The Neter Sesen (The Shat Sila Maat -The Nesu Enderase)

Interpretation and Commentary By Ras Nahmir Amun

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The Shat-Sila Maat

Interpreted by Ras-Nahmir Amun

Table of Contents
The Shat-Sila Maat
(The Books of Wisdom and Order)

For ard The First !oo"# $eaven and %arth The Se&ond !oo"# 'The (ivine Sesen#' The Third !oo"# 'The $oly Sermon#' The Fourth !oo"# 'The )ey#' The Fi*th !oo"# The Seen and +nseen Amen The Si,th !oo"# -alled 'That in Amen alone is .ood#' The Seventh !oo"# $is Se&ret Sermon /n the Mount The %ighth !oo"# That The .reatest %vil in Man Is the Not )no ing Amen# The Ninth !oo"# A +niversal Sermon to Imhotep# The Tenth !oo"# The Mind to Tehuti# The %leventh !oo"# /* the -ommon Mind to Imhotep# The T el*th !oo"# $is 0ord# The Thirteenth !oo"# /* Sense and +nderstanding# The Fourteenth !oo"# /* /peration and Sense# The Fi*teenth !oo"# /* Truth to $is Son Imhotep# The Si,teenth !oo"# That None o* the Things that are1 &an 2erish# The Seventeenth !oo"# To Imhotep1 to be Truly 0ise# The %ighteenth !oo"# /* Auset the 3irgin Mother The Nineteenth !oo"# The %merald Tablet The T entieth !oo"# 45 (ivine 2rin&iples o* Maat The 6egend o* Ausar and Auset .lossary

Forward In an&ient )emit 7%gypt8 Tehuti is &redited ith the invention o* riting1 literature1 la 1 Faith1 Mathemati&s1 S&ien&e and Astronomy# It &ould be said he represents the embodiment o* these attributes and or the dis&ipline o* edu&ation and its appli&ation# It is said he is the author o* all the te,t &ompiled herein entrusted to his priesthood to help &ivili9e and develop man"ind that they may "no themselves by "no ing the %arth1 the $eavens and the *or&es that move and shape the universe: and give .lory to Amen# Mu&h o* the three great religions ;udaism1 -hristianity1 and Islam1 o e there beginnings and sour&e to the Nile valley &ivili9ations and the te,ts &ompiled herein# !e it the <5 &ommandments *rom the =45 (ivine 2rin&iples>1 to the 6ords 2rayer *rom the =%merald Tablet>1 to the de&laration o* the 2rophet Muhammad to Muslims to see" "no ledge and isdom li"en onto Imhotep see"ing =Sense and +nderstanding#> From giving salat 7prayer8 to the burning o* in&enses and to holidays1 and &ountless other &omparisons1 mu&h as borro ed1 ta"en and stolen *rom the Nile valley &ivili9ations &ultures1 s&ien&es and *aiths: they used it to &ivili9e themselves through blending it ith their &ulture and pra&ti&es but de*iled it by abusing others1 *or&ing them to submit and &onvert to their *oreign &ulture disguised ithin their Spurious Religions: instead o* sharing the 2rimary ay o* the universal prin&ipals# 2resented here are these universal prin&iples1 ritten do n many thousands o* years ago# Translated *rom $ieroglyphi&1 -opti&1 .ree"1 Syria&1 6atin1 Arabi&1 .ermani&1 /ld %nglish to %nglish# Many hands have translated these sa&red te,ts: I have only edited the body o* in*ormation *rom the .ree" representations to the original )emeti& and slightly ad?usted the grammar *or the modern %nglish language# 0ith the e,&eption o* the *ore mentioned1 nothing has been generally added or ta"en *rom the te,t &ompiled# I ish to provide the reader ith a &omplete and &on&ise manus&ript# !e*ore the burning o* the library o* Ra-)edet 7Ale,andria8 many manus&ripts o* "no ledge and history lay in )emet: o* all pla&es in the orld most people &ame there to learn# These are not the only manus&ripts to survive1 many are hidden1 lost1 integrated or overloo"ed# These &ompiled ere seen as a gate ay to a &learer understandin$ o* li*e and salvation# $otep1 Ras Nahmir Amun

1 The First Book. Heaven and Earth

1. My Son, write this first Book, both for Humanity s sake, and for !iety towards "men.

5# For there &an be no Faith more true or ?ust1 than to "no the things that are: and to a&"no ledge than"s *or all things1 to the one that made them1 hi&h thing I shall not &ease &ontinually to do# @# 0hat then should a man do1 / Father1 to lead his li*e ell1 seeing there is nothing here trueA 4# !e 2ious and Religious1 / my Son1 *or he that doth so1 is the best and highest 2hilosopher: and ithout 2hilosophy1 it is impossible ever to attain to the height and e,a&tness o* 2iety or Faith# B# !ut he that shall learn and study the things that are1 and ho they are ordered and governed1 and by hom and *or hat &ause1 or to hat end1 ill a&"no ledge than"s to the 0or"man as to a good Father1 an e,&ellent Nurse and a *aith*ul Ste ard1 and he that gives than"s shall be 2ious or Religious1 and he that is Religious shall "no both here the truth is1 and hat it is1 and learning that1 he ill be yet more and more Religious# C# For never1 / Son1 shall or &an that Soul hi&h hile it is in the !ody lightens and li*ts up itsel* to "no and &omprehend that hi&h is .ood and True1 slide ba&" to the &ontrary: *or it is in*initely enamored thereo* and *orget all %vils: and hen it hath learned and "no n its Father and progenitor it &an no more separate or depart *rom that .ood# D# And let this1 / Son1 be the end o* Faith and 2iety: hereunto hen thou art on&e arrived1 thou shall both live ell1 and die blessedly1 hilst thy Soul is not ignorant hether it must return and *ly ba&" again# For this only1 / Son1 is the ay to the Truth1 hi&h our 2rogenitors traveled in: and by hi&h1 ma"ing their ;ourney1 they at length attained to the .ood# It is a 3enerable ay1 and plain1 but hard and di**i&ult *or the Soul to go in that is in the !ody# E# For *irst must it ar against its o n sel*1 and a*ter mu&h Stri*e and 5

(issention it must be over&ome o* one part: *or the -ontention is o* one against t o1 hilst it *lies a ay and they strive to hold and detain it# !ut the vi&tory o* both is not li"e: *or the one has to that hi&h is .ood1 but the other is a neighbor to the things that are %vil: and that hi&h is .ood1 desires to be set at 6iberty: but the things that are %vil1 6ove !ondage and Slavery# F# And i* the t o parts be over&ome1 they be&ome Guiet1 and are &ontent to a&&ept o* it as their Ruler: but i* the one be over&ome o* the t o1 it is by them led and &arried to be punished by its being and &ontinuan&e here# This is1 / Son1 the .uide in the ay that leads here *or thou must *irst *orsa"e the !ody be*ore thy end1 and get the vi&tory in this harsh and stress*ul li*e1 and hen thou hast over&ome1 return# !ut no 1 / my Son1 I ill by $eads run through the things that are: understand thou hat I say1 and remember hat thou hears# <H# All things that are1 are moved: only that hi&h is not1 is unmovable# <<# %very !ody is &hangeable# <5# Not every !ody is dissolvable# <@# Some !odies are dissolvable# <4# %very living thing is not mortal# <B# Not every living thing is immortal# <C# That hi&h may be dissolved is also &orruptible# <D# That hi&h abides al ays is un&hangeable# <E# That hi&h is un&hangeable is eternal# <F# That hi&h is al ays made is al ays &orrupted# 5H# That1 hi&h is made but on&e1 is never &orrupted1 neither be&omes any other thing# @

5<# First1 Amen: Se&ondly1 the 0orld: Thirdly1 Man# 55# The 0orld *or Man1 Man *or Amen# 5@# /* the Soul1 that part hi&h is Sensible is mortal1 but that hi&h is Reasonable is immortal# 54# %very essen&e is immortal# 5B# %very essen&e is un&hangeable# 5C# %very thing that is1 is double# 5D# None o* the things that are stand still# 5E# Not all things are moved by a Soul1 but every thing that is1 is moved by a Soul# 5F# %very thing that su**ers is Sensible: every thing that is Sensible su**ered# @H# %very thing that is sad re?oi&es also1 and is a mortal living -reature# @<# Not every thing that is happy is also sad1 but is an eternal living thing# @5# Not every !ody is si&": every !ody that is si&" is dissolvable# @@# The Mind in Amen# @4# Reasoning 7or disputing or dis&oursing8 in Man# @B# Reason in the Mind# @C# The Mind is void o* su**ering# @D# No thing in a !ody is true# @E# All that is immaterial is void o* 6ying# 4

@F# %very thing that is made is &orruptible# 4H# Nothing good upon %arth1 nothing evil in $eaven# 4<# Amen is good1 Man is evil# 45# .ood is voluntary1 or o* its o n a&&ord# 4@# %vil is involuntary or against its ill# 44# The Neter &hoose good things1 as good things# 4B# Time is a (ivine thing# 4C# 6a is $umane# 4D# Mali&e is the nourishment o* the 0orld# 4E# Time is the -orruption o* Man# 4F# 0hatsoever is in $eaven is unalterable# BH# All upon %arth is alterable# B<# Nothing in $eaven is servant1 nothing upon %arth is *ree# B5# Nothing un"no n in $eaven1 nothing "no n upon %arth# B@# The things upon %arth &ommuni&ate not ith those in $eaven# B4# All things in $eaven are ith-out blame: all things upon %arth are sub?e&t to Reprehension# BB# That hi&h is immortal1 is not mortal: that hi&h is mortal is not immortal# BC# That hi&h is so n1 is not al ays begotten: but that hi&h is begotten al ays1 is so n# B

BD# For a dissolvable !ody1 there is t o Times1 one *rom so ing to generation1 one *rom generation to death# BE# /* an everlasting !ody1 the time is only *rom the .eneration# BF# (issolvable !odies are in&reased and diminished# CH# (issolvable matter is altered into &ontraries: to it1 -orruption and .eneration1 but %ternal matter into itsel*1 and its li"e# C<# The .eneration o* Man is -orruption: the -orruption o* Man is the beginning o* .eneration# C5# That hi&h o**-springs or beget another1 is itsel* an o**spring or begot by another# C@# /* things that are1 some are in !odies1 some in their Ideas# C4# 0hatsoever things belong to operation or or"ing1 are in a !ody# CB# That hi&h is immortal1 parta"es not o* that hi&h is mortal# CC# That hi&h is mortal1 &ometh not into a !ody immortal1 but that hi&h is immortal1 &ometh into that hi&h is mortal# CD# /perations or 0or"ings are not &arried up ards1 but des&end do n ards# CE# Things upon %arth do nothing advantage those in $eaven1 but all things in $eaven do pro*it and advantage the things upon %arth# CF# $eaven is &apable and a *it re&epta&le o* everlasting !odies1 the %arth o* &orruptible !odies# DH# The %arth is brutish: the $eaven is reasonable or rational# D<# Those things that are in $eaven are sub?e&ted or pla&ed under it1 but the things on %arth1 are pla&ed upon it# C

D5# $eaven is the *irst %lement# D@# 2roviden&e is (ivine /rder# D4# Ne&essity is the Minister or Servant o* 2roviden&e# DB# Fortune is the &arriage or e**e&t o* that hi&h is ithout /rder: the Idol o* operation1 a lying *antasy or opinion# DC# 0hat is AmenA The immutable or unalterable .ood# DD# 0hat is ManA An un&hangeable %vil# DE# I* thou per*e&tly remember these $eads1 thou &anst not *orget those things hi&h in more ords I have largely e,pounded unto thee: *or these are the -ontents or Abridgment o* them# DF# Avoid all -onversation ith the multitude or &ommon 2eople1 *or I ould not have thee sub?e&t to %nvy1 mu&h less to be ridi&ulous unto the many# EH# For the li"e al ays ta"es to itsel* that hi&h is li"e1 but the unli"e never agrees ith the li"e: su&h (is&ourses as these have very *e Auditors1 and peradventure very *e ill have1 but they have something pe&uliar unto themselves# E<# They do rather sharpen and het evil men to their mali&iousness1 there*ore it behooves to avoid the multitude and ta"e heed o* them as not understanding the virtue and po er o* the things that are said# E5# $o dost Thou mean1 / FatherA E@# Thus1 / Son1 the hole Nature and -omposition o* those living things &alled Men1 is very prone to Mali&iousness1 and is very *amiliar1 and as it ere nourished ith it1 and there*ore is delighted ith it# No this &reature i* it shall &ome to learn or "no 1 that the orld as on&e made1 and all things are done a&&ording to 2roviden&e and Ne&essity1 (estiny1 or Fate1 bearing Rule over allI 0ill he not be mu&h orse than himsel*# D

E4# (espising the hole be&ause it as made# And i* he may lay the &ause o* evil upon Fate or (estiny1 he ill never abstain *rom any evil or"# EB# 0here*ore e must loo" arily to su&h "ind o* people1 that being in ignoran&e1 they may be less evil *or *ear o* that hi&h is hidden and "ept se&ret#

The Se#ond Book. $The %ivine

Sesen.$

#% My thou$hts &ein$ on'e seriously &usied a&out the thin$s that are(
and my "nderstandin$ li)ted up( all my &odily Senses &ein$ e*'eedin$ly holdin$ &a'+( as it is ,ith them that are -ery hea-y o) sleep( &y reason either o) )ullness o) meat( or o) &odily la&or% 5# I thought I sa one o* an e,&eeding great stature and an in*inite greatness &all me by my name1 and say unto me1 '0hat ould thou $ear and SeeA /r hat ould thou +nderstand1 to 6earn1 and )no J' @# Then said I1 ' 0ho art ThouA' 4# 'I am1' Guote he1 'Sesen1 the mind o* the .reat 6ord1 the most Mighty and absolute %mperorI I "no hat thou ould have1 and I am al ays present ith thee#' B# Then said I1 'I ould learn the Things that art1 and understand the Nature o* them and "no Amen#> C# '$o A' said he# I ans ered1 'That I ould gladly hear#KK Then he1 '$ave me again in thy mind1 and hatsoever thou ouldst learn1 I ill tea&h thee#' D# 0hen he had thus said1 he as &hanged in his Idea or Form and straight ay in the t in"ling o* an eye1 all things ere opened unto meI and I sa an in*inite Sight1 all things ere be&ome light1 both s eet and e,&eedingly pleasant: and I as onder*ully delighted in the beholding it# E# !ut a*ter a little hile1 there as a dar"ness made in part1 &oming do n obliGuely1 *ear*ul and hideous1 hi&h seemed unto me to be &hanged into a -ertain Moist Nature1 unspea"ably troubled1 hi&h yielded a smo"e as *rom *ire: and *rom hen&e pro&eeded a voi&e unutterable1 and very mourn*ul1 but inarti&ulate1 insomu&h that it seemed to have &ome *rom the 6ight# F# Then *rom that 6ight1 a &ertain $oly 0ord ?oined itsel* unto Nature1 and F

out *le the pure and unmi,ed Fire *rom the moist Nature up ard on high: it is e,&eeding 6ight1 and Sharp1 and /perative ithal# And the Air hi&h as also light1 *ollo ed the Spirit and mounted up to Fire 7*rom the %arth and the 0ater8 insomu&h that it seemed to hang and depend upon it# <H# And the %arth and the 0ater stayed by themselves so mingled together1 that the %arth &ould not be seen *or the 0ater1 but they ere moved1 be&ause o* the Spiritual 0ord that as &arried upon them# <<# Then said Sesen unto me1 '(ost thou understand this 3ision1 and hat it meantA' <5# 'I shall "no 1' said I# Then said he1 'I am that 6ight1 the Mind1 your Amen1 ho am be*ore that Moist Nature that appeared out o* (ar"ness1 and that !right and 6ight*ul 0ord *rom the Mind is the Son o* Amen#' <@# '$o is thatA' Guote I# =Thus1' replied he1 '+nderstand it1 That hi&h in thee See and $ear1 the 0ord o* the 6ord1 and the Mind1 the Father1 Amen1 (i**ered not /ne *rom the /ther1 and the +nison o* these is 6i*e# <4# Tehuti# 'I than" thee1' Sesen# '!ut *irst &on&eive ell the 6ight in thy mind and "no it#' <B# 0hen he had thus said1 *or a long time me loo"ed stead*astly one upon the other1 insomu&h that I trembled at his Idea or Form# <C# !ut hen he nodded to me1 I beheld in my mind the 6ight that is innumerable1 and the truly inde*inite /rnament or 0orld: and that the Fire is &omprehended or &ontained in or by a most great 2o er1 and &onstrained to "eep its stature# <D# These things I understood1 seeing the ord o* Sesen: and hen I as mightily ama9ed1 he said again unto me1 '$ast thou seen in thy mind that Ar&hetypal Form1 hi&h as be*ore the endless and In*inite !eginningA' Thus Sesen to me# <E# '!ut hen&e1' Guote me1 'or hereo* are the %lements o* Nature madeA' <H

<F# Sesen# '/* the 0ill and -ounsel o* Amen: hi&h ta"ing the 0ord1 and beholding the beauti*ul 0orld and "no the ar&hite&t o* it1 and ho so made this 0orld1 by the prin&iples and vital Seeds or Soul-li"e produ&tions o* itsel*#' 5H# For the Mind being Amen1 Male and Female1 6i*e and 6ight1 brought *orth by his 0ord: another Mind1 the 0or"manI 0hi&h being Amen o* the Fire1 and the Spirit1 *ashioned and *ormed seven other .overnors1 hi&h in their -ir&les &ontain the Sensible 0orld1 hose .overnment or (isposition is &alled Fate or (estiny# 5<# Straight ay the soul leaped out1 or e,alted itsel* *ront the do n ard born %lements o* Amen1 by the 0ord o* Amen into the &lean and pure 0or"manship o* Nature1 and as united to the 0or"mans Mind1 here it as begotten: and so the do n ard born %lements o* Nature ere le*t ithout Reason1 that they might be le*t as Matter# 55# !ut the 0or"man1 Mind1 together ith the 0ord1 &ontaining the -ir&les and 0hirling them about1 turned round as a 0heel his o n 0or"manships1 and su**ered them to be turned *rom an inde*inite !eginning to an undeterminable %nd: *or they al ays begin here they end# 5@# And the -ir&ulation or running round o* these1 as the Mind ills1 out o* the lo er or do n ard-born %lements brought *orth unreasonable or brutish &reatures1 *or they had no reason1 in the Air *lying things1 and the 0ater su&h as to s im# 54# And the %arth and the 0ater as separated1 either *rom the other1 as the Mind ould the body: and the %arth brought *orth *rom hersel* su&h 6iving -reatures as she had1 *our-*ooted and &reeping !easts1 ild and tame# 5B# !ut the Father o* all things1 the Mind being 6i*e and 6ight1 brought *orth Man1 li"e unto himsel*1 hom he loved as his proper !irth1 *or he as all beauti*ul1 having the Image o* his Father# 5C# For indeed Amen as e,&eedingly pleased o* his o n Form or Shape1 and delivered unto it all his o n 0or"manships# !ut he seeing and <<

understanding the -reation o* the 0or"man in the hole1 ith needs also himsel* le*t to or"1 and so as separated *rom the Father1 being in the sphere o* .eneration or operation# 5D# $aving all 2o er1 he &onsidered the /perations or 0or"manships o* the Seven: but they loved him1 and every one made him parta"er o* his o n /rder# 5E# And he learning diligently and understanding their %ssen&e1 and parta"ing in their nature1 resolved to pier&e and brea" through the -ir&um*eren&e o* the -ir&les1 and to understand the 2o er o* him that sits upon the Fire# 5F# And having already all po er o* mortal things1 o* the 6iving1 and o* the unreasonable -reatures o* the 0orld1 stooped do n and peeped through the $armony1 and brea"ing through the strength o* the -ir&les1 so sho ed and made mani*est the do n ard-born Nature1 the *air and beauti*ul Shape or Form o* Amen# @H# 0hi&h hen he sa 1 having in itsel* the insatiable !eauty and all the /peration o* the Seven .overnors1 and the Form or Shape o* Amen1 he Smiled *or love1 as i* he had seen the Shape or 6i"eness in the 0ater1 or the shado upon the %arth o* the *airest $uman *orm# @<# And seeing in the 0ater a shape1 a shape li"e unto himsel* in himsel* he loved it1 and ould &ohabit ith it: and immediately upon the resolution1 ensuing the /peration1 and brought *orth the unreasonable Image or Shape# @5# Nature presently laying hold o* hat it so mu&h loved1 did holly rap hersel* about it1 and they ere mingled1 *or they loved one another# @@# And *or this &ause1 Man above all things that live upon %arth1 is double: Mortal be&ause o* his !ody1 and Immortal be&ause o* the substantial Man: *or being immortal1 and having po er o* all things1 he yet su**ers mortal things1 and su&h as are sub?e&t to Fate or (estiny# @4# And there*ore being: above all $armony1 he is made and be&ome a servant to $armony# And being $ermaphrodite1 or Male and Female1 and <5

at&h*ul1 he is governed by and sub?e&ted to a Father1 that is both Male and Female and at&h*ul# @B# A*ter these things1 I saidI 'Thou art my Mind and I am in love ith Reason#' @C# Then said Sesen1 'This is the Mystery that to this day is hidden1 and "ept se&ret: *or Nature being mingled ith Man brought *orth a 0onder most onder*ul: *or he having the Nature o* the $armony o* the Seven1 *rom him hom I told thee1 the Fire and the Spirit1 Nature &ontinued not1 but *orth ith brought *orth seven Men all Males and Females and sublime1 or on high1 a&&ording to the Natures o* the Seven .overnors#' @D# 'And a*ter these things1 / Sesen1' Guote I1 'I am no &ome into a great desire1 and longing to hear1 do not digress1 or run out#' @E# !ut he said1 ')eep silen&e1 *or I have not yet *inished the *irst spee&h#' @F# Tehuti# '!ehold1 I am silent#' 4H# Sesen# 'The .eneration there*ore o* these Seven as a*ter this manner1 the Air being Feminine and the 0ater desirous o* -opulation1 too" *rom the Fire its ripeness1 and *rom the ether Spirit: and so Nature produ&ed bodies a*ter the Spe&ies and Shape o* men#' 4<# And Man as made o* 6i*e and 6ight into Soul and Mind1 o* 6i*e the Soul1 o* 6ight the Mind# 45# And so all the Members o* the Sensible 0orld1 &ontinued unto the period o* the end1 bearing rule1 and generating# 4@# $ear no the rest o* that spee&h1 thou so mu&h desire to hear# 44# 0hen that 2eriod as *ul*illed1 the bond o* all things as loosed and untied by the 0ill o* Amen: *or all living -reatures being $erma-phroditi&al1 or Male and Female1 ere loosed and untied together ith Man: and so the Males ere apart by themselves and the Females li"e ise# <@

4B# And straight ay Amen said to the $oly 0ord1 In&rease in In&reasing1 and Multiply in Multitude all you my -reatures and 0or"manships# And let $im that is endued ith Mind1 "no $imsel* to be Immortal: and that the &ause o* (eath is the 6ove o* the !ody1 and let $im 6earn all Things that are# 4C# 0hen he had thus said1 2roviden&e by Fate and $armony1 made the mi,tures1 and established the .enerations1 and all things ere multiplied a&&ording to their "ind1 and he that "ne himsel*1 &ame at length to the utmost and lo est good# 4D# !ut he that through the %rror o* 6ove1 loved the !ody1 abided andering in dar"ness1 sensible1 su**ering the things o* death# 4E# Tehuti# '!ut hy do they that are ignorant sin so mu&h1 that they should there*ore be deprived o* immortality#' 4F# Sesen# 'Thou seem not to have understood hat thou hast heard#' BH# Tehuti# '2eradventure I seem so to thee1 but I both understand and remember them#' B<# Sesen# 'I am glad *or thy sa"e1 i* thou understood them#' B5# Tehuti# 'Tell me1 hy are they orthy o* death1 that are in deathA' B@# Sesen# '!e&ause there goes a sad and dismal dar"ness be*ore its !ody: o* hi&h dar"ness is the moist Nature1 o* hi&h moist Nature1 the !ody &onsisted in the sensible 0orld1 *rom hen&e death is derived# $ast thou understood this rightA' B4# Tehuti# '!ut hy or ho doth he that understands himsel*1 go or passes into AmenA' BB# Sesen# 'That hi&h the 0ord o* Amen said1 say II !e&ause the Father o* all things &onsists o* 6i*e and 6ight1 hereo* Man is made#' BC# Tehuti# 'Thou says very ell#' <4

BD# Sesen# 'Amen and the Father are 6ight and 6i*e1 o* hi&h Man is made# I* there*ore thou learn and believe thysel* to be o* the 6i*e and 6ight1 thou shall again pass into 6i*e#' BE# Tehuti# '!ut yet tell me more1 / my Mind1 ho I shall go into 6i*e#' BF# Sesen# 'Amen says1 let the Man endued ith a Mind1 mar"1 &onsider1 and "no himsel* ell#' CH# Tehuti# '$ave not all Men a mindA' C<# Sesen# 'Ta"e heed hat thou say1 *or I the Mind &ome unto men that are holy and good1 pure and mer&i*ul1 and that live piously and religiously: and my presen&e is a help unto them# And *orth ith they "no all things1 and lovingly they suppli&ate and propitiate the Father: and blessing him1 they give him than"s1 and sing hymns unto him1 being ordered and dire&ted by *ilial A**e&tion1 and natural 6ove: And be*ore they give up their !odies to the death o* them1 they hate their Senses1 "no ing their 0or"s and /perations# C5# 'Rather I that am the Mind itsel* ill not su**er the /perations or 0or"s1 hi&h happen or belong to the body1 to be *inished and brought to per*e&tion in them: but being the 2orter and (oor-"eeper1 I ill shut up the entran&es o* %vil1 and &ut o** the thought*ul desires o* *ilthy or"s# C@# '!ut to the *oolish1 and evil1 and i&"ed1 and envious and &ovetous1 and murderous1 and pro*ane1 I am *ar o** giving pla&e to the avenging Spirit1 hi&h applying unto him the sharpness o* *ire1 tormented su&h a man sensibly1 and armed him the more to all i&"edness1 that he may obtain the greater punishment# C4# 'And su&h a one never &eases1 having un*ul*illable desires and insatiable desires1 and al ays *ighting in dar"ness *or the Spirit a**li&ts and torments him &ontinually1 and in&reasing the *ire upon him more and more#' CB# Tehuti# 'Thou hast1 / Mind1 most e,&ellently taught me all things1 as I desired: but tell me moreover1 a*ter the return is made1 hat thenA' <B

CC# Sesen# 'First o* all1 in the resolution o* the material !ody1 the !ody itsel* is given up to alteration1 and the *orm hi&h it had be&omes invisible: and the idle manners are permitted and le*t to the Spirit1 and the Senses o* the !ody return into their Fountains1 being parts1 and again made up into /perations# CD# 'And Anger and -on&upis&en&e go into the brutish or unreasonable Nature: and the rest strives up ard by $armony# CE# 'And to the *irst Lone it gives the po er it had o* in&reasing and diminishing# CF# 'To the se&ond1 the ma&hination or plotting o* evils1 and one e**e&tual de&eit or &ra*t# DH# 'To the third1 the idle de&eit o* -on&upis&en&e# D<# 'To the *ourth1 the desire o* Rule1 and insatiable Ambition# D5# 'To the *i*th1 pro*ane !oldness1 and headlong rashness o* -on*iden&e# D@# 'To the si,th1 %vil and ine**e&tual o&&asions o* Ri&hes# D4# 'And to the seventh Lone1 subtle Falsehood al ays lying in ait# DB# 'And then being made na"ed o* all the /perations o* $armony it &ometh to the eighth Nature1 having its proper po er1 and sings praises to the Father ith the things that are1 and all they that are present re?oi&e1 and &ongratulate the &oming o* it: and being made li"e to them ith hom it &onverses1 it hears also the 2o ers that are above the eighth Nature1 singing praise to Amen in a &ertain voi&e that is pe&uliar to them# DC# 'And then in order they return unto the Father1 and themselves deliver themselves to the po ers1 and be&oming po ers they are in Amen# DD# 'This is the .ood1 and to them that "no to be dei*ied# DE# 'Furthermore1 hy say thou1 hat rest1 but that understanding all men1 <C

thou be&ome a guide1 and ay-leader to them that are orthy: that the "ind o* $umanity or Man"ind1 may be saved by AmenJ' DF# 0hen Sesen had thus said unto me1 he as mingled among the 2o ers# EH# !ut I giving than"s and blessing the Father o* all things rose up1 being enabled by him1 and taught the Nature o* the Nature o* the hole and having seen the greatest sight or spe&ta&le# E<# And I began to 2rea&h unto men1 the beauty and *airness o* 2iety and )no ledge# E5# / ye 2eople1 Men1 born and made o* the %arth1 hi&h have given Mourselves over to (run"enness1 and Sleep1 and to the Ignoran&e o* Amen1 be Sober1 and -ease your Sur*eit1 hereto you are allured1 and invited by !rutish and +nreasonable Sleep# E@# And they that heard me1 &ome illingly and ith one a&&ord1 and then I said *urtherI E4# 0hy1 / Men o* the /**-spring o* the %arth1 hy have you delivered Mourselves over unto (eath1 having 2o er to 2arta"e o* Immortality: Repent and -hange your Minds1 you that have together 0al"ed in %rror1 and have been (ar"ened in Ignoran&e# EB# (epart *rom that dar" 6ight1 be 2arta"ers o* Immortality1 and 6eave or Forsa"e -orruption# EC# And some o* Them That $eard Me1 mo&"ing and s&orning1 ent a ay and delivered themselves up to the ay o* death# ED# !ut others1 &asting themselves do n be*ore my *eet1 besought me that they might be taught: but I &ausing them to rise up1 be&ame a guide o* man"ind1 tea&hing them the reasons ho 1 and by hat means they may be saved# And I so ed in them the ords o* 0isdom1 and nourished them ith Ambrosia 0ater o* Immortality# <D

EE# And hen it as %vening1 and the !rightness o* the same began holly to go do n1 I &ommanded them to give than"s to Amen: and hen they had *inished their than"sgiving1 everyone returned to his o n lodging# EF# !ut I rote in mysel* the bounty and bene*i&en&e o* Sesen: and being *illed ith hat I most desired1 I as e,&eedingly glad# FH# For the sleep o* the !ody as the sober at&h*ulness o* the mind: and the shutting o* my eyes the true Sight1 and my silen&e great ith &hild and *ull o* good: and the pronoun&ing o* my ords1 the blossoms and *ruits o* good things# F<# And thus &ame to pass or happened unto me1 hi&h I re&eived *rom my mind1 that is1 Sesen1 the 6ord o* the 0ord: hereby I be&ame inspired by Amen ith the Truth# F5# For hi&h &ause1 ith my Soul1 and hole strength1 I give praise and blessing unto Amen the Father# F@# $oly is Amen the Father o* All Things# F4# $oly is Amen 0hose 0ill is 2er*ormed and A&&omplished by $is / n 2o ers# FB# $oly is Amen1 that (etermined to be )no n1 and is )no n o* $is / n1 or Those that are $is# FC# $oly art Thou that by Thy 0ord hast established all Things# FD# $oly art Thou o* 0hom all Nature is the Image# FE# $oly art Thou 0hom Nature hath not Formed# FF# $oly art Thou that art Stronger than all 2o er# <HH# $oly art Thou1 that art .reater than all %,&ellen&y# <E

<H<# $oly art Thou1 0ho art !etter than all 2raise# <H5# A&&ept these Reasonable Sa&ri*i&es *rom a 2ure Soul1 and a $eart stret&hed out unto Thee# <H@# / Thou +nspea"able1 +nutterable1 to be praised ith Silen&eJ <H4# I besee&h Thee1 that I may never %rr *rom the )no ledge o* Thee1 6oo" Mer&i*ully upon Me1 and %nable Me1 and %nlighten ith this .ra&e1 those that are in Ignoran&e1 the !rothers o* my )ind1 but Thy Sons# <HB# There*ore I !elieve Thee1 and !ear 0itness1 and go into the 6i*e and 6ight# <HC# !lessed art Thou1 / Father1 Thy Man ould be san&ti*ied ith Thee1 as Thou hast given $im all 2o er#

<F

The Third Book. $The Holy Sermon.$ 1. The $lory o) all thin$s( Amen and that ,hi'h is .i-ine( and the .i-ine Nature( the &e$innin$ o) thin$s that are. 5# Amen1 and the Mind1 and Nature1 and Matter1 and /peration1 or 0or"ing and Ne&essity1 and the %nd and Renovation# @# For there ere in the -haos1 an in*inite dar"ness in the Abyss or bottom-less (epth1 and 0ater1 and a subtle Spirit intelligible in 2o er: and there ent out the $oly 6ight1 and the %lements ere &oagulated *rom the Sand out o* the moist Substan&e# 4# And all the Neter distinguished the Nature *ull o* Seeds# B# And hen all things ere in terminated and unmade up1 the light things ere divided on high# And the heavy things ere *ounded upon the moist sand1 all things being terminated or (ivided by Fire: and being sustained or hung up by the Spirit they ere so &arried1 and the $eaven as seen in Seven -ir&les# C# And the Neter ere seen in their Ideas o* the Stars1 ith all their Signs1 and the Stars ere numbered1 ith the Neter in them# And the Sphere as all lined ith Air1 &arried about in a &ir&ular1 motion by the Spirit o* Amen# D# And every Neter by his internal po er1 did that hi&h as &ommanded him: and there ere made *our *ooted things1 and &reeping things1 and su&h as live in the 0ater1 and su&h as *ly1 and every *ruit*ul Seed1 and .rass1 and the Flo ers o* all .reens1 and hi&h had so ed in themselves the Seeds o* Regeneration# E# As also the .enerations o* men to the "no ledge o* the (ivine 0or"s1 and a lively or or"ing Testimony o* Nature1 and a multitude o* men1 and the (ominion o* all things under $eaven and the "no ledge o* good things1 and to be in&reased in in&reasing1 and multiplied in multitude# 5H

F# And every Soul in *lesh1 by the onder*ul or"ing o* the Neter in the -ir&les1 to the beholding o* $eaven1 the Neter1 (ivine 0or"s1 and the /perations o* Nature: and *or Signs o* good things1 and the "no ledg o* the (ivine 2o er1 and to *ind out every &unning or"manship o* good things# <H# So it begins to live in them1 and to be ise a&&ording to the /peration o* the &ourse o* the &ir&ular Neter: and to be resolved into that hi&h shall be great Monuments: and Remembran&es o* the &unning 0or"s done upon %arth1 leaving them to be read by the dar"ness o* times# <<# And every generation o* living *lesh1 o* Fruit1 Seed1 and all $andi&ra*ts1 though they be lost1 must o* ne&essity be rene ed by the renovation o* the Neter1 and o* the Nature o* a -ir&le1 moving in number: *or it is a (ivine thing1 that every orld temperature should be rene ed by nature1 *or in that hi&h is (ivine1 is Nature also established#

21

The Fourth Book. $The &ey.$ #% /esterday0s Spee'h( Imhotep( I dedi'ated to thee( this day it is )it to dedi'ate to 1tah( &e'ause it is an Epitome o) those $eneral spee'hes that ,ere spo+en to him# 5# Amen there*ore1 and the Father1 and the .ood1 / Imhotep1 have the same Nature1 or rather also the same A&t and /peration# @# For there is one name or appellation o* Nature and In&rease hi&h &on&erns things &hangeable1 and another about things un&hangeable1 and about things unmovable1 that is to say1 Things (ivine and $uman: every one o* hi&h1 himsel* ill have so to be: but a&tion or operation is o* another thing1 or else here1 as e have taught in other things1 (ivine and $uman1 hi&h must here also be understood# 4# For his /peration or A&t1 is his 0ill1 and his %ssen&e1 to 0ill all Things to be# B# For hat is Amen1 and the Father1 and the .ood1 but the !eing o* all things that yet are not1 and the e,isten&e itsel*1 o* those things that areJ C# This is Amen1 this is the Father1 this is the .ood1 hereunto no other thing is present or approa&hes# D# For the 0orld1 and the Sun1 hi&h is also a Father by 2arti&ipation1 is not *or all that eGually the &ause o* .ood1 and o* 6i*e1 to living -reatures: and i* this be so1 he is altogether &onstrained by the 0ill o* the .ood1 ithout hi&h it is not possible1 either to be1 or to be begotten or made# E# !ut the Father is the &ause o* his -hildren1 ho hath a ill both to so and nourish that hi&h is good by the Son# F# For .ood is al ays a&tive or busy in ma"ing: and this &annot be in any other1 but in him that ta"es nothing1 and yet ills all things to be: *or I ill 55

not say1 / Imhotep1 ma"ing them: *or he that ma"es is de*e&tive in mu&h time1 in hi&h sometimes he ma"es not1 as also o* Guantity and Guality: *or sometimes he ma"es those things that have Guantity and Guality and sometimes the &ontrary# <H# !ut Amen is the Father1 and the .ood1 in being all things: *or he both ill be this1 and is it1 and yet all this *or himsel* 7as is true8 in him that &an see it# <<# For all things else are *or this1 it is the property o* .ood to be "no n: This is the .ood1 / Imhotep# <5# Imhotep# Thou hast *illed us1 / Father1 ith a sight both good and *air1 and the eye o* my mind is almost be&ome more holy by the sight or spe&ta&le# <@# Tehuti# I 0onder not at It1 *or the Sight o* .ood is not li"e the !eam o* the Sun1 hi&h being o* a *iery shining brightness1 ma"es the eye blind by his e,&essive 6ight1 that ga9es upon it: rather the &ontrary1 *or it enlightens1 and so mu&h in&reases the light o* the eye1 as any man is able to re&eive the in*luen&e o* this Intelligible &learness# <4# For it is more s i*t and sharp to pier&e1 an inno&ent or harmless &reature1 and *ull o* immortality1 and they that are &apable and &an dra any store o* this spe&ta&le1 and sight do many times *all asleep *rom the !ody1 into this most *air and beauti*ul 3ision# <B# Imhotep# I ould e also1 / Father1 &ould do so# <C# Tehuti# I ould have &ould1 / Son: but *or the present e are less intent to the 3ision1 and &annot yet open the eyes o* our minds to behold the in&orruptible1 and in&omprehensible !eauty o* that .ood: but then shall e see it1 hen e have nothing at all to say o* it# <D# For the "no ledge o* it1 is a (ivine Silen&e1 and the rest o* all the Senses: *or neither &an he that understands that understand anything else1 nor he that sees that1 see any thing else1 nor hear any other thing1 nor in sum1 move the !ody# 5@

<E# For shining stead*astly upon and round about the hole Mind it enlightens all the Soul: and loosing it *rom the !odily Senses and Motions1 it dra s it *rom the !ody1 and &hanges it holly into the %ssen&e o* Amen# <F#For it is 2ossible *or the Soul1 / Son1 to be (ei*ied hile yet it 6odges in the !ody o* Man1 i* it -ontemplate the !eauty o* the .ood# 5H# Imhotep# $o dost thou mean dei*ying1 FatherJ 5<# Tehuti# There are di**eren&es1 / Son1 o* every Soul# 55#Imhotep# !ut ho dost thou again divide the &hangesA 5@# Tehuti# $ast thou not heard in the general Spee&hes1 that *rom one Soul o* the +niverse1 are all those Souls1 hi&h in all the orld are tossed up and do n1 as it ere1 and severally dividedA /* these Souls there are many &hanges1 some into a more *ortunate lives1 and some Guite &ontrary: *or they hi&h are o* &reeping things1 are &hanged into those o* atery things and those o* things living in the ater1 to those o* things living upon the 6and: and Airy ones are &hanged into men1 and human Souls1 that lay hold o* immortality1 are &hanged into Spirits# 54# And so they go on into the Sphere or Region o* the *i,ed Neter1 *or there are t o &hoirs or &ompanies o* Neter1 one o* them that ander1 and another o* them that are *i,ed# And this is the most per*e&t glory o* the Soul# 5B# !ut the Soul entering into the !ody o* a Man1 i* it &ontinues evil1 shall neither taste o* immortality1 nor is parta"er o* the good# 5C# !ut being dra n ba&" the same ay1 it returns into &reeping things# And this is the &ondemnation o* an evil Soul# 5D# And the i&"edness o* a Soul is ignoran&e: *or the Soul that "no s nothing o* the things that are1 neither the Nature o* them1 nor that hi&h is good1 but is blinded1 rushes and dashes against the bodily 2assions1 and unhappy as it is1 not "no ing itsel*1 it serves strange !odies1 and evil ones1 &arrying the !ody as a burthen1 and not ruling1 but ruled# And this is the mis&hie* o* the Soul# 54

5E# /n the &ontrary1 the virtue o* the Soul is )no ledge: *or he that "no s is both good and religious1 and already divine# 5F# Imhotep# !ut ho is su&h a one1 / FatherJ @H# Tehuti# $e that neither spea"s1 nor hears many things: *or he1 / Son1 that hears t o spee&hes or hearings1 *ights in the shado # @<# For Amen1 and the Father1 and .ood1 is neither spo"en nor heard# @5# This being so in all things that are1 are the Senses1 be&ause they &annot be ithout them# @@# !ut )no ledge di**ers mu&h *rom Sense: *or Sense is o* things that surmount it1 but )no ledge is the end o* Sense# @4# )no ledge is the gi*t o* Amen: *or all )no ledge is divine but uses the Mind as an Instrument1 as the Mind uses the !ody# @B# There*ore both intelligible and material things go both o* them into bodies: *or1 o* &ontraposition1 That is Setting /ne against Another1 and -ontrariety1 all Things must -onsist# And it is impossible it should be other ise# @C# Imhotep# 0ho there*ore is this material AmenA @D# Tehuti# The *air and beauti*ul orld1 and yet it is not good: *or it is material and easily passable1 nay1 it is the *irst o* all passable things: and the se&ond o* the things that are1 and needy or anting some hat else# And it as on&e made and is al ays1 and is ever in generation1 and made1 and &ontinually ma"es1 or generates things that have Guantity and Guality# @E# For it is moveable1 and every material motion is generation: but the intelle&tual stability moves the material motion a*ter this manner# @F# !e&ause the 0orld Is a Sphere1 that is a $ead1 and above the head there is nothing material1 as beneath the *eet there is nothing intelle&tual# 5B

4H#The hole universe is material: The Mind is the head1 and it is moved spheri&ally1 that is li"e a head# 4<# 0hatsoever there*ore is ?oined or united to the Membrane or Film o* this head1 herein the Soul is1 is immortal1 and as in the Soul o* a made !ody1 hath its Soul *ull o* the !ody: but those that are *urther *rom that Membrane1 have the !ody *ull o* Soul# 45# The hole is a living &reature1 and there*ore &onsist o* material and intelle&tual# 4@# And the 0orld is the *irst1 and Man the se&ond living &reature a*ter the 0orld: but the *irst o* things that are mortal and there*ore hath hatsoever bene*it o* the Soul all the others have: and yet *or all this1 he is not only not good1 but *latly evil1 as being mortal# 44# For the 0orld is not good as it is moveable: nor evil as it is immortal# 4B# !ut man is evil1 both as he is moveable1 and as he is mortal# 4C# !ut the Soul o* Man is &arried in this manner: The Mind is in Reason1 Reason in the Soul1 the Soul in the Spirit1 the Spirit in the !ody# 4D# The Spirit being di**used and going through the veins1 and arteries1 and blood1 both moves the living -reature1 and a*ter a &ertain manner bears it# 4E# 0here*ore some also have thought the Soul to be blood1 being de&eived in Nature1 not "no ing that *irst the Spirit must return into the Soul1 and then the blood is &ongealed1 the veins and arteries emptied1 and then the living thing dies: And this is the death o* the !ody# 4F# All things depend o* one beginning1 and the beginning depends o* that hi&h is one and alone# BH# And the beginning is moved1 that it may again be a beginning: but that hi&h is one1 stands and abides1 and is not moved# 5C

B<# There are there*ore these three1 Amen the Father1 and the .ood1 the 0orld and ManI Amen hath the 0orld1 and the 0orld hath Man: and the 0orld is the Son o* Amen1 and Man as it ere the /**spring o* the 0orld# B5# For Amen is not ignorant o* the 0orld1 but "no s him per*e&tly1 and ill be "no n by him# This only is health*ul to man: the )no ledge o* Amen# This is the return o* $eaven: by this only the Soul is made good1 and not sometimes good1 and sometimes evil1 but o* ne&essity .ood# B@# Imhotep# 0hat meanest thou1 / Father# B4# Tehuti# -onsider1 / Son1 the Soul o* a -hild1 hen as yet it hath re&eived no dissolution o* its !ody1 hi&h is not yet gro n1 but is very small: ho then i* it loo" upon itsel*1 it sees itsel* beauti*ul1 as not having been yet spotted ith the 2assions o* the !ody1 but as it ere depending yet upon the Soul o* the 0orld# BB# !ut hen the !ody is gro n and distra&ts the Soul it engenders Forget-*ulness1 and parta"es no more o* the Fair and the .ood1 and Forget*ulness is %vilness# BC# The li"e also happens to them that go out o* the !ody: *or hen the Soul runs ba&" into itsel* the Spirit is &ontra&ted into the blood and the Soul into the Spirit: but the Mind being made pure1 and *ree *rom these &lothes: and being (ivine by Nature1 ta"ing a *iery !ody ranges abroad in every pla&e1 leaving the Soul to ?udgment1 and to the punishment it hath deserved# BD# Imhotep# 0hy dost thou say so1 / Father1 that the Mind is separated *rom the Soul1 and the Soul *rom the SpiritA 0hen even no thou says the Soul as the -lothing or Apparel o* the Mind1 and the !ody o* the Soul# BE# Tehuti# / Son1 he that hears must &o-understand and &onspire in thought ith him that spea"s: yea1 he must have his hearing s i*ter and sharper than the voi&e o* the spea"er# BF# The disposition o* these -lothes or -overs1 is done in an %arthly !ody: *or it is impossible1 that the mind should establish or rest itsel*1 na"ed1 and o* 5D

itsel* in an %arthly !ody: neither is the %arthly !ody able to bear su&h immortality: and there*ore that it might su**er so great virtue the Mind &ompa&ted as it ere1 and too" to itsel* the passable !ody o* the Soul1 as a -overing or -lothing# And the Soul being also in some sort (ivine uses the Spirit as her Minister and Servant1 and the Spirit governs the living thing# CH# 0hen there*ore the Mind is separated1 and departs *rom the earthly !ody1 presently it puts on its Fiery -oat1 hi&h it &ould not do having to d ell in an %arthly !ody# C<# For the %arth &annot su**er *ire1 *or it is all burned o* a small spar": there*ore is the ater poured round about the %arth1 as a 0all or de*ense1 to ithstand the *lame o* *ire# C5# !ut the Mind being the most sharp or s i*t o* all the (ivine Senses1 and more s i*t than all the %lements1 hath the *ire *or its !ody# C@# For the Mind hi&h is the 0or"man o* all uses the *ire as his instrument in his 0or"manship: and he that is the 0or"man o* all1 uses it to the ma"ing o* all things1 as it is used by man1 to the ma"ing o* %arthly things only: *or the Mind that is upon %arth1 void1 or na"ed o* *ire1 &annot do the business o* men nor that hi&h is other ise the a**airs o* Amen# C4# !ut the Soul o* Man1 and yet not everyone1 but that hi&h is pious and religious1 is Angeli&al and (ivine# And su&h a Soul1 a*ter it is departed *rom the !ody1 having striven the stri*e o* 2iety1 be&omes either Mind or Amen# CB# And the stri*e o* 2iety is to "no Amen1 and to in?ure no Man1 and this ay it be&omes Mind# CC# !ut an impious Soul abides in its o n essen&e1 punished o* itsel*1 and see"ing an earthly and human !ody to enter into# CD# For no other !ody is &apable o* a $uman Soul1 neither is it la *ul *or a ManKs Soul to *all into the !ody o* an unreasonable living thing: *or it is the 6a or (e&ree o* Amen1 to preserve a $uman Soul *rom so great a &ontumely and reproa&h# 5E

CE# Imhotep# $o then is the Soul o* Man punished1 / Father: and hat is its greatest torment# CF# Tehuti# Impiety1 / my Son1 *or hat Fire hath so great a *lame as itA /r hat biting !east doth so tear the !ody as it doth the Soul# DH# /r dost thou not see ho many evils the i&"ed Soul su**ers1 roaring and &rying out1 I am !urned1 I am -onsumed1 I "no not hat to Say1 or (o1 I am (evoured1 +nhappy 0ret&h1 o* the %vils that &ompass and lay-hold upon me: miserable that I am1 I neither See nor $ear anything# D<# These are the voi&es o* a punished and tormented Soul1 and not as many: and thou1 / Son1 thin"s that the Soul going out o* the !ody gro s brutish or enters into a !east: hi&h is a very great %rror1 *or the Soul punished a*ter this manner# D5# For the Mind1 hen it is ordered or appointed to get a *iery !ody *or the servi&es o* Amen1 &oming do n into the i&"ed Soul1 torments it ith the hips o* Sins1 here ith the i&"ed Soul being s&ourged1 turns itsel* to Murders1 and -ontumelies1 and !lasphemies1 and devises 3iolen&es1 and other things by hi&h men are in?ured# D@# !ut into a pious Soul1 the Mind entering1 leads it into the 6ight o* )no ledge# D4# And su&h a Soul is never satis*ied ith singing praise to Amen1 and spea"ing ell o* all men: and both in ords and deeds1 al ays doing ell in the 2resen&e o* her Father# DB# There*ore1 / Son1 e must give than"s1 and pray that e may obtain a good mind# DC# The Soul there*ore may be altered or &hanged into the better1 but into the orse it is impossible# DD# !ut there is a &ommunion o* Souls1 and those o* Neter1 &ommuni&ate ith those o* men: and those o* men1 ith those o* !easts# 5F

DE# And the better al ays ta"e o* the orse1 Neter o* Men1 Men o* brute !easts1 but Amen o* all: *or he is the best o* all1 and all things are less than he# DF# There*ore is the 0orld sub?e&t unto Amen1 Man unto the 0orld and unreasonable things to Man# 5F EH# !ut Amen is above all1 and about all: and the beams o* Amen are operations: and the beams o* the 0orld are Natures: and the beams o* Man are Arts and S&ien&es# E<# And /perations do a&t by the 0orld1 and upon man by the natural beams o* the 0orld1 but Natures or" by the %lements1 and man by Arts and S&ien&es# E5# And this is the .overnment o* the hole1 depending upon the Nature o* the /ne1 and pier&ing or &oming do n by the /ne Mind1 than hi&h nothing is more (ivine1 and more e**i&a&ious or operative: and nothing more uniting1 or nothing is more /ne# The -ommunion o* the Neter to Men1 and o* Men to Amen# E@# This is the .reat Spirit1 or blessed Soul that is *ullest o* it and unhappy Soul that is empty o* itJ E4# Imhotep# And here*ore FatherA E@# Tehuti# )no Son that hi&h every Soul hath the .ood Mind: *or o* that it is e no spea"1 and not o* that Minister o* hi&h e said be*ore1 that he as sent *rom the ;udgment# EC# For the Soul ithout the Mind1 &an neither do1 nor say any thing: *or many times the Mind *lies a ay *rom the Soul1 and in that hour the Soul neither sees nor hears1 but is li"e an unreasonable thing: so great is the po er o* the Mind# ED# !ut neither bro"e it an idle or la9y Soul1 but leaves su&h a one *astened to the !ody1 and by it pressed do n# @H

EE# And su&h a Soul1 / Son1 hath no mind1 here*ore neither must su&h a one be &alled a Man# EF# For man is a (ivine living thing and is not to be &ompared to any brute !east that lives upon %arth1 but to them that are above in $eaven1 that are &alled Neter# FH# Rather1 i* e shall be bold to spea" the truth1 he that is a man indeed1 is above them1 or at least they are eGual in po er1 one to the other: *or none o* the things in $eaven ill &ome do n upon %arth1 and leave the limits o* $eaven1 but a man as&ends up into $eaven1 and measures it# F<# And he "no s hat things are on high1 and hat belo 1 and learns all other things e,a&tly# F5# And that hi&h is the greatest o* all1 he leaves not the %arth1 and yet is above: so great is the greatness o* his Nature# F@# 0here*ore e must be bold to say1 that an %arthly Man is a Mortal Amen1 and that the $eavenly Amen is an Immortal Man# F4# 0here*ore1 by these t o are all things governed1 the 0orld and Man: but they and all things else1 o* that hi&h is /ne#

@<

The Fifth Book. The Seen and "nseen Amen# #% This .is'ourse I ,ill also ma+e to thee( Imhotep( that thou may not &e i$norant o) the more e*'ellent Name o) Amen # 5# !ut do thou &ontemplate in thy Mind1 ho that hi&h to many seems hidden and unmani*est1 may be most mani*est unto thee# @# For it ere not all1 i* it ere apparent1 *or hatsoever is apparent1 is generated or made: *or it as made mani*est1 but that hi&h is not mani*est is *orever# 4# For it needed not to be mani*ested1 *or it is al ays# B# And he ma"es all other things mani*est1 being unmani*est as being al ays1 and ma"ing other things mani*est1 he is not made mani*est# C# $e himsel* is not made1 yet in *antasy he *antasi9es all things1 or in appearan&e he ma"es them appear1 *or appearan&e is only o* those things that are generated or made1 *or appearan&e is nothing but generation# D# !ut he is that /ne1 that is not made nor generated1 is also unapparent and unmani*est# E# !ut ma"ing all things appear1 he appears in all and by all: but espe&ially he is mani*ested to or in those things herein himsel* lists# F# Thou there*ore1 / Imhotep1 my Son1 pray *irst to the 6ord and Father1 and to the Alone and to the /ne *rom hom is one to be mer&i*ul to thee1 that thou may "no and understand so great Amen: and that he ould shine one o* his beams upon thee In thy understanding# <H# For only the +nderstanding sees that hi&h is not mani*est or apparent1 as being itsel* not mani*est or apparent: and i* thou &anst1 / Imhotep1 it ill appear to the eyes o* thy Mind# @5

<<# For the 6ord1 void o* envy1 appears through the hole orld# Thou may see the intelligen&e1 and ta"e it in thy hands1 and &ontemplate the Image o* Amen# <5# !ut i* that hi&h is in thee1 be not "no n or apparent unto thee1 ho shall he in thee be seen1 and appear unto thee by the eyesA <@# !ut i* thou ilt see him1 &onsider and understand the Sun1 &onsider the &ourse o* the Moon1 &onsider the order o* the Stars# <4# 0ho is he that "eeps orderA For all order is &ir&ums&ribed or terminated in number and pla&e# <B# The Sun is the greatest o* the !odies in heaven1 to hom all the heavenly !odies give pla&e1 as to a )ing and sub?e&ts: and yet he being su&h a one1 greater than the %arth or the Sea1 is &ontent to su**er in*inite lesser stars to al" and move above himsel*: hom doth he *ear the hile1 / SonA <C# %very one o* these Stars that are in $eaven1 do not ma"e the li"e1 or an eGual &ourse: ho is it that hath pres&ribed unto every one1 the manner and the greatness o* their &ourseJ <D# This Sphere that turns round about its o n sel*: and &arries round the hole 0orld ith her1 ho possessed and made su&h an Instrument# <E# 0ho hath set the !ounds to the Sea: ho hath established the %arthA For there is some body1 / Imhotep1 that is the Ma"er and 6ord o* these things# <F# For it is impossible1 / Son1 that either pla&e1 or number1 or measure1 should be observed ithout a Ma"er# 5H# For no order &an be made by disorder or disproportion# 5<# I ould it ere possible *or thee1 / my Son1 to have ings1 and to *ly into the Air1 and being ta"en up in the midst1 bet een $eaven and %arth1 to see the stability o* the %arth1 the *luidness o* the Sea1 the &ourses o* the Rivers1 the largeness o* the Air1 the sharpness or s i*tness o* the Fire1 the motion o* @@

the Stars: and the speediness o* the $eaven1 by hi&h it goes round about all these# 55# / Son1 hat a happy sight it ere1 at one instant1 to see all these1 that hi&h is unmovable moved1 and that hi&h is hidden appear and be mani*est# 5@# And i* thou ilt see and behold this 0or"man1 even by mortal things that are upon %arth1 and in the deep# -onsider1 / Son1 ho Man is made and *ramed in the 0omb: and e,amine diligently the s"ill and &unning o* the 0or"man1 and learn ho it as that rought and *ashioned the beauti*ul and (ivine shape o* Man: 0ho &ir&ums&ribed and mar"ed out his eyesA 0ho bored his nostrils and earsA 0ho opened his mouthA 0ho stret&hed out and tied together his sine sA 0ho &hanneled the veinsA 0ho hardened and made strong the bonesA 0ho &lothed the *lesh ith s"inA 0ho divided the *ingers and the ?ointsA 0ho *latted and made broad the soles o* the *eetA 0ho dug the poresA 0ho stret&hed out the spleen1 ho made the heart li"e a 2yramidA 0ho made the 6iver broadA 0ho made the eyes spongy1 and *ull o* holesA 0ho made the belly large and &apa&iousA 0ho set to out ard vie the more honorable parts and hid the *ilthy onesA 54# See ho many Arts in one Matter1 and ho many 0or"s in one Supers&ription1 and all e,&eedingly beauti*ul1 and all done in measure1 and yet all di**ering# 5B#0ho hath made all these thingsA 0hat MotherA 0hat FatherA Save only Amen that is not mani*estJ That made all things by his o n 0ill# 5C# And no man says that a statue or an image is made ithout a -arver or a 2ainter1 and as this 0or"manship made ithout a 0or"manA / great !lindness1 / great Impiety1 / great Ignoran&e# 5D# Never1 / Son Imhotep1 &anst thou deprive the 0or"manship o* the 0or"man1 rather it is the best Name o* all the Names o* Amen1 to &all him the Father o* all1 *or so he is alone: and this is his 0or" to be the Father# 5E# And i* thou ilt *or&e me to say anything more boldly1 it is his %ssen&e to be pregnant1 or great ith all things1 and to ma"e them# @4

5F# And as ithout a Ma"er1 it is impossible that anything should be made1 so it is that he should not al ays be1 and al ays be ma"ing all things in $eaven1 in the Air1 in the %arth1 in the (eep1 in the hole 0orld1 and in every part o* the hole that is1 or that is not# @H# For there is nothing in the hole 0orld1 that is not himsel* both the things that are and the things that are not# @<# For the things that are1 he hath made mani*est: and the things that are not1 he hath hid in himsel*# @5# This is Amen that is better than any name: this is he that is se&ret: this is he that is most mani*est: this is he that is to be seen by the Mind: this is he that is visible to the eye: this is he that hath no body: and this is he that hath many bodies1 rather there is nothing o* any body1 hi&h is not $e# @@# For he alone is all things# @4# And *or this &ause $e hath all Names1 be&ause $e is the /ne Father: and there*ore $e hath no Name1 be&ause $e is the Father o* all# @B# 0ho there*ore &an bless thee1 or give than"s *or thee1 or to thee# @C# 0hi&h ay shall I loo"1 hen I praise theeA +p ardA (o n ardA /ut ardA In ardA @D# For about thee there is no manner1 nor pla&e1 nor anything else o* all things that are# @E# !ut all things are in thee: all things *rom thee1 thou gives all things1 and ta"es nothing: *or thou hast all things and there is nothing that thou hast not# @F# 0hen shall I praise thee1 / Father: *or it is neither possible to &omprehend thy hour1 nor thy timeA 4H# For hat shall I praise theeA For hat thou hast made1 or *or hat thou hast not madeA For those things thou hast mani*ested1 or *or those things thou hast hiddenA @B

4<# 0here*ore shall I praise thee as being o* mysel*1 or having anything o* mine o n1 or rather being anotherKsA 45# For thou art hat I am1 thou art hat I do1 thou art hat I say# 4@# Thou Art All Things1 and there is Nothing %lse Thou art not# 44# Thou Art Thou1 All that is Made1 and all that is not Made# 4B# The Mind that +nderstands# 4C# The Father that Ma"es and Frames# 4D# The .ood that 0or"s# 4E# The .ood that doth All Things# 4F# /* the Matter1 the most subtle and slender part is Air1 o* the Air the Soul1 o* the Soul the Mind1 o* the Mind Amen#

@C

The Si'th Book. That in "men alone is (ood #% 2ood( Imhotep( is in nothin$ &ut in Amen alone3 or rather Amen himsel) is the 2ood al,ays% 5# And i* it be so1 then must he be an %ssen&e or Substan&e void o* all motion and generation: but nothing is void or empty o* him# @# And this %ssen&e hath about or in himsel* a Stable1 and *irm /peration1 anting nothing1 most *ull1 and giving abundantly# 4# /ne thing is the !eginning o* all things1 *or it gives all things: and hen I name the .ood1 I mean that hi&h is altogether and al ays .ood# B# This is present to none1 but Amen alone: *or he ants nothing1 that he should desire to have it1 nor &an anything be ta"en *rom him: the loss hereo* may grieve him: *or sorro is a part o* evilness# C# Nothing is stronger than he1 that he should be opposed by it: nor nothing eGual to him1 that he should be in love ith it: nothing unheard o* to be angry1 ith nothing iser to be envious at# D# And none o* these being in his %ssen&e1 hat remains1 but only the .oodA E# For as in this1 being su&h an %ssen&e1 there is none o* the evils: so in none o* the other things shall the .ood be *ound# F# For in all other things1 are all those other things1 as ell in the small as the great: and as ell in the parti&ulars as in this living -reature the greater and mightiest o* all# <H# For all things that are made or generated are *ull o* 2assion1 .eneration itsel* being a 2assion: and here 2assion is there is not the .ood: here the .ood is1 there is no 2assion: here it is day1 it is not night1 and here it is night1 it is not day# @D

<<# 0here*ore it is impossible1 that in .eneration should be the .ood1 but only in that hi&h is not generated or made# <5# Met as the 2arti&ipation o* all things is in the Matter bound1 so also o* that hi&h is .ood# A*ter this manner is the 0orld good1 as it ma"es all things1 and in the part o* ma"ing or doing it is .ood1 but in all other things not good# <@# For it is passable1 and movable1 and the Ma"er o* passable things# <4# In Man also the .ood is ordered 7or Ta"es (enomination8 in &omparison o* that hi&h is evil: *or that hi&h is not very evil1 is here good: and that hi&h is here &alled .ood1 is the least parti&le1 or proportion o* evil# <B# It is impossible there*ore1 that the .ood should be here pure *rom %vil: *or here the .ood gro s %vil1 and gro ing %vil1 it doth not still abide .ood: and not abiding .ood it be&omes %vil# <C# There*ore in Amen alone is the .ood1 or rather Amen is the .ood# <D# There*ore1 / Imhotep1 there is nothing in men 7or among Men8 but the name o* .ood1 the thing itsel* is not1 *or it is impossible: *or a material !ody re&eives 7or -omprehends81 is not as being on every side en&ompassed and &oer&ed ith evilness1 and labors1 and grieves1 and desires1 and rath1 and de&eits1 and *oolish opinions# <E# And in that hi&h is the orst o* all1 Imhotep1 every one o* the *orenamed things1 is here believed to be the greatest good1 espe&ially that supreme mis&hie* the pleasures o* the !elly1 and the ring-leader o* all evils: %rror is here the absen&e o* the .ood# <F# And I give than"s unto Amen1 that &on&erning the "no ledge o* .ood1 put this assuran&e in my mind1 that it is impossible it should be in the 0orld# 5H# For the 0orld is the *ullness o* evilness: but Amen is the *ullness o* .ood1 or .ood o* Amen#

@E

5<# For the eminen&ies o* all appearing !eauty1 are in the %ssen&e more pure1 more sin&ere1 and peradventure they are also the %ssen&e o* it# 55# For e must be bold to say1 Imhotep1 that the %ssen&e o* Amen1 i* he have an %ssen&e1 is that hi&h is *air or beauti*ul: but no good is &omprehended in this 0orld# 5@# For all things that are sub?e&t to the eye1 are Idols1 and as it ere shado s: but those things that are not sub?e&t to the eye1 are ever1 espe&ially the %ssen&e o* the Fair and the .ood# 54# And as the eye &annot see Amen1 so &an neither the Fair1 nor the .ood# 5B# For these are the parts o* Amen that parta"e the Nature o* the hole1 proper1 and *amiliar unto him alone1 inseparable1 most lovely1 hereo* either Amen is enamored1 or they are enamored o* Amen# 5C# I* thou &anst understand Amen1 thou shall understand the Fair1 and the .ood hi&h is most shining1 and enlightening1 and most enlightened by Amen# 5D# For that !eauty is above &omparison1 and that .ood is inimitable1 as Amen himsel*# 5E# As there*ore thou understands Amen1 so understand the Fair and the .ood1 *or these are in&ommuni&able to any other living -reatures be&ause they are inseparable *rom Amen# 5F# I* thou see" &on&erning Amen1 thou see"s or long also o* the Fair1 *or there is one ay that leads to the same thing1 that is 2iety ith )no ledge# @H#0here*ore1 they that are ignorant1 and go not in the ay o* 2iety1 dare &all Man Fair and .ood1 never seeing so mu&h as in a dream1 hat .ood is: but being en*olded and rapped upon all evil1 and believing that the evil is the .ood1 they by that means1 both use it insatiably1 and are a*raid to be deprived o* it: and there*ore they strive by all possible means1 that they may not only have it1 but also in&rease it# @F

@<# Su&h1 / Imhotep1 are the .ood and Fair things o* men1 hi&h e &an neither love nor hate1 *or this is the hardest thing o* all1 that e have need o* them1 and &annot1 live ithout them#

40

The Seventh Book. His Se#ret Sermon )n The Mount. 1. Imhotep% In the $eneral Spee'hes( 4ather( dis'oursin$ o) the .i-inity( thou spea+ eni$mati'ally( and didst not 'learly re-eal thysel)( sayin$( that no man 'an &e sa-ed &e)ore Re$eneration. 5# And hen I did humbly entreat thee1 at the going up the Mountain a*ter thou had dis&oursed unto me1 having a great desire1 to learn this Argument o* Regeneration: be&ause among all the rest1 I am ignorant only o* this thou told me thou ouldst impart it unto me1 hen I ould estrange mysel* *rom the 0orld: hereupon I made mysel* ready1 and have vindi&ated the understanding that is in me1 *rom the de&eit o* the 0orld# @# No then *ul*ill my de*e&ts1 and as thou says instru&t me o* Regeneration1 either by ord o* mouth or se&retly: *or I "no not1 / Tehuti1 o* hat Substan&e1 or hat 0omb or hat Seed a Man is thus born# 4# Tehuti# / Son1 this 0isdom is to be understood in silen&e1 and the Seed is the true .ood# B# Imhotep# 0ho so eth it1 / FatherA For I am utterly ignorant and doubt*ul# C# Tehuti# The 0ill o* Amen1 / Son# D# And hat manner o* Man is he that is thus bornA For in this point1 I am &lean deprived o* the %ssen&e that understands in me# E# Tehuti# The Son o* Amen ill be another1 Amen made the universe that in everything &onsist o* all po ers# F# Imhotep# Thou tellest me a Riddle1 Father1 and dost not spea" as a Father to his Son# <H# Tehuti# Son1 things o* this "ind are not taught1 but are by Amen1 hen he pleases1 brought to remembran&e# 4<

<<# Imhotep# Thou spea" o* things strained1 or *ar *et&hed1 and impossible1 Father: and there*ore I ill dire&tly &ontradi&t them# <5# Tehuti# 0ilt thou prove a stranger1 Son1 to thy FatherKs "ind# <@# (o not envy me1 Father1 or pardon me1 I am thy Natural Son: dis&ourse unto me the manner o* Regeneration# <4# Tehuti# 0hat shall I say1 / my SonA I have nothing to say more than this1 that I see in mysel* an un*eigned sight or spe&ta&le1 made by the mer&y o* Amen1 and I am gone out o* mysel* into an immortal body1 and am riot no hat I as be*ore1 but as begotten in Mind# <B#This thing is not taught1 nor is it to be seen in this *ormed %lement: *or hi&h the *irst &ompound *orm as negle&ted by me: and that I am no separated *rom it: *or I have both the tou&h and the measure o* it1 yet am I no estranged *rom them# <C# Thou sees1 / Son1 ith thine eyes: but though thou loo" never so stead*astly upon me1 ith the !ody1 and bodily sight1 thou &anst not see1 nor understand hat I am no # <D# Imhotep# Thou hast driven me1 / Father1 into no small *ury and distra&tion o* mind1 *or I do not no see mysel*# <E# Tehuti# I ould1 / Son1 that thou also ert gone out o* thysel*1 li"e them that dream in their sleep# <F# Imhotep# Then tell me this1 ho is the Author and Ma"er o* RegenerationA 5H# Tehuti# The &hild o* Amen1 one Man by the 0ill o* Amen# 5<# Imhotep# No 1 / Father1 thou hast put me to silen&e *or ever and all my *ormer thoughts have Guite le*t and *orsa"en me1 *or I see the greatness1 and shape o* all things here belo 1 and nothing but *alsehood in them all# 45

55# And sin&e this mortal Form is daily &hanged1 and turned by this time into in&rease1 and diminution1 as being *alsehood: hat there*ore is true1 / TehutiA 5@# Tehuti# That1 / Son1 hi&h is not troubled1 nor bounded: not &olored1 not *igured1 not &hanged: that hi&h is na"ed1 bright1 &omprehensible only o* itsel*1 unalterable1 divine# 54# Imhotep# No I am mad1 indeed1 Father: *or hen I thought me to have been made a ise man by thee1 ith these thoughts thou hast Guite dulled all my senses# 5B# Tehuti# Met is it so1 as I say1 / Son1 $e that 6oo"s /nly upon that hi&h is &arried up ard as Fire1 that hi&h is &arried do n ard as %arth1 that hi&h is moist as 0ater1 and that hi&h blo eth or is sub?e&t to blast as Air: ho &an he sensibly understand that hi&h is neither hard1 nor moist1 nor tangible1 nor perspi&uous1 seeing it is only understood in po er and operation: but I besee&h and pray to the Mind hi&h alone &an understand the .eneration1 hi&h is in Amen# 5C# Imhotep# Then am I1 / Father1 utterly unable to do it# 5D# Tehuti# Amen *orbid1 Son1 rather dra or pull him unto thee 7or Study to )no $im8 and he ill &ome1 be but 0illing1 and it shall be done: Guiet 7or ma"e idle8 the Senses o* the !ody1 purging thysel* *rom unreasonable brutish torments o* matter# 5E# Imhotep# $ave I any revengers or tormentors in mysel*1 FatherA 5F# Tehuti# Mes1 and those1 not a *e 1 but many and *ear*ul ones# @H# Imhotep# I do not "no them1 Father# @<# Tehuti# /ne Torment1 Son1 is Ignoran&e1 a se&ond1 Sorro 1 a third1 Intemperan&e1 a *ourth1 -on&upis&en&e1 a *i*th1 In?usti&e1 a si,th1 -ovetousness1 a seventh1 (e&eit1 an eighth1 %nvy1 a ninth1 Fraud or .uile1 a tenth1 0rath1 an eleventh1 Rashness1 a t el*th1 Mali&iousness# 4@

@5# They are in number t elve1 and under these many more: some hi&h through the prison o* the body1 do *or&e the in ardly pla&ed Man to su**er sensibly# @@# And they do not suddenly or easily depart *rom him that hath obtained mer&y o* Amen: and herein &onsists1 both the manner and the reason o* Regeneration# @4# For the rest1 / Son1 hold thy pea&e1 and praise Amen in silen&e1 and by that means1 the mer&y o* Amen ill not &ease1 or be anting unto us# @B# There*ore re?oi&e1 my Son1 *rom hen&e*or ard1 being purged by the po ers o* Amen1 to the )no ledge o* the Truth# @C# For the revelation o* Amen is &ome to us1 and hen that &ame all Ignoran&e as &ast out# @D# The "no ledge o* ;oy is &ome unto us1 and hen that &omes1 Sorro shall *ly a ay to them that are &apable o* it# @E# I &all unto ;oy1 the po er o* Temperan&e1 a po er hose 3irtue is most s eet: 6et us ta"e her unto ourselves1 / Son1 most illingly1 *or ho at her &oming hath she put a ay Intemperan&e# @F# No I &all the *ourth1 -ontinen&e1 the po er hi&h is over -on&upis&en&e# This1 / Son1 is the stable and *irm *oundation o* ;usti&e# 4H# For see1 ho ithout 6abor1 she hath &hased a ay in?usti&e and e are ?usti*ied1 / Son1 hen In?usti&e is a ay# 4<# The si,th 3irtue hi&h &omes into us1 I &all -ommunion1 hi&h is against -ovetousness# 45# And hen that 7-ovetousness8 is gone1 I &all Truth: and hen she &ometh1 %rror and (e&eit vanishes# 4@# See1 / Son1 ho the .ood is *ul*illed by the a&&ess o* Truth: *or by this 44

means1 %nvy is gone *rom us: *or Truth is a&&ompanied ith the .ood1 together also ith 6i*e and 6ight# 44# And there &ame no more any torment o* (ar"ness1 but being over&ome1 they are all *led a ay suddenly1 and tumultuously# 4B# Thou hast understood1 / Son1 the manner o* Regeneration: *or upon the &oming o* these Ten1 the Intelle&tual .eneration is per*e&ted1 and then it drives a ay the t elve: and e have seen it in the .eneration itsel*# 4C# 0hosoever there*ore hath o* Mer&y obtained this .eneration hi&h is a&&ording to Amen1 he leaving all bodily sense1 "no himsel* to &onsist o* divine things1 and re?oi&e1 being made by Amen stable and immutable# 4D# Imhotep# / Father1 I &on&eive and understand1 not by the sight o* mine eyes1 but by the Intelle&tual /peration1 hi&h is by the 2o ers# I am in $eaven1 in the %arth1 in the 0ater1 in the Air1 I am in living -reatures1 in the 2lants1 in the 0omb1 every here# 4E# Met tell me *urther1 this one thing1 ho are the torments o* (ar"ness1 being in number t elve1 driven a ay and e,pelled by the Ten po ersA 0hat is the manner o* it1 TehutiA 4F# Tehuti# This Taberna&le1 / Son1 &onsists o* the Lodia&al -ir&le: and this &onsisting o* t elve numbers1 the Idea o* one: but all *ormed Nature admit o* divers -on?ugations to the de&eiving o* Man# BH# And though they be di**erent in themselves1 yet are they united in pra&ti&e 7as *or e,ample1 Rashness is inseparable *rom Anger8 and they are also indeterminate# There*ore ith good Reason1 do they ma"e their departure1 being driven a ay by the Ten po ers: that is to say1 !y the dead# B<# For the number o* Ten1 / Son1 is the !egetter o* Souls# And there 6i*e and 6ight are united1 here the number o* +nity is born o* the Spirit# B5# There*ore a&&ording to Reason1 +nity hath the number o* Ten1 and the number o* Ten hath +nity# 4B

B@# Imhotep# / Father1 I no see the +niverse1 and mysel* in the Mind# B4# Tehuti# This is Regeneration1 / Son1 that e should not any longer *i, our imagination upon this !ody1 sub?e&t to the three dimensions1 a&&ording to this Spee&h hi&h e have no &ommented1 That e may not at all &alumniate the +niverse# BB# Imhotep# Tell me1 / Father1 This !ody that &onsists o* 2o ers shall it ever admit o* any (issolutionA BC# Tehuti# .ood ords1 Son1 and spea" not things impossible: *or so thou shall sin1 and the eye o* thy mind gro i&"ed# BD# The sensible !ody o* Nature is *ar *rom the %ssential .eneration: *or that is sub?e&t to (issolution1 but this not: and that is mortal1 but this immortal# (ost thou not "no that thou art born a Amen and the Son o* the /ne1 as I am# BE# Imhotep# $o *ain ould I1 / Father1 hear that praise given by a $ymn1 hi&h thou says1 thou heardst *rom the 2o ers hen I as in the /&tonary# BF# Tehuti# As the Sesen said by ay o* /ra&le to the /&tonary1 Thou dost ell1 / Son1 to desire the Solution o* the Taberna&le1 *or thou art puri*ied# CH# Sesen1 the Mind o* absolute 2o er and Authority1 hath delivered no more unto me1 than those that are ritten: "no ing that o* mysel*1 I &an understand all things1 and hear1 and see hat I ill# And he &ommanded me to do those things that are good: and there*ore all the 2o ers that are in me sing# C<# Imhotep# I ould hear thee1 / Father1 and understand these things# C5# Tehuti# !e Guiet1 / Son1 and no hear"en to that harmonious blessing and than"sgiving: the hymn o* Regeneration1 hi&h I did not determine to have spo"en o* so plainly1 but to thysel* in the end o* all# C@# 0here*ore this is not taught1 but hid in silen&e# 4C

C4# So then1 / Son1 do thou standing in the open Air1 orship loo"ing to the North 0ind1 about the going do n o* the Sun1 and to the South1 hen the Sun rises: and no "eep silen&e1 Son# The Se&ret Song# The $oly Spee&h# CB# 6et all the Nature o* the orld entertain the hearing o* this $ymn# CC# !e opened1 / %arth1 and let all the Treasure o* the Rain be opened# CD# Mou Trees tremble not1 *or I ill sing and praise the 6ord o* the -reation1 and the All and the /ne# CE# !e opened you $eavens1 ye 0inds stand still1 and let the Immortal -ir&le o* Amen re&eive these ords# CF# For I ill sing1 and praise him that &reated all things1 that *i,ed the %arth1 and hung up the $eavens1 and &ommanded the s eet 0ater to &ome out o* the /&ean: into all the 0orld inhabited1 and not inhabited1 to the use and nourishment o* all things1 or men# DH# That &ommanded the *ire to shine *or very a&tion1 both to the Neter and Men# D<# 6et us altogether give him blessing1 hi&h rides upon the $eavens1 the -reator o* all Nature# D5# This is he that is the %ye o* the Mind1 and 0ill a&&ept the praise o* my 2o ers# D<# / all ye 2o ers that are in me1 praise the /ne and the All# D4# Sing together ith my 0ill1 all you 2o ers that are in me# DB# / $oly )no ledge1 being enlightened by thee1 I magni*y the intelligible 6ight1 and re?oi&e in the ;oy o* the Mind# DC# All my 2o ers sing praise ith me1 and thou my -ontinen&e1 sing praise my Righteousness by me: praise that hi&h is righteous# 4D

DD# / -ommunion hi&h is in me1 praise the All# DE# !y me the Truth sings praise to the Truth1 the .ood praises the .ood# DF# / 6i*e1 / 6ight *rom us1 unto you &omes this praise and than"sgiving# EH# I give than"s unto thee1 / Father1 the operation or a&t o* my 2o ers# E<# I give than"s unto thee1 / Amen1 the po er o* my operations# E5# !y me thy 0ord sings praise unto thee1 re&eive by me this reasonable 7or verbal8 sa&ri*i&e in ords# E@# The po ers that are in me &ry these things1 they praise the All1 they *ul*ill thy 0ill: thy 0ill and -ounsel is *rom thee unto thee# E4# / All1 re&eive a reasonable Sa&ri*i&e *rom all things# EB# / 6i*e1 save all that is in us: / 6ight enlighten1 / Amen the Spirit: *or the Mind guides or *eedeth the 0ord: / Spirit bearing 0or"man# EC# Thou art Amen1 thy Man &rieth these things unto thee through by the Fire1 by the Air1 by the %arth1 by the 0ater1 by the Spirit1 by thy -reatures# ED# From eternity I have *ound 7means to8 bless and praise thee1 and I have hat I see"1 *or I rest in thy 0ill# EE# Imhotep# / Father1 I see thou hast sung this Song o* praise and blessing ith thy hole 0ill: and there*ore have I put and pla&ed it in my 0orld# EF# Tehuti# Say in thy intelligible 0orld1 / Son# FH# Imhotep# I do mean in my Intelligible 0orld1 *or by thy $ymn and Song o* 2raise my mind is enlightened: and gladly ould I send *rom my +nderstanding a Than"sgiving unto Amen# F<# Tehuti# Not rashly1 / Son# 4E

F5# Imhotep# In my mind1 / Father# F@# Tehuti# Those things that I see and &ontemplate1 I in*use into thee: and there*ore say1 thou son Imhotep1 the Author o* thy su&&eeding .enerations1 I send unto Amen these reasonable Sa&ri*i&es# F4# / Amen1 Thou art the Father1 Thou art the 6ord1 Thou art the Mind1 a&&ept these reasonable Sa&ri*i&es hi&h Thou reGuires o* me# FB# For all things are done as the Mind ills# FC# Thou1 / Son1 send this a&&eptable Sa&ri*i&e to Amen1 the Father o* all things: but propound it also1 / Son1 by 0ord# FD# Imhotep# I than" thee1 Father1 thou hast advised and instru&ted me thus to give praise and than"s# FE# Tehuti# I am glad1 / Son1 to see the Truth bring *orth the Fruits o* .ood things1 and su&h immortal bran&hes# FF# And learn this o* meI Above all other virtues entertain Silen&e1 and impart unto no man1 / Son1 the tradition o* Regeneration1 lest e be reputed -alumniators: For e both have no su**i&iently meditated1 I in spea"ing1 thou in hearing# And no thou dost intelle&tually "no thysel* and our Father#

49

The Ei*hth Book. That The (reatest Evil +n Man, +s The ,ot &nowin* "men. #% 5hither are you 'arried( Men( drun+en ,ith drin+in$ up the stron$ 5ine o) I$noran'e6 5hi'h seein$ you 'annot &ear7 5hy do you not -omit it up a$ain6 5# Stand1 and be sober1 and loo" up again ith the eyes o* your heart: and i* you &annot all do so1 yet do as many as you &an# @# For the mali&e o* Ignoran&e surrendered all the %arth1 and &orrupted the Soul1 shut up in the !ody not su**ering it to arrive at the $avens o* Salvation# 4# Su**er not yourselves to be &arried ith the great stream1 but stem the tide1 you that &an lay hold o* the $aven o* Sa*ety1 and ma"e your *ull &ourse to ards it# B# See" one that may lead you by the hand1 and &ondu&t you to the door o* Truth and )no ledge1 here the &lear 6ight is that is pure *rom (ar"ness1 here there is not one drun"en1 but all are sober and in their heart loo" up to him1 hose pleasure it is to be seen# C# For he &annot be heard ith ears1 nor seen ith eyes1 nor e,pressed in ords: but only in mind and heart# D# !ut *irst thou must tear to pie&es and brea" through the garment thou ears: the eb o* Ignoran&e1 the *oundation o* all Mis&hie*: the bond o* -orruption: the dar" -overtures: the living (eath: the sensible &ar&ass1 the tomb1 &arried about ith us: the domesti& thie* hi&h in hat he loves us1 hates us1 envies us# E# Su&h is the hurt*ul Apparel1 here ith thou art &lothed1 hi&h dra s and pulls thee do n ard by its o n sel*: lest loo"ing up1 and seeing the beauty o* Truth1 and the .ood that is reposed therein1 thou should hate the i&"edness o* this garment1 and understand the traps and ambushes1 hi&h it hath laid *or thee# BH

F# There*ore doth it 6abor to ma"e good those things that seem and are by the Senses1 ?udged and determined: and the things that are truly1 it hides1 and envelopes in su&h matter1 *illing hat it presents unto thee1 ith hate*ul pleasure1 that thou &anst neither hear hat thou should hear1 nor see hat thou should see#

51

The ,inth Book. " -niversal Sermon To +mhote.. #% Tehuti% All that is mo-ed( and &y some thin$6 5# Imhotep# Mes1 indeed# @# Tehuti# Must not that1 in hi&h a thing is moved1 o* ne&essity be greater than the thing that is movedA 4# Imhotep# /* ne&essity# B# Tehuti# And that hi&h moves1 is it not stronger than that hi&h is movedA C# Imhotep# It is stronger# D# Tehuti# That in hi&h a thing is moved1 must it not needs have a Nature1 &ontrary to that o* the thing that is movedA E# Imhotep# It must needs# F# Tehuti# Is not this great 0orld a !ody1 than1 hi&h there is no greaterA <H# Imhotep# Mes1 &on*essedly# <<# Tehuti# And is it not solid1 as *illed ith many great bodies1 and indeed1 ith all the !odies that areA <5# Imhotep# It is so# <@# Tehuti# And is it not the 0orld a !ody1 and a !ody that is movedA <4# Imhotep# It is# <B# Tehuti# Then hat "ind o* a pla&e must it be1 herein it is moved1 and o* hat NatureA Must it not be mu&h bigger1 that it may re&eive the &ontinuity o* MotionA And lest that hi&h is moved should *or ant o* room1 he stayed1 and hindered in the MotionA B5 Imhotep( is it not mo-ed in some thin$(

<C# Imhotep# It must needs be an immense thing1 Tehuti1 but o* hat Nature# <D# Tehuti# /* a &ontrary Nature1 / Imhotep1 but is not the Nature o* things divine1 &ontrary to a !ody# <E# Imhotep# -on*essedly# <F# Tehuti# There*ore the pla&e is divine: but that hi&h is divine1 is either some (ivine thing or Amen himsel* and by some thing (ivine1 I do not mean that hi&h as made or begotten# 5H# I* there*ore it be (ivine1 it is an %ssen&e or Substan&e but i* it be Amen1 it is above %ssen&e: but he is other ise intelligible# 5<# For the *irst1 Amen is intelligible1 not to himsel*1 but to us1 *or that hi&h is intelligible1 is sub?e&t to that hi&h understands by Sense# 55# There*ore Amen is not intelligible to himsel*1 *or not being any other thing *rom that hi&h is understood1 he &annot be understood by himsel*# 5@# !ut he is another thing *rom us1 and there*ore he is understood by us# 54# I* there*ore 2la&e be intelligible1 it is not 2la&e but Amen1 but i* Amen be intelligible1 he is intelligible not as 2la&e1 but as a &apable /peration# 5B# No everything that is moved is moved1 not in or by that hi&h is moved1 but in that hi&h stand or rest1 and that hi&h moves stands or rest1 *or it is impossible it should be moved ith it# 5C# Imhotep# $o then1 / Tehuti1 are those things that are here moved ith the things that are MovedA For thou say that the Spheres that ander are moved by the Sphere that anders not# 5D# Tehuti# That1 / Imhotep1 is not a moving together1 but a &ountermotion1 *or they are not moved a*ter a li"e manner1 but &ontrary one to the other: and &ontrariety hath a standing resistan&e o* motion *or resistan&e is a staying o* motion# B@

5E# There*ore the andering Spheres being moved &ontrarily to that Sphere1 hi&h anders not1 shall have one *rom another &ontrariety standing o* itsel*# 5F# For this !ear hi&h thou see neither rise nor go do n1 but turning al ays about the same: dost thou thin" it moves or stands stillA @H# Imhotep# I thin" it moves1 Tehuti# @<# Tehuti# 0hat motion1 / ImhotepA @5# Imhotep# A motion that is al ays &arried about the same# @@# !ut the -ir&ulation hi&h is about the same1 and the motion about the same1 are both hidden: *or that hi&h is about the same *orbids that hi&h is above the same1 i* it stands to that hi&h is about the same# @4# And so the &ontrary motion stands *ast al ays1 being al ays established by the &ontrariety# @B# !ut I ill give thee &on&erning this matter1 an earthly e,ample that may be seen ith eyes# @C# 6oo" upon any o* these living -reatures upon %arth1 as Man *or e,ample1 and see him s imming: *or as the 0ater is &arried one ay1 the relu&tan&e or resistan&e o* his *eet and hands is made a stabili9er to the man1 that he should not be &arried ith the 0ater1 nor sin" underneath it# @D# Imhotep# Thou hast laid do n a very &lear e,ample1 Tehuti# @E# Tehuti# There*ore every motion is in stability1 and is moved o* stability# @F# The motion then o* the 0orld1 and o* every material living thing1 happens not to be done by those things that are ithout the 0orld1 but by those things ithin it1 a Soul1 or Spirit1 or some other divine thing1 to those things hi&h are ithout it# 4H# For an inanimate !ody1 doth not no 1 mu&h less a !ody i* it be holly inanimate# B4

4<# Imhotep# 0hat meant thou by this1 / Tehuti1 0ood and Stones1 and all other inanimate things1 are they not moving !odiesA 45# Tehuti# !y no means1 / Imhotep1 *or that ithin the !ody hi&h moves the inanimate thing1 is not the !ody1 that moves both as ell the !ody o* that hi&h bears1 as the !ody o* that hi&h is born: *or one dead or inanimate thing1 &annot move another: that hi&h moves1 must needs be alive i* it move# 4@# Thou seest there*ore ho the Soul is sur&harged1 hen it &arries t o !odies# 44# And no it is mani*est1 that the things that are moved are moved in something1 and by something# 4B Imhotep# The things that are1 / Tehuti1 must needs be moved in that hi&h is void or empty13a&uum# 4C# !e advised1 / Imhotep1 *or o* all the things that are1 there is nothing empty1 only that hi&h is not1 is empty and a stranger to e,isten&e or being# 4D# !ut that hi&h is1 &ould not be i* it ere not *ull o* e,isten&e1 *or that hi&h is in being or e,isten&e &an never be made empty# 4E# Imhotep# Are there not there*ore some things that are empty1 / Tehuti1 as an empty !arrel1 an empty shed1 an empty 0ell1 an empty 0ine-2ress1 and many su&h li"eA 4F# Tehuti# / the grossness o* thy %rror1 / Imhotep1 those things that are most *ull and replenished1 dost thou a&&ount them void and empty# BH# Imhotep# 0hat may be thy meaning1 TehutiA B<# Tehuti# Is not the Air a !odyA B5# Imhotep# It is a !ody BB

B@# Tehuti# 0hy then this !ody doth it not pass through all things that are and passing through them1 *ill themA And that !ody doth it not &onsist o* the mi,ture o* the *ourA There*ore all those thou &allest empty are *ull o* Air# B4# There*ore those things that thou &alls empty1 thou ought to &all them hollo 1 not empty1 *or they e,ist and are *ull o* Air and Spirit# BB# Imhotep# This reason is beyond all &ontradi&tion1 / Tehuti1 but hat shall e &all the 2la&e in hi&h the hole +niverse is movedA BC# Tehuti# -all it immaterial1 / Imhotep# BD# Imhotep# 0hat is that immaterial or divineA BE# Tehuti# The Mind and Reason1 the hole1 holly &omprehending itsel*1 *ree *rom all !ody1 unde&eivable1 invisible1 impassible *rom a !ody itsel*1 standing *ast in itsel*1 &apable o* all things1 and that *avour o* the things that are# BF# 0hereo* the .ood1 the Truth1 the Ar&hetypal 6ight1 the Ar&hetype o* the Soul1 are as it ere !eams# CH# Imhotep# 0hy then1 hat is AmenA C<# Tehuti# That hi&h is none o* these things1 yet is1 and is the &ause o* !eing to all: and every one o* the things that are: *or he le*t nothing destitute o* !eing# C5# And all things are made o* things that are1 and not o* things that are not: *or the things that are not1 have not the nature to be able to be made: and again1 the things that are1 have not the nature never to be1 or not to be at all# C@# Imhotep# 0hat dost thou then say at length1 that Amen isA C4# Tehuti# Amen is not a Mind1 but the -ause that the Mind is: not a Spirit1 but the -ause that the Spirit is: not 6ight1 but the -ause that 6ight is# BC

CB# There*ore e must orship Amen by these t o Appellations hi&h are proper to him alone1 and to no other# CC# For neither o* all the other1 hi&h are &alled Neter1 nor o* Men1 nor Spirits1 or Angels1 &an anyone be1 though never so little1 good1 save only Amen alone# CD# And this $e is1 and nothing else: but all other things are separable *rom the nature o* .ood# CE# For the !ody and the Soul have no pla&e that is &apable o* or &an &ontain the .ood# CF# For the greatness o* .ood1 is as great as the %,isten&e o* all things1 that are both bodily and divine1 both sensible and intelligible# DH# This is the .ood1 even Amen# D<# See there*ore that thou do not at any time1 &all ought else .ood1 *or so thou shall be impious1 or any else Amen1 but only the .ood1 *or so thou shall again be impious# D5# In 0ord it is o*ten said by all men the .ood1 but all men do not understand hat it is: but through Ignoran&e they &all both the Neter1 and some men .ood1 that &an never either be or be made so# D@# There*ore all the other Neter are honored ith the title and appellation o* Amen1 but Amen is the .ood1 not a&&ording to $eaven1 but Nature# D4# For there is one Nature o* Amen1 even the .ood1 and one "ind o* them both1 *rom hen&e are all "inds# DB# For he that is .ood1 is the giver o* all things1 and ta"es nothing and there*ore Amen gives all things and re&eives nothing# DC# The other title and appellation1 is the Father1 be&ause o* his ma"ing all things: *or it is the part o* a Father to ma"e# BD

DD# There*ore it hath been the greatest and most Religious &are in this li*e1 to them that are ise1 and ell-minded1 to beget &hildren# DE# As li"e ise it is the greatest mis*ortune and impiety *or any to be separated *rom men1 ithout &hildren: and this man is punished a*ter death by the Spirits1 and the punishment is this1 To have the Soul o* this &hildless man1 ad?udged and &ondemned to a !ody1 that neither hath the nature o* a man1 nor o* a oman1 hi&h is an a&&ursed thing under the Sun# DF# There*ore1 / Imhotep1 never &ongratulate any man that is &hildless: but on the &ontrary1 pity his mis*ortune1 "no ing hat punishment abides1 and is prepared *or him# EH# 6et so many1 and su&h manner o* things1 / Imhotep1 be said as a &ertain pre&ognition o* all things in Nature#

58

The Tenth Book. The Mind to Tehuti. #% 4or&ear thy spee'h( Tehuti( and 'all to mind those thin$s that are said7 &ut I ,ill not delay to spea+ ,hat 'omes into my mind( sin'e many men ha-e spo+en many thin$s( and those -ery di))erent( 'on'ernin$ the "ni-erse and 2ood3 &ut I ha-e not learned the Truth# 5# There*ore1 the 6ord ma"es it plain to me in this point: *or I ill believe thee only1 *or the mani*estation o* these things# @# Then said the Mind ho the &ase stands# 4# Amen and all# B# Amen1 %ternity1 the 0orld1 Time1 .eneration# C# Amen made %ternity1 %ternity the 0orld: the 0orld Time1 and Time .eneration# D# /* Amen1 as it ere the Substan&e1 is the .ood1 the Fair1 !lessedness1 0isdom# E# /* %ternity1 Identity1 or Sel*ness# F# /* the 0orld1 /rder# <H# /* Time1 -hange# <<# /* .eneration1 6i*e1 and (eath# <5# !ut the /peration o* Amen1 is Mind and Soul# <@# /* %ternity1 2ermanen&e1 or 6ong-lasting1 and Immortality# <4# /* the 0orld1 Restitution1 and (e&ay or (estru&tion# BF

<B# /* Time1 Augmentation and (iminution# <C# And o* .eneration1 Nualities# <D# There*ore %ternity is in Amen# <E# The 0orld in %ternity# <F# Time in the 0orld# 5H# And .eneration in Time# 5<# And %ternity stands about Amen# 55# The 0orld is moved in %ternity# 5@# Time is determined in the 0orld# 54# .eneration is done in Time# 5B# There*ore the Spring and Fountain o* all things is Amen# 5C# The Substan&e %ternity# 5D# The Matter is the 0orld# 5E# The 2o er o* Amen is %ternity# 5F# And the 0or" o* %ternity is the 0orld not yet made1 and yet ever made by %ternity# @H# There*ore shall nothing be at any time destroyed1 *or %ternity is in&orruptible# @<# Neither &an anything perish1 or be destroyed in the 0orld1 the 0orld being &ontained and embra&ed by eternity# CH

@5# !ut hat is the 0isdom o* AmenA %ven the .ood1 and the Fair and !lessedness1 and every 3irtue1 and %ternity# @@# %ternity there*ore put into the Matter Immortality and %verlastingness: *or the .eneration o* that depends upon %ternity1 even as %ternity doth o* Amen# @4# For .eneration and Time1 in $eaven1 and in %arth1 are o* a double Nature: in $eaven they are un&hangeable and in&orruptible1 but on %arth they are &hangeable and &orruptible# @B# And the Soul o* %ternity is Amen: and the Soul o* the 0orld %ternity: and o* the %arth1 $eaven# @C# Amen is in the Mind1 the Mind in the Soul1 the Soul in the Matter1 all things by %ternity# @D# All this +niversal !ody1 in hi&h are all !odies1 is *ull o* Soul1 the Soul *ull o* Mind1 the Mind *ull o* Amen# @E# For ithin he *ills them1 and ithout he &ontains them1 Gui&"ening the +niverse# @F# 0ithout he Gui&"ens this per*e&t living thing the 0orld1 and ithin all living -reatures# 4H# And above in $eaven he abides in Identity or Sel*ness1 but belo upon %arth he &hanges .eneration# 4<# %ternity &omprehends the 0orld1 either by Ne&essity1 or 2roviden&e1 or Nature# 45# And i* any man shall thin" any other thing1 it is Amen that a&tuates1 or operates this All# 4@# !ut the operation or A&t o* Amen1 is po er insuperable1 to hi&h none may &ompare anything1 either $uman or (ivine# C< 44# There*ore1 / Tehuti1 thin" none o* these things belo 1 or the things

above1 in any ise li"e unto Amen1 *or i* thou does thou error *rom the Truth# 4B# For nothing &an be li"e the unli"e1 and only and /ne: nor may thou thin" that he hath given o* his 2o er to any other thing# 4C# For ho a*ter him &an ma"e anything1 either o* 6i*e1 or Immortality: o* -hange or o* Nuality and himsel* hat other thing should he ma"eA 4D# For Amen is not idle1 *or then all things ould be idle: *or all things are *ull o* Amen# 4E# !ut there is not any here in the orld su&h a thing as Idleness: *or Idleness is a name that implies a thing void or empty1 both o* a (oer and a thing done# 4F# !ut all things must ne&essarily be made or done both al ays and a&&ording to the nature o* every pla&e# BH# For he that ma"es or doth is in all things1 yet not *astened or &omprehended in anything1 nor ma"ing or doing one thing1 but all things# B<# For being an a&tive or operating 2o er and su**i&ient o* himsel* *or the things that are made1 and the things that are made are under him# B5# 6oo" upon1 through me1 the 0orld is sub?e&t to thy sight1 and understand e,a&tly the !eauty thereo*# B@# A !ody ever lasting1 than the hi&h1 there is nothing more an&ient1 yet al ays vigorous and young# B4# See also the seven 0orlds set over us1 adorned ith an everlasting /rder1 and *illing %ternity1 ith a di**erent &ourse# BB# For all things are *ull o* 6ight1 but the Fire is no here# BC# For the *riendship and &ommi,ture o* &ontraries and unli"e be&ame 6ight C5 shining *rom the A&t or /peration o* Amen1 the Father o* all .ood1 the 2rin&e o* all /rder1 and the Ruler o* the seven 0orlds#

BD# 6oo" also upon the Moon1 the *orerunner o* them all1 the Instrument o* Nature1 and hi&h &hanges the Matter here belo # BE# !ehold the %arth1 the middle o* the hole1 the *irm and stable Foundation o* the Fair 0orld1 the Feeder and Nurse o* %arthly things# BF# -onsider moreover1 ho great the multitude is o* immortal living things1 and o* mortal ones also: and see the Moon going about in the midst o* both1 to it1 o* things immortal and mortal# CH# !ut all things are *ull o* Soul1 and all things are properly moved by it: some things about the $eaven1 and some things about the %arth1 and neither o* those on the right hand to the le*t: nor those on the le*t hand to the right: nor those things that are above1 do n ard: nor those things that are belo 1 up ards# C<# And that all these things are made1 / beloved Tehuti1 thou needs not learn o* me# C5# For they are !odies1 and have a Soul1 and are moved# C@# And that all these should &ome together into one1 it is impossible ithout some thing1 to gather them together# C4# There*ore there must be some su&h ones and he altogether one# CB# For seeing that the motions are divers1 and many1 and the !odies not *or one order is not "ept by many ali"e1 and yet one ordered s i*tness among them all: It is impossible there should be t o or more Ma"ers# CC# !ut in the ea"er1 there ould be ?ealousy o* the stronger and then&e also -ontentions# CD# And i* there ere one Ma"er o* mutable and mortal living &reatures1 he C@ ould desire also to ma"e immortal ones1 as he that ere the Ma"er o* immortal ones1 ould do to ma"e mortal#

CE# Moreover also1 i* there ere t o1 the Matter being one1 ho should be &hie*1 or have the disposing o* the *a&tureA CF# /r i* both o* them1 hi&h o* them the greater partA DH# !ut thin" thus that every living !ody hath its &onsisten&e o* Matter and Soul: and o* that hi&h is immortal1 and that hi&h is mortal1 and unreasonable# D<# For all living !odies have a Soul: and those things that are not living are only matter by itsel*# D5# And the Soul li"e ise o* itsel* dra ing near her Ma"er1 is the -ause o* 6i*e and !eing and !eing the &ause o* 6i*e1 is a*ter a manner1 the &ause o* immortal things# D@# $o then are mortal &reatures1 other *rom immortalA D4# /r ho &annot he ma"e living &reatures that &auses immortal things and immortalityA DB# That there is some !ody that doth these things it is apparent1 and that he is also one1 it is most mani*est# DC# For there is one Soul1 one 6i*e and one Matter# DD# 0ho is thisA 0ho &an it beA /ther than the /ne Amen# DE# For hom else &an it bene*it1 to ma"e living things1 save only Amen aloneA DF# There is there*ore one Amen# EH# For it is a ridi&ulous thing to &on*ess the 0orld to be one Sun1 one Moon1 C4 one (ivinity: and yet to have I "no not ho many Neter#

E<# $e there*ore being /ne1 doth all things in many things# E5# And hat great thing is it *or Amen to ma"e 6i*e and Soul1 and Immortality1 and -hange1 hen thy sel* dost so many thingsA E@# For thou both sees1 spea"s and hears1 smells1 tastes and tou&hes1 al"s1 understands1 and breathes# E4# And it is not one that sees1 and another that hears1 and another that spea"s1 and another that tou&hes1 and another that smells1 and another that al"s1 and another that understand1 and another that breathes1 but /ne that doth all these things# EB# Met neither &an these things possibly be ithout Amen# EC# For as thou1 i* thou should &ease *rom doing these things1 ere not a living &reature: so i* Amen should &ease *rom those1 he ere not 7 hi&h is not la *ul to say8 any longer Amen# ED# For i* it be already energi9ed1 that nothing &an be idle or empty1 ho mu&h more may be a**irmed o* AmenA EE# For i* there be any thing hi&h he doth not do1 then is he 7i* it ere la *ul to say so8 imper*e&t# EF# 0hereas *eeling he is not idle1 but per*e&t1 &ertainly he doth all things# FH# No give thy sel* unto me1 / Tehuti1 *or a little hile thou shall the more easily understand1 that it is the ne&essary or" o* Amen that all things should be made or done that are done or ere on&e done1 or shall be done# F<# And this1 / best !eloved1 is li*e# F5# And this is the Fair# CB F@# And this is the .ood#

F4# And this is Amen# FB# And i* thou ilt understand this by or" also1 mar" hat happens to thy sel*1 hen thou ilt generate# FC# And yet this is not li"e unto him: *or he is not sensible o* pleasure1 *or neither hath he any other# FD# !ut being himsel* the only 0or"man he is al ays in the 0or"1 himsel* being that hi&h he doth or ma"es# FE# For all things1 i* they ere separated *rom him1 must needs *all and die1 as there being no li*e in them# FF# And again1 i* all things be living &reatures1 both hi&h are in $eaven1 and upon %arth: and that there be one 6i*e in all things hi&h are made by Amen1 and that is Amen1 then &ertainly all things are made1 or done by Amen# <HH# 6i*e is the union o* the Mind and the Soul# <H<# !ut death is not the destru&tion o* those things that ere gathered together1 but a dissolving o* the +nion# <H5# The Image there*ore o* Amen is %ternity1 o* %ternity the Sun1 o* the Sun the 0orld1 o* the 0orld1 Man# <H@# !ut the people say1 That &hanging is (eath1 be&ause the !ody is dissolved1 and the 6i*e goes into that hi&h appears not# <H4# !y this dis&ourse1 my dearest Tehuti1 I a**irm as thou hear1 That the 0orld is &hanged1 be&ause every day part thereo* be&omes invisible: but that it is never dissolved# <HB# And these are the 2assions o* the 0orld1 Revolutions and -hange1 and Revolution is a turning1 but -hange is Renovation# CC <HC# And the 0orld being all *ormed1 hath not the *orms lying ithout it1 but itsel* &hanges in itsel*#

<HD# Seeing then the 0orld is all *ormed1 hat must he be that made itA For ithout *orm he &annot be# <HE# And i* he be all *ormed1 he ill be "ept li"e the 0orld1 but i* he has but one *orm1 he shall be in this regard less than the 0orld# <HF# 0hat do e then say that he isA 0e ill not raise any doubts by our spee&h: *or nothing that is doubt*ul &on&erning Amen1 is yet "no n# <<H# $e hath there*ore one Idea hi&h is proper to him1 hi&h be&ause it is divine is not sub?e&t to the sight1 and yet sho s all *orms by the !odies# <<<# And do not onder1 i* there be an in&orruptible Idea# <<5# For they are li"e the Margents o* that Spee&h hi&h is in riting: *or they seem to be high and s elling1 but they are by nature smooth and even# <<@# !ut understand ell this that I say1 more boldly1 *or it is more true: As a man &annot live ithout li*e1 so neither &an Amen live1 not doing good# <<4# For this is1 as it ere1 the 6i*e and Motion o* Amen1 to move all things1 and Gui&"en them# <<B# !ut some o* the things I have said1 must have a parti&ular e,pli&ation: +nderstand then hat I say# <<C# All things are in Amen1 not as lying in a pla&e: *or 2la&e is both a !ody1 and unmovable1 and those things that are there pla&ed1 have no motion# <<D# For they lie other ise in that hi&h is divine1 than in the *antasy or to appearan&e# <<E# -onsider him that &ontains all things1 and understand1 that nothing is more &apa&ious1 than that hi&h is immaterial1 nothing s i*ter1 and nothing CD more po er*ul1 but it is most &apa&ious1 most s i*t and most strong#

<<F# And ?udge o* this by thysel*1 &ommand thy Soul to go into India1 and sooner than thou &anst bid it1 it ill be there# <5H# !id it li"e ise pass over the /&ean1 and suddenly it ill be there: Not as passing *rom pla&e to pla&e1 but suddenly it ill be there# <5<# -ommand it to *ly into $eaven1 and it ill need no 0ings1 neither shall anything hinder it: not the *ire o* the Sun1 not the %ther1 not the turning o* the Spheres1 not the bodies o* any o* the other Stars1 but &utting through all1 it ill *ly up to the last1 and *urthest !ody# <55# And i* thou ilt even brea" the hole1 and see those things that are ithout the 0orld 7i* there be any thing ithout8 thou may# <5@# !ehold ho great po er1 ho great s i*tness thou hastJ -anst thou do all these things1 and &annot AmenA <54# A*ter this manner there*ore &ontemplate Amen to have the entire hole 0orld to himsel*1 as it ere all thoughts1 or intelle&tions# <5B# I* there*ore thou ilt not eGual thy sel* to Amen1 thou &anst not understand Amen# <5C# For the li"e is intelligible by the li"e# <5D# In&rease thy sel* into an immeasurable greatness1 leaping beyond every !ody: and trans&ending all Time1 be&ome %ternity and thou shall understand AmenI I* thou believe in thysel* that nothing is impossible1 but a&&ounts thy sel* immortal1 and that thou &anst understand all things1 every Art1 every S&ien&e and the manner and &ustom o* every living thing# <5E# !e&ome higher than all height1 lo er than all depths1 &omprehend in thy sel*1 the Gualities o* all the -reatures1 o* the Fire1 the 0ater1 the (ry and Moist: and &on&eive li"e ise1 that thou &anst at on&e be every here in the Sea1 in the %arth# CE <5F# Thou shall at on&e understand thy sel*1 not yet begotten in the 0omb1 young1 old1 to be dead1 the things a*ter death1 and all these together as also

times1 pla&es1 deeds1 Gualities1 Guantities1 or else thou &anst not yet understand Amen# <@H# !ut i* thou shut up thy Soul in the !ody and abuse it1 and say1 I understand nothing1 I &an do nothing1 I am a*raid o* the Sea1 I &annot &limb up into $eaven1 I "no not ho I am1 I &annot tell hat I shall be: hat hast thou to do ith Amen: *or thou &anst understand none o* those Fair and .ood things: be a lover o* the !ody and %vil# <@<# For it is the greatest evil1 not to "no Amen# <@5# !ut to be able to "no and to ill1 and to hope1 is the straight ay1 and (ivine ay1 proper to the .ood: and it ill every here meet thee1 and every here be seen o* thee1 plain and easy1 hen thou dost not e,pe&t or loo" *or it: it ill meet thee1 a"ing1 sleeping1 sailing1 traveling1 by night1 by day1 hen thou spea"s1 and hen thou "eeps silen&e# <@@# For there is nothing hi&h is not the Image o* Amen# <@4# And yet thou says1 Amen is invisible1 but be advised1 *or ho is more mani*est than $e# <@B# For there*ore hath he made all things1 that thou by all things may see him# <@C# This is the .ood o* Amen: this is his 3irtue1 to appear1 and to be seen in all things# <@D# There is nothing invisible1 no1 not o* those things that are immaterial# <@E# The Mind is seen in +nderstanding1 and Amen is seen in doing or ma"ing# <@F# 6et these things thus *ar *orth1 be made mani*est unto thee1 / Tehuti# <4H# +nderstand in li"e manner1 all other things by thy sel*1 and thou shall not be de&eived# CF

The Eleventh Book. )f the Common Mind to +mhote.. #% The Mind( Imhotep( is o) the -ery Essen'e o) Amen( i) yet there &e any Essen'e o) Amen% 5# 0hat "ind o* %ssen&e that is1 he alone "no s himsel* e,a&tly# @# The Mind there*ore is not &ut o**1 or divided *rom the essentiality o* Amen1 but united as the light o* the sun# 4# And this mind in men1 is Amen1 and there*ore are some men (ivine1 and their $umanity is near (ivinity# B# For the good Spirit &alled the Neter immortal men1 and men mortal Neter# C# !ut in the brute !easts1 or unreasonable living &reatures1 the Mind is their Nature# D# For here there is a Soul1 there is the Mind1 as here there is 6i*e1 there is also a Soul# E# In living -reatures there*ore1 that are ithout Reason1 the Soul is 6i*e1 void o* the operations o* the Mind# F# For the Mind is the !ene*a&tor o* the Souls o* men1 and or"s to the proper .ood# <H# And in unreasonable things it &o-operates ith the Nature o* every one o* them1 but in men it or"s against their Natures# <<# For the Soul being in the !ody1 is straight ay made %vil by Sorro 1 and .rie* and 2leasure or (elight# <5# For .rie* and 2leasure *lo li"e ;ui&es *rom the &ompound !ody1 herein to1 hen the Soul entreats1 or des&ends1 she is moistened and tainted ith them# DH <@# As many Souls there*ore1 as the Mind governs or overrules1 to them it sho s its o n 6ight1 resisting their prepossessions or presumptions#

<4# As a good 2hysi&ian grieves the !ody1 prepossessed o* a disease1 by burning or lan&ing it *or healthKs sa"e# <B# A*ter the same manner also1 the Mind grieves the Soul1 by dra ing it out o* 2leasure1 *rom hen&e every disease o* the Soul pro&eed# <C# !ut the great (isease o* the Soul is Atheism be&ause that opinion *ollo s to all %vil and no .ood# <D# There*ore the Mind resisting it pro&ures .ood to the Soul1 as a 2hysi&ian health to the !ody# <E# !ut as many Souls o* Men1 as do not admit or entertain the Mind *or their .overnor1 do su**er the same thing that the Soul o* unreasonable living things# <F# For the Soul being a -o-operator ith them1 permits or leaves them to their desires1 hereunto they are &arried by the torrent o* their Appetite1 and so tend to brutishness# 5H# And as !rute !easts1 they are angry ithout reason1 and they desire ithout reason1 and never &ease1 nor are satis*ied ith evil# 5<# For unreasonable Angers and (esires1 are the most e,&eeding %vils# 55# And there*ore hath Amen set the Mind over these1 as a Revenge and Reprove o* them# 5@# Imhotep# $ere1 / Father1 that dis&ourse o* Fate or (estiny hi&h thou made to me1 is in danger to be overthro n: *or i* it be *atal *or any man to &ommit Adultery or Sa&rilege or do any evil1 he is punished also1 though he o* ne&essity do the or" o* Fate or (estiny# 54# Tehuti# All things1 / Son1 are the or" o* Fate1 and ithout it1 &an no D< bodily thing1 either .ood or %vil1 be done#

5B# For it is de&reed by Fate1 that he that &loth any evil1 should also su**er *or it# 5C# And there*ore he &loth it1 that he may su**er that hi&h he su**ers1 be&ause he did it# 5D# !ut *or the present let alone that spee&h1 &on&erning %vil and Fate1 *or at other times e have spo"en o* it# 5E# No our dis&ourse is about the Mind1 and hat it &an do1 and ho it di**ers1 and is in men su&h a one1 but in brute !easts &hanged# 5F# And again1 in !rute !easts it is not bene*i&ial1 but in men by Guen&hing both their Anger and Sel*ish desire# @H# And o* men thou must understand some to be rational or governed by reason1 and some irrational# @<# !ut all men are sub?e&t to Fate1 and to .eneration1 and -hanges1 *or these are the beginning and end o* Fate or (estiny# @5# And all men su**er those things that are de&reed by Fate# @@# !ut rational men1 over hom as e said1 the Mind bears rule1 do not su**er li"e unto other men1 but being *ree *rom vi&iousness1 and being not evil1 they do su**er evil# @4# Imhotep# $o says thou this again1 FatherA An Adulterer1 is he not evilA A Murderer1 is he not evilA And so all othersA @B# Tehuti# !ut the rational man1 / Son1 ill not su**er *or Adultery1 but as the Adulterer1 nor *or Murder1 but as the Murderer# @C# And it is impossible to es&ape the Nuality o* -hange1 as o* .eneration1 but the 3i&iousness1 he that hath the Mind1 may es&ape# D5 @D# And there*ore1 / Son1 I have al ays heard the good Spirit say1 and i* he had delivered it in riting1 he had mu&h pro*ited all man"indI For he alone1 /

Son1 as the *irst born1 Amen1 seeing all things1 truly spa"e (ivine ords# I have heard him say sometimes1 That all Things are one thing1 %spe&ially Intelligible !odies1 or that all %spe&ially Intelligible !odies are one# @E# 0e live in 2o er1 in A&t and in %ternity# @F# There*ore a good Mind1 is that hi&h the Soul o* him is# 4H# And i* this be so1 then no intelligible thing di**ers *rom intelligible things# 4<# As there*ore it is possible1 that the Mind1 the 2rin&e o* all things: so li"e ise1 that the Soul that is o* Amen1 &an do hatsoever it ill# 45# !ut understand thou ell1 *or this (is&ourse I have made to the Guestion hi&h thou as"s o* me be*ore1 I mean &on&erning Fate and the Mind# 4@# First1 i*1 / Son1 thou shall diligently ithdra thy sel* *rom all -ontentious spee&hes1 thou shall *ind that in Truth1 the Mind1 the Soul o* Amen bears rule over all things1 both over Fate and 6a and all other things# 44# And nothing is impossible to him1 no not o* the things that are o* Fate# 4B# There*ore1 though the Soul o* man be above it1 let it not negle&t the things that happen to be under Fate# 4C# And these thus *ar1 ere the e,&ellent sayings o* the good Spirit# 4D# Imhotep# Most divinely spo"en1 / Father1 and truly and pro*itably1 yet &lear this one thing unto me# 4E# Thou say1 that in brute !easts the Mind or"s or a&ts a*ter the manner o* Nature1 &o-operating also ith their 7impetus8 in&linations# 4F# No the impetuous in&linations o* brute !easts1 as I &on&eive1 are 2assions# I* there*ore the Mind do &o-operate ith these impetuous D@ In&linations1 and that they are the 2assions in brute !easts1 &ertainly the Mind is also a 2assion1 &on*orming itsel* to 2assions#

BH# Tehuti# 0ell done1 Son1 thou as" nobly1 and yet it is ?ust that I should ans er thee# B<# All immaterial things1 / Son1 that are in the !ody1 are possible1 nay1 they are properly 2assions# B5# %verything that moves is immaterial: everything that is moved is a !ody1 and it is moved into the !odies by the Mind# No motion is 2assion1 and there they both su**er: as ell that hi&h moves1 as that hi&h is moved1 as ell that hi&h rules1 as that hi&h is ruled# B@# !ut being *reed *rom the !ody1 it is *reed li"e ise *rom 2assion# B4# !ut espe&ially1 / Son1 there is nothing impassible1 but all things are passable# BB# !ut 2assion di**ers *rom that hi&h is passable1 *or that 72assion8 a&t but this su**ers# BC# !odies also o* themselves do a&t1 *or either they are unmovable1 or else are moved1 and hi&h so ever it be1 it is a 2assion# BD# !ut immaterial things do al ays a&t1 or or"1 and there*ore they are passable# BE# 6et not there*ore the appellations or names trouble thee1 *or A&tion and 2assion are the same thing1 but that it is not grievous to use the more honorable name# BF# Imhotep# / Father# thou has delivered this (is&ourse most plainly# CH# Tehuti# -onsider this also1 / Son1 That Amen hath *reely besto ed upon man1 above all other living things1 these t o1 to it1 Mind and Spee&h1 or Reason1 eGual to immortality# D4 C<# These i* any man use1 or employ upon hat he ought1 he shall di**er nothing *rom the Immortals#

C5# Mea1 rather going out o* the !ody1 he shall be guided and led by them1 both into the -hoir and So&iety o* the Neter1 and blessed /nes# C@# Imhotep# (o not other living -reatures use Spee&h1 / FatherA C4# Tehuti# N/1 Son1 but only 3oi&e: no Spee&h and 3oi&e do di**er e,&eeding mu&h: *or Spee&h is &ommon to all men1 but 3oi&e is proper unto every "ind o* living thing# CB# Imhotep# Mea1 but the Spee&h o* men is di**erent# / Father1 every man a&&ording to his Nation# CC# Tehuti# It is true1 / Son1 they do di**erI Met as man is one so is Spee&h one also: and it is interpreted and *ound the same1 both in %gypt1 2ersia1 and .ree&e# CD# !ut thou seems unto me1 Son1 to be ignorant o* the 3irtue or 2o er1 and .reatness o* Spee&h# CE# For the blessed Amen1 the good Spirit said or &ommanded the Soul to be in the !ody1 the Mind1 in the Soul1 the 0ord1 or Spee&h1 or Reason in the Mind1 and the Mind in Amen1 and that Amen is the Father o* them all# CF# There*ore the 0ord is the Image o* the Mind1 and the Mind o* Amen1 and the !ody o* the Idea1 and the Idea o* the Soul# DH# There*ore o* the Matter1 the subtlest or smallest part is Air1 o* the Air the Soul1 o* the Soul the Mind1 o* the Mind Amen# D<# And Amen is about all things1 and through all things1 but the Mind about the Soul1 the Soul about the Air1 and the Air about the Matter# D5# !ut Ne&essity1 and 2roviden&e1 and Nature1 are the /rgans or Instruments o* the 0orld1 and o* the /rder o* Matter# DB D@# For o* those things that are intelligible1 every one is but the %ssen&e o* them in Identity# D4# !ut o* the !odies o* the hole1 or universe1 every one is many things#

DB# For the !odies that are put together1 and that have1 and ma"e their &hanges into other1 having this Identity1 do al ays save and preserve the in&orruption o* the Identity# DC# !ut in every one o* the &ompound !odies1 there is a number# DD# For ithout number it is impossible there should be &onsisten&e or &onstitution1 or &omposition1 or dissolution# DE# !ut +nities do both beget and in&rease Numbers1 and again being dissolved1 &ome into themselves# DF# And the Matter is /ne# EH# !ut this hole 0orld1 the great Amen1 and the Image o* the .reater1 and united unto him1 and &onserving the /rder and 0ill o* the Father1 is the *ullness o* 6i*e# E<# And there is nothing therein1 through all the %ternity o* the Revolutions1 neither o* the hole1 nor o* the parts hi&h &loths not live# E5# For there is nothing dead1 that either hath been1 or is1 or shall be in the 0orld# E@# For the Father ould have it as long as it lasts1 to be a living thing: and there*ore it must need Amen also# E4# $o there*ore1 / Son1 &an there be in Amen1 in the Image o* the +niverse1 in the *ullness o* 6i*e1 any dead thingsA EB# For dying is &orruption1 and &orruption is destru&tion# DC EC# $o then &an any part o* the in&orruptible be &orrupted1 or o* Amen be destroyedA ED# Imhotep# There*ore1 / Father1 do not the living things in the 0orld die1 though they be parts thereo*#

EE# Tehuti# !e ary in thy Spee&h1 / Son1 and not de&eived in the names o* things# EF# For they do not die1 / Son1 but as &ompound !odies they are dissolved# FH# !ut dissolution is not death: and they are dissolved1 not that they may be destroyed1 but that they may be made ne # F<# Imhotep# 0hat then is the operation o* 6i*eA Is it not MotionA F5# Tehuti# And hat is there in the 0orld unmovableA Nothing at all1 / Son# F@# Imhotep# 0hy1 &loth not the %arth seem unmovable to thee1 / FatherA F4# Tehuti# No1 but sub?e&t to many motions1 though a*ter a manner it alone be stable# FB# 0hat a ridi&ulous thing it ere1 that the Nurse o* all things should be unmovable1 hi&h bears and brings *orth all things# FC# For it is impossible1 that anything that brings *orth1 should bring *orth ithout Motion# FD# And a ridi&ulous Guestion it is1 hether the *ourth part o* the hole1 be idleI For the ord immovable1 or ithout Motion1 signi*ies nothing else1 but idleness# FE# )no generally1 / Son1 That hatsoever is in the 0orld is moved either a&&ording to Augmentation or (iminution# FF# !ut that hi&h is moved1 lives also1 yet it is not ne&essary1 that a living thing should be or &ontinue the same# DD <HH# For hile the hole 0orld is together1 it is un&hangeable1 / Son1 but all the parts thereo* are &hangeable# <H<# Met nothing is &orrupted or destroyed1 and Guite abolished but the names trouble men#

<H5# For .eneration is not 6i*e1 but Sense: neither is -hange (eath1 but Forget*ulness1 or rather Renovated and lying hid# /r better thus# For .eneration is not a -reation o* 6i*e1 but a 2rodu&tion o* Things to Sense1 and ma"ing them Mani*est# Neither is -hange (eath1 but an Renovation or $iding o* that hi&h as# <H@# These things being so1 all things are Immortal1 Matter1 6i*e1 Spirit1 Soul1 Mind1 hereo* every living thing &onsisted# <H4# %very living thing there*ore is Immortal1 be&ause o* the Mind1 but espe&ially Man1 ho both re&eives Amen1 and &onverses ith him# <HB# For ith this living &hara&ter alone is Amen *amiliar: in the night by dreams1 in the day by Symbols or Signs# <HC# And by all things &loth he *oretell him o* things to &ome1 by !irds1 by Fo ls1 by the Spirit1 or 0ind1 and by an /a"# <HD# 0here*ore also Man pro*esses to "no things thatI have been1 things that are present1 and things to &ome# <HE# -onsider this also1 / Son1 That every living -reature goes upon one part o* the 0orld1 S imming things in 0ater1 6and &reatures upon the %arth1 Flying Fo ls in the Air# <HF# !ut Man uses all these1 the %arth1 the 0ater1 the Air1 and the Fire1 nay1 he sees and tou&hes $eaven by his Sense# <<H# !ut Amen is both about all things1 and through all things1 *or he is both A&t and 2o er# <<<# And it is no hard thing1 / Son1 to understand Amen# DE <<5# And i* thou ilt also see him1 loo" upon the Ne&essity o* things that appear1 and the 2roviden&e o* things that have been1 and are done# <<@# See the Matter being most *ull o* 6i*e1 and so great as Amen moved ith all .ood1 and Fair1 both Neter1 and Spirits1 and Men# <<4# Imhotep# !ut these1 / Father1 are holly A&ts or /perations#

<<B# Tehuti# I* they be there*ore holly A&ts or /perations1 / Son1 by hom are they a&ted or operated1 but by AmenA <<C# /r art thou ignorant1 that as the parts o* the 0orld1 are $eaven1 and %arth1 and 0ater1 and Air: a*ter the same manner the Members o* Amen1 are 6i*e1 and Immortality1 and %ternity1 and Spirit1 and Ne&essity1 and 2roviden&e1 and Nature1 and Soul1 and Mind1 and the -ontinuan&e or 2erseveran&e o* all these hi&h is &alled .ood# <<D# And there is not any thing o* all that hath been1 and all that is1 here Amen is not# <<E# Imhotep# 0hat in the Matter1 / FatherA <<F# Tehuti# The Matter1 Son1 hat is it ithout Amen1 that thou should as&ribe a proper pla&e to itA <5H# /r hat &ost thou thin" it to beA -han&e some heap that is not a&tuated or operated# <5<# !ut i* it be a&tuated1 by hom is it a&tuatedA For e have said1 that A&ts or /perations1 are the parts o* Amen# <55# !y hom are all living things Gui&"enedA And the Immortal1 by hom are they immortali9edA The things that are &hangeable1 by hom are they &hangedA <5@# 0hether thou spea" o* Matter1 or !ody1 or %ssen&e1 "no that all these are a&ts o* Amen# DF <54# And that the A&t o* Matter is materiality1 and o* the !odies &orporality1 and o* %ssen&e essentiality: and this is Amen the hole# <5B# And in the hole1 there is nothing that is not Amen# <5C# 0here*ore about Amen1 there is neither Si9e1 2la&e1 Nuality1 Figure1 or Time: *or he is All1 and the All1 through all1 and about all#

<5D# This 0ord1 / Son1 orship and adore# And the only servi&e o* Amen1 is not to be evil#

80

The Twelfth Book. His /ord. #% The 5or+man made this "ni-ersal 5orld( not ,ith his 8ands( &ut his 5ord%

5# There*ore thus thin" o* him as present every here1 and being al ays1 and ma"ing all things1 and one above1 that by his 0ill hath *ramed the things that are# @# For that is his !ody1 not tangible1 nor visible1 nor measurable1 nor e,tensible1 nor li"e any other body# 4# For it is neither Fire1 nor 0ater1 nor Air1 nor 0ind1 but all these things are o* him1 *or being .ood1 he hath dedi&ated that name unto himsel* alone# B# !ut he ould also adorn the %arth1 but ith the /rnament o* a (ivine !ody# C# And he sent Man an Immortal and a Mortal &hara&ter# D# And Man had more than all living -reatures1 and the 0orld1 be&ause o* his Spee&h and Mind# E# For Man be&ame the spe&tator o* the 0or"s o* Amen1 and ondered1 and a&"no ledged the Ma"er# F# For he divided Spee&h among all men1 but not Mind1 and yet he envied not any1 *or %nvy &omes not thither1 but is o* abode here belo in the Souls o* men1 that have not the Mind# <H# Imhotep# !ut here*ore1 Father1 did not Amen distribute the Mind to all menA <<# !e&ause it pleased him1 / Son1 to set that in the middle among all souls as a re ard to strive *or# E< <5# Imhotep# And here hath he set itA <@# Tehuti# Filling a large -up or !o l there ith1 he sent it do n1 giving also a herald or 2ro&laimer# <4# And he &ommanded him to pro&laim these things to the souls o* men#

<B# (ip and ash thysel*1 thou that art able in this -up or !o l: thou that believes: that thou shall return to him that sent this -up: thou that a&"no ledges hereunto thou ert made# <C# As many there*ore as understood the 2ro&lamation and ere bapti9ed or do sed into the Mind1 these ere made parta"ers o* )no ledge1 and be&ame per*e&t men1 re&eiving the Mind# <D# !ut as many as missed o* the 2ro&lamation1 they re&eived Spee&h1 but not Mind1 being ignorant hereunto they ere made1 or by hom# <E# !ut their senses are ?ust li"e to brute !easts1 and having their temper in Anger and 0rath1 they do not admire the things orthy o* loo"ing on# <F# !ut holly addi&ted to the pleasures and desires o* the !odies1 they believe that man as made *or them# 5H# !ut as many as partoo" o* the gi*t o* Amen1 these1 / Imhotep1 in &omparison o* their or"s1 are rather immortal than mortal men# 5<# -omprehending all things in their Mind1 hi&h are upon the %arth1 hi&h are in $eaven1 and i* there be anything above $eaven# 55# And li*ting up themselves so high1 they see the .ood1 and seeing it1 they a&&ount it a miserable &alamity to ma"e their abode here# 5@# And despising all things bodily and divine1 they ma"e haste to the /ne and /nly# 54# Thus1 / Imhotep1 is the )no ledge o* the Mind1 the beholding o* (ivine E5 Things1 and the +nderstanding o* Amen1 the -up itsel* being (ivine# 5B# Imhotep# And I1 / Father1 ould be bapti9ed and dren&hed therein# 5C# Tehuti# %,&ept thou *irst hate thy body1 / Son1 thou &anst not love thy sel*: but loving thy sel*1 thou shall have the Mind1 and having the Mind1 thou shall also parta"e the )no ledge or S&ien&e#

5D# Imhotep# $/0 meanest thou that1 / FatherA 5E# Tehuti# !e&ause it is impossible1 / Son1 to be "no ledgeable about things Mortal and (ivine# 5F# For the things that are being t o !odies1 and things immaterial1 herein is the Mortal and the (ivine1 the %le&tion or -hoi&e o* either is le*t to him that ill &hoose: *or no man &an &hoose both# @H# And o* hi&h so ever the &hoi&e is made1 the other being diminished or over&ome1 magni*ies the a&t and operation o* the other# @<# The &hoi&e o* the &hooser there*ore is not only best *or him that &hoose it1 by dei*ying a man: but it also sho s 2iety and Faith to ards Amen# @5# !ut the &hoi&e o* the orse destroys a man1 but &overs nothing *rom Amen: li"e 2omp or 2ageants1 hen they &ome around1 &annot do any thing themselves1 but hinder: a*ter the same manner also do many &hoose 2omp or 2ageants o* the 0orld1 being sedu&ed by the pleasures o* the !ody# @@# These things being so1 / Imhotep1 that things have been and are so plenteously ministered to us *rom Amen: let them pro&eed also *rom us1 ithout any s&ar&ity or sparing# @4# For Amen is inno&ent or guiltless1 but e are the &auses o* %vil1 pre*erring them be*ore the .ood# @B# Thou sees1 / Son1 ho many !odies e must go beyond1 and ho many &hoirs o* Spirits1 and hat &ontinuity and &ourses o* Stars1 that e may ma"e haste to the /ne1 and only Amen# E@ @C# For the .ood is not to be trans&ended: it is unbounded and in*inite: unto itsel* ithout beginning1 but unto us1 seeming to have a beginning1 even our "no ledge o* it# @D# For our "no ledge is not the beginning o* it1 but sho s us the beginning o* its being "no n unto us#

@E# 6et us there*ore lay hold o* the beginning and e shall Gui&"ly go through all things# @F# It is indeed a di**i&ult thing1 to leave those things that are a&&ustom1 and present1 and turn us to those things that are an&ient1 and a&&ording to the original# 4H# For these things that appear delight us1 but ma"e the things that appear not1 hard to believe# 4I# The things most apparent are %vil1 but the .ood is se&ret1 or hid in1 or to the things that appear *or it hath neither Form nor Figure# 45# For this &ause it is li"e to itsel*1 but unli"e every thing else: *or it is impossible1 that any thing immaterial1 should be made "no n1 or appear to a !ody# 4@# For this is the di**eren&e bet een the li"e and the unli"e1 and the unli"e ants al ays some hat o* the li"e# 44# For the +nity1 !eginning1 and Root o* all things1 as being the Root and !eginning# 4B# Nothing is ithout a beginning1 but the !eginning is o* nothing1 but o* itsel*: *or it is the !eginning o* all other things# 4C# There*ore it is1 seeing it is not *rom another beginning# 4D# +nity there*ore being the !eginning &ontains every number1 but it is &ontained o* none1 and begets every number1 itsel* being begotten o* no other number# E4 4E# %very thing that is begotten 7or made8 is imper*e&t1 and may be divided1 in&reased1 diminished# 4F# !ut to the per*e&t1 there happens none o* these# BH# And that hi&h is in&reased1 is in&reased by +nity1 but is &onsumed and vanished through ea"ness1 being not able to re&eive the +nity#

B<# This Image o* Amen1 have I des&ribed to thee1 / Imhotep1 as ell as I &ould: hi&h i* thou do diligently &onsider1 and vie by the eyes o* thy mind1 and heart1 believe me1 Son1 thou shall *ind the ay to the things above1 or rather the Image itsel* ill lead thee# B5# !ut the spe&ta&le or sight1 hath this pe&uliar and proper: Them that &an see1 and behold it1 it holds *ast and dra s unto it1 as they say1 the 6oadstone -loth Iron#

EB

The Thirteenth Book. )f Sense and -nderstandin*. #% /esterday( Imhotep( I deli-ered a per)e't .is'ourse3 &ut no, I thin+ its ne'essary( in suite o) that( to dispute also o) Sense#

5# For Sense and +nderstanding seem to di**er1 be&ause the one is material1 the other essential# @# !ut unto me1 they appear to be both one1 or united1 and not divided in men1 I mean# 4# For in other living -reatures1 Sense is united unto Nature but in men to +nderstanding# B# !ut the Mind di**ers *rom +nderstanding1 as mu&h as Amen *rom (ivinity# C# For (ivinity is *rom or under Amen1 and +nderstanding *rom the Mind1 being the sister o* the 0ord or Spee&h1 and they the Instruments one o* another# D# For neither is the 0ord pronoun&ed ithout +nderstanding1 neither is +nderstanding mani*ested ithout the 0ord# E# There*ore Sense and +nderstanding do both *lo together into a man1 as i* they ere in*olded one ithin another# F# For neither is it possible ithout Sense to +nderstand1 nor &an e have Sense ithout +nderstanding# <H# And yet it is possible 7*or the Time being8 that the +nderstanding may understand ithout Sense1 as they that *antasy 3isions in their (reams# <<#!ut it seems unto me1 that both the operations are in the 3isions o* (reams1 and that the Sense is stirred up out o* sleep1 unto a a"ing# EC <5# For man is divided into a !ody and a Soul: hen both parts o* the Sense a&&ord one ith another1 then is the understanding simpli*ied1 or brought *orth by the Mind pronoun&ed# <@# For the Mind brings *orth all Intelle&tions or +nderstandings# .ood ones hen it re&eives good Seed *rom Amen: and the &ontrary hen it re&eives them *rom (evils#

<4# For there is no part o* the 0orld void o* the (evil1 hi&h entering in privately1 so ed the seed o* his o n proper operation: and the Mind did ma"e pregnant1 or did bring *orth that hi&h as so n1 Adulteries1 Murders1 Stri"ing o* 2arents1 Sa&rileges1 Impieties1 Strangling1 thro ing do n headlong1 and all other things hi&h are the or"s o* evil Spirits# <B# And the Seeds o* Amen are *e but .reat1 and Fair1 and .ood 3irtue1 and Temperan&e1 and 2iety# IC# And the 2iety is the )no ledge o* Amen1 hom hosoever "no s being *ull o* all good things hath (ivine +nderstanding and not li"e the Many# <D# And there*ore they that have that )no ledge neither please the multitude1 nor the multitude them1 but they seem to be mad1 and to move laughter1 hated and despised1 and many times also murdered# <E# For e have already said1 that i&"edness must d ell here1 being in her o n region# <F# For her region is the %arth1 and not the 0orld1 as some ill sometimes say1 !laspheming# 5H# !ut the Faith*ul or Amen- orshipping Man laying hold on )no ledge ill despise or tread under all these things: *or though they be evil to other men1 yet to him all things are good# 5<# And upon mature &onsideration1 he re*ers all things to )no ledge1 and that hi&h is most to be ondered at1 he alone ma"es evil things good# ED 55# !ut I return again to my (is&ourse o* Sense# 5@# It is there*ore a thing proper to Man1 to &ommuni&ate and &on?oin Sense and +nderstanding# 54# !ut every man1 as I said be*ore1 &loths not en?oy1 +nderstanding: *or one man is material1 another essential#

5B# And he that is material ith i&"edness as I said1 re&eived *rom the (evils the Seed o* +nderstanding: but they that are ith the .ood essentially are saved ith Amen# 5C# For Amen is the 0or"man o* all things: and hen he or"s he uses Nature# 5D# $e ma"es all things good li"e himsel*# 5E# !ut these things that are made good are in the use o* /peration1 unla *ul# 5F# For the Motion o* the 0orld stirring up .enerations ma"es Nualities1 in*e&ting some ith evilness1 and puri*ying some ith good# @H# And the 0orld1 Imhotep1 hath a pe&uliar Sense and +nderstanding1 not li"e to ManKs1 nor so various or mani*old1 but a better and more simple# @<# For this Sense and +nderstanding o* the 0orld is /ne1 in that it ma"es all things and unma"es them again into itsel*: *or it is the /rgan or Instrument o* the 0ill o* Amen# @5# And it is so organi9ed or *ramed1 and made *or an Instrument by Amen: that re&eiving all Seeds into itsel* *rom Amen1 and "eeping them in itsel*1 it ma"es all things e**e&tually and dissolving them rene s all things# @@#And there*ore li"e a good $usband-man o* 6i*e1 hen things are dissolved or loosened1 he a**ords by the &asting o* Seed1 renovation to all things that gro # EE @4# There is nothing that it 7the 0orld8 &loth not beget or bring *orth alive: and by its Motion1 it ma"es all things alive# @B# And it is at on&e1 both the 2la&e and the 0or"man o* 6i*e# @C# !ut the !odies are *rom the Matter1 in a di**erent manner: *or some are o* the %arth1 some o* 0ater1 some o* Air1 some o* Fire1 and all are &ompounded1

but some are more &ompounded and some are simpler# @D# They that are &ompounded and are the heavier1 and they that are less1 are the higher# @E# And the s i*tness o* the Motion o* the 0orld ma"es the varieties o* the Nualities o* .eneration1 *or the inspiration or in*luen&e1 being most *reGuent1 e,tends unto the !odies Gualities ith one *ullness hi&h is o* 6i*e# @F# There*ore1 Amen is the Father o* the 0orld1 but the 0orld is the Father o* things in the 0orld# 4H# And the 0orld is the Son o* Amen1 but things in the 0orld are the Sons o* the 0orld# 4<# And there*ore it is ell &alled the 0orld1 that is an /rnament1 be&ause it adorned and beauti*ies all things ith the variety o* .eneration and e**i&ien&y o* 6i*e1 hi&h the un earied o* /peration and the s i*tness o* Ne&essity ith the mingling o* %lements1 and the order o* things done# 45# There*ore it is ne&essarily and properly &alled the 0orld# 4@# For o* all living things1 both the Sense and the +nderstanding &ometh into them *rom ithout1 inspired by that hi&h en&ompasses them about1 and &ontinues them# 44# And the 0orld re&eiving it on&e *rom Amen as soon as it as made1 hath it still1 0hat %ver it /n&e $ad#

EF 4B# !ut Amen is not as it seems to some ho !laspheme through superstit-ion1 ithout Sense1 and ithout Mind1 or +nderstanding# 4C# For all things that are1 / Imhotep1 are in Amen1 and made by him1 and depend o* him: some or"ing by !odies1 some moving by a Soul-li"e %ssen&e1 some Gui&"ening by a Spirit1 and some re&eiving the things that are eary1 and all very *itly#

4D# /r rather1 I say1 that he hath them not1 but I de&lare the Truth1 $e is All Things1 not re&eiving them *rom ithout1 but e,hibiting them out ardly# 4E# And this is the Sense and +nderstanding o* Amen1 to move all things al ays# 4F# And there never shall be any time1 hen any o* those things that are1 shall *ail or be anting# BH# 0hen I say the things that are1 I mean Amen1 *or the things that are1 Amen hash: and neither is there anything ithout him1 nor he ithout anything# B<# These things1 / Imhotep1 ill appear to be true1 i* thou understand them1 but i* thou understand them not1 in&redible# B5# For to understand1 is to believe1 but not to believe1 is not to understand: *or my spee&h or ords rea&h not unto the Truth1 but the Mind is great1 and being led or &ondu&ted *or a hile by Spee&h1 is able to attain to the Truth# B@# And understanding all things round about and *inding them &onsonant1 and agreeable to those things that ere delivered and interpreted by Spee&h1 believeth: and in that good belie*1 rest# B4# To them1 there*ore1 that understand the things that have been said o* Amen1 they are &redible1 but to them that understand them not1 in&redible# BB# And let these and thus many things be spo"en &on&erning +nderstanding and Sense# 90

The Fourteenth Book. )f ).eration and Sense. #% Imhotep% Thou hast ,ell e*plained these thin$s( 4ather7 Tea'h me )urthermore these thin$s3 )or thou sayest( that S'ien'e and Art ,ere the perations o) the rational( &ut no, thou says that Beasts are unreason-a&le and )or ,ant o) reason( &oth are and are 'alled Brutes3 so

that &y this Reason( it must need )ollo, that unreasona&le Creatures parta+e not o) S'ien'e or Art( &e'ause they 'ome short o) Reason% 5# Tehuti# It must need be so1 Son# @# Imhotep# 0hy then1 / Father1 do e see some unreasonable living -reatures use both S&ien&e and ArtA As the Ant treasure up *or themselves *ood against the 0inter1 and Fo ls o* the Air li"e ise ma"e them Nests1 and *our-*ooted !easts "no their o n (ens# 4# These things they do1 / Son1 not by S&ien&e or Art1 but by Nature: *or S&ien&e or Art are things that are taught1 but none o* these brute !easts are taught any o* these things# B# !ut these things being Natural unto them are rought by Nature1 hereas Art and S&ien&e do not happen unto all1 but unto some# C# As men are Musi&ians1 but not all: neither are all Ar&hers or $untsmen1 or the rest1 but some o* them have learned something by the or"ing o* S&ien&e or Art# D# A*ter the same manner also1 i* some 2ismires did so and some not1 thou might ell say1 they gather their *ood a&&ording to S&ien&e and Art# E# !ut seeing they are all led by Nature1 to the same thing1 even against their ills1 it is mani*est they do not do it by S&ien&e or Art# F# For /perations1 / Imhotep1 being a&tions1 are in !odies1 and or" by !odies# F< <H# 0here*ore1 / Imhotep1 in as mu&h as they are a&tions1 thou must say they are immortal# <<# !ut in as mu&h as they &annot a&t ithout !odies1 I say1 they are al ays in a !ody#

<5# For those things that are to any thing1 or *or the &ause o* any thing made sub?e&t to 2roviden&e or Ne&essity1 &annot possibly remain idle o* their o n proper /peration# <@# For that hi&h is1 shall ever be: *or both the !ody1 and the 6i*e o* it1 is the same# <4# And by this reason1 it *ollo s1 that the !odies also are al ays1 be&ause I a**irmI That this &orporeity is al ays by the A&t and /peration1 or *or them# <B# For although earthly bodies be sub?e&t to dissolution: yet these bodies must be the 2la&es1 and the /rgans1 and Instruments o* A&ts or /perations# <C# !ut A&ts or /perations are immortal1 and that hi&h is immortal1 is al ays in A&t1 and there*ore also -orporation i* it be al ays# <D# A&ts or /perations do *ollo the Soul1 yet &ome not suddenly or promis&uously1 but some o* them &ome together ith being made man1 being about brutish or unreasonable things# <E# !ut the purer /perations do insensibly in the &hange o* time1 or" ith the obliGue part o* the Soul# <F# And these /perations depend upon !odies1 and truly they that are -orporation &ome *rom the (ivine !odies into Mortal ones# 5H# !ut every one o* them a&t both about the !ody and the Soul1 and are present ith the Soul1 even ithout the !ody# 5<# And they are al ays A&ts or /perations1 but the Soul is not al ays in a Mortal !ody1 *or it &an be ithout a !ody1 but A&ts or /perations &annot be ithout !odies# F5 55# This is a sa&red spee&h1 Son1 the !ody &annot -onsist ithout a Soul# 5@# Imhotep# $o meanest thou that1 FatherA 54# Tehuti# +nderstand it thus1 / Imhotep1 0hen the Soul is separated *rom the !ody1 there remained that same !ody#

5B# And this same !ody a&&ording to the time o* its death1 it is dissolved and be&omes invisible# 5C# And these things the !ody &annot do ithout1 a&t or operation1 and &onseGuently there remained ith the !ody the same design o* a&t or operation# 5D# This then is the di**eren&e bet een an Immortal !ody1 and a Mortal one1 that the immortal one &onsists o* one Matter1 but not the mortal one: and the immortal one a&ts1 and does# 5E# And everything that a&ts or operates is stronger1 and rules: but that hi&h is a&tuated or operated1 is ruled# 5F# And that hi&h rules1 dire&ts and governs as *ree1 but the other is ruled1 as a servant# @H# A&ts or /perations do not only a&tuate or operate living or breathing or en-souled !odies1 but also breathless !odies1 or ithout Souls1 0ood1 and Stones1 and su&h li"e1 in&reasing and hearing *ruit1 ripening1 &orrupting1 rotting1 putre*ying and brea"ing1 or or"ing su&h li"e things1 and hatsoever inanimate !odies &an do# @<# A&t or /peration1 / Son1 is &alled1 hatsoever is1 or is made or done1 and there are al ays many things made1 or rather all things# @5 For the 0orld is never ido ed or *orsa"en o* any o* those things that are1 but being al ays &arried or moved in itsel*1 it is in labor to bring *orth the things that are1 hi&h shall never be le*t by it to &orruption# F@ @@# 6et there*ore every a&t or operation be understood to be al ays immortal1 in hat manner o* !ody so ever it be# @4# !ut some A&ts or /perations be o* (ivine1 some o* &orruptible !odies1 some universal1 some pe&uliar1 and some o* the generals1 and some o* the parts o* every thing#

@B# (ivine A&ts or /perations there*ore there be1 and su&h as or" or operate upon their proper !odies1 and these also are per*e&t1 and being upon or in per*e&t !odies# @C# 2arti&ular are they hi&h or" by any o* the living -reatures# @D# 2roper be they that or" upon any o* the things that are# @E# !y this (is&ourse1 there*ore1 / Son1 it is gathered that all things are *ull o* A&ts or /perations# @F# For i* ne&essarily they be in every !ody1 and that there be many !odies in the 0orld1 I may very ell a**irm1 that there be many other A&ts or /perations# 4H# For many times in one !ody1 there is one1 and a se&ond1 and a third1 besides these universal ones that *ollo # 4<# And universal /perations1 I &all them that are indeed bodily1 and are done by the Senses and Motions# 45# For ithout these it is impossible that the !ody should &onsist# 4@# !ut other /perations are proper to the Souls o* Men1 by Arts1 S&ien&es1 Studies1 and A&tions# 44# The Senses also *ollo these /perations1 or rather are the e**e&ts or per*e&tions o* them# 4B# +nderstand there*ore1 / Son1 the di**eren&e o* /perations1 it is sent *rom above# F4 4C# !ut Sense being in the !ody and having its essen&e *rom it1 hen it re&eives A&t or /peration1 mani*ested it1 ma"ing it as it ere &orporeal# 4D# There*ore1 I say1 that the Senses are both &orporeal and mortal1 having so mu&h e,isten&e as the !ody1 *or they are born ith the !ody1 and die ith it#

4E# !ut mortal things themselves have not Sense1 as Not &onsisting o* su&h an %ssen&e# 4F# For Sense &an be no other than a &orporeal apprehension1 either o* evil or good that &omes to the !ody# BH# !ut to %ternal !odies there is nothing &omes1 nothing departs: there*ore there is no sense in them# B<# Imhotep# (oth the Sense there*ore per&eive or apprehend in every !ody# B5# Tehuti# In every !ody1 / Son# B@# Imhotep# And do the A&ts or /perations or" in all thingsA B4# Tehuti# %ven in things inanimate1 / Son1 but there are di**eren&es o* Senses# BB# For the Senses o* things rational1 are ith Reason: o* things unreasonable1 -orporeal only1 but the Senses o* things inanimate are passive only1 a&&ording to Augmentation and (iminution# BC# !ut 2assion and Sense depend both upon one head1 or height1 and are gathered together into the same1 by A&ts or /perations# BD# !ut in living things there be t o other /perations that *ollo the Senses and 2assions1 to it1 .rie* and 2leasure# BE# And ithout these1 it is impossible that a living thing1 espe&ially a reasonable one1 should per&eive or apprehend# BF# And there*ore1 I say1 that these are the Ideas o* 2assions that bear rule1 FB espe&ially in reasonable living things# CH# The /perations or" indeed1 but the Senses do de&lare and mani*est the /perations1 and they being bodily1 are moved by the brutish parts o* the Soul: there*ore I say1 they are both mali&ious or doers o* evil#

C<# For that hi&h a**ords the Sense to re?oi&e ith 2leasure is straight ay the &ause o* many evils happening to him that su**ers it# C5# !ut Sorro s gives stronger torments and Anguish1 there*ore doubtless are they both mali&ious# C@# The same may be said o* the Sense o* the Soul# C4# Imhotep# Is not the Soul ethereal1 and the Sense a !ody1 FatherA /r is it rather in the !odyA CB# Tehuti# I* e put it in a !ody1 / Son1 e shall ma"e it the Soul or the /perator1 *or these being disembodied1 e say are in !odies# CC# !ut Sense is neither /peration1 nor Soul1 nor anything else that belongs to the !ody1 but as e have said1 and there*ore it is not o* substan&e# CD# And i* it be not ethereal it must need be a !ody: *or e al ays say1 that o* things that are1 some are !odies and some ethereal#

96

The Fifteenth Book. )f Truth to His Son +mhote.. #% Tehuti% ) Truth( Imhotep( it is not possi&le that man &ein$ an imper)e't 'reature( 'ompounded o) imper)e't Mem&ers( and ha-in$ his

Ta&erna'le 'onsistin$ o) di))erent and many Bodies( should not spea+ ,ith any 'on)iden'e% 5# !ut as *ar as it is possible1 and ?ust1 I say1 That Truth is only in the %ternal !odies1 hos very !odies be also true# @# The Fire is *ire itsel* only1 and nothing else: the %arth is earth itsel* and nothing else: the air is air itsel* and nothing else: the ater1 ater itsel* and nothing else# 4# !ut our !odies &onsist o* all these: *or they have o* the Fire1 they have o* the %arth1 they have o* the 0ater1 and Air1 and yet there is neither Fire1 nor %arth1 nor 0ater1 nor Air1 nor anything true# B# And i* at the !eginning our -onstitution had not Truth1 ho &ould men either see the Truth1 or spea" it1 or understand it only1 e,&ept Amen ouldA C# All things there*ore upon %arth1 / Imhotep1 are not Truth1 but re*le&tions o* the Truth1 even still not all things either: *or they are but *e that are so# D# !ut the other things are Falsehood1 and (e&eit1 / Imhotep1 and /pinions are li"e the Images o* the *antasy or appearan&e# E# And hen the *antasy hath an in*luen&e *rom above1 then it is an re*le&tion o* Truth1 but ithout that operation *rom above1 it is le*t a lie# F# And as an Image sho s the !ody des&ription1 and yet is not the !ody o* that hi&h it sho s it to be1 and it is seen to have eyes1 but it sees nothing1 and ears1 but hears nothing at all: and all other things hath the pi&ture1 but they are *alse1 de&eiving the eyes o* the beholder1 hilst they thin" they see the Truth1 and yet they are indeed but lies# FD <H# As many there*ore as see not Falsehood1 see the Truth# <<# I* there*ore e do so understand and see every one o* these things as it is1 then e see and understand true things#

<5# !ut i* e see or understand any thing besides or other ise than that hi&h is1 e shall neither understand1 nor "no the Truth# <@# Imhotep# Is Truth there*ore upon %arth1 / FatherA <4# Tehuti# Thou &ost not miss the mar"1 / Son# Truth indeed is no here at all upon %arth1 / Imhotep1 *or it &annot be generated or made# <B# !ut &on&erning the Truth1 it may be that some men1 to hom Amen ill give the good seeing 2o er1 may understand it# <C# So that unto the Mind and reason1 there is nothing true indeed upon %arth# <D# !ut unto the True Mind and Reason1 all things are *antasies or appearan&es1 and opinions# <E# Imhotep# Must e not there*ore &all it Truth1 to understand and spea" the things that areA <F# Tehuti# !ut there is nothing true upon %arth# 5H# Imhotep# $o then is this true1 That e do not "no anything trueA $o &an that be done hereA 5<# Tehuti# / Son1 Truth is the most per*e&t 3irtue1 and the highest .ood itsel*1 not troubled by Matter1 not en&ompassed by a !ody1 na"ed1 &lear1 un&hangeable1 venerable1 unalterable .ood# 55# !ut the things that are here1 / Son1 are visible1 in&apable o* .ood1 &orruptible1 passable1 dissolvable1 &hangeable1 &ontinually altered1 and made o* another# FE 5@# The things there*ore that are not true to themselves1 ho &an they be trueA 54# For every thing that is altered1 is a lie1 not abiding in hat it is: but being &hanged it sho s us al ays1 other and other appearan&es#

5B# Imhotep# Is not man true1 / FatherA 5C# Tehuti# AS *ar *orth as he is a Man1 he is not true1 Son: *or that hi&h is true1 hath o* itsel* alone its &onstitution and remains1 and abides a&&ording to itsel*1 su&h as it is# 5D# !ut man &onsists o* many things and doth not abide o* himsel* but is turned and &hanged1 age a*ter age1 Idea a*ter Idea1 or *orm a*ter *orm1 and this hile he is yet in the Taberna&le# 5E# And many have not "no n their o n &hildren a*ter a little hile1 and many &hildren li"e ise have not "no n their o n 2arents# 5F# Is it then possible1 / Imhotep1 that he ho is so &hanged1 is not to be "no n1 should be trueA No1 on the &ontrary1 he is Falsehood1 being in many Appearan&es o* &hanges# @H# !ut do thou understand the true to be that hi&h abides the same1 and is %ternal1 but man is not ever1 there*ore not True1 but man is a &ertain Appearan&e1 and Appearan&e is the highest 6ie or Falsehood# @<# Imhotep# !ut these %ternal !odies1 Father1 are they not true though they be &hangedA @5# Tehuti# %verything that is begotten or made1 and &hanged is not true1 but being made by our 2rogenitor1 they might have had true Matter# @@# !ut these also have in themselves1 something that is *alse in regard o* their &hange# @4# For nothing that remains not in itsel*1 is True# FF @B# Imhotep# 0hat shall one say then1 Father1 that only the Sun hi&h besides the Nature o* other things1 is not &hanged1 but abides in itsel*1 is TruthA @C# Tehuti# It is Truth1 and there*ore is he only entrusted ith the 0or"man-ship o* the 0orld1 ruling and ma"ing all things hom I do both

honor1 and adore his Truth: and a*ter the /ne1 and First1 I a&"no ledge him the 0or"-man# @D# Imhotep# 0hat there*ore doth thou a**irm to be the *irst Truth1 / FatherA @E# Tehuti# The /ne and /nly1 / Imhotep1 that is not o* Matter1 that is not in a body1 that is ithout -olor1 ithout Figure or Shape1 Immutable1 +nalter-able1 hi&h al ays is: but Falsehood1 / Son1 is &orrupted# @F# And &orruption hath laid hold upon all things on %arth1 and the 2roviden&e o* the True en&ompassed1 and ill en&ompass them# 4H# For ithout &orruption1 there &an no .eneration &onsist# 4<# For -orruption *ollo ed every .eneration that it may again be generated 45# For those things that are generated1 must o* ne&essity be generated o* those things that are &orrupted1 and the things generated must needs be &orrupted1 that the .eneration o* things being1 may not stand still or &ease# 4@# A&"no ledge there*ore the *irst 0or"man by the .eneration o* things# 44# -onseGuently the things that are generated o* -orruption are *alse1 as being sometimes one thing1 sometimes another: *or it is impossible they should be made the same things again1 and that hi&h is not the same1 ho is it trueA 4B# There*ore1 / Son1 e must &all these things *antasies or appearan&es# 4C# And i* e ill give a man his right name1 e must &all him the appearan&e o* Manhood: and a -hild1 the *antasy or appearan&e o* a -hild: an <HH old man1 the appearan&e o* an old man: a young man1 the appearan&e o* a young man: and a man o* ripe age1 the appearan&e o* a man o* ripe age# 4D# For neither is a man1 a man: nor a &hild1 a &hild: nor a young man1 a young man: nor an old man1 an old man#

4E# !ut the things that pre-e,ist and that are1 being &hanged are *alse# 4F# These things understand thus1 / Son1 as these *alse /perations having their dependen&e *rom above1 even o* the truth itsel*# BH# 0hi&h being so1 I do a**irm that Falsehood is the 0or" o* Truth#

101

The Si'teenth Book. That ,one of the Thin*s that are, #an !erish.

#% Tehuti% 5e must no, spea+ o) the Soul and Body( Son3 a)ter ,hat manner the Soul is Immortal( and ,hat operation that is( ,hi'h 'onstitutes the Body( and dissol-es it% 5# !ut in none o* these is (eath1 *or it is a &on&eption o* a name1 hi&h is either an empty ord1 or else it is rongly &alled (eath instead o* Immortal# @# For (eath is destru&tion1 but there is nothing in the hole orld that is destroyed# 4# For i* the 0orld be a se&ond Amen and an Immortal living -reature1 it is impossible that any part o* an Immortal living -reature should die# B# !ut all things that are in the 0orld are members o* the 0orld1 espe&ially Man1 the reasonable living &reature# C# For the *irst o* all is Amen1 the %ternal and +nmade1 and the 0or"man o* all things# D# The se&ond is the 0orld1 made by him1 a*ter his o n Image and by him holding together1 and nourished1 and immortali9ed: and as *rom its o n Father1 ever living# E# So that as Immortal1 it is ever living1 and ever immortal# F# For that hi&h is ever living1 di**ers *rom that hi&h is eternal# <H# For the %ternal as not begotten1 or made by another: and i* it ere begotten or made1 yet it as made by itsel*1 not by any other1 but it is al ays made# <<# For the %ternal1 as it is %ternal1 is the +niverse# <H5 <5# For the Father himsel* is %ternal o* himsel*1 but the 0orld as made by the Father1 ever living and immortal#

<@# And as mu&h Matter as there as laid up by him1 the Father made it all into a !ody1 and s elling it1 made it round li"e a Sphere1 endued it ith Nuality1 being itsel* immortal1 and having %ternal Materiality# <4# The Father being *ull o* Ideas so ed Nualities in the Sphere1 and shut them up1 as in a -ir&le1 Setting out to beauti*y ith every Nuality1 that hi&h should a*ter ards be made# <B# Then &lothing the +niversal !ody ith Immortality1 lest the Matter1 i* it ould &hange it state should be dissolved into its o n disorder# <C# For hen the Matter as immaterial1 / Son1 it as disordered1 and it hath here the same &on*usion daily revolved about other little things1 endued ith Nualities in point o* Augmentation and (iminution1 hi&h men &all (eath1 being indeed a disorder happening about earthly living &reatures# <D# For the !odies o* $eavenly things have one order1 hi&h they have re&eived *rom the Father at the !eginning1 and is by the restoration o* ea&h o* them1 they are "ept permanent# <E# !ut the restoration o* earthly !odies1 is their &onsisten&e: and their dissolution restores them into permanen&e1 that is1 Immortal# <F# And so there is made a privation o* Sense1 but not a destru&tion o* !odies# 5H# No the third living &reature is Man1 made a*ter the Image o* the 0orld: and having by the 0ill o* the Father1 a Mind above other earthly &reature# 5<# And he hath not only relates ith the se&ond Amen1 but also an understanding o* the *irst# 55# For the se&ond Amen1 he ta"es as a !ody but the *irst1 he understands as Immaterial1 and the Mind o* the .ood# <H@ 5@# Imhotep# And doth not this living &reature perishA

54# Tehuti# Spea" advisedly1 / Son1 and learn hat Amen is hat the 0orld is1 hat is an Immortal &reature1 and hat a earthly /ne is# 5B# And understand that the 0orld is o* Amen and in Amen: but Man is o* the 0orld and in the 0orld# 5C# The !eginning1 and %nd1 and -onsist o* all1 is Amen#

104

The Seventeenth Book. To +mhote., To Be Truly /ise. #% Be'ause my Son Imhotep( in thy a&sen'e( ,ould needs learn the Nature o) the thin$s that are7 8e ,ould not su))er me to $i-e o-er (as 'omin$ -ery youn$ to the +no,led$e o) e-ery indi-idual) till I ,as )or'ed to dis'ourse to him many thin$s at lar$e( that his 'ontemplation mi$ht )rom point to point( &e more easy and su''ess)ul% 5# !ut to thee I have thought good to rite in *e ords1 &hoosing out the prin&ipal heads o* the things then spo"en1 and to interpret them more mysti&ally1 be&ause thou hast1 both more years1 and more "no ledge o* Nature# @# All things that appear1 ere made1 and are made# 4# Those things that are made1 are not made by themselves1 but by another# B# And there are many things made1 but espe&ially all things that appear1 and hi&h are di**erent1 and not li"e# C# I* the things that be made and done be made and done by another1 there must be one that must ma"e and do them: and he unmade and more an&ient than the things that are made# D# For I a**irm the things that are made to be made by another: and it is impossible1 that o* the things that are made any should be more an&ient than all1 but only that hi&h is not made# E# $e is stronger1 and /ne1 and only "no ing all things indeed1 as not having any thing more an&ient than himsel*# F# For he bears rule1 both over multitude1 and greatness1 and the diversity o* the things that are made1 and the &ontinuity o* the Fa&ture and o* the /peration# <HB <H# Moreover1 the things that are made1 are visible1 but he is invisible: and *or

this &ause1 he ma"es them1 that he may be visible: and there*ore he ma"es them al ays# <<# Thus it is *it to understand1 and understanding to admire1 and admiring to thin" thy sel* happy that "no s thy natural Father# <5# For hat is s eeter than a Natural FatherA <@# 0ho there*ore is this1 or ho shall e "no himA <4# /r is it ?ust to as&ribe unto him alone1 the Title and .lory o* Amen1 or o* the Ma"er1 or o* the Father1 or o* all ThreeA That o* Amen be&ause o* his 2o er: the Ma"er be&ause o* his 0or"ing and /peration: and the Father1 be&ause o* his .oodness# <B# For 2o er is di**erent *rom the things that are made1 but A&t or /peration in that all things are made# <C# 0here*ore1 letting go all mu&h and vain tal"ing e must understand these t o things1 That 0hi&h is Made and $im 0hi&h is the Ma"er: *or there is nothing in the middle1 bet een these T o1 nor is there any third# <D# There*ore understanding All things1 remember these T o: and thin" that these are All things putting nothing into doubt: neither o* the things above1 nor o* the things belo : neither o* things &hangeable1 nor things that are in dar"ness or se&ret# <E# For All things are but t o Things1 That hi&h Ma"es1 and that hi&h is Made1 and the /ne o* them &annot depart1 or be divided *rom the /ther# <F# For neither is it possible that the ma"er should be ithout the thing made1 *or either o* them is the sel*-same thing: there*ore &annot the /ne o* them be separated *rom the other no more than a thing &an be separated *rom itsel*# 5H# For i* he that ma"es be nothing else1 but that hi&h ma"es alone1 Simple1 <HC +n&ompounded1 it is o* ne&essity1 that he ma"es the same thing to himsel*1 to hom it is the .eneration o* him that ma"es to be also All that is made#

5<# For that hi&h is generated or made must ne&essarily be generated or made by another1 but ithout the Ma"er that hi&h is made1 neither is made1 nor is: *or the one o* them ithout the other1 hath lost his proper Nature by the privation o* the other# 55# So i* these T o be &on*essed1 That hi&h ma"es and that hi&h is made1 then they are /ne in +nion1 this going be*ore and that *ollo ing# 5@# And that hi&h goes be*ore1 is1 Amen the Ma"er1 and that hi&h *ollo s is1 that hi&h is made1 be it hat it ill# 54# And let no man be a*raid be&ause o* the variety o* things that are made or done1 lest he should &ast an aspersion o* baseness1 or in*amy upon Amen1 *or it is the only .lory o* him to do1 or ma"e All things# 5B# And this ma"ing1 or *a&ture is as it ere the !ody o* Amen1 and to him that ma"es or doth1 there is nothing evil1 or *ilthy to be imputed1 or There is Nothing thought %vil or Filthy# 5C# For these are 2assions that *ollo .eneration as Rust doth -opper1 or as %,&rements do the !ody# 5D# !ut neither did the -opper-smith ma"e the Rust1 nor the Ma"er the Filth1 nor Amen the %vilness# 5E# !ut the vi&issitude o* .eneration doth ma"e them1 as it ere to blossom out: and *or this &ause did ma"e -hange to be1 as one should say1 The 2urging o* .eneration# 5F# Moreover1 is it la *ul *or the same 2ainter to ma"e both $eaven1 and the Neter1 and the %arth1 and the Sea1 and Men1 and brute !easts1 and inanimate Things1 and Trees: and is it impossible *or Amen to ma"e these thingsA / the great madness and ignoran&e o* men in things that &on&ern AmenJ <HD @H# For men that thin" so1 su**er that hi&h is most ridi&ulous o* all: *or

pro*essing to bless and praise Amen yet in not as&ribing to him the ma"ing or doing o* All things1 they "no him not# @<# And besides their not "no ing him1 they are e,tremely impious against him1 attributing unto him 2assions1 as 2ride1 or /versight1 or 0ea"ness1 or Ignoran&e1 or %nvy# @5# For i* he do not ma"e or do all things1 he is either proud or not able1 or ignorant1 or envious1 hi&h is impious to a**irm# @@# For Amen hath only one 2assion1 namely .ood and he that is good is neither proud1 nor impotent1 nor the rest1 but Amen is .ood itsel*# @4# For .ood is all po er1 to do or ma"e all things1 and every thing that is made is made by Amen1 that is by the .ood and that &an ma"e or do all things# @B# See then ho he ma"es all things1 and ho the things are done1 that are done1 and i* thou ilt learn1 thou may see an Image thereo*1 very beauti*ul1 and li"e# @C# 6oo" upon the *armer1 ho &aste Seeds into the %arth1 here 0heat1 there !arley1 and else here some other Seeds# @D# 6oo" upon the same Man1 planting a 3ine1 or an Apple-Tree1 or a Fig-Tree1 or some other Tree# @E# So doth Amen in $eaven so Immortality1 in the %arth -hange in the hole 6i*e1 and Motion# @F# And these things are not many1 but *e 1 and easily numbered *or they are all but *our1 Amen and .eneration1 in hi&h are all things#

108

The Ei*hteenth Book. )f "uset the 0ir*in Mother #% 8AVIN2 thus spo"en1 Auset *irst pours out *or $eru the s eet draught o* immortality hi&h souls re&eive *rom the Neter1 and thus begins the most holy dis&ourse# 5# $eaven1 &ro ned ith stars1 is pla&ed above universal nature1 / my son $eru1 and nothing is anting to it o* that hi&h &onstitutes the hole orld# It is ne&essary1 then1 that all nature should be adorned and &ompleted by that hi&h is above her1 *or this /rder &ould not pro&eed *rom belo to above# @# The suprema&y o* the greater mysteries over the lesser is imperative# -elestial order reigns over terrestrial order1 as being absolutely determined1 and ina&&essible to the idea o* death# 4# 0here*ore1 the things belo lament1 being *illed ith *ear be*ore the marvelous beauty and eternal permanen&e o* the heavenly orld# B# For1 indeed1 a spe&ta&le orthy o* &ontemplation and desire ere these glories o* heaven1 revelations o* the (ivine as yet un"no n1 and this sumptuous ma?esty o* night illumined ith a penetrating radian&e1 albeit less than that o* the sun1 and all these other mysteries hi&h move above in harmonious &aden&e1 ruling and maintaining the things belo by se&ret in*luen&es# C# And so long as the +niversal Ar&hite&t re*rained *rom putting an end to this in&essant *ear1 to these an,ious investigations1 ignoran&e enveloped the universe# D# !ut hen $e ?udged good to reveal $imsel* to the orld1 $e breathed into the Neter the enthusiasm o* love1 and poured into their mind the splendor hi&h $is bosom &ontained1 that they might *irst be inspired ith the ill to see"1 ne,t ith the desire to *ind1 and lastly ith the po er to read?ust# E# No 1 my ondrous &hild $eru1 all this &ould not happen among mortals1 <HF *or as yet they did not e,ist: but it too" pla&e in the universal Soul in

sympathy ith the mysteries o* heaven# F# This as Tehuti1 the -osmi& Thought# $e beheld the universe o* things and having seen1 he understood1 and having understood1 he had the po er to mani*est and to reveal# <H# That hi&h he thought1 he rote: that hi&h he rote1 he in great part &on&ealed1 isely silent1 and spea"ing by turns1 so that hile the orld should last1 these things might be sought# And thus1 having impressed upon the Neter1 his brethren1 that they should *ollo in his path1 he as&ended to the stars# <<# !ut he had *or su&&essor his son1 and the heir o* his "no ledge: Imhotep to by hom sovereign 2roviden&e reserved an e,a&t "no ledge o* heavenly things# <5# Tehuti then ?usti*ied himsel* in the presen&e o* those ho surrounded him1 in that he had not delivered the integral theory to his son1 on a&&ount o* his youth# !ut I1 having arisen1 beheld ith mine eyes1 hi&h see the invisible se&rets o* the beginnings o* things1 and at length1 but ith &ertainty1 I understood that the sa&red symbols o* the &osmi& elements ere hidden near the se&rets o* Ausar# <@# Tehuti returned to heaven1 having pronoun&ed an invo&atory spee&h# It is not *itting1 / my Son1 that this re&ital be le*t in&omplete: thou must be in*ormed o* the ords o* Tehuti hen he laid do n his boo"s# <4# '/ sa&red boo"s1' he said1 'o* the Immortals1 ye in hose pages my hand has re&orded the remedies by hi&h in&orruptibility is &on*erred1 remain *orever beyond the rea&h o* destru&tion and o* de&ay1 invisible and &on&ealed *rom all ho *reGuent these regions1 until the day shall &ome in hi&h the an&ient heaven shall bring *orth instruments orthy o* you1 hom the -reator shall &all souls#' <B# $aving pronoun&ed upon his boo"s this invo&ation1 he rapped them in their &overings1 returned into the sphere hi&h belonged to him1 and all <<H remained hidden *or a su**i&ient spa&e#

<C# And Nature1 / my Son1 as barren until the hour in hi&h those ho are ordained to survey the heavens1 advan&ing to ards the (ivine1 the )ing o* all things1 deplored the general inertia1 and a**irmed the ne&essity o* setting *orth the universe# <D# No other than $e &ould a&&omplish this or"# '0e pray Thee1' said they1 'to &onsider that hi&h already is1 and that hi&h is ne&essary *or the *uture#' At these ords1 the (ivine smiled benignly1 and &ommanded Nature to e,ist# And1 issuing ith $is voi&e1 the F%MININ% &ame *orth in her per*e&t beauty# <E# The Neter ith ama9e beheld this marvel# And the great An&estor1 pouring out *or Nature an eli,ir1 &ommanded her to be *ruit*ul: and *orth ith1 penetrating the universe ith $is glan&e1 $e &ried1 '6et heaven be the plenitude o* all things1 and o* the air1 and o* the ether#' The (ivine spo"e1 and it as done# !ut Nature1 &ommuning ith hersel*1 understood that she might not transgress the &ommandment o* the Father1 and1 uniting hersel* to 6abor1 she produ&ed a most beauti*ul daughter1 hom she &alled Invention1 and to hom the (ivine a&&orded being# <F# And having di**erentiated &reated *orms1 $e *illed them ith mysteries1 and gave the &ommand o* them to Invention# 5H# Then1 not illing that the upper orld should be ina&tive1 $e sa *it to *ill it ith spirits1 in order that no region should remain in immobility and inertia: and in the a&&omplishment o* $is or" $e used $is sa&red art# 5<# For1 ta"ing o* $imsel* su&h essen&e as as ne&essary1 and mingling ith it an intelle&tual *lame1 $e &ombined ith these other materials by un"no n ays# And having a&hieved by se&ret *ormulas the union o* these prin&iples1 $e endo ed ith motion the universal &ombination# 55# .radually1 in the midst o* the protoplasm1 glittered a substan&e more subtle1 purer1 more limpid1 than the elements *rom hi&h it as generated# It as transparent1 and the Artist alone per&eived it# <<< 5@# Soon1 it attained its per*e&tion1 being neither melted by the *ire1 nor &hilled by the breath1 but possessing the stability o* a spe&ial &ombination1

and having its proper type and &onstitution# $e besto ed on it a happy name1 and a&&ording to the similitude o* its energies1 $e &alled it Sel*--ons&ious-ness# 54# /* this produ&t he *ormed myriads o* Souls1 employing the &hoi&est part o* the mi,ture *or the end hi&h $e had in vie 1 pro&eeding ith order and measure1 a&&ording to $is "no ledge and $is reason# 5B# The souls ere not ne&essarily di**erent1 but the &hoi&est part1 animated by the (ivine motion1 as not identi&al ith the rest# 5C# The *irst layer as superior to the se&ond1 more per*e&t and pure: the se&ond1 in*erior truly to the *irst1 as superior to the third: and thus1 until si,ty degrees1 as &ompleted the total number# 5D# /nly the (ivine established this la 1 that hi&h all eGually should be eternal1 being o* one essen&e1 hose *orms $e alone determines# 5E# $e tra&ed the limits o* their so?ourn on the heights o* nature1 so that they might turn the heel a&&ording to the la s o* /rder and o* ise dis&retion1 *or the ?oy o* their Father# 5F# Then1 having summoned to these splendid regions o* ether the souls o* every grade1 $e said to themI '/ souls1 beauti*ul &hildren o* my breath and o* my &are1 you hom I have produ&ed ith my hands1 in order to &onse&rate you to my universe1 hear my ords as a la I--Nuit not the pla&e assigned to you by my ill# @H# The abode hi&h a aits you is heaven1 ith its gala,y o* stars and its thrones o* virtue# I* you attempt any transgression against my de&ree1 I s ear by my sa&red breath1 by that eli,ir o* hi&h I *ormed you1 and by my &reative hands1 that I ill speedily *orge *or you &hains and &ast you into punishment#' @<# $aving thus spo"en1 the (ivine1 my Master1 mingled together the rest o* <<5 the &ongenial elements1 earth and ater1 and pronoun&ing &ertain po er*ul and mysti& ordsOalbeit di**erent *rom the *irst--$e breathed into the liGuid

protoplasm motion and li*e1 rendered it thi&"er and more plasti&1 and *ormed o* it living beings o* human shape# @5# That hi&h remained $e gave to the lo*tiest souls inhabiting the region o* the Neter in the neighborhood o* the stars1 ho are &alled the Sa&red Neter# '0or"1' said $e1 'my &hildren1 o**spring o* my nature: ta"e the residue o* my tas"1 and let ea&h one o* you ma"e beings in his image# I ill give you models#' @@# There ith $e too" the &onstellations and ordained the orld in &on*ormity ith Pvital movements1 pla&ing the animal signs a*ter those o* human *orm# @4# And a*ter having given *orth the &reative *or&es and generative breath *or the hole range o* beings yet to &ome1 $e ithdre 1 promising to unite to every visible or" an invisible breath and a reprodu&tive prin&iple1 so that ea&h being might engender its similar ithout ne&essity to &reate &ontinually ne entities: and hat did the souls do1 / my MotherA @B# And Auset ans eredI--They too" the mingled material1 / my Son $eru1 and began to re*le&t thereon1 and to adore this &ombination1 the or" o* the Father# @C# Ne,t1 they sought to dis&over o* hat it as &omposed1 hi&h1 indeed1 it as not easy to *ind# @D# Then1 *earing that this sear&h might e,&ite the anger o* the Father1 they set themselves to &arry out $is &ommands# There*ore1 ta"ing the upper portion o* the protoplasm1 that hi&h as lightest1 they &reated o* it the ra&e o* birds# @E# The &ompound having no be&ome more &ompa&t and assuming a denser &onsisten&y1 they *ormed o* it the Guadrupeds: hile o* the thi&"est part hi&h needed a moist vehi&le *or its support1 they made *ishes# <<@ @F# The remainder1 being &old and heavy1 as employed by the souls in the

&reation o* reptiles# Forth ith1 / my Son1 proud o* their or"1 they ere not a*raid to transgress the (ivine la 1 and1 in spite o* the prohibition1 they re&eded *rom their appointed limits# 4H# Not illing to remain longer in the same abode1 they moved &easelessly1 and repose seemed to them death# 4<# !ut1 / my Son--7thus Tehuti in*ormed me8--their &ondu&t &ould not es&ape the eye o* the 6ord the (ivine o* all things: $e minded to punish them1 and to prepare *or them hard bonds# 45# The Ruler and Master o* the universe resolved then *or the penan&e o* the souls1 to mold the human organism1 and having &alled me to $im1 said Tehuti1 $e spo"e in this iseI--'/ soul o* my soul1 holy thought o* my thought1 ho long shall earthly Nature remain sadA $o long shall the &reation already produ&ed &ontinue ina&tive and ithout praiseA !ring hither be*ore me all the Neter o* heaven#' 4@# Thus the (ivine spo"e1 Guote Tehuti1 and all obeyed $is de&ree# '6oo" upon the earth1' $e said to them1 'and upon all things beneath1' Straight ay they loo"ed and understood the ill o* the 6ord# And hen $e spo"e to them o* the &reation o* Man1 as"ing o* ea&h hat he &ould besto upon the ra&e about to be born1 the Sun *irst repliedI--'I ill illuminate man"ind#' 44# Then the Moon promised enlightenment in her turn1 adding that already she had &reated Fear1 Silen&e1 Sleep1 and Memory# Maat announ&ed that she had begotten ;usti&e and /rder# Ra said1 'In order to spare the *uture ra&e perpetual ars1 I have generated Fortune1 $ope1 and 2ea&e#' 4B# Set de&lared himsel* already *ather o* -on*li&t1 impetuous Leal1 and %mulation1 Methur did not ait to be &alled uponI 'As *or me1 / Master1' she said1 'I ill besto upon man"ind (esire1 ith voluptuous ;oy and 6aughter1 that the penalty1 to hi&h our sister Souls are destined may not eigh on them too hardly#' 4C# These ords o* Methur1 / my Son1 ere el&omed gladly: 'And I1' said <<4 Tehuti1 ' ill endo human nature ith 0isdom1 Temperan&e1 2ersuasion1 and Truth: nor ill I &ease to ally mysel* ith Invention# I ill ever prote&t

the mortal li*e o* su&h men as are born under my signs1 seeing that to me the -reator and Father has attributed in the -onstellations1 signs o* )no ledge and Intelligen&e: above all1 hen the movement hi&h dra s thereto the stars is in harmony ith the physi&al *or&es o* ea&h# 4D# $e 0ho is Master o* the orld re?oi&ed at hearing these things1 and de&reed the produ&tion o* the human ra&e# As *or me--said Tehuti--I sought hat material ought to be employed in the or"1 and invo"ed the 6ord# $e &ommanded the Souls to give up the residue o* the protoplasmi& substan&e1 hi&h having ta"en1 I *ound it entirely dried up# 4E# There*ore1 I used a great e,&ess o* ater here ith to rene the &ombination o* the substan&e1 in su&h ise that the produ&t might be resolvable1 yielding1 and *eeble1 and that For&e should not be added therein to Intelligen&e# 4F# 0hen I had a&hieved my or" it as beauti*ul1 and I re?oi&ed in seeing it# And *rom belo I &alled upon the 6ord to behold hat I had done# $e sa it and approved# Straight ay $e ordained that the Souls should be in&orporated: and they ere sei9ed ith horror on learning hat should be their &ondemnation# BH# These ords1 said Auset1 stru&" me# 6isten1 my son $eru1 *or I tea&h thee a mystery# B<# /ur an&estor Atum had it also *rom Tehuti1 ho ins&ribes the re&ital o* all things: I1 in turn1 re&eived it *rom the an&ient /ne hen he admitted me to the initiation o* the bla&" veil and thou1 li"e ise1 / marvelous and illustrious &hild1 re&eive it *rom me# B5# The Souls ere about to be imprisoned in bodies1 here at some sighed and lamented1 as hen some ild and *ree animal suddenly en&hained in the *irst moment o* sub?e&tion to hard servitude and o* severan&e *rom the beloved habits o* the ilderness1 struggles and revolts1 re*using to *ollo its &onGueror1 and i* o&&asion presents itsel*1 slaying him# /thers1 again1 hissed <<B li"e serpents1 or gave vent to pier&ing &ries and sorro *ul ords1 glan&ing aimlessly *rom height to depth#

B@# '.reat $eaven1' said one1 'prin&iple o* our birth1 ether1 pure airs1 hands1 and sa&red breath o* the sovereign the (ivine1 and you1 shining Stars1 eyes o* the Neter1 un avering light o* Sun and Moon1 our early brethren1 hat grie*1 hat rending is thisJ B4# Must e Guit these vast1 e**ulgent spa&es1 this sa&red sphere1 all these splendors o* the paradise and o* the happy republi& o* the Neter1 to be pre&ipitated into these vile and miserable abodesA 0hat &rime1 / ret&hed ones1 have e &ommittedA BB# $o &an e have merited1 poor sinners that e are1 the penalties hi&h a ait usA BC# !ehold the sad *uture in store *or us--to minister to the ants o* a *lu&tuating and dissoluble bodyJ BD# No more may our eyes distinguish the souls divineJ $ardly through these atery spheres shall e per&eive1 ith sighs1 our an&estral heaven: at intervals even e shall &ease altogether to behold it# !y this disastrous senten&e dire&t vision is denied to us: e &an see only by the aid o* the outer light: these are but indo s that e possess--not eyes# BE# Nor1 ill our pain be less hen e hear in the air the *raternal breathing o* the inds ith hi&h no longer &an e mingle our o n1 sin&e that ill have *or its d elling1 instead o* the sublime and open orld1 the narro prison o* the breastJ !ut Thou1 0ho drives us *orth1 and &auses us *rom so high a seat to des&end so lo 1 assign a limit to our su**eringsJ BF# / Master and Father1 so Gui&"ly be&ome indi**erent to Thy handi or"1 appoint a term to our penan&e1 deign to besto on us some last ords1 hile yet e are able to behold the e,panse o* the luminous spheresJ' CH# This prayer o* the Souls as granted1 my son $eru1 *or the 6ord as present: and sitting upon the throne o* Truth1 thus $e addressed themI -- '/ <<C Souls: you shall be governed by (esire and Ne&essity: a*ter me1 these shall be your masters and your guides# Souls sub?e&ted to my s&epter hi&h never *ails1 "no that in as mu&h as you remain stainless you shall inhabit the regions o* the s"ies# I* among you any be *ound to merit reproa&h1 they shall

inhabit abodes destined to them in mortal organisms# I* your *aults be light1 you shall1 delivered *rom the bond o* the *lesh1 and return unto heaven# C<# !ut i* you be&ome guilty o* graver &rime1 i* you turn a ay *rom the end *or hi&h you have been *ormed1 then indeed you shall d ell neither in heaven nor in human bodies1 but then&e *orth you shall pass into those o* animals ithout reason# C5# $aving thus spo"en1 / my son $eru1 $e breathed upon them and said1 'It is not a&&ording to &han&e that I have ordained your destiny: i* you a&t ill1 it ill be orse: it ill be better i* your a&tions are orthy o* your birth# C@# It is mysel* and not another ho ill be your itness and your ?udge# C4# +nderstand that it is be&ause o* your past errors that you are to be punished and shut up in *leshly bodies# CB# In di**erent bodies1 as I have already told you1 your re-births ill be di**erent# (issolution shall be a bene*it1 restoring your *ormer happy &ondition# !ut i* your &ondu&t be un orthy o* me1 your pruden&e1 be&oming blinded and guiding you ba&" ards1 ill &ause you to ta"e *or good *ortune that hi&h is really a &hastisement1 and to dread a happier lot as though it ere a &ruel in?ury# CC# The most ?ust among you shall1 in their *uture trans*ormations1 appro,imate to the divine1 be&oming among men1 upright "ings1 true philosophers1 leaders and legislators1 true seers1 &olle&tors o* salutary plants1 &unning musi&ians1 intelligent astronomers1 ise augurs1 instru&ted ministrantsI all beauti*ul and good o**i&es: as among birds are the eagles hi&h pursue not nor devour those o* their o n "ind1 and do not permit ea"er ones to be atta&"ed in their presen&e1 be&ause ?usti&e is in the nature o* the eagle: among Guadrupeds1 the lion1 *or he is a strong animal1 untamed by slumber1 in a mortal body per*orming immortal toils1 and by nothing tired <<D nor beguiled: among reptiles1 the dragon1 be&ause he is po er*ul1 living long1 inno&ent1 and a *riend o* men1 allo ing himsel* to be tamed1 having no venom1 and leaving old age1 appro,imating to the nature o* the Neter: among *ishes1 the dolphin1 *or this &reature1 ta"ing pity on those ho *all into the sea1

ill &arry them to land i* they still live1 and ill abstain *rom devouring them i* dead1 although it is the most vora&ious o* all aGuati& animals#' CD# $aving spo"en these ords1 the (ivine be&ame an In&orruptible Intelligen&e# CE# A*ter these things1 my son $eru1 there arose out o* the earth an e,&eeding po er*ul Spirit1 unen&umbered ith any &orporeal envelope1 strong in isdom1 but savage and *ear*ul: although he &ould not be ignorant o* the "no ledge he sought1 seeing the type o* the human body to be beauti*ul and august o* aspe&t1 and per&eiving that the souls ere about to enter into their envelopes# CF# '0hat are these1' said he1 '/ Tehuti1 Se&retary o* the NeterA' 'These are men1' replied Tehuti# 'It is a rash or"1' said he1 'to ma"e man ith su&h penetrating eyes1 su&h a subtle tongue1 su&h a deli&ate hearing that &an hear even those things hi&h &on&ern him not1 su&h a *ine s&ent1 and in his hands a sense o* tou&h &apable o* appropriating everything# DH# / generating Spirit thin"s thou it is ell that he should be *ree *rom &are--this *uture investigator o* the *ine mysteries o* NatureA D<# 0ilt thou leave him e,empt *rom su**ering--he hos thought ill sear&h out the limits o* the earthA D5# Man"ind ill dig up the roots o* plants1 they ill study the properties o* natural ?ui&es1 they ill observe the nature o* stones1 they ill disse&t not only animals but themselves1 desiring to "no ho they have been *ormed# D@# They ill stret&h *orth their daring hands over the sea1 and1 &utting do n the timber o* the ild *orest1 they ill pass *rom shore to shore see"ing one another# <<E D4# They ill pursue the inmost se&rets o* Nature even into the heights1 and ill study the motions o* heaven#

DB# Nor is this enough: hen nothing yet remains to be "no n than the *urthest boundary o* the earth1 they ill see" even there the last e,tremities o* night# DC# I* they apprehend no obsta&le1 i* they live e,empt *rom trouble1 beyond rea&h o* any *ear or o* any an,iety1 even heaven itsel* ill not arrest their auda&ity: they ill see" to e,tend their po er over the elements# DD# Tea&h them1 then1 desire and hope1 in su&h ise that they may "no li"e ise the dread o* a&&ident and o* di**i&ulty1 and the pain*ul sting o* e,pe&tation de&eived# 6et the &uriosity o* their souls have *or balan&e1 desire and *ear1 &are and vain hope# DE# 6et their souls be a prey to mutual love1 to aspirations and varied longings1 no satis*ied1 no de&eived1 so that even the s eetness o* su&&ess may be an allurement to dra them to ards mis*ortune# DF# 6et the eight o* *evers oppress them1 and brea" in them all desire#' EH# Thou su**ers1 $eru1 in hearing this thy motherKs re&italA Surprise and onder sei9e thee in presen&e o* the evils hi&h no *all upon poor humanityA That hi&h thou art about to hear is still more sad# E<# The spee&h o* $eru pleased Tehuti: he deemed his advi&e good1 and he *ollo ed it# E5# '/1 $eru1' said he1 'the nature o* the divine breath hi&h en raps all things shall not be ine**e&tualJ The Master o* the universe has &harged me to be $is agent and overseer# E@# The (eity o* the penetrating eye Maat ill observe and dire&t all events: and *or my part1 I ill design a mysterious instrument1 a measure in*le,ible and inviolable1 to hi&h everything shall be sub?e&t *rom birth even to *inal destru&tion1 and hi&h shall be the bond o* &reated entities# <<F E4# This instrument shall rule that hi&h is on the earth1 and all the rest#'

EB# It is thus--Guote Tehuti--that hi&h I spo"e to $eru: and *orth ith the instrument operated# EC# Straight ay the souls ere in&orporated1 and I as praised *or my or"# ED# Then the 6ord summoned ane the assembly o* the Neter# EE# They gathered together1 and $e thus addressed themI 'Neter1 ho have re&eived a sovereign and imperishable nature1 and the s ay o* the vast eternity1 ye hose o**i&e it is to maintain un&easingly the mutual harmony o* things1 ho long shall e govern an empire un"no nA $o long shall &reation re-main invisible to the sun and moonA EF# 6et ea&h o* us underta"e his part in the universe# FH# !y the e,er&ise o* our po er let us put an end to the &ohesion o* inertia# F<# 6et &haos be&ome a *able1 in&redible to posterity# Inaugurate your great labors: I ill dire&t you#' F5# $e said1 and immediately the &osmi& unity1 until no obs&ure1 as opened1 and in the heights appeared the heavens ith all their mysteries# F@# The earth1 hitherto unstable1 gre more solid beneath the brightness o* the sun1 and stood *orth adorned ith en*olding ri&hes# F4# All things are beauti*ul in the eyes o* the (ivine1 even that hi&h to mortals appears un&omely1 be&ause all is made a&&ording to the divine la s# And the (ivine re?oi&ed in beholding $is or"s *illed ith movement: and ith outstret&hed hands grasping the treasures o* nature# 'Ta"e these1' $e said1 '/ sa&red earth1 ta"e these1 / venerable one1 ho art to be the mother o* all things1 and hen&e*orth let nothing be la&"ing to theeJ' FB# 0ith these ords1 opening $is divine hands1 $e poured $is treasures into the universal *ont# <5H FC# !ut yet they ere un"no n1 *or the souls ne ly embodied and unable to support their opprobrium1 sought to enter into rivalry ith the &elestial Neter1

and1 proud o* their lo*ty origin1 boasting an eGual &reation ith these1 revolted# FD# Thus men be&ame their instruments1 opposed to one another1 and *omenting &ivil ars# FE# And thus1 *or&e oppressing ea"ness1 the strong burnt and massa&red the *eeble1 and Gui&" and dead ere thrust *orth *rom the sa&red pla&es# FF# Then the elements resolved to &omplain be*ore the 6ord o* the savage &ondition o* man"ind# <HH# For the evil being already very grievous1 the elements hastened to the (ivine the -reator1 and pleaded in this ise--the *ire being su**ered to spea" *irstI '/ Master1' he said1 'Ma"er o* this ne orld1 Thou hose name1 <<F mysterious among the Neter1 has hitherto been revered among all men: ho long1 / (ivinity1 halt Thou de&reed to leave human li*e ithout the (ivineA <H<# Reveal thysel* to the orld hi&h &alls *or Thee1 &orre&t its savage e,isten&e by the institution o* pea&e# <H5# .rant unto li*e1 la 1 grant unto night ora&les: *ill all things ith happy auguries: let men *ear the ?udgment o* Amen1 and no man shall sin any more# 6et &rimes re&eive their ?ust punishment1 and men ill abstain *rom unrighteousness# They ill *ear to violate oaths1 and madness ill have an end# <H@# Tea&h them gratitude *or bene*its1 so shall I devote my *lame to pure o**erings and libations1 and the altars shall yield Thee e,halations o* s eet savors# <H4# For no I am polluted1 / Master1 be&ause the impious temerity o* men *or&es me to &onsume *lesh# <5< <HB# They ill not su**er me to remain in my nature: they pervert and &orrupt my purityJ'

<HC# The air spo"e in its turnI 'I am de*iled by the e**luvium o* &orpses1 / Master: I am be&oming pestilent and un holesome1 and *rom on high I itness things hi&h I ought not to behold#' <HD# Then the ater too" up the ord1 and spo"e on this ise1 / my illustrious sonI--'Father and ondrous -reator o* all things1 (ivinity in&arnate1 Author o* Nature ho brings *orth all through Thee1 &ommand the aters o* the streams to be al ays pure1 *or no both rivers and seas are &ompelled to bathe the destroyer and to re&eive his vi&timsJ' <HE# Then at the last the earth appeared1 / my glorious son1 and thus beganI-'/ )ing1 -hie* o* &elestial &hoirs and 6ord o* their orbits1 Master and Father o* the elements hi&h lend to all things in&rease and de&rease1 and into hi&h all must return: behold ho the impious and insensate tribe o* man overspreads me1 / venerable /ne1 sin&e by Thy &ommands I am the habitation o* all beings1 bearing them all and re&eiving into my bosom all that is slain: su&h is no my reproa&h# <HF# Thy terrestrial orld in hi&h all &reatures are &ontained is bere*t o* the (ivine# And be&ause they revere nothing1 they transgress every la and over helm me ith all manner o* evil or"s# <<H# To my shame1 / 6ord1 I admit into mysel* the produ&t o* the &orruption o* &ar&asses# <<<# !ut I1 ho re&eive all things1 ould *ain also re&eive the (ivine# <<5# .rant to earth this gra&e1 and i* Thou &ome not as thysel* or indeed I &annot &ontain Thee--let me at least re&eive some holy e**lu, o* Thee# <<@# 6et the earth be&ome the most glorious o* all the elements: and sin&e she alone gives all things to all1 may she revere hersel* as the re&ipient o* Thy *avors#' <55 <<4# Thus the elements dis&oursed1 and *orth ith the (ivine *illed the universe ith $is divine voi&e#

<<B# '.o1' said $e1 'sa&red o**spring1 orthy o* your FatherKs greatness1 see" not to &hange anything1 nor re*use to my &reatures your ministry# <<C# I ill send you an e**lu, o* mysel*1 a pure !eing ho shall investigate all a&tions1 ho shall be the dread*ul and in&orruptible ;udge o* the living: and sovereign ?usti&e shall e,tend its reign even into the shades beneath the earth# <<D# Thus shall every man re&eive his merited deserts#' <<E# Thereupon the elements &eased *rom their &omplaints1 and ea&h o* them resumed its *un&tions and its s ay# <<F# And in hat manner1 / my mother1 said $eru1 did the earth a*ter ards obtain this e**lu, o* the (ivineA <5H# I ill not re&ount this Nativity1 said Auset: I dare not1 / po er*ul $eru1 de&lare the origin o* thy ra&e1 lest men in the *uture should learn the generation o* the Neter# I ill say only that the Supreme the (ivine1 -reator and Ar&hite&t o* the orld1 at length a&&orded to earth *or a season1 thy *ather Ausar and the great mother Auset1 that they might bring the e,pe&ted salvation# <5<# !y them li*e attained its *ullness: savage and bloody ars ere ended: they &onse&rated temples to the Neter their an&estors1 and instituted oblations# They gave to mortals la 1 nourishment1 and raiment# 'They shall read1' Tehuti said1 'my mysti& ritings1 and dividing them into t o parts1 they shall "eep &ertain o* them1 and ins&ribe upon &olumns and obelis"s those hi&h may be use*ul to man#' <55# Institutors o* the *irst tribunals1 they established every here the reign o* order and ?usti&e# <5@# 0ith them began the *aith o* treaties1 and the introdu&tion into human <5@ li*e o* the religious duty o* oaths# <54# They taught the rites o* sepulture to ards those ho &ease to live: they

interrogated the horrors o* death: they sho ed that the spirit *rom ithout delights to return into the human body1 and that i* the ay o* entry be shut against it1 it brings about a *ailure o* li*e# <5B# Instru&ted by Tehuti1 they engraved upon hidden tables that the air is *illed ith Neter 7hidden spirits8# <5C# I instru&ted by Tehuti in the se&ret la s o* the (ivine1 they alone ere the tea&hers and legislators o* man"ind1 initiating them in the arts1 the s&ien&es1 and the bene*its o* &ivili9ed li*e# <5D# Instru&ted by Tehuti &on&erning the sympatheti& a**inities hi&h the -reator has established bet een heaven and earth1 they instituted religious representations and sa&red mysteries# <5E# And1 &onsidering the &orruptible nature o* all bodies1 they ordained propheti& initiation1 so that the prophet ho li*ts his hands to Amen should be instru&ted in all things1 and that thereby philosophy and learning might provide nourishment *or the soul1 and medi&ine might heal the su**erings o* the *lesh# <5F# $aving per*ormed all these things1 / my son1 and seeing the orld arrived at its *ullness1 Ausar and I ere re&alled by the inhabitants o* heaven: but e &ould not return there ithout having *irst praised the 6ord1 so that the &elestial 3ision might *ill the e,panse1 and that the ay o* a happy as&ension might open be*ore us1 sin&e the (ivine delights in hymns# <@H# / my mother1 said $eru1 tea&h me this hymn1 that I also may be instru&ted in it# <@<# 6isten1 my son1 ans ered Auset# <@5# T$/+ hast given me admirable instru&tion1 / my most po er*ul Mother Auset1 &on&erning the marvelous &reation o* Souls by the (ivine1 and <54 I am *illed ith onder: but thou hast not yet sho n me hither souls depart hen set *ree *rom bodies#

<@@# Fain ould I &ontemplate this mystery1 and than" only thee *or the initiation# <@4# And Auset saidI--6isten1 my son1 *or thy most ne&essary inGuiry holds an important pla&e1 and may not be negle&ted# <@B# $ear my reply# <@C# / great and marvelous s&ion o* the illustrious Ausar1 thin" not that souls on Guitting the body mi, themselves &on*usedly in the vague immensity and be&ome dispersed in the universal and in*inite spirit1 ithout po er to return into bodies1 to preserve their identity1 or to see" again their primeval abode# 0ater spilt *rom a vase returns no more to its pla&e therein1 it has no proper lo&ality1 it mingles itsel* ith the mass o* aters: but it is not thus ith souls1 / most ise $eru# I am initiated into the mysteries o* the immortal nature: I al" in the ays o* the truth1 and I ill reveal all to thee ithout the least omission# <@D# And *irst I ill tell thee that ater1 being a body ithout reason1 &omposed o* myriads o* *luid parti&les1 di**ers *rom the soul hi&h is1 my son1 a personal entity1 the royal or" o* the hands and o* the mind o* the (ivine1 abiding hersel* in intelligen&e# <@E# That hi&h pro&eeds *rom +nity1 and not *rom multipli&ity1 &annot mingle ith other things1 and in order that the soul may be ?oined to the body1 the (ivine sub?e&ts this harmonious union to Ne&essity# <@F# Souls do not1 then1 return &on*usedly1 nor by &han&e1 into one and the same pla&e1 but ea&h is dispat&hed into the &ondition hi&h belongs to her# And this is determined by that hi&h the soul e,perien&es hile yet she is in the tenement o* the body1 loaded ith a burden &ontrary to her nature# $earI there*ore1 this &omparison1 / beloved $eru: suppose that there should be shut up in the same prison1 men1 eagles1 doves1 s ans1 ha "s1 s allo s1 sparro s1 <5B *lies1 serpents1 lions1 leopards1 olves1 dogs1 hares1 o,en1 sheep1 and &ertain amphibious animals1 su&h as seals1 hydras1 turtles1 &ro&odiles1 and that at the same moment all the &reatures should be liberated#

<4H# All at on&e ould es&ape: the men ould see" &ities and the publi& pla&es1 the eagles the ether1 here nature tea&hes them to live1 the doves the lo er air1 the ha "s the higher e,panse: the s allo s ould repair to pla&es *reGuented by men1 the sparro s to the or&hards1 the s ans to distri&ts here they &ould sing: the *lies ould haunt the pro,imity o* the ground as high only as human e,halations e,tend1 *or the property o* *lies is to live on these and to *lit over the sur*a&e o* the earth: the lions and leopards ould *lee to the mountains1 the olves to the solitudes: the dogs ould *ollo the tra&" o* man: the hares ould beta"e themselves to the oods1 the o,en to the *ields and meado s1 the sheep to the pastures: the serpents ould see" the &aves o* the earth: the seals and the turtles ould re?oin their "ind in the shallo s and running aters1 in order to en?oy1 &on*ormably to their nature1 ali"e the pro,imity o* the shore and o* the deep# <4<# %a&h &reature ould return1 &ondu&ted by its o n interior dis&ernment1 into the abode be*itting it# <45# %ven so every soul1 hether human or inhabiting the earth under other &onditions1 "no s hither she ought to go: unless1 indeed1 some son o* Set should pretend that a bull may subsist in the aters or a turtle in the air# I*1 then1 even hen immersed in *lesh and blood1 souls do not in*ringe the la o* order1 although under penan&e--*or union ith the body is a penan&e--ho mu&h more shall they &on*orm thereto hen delivered *rom their bonds and set at libertyJ <4@# No this most holy la 1 hi&h e,tends even unto heaven1 is on this ise1 / illustrious &hildI behold the hierar&hy o* soulsJ <44# The e,panse bet een the empyrean and the moon is o&&upied by the Neter1 the stars1 and the po ers o* providen&e# !et een the moon and us1 my son1 is the abode o* the souls# <4B# The unmeasured air1 hi&h e &all the ind1 has in itsel* an appointed <5C ay in hi&h it moves to re*resh the earth1 as I shall by and by relate# !ut this movement o* the air upon itsel* impedes not the ay o* the souls1 nor does it hinder them *rom as&ending and des&ending ithout obsta&le: they *lo a&ross the air ithout mingling in it1 or &on*ounding themselves there ith1 as ater *lo s over oil#

<4C# This e,panse1 my son1 is divided into *our provin&es1 and into si,ty regions# The *irst provin&e *rom the earth up ards &omprehends *our regions and e,tends as *ar as &ertain summits or promontories1 hi&h it is unable to trans&end# <4D# The se&ond provin&e &omprises eight regions in hi&h the motions o* the inds arise# <4E# !e thou attentive1 my son1 *or thou hear the ine**able mysteries o* the earth1 the heavens1 and o* the sa&red *luid hi&h lies bet een# In the provin&e o* the inds *ly the birds: above this there is neither moving air nor any &reature# <4F# !ut the air ith all the beings it &ontains distributes itsel* into all boundaries ithin its rea&h1 and into the *our Guarters o* the earth1 hile the earth &annot li*t itsel* into the mansions o* the air# <BH# The third provin&e &omprehends si,teen regions *illed ith a pure and subtle element# <B<# The *ourth &ontains thirty-t o regions1 in hi&h the air1 holly subtle and diaphanous1 allo s itsel* to be penetrated by the element o* *ire# <B5# Su&h is the order hi&h1 ithout &on*usion1 reigns *rom depth to height to idth1 *our general divisions1 t elve intervals1 si,ty regions1 and in these d ell the souls1 ea&h a&&ording to the nature thereo*# <B@# They are indeed all o* one substan&e1 but they &onstitute a hierar&hy: and the *urther any region is removed *rom the earth1 the lo*tier is the dignity o* the souls hi&h d ell therein# <5D <B4# And no it remains to be e,plained to thee1 / most glorious $eru1 hat souls they are ho abide in ea&h o* these regions1 and this I shall set *orth1 beginning by the most e,alted# <BB# The e,panse hi&h stret&hes bet een earth and heaven is divided into regions1 my son $eru1 a&&ording to measure and harmony# To these regions

our an&estors have given various names: some &all them 9ones1 others *irmaments1 others spheres# <BC# Therein d ell the souls ho are *reed *rom bodies1 and those ho have not yet been in&orporated# <BD# The spa&es hi&h they o&&upy &orrespond ith their dignity# In the upper region are the divine and royal souls: the baser souls--they ho *loat over the sur*a&e o* the earthOare in the lo est sphere1 and in the middle regions are the souls o* ordinary degree# <BE# Thus1 my son1 the souls destined to rule des&end *rom the superior 9ones1 and hen they are delivered *rom the body1 there they return1 or even higher still1 unless indeed they have a&ted &ontrary to the dignity o* their nature and to the la s o* the (ivine# <BF# For1 i* they have transgressed1 the 2roviden&e on high &auses them to des&end into the lo er regions a&&ording to the measure o* their *aults: and in li"e manner also it &ondu&ts other souls1 in*erior in po er and dignity1 *rom the lo er spheres into a more e,alted abode# <CH# For on high d ell t o ministers o* the universal 2roviden&e: one is guardian o* the souls1 the other is their &ondu&tor1 ho sends them *orth and ordains *or them bodies# The *irst minister guards them1 the se&ond releases or binds them1 a&&ording to the ill o* the (ivine# <C<# In this ise the la o* eGuity presides over the &hanges hi&h ta"e pla&e above1 even as upon earth also it molds and &onstru&ts the vessels in hi&h the souls are immured# <C5# This la is supplemented by t o energies1 Memory and %,perien&e# <5E Memory dire&ts in Nature the preservation and maintenan&e o* all the original types appointed in heaven: the *un&tion o* %,perien&e is to provide every soul des&ending into generation ith a body appropriate thereto: so that passionate souls should have vigorous bodies: sloth*ul souls sluggard bodies: a&tive souls a&tive bodies: gentle souls gentle bodies: po er*ul souls po er*ul

bodies: &unning souls de,terous bodies--brie*ly1 that every soul should have a be*itting nature# <C@# For it is not ithout ?ust &ause that inged &reatures are &lothed ith *eathers: that intelligent &reatures are gi*ted ith *iner senses and superior to others: that beasts o* the *ield are *urnished ith horns1 ith tus"s1 ith &la s1 or other eapons: that reptiles are endo ed ith undulating and *le,ible bodies1 and lest the moisture o* their natures should render them *eeble1 are armed either ith teeth or ith pointed s&ales1 so that they are1 even less than others1 in peril o* death# <C4# As *or *ishes1 these timid souls have allotted to them *or a d elling-pla&e that element in hi&h light is bere*t o* its double a&tivity1 *or in the ater1 *ire neither illuminates nor burns# <CB# %a&h *ish1 s imming by the help o* his spiny *ins1 *lies here he ills1 and his ea"ness is prote&ted by the obs&urity o* the deep# <CC# Thus are souls immured in bodies resembling themselves: in human shape1 those souls ho have re&eived reason: in *lying &reatures1 souls o* a ild nature: in beasts1 souls ithout reason1 hose only la is *or&e: in reptiles1 de&eit*ul souls1 *or they atta&" not their prey *a&e to *a&e1 but by ambush: hile *ishes enshrine those timid souls ho merit not the en?oyment o* other elements# <CD# In every order o* animals there are individuals ho transgress the la s o* their being# <CE# In hat ay1 my MotherA said $eru# And Auset ans eredI In this iseI--A man ho a&ts against reason1 a beast hi&h eludes ne&essity1 a reptile hi&h *orgets its &unning1 a *ish hi&h loses its timidity1 a bird hi&h renoun&es *reedom# <5F <CF# Thou hast heard hat as to be said &on&erning the hierar&hy o* souls1 their des&ent1 and the &reation o* bodies# <DH# / my son1 in every order o* souls there are *ound a *e royal souls1 and o* divers &hara&tersI some *iery1 some &old1 some proud1 some gentle1 some

&ra*ty1 some simple1 some &ontemplative1 some a&tive# This diversity belongs to the regions *rom hen&e they des&end into bodies# <D<# From the royal 9one the royal souls go *orth1 but there are many royalties: the royalty o* spirit1 o* the *lesh1 o* art1 o* s&ien&e1 o* the virtues# <D5# And ho 1 said $eru1 dost thou name these royaltiesA <D@# / my son1 the "ing o* souls ho have hitherto e,isted is thy *ather Ausar: the "ing o* bodies is the prin&e o* ea&h nation1 he ho governs# <D4#The "ing o* isdom is the Father o* all things: the Initiator is the thri&e great Tehuti: over medi&ine presides Imhotep1 the son o* Tehuti: *or&e and po er are under the s ay o* Ausar1 and a*ter him1 under thine1 my son# <DB# 2hilosophy depends on Tehuti: poetry1 yet again1 on Imhotep1 son# So that1 i* thou thin"s thereon1 thou ilt per&eive that there are indeed many royalties and many "ings# <DC# !ut the supreme royalty belongs to the highest region: lesser "ingships &orrespond to the spheres hi&h bring them *orth# <DD# Those ho issue *rom the *iery 9one handle *ire: those ho &ome *rom the atery 9one *reGuent liGuid spheres: *rom the region o* art and learning those are born ho devote themselves to art and s&ien&e: *rom the region o* ina&tivity1 those ho live in ease and idleness# All that is done and said upon earth has its origin in the heights1 *rom hen&e all essen&es are dispensed ith measure and eGuilibrium: nor is there anything hi&h does not emanate *rom above and returns there# <DE# %,plain to me this that thou sayest1 / my Mother# <@H <DF# And Auset ans eredI--An evident to"en o* these e,&hanges has been stamped on all &reatures by most holy Nature# <EH# The breath hi&h e indra *rom the upper air e e,hale and again inbreathe by means o* the lungs ithin us hi&h per*orm this or"#

<E<# And hen the ay destined to re&eive our breath is &losed1 and then no longer do e remain on earth: e depart hen&e# <E5# Moreover1 / my glorious son1 there are other a&&idents by hi&h the balan&e o* our &ombination may be destroyed# <E@# 0hat is1 then1 this &ombination1 / my MotherA <E4# It is the union and admi,ture o* the *our elements1 hen&e emanates a vapor hi&h envelops the soul1 penetrates into the body and &ommuni&ates to both its o n &hara&ter# <EB# Thus are produ&ed varieties among souls and bodies# I* in the &omposition o* a body1 *ire dominates1 then the soul being already o* an ardent nature1 re&eives thereby an e,&ess o* heat hi&h renders it the more energeti& and *urious1 and the body the more viva&ious and a&tive# I* the air dominates1 the body and soul o* the &reature are thereby rendered unstable1 errant and restless# <EC# The domination o* the ater &auses the soul to be mild1 a**able1 bland1 so&iable1 and easily molded1 be&ause ater blends and mi,es itsel* readily ith all other things1 dissolves them i* it be abundant1 moistens and penetrates them i* it be less in Guantity# <ED# A body so*tened by too mu&h humidity o**ers but a ea" resistan&e1 a slight malady disintegrates it1 and little by little dissolves its &ohesion# <EE# Again1 i* the earthy element be dominant1 the soul is obtuse1 be&ause the body la&"s subtlety1 nor &an she *or&e a ay through the density o* its organism# <@< <EF# There*ore1 the soul remains indra n upon hersel*1 borne do n by the burden she supports1 and the body is solid1 ina&tive1 and heavy1 moving only ith e**ort# <FH# !ut i* the elements be all in ?ust eGuilibrium1 then the hole nature is ardent in its a&tions1 subtle in its motions1 *luent in its sensations1 and o* a robust &onstitution#

<F<# /* the predominan&e o* air and *ire birds are born1 hose nature resembles that o* the elements hi&h generate them# Men are endo ed ith an abundan&e o* *ire united ith but a little air1 and o* ater and earth eGual parts# This e,&ess o* *ire be&omes saga&ity1 seeing that intelligen&e is indeed a "ind o* *lame1 hi&h &onsumes not1 but hi&h penetrates# <F5# The predominan&e o* ater and earth ith a su**i&ient admi,ture o* air and but little *ire engenders beasts: those endued ith more *ire than the rest are the more &ourageous# <F@# 0ater and earth in eGual Guantities give birth to reptiles1 hi&h being deprived o* *ire1 have neither &ourage nor truth*ulness1 hile the e,&ess o* ater renders them &old1 that o* earth1 sordid and heavy1 and the la&" o* air ma"es all their movements di**i&ult# Mu&h ater ith but little earth produ&es *ishes: the absen&e o* *ire and air in them &auses their timidity1 and disposes them to lie hidden1 hile the predominan&e o* ater and earth in their nature appro,imates them by natural a**inity to earth dissolved in ater# <F4# Moreover1 by means o* the proportional in&rease o* the elements &omposing the body is the body itsel* in&reased1 and its development &eases hen the *ull measure is attained# <FB# And so long1 my beloved son1 as eGuilibrium is maintained in the primitive &ombination and in the vapors arising there *rom1 that is1 so long as the normal proportion o* *ire1 air1 earth1 and ater remains un&hanged1 the &reature &ontinues in health# <FC# !ut i* the elements deviate *rom the proportion originally determined--7I spea" not no o* the gro th o* a&tivities1 nor o* that resulting *rom a &hange <@5 o* order1 but o* a rupture o* eGuilibrium hether by addition or diminution o* *ire or o* other elements8--then malady disruption# <FD# And should air and *ire1 hose nature is one ith that o* the soul itsel*1 prevail in the &on*li&t1 then1 through the dominan&e o* those elements1 destroyers o* the *lesh1 the &reature abandons its proper state#

<FE# For the earthy element is the pabulum o* the body1 and the ater here ith it is permeated &ontributes to &onsolidate it: but it is the aerial element hi&h &on*ers motion1 and the *ire engenders all energies# <FF# The vapors produ&ed by the union and &ombination o* these elements blending ith the soul1 as it ere by *usion1 bear her along ith them1 and &lothe her in their o n nature1 hether good or evil# 5HH# So long as she remains in this natural asso&iation the soul "eeps the ran" she has attained# !ut i* a &hange should o&&ur either in the &ombination itsel* or in any o* its parts or subdivisions1 the vapors1 altering their &ondition1 alter li"e ise the relations bet een soul and body: the *ire and air1 aspiring up ard1 dra ith them the soul1 their sister1 hile the atery and terrestrial elements1 hi&h tend earth ards li"e the body1 eigh it do n and over helm it#

133

The ,inetieth Book 1 The Emerald Tablet #. 8ere is that ,hi'h the priest Sa$i9us o) Na&ulus has di'tated 'on'ernin$ the entran'e o) Balinas into the hidden 'ham&er#

A)ter my entran'e into the 'ham&er( ,here the talisman ,as set up( I 'ame up to an old man sittin$ on a $olden throne( ,ho ,as holdin$ an emerald ta&let in one hand( and &ehold the )ollo,in$ in Syria'( to the primordial lan$ua$e ,as ,ritten thereon% 5# $ere is a truth1 &on&erning hi&h there &an be no doubt# @# It attestsI As above is the belo 1 and the belo *rom the above all is the or" o* the mira&le o* the /ne# 4# And things have been *rom this primal substan&e through a single a&t# $o onder*ul is this or"A It is the main 7prin&iple8 o* the orld and is its maintainer# B# Its *ather is the sun and its mother the moon# C# The ind has borne it in its body1 and the earth has nourished it# D# The *ather o* onders and the prote&tor o* mira&les# E# 0hose po ers are per*e&t1 and &omplete as a *ire that be&omes earth# F# Separating the %arth *rom the *ire1 as the minor *rom the gross1 ith &are and insight# <H# It rises *rom earth to heaven1 so as to dra the lights o* the heights to itsel*1 and des&ends to the earth: thus ithin it are the *or&es o* the above and the belo # <<# !e&ause the light o* lights is ithin it1 thus does the dar"ness *lee be*ore it# <@4 <5# The *or&e o* *or&es1 hi&h over&omes every subtle thing and penetrates into everything hard# <@# The stru&ture o* the mi&ro&osm is in a&&ordan&e ith the stru&ture o* the ma&ro&osm# <4# And a&&ordingly pro&eed the "no ledgeable#

<B# And to this aspired Tehuti1 ho as three*old gra&ed ith isdom# <C# And this is his last boo"1 hi&h he &on&ealed in the &hamber#

<@B

The T,entieth Boo+- The :; .i-ine 1rin'iples o) Maat

#% 5# I honor Amen# I have not &ommitted violen&e#

@# 4# B# C# D# E# F#

I have not stolen# I have not slain men or omen I *eed the hungry# I give o**erings# I have not de*iled the sa&red# I have not told lies# I have not been sel*ish#

<H# I have not &ursed# <<# I have not &losed my ears to truth# <5# I have not &ommitted adultery# <@# I honor animals as sa&red# <4# I &an be trusted# <B# I honor my &ommunity# <C# I give &harity# <D# I remain in balan&e ith my emotions# <E# I have not been a gossiper# <F# I honor my *amily# 5H# I have not been angry ithout reason# <@C 5<# I have not disrupted *amilies# 55# I have not polluted mysel*# 5@# I &ommuni&ate ith &ompassion# 54# I have not disobeyed the 6a # 5B# I &reate harmony#

5C# I have not &ursed Amen# 5D# I lead ith love# 5E# I am *orgiving# 5F# I have not a&ted hastily or ithout thought# @H# I have not overstepped my boundaries o* &on&ern# @<# I have not e,aggerated my ords hen spea"ing# @5# I have not or"ed evil# @@# I have not used evil thoughts1 ords or deeds# @4# I have not polluted the aterQland# @B# I have not spo"en angrily or arrogantly# @C# I have not &ursed anyone in thought1 ord or deeds# @D# I have not pla&ed mysel* on a 2edestal# @E# I honor virtue# @F# I honor my an&estors# 4H# I give guidan&e to &hildren# 4<# I advan&e through my o n abilities# 45# I embra&e li*e# Maa-<heru (True o) Voi'e=A'tion) <@D

!e$end

) Auser and Auset

In the 2esed?et1 /siris is the husband o* Isis1 and brother o* Set1 all o* hom are the great-grand&hildren o* the &reated god Atum1 and $orus is not present ithin the system# In the /gdoad1 /siris is not present ithin the system1 and $orus is the husband o* Isis and son o* Ra1 the &reator god# 0hen the %nnead and /gdoad merged1 Ra and Atum ere identi*ied as one-another1 be&oming Atum-Ra1 and $orus as initially &onsidered the *i*th

sibling o* /siris1 Isis1 Nephthys and Set# $o ever1 $orusK mother1 $athor1 gradually be&ame identi*ied as a *orm o* Isis1 leading to $orus be&oming said to be IsisK son1 and there*ore the son o* /siris# /riginal legend A&&ording to the original legend1 /siris as originally "ing over %gypt and &ivili9ed the nation ith the assistan&e o* ThothKs inventions o* riting1 la 1 the arts1 and s&ien&e# $aving improved the %gyptians1 /siris traveled to other lands1 pla&ing Isis as his regent# $o ever1 Apep1 the god o* evil1 as ?ealous and "illed /siris1 so Isis had a son $orus *rom /siris by inseminating his sperm1 to avenge him# 0hile young1 Isis *led *rom Apep1 a dangerous serpent1 by hiding ith $orus in the marshland o* the Nile delta1 here serpents ould not *ollo # 0hen $orus1 a sun god1 had gro n up1 he engaged in a great battle o* light over the dar"ness o* Apep1 a battle so *ier&e that it as only ended hen the other gods ?udged in $orusK *avour and banished Apep# There is strong eviden&e o* the !ibli&al Adam and %ve &orresponding to Atum and Isis and their sons -ain and Abel1 and Seth to /siris1 Apep and Set# Note the belo arti&le by .ary .reeber Author o* su&h or"s asI The Moses Mystery: The African Origins of the Jewish eo!"e 7!ir&h 6ane 2ress1 <FFD81 The Bi#"e Myth: The African Origins of the Jewish eo!"e 7-itadel 2ress1 <FFE1 a paperba&" edition o* The Moses Mystery)$ and %&% Myths of the Bi#"e: 'ow Ancient (cri#es )n*ented Bi#"ica" 'istory RThe Theban do&trine holds that in the beginning there as the great primeval *lood "no n as Nu or the Nun# The god Amen then appeared in a series o* *orms1 *irst as an /gdoad1 then as Tatenen 7a Memphite name *or Imhotep identi*ied ith the primeval hill81 then as Atum1 ho &reated the *irst gods1 then as Re# A*ter this he &reated humanity1 organi9ed the %nnead1 appointed the *our male members o* the $ermopolitan /gdoad as his divine *athers and priests1 and appointed Shu as their leader# Another Theban tradition holds that /siris built the *irst &ity at Thebes# To eGuate all these ideas ith the bibli&al -reation stories ould be a massive <@E underta"ing1 *ar beyond the s&ope o* this short paper# There*ore I ill deal only ith a small pie&e o* this very large sub?e&t# In this paper I ill ?ust &ompare some elements o* the $eliopolitan &y&le ith the bibli&al a&&ount o* Adam and %ve and the se&ond day o* -reation# My point o* departure is .enesis 5I4-B1 hi&h serves as a preamble to the story o* Adam and %ve# -oming immediately a*ter the a&&ount o* the seven days o* -reation1 the te,t reads as *ollo sI

These are the generations of the hea*ens and of the earth when they were created$ in the day that the +OR, -od made the earth and the hea*ens$ and e*ery !"ant of the fie"d #efore it was in the earth$ and e*ery her# of the fie"d #efore it grew: for the +OR, -od had not caused it to rain u!on the earth$ and there was not a man to ti"" the ground. The phrase =generations o*> appears eleven times in the !oo" o* .enesis1 but in the other ten instan&es it re*ers to stories about members o* a *amily1 su&h as in =the generations o* Noah> or =the generations o* ;a&ob#> This indi&ates that the noun or nouns *ollo ing a*ter the ords =generations o*> re*er to a parent or parents# .enesis 5I41 there*ore1 implies that =the heavens and the earth> are anthropomorphi& beings ith &hildren1 and that hat *ollo s is about the *amily o* these t o entities# This *ormulation &learly implies a pagan thro ba&" to the idea o* $eaven and %arth as deities1 but bibli&al s&holars1 determined to preserve the monotheisti& vie o* bibli&al history1 are relu&tant to a&&ept su&h an interpretation# Instead1 they ren&h the phrase out o* &onte,t and assert that it simply means =things that are to *ollo > or =the history o*#> A se&ond ma?or di**i&ulty ith .en# 5I4-B is the time *rame in Guestion# The passage indi&ates that the stories e are about to read ta"e pla&e =in the day that the 6ord .od made the earth and the heavens1> and be*ore the appearan&e o* plant li*e# 0hen is that dayA !ibli&al s&holars tell us that the preamble re*ers to stories that ta"e pla&e a*ter the seven days o* -reation# !ut reading the passage literally and in &onte,t1 it Guite e,pli&itly states that the stories e are about to read o&&urred on the day that .od made the earth and the heavens and be*ore the appearan&e o* plant li*e# That time *rame is &learly de*ined in the a&&ount o* the seven days o* -reation# /n the se&ond day o* -reation1 a *irmament arises out o* the primeval aters and separates the aters above *rom the aters belo # The bibli&al te,t says that the *irmament &ame to be &alled =heaven#> /n the third day o* -reation1 the aters belo gathered in one pla&e to &reate the dry land1 hi&h as then &alled =earth1> a*ter hi&h1 plant li*e appeared# So the preamble to the story o* Adam and %ve pla&es the up&oming stories in the period bet een the division o* the aters and the appearan&e o* plant li*e1 in the middle o* the third day o* &reation# <@F !ibli&al s&holars1 ho ever1 note an interesting problem ith this division bet een the se&ond and third day# The se&ond day is the only day in the seGuen&e that isnt blessed by .od# Instead1 the third day re&eives t o blessings1 one a*ter dry land or %arth appears1 and one a*ter the arrival o* plant li*e# As many o* these s&holars have re&ogni9ed1 the gathering o* the aters to &reate dry land &ontinues the se&ond days pro&ess o* rearranging and dividing the primeval aters# For this reason1 they argue that the se&ond days blessing is held o** to the middle o* the third day be&ause that is hen the tas" o* rearranging the primeval aters is *inished# I ould propose instead that the bibli&al reda&tor simply made an editing error1 and the *irst hal* o* (ay Three a&tually belongs ith (ay T o and the

asso&iated blessing belongs at the end o* (ay T o# This ould be &onsistent ith the te,t o* .enesis 5I41 hi&h says that heaven and earth ere &reated on the same day# To summari9e brie*ly1 so *arI /n the se&ond day o* -reation1 god pla&ed a *irmament in the primeval aters1 separating the aters above *rom the aters belo # The *irmament as &alled $eaven# Then he gathered the aters belo into a single pla&e and &reated dry land# The dry land as &alled %arth# The preamble to the story o* Adam and %ve pla&es the starting point *or the bibli&al stories on the se&ond day o* -reation1 be*ore the appearan&e o* plant li*e on (ay Three# The arrangement o* events on (ay T o seems to &losely parallel the $eliopolitan -reation myth# A great hill arose out o* the primeval *lood# This hill ould obviously &onstitute a *orm o* *irmament# In some traditions that hill as Atum1 the $eliopolitan -reator deity# In other traditions1 Atum appeared at the top o* the hill# Atum1 through a&t o* masturbatory se,1 brought *orth t o deities1 Shu and Te*nut1 representing =air> and =moisture># These t o deities gave birth to the male deity .eb1 ho represented the earth1 and the *emale deity Nut1 ho represented the heavens# Several %gyptian pi&tures portray Shu as li*ting Nut into the air and separating her *rom .eb# SeGuentially1 then1 Atum appears as a *irmament in the middle o* the Nun and &reates Shu ho ultimately separates heaven and earth and symboli9es the spa&e in bet een# Shu1 there*ore1 be&omes the *irmament bet een $eaven and %arth# -onsider no ho .enesis says the aters ere divided# First1 the aters above ere divided *rom the aters belo # Ne,t1 the aters belo ere gathered into a single pla&e# =The aters above> is an %gyptian &on&ept signi*ying the s"y# 0e see it most &learly in images o* the solar bar" sailing through the heavens# Although .enesis says the *irmament as &alled $eaven1 I believe this as a late gloss by the bibli&al reda&tors# The *irmament stands belo the aters above# It is the aters above that ould &orrespond to heaven# The *irmament ould be the spa&e in bet een heaven and earth1 &orresponding *irst to the primeval mountain and then to Shu# This brings us to the Guestion o* here in all the middle east ould any people have su&h a &on&ept as all the aters gathering in a single pla&e1 leaving *ertile land behind in its <4H retreat# The most logi&al lo&ation is the Nile River in %gypt# The gathering o* the aters in one pla&e is the primary %gyptian agri&ultural phenomenon# It derives *rom the annual over*lo ing o* the Nile1 hi&h *ertili9es the land and then ithdra s1 leaving the dry land in its pla&e# For %gyptians1 the Nile as the one and only great ater ay# %ven the Mediterranean Sea atta&hes to the Nile# %lse here1 throughout -anaan and Mesopotamia1 there ere numerous large un&onne&ted bodies o* aters that ere ell "no n to the inhabitants o* those lands# They in&lude the Mediterranean Sea1 2ersian .ul*1 Red Sea1 (ead Sea1 The ;ordan River1 the Tigris and

The %uphrates# It is unli"ely that the people o* those lands ould thin" o* all these aters as gathering in a single pla&e# Returning to .enesis 5I4-B1 e are told that hen dry land as *ormed1 no plant li*e e,isted be&ause no man e,isted to till the ground# The ne,t .enesis verses in seGuen&e tell usI a mist rose up to ater the dry land1 .od &reated =the Adam> out o* the dust1 7note that the bible says =the Adam>1 not =Adam>81 then he planted a .arden and put =the Adam> in it# /bserve hereI <8 Adam appears be*ore the plant li*e on (ay Three and 58 that oman has not yet appeared# This is &ontrary to the seGuen&e in the seven days o* -reation1 hi&h pla&es man and oman on the si,th day# %ve1 or =the oman>1 hi&h is ho she is des&ribed until a*ter the e,pulsion *rom the .arden o* %den1 appears later in the seGuen&e1 a*ter plants and a*ter other animal li*e# This arrangement strongly suggests that the man and oman &reated on (ay Si, ere other than Adam and %ve1 ho appear earlier# The &on*usion arises *rom the *a&t that Adam and %ve originally represented $eliopolitan deities1 the most important o* hom as named Atum1 a name virtually identi&al in pronun&iation to the Semiti& ord =Adam>1 hi&h as used to des&ribe the human male# The later bibli&al reda&tors1 unable to &on&eive o* Adam and %ve as deities1 thought o* them instead as the *irst humans1 and eGuated them ith the man and oman &reated on (ay Si,1 ho a&tually are the *irst humans in the .enesis -reation story# -hronologi&ally and &onte,tually1 e see that .enesis introdu&es Adam and %ve as the anthropomorphi& beings re*erred to in .enesis 5I4 as heaven and earth1 and sin&e Adam is &reated out o* the dust o* the earth1 e &an eGuate him ith the %gyptian deity .eb or %arth and e &an eGuate %ve ith the %gyptian deity Nut or heaven# %ve enters the story1 ho ever1 only a*ter she is physi&ally ripped *rom the body o* Adam# This separation o* Adam 7the earth8 *rom %ve 7the $eaven8 &losely parallels the %gyptian a&&ount in hi&h Shu physi&ally pulls $eaven *rom the %arth# It also in&orporates the $eliopolitan idea that a male and *emale deity ere &reated *rom a single male deity# There are some other interesting parallels bet een .eb and Nut and Adam and %ve# A&&ording to 2lutar&hs a&&ount o* the /siris myth1 Re1 the &hie* deity1 ordered .eb and Nut not to &ouple# They disobeyed his in?un&tion and ere punished# Re ordered Shu to <4< separate the t o bodies and de&lared that Nut ould not be able to give birth on any day o* the year# Thoth1 sympatheti& to Nuts plight1 on some light *rom the Moon and &reated *ive ne days# Sin&e these days ere not yet part o* the year1 Nut &ould give birth on these *ive days# She had *ive &hildren1 one on ea&h day1 born in the *ollo ing orderI /siris1 $orus1 Set1 Isis and Nephthys1 the three males *irst and then t o *emales# The %gyptians memoriali9ed this seGuen&e in their &alendar1 hi&h names the last *ive days o* the year a*ter these *ive deities in the order o* their births# !e&ause o* the role o* .eb and Nut in birthing these deities1 they ere o*ten "no n as the *ather and mother o* the gods#

/bserve the seGuen&e o* eventsI The &hie* deity gives a dire&t &ommand to $eaven and %arth# They violate the order and as a penalty the &hie* deity ma"es &hild birth a pain*ul a&t *or the *emale# SubseGuently she gives birth to three sons# As e "no *rom other %gyptian myths1 one o* those three sons1 Set1 "ills one o* the other sons1 /siris# .enesis has a similar plot# .od gives Adam and %ve 7or %arth and $eaven8 a dire&t order# They disobey that order and one o* the punishments in*li&ted in&ludes pains ith &hild birth# SubseGuently1 %ve gives birth to three sons named1 -ain1 Abel1 and Seth1 one o* hom "ills one o* the other brothers# Also1 %ve is identi*ied in the bible as the =mother o* all living>1 an identi*i&ation similar to Nuts designation as mother o* the gods# So1 as ith Nut1 %ve disobeys .od1 is punished ith pain in &hildbirth1 has three male sons1 one o* hom "ills one o* the others1 and she is thought o* as the *irst mother# Interestingly1 the $ebre name Seth and the %gyptian name Set are philologi&ally identi&al and both &hildren are born third in seGuen&e# $o ever1 as some ill note1 in the bibli&al seGuen&e it is not Seth ho "ills his brother# Instead1 -ain does the "illing# -ain1 as the oldest brother1 should &orrespond to /siris and his "illing o* another brother is in&onsistent ith the %gyptian story# 0hy that o&&urs is too &omple, an issue to be resolved in this paper and e ill let it pass# $o ever1 a little *urther belo 1 e ill see that -ain and /siris share some other &hara&teristi&s# Although Adam and %ve start out as .eb and Nut they also share some aspe&ts o* /siris and Isis# In this regard1 e should observe that the %gyptians re&ogni9ed a deity "no n as .eb-/siris ho as thought to have &reated the &osmi& egg in $ermopolitan &reation myths# There*ore1 a merging o* .eb and /siris into a single &hara&ter involved ith -reation does not undermine the theme o* this paper# $o ever1 I should observe that I believe the bibli&al &hara&ter o* Adam initially &orresponds to the %gyptian god Atum and that .enesis in&orporates ithin Adam all the members o* the %nnead# This is &onsistent ith the %gyptian vie o* Atum1 ho as also thought o* as in&luding ithin himsel* all the members o* the %nnead# The &onne&tion bet een Adam and %ve and /siris and Isis is most apparent in the story o* the serpent and the *orbidden *ruit# /siris1 as ruler o* the a*terli*e1 had to ma"e t o de&isions ith regards to the people ho appeared be*ore him# First he had to de&ide i* the <45

person lived a moral li*e: then he had to determine hether to grant that individual eternal li*e# In .enesis1 e learn that the .arden o* %den had t o spe&ial trees# The *ruit o* one gave "no ledge o* good and evil: the *ruit o* the other gave eternal li*e# Thus1 the ability o* Adam to have &ontrol over the *ruit o* these trees ould give him the same status as /siris1 but the bibli&al theology &an not allo an /siris to e,ist1 so a&&ess to those *ruits ere *orbidden by the one true deity# The nature o* this &on*li&t is even noted in the bible

hen .od says to one o* his angels1 =!ehold1 the man is be&ome as one o* us1 to "no good and evilI and no 1 lest he put *orth his hand1 and ta"e also o* the tree o* li*e1 and eat1 and live *or everI> I suppose almost everyone ho reads the story o* Adam and %ve has at one time or another Guestioned hy it as su&h a terrible thing *or these t o people to learn about the di**eren&e bet een good and evil# I suggest that to as" this Guestion is to misunderstand hat the story as really about# The story as not about good and evil# It as about the need to diminish the role o* /siris as a s&hool *igure# As a &onseGuen&e o* Adam and %ve eating the *ruit1 .od administered some punishments# 0e have already mentioned the problem o* &hildbirth# In addition1 Adam lost his "ingdom and as banished *rom the .arden# $e ?ourneyed to a ne land here he be&ame a *armer ho had to su**er hard labor in order to produ&e *ood# As to the serpent ho tri&"ed Adam into losing his "ingdom1 .od de&lared that there should be enmity bet een the oman and the serpent and bet een her seed and his seed# Furthermore1 the seed o* the oman shall bruise the head o* the serpent and the serpent shall bruise the heel o* the omans seed# Again1 these themes seem to be dra n *rom the /siris &y&le# In the /siris myth1 espe&ially as related by 2lutar&h1 /siris and Isis ruled in a golden age# /siris traveled *ar and ide tea&hing the people hat he "ne and Isis ruled in his absen&e# !ut the god Set1 hom the %gyptians *reGuently identi*ied ith the serpent Apep1 enemy o* Re1 &onspired to ta"e the throne *or himsel*# Through tri&"ery1 he trapped /siris in a &hest1 "illed him1 and hid the bo, a ay# SubseGuently1 Set ha&"ed the body into pie&es and buried them around the land o* %gypt# Isis1 *earing *or the sa*ety o* $orus1 her &hild1 hid him a ay *rom Set# Still1 Set managed to snea" up on $orus1 and in the *orm o* a serpent bit at his heel# !ut *or the intervention o* the gods1 $orus ould have died# 0hen $orus gre up he avenged his *athers murder and de*eated Set in battle# In .enesis1 the /siris role is shared bet een Adam and -ain# For &omparisons1 e begin ith the observation that the "ey s&ene in the .arden o* %den involves a serpent in a tree trying to "ill Adam by tri&"ing him into eating the *orbidden *ruit# The tri&" or"ed# 0here Adam as essentially a *ertile agri&ultural deity in the .arden o* %den1 he has no been *iguratively "illed in that he no lives as a mortal and he must s eat out agri&ultural gro th# $e no longer rules as "ing in a golden age# <4@

Indeed1 the bible impli&itly re&ogni9es that the serpent "illed Adam# The te,t e,pli&itly says that i* Adam ate *rom the Tree o* )no ledge o* .ood and %vil he ould surely die# Sin&e the serpent tri&"ed Adam into &ommitting this li*e e,tinguishing a&t1 he has1 li"e Set1 "illed the "ing# That Adam didnt a&tually die in a&&ord ith the arning is no doubt due to the &on*usion o* identities in later times bet een Adam and %ve and the *irst man and oman &reated on (ay Si,#

As to the serpent ho tri&"ed Adam1 ?ust as Set tri&"ed /siris1 he and %ve be&ame enemies1 ?ust as Set and Isis be&ame enemies# Also1 ?ust as Set bit the heel o* $orus1 .enesis said that the serpent ould bruise the heel o* %ves &hildren# And ?ust as $orus avenged Set by beating him in battle1 .enesis says that the seed o* %ve ill bruise the head o* the serpent# 0ith regard to this last matter1 let me &all your attention to a ell-"no n %gyptian s&ene generally identi*ied as =The .reat -at o* $eliopolis># It sho s a &at ith a sti&" bruising the head o* a serpent ho is sitting in a tree# %gyptologists usually identi*y the -at as Re and the serpent as Apep his enemy# I&hnographi&ally1 hile the .reat -at s&ene no doubt derives *rom the &on*li&t bet een Re and Apep1 the image portrayed seems remar"ably &onsistent ith the bibli&al story o* Adam and %ve# I suspe&t that i* e repla&ed the -at ith a more human image o* one o* the sun .ods1 Re1 Atum1 or $orus1 and le*t out the identi*ying ords1 many persons un*amiliar ith the origin o* the pi&ture might &onsider it an illustration *or the story o* Adam and %ve# As noted above1 -ain as the oldest o* %ves three &hildren should &orrespond to /siris1 and many su&h &orresponden&es e,ist# To begin ith1 li"e /siris1 -ain is an agri&ultural *igure asso&iated ith *ruit *arming# /siris andered *ar and ide spreading his "no ledge and tea&hings# -ain also andered *ar and ide spreading his "no ledge and tea&hings# In *a&t1 -ains name is Semiti& *or =smith>1 a &ra*t *igure1 and -ains des&endants1 a&&ording to .enesis1 are the *ounders o* all the &reative arts and s&ien&es# In Theban tradition1 /siris built Thebes1 hi&h as the *irst &ity# A&&ording to .enesis1 -ain also built the *irst &ity# $e built it in a land &alled Nod# -uriously1 the bible re*ers to the &ity o* Thebes by the name =No>1 a rather &lose philologi&al *it ith =Nod># Finally1 although e noted the anomaly o* having -ain1 the /siris &hara&ter1 "ill his brother instead o* having the brother &orresponding to Set do the "illing1 e do note that in both the %gyptian and bibli&al stories1 e appear to have the story o* the *irst murder and in ea&h instan&e the "iller buries the body and hides it *rom vie 1 in the hope that no one ill dis&over it# In &on&lusion1 I note that the bible pla&es Israels *ormative years as a s&holarly entity in %gypt1 and its leading *igures1 ;oseph and Moses1 ere edu&ated in %gypts traditions# 0hat they "ne about the origins o* the orld they learned in %gypt1 and hat they rote about those origins should surely have had an %gyptian in*luen&e# <44 Met1 hile s&holars are illing to admit all sorts o* Semiti& pagan in*luen&es on early $ebre histori&al belie*s1 they treat the idea o* %gyptian in*luen&e as *ar too pro*ane *or intense e,amination# I hope in this paper I have been able to at least raise some interest in more &losely e,amining the idea that %gyptian ideas greatly in*luen&ed the riting o* early bibli&al history#S

/riginally1 /sirisK death as blamed on Apep1 but a*ter the time o* the *oreign $y"sos invaders-overlords 7at the end o* the Middle )ingdom81 Set1 the *avorite god o* the $y"sos1 as in&reasingly vie ed by the %gyptians as an evil god1 having originally been a hero1 and so the blame as trans*erred to Set# The $y"sos 7%gyptian he"a "hase etQ rulers o* *oreign lands8 ere an ethni&ally mi,ed group o* South est Semiti& Asiati& people ho appeared in the eastern Nile (elta during the Se&ond Intermediate 2eriod# At the time the myth initially developed1 it as believed that the gods had emerged *rom under the a&a&ia tree o ned by Iusaaset1 AtumKs shado 1 reGuiring an e,planation o* ho $orus &ame to be born at the tree# Thus the original *orm o* the myth states that /siris as "illed by a ooden sar&ophagus se&retly being made to his measurements1 and then a party held here the &o**in as o**ered to hoever it *itted# A *e people tried to *it in1 but to no avail1 until /siris as en&ouraged to try1 ho1 as soon as he lay ba&"1 had the lid slammed on him and it sealed &losed# The &o**in as thro n into a river1 &ausing /siris to dro n1 but the &o**in eventually as res&ued by Isis and Nepthys1 ho used magi& to bring li*e to /sirisQ$orus inside# The &o**in sprouted greenery1 eventually turning into an a&a&ia tree1 *rom hi&h the ne ly young $orus emerged# The a&t o* evil in dro ning /siris as said to have been the or" o* D5 unnamed &onspirators1 re*le&ting the legend in hi&h <QD5nd o* the moonKs light as said to have been on by Thoth *or the birth o* the *ive ma?or gods - Set1 Nepthys1 /siris1 Isis1 and $orus1 ea&h <QD5nd o* the moonKs light given *or the *ive days re*le&ting an individual pie&e o* dar"ness le*t in its pla&e during the @CH# This legend as itsel* based on the *a&t that <QD5 over @CH days1 the length o* the year in the older %gyptian &alendar1 produ&es B hole days1 re*le&ting the duration o* the ne er @CB day %gyptian &alendar# In late %gyptian thought1 the righteous dead ere sometimes honored by asso&iation to the stars1 and thus the moon as o&&asionally seen as having a &onne&tion to /siris1 lord o* the dead# As a death and resurre&tion legend1 in hi&h evil see"s to destroy a deity1 thus bringing dar"ness1 it thus developed an asso&iation ith the lunar &y&le1 in hi&h the moon appears to be destroyed by dar"ness1 and is then brought ba&" to li*e# Thus it later be&ame said that /siris had been "illed by being dismembered into <@ parts1 ea&h part representing one o* the <@ *ull moons seen ea&h year 7there are roughly <@ lunar months per year8# The original *orm o* SetKs murder o* /siris as in&orporated into this later version1 though it as said that the attempt had *ailed hen Isis and Nepthys *ound the &o**in and res&ued it# $o ever1 the resurre&ted *orm as $orus1 ho had previously been &onsidered a sun-god1 <4B having been identi*ied ith Ra as Ra-'erakhty1 and the solar death-resurrection &y&le over a year involves a hole entity1 said to be &omposed o* <5 se&tions - the 9odia&# -onseGuently1 it be&ame said that be*ore resurre&ting /sirisQ$orus1 Isis put together <5 o* the <@ parts1 but as unable to *ind the <@th1 hi&h as said to have been destroyed &ompletely# As Set as &onsidered to be homose,ual 7due to having originally been the

god o* the desert1 and thus thought o* as in*ertile81 it as said that a mani*estation o* Set the /,yrhyn&hus *ish 7a *ish ith an unusual &urved snout resembling depi&tions o* Set81 had s allo ed the part that as /sirisK penis# As a li*e-death-rebirth deity1 $orusQ/siris be&ame a re*le&tion o* the annual &y&le o* &rop harvesting as ell as re*le&ting peopleKs desires *or a su&&ess*ul a*terli*e1 and so the legend be&ame e,tremely important1 outstripping all others# The legendKs ventures into both li*e and a*terli*e meant that religious rites asso&iated ith the legend eventually began to ta"e on aspe&ts o* a mystery s&hool1 here initiates ere said to be able to parta"e in $orusQ/sirisK resurre&tion1 purging themselves o* past ills1 and entering a ne li*e1 i#e# =being born again># In .ree&e1 the (emeter-2ersephone death-resurre&tion s&hool at %leusis1 had a similar nature1 and began at an e,tremely similar time# Many &enturies later this led to interest in the %gyptian s&hool by the .ree"s1 in&luding 2lato# %ventually1 a derived *orm o* the %gyptian s&hool1 having been in*used ith 2latonism1 spread to areas o* .ree" in*luen&e1 parti&ularly during the $elleni& era o* &ontrol over %gypt# As the s&hool re*erred to *oreign gods1 the *orms o* the s&hool in .ree" nations ere adopted to des&ribe suitable lo&al deities and merged and e,panded to in&lude elements *rom the lo&al s&holars# This produ&ed a &olle&tion o* &losely related versions o* the s&hool1 hose &entral deities had been de*ormed to be similar to the %gyptian s&hool1 and ere by the <st &entury !&olle&tively "no n as /siris-(ionysus1 (emeter1 .ree" goddess o* the harvest# Influences Some s&holars and resear&hers 7in&luding some s"epti&al o* the a&tuality o* early -hristian a&&ounts8 have argued that there are similarities and parallels bet een the story o* /siris1 and later -hristian stories1 su&h as the story o* the resurre&tion o* ;esus or o* 6a9arus# Furthermore1 some suggest that the earlier %gyptian tales in*luen&ed and helped shape the later -hristian a&&ounts# -hrist being *rom the %gyptian )rst a title meaning Anointed /ne# In addition1 the original ritten spelling o* 6a9arus as given in )oine .ree" as '6a9aros'1 hi&h has been suggested as a &orruption o* '%l-A9ar-/s'# This is a $ebre theophori& pre*i, and a .rae&i9ing su**i,1 and as a hole is &ognate ith /siris1 ho as originally &alled A/ar# The name Osiris itsel* has a similar etymology - it is the .ree" trans&ription o* the original (emoti& s&ript name A/ar1 ith an additional .rae&i9ing su**i, o* is 7i#e# A/ar-is8# ItKs also been argued that there are parallels bet een ;esus and $orus1 and that they are syn&retisti&# <4C

Culture
An&ient %gypt1 mu&h li"e today1 as a mi, o* peoples and &ultures# +p to the $y"sosQ$ittite era it as undoubtedly A*ri&an !la&" 2eople# Although this is area *or debate in the estern orld due to ra&ism and s&holarly and histori&al mista"es and outright lies# There are &ountless des&riptions1 signi*iers and depi&tions o* them in the

histori&al re&ord ranging *rom paintings1 &osmeti&s1 &ulture1 and .ree" and 2ersians ritten a&&ounts o* them being dar" tone and oolen haired# In addition their des&endents are still living there and the name %gypt is an abbreviation o* %thiopia1 hi&h is .ree" *or =6and o* the burn *a&e> as ell as the Sudan hi&h is Arabi& *or 6and o* the !la&"s# 2resent day Sinai1 %gypt1 %thiopia and SudanQNubiaI at one time in history here states1 vassals1 or territories o* hat is &alled %gypt# A &learer pi&ture o* migration ould be *rom the upper Nile valley 7Nubia8 through the lo er Nile valley 7Modern %gypt8 to the Fertile -res&ent 7Sinai1 Israel1 2alestine part o* Syria and lo er Tur"ey8 7in *a&t Syria still bears the name o* /siris to this day8# !e&ause the Nile River *lo s south to north1 +pper %gypt is do n and 6o er %gypt is up# The histori&al re&ord sho s that the %gyptian &ulture began in +pper %gypt &loser to present day SudanQNubia and migrated along the Nile River due north# /ver time there here en&ounters ith other tribes and &ultures1 and so t o separate groups emerged sharing a &ommon history but di**erent perspe&tive# This is the genesis o* the +pper and 6o er )ingdoms or the T o -ro ns# 0hen Namer 7the S&orpion )ing8 united the t o lands: so rose the First (ynasty and the beginning o* reuni*ying the t o &ro ns and &ommon yet distin&t &ultures# This is the reason *or di**eren&es1 overlap and similarities o* the names o* the an&estors and or deities in their ritten re&ord# In an&ient %gypt government po er rest ith the di**erent s&hools ho asso&iated ith a di**erent an&estor or deity1 similar to the +S republi&an %lephant or (emo&rat (on"ey1 di**eren&e being in an&ient %gypt there as no division *or religion and government# They did not loo" at religion as e do today1 it ould be more a&&urate to say a ay o* li*e# Imagine the Shaolin !uddhist and the 0u-tang !uddhist running -hinas government and both ith the same base do&trine but overtime developed di**erent perspe&tives1 and the group in po er ould sho &ase their point o* vie *rom their &ultural perspe&tive# This is a simpli*i&ation o* a mu&h more &omple, so&ial governing system that modi*ied and adapted to last over ten thousands years and some spe&ulate mu&h older# Re&ently in %thiopiaQ%ritrea you have &ultural groups su&h as the %ritreans1 Tigray1 Amahara and /romo1 most share a similar language and &ulture but see themselves as uniGue and di**erent# Although Amhari& is the o**i&ial language o* %thiopia the /romo are the oldest and largest group o* people in the region# The Tigray and Amhara languages derive *rom .ee9 and the /romo language derives *rom -ushite# 6i"e the an&ient %gyptians these &ultural groups o* %thiopiaQ%ritrea share a &ommon and strong &onne&tion to &ommunity and *amily and it re*le&ts in their overall philosophy# <4D There are many more &ultural groups and languages in %thiopiaQ%ritrea all have lived together *or thousands o* years: they share similar origins but have di**erent &ultures and perspe&tives# 0ith out the help o* &amels or horses it ta"es the average person one day to al" t enty miles1 in an&ient times most people lived and or"ed in a ten mile radius# !ut as the population gre and ships and navigation advan&ed1 the %gyptians reunited and

spread throughout the globe trading goods and servi&es and sharing "no ledge and ideals# There is hardly a &ontinent on earth that their presen&e is not re&orded# And its ith these truths and lega&y e see" their gi*t o* resurre&tion to al" again as the elders o* men# $otep

<4E 2lossary
Amen- 7Amon1 Amin1 Amun1 Amma1 Nyame8 The hidden one1 The all1 /ne god1 The &reator# Atum- 7Adam1 (emu1 Temu8 hi&h means to &omplete or *inish#

Ausar- 7Aser1 /siris1 -yrus1 Sirius1 6a9arus8 Rebirth1 The Resurre&ted /ne# Spring# 3egetation# Auset- 7Isis1 Ishtar8 She o* the Throne# The nourishing Mother# !emaa - Alter .eb P 7Seb1 )eb8 0ea" one1 (run"ard1 2ossible asso&iation ith Noah# $eru P 7$orus1 $ero1 $er&ules18 Imma&ulate son o* Ausar and Asuset1 The 2rote&tor1 /verseer1 $a " # $et-$u -Temple $et-nen-nesu P 7$era"leopolis Magna) $ouse o* the royal &hild# Imhotep- /ne ho &omes in pea&e# $e is &onsidered the *irst polymath-a person hose "no ledge is not restri&ted to one sub?e&t area# In less *ormal terms1 a polymath 7or polymathi& person8 may simply re*er to someone ho is very "no ledgeable# Most an&ient s&ientists ere polymaths by todays standards# Is*et- 7Apep1 Apophis18 %vil1 -haos1 (evil1 2ython Sna"e1-ro&odile )emet 7%gypt8 6and o* the bla&"s# Maat- Truth1 balan&e1 order1 la 1 morality1 and ?usti&e-P sometimes personi*ied as a goddess# Regulating the stars1 seasons1 and the a&tions o* both mortals and the deities1 ho set the order o* the universe *rom &haos at the moment o* &reation# Methur- 7$athor1 Mother18 $ouse o* $orus# The Mil"y 0ay .ala,y1 The Nile1 .reat -o # Min-7)hemTAmin8 The bla&" one# The ma"er o* all1 Fertili9er1 /riginator# Ineb $ed?- 7Memphis8 The 0hite 0alls Iter 7Nile1 8 The River Neter P 7Nature8 For&es1 Spirits1 (ivine Nebet-het > 7Nepthys8 6ady o* the $ouse sister o* Isis# <4F Nebu P 7Nubia18 0ord *or gold Nut P 7Nuit1 Ne et8 Night !earer# Asso&iated ith rain# -ompanion to .eb#

/&tonary- %ight elements1 as in the bible eight &ubits# /gdoad P .ree" *or group o* eight deriving *rom 2esed?et# 2esed?et- Reunited Rulers 7%nnead .ree" *or group o* nine8 2tah 72eteh1 2eter8 The Risen land1 or the ro&" Ra- 7Re1 Ray8 The Sun1 Fire1 2o er Sesen- 0ater 6ily or 6otus .ree" 2omander P -urrent %ra- $oly Spirit Set- 7Seth1 Shatan1 Satan8 $e ho da99les# 6ord o* Struggle# The desert# Ta-Iter - 7Nile 3alley8 6and o* the River Ta-Seti 7Nubia1 Sudan8 As re*erred to by )emet =6and o* the bo ># Tehuti- 7Thoth8 $e ho is li"e the ibis' Master o* )no ledge# Sour'es= !atin Name The -orpus $ermiti&um -!oo"s <-<D )ore )osmou -!oo" <E The %merald Tablet -!oo" <F The 45 Negative -on*essions -!oo" 5H The .enerations o* the $eavens and o* the %arthI %gyptian (eities in the .arden o* %den resented at the annua" meeting of the American Research 0enter in 1gy!t$ (t. +ouis %223 !y .ary .reenberg NationMaters#&om 0i"i2edia#&om Sel* %du&ation

<BH

The Shat-Nesu Enderase

Interpreted by Ras-Nahmir Amun

Table of Contents
The Shat-Nesu %nderase
(The Books of 4ings and 5i/iers)

For ard The First !oo"# The Instru&tions o* Re"hmira The Se&ond !oo"# The Instru&tion o* $ordede* The Third !oo"# The Instru&tion to )agemni The Fourth !oo"# The Instru&tions o* 2tah Imhotep The Fi*th !oo"# The Instru&tion to Meri"are The Si,th !oo"# The Instru&tion o* Amenemat The Seventh !oo"# The Instru&tion o* Amenemope The Seventh !oo"# The 2rophe&ies o* Ne*erti The %ighth !oo" The 2apyrus o* Moral 2re&pts The Ninth Book Proverbs of Ipet-Isut

For ard The name *or "ing in )emet as not Nesu hi&h is a .ree&e &orruption o* the title SMR 2AR meaning -.reat $ouse-# More regularly they ould have been re*erred to as Nesut 7his Ma?esty8 or Nesu-!it 7)ing o* the t o lands8 this is still e&hoed today in the royal title *or "ing in %thiopia P Negus# A spiritual leader and &ommander1 the Nesu as a shepherd to his people: the measure and eigh *or all )emet# Nesus ruled ith a 3i9ier: in )emet re*erred to as T?ati and e&hoed as %nderase in %thiopia# T?ati typi&ally here a 2rin&e and or high priest serving as &ounsel to the Nesu: and se&ond in &ommand in )emet# Imhotep as one o* the greatest o* T?ati together ith Nesu (o?ser they guided )emet through a golden age and *orever &hanged the orld# A so&iety is ?udged by its government and &riminals *or both are o* the people# 0hen the government is o* the people1 *or the people1 and by the people1 it &ould not be a den o* iniGuity or haven *or &riminals i* the people love Amen1 0isdom and ;usti&e# I* the people are righteous the government ill turn to righteousness: i* the government is &orrupt the people ill turn to &orruption# In this boo" is the isdom o* good governan&e by our an&estor handed do n through time1 they ruled the longest1 brightest1 and greatest &ivili9ation on earth "no n to man# To be %nderase Amen a =Noble Servant o* .od> is to study the nobility o* our progenitors: to learn it1 to "no it1 to do it1 and to advan&e it# $otep1 Ras Nahmir Amun

<

Instru'tion o) Re+hmire(7 Re$ulation laid upon the Enderase Re+hmire UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU

T8E TEAC8IN2

<# $is ma?esty said to himI 6oo" to the o**i&e o* %nderase1 0at&h over all that is done in it1 6o1 it is the pillar *or the hole land# 5# 6o1 being %nderase1 6o1 it is not s eet# 6o1 it is bitter as gall# 6o1 he is the &opper that shields the gold o* his masters house1 6o1 he is not one ho bends his *a&e to magistrates and &oun&ilors1 Not one ho ma"es o* anyone his &lient# 6o1 hat a man does in his masterKs house ill be his happiness1 6o1 he shall not a&t o* another# @# 6o1 petitioners &ome *rom the South and the North1 The hole land is eager *or Vthe &ounsel o* the %nderaseW: See to it that all is done a&&ording to la 1 That all is done e,a&tly right1 In his vindi&ation# 6o1 the magistrate ho ?udges in publi&1 0ind and ater report all that he does1 6o1 there is none ho ignores his deeds# I* he ma"es Va mista"e in de&idingW his &ase1 And *ails to reveal it through the mouth o* the &ler"1 It ill be "no n through the mouth o* him hom he ?udged1 Through his telling it to the &ler" by sayingI 'This is not the de&ision o* my &ase#' I* the petitioner is sent####or magistrate1 /ne ill not ignore hat he did# 6o1 the magistrateKs sa*ety is a&ting by the rule1 In a&ting on a petitionerKs spee&h: 'I as not given my right#' 4# Avoid hat as said o* the %nderase A"htoy1 That he denied his on people *or the sa"e o* others1 For *ear o* being *alsely &alled# I* one o* them appealed a ?udgment1 that he had planned to do to him1 $e persisted in denying him1 !ut that is e,&ess o* ?usti&e# (o not ?udge un*airly1 Amen abhors partiality: This is an instru&tion1 2lan to a&t a&&ordingly# Regard one you "no li"e one you donKt "no 1 /ne near you li"e one *ar *rom you# The magistrate ho a&ts li"e this1 $e ill su&&eed here in this pla&e# B# (o not pass over a petitioner1 !e*ore you have &onsidered his spee&h# 0hen a petitioner is about to petition you1 (onKt dismiss hat he says as

already said# (eny him a*ter you let him hear /n hat a&&ount you have denied him# 6o1 it is saidI 'A petitioner ants his plea &onsidered Rather than have his &ase ad?udged#' (o not s&old a man rong*ully1 S&old here s&olding is due# -ast your *ear1 that you be *eared1 The *eared magistrate is a magistrate# A magistrateKs orth is that he does right1 !ut i* a man ma"es himsel* *eared a million times1 2eople thin" something is rong ith him1 And they donKt say o* him1 '$e is a man#' C# This too is saidI A magistrate ho lies &omes out as he deserves# 6o1 you su&&eed in doing this o**i&e by doing ?usti&e1 6o1 doing ?usti&e is hat is anted in the a&tions o* the %nderase1 6o1 the %nderase is its true guardian sin&e the time o* Amen# 6o1 hat one says o* the %nderaseKs &hie* s&ribeI 'S&ribe o* ;usti&e' one says o* him# As to the hall in hi&h you ?udge1 It has a room *ull o* de&isions# $e ho does ?usti&e be*ore all people1 $e is the %nderase# 6o1 a man remains in his o**i&e1 I* he a&ts as he is &harged1 Inno&ent is the man ho a&ts as he is told# (o not a&t ill*ully In a &ase here the la is "no n: *or as regards the headstrong man1 The 6ord pre*ers the timid to the headstrong man# A&t then in a&&ord ith the &harge given you# 6o#

The Instru'tion o) 8ordede) Son o) Nesu <hu)u ?th .ynasty ld <in$dom 'a%;:@@ BCE UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU
T8E TEAC8IN2

#% 8e says7 ACleanse yoursel) &e)ore your o,n eyes( lest another 'leanse /ou% 5# 0hen Mou prosper1 *ound your household1 ta"e a mistress o* heart1 a son ill be born to Mou# It is *or the son that Mou build a house hen Mou ma"e a pla&e *or yoursel*# Ma"e a good d elling in the graveyard1 ma"e orthy your station in the A*terli*e# A&&ept that death humbles us1 a&&ept that li*e e,alts us1 the house o* death is *or li*e# See" *or yoursel* ell- atered *ields#

The Instru'tion to <a$emni

Enderase o) Nesu Sne)ru Bth .ynasty late T8E TEAC8IN2 ld <in$dom 'a%;;@@ BCE

UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU #% The timid man prospers( praised is the )ittin$( open is the tent to the silent( spa'ious is the seat o) the satis)ied% 5# Spea" not too mu&hJ Sharp are the "nives against he ho transgresses the road1 7he is8 ithout speedy advan&e1 e,&ept hen he *aults# 0hen Mou sit ith &ompany1 shun the *ood Mou li"e# Restraint o* heart is only a brie* momentJ .luttony is base and one points the *inger at it# A &up o* ater Guen&hes thirst1 a mouth*ul o* herbs strengthens the heart# A single good thing stands *or goodness as a hole1 a little something stands *or mu&h# 3ile is he hose belly is vora&ious: time passes and he *orgets in hose house the belly strides# @# 0hen Mou sit ith a glutton1 eat hen his appetite has passed# 0hen Mou drin" ith a drun"ard1 parta"e hen his heart is happy# (o not grab your meat by the side o* a glutton1 7but8 ta"e hen he gives Mou1 do not re*use it1 then it ill soothe# 4# $e ho is blameless in matters o* *ood1 no ord &an prevail against him# The shy o* *a&e1 even impassive o* heart1 the harsh is "inder to him than to his o n mother1 all people are his servants# 6et your name go *orth1 hile Mou are silent ith your mouth# 0hen Mou are summoned1 be not great o* heart1 be&ause o* your strength among those your age1 lest Mou be opposed# /ne "no s not hat may happen1 and hat Amen does hen he punishes# The %nderase had his &hildren summoned1 a*ter he had gained a &omplete "no ledge o* the ays o* men1 their &hara&ter having &ome upon him# In the end he said to themI KAll that is ritten in this boo"1 heed it as I said it# (o not go beyond hat has been set do n#K Then they pla&ed themselves on their bellies# They re&ited it aloud as it as ritten# It as good in their hearts beyond anything in this entire land# They stood and sat a&&ordingly# Then the B

Ma?esty o* )ing $uni o* +pper and 6o er Ta-Iter died# The Ma?esty o* )ing Sne*ru o* +pper and 6o er Ta-Iter as raised up as bene*i&ent )ing in this entire land# )agemni as 7then8 made overseer o* the &ity and %nderase# It is *inished#'

The Instru'tions o) 1tah8otep ?th .ynasty ld <in$dom 'a%C?D@ BCE

EEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEE T8E .ISC "RSE

#% Be$innin$ o) the ma*ims o) $ood dis'ourse( spo+en &y the prin'e( 'ount( &elo-ed( eldest son o) the <in$( o) his &ody( o-erseer o) the 'ity( Enderase Imhotep( tea'hin$ the i$norant in +no,led$e( and in the standard o) $ood dis'ourse( &ene)i'ial to him ,ho hears( &ut ,oe to him ,ho ne$le'ts them% So he spo+e to his son7 5# '(onKt let your heart get big be&ause o* your "no ledge# Ta"e &ounsel ith the ignorant as ell as ith the s&holar# For the limits o* art are not brought1 and no artisan is eGuipped ith per*e&tion# .ood dis&ourse is more hidden than green stone1 yet may be *ound among the maids at the grindstones# @# I* Mou meet a disputant in his moment o* a&tion1 one ho dire&ts his heart superior to Mou1 *old your arms and bend your ba&"# (o not sei9e your heart against him1 *or he ill never agree ith Mou# !elittle the evil spee&h1 by not opposing him hile he is in his moment# $e ill be &alled a "no -nothing1 hen your &ontrol o* heart ill mat&h his piles o* ords# 4# I* Mou meet a disputant in his moment o* a&tion ho is your eGual1 your peer1 Mou ill ma"e your e,&ellen&e e,&eed his by silen&e1 even hile he is spea"ing rongly# There ill be mu&h tal" among the hearers1 and the "no ledge the magistrates have o* your name ill be good# B# I* Mou meet a disputant in his moment o* a&tion1 a man o* little1 not at all your eGual1 do not be aggressive o* heart be&ause he is ea"1 give him land *or he ill re*ute himsel*# (o not ans er him to relieve your heart# (o not ash the heart against your opponent# 0ret&hed is he ho in?ures a man o* little heart# /ne ill ish to do hat your heart desires# Mou ill stri"e him ith the reproo* o* the magistrates# C# I* Mou are a man ho leads1 &harged to dire&t the a**airs o* a great number1 D

see" out every ell ad?usted deed1 so that your &ondu&t may be blameless# .reat is Maat1 lasting in e**e&t# +ndisturbed sin&e the time o* Ausar# /ne punishes the transgressor o* la s1 though the heart that robs overloo"s this# !aseness may sei9e ri&hes1 yet &rime never lands its ares# $e saysI KI a&Guire *or mysel*#K $e does not sayI KI a&Guire *or my *un&tion#K In the end1 it is MaKat that lasts1 7and8 man saysI KIt is my *atherKs domain#K D# (o not s&heme against people1 *or Amen punishes a&&ordingly# I* a man nevertheless saysI KI shall live that ay#K1 he ill la&" bread *or his mouth# I* a man saysI KI shall be ri&h#K $e ill have to sayI KMy &leverness has snared me#K I* a man saysI KI ill rob someone#K1 he ill1 in the end1 ma"e a gi*t to a strangerJ 2eopleKs s&hemes do not prevail# AmenKs &ommand is hat prevails# 6ive then in the midst o* pea&e ith hat Mou have1 *or hat Amen give &omes by itsel*# E# I* Mou get to be among guests1 at the dining table o* one greater than Mou1 a&&ept hat he gives1 in the ay it is set be*ore your nose# 6oo" at hat is be*ore Mou1 do not pier&e it ith lots o* glan&esI it o**ends the )a to be molested# (o not spea" until he summons1 sin&e one does not "no hether he has evil on his heart# Spea" hen he addresses Mou1 and may your ords please the heart# The nobleman1 sitting behind the breads1 behaves as his )a &ommands him# $e ill give to him hom he *avors1 *or that is the &ustom hen the night has &ome# It is the )a that ma"es his hands rea&h out# The great man gives to the lu&"y man# Thus the breads are eaten under the plan o* Amen1 a *ool is ho &omplains o* it# F# I* Mou are a man o* trust1 sent by one great man to another1be e,a&t hen he sends Mou# <H# .ive his message as he said it# .uard against slanderous spee&h1 hi&h embroils one great ith another# )eep to MaKat1 do not e,&eed it# !ut the ashing o* the heart should not be repeated# (o not spea" against anyone1 great or small1 the )a abhors it# <<# I* Mou plo and there is gro th in the *ield1 be&ause Amen lets it prosper in your hand1 do not boast about it at your neighbors side1 *or one has great respe&t *or the silent man# I* a man o* good &hara&ter is a man o* ealth1 he E

ta"es possession li"e a &ro&odile1 even in &ourt# (o not impose on one ho is &hildlessI neither &riti&i9e1 nor boast o* it# <5# There is many a *ather ho has grie*1 and a mother o* &hildren less &ontent than another ithout# It is the lonely hom Amen *osters1 hile the *amily man prays *or a *ollo er# <@# I* Mou are a ea"ling1 serve a man o* Guality1 orthy o* trust1 so that all your &ondu&t may be ell ith Amen# (o not re&all i* on&e he as o* humble &ondition1 do not let your heart be&ome big to ard him1 *or "no ing his *ormer state# Respe&t him *or hat has a&&rued to him1 *or surely goods do not &ome by themselves# There are la s *or him hom the Neter love# $is gain1 he gathered it himsel*1 but it is Amen ho ma"es him orthy1 and prote&ts him hile he sleeps# <4# Follo your heart as long as Mou live#(o no more than is reGuired# (o not shorten the time o* K*ollo -the-heartK1 *or trimming its moment o**ends the )a# (o not aste time on daily &ares beyond providing *or your household# 0hen ealth has &ome1 *ollo your heartJ 0ealth does no good i* one is annoyedJ <B# I* Mou are a man o* Guality1 orthy o* trust1 may Mou produ&e a son1 by the *avor o* Amen# I* he is straight1 turns around your &hara&ter1 ta"es &are o* your possessions in good order1 then a&&omplish *or him all that is good# $e is your son1 belonging to the seed o* your )a1 so do not ithdra your heart *rom him# !ut an o**spring &an ma"e trouble: i* he goes into the rong dire&tion1 negle&ts your &ounsel1 ith insolen&e disobeys all that is said1 i* his mouth sprouts evil spee&h1 then put him to or" *or the totality o* his tal"J They dis*avor him ho &rosses Mou1 *or his obsta&le as *ated in the omb# $e hom they guide &an not go astray1 but hom they ma"e boatless &an not &ross# <C# I* Mou are in a &ourt o* ?usti&e1 stand or sit as *its your ran"1 assigned to Mou on the *irst day# (o not *or&e your ay in1 *or Mou ill be turned ba&"# )een is the *a&e o* him ho enters announ&ed1 spa&ious in the &ourt o* ?usti&e has a &orre&t method1 all behavior is by the plumb-line# It is Amen ho gives the seat# $e ho uses elbo s is not helped# F

<D# I* Mou are among the people1 gain allies through being trust*ul o* heart# The trust*ul o* heart does not vent his bellyKs spee&h# $e ill himsel* be&ome a man1 ho &ommands1 a man o* means than"s to his behavior# May your name be good ithout Mou tal"ing about it# Mour body is slee": your *a&e turns to ards your people1 and one praises Mou ithout Mou "no ing it# 7!ut8 him hose heart obeys his belly disappears: he raises &ontempt o* himsel* in pla&e o* love# $is heart is denuded1 his body un-anointed# The great o* heart is a gi*t o* Amen# $e ho obeys his belly1 obeys the enemy# <E# Report your &ommission ithout s allo ing the heart1 and give your advise in your masterKs &oun&il# I* he is *luent in his spee&h1 it ill not be hard *or the envoy to report1 nor ill he be ans eredI K0ho is he to "no itAK As to the master1 his a**airs ill *ail1 i* he plans to punish him *or it# $e should be silent and &on&ludeI KI have spo"en#K !y the seat o* him ho has been &alled# <F# I* Mou are a man ho leads1 that your ay to govern may *reely travel# Mou should do outstanding things# Remember the day that &omes a*ter1 7so that8 no stri*e ill o&&ur in the midst o* honors# 7Indeed81 here a hiding &ro&odile emerges1 hatred arises# 5H# I* Mou are a man ho leads1 &almly hear the spee&h o* one ho pleads1 7and8 do not stop him *rom purging his body o* that hi&h he planned to tell# A man in distress ants to ish his heart more than that his &ase be on# About him ho stops a plea1 one saysI K0hy does he re?e&t itAK Not all one pleads *or &an be granted1 but a good hearing &alms the heart# 5<# I* Mou ant *riendship to endure in the house Mou enter1 as master1 brother1 or *riend1 or in hatever pla&e Mou enter1 be are o* approa&hing the omenJ +nhappy is the pla&e here it is done# Their *a&e is not "een on he ho intrudes on them# A thousand men are turned a ay *rom their good# In a short moment li"e a dream1 then death &omes *or having "no n them# 2oor advi&e is Kshoot the opponentKJ 0hen one goes to do it1 the heart re?e&ts it# 7!ut8 as *or him ho *ails through lust o* them1 no a**air o* his &an prosper# 55# I* Mou ant your &ondu&t to be per*e&t1 deliver yoursel* *rom every evil1 and &ombat against the greed o* the heart# It is a grievous si&"ness ithout <H

&ure1 impossible to penetrate# It &auses disaster among *athers and mothers1 among the brothers o* the mother1 and parts i*e *rom husband# It is an amalgam o* all evils1 a bundle o* all hate*ul things# That man endures ho &orre&tly applies MaKat1 and al"s a&&ording to his stride# $e ill ma"e a ill by it# The greed o* the heart has no tombJ 5@# (o not be greedy o* heart in the division o* goods#(o not &ovet more than your share# (o not be greedy o* heart to ard your "in# The "ind has a greater &laim than the rude# The *amily o* the latter reveals very little1 *or he is deprived o* hat spee&h brings# %ven a little o* hat is &raved1 ma"es &on*li&t rise in a &ool-bellied man# 54# 0hen you prosper1 *ound your house1 6ove your i*e ith ardor1 Fill her belly: &lothe her ba&"1 /intment is a remedy *or her body# .ladden her heart as long as you live# She is a *ertile *ield1 use*ul to her husband# (o not &ontend ith her in a &ourt o* ?usti&e1 )eep her *rom the po ers: restrain her *rom it# For her eye is her storm hen she ga9es# Mou ill ma"e her pea&e*ul in your house# I* you push her ba&"1 see the tearsJ $er vagina is one o* her *orms o* a&tion# 0hat she en*or&es1 is that a &anal be made *or her# 5B# Satis*y those ho enter1 and in hom Mou trust1 ith hat Mou ma"e1 *or Mou ma"e it by the *avor o* Amen# /* him ho *ails to satis*y those ho enter1 and in hom he trusts1 one saysI KA )a too pleased ith itsel*JK# 0hat ill &ome is un"no n1 even i* one understands tomorro # The proper )a is a &orre&t )a at pea&e ith itsel*# 5C# I* praise orthy deeds are done1 trust orthy *riends ill sayI K0el&omeJK /ne does not bring supplies to to n1 one brings *riends hen there is need# 5D# (o not repeat gossip1 neither hear it# It is the ay o* e,pression o* the hot-bellied# Report a thing observed1 not heard# I* it is negligible1 do not say anything1 and seeI he ho is be*ore Mou re&ogni9es your orth# 6et it be ordered to sei9e hat it produ&es# In a&&ordan&e ith the la 1 hatred ill arise against him ho sei9es it to use it# .ossip is li"e a vision against hi&h one &overs the *a&e# 5E# I* Mou are a man o* Guality1 orthy o* trust1 ho sits in his masterKs <<

&oun&il1 bring your hole heart together to ards e,&ellen&e# Mour silen&e is more use*ul than &hatter# Spea" hen Mou "no ho to untie the "not# It is the s"illed ho spea" in &oun&il# Spea"ing is harder than all other or"# $e ho unties it ma"es it serve# 5F# I* Mou are mighty1 gain respe&t through "no ledge and gentleness o* spee&h# (o not &ommand e,&ept as is *itting# $e ho provo"es gets into trouble# (o not be high o* heart1 lest Mou be humbled# (o not be mute1 lest Mou be reprimanded# 0hen Mou ans er one ho is *uming1 avert your *a&e1 &ontrol yoursel*1 or the *lames o* the hot o* heart s eep a&ross# $e ho steps gently *inds his path paved# All day long the sad o* heart has no happy moment# All day long the *rivolous o* heart &annot "eep house# The ar&hers &omplete the aim1 as one ho holds the rudder until it tou&hes land# The opposing is imprisoned# $e ho obeys his heart is eGuipped to order# @H# (o not oppose a great manKs a&tion# (o not ve, the heart o* one ho is burdened# $is anger mani*ests against him ho &ombats him# The )a o* the great one ill part *rom him ho loves him# Met he ho provides is together ith Amen# 0hat he ishes ill be done *or him# 0hen he turns his *a&e ba&" to Mou a*ter raging1 then there ill be pea&e *rom his )a1 and hostility *rom the enemy# To provide in&reases love# @<# Tea&h the great hat is use*ul to him1 be his aid be*ore the people# 6et his "no ledge *all ba&" on his master1 and your sustenan&e ill &ome *rom his )a# As the *avoriteKs belly is *illed1 so your ba&" is &lothed by it1 and his help ill be there to sustain Mou# For your superior hom Mou love1 and ho lives by it1 he in turn ill give Mou good support# Thus ill love o* Mou endure1 in the belly o* those ho love Mou# !eholdI it is the )a that loves to listen# @5# I* Mou are a magistrate o* standing1 &ommissioned to appease the many1 remove stupidity *rom the re&ord# 0hen Mou spea"1 do not lean to one side1 be are lest one &omplainI K;udges1 he puts his spee&h on the side he li"esJK In &ourt1 your deeds ill then turn against Mou# @@# I* Mou are angered by a misdeed1 then lean to ard the man only on a&&ount o* his re&titude# 2ass over the old error1 do not re&all it1 sin&e he as silent to Mou on the *irst day# <5

@4# I* Mou are great a*ter having been humble1 have gained ealth a*ter having been poor in the past1 in a to n hi&h Mou "no 1 then "no ing your *ormer &ondition1 do not put the trust o* your heart in your heaps1 hi&h &ame to Mou as gi*ts o* Amen1 so that Mou ill not *all behind one li"e Mou1 to hom the same has happened# @B# !end your ba&" to your superior1 your overseer *rom the pala&e1 then your house ill endure in its ealth1 and your re ards ill be in their right pla&e# 0ret&hed is he ho opposes a superior1 *or one lives as long as he is mild###!aring the arm does not hurt itJ (o not plunder a neighbors house1 and do not steal the goods o* one near Mou1 so that he does not denoun&e Mou1 be*ore Mou are heard# A Guarreler la&"s in heart1 so i* he is "no n as an aggressor1 the hostile ill have trouble in the neighborhood# @C# (o not &opulate ith a angry oman1 *or Mou "no that one ill *ight against the ater upon her heart# 0hat is in her belly ill not be re*reshed# That during the night she does not do hat is repelled1 but be &almed a*ter having ended the o**ense o* her heart# @D# I* Mou see" to probe the true nature o* a *riend1 do not inGuire a*ter him1 but approa&h him yoursel*# Then deal ith him alone1 until Mou are no longer un&ertain about his &ondition# @E# A*ter a time1 dispute ith him# Test his heart in dialogue# I* hat he has seen o* himsel* es&apes him1 i* he does a thing that irritates Mou1 be yet *riendly ith him or be silent1 but do not turn a ay your *a&e# Restrain yoursel* and open dialogue# (o not ans er ith an a&t o* hostility# Neither &ounter him1 nor humiliate him# $is time does not *ail to &ome###*or one does not es&ape hat is *ated# @F# !e bright-*a&ed as long as Mou e,istJ !ut hat leaves the storehouse does not return# It is the *ood to be distributed hi&h is &oveted# !ut one hose belly is empty is an a&&user1 and one deprived be&omes an opponent# (o not have him *or a neighbor# )indness is a manKs memorial: *or the years a*ter his *un&tion# 4H# )no those at your side1 and then your goods endure# (o not be ea" o* <@

&hara&ter to ard your *riends1 they are a riverban" to be turned and *illed more important than its ri&hes###For hat belongs to one also belongs to anotherJ The good deed pro*its the son-o*-man# An a&&omplished nature is a memorial# 4<#2unish as a &ommander-in-&hie*1 but tea&h the &omplete *ormJ The a&t o* stopping &rime is an enduring good e,ample# -rime1 e,&ept *or mis*ortune1 turns the &omplainer into an aggressor# 45# I* Mou ta"e to i*e a oman o* good Guality1 ho is unbound o* heart and "no n by her to n1 &on*orm her to the double la # !e pleasant to her hen the moment is right1 do not separate yoursel* *rom her and let her eat1 *or the ?oy*ul o* heart &on*er an e,a&t balan&e#' n 8earin$ F !istenin$ 4@# 'I* Mou hear my sayings1 all your plans ill go *or ard# In their a&t o* MaKat lies their value# Their memory lingers on in the spee&h o* men1 be&ause o* the a&&omplishment o* their &ommandJ I* every ord is &arried on1 they ill not perish in this land# That an advi&e be given *or the good1 so that the great ill spea" a&&ordingly# It is tea&hing a man to spea" to hat &omes a*ter him# $e ho hears this be&omes a master-hearer# It is good to spea" to posterity1 it ill hear it# I* a good e,ample is set by him ho leads1 he ill be bene*i&ent *or ever1 and his isdom ill be *or all time# $e ho "no s1 *eeds his !a ith hat endures1 so that it is happy ith him on %arth# $e ho "no s is "no n by his isdom1 and the great by his good a&tions# That his heart t ines his tongue1 and his lips be pre&ise hen he spea"s# That his eyes seeJ That his ears be pleased to hear hat pro*its his son# For a&ting ith MaKat1 he is *ree o* *alsehood# +se*ul is listening to a son ho hearsJ I* hearing enters the hearer1 the hearer be&omes a listener# To listen ell is to spea" ell# $e ho listens is a master o* hat is good# Splendid is listening to one ho hearsJ 6istening is better than all else# It mani*ests per*e&t love# $o good it is *or a son to grasp his *atherKs ordsA +nderneath them1 he ill rea&h old age#

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n the !istener and the Non-!istener 44# $e ho listens is beloved o* Amen1 he ho does not listen is shunned by Amen# It is the heart1 hi&h ma"es o* its o ner a listener or a non-listener# 6i*e1 prosperity X health are a manKs heart# Its the hearer ho listens to hat is said# $e ho loves to listen1 is one ho does hat is said# $o good *or a son to obey his *atherJ 4B# $o happy is he the son to hom it is saidI KThe son pleases as a master o* listening#K $e the son ho hears the one the *ather ho said this is ell ad?usted in his inner being1 and honored by his *ather# $is remembran&e is in the mouth o* the living1 those on %arth and those ho ill be# I* the son-o*-man a&&epts his *atherKs ords1 no plan o* his ill go rong# Tea&h your son to be a hearer1 one ho ill be valued by the heart o* the nobles1 one ho guides his mouth by hat he as told1 one regarded as a listener# This son e,&els1 his deeds stand out1 hile *ailure enters him ho listens not# The "no er a"es early to his lasting *orm1 hile the *ool is hard pressed# The *ool ho does not listen1 &an a&&omplish nothing at all# $e sees "no ledge as ignoran&e1 use*ulness as harm*ulness# $e does all that is detestable1 and is blamed *or it ea&h day# $e lives on that by hi&h one dies1 he *eeds on damned spee&h# $is sort is "no n to the o**i&ials1 to itI KA living death ea&h dayJK /ne passes over his doings1 be&ause o* his many daily troubles# A son ho listens1 is a Follo er o* $eru# It goes ell ith him hen he listens# 4C# 0hen he is old and rea&hes veneration1 may he spea" li"e ise to his &hildren1 rene ing the tea&hing o* his *ather# %very man tea&hes as he a&ts# May he spea" to the &hildren1 so that they may spea" to their &hildren# Set an e,ample1 do not give o**ense# I* MaKat stands *irm1 your &hildren liveJ As to the *irst ho &omes as a &arrier o* evil1 may people say to hat they seeI KThat is then ?ust li"e himJK And may they say to hat they hearI KThat is then ?ust li"e himJK 6et everyone see them the &hildren to appease the multitudes# 0ithout them1 ri&hes are useless# n Spea+in$ 4D# (o not tal" a ord and then bring it ba&"# (o not put one thing in pla&e o* another# !e are o* loosening the &ords in Mou1 lest a man o* "no ledge <B

sayI K$earJ I* Mou ant to endure in the mouth o* the listeners1 spea" only a*ter Mou have mastered the &ra*tJK# I* Mou spea" in a re*ined ay1 all your plans ill be in pla&e# Immerse your heart1 &ontrol your mouth1 then Mou are "no n among the o**i&ials# 4E# !e Guite e,a&t be*ore your master1 a&t so that he saysI K$e is a son JK And those ho hear it ill sayI K!lessed is he to hom he as bornJK# !e patient o* heart the moment Mou spea"1 so as to say elevated things# In this ay1 the nobles ho hear it ill sayI K$o good is hat &omes *rom his mouthJK A&t so that your master ill say o* MouI K$o a&&omplished is he hom his *ather taught# 0hen he &ame *orth *rom him1 issued *rom his body1 he the *ather spo"e to him hen he as in the belly o* his mother1 and he the son a&&omplished even more than he as told#K 6o1 the good son1 the gi*t o* Amen1 e,&eeds hat is told to him by his master1 he does MaKat and his heart mat&hes his steps# / my son as Mou su&&eed me1 ith a sound body1 the )ing at pea&e ith all hat is done1 may Mou obtain many years o* li*eJ Con'ludin$ Remar+s 4F# Not small is hat I did on %arth###I had hundred and ten years o* li*e1 as a gi*t o* the )ing1 and honors e,&eeding those o* the an&estors# For by doing MaKat *or the )ing1 the venerated pla&e &omes#' From its beginning to its end1 in a&&ordan&e ith ho it as *ound in riting#

<C

The Instru'tion to Meri+are

<in$ <hety to his son Meri+are##th .ynasty 4irst Intermediary 1eriod 'a%;#C: BCE

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T8E TEAC8IN2

n Re&ellion #% May /ou &e 9usti)ied &e)ore Amen( that a man may say e-en in your a&sen'e that /ou punish in a''ordan'e ,ith the o))enseG 5# A good &hara&ter is a manKs heaven1 but the &ursing o* the *urious o* heart is pain*ul# I* Mou are s"illed in spee&h1 Mou ill in# The tongue is the s ord o* the )ing# @# Spea"ing is stronger than any eapon# No one &an over&ome the s"ill*ul heart# Tea&h your people on the mat1 the ise is a s&hool to the o**i&ials# Those ho "no that he "no s ill not atta&" him1 no mis*ortune o&&urs hen he is near# ;usti&e or truth &omes to him distilled1 li"e the intentions o* the sayings o* the an&estors# .ealin$ ,ith ))i'ials and Commoners

4# -opy your *athers1 your an&estors1 or" is done su&&ess*ully ith their "no ledge# 6oo"1 their ords endure in ritingsJ /pen1 read and &opy their "no ledgeJ $e ho is taught be&omes s"illed# (o not be evil1 "indness o* heart is good# 6et your memorial last through love o* Mou# In&rease the hired- or"ers: be*riend the to n-*ol"1 and Amen ill be praised *or the donations1 one ill at&h over your reputation praise your goodness1 and pray *or your health# Respe&t the o**i&ials1 sustain your people1 strengthen your borders1 your *rontier patrols# It is good to or" *or the *utureJ /ne respe&ts the li*e o* the *oresighted1 hile the trust*ul heart *ails# Ma"e people &ome to Mou through your good nature# A ret&h is ho desires the land o* his neighbors# B# A *ool is ho &ovets hat others possess# 6i*e on %arth passes: it is not <D

long# $appy is he ho is remembered# A million men do not bene*it the 6ord o* the T o 6ands# Is there a man ho lives *oreverA $e ho &omes ith Ausar passes by1 ?ust as he leaves ho indulged himsel*# Ma"e your o**i&ials )ing ho has &oun&ilors# 0ealthy is he ho is ri&h in his o**i&ials# Spea" truth in your house1 that the o**i&ials o* the land may respe&t Mou# Righteousness o* heart is proper *or the 6ord 7o* the T o 6ands8# The *ront o* the house puts a e in the ba&"# (o ?usti&e1 then Mou endure on %arth# -alm the eeper1 do not oppress the ido 1 do not e,pel a man *rom his *atherKs property1 do not redu&e the o**i&ials in their possessions# !e are o* punishing rong*ully# (o not "ill1 it does not serve Mou# 2unish ith beatings1 ith detention1 thus ill the land be ell-ordered# %,&ept *or the rebel1 hose plans are *ound out1 *or )arma "no s the mal&ontent o* heart# .reat1 so that they a&t by your la s# $e ho has ealth at home ill not be partial1 *or he is a ri&h man ho la&"s nothing# The poor man does not spea" ?ustly# /ne ho saysI KI ish I had#' is unrighteous1 *or he in&lines to him ho ill pay him# .reat is the man hose great men are great# Strong is the The Neter smites the rebels in blood# $e ho is mer&i*ul ill in&rease his li*etime# (o not "ill a man hose e,&ellen&e Mou "no 1 ith hom Mou used to &hant the ritings1 ho as brought up and re&ogni9ed be*ore Amen1 ith *ree striding *eet in the pla&e o* se&retsJ The Ba &omes to the pla&e it "no s1 it does not miss its *ormer path1 no "ind o* s&ien&e holds it ba&"1 it &omes to those ho give it ater# The &ourt that ?udges the needy1 Mou "no they are not lenient1 on the day o* ?udging the miserable1 in the hour o* doing their tas"J It is pain*ul hen the a&&user has "no ledge###6et your heart not trust in length o* years1 *or they revie a li*etime in an hourJ 0hen1 a*ter death1 a man remains over1 his deeds are set beside him in a heap1 and being there lasts *oreverJ A *ool is ho does hat they reproveJ $e ho rea&hes them ithout having done rong1 ill e,ist there li"e a Neter1 *ree-striding li"e the 6ords o* %ternityJ Ad-i'e on Raisin$ Troops and Reli$ious .uties C# Raise your young soldiers and the residen&e ill love Mou# In&rease your supporters among the helpers# See1 your to n is *ull o* ne gro th# These t enty years1 the youth has been happy1 *ollo ing its heart# The helpers are no going *orth on&e again1 veterans return to their &hildren# I raised troops *rom on my a&&ession# Ma"e your great ones great1 and promote your <E

soldiers# In&rease the youth o* your *ollo ing1 eGuip ith amounts1 endo ith *ields1 re ard them ith herds# (o not pre*er the ell born to the &ommoner1 but &hoose a man on a&&ount o* his s"ills1 then every or" o* &ra*t ill be doneJ .uard your borders1 se&ure your *orts1 troops are use*ul to their 6ord# Ma"e many monuments to Amen1 this "eeps alive their ma"erKs name# A man should do hat pro*its his BaI per*orm the monthly servi&e1 ear the hite sandals1 visit the temple1 be dis&reet &on&erning the se&rets1 enter the shrine1 eat bread in the house o* Amen1 pour libations1 multiply the loaves1 ma"e ample the daily o**erings# It is good *or him ho does it# %ndo your monuments a&&ording to your ealth# %ven one day gives to eternity1 and an hour &ontributes to the *uture# The servant "no s the Master he or"s *or1 even hen your statues are brought to *ar *oreign &ountries1 ho do not give tribute# The 8istori'al Se'tion D# (iseased and deprived is he ho imprisons the evil gang o* rebels1 *or the enemy &annot be &alm ithin Ta-Iter # Troops ill *ight troops1 as the an&estors *oretold# Ta-Iter *ought in the ne&ropolis1 destroying tombs in venge*ul destru&tion# I did the li"e1 and the li"e happened1 as is done to one ho strays *rom the path o* MaatY(o not deal evilly ith the Southland1 Mou "no hat the residen&e *oretold about it# As this happened so that may happen# !ut they have not transgressed li"e they saidJ I atta&"ed Thinis and Ma"i1 opposite its southern border at Ta et# I engul*ed it li"e a *loodJ )ing Mer ib re1 the ?usti*ied1 had not done this1 so be mer&i*ul on a&&ount o* this Rto the en&umberedS# Ma"e pea&e1 rene the treaties# No river lets itsel* be hidden# It is good to or" *or the *uture# Mou stand ell ith the Southland1 they &ome to Mou bearing tribute1 ith gi*ts# I have a&ted li"e the *ore*athers: i* one has no grain to give1 be "ind1 sin&e they are humble be*ore Mou# !e sated ith your bread1 your beer###.ranite &omes to Mou unhindered# (o not despoil the monuments o* another1 but Guarry stone in Tura# E# (o not build your tomb out o* ruins1 using hat had been made *or hat is to be made# !ehold1 the )ing is the 6ord o* ;oyJ May Mou rest1 sleep in your strength1 *ollo your heart1 through hat I have doneI there is no *oe ithin your borders# I arose as 6ord o* the -ity1 hose heart as sad be&ause o* the Northland# From $etshenu to RSembaGa1 and its southern border at T o-Fish <F

-hannel#S I pa&i*ied the entire 0est as *ar as the &oast o* the 6a"e# It pays ta,es1 it gives &edar ood# /ne sees ?uniper ood hi&h they give us# The %ast abounds in bo men1 and their labor does arrive# The middle islands are turned ba&"1 and every man *rom amongst them# The temples sayI KMou are greater than IJK# 6oo"1 the land they had ravaged has been made into nomes1 7and8 all "inds o* large to ns Rare in itS# 0hat as ruled by one is in the hands o* ten1 o**i&ials are appointed1 and ta,-lists dra n up# 0hen *ree men are given land1 they or" *or Mou li"e a single team# No rebellious heart ill arise among them1 and $appy ill not *ail to &ome# The dues o* the North lands are in your hand1 *or the mooring-post is sta"ed in the distri&t I made in the %ast1 *rom $ebenu to The 0ays o* $eru# It is settled ith to ns1 *illed ith people1 o* the best in the hole land1 to repel atta&"s against them# F# May I see a brave man ho ill do the li"e1 ho ill add to hat I have done# For a vile heir ould disgra&e me# !ut this should be said to the bo menI 'The miserable Asiati&1 is ret&hed be&ause o* the pla&e he is in: short o* ater1 bare o* ood1 its paths are many and pain*ul be&ause o* mountains# $e does not d ell in one pla&e1 and *ood propels his legs# $e *ights sin&e the time o* $eru1 not &onGuering nor being &onGuered1 he does not announ&e the day o* &ombat1 li"e a thie* ho hides *or a 7united8 group#' !ut as I live and shall be hat I am1 these bo men ere a sealed all# I brea&hed Rtheir strongholdsS1 I made 6o er Ta-Iter atta&" them1 I &aptured their inhabitants1 I sei9ed their &attle1 until the Asiati&s abhorred Ta-Iter # (o not &on&ern yoursel* ith him1 *or the Asiati& is a &ro&odile on its shore: it snat&hes *rom a lonely road1 but it &annot sei9e *rom a populous to nJ Medenyt has been restored to its Nome1 its one side is irrigated as *ar as )em-0er# It is the de*ense against the bo men# Its alls are arli"e1 its soldiers many1 its *armers "no ho to bear arms1 apart *rom the *ree men ithin# <H# The region o* Ine& 8ed9 totals ten thousand men1 *ree &iti9ens ho are not ta,ed# /**i&ials are in it sin&e the time it as residen&e1 the borders are *irm1 the garrisons valiant# Many northerners irrigate it as *ar as the Northland1 ta,ed ith grain in the manner o* *ree men# For those ho do this1 this is the ay to surpass me# 6oo"1 it is the gate ay o* the NorthlandJ It has a&ted as a di"e as *ar as $ t-nen-nesuJ Abundant &iti9ens are the support o* the heart# !e are o* being surrounded by the soldiers o* the *oe# -aution 5H

prolongs li*e# I* your southern border is atta&"ed1 it means the bo men o* Ta Seti have put on the ar beltJ !uild buildings in the NorthlandJ As the name o* a man is not made small by his a&tions1 so a settled to n is not harmed# !uild a temple *or your statue# The *oe loves grieving the heart and vile deeds# The 2lory o) <in$ship <H# )ing )hety1 the ?usti*ied1 laid do n in tea&hingI '$e ho is silent o* heart to ards violen&e diminishes the land# (o not sayI 'It is ea"ness o* heartJ'1 and do not sla&"en your a&tions# $e ho opposes Mou disturbs the s"y# The monuments are sound *or a hundred years# I* the *oe understood this1 he ould not atta&" them# !ut there is no one ho has no enemy# The 6ord o* the T o Shores is one ho "no s1 and the )ing1 the 6ord o* -ourtiers1 is not *oolish1 *or as one ho is ise did he &ome *rom the ombA From a million men1 the Neter singled him out###A goodly o**i&e is "ingship1 it has no son1 no brother to maintain its memorial# !ut one man provides *or the otherI a man a&ts *or him ho as be*ore him1 so that hat he has done is preserved by his su&&essor# 6oo"1 a shame*ul deed o&&urred in my time: the Nome o* Thinis as ravagedJ Though it happened through my doing1 I learned it a*ter it as done# There as retribution *or hat I had done# For it is evil to destroy1 useless to restore hat one has damaged1 or to rebuild hat one has demolished# !e are o* itJ 0ith its li"e1 a blo is repaid1 and to every a&tion there is a response# .i-ine Husti'e <<# .eneration su&&eeds generation1 hile Amen1 ho "no s their &hara&ters1 has hidden himsel*# /ne &annot resist the 6ord o* the $and1 *or he rea&hes all that the eyes &an see###/ne should revere Amen on his path1 made o* &ostly stones1 *ashioned o* bron9e# As ater&ourse is repla&ed by ater&ourse1 so no river allo s itsel* to be &on&ealed1 and it brea"s the &hannel in hi&h it as hidden# So also1 the !a goes to the pla&e it "no s1 and strays not *rom its *ormer path# Ma"e orthy your house o* the A*terli*e1 ma"e *irm your station in the a*ter li*e1 by being upright1 by doing ?usti&e1 upon hi&h the hearts o* men rely# The loa* o* the upright is pre*erred to the 5<

o, o* the evildoer# 0or" *or Amen1 Amen ill also or" *or Mou: ith o**erings that ma"e the altar *lourish1 ith &ravings that pro&laim your name# Amen thin"s o* him ho or"s *or himJ 8ymn to the Creator Amen <5# 0ell tended is humanity - the &attle o* AmenI he made s"y and %arth *or their sa"e1 he subdued the ater monster1 he made breath *or their noses to live# They are his images1 ho &ame *rom his body# $e shines in the s"y *or their sa"e# $e made *or them plants and &attle1 *o l and *ish to *eed them# $e sle his *oes1 redu&ed his &hildren1 hen they thought o* ma"ing rebellion# $e ma"es daylight *or their sa"e1 he sails by to see them# $e has built his shrine around them1 hen they eep he hears# $e made *or them rulers in the egg1 leaders to raise the ba&" o* the ea"# $e made *or them s&ien&e as eapons1 to ard o** the blo o* events1 at&hing over them by day and by night# $e has punished the traitors among them1 as a man punishes his son *or the sa"e o* his house# For Amen "no s every name# Epilo$ue <@# (o no ill against my spee&h1 hi&h lays do n all the la s o* "ingship1 hi&h instru&ts Mou1 that Mou may rule the landJ And may Mou rea&h me ith none to a&&use MouJ (o not "ill one ho is &lose to Mou1 hom Mou have *avored1 Amen "no s him# $e is one o* the *ortunate ones on %arth### *or divine are they ho *ollo the )ingJ Ma"e yoursel* loved by everyone1 *or a good &hara&ter is remembered# 0hen time has passed1 may Mou be &alled I K$e ho ended the time o* trouble by those ho &ome a*ter the $ouse o* )hety1 in thin"ing o* hat has &ome today# 6oo"1 I have told Mou the best o* my thoughtsJ A&t by hat is set be*ore MouJ'

55

The Instru'tion o) Amenemat

To his son Nesu Senusret I #;th .ynasty - Middle <in$dom 'a%#I@I BCE

UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU 1R ! 2"E !eginning o* the instru&tion made by the Ma?esty o* )ing Sehetepibre1 son o* Re1 Amenemhat1 the ?usti*ied1 as he spo"e in a mission o* truth1 to his son the AlI-6ord#
T8E TEAC8IN2

Address to Senusret #% 8e said 7 ARisen as a Neter( hear ,hat I teIl /ou( so that /ou may rule the land( $o-ern the shores( and in'rease ,ell-&ein$G Be,are o) No&odies 5# !e are o* sub?e&ts1 ho are nobodies1 o* hose plotting one is not a are# (o not go near to them alone# Trust not a brother1 no1 not a *riend1 ma"e no intimates1 it is orthless# 0hen Mou lie do n1 guard your heart yoursel*# For no man has an adherent on the day o* oe# By .oin$ 2ood ne does not A-oid an Atta'+ @# I gave to the beggar1 I raised the orphan1 I gave to those ho ere nothing1 li"e to those ho ere something# !ut he ho ate my *ood raised opposition1 he hom I gave my hands1 used them to assail me1 earers o* my *ine linen loo"ed at me as i* they ere needy1 those per*umed ith my myrrh Rpoured ater hile earing it#S Remem&er 5hat has 8appened 4# Mou my living peers1 my partners among men1 ma"e *or me mourning su&h as has not been heard1 *or so great a &ombat had not yet been seenJ I* one *ights in the arena *orget*ul o* the past1 su&&ess ill elude him ho ignores hat he should "no # The Narrati-e o) the Assassination B# It as a*ter supper1 night had &ome# I as ta"ing an hour o* rest1 lying on 5@

my bed1 *or I as eary# As my heart began to *ollo sleep1 eapons *or my prote&tion ere turned against me1 hile I as li"e a sna"e o* the desert# I a o"e at the *ighting1 R&ame to mysel*S1 and *ound it as a &ombat o* the guard# $ad I Gui&"ly sei9ed eapons in my hand1 I ould have made the &o ards retreat# !ut no one is strong at night: no one &an *ight alone: no su&&ess is a&hieved ithout a helper# C# Thus bloodshed o&&urred hile I as ithout Mou: be*ore the &ourtiers had heard I ould hand over to Mou: be*ore I had sat ith Mou so as to advise Mou# For I had not prepared *or it1 had not e,pe&ted it1 had not *oreseen the *ailing o* the servants the e,&eptional nature o* this murder# $ad omen 7o* the harem8 ever marshaled troopsA Are rebels nurtured inside the pala&eA R/r did destroyers brea" into the pla&eAS R7It is8 a bad memory be&ause o* hat these miserable people did#S No harm had &ome to me sin&e my birth1 7and8 no one eGualed me as a doer o* deeds# The Con)ession o) E*'ellen'e D# I ?ourneyed to Mebu1 I returned to the (elta# $aving stood on the landKs borders1 I observed its interior# I rea&hed the borders o* the strongholds: by my strength and my being# I as grain-ma"er1 beloved o* Nepri# $apy honored me on every *ield# None hungered in my years# None thirsted in them# /ne sat be&ause I a&ted and spo"e o* mysel*: I had assigned everything to its pla&e# I subdued lions1 I &aptured &ro&odiles1 I repressed those o* 0a at1 I &aptured the Med?ay1 I made the Asiati&s do the dog al"# 1reparin$ 8is Son E# I built mysel* a house de&"ed ith gold1 its &eiling o* lapis la9uli1 alls o* silver1 *loors o* Va&a&ia oodW1 doors o* &opper1 bolts o* bron9e# The ser*s 7ho ever8 plotted against me# !e prepared against thisJ I* Mou "no this1 then Mou are its 6ord1 Mou the All-6ord# !ehold1 mu&h hatred is in the streets# The ise says KyesK1 the *ool says KnoK *or he has not understood it1 as his *a&e is la&"ing eyes1 7that Mou8 ere my o n tongue1 Senusret my son1 hen I 7still8 al"ed on my *eet1 7that Mou8 ere my o n heart1 hen my eyes still beheld Mou1 the &hild o* a happy hour# Con'ludin$ Ad-ise F# !ehold1 I made the beginning1 Mou ill tie the end# I have landed by the 54

dead1 7and8 Mou ear the 0hite -ro n o* AmenKs son# The seal is in its &orre&t pla&e1 7and8 ?ubilation has started *or Mou in the bar" o* Ra As&end to the throne *or a government better than most1 not li"e mineJ !e &ourageous1 raise your monuments1 establish your strongholds1 and be are o* those Mou "no 1 *or I do not ish them on the side o* your Ma?esty#'

5B

The Instru&tion o* Amenemope Chapter # #% 2i-e your ears and hear ,hat is said( 2i-e your mind o-er to their interpretation7 It is pro)ita&le to put them in your heart( But ,oe to him that ne$le'ts themG !et them rest in the shrine o) your insides That they may a't as a lo'+ in your heart3 No, ,hen there 'omes a storm o) ,ords( They ,ill &e a moorin$ post on your ton$ue% 5# I* you spend a li*etime ith these things in your heart1 Mou ill *ind it good *ortune: Mou ill dis&over my ords to be a treasure house o* li*e1 And your body ill *lourish upon earth# Chapter ; @# !e are o* stealing *rom a miserable man And o* raging against the &ripple# (o not stret&h out your hand to tou&h an old man1 Nor snip at the ords o* an elder# (onKt let yoursel* be involved in a *raudulent business1 Nor desire the &arrying out o* it: (o not get tired be&ause o* being inter*ered ith1 Nor return an ans er on your o n# The evildoer1 thro him Zin[ the &anal1 And he ill bring ba&" its slime# The north ind &omes do n and ends his appointed hour1 It is ?oined to the tempest: The thunder is high1 the &ro&odiles are nasty1 K/ hot-headed man1 hat are you li"eAK he &ries out1 and his voi&e 7rea&hes8 heaven# / Moon1 ma"e his &rime mani*estJ Ro that e may *erry the evil man a ay1 For e ill not a&t a&&ording to his evil nature: 6i*t him up1 give him your hand1 And leave him in the hands o* Amen: Fill his gut ith your o n *ood That he may be sated and ashamed# Something else o* value in the heart o* Amen Is to stop and thin" be*ore spea"ing# Chapter C 4# (o not get into a Guarrel ith the argumentative man Nor in&ite him ith ords: 2ro&eed &autiously be*ore an opponent1 And give ay to an adversary: Sleep on it be*ore spea"ing1 For a storm &ome *orth li"e *ire in hay 5C

is The hot-headed man in his appointed time# May you be restrained be*ore him: 6eave him to himsel*1 And Amen ill "no ho to ans er him# I* you spend your li*e ith these things in your heart1 Mour &hildren shall behold them# Chapter : B# The hot-headed man in the temple Is li"e a tree gro n indoors: /nly *or a moment does it put *orth roots# It rea&hes its end in the &arpentry shop1 It is *loated a ay *ar *rom its pla&e1 /r *ire is its *uneral pyre# The truly temperate man sets himsel* apart1 $e is li"e a tree gro n in a sunlit *ield1 !ut it *lourishes1 it doubles its yield1 It stands be*ore its o ner: Its *ruit is something s eet1 its shade is pleasant1 And it rea&hes its end as a statue# Chapter ? C# (o not ta"e by violen&e the shares o* the temple1 (o not be grasping1 and you ill *ind overabundan&e: (o not ta"e a ay a temple servant In order to a&Guire the property o* another man# (o not say today is the same as tomorro 1 /r ho ill matters &ome to passA 0hen tomorro &omes1 today is past: The deep aters sin" *rom the &anal ban"1 -ro&odiles are un&overed1 the hippopotamuses are on dry land1 And the *ishes gasping *or air: The olves are *at1 the ild *o l in *estival1 And the nets are drained# D# %very temperate man in the temple says1 '.reat is the benevolen&e o* Ra#' Fill yoursel* ith silen&e1 you ill *ind li*e1 And your body shall *lourish upon earth# Chapter B E# (o not displa&e the surveyorKs mar"er on the boundaries o* the arable land1 Nor alter the position o* the measuring line: (o not be greedy *or a plot o* land1 Nor overturn the boundaries o* a ido # As *or the road in the *ield orn do n by time1 $e ho ta"es it violently *or *ields1 I* he traps by de&eptive attestations1 0ill be lassoed by the might o* the moon# F# To one ho has done this on earth1 pay attention1 For he is a ea" enemy: $e is an enemy overturned inside himsel*: 6i*e is ta"en *rom his eye: $is 5D

household is hostile to the &ommunity1 $is storerooms are toppled over1 $is property ta"en *rom his &hildren1 And to someone else his possessions given# <H# Ta"e &are not to topple over the boundary mar"s o* the arable land1 Not *earing that you ill be brought to &ourt: Man appeases Amen by the might o* the 6ord 0hen he sets straight the boundaries o* the arable land# <<# (esire1 then1 to ma"e yoursel* prosper1 And ta"e &are *or the 6ord o* All: (o not trample on the *urro o* someone else1 Their good order ill be pro*itable *or you# <5# So plough the *ields1 and you ill *ind hatever you need1 And re&eive the bread *rom your o n threshing *loorI !etter is the bushel hi&h Amen gives you Than *ive thousand de&eit*ully gotten: They do not spend a day in the storehouse or arehouse1 They are no use *or dough *or beer: Their stay in the granary is short-lived1 0hen morning &omes they ill be s ept a ay# !etter1 then1 is poverty in the hand o* Amen Than ri&hes in the storehouse: !etter is bread hen the mind is at ease Than ri&hes ith an,iety# Chapter J <@# (o not set your heart upon see"ing ri&hes1 For there is no one ho &an ignore (estiny and Fortune: (o not set your thoughts on e,ternal matters: For every man there is his appointed time# <4# (o not e,ert yoursel* to see" out e,&ess And your ealth ill prosper *or you: I* ri&hes &ome to you by the*t They ill not spend the night ith you: As soon as day brea"s they ill not be in your household: Although their pla&es &an be seen1 they are not there# <B# 0hen the earth opens up its mouth1 it levels him and s allo s him up1 And it dro ns him in the deep: They have made *or themselves a great hole hi&h suites them# And they have sun" themselves in the tomb: /r they have made themselves ings li"e geese1 And they *ly up to the s"y# (o not be pleased ith yoursel* 7be&ause o*8 ri&hes a&Guired through robbery1 Neither &omplain about poverty# I* an o**i&er &ommands one ho goes in *ront o* him1 $is &ompany leaves him: The boat o* the &ovetous is abandoned Zin[ 5E

the mud1 0hile the s"i** o* the truly temperate man sails on# 0hen he rises you shall meditate upon Amun1 Saying1 '.rant me prosperity and health#' And he ill give you your ne&essities *or li*e1 And you ill be sa*e *rom *ear# Chapter D <C# Set your good deeds throughout the orld That you may greet everyone: They ma"e re?oi&ing *or the 0isdom1 And spit against the %vil# )eep your tongue sa*e *rom ords o* detra&tion1 And you ill be the loved one o* the people1 Then you ill *ind your pla&e ithin the temple And your o**erings among the bread deliveries o* your lord: Mou ill be revered1 hen you are &on&ealed in your grave1 And be sa*e *rom the might o* Amen# <D# (o not a&&use a man1 0hen the ne s o* an es&ape is &on&ealed# I* you hear something good or bad1 Say it outside1 here it is not heard: Set a good report on your tongue1 0hile the bad thing is &overed up inside you# Chapter I <E# (o not *raterni9e ith the hot-tempered man1 Nor approa&h him to &onverse# Sa*eguard your tongue *rom ans ering your superior1 And ta"e &are not to spea" against him# (o not allo him to &ast ords only to entrap you1 And be not too *ree in your reply: 0ith a man o* your o n station dis&uss the reply: And ta"e &are o* spea"ing thoughtlessly: 0hen a manKs heart is upset1 ords travel *aster Than ind and rain# $e is ruined and &reated by his tongue1 And yet he spea"s slander: $e ma"es an ans er deserving o* a beating1 For its or" is evil: $e sails among all the orld1 !ut his &argo is *alse ords: $e a&ts the *erryman in "nitting ords: $e goes *orth and &omes ba&" arguing# <F# !ut hether he eats or hether he drin"s inside1 $is a&&usation 7 aits *or him8 ithout# The day hen his evil deed is brought to &ourt Is a disaster *or his &hildren# $e is li"e a ol* &ub in the *armyard1 And he turns one eye to the other 7sGuinting81 For he sets *amilies to argue# $e goes be*ore all the ind li"e &louds1 $e dar"ens his &olor in the sun: $e &ro&"s his tail li"e a baby &ro&odile1 $e &urls himsel* up to in*li&t harm1 $is lips are s eet1 but his tongue is bitter1 And *ire burns inside him# 5H# (o not *ly up to ?oin that man Not *earing you ill be brought to a&&ount# 5F

Chapter #@ 5<# (o not address your intemperate *riend in your unrighteousness1 Nor destroy your o n mind: (o not say to him1 'May you be praised1 not meaning it 0hen there is *ear ithin you# (o not &onverse *alsely ith a man1 For it is the abomination o* Amen# (o not separate your mind *rom your tongue1 All your plans ill su&&eed# Mou ill be important be*ore others1 0hile you ill be se&ure in the hand o* Amen# 55# Amen hates one ho *alsi*ied ords1 $is great abomination is dupli&ity# Chapter ## 5@# (o not &ovet the property o* the dependent Nor hunger *or his bread: The property o* a dependent blo&"s the throat1 It is vomit *or the gullet# I* he has engendered it by *alse oaths1 $is heart slips ba&" inside him# It is through the disa**e&ted that su&&ess is lost1 !ad and good elude# 54# I* you are at a loss be*ore your superior1 And are &on*used in your spee&hes1 Mour *lattering are turned ba&" ith &urses1 And your humble a&tion by beatings# 0hoever *ills the mouth ith too mu&h bread s allo s it and spits up1 So he is emptied o* his good# 5B# To the e,amination o* a dependant give thought 0hile the sti&"s tou&h him1 And hile all his people are *ettered ith mana&lesI 0ho is to have the e,e&utionA 0hen you are too *ree be*ore your superior1 Then you are in bad *avor ith your subordinates1 So steer a ay *rom the poor man on the road1 That you may see him but "eep &lear o* his property# Chapter #; 5C# (o not &ovet the property o* an o**i&ial1 And do not *ill your mouth ith too mu&h *ood e,travagantly: I* he sets you to manage his property1 Respe&t his1 and yours ill prosper# 5D# (o not deal ith the intemperate man1 Nor asso&iate yoursel* to a disloyal party# @H

5E# I* you are sent to transport stra 1 Respe&t its a&&ount: I* a man is dete&ted in a dishonest transa&tion1 Never again ill he be employed# Chapter #C 5F# (o not lead a man astray ith reed pen or papyrus do&ument: It is the abomination o* Amen# (o not itness a *alse statement1 Nor remove a man *rom the list by your order: (o not enroll someone ho has nothing1 Nor ma"e your pen be *alse# I* you *ind a large debt against a poor man1 Ma"e it into three parts: Release t o o* them and let one remain: Mou ill *ind it a path o* li*e: Mou ill pass the night in sound sleep: in the morning Mou ill *ind it li"e good ne s# @H# !etter it is to be praised as one loved by men Than ealth in the storehouse: !etter is bread hen the mind is at ease Than ri&hes ith troubles# Chapter #: @<# (o not pay attention to a person1 Nor e,ert yoursel* to see" out his hand1 I* he says to you1 'ta"e a bribe1' It is not an insigni*i&ant matter to heed him: (o not avert your glan&e *rom him1 nor bend do n your head1 Nor turn aside your ga9e# Address him ith your ords and say to him greetings: 0hen he stops1 your &han&e ill &ome: (o not repel him at his *irst approa&h1 Another time he ill be brought to ?udgment# Chapter #? @5# (o ell1 and you ill attain in*luen&e# (o not dip your reed against the one ho sins# The bea" o* the Ibis is the *inger o* the s&ribe: Ta"e &are not to disturb it: Tehuti rests in the temple o* )hmun1 0hile his eye travels around the T o 6ands: I* he sees one ho sins ith his *inger that is1 a *alse s&ribe1 he ta"es a ay his provisions by the *lood# As *or a s&ribe ho sins ith his *inger1 $is son shall not be enrolled# @@# I* you spend your li*e ith these things in your heart1 Mour &hildren shall see them# @<

Chapter #B @4# (o not unbalan&e the s&ale nor ma"e the eights *alse1 Nor diminish the *ra&tions o* the grain measure: (o not ish *or the grain measures o* the *ields And then &ast aside those o* the treasury# Tehuti sits by the balan&e1 0hile his heart is the plummet# 0here is a spirit as great as "no ledge The one ho dis&overed these things1 to &reate themA @B# (o not get *or yoursel* short eights: I* you see someone &heating1 At a distan&e you must pass him by# (o not be avari&ious *or &opper1 And ab?ure *ine &lothes: 0hat good is one &loa"ed in *ine linen oven as me"1 0hen he &heats be*ore Amen# 0hen gold is heaped upon gold1 At daybrea" it turns to lead# Chapter #J @C# !e are o* robbing the grain measure To *alsi*y its *ra&tions: (o not a&t rong*ully through *or&e1 Although it is empty inside: May you have it measure e,a&tly as to its si9e1 Mour hand stret&hing out ith pre&ision# @D# Ma"e not *or yoursel* a measure o* t o &apa&ities1 For then it is to ard the depths that you ill go# The measure is the re*le&tion o* light# Its abomination is the one ho ta"es# As *or a grain measurer ho multiplies and subtra&ts1 $is eye ill seal up against him# @E# (o not re&eive the harvest ta, o* a &ultivator1 Nor bind up a papyrus against him to lead him astray# (o not enter into &ollusion ith the grain measurer1 Nor play ith the seed allotment1 More important is the threshing *loor *or barley Than s earing by the .reat Throne# Chapter #D @F# (o not go to bed *earing tomorro 1 For hen day brea"s hat is tomorro A Man "no s not hat tomorro isJ Amen is su&&ess1 Man is *ailure# The ords hi&h men say pass on one side1 The things hi&h Amen does pass on another side# 4H# (o not say1 'I am ithout *ault1' Nor try to see" out trouble# Fault is the @5

business o* Amen1 It is lo&"ed up ith his seal# There is no su&&ess in the hand o* Amen1 Nor is there *ailure be*ore $im: I* he turns himsel* about to see" out su&&ess1 In a moment $e destroys him# 4<# !e strong in your heart1 ma"e your mind *irm1 (o not steer ith your tongue: The tongue o* a man is the steering oar o* a boat1 And the 6ord o* All is its pilot# Chapter #I 45# (o not enter the &oun&il &hamber in the presen&e o* a magistrate And then *alsi*y your spee&h# (o not go up and do n ith your a&&usation 0hen your itnesses stand readied# (o not overstate through oaths in the name o* your lord1 Through pleas in the pla&e o* Guestioning# 4@# Tell the truth be*ore the magistrate1 lest he gain po er over your body: I* you &ome be*ore him the ne,t day1 $e ill &on&ur ith all you say: $e ill present your &ase in &ourt be*ore the -oun&il o* the Thirty1 And it ill be lenient another time as ell# Chapter ;@ 44# (o not &orrupt the people o* the la &ourt1 Nor put aside the ?ust man1 (o not agree be&ause o* garments o* hite1 Nor a&&ept one in rags# Ta"e not the gi*t o* the strong man1 Nor repress the ea" *or him# ;usti&e is a onder*ul gi*t o* Amen1 And $e ill render it to homever he ishes# The strength o* one li"e him Saves a poor ret&h *rom his beatings# 4B# (o not ma"e *alse enrollment lists1 For they are a serious a**air deserving death: They are serious oaths o* the "ind promising not to misuse an o**i&e1 And they are to be investigated by an in*ormer# 4C# (o not *alsi*y the ora&les on a papyrus And 7thereby8 alter the designs o* Amen# (o not arrogate to yoursel* the might o* Amen As i* (estiny and Fortune did not e,ist# 4D# $and property over to its right*ul o ners1 And see" out li*e *or yoursel*: 6et not your heart build in their house1 *or then your ne&" ill be on the e,e&ution blo&"# @@

Chapter ;# 4E# (o not say1 I have *ound a strong prote&tor And no I &an &hallenge a man in my to n# (o not say1 I have *ound an a&tive inter&essor1 And no I &an &hallenge him hom I hate# 4F# Indeed1 you &annot "no the plans o* Amen: Mou &annot per&eive tomorro # Sit yoursel* at the hands o* Amen: Mour tranGuility ill &ause them to open# BH# As *or the &ro&odile deprived o* his tongue1 the *ear o* him is negligible# %mpty not your soul to everybody And do not diminish thereby your importan&e: (o not &ir&ulate your ords to others1 Nor *raterni9e ith one ho is too &andid# B<# !etter is a man hose "no ledge is inside him Than one ho tal"s to disadvantage# /ne &annot run to attain per*e&tion: /ne &annot &reate only to destroy it# Chapter ;; B5# (o not &astigate your *riend in a dispute1 And do not let him say his innermost thoughts: (o not *ly up to greet him 0hen you do not see ho he a&ts# May you *irst &omprehend his a&&usation And &ool do n your opponent# B@# 6eave it to him and he ill empty his soul: Sleep "no s ho to *ind him out: Ta"e his *eet1 do not bother him: Fear him1 do not underestimate him# Indeed1 you &annot "no the plans o* Amen1 Mou &annot per&eive tomorro # Sit yoursel* at the hands o* Amen: Mour tranGuility ill &ause them to open# Chapter ;C B4# (o not eat a meal in the presen&e o* a magistrate1 Nor set to spea"ing *irst# I* you are satis*ied ith *alse ords1 %n?oy yoursel* ith your spittle# BB# 6oo" at the &up in *ront o* you1 And let it su**i&e your need# %ven as a noble is important in his o**i&e1 $e is li"e the abundan&e o* a ell hen it is dra n# @4

Chapter ;: BC# (o not listen to the a&&usation o* an o**i&ial indoors1 And then repeat it to another outside# (o not allo your dis&ussions to be brought outside So that your heart ill not be grieved# BD# The heart o* a man is the voi&e o* his soul1 So ta"e &are not to slight it: A man ho stands at the side o* an o**i&ial Should not have his name "no n in the street# Chapter ;? BE# (o not ?eer at a blind man nor tease a d ar*1 Neither inter*ere ith the &ondition o* a &ripple: (o not taunt a man ho is in the hand o* Amen1 Nor s&o l at him i* he errs# BF# Man is &lay and stra 1 And Amen is his potter: $e overthro s and he builds daily1 $e impoverishes a thousand i* $e ishes# $e ma"es a thousand into e,aminers1 0hen $e is in $is hour o* li*e# $o *ortunate is he ho rea&hes the A*terli*e1 0hen he is sa*e in the hand o* Amen# Chapter ;B CH# (o not stay in the tavern And ?oin someone greater than you1 0hether he be high or lo in his station1 An old man or a youth: !ut ta"e as a *riend *or yoursel* someone &ompatible: The sun is help*ul though he is *ar a ay# C<# 0hen you see someone greater than you outside1 And attendants *ollo ing him1 respe&t him# And give a hand to an old man *illed ith beer: Respe&t him as his &hildren ould# C5# The strong arm is not ea"ened hen it is un&overed1 The ba&" is not bro"en hen one bends it: !etter is the poor man ho spea"s s eet ords1 Than the ri&h man ho spea"s harshly# C@# A pilot ho sees into the distan&e 0ill not let his ship &apsi9e# Chapter ;J @B

C4# (o not reproa&h someone older than you1 For he has seen the Sun be*ore you: (o not let yoursel* be reported to the elders hen he rises1 0ith the ords1 'Another young man has reproa&hed an elder#' 3ery si&" in the sight o* men is a young man ho reproa&hes an elder# CB# 6et him beat you ith your hands *olded1 6et him reproa&h you hile you "eep Guiet# Then hen you &ome be*ore him in the morning1 $e ill give you bread *reely# Chapter ;D CC# (o not e,pose a ido i* you have &aught her in your *ields1 Nor *ail to give ay i* she is a&&used# (o not turn a stranger a ay *rom your oil ?ar That it may be made double *or your *amily# Amen loves him ho &ares *or the poor1 More than him ho respe&ts the ealthy# Chapter ;I CD# (o not turn people a ay *rom &rossing the river 0hen you have room in your *erryboat: I* a steering oar is given you in the midst o* the deep aters1 So bend ba&" your hands to ta"e it up# It is not an abomination in the hand o* Amen I* the passenger is not &ared *or# CE# (o not a&Guire a *erryboat on the river1 And then attempt to see" out its *ares: Ta"e the *are *rom the man o* means1 !ut 7also8 a&&ept the destitute 7 ithout &harge8# Chapter C@ CF# Mar" *or your sel* these thirty &haptersI They please1 they instru&t1 They are the *oremost o* all boo"s: They tea&h the ignorant# I* they are read to an ignorant man1 $e ill be puri*ied through them# Sei9e them: put them in your mind And have men interpret them1 e,plaining as a Namhir# As to a s&ribe ho is e,perien&ed in his position1 $e ill *ind himsel* orthy o* being %nderase# It is *inished# !y the riting o* Senu1 son o* the Righteous *ather 2amiu# @C

The 2rophe&ies o* Ne*erti

T8E 1R 18EC/

#% There ,as a time ,hen the ma9esty o) <in$ Sne)ru( the 9usti)ied( ,as &ene)i'ent in this ,hole land% 5# /n one o* those days the magistrates o* the residen&e entered the pala&e to o**er greetings# And they ent out having o**ered greetings in a&&ordan&e ith their daily &ustom# Then his ma?esty said to the seal-bearer at his sideI '.o1 bring me the magistrates o* the residen&e ho have gone *rom here a*ter todayKs greetings#' @# They ere ushered in to him straight ay and ere on their bellies be*ore his ma?esty a se&ond time# $is ma?esty said to themI '-omrades1 I have had you summoned in order that you see" out *or me a son o* yours ho is ise1 or a brother o* yours ho e,&els1 or a *riend o* yours ho has done a noble deed1 so that he may spea" to me some *ine ords1 &hoi&e phrases at the hearing o* hi&h my ma?esty may be entertained#' 4# They ere on their bellies be*ore his ma?esty on&e more# Then they spo"e be*ore his ma?estyI 'There is a great re&tor-priest o* !astet1 / "ing1 our lord1 Ne*erti by name# $e is a &iti9en ith valiant arm1 a s&ribe e,&ellent ith his *ingers1 a gentleman o* greater ealth than any peer o* his# May he be brought *or your ma?esty to seeJ' Said his ma?estyI '.o1 bring him to meJ' $e as ushered in to him straight ay1 and he as on his belly be*ore his ma?esty# B# $is ma?esty saidI '-ome1 Ne*erti1 my *riend1 spea" to me some *ine ords1 &hoi&e phrases at the hearing o* hi&h my ma?esty may be entertainedJ' Said the re&tor-priest Ne*ertiI '/* hat has happened or o* hat ill happen1 / "ing1 my lordA' Said his ma?estyI '/* hat ill happen# As soon as today is here1 it is passed over#' $e stret&hed out his hand to a bo, o* riting eGuipment1 too" s&roll and palette and began to put into riting the ords o* the re&tor-priest Ne*erti1 that ise man o* the %ast1 servant o* !astet in her %ast1 and native o* the nome o* /n# @D

C# As he deplored hat had happened in the land1 evo"ed the state o* the %ast1 ith Asiati&s roaming in their strength1 *rightening those about to harvest and sei9ing &attle *rom the plough1 he saidI Stir1 my heart1 !e ail this land1 *rom hi&h you have sprungJ 0hen there is silen&e be*ore evil1 And hen hat should be &hided is *eared1 Then the great man is overthro n in the land o* your birth# Tire not hile this is be*ore you# D# Rise against hat is be*ore youJ 6o1 the great no longer rule the land1 0hat as made has been unmade1 Ra should begin to re&reateJ The land is Guite perished1 no remnant is le*t1 Not the bla&" o* a nail is spared *rom its *ate# Met hile the land su**ers1 none &are *or it1 None spea"1 none shed tearsI '$o *ares this landJ' The sun dis"1 &overed1 shines not *or people to see1 /ne &annot live hen &louds &on&eal1 All are numb *rom la&" o* it# E# I shall des&ribe hat is be*ore me1 I do not *oretell hat does not &omeI (ry is the river o* )emit1 /ne &rosses the ater on *oot: /ne see"s ater *or ships to sail on1 Its &ourse having turned into shore land# Shore land ill turn into ater1 0ater&ourse ba&" into shore land# South ind ill &ombat north ind1 S"y ill la&" the single ind# F# A strange bird ill breed in the (elta marsh1 $aving made its nest beside the people1 The people having let it approa&h by de*ault# Then perish those delight*ul things1 The *ishponds *ull o* *ish-eaters1 Teeming ith *ish and *o l# All happiness has vanished1 The land is bo ed do n in distress1 / ing to those *eeders1 Asiati&s ho roam the land# Foes have risen in the %ast1 Asiati&s have &ome do n to )emit# I* the *ortress is &ro ded (esert *lo&"s ill drin" at the river o* )emit1 Ta"e their ease on the shores *or la&" o* one to *ear For this land is to-and-*ro1 "no ing not hat &omes1 0hat- ill-be being hidden a&&ording as one saysI '0hen sight and hearing *ail the mute leads#' I sho you the land in turmoil1 0hat should not be has &ome to pass# Men ill sei9e eapons o* ar*are1 The land ill live in uproar# Men ill ma"e arro s o* &opper1 0ill &rave blood *or bread1 0ill laugh aloud at distress# None ill eep over death1 None ill a"e *asting *or death1 %a&h manKs heart is *or himsel*# Mourning is not done today1 $earts have Guite abandoned it# A man sits ith his ba&" turned1 0hile one slays another# I sho you the son as enemy1 the brother as *oe1 A man slaying his *ather# @E

<H# %very mouth is *ull o* 'ho I ish' All happiness has vanished: The land is ruined1 its *ate de&reed1 (eprived o* produ&e1 la&"ing in &rops1 0hat as made has been unmade# /ne sei9es a manKs goods1 gives them to an outsider1 I sho you the master in need1 the outsider stated1 The la9y stu**s himsel*1 the a&tive is needy# /ne gives only ith hatred1 To silen&e the mouth that spea"s: To ans er a spee&h the arm thrusts a sti&" /ne spea"s by "illing him# Spee&h *alls on the heart li"e *ire1 /ne &annot endure the ord o* mouth# <<# The land is shrun"1 its rulers are many1 It is bare1 its ta,es are great: The grain is lo 1 the measure is large1 It is measured to over*lo ing# Ra ill ithdra *rom man"indI Though he ill rise at his hour1 /ne ill not "no hen noon has &ome: No one ill dis&ern his shado 1 No *a&e ill be da99led by seeing him1 No eyes ill moisten ith ater# $e ill be in the s"y li"e the moon1 $is nightly &ourse un&hanged1 $is rays on the *a&e as be*ore# <5# I sho you the land in turmoilI The ea"-armed is strong-armed1 /ne salutes him ho saluted# I sho you the undermost uppermost1 0hat as *umed on the ba&" turns the belly# Men ill live in the graveyard1 The beggar ill gain ri&hes1 The great ill rob to live# The poor ill eat bread1 .one *rom the earth is the nome o* /n1 The birthpla&e o* every Neter# <@# Then a "ing ill &ome *rom the South1 ;usti*ied1 by name1 Son o* a oman o* Ta-Seti1 &hild o* +pper %gypt# $e ill ta"e the hite &ro n1 $e ill ear the red &ro n: $e ill ?oin the T o Mighty /nes1 $e ill please the T o 6ords ith hat they ish1 0ith *ield-&ir&ler in his *ist1 oar in his grasp# Re?oi&e1 / people o* his time1 The son o* man ill ma"e his name *or all eternityJ The evil-minded1 the treason-plotters1 They suppress their spee&h in *ear o* him: Asiati&s ill *all to his s ord1 6ibyans ill *all to his *lame1 Rebels to his rath1 traitors to his might1 As the isdom on his bro subdues the rebels *or him# /ne ill build the 0alls-o*-the-Ruler1 To bar Asiati&s *rom entering )emit: They shall beg ater as suppli&ants1 So as to let their &attle drin"# Then /rder ill return to its seat1 0hile -haos is driven a ay# Re?oi&e he ho may behold1 he ho may attend the "ingJ And he ho is ise ill libate *or me1 0hen he sees *ul*illed hat I have spo"enJ It is *inished#

@F

1apyrus o) Moral pre'epts

C;nd .ynasty > 'a% C@? BCE

#% Ma+e it not in a heart o) a mother to enter into &itterness% <ill not( nor e*pose yoursel) to &e +illed( Ma+e not a 'ompanion o) a ,i'+ed man( it is an a&omination% .o not do a)ter the ad-i'e o) a )ool( .o not a&use or relinKuish your 'hildren till they are old( and ha-e in'reased in a$e and stren$th% 5# May it not happen to you to maltreat an in*erior1 and may it happen to you to respe&t the venerable1 May it not happen to you to maltreat your i*e hose strength is less than yours1 but may she *ind in you a prote&tor1 (o not &urse him ho helps you1 May it not happen to you to &ause your in*ant to su**er1 i* he is ea"1 7on the &ontrary8 assist him1 (o not abandon one son to another o* your sons1 ho is stronger or more &ourageous1 (o not amuse yoursel* or play upon those ho are dependent upon you1 (o not allo your son to be *amiliar ith a married oman# @# (o not pervert the heart o* your a&Guaintan&e1 i* he is pure# (o not ta"e a haughty attitude# 4# Truth is sent by Amen# B# %ven i* he ere an important person1 a man hose nature is evil does not "no ho to remain upright#' C# -elebrate the *east o* Amen and begin it at the &orre&t time# It is unpleasant in the land hen Amen i* *orgotten# D# !e &are*ul to avoid the mista"e o* lyingI it ill prevent you *rom *ighting the torment inside yoursel*# E# -hoose hat is good to say and "eep bad ords prisoner in your body# F# )eep a loving heart hose ords stay hidden# Amen ill provide *or your needs# Amen listens to hat you say: your o**ering o* prayer ill be a&&eptable enough# 4H

<H# %veryone &an master their o n nature i* the isdom hi&h he has been taught has made that nature stable# <<# A la9y man never gets around to doing anything# $e ho "no s ho to ma"e plans is orthy o* &onsideration# <5# (o not ?oin a &ro d that you meet hen it has gathered to *ight# )eep a ay *rom rebels# <@# .ive ba&" in abundan&e the bread your mother gave you# Support her as she supported you# <4# 2our out the ater o* libation *or your *ather and mother ho rest in the valley o* death# The an&estors ill bear itness to this ?ust a&t# <B# S&orn the oman ho has a bad reputation in your to n: do not loo" at her as she passes# (o not try to sleep ith her# <C# Marry a oman hen you are young1 and let her have &hildren hile you are young1 all ill go ell *or the man hose household is numerous# <D# (istan&e yoursel* *rom the rebel: do not ma"e a *riend o* him# Ma"e *riends ith the ?ust and righteous man hose a&tions you have observed# <E# !uild your o n home *or yoursel* and do not assume that your parents house ill &ome to you by right# <F# (o not eat bread ithout giving some to those near you ho do not have anything to eat1 sin&e the bread is eternal hile man does not last# 5H# (o not sit do n hen there is a person standing ho is older than you or hose ran" is higher than yours# 5<# Mou ill "no happiness i* your li*e is lived ithin the limits set by the ill o* Amen# 55# (o not *ill your heart ith desire *or the goods o* others1 but rather &on&ern yoursel* ith hat you have built up yoursel*# 4<

5@# 0hen death &omes1 it embra&es the old li"e a &hild in the arms o* its mother# 54# (o not lose yoursel* in the e,terior orld to the e,tent that you negle&t the pla&e o* your eternal rest# It is *inished *rom beginning to end1 as it as *ound in riting#

45

1ro-er&s Attested )rom the Temple o) Amen o) Ipet-isut (Called <arna+) ca. #CI#>#C?# BCE 4rom the uter Temple

1 . The &est and shortest road to,ards +no,led$e o) truth is Nature% 1 . For every ?oy there is a pri&e to be paid# 1 . I* his heart rules him1 his &ons&ien&e ill soon ta"e the pla&e o* the rod# 1 . 0hat you are doing does not matter so mu&h as hat you are learning *rom doing it# 6 )t is #etter not to know and to know that one does not know1 than presumptuously to attribute some random meaning to symbols# 1 . I* you sear&h *or the "aws of harmony1 you ill *ind know"edge# 1 . I* you are sear&hing *or a 7eter1 observe 7atureJ 1 . %,uberan&e is a good stimulus to ards a&tion1 but the inner light gro s in silen&e and &on&entration# 1 . Not the greatest Master &an go even one step *or his dis&iple: in himsel* he must e,perien&e ea&h stage o* developing &ons&iousness# There*ore he ill know nothing *or hi&h he is not ripe# 1 . The body is the house o* Amen# That is hy it is said1 'Man "no thysel*#' 1 1 . True tea&hing is not an a&&umulation o* "no ledge: it is an a a"ing o* &ons&iousness hi&h goes through su&&essive stages# 11. The man ho "no s ho to lead one o* his brothers to ards hat he has "no n may one day be saved by that very brother# 11. 2eople bring about their o n undoing through their tongues# 11. I* one tries to navigate un"no n aters one runs the ris" o* ship re&"# 6eave him in error ho loves his error# 11

11. %very man is ri&h in e,&uses to sa*eguard his pre?udi&es1 his instin&ts1 and his opinions# 11. To "no means to re&ord in oneKs memory: but to understand means to blend ith the thing and to assimilate it in onesel*# 11. There are t o "inds o* errorI #"ind credu"ity and !iecemea" criticism# Never believe a ord ithout putting its truth to the test: dis&ernment does not gro in la9iness: and this *a&ulty o* dis&ernment is indispensable to the See"er# Sound s"epti&ism is the ne&essary &ondition *or good dis&ernment: but !iecemea" criticism is an error. 11. 6ove is one thing1 "no ledge is another# 11. True sages are those ho give hat they have1 ithout meanness and ithout se&retJ <F# An ans er brings no illumination unless the Guestion has matured to a point here it gives rise to this ans er hi&h thus be&omes its *ruit# There*ore learn ho to put a Guestion# 5H# 0hat reveals itsel* to me &eases to be mysteriousO*or me alone: i* I unveil it to anyone else1 he hears mere ords hi&h betray the living sense: 2ro*anation1 but never revelation# 11. The *irst &on&erning the Kse&retsKI a"" cognition comes from inside: e are there*ore initiated only by ourselves1 but the Master gives the "eys# 11. The se&ond &on&erning the K ayKI the see"er has need o* a Master to guide him and li*t him up hen he *alls1 to lead him ba&" to the right ay hen he strays# 11. +nderstanding develops by degrees# 11. As to deserving1 "no that the gi*t o* $eaven is *ree: this gi*t o* )no ledge is so great that no e**ort hatever &ould hope to KdeserveK it# 11. I* the Master tea&hes hat is error1 the dis&ipleKs submission is slavery: i* he tea&hes truth1 this submission is ennoblement# 11. There gro s no heat here there is no grain# 11. The only thing that is humiliating is helplessness# 44

4rom the Inner Temple 11. An ans er i* pro*itable in proportion to the intensity o* the Guest# 11. 6isten to your &onvi&tion1 even i* they seem absurd to your reason# 11. )no the orld in yoursel*# Never loo" *or yoursel* in the orld1 *or this ould be to pro?e&t your illusion# 11. To tea&h one must "no the nature o* those hom one is tea&hing# 11. In every vital a&tivity it is the path that matters# 11. The ay o* "no ledge is narro # 11. %a&h truth you learn ill be1 *or you1 as ne as i* it had never been ritten# 11. The only a&tive *or&e that arises out o* possession is *ear o* losing the ob?e&t o* possession# 11. I* you de*y an enemy by doubting his &ourage you double it# 11. The nut doesnKt reveal the tree it &ontains# 11. For "no ledge ### you should "no that pea&e is an indispensable &ondition o* getting it# 11. The *irst thing ne&essary in tea&hing is a master: the se&ond is a pupil &apable o* &arrying on the tradition# 11. 2ea&e is the *ruit o* a&tivity1 not o* sleep# 11. %nvious greed must govern to possess and ambition must possess to govern# 11. 0hen the governing &lass isnKt &hosen *or Guality it is &hosen *or material ealthI this al ays means de&aden&e1 the lo est stage a so&iety &an rea&h# 11. T o tenden&ies govern human &hoi&e and e**ort1 the sear&h a*ter Guantity and the sear&h a*ter Guality# They &lassi*y man"ind# Some *ollo MaKat1 others see" the ay o* animal instin&t# 11. Nualities o* a moral order are measured by deeds# 11. /ne *oot isnKt enough to al" ith# 11. /ur senses serve to a**irm1 not to "no # 4B

11. 0e mustnKt &on*use mastery ith mimi&ry1 "no ledge ith superstitious ignoran&e# 11. 2hysi&al &ons&iousness is indispensable *or the a&hievement o* "no ledge# 11. A man &anKt be ?udge o* his neighborKs intelligen&e# $is o n vital e,perien&e is never his neighborKs# 11. No dis&ussion &an thro light i* it anders *rom the real point# 11. Mour body is the temple o* "no ledge# 11. %,perien&e ill sho you1 a Master &an only point the ay# 11. A house has the &hara&ter o* the man ho lives in it# 11. All organs or" together in the *un&tioning o* the hole# 11. A manKs heart is his o n Neter# 11. A pupil may sho you by his o n e**orts ho mu&h he deserves to learn *rom you# 11. Routine and pre?udi&e distort vision# %a&h man thin"s his o n hori9on is the limit o* the orld# 11. Mou ill *ree yoursel* hen you learn to be neutral and *ollo the instru&tions o* your heart ithout letting things perturb you# This is the ay o* MaKat# 11. ;udge by &ause1 not by e**e&t# 11. .ro th in &ons&iousness doesnKt depend on the ill o* the intelle&t or its possibilities but on the intensity o* the inner urge# 11. %very man must a&t in the rhythm o* his time ### su&h is isdom# 11. Men need images# 6a&"ing them they invent idols# !etter then to *ound the images on realities that lead the true see"er to the sour&e# 11. MaKat1 ho lin"s universal to terrestrial1 the divine ith the human is in&omprehensible to the &erebral intelligen&e# 11. $ave the isdom to abandon the values o* a time that has passed and pi&" out the &onstituents o* the *uture# An environment must be suited to the age and men to their environment# 11

11. %veryone *inds himsel* in the orld here he belongs# The essential thing is to have a *i,ed point *rom hi&h to &he&" its reality no and then# 11. Al ays at&h and *ollo nature# 11. A phenomenon al ays arises *rom the intera&tion o* &omplementaries# I* you ant something loo" *or the &omplement that ill eli&it it# Set &auses $orus# $orus redeems Set# 11. All seed ans er light1 but the &olor is di**erent# 11. The plant reveals hat is in the seed# 11. 2opular belie*s on essential matters must be e,amined in order to dis&over the original thought# 11. It is the passive resistan&e *rom the helm that steers the boat# 11. The "ey to all problems is the problem o* &ons&iousness# 11. Man must learn to in&rease his sense o* responsibility and o* the *a&t that everything he does ill have its &onseGuen&es# 11. I* you ould build something solid1 donKt or" ith ind: al ays loo" *or a *i,ed point1 something you "no that is stable ### yoursel*# 11. I* you ould "no yoursel*1 ta"e yoursel* as starting point and go ba&" to its sour&e: your beginning ill dis&lose your end# 11. Images are nearer reality than &old de*initions# 11. See" pea&e*ully1 you ill *ind# 11. /rgani9ation is impossible unless those ho "no the la s o* harmony lay the *oundation# 11. It is no use hatever prea&hing 0isdom to men: you must in?e&t it into their blood# 11. )no ledge is &ons&iousness o* reality# Reality is the sum o* the la s that govern nature and o* the &auses *rom hi&h they *lo # 11. So&ial good is hat brings pea&e to *amily and so&iety# 11. )no ledge is not ne&essarily isdom# 11. !y "no ing one rea&hes belie*# !y doing one gains &onvi&tion# 0hen you "no 1 dare# 11

11. Altruism is the mar" o* a superior being# 11. All is ithin yoursel*# )no your most in ard sel* and loo" *or hat &orresponds ith it in nature# 11. The seed &annot sprout up ards ithout simultaneously sending roots into the ground# 11. The seed in&ludes all the !ossi#i"ities o* the tree# ### The seed ill develop these possibilities1 ho ever1 only i* it re&eives &orresponding energies *rom the s"y# 11. .rain must return to the earth1 die1 and de&ompose *or ne gro th to begin# 11. Man1 "no thysel* ### and thou shalt "no Amen# Readiness or preparedness )or admitan'e <# -ontrol o* thought# 5# -ontrol o* a&tion1 or Justice 7i#e#1 the uns erving righteousness o* thought and a&tion8# @# Stead*astness o* purpose1 or Fortitude# 4# Identity ith spiritual li*e1 or higher ideals 7i#e#1 Temperance hi&h is an attribute attained hen the individual had gained &onGuest over the passionate nature8# B# %viden&e o* having a mission in li*e# C# %viden&e o* a &all to spiritual /rders o* the 2riesthood in the tea&hings: the &ombination o* hi&h as eGuivalent to Prudence or a deep insight and graveness that be*itted the *a&ulty o* seership# D# Freedom *rom resentment1 hen under the e,perien&e o* perse&ution and rong# This as "no n as &ourage# 4E

E# -on*iden&e in the po er o* the master as tea&her# F# -on*iden&e in oneKs o n ability to learn: both attributes being "no n as *idelity# ri$inal <emeti' 1ro-er&s 1.The tail o* the dog never get straight even i* you set a mold *or it#' 5# A mon"ey is a ga9elle in its mothers eyes# @# /ne never &hanges# 1. An absent person has his e,&use# 5. Borro ing is bad1 and returning money is a loss# 1. Time never gets tired o* Running# 1. !athe her and then loo" at her# 1. !e patient ith a bad neighbor# Maybe hell leave or a disaster ill ta"e him out# 1. -over your &andle1 it ill light more# 11. (ress up a sti&" and itll be a beauti*ul i*e# 11. $e ho &ouldnKt over&ome the don"ey too" on the saddle# 11. $e hose house is made out o* glass1 shouldnt thro stones at people# 11. I* your *riend is 7li"e8 honey1 donKt li&" it all# 11. I* you marry a mon"ey *or his ealth1 the money goes and the mon"ey remains as is# 11. )no ledge is in the head1 not the &opyboo"# 11. Ne s thats *or money today ill be *or *ree tomorro # <D# Stret&h your legs as *ar as your Guilt goes# 11. This &ub is *rom that lion# 11. 0hat &omes easily is lost easily# 11. 0hen I hear you1 I believe you# 0hen I see hat you do1 Im surprised# 5<# 0hen the Neteru arrive1 the devils leave# 11

11. .ive saturday1 you ill *ind Sunday # 11. .ive me a *ish1 I have the dayKs *ood# Tea&h me ho to *ish and I ill have everydayKs *ood# 11. The man a bald oman got ill be easily sedu&ed by a oman ith beauti*ul hair# 11. $e "ills the vi&tim and al"s in his *uneral# 11. 6ying has no legs# 11. 6earn politeness *rom the impolite# 11. Ma"ing money selling manure is better than losing money selling mus"# 11. Mali&e drin"eth its o n poison# 11. 2ride goeth be*ore destru&tion1 and a haughty spirit be*ore a *all# 11. 2ut a rope around your ne&" and many ill be happy to drag you along# 11. 2ut by *or a rainy day# 11. Run as hard as a ild beast i* you ill1 but you onKt get any re ard greater than that destined *or you# 11. The bar"ing o* a dog does not disturb the man on a &amel# 11. The tyrant is only the slave turned inside out# 11. A beauti*ul thing is never per*e&t# 11. A manKs ruin lies in his tongue#

BH