badly cracked pot.  If you don't feel happy  that  the
Powers  have  been  completely dismissed  and  the  Gates  closed
correctly, go back and repeat the steps again.

5. Maps & Correspondences

If  consciousness is imagined as a space we can move  around  in,
then it is a space of several dimensions.  An indespensible  tool
for  any magician is a method for describing this space  and  its
dimensions,   a  method  to  specify  the  "the  coordinates   of
consciousness",  like giving a map reference.  The magician  uses
such  a  descriptive method to say "this is where I want  to  get
to",  and you can imagine a ritual as a vehicle which  transports
him or her to the destination and back again.

     A descriptive method of this type is one of the most obvious
and  characteristic features of a particular  magical  technique,
because  states  of consciousness are usually described  using  a
dense mesh of symbolism and metaphor,  and if a magical tradition
has  been around for any length of time it becomes identified  by
the details of this symbolism.  Given the tendency for maps to be
confused  with territory,  there is a tendency for  symbolism  to
take  on  a life of its own and become completely  detached  from
authentic  magical technique.  People confuse  magical  symbolism
with magic; its use as a coordinate system is lost, vast tomes of
drivel are written, and every manner of absurdity follows.

     I am a Kabbalist by training and use a map of  consciousness
called "The Tree of Life".  This map has been coloured in using a
thousand  years  of  symbolism,  and the result  is  called  "the
Correspondences",  and it is a system which allows me to navigate
around the dimensions of consciousness with some precision. There
are many other maps,  some well worn by history, some not, and my
choice  is  a  matter of personal preference.  It  works  for  me
because  of the kind of person I am,  but it is only a map and  I
wouldn't  pretend that there was anything  intrinsically  special
about it.

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     Many  magicians operate within a  religious  framework.  The
Christian Mass is a magical ritual par excellence,  and there are
several other magical rituals associated with Christianity.  Some
magicians  work  within  a  pantheon  -  Graeco-Roman,  Egyptian,
Scandinavian, Aztec or whatever. Some (e.g. Crowley) invent their
own religion.  A characteristic of all these systems is that they
provide  a  complex mesh of symbol and metaphor,  a map  for  the
magician  to  work  within.   For  any  pantheon  it  is  usually
straightforward (with some bending,  stretching and hitting  with
a hammer) to identify a personification for the following aspects
of consciousness:

     heaviness, old-age, stagnation, limitation, inertia

     creativity, inspiration, vision, leadership

     violence, force, destructiveness

     harmony, integrity, balance, wholeness

     love,  hate,  passion, sensual beauty, aesthetics, emotional
     power, nurture

     reason, abstraction, communication, conceptualisation, logic

     imagination, instinct, the unconscious

     practicality, pragmatism, stolidity, materialism

And  once  we have gods and goddesses (or  saints)  to  personify
these qualities, a weave of metaphors and associations elaborates
the picture;  the Moon is instinct,  fire is both destructive and
energetic,  death is a sythe, air and mercury are "the same", and
so on.  The meaning of a symbol is personal - white means "death"
to some and "purity" to others. What matters is that the magician
should  have  a  clear map,  and with it the  ability  to  invoke
different  aspects  of consciousness by using  the  symbolism  of
gods,  goddesses,  archangels,  demons or whatever.  It does  not
matter  whether the magician believes in the literal  reality  of
the  territory or not,  as long as he or she treats the map  with
respect  and does not muddy the water by dabbling with  too  many
different maps. There are two principal ways in which maps become
muddled,  and as the main theme of these notes is the precise use
of limitation in conjuction with magical consciousness,  I  think
it  is  worth mentioning what I see as  potential  pitfalls.  The
first pitfall is mixing systems; the second is working with other
people.

     There is a tendency nowadays to muddle different systems  of
correspondences together,  to add Egyptian gods to a  Kabbalistic
ritual, to say that Tanith is really the same as Artemis, or that
Cybele and Astarte and Demeter are "just" different names for the
Mother Goddess,  to find parallels between Thor and Mars, between
Kali and Hecate,  between the Virgin Mary and Isis,  until,  like
different colours of paint mixed together,  everything ends up in
shades  of  muddy brown.  This unifying force  is  everywhere  as
people find universal themes and try to make links between groups
and systems.
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     It is (in my opinion) a bad idea to mix systems together  in
a  spirit  of  ecumenical  fervour.   Correspondences  are   like
intentions:  the sharper and more clearly defined they  are,  the
better they work.  Despite a few similarities, the Virgin Mary is
nothing  like Isis,  and Demeter has very little in  common  with
Astarte.   Syncretism   usually  takes  place  slowly  over   the
centuries,  so  that  for  most people there  is  no  distinction
between the classical Greek and Roman pantheons and Mercury is  a
synonym for Hermes, but to do it in real-time in your own head is
a recipe for muddle-headedness.

     Symbols  can  be  diffused when people work  together  in  a
group.  It  is  a mistake to believe that "power"  is  raised  in
direct  proportion  to  the number of people  taking  part  in  a
ritual. Unless people have been trained together and have similar
"maps",  then  the  ritual will have a different effect  on  each
person,  and  although  more  power may be  raised,  it  will  be
unfocussed  and  will probably earth  itself  through  unexpected
channels.  When  people  begin working together there will  be  a
period  of  time when their work together will probably  be  less
effective  than any one of them working alone,  but after a  time
their  "maps"  begin  to converge and  things  start  to  improve
dramatically.  There  is  nothing magical about this -  it  is  a
phenomenon of teams of people in general. I don't like "spectator
rituals" for this reason;  you are either in it or your are  out,
and if you are out, you are out the door.

     Does  it matter what map,  what system of correspendences  a
person  uses?  Is  there  a "best" set?  This  is  an  impossible
question to answer.  What can be said is that working within  any
magical  framework incurs a cost.  The more effective  a  magical
system is at limiting, engaging and mobilising the creative power
of  consciousness,   the  more  effective  it  is  at   ensnaring
consciousness  within its own assumptions and limitations.  If  a
person works within a belief system where the ultimate nature  of
God is pure,  unbounded love, joy and bliss, then that closes off
other possibilities.

     Without sitting in judgement of any set of beliefs,  I would
say  that  the  best  belief  system  and  the  best  system   of
correspondences  is one which allows consciousness to  roam  over
the greatest range of possibilities, and permits it the free-will
to choose its own limitations. And that is a belief in itself.

6. Conclusion

     The  gist of these notes is that ritual is a  technique  for
focussing magical power through the deliberate use of limitation.
Limitation comes from the belief system of the magician,  and the
set  of  correspondences  used to  create  symbolism  within  the
ritual. Further limitation comes from the structure of the ritual
itself,  and  ultimately from the statement  of  intention.  With
practise  these elements add up to a single-mindedness which  can
shift  consciousness  out  of its normal orbit.

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                        Shamanism (Internet)

Overview-Frequently Asked Questions (FAQ)

Summary: This FAQ contains a general overview on shamanism.
 It should be read by anyone interested in understanding the what
 is meant by shamanism and what differentiates shamanism form
 other forms of ecstatic experience
Keywords:  shaman, anthropology, ethnography, consciousness, spirit,
oobe
Organization: La Casa del Paese Lontano
Date: Wed, 9 Mar 1994 02:37:55 GMT
Lines: 227

Archive-name: shamanism/overview
Last-modified: 8 March 1994
Version: 1.1

NOTE: The following general overview of shamanism is not intended to
be the last word or the definitive work on this subject. Rather it is,
as its title implies, intended to provide the participant or reader with
a set of guidelines that will familiarize them with the general use of
the terms shamanism, shaman and shamanic in the trends, study and
practice of historic, traditional and contemporary shamanic experience.
The word 'shaman comes to English from the Tungus language via Russian.
Among the Tungus of Siberia it is both a noun and a verb. While the
Tungus have no word for shamanism, it has come into usage by anthropolo-
gists, historians of religion and others in contemporary society to
designate the experience and the practices of the shaman. Its usage has
grown to include similar experiences and practices in cultures outside
of the original Siberian cultures from which the term shaman originated.
Thus shamanism is not the name of a religion or group of religions.
Particular attention should be paid to the use of qualifying words
such as "may" or "usually". They indicate examples or tendencies and
are not, in any way, intended to represent rigid standards
Please send comments to [email protected] (Dean Edwards).

Shamanism-General Overview-Frequently Asked Questions (FAQ)
(c  November, 1993 by Dean Edwards)
This FAQ shall be posted monthly and is maintained by Dean Edwards
([email protected]). It is intended for the private non-commercial use
of Usenet users. It may not be sold without the permission of the
author.

Table of Contents:

1. Terms used in this FAQ
2. What is shamanism?
3. What is Shamanic Ecstasy?
4. Becoming a shaman
5. The role of trauma in the development of a shaman
6. The relationship between shamanic traditions and culture
7. The role of Shamanic Ecstasy
8. The origin of the term "shamanism"
9. Roles of the shaman
10. Reasons for this FAQ

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1. Why were the terms used in this FAQ selected and do they have special
meanings. There is an extensive literature about shamanism that has been
compiled since the late Eighteenth Century. Like any field of study and
religious practice, shamanism has developed a specialized vocabulary.
Please note that some of the words used in the material that follows are
drawn from scholars who have a solid background in shamanic studies and
may have meanings that are specific and less general than is often the
case in popular usage. Consulting a good dictionary should clear up any
points of confusion.

2. What is Shamanism?
Shamanism is classified by anthropologists as an archaic
magico-religious phenomenon in which the shaman is the great master
of ecstasy. Shamanism itself, was defined by the late Mircea Eliade
as a technique of ecstasy. A shaman may exhibit a particular magical
specialty (such as control over fire, wind or magical flight). When a
specialization is present the most common is as a healer. The
distinguishing characteristic of  shamanism is its focus on an
ecstatic trance state in which the soul of the shaman is believed to
leave the body and ascend to the sky (heavens) or descend into the
earth (underworld). The shaman makes use of spirit helpers, which
he or she communicates with, all the while retaining control over
his or her own consciousness. (Examples of possession occur, but
are the exception, rather than the rule.) It is also important to
note that while most shamans in traditional societies are men,
either women or men may and have become shamans.

3. What is Shamanic Ecstasy and how does it compare with other
forms of ecstasy?

From the Greek 'ekstasis', ecstasy literally means to be placed
outside, or to be placed.This is a state of exaltation in which a
person stands outside of or transcends his or herself. Ecstasy may
range from the seizure of the body by a spirit or the seizure of a
person by the divine, from the magical transformation or flight of
consciousness to psychiatric remedies of distress.

Three types of Ecstasy are specified in the literature on the subject:
1. Shamanic Ecstasy
2. Prophetic Ecstasy
3. Mystical Ecstasy

Shamanic ecstasy is provoked by the ascension of the soul of the
shaman into the heavens or its descent into the underworld. These
states of ecstatic exaltation are usually achieved after great and
strenuous training and initiation, often under distressing
circumstances. The resulting contact by the shaman with the
higher or lower regions and their inhabitants, and also with
nature spirits enables him or her to accomplish such tasks as
accompanying the soul of a deceased into its proper place in the
next world, affect the well-being of the sick and to convey the
story of their inner travels upon their return to the mundane
awareness.

The utterances of the shaman are in contrast with those of prophetic
and mystical ecstasy. The prophet literally speaks for God, while the
mystic reports an overwhelming divine presence. In mysticism, the
direct knowledge or experience of the divine ultimate reality, which is
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perceptible in two ways, emotional and intuitive. While these three
varieties of ecstatic experience are useful for the purposes of
analysis and discussion, it is not unusual for more than one form of
ecstasy to be present in an individual's experience.

However, it can be argued that, generally speaking, there are three
perceptive levels of ecstasy.
1) The physiological response, in which the mind becomes absorbed in
and focused on a dominant idea, the attention is withdrawn and the
nervous system itself is in part cut off from physical sensory input.
The body exhibits reflex inertia, involuntary nervous responses, frenzy.
2) Emotional perception of ecstasy refers to overwhelming feelings of
awe, anxiety, joy, sadness, fear, astonishment, passion, etc.
3) Intuitive perception communicates a direct experience and
understanding of the transpersonal experience of expanded states of
awareness or consciousness.

While the physiological response is always present, the emotional
response may or may not be significant when intuition is the principal
means of ecstatic perception. Some have argued that beyond the intuitive
state there is a fourth condition in which the holistic perception
exceeds mental and emotional limitations and understanding.

The ecstatic experience of the shaman goes beyond a feeling or percep-
tion of the sacred, the demonic or of natural spirits. It involves the
shaman directly and actively in transcendent realities or lower realms
of being.

4. How does one become a shaman?

Some have wondered if the experience of shamanic ecstasy or flight
makes a person a shaman. Generally speaking, most would say no.
A shaman is more than someone with an experience. First, he or she
is a trained initiate. Usually years of trenculturalization and
under a mentor precede becoming a functioning shaman. Second, a
shaman is not just an initiate who has received inner and outer
training, but is a master of shamanic journeying and techniques
(shamanic ecstasy). This is not a casual acquaintance with such
abilities, there is some degree of mastery of them. Finally, a
shaman is a link or bridge between this world and the next. This
is a sacred trust and a service to the community. Sometimes a
community that a shaman serves in is rather small. In other
instances it may be an entire nation. A lot of that depends on
social and cultural factors.

One becomes a shaman by one of three methods:
a) Hereditary transmission;
b) Spontaneous selection or "call" or "election";
c) personal choice and quest. (This latter method is less frequent
and traditionally such a shaman is considered less powerful than one
selected by one of the two preceding methods.) The shaman is not
recognized as legitimate without having undergone two types of
training:
1) Ecstatic (dreams, trances, etc.)
2) Traditional ("shamanic techniques, names and functions of
spirits,mythology and genealogy of the clan, secret language, etc.) The
two-fold course of instruction, given by the spirits and the old master
shamans is equivalent to an initiation." (Mircea Eliade, The Encyclo-
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pedia of Religion, v. 13 , p. 202; Mcmillian, N.Y., 1987.) It is also
possible for the entire process to take place in the dream state or in
ecstaticexperience.  Thus, there is more to becoming a shaman than a
single experience.  It requires training, perseverance and service.

5. What is the role of personal trauma or crisis in the selection or
development of a shaman?
A common experience of the call to shamanism is a psychic or spiritual
crisis, which often accompanies a physical or even a medical crisis, and
is cured by the shaman him or herself. This is a common occurrence for
all three types of shamanic candidates described above. The shaman is
often marked by eccentric behavior such as periods of melancholy,
solitude, visions, singing in his or her sleep, etc. The inability of
the traditional remedies to cure the condition of the shamanic candidate
and the eventual self cure by the new shaman is a significant episode in
development of the shaman. The underlying significant aspect of this
experience, when it is present,is the ability of the shaman to manage
and resolve periods of distress.

6. Does the presence of an active shamanic tradition necessarily mean
that the society itself should be deemed "shamanic"?
No, not at all. The presence of shamanism in a nation or a community
does not mean that shamanism is central to the spiritual or religious
life of the community or region. Shamanism often exists alongside and
even in cooperation with the religious or healing practices of the
community.

7. What is meant by shamanic ecstasy and what role does it actually play
in shamanism?
The ecstatic technique of shamanism does not involve itself in the broad
range of ecstasy reported in the history of religion. It is specifically
focused on the transpersonal movement of the consciousness of the
shaman into higher or lower realms of consciousness and existence.
Another aspect of shamanism is that compared to other spiritual
traditions, it is a path that the individual walks alone. While much of
the focus of shamanic studies has been on the shamanic complexes of
north and central Asia, shamanism is a universal phenomenon, not
confined to any particular region or culture.

8. What is the origin of the word "shaman"?
Shaman comes from the language of the Tungus of North-Central Asia. It
came into use in English via Russian.

9. What are the usual roles of a shaman?
In contemporary, historical or traditional shamanic practice the shaman
may at times fill the role of priest, magician, metaphysician or healer.
Personal experience is the prime determinant of the status of a shaman.
Knowledge of other realms of being and consciousness and the cosmology
of those regions is the basis of the shamanic perspective and power.
With this knowledge, the shaman is able to serve as a bridge between the
mundane and the higher and lower states The shaman lives at the edge of
reality as most people would recognize it and most commonly at the edge
of society itself.  Few indeed have the stamina to adventure into these
realms and endure the outer hardships and personal crises that have been
reported by or observed of many shamans.

10. Why was this FAQ written?
This FAQ was originally written to support a new Usenet
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newsgroup, 'soc.religion.shamanism'. The purpose of this
newsgroup is to provide a forum for discussion and exchange of ideas,
views and information about historic,traditional, tribal and
contemporary shamanism. This FAQ is intended to provide a useful general
overview of what 'shamanism' actually means and what it is in practice.
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                        SPRING EQUINOX RITUAL
                        By Marian Starwatcher

Clothing : The priestess who will invoke Athena (1) can wear any robe
that feels right to her, but she will carry the sword.  The priestess
invoking Demeter (2)  should wear a green robe, but cover it with her
cloak to begin with.  The priestess invoking Kore (3) should wear a
spring robe, covered with a dark cloak.

Before the ritual, place a large number of candles about the temple.
Leave them unlit.  One tiny candle should be placed on the altar.  The
matches should be put where they can be got at easily!

Burn Black Forest Incense ... a fair amount of it.  Keep the door of
your temple CLOSED.

Have ready some lavender oil to burn later in the ritual.

Have the participants each bring a candle.

When the participants enter, have them stand in the centre of the
temple. It will be dark.  Shut the door.

Priestess 1 goes to the east quarter, 2 to the south, 3 to the west.

Call the quarters theatrically.

All :  Kore is in the underworld.

Priestess 1 :  Blow, gentle breezes from the depths of the earth,
  Bring us to her in safety.

All :  Kore is in the underworld.

Priestess 2 :  Come, tiny flame, shine in the depths of the earth,
  Guide us to her in safety.

All :  Kore is in the underworld.

Priestess 3 :  Come, still dark waters in the depths of the earth,
  Bring us to her in safety.

All :  Kore is in the underworld.
  Cold stone under our feet in the depths of the earth,
  Bring us to her in safety.

P2 silently raises the circle.  The participants seat themselves.

P3 :  It is dark.  So dark.

P2 :  It is cold.  So cold.

P1 :  Where is the Grain Mother?

P3 :  Where is Demeter?

P2 :  She has turned her face from the earth.

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P1 :  How can this be?

All :   Mother Demeter, speak to us!
       Mother Demeter, speak to us!
       Mother Demeter, speak to us!

P2 :  invokes Demeter.

Demeter :  My daughter, where is my daughter?
  Where is she for whom I made the sun shine?
  Where is she for whom I made the grain grow?

  Kore, Kore, Kore!

P1 invokes Athena.

Athena :  She has gone below, Mother Demeter.

All :  Kore is in the underworld.
  Kore is in the underworld.
  Kore is in the underworld.

Demeter :  Then I will cover my face
  And let the earth die.

  Kore, Kore, Kore!

Athena :  Mother, the people of the earth need you.
  We are cold.
  We are hungry.
  We must have light.

Demeter :  Kore, Kore, Kore!

Demeter turns her back.

Athena turns to the participants.

Athena :  Then we must go below to her
  And beseech her to return.
  The earth must not die.

Athena moves to the altar and lights the tiny candle.

P3 :  Our steps falter.

All :  It is dark, dark.

P3 :  Our sight falters.

All :  It is dark, dark.

P3 :  Our hearts falter.

All :  It is dark, dark.

Athena :  Courage, for I am with you.
  Even in the darkness I am with you.
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  Even in the coldness I am with you.
  And see - we approach Kore on her throne!


Athena directs the participants' attention to the west.

All :  Kore, speak to us!
  Kore, speak to us!
  Kore, speak to us!

P3 invokes Kore/Persephone.

Kore :  I have gone below.
  Why do you now come to me?

Athena :  Kore, why are you here
  In the dark and the cold?

Kore :  Don't you know that all people
  Even gods
  Must go into the dark
  And look within?

Athena :  Kore, your Mother weeps for you.
  Will you come home to us?

Kore :  Don't you know that all children
  Even gods
  Must leave their Mothers
  And grow into adulthood?

Athena :  Kore, the earth is dying.
  Will you come home to us?

Kore :  The earth must not die.
  I will beseech my mother
  To bring life to the earth again.

Kore picks up the tiny candle and 'leads' the participants out.

Kore :  We walk through the darkness of the underworld.
  Our steps are sure.
  We do not fear the darkness of the underworld,
  For it is also the darkness within ourselves.
  We wind our way through the caverns.
  And now we feel the breath of the wind on our faces.
  We emerge from the underworld to the earth.
  The wind is cold.
  The earth is dark.

Athena :  Mother Demeter, we have returned.

Demeter :  Kore, Kore, Kore!

Kore :  Mother, I am here.

Demeter :  Kore, you have returned!
  Stay with me and run in the fields as you did before.
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  Play in the gardens of the earth as you did before.

Kore :  Mother, I cannot stay.

Demeter :  Then I will cover my face and grieve,
  And the earth will die.

Athena :  The earth must not die.

Kore :  I will stay with you
  For half of the year.
  But I must go below
  For the other half.

  Mother, look at me.

Demeter turns.

Demeter :  But what is this?
  Kore, you have changed.

Kore :  I went below to change, Mother.
  To grow.
  Call me now Persephone,
  For I have been to the underworld.
  I have been within.
  I must return to grow
  And to help others grow.
  Your world is the grain, Mother.
  My world is the hearts of all people
  Even gods.

Athena :  It is just, Mother Demeter.
  She must return below,
  But for now she will stay with you.

Demeter :  My daughter, you have grown wise.
  I accept what you must do.
  I will grieve when you go from me,
  And the earth will become cold and dark.
  But when you return,
  The earth will live again.

  See!

Athena, Demeter and Kore light all the candles.  Persephone throws off
her cloak to reveal a spring robe.  Demeter throws off her cloak to
reveal a green robe.

Athena :  Persephone has returned!
  The light has returned!
  The warmth has returned!

  Let us praise Mother Demeter
  For she has brought the earth to life again.
  Let us praise Persephone
  For she has returned from the underworld
  And will be there to guide us
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  When we must go within.

All Chant :  She has returned
  The earth lives again!
  We feel the warmth returning
  The sun shines again!
  We see the grain growing
  The garden grows again!
  Persephone, Demeter
  Persephone, Demeter
  Persephone, Demeter
  The earth lives again!

Repeat, then repeat last line to build cone of power until Demeter
judges the cone ready.  Send  out the power to bring life to the earth
again.

Farewell the Goddesses.

All sit down, forming a sitting circle.

P1 :  Long, long ago, there was no winter.
  Summer ruled the Earth as Mother Demeter
  Watched lovingly over her daughter Kore.

P2 :  All people knew her and loved her
  As the Grain Mother.
  There was no hunger
  And no one was ever cold.

P1 :  Kore ran in the fields of the earth
  Safe under her mother's loving eye.
  And for a long, long time
  She knew no other world.

P3 :  But all things change, and so did Kore.
  She felt something within her,
  An urge to know more,
  To grow.

P2 :  And so she approached the cave
  That led to the Underworld.
  She descended into the darkness.
  Her steps were faltering,
  For she could not see,
  And she was afraid.
  Yet she knew she must go on.

P1 :  When she came to the Underworld,
  Kore found a mirror.
  She looked within, and saw herself.
  Yet not the child she knew,
  She saw a young woman
  Who looked at her with knowledge in her eyes.

P3 :  Then she looked again,
  And saw an old woman,
  With a lined face and silver hair,
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  Who looked at her with knowledge in her eyes.

P1 :  And the old woman said,
  "Kore, you must change.
  All things must change.
  You must look within
  And know yourself truly,
  And grow."


P2 :  So Kore looked within,
  And embraced the old woman
  And the young woman.
  And she was filled with knowledge.
  And the knowledge changed her.

P1 :  On the earth, Demeter searched for Kore.
  She looked under every rock,
  She dived into every sea,
  She spoke to the flame,
  She rode on the winds.
  At last Athena came to her and said,
  "Your daughter has gone into the Underworld."

P3 :  Demeter wailed, and wept for Kore.
  She put aside her green robes
  And veiled herself in mourning.
  And the earth grew dark with her grief,
  And the earth grew barren with her grief,
  And the people cried out in fear.
  All the gods and people begged Demeter
  But she would not cease her weeping.

P2 :  At last Athena went to the cave,
  And descended to the Underworld.
  And there she spoke with Kore,
  And begged her to return.

P1 :  Kore was reluctant to go,
  But love of her mother
  And love of the earth
  Persuaded her to return.
  And so she went with Athena
  Back to the earth.

P2 :  Demeter was overjoyed to see her daughter.
  They embraced, and kissed.

P3 :  But then Kore told her mother
  How she had changed.
  And she said,
  "I must return,
  For I have been within.
  I am Queen of the Underworld."

P1 :  Demeter begged her daughter to stay.
  Kore, relenting, agreed;

2717

P2 :  That six months of every year
  She would stay with her mother.
  And the earth would be fruitful.
  And six months of every year
  She would return to the Underworld,
  And the earth would be barren
  Until she returned.

P1 :  And this is why we have winter.
  For Demeter veils her face
  When Kore, called Persephone,
  Returns to the Underworld each year.

P3 :  And the mystery is this :

  That the Underworld is within you,
  And you must descend to it
  If you are to grow.
  You must look into the mirror
  And see yourself as you truly are.

P1 :  But now is the time to rejoice!
  Persephone is returned,
  The earth is becoming warm again,
  And the grain is growing again.

P2 :  Let us share Demeter's joy
  In her daughter's return.
  Let us feast on her bounty.

Share cakes and water/cider.  Those who feel moved to may speak of their
feelings in the darkness, and experiences of their own in the Under-
world.

P3 opens the circle.


All :  Persephone has returned!

P3 :  Blow, winds of the East,
  Bring warmth to our bodies again.

All :  Persephone has returned!

P3 :  Shine, sun in the North,
  Bring warmth to our hearts again.

All :  Persephone has returned!

P3 :  Come, waters of the Western sea,
  Bring warmth to our souls again.

All :  Persephone has returned!

P3 :  Grow, all plants of the Earth,
  Bring warmth to our spirits again.

  The circle is open, but ever unbroken.
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  Merry meet,
  And merry part,
  And merry meet again.

  Blessed be.

All :  Blessed be.

P3 :  This rite is ended.

Note: The directions are all Southrn Hemisphere ... heh.

B*B* Marian*
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2719

                    Modern Female Rite Of Passage
                          Lady Shyra, 1994

Note:  East - Air; South - Fire, West - Water, North - Earth

EARLY PREPERATIONS

Candles for the ritual will be made that day.  Celebrant will make two
white candles.   Candles will be herbal and scented, and enscribed
appropriately. Celebrant and mother will also bring something that
symbolically (to them) symbolizes the rite of passage.

Ritual baths will be taken prior to ceremony, with Celebrant's bath
being drawn for her.  Salt, herbs and scents appropriate to the occasion
will be added to the bath, and it will be blessed prior to use.  Mother
will help Celebrant to the bath, where she will light a candle and
incense, give words of love and comfort and instruction to the Celeb-
rant, and then withdraw to assist in Circle Preparation.

CIRCLE PREPARATION

Circle area will be cleansed and Circle constructed and consecrated in
the usual manner.  Altar will sit just West of Center of Circle to
symbolize both the emotional aspects of the ritual, as well as the
death/ rebirth aspects.

Added to altar arrangement will be the Celebrant's two white candles.
Also on the altar will be a mirror sitting behind and between the two
white candles.  Symbolic gifts will be placed beside the altar -- the
mother's to the North symbolizing steadfastness, grounding, caution,
and wisdom of the elder.  The Celebrant's will be to the South of the
altar, symboling the fire, passion and impetuosity of youth.

INVOCATIONS

Guardian of the East
   Hail to thee, Ancient ones of Air!
   Blow soft around us this night
   That the restrictions and pains of childhood
   Will be but memories in the mind of the adult.

Guardian of the South
   Hail to thee, Ancient ones of Fire!
   Lend to us this night your passion and strength
   Envelope us in your warmth,
   That the fires of youth may be tempered within thee.

Guardian of the West
   Hail to thee, Ancient ones of Water!
   Wash over us with thy loving embrace
   That the sorrows of days long past
   Can give way to new understanding.

Guardians of the North
   Hail to thee, Ancient ones of Earth!
   Stand firm with us in our purpose this night,
   That from the youth shall grow the adult
   Full of purpose and wisdom.
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Invocation to the Lady
   Blessed Lady of a Thousand Names,
   You who art Maiden, Mother and Crone.
   Grant that this night the bindings of childhood will be broken
   And the bond  between mother and daughter be strengthened.
   For  the two, as so reflected throughout all creation,
   Are but images of thee in thy divine Trinity.
   Blessed Be.

   In honor of thee do I pour this toast, and drink this wine.

Invocation to the Lord
   Great Lord, Ancient one of the fields and Consort to our Lady,
   We ask that thou wouldst give
   a measure of your love and protection
   to she who will soon join the battles of this life.
   Fill her with the knowledge of thee as sancutary
   And grant that peace may follow her always.

   In honor of thee do I pour this toast, and drink this wine.

Chalice is then passed to each of the coveners to share in the toast.


Drawing Down the Moon

Priestess/Mother stands facing the moon with hands upraised and palms
turned upwards, cupwise.  Drinking in the Lady's essence, she says,

   Come to me and fill me with thy light
   Enter me, shine in me your fullness
   That I may use your power for my good,
   And for the good of All.

When appropriate, she blesses all within the Circle, and the rite that
is about to be performed.  Then, nodding to the Father of the Celebrant,
says:

   Bring forth your daughter,
   that she might, this night,
   cross the threshold of adulthood.

Father brings the Celebrant to the Eastern Gate.

Mthr: Is this the daughter I bore so many years before?
     Nay, it cannot be, for she was but a child when last I held her.

Dtr:  Mother, I am your child.  Now grown and ready to throw away
     the things of childhood.  Years it has been since my moonflow
     began and I became a woman.  Now it is time that this is recog
    nized.

Mthr: Very well, lead the child into the center of the Circle.  There to
have her sit in silence.

Father leads Celebrant to the center of the Circle, while mother
re-closes the Circle.  She then joins her daughter in the Circle's
center, saying:
2721

Mthr: You sit now in the Center of the Circle; that which is known
     as the Cauldron of Hecate; the point of transformation; the
     mother's womb, where beginnings end and endings re-begin.

     I have heard your words, and weep for them; Tears of both joy
     and sorrow.
     It was my body that cried out in pain and joy as you were born.
     It was my mind that went in circles to provide for us.
     It was my heart that broke when that which you wanted I could
     not give you.
     But always did you have my love... and always shall you carry
     that love with you.

     Behold in me the Three-Fold Goddess
     She who is One in Three - Maid, Mother, and Crone
     One in Three, as she is in you and all women,
     And as you and they are in her.
     Look upon her and know her,
     That you, too, may be whole.

     So I ask thee truly, art thou ready to face the woman within thee?
     To see within thee the light and dark, and fear no more the dark?
     To accept that which you are, and strive for that which you can
     become?
     To leave behind the things of childhood,
     But to continue to love and nurture the child which lives in
     all adults?

{Celebrant has answered accordingly to each of the questions, at which
time the Mother now exhorts the Celebrant to stand and face the altar.}

Mthr: Daughter, I ask you now to look deep within the mirror. See
     yourself reflected there.  Look into your eyes and know
     yourself. Repeat after me:"I come to commune with my Soul."

Dtr:  I come to commune with my Soul.

Mthr: Look into the reflection of your eyes, and name one thing about
     yourself that you love.

{Celebrant and Mother will continue this, alternating between what
the Celebrant thinks is both good and bad within her... }

After the last question, the Mother then says:

Mthr: Daughter, within thee is both light and dark. Know always your
     shadow side. If something is there which offends thee horrible,
     give it up.  For others to love you as an adult, you must love
     yourself first.  And loving yourself means giving up any self-
     hatred you've carried over from young years.  Now is the time
     to cut these things from thy life.  They are the bonds of
     childhood which have held you limited. Free yourself from them,
     and know that thy spirit flies free.

     Now look again into the mirror. Look at yourself with love.
     See the Goddess shining within thee. She is strong; no man
     has dominion over her.  She knows herself and loves herself.
     She will give herself to those who are worthy of her affections,
2722

     and turn from those who try to debase her.  Let the Goddess
     within thee shine through thee, that the nobility and strength
     of woman is clear for all to see.

     Now, come with me.


Mother embraces daughter and leads her to each of the four quarters.
After each challenge, the Celebrant must answer as she sees fit, and
asks the Guardian's Blessing.  The Covener at each gate will then bless
the Celebrant, and offer a gift for adulthood, such as strength,
courage, etc... or a physical gift pertinent to the rite and Gate.

Covener at Eastern Gate:
   Hold!  I am the wild wind and fury of the storm!
   That which buffets thee without shelter.
   How will you survive?

Covener at Southern Gate
   Hold!  I am fire and passion
   That which will consume thee with lust.
   How will you survive?

Covener at Western Gate
   Hold!  I am floods and weeping and gnashing of teeth.
   I am lonliness and frustration.
   How will thee survive?

Covener at Northern Gate
   Hold!  I am chaos and turmoil
   Plans gone wrong and dreams that die.
   How will thee survive?

Mother faces daughter (Priestess mode ON here)...
   I am the Lady, thy Mother...
   I shall be with thee no matter how far thou shalt roam.
   And when lonliness besets thee,
   Thou needs only gaze upon the moon,
   To see my face and my love reflected there to you.

Father approaches daugher and turns her to face him...
   I am he who is father to thee now.
   I shall stand behind and beside thee always.
   And when lonliness besets thee,
   Thou needs only to step out into sunlight
   To feel my warmth and love within thee.

Mother takes daughter by hand and returns to the altar. Daughter picks
up her gift of childhood and presents it to the mother, saying ...

   This I do give you as a symbol of childhood now behind me.
   Hold it and cherish it as you remember me.


Mother picks up her gift of adulthood and presents it the Celebrant,
saying...

   This I do give you as a symbol of your adulthood,
2723

   and my recognition of it.
   Hold it and cherish it as you remember me.


Draw a pentegram above the celebrant, with an affirmation at each of the
five points:

Point one:   In the name of Inanna, Queen of Heaven

Point two:   In the name of Athena, warrior Goddess, but also of Peace

Point three: In the name of Astarte, warrior Goddess, and protector of
       young females
Point four:  In the name of Diana, she of the bow and arrow, Goddess
       of Light
Point five:  Do I bless thee, and call thee "Woman".

May their strenth and independence, their love and virtue, be thine all
the days of thy life.

I recognize the child no more, but she the child who lives in all of us.

Mother stands with a space between her and her daughter and presents
the new adult to the coven.

Feasting (and in our case, a birthday celebration) follow.

Quarter Guardians are thanked, and blessings are asked of the
Lord and Lady upon the group, as well as the Celebrant.


Blessed Be * Lady Shyra *

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2724

                           MUHAMMAD

From a Baha'i book by 'Abdu'l-Baha:

    Americans and Europeans have heard a number of stories about
the Prophet which they have thought to be true, although the
narrators were either ignorant or antagonistic: most of them were
clergy; others were ignorant Muslims who repeated unfounded
traditions about Muhammad which they ignorantly believed to be
to His praise.

    Thus some benighted Muslims made His polygamy the pivot of
their praises and held it to be a wonder, regarding it as a
miracle; and European historians, for the most part, rely on the
tales of these ignorant people.

    For example, a foolish man said to a clergyman that the true
proof of greatness is bravery and the shedding of blood, and that
in one day on the field of battle a follower of Muhammad had cut
off the heads of one hundred men!  This misled the clergyman to
infer that killing is considered the way to prove one's faith to
Muhammad, while this is merely imaginary.  The military expeditions
of Muhammad, on the contrary, were always defensive actions: a
proof of this is that during thirteen years, in Mecca, He and His
followers endured the most violent persecutions.  At this period
they were the target for the arrows of hatred: some of His
companions were killed and their property confiscated; others fled
to foreign lands.  Muhammad Himself, after the most extreme
persecutions by the Qurayshites, who finally resolved to kill Him,
fled to Medina in the middle of the night.  Yet even then His
enemies did not cease their persecutions, but pursued Him to
Medina, and His disciples even to Abyssinia.

    These Arab tribes were in the lowest depths of savagery and
barbarism, and in comparison with them the savages of Africa and
wild Indians of America were as advanced as a Plato.  The savages
of America do not bury their children alive as these Arabs did
their daughters, glorying in it as being an honorable thing to do.
[The Banu-Tamim, one of the most barbarous Arab tribes, practiced
this odious custom.]  Thus many of the men would threaten their
wives, saying, "If a daughter is born to you, I will kill you."
Even down to the present time the Arabs dread having daughters.
Further, a man was permitted to take a thousand women, and most
husbands had more than ten wives in their household.  When these
tribes made war, the one which was victorious would take the women
and children of the vanquished tribe captive and treat them as
slaves.

    When a man who had ten wives died, the sons of these women
rushed at each other's mothers; and if one of the sons threw his
mantle over the head of his father's wife and cried out, "This
woman is my lawful property," at once the unfortunate woman became
his prisoner and slave.  he could do whatever he wished with her.
He could kill her, imprison her in a well, or beat, curse and
torture her until death released her.  According to the Arab habits
and customs, he was her master.  It is evident that malignity,
jealousy, hatred and enmity must have existed between the wives and
children of a household, and it is, therefore, needless to enlarge
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upon the subject.  Again, consider what was the condition and life
of these oppressed women!  Moreover, the means by which these Arab
tribes lived consisted in pillage and robbery, so that they were
perpetually engaged in fighting and war, killing one another,
plundering and devastating each other's property, and capturing
women and children, whom they would sell to strangers.  How often
it happened that the daughters and sons of a prince, who spent
their day in comfort and luxury, found themselves, when night fell,
reduced to shame, poverty and captivity.  Yesterday they were
princes, today they are captives; yesterday they were great ladies,
today they are slaves.

    Muhammad received the Divine Revelation among these tribes,
and after enduring thirteen years of persecution from them, He
fled.  [To Medina.]  But this people did not cease to oppress; they
united to exterminate Him and all His followers.  It was under such
circumstances that Muhammad was forced to take up arms.  This is
the truth: we are not bigoted and do not wish to defend Him, but
we are just, and we say what is just.  Look at it with justice.
If Christ Himself had been placed in such circumstances among such
tyrannical and barbarous tribes, and if for thirteen years He with
His disciples had endured all these trials with patience,
culminating in flight from His native land -- if in spite of this
these lawless tribes continued to pursue Him, to slaughter the men,
to pillage their property, and to capture their women and children
-- what would have been Christ's conduct with regard to them?  If
this oppression had fallen only upon Himself, He would have
forgiven them, and such an act of forgiveness would have been most
praiseworthy; but if He had seen that these cruel and bloodthirsty
murderers wished to kill, to pillage and to injure all these
oppressed ones, and to take captive the women and children, it is
certain that He would have protected them and would have resisted
the tyrants.  What objection, then, can be taken to Muhammad's
action?  Is it this, that He did not, with His followers, and their
women and children, submit to these savage tribes?  To free these
tribes from their bloodthirstiness was the greatest kindness, and
to coerce and restrain them was a true mercy.  They were like a man
holding in his hand a cup of poison, which, when about to drink,
a friend breaks and thus saves him.  If Christ had been placed in
similar circumstances, it is certain that with a conquering power
He would have delivered the men, women and children from the claws
of these bloodthirsty wolves.

    Muhammad never fought against the Christians; on the contrary,
He treated them kindly and gave them perfect freedom.  A community
of Christian people lived at Najran and were under His care and
protection.  Muhammad said, "if anyone infringes their rights, I
Myself will be his enemy, and in the presence of God I will bring
a charge against him."  In the edicts which He promulgated it is
clearly stated that the lives, properties and honor of the
Christians and Jews are under the protection of God; and that if
a Muhammadan married a Christian woman, the husband must not
prevent her from going to church, nor oblige her to veil herself;
and that if she died, he must place her remains in the care of the
Christian clergy.  Should the Christians desire to build a church,
Islam ought to help them.  In case of war between Islam and her
enemies, the Christians should be exempted from the obligation of
fighting, unless they desired of their own free will to do so in
2726

defense of Islam, because they were under its protection.  But as
a compensation for this immunity, they should pay yearly a small
sum of money.  In short, there are seven detailed edicts on these
subjects, some copies of which are still extant at Jerusalem.  This
is an established fact and not dependent on my affirmation.  The
edict of the second Caliph [Of 'Umar] still exists in the custody
of the orthodox Patriarch of Jerusalem, and of this there is no
doubt. [Cf. Jurji Zaydan's _Umayyads and Abbasids_, trans. D. S.
Margoliouth.]

    Nevertheless, after a certain time, and through the
transgression of both the Muhammadans and the Christians, hatred
and enmity arose between them.  Beyond this fact, all the
narrations of the Muslims, Christians and others are simply
fabrications, which have their origin in fanaticism, or ignorance,
or emanate from intense hostility.

    For example, the Muslims say that Muhammad cleft the moon, and
that it fell on the mountain of Mecca: they think that the moon is
a small body which Muhammad divided into two parts and threw one
part on this mountain, and the other part on another mountain.

    Such stories are pure fanaticism.  Also the traditions which
the clergy quote, and the incidents with which they find fault, are
all exaggerated, if not entirely without foundation.

    Briefly, Muhammad appeared in the desert of Hijaz in the
Arabian Peninsula, which was a desolate, sterile wilderness, sandy
and uninhabited.  Some parts, like Mecca and Medina, are extremely
hot; the people are nomads with the manners and customs of the
dwellers in the desert, and are entirely destitute of education and
science.  Muhammad Himself was illiterate, and the Qur'an was
originally written upon the bladebones of sheep, or on palm leaves.
These details indicate the condition of the people to whom Muhammad
was sent.  The first question which He put to them was, "Why do you
not accept the Pentateuch and the Gospel, and why do you not
believe in Christ and in Moses?"  This saying presented
difficulties to them and they argued, "Our forefathers did not
believe in the Pentateuch and the Gospel; tell us, why was this?"
He answered, "They were misled; you ought to reject those who do
not believe in the Pentateuch and the Gospel, even though they are
your fathers and your ancestors."

    In such a country, and amidst such barbarous tribes, an
illiterate Man produced a book in which, in a perfect and eloquent
style, He explained the divine attributes and perfections, the
prophethood of the Messengers of God, the divine laws, and some
scientific facts.

    Thus, you know that before the observations of modern times -
- that is to say, during the first centuries and down to the
fifteenth century of the Christian era -- all the mathematicians
of the world agreed that the earth was the center of the universe,
and that the sun moved.  The famous astronomer who was the
protagonist of the new theory discovered the movement of the earth
and the immobility of the sun. [Copernicus.]  Until his time all
the astronomers and philosophers of the world followed the
Ptolemaic system, and whoever said anything against it was
2727

considered ignorant.  Though Pythagoras, and Plato during the
latter part of his life, adopted the theory that the annual
movement of the sun around the zodiac does not proceed from the
sun, but rather from the movement of the earth around the sun, this
theory had been entirely forgotten, and the Ptolemaic system was
accepted by all the mathematicians.  But there are some verses
revealed in the Qur'an contrary to the theory of the Ptolemaic
system.  One of them is "The sun moves in a fixed place," which
shows the fixity of the sun, and its movement around an axis.
[Qur'an 36:37]  Again, in another verse, "and each star moves in
its own heaven." [Qur'an 36:38]  Thus is explained the movement of
the sun, of the moon, of the earth, and of other bodies.  When the
Qur'an appeared, all the mathematicians ridiculed these statements
and attributed the theory to ignorance.  Even the doctors of Islam,
when they saw that these verses were contrary to the accepted
Ptolemaic system, were obliged to explain them away.

    It was not until after the fifteenth century of the Christian
era, nearly nine hundred years after Muhammad, that a famous
astronomer made new observations and important discoveries by the
aid of the telescope, which he had invented. [Galileo]  The
rotation of the earth, the fixity of the sun, and also its movement
around an axis, were discovered.  It became evident that the verses
of the Qur'an agreed with existing facts, and that the Ptolemaic
system was imaginary.

    In short, many Oriental peoples have been reared for thirteen
centuries under the shadow of the religion of Muhammad.  During the
Middle Ages, while Europe was in the lowest depths of barbarism,
the Arab peoples were superior to the other nations of the earth
in learning, in the arts, mathematics, civilization, government and
other sciences.  The Enlightener and Educator of these Arab tribes,
and the Founder of the civilization and perfections of humanity
among these different races, was an illiterate Man, Muhammad.  Was
this illustrious Man a thorough Educator or not?  A just judgment
is necessary.


                         'Abdu'l-Baha
            _Some Answered Questions_, pages 18-24
                  (c) 1930, 1954, 1964, 1981
              by the National Spiritual Assembly
              of the Baha'is of the United States
                      All Rights Reserved

For electronic reproduction only!  Do not reproduce in any other
way without permission from the National Spiritual Assembly of the
Baha'is of the United States.  Copies intended for electronic
reproduction such as within files available for download on
Bulletin Board Systems must contain the copyright information and
this paragraph and must not be altered in any way.

File name:  SAQ-018.TXT


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                   On the Sovereignty of Muhammad,
                  from the Writings of Baha'u'llah


 Behold how the sovereignty of Muhammad, the
Messenger of God, is today apparent and manifest
amongst the people.  You are well aware of what befell
His Faith in the early days of His Dispensation.
What woeful sufferings did the hand of the infidel
and erring, the divines of that age and their associates,
inflict upon that spiritual Essence, that most pure
and holy Being!  How abundant the thorns and briars
which they have strewn over His path!  It is evident
that that wretched generation, in their wicked and
satanic fancy, regarded every injury to that immortal
Being as a means to the attainment of an abiding
felicity; inasmuch as the recognized divines of that
age, such as Abdu'llah-i-Ubayy, Abu'Amir, the hermit,
Ka'b-ibn-i-Ashraf, and Nadr-ibn-i-Harith, all
treated Him as an impostor, and pronounced Him a
lunatic and a calumniator.  Such sore accusations they
brought against Him that in recounting them God
forbiddeth the ink to flow, Our pen to move, or the
page to bear them.  These malicious imputations provoked
the people to arise and torment Him.  And how
fierce that torment, if the divines of the age be its
chief instigators, if they denounce Him to their followers,
cast Him out from their midst, and declare
Him a miscreant!  Hath not the same befallen this
Servant, and been witnessed by all?

    For this reason did Muhammad cry out:  "No
Prophet of God hath suffered such harm as I have
suffered."  And in the Qur'an are recorded all the
calumnies and reproaches uttered against Him, as
well as all the afflictions which He suffered.  Refer ye
thereunto, that haply ye may be informed of that
which hath befallen His Revelation.  So grievous was
His plight, that for a time all ceased to hold intercourse
with Him and His companions.  Whoever associated
with Him fell a victim to the relentless
cruelty of His enemies....

    Consider, how great is the change today!  Behold,
how many are the Sovereigns who bow the knee before
His name!  How numerous the nations and kingdoms
who have sought the shelter of His shadow,
who bear allegiance to His Faith, and pride themselves
therein!  From the pulpit-top there ascendeth
today the words of praise which, in utter lowliness,
glorify His blessed name; and from the heights of
minarets there resoundeth the call that summoneth
the concourse of His people to adore Him.  Even those
Kings of the earth who have refused to embrace His
Faith and to put off the garment of unbelief, none-the-less
confess and acknowledge the greatness and
overpowering majesty of that Day Star of loving-kindness.
Such is His earthly sovereignty, the evidences
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of which thou dost on every side behold.  This
sovereignty must needs be revealed and established
either in the lifetime of every Manifestation of God
or after His ascension unto His true habitation in the
realms above....

    It is evident that the changes brought about in
every Dispensation constitute the dark clouds
that intervene between the eye of man's understanding
and the Divine Luminary which shineth
forth from the day spring of the Divine Essence.
Consider how men for generations have
been blindly imitating their fathers, and have
been trained according to such ways and manners
as have been laid down by the dictates of
their Faith.  Were these men, therefore, to discover
suddenly that a Man, Who hath been living in their
midst, Who, with respect to every human limitation
hath been their equal, had risen to abolish every established
principle imposed by their Faith--principles by
which for centuries they have been disciplined, and
every opposer and denier of which they have come to
regard as infidel, profligate and wicked,--they would
of a certainty be veiled and hindered from acknowledging
His truth.  Such things are as "clouds" that
veil the eyes of those whose inner being hath not
tasted the Salsabil of detachment, nor drunk from
the Kawthar of the knowledge of God.  Such men,
when acquainted with those circumstances, become
so veiled that, without the least question, they pronounce
the Manifestation of God as infidel, and sentence
Him to death.  You must have heard of such
things taking place all down the ages, and are now
observing them in these days.

    It behoveth us, therefore, to make the utmost endeavor,
that, by God's invisible assistance, these dark
veils, these clouds of Heaven-sent trials, may not hinder
us from beholding the beauty of His shining
Countenance, and that we may recognize Him only
by His own Self.


_Gleanings from the Writings of Baha'u'llah_, pages 24-27

--- Renegade v12-25 Exp
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                          New Age Ministry
                        By: Steve Kalinowski

The New Age concept, in an overview, is basically a shifting of
perspectives, or a changing paradigm, with focus and emphasis on
individual personal spirituality and its effect/consequences on
society. Since that in itself is such an individually eclectic
approach to philosophy, it is difficult to pin down a definition
that will be accepted by a concensus. Thus, there are many
different working definitions of New Age, I'm sure you've heard a
few different ones yourself. Some are valid to a certain extent;
while others are truly misguided.. it depends on the depth of
understanding and credibility of who you ask..

The mechanism that determines the New Age, in a strictly
time-line oriented sense..<not philosophy>, comes from Astrology.
Astrologers have long tracked a cycle called "The Procession of
the Equinoxes."  Each year the beginning of Spring is noted as
the `point of Equinox,' the moment that the azimuth of the Sun
goes from south to north declination-- or is crossing at zero
degrees declination, when the day and night are equal in length.
(aequinoctium =<= ~aequus,~ equal + ~nox,~ night)

If the measurement of celestial longitude of the Equinox is
marked against the backdrop of the zodiac; it will be noticed
that the markings creep slowly backwards from year to year at a
random rate, (the present rate is at about 6 seconds of celestial
arc per year, or one full degree in seventy-five years...)  not
very fast, but enough so that in every 2,250 years or so (approx)
depending of the average rate, the marking of the Equinox point
actually changes zodiac signs. Astrologers call the duration
within one particular zodiac sign an `Age.' We have been in the Age
of Pisces for a little over 2,000 years; and the transition into
the Age of Aquarius is starting, hence expressions like `the Dawn
of Aquarius.'

A noteworthy historical point about the changing of Ages;
although there are always periods of overlap, with no real line
of demarcation, each Age has a distinctive flavor or tone of
philosophy, and images of common useage that mirror the images
connected to the sign naming the Age. From a religious
perspective, Christianity has come to be the flag-bearer of the
Piscean Age, complete with all Piscean attitudes and
characteristics... Judiasm was the flag-bearer of the Aries Age,
as was Hinduism the flag-bearer of the Taurus Age.

Interestingly, the Bhraman's Sacred Cow (Taurus image) became the
Golden Calf that was cast down by the Judiac nomads and shepherds
(Aries image) to promote the One-God concept (also an Aries
image). Likewise, the Sacrificial Lamb (Aries image) was offered
and became the Kyrstos/Christ/Savior (Piscean image) to promote
the Universal-God concept.. the imagery of the `Fisherman of Men'
is also strongly Piscean.

So, it is expected that the Aquarian Age will also have its own
tone and flavor in this regard... perhaps the image of the
Aquarian Water-bearer will empty his Urn that contains all the
fish that were caught by the Fisherman of Pisces.
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The attitude of Aquarius is `individuality in a harmonious
society of like-minded individuals.... or else, anarchy,
rebellion and revolution to obtain acceptance of individuality'
..ie., Ecumenism and apostacy gives way to tolerance, respect,
even protection of spiritual diversity. A motto might be:
`Spiritual Brotherhood; by Concensus of Conscious Awareness, or
Enlightened Anarchy, take your pick.' <G> A view of Diety in the
Aquarian Age might be `A Multifarious Multi-dimensional
Manifestation of the One' -- no longer cultural, no longer
personified, but integrated into all of humanity at once... ie.,
finally taking the Christ off of the Cross (the image of actually
sacrificing the sacrifice) and placing him in the very essence of
all beings.

For the record, I am an ordained minister of the International
Metaphysical Ministry... which is to say-- a New Age Minister!
As is the case of any ministry, my prime focus is to increase the
awareness of the Diety's [whatever name you may choose] Presence
in mankind. The metaphysical approach in this quest actually
compliments other religious teaching systems by supplementing
them with the premise that each of us is directly connected to
the God/dess-Source <ie., my preferred nomenclature>, and can
become consciously aware of that connection through meditation.
This approach encourages one to personally experience
God/dess-Source, rather than merely accept God/dess-Source on the
testimony of someone else.

In the course of my studies, I have traveled on many roads. Along
the way, I considered well that each one was to be but a link in
the chain, never placed total commitment to any one link, but
only in the strength of the full length of chain. As the chain
grows longer with each new link acquired, it approaches a binding
of the Universe. Religion... in a prayer, a spell, a divination,
or invocation... regardless of the name used, religion defined is
to bind oneself, or to be bound, to a way of life.

First, to define metaphysical science. We have incorporated many
varied topics into this general heading, including, but not
limited to meditation, yoga, esp, astral projection, psychic
perception, runes, channeling, astrology, tarot, I-ching, Jungian
psychology, aura-psionic manipulation, alchemy, feng shui,
creative visualization, high magick, and comparative religions.
The metaphysical practitioner uses at least one of these art
forms, most likely many more than one, in their work. A minister
in metaphysical science is studied in _most_ of these art forms,
not to any expertise level, but to a qualifying level to be more
than just conversant -- informed and able to understand each form
and teach the general concepts and principles to others.

The minister, once qualified, then, is able to pursue their own
particular study in whatever field they choose for a speciality
--  my speciality is astrology and psionics <and LightWorking,
see below>. This is not unlike the medical profession, in that
all of the basic skills are learned during the general degree;
and then a speciality skill is pursued for the final practice.
The common thread in all metaphysical science practices is that
we value every human being as being fully connected to, or a
manifestation of the Universal/Divine/God/dess-Source; that each
2732

practitioner is experiencing that connection in their life-work,
and is encouraging others to experience their own connection in
their life, thus leading to developing their own life-work goals..

The organization of the International Metaphysical Ministry is an
academic organization, not designed to create a new religion, but
to provide an acedemic `clearing house' for information and
professional contacts for all those in the diverse fields of
study under the metaphysical umbrella.  The organization provides
accrediting credentials for academic work, and continuing
education in yearly convention seminars.

In personal practice, the ordained minister is charged to provide
_only_one_precept/tenet_ to the client/student -- ie., the
connection to the God/dess-Source is found within each living
entity, therefore each person is capable of becoming conscious of
that connection, and living in accordance with that connection.
The implication is that each person has a Divine purpose, as well
as an individual purpose. Most times these two purposes seem to
be in conflict. Metaphysical ministry contends that they are
meant to coincide, to exist together in harmony, to complement
each other; and from that view attempts to resolve any apparent
conflict of dualistic purpose through education, meditation, and
prayer treatments.

Education is as straight forward as it sounds. The practitioner
has their personal area of expertise, as well as the general
working knowledge of most `spiritual paths,' and teaches that to
all those who seek. The more studied the practitioner, the more
areas of `spiritual path' they are able to work with to educate
their students. Here, the minister acts as a spiritual guide
until the client/student is able to access the `inner guidance'
that enables them to take over for themselves.

Meditation is the backbone of the philosophy, all other
metaphysical art forms are in some way connected to this. The
practitioner personally meditates to daily renew, validate and
experience their own connection to the God/dess-Source; and
teaches client/students to do the same through a series of
methods for exercising meditation skills. This is the ritual
level of the ministry.

Prayer treatment is the basic healing tool of the ministry of
metaphysical science. A prayer treatment is a conscious focus and
release of psychic energy (psionics) from the minister to the
client/student for the purpose of healing the spiritual self.
Once healing begins on the psychic level, healing on all other
levels soon follows. This is the conjure/magick level of the
ministry.

In my personal practice, the use of astrology to create
personalized prayer treatments combined with psionics (aura
visualization and field energy administration) is my specialty
and the subject of my masters thesis. This technique is now being
studied by all other ministers in the organization who are
interested in astrology and psionics. I intend to further develop
the technique in the doctorate work.

2733

LightWorking:

The term ~LightWork~ is meant to imply the `Nurturing and
mid-Wifery of the dawning Aquarius Age' -- working to bring it to
full Light. I use the term LightWorking to describe the personal
commitment of an individual to the opening of the world to the
concepts of the New Age... not all LightWorkers are metaphysical
ministers, on the contrary. There are LightWorker representatives
in all walks of life, all areas of human endeavor, and they focus
the concepts of the New Age through their own particular
perspective.

Notice that so many novel, movie and television writers, even the
commercial ads, are working with New Age themes, as are musicians
and artists of all kinds. Science scholars and philosophers, too,
have their representatives. Much of the work on `Quantum Physics'
is developed through the New Age perspectives, as is the growing
acceptance of alternative health care methods in the general
community. The underlying essence of such concepts as `Political
Correctness,' of the environmental `Green,' `EcoSafe,' and
`EarthWatch' movements, are all still other examples of New Age
focus areas. In fact, the mass networking of human thought (this
electronic media) is a very fine example of the Aquarian New Age.

New understandings in psychology and sociology, concepts of ESP
and intuitive creativity, of channeling and automatic writing, of
spirit guides, all have taken old existing concepts and
restructured them within the framework of the New Age views.  All
these areas of new thought have LightWorker representatives
working right along side of traditionalists, and diligently
participating in guiding the progress and development of their
fields toward the New Age view..

Well Neal, guess that should be a short summary <G>... aren't
you glad you asked?

Be Well... And so it is!            Rev Steve @)>--`-,--`---


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                  The Temple of Set, Is it Satanic?
                          By: Lilith Aquino

I can't answer this in 25 words or less, so bear with me! If you
consider Satanism to be anti-Christian Devil worship, the answer is no.
The Temple of Set practices a completely non-Christianized, positive
"high Satanism". To understand what we mean by this, a bit of history of
the Temple is needed:
While the TOS as an organization was formally incorporated and recog-
nized by both state and federal governments in 1975 CE, its magical and
philosophical roots are prehistoric, originating in mankind's first
apprehension that there is "something different" about the human race -
a sense of SELF-CONSCIOUSNESS - that places humanity apart from all
other known forms of life. Ancient religions - of which those of Egypt
are generally acknowledged the eldest - either exalted or feared this
self-consciousness. Those which exalted it took the position that the
human psyche is capable of opposition to and domination
of the forces of nature.

The psyche-worshipping, reasoning religions - or schools of initiatory
philosophy - attained levels of abstract knowledge that made them
mysterious to the masses. In a few socities, such as Egypt and Greece,
such groups were respected and admired. More often, however, their
exclusive elitism and "supernatural" activities made them objects of
resentment and persecution.

While all philosophical schools embraced the psychecentric consciousness
to some degree, there were a very few which made it avowedly and
explicitly the focus of their attention. The divine personifications
("gods") of such schools have come down to us as symbols of what most
Western religions, worshippers of non-consciousness, consider the
supreme "evil": the Prince of Darkness in his many forms. Of these the
most ancient is Set, whose Priesthood can be traced to predynastic
times.

Originally a circumpolar/stellar deity portrayed as a cyclical counter-
part to the Solar Horus, Set was later recast as an evil principle by
the cults of Osiris and Isis. When the Hebrews emigrated from Egypt
during the XIX Dynasty, they took with them a caricature of Set: "Satan"
(from the hieroglyphic _Set-Hen_, one of the god's formal titles).
Originally a sort of "prosecuting angel for YHVH", the Hebrew Satan was
changed by Christianity into a personification of everything God was not
- and since God was "good", Satan was necessarily "bad". Alluring or
mysterious deities from religions competing with early Christianity -
such as the hellenic/Roman Mysteries and Persian Mithraic faith - were
also "bad". Non-Christian gods generally were redefined as Christian
"demons" and given a place in the Christian Hell (another name stolen
and perverted from Norse mythology). Christian propaganda nonwithstan-
ding, the present day "Satan" is wholly their invention.

Which brings us to the present time: The Satanic religion proposes to
raise the individual to personal godhood, free from enslavement to any
other "God" (or gods). However this is a question not just of power, but
also of ethics, morality, and psychological maturity. The parameters of
philosophy and metaphysics extend far beyond the conceptual and symbolic
limits of the Judaic/Chrisitian tradition. The Temple of Set explores
the "human equation" and the metaphysical and psychological roots of the
great Satanic/psyche-centered philosophies of history. The appeal of
2735

occultism is much the same as that of conventional religion: Logical
positivism and scientific materialism, though they have made great
strides towards explaining the "how" of existence, have failed entirely
to explain the why.

Conventional religions, with their colorful mythologies analyzed in
terms of
the underlying philosophical principles, represent simply the primitive
longing of man to feel "at one" with the Universal harmony he perceives
about him. The Black Magician rejects both the desirability of union
with the Universe and any self-deceptive actions designed to create such
an illusion.  He/she has considered the existence of the individual
psyche - the "core you" of your conscious intelligence - and has taken
satisfaction from its existence as something unlike anything else. The
Black Magician desires this psyche to live, to experience, to continue.
He/she does not wish to die - or to lose consciousness and identity in
a larger, Universal consciousness (assuming that such exists). He/she
wants to BE. This decision in favor of individual existence is the first
premise of the Temple of Set.

The second premise of the Temple is that the psychecentric consciousness
can evolve towards its own divinity through deliberate exercise of the
intelligence and Will, a process of BECOMING or COMING INTO BEING
(XEPER), whose roots may be found in the dialectic method expounded by
Plato and the conscious exaltation of the Will proposed by Nietzsche.

The "worship" of Set is thus the "worship" of individualism. In the
Church of Satan this was taken to mean indulgence in all (legal) desires
of the body and ego. Since many such desires are impulsive and destruc-
tive, the COS found itself in an awkward position, which accelerated its
eventual crisis and demise in 1975. The Temple of Set determined to
preserve the principle of individualism, but to add to it the evolution-
ary "higher self" aspirations of Aleister Crowley's pre-OTO philosophy
of Thelema. Glorification of the ego is not enough; it is the COMPLETE
psyche, the entire Self or soul, which must be recognized, appreciated,
and actualized. Dogma, - to include fixed ideology in any form - is
repugnant to Setians. We strive rather towards an atmosphere of "best
possible premises", which are always subject to constructive, intel-
ligent examination and criticism. Foolish, pretentious, or destructive
egotism under the guise of exploration is neither respected nor endured.

Regretfully there still exist some individuals whose idea of "Satanism"
is largely a simple-minded synthesis of Christian propaganda and
Hollywood horror movies. The Temple of Set enjoys the colorful legacy of
the Black Arts, and we use many forms of historical Satanic imagery for
our artistic stimulation and pleasure. But we have not found that any
interest or activity which an enlightened, mature intellect would regard
as undignified, sadistic, criminal, or depraved is desirable, much less
essential to our work. The Temple of Set is an evolutinary product of
human experience. Such experience includes the magical and philosophical
work of many occult individuals which have preceded us. In examining the
secret and suppressed corners of history for valuable and useful
material, the Temple insists upon ehtical presentation and use of such
discoveries. All Setians are expected to display a high measure of
maturity and common sense in this area. We reject absolutely wanton
cruelty and harm to others, and are particularly adamant about this with
regard to animals.

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The Temple of Set evaluates conventional religions as erroneous in
principle, and feels no need to concern itself with their activities
unless they intrude upon our affairs.
           Any further questions or comments are welcome.
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2737

                       Descent Into Confusion
                          by Robert Hughes

One of the celebrated "mysteries" of revivalist Wicca is the
'ritual play' known as the Legend of the Descent of the
Goddess. In my Gardnerian Book of Shadows, dating from the
sixties, the Legend is to be enacted separately at "a meeting
for preparation for Third Degree". Only third degree witches
may attend this meeting with the initiate who is to take
second degree.

The Legend is enacted in front of the initiate by four of the
third degree witches. Two take the role of Narrator and
Guardian of the Portal (of the underworld), while the High
Priest and High Priestess or Maiden take the roles of God and
Goddess. The term Guardian of the Portal may have been
borrowed from the rituals of the Golden Dawn.

In this enactment, the ruler of the underworld and Lord of
Death is the Horned One. The Legend begins with the statement:
'...Our Lady, the Goddess, would solve all mysteries - even
the mystery of death. And so she journeyed to the Netherworld
where the Guardian of the Portal challenged her.' The Guardian
orders her to strip off her garments and jewels and she is
bound with cords and brought into the presence of the Lord of
Death.

The God is so overcome by her beauty that he falls and kisses
her feet and begs her to stay with him in the underworld. The
Goddess replies that she does not love him, and she asks why
he causes all the things she loves and delights in to fade and
die.

The God replies that the cause is 'age and fate' and he says
he is helpless to stop it, although he can give the dead 'rest
and peace and strength, so that they may return.' A second
time he asks the Goddess to stay with him. When she again says
she does not love him, Death replies she must suffer a
scourging at his hands.

Following this scourging, and the five fold kiss, the Goddess
says: 'I know the pain of love'. It is then that the God
'taught her all the mysteries'. He also gives her a special
necklace which is 'a symbol of the Circle of Rebirth'. In
return, our Lady teaches him the 'sacred mystery of the
cauldron'. The Legend ends with an affirmation of the reality
of reincarnation among the Hidden Children of the Goddess and
'the mystery of magick which is placed between the worlds'.
The initiate is then invited to ask questions about the
meaning of the Legend.

Even anyone with only a slight knowledge of understanding of
mythology will recognise the contradictions and confusions
which exist within the structure and symbolism of the Legend.
The first point of controversy is when, where, and by whom,
this ritual originated. Some (unconfirmed) sources claim it is
of 19th century origin. It is said to be a product of the
famous "Cambridge" coven of academics who revived the
2738

classical Mysteries in the early 1800s. More reliable evidence
exists to prove that Gerald Gardner sent a draft of the Legend
to Aleister Crowley for correction in the 1940s.

Kelly (Crafting the Art of Magic, Llewellyn, 1991) claims that
the Legend does not appear in the pre-1949 second degree
initiation in the famous (infamous?) Ye Bok of Ye Art Magical
and says: "The content of this document probably dates to 1953
or earlier..." (p.128). Gardner quotes from the Legend in his
book, Witchcraft Today as if he had received it from the New
Forest coven. In fact he describes it as 'the central part of
one of their rituals. It is a sort of primitive
spiritualism.'. He goes on to compare its importance in the
Craft to the Christian myth of the crucifixion and
resurrection. (1970, pp 44-46). Gardner goes on to say the
Legend 'upon which its members base their action is the
central idea of the cult.' He compares it with the story of
Istar (sic) descending into hell and the myth of the Hindu god
Siva (Shiva) as Lord of Death and destruction. Gardner then
says he believes the Legend may be of Celtic  origin. To
support this fanciful statement, he says that: 'In Celtic
legends the Lords of the Underworld did prepare you for death
and many living people are said to have entered their regions,
formed alliances with them, and returned safely, but it needed
great courage; only a hero or a demi-god dared to risk it.'
(p.46). One presumes that here Gardner is making an allusion
to the realm of Faerie and the widespread folk belief that
faeries were the spirits of the dead.

This is classic Gardner at his most confusing and, perhaps,
deliberately misleading and mischievous. The version of the
Legend as presented by Gardner is both patriarchal and
mythologically inaccurate. It seems to be based on a hybrid
combination of the Greek myth of Demeter and Persephone, and
the Middle Eastern myth of Inanna-Ishtar. Gardner does not
mention the Demeter-Persephone myth in his speculations,
instead sidetracking the reader into the realms of Celtic
myth, although he does devote a chapter of his book to the
Greek Mysteries - basically as a means of justifying the
practice of scourging.

In the Middle Eastern myth, Inanna is the Goddess of the Moon
and Venus. She was probably, 'one of the three great goddesses
of the Bronze Age' (Baring & Cashford, 1991). Inanna was known
by the title Queen of Heaven and Earth and her myth is an
archetypal form of the eternal story of the mourning
widow/mother goddess and the saviour god, who is her
son/lover, dies, descends to the underworld and is reborn.
This myth is found in most Mediterranean cultures and in
northern Europe, and it formed the 'pagan' basis for the new
religion of Christianity.

The Demeter-Persephone myth is a post-patriarchal variant on
this ancient legend with the daughter (Persephone) being
kidnapped and held prisoner by Pluto, the Lord of Death and
the ruler of Hades. In recent years some feminist
mythographers have re-written this classic story and produced
alternative versions without any patriarchal overtones (see
2739

Spretnak, 1978).

Gardner was correct to refer to visits to the underworld by
heroes and demi-gods (sic). However, in the majority of the
extant legends and myths, such as the descent of Arthur to
Annwn to capture the Cauldron of the Goddess, and Baldur's
ritual death and descent into the realm of Hel, it is a male
mortal or god who is involved in the descent and is "reborn".
It is the Goddess, in her 'dark aspect, who rules over the
realm of the dead, controls the power of fate and grants the
hero/god the supreme initiation of transformation and rebirth.
In the Gardnerian Legend of the Descent we are led to believe
that the Goddess, who is represented in The Charge as an
all-powerful deity offering her worshippers 'upon death, peace
unutterable, rest and the ecstasy of the Goddess', and is
described by Gardner himself as 'the Great Mother, the giver
of life' (1970, p.45), visits the underworld knowing nothing
about the mysteries of life and death. She allegedly knows
nothing about the natural process that makes 'all the things
that I love, and take delight in, fade and die' until she is
taught these mysteries by the God. In fact in response to her
question the God replies 'tis age and fate'. Significantly
these are both concepts associated with the Dark Goddess of
the Underworld, who has no role in Gardner's version of the
Craft.

It is not difficult to see the Legend of the Descent of the
Goddess in terms of 'a theologising of the scourging' (Kelly,
1991), which was such an important aspect of the rituals in
Gardner's time. Taking this argument a step forward, as Kelly
does (1991, pp 28-29), it could appear that the content of the
Legend was based on Gardner's sexual fantasies and his
personal concept of the Goddess. He imagined the Goddess as 'a
sweet, lovely woman', while in the more traditional branches
of the Craft she is a darker deity ruling fate, death and the
underworld as well as sexuality. This alternative archetypal
image of the witch goddess has largely been ignored by
revivalist Wicca. It will continue to do so while Gardner's
confused and mythologically incorrect Legend of the Descent of
the Goddess remains the 'central idea' of the modern Craft.

References and further reading:

Witchcraft Today    G B Gardner (Arrow paperback edition 1970)
The Witches' Way    J & S Farrar (Robert Hale 1984)
Crafting the Art of Magic: Book I
A Kelly (Llewellyn 1991)
Lost Goddesses of Early Greece
C Spretnak (Moon Books 1978)
The Myth of the Goddess
Baring & Cashford (Penguin 1991)
The Mysteries of Eleusis
G D'Alviella (Aquarian Press 1981)
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                  The Derivation of the word Witch
                         by Doreen Valiente

Strangely enough, the derivation of the word witch is a subject on which
scarcely any two authorities can be found to agree. The most frequent
explanation is that it is akin to the word wise, and that witchcraft
therefore means The Craft of the Wise.

It is widely believed that Gerald Gardner originated this derivation.
However, this is incorrect, as it appears in Hugh Ross Williamson's
book, The Arrow and the Sword, first published in 1947, before any of
Gerald Gardner's books on witchcraft. But is this the right derivation?

Not according to Professor Jeffrey Russell, who gives an appendix on
this subject in his book A History of Witchcraft (Thames & Hudson,
London, 1980). Professor Russell rejects any connection with the Old
English word witan, meaning to know, as he also does with the Old
English wican, to bend. In his opinion, the real origin comes from the
Indo-European word weik, which has a general connection with religion
and magic. From this very ancient root-word came in turn, among other
things, a word wikk, meaning magic and sorcery, and this eventually
produced the Old English wicca, a male witch, wicce, a female witch,
and the verb wiccian, to bewitch or work witchcraft.

It will be seen from the above that "Wicca" does not mean "witchcraft"
and never did, in spite of its widespread modern use. So how did this
usage originate? In his biography, Gerald Gardner: Witch, it describes
his initiation in "Old Dorothy's" house, and says, 'It was half way
through when the word Wica was first mentioned: "and I then knew that
that which I had thought burnt out hundreds of years ago still sur-
vived."' It will be seen that at this time Gerald didn't even know how
to spell the word. Its correct spelling is as above. Nor, unfortunately,
does this account state in what context the word was used. It might have
been that Old Dorothy's coven was simply proclaiming Gerald a male
witch, in which case this would have been an accurate use of the word.

So where did Gerald get the idea that "Wicca" meant witchcraft? I would
like to advance a theory of my own. I must emphasise that this is just
a theory, and I may be wrong. But I believe that this idea originated
from his reading of a book which I know that he possessed, namely
An Encyclopaedia of Occultism by Lewis Spence. This very valuable work
of reference first appeared in 1920, according to the mention of it
in the bibliography at the end of Gerald's book, Witchcraft Today.
It has recently been re-issued by Bracken Books under the title of
The Encyclopaedia of the Occult. The entry referring to witchcraft
begins: "Witchcraft: (from Saxon Wicca, a contraction of witega, a
prophet or sorcerer)." This could have been read and misunderstood
to mean that "Wicca" meant witchcraft, and this misconception has
been carried on through the ranks of modern witches ever since.

It has to be said, of course, that the word Wicca has its uses to
define the present-day revival, especially in the USA, where a number
of associations using this word have gained legal recognition as
religious bodies. Personally, however, I prefer the term The
Old Religion, which is the English equivalent of the Italian term
used by the followers of Aradia, namely La Vecchia Religione.
(See Charles Godfrey Leland's book, Aradia: or the Gospel of the
Witches, first published in 1899.)
2741

(Incidentally, there is a legend in witchcraft circles to the effect
that the reason why the original edition of this book is so rare is
that old Gerald bought up all the copies he could find and destroyed
them. Whether there is any truth in this or not, I cannot say.)

In spite of Professor Russell's opinion, as quoted above, there is an
older derivation of the word witch that may perhaps be worthy of
consideration. This may be found in A Concise Etymological Dictionary
of the English Language by the Rev. Walter W Skeat (Clarendon Press,
Oxford, 1901). This book discusses the above-mentioned derivations
from wicca, wicce, etc., and then in turn connects these old words
with the Norwegian vikja, which means firstly 'to turn aside' and
secondly 'to conjure away'. Thus, speculates the Rev. Skeat, the word
witch possibly meant 'averter'.

He also mentions that the Anglo-Saxon word witega, a prophet or seer,
comes from the Anglo-Saxon witan, to observe, which he says is 'cognate
with witan, to know.'. We have seen that Lewis Spence regarded witega as
the origin of wicca. So who is right? In spite of all claims, it seems
to me that it remains a matter of opinion. One thing we do know is that
the word came to Britain with the Saxons, who at the time of their
arrival on these shores were pagans. I believe that to them, the word
witch (or whichever of its forerunners they used), did not necessarily
have any derogatory meaning. A witch was a seer, a knower, an averter of
evil.  The word only took on a negative meaning with the coming of
Christianity, which taught that all the gods of the heathen were devils.
So anyone who clung o the old ways and the Old Religion was a devil
worshipper.  And annually, around Halloween, we still see the same old
charges being made in the same old spirit of bigotry. Isn't it sad that
these good folk haven't learnt anything since the Dark Ages?
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2742

                         Wicca vs. Paganism?
                           By: David Piper

Firstly, Paganism is a collective term for many different faiths and
Wicca is one specific Pagan faith; however, specifics of Wicca IMHO:

Duotheistic monism *or* duotheistic monotheism (the One transcending
the Two while the Two still have independent self-existence)

The Lady is the Mother of all Life and Giver of Rebirth: Her Womb is
also the Tomb - "that which enters the Cauldron living, dies
but that which is placed in it dead, comes forth living"

The Lord is the Father of all life, Son and Lover of the Goddess: He
is born of Her, returns His Seed unto Her, returns to Her in
death, and is reborn of Her

All initiated members are of the Priesthood: as Priest(ess) unto the
self, if not to a group

The essential equality of all members, together with the respect for
those of more experience and learning: Elders, HP, and HPS

Wiccans practice a somewhat "formal" liturgy - if only in terms of a
regular "opening" and "closing" ritual, within which freedom
and spontaneity can be expressed as the Spirit moves them

A common resemblance of working methods and practice, within a broad
but nevertheless limited range of acceptable variation

The concept of "Drawing Down" - that the Deities can and do manifest
Themselves "unto visible appearance" to Their worshippers

A reverence for sexuality as both natural and good, and as sacrament
of the creative Union of the Lady and the Lord

The Great Rite - as the "Sacred Marriage," in which Goddess and God,
human and Divine, are brought to Unity, or Unity perceived

Respect for the "Gifts of the Goddess" (to borrow a Farrarian term),
as the true means by which humans can come to directly know,
and experience, the Divine - reason and logic fail; emotions
and intuition and the "psychic" are the channels of contact,
and experiential "Knowledge"

The concept of "Naked in Her Sight" as expressive of freedom, and of
obedience to Her, and of equality with Brothers and Sisters;
whether by literal, "skyclad" ritual nudity, or by symbolic,
"Naught is hidden from Your Sight" ritual robes

********************************************************************

Now, some of the ideas mentioned beg for more definition and further
discussion, but there's my offering for now...

B*B
David
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2743

                                   2401 BC



                              THE PAPYRUS OF ANI

                       (THE EGYPTIAN BOOK OF THE DEAD)



                       Translated by E.A. Wallis Budge


HYMN TO OSIRIS


 "Homage to thee, Osiris, Lord of eternity, King of the Gods, whose
names are manifold, whose forms are holy, thou being of hidden form in
the temples, whose Ka is holy. Thou art the governor of Tattu
(Busiris), and also the mighty one in Sekhem (Letopolis). Thou art the
Lord to whom praises are ascribed in the nome of Ati, thou art the
Prince of divine food in Anu. Thou art the Lord who is commemorated in
Maati, the Hidden Soul, the Lord of Qerrt (Elephantine), the Ruler
supreme in White Wall (Memphis). Thou art the Soul of Ra, his own
body, and hast thy place of rest in Henensu (Herakleopolis). Thou
art the beneficent one, and art praised in Nart. Thou makest thy
soul to be raised up. Thou art the Lord of the Great House in
Khemenu (Hermopolis). Thou art the mighty one of victories in
Shas-hetep, the Lord of eternity, the Governor of Abydos. The path
of his throne is in Ta-tcheser (a part of Abydos). Thy name is
established in the mouths of men. Thou art the substance of Two
Lands (Egypt). Thou art Tem, the feeder of Kau (Doubles), the Governor
of the Companies of the gods. Thou art the beneficent Spirit among the
spirits. The god of the Celestial Ocean (Nu) draweth from thee his
waters. Thou sendest forth the north wind at eventide, and breath from
thy nostrils to the satisfaction of thy heart. Thy heart reneweth
its youth, thou producest the.... The stars in the celestial heights
are obedient unto thee, and the great doors of the sky open themselves
before thee. Thou art he to whom praises are ascribed in the
southern heaven, and thanks are given for thee in the northern heaven.

The imperishable stars are under thy supervision, and the stars
which never set are thy thrones. Offerings appear before thee at the
decree of Keb. The Companies of the Gods praise thee, and the gods
of the Tuat (Other World) smell the earth in paying homage to thee.
The uttermost parts of the earth bow before thee, and the limits of
the skies entreat thee with supplications when they see thee. The holy
ones are overcome before thee, and all Egypt offereth thanksgiving
unto thee when it meeteth Thy Majesty. Thou art a shining Spirit-Body,
the governor of Spirit-Bodies; permanent is thy rank, established is
thy rule. Thou art the well-doing Sekhem (Power) of the Company of the
Gods, gracious is thy face, and beloved by him that seeth it. Thy fear
is set in all the lands by reason of thy perfect love, and they cry
out to thy name making it the first of names, and all people make
offerings to thee. Thou art the lord who art commemorated in heaven
and upon earth. Many are the cries which are made to thee at the Uak
festival, and with one heart and voice Egypt raiseth cries of joy to
thee.
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 "Thou art the Great Chief, the first among thy brethren, the
Prince of the Company of the Gods, the stablisher of Right and Truth
throughout the World, the Son who was set on the great throne of his
father Keb. Thou art the beloved of thy mother Nut, the mighty one
of valour, who overthrew the Sebau-fiend. Thou didst stand up and
smite thine enemy, and set thy fear in thine adversary. Thou dost
bring the boundaries of the mountains. Thy heart is fixed, thy legs
are set firm. Thou art the heir of Keb and of the sovereignty of the
Two Lands (Egypt). He (Keb) hath seen his splendours, he hath
decreed for him the guidance of the world by thy hand as long as times
endure. Thou hast made this earth with thy hand, and the waters, and
the winds, and the vegetation, and all the cattle, and all the
feathered fowl, and all the fish, and all the creeping things, and all
the wild animals therof. The desert is the lawful possession of the
son of Nut. The Two Lands (Egypt) are content to crown thee upon the
throne of thy father, like Ra.

 "Thou rollest up into the horizon, thou hast set light over the
darkness, thou sendest forth air from thy plumes, and thou floodest
the Two Lands like the Disk at daybreak. Thy crown penetrateth the
height of heaven, thou art the companion of the stars, and the guide
of every god. Thou art beneficent in decree and speech, the favoured
one of the Great Company of the Gods, and the beloved of the Little
Company of the Gods.

 His sister [Isis] hath protected him, and hath repulsed the
fiends, and turned aside calamities (of evil). She uttered the spell
with the magical power of her mouth. Her tongue was perfect, and it
never halted at a word. Beneficent in command and word was Isis, the
woman of magical spells, the advocate of her brother. She sought him
untiringly, she wandered round and round about this earth in sorrow,
and she alighted not without finding him. She made light with her
feathers, she created air with her wings, and she uttered the death
wail for her brother. She raised up the inactive members of whose
heart was still, she drew from him his essence, she made an heir,
she reared the child in loneliness, and the place where he was not
known, and he grew in strength and stature, and his hand was mighty in
the House of Keb. The Company of the Gods rejoiced, rejoiced, at the
coming of Horus, the son of Osiris, whose heart was firm, the
triumphant, the son of Isis, the heir of Osiris."


REFERENCES

 Following is a list of frequently-mentioned geographical locations,
and their commonly-known names:
    Abtu                   Abydos

    Abu                    Elephantine

    Anu                    Heliopolis

    Bast                   Bubastis

    Hensu                  Herakleopolis

    Het-ka-Ptah            Memphis

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    Khemenu                Hermopolis

    Per-Menu               Panopolis

    Qerrt                  Elephantine
    Sau                    Sais

    Sekhem                 Letopolis

    Suat                   Asyut

    Tetu                   Busiris

    Two Lands              Upper and Lower Egypt

    Unu                    Hermopolis



                       HYMN TO RA THE SUN GOD

 A HYMN OF PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN:

Behold, the Osiris Ani, the scribe of the holy offerings of all the
gods, saith: Homage to thee, O thou who hast come as Khepera,
Khepera the creator of the gods, Thou art seated on thy throne, thou
risest up in the sky, illumining thy mother [Nut], thou art seated
on thy throne as the king of the gods. [Thy] mother Nut stretcheth out
her hands, and performeth an act of homage to thee. The domain of Manu
receiveth thee with satisfaction. The goddess Maat embraceth thee at
the two seasons of the day. May Ra give glory, and power, and
thruth-speaking, and the appearance as a living soul so that he may
gaze upon Heru-khuti, to the KA of the Osiris the Scribe Ani, who
speaketh truth before Osiris, and who saith: Hail, O all ye gods of
the House of the Soul, who weigh heaven and earth in a balance, and
who give celestial food [to the dead]. Hail, Tatun, [who art] One,
thou creator of mortals [and] of the Companies of the Gods of the
South and of the North, of the West and of the East, ascribe ye praise
to Ra, the lord of heaven, the KING, Life, Strength, and Health, the
maker of the gods. Give ye thanks unto him in his beneficent form
which is enthroned in the Atett Boat; beings celestial praise thee,
beings terrestial praise thee. Thoth and the goddess Maat mark out thy
course for thee day by day and every day. Thine enemy the Serpent hath
been given over to the fire. The Serpent-fiend Sebau hath fallen
headlong, his forelegs are bound in chains, and his hind legs hath
Ra carried away from him. The Sons of Revolt shall never more rise up.
The House of the Aged One keepeth festival, and the voices of those
who make merry are in the Great Place. The gods rejoice when they
see Ra crowned upon his throne, and when his beams flood the world
with light. The majesty of this holy god setteth out on his journey,
and he goeth onwards until he reacheth the land of Manu; the earth
becometh light at his birth each day; he proceedeth until he
reacheth the place where he was yesterday. O be thou at peace with me.
Let me gaze upon thy beauties. Let me journey above the earth. Let
me smite the Ass. Let me slit asunder the Serpent-fiend Sebau. Let
me destroy Aepep at the moment of his greatest power. Let me behold
the Abtu Fish at his season, and the Ant Fish with the Ant Boat as
it piloteth it in its lake. Let me behold Horus when he is in charge
2746

of the rudder [of the Boat of Ra], with Thoth and the goddess Maat
on each side of him. Let me lay hold of the tow-rope of the Sektet
Boat, and the rope at the stern of the Matett Boat. Let Ra grant to me
a view of the Disk (the Sun), and a sight of Ah (the Moon) unfailingly
each day. Let my Ba-soul come forth to walk about hither and thither
and whithersoever it pleaseth. Let my name be called out, let it be
found inscribed on the tablet which recordeth the names of those who
are to receive offerings. Let meals from the sepulchral offerings be
given to me in the presence [of Osiris], as to those who are in the
following of Horus. Let there be prepared for me a seat in the Boat of
the Sun on the day wheron the god saileth. Let me be received in the
presence of Osiris in the Land of Truth-speaking- the Ka of Osiris
Ani.



                              APPENDIX

 (From the Papyrus of Nekht, Brit. Mus. No. 10471, Sheet 21)

 NEKHT, THE CAPTAIN OF SOLDIERS, THE ROYAL SCRIBE, SINGETH A HYMN
OF PRAISE TO RA, and saith:- Homage to thee, O thou glorious Being,
thou who art dowered [with all sovereignty]. O Tem-Heru-Khuti
(Tem-Harmakhis), when thou risest in the horizon of heaven a cry of
joy goeth forth to thee from all people. O thou beautiful Being,
thou dost renew thyself in thy season in the form of the Disk,
within thy mother Hathor. Therefore in every place every heart
swelleth with joy at thy rising for ever. The regions of the South and
the North come to thee with homage, and send forth acclamations at thy
rising on the horizon of heaven, and thou illuminest the Two Lands
with rays of turquoise-[coloured] light. O Ra, who art Heru-Khuti, the
divine man-child, the heir of eternity, self-begotten and self-born,
king of the earth, prince of the Tuat (the Other World), governor of
Aukert, thou didst come from the Water-god, thou didst spring from the
Sky-god Nu, who doth cherish thee and order thy members. O thou god of
life, thou lord of love, all men live when thou shinest; thou art
crowned king of the gods. The goddess Nut embraceth thee, and the
goddess Mut enfoldeth thee at all seasons. Those who are in thy
following sing unto thee with joy, and they bow down their foreheads
to the earth when they meet thee, the lord of heaven, the lord of
the earth, the King of Truth, the lord of eternity, the prince of
everlastingness, thou sovereign of all the gods, thou god of life,
thou creator of eternity, thou maker of heaven wherin thou art
firmly stablished.

ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
2747

 The Company of the Gods rejoice at thy rising, the earth is glad
when it beholdeth thy rays; the people who have been long dead come
forth with cries of joy to behold thy beauties every day. Thou goest
forth each day over heaven and earth, and thou art made strong each
day be thy mother Nut. Thou passest over the heights of heaven, thy
heart swelleth with joy; and the Lake of Testes (the Great Oasis) is
content thereat. The Serpent-fiend hath fallen, his arms are hewn off,
the Knife hath severed his joints. Ra liveth by Maat (Law), the
beautiful! The Sektet Boat advanceth and cometh into port. The South
and the North, and the West and East, turn to praise thee. O thou
First, Great God (PAUTA), who didst come into being of thine own
accord, Isis and Nephthys salute thee, they sing unto thee songs of
joy at thy rising in the boat, they stretch out their hands unto thee.
The Souls of the East follow thee, and the Souls of the West praise
thee. Thou art the Ruler of all the gods. Thou in thy shrine hast joy,
for the Serpent-fiend Nak hath been judged by the fire, and thy
heart shall rejoice for ever. Thy mother Nut is esteemed by thy father
Nu.


                       HYMN TO OSIRIS UN-NEFER

 A Hymn of Praise to Osiris Un-Nefer, the great god who dwelleth in
Abtu, the king of eternity, the lord of everlastingness, who
traverseth millions of years in his existence. Thou art the eldest son
of the womb of Nut. Thou was begotten by Keb, the Erpat. Thou art
the lord of the Urrt Crown. Thou art he whose White Crown is lofty.
Thou art the King (Ati) of gods [and] men. Thou hast gained possession
of the sceptre of rule, and the whip, and the rank and dignity of
thy divine fathers. Thy heart is expanded with joy, O thou who art
in the kingdom of the dead. Thy son Horus is firmly placed on thy
throne. Thou hast ascended thy throne as the Lord of Tetu, and as
the Heq who dwelleth in Abydos. Thou makest the Two Lands to
flourish through Truth-speaking, in the presence of him who is the
Lord to the Uttermost Limit. Thou drawest on that which hath not yet
come into being in thy name of "Ta-her-sta-nef." Thou governest the
Two Lands by Maat in thy name of "Seker." Thy power is wide-spread,
thou art he of whom the fear is great in thy name of "Usar" (or
"Asar"). Thy existence endureth for an infinite number of double henti
periods in thy name of "Un-Nefer."

 Homage to thee, King of Kings, and Lord of Lords, and Prince of
Princes. Thou hast ruled the Two Lands from the womb of the goddess
Nut. Thou hast governed the Lands of Akert. Thy members are of
silver-gold, thy head is of lapis-lazuli, and the crown of thy head is
of turquoise. Thou art An of millions of years. Thy body is all
pervading, O Beautiful Face in Ta-tchesert. Grant thou to me glory
in heaven, and power upon earth, and truth-speaking in the Divine
Underworld, and [the power to] sail down the river to Tetu in the form
of a living Ba-soul, and [the power to] sail up the river to Abydos in
the form of a Benu bird, and [the power to] pass in through and to
pass out from, without obstruction, the doors of the lords of the
Tuat. Let there be given unto me bread-cakes in the House of
Refreshing, and sepulchral offerings of cakes and ale, and
propitiatory offerings in Anu, and a permanent homestead in
Sekhet-Aaru, with wheat and barley therein- to the Double of the
Osiris, the scribe Ani.
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
2748

                 THE CHAPTERS OF COMING FORTH BY DAY

 HERE BEGIN THE CHAPTERS OF COMING FORTH BY DAY, AND THE SONGS OF
PRAISING AND GLORIFYING WHICH ARE TO BE RECITED FOR "COMING FORTH" AND
FOR ENTERING INTO KHERT-NETER, AND THE SPELLS WHICH ARE TO BE SAID
IN BEAUTIFUL AMENTET. THEY SHALL BE RECITED ON THE DAY OF THE FUNERAL,
ENTERING IN AFTER COMING FORTH.


 The Osiris Ani, the Osiris the scribe Ani saith:- Homage to thee,
O Bull of Amentet, Thoth the king of eternity is with me. I am the
great god by the side of the divine boat, I have fought for thee, I am
one of those gods, those divine chiefs, who proved the
truth-speaking of Osiris before his enemies on the day of the weighing
of words. I am thy kinsman Osiris. I am [one of] those gods who were
the children of the goddess Nut, who hacked in pieces the enemies of
Osiris, and who bound in fetters the legion of Sebau devils on his
behalf. I am thy kinsman Horus, I have fought on thy behalf, I have
come to thee for thy name's sake. I am Thoth who proved the truth of
the words of Osiris before his enemies on the day of the weighing of
words in the great House of the Prince, who dwelleth in Anu. I am
Teti, the son of Teti. My mother conceived me in Tetu, and gave
birth to me in Tetu. I am with the mourners [and with] the women who
tear out their hair and make lament for Osiris in Taui-Rekhti, proving
true the words of Osiris before his enemies. Ra commanded Thoth to
prove true the words of Osiris before his enemies; what was
commanded [for Osiris], let that be done for me by Thoth. I am with
Horus on the day of dressing Teshtesh. I open the hidden water-springs
for the ablutions of Urt-ab. I unbolt the door of the Shetait Shrine
in Ra-stau. I am with Horus as the protector of the left shoulder of
Osiris, the dweller in Sekhem. I enter in among and I come forth
from the Flame-gods on the day of the destruction of the Sebau
fiends in Sekhem. I am with Horus on the day[s] of the festivals of
Osiris, at the making of offerings and oblations, namely, on the
festival which is celebrated on the sixth day of the month, and on the
day of the Tenat festival in Anu. I am the UAB priest (libationer)
in Tetu, Rera, the dweller in Per-Asar. I exalt him that is upon the
high place of the country. I look upon the hidden things (the
mysteries) in Ra-stau. I recite the words of the liturgy of the
festival of the Soul-god in Tetu. I am the SEM priest, and [perform]
his duties. I am the UR-KHERP-HEM priest on the day of placing the
Henu Boat of Seker upon its divine sledge. I have taken in my hand the
digging tool on the day of digging up the earth in Hensu.

 Hail, O ye who make perfect souls to enter into the House of Osiris,
make ye the well-instructed soul of the Osiris the scribe Ani, whose
word is true, to enter in and to be with you in the House of Osiris.
Let him hear even as ye hear; let him have sight even as ye have
sight; let him stand up even as ye stand up; let him take his seat
even as ye take your seats.

 Hail, O ye who give cakes and ale to perfect souls in the House of
Osiris, give ye cakes and ale twice each day (in the morning and in
the evening) to the soul of the Osiris Ani, whose word is true
before the gods, the Lords of Abydos, and whose word is true with you.



2749

 Hail, O ye who open up the way, who act as guides to the roads [in
the Other World] to perfect souls in the House of Osiris, open ye up
for him the way, and act ye as guides to the roads to the soul of
the Osiris, the scribe, the registrary of all the offerings made to
the gods, Ani, [whose word is true] with you. May he enter the House
of Osiris with boldness, and may he come forth therefrom in peace. May
there be no opposition made to him, and may he not be sent back
[therefrom]. May he enter in under favour [of Osiris], and may he come
forth gratified [at the acceptance of] his true words. May his
commands be performed in the House of Osiris, may his words travel
with you, may he be glorious as ye are. May he be not found to be
light in the Balance, may the Balance dispose of his case.


 (In the Turin Papyrus, ed. Lepsius, this Chapter ends with the
following.)


 Permit thou not me to be judged according to the mouths of the
multitude. May my soul lift itself up before [Osiris], having been
found to have been pure when on earth. May I come into thy presence, O
Lord of the gods; may I arrive at the Nome of Maati (Truth); may I
rise up on my seat like a god endowed with life; may I give forth
light like the Company of the Gods who dwell in heaven; may I become
like one of you; may I lift up my footsteps in the town of Kher-Aha;
may I look upon the Sektet Boat of the god, Saah, the holy one, as
it passeth across the sky; may I not be repulsed; may I look upon
the Lords of the Tuat, or, according to another reading, the Company
of the Gods; may I smell the savour of the divine food of the
Company of the Gods; may I sit down with them; may my name be
proclaimed for offerings by the KHER-HEB priest at the sacrificial
table; may I hear the petitions which are made when offerings are
presented; may I draw nigh unto the Neshem Boat; and may neither my
Heart-soul nor its lord be repulsed.

 Homage to thee, O Chief of Amentet, thou god Osiris, who dwellest in
the town of Nifu-ur. Grant thou that I may arrive in peace in Amentet.
May the Lords of Ta-Tchesert receive me, and may they say unto me:
"Hail, hail; welcome, welcome!" May they make ready for me a seat by
the side of the President of the Chiefs; may the Nursing-goddesses
receive me at the seasons, and may I come forth into the presence of
Un-Nefer true of word. May I be a Follower of Horus in Ra-stau, and of
Osiris in Tetu; and may I perform all the transformations which my
heart may desire to make in every place wherein my Double (KA) wisheth
to be.

-

 RUBRIC: If this text be known [by the deceased] upon earth or if
he causeth it to be done in writing upon [his] coffin, then will he be
able to come forth on any day he pleaseth, and to enter into his
habitation unrepulsed. Cakes and ale and joints of meat from those
which are on the altar of Ra shall be given unto him, and his
homestead shall be among the fields of the Field of Reeds(Sekhet-Aaru),
and wheat and barley shall be given unto him therein, and he shall
flourish there even as he flourished upon earth.


2750

                              APPENDIX
 (From the Papyrus of Nekhtu-Amen, ed. Naville, I, 5)

 THE CHAPTER OF MAKING THE SAHU TO ENTER THE TUAT ON THE DAY OF THE
FUNERAL, WHEN THE FOLLOWING WORDS ARE TO BE SAID: Homage to thee, O
thou who dwellest in the Holy Hill (Set-Tchesert) of Amentet! the
Osiris, the royal scribe, Nekhtu-Amen, whose word is true, knoweth
thee, he knoweth thy name. Deliver thou him from the worms which are
in Ra-stau, which live upon the bodies of men and women, and feed upon
their blood, for Osiris, the favoured servant of the god of his
city, the royal scribe Nekhtu-Amen, knoweth you, and he knoweth your
names. Let the order for his protection be the first command of
Osiris, the Lord to the Uttermost Limit, who keepeth his body
hidden. May he give him release from the Terrible One who dwelleth
at the bend of the River of Amentet, and may he decree the acts that
will make him to rise up. Let him pass on to him whose throne is
placed within the darkness, who giveth light in Ra-stau. O thou Lord
of Light, come thou and swallow up the worms which are in Amentet. Let
the Great God who dwelleth in Tetu, and who is himself unseen, hear
his prayers, and let those who cause afflictions hold him in fear as
he cometh forth with the sentence of their doom to the Divine Block. I
the Osiris, the royal scribe, Nekhtu-Amen, come, bearing the decree of
Neb-er-tcher, and I am the Horus who taketh possession of his throne
for him. His father, the lord of all those who are in the Boat of
his Father Horus, hath ascribed praise unto him. He cometh bearing
tidings....... let him see the town of Anu. Their chief shall stand on
the earth before him, the scribes shall magnify him at the doors of
their assemblies, and thy shall swathe im with swathings in Anu. He
hath led heaven captive, and he hath seized the earth in his grasp.
Neither the heavens nor the earth can be taken away from him, for,
behold, he is Ra, the firstborn of the gods. His mother shall nurse
him, and shall give him her breast on the horizon.

-

 RUBRIC: The words of this Chapter shall be said after [the deceased]
is laid to rest in Amentet; by means of them the region Tenn-t shall
be contented with her lord. And the Osiris, the royal scribe,
Nekhtu-Amen, whose word is truth, shall come forth, and he shall
embark in the Boat of Ra, and [his] body upon its bier shall be
counted up, and he shall be established in the Tuat.

                        GIVING A MOUTH TO ANI

 THE CHAPTER OF GIVING A MOUTH TO THE OSIRIS ANI, THE SCRIBE, AND
TELLER OF THE OFFERINGS WHICH ARE MADE TO ALL THE GODS, WHOSE WORD
IS TRUE, WHO SAITH:- I rise up out of the Egg in the Hidden Land.
May my mouth be given unto me that I may speak therewith in the
presence of the Great God, the Lord of the Tuat. Let not my hand and
my arm be repulsed in the presence of the Chiefs (Tchatchau) of any
god. I am Osiris, the Lord of Ra-stau. May I, the Osiris, the scribe
Ani, whose word is true, have my portion with him who is on the top of
the Steps (Osiris). According to the desire of my heart I have come
forth from the Island of Nesersert, and I have extinguished the fire.



ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
2751

                              APPENDIX
 [The following passage is taken from the Saite Recension]

-

 [THE CHAPTER OF GIVING A MOUTH TO THE OSIRIS, THE SCRIBE ANI, WHO
SAITH]:- Homage to thee, O thou lord of brightness, Governor of the
Temple, Prince of the night and of the thick darkness. I have come
unto thee. I am shining, I am pure. My hands are about thee, thou hast
thy lot with thy ancestors. Give thou unto me my mouth that I may
speak with it. I guide my heart at its season of flame and of night.

-

 RUBRIC: If this Chapter be known by the Osiris the scribe Ani,
upon earth, [or if it be done] in writing upon [his] coffin, he
shall come forth by day in every form which he pleaseth, and he
shall enter into [his] abode, and shall not be repulsed. And cakes,
and ale, and joints of meat [from those which are on] the altar of
Osiris shall be given unto him; and he shall enter in peace into
Sekhet-Aaru, conformably to the decree of the Dweller in Busiris.
Wheat and barley (dhura) shall be given unto him therein, and he shall
flourish there just as he did upon earth; and he shall do whatsoever
it pleaseth him to do, even as do the Company of the Gods who are in
the Tuat, regularly and continually, for millions of times.


                  {GIVING A MOUTH TO ANI|APPENDIX

                (From the Paprys of Nebseni, Sheet 3)

 THE CHAPTER OF COMING FORTH BY DAY AND OF OPENING UP A WAY THROUGH
THE AMEHET: Behold, the scribe Nebseni, whose word is truth, saith:-
Homage to you, O ye Lords of Kau, ye who are without sin, and who live
for the endless and infinite aeons of time which make up eternity. I
have opened up a way for myself to you. I have become a spirit in my
forms, I have gotten the mastery over my words of magical power, and I
am adjudged a spirit; therefore deliver ye me from the Crocodile
[which liveth in] this Country of Truth. Grant ye to me my mouth
that I may speak therewith, and cause ye that sepulchral offerings
shall be made unto me in your presence, for I know you, and I know
your names, and I know also the name of the mighty god before whose
face ye set your celestial food. His name is "Tekem." [When] he
openeth up his path on the eastern horizon of heaven, [when] he
alighteth towards the western horizon of heaven, may he carry me along
with him, and may I be safe and sound. Let not the Mesqet make an
end of me, let not the Fiend (Sebau) gain the mastery over me, let
me not be driven away from the doors of the Other World, let not you
doors be shut in my face, for my cakes are in the city of Pe, and my
ale is in the city of Tep. And there, in the celestial mansions of
heaven which my divine father Tem hath stablished, let my hands lay
hold upon the wheat and the barley, which shall be given unto me
therein in abundant measure, and may the son of my own body make ready
for me my food therein. And grant ye unto me when I am there
sepulchral meals, and incense, and unguents, and all the pure and
beautiful things whereon the god liveth, in every deed for ever, in
all the transformations which it pleaseth me [to perform], and grant
unto me the power to float down and to sail up the stream in the Field
2752

of Reeds (Sekhet-Aaru), [and may I reach Sekhet-hetepet (the Field
of Offerings)]. I am the twin Lion-gods (Shu and Tefnut).

                    WEIGHING OF THE HEART OF ANI
         TEXTS RELATING TO THE WEIGHING OF THE HEART OF ANI
-

 THE NAMES OF THE GODS OF THE GREAT COMPANY:- 1. Ra Harmakhis, the
Great God in his boat. 2. Temu. 3. Shu. 4. Tefnut. 5. Keb. 6. Nut, the
Lady of Heaven. 7. Isis. 8. Nephthys. 9. Horus, the Great God. 10.
Hathor, Lady of Amentet. 11. Hu. 12. Sa.


 THE PRAYER OF ANI:- My heart, my mother; my heart, my mother! My
heart whereby I came into being! May nought stand up to oppose me at
[my] judgment, may there be no opposition to me in the presence of the
Chiefs (Tchatchau); may there be no parting of thee from me in the
presence of him that keepeth the Balance! Thou art my KA, which
dwelleth in my body; the god Khnemu who knitteth together and
happiness whither we go. May the Sheniu officials, who make the
conditions of the lives of men, not cause my name to stink, and may no
lies be spoken against me in the presence of the God. [Let it be
satisfactory unto us, and let the Listener god be favourable unto
us, and let there be joy of heart (to us) at the weighing of words.
Let not that which is false be uttered against me before the Great
God, the Lord of Amentet. Verily, how great shalt thou be when thou
risest in triumph.]

 THE SPEECH OF THOTH:- Thoth, the judge of right and truth of the
Great Company of the Gods who are in the presence of Osiris, saith:
Hear ye this judgment. The heart of Osiris hath in very truth been
weighed, and his Heart-soul hath borne testimony on his behalf; his
heart hath been found right by the trial in the Great Balance. There
hath not been found any wickedness in him; he hath not wasted the
offerings which have been made in the temples; he hath not committed
any evil act; and he hath not set his mouth in motion with words of
evil whilst he was upon earth.

 SPEECH OF THE DWELLER IN THE EMBALMMENT CHAMBER (ANUBIS):- Pay
good heed, O righteous Judge to the Balance to support [the testimony]
thereof. Variant: Pay good heed to the weighing in the Balance of
the heart of the Osiris, the singing-woman of Amen, Anhai, whose
word is truth, and place thou her heart in the seat of truth in the
presence of the Great God.

 THE SPEECH OF THE GODS:- The Great Company of the Gods say to
Thoth who dwelleth in Khemenu: That which cometh forth from thy
mouth shall be declared true. The Osiris the scribe Ani, whose word is
true, is holy and righteous. He hath not committed any sin, and he
hath done no evil against us. The devourer Am-mit shall not be
permitted to prevail over him. Meat offerings and admittance into
the presence of the god Osiris shall be granted unto him, together
with an abiding habitation in the Field of Offerings (Sekhet-hetepet),
as unto the Followers of Horus.
 THE SPEECH OF HORUS TO OSIRIS IN INTRODUCING ANI TO HIM:- Horus, the
son of Isis, saith: I have come to thee, O Un-Nefer, and I have
brought unto thee the Osiris Ani. His heart is righteous, and it
hath come forth from the Balance; it hath not sinned against any god
2753

or any goddess. Thoth hath weighed it according to the decree
pronounced unto him by the Company of the Gods, and it is most true
and righteous. Grant thou that cakes and ale may be given unto him,
and let him appear in the presence of the god Osiris, and let him be
like unto the Followers of Horus for ever and ever.

 THE SPEECH OF ANI:- And the Osiris Ani saith: Behold, I am in thy
presence, O Lord of Amentet. There is no sin in my body. I have not
spoken that which is not true knowingly, nor have I done anything with
a false heart. Grant thou that I may be like unto those favoured
ones who are in thy following, and that I may be an Osiris greatly
favoured of the beautiful god, and beloved of the Lord of the Two
Lands, I who am a veritable royal scribe who loveth thee, Ani, whose
word is true before the god Osiris.

 DESCRIPTION OF THE BEAST AM-MIT:- Her forepart is like that of a
crocodile, the middle of her body is like that of a lion, her hind
quarters are like those of a hippopotamus.

                       PRAISES AND GLORIFYINGS

HERE BEGIN THE PRAISES AND GLORIFYINGS OF COMING OUT FROM AND OF
GOING INTO THE GLORIOUS KHERT-NETER, WHICH IS IN THE BEAUTIFUL
AMENTET, OF COMING FORTH BY DAY IN ALL THE FORMS OF EXISTENCE WHICH IT
MAY PLEASE THE DECEASED TO TAKE, OF PLAYING AT DRAUGHTS, OF SITTING IN
THE SEH HALL, AND OF APPEARING AS A LIVING SOUL:

 The Osiris the scribe Ani saith after he hath arrived in his haven
of rest- now it is good for [a man] to recite [this work whilst he is]
upon earth, for then all the words of Tem come to pass-

 "I am the god Tem in rising. I am the Only One. I came into
existence in Nu. I am Ra who rose in the beginning, the ruler of
this [creation]."
Who is this?

 "It is Ra, when at the beginning he rose in the city of Hensu,
crowned like a king for his coronation. The Pillars of the god Shu
were not as yet created, when he was upon the steps of him that
dwelleth in Khemenu.

 "I am the Great God who created himself, even Nu, who made his names
to become the Company of the Gods as gods."

 Who is this?

 "It is Ra, the creator of the names of his limbs, which came into
being in the form of the gods who are in the train of Ra.

 "I am he who cannot be repulsed among the gods."

 Who is this?

 "It is Temu, the dweller in his disk, but others say that it is Ra
when he riseth in the eastern horizon of the sky.

 "I am Yesterday, I know To-day."

2754

 Who is this?

 "Yesterday is Osiris, and To-day is Ra, when he shall destroy the
enemies of Neb-er-tcher (the lord to the uttermost limit), and when he
shall establish as prince and ruler his son Horus.

 "Others, however, say that To-day is Ra, on the day when we
commemorate the festival of the meeting of the dead Osiris with his
father Ra, and when the battle of the gods was fought, in which
Osiris, the Lord of Amentet, was the leader."
What is this?

 "It is Amentet, [that is to say] the creation ofthe souls of the
gods when Osiris was leader in Set-Amentet.

 "Others, however, say that it is the Amentet which Ra hath given
unto me; when any god cometh he must rise up and fight for it.

 "I know the god who dwelleth therein."
 Who is this?

 "It is Osiris. Others, however, say that his name is Ra, and that
the god who dwelleth in Amentet is the phallus of Ra, wherewith he had
union with himself.

 "I am the Benu bird which is in Anu. I am the keeper of the volume
of the book (the Tablet of Destiny) of the things which have been
made, and of the things which shall be made."

 Who is this?

 "It is Osiris.

 "Others, however, say that it is the dead body of Osiris, and yet
others say that it is the excrement of Osiris. The things which have
been made, and the things which shall be made [refer to] the dead body
of Osiris. Others again say that the things which have been made are
Eternity, and the things which shall be made are Everlastingness,
and that Eternity is the Day, and Everlastingness the Night.

 "I am the god Menu in his coming forth; may his two plumes be set on
my head for me."

 Who is this?

 "Menu is Horis, the Advocate of his father [Osiris], and his
coming forth means his birth. The two plumes on his head are Isis
and Nephthys, when these goddesses go forth and set themselves
thereon, and when they act as his protectors, and when they provide
that which his head lacketh.

 "Others, however, say that the two plumes are the two exceedingly
large uraei which are upon the head of their father Tem, and there are
yet others who say that the two plumes which are upon the head of Menu
are his two eyes.

 "The Osiris the scribe Ani, whose word is true, the registrar of all
the offerings which are made to the gods, riseth up and cometh into
2755

his city."

 What is this [city]?

 "It is the horizon of his father Tem.

 "I have made an end of my shortcomings, and I have put away my
faults."

 What is this?

 "It is the cutting of the navel string of the body of the Osiris the
scribe Ani, whose word is true before all the gods, and all his faults
are driven out.

 What is this ?

 "It is the purification [of Osiris] on the day of his birth.

 "I am purified in my great double nest which is in Hensu on the
day of the offerings of the followers of the Great God who dwelleth
therein."

 What is the "great double nest"?

 "The name of one nest is 'Millions of years,' and 'Great Green
[Sea]' is the name of the other, that is to say 'Lake of Natron' and
'Lake of Salt.'

 "Others, however, say the name of the one is 'Guide of Millions of
Years,' and that 'Great Green Lake' is name of the other. Yet others
say that 'Begetter of Millions of Years' is the name of one, and
'Great Green Lake' is the name of the other. Now, as concerning the
Great God who dwelleth therein, it is Ra himself.

 "I pass over the way, I know the head of the Island of Maati."

 What is this?

 "It is Ra-stau, that is to say, it is the gate to the South of
Nerutef, and it is the Northern Gate of the Domain (Tomb of the god).

 "Now, as concerning the Island of Maati, it is Abtu.

 "Others, however, say that it is the way by which Father Tem
travelleth when he goeth forth to Sekhet-Aaru, [the place] which
produceth the food and sustenance of the gods who are [in] their
shrines.

 "Now the Gate Tchesert is the Gate of the Pillars of Shu, that is to
say, the Northern Gate of the Tuat.
"Others, however, say that the Gate of Tchesert is the two leaves of
the door through which the god Tem passeth when he goeth forth to
the eastern horizon of the sky.

 "O ye gods who are in the presence [of Osiris], grant to me your
arms, for I am the god who shall come into being among you."

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 Who are these gods?

 "They are the drops of blood which came forth from the phallus of Ra
when he went forth to perform his own mutilitation. These drops of
blood sprang into being under the forms of the gods Hu and Sa, who are
in the bodyguard of Ra, and who accompany the god Tem daily and
every day.

 "I, Osiris the scribe Ani, whose word is truth, have filled for thee
the utchat (the Eye of Ra, or of Horus), when it had suffered
extinction on the day of the combat of the Two Fighters (Horus and
Set)."

 What was this combat?

 It was the combat which took place on the day when Horus fought with
Set, during which Set threw filth in the face of Horus, and Horus
crushed the genitals of Set. The filling of the utchat Thoth performed
with his own fingers.

 "I remove the thunder-cloud from the sky when there is a storm
with thunder and lightning therein."

 What is this?

 "This storm was the raging of Ra at the thunder-cloud which [Set]
sent forth against the Right Eye of Ra (the Sun). Thoth removed the
thunder-cloud from the Eye of Ra, and brought back the Eye living,
healthy, sound, and with no defect in it to its owner.

 "Others, however, say that the thunder-cloud is caused by sickness
in the Eye of Ra, which weepeth for its companion Eye (the Moon); at
this time Thoth cleanseth the Right Eye of Ra.

 "I behold Ra who was born yesterday from the thighs of the goddess
Mehurt; his strength is my strength, and my strength is his strength."

 Who is this?

 "Mehurt is the great Celestial Water, but others say that Mehurt
is the image of the Eye of Ra at dawn at his birth daily.

 "[Others, however, say that] Mehurt is the utchat of Ra.

 "Now Osiris the scribe Ani, whose word is truth, is a very great one
among the gods who are in the following of Horus; they say that he
is the prince who loveth his lord."

 Who are the gods who are in the train of Horus?

 "[They are] Kesta, Hapi, Taumutef, and Qebhsenuf.

 "Homage to you, O ye lords of right and truth, ye sovereign
princes (Tchatcha) who [stand] round about Osiris, who do away utterly
sins and offences, and who are in the following of the goddess
Hetepsekhus, grant ye that I may come unto you. Destroy ye all the
faults which are within me, even as ye did for the Seven Spirits who
are among the followers of their lord Sepa. Anpu (Anubis) appointed to
2757

them their places on the day [when he said unto them], "Come ye
hither."

 Who are the "lords of right and truth"?

 "The lords of right and truth are Thoth and Astes, the Lord of
Amentet.

 "The Tchatcha round about Osiris are Kesta, Hapi, Tuamutef, and
Qebhsenuf, and they are also round about the Constellation of the
Thigh (the Great Bear), in the northern sky.

 "Those who do away utterly sins and offences, and who are in the
following of the goddess Hetepsekhus, are the god Sebek and his
associates who dwell in the water.

 "The goddess Hetepsekhus is the Eye of Ra.

 "Others, however, say that it is the flame which accompanieth Osiris
to burn up the souls of his enemies.

 "As concerning all the faults which are in Osiris, the registrar
of the offerings which are made unto all the gods, Ani, whose word
is truth, [these are all the offences which he hath committed
against the Lords of Eternity] since he came forth from his mother's
womb.

 "As concerning the Seven Spirits who are Kesta, Hapi, Tuamutef,
Qebhsenuf, Maa-atef, Kheribeqef and Heru-khenti-en-ariti, these did
Anubis appoint to be protectors of the dead body of Osiris.

 "Others, however, say that he set them round about the holy place of
Osiris.

 "Others say that the Seven Spirits [which were appointed by
Anubis] were Netcheh-netcheh, Aatqetqet, Nertanef-besef-khenti-hehf,
Aq-her-ami-unnut-f, Tesher-ariti-ami-Het-anes,
Ubes-her-per-em-khetkhet, and Maaem-kerh-annef-em-hru.

 "The chief of the Tchatcha (sovereign princes) who is in Naarutef is
Horus, the Advocate of his father.

 "As concerning the day wherein [Anubis said to the Seven Spirits],
'Come ye hither,' [the allusion here] is to the words 'Come ye
hither,' which Ra spake unto Osiris."

 Verily may these same words be said unto me in Amentet.

 "I am the Divine Soul which dwelleth in the Divine Twin-gods."

 Who is this Divine Soul?

 "It is Osiris. [When] he goeth into Tetu, and findeth there the Soul
of Ra, the one god embraceth the other, and two Divine Souls spring
into being within the Divine Twin-gods."



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                              APPENDIX
(From the Papyrus of Nebseni, Brit. Mus. No. 9900, Sheet 14, ll.
16ff.)

 "As concerning the Divine Twin-gods they are Heru-netch-her-tefef
and Heru-khent-en-Ariti (Horus the Advocate of his father [Osiris],
and Horus the sightless).

 "Others say that the double Divine Soul which dwelleth in the Divine
Twin-gods is the Soul of Ra and the Soul of Osiris, and yet others say
that it is the Soul which dwelleth in Shu, and the Sould which
dwelleth in Tefnut, and that these two Souls form the double Divine
Soul which dwelleth in Tetu.

 "I am the Cat which fought near the Persea Tree in Anu on the
night when the foes of Neb-er-tcher were destroyed."

 Who is this Cat?

 "This male Cat is Ra himself, and he was called 'Mau' because of the
speech of the god Sa, who said concerning him: 'He is like (mau)
unto that which he hath made'; therefore, did the name of Ra become
'Mau.'

 "Others, however, say that the male Cat is the god Shu, who made
over the possessions of Keb to Osiris.

 "As concerning the fight which took place near the Persea Tree in
Anu [these words have reference to the slaughter] of the children of
rebellion, when righteous retribution was meted out to them for [the
evil] which they had done.

 "As concerning the 'night of the battle,' [these words refer to] the
invasion of the eastern portion of the heaven by the children of
rebellion, whereupon a great battle arose in heaven and in all the
earth.

 "O thou who art in thine egg (Ra,) who showest from thy Disk, who
risest on thy horizon, and dost shine with golden beams in the
height of heaven, like unto whom there is none among the gods, who
sailest above the Pillars of Shu, who sendest forth blasts of fire
from thy mouth, [who illuminest the Two Lands with thy splendour,
deliver] thou Nebseni, the lord of fealty [to Osiris], from the god
whose form is hidden, and whose eyebrows are like unto the two arms of
the Balance on the night when the sentences of doom are promulgated."

 Who is this invisible god?

 "It is An-a-f (he who bringeth his arm.).

 "As concerning 'the night when the sentences of doom are
promulgated,' it is the night of the burning of the damned, and of the
overthrow of the wicked at the Block, and of the slaughter of souls."
 Who is this [slaughterer of souls]?

 "It is Shesmu, the headsman of Osiris.

 "[Concerning the invisible god] some say that he is Aapep when he
2759

riseth up with a head bearing upon it [the feather of] Maat (Truth).
But others say that he is Horus when he riseth up with two heads,
whereon one beareth [the feather of] Maat, and the other [the symbol
of] wickedness. He bestoweth wickedness on him that worketh
wickedness, and right and truth upon him that followeth
righteousness and truth.

 "Others say that he is Heru-ur (the Old Horus), who dwelleth in
Sekhem; others say that he is Thoth; others say that he is
Nefer-Tem; and others say that he is Sept who doth bring to nought the
acts of the foes of Nebertcher.

 "Deliver thou the scribe Nebseni, whose word is truth, from the
Watchers, who carry murderous knives, who possess cruel fingers, and
who would slay those who are in the following of Osiris."

 May these Watchers never gain the mastery over me, and may I never
fall under their knives!


 Who are these Watchers?

 "They are Anubis and Horus, [the latter being] in the form of
Horus the sightless. Others, however, say that they are the Tchatcha
(sovereign princes of Osiris), who bring to nought the operations of
their knives; and others say that they are the chiefs of the Sheniu
chamber.

 "May their knives never gain the mastery over me. May I never fall
under the knives wherewith they inflict cruel tortures. For I know
their names, and I know the being, Matchet, who is among them in the
House of Osiris. He shooteth forth rays of light from his eye, being
himself invisible, and he goeth round about heaven robed in the flames
which come from his mouth, commanding Hapi, but remaining invisible
himself. May I be strong on earth before Ra, may I arrive safely in
the presence of Osiris. O ye who preside over your altars, let not
your offerings to me be wanting, for I am one of those who follow
after Nebertcher, according to the writings of Khepera. Let me fly
like a hawk, let me cackle like a goose, let me lay always like the
serpent-goddess Neheb-ka."

 Who are those who preside over their altars?

 "Those who preside over their altars are the similitude of the Eye
of Ra, and the similitude of the Eye of Horus.

 "O Ra-Tem, thou Lord of the Great House [in Anu], thou Sovereign
(life, strentgh, health [be to thee]) of all the gods, deliver thou
the scribe Nebseni, whose word is truth, from the god whose face is
like unto that of a greyhound, whose brows are like those of a man,
who feedeth upon the dead, who watcheth at the Bend of the Lake of
Fire, who devoureth the bodies of the dead, and swalloweth hearts, and
who voideth filth, but who himself remaineth unseen."

 Who is this greyhound-faced god?

 "His name is 'Everlasting Devourer,' and he liveth in the Domain [of
Fire] (the Lake of Unt).
2760

 "As concerning the Domain of Fire, it is that Aat which is in
Naarutef, and is near the Sheniu chamber. The sinner who walketh
over this place falleth down among the knives [of the Watchers].

 "Others, however, say that the name of this god is 'Mates,' and that
he keepeth watch over the door of Amentet; others say that his name is
'Beba,' and that he keepeth watch over the Bend [of the stream] of
Amentet, and yet others say that his name is 'Herisepef.'

 "Hail, Lord of Terror, Chief of the Lands of the South and North,
thou Lord of the Desert, who dost keep prepared the block of
slaughter, and who dost feed on the intestines [of men]!"

 Who is this Lord of Terror?

 "It is the Keeper of the Bend [of the stream] of Amentet."

 Who is this Keeper?

 "It is the Heart of Osiris, which is the devourer of all slaughtered
things.

 "The Urrt Crown hath been given unto him, with gladness of heart, as
Lord of Hensu."

 Who is this?

 "He to whom the Urrt Crown hath been given with gladness of heart as
Lord of Hensu is Osiris. He was bidden to rule among the gods on the
day of the union of earth [with earth] in the presence of Nebertcher."

 Who is this?

 "He who was bidden to rule among the gods is the son of Isis
(Horus), who was appointed to rule in the room of his father Osiris.

 "As concerning [the words] 'day of the union of earth with earth,'
they have reference to the union of earth with earth in the coffin
of Osiris, the Soul that liveth in Hensu, the giver of meat and drink,
the destroyer of wrong, and the guide to the everlasting paths."

 Who is this?

 "It is Ra himself."

 "[Deliver thou the Osiris the scribe Ani, whose word is truth]
from the great god who carrrieth away souls, who eateth hearts, who
feedeth upon offal, who keepeth watch in the darkness, who dwelleth in
the Seker Boat; those who live in sin fear him."

 Who is this?

 "It is Suti, but others say that it is Smamur, the soul of Keb.

 "Hail, Khepera in thy boat, the two Companies of the Gods are in thy
body. Deliver thou the Osiris the scribe Ani, whose word is truth,
from the Watchers who pass sentences of doom, who have been
appointed by the god Nebertcher to protect him, and to fasten the
2761

fetters on his foes, and who slaughter in the torture chambers;
there is no escape from their fingers. May they never stab me with
their knives, may I never fall helpless into their chambers of
torture. I have never done the things which the gods hate. I am he who
is pure in the Mesqet chamber. And saffron cakes have been brought
unto him in Tannt."

 Who is this?

 "It is Khepera in his boat; it is Ra himself.

 "As concerning the Watchers who pass sentences of doom, they are the
Apes Isis and Nephthys.

 "As concerning the things which the gods hate, they are acts of
deceit and lying. He who passeth through the place of purification
within the Mesqet chamber is Anpu (Anubis), who is hard by the
coffer which containeth the inward parts of Osiris. He to whom saffron
cakes have been brought in Tannt is Osiris.

 "Others, however, say that the saffron cakes in Tannt represent
heaven and earth, and others say that they represent Shu, the
strengthener of the Two Lands in Hensu; and others say that they
represent the Eye of Horus, and that Tannt is the burial-place of
Osiris.

 "Tem hath builded thy house, and the double Lion-god hath laid the
foundations of thy habitation. Lo! medicaments have been brought.
Horus purifieth Set and Set strengtheneth, and Set purifieth and Horus
strengtheneth.

 "The Osiris the scribe Ani, whose word is truth before Osiris,
hath come into this land, and he hath taken possession thereof with
his two feet. He is Tem, and he is in the city.

 "Turn thou back, O Rehu, whose mouth shineth, whose head moveth,
turn thou back before his strength." Another reading is, 'Turn thou
back from him who keepeth watch, and is himself unseen.' Let the
Osiris Ani be safely guarded. He is Isis, and he is found with her
hair spread over him; it is shaken out over his brow. He was conceived
by Isis, and engendered by Nephthys, and they have cut away from him
the things which should be cut from him.

 "Fear followeth after thee, terror is about thine arms. Thou hast
been embraced for millions of years by arms; mortals go round about
thee. Thou smitest down the mediators of thy foes, and thou seizest
the arms of the power of darkness. Thy two sisters (Isis and Nephthys)
are given to thee for thy delight. Thou hast created that which is
in Kher-aha, and that which is Anu. Every god feareth thee, for thou
art exceedingly great and terrible; thou [avengest] every god on the
man who curseth him, and thou shootest arrows at him. Thou livest
according to thy will. Thou art Uatchet, the Lady of Flame, evil
befalleth those who set themselves up against thee."

 What is this?
 "'Hidden in form, given of Menhu,' is the name of the "tomb. 'He who
seeth what is on his hand' is the name of Qerau, or, as others say, it
is the name of the Block.
2762

 "Now, he whose mouth shineth and whose head moveth is the phallus of
Osiris, but others say it is [the phallus] of Ra. 'Thou spreadest
thy hair, and I shake it out over his brow" is said concerning Isis,
who hideth in her hair, and draweth it round about her.

 "Uatchet, the Lady of Flames, is the Eye of Ra."

                           THE SEVEN ARITS
 The First Arit.

 The name of the Doorkeeper is Sekhet-her-asht-aru. The name of the
Watcher is Smetti. The name of the Herald is Hakheru.

 The Osiris Ani, whose word is truth, shall say when he cometh unto
the First Arit: "I am the mighty one who createth his own light. I
have come unto thee, O Osiris, and, purified from that which
defileth thee, I adore thee. Lead on. Name not the name of Ra-stau
to me. Homage to thee, O Osiris, in thy might and in thy strength in
Ra-stau. Rise up and conquer, O Osiris, in Abtu. Thou goest round
about heaven, thou sailest in the presence of Ra, thou lookest upon
all the beings who have knowledge. Hail, Ra, thou who goest round
about in the sky, I say, O Osiris in truth, that I am the Sahu

(Spirit-body) of the god, and I beseech thee not to let me be driven
away, nor to be cast upon the wall of blazing fire. Let the way be
opened in Ra-stau, let the pain of the Osiris be relieved, embrace
that which the Balance hath weighed, let a path be made for the Osiris
in the Great Valley, and let the Osiris have light to guide him on his
way."

 The Second Arit.
 The name of the Doorkeeper is Unhat. The name of the Watcher is
Seqt-her. The name of the Herald is Ust.

 The Osiris Ani, whose word is truth, shall say [when he cometh to
this Arit]: "He sitteth to carry out his heart's desire, and he
weigheth words as the Second of Thoth. The strength which protecteth
Thoth humbleth the hidden Maati gods, who feed upon Maat during the
years of their lives. I offer up my offerings [to him] at the moment
when he maketh his way. I advance, and I enter on the path. O grant
thou that I may continue to advance, and that I may attain to the
sight of Ra, and of those who offer up [their] offerings."

 The Third Arit.

 The name of the Doorkeeper is Unem-hauatu-ent-pehui. The name of the
Watcher is Seres-her. The name of the Herald is Aa.

 The Osiris the scribe Ani, whose word is truth, shall say [when he
cometh to this Arit]: "I am he who is hidden in the great deep. I am
the Judge of the Rehui, I have come and I have done away the offensive
thing which was upon Osiris. I tie firmly the place on which he
standeth, coming forth from the Urt. I have stablished things in Abtu,
I have opened up a way through Ra-stau, and I have relieved the pain
which was in Osiris. I have balanced the place whereon he standeth,
and I have made a path for him; he shineth brilliantly in Ra-stau."

 The Fourth Arit.
2763

 The name of the Doorkeeper is Khesef-her-asht-kheru. The name of the
Watcher is Seres-tepu. The name of the Herald is Khesef-at.

 The Osiris the scribe Ani, whose word is truth, shall say [when he
cometh to this Arit]: "I am the Bull, the son of the ancestress of
Osiris. O grant ye that his father, the Lord of his god-like
companions, may bear witness on his behalf. I have weighed the
guilty in judgment. I have brought unto his nostrils the life which is
ever lasting. I am the son of Osiris, I have accomplished the journey,
I have advanced in Khert-Neter."

 The Fifth Arit.

 The name of the Doorkeeper is Ankhf-em-fent. The name of the Watcher
is Shabu. The name of the Herald is Teb-her-kha-kheft.
 The Osiris the scribe Ani, whose word is truth, shall say [when he
cometh to this Arit]: "I have brought unto thee the jawbone in
Ra-stau. I have brought unto thee thy backbone in Anu. I have gathered
together his manifold members therein. I have driven back Aapep for
thee. I have spit upon the wounds [in his body]. I have made myself
a path among you. I am the Aged One among the gods. I have made
offerings to Osiris. I have defended him with the word of truth. I
have gathered together his bones, and have collected all his members."
 The Sixth Arit.

 The name of the Doorkeeper is Atek-tau-kehaq-kheru. The name of
the Watcher is An-her. The name of the Herald is Ates-her-[ari]-she.
 The Osiris the scribe Ani, whose word is truth, shall say [when he
cometh to this Arit]: "I have come daily, I have come daily. I have
made myself a way. I have advanced over that which was created by Anpu
(Anubis). I am the Lord of the Urrt Crown. I am the possessor [of
the knowledge of] the words of magical power, I am the Avenger
according to law, I have avenged [the injury to] his Eye. I have
defended Osiris. I have accomplished my journey. The Osiris Ani
advanceth with you with the word which is truth."

 The Seventh Arit:

 The name of the Doorkeeper is Sekhmet-em-tsu-sen. The name of the
Watcher is Aa-maa-kheru. The name of the Herald is Khesef-khemi.

 The Osiris the scribe Ani, whose word is truth, shall say [when he
cometh to this Arit]: "I have come unto thee, O Osiris, being purified
from foul emissions. Thou goest round about heaven, thou seest Ra,
thou seest the beings who have knowledge. [Hail], thou, ONE! Behold,
thou art in the Sektet Boat which traverseth the heavens. I speak what
I will to his Sahu (Spirit-body). He is strong, and cometh into
being even [as] he spake. Thou meetest him face to face. Prepare
thou for me all the ways which are good [and which lead] to thee."

 RUBRIC: If [these] words be recited by the spirit when he shall come
to the Seven Arits, and as he entereth the doors, he shall neither
be turned back nor repulsed before Osiris, and he shall be made to
have his being among the blessed spirits, and to have dominion among
the ancestral followers of Osiris. If these things be done for any
spirit he shall have his being in that place like a lord of eternity
in one body with Osiris, and at no place shall any being contend
against him.
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                  THE PYLONS OF THE HOUSE OF OSIRIS

 The following shall be said when one cometh to the FIRST PYLON.
The Osiris the scribe Ani, whose word is truth, saith: "Lady of
tremblings, high-walled, the sovereign lady, the lady of
destruction, who uttereth the words which drive back the destroyers,
who delivereth from destruction him that cometh." The name of her
Doorkeeper is Neruit.

 The following shall be said when one cometh to the SECOND PYLON. The
Osiris the scribe Ani, whose word is truth, saith: "Lady of heaven,
Mistress of the Two Lands, devourer by fire, Lady of mortals, who
art infinitely greater than any human being." The name of her
Doorkeeper is Mes-Ptah.

 The following shall be said when one cometh to the THIRD PYLON.
The Osiris the scribe Ani, whose word is truth, saith: "Lady of the
Altar, the mighty lady to whom offerings are made, greatly beloved one
of every god sailing up the river to Abydos." The name of her
Doorkeeper is Sebqa.

 The following shall be said when one cometh to the FOURTH PYLON. The
Osiris the scribe Ani, whose word is truth, saith: "Prevailer with
knives, Mistress of the Two Lands, destroyer of the enemies of the
Still-Heart (Osiris), who decreeth the release of those who suffer
through evil hap." The name of her Doorkeeper is Nekau.

 The following shall be said when one cometh to the FIFTH PYLON.
The Osiris the scribe Ani, whose word is truth, saith: "Flame, Lady of
fire, absorbing the entreaties which are made to her, who permitteth
not to approach her the rebel." The name of her Doorkeeper is
Henti-Reqiu.

 The following shall be said when one cometh to the SIXTH PYLON.
The Osiris the scribe Ani, whose word is truth, saith: "Lady of light,
who roareth mightily, whose breadth cannot be comprehended. Her like
hath not been found since the beginning. There are serpents over which
are unknown. They were brought forth before the Still-Heart." The name
of her Doorkeeper is Semati.

 The following shall be said when one cometh to the SEVENTH PYLON.
The Osiris the scribe Ani, whose word is truth, saith: "Garment
which envelopeth the helpless one, which weepeth for and loveth that
which it covereth." The name of her Doorkeeper is Saktif.

 The following shall be said when one cometh to the EIGHTH PYLON. The
Osiris the scribe Ani, whose word is truth, saith: "Blazing fire,
unquenchable, with far-reaching tongues of flame, irresistible
slaughterer, which one may not pass through fear of its deadly
attack." The name of her Doorkeeper is Khutchetef.

 The following shall be said when one cometh to the NINTH PYLON.
The Osiris the scribe Ani, whose word is truth, saith:
"Chieftainess, lady of strength, who giveth quiet of heart to the
offspring of her lord. Her girth is three hundred and fifty khet,
and she is clothed with green feldspar of the South. She bindeth up
the divine form and clotheth the helpless one. Devourer, lady of all
men." The name of her Doorkeeper is Arisutchesef.
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 The following shall be said when one cometh to the TENTH PYLON.
The Osiris the scribe Ani, whose word is truth, saith: "Goddess of the
loud voice, who maketh her suppliants to mourn, the awful one who
terrifieth, who herself remaineth unterrified within." The name of her
Doorkeeper is Sekhenur.

 Nu, the steward of the keeper of the seal, saith when he cometh to
the ELEVENTH PYLON of Osiris: "I have made my way, I know you, and I
know thy name, and I know the name of her who is within thee: She
who slayeth always, consumer of the fiends by fire, mistress of
every pylon, the lady who is acclaimed on the day of darkness" is
thy name. She inspecteth the swathing of the helpless one.

 The Osiris Nu, the steward of the keeper of the seal, saith when
he cometh to the TWELFTH PYLON of Osiris: "I have made my way, I
know you, and I know thy name, and I know the name of her who is
within thee: Invoker of thy Two Lands, destroyer of those who come
to thee by fire, lady of spirits, obeyer of the word of thy Lord" is
thy name. She inspecteth the swathing of the helpless one.

 The Osiris Nu, the steward of the keeper of the seal, saith when
he cometh to the THIRTEENTH PYLON of Osiris: "I have made my way, I
know you and I know thy name, and I know the name of her who is within
thee: Osiris foldeth his arms about her, and maketh Hapi (the
Nile-god), to emit splendour out of his hidden places" is thy name.
She inspecteth the swathing of the helpless one.

 The Osiris Nu, the steward of the keeper of the seal, saith when
he cometh to the FOURTEENTH PYLON of Osiris: "I have made my way, I
know thee, and I know thy name, and I know the name of her who is
within thee. Lady of might, who trampleth on the Red Demons, who
keepeth the festival of Haaker on the day of the hearing of faults" is
thy name. She inspecteth the swathing of the helpless one.

 THE FIFTEENTH PYLON. The Osiris Heru-em-khebit, whose word is truth,
shall say when he cometh to this pylon: "Fiend, red of hair and
eyes, who appeareth by night, and doth fetter the fiend in his lair.
Let her hands be given to the Still-Heart in his hour, let her advance
and go forward" is thy name. She inspecteth the swathing of the
helpless one.

 THE SIXTEENTH PYLON. The Osiris Heru-em-khebit, whose word is truth,
shall say when he cometh to this pylon: "Terrible one, lady of the
rain-storm, destroyer of the souls of men, devourer of the bodies of
men, orderer, producer, and maker of slaughter" is thy name. She
inspecteth the swathing of the helpless one.

 THE SEVENTEENTH PYLON. The Osiris Heru-em-khebit, whose word is
truth, shall say when he cometh to this pylon: "Hewer-in-pieces in
blood, Ahibit, lady of hair" is thy name. She inspecteth the
swathing of the helpless one.

 THE EIGHTEENTH PYLON. The Osiris Heru-em-khebit, whose word is
truth, shall say when he cometh to this pylon: "Fire-lover, pure
one, lover of slaughterings, cutter off of heads, devoted one, lady of
the Great House, slaughterer of fiends at eventide" is thy name. She
inspecteth the swathing of the helpless one.

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 THE NINETEENTH PYLON. The Osiris Heru-em-khebit, whose word is
truth, shall say when he cometh to this pylon: "Light-giver for
life, blazing all the day, lady of strength [and of] the writings of
the god Thoth himself" is thy name. She inspecteth the swathings of
the White House.

 THE TWENTIETH PYLON. The Osiris Heru-em-khebit, whose word is truth,
shall say when he cometh to this pylon: "Dweller in the cavern of
her lord, her name is Clother, hider of her creations, conqueror of
hearts, swallower [of them]" is thy name. She inspecteth the swathings
of the White House.

 THE TWENTY-FIRST PYLON. The Osiris Heru-em-khebit, whose word is
truth, shall say when he cometh to this pylon: "Knife which cutteth
when [its name] is uttered, slayer of those who approach thy flame" is
thy name. She possesseth hidden plans.
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
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                              APPENDIX

 (From the Turin Papryus, ed. Lepsius, Bl. 64, the text referring
to the twenty-first Pylon.)

 THE OSIRIS AUFANKH, WHOSE WORD IS TRUTH, SAITH: Hail, saith Horus, O
Twenty-first pylon of the Still-Heart! I have made the way. I know
thee. I know thy name. I know the name of the goddess who guardeth
thee. "Sword that smiteth at the utterance of its own name, stinking
face, overthrower of him that approacheth her flame" is thy name. Thou
keepest the hidden things of the avenger of the god, thou guardest
them. Amam is his name. He maketh the ash trees (cedars) not to
grow, and the shenu trees (acacias) not to blossom, and preventeth
copper from being found in the mountain. The Tchatcha (Chiefs) of this
Pylon are Seven Gods. Tchen, or Anthch (At), is the name of the one at
the door. Hetepmes is the name of another there. Messep is the name of
another there. Utchara is the name of another there. Beq is the name
of another there. Anp (Anubis) is the name of another there.

 I have made the way. I am Menu-Heru, the avenger of his father,
the heir of his father Un-Nefer. I have come. I have given [offerings]
to my father Osiris. I have overthrown all his enemies. I have come
daily with the word of truth, the lord of fealty, in the house of my
father Tem, the Lord of Anu, I, the Osiris Auf-ankh, whose word is
truth in the southern heaven. I have done what is right for him that
made the right, I have celebrated the Haker festival to the lord
thereof. I have acted as the leader of the festivals. I have given
cakes to the Lords of the Altar. I have been the leader of the
propitiatory offerings, cakes, ale, oxen, geese, to my father Osiris
Un-Nefer. I am the protector of the Ba-soul, I have made the Benu bird
to appear [by my] words. I have come daily into the house of the god
to make offerings of incense. I have come with the shenti tunic. I
have set the Neshem Boat afloat on the water. I have made the word
of Osiris Khenti Amenti to be truth before his enemies. I have carried
away in a boat all his enemies to the slaughter-house of the East, and
they shall never escape from the wardship of the god Keb who
dwelleth therein. I have made the Kefaiu gods of Ra to stand up, I
have made his word to be truth. I have come as a scribe. I have
explained [the writings]. I have made the god to have power over his
legs. I have come into the house of him that is upon his mountain
(Anubis). I have seen the Chief of the Seh hall. I have entered into
Ra-stau. I have made myself invisible. I have found for myself the
boundary. I have approached Nerutef. I have clothed the naked. I
have sailed up the river to Abydos. I have performed the ceremonies of
Hu and Sa. I have entered the house of Astes. I have made supplication
to the Khati gods and to Sekhmet in the temple of Net (Neith), or
the Aged Ones. I have entered Ra-stau. I have made myself invisible. I
have found the frontier. I have approached Nerutef. I have clothed the
naked. I have sailed up the river to Abydos. I have performed the
ceremonies of Hu and Sa. I have received. I have risen like a king
crowned. I fill my seat on the throne in the place of my father, the
God Who was at the beginning. I have praised the Meskhen of
Ta-tchesert. My mouth is full of Maat (Truth). I have overwhelmed
the Akhekhau serpents. I have come into the Great House with [my] body
in a flourishing condition. I have caused myself to travel in the Boat
of Hai. The myrrh unguent of..... is in the hair of men (Rekhit). I
have entered into the House of Astes. I have approached with worship
the two Khati gods and Sekhmet, who are in the temple of the Aged
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One [in Anu].

 [And the god Osiris saith:] "Thou hast come, thou shalt be a
favoured one in Tetu, O Osiris Auf-ankh, whose word is truth, the
son of the lady Shert-en-Menu, whose word is truth."

                   THE PRIESTS ANMUTEF AND SAMEREF

 THE SPEECH OF THE PRIEST ANMUTEF.

 I have come unto you, O ye great Tchatcha Chiefs who dwell in
heaven, and upon earth, and in Khert-Neter, and I have brought unto
you the Osiris Ani. He hath not committed any act which is an
abomination before all the gods. Grant ye that he may live with you
every day.

 The Osiris the scribe Ani adoreth Osiris, Lord of Rasta, and the
Great Company of the Gods who live in Khert-Neter. He saith: "Homage
to thee, Khenti Amenti, Un-Nefer, who dwellest in Abtu. I come to
thee. My heart holdeth Truth. There is no sin in my body. I have not
told a lie wittingly, I have not acted in a double manner. Grant
thou to me cakes, let me appear in the presence, at the altar of the
Lords of Truth, let me go in and come forth from Khert-Neter [at
will], let not my Heart-soul be driven away [from me]; and grant me
a sight of the Disk and the beholding of the Moon for ever and ever.

 THE SPEECH OF THE PRIEST SAMEREF.

 I have come unto you, O ye Tchatcha Chiefs who dwell in Rasta, and I
have brought unto you the Osiris Ani, grant ye unto him cakes, and
water, and air, and a homestead in Sekhet-hetep as to the followers of
Horus.

 The Osiris the scribe Ani, whose word is truth, adoreth Osiris,
the Lord of everlastingness, and the Tchatcha Chiefs, the Lords of
Rasta. He saith: "Homage to thee, O King of Khert-Neter, thou Governor
of Akert! I have come unto thee. I know thy plans, I am equipped
with the forms which thou takest in the Tuat. Give thou to me a
place in Khert-Neter, near the Lords of Truth. May my homestead be
lasting in Sekhet-hetep, may I receive cakes in thy presence."

                          THE JUDGES IN ANU

 Hail, Thoth, who madest to be true the word of Osiris against his
enemies, make thou the word of the scribe Nebseni to be true against
his enemies, even as thou didst make the word of Osiris to be true
against his enemies, in the presence of the Tchatcha Chiefs who are
with Ra and Osiris in Anu, on the night of the "things of the
night," and the night of battle, and of the fettering of the Sebau
fiends, and the day of the destruction of the enemies of Neb-er-tcher.

 Now the great Tchatcha Chiefs in Anu are Tem, Shu, Tefnut, [Osiris
and Thoth]. Now the "fettering of the Sebau fiends" signifieth the
destruction of the Smaiu fiends of Set, when he wrought iniquity a
second time.

 Hail, Thoth, who didst make the word of Osiris to be true against
his enemies, make thou the word of the Osiris Ani to be true against
2769

his enemies, with the great Tchatcha Chiefs who are in Tetu, on the
night of setting up the Tet in Tetu.

 Now the great Tchatcha Chiefs who are in Tetu are Osiris, Isis,
Nephthys, and Horus the avenger of his father. Now the "setting up
of the Tet in Tetu" signifieth [the raising up of] the shoulder of
Horus, the Governor of Sekhem. They are round about Osiris in the band
[and] the bandages.

 Hail, Thoth, who didst make the word of Osiris to be true against
his enemies, make thou the word of the Osiris Ani to be true against
his enemies, with the great Tchatcha Chiefs who are in Sekhem, on
the night of the "things of the night" in Sekhem.

 Now the great Tchatcha Chiefs who are in Sekhem are
Heru-khenti-en-ariti and Thoth who is with the Tchatcha Chiefs of
Nerutef. Now the night of the "things of the night festival"
signifieth the dawn on the sarcophagus of Osiris.

 Hail, Thoth, who didst make the word of Osiris to be true against
his enemies, make thou the word of the Osiris the scribe Ani to be
true against his enemies, with the great Tchatcha Chiefs who are in
the double town Pe-Tep, on the night of setting up the "Senti" of
Horus, and of establishing him in the inheritance of the possessions
of his father Osiris.

 Now the great Tchatcha Chiefs who are in Pe-Tep are Horus, Isis,
Kesta (Mesta) and Hapi. Now the "setting up of the 'Senti' of Horus"
hath reference to the words which Set spake to his followers, saying
"Set up the Senti."

 Hail, Thoth, who didst make the word of Osiris to be true against
his enemies, make thou the word of the Osiris the scribe Ani to be
true, in peace, against his enemies, with the great Tchatcha Chiefs
who are in the Lands of the Rekhti (Taiu-Rekhti), in the night when
Isis lay down, and kept watch to make lamentation for her brother
Osiris.

 Now the great Tchatcha Chiefs who are in Taiu-Rekhti are Isis,
Horus, Kesta (Mesta) [Anpu and Thoth].

 Hail, Thoth, who didst make the word of Osiris true against his
enemies, make thou the word of Osiris the scribe Ani, whose word is
truth, in peace, to be true against his enemies, with the great
Tchatcha Chiefs who are in Abtu, on the night of the god Haker, when
the dead are separated, and the spirits are judged, and when the
procession taketh place in Teni.

 Now the great Tchatcha Chiefs who are in Abtu are Osiris, Isis,
and Up-uat.

 Hail, Thoth, who didst make the word of Osiris to be true against
his enemies, make thou the word of the Osiris, the scribe and assessor
of the sacred offerings which are made to all the gods, Ani, to be
true against his enemies, with the Tchatcha Chiefs who examine the
dead on the night of making the inspection of those who are to be
annihilated.

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 Now the great Tchatcha Chiefs who are present at the examination
of the dead are Thoth, Osiris, Anpu and Asten (read Astes). Now the
inspection (or, counting) of those who are to be annihilated
signifieth the shutting up of things from the souls of the sons of
revolt.

 Hail, Thoth, who didst make the word of Osiris true against his
enemies, make thou the word of the Osiris the scribe Ani to be true
against his enemies, with the great Tchatcha Chiefs who are present at
the digging up of the earth [and mixing it] with their blood, and of
making the word of Osiris to be true against his enemies.

 As concerning the Tchatcha Chiefs who are present at the digging
up of the earth in Tetu: When the Smaiu fiends of Set came [there],
having transformed themselves into animals, these Tchatcha Chiefs slew
them in the presence of the gods who were there, and they took their
blood, and carried it to them. These things were permitted at the
examination [of the wicked] by those [gods] who dwelt in Tetu.

 Hail, Thoth, who didst make the word of Osiris to be true against
his enemies, make thou the word of the Osiris [the scribe] Ani to be
true against his enemies, with the great Tchatcha Chiefs who are in
Nerutef on the night of the "Hidden of Forms."

 Now the great Tchatcha Chiefs who are in Nerutef are Ra, Osiris, Shu
and Bebi.

 Now, the night of the "Hidden of Forms" referreth to the placing
on the sarcophagus [of Osiris] the arm, the heel, and the thigh of
Osiris Un-Nefer.

 Hail, Thoth, who didst make the word of Osiris true against his
enemies, make thou the word of the Osiris, whose word is truth, to
be true against his enemies, with the great Tchatcha Chiefs who are in
Rasta, on the night when Anpu lay with his arms on the things by
Osiris, and when the word of Horus was make to be true against his
enemies.

 The great Tchatcha Chiefs who are in Rasta are Horus, Osiris, and
Isis. The heart of Osiris is happy, the heart of Horus is glad, and
the two halves of Egypt (Aterti) are well satisfied thereat.

 Hail, Thoth, who didst make the word of Osiris true against his
enemies, make thou the word of the Osiris the scribe Ani, the assessor
of the holy offerings made to all the gods, to be true against his
enemies, with the Ten great Tchatcha Chiefs who are with Ra, and
with Osiris, and with every god, and with every goddess, in the
presence of the god Nebertcher. He hath destroyed his enemies, and
he hath destroyed every evil thing which appertained to him.

 RUBRIC: If this Chapter be recited for, or over, the deceased, he
shall come forth by day, purified after death, according to the desire
of his heart. Now if this Chapter be recited over him, he shall
progress over the earth, and he shall escape from every fire, and none
of the evil things which appertain to him shall ever be round about
him; never, a million times over, shall this be.


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                          OPENING THE MOUTH

 THE CHAPTER OF OPENING THE MOUTH OF THE OSIRIS ANI. To be said:- The
god Ptah shall open my mouth, and the god of my town shall unfasten
the swathings, the swathings which are over my mouth. Thereupon
shall come Thoth, who is equipped with words of power in great
abundance, and shall untie the fetters, even the fetters of the god
Set which are over my mouth. And the god Tem shall cast them back at
those who would fetter me with them, and cast them at him. Then
shall the god Shu open my mouth, and make an opening into my mouth
with the same iron implement wherewith he opened the mouth of the
gods. I am the goddess Sekhmet, and I take my seat upon the place by
the side of Amt-ur the great wind of heaven. I am the great
Star-goddess Saah, who dwelleth among the Souls of Anu. Now as
concerning every spell, and every word which shall be spoken against
me, every god of the Divine Company shall set himself in opposition
thereto.



                       BRINGING_SPELLS_TO_ANI

THE CHAPTER OF BRINGING WORDS OF POWER TO THE OSIRIS ANI, who
saith:- I am Tem-Khepera who produced himself on the thighs of his
divine mother. Those who dwell in Nu have been made wolves, and those
who are among the Tchatcha Chiefs have become hyenas. Behold, I will
gather together to myself this charm from the person with whom it is
[and from the place] wherein it is [and it shall come to me] quicker
than a greyhound, and swifter that light. Hail, thou who bringest the
Ferry-Boat of Ra, thou holdest thy course firmly and directly in the
north wind as thou sailest up the river towards the Island of Fire
which is in Khert-Neter. Behold, thou shalt gather together to thee
this charm from wheresoever it may be, and from whomsoever it may be
with [and it shall come to me] quicker than a greyhound, and swifter
than light. It (the charm) made the transformations of Mut; it
fashioned the gods [or] kept them silent; by it Mut gave the warmth
[of life] to the gods. Behold, these words of power are mine, and
they shall come unto me from wheresoever they may be, or with
whomsoever they may be, quicker than greyhounds and swifter than
light, or, according to another reading, "swifter than shadows."

                              APPENDIX

THE CHAPTER WHICH MAKETH A MAN TO REMEMBER HIS NAME IN
KHERT-NETER. [The deceased] saith:- Let my name be given to me in
the Great House (Per-ur), and let me remember my name in the House
of Fire (Per Neser), on the night wherein the years are counted up,
and the number of the months is told. I am dwelling with the Divine
One, I take my seat on the eastern side of the sky. If any god
cometh after me, I shall be able to declare his name forthwith.

                           GIVING A HEART

THE CHAPTER OF GIVING A HEART TO THE OSIRIS ANI IN KHERT-NETER. He
saith:- Let my heart be with me in the House of Hearts. Let my
heart-case be with me in the House of heart-cases. Let my heart be
with me, and let it rest in [me or] I shall not eat the cakes of
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Osiris in the eastern side of the Lake of Flowers, nor have a boat
wherein to float down the river, nor a boat to sail up the river to
thee, nor be able to embark in a boat with thee. Let my mouth be to me
that I may speak therewith. Let my legs be to me that I may walk
therewith. Let my arms be to me that I may overthrow the foe
therewith. Let the two doors of the sky be opened to me. May Keb,
the Erpat of the gods, open his jaws to me. May he open my two eyes
which are blinded by swathings. May he make me to lift up my legs in
walking which are tied together. May Anpu make my thighs to become
vigorous. May the goddess Sekhmet raise me, and lift me up. Let me
ascend into heaven, let that which I command be performed in
Het-ka-Ptah. I know how to use my heart. I am master of my heart-case.
I am master of my hands and arms. I am master of my legs. I have the
power to do that which my KA desireth to do. My Heart-soul shall not
be kept a prisoner in my body at the gates of Amentet when I would
go in in peace and come forth in peace.
                 NOT LETTING THE HEART ANI BE TAKEN

THE CHAPTER OF NOT LETTING THE HEART OF THE OSIRIS, THE ASSESSOR
OF THE DIVINE OFFERINGS OF ALL THE GODS, ANI, WHOSE WORD IS TRUTH
BEFORE OSIRIS, BE DRIVEN BACK FROM HIM IN KHERT-NETER. He saith:- My
heart of my mother. My heart of my mother. My heart-case of my
transformations. Let not any one stand up to bear testimony against
me. Let no one drive me away from the Tchatcha Chiefs. Let no one make
thee to fall away from me in the presence of the Keeper of the
Balance. Thou art my KA, the dweller in my body, the god Khnemu who
makest sound my members. Mayest thou appear in the place of
happiness whither we go. Let not make my name to stink Shenit
Chiefs, who make men to be stable. [Let it be satisfactory unto us,
and let the listening be satisfactory unto us, and let there be joy of
heart to us at the weighing of words. Let not lies be told against
me before the Great God, the Lord of Amentet. Verily, how great
shalt thou be when thou risest up in triumph!]

 RUBRIC I: These words are to be said over a scarab of green stone
encircled with a band of refined copper, and [having] a ring of
silver; which shall be placed on the neck of the Khu (the deceased),
etc.

 RUBRIC II (From the Papyrus of Nu, Sheet 21): If this Chapter be
known [by the deceased] he shall be declared a speaker of the truth
both upon earth and in Khert-Neter, and he shall be able to perform
every act which a living human being can perform. Now it is a great
protection which hath been given by the god. This Chapter was found in
the city of Khemenu upon the slab of ba, which was inlaid with
[letters of] genuine lapis-lazuli, and was under the feet of [the
statue] of the god, during the reign of His Majesty, the King of the
South and North, Menkaura (Mycerinus), true of word, by Prince
Herutataf, who found it during a journey which he made to inspect
the temples. One Nekht was with him who was diligent in making him
to understand it, and he brought it to the king as a wonderful
object when he perceived that it was a thing of great mystery, [the
like of] which had never [before] been seen or looked upon. This
Chapter shall be recited by a man who is ceremonially clean and
pure, who hath not eaten the flesh of animals, or fish, and who hath
not had intercourse with women. And behold, thou shalt make a scarab
of green stone, with a rim [plated] with gold, which shall be placed
above the heart of a man, and it shall perform for him the "opening of
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the mouth." And thou shalt anoint it with myrrh unguent, and thou
shalt recite over it the following words of magical power. [Here
follows the text of the Chapter of Not Letting the Heart of Ani Be
Taken from Him.]

             NOT LETTING THE HEART SOUL BE CARRIED AWAY

THE CHAPTER OF NOT LETTING THE HEART-SOUL OF A MAN BE SNATCHED
AWAY FROM HIM IN KHERT-NETER. The Osiris the scribe Ani saith:--I,
even I, am he who cometh forth from the Celestial Water (Akeb). He
(Akeb) produced abundance for me, and hath the mastery there in the
form of the River.

(This is a portion of a longer Chapter which is included in the Appen-
dix.)
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
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                              APPENDIX

(The following is from the Papyrus of Nefer-uben-f, Naville, op.
cit., I, Bl. 72.)

 THE CHAPTER OF DRINKING WATER IN KHERT-NETER. The am khent priest,
Nefer-uben-f, whose word is truth, saith:- I, even I, am he who cometh
forth from the god Keb. The water-flood is given to him, he hath
become the master thereof in the form of Hapi. I, the am khent
Nefer-uben-f, open the doors of heaven. Thoth hath opened to me the
doors of Qebh (the Celestial Waters). Lo, Hepi Hepi, the two sons of
the Sky, mighty in splendour, grant ye that I may be master over the
water, even as Set had dominion over his evil power on the day of
the storming of the Two Lands. I pass by the Great Ones, arm to
shoulder, even as they pass that Great God, the Spirit who is
equipped, whose name is unknown. I have passed by the Aged One of
the shoulder. I am Nefer-uben-f, whose word is truth. Hath opened to
me the Celestial Water Osiris. Hath opened to me the Celestial Water
Thoth-Hapi, the Lord of the horizon, in his name of "Thoth, cleaver of
the earth." I am master of the water, as Set is master of his
weapon. I sail over the sky, I am Ra, I am Ru. I am Sma. I have
eaten the Thigh, I have seized the bone and flesh. I go round about
the Lake of Sekhet-Ar. Hath been given to me eternity without limit.
Behold, I am the heir of eternity, to whom hath been given
everlastingness.

(The following two Chapters are from the Papyrus of Nu, Sheets 7 and 12)

THE CHAPTER OF DRINKING WATER AND OF NOT BEING BURNT UP BY FIRE
[IN KHERT-NETER]. Nu saith:- Hail, Bull of Amentet! I am brought
unto thee. I am the paddle of Ra wherewith he transported the Aged
Gods. Let me neither be burnt up nor destroyed by fire. I am Beb,
the firstborn son of Osiris, to whom every god maketh an offering in
the temple of his Eye in Anu. I am the divine Heir, the Mighty One,
the Great One, the Resting One. I have made my name to flourish.
Deliverer, thou livest in me [every day].

 THE CHAPTER OF NOT BEING BOILED IN FIRE. Nu saith:- I am the
paddle which is equipped, wherewith Ra transported the Aged Gods,
which raised up the emissions of Osiris from the Lake of blazing fire,
and he was not burned. I sit down like the Light-god, and like Khnemu,
the Governor of lions. Come, cut away the fetters from him that
passeth by the side of this path, and let me come forth therefrom.

                             GIVING AIR

 THE CHAPTER OF GIVING AIR IN KHERT-NETER. The Osiris Ani saith:- I
am the Egg which dwelt in the Great Cackler. I keep ward over that
great place which Keb hath proclaimed upon earth. I live; it liveth. I
grow up, I live, I snuff the air. I am Utcha-aab. I go round about his
egg [to protect it]. I have thwarted the moment of Set. Hail, Sweet
one of the Two Lands! Hail, dweller in the tchefa food! Hail,
dweller in the lapis-lazuli! Watch ye over him that is in his
cradle, the Babe when he cometh forth to you.
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
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                              APPENDIX

 (From the Papyrus of Nu, Sheet 12)

 THE CHAPTER OF GIVING AIR TO NU IN KHERT-NETER. He saith:- Hail,
thou God Temu, grant thou unto me the sweet breath which dwelleth in
thy nostrils! I am the Egg which is in Kenken-ur (the Great
Cackler), and I watch and guard that mighty thing which hath come into
being, wherewith the god Keb hath opened the earth. I live; it liveth;
I grow, I live, I snuff the air. I am the god Utcha-aabet, and I go
about his egg. I shine at the moment of the mighty of strength,
Suti. Hail, thou who makest sweet the time of the Two Lands! Hail,
dweller among the celestial food. Hail, dweller among the beings of
blue (lapis-lazuli), watch ye to protect him that is in his nest,
the Child who cometh forth to you.

 THE CHAPTER OF GIVING AIR IN KHERT-NETER. Nu saith:- I am the jackal
of jackals. I am Shu. I draw air from the presence of the Light-god,
from the uttermost limits of heaven, from the uttermost limits of
earth, from the uttermost limits of the pinion of Nebeh bird. May
air be given unto this young divine Babe. [My mouth is open, I see
with my eyes.]

 THE CHAPTER OF SNUFFING THE AIR WITH WATER IN KHERT-NETER. Hail,
Tem. Grant thou unto me the sweet breath which dwelleth in thy
nostrils. I am he who embraceth that great throne which is in the city
of Unu. I keep watch over the Egg of Kenken-ur (the Great Cackler).
I grow and flourish as it groweth and flourisheth. I live as it
liveth. I snuff the air as it snuffeth the air.

               NOT LETTING THE HEART BE SNATCHED AWAY

 THE CHAPTER OF NOT LETTING THE HEART OF A MAN BE SNATCHED AWAY
FROM HIM IN KHERT-NETER. The Osiris Ani, whose word is truth,
saith:- Get thee back, O messenger of every god! Art thou come to
[snatch away] my heart-case which liveth? My heart-case which liveth
shall not be given unto thee. [As] I advance, the gods hearken unto my
propitiation [prayer] and they fall down on their faces [whilst]
they are on their own land.

                              APPENDIX

 (From the Papyrus of Nu)

THE CHAPTER OF NOT ALLOWING THE HEART.... TO BE CARRIED AWAY DEAD IN
KHERT-NETER. [Nu, whose word is truth, saith]:- My heart is with me,
and it shall never come to pass that it be carried away. I am the Lord
of Hearts, the slayer of the heart-case. I live in truth, I have my
being therein. I am Horus, the Dweller in Hearts, [I am] in the
Dweller in the body. I have life by my word, my heart hath being. My
heart-case shall not be snatched away from me, it shall not be
wounded, it shall not be put in restraint if wounds are inflicted upon
me. [If] one take possession of it I shall have my being in the body
of my father Keb and in the body of my mother Nut. I have not done
that which is held in abomination by the gods. I shall not suffer
defeat [for] my word is truth.

ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
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                 NOT LETTING THE HEART CASE BE TAKEN

 THE CHAPTER OF NOT LETTING THE HEART-CASE OF A MAN BE TAKEN AWAY
FROM HIM IN KHERT-NETER. The Osiris Ani saith:- Hail, ye who steal and
crush heart-cases [and who make the heart of a man to go through its
transformations according to his deeds: let not what he hath done harm
him before you]. Homage to you, O ye Lords of Eternity, ye masters
of everlastingness, take ye not this heart of Osiris Ani into your
fingers, and this heart-case, and cause ye not things of evil to
spring up against it, because this heart belongeth to the Osiris
Ani, and this heart-case belongeth to him of the great names
(Thoth), the mighty one, whose words are his members. He sendeth his
heart to rule his body, and his heart is renewed before the gods.
The heart of the Osiris Ani, whose word is truth, is to him; he hath
gained the mastery over it. He hath not said what he hath done. He
hath obtained power over his own members. His heart obeyeth him, he is
the lord thereof, it is in his body, and it shall never fall away
therefrom. I command thee to be obedient unto me in Khert-Neter. I,
the Osiris Ani, whose word is truth, in peace; whose word is truth
in the Beautiful Amentet, by the Domain of Eternity.

                              APPENDIX

(From the Papyrus of Nu, Sheet 5)
 THE CHAPTER OF NOT LETTING THE HEART OF NU, WHOSE WORD IS TRUTH,
BE CARRIED AWAY FROM HIM IN KHERT-NETER. He saith:- Hail, thou
Lion-god! I am Unb (the Blossom). That which is held in abomination to
me is the block of slaughter of the god. Let not this my heart-case be
carried away from me by the Fighting Gods in Anu. Hail, thou who
dost wind bandages round Osiris, and who hast seen Set. Hail, thou who
returnest after smiting and destroying him before the mighty ones!
This my heart weepeth over itself before Osiris; it hath made
supplication for me. I have given unto him and I have dedicated unto
him the thoughts of the heart in the House of the god (Usekh-her),
have brought unto him sand at the entry to Khemenu. Let not this my
heart-case be carried away from me. I make you to ascend his throne,
to fetter heart-cases for him in Sekhet-hetep, [to live] years of
strength away from things of all kinds which are abominations to
him, to carry off food from among the things which are thine, and
which are in thy grasp through thy strength. And this my heart-case is
devoted to the decrees of the god Tem, who guideth me through the
caverns of Suti, but let not this my heart, which hath performed its
desire before the Tchatcha Chiefs who are in Khert-Neter, be given
to him. When they find the leg and the swathings they bury them.

 THE CHAPTER OF NOT LETTING THE HEART OF NU, WHOSE WORD IS TRUTH,
BE DRIVEN AWAY FROM HIM IN KHERT-NETER. He saith:- My heart of my
mother. My heart of my mother. My heart-case of my existence upon
the earth. Let no one stand up against me when I bear testimony in the
presence of the Lords of Things. Let it not be said against me and
of that which I have done "He hath committed acts which are opposed to
what is right and true," and let not charges be brought up against
me in the presence of the Great God, the Lord of Amentet. Homage to
thee, O my heart (ab). Homage to thee, O my heart-case. Homage to you,
O my reins. Homage to you, O ye gods, who are masters of [your]
beards, and who are holy by reason of your sceptres. Speak ye for me
words of good import to Ra, and make ye me to have favour in the sight
of Nehebkau.
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                          BREATHING THE AIR

 THE CHAPTER OF BREATHING THE AIR AND OF HAVING POWER OVER WATER IN
KHERT-NETER. The Osiris Ani saith:- Open to me! Who art thou?
Whither goest thou? What is thy name? I am one of you. Who are these
with you? The two Merti goddesses (Isis and Nephthys). Thou separatest
head from head when [he] entereth the divine Mesqen chamber. He
causeth me to set out for the temple of the gods Kem-heru.
"Assembler of souls" is the name of my ferry-boat. "Those who make the
hair to bristle" is the name of the oars. "Sert" ("Goad") is the
name of the hold. "Steering straight in the middle" is the name of the
rudder; likewise, [the boat] is a type of my being borne onward in the
lake. Let there be given unto me vessels of milk, and cakes, and
loaves of bread, and cups of drink, and flesh, in the Temple of Anpu.

 RUBRIC: If the deceased knoweth this Chapter, he shall go into,
after coming forth from Khert-Neter of [the Beautiful Amentet].

                   SNUFFING THE AIR IN KHERT NETER

 THE CHAPTER OF SNUFFING THE AIR, AND OF HAVING POWER OVER THE
WATER IN KHERT-NETER. The Osiris Ani saith:- Hail, thou Sycamore
tree of the goddess Nut! Give me of the [water and of the] air which
is in thee. I embrace that throne which is in Unu, and I keep guard
over the Egg of Nekek-ur. It flourisheth, and I flourish; it liveth,
and I live; it snuffeth the air, and I snuff the air, I the Osiris
Ani, whose word is truth, in [peace].


                       NOT DYING A SECOND TIME

 THE CHAPTER OF NOT DYING A SECOND TIME IN KHERT-NETER. The Osiris
Ani saith:- My hiding place is opened, my hiding place is opened.
The Spirits fall headlong in the darkness, but the Eye of Horus hath
made me holy, and Upuati hath nursed me. I will hide myself among you,
O ye stars which are imperishable. My brow is like the brow of Ra.
My face is open. My heart-case is upon its throne, I know how to utter
words. In very truth I am Ra himself. I am not a man of no account.
I am not a man to whom violence can be done. Thy father liveth for
thee, O son of Nut. I am thy son, O great one, I have seen the
hidden things which are thine. I am crowned upon my throne like the
king of the gods. I shall not die a second time in Khert-Neter.

                     NOT ROTTING IN KHERT NETER

 THE CHAPTER OF NOT ROTTING IN KHERT-NETER. The Osiris Ani saith:-
O thou who art motionless, O thou who art motionless, O thou whose
members are motionless, like unto those of Osiris. Thy members shall
not be motionless, they shall not rot, they shall not crumble away,
they shall not fall into decay. My members shall be made [permanent]
for me as if I were Osiris.

 RUBRIC: If this Chapter be known by the deceased he shall never
see corruption in Khert-Neter.
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
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                              APPENDIX

 (From the Papyrus of Nu, Sheet 18)

 THE CHAPTER OF NOT LETTING THE BODY PERISH. The Osiris Nu saith:-
Homage to thee, O my divine father Osiris! I come to embalm thee. Do
thou embalm these my members, for I would not perish and come to an
end [but would be] even like unto my divine father Khepera, the divine
type of him that never saw corruption. Come then, strengthen my
breath, O Lord of the winds, who dost magnify these divine beings
who are like unto thyself. Stablish me, stablish me, and fashion me
strongly, O Lord of the funeral chest. Grant thou that I may enter
into the land of everlastingness, according to that which was done for
thee, along with thy father Tem, whose body never saw corruption,
and who himself never saw corruption. I have never done that which
thou hatest, nay, I have acclaimed thee among those who love thy KA.
Let not my body become worms, but deliver thou me as thou didst
deliver thyself. I pray thee, let me not fall into rottenness, as thou
lettest every god, and every goddess, and every animal, and every
reptile, see corruption, when the soul hath gone out of them, after
their death.

 And when the soul hath departed, a man seeth corruption, and the
bones of his body crumble away and become stinking things, and the
members decay one after the other, the bones crumble into a helpless
mass, and the flesh turneth into foetid liquid. Thus man becometh a
brother unto the decay which cometh upon him, and he turneth into a
myriad of worms, and he becometh nothing but worms, and an end is made
of him, and perisheth in the sight of the god of day (Shu), even as do
every god, and every goddess, and every bird, and every fish, and
every creeping worm, and every reptile, and every beast, and every
thing whatsoever. Let [all the Spirits fall] on their bellies [when]
they recognize me, and behold, the fear of me shall terrify them;
and thus also let it be with every being that hath died, whether it be
animal, or bird, or fish, or worm, or reptile. Let life [rise out
of] death. Let not the decay caused by any reptile make an end [of
me], and let not [enemies] come against me in their various forms.
Give thou me not over to the Slaughterer in this execution-chamber,
who killeth the members, and maketh them rot, being [himself]
invisible, and who destroyeth the bodies of the dead, and liveth by
carnage. Let me live, and perform his order; I will do what is
commanded by him. Give me not over to his fingers, let him not
overcome me, for I am under thy command, O Lord of the Gods.

 Homage to thee, O my divine father Osiris, thou livest with thy
members. Thou didst not decay, thou didst not become worms, thou didst
not wither, thou didst not rot, thou didst not putrefy, thou didst not
turn into worms. I am the god Khepera, and my members shall have being
everlastingly. I shall not decay, I shall not rot, I shall not
putrefy, I shall not turn into worms, and I shall not see corruption
before the eye of the god Shu. I shall have my being, I shall have
by being; I shall live, I shall live; I shall flourish, I shall
flourish, I shall flourish, I shall wake up in peace, I shall not
putrefy, my intestines shall not perish, I shall not suffer injury. My
eye shall not decay. The form of my face shall not disappear. My ear
shall not become deaf. My head shall not be separated from my neck. My
tongue shall not be removed. My hair shall not be cut off. My eyebrows
shall not be shaved away, and no evil defect shall assail me. My
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body shall be stablished. It shall neither become a ruin, nor be
destroyed on this earth.


                            NOT_PERISHING

 THE CHAPTER OF NOT PERISHING AND OF BEING ALIVE IN KHERT-NETER.
The Osiris Ani saith:- Hail ye children of the god Shu. The Tuat
hath gained the mastery over his diadem. Among the Hamemet Spirits may
I arise, even as did arise Osiris.

                  NOT GOING TO THE BLOCK OF THE GOD

 THE CHAPTER OF NOT GOING IN TO THE BLOCK OF THE GOD. The Osiris
Ani saith:- My head was fastened on my body in heaven, O Guardian of
the Earth, by Ra. [This] was granted [to me] on the day of my being
stablished, when I rose up out of a state of weakness upon [my] two
feet. On the day of cutting off the hair Set and the Company of the
Gods fastened my head to my neck, and it became as firm as it was
originally. Let nothing happen to shake it off again! Make ye me
safe from the murderer of my father. I have tied together the Two
Earths. Nut hath fastened together the vertebrae of my neck, and [I]
behold them as they were originally, and they are seen in the order
wherein they were when as yet Maat was not seen, and when the gods
were not born in visible forms. I am Penti. I am the heir of the great
gods, I the Osiris the scribe Ani, whose word is truth.

                  NOT BEING TRANSPORTED TO THE EAST

 THE CHAPTER OF NOT BEING TRANSPORTED TO THE EAST IN KHERT-NETER. The
Osiris Ani saith:- Hail, Phallus of Ra, which advanceth and beateth
down opposition. Things which have been without motion for millions of
years have come into life through Baba. I am stronger thereby than the
strong, and I have more power thereby than the mighty. Now, let me not
be carried away in a boat, or be seized violently and taken to the
East, to have the festivals of Sebau Devils celebrated on me. Let
not deadly wounds be inflicted upon me, and let me not be gored by
horns. Thou shalt neither fall [nor] eat fish made by Tebun.

 Now, no evil thing of any kind whatsoever shall be done unto me by
the Sebau Devils. [I shall not be gored by] horns. Therefore the
Phallus of Ra, [which is] the head of Osiris, shall not be swallowed
up. Behold, I shall come into me fields and I shall cut the grain. The
gods shall provide me with food. Thou shalt not then be gored,
Ra-Khepera. There shall not be then pus in the Eye of Tem, and it
shall not be destroyed. Violence shall not be done unto me, and I
shall not be carried away in [my] boat to the East to have the
festivals of the Sebau Devils celebrated on me in evil fashion.
Cruel gashes with knives shall not be inflicted upon me, and I shall
not be carried away in [my] boat to the East. I the Osiris, the
assessor of the holy offerings of all the gods, Ani, whose word is
truth, happily, the lord of fealty [to Osiris].

                   NOT LETTING THE HEAD BE CUT OFF

 THE CHAPTER OF NOT LETTING THE HEAD OF A MAN BE CUT OFF FROM HIS
BODY IN KHERT-NETER. The Osiris Ani saith:- I am a Great One, the
son of a Great One. [I am] Fire, the son of Fire, to whom was given
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his head after it had been cut off. The head of Osiris was not removed
from his body, and the head of Osiris Ani shall not be removed from
his body. I have knitted myself together, I have made myself whole and
complete. I shall renew my youth. I am Osiris Himself, the Lord of
Eternity.



                    UNITING THE SOUL TO ITS BODY

 THE CHAPTER OF MAKING THE SOUL TO BE JOINED TO ITS BODY IN
KHERT-NETER. The Osiris Ani saith:- Hail, thou god Aniu! Hail, thou
god Pehreri, who dwellest in thy hall, the Great God. Grant thou
that my soul may come to me from any place wherein it may be. Even
if it would tarry, let my soul be brought unto me from any place
wherein it may be. Thou findest the Eye of Horus standing by thee like
unto those beings who resemble Osiris, who never lie down in death.
Let not the Osiris Ani, whose word is truth, lie down dead among those
who lie in Anu, the land wherein [souls] are joined to their bodies in
thousands. Let me have possession of my Ba-soul and of my Spirit-soul,
and let my word be truth with it (the Ba-soul) in every place
wherein it may be. Observe then, O ye guardians of Heaven, my soul
[wherever it may be]. Even if it would tarry, cause thou my Ba-soul to
see my body. Thou shalt find the Eye of Horus standing by thee like
[the Watchers].

 Hail, ye gods who tow along the boat of the Lord of Millions of
Years, who bring it over the sky of the Tuat, who make it to journey
over Nent, who make Ba-souls to enter into their Spirit-bodies,
whose hands hold the steering poles and guide it straight, who grasp
tightly your paddles, destroy ye the Enemy; thus shall the Boat
rejoice, and the Great God shall travel on his way in peace. Moreover,
grant ye that the Ba-soul of the Osiris Ani, whose word is truth
before the gods, may come forth with your navel cords in the eastern
part of the sky, and that it may follow Ra to the place where he was
yesterday, and may set in peace, in peace in Amentet. May it gaze upon
its earthly body, may it take up its abode and its Spirit-body, may it
neither perish nor be destroyed for ever and for ever.

 RUBRIC: These words shall be said over a model of the Ba-soul made
of gold, and inlaid with precious stones, which shall be placed on the
breast of the Osiris.

                NOT LETTING THE SOUL BE HELD CAPTIVE

 THE CHAPTER OF NOT LETTING THE SOUL OF A MAN BE HELD CAPTIVE IN
KHERT-NETER. The Osiris Ani saith:- Hail, thou who art exalted!
Hail, thou who art adored! Hail, Mighty One of Souls, thou divine Soul
who inspirest great dread, who dost set the fear of thyself in the
gods, who are enthroned upon thy mighty seat. Make thou a path for the
Spirit-soul and the Ba-soul of the Osiris Ani. I am equipped with
[words of power]. I am a Spirit-soul equipped with [words of power]. I
have made my way to the place where are Ra and Hathor.

 RUBRIC: If this Chapter be known by the deceased he shall be able to
transform himself into a Spirit-soul who shall be equipped with [his
soul and his shadow] in Khert-Neter, and he shall not be shut up
inside any door in Amentet, when he is coming forth upon the Earth, or
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when he is going back into [Khert-Neter.]

                   OPENING THE TOMB TO THE BA SOUL

 THE CHAPTER OF OPENING THE TOMB TO THE BA-SOUL AND THE SHADOW, AND
OF COMING FORTH BY DAY, AND OF HAVING MASTERY OVER THE TWO LEGS. The
Osiris the scribe Ani, whose word is truth, saith:- The place which is
closed is opened, the place which is shut (or sealed) is sealed.
That which lieth down in the closed place is opened by the Ba-soul
which is in it. By the Eye of Horus I am delivered. Ornaments are
stablished on the brow of Ra. My stride is made long. I lift up my two
thighs [in walking]. I have journeyed over a long road. My limbs are

in a flourishing condition. I am Horus, the Avenger of his Father, and
I bring the Urrt Crown [and set it on] its standard. The road of souls
is opened. My twin soul seeth the Great God in the Boat of Ra, on
the day of souls. My soul is in the front thereof with the counter
of the years. Come, the Eye of Horus hath delivered for me my soul, my
ornaments are stablished on the brow of Ra. Light is on the faces of
those who are in the members of Osiris. Ye shall not hold captive my
soul. Ye shall not keep in durance my shadow. The way is open to my
soul and to my shadow. It seeth the Great God in the shrine on the day
of counting souls. It repeateth the words of Osiris. Those whose seats
are invisible, who fetter the members of Osiris, who fetter
Heart-souls and Spirit-souls, who set a seal upon the dead, and who
would do evil to me, shall do no evil to me. Haste on the way to me.
Thy heart is with thee. My Heart-soul and my Spirit-soul are equipped;
they guide thee. I sit down at the head of the great ones who are
chiefs of their abodes. The wardens of the members of Osiris shall not
hold thee captive, though they keep ward over souls, and set a seal on
the shadow which is dead. Heaven shall not shut thee in.

 RUBRIC: If this Chapter be known by the deceased he shall come forth
by day, and his soul shall not be kept captive.

                              APPENDIX

 (From the Papryus of Nebseni, Sheet 6)

 That which was shut hath been opened [that is] the dead. That
which was shut fast hath been opened by the command of the Eye of
Horus, which hath delivered me. Established are the beauties on the
forehead of Ra. My steps are long. My legs are lifted up. I have
performed the journey, my members are mighty and are sound. I am
Horus, the Avenger of his Father. I am he who bringeth along his
father, and his mother, by means of his staff. The way shall be opened
to him that hath power over his feet, and he shall see the Great God
in the Boat of Ra, when souls are counted therein at the bows, and
when the years also are counted up. Grant that the Eye of Horus, which
maketh the adornments of splendour to be firm on the forehead of Ra,
may deliver my soul for me, and let darkness cover your faces, O ye
who would imprison Osiris. O keep not captive my soul. O keep not ward
over my shadow, but let a way be opened for my soul and my shadow, and
let them see the Great God in the shrine on the day of the counting of
souls, and let them hold converse with Osiris, whose habitations are
hidden, and those who guard the members of Osiris, and who keep ward
over the Spirit-souls, and who hold captive the shadows of the dead,
and who would work evil against me, so that they shall [not] work evil
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against me. A way shall be for KA with thee, and thy soul shall be
prepared by those who keep ward over the members of Osiris, and who
hold captive the shadows of the dead. Heaven shall not keep thee fast,
the earth shall not hold thee captive. Thou shalt not live with the
beings who slay, but thou shalt be master of thy legs, and thou
shalt advance to thy body straightway in the earth, [and to] those who
belong to the shrine of Osiris and guard his members.

           LIFTING UP THE FEET AND APPEARING ON THE EARTH

 THE CHAPTER OF LIFTING UP THE FEET, AND OF COMING FORTH ON THE
EARTH. The Osiris Ani saith:- Perform thy work, O Seker, perform thy
work, O Seker, O thou who dwellest in thy circle, and who dwellest
in my feet in Khert-Neter. I am he who sendeth forth light over the
Thigh of heaven. I come forth in heaven. I sit down by the Light-god
(Khu). O I am helpless. O I am helpless. I would walk. I am

helpless. I am helpless in the regions of those who plunder in
Khert-Neter, I the Osiris Ani, whose word is truth, in peace.

                 MAKING A WAY THROUGH AMENTET BY DAY

 THE CHAPTER OF FORCING A WAY INTO AMENTET [AND OF COMING FORTH] BY
DAY. The Osiris Ani saith:- The town of Unu is opened. My head is
sealed up, Thoth. Perfect is the Eye of Horus. I have delivered the
Eye of Horus which shineth with splendours on the brow of Ra, the
Father of the gods, [I am] that self-same Osiris, [the dweller in]
Amentet. Osiris knoweth his day, and he knoweth that he shall live
through his period of life; I shall have by being with him. I am the
Moon-god Aah, the dweller among the gods. I shall not come to an
end. Stand up therefore, O Horus, for thou art counted among the gods.

                              APPENDIX

 (Naville, op. cit., I, Bl. X)

 THE CHAPTER OF FORCING A WAY INTO THE TUAT. The Am Khent priest
Nefer-uben-f, whose word is truth, saith:- Hail, Soul, thou mighty one
of terror. Behold, I have come unto thee. I see thee. I have forced
a way through the Tuat. I see my father Osiris. I drive away the
darkness. I love him. I have come. I see my father Osiris. He hath
counted the heart of Set. I have made offerings for my father
Osiris. I have opened all the ways in heaven and on earth. I love him.
I have come. I have become a Spirit-body and a Spirit-soul, who is
equipped. Hail, every god and every Spirit-soul, I have made the ways.
I am Thoth....

       ANOTHER CHAPTER OF THE TUAT AND OF COMING FORTH BY DAY.

 Open is the land of Unu. Shut is the head of Thoth. Perfect is the
Eye of Horus. I have delivered the Eye of Horus, the shining one,
the ornament of the Eye of Ra, the Father of the Gods. I am that
same Osiris who dwelleth in Amentet. Osiris knoweth his day, which
cometh to an end. I am Set, the Father of the Gods. I shall never come
to an end.

COMING_FORTH_BY_DAY_&_LIVING_AFTER_DEATH

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 THE CHAPTER OF COMING FORTH BY DAY AND OF LIVING AFTER DEATH. The
Osiris Ani saith:- Hail, thou One, who shinest from the moon. Hail,
thou One, who shinest from the moon. Grant that this Osiris Ani may
come forth among thy multitudes who are at the portal. Let him be with
the Light-God. Let the Tuat be opened to him. Behold, the Osiris Ani
shall come forth by day to perform everything which he wisheth upon
the earth among those who are living [thereon].

                              APPENDIX

 (From the Papyrus of Nu, Sheet 13)

 Hail, thou god Tem, who comest forth from the Great Deep, who
shinest gloriously under the form of the twin Lion-gods, send forth
with might thy words unto those who are in thy presence, and let the
Osiris Nu enter into their assembly. He hath performed the decree
which hath been spoken to the mariners at eventide, and the Osiris Nu,
whose word is truth, shall live after his death, even as doth Ra every
day. Behold, most certainly Ra was born yesterday, and the Osiris Nu
was born yesterday. And every god shall rejoice in the life of the
Osiris Nu, even as they rejoice in the life of Ptah, when he appeareth
from the Great House of the Aged One which is in Anu.

            COMING FORTH AFTER PASSING THROUGH THE AAMHET

 THE CHAPTER OF COMING FORTH BY DAY AFTER FORCING AN ENTRANCE THROUGH
THE AAMHET. The Osiris Ani saith:- Hail, Soul, thou mighty one of
terror! Verily, I am here. I have come. I behold thee. I have passed
through the Tuat. I have seen Father Osiris. I have scattered the
gloom of night. I am his beloved one. I have come, I have seen my
Father Osiris. I have stabbed the heart of Suti. I have made offerings
to my Father Osiris. I have opened every way in heaven and on the
earth. I am the son who loveth his Fathers (sic) Osiris. I am a
Spirit-body. I am a Spirit-soul. I am equipped. Hail, every god and
every Spirit-soul. I have made the way [to Osiris]. I the Osiris the
scribe Ani, whose word is truth.

             MAKING MAN TO RETURN TO LOOK UPON HIS HOUSE

 THE CHAPTER OF MAKING A MAN TO RETURN TO LOOK UPON HIS HOUSE ON
EARTH. The Osiris Ani saith:- I am the Lion-god who cometh forth
with long strides. I have shot arrows, and I have wounded my prey. I
have shot arrows, and I have wounded my prey. I am the Eye of Horus, I
traverse the Eye of Horus at this season. I have arrived at the
domains. Grant that the Osiris Ani may come in peace.

             MAN COMING FORTH BY DAY AGAINST HIS ENEMIES

 ANOTHER CHAPTER OF THE COMING FORTH OF A MAN BY DAY AGAINST HIS
ENEMIES IN KHERT-NETER. [The Osiris Ani saith:-] I have divided the
heavens. I have cleft the horizon. I have traversed the earth
[following in] his footsteps. I have conquered the mighty Spirit-souls
because I am equipped for millions of years with words of power. I eat
with my mouth. I evacuate with my body. Behold, I am the God of the
Tuat! Let these things be given unto me, the Osiris Ani, in perpetuity
withou fail or diminution.
                              APPENDIX

2784

 (From the Papyrus of Nu, Sheet 21)

 THE CHAPTER OF COMING FORTH AGAINST ENEMIES IN KHERT-NETER. The
Osiris Nu saith:- Hail, Am-a-f (Eater of his arm), I have passed
over the road. I am Ra. I have come forth from the horizon against
my enemies. I have not permitted him to escape from me. I have
stretched out my hand like that of the Lord of the Urrt Crown. I
have lifted up my feet even as the Uraei-goddesses lift themselves up.
I have not permitted the enemy [to be saved] from me. As for mine
enemy, he hath been given to me, and he shall not be delivered from
me. I stand up like Horus. I sit down like Ptah. I am strong like
Thoth. I am mighty like Tem. I walk with my legs. I speak with my
mouth. I chase my enemy. He hath been given unto me, and he shall
not be delivered from me.



ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
2785

                HYMN TO RA WHEN HE RISETH AND SETTETH

 A HYMN OF PRAISE TO RA WHEN HE RISETH UPON THE HORIZON, AND WHEN
HE SETTETH IN THE LAND OF LIFE. Osiris the scribe Ani saith:- Homage
to thee, O Ra, when thou risest as Tem-Heru-Khuti. Thou art to be
adored. Thy beauties are before mine eyes, [thy] radiance is upon my
body. Thou goest forth to thy setting in the Sektet Boat with [fair]
winds, and thy heart is glad; the heart of the Matet Boat rejoiceth.
Thou stridest over the heavens in peace, and all thy foes are cast
down; the stars which never rest sing hymns of praise unto thee, and
the stars which are imperishable glorify thee as thou sinkest to
rest in the horizon of Manu, O thou who art beautiful at morn and at
eve, O thou lord who livest, and art established, O my Lord!

 Homage to thee, O thou who art Ra when thou risest, and who art
Tem when thou settest in beauty. Thou risest and thou shinest on the
back of thy mother [Nut], O thou who art crowned the king of the gods!
Nut welcometh thee, and payeth homage unto thee, and Maat, the
everlasting and never-changing goddess, embraceth thee at noon and
at eve. Thou stridest over the heavens, being glad at heart, and the
Lake of Testes is content. The Sebau-fiend hath fallen to the
ground, his fore-legs and his hind-legs have been hacked off him,
and the knife hath severed the joints of his back. Ra hath a fair
wind, and the Sektet Boat setteth out on its journey, and saileth on
until it cometh into port. The gods of the South, the gods of the
North, the gods of the West, and the gods of the East praise thee, O
thou Divine Substance, from whom all living things came into being.
Thou didst send forth the word when the earth was submerged with
silence, O thou Only One, who didst dwell in heaven before ever the
earth and the mountains came into being. Hail, thou Runner, Lord, Only
One, thou maker of the things that are, thou hast fashioned the tongue
of the Company of the Gods, thou hast produced whatsoever cometh forth
from the waters, thou springest up out of them above the submerged
land of the Lake of Horus. Let me breathe the air which cometh forth
from thy nostrils, and the north wind which cometh forth from thy
mother Nut. Make thou my Spirit-soul to be glorious, O Osiris, make
thou my Heart-soul to be divine. Thou art worshipped as thou
settest, O Lord of the gods, thou art exalted by reason of thy
wondrous works. Shine thou with the rays of light upon my body day
by day, upon me, Osiris the scribe, the assessor of the divine
offerings of all the gods, the overseer of the granary of the Lords of
Abydos, the real royal scribe who loveth thee, Ani, whose word is
truth, in peace.

 Praise be unto thee, O Osiris, the Lord of Eternity, Un-Nefer,
Heru-Khuti (Harmakhis), whose forms are manifold, whose attributes are
majestic [Praise be unto thee], O thou who art Ptah-Seker-Tem in
Anu, thou Lord of the hidden shrine, thou Creator of the House of
the KA of Ptah (Het-ka-Ptah) and of the gods [therein], thou Guide
of the Tuat, who art glorified when thou settest in Nu (the Sky). Isis
embraceth thee in peace, and she driveth away the fiends from the
entrances of thy paths. Thou turnest thy face towards Amentet, and
thou makest the earth to shine as with refined copper. Those who
have lain down in death rise up to see thee, they breathe the air, and
they look upon thy face when the disk riseth on the horizon. Their
hearts are at peace since they behold thee, o thou who art Eternity
and Everlastingness.

ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
2786

                          THE SOLAR LITANY

 Homage to you, O ye gods of the Dekans in Anu, and to you, O ye
Hememet-spirits in Kher Aha, and to thee, O Unti, who art the most
glorious of all the gods who are hidden in Anu,

 O grant thou unto me a path whereover I may pass in peace, for I
am just and true; I have not spoken falsehood wittingly, nor have I
done aught with deceit.

 Homage to thee, O An in Antes, Heru-khuti, who dost with long
strides march across the heavens,

 O grant thou unto me a path whereover I may pass in peace, for I
am just and true; I have not spoken falsehood wittingly, nor have I
done aught with deceit.

 Homage to thee, O Everlasting Soul, thou Soul who dwellest in
Tetu, Un-Nefer, the son of Nut, who art the Lord of Akert,

 O grant thou unto me a path whereover I may pass in peace, for I
am just and true; I have not spoken falsehood wittingly, nor have done
aught with deceit.

 Homage to thee in thy dominion over Tetu, upon whose brow the Urrt
Crown is established, thou One who createst the strength to protect
thyself, and who dwellest in peace,

 O grant thou unto me a path whereover I may pass in peace, for I
am just and true; I have not spoken falsehood wittingly, nor have I
done aught with deceit.

 Homage to thee, O Lord of the Acacia Tree, whose Seker Boat is set
upon its sledge, who turnest back the Fiend, the Evildoer, and dost
cause the Eye of Ra (utchat) to rest upon its seat,

 O grant thou unto me a path whereover I may pass in peace, for I
am just and true; I have not spoken falsehood wittingly, nor have I
done aught with deceit.

 Homage to thee, O thou who art mighty in thine hour, thou great
and mighty Prince who dost dwell in Anrutef, thou Lord of Eternity and
Creator of the Everlastingness, thou Lord of Hensu,

 O grant thou unto me a path whereover I may pass in peace, for I
am just and true; I have not spoken falsehood wittingly, nor have I
done aught with deceit.

 Homage to thee, O thou who restest upon Truth, thou Lord of Abtu,
whose limbs form the substance of Ta-tchesert, unto whom fraud and
deceit are abominations,

 O grant thou unto me a path whereover I may pass in peace, for I
am just and true; I have not spoken falsehood wittingly, nor have I
done aught with deceit.

 Homage to thee, O thou who dwellest in thy boat, who dost bring Hapi
(the Nile) forth from his cavern, whose body is the light, and who
2787

dwellest in Nekhen,

 O grant thou unto me a path whereover I may pass in peace, for I
am just and true; I have not spoken falsehood wittingly, nor have I
done aught with deceit.

 Homage to thee, O thou Creator of the gods, thou King of the South
and North, Osiris, whose word is truth, who rulest the world by thy
gracious goodness, thou Lord of the Atebui,

 O grant thou unto me a path whereover I may pass in peace, for I
am just and true; I have not spoken falsehood wittingly, nor have I
done aught with deceit.

                              APPENDIX

 (From the Saite Recension, ed. Lepsius, Bl. V)

 Homage to thee, O thou who comest as Tem, who didst come into
being to create the Company of the Gods.
 Homage to thee, O thou who comest as the Soul of Souls, the Holy One
in Amentet.

 Homage to thee, O President of the Gods, who illuminest the Tuat
with thy beauties.

 Homage to thee, O thou who comest as the Light-god, who travellest
in thy Disk.

 Homage to thee, O thou greatest of all gods, who are crowned King in
heaven, Governor in the Tuat.

 Homage to thee, O thou who makest a way through the Tuat, who dost
lead the way through all doors.

 Homage to thee, O thou who art among the gods, who dost weigh
words in Khert-Neter.

 Homage to thee, O thou who dwellest in thy secret places, who dost
fashion the Tuat with thy might.

 Homage to thee, O great one, O mighty one, thine enemies have fallen
in places where they were smitten.

 Homage to thee, O thou who hast hacked the Sebau-fiends in pieces,
and hast annihilated Aapep.

 Grant thou the sweet breeze of the north wind to the Osiris
Auf-ankh, whose word is truth.

ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
2788

         HYMN TO RA WHEN HE RISETH AND TO THOSE IN HIS TRAIN

 A HYMN OF PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN.
Those who are in his following rejoice, and the Osiris, the scribe
Ani, whose word is truth, saith:- Hail, thou Disk, thou lord of
rays, who risest on the horizon day by day. Shine thou with thy
beams of light upon the face of the Osiris Ani, whose word is truth,
for he singeth hymns of praise to thee at dawn, and he maketh thee
to sit at eventide [with words of adoration]. May the soul of the
Osiris Ani, whose word is truth, come forth with thee into heaven! May
he set out with thee in the Matet Boat [in the morning], may he come
into port in the Sektet Boat [in the evening], and may he cleave his
path among the stars of heaven which never rest.

 The Osiris Ani, whose word is truth, being at peace [with his
god], maketh adoration to his Lord, the Lord of Eternity, and
saith:- Homage to thee, O Heru-khuti, who art the god Khepera, the
self-created. When thou risest on the horizon and sheddest thy beams
of light upon the Lands of the South and of the North, thou art
beautiful, yea beautiful, and all the gods rejoice when they behold
thee, the king of heaven. The goddess, the Lady of the Hour, is
stablished upon thy head, her Uraei of the South and of the North
are upon thy brow, and she taketh up her place before thee. The god
Thoth is stablished in the bows of thy boat to destroy utterly all thy
foes. Those who dwell in the Tuat come forth to meet thee, and they
bow to the earth in homage as they come towards thee, to look upon thy
beautiful Form. And I, Ani, have come into thy presence, so that I may
be with thee, and may behold thy Disk every day. Let me not be kept
captive [by the tomb], and let me not be turned back [on my way].
Let the members of my body be made new again when I contemplate thy
beauties, even as are the members of all thy favoured ones, because
I am one of those who worshipped thee upon earth. Let me arrive in the
Land of Eternity, let me enter into the Land of Everlastingness. This,
O my Lord, behold thou shalt ordain for me.

 AND MOREOVER, THE OSIRIS ANI, WHOSE WORD IS TRUTH, IN PEACE, THE
TRUTH-SPEAKER, SAITH:- Homage to thee, O thou who risest on thy
horizon in the form of Ra, who restest upon Law, [which can neither be
changed nor altered]. Thou passest over the sky, and every face,
watcheth thee and thy course, for thou thyself art hidden from their
gaze. Thou dost show thyself [to them] at dawn and at eventide each
day. The Sektet Boat, wherein Thy Majesty dwelleth, setteth forth on
its journey with vigour. Thy beams [fall] upon all faces, thy light
with its manifold colours is incomprehensible [to man], and thy
brilliant rays cannot be reported. The Lands of the Gods see thee,
they could write [concerning thee]; the Deserts of Punt could count
thee. Thy creation is hidden. It is one by the opening of thy mouth.
Thy form is the head of Nu. May he (Ani) advance, even as thou dost
advance, without cessation, even as Thy Majesty [ceaseth not to
advance] even for a moment. With great strides thou dost in one little
moment pass over limitless distances which would need millions and
hundreds of thousands of years [for a man to pass over; this] thou
doest, and then thou sinkest to rest. Thou bringest to an end the
hours of the night, even as thou stridest over them. Thou bringest
them to an end by thine own ordinance, and dawn cometh on the earth.
Thou settest thyself before thy handiwork in the form of Ra, and
thou rollest up on the horizon....... Thou sendest forth light when
thy form raiseth itself up, thou ordainest the increase of thy
2789

splendours. Thou mouldest thy limbs as thou advancest, thou bringest
them forth, thou who wast never brought forth, in the form of Ra,
who rolleth up into the height of heaven. Grant thou that I may
reach the heaven of eternity, and the region where thy favoured ones
dwell. May I unite with those holy and perfect Spirit-souls of
Khert-Neter. May I come forth with them to behold thy beauties as thou
rollest on at eventide, as thou journeyest to thy mother Nut (the
Night-sky), and dost place thyself at the right hand (in the West). My
two hands are raised to thee in praise and thanksgiving when thou
settest in life. Behold, thou art the Creator of Eternity, who art
adored when thou settest in Nu. I have set thee in my heart, without
wavering, O thou who art more divine than the gods.

 The Osiris Ani, whose word is truth, saith:- Praise and thanksgiving
be unto thee, O thou who rollest on like unto gold, thou Illuminer
of the Two Lands on the day of thy birth. Thy mother brought thee
forth on her hand, and thou didst light up with splendour the circle
which is travelled over by the Disk. O Great Light who rollest
across Nu, thou dost raise up the generations of men from the deep
source of thy waters, and dost make to keep festivals all districts
and cities, and all habitations. Thou protectest [them] with thy
beauties. Thy KA riseth up with the celestial food hu and tchefau. O
thou mightily victorious one, thou Power of Powers, who makest
strong thy throne against the sinful ones, whose risings on thy throne
in the Sektet Boat are mighty, whose strength is widespread in the
Atett Boat, make thou the Osiris Ani to be glorious by virtue of his
word, which is truth, in Khert-Neter. Grant thou that he may be in
Amentet free from evil, and let [his] offences be [set] behind thee.
Grant thou that he may [live there] a devoted slave of the
Spirit-souls. Let him mingle among the Heart-souls who live in
Ta-tchesert (the Holy Land). Let him travel about in the Sekhet-Aaru
(the Elysian Fields), conformably to [thy] decree with joy of heart-
him the Osiris Ani, whose word is truth.

 [And the god maketh answer]:--Thou shalt come forth into heaven,
thou shalt sail over the sky, and thou shalt hold loving intercourse
with the Star-gods. Praises shall be made to thee in the Boat. Thy
name shall be proclaimed in the Atett Boat. Thou shalt look upon Ra
within his shrine. Thou shalt make the Disk to set [with prayer] every
day. Thou shalt see the Ant Fish in his transformations in the
depths of the waters of turquoise. Thou shalt see the Abtu Fish in his
time. It shall be that the Evil One shall fall when he deviseth a plan
to destroy thee, and the joints of his neck and back shall be hacked
asunder. Ra saileth with a fair wind, and the Sektet Boat
progresseth and cometh into port. The mariners of Ra rejoice, and
the heart of the Lady of the Hour is glad, for the enemy of her Lord
hath been cast to the ground. Thou shalt behold Horus standing on
the pilot's place in the Boat, and Thoth and Maat shall stand one on
each side of him. All the gods shall rejoice when they behold Ra
coming in peace to make the hearts of the Spirit-souls to live, and
the Osiris Ani, whose word is truth, the assessor of the holy
offerings of the Lords of Thebes, shall be with them!

                     THE CHAPTER OF THE NEW MOON

 THE FOLLOWING IS TO BE RECITED ON THE DAY OF THE MONTH (NEW MOON
DAY). The Osiris the scribe Ani, whose word is truth, in peace,
whose word is truth, saith:- Ra ascendeth his throne on his horizon,
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and the Company of his Gods follow in his train. The God cometh
forth from his hidden place, [and] tchefau food falleth from the
eastern horizon of heaven at the word of Nut. They (the gods)
rejoice over the paths of Ra, the Great Ancestor [as] he journeyeth
round about. Therefore art thou exalted, O Ra, the dweller in thy
Shrine. Thou swallowest the winds, thou drawest into thyself the north
wind, thou eatest up the flesh of thy seat on the day when thou
breathest truth. Thou dividest [it among] the gods who are [thy]
followers. [Thy] Boat saileth on travelling among the Great Gods at
thy word. Thou countest thy bones, thou gatherest together thy
members, thou settest thy face towards Beautiful Amentet, and thou
comest there, being made new every day. Behold, thou art that Image of
Gold, thou hast the unitings of the disks of the sky, thou hast
quakings, thou goest round about, and art made new each day. Hail!
There is rejoicing in the horizon! The gods who dwell in the sky
descend the ropes [of thy Boat] when they see the Osiris Ani, whose
word is truth, they ascribe praise unto him as unto Ra. The Osiris Ani
is a Great Chief. [He] seeketh the Urrt Crown. His provisions are
apportioned to him- the Osiris Ani, whose word is truth. [His] fate is
strong from the exalted body of the Aamu gods, who are in the presence
of Ra. The Osiris Ani, whose word is truth, is strong on the earth and
in Khert-Neter. O Osiris Ani, whose word is truth, wake up, and be
strong like unto Ra every day. The Osiris Ani, whose word is truth,
shall not tarry, he shall not remain motionless in this land for ever.
Right well shall he see with his two eyes, right well shall he hear
with his two ears, the things which are true, the things which are
true. The Osiris Ani, whose word is truth, is in Anu, the Osiris
Ani, whose word is truth, is as Ra, and he is exalted by reason of
[his] oars among the Followers of Nu. The Osiris Ani, whose word is
truth, cannot tell what he hath seen [or] narrate [what he hath heard]
in the House of the God of Mysteries. Hail! Let there be shouts of
acclamation of the Osiris Ani, whose word is truth, the divine body of
Ra in the Boat of Nu, who beareth propitiatory offerings for the KA of
the god of that which he loveth. The Osiris Ani, whose word is
truth, in peace, whose word is truth, is like Horus, the mighty one of
transformations.

 RUBRIC: This Chapter is to be recited over a boat seven cubits long,
made of green stone of the Tchatchau. Make a heaven of stars, and
purify it and cleanse it with natron and incense. Make then a figure
of Ra upon a tablet of new stone in paint, and set it in the bows of
the boat. Then make a figure of the deceased whom thou wilt make
perfect, [and place it] in the boat. Make it to sail in the Boat of
Ra, and Ra himself shall look upon it. Do not these things in the
presence of any one except thyself, or thy father, or thy son. Then
let them keep guard over their faces, and they shall see the
deceased in Khert-Neter in the form of a messenger of Ra.

               HYMN TO RA FOR THE DAY OF THE NEW MOON

 A HYMN TO RA [WHICH IS TO BE SUNG] ON THE DAY OF THE MONTH (THE
DAY OF THE NEW MOON) [WHEN] THE BOAT OF RA SAILETH. [The Osiris the
scribe Ani, whose word is truth, saith:-] Homage to thee, O thou who
dwellest in thy Boat. Thou rollest on, thou rollest on, thou sendest
forth light, thou sendest forth light. Thou decreest rejoicing for
[every] man for millions of years unto those who love him. Thou givest
[thy] face to the Hememet spirits, thou god Khepera who dwellest in
thy Boat. Thou hast overthrown the Fiend Aapep. O ye Sons of Keb,
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overthrow ye the enemies of the Osiris Ani, whose word is truth, and
the fiends of destruction who would destroy the Boat of Ra. Horus hath
cut off your heads in heaven. Ye who were in the forms of geese,
your navel strings are on the earth. The animals are set upon the
earth..... in the form of fish. Every male fiend and every female
fiend shall be destroyed by the Osiris Ani, whose word is truth.
Whether the fiends descend from out of heaven, or whether they come
forth from the earth, or whether they advance on the waters, or
whether they come from among the Star-gods, Thoth, [the son of
Aner], coming forth from Anerti shall hack them to pieces. And the
Osiris Ani shall make them silent and dumb. And behold ye, this god,
the mighty one of slaughters, the terror of whom is most great,
shall wash himself clean in your blood, and he shall bathe in your
gore, and ye shall be destroyed by the Osiris Ani in the Boat of his
Lord Ra-Horus. The heart of the Osiris Ani, whose word is truth, shall
live. His mother Isis giveth birth to him, and Nephthys nurseth him,
just as Isis gave birth to Horus, and Nephthys nursed him. [He]
shall repulse the Smait fiends of Suti. They shall see the Urrt
Crown stablished upon his head, and they shall fall down upon their
faces [and worship him]. Behold, O ye Spirit-souls, and men, and gods,
and ye dead, when ye see the Osiris Ani, whose word is truth, in the
form of Horus, and the favoured one of the Urrt Crown, fall ye down
upon your faces. The word of the Osiris Ani is truth before his
enemies in heaven above, and on earth beneath, and before the
Tchatchau Chiefs of every god and of every goddess.

 RUBRIC: This Chapter shall be recited over a large hawk standing
upright with the White Crown upon his head, [and over figures of] Tem,
Shu, Tefnut, Keb, Nut, Osiris, Isis, [Suti] and Nephthys. And they
shall be painted in colour upon a new tablet, which shall be placed in
a boat, together with a figure of the deceased. Anoint them with heken
oil, and offer unto them burning incense, and geese, and joints of
meat roasted. It is an act of praise to Ra as he journeyeth in his
boat, and it will make a man to have his being with Ra, and to
travel with him wheresoever he goeth, and it will most certainly cause
the enemies of Ra to be slain. And the Chapter of travelling shall
be recited on the sixth day of the festival.

                              APPENDIX

 (From the Turin Papyrus)

 ANOTHER CHAPTER WHICH IS TO BE RECITED WHEN THE MOON RENEWETH ITSELF
ON THE DAY OF THE MONTH [WHEREON IT DOETH THIS]. Osiris unfettereth
the storm-cloud in the body of heaven, and is unfettered himself;
Horus is made strong happily each day. He whose transformations are
many hath had offerings made unto him at the moment, and he hath
made an end of the storm which is in the face of the Osiris, Auf-ankh,
whose word is truth. Verily, he cometh, and he is Ra in journeying,
and he is the four celestial gods in the heavens above. The Osiris
Auf-ankh, whose word is truth, cometh forth in his day, and he
embarketh among the tackle of the boat.

 RUBRIC: If this Chapter be known by the deceased he shall become a
perfect Spirit-soul in Khert-Neter, and he shall not die a second
time, and he shall eat his food side by side with Osiris. If this
Chapter be known by the deceased upon earth, he shall become like unto
Thoth, and he shall be adored by those who live. He shall not fall
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headlong at the moment of the intensity of the royal flame of the
goddess Bast, and the Great Prince shall make him to advance happily.

             ADVANCING TO THE TCJATCHAU CHIEFS OF OSIRIS

 THE CHAPTER OF ADVANCING TO THE TCHATCHAU CHIEFS OF OSIRIS. The
Osiris Ani, whose word is truth, saith:- I have built a house for my
Ba-soul in the sanctuary in Tetu. I sow seed in the town of Pe (Buto).
I have ploughed the fields with my labourers. My palm tree [standeth
upright and is] like Menu upon it. I abominate abominable things. I
will not eat the things which are abominations unto me. What I
abominate is filth: I will not eat it. I shall not be destroyed by the
offerings of propitiation and the sepulchral meals. I will not
approach filth [to touch it] with my hands, I will not tread upon it
with my sandals. For my bread shall be made of the white barley, and
my ale shall be made from the red grain of the god Hapi (the
Nile-god), which the Sektet Boat and the Atett Boat shall bring
[unto me], and I will eat my food under the leaves of the trees
whose beautiful arms I myself do know. O what splendour shall the
White Crown make for me which shall be lifted up on me by the
Uraei-goddesses! O Doorkeeper of Sehetep-taui, bring thou to me that
wherewith the cakes of propitiation are made. Grant thou to me that
I may lift up the earth. May the Spirit-souls open to me [their] arms,
and let the Company of the Gods hold their peace whilst the Hememet
spirits hold converse with the Osiris Ani. May the hearts of the
gods lead him in his exalted state into heaven among the gods who
appear in visible forms. If any god, or any goddess, attack the Osiris
Ani, whose word is truth, when he setteth out, the Ancestor of the
year who liveth upon hearts [Osiris] shall eat him when he cometh
forth from Abydos, and the Ancestors of Ra shall reckon with him,
and the Ancestors of Light shall reckon with him. [He is] a god of
splendour [arrayed in] the apparel of heaven, and he is among the
Great Gods. Now the subsistence of the Osiris Ani, whose word is
truth, is among the cakes and the ale which are made for your
mouths. I enter in by the Disk, I come forth by the god Ahui. I
shall hold converse with the Followers of the Gods. I shall hold
converse with the Disk. I shall hold converse with the
Hememet-spirits. He shall set the terror of me in the thick
darkness, in the inside of the goddess Mehurt, by the side of his
forehead. Behold, I shall be with Osiris, and my perfection shall be
his perfection among the Great Gods. I shall speak unto him with the
words of men, I shall listen, and he shall repeat to me the words of
the gods. I, the Osiris Ani, whose word is truth, in peace, have
come equipped. Thou makest to approach [thee] those who love thee. I
am a Spirit-soul who is better equipped than any [other] Spirit-soul.

                       CHANGING INTO A SWALLOW

 THE CHAPTER OF MAKING THE TRANSFORMATION INTO A SWALLOW. The
Osiris Ani, whose word is truth, saith:- I am a swallow, [I am] a
swallow. [I am] that Scorpion, the daughter of Ra. Hail, O ye gods
whose odour is sweet. Hail, O ye gods whose odour is sweet. Hail,
Flame, who comest forth from the horizon. Hail, thou who art in the
city. I have brought the Warder of his corner there. Give me thy two
hands, and let me pass my time in the Island of Flame. I have advanced
with a message, I have come having the report thereof [to make].
Open to me. How shall I tell that which I have seen there? I am like
Horus, the governor of the Boat, when the throne of his father was
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given unto him, and when Set, that son of Nut, was [lying] under the
fetters which he had made for Osiris. He who is in Sekhem hath
inspected me. I stretch out my arms over Osiris. I have advanced for
the examination, I have come to speak there. Let me pass on and
deliver my message. I am he who goeth in, [I am] judged, [I] come
forth magnified at the Gate of Nebertcher. I am purified at the
Great Uart. I have done away my wickednesses. I have put away
utterly my offences. I have put away utterly all the taints of evil
which appertained to me [upon the earth]. I have purified myself, I
have made myself to be like a god. Hail, O ye Doorkeepers, I have
completed my journey. I am like unto you. I have come forth by day.
I have advanced on my legs. I have gained the master over [my]
footsteps. [Hail, ye] Spirit-souls! I, even I, do know the hidden
roads and the Gates of Sekhet Aaru. I live there. Verily, I, even I,
have come, I have overthrown my enemies upon the earth, although my
body lieth a mummy in the tomb.
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
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                              APPENDIX

 RUBRIC: (Naville, op. cit., II, Bl. 202)

 If this Chapter be known by the deceased, he shall enter in after he
hath come forth by day.

 RUBRIC: (Saite Recension)

 If this Chapter be known by the deceased, he shall come forth by day
from Khert-Neter, and he shall go [again] after he hath come forth. If
this Chapter be not known [by the deceased], he shall not go in
again after he hath come forth [and he] shall not know [how] to come
forth by day.

                    CHANGING INTO A HAWK OF GOLD

 [THE CHAPTER] OF MAKING THE TRANSFORMATION INTO A HAWK OF GOLD.
The Osiris Ani saith:- I have risen up out of the seshett chamber,
like the golden hawk which cometh forth from his egg. I fly, I
alight like a hawk with a back of seven cubits, and the wings of which
are like unto the mother-of-emerald of the South. I have come forth
from the Sektet Boat, and my heart hath been brought unto me from
the mountain of the East. I have alighted on the Atet Boat, and
there have been brought unto me those who dwelt in their substance,
and they bowed in homage before me. I have risen, I have gathered
myself together like a beautiful golden hawk, with the head of the
Benu, and Ra hath entered in [to hear my speech]. I have taken my seat
among the great gods, [the children of] Nut. I have settled myself,
the Sekhet-hetepet (the Field of Offerings) is before me. I eat
therein, I become a Spirit-soul therein, I am supplied with food in
abundance therein, as much as I desire. The Grain-god (Nepra) hath
given unto me food for my throat, and I am master over myself and over
the attributes of my head.

                     CHANGING INTO A DIVINE HAWK

 [THE CHAPTER OF] MAKING THE TRANSFORMATION INTO A DIVINE HAWK.
Osiris Ani saith:- Hail, thou Great God, come thou to Tetu. Make
thou ready for me the ways, and let me go round [to visit] my thrones.
I have laboured. I have made myself perfect. O grant thou that I may
be held in fear. Create thou awe of me. Let the gods of the Tuat be
afraid of me, and let them fight for me in their halls. Permit not
thou to come nigh unto me him that would attack me, or would injure me
in the House of Darkness. Cover over the helpless one, hide him. Let
do likewise the gods who hearken unto the word [of truth], the Khepriu
gods who are in the following of Osiris. Hold ye your peace then, O ye
gods, whilst the God holdeth speech with me, he who listeneth to the
truth. I speak unto him my words. Osiris, grant thou that that which
cometh forth from thy mouth may circulate to me. Let me see thine
own Form. Let thy Souls envelop me. Grant thou that I may come
forth, and that I may be master of my legs, and let me live there like
Nebertcher upon his throne. Let the gods of the Tuat hold me in
fear, and let them fight for me in their halls. Grant thou that I
may move forward with him and with the Ariu gods, and let me be firmly
stablished on my pedestal like the Lord of Life. Let me be in the
company of Isis, the goddess, and let [the gods] keep me safe from him
that would do an injury unto me. Let none come to see the helpless
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one. May I advance, and may I come to the Henti boundaries of the sky.
Let me address words to Keb, and let me make supplicaion to the god Hu
with Nebertcher. Let the gods of the Tuat be afraid of me, and let
them fight for me in their halls. Let them see that thou hast provided
me with food for the festival. I am one of those Spirit-souls who
dwell in the Light-god. I have made my form in his Form, when he
cometh to Tetu. I am a Spirit-body among his Spirit-bodies; he shall
speak unto thee the things [which concern] me. Would that he would
cause me to be held in fear! Would that he would create [in them]
awe of me! Let the gods of the Tuat be afraid of me, and let them
fight for me [in their halls]. I, even I, am a Spirit-soul, a
dweller in the Light-god, whose form hath been created in divine
flesh. I am one of those Spirit-souls who dwell in the Light-god,
who were created by Tem himself, and who exist in the blossoms of
his Eye. He hath made to exist, he hath made glorious, and he hath
magnified their faces during their existence with him. Behold, he is
Alone in Nu. They acclaim him when he cometh forth from the horizon,
and the gods and the Spirit-souls who have come into being with him
ascribe fear unto him.

 I am one of the worms which have been created by the Eye of the Lord
One. And behold, when as yet Isis had not given birth to Horus, I
was flourishing, and I had waxed old, and had become pre-eminent among
the Spirit-souls who had come into being with him. I rose up like a
divine hawk, and Horus endowed me with a Spirit-body with his soul, so
that [I] might take possession of the property of Osiris in the
Tuat. He shall say to the twin Lion-gods for me, the Chief of the
House of the Nemes Crown, the Dweller in his cavern: Get thee back
to the heights of heaven, for behold, inasmuch as thou art a
Spirit-body with the creations of Horus, the Nemes Crown shall not
be to thee: [but] thou shalt have speech even to the uttermost
limits of the heavens. I, the warder, took possession of the
property of Horus [which belonged] to Osiris in the Tuat, and Horus
repeated to me what his father Osiris had said unto him in the years
[past], on the days of his burial. Give thou to me the Nemes Crown,
say the twin Lion-gods for me. Advance thou, come along the road of
heaven, and look upon those who dwell in the uttermost limits of the
horizon. The gods of the Tuat shall hold thee in fear, and they
shall fight for thee in their halls. The god Auhet belongeth to
them. All the gods who guard the shrine of the Lord One are smitten
with terror at [my] words.

 Hail, saith the god who is exalted upon his coffer to me! He hath
bound on the Nemes Crown, [by] the decree of the twin Lion-gods. The
god Aahet hath made a way for me. I am exalted [on the coffer], the
twin Lion-gods have bound the Nemes Crown on me and my two locks of
hair are given unto me. He hath stablished for me my heart by his
own flesh, and by his great, two-fold strength, and I shall not fall
headlong before Shu. I am Hetep, the Lord of the two Uraei-goddesses
who are to be adored. I know the Light-god, his winds are in my
body. The Bull which striketh terror [into souls] shall not repulse
me. I come daily into the House of the twin Lion-gods. I come forth
therefrom into the House of Isis. I look upon the holy things which
are hidden. I see the being who is therein. I speak to the great
ones of Shu, they repulse him that is wrathful in his hour. I am Horus
who dwelleth in his divine Light. I am master of his crown. I am
master of his radiance. I advance towards the Henti boundaries of
heaven. Horus is upon his seat. Horus is upon his thrones. My face
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is like that of a divine hawk. I am one who is equipped [like] his
lord. I shall come forth to Tetu. I shall see Osiris. I shall live
in his actual presence.... Nut. They shall see me. I shall see the
gods [and] the Eye of Horus burning with fire before my eyes. They
shall reach out their hands to me. I shall stand up. I shall be master
of him that would subject me to restraint. They shall open the holy
paths to me, they shall see my form, they shall listen to my words.

 [Homage] to you, O ye gods of the Tuat, whose faces are turned back,
whose powers advance, conduct ye me to the Star-gods which never rest.
Prepare ye for me the holy ways to the Hemat house, and to your god,
the Soul, who is the mighty one of terror. Horus hath commanded me
to lift up your faces; do ye look upon me. I have risen up like a
divine hawk. Horus hath made me to be a Spirit-body by means of his
Soul, and to take possession of the things of Osiris in the Tuat. Make
ye for me a path. I have travelled and I have arrived at those who are
chiefs of their caverns, and who are guardians of the House of Osiris.
I speak unto them his mighty deeds. I made them to know concerning his
victories. He is ready [to butt with his] two horns at Set. They
know him who hath taken possession of the god Hu, and who hath taken
possession of the Powers of Tem.

 Travel thou on thy way safely, cry out the gods of the Tuat to me. O
ye who make your names pre-eminent, who are chiefs in your shrines,
and who are guardians of the House of Osiris, grant, I pray you,
that I may come to you. I have bound up and I have gathered together
your Powers. I have directed the Powers of the ways, the wardens of
the horizon, and of the Hemat House of heaven. I have stablished their
fortresses for Osiris. I have prepared the ways for him. I have
performed the things which [he] hath commanded. I come forth to
Tetu. I see Osiris. I speak to him concerning the matter of his
Great Son, whom he loveth, and concerning [the smiting of] the heart
of Set. I look upon the lord who was helpless. How shall I make them
to know the plans of the gods, and that which Horus did without the
knowledge of his father Osiris?

 Hail, Lord, thou Soul, most awful and terrible, behold me. I have
come, I make thee to be exalted! I have forced a way though the
Tuat. I have opened the roads which appertain to heaven, and those
which appertain to the earth, and no one hath opposed me therein. I
have exalted thy face, O Lord of Eternity.

                              APPENDIX

 (In the Papyrus of Nu, Sheet 14, the Chapter ends with the
following.)

 Exalted art thou on thy throne, O Osiris! Thou hast heard fair
things, O Osiris! Thy strength is vigorous, O Osiris! Thy head is
fastened on thy body, O Osiris! Thy neck is made firm, O Osiris! Thy
heart is glad, [O Osiris!]. Thy speech is made effective, O Osiris!
Thy princes rejoice Thou art established the Bull in Amentet. Thy
son Horus hath ascended thy trrone, and all life is with him. Millions
of years minister unto him, and millions of years hold him in fear.
The Company of the Gods are his servants, and they fold him in fear.
The god Tem, the Governor, the only One among the gods, hath spoken,
and his word passeth not away. Horus is both the divine food and the
sacrifice. He made haste to gather together [the members of] of his
2797

father. Horus is his deliverer. Horus is his deliverer. Horus hath
sprung from the essence of his divine father and from his decay. He
hath become the Governor of Egypt. The gods shall work for him, and
they shall toil for him for million of years. He shall make millions
of years to live through his Eye, the only one of its lord,
Nebertcher.]

 (From the Turin Papyrus, Bl. XXX)

 Exalted is thy throne, O Osiris. Thou hearest well, O Osiris. Thy
strength flourisheth, O Osiris. I have fastened thy head [on thy] body
for thee. I have stablished thy throat, the throne of the joy of thy
heart. Thy words are stable. Thy shenit princes are glad. Thou art
stablished as the Bull of Amentet. Thy son Horus hath ascended thy
throne. All life is with him. Millions of years work for him. The
Company of the Gods fear him. Tem, the One Power of the Gods, hath
spoken, and what he hath said is not changed, Hetu Aabi. Horus hath
stood up. I have gone about collecting his father. Horus hath
delivered his father. Horus hath delivered [his mother]. My mother
is Horus. My brother is Horus. My uncle is Horus. I have come. Horus
followeth his father.... there the dirt of his head. The gods shall
serve him. Millions of years...... in his Eye, the Only One of its
Lord, Neb-er-tcher.

            CHANGING INTO THE PRINCE OF TCHATCHAU CHIEFS

 THE CHAPTER OF BEING TRANSFORMED INTO THE PRINCE OF THE TCHATCHAU
CHIEFS. The Osiris Nu, whose word is truth, saith:- I am the god
Tem, the maker of the sky, the creator of the things which are, who
cometh forth from the earth, who made the seed of man to come into
being, the Lord of things, who fashioned the gods, the Great God,
who created himself, the Lord of Life, who made to flourish the Two
Companies of the Gods. Homage to you, O ye divine Lords of things,
ye holy beings, whose seats are veiled! Homage to you, O ye Lords of
Eternity, whose forms are concealed, whose sanctuaries are
mysteries, whose places of abode are not known! Homage to you, O ye
gods, who dwell in the Tenait (Circle of Light)! Homage to you, O ye
gods of the Circle of the country of the Cataracts! Homage to you, O
ye gods who dwell in Amentet! Homage to you, O ye gods who dwell
within Nut! Grant ye to me that I may come before you, I am pure, I am
like a god. I am endowed with a Spirit-soul. I am strong. I am endowed
with a Heart-soul. I bring unto you incense, and spice, and natron.
I have done away with the chidings of your mouths. I have come, I have
done away the evil which was in your hearts, and I have removed the
offences which appertained to you [against me]. I bring to you deeds
of well-doing, and I present before you truth. I know you. I know your
names. I know your forms which are not known. I come into being
among you. My coming is like unto that god who eateth men, and who
feedeth upon the gods. I am strong before you even like that god who
is exalted upon his pedestal, unto whom the gods come with
rejoicing, and the goddesses make supplication when they see me. I
have come unto you. I have ascended my throne like your Two Daughters.
I have taken my seat in the horizon. I receive my offerings of
propitiation upon my altars. I drink my fill of seth wine every
evening. I come to those who are making rejoicings, and the gods who
live in the horizon ascribe unto me praises, as the divine
Spirit-body, the Lord of mortals. I am exalted like that holy god
who dwelleth in the Great House. The gods rejoice greatly when they
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see my beautiful appearances from the body of the goddess Nut, and
when the goddess Nut bringeth me forth.

                   CHANGING INTO THE SERPENT SATA

 [THE CHAPTER OF] MAKING THE TRANSFORMATION INTO THE SERPENT SATA.
The Osiris Ani, whose word is truth, saith:- I am the serpent Sata
whose years are infinite. I lie down dead. I am born daily. I am the
serpent Sa-en-ta, the dweller in the uttermost parts of the earth. I
lie down in death. I am born, I become new, I renew my youth every
day.

                   CHANGING INTO THE CROCODILE GOD

 [THE CHAPTER OF] MAKING THE TRANSFORMATION INTO THE CROCODILE-GOD.
The Osiris Ani, whose word is truth, saith:- I am the Crocodile-god
(Sebak) who dwelleth amid his terrors. I am the Crocodile-god and I
seize [my prey] like a ravening beast. I am the great Fish which is in
Kamui. I am the Lord to whom bowings and prostrations are made in
Sekhem. And the Osiris Ani is the lord to whom bowings and
prostrations are made in Sekhem.

 (From the Papyrus of Nebseni)

 Behold, I am the dweller in his terrors, I am the crocodile, his
firstborn. I bring (prey) from a distance. I am the Fish of Horus, the
Great One in Kamui. I am the lord of bowings in Sekhem.

                         CHANGING INTO PTAH

 THE CHAPTER OF MAKING THE TRANSFORMATION INTO PTAH. The Osiris Ani
[whose word is truth, saith]:- I eat bread. I drink ale. I gird up
my garments. I fly like a hawk. I cackle like the Smen goose. I alight
upon that place hard by the Sepulchre on the festival of the Great
God. That which is abominable, that which is abominable I will not
eat. [An abominable thing] is filth, I will not eat thereof. That
which is an abomination unto my KA shall not enter my body. I will
live upon that whereon live the gods and the Spirit-souls. I shall
live, and I shall be master of their cakes. I am master of them, and I
shall eat them under the trees of the dweller in the House of
Hathor, my Lady. I will make an offering. My cakes are in Tetu, my
offerings are in Anu. I gird about myself the robe which is woven
for me by the goddess Tait. I shall stand up and sit down in
whatsoever place it pleaseth me to do so. My head is like unto that of
Ra. I am gathered together like Tem.

 Here offer the four cakes of Ra, and the offerings of the earth.

 I shall come forth. My tongue is like that of Ptah, and my throat is
like unto that of Hathor, and I remember the words of Tem, of my
father, with my mouth. He forced the woman, the wife of Keb,
breaking the heads near him; therefore was the fear of him there.
[His] praises are repeated with vigour. I am decreed to be the Heir,
the lord of the earth of Keb. I have union with women. Keb hath
refreshed me, and he hath caused me to ascend his throne. Those who
dwell in Anu bow their heads to me. I am [their] Bull, I am stronger
than [the Lord] of the hour. I unite with women. I am master for
millions of years.
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                    TURNING INTO THE SOUL OF TEM

 [THE CHAPTER OF] MAKING THE TRANSFORMATION INTO THE SOUL OF TEM. The
Osiris Ani, whose word is truth, saith:- I shall not enter into the
place of destruction, I shall not perish, I shall not know [decay].
I am Ra, who came forth from Nu, the Soul of the God who created his
own members. What I abominate is sin; I will not look thereon. I cry
not out against truth, nay, I live therein. I am the god Hu, the
imperishable god, in my name of "Soul." I have created myself with Nu,
in the name of "Khepera." I exist in them like Ra. I am the Lord of
Light.




                              APPENDIX
 (From the Papyrus of Nu)

 That which is an abomination unto me is death; let me not go into
the chamber of torture which is in the Tuat. I am the delight of the
Khu of Osiris. I make to be content the heart[s] of those who dwell
among the divine things which are beloved [by me]. They cause the fear
of me [to abound], they create the awe of me to be in those divine
beings who dwell in their own circles. Behold, I am exalted on my
own standard, and upon my throne, and upon my seat which is assigned
[to me]. I am the god Nu, and those who commit sin shall not destroy
me. I am the firstborn of the primeval god, and my soul is the Souls
of the Eternal Gods, and my body is Everlastingness. My created form
is [that of] the god Eternity, the Lord of Years, and the Prince of
Everlastingness. I am the Creator of the Darkness, who maketh his seat
in the uttermost limits of the heavens, [which] I love. I arrive at
their boundaries. I advance upon my two legs. I direct my resting
place. I sail over the sky. I fetter and destroy the hidden serpents
which are about my footsteps [in going to] the Lord of the Two Arms.
My soul is the Souls of the Eternal Gods, and my body is
Everlastingness. I am the exalted one, the Lord of the Land of Tebu. I
am the Child in the city: "Young man in the country" is my name.
"Imperishable one" is my name. I am the Soul Creator of Nu. I make
my habitation in Khert-Neter. My nest is invisible, my egg is not
broken. I have done away the evil which is in me. I shall see my
Father, the Lord of the Evening. His body dwelleth in Anu. I am made
to be the Light-god, a dweller in the Light-god, over the Western
Domain of the Hebt bird.

                     CHANGING INTO THE BENU BIRD

 [THE CHAPTER OF] MAKING THE TRANSFORMATION INTO THE BENU BIRD. The
Osiris, the scribe Ani, whose word is truth, saith:- I flew up out
of primeval matter. I came into being like the god Khepera. I
germinated like the plants. I am concealed like the tortoise [in his
shell]. I am the seed of every god. I am Yesterday of the Four
[Quarters of the Earth, and] the Seven Uraei, who came into being in
the Eastern land. [I am] the Great One (Horus) who illumineth the
Hememet spirits with the light of his body. [I am] that god in respect
of Set. [I am] Thoth who [stood] between them (Horus and Set) as the
judge on behalf of the Governor of Sekhem and the Souls of Anu. [He
was like] a stream between them. I have come. I rise up on my
throne. I am endowed with Khu. I am mighty. I am endowed with
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godhood among the gods. I am Khensu, [the lord] of every kind of
strength.

 RUBRIC: [If] this Chapter [be known by the deceased], he shall
come forth pure by day after his death, and he shall perform every
transformation which his soul desireth to make. He shall be among the
Followers of Un-Nefer, and he shall satisfy himself with the food of
Osiris, and with sepulchral meals. He shall see the Disk [of the Sun],
he shall be in good case upon earth before Ra, and his word shall be
truth in the sight of Osiris, and no evil thing whatsoever shall
have dominion over him for ever and ever.

                        CHANGING INTO A HERON

 [THE CHAPTER OF] MAKING THE TRANSFORMATION INTO A HERON. The
Osiris the scribe Ani, whose word is truth, saith:- I am the master of
beasts brought for sacrifice, [and] of the knives which are [held]
at their heads [and] their beards; those who dwell in their emerald
[fields], the Aged Gods, and the Spirit-souls, are ready at the moment
for the Osiris Ani, whose word is truth, in peace. He maketh slaughter
on the earth, and I make slaughter on the earth. I am strong. I follow
the heights unto heaven. I have made myself pure. I walk with long
strides to my city. I have become an owner of land there. I advance to
Sepu...... is given to me in Unu. I have set the gods upon their
roads. I have made splendid the houses and towns of those who are in
their shrines. I know the stream of Nut. I know Tatun. I know Teshert.
I have brought along their horns. I know Heka. I have hearkened to
this words. I am the Red Bull-calf which is marked with markings.
The gods shall say when they hear [of me]: Uncover your faces. His
coming is to me. There is light which ye know not. Times and seasons
are in my body. I do not speak [lies] in the place of truth, daily.
The truth is hidden on the eyebrows. [By] night [I] sail up the
river to keep the feast of him that is dead, to embrace the Aged
God, and to guard the earth, I the Osiris Ani, whose word is truth.

                              APPENDIX
 (From the Saite Recension)

 RUBRIC: If this Chapter be known [by the deceased], he will live
like a perfect Spirit-soul in Khert-Neter; no evil thing whatsoever
shall overthrow him.

                        CHANGING INTO A LOTUS

 [THE CHAPTER OF] MAKING THE TRANSFORMATION INTO THE LOTUS. The
Osiris Ani, whose word is truth, saith:- I am the holy lotus that
cometh forth from the light which belongeth to the nostrils of Ra, and
which belongeth to the head of Hathor. I have made my way, and I
seek after him, that is to say, Horus. I am the pure lotus that cometh
forth from the field [of Ra].

                              APPENDIX

 (Naville, op. cit., I, Bl. XCIII)

 Chapter of making the transformation into a lotus. The Osiris, the
lady of of the house, Aui, whose word is truth, in peace, saith:-
Hail, thou Lotus, thou type of the god Nefer-Temu! I am the man who

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