Egyptian Legends of the Gods
| Egyptian Legends of the Gods |
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THE BOOK OF KNOWING THE EVOLUTIONS OF RA, AND OF OVERTHROWING APEP.
[These are] the; words which the god Neb-er-tcher spake after he had, come into being:--"I am he who came into being in the form of the god Khepera, and I am the creator of that which came into being, that is to say, I am the creator of everything which came into being: now the things which I created, and which came forth out of my month after that I had come into being myself were exceedingly many. The sky (or heaven) had not come into being, the earth did not exist, and the children of the earth, and the creeping, things, had not been made at that time. I myself raised them up from out of Nu, from a state of helpless inertness. I found no place whereon I could stand. I worked a charm upon my own heart (or, will), I laid the foundation [of things] by Maat, and I made everything which had form. I was [then] one by myself, for I had not emitted from myself the god Shu, and I had not spit out from myself the goddess Tefnut; and there existed no other who could work with me. I laid the foundations [of things] in my own heart, and there came into being multitudes of created things, which came into being from the created things which were born from the created things which arose from what they brought forth. I had union with my closed hand, and I embraced my shadow as a wife, and I poured seed into my own mouth, and I sent forth from myself issue in the form of the gods Shu and Tefnut. Saith my father Nu:--My Eye was covered up behind them (i.e., Shu. and Tefnut), but after two hen periods had passed from the time when they departed from me, from being one god I became three gods, and I came into being in the earth. Then Shu and Tefnut rejoiced from out of the inert watery mass wherein they I were, and they brought to me my Eye (i.e., the Sun). Now after these things I gathered together my members, and I wept over them, and men and women sprang into being from the tears which came forth from my Eye. And when my Eye came to me, and found that I had made another [Eye] in place where it was (i.e., the Moon), it was wroth with (or, raged at) me, whereupon I endowed it (i.e., the (second Eye) with [some of] the splendour which I had made for the first [Eye], and I made it to occupy its place in my Face, and henceforth it ruled throughout all this earth.
When there fell on them their moment through plant-like clouds, I restored what had been taken away from them, and I appeared from out of the plant-like clouds. I created creeping things of every kind, and everything which came into being from them. Shu and Tefnut brought forth [Seb and] Nut; and Seb and Nut brought forth Osiris, and Heru-khent-an-maati, and Set, and Isis, and Nephthys at one birth, one after the other, and they produced their multitudinous offspring in this earth."
THE BOOK OF KNOWING THE EVOLUTIONS OF RA, AND OF OVERTHROWING APEP. [These are] the words of the god Neb-er-tcher, who said: "I am the creator of what hath come into being, and I myself came into being under the form of the god Khepera, and I came into being in primeval time. I came into being in the form of Khepera, and I am the creator of what did come into being, that is to say, I formed myself out of the primeval matter, and I made and formed myself out of the substance which existed in primeval time. My name is AUSARES (i.e., Osiris), who is the primeval matter of primeval matter I have done my will in everything in this earth. I have spread myself abroad therein, and I have made strong my hand. I was ONE by myself, for they (i.e., the gods) had not been brought forth, and I had emitted from myself neither Shu nor Tefnut. I brought my own name into my mouth as a word of power, and I forthwith came into being under the form of things which are and under the form of Khepera. I came into being from out of primeval matter, and from the beginning I appeared under the form of the multitudinous things which exist; nothing whatsoever existed at that time in this earth, and it was I who made whatsoever was made. I was ONE: by myself, and there was no other being who worked with me in that place. I made all the things under the forms of which I appeared then by means of the Soul-God which I raised into firmness at that time from out of Nu, from a state of inactivity. I found no place whatsoever there whereon I could stand, I worked by the power of a spell by means of my heart, I laid a foundation [for things] before me, and whatsoever was made, I made. I was ONE by myself, and I laid the foundation of things [by means of] my heart, and I made the other things which came into being, and the things of Khepera which were made were manifold, and their offspring came into existence from the things to which they gave birth. I it was who emitted Shu, and I it was who emitted Tefnut, and from being the ONE, god (or, the only god) I became three gods; the two other gods who came into being on this earth sprang from me, and Shu and Tefnut rejoiced (or, were raised up) from out of Nu in which they were. Now behold, they brought my Eye to me after two hen periods since the time when they went forth from me. I gathered together my members (which had appeared in my own body, and afterwards I had union with my hand, and my heart (or, will) came unto me from out of my hand, and the seed fell into my mouth, and I emitted from myself the gods Shu and Tefnut, and so from being the ONE god (or, the only, god) I became three gods; thus the two other gods who came into being on this earth sprang from me, and Shu and Tefnut rejoiced (or, were raised up) from out of Nu in which they were. My father Nu saith:--They covered up (or, concealed) my Eye with the plant-like clouds which were behind them (i.e., Shu and Tefnut) for very many hen periods. Plants and creeping things [sprang up] from the god REM, through the tears which I let fall. I cried out to my Eye, and men and women came into existence. Then I bestowed upon my Eye the uraeus of fire, and it was wroth with me when another Eye (i.e., the Moon) came and grew up in its place; its vigorous power fell on the plants, on the plants which I had placed there, and it set order among them, and it took up its place in my face, and it doth rule the whole earth. Then Shu and Tefnut brought forth Osiris, and Heru-khenti-an-maa, and Set, and Isis, and Nephthys and behold, they have produced offspring, and have created multitudinous children in this earth, by means of the beings which came into existence from the creatures which they produced. They invoke my name, and they overthrow their enemies, and they make words of power for the overthrowing of Apep, over whose hands and arms AKER keepeth ward. His hands and arms shall not exist, his feet and leas shall not exist, and he is chained in one place whilst Ra inflicts upon him the blows which are decreed for him. He is thrown upon his accursed back, his face is slit open by reason of the evil which he hath done, and he shall remain upon his accursed back."
[Here is the story of Ra,] the god who was self-begotten and self-created, after he had assumed the sovereignty over men and women, and gods, and things, the ONE god. Now men and women were speaking words of complaint, saying:--"Behold, his Majesty (Life, Strength, and Health to him!) hath grown old, and his bones have become like (silver, and his members have turned into gold and his hair is like unto real lapis-lazuli." His Majesty heard the words of complaint which men and women were uttering, and his Majesty (Life, Strength, and Health to him!) said unto those who were in his train:--"Cry out, and bring to me my Eye, and Shu, and Tefnut, and Seb, and Nut, and the father-gods, and the mother-gods who were with me, even when I was in Nu side by side with my god Nu. Let there be brought along with my Eye his ministers, and let them be led to me hither secretly, so that men and women may not perceive them [coming] hither, and may not therefore take to flight with their hearts. Come thou with them to the Great House, and let them declare their plans (or, arrangements) fully, for I will go from Nu into the place wherein I brought about my own existence, and let those gods be brought unto me there." Now the gods were drawn up on each side of Ra, and they bowed down before his Majesty until their heads touched the ground, and the maker of men and women, the king of those who have knowledge, spake his words in the presence of the Father of the first-born gods. And the gods spake in the presence of his Majesty, saying:--"Speak unto us, for we are listening to them" (i.e., thy words). Then RA spake unto Nu, saying:--"O thou first-born god from whom I came into being, O ye gods of ancient time, my ancestors, take ye heed to what men and women [are doing]; for behold, those who were created by my Eye are uttering words of complaint against me. Tell me what ye would do in the matter, and consider this thing for me, and seek out [a plan] for me, for I will not slay them until I have heard what ye shall say to me concerning it."
Then the Majesty of Nu, to son Ra, spake, saying:--"Thou art the god who art greater than he who made thee, thou art the sovereign of those who were created with thee, thy throne is set, and the fear of thee is great; let thine Eye go against those who have uttered blasphemies against thee." And the Majesty of Ra, said:--" Behold, they have betaken themselves to flight into the mountain lands, for their hearts are afraid because of the words which they have uttered." Then the gods spake in the presence of his Majesty, saying:--"Let thine Eye go forth and let it destroy for thee those who revile thee with words of evil, for there is no eye whatsoever that can go before it and resist thee and it when it journeyeth in the form of Hathor." Thereupon this goddess went forth and slew the men and the women who were on the mountain (or, desert land). And the Majesty of this god said, "Come, come in peace, O Hathor, for the work is accomplished." Then this goddess said, "Thou hast made me to live, for when I gained the mastery over men and women it was sweet to my heart;" and the Majesty of Ra said, "I myself will be master over them as [their] king, and I will destroy them." And it came to pass that Sekhet of the offerings waded about in the night season in their blood, beginning at Suten-henen. Then the Majesty of Ra, spake [saying], "Cry out, and let there come to me swift and speedy messengers who shall be able to run like the wind . . . .;" and straightway messengers of this [kind were brought unto him. And the Majesty of this god spake [saying], "Let these messengers go to Abu, and bring unto me mandrakes in great numbers;" and [when] these mandrakes were brought unto him the Majesty of this god gave them to Sekhet, the goddess who dwelleth in Annu (Heliopolis) to crush. And behold, when the maidservants were bruising the grain for [making] beer, these mandrakes were placed in the vessels which were to hold the beer, and some of the blood of the men and women [who had been slain]. Now they made seven thousand vessels of beer. Now when the Majesty of RE, the King of the South and North, had come with the gods to look at the vessels of beer, and behold, the daylight had appeared after the slaughter of men and women by the goddess in their season as she sailed up the river, the Majesty of Ra said, "It is good, it is good, nevertheless I must protect men and women against her." And Ra, said, "Let them take up the vases and carry them to the place where the men and women were slaughtered by her." Then the Majesty of the King of the South and North in the three-fold beauty of the night caused to be poured out these vases of beer which make [men] to lie down (or, sleep), and the meadows of the Four Heavens were filled with beer (or, water) by reason of the Souls of the Majesty of this god. And it came to pass that when this goddess arrived at the dawn of day, she found these [Heavens] flooded [with beer], and she was pleased thereat; and she drank [of the beer and blood], and her heart rejoiced, and she became drunk, and she gave no further attention to men and women. Then said the Majesty of Ra to this goddess, "Come in peace, come in peace, O Amit," and thereupon beautiful women came into being in the city of Amit (or, Amem). And the Majesty of Ra spake [concerning] this goddess, [saying], "Let there be made for her vessels of the beer which produceth sleep at every holy time and season of the year, and they shall be in number according to the number of my hand-maidens;" and from that early time until now men have been wont to make on the occasions of the festival of Hathor vessels of the beer which make them to sleep in number according to the number of the handmaidens of Ra. And the Majesty of Ra spake unto this goddess, [saying], "I am smitten with the pain of the fire of sickness; whence cometh to me [this] pain?" And the Majesty of Ra said, "I live, but my heart hath become exceedingly weary with existence with them (i.e., with men); I have slain [some of] them, but there is a remnant of worthless ones, for the destruction which I wrought among them was not as great as my power." Then the gods who were in his following said unto him, "Be not overcome by thy inactivity, for thy might is in proportion to thy will." And the Majesty of this god said unto the Majesty of Nu, "My members are weak for (or, at) the first time; I will not permit this to come upon me a second time." And the Majesty of the god Nu said, "O son Shu, be thou the Eye 'for thy father . . . . . and avenue (?) him, and 'thou goddess Nut, place him . . . . . ... And the goddess Nut said, How can this be then, "O my father Nu? "Hail," said Nut . . . . . to the god Nu., and the goddess straightway became [a cow], and she set the Majesty of Ra upon [her] back . . . . . And when these things had been done, men and women saw the god Ra, upon the back [of the cow]. Then these men and women said, "Remain with us, and we will overthrow thine enemies who speak words of blasphemy [against thee.], and [destroy them]." Then his Majesty [Ra] set out for the Great House, and [the gods who were in the train of Ra remained] with them (i.e., the men); during that time the earth was in darkness. And when the earth became light [again]j and the morning had dawned, the men came forth with their bows and their [weapons], and they set their arms in motion to shoot the enemies [of Ra]. Then said the Majesty of this god, "Your "transgressions of violence are placed behind you, for the slaughtering of the enemies is above the slaughter [of sacrifice];" thus came into being the slaughter [of sacrifice]. And the Majesty of this god said unto Nut, "I have placed myself upon my back in order to stretch myself out." What then is the meaning of this? It meaneth that he united (?) himself with Nut. [Thus came into being] . . . . . . Then said the Majesty of this god, "I am departing from them (i.e., from men), and he must come after (me who would see me;" thus came into being . . . . . Then the Majesty of this god looked forth from its interior, saying, "Gather together [men for me], and make ready for me an abode for multitudes;" thus came into being . . . . . . . And his Majesty (life, health, and strength be to him!) said, "Let a great field (sekhet) be produced (hetep); "thereupon Sekhet-hetep came into being. [And the god said], "I will gather herbs (aarat) therein;" thereupon Sekhet-aaru came into being. [And the god said], "I will make it to contain as dwellers things (khet) like stars of all sorts;" thereupon the stars (akhekha) came into being. Then the goddess Nut trembled because of the height.
And the Majesty of Ra said, "I decree that supports be to bear [the goddess up];" thereupon the props of heaven (heh) came into being. And the Majesty of Ra said, O my son Shu, I pray thee to set thyself under [my] daughter Nut, and guard thou for me the supports (heh) of the millions (heh) which are there, and which live in darkness. Take thou the goddess upon thy head, and act thou as nurse for her;" thereupon came into being [the custom] of a son nursing a daughter, and [the custom] of a father carrying a son upon his head.
II. THIS CHAPTER SHALL BE SAID OVER [A FIGURE OF] THE COW.--The supporters [called] Heh-enti shall be by her shoulder. The supporters [called] Heh-enti shall be at her side, and one cubit and four spans of hers shall be in colours, and nine stars shall be on her belly, and Set shall be by her two thighs and shall keep watch before her two legs, and before her two legs shall be Shu, under her belly, and he shall be made (i.e., painted) in green qenat colour. His two arms shall be under the stars, and his name shall be made (i.e., written) in the middle of them, namely, Shu himself." A boat with a rudder and a double shrine shall be therein, and Aten (i.e., the Disk) shall be above it, and Ra shall be in it, in front of Shu, near his hand, or, as another reading hath, behind him, near his hand. And the udders of the Cow shall be made to be between her legs, towards the left side. And on the two flanks, towards the middle of the legs, shall be done in writing [the words], "The exterior heaven," and "I am what is in me," and "I will not permit them to make her to turn." That which is [written] under the boat which is in front shall read, "Thou shalt not be motionless, my son;" and the words which are written in an opposite direction shall read, "Thy support is like life," and "The word is as the word there," and "Thy son is with me," and "Life, strength, and health be to thy nostrils!" And that which is behind Shu, near his shoulder,
shall read, "They keep ward," and that which is behind him, written close to his feet in an opposite direction, shall read, "Maat," and "They come in," and "I protect daily." And that which is under the shoulder of the divine figure which is under the left leg, and is behind it shall read, "He who sealeth all things." That which is over his head, under the thighs of the Cow, and that which is by her legs shall read, "Guardian of his exit." That which is behind the two figures which are by her two legs, that is to say, over their heads, shall read, "The Aged One who is adored as he goeth forth," and The Aged One to whom praise is given when he goeth in." That which is over the head of the two figures, and is between the two thighs of the Cow, shall read, "Listener," "Hearer," "Sceptre of the Upper Heaven," and "Star" (?).
III. THEN THE MAJESTY OF THIS GOD SPAKE UNTO THOTH, [saying] "Let a call go forth for me to the Majesty of the god Seb, saying, 'Come, with the utmost speed, at once."' And when the Majesty of Seb had come, the Majesty of this god said unto him, "Let war be made against thy worms (or, serpents) which are in thee; verily, they shall have fear of me as long as I have being; but thou knowest their magical powers. Do thou go to the place where my father Nu is, and say thou unto him, 'Keep ward over the worms (or, serpents) which are in the earth and water.' And moreover, thou shalt make a writing for each of the nests of thy serpents which are there, saying, 'Keep ye guard [lest ye] cause injury to anything.' They shall know that I am removing myself [from them], but indeed I shall shine upon them. Since, however, they indeed wish for a father, thou shalt be a father unto them in this land for ever. Moreover, let good heed be taken to the men who have my words of power, and to those whose mouths have knowledge of such things; verily my own words of power are there, verily it shall not happen that any shall participate with me in my protection, by reason of the majesty which hath come into being before me. I will decree them to thy son Osiris, and their children shall be watched over, the hearts of their princes shall be obedient (or, ready) by reason of the magical powers of those who act according to their desire in all the earth through their words of power which are in their bodies."
IV. AND THE MAJESTY OF THIS GOD SAID, "Call to me the god Thoth," and one brought the god to him forthwith. And the Majesty of this god said unto Thoth, "Let us depart to a distance from heaven, from my place, because I would make light and the god of light (KHU) in the Tuat and [in] the Land of Caves. Thou shalt write down [the things which are] in it, and thou shalt punish those who are in it, that is to say, the workers who have worked iniquity (or, rebellion). Through thee I will keep away from the servants whom this heart [of mine] loatheth. Thou shalt be in my place (ast) ASTI, and thou shalt therefore be called, O Thoth, the 'ASTI of Ra.' Moreover, I give thee power to send (hab) forth . . . . .; thereupon shall come into being the Ibis (habi) bird of Thoth. I moreover give thee [power] to lift up thine hand before the two Companies of the gods who are greater than thou, and what thou doest shall be fairer than [the work of] the god KHEN; therefore shall the divine bird tekni of Thoth come into being. Moreover, I give thee [Power] to embrace (anh) the two heavens with thy beauties, and with thy rays of light; therefore shall come into being the Moon-god (Aah) of Thoth. Moreover, I give thee [power] to drive back (anan) the Ha-nebu; therefore shall come into being the dog-headed Ape (anan) of Thoth, and he shall act as governor for me. Moreover, thou art now in my place in the sight of all those who see thee and who present offerings to thee, and every being shall ascribe praise unto thee, O thou who art God."
V. WHOSOEVER SHALL RECITE the words of this composition over himself shall anoint himself with olive oil and with thick unguent, and he shall have propitiatory offerings on both his hands of incense, and behind his two ears shall be pure natron, and sweet-smelling salve shall be on his lips. He shall be arrayed in a new double tunic, and his body shall be purified with the water of the nile-flood, and he shall have upon his feet a pair of sandals made of white [leather], and a figure of the goddess Maat shall be drawn upon his tongue with green-coloured ochre. Whensoever Thoth shall wish to recite this composition on behalf of Ra, he must perform a sevenfold (?) purification for three days, and priests and [ordinary] men shall do likewise. Whosoever shall recite the above words shall perform the ceremonies which are to be performed when this book is being read. And he shall make his place of standing (?) in a circle (or, at an angle) . . . . . which is beyond [him], and his two eyes shall be fixed upon himself, all his members shall be [composed], and his steps shall not carry him away [from the place]. Whosoever among men shall recite [these] words shall be like Ra on the day of his birth; and his possessions shall not become fewer, and his house shall never fall into decay, but shall endure for a million eternities.
Then the Aged One himself (i.e., Ra) embraced (?) the god Nu, and spake unto the gods who came forth in the east of the sky, "Ascribe ye praise to the god, the Aged One, from whom I have come into being. I am he who made the heavens, and I (set in order [the earth, and created the gods, and] I was with them for an exceedingly long period; then was born the year and . . . . . . but my soul is older than it (i.e., time). It is the Soul of Shu, it is the Soul of Khnemu (?), it is the Soul of Heh, it is the Soul of Kek and Kerh (i.e., Night and Darkness), it is the Soul of Nu and of Ra, it is the Soul of Osiris, the lord of Tettu, it is the Soul of the Sebak Crocodile-gods and of the Crocodiles, it is the Soul of every god [who dwelleth] in the divine Snakes, it is the Soul of Apep in Mount Bakhau (i.e., the Mount of Sunrise), and it is the Soul of Ra which pervadeth the whole world."
Whosoever sayeth [these words] worketh his own protection by means of the words of power, "I am the god Hekau (i.e., the divine Word of power), and [I am] pure in my mouth, and [in] my belly; [I am] Ra from whom the gods proceeded. I am Ra, the Light-god (Khu)." When thou sayest [this], stop forth in the evening and in the morning on thine own behalf if thou wouldst make to fall the enemies of Ra. I am his Soul, and I am Heka.
Hail, thou lord of eternity, thou creator of everlastingness, who bringest to nought the gods who came forth from Ra, thou lord of thy god, thou prince who didst make what made thee, who art beloved by the fathers of the gods, on whose head are the pure words of power, who didst create the woman (erpit) that standeth on the south side of thee, who didst create the goddess who hath her face on her breast, and the serpent which standet on his tail, with her eye on his belly, and with his tail on the earth, to whom Thoth giveth praises, and upon whom the heavens rest, and to whom Shu stretcheth out his two hands, deliver thou me from those two great gods who sit in the east of the sky, who act as wardens of heaven and as wardens of earth, and who make firm the secret places, and who are called "Aaiu-su," and "Per-f-er-maa-Nu." Moreover [there shall be) a purifying on the . . . . . day of the month . . . . . . .. even according to the performance of the ceremonies in the oldest time.
Whosoever shall recite this Chapter shall have life in Neter-kher (i.e., Underworld), and the fear of him shall be much greater than it was formerly [upon earth] . . . . . . . and they shall say, "Thy names are 'Eternity' and 'Everlastingness.'" They are called, they are called, "Au-peh-nef-n-aa-em-ta-uat-apu," and "Rekh-kua-[tut]-en-neter-pui-. . . . . . en en-hra-f-Her-shefu." I am he who hath strengthened the boat with the company of the gods, and his Shenit, and his Gods, by means of words of power.
THE CHAPTER of the divine (or, mighty) god, who created himself, who made the heavens and the earth, and the breath of life, and fire, and the gods, and men, and beasts, and cattle, and reptiles, and the fowl of the air, and the fish, who is the king of men and gods, [who existeth] in one Form, [to whom] periods of one hundred and twenty years axe as single years, whose names by reason of their multitude are unknowable, for [even] the gods know them not. Behold, the goddess Isis lived in the form, of a woman, who had the knowledge of words [of power]. Her heart turned away in disgust from the millions of men, and she chose for herself the millions of the gods, but esteemed more highly the millions of the spirits. Was it not possible to become even as was Ra in heaven and upon earth, and to make [herself] mistress of the earth, and a [mighty] goddess--thus she meditated in her heart--by the knowledge of the Name of the holy god? Behold, Ra entered [heaven] each day at the head of his mariners, establishing himself upon the double throne of the two horizons. Now the divine one had become old, he dribbled at the mouth, and he let his emissions go forth from him upon the earth, and his spittle fell upon the ground. This Isis kneaded in her hand, with [some] dust, and she fashioned it in the form of a sacred serpent, and made it to have the form of a dart, so that none might be able to escape alive from it, and she left it lying upon the road whereon the great god travelled, according to his desire, about the two lands. Then the holy god rose up in the tabernacle of the gods in the great double house (life, strength, health!) among those who were in his train, and [as] he journeyed on his way according to his daily wont, the holy serpent shot its fang into him, and the living fire was departing from the god's own body, and the reptile destroyed the dweller among the cedars. And the mighty god opened his mouth, and the cry of His Majesty (life, strength, health!) reached unto the heavens, and the company of the gods said, "What is it?" and his gods said, "What is the matter?" And the god found [no words] wherewith to answer concerning himself. His jaws shook, his lips trembled, and the poison took possession of all his flesh just as Hapi (i.e., the Nile) taketh possession of the land through which he floweth. Then the great god made firm his heart (i.e., took courage) and he cried out to those who were in his following:--"Come ye unto me, O ye who have come into being from my members, ye gods who have proceeded from me, for I would make you to know what hath happened. I have been smitten by some deadly thing, of which my heart hath no knowledge, and which I have neither seen with my eyes nor made with my hand; and I have no knowledge at all who hath done this to me. I have never before felt any pain like unto it, and no pain can be worse than this [is]. I am a Prince, the son of a Prince, and the divine emanation which was produced from a god. I am a Great One, the son of a Great One, and my father hath determined for me my name. I have multitudes of names, and I have multitudes of forms, and my being existeth in every god. I have been invoked (or, proclaimed?) by Temu and Heru-Hekennu. My father and my mother uttered my name, and [they] hid it in my body at my birth so that none of those who would use against me words of power might succeed in making their enchantments have dominion over me. I had come forth from my tabernacle to look upon that which I had made, and was making my way through the two lands which I had made, when a blow was aimed at me, but I know not of what kind. Behold, is it fire? Behold, is it water? My heart is full of burning fire, my limbs are shivering, and my members have darting pains in them. Let there be brought unto me my children the gods, who possess words of magic, whose mouths are cunning [in uttering them], and whose powers reach up to heaven." Then his children came unto him, and every god was there with his cry of lamentation; and Isis came with her words of magic, and the place of her mouth [was filled with] the breath of life, for the words which she putteth together destroy diseases, and her words make to live those whose throats are choked (i.e., the dead). And she said, "What is this, O divine father? What is it? Hath a serpent shot his venom into thee? Hath a thing which thou hast fashioned lifted up its head against thee? Verily it shall be overthrown by beneficent words of power, and I will make it to retreat in the sight of thy rays." The holy god opened his mouth, [saying], I was going along the road and passing through the two lands of my country, for my heart wished to look upon what I had made, when I was bitten by a serpent which I did not see; behold, is it fire? Behold, is it water? I am colder than water, I am hotter than fire, all my members sweat, I myself quake, mine eye is unsteady. I cannot look at the heavens, and water forceth itself on my face as in the time of the Inundation." And Isis said unto Ra, "O my divine father, tell me thy name, for he who is able to pronounce his name liveth." [And Ra said], "I am the maker of the heavens and the earth, I have knit together the mountains, and I have created everything which existeth upon them. I am the maker of the Waters, and I have made Meht-ur to come into being; I have made the Bull of his Mother, and I have made the joys of love to exist. I am the maker of heaven, and I have made to be hidden the two gods of the horizon, and I have placed the souls of the gods within them. I am the Being who openeth his eyes and the light cometh; I am the Being who shutteth his eyes and there is darkness. I am the Being who giveth the command, and the waters of Hapi (the Nile) burst forth, I am the Being whose name the gods know not. I am the maker of the hours and the creator of the days. I am the opener (i.e., inaugurator) of the festivals, and the maker of the floods of water. I am the creator of the fire of lift whereby the works of the houses are caused to come into being. I am Khepera in the morning, and Ra (at the time of his culmination (i.e., noon), and Temu in the evening." Nevertheless the poison was not driven from its course, and the great god felt no better. Then Isis said unto Ra, "Among the things which thou hast said unto me thy name hath not been mentioned. O declare thou it unto me, and the poison shall come forth; for the person who hath declared his name shall live." Meanwhile the poison burned with blazing fire and the heat thereof was stronger than that of a blazing flame. Then. the Majesty of Ra, said, "I will allow myself to be searched through by Isis, and my name shall come forth from my body and go into hers." Then the divine one hid himself from the gods, and the throne in the Boat of Millions of Years was empty. And it came to pass that when it was the time for the heart to come forth [from the god], she said unto her son Horus, "The great god shall bind himself by an oath to give his two eyes." Thus was the great god made to yield up his name, and Isis, the great lady of enchantments, said, "Flow on, poison, and come forth from Ra; let the Eye of Horus come forth from the god and shine(?) outside his mouth. I have worked, and I make the poison to fall on the ground, for the venom hath been mastered. Verily the name hath been taken away from the great god. Let Ra live, and let the poison die; and if the poison live then Ra shall die. And similarly, a certain man, the son of a certain man, shall live and the poison shall die." These were the words which spake Isis, the great lady, the mistress of the gods, and she had knowledge of Ra in his own name. The above words shall be said over an image of Temu and an image of Heru-Hekennu, and over an image of Isis and an image of Horus.
2. In the three hundred and sixty-third year of Ra-Heru-Khuti, who liveth for ever and forever, His Majesty was in TA-KENS, and his soldiers were with him; [the enemy] did not conspire (auu) against their lord, and the land [is called] UAUATET unto this day.
3. And Ra set out on an expedition in his boat, and his followers were with him, and he arrived at UTHES-HERU, [which lay to] the west of this nome, and to the east of the canal PAKHENNU, which is called [ . . . . . . . . to this day]. And Heru-Behutet was
4 in the boat of Ra, and he said unto his father Ra-Heru-Khuti (i.e., Ra-Harmachis), I see that the enemies are conspiring against their lord; let thy fiery serpent gain the mastery . . . . . over them."
8
1. Then the Majesty of Ra Harmachis said unto thy divine KA, O Heru-Behutet, O son of Ra, thou exalted one, who didst proceed from me, overthrow thou the enemies who are before thee straightway." And Heru-Behutet flew up into the horizon in the form of the great Winged Disk, for which reason he is called "Great god, lord of heaven," unto this day. And when he saw the enemies in the heights of heaven he set out to follow after them in the form of the great Winged Disk, and he attacked with such terrific force those who opposed him,
2 that they could neither see with their eyes nor hear with their ears, and each of them slew his fellow. In a moment of time there was not a single creature left alive. Then Heru Behutet, shining with very many colours, came in the form of the great Winged Disk to the Boat of Ra-Harmachis, and Thoth said unto Ra, "O Lord of the gods, Behutet hath returned in the form of the great Winged Disk, shining [with many colours] . . . . . . children;"
3 for this reason he is called Heru-Behutet unto this day. And Thoth said, "The city Teb shall be called the city of Heru-Behutet," and thus is it called unto this day. And Ra embraced the . . . . . of Ra, and said unto Heru-Behutet, "Thou didst put grapes into the water which cometh forth from it, and thy heart rejoiced thereat;" and for this reason the water (or, canal) of Heru-Behutet is called "[Grape-Water]" unto this day, and the . . . . . . . . . . . unto this day.
4. And Heru-Behutet said, "Advance, O Ra, and look thou upon thine enemies who are lying under thee on this land;" thereupon the Majesty of Ra set out on the way, and the goddess ASTHERTET ('Ashtoreth?) was with him, and he saw the enemies overthrown on the ground, each one of them being fettered. Then said Ra to Heru-Behutet,
5 "There is sweet life in this place," and for this reason the abode of the palace of Heru-Behutet is called "Sweet Life" unto this day. And Ra, said unto Thoth, "[Here was the slaughter] of mine enemies; "and the place is called TEB unto this day. And Thoth said unto Heru-Behutet, "Thou art a great protector (makaa);" and
6 the Boat of Heru-Behutet is called MAKAA unto this day. Then said Ra unto the gods who were in his following, "Behold now, let us sail in our boat upon the water, for our hearts are glad because our enemies have been overthrown on the earth;" and the water where the great god sailed is
7 called P-KHEN-UR unto this day. And behold the enemies [of Ra] rushed into the water, and they took the forms of [crocodiles and] hippopotami, but nevertheless Ra-Heru-Khuti sailed over the waters in his boat, and when the crocodiles and the hippopotami had come nigh unto him, they opened wide their jaws in order to destroy Ra-Heru-Khuti.
8. And when Heru-Behutet arrived and his followers who were behind him in the forms of workers in metal, each having in his hands an iron spear and a chain, according to his name, they smote the crocodiles and the hippopotami; and there were brought in there straightway six hundred and fifty-one crocodiles,
9 which had been slain before the city of Edfu. Then spake Ra-Harmachis unto Heru-Behutet, "My Image shall be [here] in the land of the South, (which is a house of victory (or, strength); "and the House of Heru-Behutet is called NEKHT-HET unto this day.
14
1. Then the god Thoth spake, after he had looked upon the enemies lying upon the ground, saying, "Let your hearts rejoice, O ye gods of heaven! Let your hearts rejoice, O ye gods who are in the earth! Horus, the Youthful One, cometh in peace, and he hath made manifest on his journey deeds of very great might, which he hath performed according to "the Book of Slaying the Hippopotamus." And from that day figures of Heru-Behutet in metal have existed.
Then Heru-Behutet took upon himself the form of the Winged Disk, and he placed himself upon the front of the Boat of Ea.
2. And he placed by his side the goddess Nekhebet and the goddess Uatchet, in the form of two serpents, that they might make the enemies to quake in [all] their limbs when they were in the forms of crocodiles and hippopotami in every place wherein be came in the Land of the South and in the Land of the North. Then those enemies rose up to make their escape from before him, and their face was towards the Land of the South. And their hearts were stricken down through fear of him. And Heru-Behutet was at the back (or, side) of them in the Boat of Ra, and there were in his hands a metal lance and a metal chain; and the metal workers who were with their lord were equipped
3 for fighting with lances and chains. And Heru-Behutet saw them to the south-east of the city of Uast (Thebes) some distance away. Then Ra said to Thoth, "Those enemies shall be smitten with blows that kill;" and Thoth said to Ra, "[That place] is called the city TCHET-MET unto this day." And Heru-Behutet made a great overthrow among them, and Ra said, "Stand still, O Heru-Behutet," and [that place] is called "HET-RA" to this day, and the god who dwelleth therein is Heru-Behutet-Ra-Amsu (or, Min).
4. Then those enemies rose up to make their escape from before him, and the face of the god was towards the Land of the North, and their hearts were stricken through fear of him. And Heru-Behutet was at the back (or, side) of them in the Boat of Ra, and those who were following him had spears of metal and chains of metal in their hands;
5 and the god himself was equipped for battle with the weapons of the metal workers which they had with them. And he passed a whole day before he saw them to the north-east of the nome of TENTYRA (Dendera). Then Ra said unto Thoth, "The enemies are resting . . . . . . . their lord."
6. And the Majesty of Ra-Harmachis said to Heru-Behutet, "Thou art my exalted son who didst proceed from Nut. The courage of the (enemies hath failed in a moment." And Heru-Behutet made great slaughter among them. And Thoth said "The Winged Disk shall be called. . . . . in the name of this Aat;"
7 and is called Heru-Behutet . . . . . its mistress. His name is to the South in the name of this god, and the acacia and the sycamore shall be the trees of the sanctuary. Then the enemies turned aside to flee from before him, and their faces were [towards the North, and they went] to
8 the swamps of Uatch-ur (i.e., the Mediterranean), and [their courage failed through fear of him]. And Heru-Behutet was at the back (or, side) of them in the Boat of Ra, and the metal spear was in his hands, and those who were in his following were equipped with the weapons for battle of the metal workers.
9. And the god spent four days and four nights in the water in pursuit of them, but he did not see one of the enemies, who fled from before him in the water in the forms of crocodiles and hippopotami. At length he found them and saw them. And Ra said unto Horus of Heben, "O Winged Disk, thou great god and lord of heaven,
10 seize thou them . . . . . .;" and he hurled his lance after them, and he slew them, and worked a great overthrow of them. And he brought one hundred and forty-two enemies to the forepart of the Boat [of Ra], and with them was a male hippopotamus
11 which had been among those enemies. And he hacked them in pieces with his knife, and he gave their entrails to those who were in his following, and he gave their carcases to the gods and goddesses who were in the Boat of Ra on the river-bank of the city of Heben. Then Ra said unto Thoth,
12 "See what mighty things Heru-Behutet hath performed in his deeds against the enemies: verily he hath smitten them! And of the male hippopotamus he hath opened the mouth, and he hath speared it, and he hath mounted upon its back." Then said Thoth to Ra," Horus shall be called 'Winged Disk, Great God,
13 Smiter of the enemies in the town of Heben' from this day forward, and he shall be called 'He who standeth on the back' and 'prophet of this god,' from this day forward." These are the things which happened in the lands of the city of Heben, in a region which measured three hundred and forty-two measures on the south, and on the north, on the west, and on the east.
15
1. Then the enemies rose up before him by the Lake of the North, and their faces were set towards Uatch-ur which they desired to reach by sailing; but the god smote their hearts and they turned and fled in the water, and they directed their course to the water of the nome of Mertet-Ament, and they gathered themselves together in the water of Mertet in order to join themselves with the enemies [who serve] Set and who are in this region. And Heru-Behutet followed them, being equipped with all his weapons of war to fight against them.
2. And Heru-Behutet made a journey in the Boat of Ra, together with the great god who was in his boat with those who were his followers, and he pursued them on the Lake of the North twice, and passed one day and one night sailing down the river in pursuit of them before he perceived and overtook them, for he knew not the place where they were. Then he arrived at the city of Per-Rehu. And the
Majesty of Ra said unto Heru-Behutet, "What hath happened to the enemies? They have gathered together themselves in the water to the west (?) of the nome of Mertet in order to unite themselves with the enemies [who serve] Set, and who are in this region,
3 at the place where are our staff and sceptre." And Thoth said unto Ra, "Uast in the nome of Mertet is called Uaseb because of this unto this day, and the Lake which is in it is called TEMPT." Then Heru-Behutet spake in the presence of his father Ra, saying, "I beseech thee to set thy boat against them, so that I may be able to perform against them that which Ra willeth;" and this was done. Then he made an attack upon them on the Lake which was at the west of this district, and he perceived them on the bank of the city . . . . . . which belongeth to the Lake of Mertet.
4. Then Heru-Behutet made an expedition against them, and his followers were with him, and they were provided with weapons of all kinds for battle, and he wrought a great overthrow among them, and he brought in three hundred and eighty-one enemies, and he slaughtered them in the forepart of the Boat of Ra,
5 and he gave one of them to each of those who were in his train. Then Set rose up and came forth, and raged loudly with words of cursing and abuse because of the things which Heru-behutet had done in respect of the slaughter of the enemies. And Ra said unto Thoth, "This fiend Nehaha-hra uttereth words at the top of his voice because of the things which
6 Heru-Behutet hath done unto him;" and Thoth said unto Ra, "Cries of this kind shall be called Nehaha-hra unto this day." And Heru-Behutet did battle with the Enemy for a period of time, and he hurled his iron lance at him, and he throw him down on the ground in this region,
7 which is called Pa-Rerehtu unto this day. Then Heru-Behutet came and brought the Enemy with him, and his spear was in his neck, and his chain was round his hands and arms, and the weapon of Horus had fallen on his mouth and had closed it; and he went with him before his father Ra, who said, "O Horus, thou Winged Disk,
8 twice great (Urui-Tenten) is the deed of valour which thou hast done, and thou hast cleansed the district." And Ra, said unto Thoth, "The palace of Heru-Behutet shall be called, 'Lord of the district which is cleansed' because of this;" and [thus is it called] unto this day. And the name of the priest thereof is called Ur-Tenten unto this day.
9. And Ra said unto Thoth, "Let the enemies and Set be given over to Isis and her son Horus, and let them work all their heart's desire upon them." And she and her son Horus set themselves in position with their spears in him at the time when there was storm (or, disaster) in the district, and the Lake of the god was
10 called SHE-EN-AHA from that day to this. Then Horus the son of Isis cut off the head of the Enemy [Set], and the heads of his fiends in the presence of father Ra and of the great company of the gods, and he dragged him by his feet through his district with his spear driven through his head and back. And Ra said unto Thoth,
11 "Let the son of Osiris drag the being of disaster through his territory;" and Thoth said, "It shall be called ATEH," and this hath been the name of the region from that day to this. And Isis, the divine lady, spake before Ra, saying, "Let the exalted Winged Disk become the amulet of my son Horus, who hath cut off the head of the Enemy and the heads of his fiends."
16
1. Thus Heru-Behutet and Horus, the son of Isis, slaughtered that evil Enemy, and his fiends, and the inert foes, and came forth with them to the water on the west side of this district. And Heru-Behutet was in the form of a man of mighty strength, and he had the face of a hawk, and his head was crowned with the White Crown and the Red Crown, and with two plumes and two uraei, and he had the back of a hawk, and his spear and his chain were in his hands. And Horus, the son of Isis, transformed himself into a similar shape, even as Heru-Behutet had done before him.
2. And they slew the enemies all together on the west of Per-Rehu, on the edge of the stream, and this god hath sailed over the water wherein the enemies had banded themselves to-ether against him from that day to this. Now these things took place on the 7th day of the first mouth of the season PERT. And Thoth said, "This region shall be called AAT-SHATET," and this hath been the name of the region from that day unto this; and the Lake which is close by it
3 hath been called TEMT from that day to this, and the 7th day of the first month of the season PERT hath been called the FESTIVAL OF SAILING from that day to this.
Then Set took upon himself the form of a hissing serpent, and he entered into the earth in this district without being seen. And Ra said, "Set hath taken upon himself the form of a hissing serpent. Let Horus, the son of Isis, in the form of a hawk-headed staff, set himself over the place where he is, so that the serpent may never more appear."
4. And Thoth said, "Let this district be called HEMHEMET by name;" and thus hath it been called from that day to this. And Horus, the son of Isis, in the form of a hawk-headed staff, took up his abode there with his mother Isis; in this manner did these things happen.
Then the Boat of Ra arrived at the town of Het-Aha;
5 its forepart was made of palm wood, and the hind part was made of acacia wood; thus the palm tree and the acacia tree have been sacred trees from that day to this. Then Heru-Behutet embarked in the Boat of Ra, after he had made an end of fighting, and sailed; and Ra said unto Thoth, "Let this Boat be called . . . . . . .;" and thus hath it been called from that day to this,
6 and these things have been done in commemoration in this place from that day to this.
And Ra said unto Heru-Behutet, "Behold the fighting of the Smait fiend and his two-fold strength, and the Smai fiend Set, are upon the water of the North, and they will sail down stream upon . . . . . ." [And] Heru-Behutet said, "Whatsoever thou commandest shall take place,
7 O Ra, Lord of the gods. Grant thou, however, that this thy Boat may pursue them into every place whithersoever they shall go, and I will do to them whatsoever pleaseth Ra." And everything was done according to what he had said. Then this Boat of Ra was brought by the winged Sun-disk upon the waters of the Lake of Meh, [and] Heru-Behutet took in his hands his weapons, his darts, and his harpoon, and all the chains [which he required] for the fight.
8. And Heru-Behutet looked and saw one [only] of these Sebau fiends there on the spot, and he was by himself. And he threw one metal dart, and brought (or, dragged) them along straightway, and he slaughtered them in the presence of Ra. And he made an end [of them, and there were no more of the fiends] of Set in this place at [that] moment.
1. And Thoth said, "This place shall be called AST-AB-HERU," because Heru-Behutet wrought his desire upon them (i.e., the enemy); and he passed six days and six nights coming into port on the waters thereof and did not see one of them. And he saw them fall down in the watery depths, and he made ready the place of Ast-ab-Heru there. It was situated on the bank of the water, and the face (i.e., direction) thereof was full-front towards the South.
2. And all the rites and ceremonies of Heru-Behutet were performed on the first day of the first month of the season Akhet, and on the first day of the first month of the season Pert, and on the twenty-first and twenty-fourth days of the second month of the season Pert. These are the festivals in the town of Ast-ab, by the side of the South, in An-rut-f. And he came into port and went against them, keeping watch as for a king over the Great God in An-rut-f, in this place, in order to drive away the Enemy and his Smaiu fiends at his coming by night from the region of Mertet, to the west of this place.
3. And Heru-Behutet was in the form of a man who possessed great strength, with the face of a hawk; and he was crowned with the White Crown, and the Red Crown, and the two plumes, and the Urerit Crown, and there were two uraei upon his head. His hand grasped firmly his harpoon to slay the hippopotamus, which was [as hard] as the khenem stone in its mountain bed.
And Ra said unto Thoth, "Indeed [Heru-]Behutet is like a Master-fighter in the slaughter of his enemies . . . . . ."
And Thoth said unto Ra, "He shall be called 'Neb-Ahau'" (i.e., Master-fighter); and for this reason he hath been thus called by the priest of this god unto this day.
4. And Isis made incantations of every kind in order to drive away the fiend Ra from An-rut-f, and from the Great God in this place. And Thoth said [unto Ra], 'The priestess of this god shall be called by the name of 'Nebt-Heka' for this reason."
And Thoth said unto Ra, "Beautiful, beautiful is this place wherein thou hast taken up thy seat, keeping watch, as for a king, over the Great God who is in An-rut-f in peace."
5. And Thoth said, "This Great House in this place shall. therefore be called 'Ast-Nefert' from this day. "It is situated to the south-west of the city of Nart, and [covereth] a space of four schoinoi." And Ra Heru-Behutet said unto Thoth, "Hast thou not searched through this water for the enemy?" And Thoth said,
6 "The water of the God-house in this place shall be called by the name of 'Heh' (i.e., sought out)." And Ra said, "Thy ship, O Heru-Behutet, is great (?) upon Ant-mer (?) . . . . . . And Thoth said, "The name of [thy ship] shall be called 'Ur', and this stream shall be called 'Ant-mer (?).'"
7. As concerning (or, now) the place Ab-Bat (?) is situated on the shore of the water. "Ast-nefert" is the name of the Great house, "Neb-Aha" [is the name of] the priest . . . . . . . . is the name of the priestess, "Heh" is the name of the lake . . . . . . . [is the name] of the water,
8 "Am-her-net" is the name of the holy (?) acacia tree, "Neter het" is the name of the domain of the god, "Uru" is the name of the sacred boat, the gods therein are Heru-Behutet, the smiter of the lands, Horus, the son of Isis [and] Osiris . . . . . . . .
9 his blacksmiths are to him, and those who are in his following are to him in his territory, with his metal lance, with his [mace], with his dagger, and with all his chains (or, fetters) which are in the city of Heru-Behutet.
[And when he had reached the land of the North with his followers, he found the enemy.]
10. Now as for the blacksmiths who were over the middle regions, they made a great slaughter of the enemy, and there were brought back one hundred and six of them. Now as for the blacksmiths of the West, they brought back one hundred and six of the enemy. Now as for the blacksmiths of the East, among whom was Heru-Behutet,
11 he slew them (i.e., the enemy) in the presence of Ra. in the Middle Domains.
And Ra, said unto Thoth, "My heart [is satisfied] with the works of these blacksmiths of Heru-Behutet who are in his bodyguard. They shall dwell in sanctuaries, and libations and purifications and (offerings shall be made to their images, and
12 [there shall be appointed for them] priests who shall minister by the month, and priests who shall minister by the hour, in all their God-houses whatsoever, as their reward because they have slain the enemies of the god."
And Thoth said, "The [Middle] Domains shall be called after the names of these blacksmiths from this day onwards,
13 and the god who dwelleth among them, Heru-Behutet, shall be called the 'Lord of Mesent' from this day onwards, and the domain shall be called 'Mesent of the West' from this day onwards."
As concerning Mesent of the West, the face (or, front) thereof shall be towards [the East], towards the place where Ra riseth, and this Mesent shall be called "Mesent of the East" from this day onwards.
14. As concerning the double town of Mesent, the work of these blacksmiths of the East, the face (or, front) thereof shall be towards the South, towards the city of Behutet, the hiding-place of Heru-Behutet. And there shall be performed therein all the rites and ceremonies of Heru-Behutet on the second day of the first month of the season of Akhet, and on the twenty-fourth day of the fourth month of the season of Akhet, and on the seventh day of the first month of the season Pert, and on the twenty-first day of the second month of the season Pert, from this day onwards.
15. Their stream shall be called "Asti," the name of their Great House shall be called "Abet," the [priest (?)] shall be called "Qen-aha," and their domain shall be called "Kau-Mesent" from this day onwards.
18
1. And Ra said unto Heru-Behutet, "These enemies have sailed up the river, to the country of Setet, to the end of the pillar-house of Hat, and they have sailed up the river to the east, to the country or Tchalt (or, Tchart), which is their region of swamps." And Heru-Behutet said, "Everything which thou hast commanded hath come to pass, Ra, Lord of the (gods; thou art the lord of commands." And they untied the Boat of Ra, and they sailed up the river to the east. Then he looked upon those enemies whereof some of them had fallen into the sea (or, river), and the others had fallen headlong on the mountains.
2. And Heru-Behutet transformed himself into a lion which had the face of a man, and which was crowned with the triple crown. His paw was like unto a flint knife, and he went round and round by the side of them, and brought back one hundred and forty-two [of the enemy], and be rent them in pieces with his claws. He tore out their tongues, and their blood flowed on the ridges of the land in this place; and he made them the property of those who were in his following [whilst] he was upon the mountains.
And Ra said unto Thoth, "Behold, Heru-Behutet is like unto a lion in his lair [when] he is on the back of the enemy who have given unto him their tongues."
3. And Thoth said, "This domain shall be called 'Khent-abt,' and it shall [also] be called 'Tchalt' (or, Tchart) from this day onwards. And the bringing of the tongues from the remote places of Tchalt (or, Tchart) [shall be commemorated] from this day onwards. And this god shall be called 'Heru-Behutet, Lord of Mesent,' from this day onwards."
And Ra said unto Heru-Behutet, "Let us sail to the south up the river, and let us smite the enemies [who are] in the forms of crocodiles and hippopotami in the face of Egypt."
4. And Heru-Behutet said, "Thy divine KA, O Ra, Lord of the gods! Let us sail up the river against the remainder--one third--of the enemies who are in the water (or, river)." Then Thoth recited the Chapters of protecting the Boat [of Ra] and the boats of the blacksmiths,
5 [which he used] for making tranquil the sea at the moment when a storm was raging on it And Ra said unto Thoth, "Have we not journeyed throughout the whole land? Shall we not journey cover the whole sea in like manner?" And Thoth said, "This water shall be called the 'Sea of journeying,' from this day onward." And they sailed about over the water during the night,
6 and they did not see any of those enemies at all. Then they made a journey forth and arrived in the country of Ta-sti, at the town of Shas-hertet, and he perceived the most able of their enemies in the country of Uaua, and they were uttering treason against Horus their Lord.
7 And Heru-Behut changed his form into that of the Winged Disk, [and took his place] above the bow of the Boat of Ra. And he made the goddess Nekhebit and the goddess Uatchit to be with him in the form of serpents, so that they might make the Sebau fiends to quake in [all] their limbs (or, bodies). Their boldness (i.e., that of the fiends) subsided through the fear of him, they made no resistance whatsoever, and they died straightway.
8 Then the gods who were in the following of the Boat of Heru-khuti said, "Great, great is that which he hath done among them by means of the two Serpent Goddesses, for he hath overthrown the enemy by means of their fear of him."
And Ra Heru-khuti said, "The great one of the two Serpent Goddesses of Heru-Behutet shall be called 'Ur-Uatchti' from this day onwards."
19
1. And Heru-khuti travelled on in his boat, and landed at the city of Thes-Heru (Apollinopolis Magna). And Thoth said, "The being of light who hath come forth from the horizon hath smitten the enemy in the form which he hath made, and he shall be called Being of light who hath come forth from the horizon from this day onwards."
And Ra Heru-khuti (Ra Harmachis) said to Thoth, Thou shalt make this Winged Disk to be in every place wherein I seat myself (or, dwell), and in [all] the seats of the gods in the South, and in [all] the seats of the gods in the Land of the North . . . . . . . in the Country of Horus,
2 that it may drive away the evil ones from their domains."
Then Thoth made the image of the Winged Disk to be in every sanctuary and in every temple, where they now are, wherein are all the gods and all the goddesses from this day onwards. Now through the Winged Disk which is on the temple-buildings of all the gods and all the goddesses of the Land of the Lily, and the Land of the Papyrus, [these buildings] become shrines of Heru-Behutet.
As concerning Heru-Behutet, the great god, the lord of heaven, the president of the Ater of the South, he it is who is made to be on the right hand. This is Heru-Behutet 3 on whom the goddess Nekhebit is placed in the form of a serpent (or, uraeus). As concerning Heru-Behutet, the great god, the lord of heaven, the lord of Mesent, the president of the Ater of the North, he it is who is made to be on the left hand. This Heru-Behutet on whom the goddess Uatchit is placed is in the form of a serpent.
As concerning Heru-Behutet, the great god, the lord of heaven, the lord of Mesent, the president of the two Aterti of the South and North, Ra Heru-khuti set it (i.e., the Winged Disk) in his every place, to overthrow the enemies in every place wherein they are. And he shall be called President of the two Aterti of the South and North because of this from this day onwards.
1. Homage to thee, Osiris, Lord of eternity, King of the gods, whose names are manifold, whose transformations are sublime, whose form is hidden in the temples whose KA is holy, the Governor of Tetut, the mighty one of possessions (?) 2 in the shrine, the Lord of praises in the nome of Anetch, President of the tchefa food in Anu, Lord who art commemorated in [the town of] Maati, the mysterious (or, hidden) Soul, the Lord of Qerret, the sublime one in White Wall, the Soul of Ra [and] his very body, who hast thy dwelling in 3 Henensu, the beneficent one, who art praised in Nart, who makest to rise up thy Soul, Lord of the Great House in the city of the Eight Gods, [who inspirest] great terror in Shas-hetep, Lord of eternity, Governor of Abtu (Abydos).
Thy seat (or, domain) reacheth far into Ta-tchesert, and thy name is firmly stablished in the mouth[s] of men. 4. Thou art the two-fold substance of the Two Lands everywhere (?), and the divine food (tchef) of the KAU, the Governor of the Companies of the Gods, and the beneficent (or, perfect) Spirit-soul among Spirit-souls. The god Nu draweth his waters from thee, and thou bringest forth the north wind at eventide, and wind from thy nostrils to the satisfaction of thy heart. 5. Thy heart flourisheth, and thou bringest forth the splendour of tchef food.
The height of heaven and the stars [thereof] are obedient unto thee, and thou makest to be opened the great gates [of the sky]. Thou art the lord to whom praises are sung in the southern heaven, thou art he to whom thanks are given in the northern heaven. The stars which never 6 diminish are under the place of thy face, and thy seats are the stars which never rest. Offerings appear before thee by the command of Keb. The Companies of the Gods ascribe praise unto thee, the Star-gods of the Tuat smell the earth before thee, the domains [make] bowings [before thee], and the ends of the earth make supplication to thee 7 [when] they see thee.
Those who are among the holy ones are in terror of him, and the Two Lands, all of them, make acclamations to him when they meet His Majesty. Thou art a shining Noble at the head of the nobles, permanent in [thy] high rank, stablished in [thy] sovereignty, the beneficent Power of the Company of the Gods. Well-pleasing [is thy] face, 8 and thou art beloved by him that seeth thee. Thou settest the fear of thee in all lands, and because of their love for thee [men] hold thy name to be pre-eminent. Every man maketh offerings unto thee, and thou art the Lord who is commemorated in heaven and upon earth. Manifold are the cries of acclamation to thee in the Uak festival, and the 9 Two Lands shout joyously to thee with one accord. Thou art the eldest, the first of thy brethren, the Prince of the Company of the Gods, and the stablisher of Truth throughout the Two Lands. Thou settest [thy] son upon the great throne of his father Keb. Thou art the beloved one of thy mother Nut, whose valour is most mighty [when] thou overthrowest the Seba Fiend. 10. Thou hast slaughtered thy enemy, and hast put the fear of thee into thy Adversary.
Thou art the bringer in of the remotest boundaries, and art stable of heart, and thy two feet are lifted up (?); thou art the heir of Keb and of the sovereignty of the Two Lands, and he (i.e., Keb) hath seen thy splendid qualities, and hath commanded thee to guide 11 the lands (i.e., the world) by thy hand so long as times [and seasons] endure.
Thou hast made this earth with thy hand, the waters thereof, the winds thereof, the trees and herbs thereof, the cattle thereof of every kind, the birds thereof of every kind, the fish thereof of every kind, the creeping things thereof, and the four-footed beasts thereof. The land of the desert belongeth by right to 12 the son of Nut, and the Two Lands have contentment in making him to rise upon the throne of his father like Ra.
Thou rollest up into the horizon, thou settest the light above the darkness, thou illuminest [the Two Lands] with the light from thy two plumes, thou floodest the Two Lands like the 13 Disk at the beginning of the dawn. Thy White Crown pierceth the height of heaven saluting the stars, thou art the guide of every god. Thou art perfect in command and word. Thou art the favoured one of the Great Company of the Gods, and thou art the beloved one of the Little Company of the Gods.
Thy sister [Isis] acted as a protectress to thee. She drove [thy] enemies away, 14 she averted seasons [of calamity from thee], she recited the word (or, formula) with the magical power of her mouth, [being] skilled of tongue and never halting for a word, being perfect in command and word. Isis the magician avenged her brother. She went about seeking for him untiringly.
15. She flew round and round over this earth uttering wailing cries of grief, and she did not alight on the ground until she had found him. She made light [to come forth] from her feathers, she made air to come into being by means of her two wings, and she cried out the death cries for her brother. 16. She made to rise up the helpless members of him whose heart was at rest, she drew from him his essence, and she made therefrom an heir. She suckled the child in solitariness and none knew where his. place was, and he grew in strength. His hand is mighty (or, victorious) within the house 17 of Keb, and the Company of the Gods rejoice greatly at the coming of Horus, the son of Osiris, whose heart is firmly stablished, the triumphant one, the son of Isis, the flesh and bone of Osiris. The Tchatcha of Truth, and the Company of the Gods, and Neb-er-tcher himself, and the Lords of Truth, gather together to him, and assemble therein. 18. Verily those who defeat iniquity rejoice in the House of Keb to bestow the divine rank and dignity upon him to whom it belongeth, and the sovereignty upon him whose it is by right.
1. The Horus: "Mighty Bull, the form(?) of risings, stablished in sovereignty like Tem." The Golden Horus: "Mighty one of strength, destroyer of the Nine Nations of the Bow." King of the South and North: "The Lord of the Two Lands, User-Maat-Ra-setep-en-Ra Son of Ra: "Of his body, Ra-meses-meri-Amen, of Amen-Ra; 2 the Lord of the thrones of the Two Lands, and of the Company of the Gods, the Lords of Thebes, the beloved one. The beneficent god, the son of Amen, born of Mut, begotten of Heru-khuti, the glorious offspring of Neb-tchert, begetting [as] the Bull of his Mother, king of Egypt, Governor of the deserts, the Sovereign 3 who hath taken possession of the Nine Nations of the Bow; [who] on coming forth from the womb ordained mighty things, who gave commands whilst he was in the egg, the Bull, stable of heart, who hath sent forth his seed; the king who is a bull, [and] a god who cometh forth on the day of battle like Menthu, the mighty one of strength like the son of Nut."
4. Behold, His Majesty was in the country of Neheru according to his custom every year, and the chiefs of every land, even as far as the swamps, came [to pay] homage, bearing offerings to the Souls of His Majesty; and they brought their gifts, gold, lapis-lazuli, turquoise, 5 bars of wood of every kind of the Land of the God, on their backs, and each one surpassed his neighbour.
And the Prince of Bekhten [also] caused his gifts to be brought, and he set his eldest daughter at the head of them all, and he addressed words of praise to His Majesty, and prayed to him for his life. 6. And the maiden was beautiful, and His Majesty considered her to be the most lovely [woman] in the world, and he wrote down as her title, "Great Royal Wife, Ra-neferu; and when His Majesty arrived in Egypt, he did for her whatsoever was done for the Royal Wife.
On the twenty-second day of the second month of the season of Shemu, in the fifteenth year [of his reign], behold, His Majesty was in Thebes, the Mighty [city], the Mistress of cities, performing 7 the praises of Father Amen, the Lord of the thrones of the Two Lands, in his beautiful Festival of the Southern Apt, which was the seat of his heart (i.e., the chosen spot) from primaeval time, [when] one came to say to His Majesty, "An ambassador of the Prince of Bekhten hath arrived bearing many gifts for the Royal Wife." A nd having been brought into the presence of 8 His Majesty with his gifts, he spake words of adoration to His Majesty, saying, "Praise be unto thee, O thou Sun (Ra) of the Nine Nations of the Bow, permit us to live before thee!" And when he had spoken, and had smelt the earth before His Majesty, he continued his speech before His Majesty, saying, "I have come unto thee, 9 my King and Lord, on behalf of Bent-Resht, the younger sister of the Royal Wife Ra-neferu. [Some] disease hath penetrated into her members, and I beseech Thy Majesty to send a man of learning to see her."
And His Majesty said, "Bring to me the magicians (or, scribes) of the House of Life, and the nobles 10 of the palace." And having been brought into his presence straightway, His Majesty said unto them, "Behold, I have caused you to be summoned [hither] in order that ye may hear this matter. Now bring to me [one] of your company whose heart is wise, and whose fingers are deft." And the royal scribe 11 Tehuti-em-heb came into the presence of His Majesty, and His Majesty commanded him to depart to Bekhten with that ambassador.
And when the man of learning had arrived in Bekhten, he found Bent-Resht in the condition of a woman who is possessed by a spirit, and he found 12 this spirit to be an evil one, and to be hostile in his disposition towards him. And the Prince of Bekhten sent a messenger a second time into the presence of His Majesty, saying, "O King, my Lord, I pray His (i.e., Thy) Majesty to command that a god be brought hither [to contend against the spirit."
13. Now when the messenger came] to His Majesty in the first month of the season of Shemu, in the twenty-sixth year [of his reign], on the day which coincided with that of the Festival of Amen, His Majesty was in the palace (or, temple?) of Thebes. And His Majesty spake a second time in the presence of Khensu in Thebes, [called] "Nefer-Hetep," saying, "O my fair Lord, I present myself before thee a second time on behalf of the daughter of the Prince of Bekhten." 14. Then Khensu, in Thebes, [called] "Nefer-Hetep", was carried to Khensu, [called] "Pa-ari-sekher," the great god who driveth away the spirits which attack. And His Majesty spake before Khensu in Thebes, [called] "Nefer-Hetep," saying, "O my fair Lord, if thou wilt give (i.e., turn) thy face to Khensu, [called] 15 'Pa-ari-sekher,' the great god who driveth away the spirits which attack, permit thou that he may depart to Bekhten;" [and the god] inclined his head with a deep inclination twice. And His Majesty said, "Let, I pray, thy protective (or, magical) power [go] (with him, so that I may make His Majesty to go to Bekhten to deliver the daughter of the Prince of Bekhten [from the spirit].
16. And Khensu in Thebes, [called] "Nefer-Hetep, inclined his head with a deep inclination twice. And he made [his] protective power to pass into Khensu, [called] "Pa-ari-sekher-em-Uast," in a fourfold measure. Then His Majesty commanded that Khensu, [called] "Pa-ari-sekher-em-Uast," should set out on his journey in a great boat, [accompanied by] five smaller boats, and chariots, 17 and a large number of horses [which marched] on the right side and on the left.
And when this god arrived in Bekhten at the end of a period of one year and five months, the Prince of Bekhten came forth with his soldiers and his chief[s] before Khensu, [called] "Pa-ari-sekher," and he cast himself down 18 upon his belly, saying, "Thou hast come to us, and thou art welcomed by us, by the commands of the King of the South and North, User-Maat-Ra-setep-en-Ra!"
And when this god had passed over to the place where Bent-Resht was, he worked upon the daughter of the Prince of Bekhten with his magical power, and she became better (i.e., was healed) 19 straightway. And this spirit which had been with her said, in the presence of Khensu, [called] "Pa-ari-sekher-em-Uast," "Come in peace (i.e., Welcome!), O great god, who dost drive away the spirits which attack! Bekhten is thy city, the people thereof, both men and women, are thy (servants, and I myself am thy servant. 20. I will [now] depart unto the place whence I came, so that I may cause thy heart to be content about the matter., concerning which thou hast come. I pray that Thy Majesty will command that a happy day (i.e., a festival, or day of rejoicing) be made with me, and with the Prince of Bekhten." And this god inclined his head [in approval] to his priest, saying, 21 "Let the Prince of Bekhten make a great offering in the (presence of this spirit."
Now whilst Khensu, [called] "Pa-ari-sekher-em-Uast," was arranging these [things] with the spirit, the Prince of Bekhten and his soldiers were standing there, and they feared with an exceedingly great fear. 22. And the Prince of Bekhten made a great offering in the presence of Khensu, [called] "Pa-ari-sekher-em-Uast," and the spirit of the Prince of Bekhten, and he made a happy day (i.e., festival) on their behalf, and [then] the spirit departed in peace unto the place which he loved, by the command of Khensu, [called] "Pa-ari-sekher-em-Uast." 23. And the Prince of Bekhten, and every person who was in the country of Bekhten, rejoiced very greatly, and he took counsel with his heart, saying, "It hath happened that this god hath been given as a gift to Bekhten, and I will not permit him to depart to Egypt."
24. And [when] this god had tarried for three years and nine months in Bekhten, the Prince of Bekhten, who was lying down asleep on his bed, saw this god come forth outside his shrine (now he was in the form of a golden hawk), and he flew up into the heavens and departed to Egypt; and when the Prince woke up. 25 he was trembling. And he said unto the prophet of Khensu, [called] "Pa-ari-sekher-em-Uast," "This god who tarried with us hath departed to Egypt; let his chariot also depart to Egypt."
26. And the Prince of Bekhten permitted [the image of] the god to set out for Egypt, and he gave him many great gifts of beautiful things of all kinds, and a large number of soldiers and horses [went with him]. And when they had arrived in peace in Thebes, Khensu, [called] "Pa-ari-sekher-em-Uast," 27 went into the Temple of Khensu in Thebes, [called] "Nefer-Hetep," and he placed the offerings which the Prince of Bekhten had given unto him, beautiful things of all kinds, before Khensu in Thebes, [called] "Nefer-Hetep," and he gave nothing thereof whatsoever to his [own] temple.
Thus Khensu, [called] "Pa-ari-sekher-em-Uast," arrived 28 in his temple in peace, on the nineteenth day of the second month of the season Pert, in the thirty-third year of the [reign of the] King of the South and North, User-Maat-en-Ra-setep-en-Ra, the giver of life, like Ra, for ever.
1. In the eighteenth year of the Horus, Neter-Khat, of the King of the South and North, Neter-Khat, of the Lord of the Shrines of Uatchit and Nekhebit, Neter-Khat, of the Golden Horus Tcheser, when Matar was Hâ Prince, and Erpa, and Governor of the temple-cities in the Land of the South, and director of the Khenti folk in Abtu, there was brought unto him the following royal despatch: "This is to inform thee that misery hath laid hold upon me
"2 [as I sit] upon the great throne by reason of those who dwell in the Great House. My heart is grievously afflicted by reason of the exceedingly great evil [which hath happened] because Hapi (i.e., the Nile) hath not come forth in my time to the [proper] height for seven years. Grain is very scarce, vegetables are lacking altogether, every kind of thing which men eat for their food hath ceased, and every man [now] plundereth
"3 his neighbour. Men wish to walk, but are unable to move, the child waileth, the young man draggeth his limbs along, and the hearts of the aged folk are crushed with despair; their legs give way under them, and they sink down to the ground, and their hands are laid upon their bodies [in pain]. The shennu nobles are destitute of counsel, and [when] the storehouses which should contain supplies are opened, there cometh forth therefrom nothing but wind. Everything
"4 is in a state of ruin. My mind hath remembered, going back to former time, when I had an advocate, to the time of the gods, and of the Ibis-god, and of the chief Kher-heb priest I-em-hetep, the son of Ptah of his Southern Wall.
"Where is the place of birth of Hapi (the Nile)? What god, or what goddess, presideth (?) over it? What manner of form hath he? It is he who stablisheth
"5 revenue for me, and a full store of grain. I would go to the Chief of Het-Sekhet whose beneficence strengtheneth all men in their works. I would enter into the House of Life, I would unfold the written rolls [therein], and I would lay my hand upon them."
Then [Matar] set out on his journey, and he returned to me straightway. He gave me instruction concerning the increase of Hapi, and told me
6 all things which men had written concerning it, and he revealed to me the secret doors (?) whereto my ancestors had betaken themselves quickly, the like of which has never been, to [any] king since the time of Ra, (?). And he said unto me: "There is a city in the middle of the stream wherefrom Hapi maketh his appearance;
"7. 'Abu' was its name in the beginning; it is the City of the Beginning, and it is the Nome of the City of the Beginning. [It reacheth] to Uaua, which is the beginning of the land. There is too a flight of steps, which reareth itself to a great height, and is the support of Ra, when he maketh his calculation to prolong life to everyone; 'Netchemtchem Ankh' is the name of its abode. 'The two Qerti' is the name of the water, and they are the two breasts from which every good thing cometh forth (?).
"8. Here is the bed of Hapi (the Nile), wherein he reneweth his youth [in his season], wherein he causeth the flooding of the land. He cometh and hath union as he journeyeth, as a man hath union with a woman. And again he playeth the part of a husband and satisfieth his desire. He riseth to the height of twenty-eight cubits [at Abu], and he droppeth at Sma-Behutet
"9 to seven cubits. The union(?) there is that of the god Khnemu in [Abu. He smiteth the ground] with his sandals, and [its] fulness becometh abundant; he openeth the bolt of the door with his hand, and he throweth open the double door of the opening through which the water cometh.
"Moreover, he dwelleth there in the form of the god Shu, as one who is lord over his own territory, and his homestead, the name of which is 'Aa' (i.e., the 'Island'). There he keepeth an account of the products of the Land of the South and of the Land of the North,
"10 in order to give unto every god his proper share, and he leadeth to each [the metals], and the [precious stones, and the four-footed beasts], and the feathered fowl, and the fish, and every thing whereon they live. And the cord [for the measuring of the land] and the tablet whereon the register is kept are there.
"And there is an edifice of wood there, with the portals thereof formed of reeds, wherein he dwelleth as one who is over his own territory, and he maketh the foliage of the trees (?) to serve as a roof.
"11. His God-house hath an opening towards the south-east, and Ra (or, the Sun) standeth immediately opposite thereto every day. The stream which floweth along the south side thereof hath danger [for him that attacketh it], and it hath as a defence a wall which entereth into the region of the men of Kens on the South. Huge mountains [filled with] masses of stone are round about its domain on the east side, and shut it in. Thither come the quarrymen with things (tools?) of every kind, [when] they
"12 seek to build a House for any god in the Land of the South, or in the Land of the North, or [shrines] as abodes for sacred animals, or royal pyramids, and statues of all kinds. They stand up in front of the House of the God and in the sanctuary chamber, and their sweet smelling offerings are presented before the face of the god Khnemu during his circuit, even as [when they bring]
"13 garden herbs and flowers of every kind. The fore parts thereof are in Abu (Elephantine), and the hind parts are in the city of Sunt (?). One portion thereof is on the east side of the river, and another portion is on the west side of the river, and another portion is in the middle of the river. The stream decketh the region with its waters during a certain season of the year, and it is a place of delight for every man. And works are carried on among these quarries [which are] on the edges [of the river?],
"14 for the stream immediately faceth this city of Abu itself, and there existeth the granite, the substance whereof is hard (?); 'Stone of Abu' it is called.
"[Here is] a list of the names of the gods who dwell in the Divine House of Khnemu. The goddess of the star Sept (Sothis), the goddess Anqet, Hap (the Nile-god), Shu, Keb, Nut, Osiris, Horus, Isis, and Nephthys.
"[Here are]
"15 the names of the stones which lie in the heart of the mountains, some on the east side, some on the west side, and some in [the midst of] the stream of Abu. They exist in the heart of Abu, they exist in the country on the east bank, and in the country on the west bank, and in the midst of the stream, namely, "Bekhen-stone, Meri (or Meli)-stone, Atbekhab (?)-stone, Rakes-stone, and white Utshi-stone; these are found on the east bank. Per-tchani-stone is found on the west bank, and the Teshi-stone in the river.
"16 [Here are] the names of the hard (or, hidden) precious stones, which are found in the upper side, among them being the . . . . . stone, the name of which hath spread abroad through [a space of] four atru measures: Gold, Silver, Copper, Iron, Lapis-lazuli, Emerald, Thehen (Crystal?), Khenem (Ruby), Kai, Mennu, Betka (?), Temi, Na (?). The following come forth from the fore part of the land: Mehi-stone, [He]maki-stone,
"17 Abheti-stone, iron ore, alabaster for statues, mother-of-emerald, antimony, seeds (or, gum) of the sehi plant, seeds (or, gum) of the amem plant, and seeds (or, gum) of the incense plant; these are found in the fore parts of its double city." These were the things which I learned therefrom (i.e., from Matar).
Now my heart was very happy when I heard these things, and I entered into [the temple of Khnemu]. The overseers unrolled the documents which were fastened up, the water of purification was sprinkled [upon me], a progress was made [through] the secret places, and a great offering [consisting] of bread-cakes, beer, geese, oxen (or, bulls), and beautiful things
18 of all kinds were offered to the gods and goddesses who dwell in Abu, whose names are proclaimed at the place [which is called], "Couch of the heart in life and power."
And I found the God standing in front of me, and I made him to be at peace with me by means of the thank-offering which I offered unto him, and I made prayer and supplication before him. Then he opened his eyes, and his heart was inclined [to hear] me, and his words were strong [when he said], "I am Khnemu, who fashioned thee. My two hands were about thee and knitted together thy body, and
"19 made healthy thy members; and it is I who gave thee thy heart. Yet the minerals (or, precious stones) [lie] under each other, [and they have done so] from olden time, and no man hath worked them in order to build the houses of the god, or to restore those which have fallen into ruin, or to hew out shrines for the gods of the South and of the North, or to do what he ought to do for his lord, notwithstanding that I am the Lord and the Creator.
"I am [he] who created himself, Nu, the Great [God], who came into being at the beginning, [and] Hapi, who riseth
"20 according to his will, in order to give health to him that laboureth for me. I am the Director and Guide of all men at their seasons, the Most Great, the Father of the Gods, Shu, the Great One, the Chief of the Earth. The two halves of the sky (i.e., the East and the West) are as a habitation below me. A lake of water hath been poured out for me, [namely,] Hap (i.e., the Nile), which embraceth the field-land, and his embrace provideth the [means of] life for
"21 every nose (i.e., every one), according to the extent of his embrace of the field-land. With old age [cometh] the condition of weakness. I will make Hap (i.e., the Nile) rise for thee, and [in] no year shall [he] fail, and he shall spread himself out in rest upon every land. Green plants and herbs and trees shall bow beneath [the weight of] their produce. The goddess Renenet shall be at the head of everything, and every product shall increase by hundreds of thousands, according to the cubit of the year. The people shall be filled, verily to their hearts' desire,
"22 and everyone. Misery shall pass away, and the emptiness of their store-houses of grain shall come to an end. The land of Ta-Mert (i.e., Egypt) shall come to be a region of cultivated land, the districts [thereof] shall be yellow with grain crops, and the grain [thereof] shall be goodly. And fertility shall come according to the desire [of the people], more than there hath ever been before."
Then I woke up at [the mention of] crops, my heart (or, courage) came [back], and was equal to my [former] despair, and I made the
23 following decree in the temple of my father Khnemu:--
The king giveth an offering to Khnemu the Lord of the city of Qebhet, the Governor of Ta-Sti, in return for those things which thou hast done for me. There shall be given unto thee on thy right hand [the river bank] of Manu, and on thy left hand the river bank of Abu, together with the land about the city, for a space of twenty measures, on the east side and on the west side, with the gardens, and the river front
"24 everywhere throughout the region included in these measures. From every husbandman who tilleth the ground, and maketh to live again the slain, and placeth water upon the river banks and all the islands which are in front of the region of these measures, shall be demanded a further contribution from the growing crops and from every storehouse, as
"25 thy share.
"Whatsoever is caught in the nets by every fisherman and by every fowler, and whatsoever is taken by the catchers of fish, and by the snarers of birds, and by every hunter of wild animals, and by every man who snareth lions in the mountains, when these things enter [the city] one tenth of them shall be demanded.
"And of all the calves which are cast throughout the regions which are included in these measures, one tenth of their number
"26 shall be set apart as animals which are sealed for all the burnt offerings which are offered up daily.
"And, moreover, the gift of one tenth shall be levied upon the gold, ivory, ebony, spices, carnelians (?), sa wood, seshes spice, dum palm fruit (?), nef wood, and upon woods and products of every kind whatsoever, which the Khentiu, and the Khentiu of Hen-Resu, and the Egyptians, and every person whatsoever [shall bring in].
"27. And [every] hand shall pass them by, and no officer of the revenue whatsoever shall utter a word beyond these places to demand (or, levy on) things from them, or to take things over and above [those which are intended for] thy capital city.
"And I will give unto thee the land belonging to the city, which beareth stones, and good land for cultivation. Nothing thereof shall be [diminished] or withheld,
"28 of all these things in order to deceive the scribes, and the revenue officers, and the inspectors of the king, on whom it shall be incumbent to certify everything.
"And further, I will cause the masons, and the hewers of ore (?), and the workers in metal, and the smelters (?) of gold, and the sculptors in stone,
"29 and the ore-crushers, and the furnace-men (?), and handicraftsmen of every kind whatsoever, who work in hewing, and cutting, and polishing these stones, and in gold, and silver, and copper, and lead, and every worker in wood who shall cut down any tree, or carry on a trade of any kind, or work which is connected with the wood trade, to
"30 pay tithe upon all the natural products (?), and also upon the hard stones which are brought from their beds above, and quarried stones of all kinds.
"And there shall be an inspector over the weighing of the gold, and silver, and copper, and real (i.e., precious) stones, and the [other] things, which the metal-workers require for the House of Gold.
"31 and the sculptors of the images of the gods need in the making and repairing of them, and [these things] shall be exempted from tithing, and the workmen also. And everything shall be delivered (or, given) in front of the storehouse to their children, a second time, for the protection of everything. And whatsoever is before thy God-house shall be in abundance, just as it hath ever been from the earliest time.
"32 And a copy of this decree shall be inscribed upon a stele, [which shall be set up] in the holy place, according to the writing of the [original] document which is cut upon wood, and [figures of] this god and the overseers of the temple shall be [cut] thereon. Whosoever shall spit upon that which is on it shall be admonished by the rope. And the overseers of the priests, and every overseer of the people of the House of the God, shall ensure the perpetuation of my name in the House of the god Khnemu-Ra, the lord of Abu (Elephantine), for ever."
1. Get thee back, Apep, thou enemy of Ra, thou winding serpent in the form of an intestine, without arms [and] without legs. Thy body cannot stand upright so that thou mayest have therein being, long is thy tail in front of thy den, thou enemy; retreat before 2 Ra. Thy head shall be cut off, and the slaughter of thee shall be carried out. Thou shalt not lift up thy face, for his (i.e., Ra's) flame is in thy accursed soul. The odour which is in his chamber of slaughter is in thy members, and thy form shall be overthrown by the slaughtering knife of 3 the great god. The spell of the Scorpion-goddess Serq driveth back thy might. Stand still, stand still, and retreat through her spell.
Be vomited, O poison, I adjure thee to come forth on the earth. Horus uttereth a spell over thee, Horus hacketh 4 thee in pieces, he spitteth upon thee; thou shalt not rise up towards heaven, but shalt totter downwards, O feeble one, without strength, cowardly, unable to fight, blind, without eyes, and with thine head turned upside down. Lift not up thy face. Get thee back quickly, and find 5 not the way. Lie down in despair, rejoice not, retreat speedily, and show not thy face because of the speech of Horus, who is perfect in words of power. The poison rejoiced, [but] the heart[s] of many were very sad thereat. 6. Horus hath smitten it with his magical spells, and he who was in sorrow is [now] in joy. Stand still then, O thou who art in sorrow, [for] Horus hath been endowed with life. 7. He coineth charged, appearing himself to overthrow the Sebiu fiends which bite. All men when they see Ra praise the son of Osiris. Get thee back, Worm, 8 and draw out thy poison which is in all the members of him that is under the knife. Verily the might of the word of power of Horus is against thee. Vomit thou, O Enemy, get thee back, O poison.
Recite [the following formula]:--
"Hail, Ra, come to thy daughter! A scorpion hath stung her 10 on a lonely road. Her cry hath penetrated the heights of heaven, and is heard along the paths. 11. The poison hath entered into her body, and circulateth through her flesh. She hath set her mouth against it; verily the poison is in her members.
"12. Come then with thy strength, with thy fierce attack, and with thy red powers, and force it 13 to be hidden before thee. Behold, the poison hath entered into all the members of this Cat which is under my fingers. Be not afraid, be not afraid, 14 my daughter, my splendour, [for] I have set myself near (or, behind) thee. I have overthrown the poison 15 which is in all the limbs of this Cat. O thou Cat, thy head is the head of Ra, the Lord of the Two Lands, the smiter of the rebellious peoples. 16. Thy fear is in all lands, O Lord of the living, Lord of eternity. O thou Cat, thy two eyes are the Eye of the Lord of the Khut uraeus, who illumineth 17 the Two Lands with his Eye, and illumineth the face on the path of darkness. O thou Cat, thy nose is the nose of 18 Thoth, the Twice Great, Lord of Khemenu (Hermopolis), the Chief of the Two Lands of Ra, who putteth breath into the nostrils of every person. O thou Cat, thine ears 19 are the ears of Nebertcher, who hearkeneth unto the voice of all persons when they appeal to him, and weigheth words (i.e., judgeth) in all the earth. 20. O thou Cat, thy mouth is the mouth of Tem, the Lord of life, the uniter (?) of creation, who hath caused the union (?) of creation; he shall deliver thee from every 21 poison. O thou Cat, thy neck (nehebt) is the neck of Neheb-ka, President of the Great House, vivifier of men and women by 22 means of the mouth of his two arms. O thou Cat, thy breast is the breast of Thoth, the Lord of Truth, who hath given to thee breath to 23 refresh (?) thy throat, and hath given breath to that which is therein. O thou Cat, thy heart is the heart of the god Ptah, who healeth 24 thy heart of the evil poison which is in all thy limbs. O thou Cat, thy hands 25 are the hands of the Great Company of the gods and the Little Company of the gods, and they shall deliver thy hand from the poison from the mouth of every serpent. O thou Cat, 26 thy belly is the belly of Osiris, Lord of Busiris, the poison shall not work any of its wishes in thy belly. O thou Cat, 27 thy thighs are the thighs of the god Menthu, who shall make thy thighs to stand up, and shall bring the 28 poison to the ground. O thou Cat, thy leg-bones are the leg-bones of Khensu, 29 who travelleth over all the Two Lands by day and by night, and shall lead the poison to the ground. O thou Cat, thy legs (or, feet) 30 are the legs of Amen the Great, Horus, Lord of Thebes, who shall stablish thy feet on the earth, and shall overthrow the poison. O thou Cat, thy haunches are the haunches of Horus, 31 the avenger (or, advocate) of his father Osiris, and they shall place Set in the evil which he hath wrought. O thou Cat, thy soles are the soles of Ra, who shall make the poison to return to the earth. O thou Cat, thy bowels are the bowels of 32 the Cow-goddess Meh-urt, who shall overthrow and cut in pieces the poison which is in thy belly and in all the members in thee, and in [all] the members of the gods in heaven, and in [all] the members of the gods on earth, and shall overthrow 33 every poison in thee. There is no member in thee without the goddess who shall overthrow and cut in pieces the poison of every male serpent, and every female serpent, and every scorpion, and every reptile, which may be in any member 34 of this Cat which is under the knife. Verily Isis weaveth and Nephthys spinneth against the poison. This woven garment strengtheneth this [being, i.e., Horus], who is perfect in words of power, through 35 the speech of Ra Heru-khuti, the great god, President of the South and North: 'O evil poison which is in any member of this Cat which is under the knife, come, issue forth upon the earth.'"
Say the [following] words:--
"O Ra-[Khuti], come to 36 thy daughter. O Shu, come to thy wife. O Isis, come to thy sister, and deliver her from the evil poison which is in all her members. 37. Hail, O ye gods, come ye and overthrow ye the evil poison which is in all the members of the Cat which is under the knife.
"38. Hail, O aged one, who renewest thy youth in thy season, thou old man who makest thyself to be a boy, grant thou that Thoth may come to me at [the sound of] my voice, and behold, let him turn back from me Neta-ter. Osiris is on the water, the Eye of Horus is with him. 39. A great Beetle spreadeth himself over him, great by reason of his grasp, produced by the gods from a child. He who is over the water appeareth in a healthy form. If he who is over the water shall be approached (or, attacked), the Eye of Horus, which weepeth, shall be approached.
"Get ye back, 40 O ye who dwell in the water, crocodiles, fish, that Enemy, male dead person and female dead person, male fiend and female fiend, of every kind whatsoever, lift not up your faces, O ye who dwell in the waters, ye crocodiles and fish. When Osiris journeyeth over you, permit ye him to go to Busiris. Let your nostrils [be closed], 41 your throats stopped up.
"Get ye back, Seba fiends! Lift ye not up your faces against him that is on the water . . . . . Osiris-Ra, riseth up in his Boat to look at the gods of Kher-ahat, and the Lords of the Tuat stand up to slay thee when [thou] comest, O Neha-her, 42 against Osiris. [When] he is on the water the Eye of Horus is over him to turn your faces upside down and to set you on your backs.
"Hail, ye who dwell in the water, crocodiles and fish, Ra shutteth up your mouths, Sekhet stoppeth up your throats, Thoth cutteth out your 43 tongues, and Heka blindeth your eyes. These are the four great gods who protect Osiris by their magical power, and they effect the protection of him that is on the water, of men and women of every kind, and of beasts and animals of every kind which are on the water 44 by day. Protected are those who dwell in the waters, protected is the sky wherein is Ra, protected is the great god who is in the sarcophagus, protected is he who is on the water.
"A voice [which] crieth loudly is in the House of Net (Neith), a loud voice is in the Great House, 45 a great outcry from the mouth of the Cat. The gods and the goddesses say, 'What is it? What is it?' [It] concerneth the Abtu Fish which is born. Make to retreat from me thy footsteps, O Sebau fiend. I am Khnemu, the Lord of Her-urt. Guard thyself 46 again from the attack which is repeated, besides this which thou hast done in the presence of the Great Company of the gods. Get thee back, retreat thou from me. I am the god. Oh, Oh, O [Ra], hast thou not heard the 47 voice which cried out loudly until the evening on the bank of Netit, the voice of all the gods and goddesses which cried out loudly, the outcry concerning the wickedness which thou hast done, O wicked Sebau fiend? Verily 48 the lord Ra thundered and growled thereat, and he ordered thy slaughter to be carried out. Get thee back, Seba fiend! Hail! Hail!"
48. I am Isis, [and] I have come forth from the dwelling (or, prison) wherein my brother Set placed me. 49. Behold the god Thoth, the great god, the Chief of Maat [both] in heaven and on the earth, said unto me, "Come now, O Isis, thou goddess, moreover it is a good thing to hearken, [for there is] life to one who shall be guided [by the advice] of another. Hide thou thyself with [thy] son the child, 50 and there shall come unto him these things. His members shall grow, and two-fold strength of every kind shall spring up [in him]. [And he] shall be made to take his seat upon the throne of his father, [whom] he shall avenge, [and he shall take possession of] the exalted position of Heq of the Two Lands."
I came forth [from the dwelling] at the time of evening, and there came forth the Seven Scorpions 51 which were to accompany me and to strike(?) for me with [their] stings. Two scorpions, Tefen and Befen, were behind me, two scorpions, Mestet and Mestetef, were by my side, and three scorpions, Petet, Thetet, and Maatet (or, Martet), were for preparing the road for me. I charged them very strictly (or, in a loud voice), 52 and my words penetrated into their ears: "Have no knowledge of [any], make no cry to the Tesheru beings, and pay no attention to the 'son of a man' (i.e., anyone) who belongeth to a man of no account," [and I said,] "Let your faces be turned towards the ground [that ye may show me] the way." So the guardian of the company brought me to the boundaries of the city of 53 Pa-Sui, the city of the goddesses of the Divine Sandals, [which was situated] in front of the Papyrus Swamps.
When I had arrived at the place where the people lived I came to the houses wherein dwelt the wives [and] husbands. And a certain woman of quality spied me as I was journeying along the road, and she shut 54 her doors on me. Now she was sick at heart by reason of those [scorpions] which were with me. Then [the Seven Scorpions] took counsel concerning her, and they all at one time shot out their venom on the tail of the scorpion Tefen; as for me, the woman Taha opened her door, and I entered into the house of the miserable lady.
55. Then the scorpion Tefen entered in under the leaves of the door and smote (i.e., stung) the son of Usert, and a fire broke out in the house of Usert, and there was no water there to extinguish it; [but] the sky rained upon the house of Usert, though it was not the season for rain.
56. Behold, the heart of her who had not opened her door to me was grievously sad, for she knew not whether he (i.e., her son) would live [or not], and although she went round about through her town uttering cries [for help], there was none who came at [the sound of] her voice. Now mine own heart was grievously sad for the sake of the child, and [I wished] to make to live [again] him that was free from fault. 57. [Thereupon] I cried out to the noble lady, "Come to me. Come to me. Verily my mouth (?) possesseth life. I am a daughter [well] known in her town, [and I] can destroy the demon of death by the spell (or, utterance) which my father taught me to know. "I am his daughter, 58 the beloved [offspring] of his body."
Then Isis placed her two hands on the child in order to make to live him whose throat was stopped, [and she said],
"O poison of the scorpion Tefent, come forth and appear on the ground! Thou shalt neither enter nor penetrate [further into the body of the child]. O poison of the scorpion Befent, come forth and appear on the ground! 59. I am Isis, the goddess, the lady (or, mistress) of words of power, and I am the maker of words of power (i.e., spells), and I know how to utter words with magical effect. Hearken ye unto me, O every reptile which possesseth the power to bite (i.e., to sting), and fall headlong to the ground! O poison of the scorpion Mestet, make no advance [into his body]. O poison of the scorpion Mestetef, rise not up [in his body]. O poison of the scorpions Petet and Thetet, penetrate not [into his body]. [O 60 poison of] the scorpion Maatet (or, Martet), fall down on the ground."
[Here follows the] "Chapter of the stinging [of scorpions]."
And Isis, the goddess, the great mistress of spells (or, words of power), she who is at the head of the gods, unto whom the god Keb gave his own 61 magical spells for the driving away of poison at noon-day (?), and for making poison to go back, and retreat, and withdraw, and go backward, spake, saying, "Ascend not into heaven, through the command 62 of the beloved one of Ra, the egg of the Smen goose which cometh forth from the sycamore. Verily my words are made to command the uttermost limit 63 of the night. I speak unto you, [O scorpions] I am alone and in sorrow because our names will suffer disgrace throughout the nomes. 64. Do not make love, do not cry out to the Tesheru fiends, and cast no glances upon the noble ladies in their houses. Turn your faces towards the earth and [find out] the road, 65 so that we may arrive at the hidden places in the town of Khebt. Oh the child shall live and the poison die! Ra liveth and the poison dieth! Verily Horus shall be in good case (or, healthy) 66 for his mother Isis. Verily he who is stricken shall be in good case likewise."
And the fire [which was in the house of Usert] was extinguished, and heaven was satisfied 67 with the utterance of Isis, the goddess.
Then the lady Usert came, and she brought unto me her possessions, and she filled the house of the woman Tah (?), for the KA of Tah (?), 68 because [she] had opened to me her door. Now the lady Usert suffered pain and anguish the whole night, and her mouth tasted (i.e., felt) the sting 69 [which] her son [had suffered]. And she brought her possessions as the penalty for not having opened the door to me. Oh the child shall live and the poison die! Verily Horus shall be in good case 70 for his mother Isis. Verily everyone who is stricken shall be in good case likewise.
Lo, a bread-cake [made] of barley meal shall drive out (or, destroy) the poison, 71 and natron shall make it to withdraw, and the fire [made] of hetchet-plant shall drive out (or, destroy) fever-heat from the limbs.
"O Isis, O Isis, come thou to thy 72 Horus, O thou woman of the wise mouth! Come to thy son"--thus cried the gods who dwelt in her quarter of the town--"for he is as one 73 whom a scorpion hath stung, and like one whom the scorpion Uhat, which the animal Antesh drove away, hath wounded."
74. [Then] Isis ran out like one who had a knife [stuck] in her body, and she opened her arms wide, [saying] "Behold me, behold me, my son 75 Horus, have no fear, have no fear, O son my glory! No evil thing of any kind whatsoever shall happen unto thee, [for] there is in thee the essence (or, fluid) which made the things which exist. 76. Thou art the son from the country of Mesqet, [thou hast] come forth from the celestial waters Nu, and thou shalt not die by the heat of the poison. 77. Thou wast the Great Bennu, who art born (or, produced) or; the top of the balsam-trees which are in the House of the Aged One in Anu (Heliopolis). Thou 78 art the brother of the Abtu Fish, who orderest what is to be, and art the nursling of the Cat who dwelleth in 79 the House of Neith. The goddess Reret, the goddess Hat, and the god Bes protect thy members. Thy head shall not fall to the Tchat fiend 80 that attacketh thee. Thy members shall not receive the fire of that which is thy poison. Thou shalt not go backwards on the land, and thou shalt not be brought low 81 on the water. No reptile which biteth (or, stingeth) shall gain the mastery over thee, and no lion shall subdue thee or have dominion over thee. Thou art the son of the sublime god 82 who proceeded from Keb. Thou art Horus, and the poison shall not gain the mastery over thy members. Thou art the son of the sublime god who proceeded from Keb, and thus likewise shall it be with those who are under the knife. And the four 83 august goddesses shall protect thy members."
[Here the narrative is interrupted by the following texts:]
[I am] he who rolleth up into the sky, and who goeth down (i.e., setteth) in the Tuat, whose form is in the House of height, through whom when he openeth his Eye the light cometh into being, and when he closeth his Eye it becometh night. [I am] the Water-god Het when he giveth 84 commands, whose name is unknown to the gods. I illumine the Two Lands, night betaketh itself to flight, and I shine by day and by night. I am the Bull of Bakha, and the Lion of Manu. I am he who traverseth the heavens by day and by night without being repulsed. I have come 85 by reason of the voice (or, cry) of the son of Isis. Verily the blind serpent Na hath bitten the Bull. O thou poison which floweth through every member of him that is under the knife, come forth, I charge thee, upon the ground. Behold, he that is under the knife shall not be bitten. 86. Thou art Menu, the Lord of Coptos, the child of the White Shat which is in Anu (Heliopolis), which was bitten [by a reptile]. O Menu, Lord of Coptos, give thou air unto him that is under the knife; and air shall be given to thee. 87. Hail, divine father and minister of the god Nebun, [called] Mer-Tem, son of the divine father and minister of the god Nebun, scribe of the Water-god Het, [called] Ankh-Semptek (sic), son of the lady of the house Tent-Het-nub! He restored this inscription after he had found it in a ruined state in the Temple of Osiris-Mnevis, because he wished to make to live 88 her name . . . . . . . . . . and to give air unto him that is under [the knife], and to give life unto the ancestors of all the gods. And his Lord Osiris-Mnevis shall make long his life with happiness of heart, [and shall give him] a beautiful burial after [attaining to] an old age, because of what he hath done for the Temple of Osiris-Mnevis.
89. Horus was bitten (i.e., stung) in Sekhet-An, to the north of 90 Hetep-hemt, whilst his mother Isis was in the celestial houses making a libation 91 for her brother Osiris. And Horus sent forth his cry into 92 the horizon, and it was heard by those who were in . . . . . . Thereupon the keepers of the doors 93 who were in the [temple of] the holy Acacia Tree started up at the voice of Horus. 94. And one sent forth a cry of lamentation, and Heaven gave the order that Horus was to be healed. 95. And [the gods] took counsel [together] concerning the life [of Horus, saying,] 96 "O goddess Pai(?), O god Asten, 97 who dwellest in Aat-Khus(?) . . . . . . thy . . . . . . enter in 98 . . . . . lord of sleep . . . . . . the child Horus. Oh, Oh, 99 bring thou the things which are thine to cut off the poison which is in every member 100 of Horus, the son of Isis, and which is in every member of him that is under the knife likewise."
101. A HYMN OF PRAISE TO HORUS TO GLORIFY HIM, WHICH IS TO BE SAID 102 OVER THE WATERS AND OVER THE LAND. Thoth speaketh and this god reciteth [the following]:--
"103. Homage to thee, god, son of a god. Homage to thee, heir, son of an heir. 104. Homage to thee, bull, son of a bull, who wast brought 105 forth by a holy goddess. Homage to thee, Horus, who comest forth from 106 Osiris, and wast brought forth by the goddess Isis. I recite thy 107 words of power, I speak with thy magical utterance. 108. I pronounce a spell in thine own words, which 109 thy heart hath created, and all the spells and incantations which have come forth from thy mouth, 110 which thy father Keb commanded thee [to recite], and thy mother 111 Nut gave to thee, and the majesty of the Governor of Sekhem taught thee to make use of for thy protection, 112 in order to double (or, repeat) thy protective formulae, to shut the mouth of 113 every reptile which is in heaven, and on the earth, and in 114 the waters, to make men and women to live, to make the gods to be at peace [with thee], and to make Ra to employ his magical spells 115 through thy chants of praise. Come to me this day, quickly, quickly, 116 as thou workest the paddle of the Boat of the god. Drive thou away from me every lion 117 on the plain, and every crocodile in the waters, and all mouths which bite (or, sting) in their holes. 118. Make thou them before me like the stone of the mountain, like a broken pot 119 lying about in a quarter of the town. Dig thou out from me the poison which riseth and 120 is in every member of him that is under the knife. Keep thou watch over him . . . . . . 121 by means of thy words. Verily let thy name be invoked this day. Let thy power (qefau) come into being 122 in him. Exalt thou thy magical powers. Make me to live 123 and him whose throat is closed up. Then shall mankind give thee praise, 124 and the righteous (?) shall give thanks unto thy forms. And all the gods likewise shall invoke thee, 125 and in truth thy name shall be invoked this day. I am Horus [of] Shet[enu] (?).
"126. O thou who art in the cavern, O thou who art in the cavern. O thou who art at the mouth of the cavern. 127. O thou who art on the way, O thou who art on the way. O thou who art at the mouth of the way. 128. He is Urmer (Mnevis) who approacheth every man 129 and every beast. He is like the god Sep who is in Anu (Heliopolis). 130. He is the Scorpion-[god] who is in the Great House (Het-ur). Bite him not, for he is 131 Ra. Sting him not, for he is Thoth. Shoot ye not 132 your poison over him, for he is Nefer-Tem. O every male serpent, 133 O every female serpent, O every antesh (scorpion?) which bite with your mouths, 134 and sting with your tails, bite 135 ye him not with your mouths, and sting ye him not with your tails. 136. Get ye afar off from him, make ye not your fire to be against him, for he is the son of Osiris. 137. Vomit ye. [Say] four times:--
"138. I am Thoth, I have come from heaven to make protection of Horus, 139 and to drive away the poison of the scorpion which is in every member of Horus. 140. Thy head is to thee, Horus; it shall be stable under 141 the Urert Crown. Thine eye is to thee, Horus, [for] thou art 142 Horus, the son of Keb, the Lord of the Two Eyes, in the midst of the Company [of the gods]. Thy nose is to thee, 143 Horus, [for] thou art Horus the Elder, the son of Ra, and thou shalt not inhale 144 the fiery wind. Thine arm is to thee, Horus, 145 great is thy strength to slaughter the enemies of thy father. Thy two thighs 146 are to thee, Horus. Receive thou the rank and dignity of thy father 147 Osiris. Ptah hath balanced for thee thy mouth on the day of 148 thy birth. Thy heart (or, breast) is to thee, Horus, and the Disk 149 maketh thy protection. Thine eye is to thee, Horus; thy right eye 150 is like Shu, and thy left eye like Tefnut, who are the children 151 of Ra. Thy belly is to thee, Horus, and the Children are the gods who are therein, 152 and they shall not receive the essence (or, fluid) of the scorpion. Thy strength is to thee, Horus, 153 and the strength of Set shall not exist against thee. Thy phallus is to thee, 154 Horus, and thou art Kamutef, the protector 155 of his father, who maketh an answer for his children 156 in the course of every day. Thy thighs are to thee, Horus, and thy 157 strength shall slaughter the enemies of thy father. 158. Thy calves are to thee, Horus; the god Khnemu hath builded [them], 159 and the goddess Isis hath covered them with flesh. The soles of thy feet are to thee, Horus, 160 and the nations who fight with the bow (Peti) fall under thy feet. Thou rulest 161 the South, North, West, and East, and thou seest 162 like Ra. [Say] four times. And likewise him that is under the knife."
163. Beautiful god, Senetchem-ab-Ra-setep-[en]-Amen, son of Ra, Nekht-Heru-Hebit, 164 thou art protected, and the gods and goddesses are protected, and conversely. 165. Beautiful god, Senetchem-ab-Ra-setep-[en]-Ra, son of Ra, Nekht-Heru-Hebit, 166 thou art protected, and Heru-Shet[enu], the great god, is protected, and conversely.
167. ANOTHER CHAPTER LIKE UNTO IT. "Fear not, fear not, O Bast, the strong of heart, at the head of the holy field, the mighty one among all the gods, nothing shall gain the mastery over thee. Come thou outside, following my speech (or, mouth), O evil 168 poison which is in all the members of the lion (or, cat) which is under the knife."
[The narrative of the stinging of Horus by a scorpion is continued thus]:
"I am Isis, who conceived a child by her husband, and she became heavy with Horus, the divine [child]. I gave birth to Horus, the son of Osiris, in a nest of papyrus plants. I rejoiced exceedingly over this, because 169 I saw [in him one] who would make answer for his father. I hid him, and I concealed him through fear of that [fiend (?)]. I went away to the city of Am, [where] the people gave thanks [for me] through [their] fear of my making trouble [for them]. I passed the day in seeking to provide foot for the child, [and] on returning to take Horus into my arms I found him, Horus, the beautiful one 170 of gold, the boy, the child, without [life]. He had bedewed the ground with the water of his eye, and with foam from his lips. His body was motionless, his heart was powerless to move, and the sinews (or, muscles) of his members were [helpless]. I sent forth a cry, [saying]:
"'I, even I, 171 lack a son to make answer [for me]. [My] two breasts are full to overflowing, [but] my body is empty. [My] mouth wished for that which concerned him. A cistern of water and a stream of the inundation was I. The child was the desire of my heart, and I longed to protect him (?). I carried him in my womb, I gave birth to him, 172 I endured the agony of the birth pangs, I was all alone, and the great ones were afraid of disaster and to come out at the sound of my 173 voice. My father is in the Tuat, my mother is in Aqert, and my elder brother 174 is in the sarcophagus. Think of the enemy and of how prolonged was the wrath of his heart 175 against me, [when] I, the great lady, was in his house.'
"I cried then, [saying,] 'Who 176 among the people will indeed let their hearts come round to me?' I cried then 177 to those who dwelt in the papyrus swamps (or, Ateh), and they inclined to me straightway. 178. And the people came forth to me from their houses, and they thronged about me 179 at [the sound of] my voice, and they loudly bewailed with me the greatness of my affliction. 180. There was no man there who set restraint (?) on his mouth, every person among them lamented 181 with great lamentation. There was none there who knew how to make [my child] to live.
"And there came forth unto me a woman who was [well] known 182 in her city, a lady who was mistress of her [own] estate. She came forth to me. Her mouth possessed 183 life, and her heart was filled with the matter which was therein, [and she said,] 'Fear not, fear not, O son Horus! 184. Be not cast down, be not cast down, O mother of the god. The child of the Olive-tree is by the mountain of his brother, 185 the bush is hidden, and no enemy shall enter therein. The word of power of Tem, the Father of the gods, 186 who is in heaven, maketh to live. Set shall not enter into this region, he shall not go round about it. 187. The marsh of Horus of the Olive-tree is by the mountain of his brother; those who are in his following shall not at any time . . . . . . it. 188. This shall happen to him: Horus shall live for his mother, and shall salute (2) [her] 189 with his mouth. A scorpion hath smitten (i.e., stung) him, and the reptile Aun-ab hath wounded him.'" 190.
Then Isis placed her nose in his mouth so that she might know whether he who was in 191 his coffin breathed, and she examined the wound of the heir of the god, and she found that there was poison 192 in it. She threw her arms round him, and then quickly she leaped about with him like fish when they are laid 193 upon the hot coals, [saying]:
"Horus is bitten, O Ra. Thy son is bitten, [O Osiris]. 194. Horus is bitten, the flesh and blood of the Heir, the Lord of the diadems (?) of the kingdoms of Shu. 195. Horus is bitten, the Boy of the marsh city of Ateh, the Child in the House of the Prince. 196. The beautiful Child of gold is bitten, the Babe hath suffered pain and is not. Horus is bitten, he the son of Un-Nefer, 197 who was born of Auh-mu (?). Horus is bitten, he in whom there was nothing abominable, 198 the son, the youth among the gods. Horus is bitten, he for whose wants I prepared in abundance, 199 for I saw that he would make answer for his father. Horus is bitten, he for whom [I] had care 200 [when he was] in the hidden woman [and for whom I was afraid when he was] in the womb of his mother. Horus is bitten, he whom I guarded 201 to look upon. I have wished for the life of his heart. Calamity hath befallen the child 202 on the water, and the child hath perished."
Then came Nephthys 203 shedding tears and uttering cries of lamentation, and going round about through the papyrus swamps. And Serq [came also and they said]: 204 "Behold, behold, what hath happened to Horus, son of Isis, and who [hath done it]? Pray then to heaven, 205 and let the mariners of Ra cease their labours for a space, for the Boat of Ra cannot travel onwards [whilst] son Horus 206 [lieth dead] on his place."
And Isis sent forth her voice into heaven, and made supplication to the Boat of Millions of Years, and the 207 Disk stopped in its journeying, and moved not from the place whereon it rested. Then came forth Thoth, who is equipped 208 with his spells (or, words of power), and possesseth the great word of command of maa-kheru, [and said:] "What [aileth thee], what [aileth thee], O Isis, thou goddess who hast magical spells, 209 whose mouth hath understanding? Assuredly no evil thing hath befallen [thy] son Horus, [for] the Boat of Ra hath him under its protection. 210. I have come this day in the Divine Boat of the Disk from the place where it was yesterday, 211--now darkness came and the light was destroyed--in order to heal Horus for his mother 212 Isis and every person who is under the knife likewise."
And Isis, the goddess, said: "O Thoth, great things 213 [are in] thy heart, [but] delay belongeth to thy plan. Hast thou come 214 equipped with thy spells and incantations, and having the great formula of maa-kheru, and one [spell] after the other, the numbers whereof are not known? 215. Verily Horus is in the cradle(?) of the poison. Evil, evil is his case, death, [and] misery 216 to the fullest [extent]. The cry of his mouth is towards his mother(?). I cannot [bear] to see these things in his train. My heart [hath not] rested because of them 217 since the beginning(?) [when] I made haste to make answer [for] Horus-Ra (?), placing [myself] on the earth, [and since the day [when] 218 I was taken possession of by him. I desired Neheb-ka . . . . . . . 219"
[And Thoth said:] "Fear not, fear not, O goddess Isis, fear not, fear not, O Nephthys, and let not anxiety [be to you]. 220. I have come from heaven having life to heal(?) the child for his mother, Horus is . . . Let thy heart be firm; he shall not sink under the flame. 221. Horus is protected as the Dweller in his Disk, who lighteth up the Two Lands by the splendour of his two Eyes; and he who is under the knife is likewise protected. 222. Horus is protected as the First-born son in heaven, who is ordained to be the guide of the things which exist and of the things which are not yet created; and he who under the knife is protected likewise. 224. Horus is protected as that great Dwarf (nemu) who goeth round about the Two Lands in the darkness; and he who is under the knife is protected likewise. 224. Horus is protected as the Lord (?) in the night, who revolveth at the head of the Land of the Sunset (Manu); and he who is under the knife is protected likewise. 225. Horus is protected as the Mighty Ram who is hidden, and who goeth round about in front of his Eyes; and he who is under the knife is protected likewise. Horus is protected as the Great Hawk 226 which flieth through heaven, earth, and the Other World (Tuat); and he who is under the knife is protected likewise. Horus is protected as the Holy Beetle, the mighty (?) wings of which 227 are at the head of the sky; and he who is under the knife is protected likewise. Horus is protected as the Hidden Body, and as he whose mummy is in his sarcophagus; and he who is under the knife is protected likewise. 228. Horus is protected [as the Dweller] in the Other World [and in the] Two Lands, who goeth round about 'Those who are over Hidden Things'; and he who is under the knife is protected likewise. 229. Horus is protected as the Divine Bennu who alighteth in front of his two Eyes; and he who is under the knife is protected likewise. Horus is protected 230 in his own body, and the spells which his mother Isis hath woven protect him. Horus is protected by the names of his father [Osiris] in 231 his forms in the nomes; and he who is under the knife is protected likewise. Horus is protected by the weeping of his mother, and by the cries of grief of his brethren; and he 232 who is under the knife is protected likewise. Horus is protected by his own name and heart, and the gods go round about him to make his funeral bed; and he who is under the knife is protected likewise."
[And Thoth said:]
"233. Wake up, Horus! Thy protection is established. Make thou happy the heart of thy mother Isis. The words of Horus shall bind 234 up hearts, he shall cause to be at peace him who is in affliction. Let your hearts be happy, O ye who dwell in the heavens (Nut). Horus, he 235 who hath avenged (or, protected) his father shall cause the poison to retreat. Verily that which is in the mouth of Ra shall go round about (i.e., circulate), and the 236 tongue of the Great God shall repulse [opposition]. The Boat [of Ra] standeth still, and travelleth not onwards. The Disk is in the [same] place where it was yesterday to heal 237 Horus for his mother Isis, and to heal him that is under the knife of his mother likewise. 238. Come to the earth, draw nigh, O Boat of Ra, make the boat to travel, O mariners of heaven, 239 transport provisions (?) of . . . . . . Sekhem to heal Horus for his mother Isis, and to heal 240 him that is under the knife of his mother likewise. Hasten away, O pain which is in the 241 region round about, and let it (i.e., the Boat) descend upon the place where it was yesterday to heal Horus for his mother Isis, 242 and to heal him that is under the knife of his mother likewise. Get thee round and round, O bald (?) fiend, without horns 243 at the seasons (?), not seeing the forms through the shadow of the two Eyes, to heal Horus for his mother 244 Isis, and to heal him that is under the knife likewise. Be filled, O two halves of heaven, be empty, O papyrus roll, return, O life, into the living to heal Horus for his it mother Isis, 245 and to heal him that is under the knife likewise. Come thou to earth, O poison. Let hearts be glad, and let radiance (or, light) go round about.
"I am Thoth, the firstborn son, the son of Ra, and Tem and the Company of the gods have commanded me to heal Horus for his mother Isis, and to heal him that is under the knife likewise. O Horus, O Horus, thy KA protecteth thee, and thy Image worketh protection for thee. The poison is as the daughter of its [own] flame; [it is] destroyed [because] it smote the strong son. 246. Your temples are in good condition for you, [for] Horus liveth for his mother, and he who is under the knife likewise."
And the goddess Isis said:
"Set thou his face towards those who dwell in the North Land (Ateh), the nurses who dwell in the city Pe-Tept (Buto), for they have offered very large offerings in order to cause the child to be made strong for his mother, and to make strong him that is under the knife likewise. Do not allow them to recognize the divine KA in the Swamp Land, in the city (?) of Nemhettu (?) [and] in her city."
247. Then spake Thoth unto the great gods who dwell in the Swamp-Land [saying]: "O ye nurses who dwell in the city of Pe, who smite [fiends] with your hands, and overthrow [them] with your arms on behalf of that Great One who appeareth in front of you 248 [in] the Sektet Boat, let the Matet (Mantchet) Boat travel on. Horus is to you, he is counted up for life, and he is declared for 249 the life of his father [Osiris]. I have given gladness unto those who are in the Sektet Boat, and the mariners [of Ra] make it to journey on. Horus liveth for his mother Isis. and he who is under the knife liveth for his mother likewise. As for the poison, the strength thereof has been made powerless. Verily I am a favoured one, and I will join myself 250 to his hour to hurl back the report of evil to him that sent it forth. The heart of Ra-Heru-Khuti rejoiceth. Thy son Horus is counted up for life [which is] on this child to make him to smite, and to retreat (?) from those who are above, and to turn back the paths of the Sebiu fiends from him, so that he may take possession of the throne of the Two Lands. Ra is in heaven to make answer on 251 behalf of him and his father. The words of power of his mother have lifted up his face, and they protect him and enable him to go round about wheresoever he pleaseth, and to set the terror of him in celestial beings. I have made haste . . . . . ."
I. Though it be the wise man's duty, O CLEA, to apply to the gods for every good thing which he hopes to enjoy, yet ought he more especially to pray to them for their assistance in his search after that knowledge which more immediately regards themselves, as far as such knowledge may be attained, inasmuch as there is nothing which they can bestow more truly beneficial to mankind, or more worthy themselves, than truth. For whatever other good things are indulged to the wants of men, they have all, properly speaking, no relation to, and are of a nature quite different from, that of their divine donors. For 'tis not the abundance of their gold and silver, nor the command of the thunder, but wisdom and knowledge which constitute the power and happiness of those heavenly beings. It is therefore well observed by Homer (Iliad, xiii. 354), and indeed with more propriety than be usually talks of the gods, when, speaking of Zeus and Poseidon, he tells us that both were descended from the same parents, and born in the same region, but that Zeus was the elder and knew most"; plainly intimating thereby that the empire of the former was more august and honourable than that of his brother, as by means of his age he was his superior, and more advanced in wisdom and science. Nay, 'tis my opinion, I own, that even the blessedness of that eternity which is the portion of the Deity himself consists in that universal knowledge of all nature which accompanies it; for setting this aside, eternity might be more properly styled an endless duration than an enjoyment of existence.
II. To desire, therefore, and covet after truth, those truths more especially which concern the divine nature, is to aspire to be partakers of that nature itself, and to profess that all our studies and inquiries are devoted to the acquisition of holiness. This occupation is surely more truly religious than any external purifications or mere service of the temple can be. But more especially must such a disposition of mind be highly acceptable to that goddess to whose service you are dedicated, for her especial characteristics are wisdom and foresight, and her very name seems to express the peculiar relation which she bears to knowledge. For "Isis" is a Greek word, and means "knowledge," and "Typhon," the name of her professed adversary, is also a Greek word, and means "pride and insolence." This latter name is well adapted to one who, full of ignorance and error, tears in pieces and conceals that holy doctrine which the goddess collects, compiles, and delivers to those who aspire after the most perfect participation in the divine nature. This doctrine inculcates a steady perseverance in one uniform and temperate course of life, and an abstinence from particular kinds of foods, as well as from all indulgence of the carnal appetite, and it restrains the intemperate and voluptuous part within due bounds, and at the same time habituates her votaries to undergo those austere and rigid ceremonies which their religion obliges them to observe. The end and aim of all these toils and labours is the attainment of the knowledge of the First and Chief Being, who alone is the object of the understanding of the mind; and this knowledge the goddess invites us to seek after, as being near and dwelling continually with her. And this also is what the very name of her temple promiseth to us, that is to say, the knowledge and understanding of the eternal and self-existent Being (τοῦ ὄντας)-now, it is called "Iseion," which suggests that if we approach the temple of the goddess rightly, and with purity, we shall obtain the knowledge of that eternal and self-existent Being (τὸ ὂν).
III. The goddess Isis is said by some authors to be the daughter of Hermes, and by others of Prometheus, both of them famous for their philosophic turn of mind. The latter is supposed to have first taught mankind wisdom and foresight, as the former is reputed to have invented letters and music.
They likewise call the former of the two Muses at Hermopolis Isis as well as Dikaiosune, she being none other, it is said, than Wisdom pointing out the knowledge of divine truths to her votaries, the true Hierophori and Hierostoli. Now, by the former of these are meant such who carry about them looked up in their souls, as in a chest, the sacred doctrine concerning the gods, purified from all such superfluities as superstition may have added thereto. And the holy apparel with which the Hierostoli adorn the statues of these deities, which is partly of a dark and gloomy and partly of a more bright and shining colour, seems aptly enough to represent the notions which this doctrine teaches us to entertain of the divine nature itself, partly clear and partly obscure. And inasmuch as the devotees of Isis after their decease are wrapped up in these sacred vestments, is not this intended to signify that this holy doctrine still abides with them, and that this alone accompanies them in another life? For as 'tis not the length of the beard or the coarseness of the habit which makes a philosopher, so neither will these frequent shavings, or the mere wearing of a linen vestment, constitute a votary of Isis. He alone is a true servant or follower of this goddess who, after he has heard, and has been made acquainted in a proper manner with the history of the actions of these gods, searches into the hidden truths which lie concealed under them, and examines the whole by the dictates of reason and philosophy.
IV. Nor, indeed, ought such an examination to be looked on as unnecessary whilst there are so many ignorant of the true reason even of the most ordinary rites observed by the Egyptian priests, such as their shavings and wearing linen garments. Some, indeed, there are who never trouble themselves to think at all about these matters, whilst others rest satisfied with the most superficial accounts of them: "They pay a peculiar veneration to the sheep, therefore they think it their duty not only to abstain from eating its flesh, but likewise from wearing its wool. They are continually mourning for their gods, therefore they shave themselves. The light azure blossom of the flax resembles the clear and bloomy colour of the ethereal sky, therefore they wear linen"; whereas the true reason of the institution and observation of these rites is but one, and that common to all of them, namely, the extraordinary notions which they entertain of cleanliness, persuaded as they are, according to the saying of Plato, "none but the pure ought to approach the pure." Now, no superfluity of our food, and no excrementitious substance, is looked upon by them as pure and clean; such, however, are all kinds of wool and down, our hair and our nails. It would be the highest absurdity, therefore, for those who, whilst; they are in a course of purification, are at so much pains to take off the hair from every part of their own bodies, at the same time to clothe themselves with that of other animals. So when we are told by Hesiod "not to pare our nails whilst we are present at the festivals of the gods," we ought to understand that he intended hereby to inculcate that purity wherewith we ought to come prepared before we enter upon any religious duty, that we have not to make ourselves clean whilst we ought to be occupied in attending to the solemnity itself. Now, with regard to flax, this springs out of the immortal earth itself; and not only produces a fruit fit for food, but moreover furnishes a light and neat sort of clothing, extremely agreeable to the wearer, adapted to all the seasons of the year, and not in the least subject, as is said, to produce or nourish vermin; but more of this in another place.
V. Now, the priests are so scrupulous in endeavouring to avoid everything which may tend to the increase of the above-mentioned excrementitious substances, that, on this account, they abstain not only from most sorts of pulse, and from the flesh of sheep and swine, but likewise, in their more solemn purifications, they even exclude salt from their meals. This they do for many reasons, but chiefly because it whets their appetites, and incites them to eat more than they otherwise would. Now, as to salt being accounted impure because, as Aristagoras tells us, many little insects are caught in it whilst it is hardening, and are thereby killed therein-this view is wholly trifling and absurd. From these same motives also they give the Apis Bull his water from a well specially set apart for the purpose, and they prevent him altogether from drinking of the Nile, not indeed that they regard the river as impure, and polluted because of the crocodiles which are in it, as some pretend, for there is nothing which the Egyptians hold in greater veneration than the Nile, but because its waters are observed to be particularly nourishing and fattening. And they strive to prevent fatness in Apis as well as in themselves, for they are anxious that their bodies should sit as light and easy about their souls as possible, and that their mortal part should not oppress and weigh down the divine and immortal.
VI. The priests of the Sun at Heliopolis never carry wine into their temples, for they regard it as indecent for those who are devoted to the service of any god to indulge in the drinking of wine whilst they are under the immediate inspection of their Lord and King. The priests of the other deities are not so scrupulous in this respect, for they use it, though sparingly. During their more solemn purifications they abstain from wine wholly, and they give themselves up entirely to study and meditation, and to the hearing and teaching of those divine truths which treat of the divine nature. Even the kings, who are likewise priests, only partake of wine in the measure which is prescribed for them in the sacred books, as we are told by Hecataeus. This custom was only introduced during the reign of Psammetichus, and before that time they drank no wine at all. If they used it at any time in pouring out libations to the gods, it was not because they looked upon it as being acceptable to them for its own sake, but they poured it out over their altars as the blood of their enemies who had in times past fought against them. For they believe the vine to have first sprung out of the earth after it was fattened by the bodies of those who fell in the wars against the gods. And this, they say, is the reason why drinking its juice in great quantities makes men mad and beside themselves, filling them, as it were, with the blood of their own ancestors. These things are thus related by Eudoxus in the second book of his Travels, as he had them from the priests themselves.
VII. As to sea-fish, the Egyptians in general do not abstain from all kinds of them, but some from one sort and some from another. Thus, for example, the inhabitants of Oxyrhynchus will not touch any that have been taken with an angle; for as they pay especial reverence to the Oxyrhynchus Fish, from whence they derive their name, they are afraid lest perhaps the hook may be defiled by having been at some time or other employed in catching their favourite fish. The people of Syene in like manner abstain from the Phagrus Fish; for as this fish is observed by them to make his first appearance upon their coasts just as the Nile begins to overflow, they pay special regard to these voluntary messengers as it were of that most joyful news. The priests, indeed, entirely abstain from all sorts in general. Therefore, upon the ninth day of the first month, when all the rest of the Egyptians are obliged by their religion to eat a fried fish before the door of their houses, they only burn them, not tasting them at all. For this custom they give two reasons: the first and most curious, as falling in with the sacred philosophy of Osiris and Typhon, will be more properly explained in another place. The second, that which is most obvious and manifest, is that fish is neither a dainty nor even a necessary kind of food, a fact which seems to be abundantly confirmed by the writings of Homer, who never makes either the delicate Pheacians or the Ithacans (though both peoples were islanders) to feed upon fish, nor even the companions of Ulysses during their long and most tedious voyage, till they were reduced thereto by extreme necessity. In short, they consider the sea to have been forced out of the earth by the power of fire, and therefore to lie out of nature's confines; and they regard it not as a part of the world, or one of the elements, but as a preternatural and corrupt and morbid excrement.
VIII. This much may be depended upon: the, religious rites and ceremonies of the Egyptians were never instituted upon irrational grounds, never built upon mere fable and superstition, but founded with a view to promote the morality and happiness of those who were to observe them, or at least to preserve the memory of some valuable piece of history, or to represent to us some of the phenomena of nature. As concerning the abhorrence which is expressed for onions, it is wholly improbable that this detestation is owing to the loss of Diktys, who, whilst he was under the guardianship of Isis, is supposed to have fallen into the river and to have been drowned as he was reaching after a bunch of them. No, the true reason of their abstinence from onions is because they are observed to flourish most and to be in the greatest vigour at the wane of the moon, and also because they are entirely useless to them either in their feasts or in their times of abstinence and purification, for in the former case they make tears come from those who use them, and in the latter they create thirst. For much the same reason they likewise look upon the pig as an impure animal, and to be avoided, observing it to be most apt to engender upon the decrease of the moon, and they think that those who drink its milk are more subject to leprosy and such-like cutaneous diseases than others. The custom of abstaining from the flesh of the pig is not always observed, for those who sacrifice a sow to Typhon once a year, at the full moon, afterwards eat its flesh. The reason they give for this practice is this: Typhon being in pursuit of this animal at that season of the moon, accidentally found the wooden chest wherein was deposited the body of Osiris, which he immediately pulled to pieces. This story, however, is not generally admitted, there being some who look upon it, as they do many other relations of the same kind, as founded upon some mistake or misrepresentation. All agree, however, in saying that so great was the abhorrence which the ancient Egyptians expressed for whatever tended to promote luxury, expense, and voluptuousness, that in order to expose it as much as possible they erected a column in one of the temples of Thebes, full of curses against their king Meinis, who first drew them off from their former frugal and parsimonious course of life. The immediate cause for the erection of the pillar is thus given: Technatis, the father of Bocchoris, leading an army against the Arabians, and his baggage and provisions not coming up to him as soon as he expected, was therefore obliged to eat some of the very poor food which was obtainable, and having eaten, he lay down on the bare ground and slept very soundly. This gave him a great affection for a mean and frugal diet, and induced him to curse the memory of Meinis, and with the permission of the priests he made these curses public by cutting them upon a pillar.
IX. Now, the kings of Egypt were always chosen either out of the soldiery or priesthood, the former order being honoured and respected for its valour, and the latter for its wisdom. If the choice fell upon a soldier, he was immediately initiated into the order of priests, and by them instructed in their abstruse and hidden philosophy, a philosophy for the most part involved in fable and allegory, and exhibiting only dark hints and obscure resemblances of the truth. This the priesthood hints to us in many instances, particularly by the sphinxes, which they seem to have placed designedly before their temples as types of the enigmatical nature of their theology. To this purpose, likewise, is that inscription which they have engraved upon the base of the statue of Athene at Saïs, whom they identify with Isis: "I am everything that has been, that is, and that shall be: and my veil no man hath raised." In like manner the word "Amoun," or as it is expressed in the Greek language, "Ammôn," which is generally looked upon as the proper name of the Egyptian Zeus, is interpreted by Manetho the Sebennite to signify "concealment" or "something which is hidden." Hecataeus of Abdera indeed tells us that the Egyptians make use of this term when they call out to one another. If this be so, then their invoking Amoun is the same thing as calling upon the supreme being, whom they believe to be "hidden" and "concealed" in the universal nature, to appear and manifest itself to them. So cautious and reserved was the Egyptian wisdom in those things which appertained to religion.
X. And this is still farther evinced from those voyages which have been made into Egypt by the wisest men among the Greeks, namely, by Solo, Thales Plato, Eudoxus, Pythagoras, and, as some say, even by Lycurgus himself, on purpose to converse with the priests. And we are also told that Eudoxus was a disciple of Chnouphis the Memphite, Solo of Sonchis the Saïte, and Pythagoras of Oinuphis the Heliopolite. But none of these philosophers seems either to have been more admired and in greater favour with the priests, or to have paid a more especial regard to their method of philosophising, than this last named, who has particularly imitated their mysterious and symbolical manner in his own writings, and like them conveyed his doctrines to the world in a kind of riddle. For many of the precepts of Pythagoras come nothing short of the hieroglyphical representations themselves, such as, "eat not in a chariot," "sit not on a measure (choenix)," "plant not a palm-tree," and "stir not the fire with a sword in the house." And I myself am of the opinion that, when the Pythagoreans appropriated the names of several of the gods to particular numbers, as that of Apollo to the unit, of Artemis to the duad, of Athene to the seven, and of Poseidon to the first cube, in this they allude to something which the founder of their sect saw in the Egyptian temples, or to some ceremonies performed in them, or to some symbol there exhibited. Thus, their great king and lord Osiris is represented by the hieroglyphics for an eye and a sceptre, the name itself signifying "many-eyed," as we are told by some who would derive it from the words os, "many," and iri, an "eye," which have this meaning in the Egyptian language. Similarly, because the heavens are eternal and are never consumed or wax old, they represent them by a heart with a censer placed under it. Much in the same way are those statues of the Judges at Thebes without hands, and their chief, or president, is represented with his eyes turned downwards, which signifies that justice ought not to be obtainable by bribes, nor guided by favour or affection. Of a like nature is the Beetle which we see engraven upon the seals of the soldiers, for there is no such thing as a female beetle of this species; for they are all males, and they propagate their kind by casting their seed into round balls of dirt, which afford not only a proper place wherein the young may be hatched, but also nourishment for them as soon as they are born.
XI. When you hear, therefore, the mythological tales which the Egyptians tell of their gods, their wanderings, their mutilations, and many other disasters which befell them, remember what has just been said, and be assured that nothing of what is thus told you is really true, or ever happened in fact. For can it be imagined that it is the dog itself which is reverenced by them under the name of Hermes? It is the qualities of this animal, his constant vigilance, and his acumen in distinguishing his friends from his foes, which have rendered him, as Plato says, a meet emblem of that god who is the chief patron of intelligence. Nor can we imagine that they think that the sun, like a newly born babe, springs up every day out of a lily. It is quite true that they represent the rising sun in this manner, but the reason is because they wish to indicate thereby that it is moisture to which we owe the first kindling of this luminary. In like manner, the cruel and bloody king of Persia, Ochus, who not only put to death great numbers of the people, but even slew the Apis Bull himself, and afterwards served him up in a banquet to his friends, is represented by them by a sword, and by this name he is still to be found in the catalogue of their kings. This name, therefore, does not represent his person, but indicates his base and cruel qualities, which were best suggested by the picture of an instrument of destruction. If, therefore, O Clea, you will hear and entertain the story of these gods from those who know how to explain it consistently with religion and philosophy, if you will steadily persist in the observance of all these holy rites which the laws require of you, and are moreover fully persuaded that to form true notions of the divine nature is more acceptable to them than any sacrifice or mere external act of worship can be, you will by this means be entirely exempt from any danger of falling into superstition, an evil no less to be avoided than atheism itself.
XII. Now, the story of Isis and Osiris, its most insignificant and superfluous parts being omitted, runs thus:--
The goddess Rhea, they say, having accompanied with Kronos by stealth, was discovered by Helios who straightway cursed her, and declared that she should not be delivered in any month or year. Hermes, however, 'being also in love with the same goddess, in return for the favours which he had received from her, went and played at dice with Selene, and won from her the seventieth part of each day. These parts he joined together and made from them five complete days, and he added them to the three hundred and sixty days of which the year formerly consisted. These five days are to this day called the "Epagomenae," that is, the superadded, and they are observed by them as the birthdays of their gods. On the first of these, they say, Osiris was born, and as he came into the world a voice was heard saying, "The Lord of All is born." Some relate the matter in a different way, and say that a certain person named Pamyles, as he was fetching water from the temple of Dios at Thebes, heard a voice commanding him to proclaim aloud that the good and great king Osiris was then born, and that for this reason Kronos committed the education of the child to him, and that in memory of this event the Pamylia were afterwards instituted, which closely resemble the Phallephoria or Priapeia of the Greeks. Upon the second of these days was born Aroueris, whom some call Apollo, and others the Elder Horus. Upon the third day Typhon was born, who came into the world neither at the proper time nor by the right way, but he forced a passage through a wound which he made in his mother's side. Upon the fourth day Isis was born, in the marshes of Egypt, and upon the fifth day Nephthys, whom some call Teleute, or Aphrodite, or Nike, was born. As regards the fathers of these children, the first two are said to have been begotten by Helios, Isis by Hermes, and Typhon and Nephthys by Kronos. Therefore, since the third of the superadded days was the birthday of Typhon, the kings considered it to be unlucky, and in consequence they neither transacted any business in it, nor even suffered themselves to take any refreshment until the evening. They further add that Typhon married Nephthys, and that Isis and Osiris, having a mutual affection, enjoyed each other in their mother's womb before they were born, and that from this commerce sprang Aroueris, whom the Egyptians likewise call Horus the Elder, and the Greeks Apollo.
XIII. Osiris having become king of Egypt, applied himself to civilizing his countrymen by turning them from their former indigent and barbarous course of life. He taught them how to cultivate and improve the fruits of the earth, and he gave them a body of laws whereby to regulate their conduct, and instructed them in the reverence and worship which they were to pay to the gods. With the same good disposition he afterwards travelled over the rest of the world, inducing the people everywhere to submit to his discipline, not indeed compelling them by force of arms, but persuading them to yield to the strength of his reasons, which were conveyed to them in the most agreeable manner, in hymns and songs, accompanied with instruments of music. From this last circumstance the Greeks identified him with their Dionysos, or Bacchus. During the absence of Osiris from his kingdom, Typhon had no opportunity of making any innovations in the state, Isis being extremely vigilant in the government, and always upon her guard. After his return, however, having first persuaded seventy-two other people to join with him in the conspiracy, together with a certain queen of Ethiopia called Aso, who chanced to be in Egypt at that time, he formed a crafty plot against him. For having privily taken the measure of the body of Osiris, he caused a chest to be made of exactly the same size, and it was very beautiful and highly decorated. This chest he brought into a certain banqueting room, where it was greatly admired by all who were present, and Typhon, as if in jest, promised to give it to that man whose body when tried would be found to fit it. Thereupon the whole company, one after the other, went into it, but it did not fit any of them; last of all Osiris himself lay down in it. Thereupon all the conspirators ran to the chest, and clapped the cover upon it, and then they fastened it down with nails on the outside, and poured melted lead over it. They next took the chest to the river, which carried it to the sea through the Tanaïtic mouth of the Nile; and for this reason this mouth of the: Nile is still held in the utmost abomination by the Egyptians, and is never mentioned by them except with marks of detestation. These things, some say, took place on the seventeenth day of the month of Hathor, when the sun was in Scorpio, in the twenty-eighth year of the reign of Osiris, though others tell us that this was the year of his life and not of his reign.
XIV. The first who had knowledge of the accident which had befallen their king were the Pans and Satyrs, who inhabited the country round about Chemmis, and they having informed the people about it, gave the first occasion to the name of Panic Terrors, which has ever since been made use of to signify any sudden fright or amazement of a multitude. As soon as the report reached Isis, she immediately cut off one of the locks of her hair, and put on mourning apparel in that very place where she happened to be; for this reason the place has ever since been called "Koptos," or the "city of mourning," though some are of opinion that this word rather signifies "deprivation." After this she wandered round about through the country, being full of disquietude and perplexity, searching for the chest, and she inquired of every person she met, including some children whom she saw, whether they knew what was become of it. Now, it so happened that these children had seen what Typhon's accomplices had done with the body, and they accordingly told her by what mouth of the Nile it had been conveyed to the sea. For this reason the Egyptians look upon children as endued with a kind of faculty of divining, and in consequence of this notion are very curious in observing the accidental prattle which they have with one another whilst they are at play, especially if it be in a sacred place, forming omens and presages from it. Isis meanwhile having been informed that Osiris, deceived by her sister Nephthys, who was in love with him, had unwittingly enjoyed her instead of herself, as she concluded from the melilot-garland which he had left with her, made it her business likewise to search out the child, the fruit of this unlawful commerce (for her sister, dreading the anger of her husband Typhon, had exposed it as soon as it was born). Accordingly, after much pains and difficulty, by means of some dogs that conducted her to the place where it was, she found it and bred it up; and in process of time it became her constant guard and attendant, and obtained the name of Anubis, and it is thought that it watches and guards the gods as dogs do men.
XV. At length Isis received more particular news that the chest had been carried by the waves of the sea to the coast of Byblos, and there gently lodged in the branches of a bush of tamarisk, which in a short time had grown up into a large and beautiful tree, and had grown round the chest and enclosed it on every side so completely that it was not to be seen. Moreover, the king of the country, amazed at its unusual size, had cut the tree down, and made that part of the trunk wherein the chest was concealed into a pillar to support the roof of his house. These things, they say, having been made known to Isis in an extraordinary manner by the report of demons, she immediately went to Byblos, where, setting herself down by the side of a fountain, she refused to speak to anybody except the queen's women who chanced to be there. These, however, she saluted and caressed in the kindest manner possible, plaiting their hair for them, and transmitting into them part of that wonderful odour which issued from her own body. This raised a great desire in the queen their mistress to see the stranger who had this admirable faculty of transfusing so fragrant a smell from herself into the hair and skin of other people. She therefore sent for her to court, and, after a further acquaintance with her, made her nurse to one of her sons. Now, the name of the king who reigned at this time at Byblos was Melkander (Melkarth?), and that of his wife was Astarte, or, according to others, Saôsis, though some call her Nemanoun, which answers to the Greek name Athenais.
XVI. Isis nursed the child by giving it her finger to suck instead of the breast. She likewise put him each night into the fire in order to consume his mortal part, whilst, having transformed herself into a swallow, she circled round the pillar and bemoaned her sad fate. This she continued to do for some time, till the queen, who stood watching her, observing the child to be all of a flame, cried out, and thereby deprived him of some of that immortality which would otherwise have been conferred upon him. The goddess then made herself known, and asked that the pillar which supported the roof might be given to her. Having taken the pillar down, she cut it open easily, and having taken out what she wanted, she wrapped up the remainder of the trunk in fine linen, and having poured perfumed oil over it, she delivered it again into the hands of the king and queen. Now, this piece of wood is to this day preserved in the temple, and worshipped by the people of Byblos. When this was done, Isis threw herself upon the chest, and made at the same time such loud and terrible cries of lamentation over it, that the younger of the king's sons who heard her was frightened out of his life. But the elder of them she took with her, and set sail with the chest for Egypt. Now, it being morning the river Phaedrus sent forth a keen and chill air, and becoming angry she dried up its current.
XVII. At the first place where she stopped, and when she believed that she was alone, she opened the chest, and laying her face upon that of her dead husband, she embraced him and wept bitterly. Then, seeing that the little boy had silently stolen up behind her, and had found out the reason of her grief, she turned upon him suddenly, and, in her anger, gave him so fierce and terrible a look that he died of fright immediately. Others say that his death did not happen in this manner, but, as already hinted, that he fell into the sea. Afterwards he received the greatest honour on account of the goddess, for this Maneros, whom the Egyptians so frequently call upon at their banquets, is none other than he. This story is contradicted by those who tell us that the true name of this child was Palaestinus, or Pelusius, and that the city of this name was built by the goddess in memory of him. And they further add that this Maneros is thus honoured by the Egyptians at their feasts because he was the first who invented music. Others again state that Maneros is not the name of any particular person, but a were customary form of complimentary greeting which the Egyptians use towards each other at their more solemn feasts and banquets, meaning no more by it than to wish "that what they were then about might prove fortunate and happy to them." This is the true import of the word. In like manner they say that the human skeleton which is carried about in a box on festal occasions, and shown to the guests, is not designed, as some imagine, to represent the particular misfortunes of Osiris, but rather to remind them of their mortality, and thereby to excite them freely to make use of and to enjoy the good things which are set before them, seeing that they must quickly become such as they there saw. This is the true reason for introducing the skeleton at their banquets. But to proceed with the narrative.
XVIII. When Isis had come to her son Horus, who was being reared at Buto, she deposited the chest in a remote and unfrequented place. One night, however, when Typhon was hunting by the light of the moon, he came upon it by chance, and recognizing the body which was enclosed in it, he tore it into several pieces, fourteen in all, and scattered them in different places up and down the country. When Isis knew what had been done, she set out in search of the scattered portions of her husband's body; and in order to pass more easily through the lower, marshy parts of the country, she made use of a boat made of the papyrus plant. For this reason, they say, either fearing the anger of the goddess, or else venerating the papyrus, the crocodile never injures anyone who travels in this sort of vessel. And this, they say, hath given rise to the report that there are very many different sepulchres of Osiris in Egypt, for wherever Isis found one of the scattered portions of her husband's body, there she buried it. Others, however, contradict this story, and tell us that the variety of sepulchres of Osiris was due rather to the policy of the queen, who, instead of the real body, as she pretended, presented to these cities only an image of her husband. This she did in order to increase the honours which would by these means be paid to his memory, and also to defeat Typhon, who, if he were victorious in his fight against Horus in which be was about to engage, would search for the body of Osiris, and being distracted by the number of sepulchres would despair of ever being able to find the true one. We are told, moreover, that notwithstanding all her efforts, Isis was never able to discover the phallus of Osiris, which, having been thrown into the Nile immediately upon its separation from the rest of the body, had been devoured by the Lepidotus, the Phagrus, and the Oxyrhynchus, fish which above all others, for this reason, the Egyptians have in more especial avoidance. In order, however, to make some amends for the loss, Isis consecrated the phallus made in imitation of it, and instituted a solemn festival to its memory, which is even to this day observed by the Egyptians.
XIX. After these things Osiris returned from the other world, and appeared to his son Horus, and encouraged him to fight, and at the same time instructed him in the exercise of arms. He then asked him what he thought was the most glorious action a man could perform, to which Horus replied, "To revenge the injuries offered to his father and mother." Osiris then asked him what animal he thought most serviceable to a soldier, and Horus replied, "A horse." On this Osiris wondered, and he questioned him further, asking him why he preferred a horse to a lion, and Horus replied, "Though the lion is the more serviceable creature to one who stands in need of help, yet is the horse more useful in overtaking and cutting off a flying enemy." These replies caused Osiris to rejoice greatly, for they showed him that his son was sufficiently prepared for his enemy. We are, moreover, told that amongst the great numbers who were continually deserting from Typhon's party was his concubine Thoueris, and that a serpent which pursued her as she was coming over to Horus was slain by his soldiers. The memory of this action is, they say, still preserved in that cord which is thrown into the midst of their assemblies, and then chopped in pieces. Afterwards a battle took place between Horus and Typhon, which lasted many days, but Horus was at length victorious, and Typhon was taken prisoner. He was delivered over into the custody of Isis, who, instead of putting him to death, loosed his fetters and set him free. This action of his mother incensed Horus to such a degree that he seized her, and pulled the royal crown off her head; but Hermes came forward, and set upon her head the head of an ox instead of a helmet. After this Typhon accused Horus of illegitimacy, but, by the assistance of Hermes, his legitimacy was fully established by a decree of the gods themselves. After this two other battles were fought between Horus and Typhon, and in both Typhon was defeated. Moreover, Isis is said to have had union with Osiris after his death, and she brought forth Harpokrates, who came into the world before his time, and was lame in his lower limbs.
XX. Such then are the principal circumstances of this famous story, the more harsh and shocking parts of it, such as the cutting up of Horus and the beheading of Isis, being omitted. Now, if such could be supposed to be the real sentiments of the Egyptians concerning those divine Beings whose most distinguishing characteristics are happiness and immortality, or could it be imagined that they actually believed what they thus tell us ever to have actually taken place, I should not need to warn you, O Clea, you who are already sufficiently averse to such impious and absurd notions of the God, I should not, I say, have need to caution you, to testify your abhorrence of them, and, as Aeschylus expresses it, "to spit and wash your mouth" after the recital of them. In the present case, however, it is not so. And I doubt not that you yourself are conscious of the difference between this history and those light and idle fictions which the poets and other writers of fables, like spiders, weave and spin out of their own imaginations, without having any substantial ground or firm foundation to work upon. There must have been some real distress, some actual calamity, at the bottom as the ground-work of the narration; for, as mathematicians assure us, the rainbow is nothing else but a variegated image of the sun, thrown upon the sight by the reflection of his beams from the clouds; and thus ought we to look upon the present story as the representation, or rather reflection, of something real as its true cause. And this notion is still farther suggested to us as well by that solemn air of grief and sadness which appears in their sacrifices, as by the very form and arrangement of their temples, which extend into long avenues and open aisles in some portions, and in others retreating into dark and gloomy chapels which resembled the underground vaults which are allotted to the dead. That the history has a substantial foundation is proved by the opinion which obtains generally concerning the sepulchres of Osiris. There are many places wherein his body is said to have been deposited, and among these are Abydos and Memphis, both of which are said to contain his body. It is for this reason, they say, that the richer and more prosperous citizens wish to be buried in the former of these cities, being ambitious of lying, as it were, in the grave with Osiris. The title of Memphis to be regarded as the grave of Osiris seems to rest upon the fact that the Apis Bull, who is considered to be the image of the soul of Osiris, is kept in that city for the express purpose that it may be as near his body as possible. Others again tell us that the interpretation of the name Memphis is "the haven of good men," and that the true sepulchre of Osiris lies in that little island which the Nile makes at Philae. This island is, they say, inaccessible, and neither bird can alight on it, nor fish swim near it, except at the times when the priests go over to it from the mainland to solemnize their customary rites to the dead, and to crown his tomb with flowers, which, they say, is overshadowed by the branches of a tamarisk-tree, the size of which exceeds that of an olive-tree.
XXI. Eudoxus indeed asserts that, although there are many pretended sepulchres of Osiris in Egypt, the, place where his body actually lies is Busiris, where likewise he was born. As to Taphosiris, there is no need to mention it particularly, for its very name indicates its claim to be the tomb of Osiris. There are likewise other circumstances in the Egyptian ritual which hint to us the reality upon which this history is grounded, such as their cleaving the trunk of a tree, their wrapping it up in linen which they tear in pieces for that purpose, and the libations of oil which they afterwards pour upon it; but these I do not insist on, because they are intermixed with such of their mysteries as may not be revealed.
[FIRST EXPLANATION OF THE STORY.]
XXII. Now as to those who, from many things of this kind, some of which are proclaimed openly, and others are darkly hinted at in their religious institutions, would conclude that the whole story h no other than a mere commemoration of the various actions of their kings and other great men, who, by reason of their excellent virtue and the mightiness of their power, added to their other titles the honour of divinity, though they afterwards fell into many and grievous calamities, those, I say, who would in this manner account for the various scenes above-mentioned, must be owned indeed to make use of a very plausible method of eluding such difficulties as may arise about this subject, and ingeniously enough to transfer the most shocking parts of it from the divine to the human nature. Moreover, it must be admitted that such a solution is not entirely destitute of any appearance of historical evidence for its support. For when the Egyptians themselves tell us that Hermes had one hand shorter than another, that Typhon was of red complexion, Horus fair, and Osiris black, does not this show that they were of the human species, and subject to the same accidents as all other men? Nay, they go farther, and even declare the particular work in which each was engaged whilst alive. Thus they say that Osiris was a general, that Canopus, from whom the star took its name, was a pilot, and that the ship which the Greeks call Argo, being made in imitation of the ship of Osiris, was, in honour of him, turned into a constellation and placed near Orion and the Dog-star, the former being sacred to Horus and the latter to Isis.
XXIII. But I am much afraid that to give in to this explanation of the story will be to move things which ought not to be moved; and not only, as Simonides says, "to declare war against all antiquity," but likewise against whole families and nations who are fully possessed with the belief in the divinity of these beings. And it would be no less than dispossessing those great names of their heaven, and bringing them down to the earth. It would be to shake and loosen a worship and faith which have been firmly settled in nearly all mankind from their infancy. It would be to open a wide door for atheism to enter in at, and to encourage the attempts of those who would humanize the divine nature. More particularly it would give a clear sanction and authority to the impostures of Euhemerus the Messenian, who from mere imagination, and without the least appearance of truth to support it, has invented a new mythology of his own, asserting that "all those in general who are called and declared to be gods are none other than so many ancient generals and sea-captains and kings." Now, he says that he found this statement written in the Panchaean dialect in letters of gold, though in what part of the globe his Panchaeans dwell, any more than the Tryphillians, whom he mentions at the same time with them, he does not inform us. Nor can I learn that any other person, whether Greek or Barbarian, except himself, has ever yet been so fortunate as to meet with these imaginary countries.
In § XXIV. Plutarch goes on to say that the Assyrians commemorate Semiramis, the Egyptians Sesostris, the Phrygians Manis or Masdis, the Persians Cyrus, and the Macedonians Alexander, yet these heroes are not regarded as gods by their peoples. The kings who have accepted the title of gods have afterwards had to suffer the reproach of vanity and presumption, and impiety and injustice.][SECOND EXPLANATION OF THE STORY.]
XXV. There is another and a better method which some employ in explaining this story. They assert that what is related of Typhon, Osiris, and Isis is not to be regarded as the afflictions of gods, or of mere mortals, but rather as the adventures of certain great Daemons. These beings, they say, are supposed by some of the wisest of the Greek philosophers, that is to say, Plato, Pythagoras, Xenocrates, and Chrysippus, in accordance with what they had learned from ancient theologians, to be stronger and more powerful than men, and of a nature superior to them. They are, at the same time, inferior to the pure and unmixed nature of the gods, as partaking of the sensations of the body, as well as of the perceptions of the soul, and consequently liable to pain as well as pleasure, and to such other appetites and affections, as flow from their various combinations. Such affections, however, have a greater power and influence over some of them than over others, just as there are different degrees of virtue and vice found in these Daemons as well as in mankind. In like manner, the wars of the Giants and the Titans which are so much spoken of by the Greeks, the detestable actions of Kronos, the combats between Apollo and the Python, the flights of Dionysos, and the wanderings of Demeter, are exactly of the same nature as the adventures of Osiris and Typhon. Therefore, they all are to be accounted for in the same manner, and every treatise of mythology will readily furnish us with an abundance of other similar instances. The same thing may also be affirmed of those other things which are so carefully concealed under the cover of mysteries and imitations.
[In § XXVI. Plutarch points out that Homer calls great and good men "god-like" and "God's compeers," but the word Daemon is applied to the good and bad indifferently (see Odyssey, vi. 12; Iliad, xiii. 810, v. 438, iv. 31, &c.). Plato assigns to the Olympian Gods good things and the odd numbers, and the opposite to the Daemons. Xenocrates believed in the existence of a series of strong and powerful beings which take pleasure in scourgings and fastings, &c. Hesiod speaks of "holy daemons" (Works and Days, 126) and "guardians of mankind," and "bestowers of wealth," and these are regarded by Plato as a "middle order of beings between the gods and men, interpreters of the wills of the gods to men, and ministering to their wants, carrying the prayers and supplications of mortals to heaven, and bringing down thence in return oracles and all other blessings of life." Empedocles thought that the Daemons underwent punishment, and that when chastened and purified they were restored to their original state.]
[§ XXVII. To this class belonged Typhon, who was punished by Isis. in memory of all she had done and suffered, she established certain rites and mysteries which were to be types and images of her deeds, and intended these to incite people to piety, and, to afford them consolation. Isis and Osiris were translated from good Daemons into gods, and the honours due to them are rightly of a mixed kind, being those due to gods and Daemons. Osiris is none other than Pluto, and Isis is not different from Proserpine.]
[§ XXX. Typhon is held by the Egyptians in the greatest contempt, and they do all they can to vilify him. The eolour red being associated with him, they treat with contumely all those who have a ruddy complexion; the ass being usually of a reddish colour, the men of Koptos are in the habit of sacrificing asses by casting them down precipices. The inhabitants of Busiris and Lycopolis never use trumpets, because their sounds resemble the braying of an ass. The cakes which are offered at the festivals during Paoni and Paopi are stamped with the figure of a fettered ass. The Pythagoreans regarded Typhon as a daemon, and according to them he was produced in the even number fifty-six; and Eudoxus says that a figure of fifty-six angles typifies the nature of Typhon.][§ XXXI. The Egyptians only sacrifice red-coloured bulls, and a single black or white hair in the animal's head disqualifies it for sacrifice. They sacrifice creatures wherein the souls of the wicked have been confined, and through this view arose the custom of cursing the animal to be sacrificed, and cutting off its bead and throwing it into the Nile. No bullock is sacrificed which has not on it the seal of the priests who were called "Sealers." The impression from this seal represents a man upon his knees, with his hands tied behind him, and a sword pointed at his throat. The ass is identified with Typhon not only because of his colour, but also because of his stupidity and the sensuality of his disposition. The Persian king Ochus was nicknamed the "Ass," which made him to say, "This ass shall dine upon your ox," and accordingly he slew Apis. Typhon is said to have escaped from Horus by a flight of seven days on an ass.]
THIRD EXPLANATION OF THE STORY.]
XXXII. Such then are the arguments of those who endeavour to account for the above-mentioned history of Isis and Osiris upon a supposition that they were of the order of Daemons; but there are others who pretend to explain it upon other principles, and in more philosophical manner. To begin, then, with those whose reasoning is the most simple and obvious. As the Greeks allegorize their Kronos into Time, and their Hera into Air, and tell us that the birth of Hephaistos is no other but the change of air into fire, so these philosophers say that by Osiris the Egyptians mean the Nile, by Isis that part of the country which Osiris, or the Nile, overflows, and by Typhon the sea, which, by receiving the Nile as it runs into it, does, as it were, tear it into many pieces, and indeed entirely destroys it, excepting only so much of it as is admitted into the bosom of the earth in its passage over it, which is thereby rendered fertile. The truth of this explanation is confirmed, they say, by that sacred dirge which they make over Osiris when they bewail "him who was born on the right side of the world and who perished on the left." For it must be observed that the Egyptians look upon the east as the front or face of the world, upon the north as its right side, and upon the south as its left. As, therefore, the Nile rises in the south, and running directly northwards is at last swallowed up by the sea, it may rightly enough be said to be born on the right and to perish on the left side, This conclusion, they say, is still farther strengthened from that abhorrence which the priests express towards the sea, as well as salt, which they call "Typhon's foam." And amongst their prohibitions is one which forbids salt being laid on their tables. And do they not also carefully avoid speaking to pilots, because this class of men have much to do with the sea and get their living by it? And this is not the least of their reasons for the great dislike which they have for fish, and they even make the fish a symbol of "hatred," as is proved by the pictures which are to be seen on the porch of the temple of Neith at Saïs. The first of these is a child, the second is an old man, the third is a hawk, and then follow a fish and a hippopotamus. The meaning of all these is evidently, "O you who are coming into the world, and you who are going out of it (i.e., both young and old), God hateth impudence." For by the child is indicated "all those who are coming into life"; by the old man, "those who are going out of it"; by the hawk, "God"; by the fish, "hatred," on account of the sea, as has been before stated; and by the hippopotamus, "impudence," this creature being said first to slay his sire, and afterwards to force his dam. The Pythagoreans likewise may be thought perhaps by some to have looked upon the sea as impure, and quite different from all the rest of nature, and that thus much is intended by them when they call it the "tears of Kronos."
[§§ XXXIII., XXXIV. Some of the more philosophical priests assert that Osiris does not symbolize the Nile only, nor Typhon the sea only, but that Osiris represents the principle and power of moisture in general, and that Typhon represents everything which is scorching, burning, and fiery, and whatever destroys moisture. Osiris they believe to have been of a black colour, because water gives a black 2 tinge to everything with which it is mixed. The Mnevis Bull kept at Heliopolis is, like Osiris, black in colour, "and even Egypt itself, by reason of the extreme blackness of the soil, is called by them 'Chemia,' the very name which is given to the black part or pupil of the eye. It is, moreover, represented by them under the figure of a human heart." The Sun and Moon are not represented as being drawn about in chariots, but as sailing round the world in ships, which shows that they owe their motion, support, and nourishment to the power of humidity. Homer and Thales both learned from Egypt that "water was the first principle of all things, and the cause of generation."]
[§ XXXVI., The Nile and all kinds of moisture are called the "efflux of Osiris." Therefore a water-pitcher is always carried first in his processions, and the leaf of a fir-tree represents both Osiris and Egypt. Osiris the great principle of fecundity, which is proved by the Pamylia festivals, in which a statue of the god with a triple phallus is carried about. The three-fold phallus merely signifies any great and indefinite number.]
[§ XXXVIII. The Sun is consecrated to Osiris, and the lion is worshipped, and temples are ornamented with figures of this animal, because the Nile rises when the sun is in the constellation of the Lion. Horus, the offspring of Osiris, the Nile, and Isis, the Earth, was born in the marshes of Buto, because the vapour of damp land destroys drought. Nephthys, or Teleute, represents the extreme limits of the country and the sea-shore, that is, barren land. Osiris (i.e., the Nile) overflowed this barren land, and Anubis was the result.]
[§ XXXIX. In the first part of this chapter Plutarch continues his identification of Typhon with drought, and his ally Aso, Queen of Ethiopia, he considers to be the Etesian or north winds, which blow for a long period when the Nile is falling. He goes on to say:--]
As to what they relate of the shutting up of Osiris in a box, this appears to mean the withdrawal of the Nile to its own bed. This is the more probable as this misfortune is said to have happened to Osiris in the month of Hathor, precisely at that season of the year when, upon the cessation of the Etesian or north winds the Nile returns to its own bed, and leaves the country everywhere bare and naked. At this time also the length of the nights increases, darkness prevails, whilst light is diminished and overcome. At this time the priests celebrate doleful rites, and they exhibit as a suitable representation of the grief of Isis a gilded ox covered with a fine black linen cloth. Now, the ox is regarded as the living image of Osiris. This ceremony is performed on the seventeenth and three following days, and they mourn: 1. The falling of the Nile; 2. The cessation of the north winds; 3. The decrease in the length of the days; 4. The desolate condition of the land. On the nineteenth of the month Pachons they march in procession to the sea, whither the priests and other officials carry the sacred chest, wherein is enclosed a small boat of gold; into this they first pour some water, and then all present cry out with a loud voice, "Osiris is found." This done, they throw some earth, scent, and spices into the water, and mix it well together, and work it up into the image of a crescent, which they afterwards dress in clothes. This shows that they regard the gods as the essence and power of water and earth.
[§ XL. Though Typhon was conquered by Horus, Isis would not allow him to be destroyed. Typhon was once master of all Egypt, i.e., Egypt was once covered by the sea, which is proved by the sea-shells which are dug out of the mines, and are found on the tops of the hills. The Nile year by year creates new land, and thus drives away the sea further and further, i.e., Osiris triumphs over Typhon.]
[§ XLI. Osiris is the Moon, and Typhon is the Sun; Typhon is therefore called Seth, a word meaning "violence," "force," &c. Herakles accompanies the Sun, and Hermes the Moon. In § XLII. Plutarch connects the death-day of Osiris, the seventeenth of Hathor, with the seventeenth day of the Moon's revolution, when she begins to wane. The age of Osiris, twenty-eight years, suggests the comparison with the twenty-eight days of the Moon's revolution. The tree-trunk which is made into the shape of a crescent at the funeral of Osiris refers to the crescent moon when she wanes. The fourteen pieces into which Osiris was broken refer to the fourteen days in which the moon wanes.]
[§ XLIII. The height of the Nile in flood at Elephantine is twenty-eight cubits, at Mendes and Xoïs low Nile is seven cubits, and at Memphis middle Nile is fourteen cubits; these figures are to be compared with the twenty-eight days of the Moon's revolution, the seven-day phase of the Moon, and the fourteen days' Moon, or full moon. Apis was begotten by a ray of light from the Moon, and on the fourteenth day of the month Phamenoth Osiris entered the Moon. Osiris is the power of the Moon, Isis the productive faculty in it.]
FIFTH EXPLANATION OF THE STORY.]
[§ XLIV. The philosophers say that the story is nothing but an enigmatical description of the phenomena of Eclipses. In § XLV. Plutarch discusses the five explanations which he has described, and begins to state his own views about them. It must be concluded, he says, that none of these explanations taken by itself contains the true explanation of the foregoing history, though all of them together do. Typhon means every phase of Nature which is hurtful and destructive, not only drought, darkness, the sea, &c. It is impossible that any one cause, be it bad or even good, should be the common principle of all things. There must be two opposite and quite different and distinct Principles. In § XLVI. Plutarch compares this view with the Magian belief in Ormazd and Ahriman, the former springing from light (§ XLVII.), and the latter from darkness. Ormazd made six good gods, and Ahriman six of a quite contrary nature. Ormazd increased his own bulk three times, and adorned the heaven with stars, making the Sun to be the guard of the other stars. He then created twenty-four other gods, and placed them in an egg, and Ahriman also created twenty-four gods; the latter bored a hole in the shell of the egg and effected an entrance into it, and thus good and evil became mixed together. In § XLVIII. Plutarch quotes Empedocles, Anaxagoras, Aristotle, and Plato in support of his hypothesis of the Two Principles, and refers to Plato's Third Principle. § XLIX. Osiris represents the good qualities of the universal Soul, and Typhon the bad; Bebo is a malignant being like Typhon, with whom Manetho identifies him. § L. The ass, crocodile, and hippopotamus are all associated with Typhon; in the form of a crocodile Typhon escaped from Horus. The cakes offered on the seventh day of the month Tybi have a hippopotamus stamped on them. § LI. Osiris symbolizes wisdom and power, and Typhon all that is malignant and bad.]
The remaining sections contain a long series of fanciful statements by Plutarch concerning the religion and manners and customs of the Egyptians, of which the Egyptian texts now available give no proofs.