Sebak standeth erect, surrounded by his high places, and Neith standeth erect in the midst of her alluvial grounds, in order to reveal themselves, to disrobe themselves and to present themselves to the Earth. May his will towards me be done by the Lord of the One Face. Oh ye Seven Divine Masters,(7.) who are the arms of the Balance on the Night wherein the Eye is fixed; ye who strike off the heads and cleave the necks, who seize the hearts and drag forth the whole hearts, and accomplish the slaughter in the Tank of Flame: ye whom I know and whose names I know, know you me as I know your names. I advance to you, advance ye to me: live in me and let me live in you. Convey to me the Symbol of Life which is in your hands, and the Sceptre which ye grasp.(8.) Award to me the life of yearly speech through countless years of life in addition to my years of life; countless months in addition to the months of my life; countless days in addition to the days of my life; and countless nights in addition to the nights of my life, that I may come forth and beam upon my own images, with breath for my nostrils, and eyes which see, amid those who are at the Horizon, on that day when brute Force(9.) is brought to a reckoning. _If this Chapter is known there is well-being on earth with Rā and a fair abode with Osiris, and the person is glorified in the Netherworld. There are granted to him the sacred cakes and the coming forth into the presence,[83] in the course of each day, undeviatingly, for times infinite._ NOTES. 1. The title as here translated is taken from the oldest known MS., that of Nebseni. But the Papyrus _Pc_, which is of the same period, has “_Chapter for entering after going forth by day, and for making transformations in all forms_,” and this title or a very similar one is found on other papyri. The most recent form is that in the Turin copy—_Chapter for coming forth by day and repelling brute Force, so that the person may not be seized in the Netherworld, but that his soul may be made sound in the Ta-t’ eserit._ 2. _Lord of Mehurit_ = Lord of Heaven, that is the Sun-god. The invocation is repeated a little farther on, “O thou who circlest within thine Egg, Lord of Mehurit.” The god is also said to be the owner of “the Two Twin Souls,” namely Rā and Osiris. 3. The verb is here in the second person, not in the first. This is shown by those texts which give the name of the person, instead of the pronominal suffix, as the object of the verb. 4. _Thyself_ = Here, in all but the later copies, the pronoun of the third person is used, in accordance with a well known Egyptian idiom.