Read by technique of the Negative Confessions and explain what scenarios are

Story of Gilgamesh

Gilgamesh used to be an historical king of Uruk in Babylonia, on the River Euphrates in up-to-the-minute Iraq; he lived about 2700 B.C. Even supposing historians (and your textbook) are inclined to emphasise Hammurabi and his code of guidelines, the civilizations of the Tigris-Euphrates dwelling, amongst the first civilizations, focal level fairly on Gilgamesh and the legends accruing around him to explain, as it have been, themselves. Many stories and myths have been written about Gilgamesh, about a of which have been written down about 2000 B.C. within the Sumerian language on clay tablets which quiet continue to exist; the Sumerian language, as some distance as we know, bears no relation to any varied human language we know about. These Sumerian Gilgamesh stories have been integrated into a long poem, variations of which continue to exist no longer handiest in Akkadian (the Semitic language, linked to Hebrew, spoken by the Babylonians) nonetheless also on tablets written in Hurrian and Hittite (an Indo-European language, a family of languages which comprises Greek and English, spoken in Asia Minor). The total above languages have been written within the script known as cuneiform, which system “wedge-fashioned.” The fullest surviving version, from which the summary here is taken, is derived from twelve stone tablets, within the Akkadian language, discovered within the ruins of the library of Ashurbanipal, king of Assyria 669-633 B.C., at Nineveh. The library used to be destroyed by the Persians in 612 B.C., and all of the tablets are damaged. The tablets in actuality title an author, which is amazingly rare within the broken-down world, for this explicit version of the fable: Shin-eqi-unninni. You are being presented here to the oldest known human author we are succesful of title by title!

This summary is derived from plenty of sources: translations, commentaries, and tutorial scholarship on the Shin-eqi-unninni tablets. Verses are derived from plenty of English and French translations in consultation with the English and German language commentaries and with the Babylonian text. For the total text, you ought to flip to The Story of Gilgamesh , trans. by Maureen Gallery Kovacs (Stanford: Stanford College Press, 1990), or Gilgamesh , translated by John Maier and John Gardner (Fresh York: Classic, 1981) As you read this short summary, are awaiting your self the next questions: 1. Issues. The first issues you like to kind out are the ideas which appear to animate the work. One of the considerations with literature, artwork, mythology, and so forth., is that you potentially can never be moderately obvious that you've accurately identified the central ideas or philosophy of the work, nonetheless you ought to rob a stab at it anyway. Withhold in mind that there is not any such ingredient as one and handiest one idea in a work of literature, and that in most artwork and literature, admire existence, there might perhaps be nobody true solution pertaining to any single dispute. To establish a theory, inquire of, or theme that the work appears to treat, seek for for explicit locations the set up that concept appears to be a field; designate these passages and mix and distinction them ought to you talk in self belief to are trying and salvage to the underside of what the work appears to be about. The questions I present in these reading notes are meant to arrange the families of questions you potentially can verbalize to these texts. 2. Construction. Strive to stipulate to your self the overall construction of the fable. This myth has two decided parts; what are these parts and how are they separated? How influence events within the 2nd portion of the parable repeat or influence ideas within the first portion of the parable? Form these events distinction with or influence issues and values articulated within the first portion of the parable?

3. The Nature of the Dauntless. Ought to you read the delusion, spy how Gilgamesh is presented as superhuman, so indispensable that the gods abolish a counterpart to moderate his desires and actions. Form you salvage the sense that Gilgamesh and Enkidu ought to have spared the demon of the cedar woodland? Despite all of Gilgamesh's energy, he is unable to stop Enkidu's death, and the parable changes direction. How can one teach Gilgamesh as a hero within the final half of of the work? What has he completed at the live of the poem? Why is this basic? 4. The Gods. The gods in Gilgamesh are a miniature problematic. How influence the gods behave? What’s their relation to folks? How great freedom influence folks have, or are they merely field to the want of these gods?

6. The Flood. The fable of the Flood is a familiar one, as we are succesful of scrutinize in Genesis and Popol Vuh (Plato also provides an fable of the Flood and town of Atlantis within the dialogue, Critias ; the Nez Perce of the Palouse in actual fact have a flood fable whereby the wonderful folks that survived did so by climbing the mountain, Yamustus, that is, Steptoe Butte). The earliest surviving reference to the Flood goes support to 1900 B.C. Why is it brought in here? Why influence the gods verbalize on the Flood? Is any reason given? (Later evaluation the explanations for the floods in Genesis and Popol Vuh.) What does it uncover us about the nature of history and the relation of the gods to humanity?

Tablet 1

The one who noticed all [Sha nagba imuru ]I will advise to the sphere, The one who knew all I will uncover about [line missing] He noticed the colossal Mystery, he knew the Hidden: He recovered the figuring out of all of the times before the Flood. He journeyed past the distant, he journeyed past exhaustion, And then carved his fable on stone. [naru : stone tablets ] This colossal hero who had all records [nemequ ], Gilgamesh, built the colossal city of Uruk; the tablet invitations us to seek for around and scrutinize the greatness of this city, its excessive walls, its masonwork, and here at the inferior of its gates, because the foundation of town walls, a stone of lapis lazuli on which is carved Gilgamesh's fable of his exploits, the fable you are about to hear.

The fable begins: Gilgamesh, two-thirds god and one-third human, is the greatest king on earth and the strongest colossal-human that ever existed; then again, he is younger and oppresses his other folks harshly. The oldsters name out to the sky-god Anu, the manager god of town, to support them. In response, Anu creates a wild man, Enkidu, out within the harsh and wild forests surrounding Gilgamesh's lands. This brute, Enkidu, has the strength of dozens of wild animals; he is to serve because the subhuman rival to the superhuman Gilgamesh.

A trapper's son, while checking on traps within the woodland, discovers Enkidu working bare with the wild animals; he rushes to his father with the news. The father advises him to enter town and rob one in all the temple harlots, Shamhat, with him to the woodland; 1 when she sees Enkidu, she is to produce herself sexually to the wild man. If he submits to her, the trapper says, he’ll lose his strength and his wildness.

Shamhat meets Enkidu at the watering-gap the set up all of the wild animals derive; she provides herself to him and he submits, straight losing his strength and wildness, nonetheless he positive aspects figuring out and records. He laments for his lost teach, nonetheless the harlot provides to rob him into town the set up all of the fun of civilization shine of their resplendence; she provides to display cloak him Gilgamesh, the handiest man great of Enkidu's friendship.

Gilgamesh within the period in-between has two desires; within the first a meteorite falls to earth which is so colossal that Gilgamesh can neither rob it nor flip it. The oldsters derive and have a truthful time across the meteorite, and Gilgamesh embraces it as he would a spouse, nonetheless his mom, the goddess Rimat-Ninsun, forces him to compete with the meteorite. In the 2nd, Gilgamesh desires that an axe appears at his door, so colossal that he can neither rob it nor flip it. The oldsters derive and have a truthful time around the axe, and Gilgamesh embraces it as he would a spouse, nonetheless his mom, again, forces him to compete with the axe. Gilgamesh asks his mom what these desires might perhaps mean; she tells him a person of colossal power and strength will map into Uruk. Gilgamesh will embrace this man as he would a spouse, and this man will support Gilgamesh influence colossal deeds.

Tablet 2

Enkidu is step by step presented to civilization by residing for a time with a group of shepherds, who educate him how to tend flocks, how to eat, how to talk smartly, and how to wear clothes. Enkidu then enters town of Uruk during a colossal birthday party. Gilgamesh, because the king, claims the factual to have sexual intercourse first with every contemporary bride on the day of her marriage ceremony; as Enkidu enters town, Gilgamesh is about to articulate that factual. Infuriated at this abuse, Enkidu stands in entrance of the door of the marital chamber and blocks Gilgamesh's system. They battle furiously except Gilgamesh wins the greater hand; Enkidu concedes Gilgamesh's superiority and the two embrace and change into devoted chums.

Every Enkidu and Gilgamesh step by step weaken and grow lazy residing within town, so Gilgamesh proposes a colossal adventure: they’re to run to the colossal Cedar Woodland in southern Iran and cut down all of the cedar bushes. To electrify this, they can want to waste the Guardian of the Cedar Woodland, the colossal demon, Humbaba the Ugly. Enkidu is conscious of about Humbaba from his days working wild within the woodland; he tries in vain to persuade Gilgamesh no longer to undertake this folly.

Tablet 3

[Most of tablet three doesn't exist]

The elders of town grunt Gilgamesh's endeavor, nonetheless agree reluctantly. They position the lifetime of the king within the palms of Enkidu, whom they tell shall rob the forward location within the battle with Humbaba. Gilgamesh's mom laments her son's destiny in a prayer to the solar-god, Shamash, asking that god why he build a pressured heart within the breast of her son. Shamash promises her that he’ll explore out for Gilgamesh's existence. Ramat-Ninsun, too, commands Enkidu to guard the existence of the king and to rob the forward location within the battle with Humbaba. In awe, Enkidu again tries to persuade Gilgamesh no longer to undertake this run, nonetheless Gilgamesh is confident of success.

Tablet 4

Tablet four tells the fable of the run to the cedar woodland. On day by day of the six day run, Gilgamesh prays to Shamash; in step with these prayers, Shamash sends Gilgamesh oracular desires in the course of the evening. These desires are all

ominous: The first is no longer preserved. In the 2nd, Gilgamesh desires that he wrestles a colossal bull that splits the ground alongside with his breath. Enkidu interprets the dream for Gilgamesh; the dream system that Shamash, the bull, will offer protection to Gilgamesh. In the third, Gilgamesh desires: The skies roared with disclose and the earth heaved, Then came darkness and a stillness admire death. Lightening smashed the ground and fires blazed out; Demise flooded from the skies. When the warmth died and the fires went out, The plains had grew to vary into to ash. Enkidu's interpretation is lacking here, nonetheless admire the assorted desires, it’s some distance believed he locations a particular run on the dream. The fourth dream is lacking, nonetheless Enkidu again tells Gilgamesh that the dream portends success within the upcoming battle. The fifth dream shall be lacking.

On the doorway to the Cedar Woodland, Gilgamesh begins to quake with awe; he prays to Shamash, reminding him that he had promised Ninsun that he would be protected. Shamash calls down from heaven, ordering him to enter the woodland because of Humbaba is no longer wearing all his armor. The demon Humbaba wears seven coats of armor, nonetheless now he is handiest wearing one so he is extraordinarily susceptible. Enkidu loses his braveness and turns support; Gilgamesh falls on him and so that they have gotten a colossal battle. Hearing the fracture of their scuffling with, Humbaba comes stalking out of the Cedar Woodland to challenge the intruders. A astronomical portion of the tablet is lacking here. On the one portion of the tablet quiet remaining, Gilgamesh convinces Enkidu that they ought to stand together against the demon.

Tablet 5

Gilgamesh and Enkidu enter the gloriously shimmering Cedar Woodland and birth to cut down the bushes. Hearing the sound, Humbaba comes roaring up to them and warns them off. Enkidu shouts at Humbaba that the two of them are great stronger than the demon, nonetheless Humbaba, who is conscious of Gilgamesh is a king, title callings the king for taking orders from a nobody admire Enkidu. Turning his face into a horrible conceal, Humbaba begins to threaten the pair, and Gilgamesh runs and hides. Enkidu shouts at Gilgamesh, fascinating him with braveness, and Gilgamesh appears from hiding and the two birth up their fable battle with Humbaba. Shamash intrudes on the battle, helping the pair, and Humbaba is defeated. On his knees, with Gilgamesh's sword at his throat, Humbaba begs for his existence and provides Gilgamesh all of the bushes within the woodland and his eternal servitude. Whereas Gilgamesh is thinking this over, Enkidu intervenes, telling Gilgamesh to waste Humbaba before any of the gods map and quit him from doing so. Could perhaps well perhaps quiet he waste Humbaba, he will influence frequent popularity for all of the times to map support. Gilgamesh, with a colossal sweep of his sword, will get rid of Humbaba's head. But before he dies, Humbaba screams out a curse on Enkidu: “Of you two, might perhaps Enkidu no longer reside the longer, might perhaps Enkidu no longer earn any peace in this world!”

Gilgamesh and Enkidu cut down the cedar woodland and in explicit the tallest of the cedar bushes to make a colossal cedar gate for town of Uruk. They assemble a raft out of the cedar and float down the Euphrates river to their city.

Tablet 6

After these events, Gilgamesh, his popularity frequent and his frame beautiful in his affluent clothes, attracts the sexual consideration of the goddess Ishtar, who comes to Gilgamesh and provides to vary into his lover. Gilgamesh refuses with insults, checklist all of the mortal enthusiasts that Ishtar has had and recounting the dire fates all of them met with at her palms. Deeply insulted, Ishtar returns to heaven and begs her father, the sky-god Anu, to let her have the Bull of Heaven to wreak vengeance on Gilgamesh and his city: Father, let me have the Bull of Heaven To waste Gilgamesh and his city. For whenever you influence no longer grant me the Bull of Heaven, I will pull down the Gates of Hell itself, Crush the doorposts and flatten the door, And I will let the ineffective dart away And let the ineffective plod the earth And additionally they shall eat the residing. The ineffective will weigh down all of the residing! Anu reluctantly provides in, and the Bull of Heaven is distributed down into Uruk. Every time the bull breathes, its breath is so indispensable that gigantic abysses are opened up within the earth and hundreds of oldsters descend by technique of to their deaths. Working together again, Gilgamesh and Enkidu abolish the mighty bull. Ishtar is angry, nonetheless Enkidu begins to insult her, asserting that she is subsequent, that he and Gilgamesh will waste her subsequent, and he rips one in all the thighs off the bull and hurls it into her face.

Tablet 7

Enkidu falls sick after having a dwelling of ominous desires; he finds out from the monks that he has been singled out for vengeance by the gods. The Chief Gods have met and have made up our minds that someone desires to be punished for the killing of Humbaba and the killing of the Bull of Heaven, so of the two heroes, they specialize in Enkidu ought to pay the penalty. Inflamed at the injustice of the resolution, Enkidu curses the colossal Cedar Gate built from the wood of the Cedar Woodland, and he curses the temple harlot, Shamhat, and the trapper, for introducing him to civilization. Shamhash reminds him that, regardless that his existence has been short, he has loved the fruits of civilization and known colossal happiness. Enkidu then blesses the harlot and the trapper. In a dream, a colossal demon comes to rob Enkidu and drags him to Hell, a House of Grime the set up all of the ineffective stay unsleeping; as he is loss of life, he describes Hell: The house the set up the ineffective dwell in entire darkness, The set up they drink dirt and eat stone, The set up they wear feathers admire birds, The set up no light ever invades their eternal darkness, The set up the door and the lock of Hell is coated with thick dirt. After I entered the House of Grime, On every aspect the crowns of kings have been heaped, On every aspect the voices of the kings who wore these crowns, Who now handiest served food to the gods Anu and Enlil, Candy, meat, and water poured from skins. I noticed sitting in this House of Grime a priest and a servant,

I also noticed a priest of purification and a priest of ecstasy, I noticed all of the monks of the colossal gods. There sat Etana and Sumukan, There sat Ereshkigal, the queen of Hell, Beletseri, the scribe of Hell, sitting before her. Beletseri held a tablet and read it to Ereshkigal. She slowly raised her head when she noticed me She pointed at me: “Who has sent this man?” Enkidu commends himself to Gilgamesh, and after suffering terribly for twelve days, he finally dies.

Tablet 8

Gilgamesh is torn apart by the death of his excellent friend, and utters a prolonged lament, ordering all of advent to never descend soundless in mourning his ineffective excellent friend. Most of this tablet is lacking, nonetheless the 2nd half of appears to be a description of the monument he builds for Enkidu.

Tablet 9

Gilgamesh permits his existence to cave in; he doesn’t bathe, doesn’t shave, does no longer rob care of himself, no longer so great out of distress for his excellent friend, nonetheless because of he now realizes that he too must die and the thought sends him into a awe. He decides that he can't reside unless granted eternal existence; he decides to undertake the most perilous run of all: the run to Utnapishtim and his spouse, the wonderful mortals on whom the gods had granted eternal existence. Utnapishtim is the A ways-Away, residing at the mouth of all rivers, at the ends of the sphere. Utnapishtim used to be the colossal king of the sphere before the Flood and, alongside with his spouse, used to be the wonderful mortal preserved by the gods in the course of the Flood. After an ominous dream, Gilgamesh sets out. He arrives at Mount Mashu, which guards the rising and the surroundings of the solar, and encounters two astronomical scorpions who guard the system past Mount Mashu. They are making an are trying and persuade him that his run is futile and fraught with hazard, nonetheless quiet they permit him to dart. Previous Mount Mashu is the land of Night, the set up no light ever appears. Gilgamesh journeys eleven leagues before the sunshine begins to glimmer, after twelve leagues he has emerged into day. He enters into a good backyard of gems, the set up every tree bears precious stones.

Tablet 10

Gilgamesh comes to a tavern by the ocean shore; the tavern is kept by Siduri. Haunted by Gilgamesh's ragged appearance, Siduri locks the tavern door and refuses to let Gilgamesh in. Gilgamesh proves his identification and asks Siduri how to search out Utnapishtim. Like the sizable scorpions, she tells him that his run is futile and fraught with risks. On the different hand, she directs him to Urshanabi, the ferryman, who works for Utnapishtim. Gilgamesh approaches Urshanabi with colossal conceitedness and violence and at some level of destroys the “stone issues” which might perhaps well be by some potential basic for the run to Utnapishtim. When Gilgamesh calls for to be taken to Utnapishtim, the ferryman tells him that it’s some distance now no longer seemingly, since the “stone issues” have been destroyed. Alternatively, he advises Gilgamesh to

cut plenty of bushes all the system down to serve as punting poles; the waters they’re to unsuitable are the Waters of Demise, ought to any mortal contact the waters, that man will straight die. With the punting poles, Gilgamesh can push the boat and never contact the unhealthy waters.

After a prolonged and unhealthy run, Gilgamesh arrives at a shore and encounters one other man. He tells this man that he is shopping for Utnapishtim and the secret of eternal existence; the stale man advises Gilgamesh that death is a basic truth due to the want of the gods; all human effort is handiest non eternal, no longer eternal.

Tablet 11

At this level, Gilgamesh realizes that he is talking to Utnapishtim, the A ways- Away; he hadn't anticipated an immortal human to be typical and oldschool. He asks Utnapishtim how he bought immortality, and Utnapishtim tells him the colossal secret hidden from folks: In the time before the Flood, there used to be a city, Shuruppak, on the banks of the Euphrates. There, the counsel of the gods held a secret assembly; all of them resolved to abolish the sphere in a colossal flood. The total gods have been below oath no longer to expose this secret to any residing ingredient, nonetheless Ea (one in all the gods that created humanity) came to Utnapishtim's dwelling and told the secret to the walls of Utnapishtim's dwelling, thus no longer technically violating his oath to the relaxation of the gods. He suggested the walls of Utnapishtim's dwelling to assemble a colossal boat, its length as colossal as its breadth, to hide the boat, and to verbalize all residing issues into the boat. Utnapishtim will get straight to work and finishes the colossal boat by the contemporary year. Utnapishtim then loads the boat with gold, silver, and all of the residing issues of the earth, and launches the boat. Ea orders him into the boat and commands him to shut the door unhurried him. The murky clouds map, with the disclose god Adad rumbling within them; the earth splits admire an earthenware pot, and all of the sunshine turns to darkness. The Flood is so colossal that even the gods are vexed: The gods shook admire overwhelmed dogs, hiding within the some distance corners of heaven, Ishtar screamed and wailed: “The days of stale have grew to vary into to stone: We have made up our minds cross issues in our Assembly! Why did we specialize in these cross issues in our Assembly? Why did we specialize in to abolish our other folks? We have handiest exact now created our loved folks; We now abolish them within the sea!” The total gods wept and wailed alongside alongside with her, The total gods sat trembling, and wept. The Flood lasts for seven days and 7 nights, and finally light returns to the earth. Utnapishtim opens a window and the total earth has been grew to vary into into a flat ocean; all folks have been grew to vary into to stone. Utnapishtim then falls to his knees and weeps.

Utnapishtim's boat comes to relaxation on the tip of Mount Nimush; the boat hotels firmly on the mountain high exact below the surface of the ocean and stays there for seven days. On the seventh day:

I [Utnapishtim] released a dove from the boat, It flew off, nonetheless circled around and returned, For it could in all probability perhaps earn no perch. I then released a swallow from the boat, It flew off, nonetheless circled around and returned, For it could in all probability perhaps earn no perch. I then released a raven from the boat, It flew off, and the waters had receded: It eats, it scratches the ground, nonetheless it doesn’t circle around and return. I then sent out all of the residing issues in every direction and sacrificed a sheep on that very space. The gods smell the smell of the sacrifice and birth to derive around Utnapishtim. Enlil, who had first and basic proposed to abolish all folks, then arrives, livid that one in all the folks had survived, since they had agreed to wipe out all folks. He accuses Ea of treachery, nonetheless Ea convinces Enlil to be merciful. Enlil then seizes Utnapishtim and his spouse and blesses them: At one time Utnapishtim used to be mortal. At the present let him be a god and immortal; Let him reside within the distant at the source of all of the rivers. On the live of his fable, Utnapishtim provides Gilgamesh of mission at immortality. If Gilgamesh can have unsleeping for six days and 7 nights, he, too, will change into immortal. Gilgamesh accepts these stipulations and sits down on the shore; the immediate he sits down he falls asleep. Utnapishtim tells his spouse that all males are liars, that Gilgamesh will deny having fallen asleep, so he asks his spouse to bake a loaf of bread day by day and lay the loaf at Gilgamesh's toes. Gilgamesh sleeps without ever waking up for six days and 7 nights, at which level Utnapishtim wakes him up. Startled, Gilgamesh says, “I handiest exact dozed off for half of a 2nd here.” Utnapishtim parts out the loaves of bread, exhibiting their states of decay from potentially the most most up-to-the-minute, contemporary bread, to the oldest, moldy, long-established bread that had been laid at his toes on the very first day. Gilgamesh is distraught: O woe! What influence I influence now, the set up influence I dart now? Demise has devoured my physique, Demise dwells in my physique, Wherever I dart, wherever I seek for, there stands Demise! Utnapishtim's spouse convinces the stale man to have mercy on him; he provides Gilgamesh in position of immortality a secret plant that can make Gilgamesh younger again. The plant is at the underside of the ocean surrounding the A ways-Away; Gilgamesh ties stones to his toes, sinks to the underside, and plucks the magic plant. But he doesn't spend it because of he doesn't belief it; fairly he decides to rob it support to Uruk and take a look at it out on an stale man first, to verify that it in actual fact works.

Urshanabi takes him across the Waters of Demise. Several leagues inland, Gilgamesh and Urshanabi quit to eat and sleep; while they're drowsing, a snake slithers up and eats the magic plant (which is why snakes shed their skin) and crawls away. Gilgamesh awakens to search out the plant long past; he falls to his knees and weeps:

For whom have I labored? For whom have I journeyed? For whom have I suffered? I’ve gained fully nothing for myself,

I’ve handiest profited the snake, the ground lion! The account ends with Gilgamesh, at the live of his run standing before the gates of Uruk, enthralling Urshanabi to seek for around and scrutinize the greatness of this city, its excessive walls, its masonwork, and here at the inferior of its gates, because the foundation of town walls, a stone of lapis lazuli on which is carved Gilgamesh's fable of his exploits.

Richard Hooker

Rosicrucian Digest No. 1 2007

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One of the wonderful-known sections of the Book of the Coming Forth by Day (The Book of the Stupid) within the

Papyrus of Ani is the Negative Confession. The forty-two Gods and Goddesses of the Nomes of Egypt conduct this initiatory take a look at of the soul before the scale of Ma’at. On this translation by pioneering Egyptologist E. A. Wallis Budge, we hear the open’s assertion of blamelessness before the Courtroom of Osiris. For clarity, divine names and city names in parentheses have been added to the 1895 text of Chapter 125 from Budge’s 1913 edition.

1. Ani saith: “Hail, thou whose strides are prolonged (Usekh-nemmt), who comest forth from Annu (Heliopolis), I’ve no longer completed iniquity.” 2. “Hail, thou who artwork embraced by flame (Hept-khet), who comest forth from Kheraba, I’ve no longer robbed with violence.” 3. “Hail, Fentiu, who comest forth from Khemennu (Hermopolis), I’ve no longer stolen.” 4. “Hail, Devourer of the Color (Am- khaibit), who comest forth from Qernet, I’ve completed no waste; I’ve completed no grief.” 5. “Hail, Nehau, who comest forth from Re-stau, I’ve no longer defrauded offerings.” 6. “Hail, god within the make of two lions (Ruruti), who comest forth from heaven, I’ve no longer minished oblations.” 7. “Hail, thou whose eyes are of hearth (Arfi- em-khet), who comest forth from Saut (Asyut), I’ve no longer plundered the god.” 8. “Hail, thou Flame (Neba), which comest and goest, I’ve spoken no lies.” 9. “Hail, Crusher of bones (Area-qesu), who comest forth from Suten-henen

(Herakleopolis), I’ve no longer snatched away food.” 10. “Hail, thou who shootest forth the Flame (Utu-nesert), who comest forth from Het-Ptah-ka (Memphis), I’ve no longer precipitated grief.” 11. “Hail, Qerer, who comest forth from Amentet, I’ve no longer committed fornication.” 12. “Hail, thou whose face is grew to vary into support (Her- f-ha-f), who comest forth from thy hiding position, I’ve no longer precipitated shedding of tears.” 13. “Hail, Bast, who comest forth from the secret position (Bubastis), I’ve no longer dealt deceitfully.” 14. “Hail, thou whose legs are of hearth (Ta-retiu), who comest forth out of the darkness, I’ve no longer transgressed.” 15. “Hail, Devourer of Blood (Unem- snef), who comest forth from the block of slaughter, I’ve no longer acted guilefully.”

16. “Hail, Devourer of the inward parts (Unem-besek), who comest forth from Mabet, I’ve no longer laid slay the ploughed land.” 17. “Hail, Lord of Correct and Truth (Neb- Ma’at), who comest forth from town of Correct and Truth (Ma’ati), I’ve no longer been an eavesdropper.” 18. “Hail, thou who dost jog backwards (Tenemiu), who comest forth from the city of Bast, I’ve no longer dwelling my lips in motion against any one.” 19. “Hail, Sertiu, who comest forth from Annu (Heliopolis), I’ve no longer been enraged and infected excluding for a exact motive.” 20. “Hail, thou being of two-fold wickedness (Tutu), who comest forth from Ati (the Busirite Nome), I’ve no longer defiled the spouse of any man.”

E. A. Wallis Budge

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21. “Hail, thou two-headed serpent (Uamemti), who comest forth from the torture-chamber, I’ve no longer defiled the spouse of any man.” 22. “Hail, thou who dost regard what’s brought unto thee (Maa-antuf), who comest forth from Pa-Amsu (Panopolis), I’ve no longer defiled myself.” 23. “Hail, thou Chief of the mighty (Her- uru) who comest forth from Amentet (Nehatu), I’ve no longer precipitated dread.” 24. “Hail, thou Destroyer (Khemiu), who comest forth from Kesiu, I’ve no longer transgressed (the guidelines).” 25. “Hail, thou who orderest speech (Shet-kheru), who comest forth from Urit, I’ve no longer burned with rage.” 26. “Hail, thou Babe (Nekhenu), who comest forth from Uab (Heqat), I’ve no longer stopped my ears against the phrases of Correct and Truth.” 27. “Hail, Kenemti, who comest forth from Kenemet, I’ve no longer labored distress.” 28. “Hail, thou who bringest thy providing (An-hetep-f), I’ve no longer acted with insolence.” 29. “Hail, thou who orderest speech (Sera-kheru), who comest forth from Unaset, I’ve no longer stirred up strife.” 30. “Hail, Lord of faces (Neb-heru), who comest forth from Netchfet, I’ve no longer judged .” 31. “Hail, Sekheriu, who comest forth from Utten, I’ve no longer been an eavesdropper.” 32. “Hail, Lord of the two horns (Neb-abui), who comest forth from Saïs, I’ve no longer multiplied phrases exceedingly.”

33. “Hail, Nefer-Tmu, who comest forth from Het-Ptah-ka (Memphis), I’ve completed neither grief nor sick.” 34. “Hail, Tmu in thine hour, who c