Michael Wynn's Occult Reference Library
AMMON

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BLAVATSKY H P ANTHROPOGENESIS

rstanding in the proverbs of solomon, ch. vii. unto men wisdom (divine occult wisdom) crieth "oh, ye simple, understand wisdom; and ye fools, be of an understanding heart" it is spirit and matter, the nous and the psyche; of the latter of which st. james says that it is "earthly, sensual, and devilish[[vol. 2, page] 135 the virgin third race "zeus is a male, zeus is an immortal maid" the egyptian ammon was the goddess neith, in his other half. jupiter has female breasts, venus is bearded in some of her statues, and ila, the goddess, is also su-dyumna, the god, as vaivasvata's progeny "the name adam" says professor a. wilder "or man, itself implies this double form of existence. it is identical with athamas, or thomas (tamil tam, which is rendered by the greek didumos, a twin; if, therefore

ore set-typhon could not be that evil. in the "book of the dead" it is commanded (v. 13) that chapter clxiii. should be read "in the presence of a serpent on two legs" which means a high initiate, a hierophant, for the discus and ram's horns* that adorn his "serpent's" head in the hieroglyphics of the title of the said chapter denote this. over the "serpent" are represented the two mystic eyes of ammon* the hidden "mystery god" this passage corroborates our assertion, and shows what the word "serpent" meant in antiquity. but as to the nagals and nargals, whence came the similarity of names between the indian nagas and the american nagals "the nargal was the chaldean and assyrian chief of the magi (rab-mag, and the nagal was the chief sorcerer of the mexican indians. both derive their names

rns are found on the heads of moses which were on some old medals seen by the writer in palestine, one of which is in her possession. the horns, made to form part of the shining aureole on the statue of moses in rome (michael angelo, are vertical instead of being bent down to the ears, but the emblem is the same; hence the brazen serpent* but see harris's "magic papyrus" no. v; and the ram-headed ammon manufacturing men on a potter's wheel* brasseur de bourbourg "mexique" pp. 135 and 574[[vol. 2, page] 214 the secret doctrine. it was already an old one. that arjuna, krishna's companion and chela, is said to have descended into patala, the "antipodes" and therein married ulupi* a naga (or nagini rather, the daughter of the king of the nagas, kauravya* and now it may be hoped the full meanin

sative of generation, and as of its exact value as a lunar year in the natural measure of days, as you will fully see. and here comes this linguistic same word from a source far more ancient; viz, the coptic, or rather from the old egyptian in time of the coptic (from a ms) this is the more remarkable when egyptology compares this with the little which it knows about the theban triad- composed of ammon, mouth (or mout) and their son khonsoo. this triad was, when united, contained in the moon as their common symbol; and when separated, it was khonsoo who was the god, lunus, being thus confounded with thot and phtah. his mother mout(h- the name signifying mother, by the bye, not the moon, which was only her symbol- is called the "queen of heaven; the "virgin" etc, etc, as she is an aspect of

in the moon as their common symbol; and when separated, it was khonsoo who was the god, lunus, being thus confounded with thot and phtah. his mother mout(h- the name signifying mother, by the bye, not the moon, which was only her symbol- is called the "queen of heaven; the "virgin" etc, etc, as she is an aspect of isis, hathor, and other mother goddesses. she was less the wife than the mother of ammon, whose distinct title is "the husband of his mother" in a statuette at boulaq, cairo, this triad is represented (number 1981 serapeum, greek period) as a mummy-god holding in his hand three different sceptres, and bearing the lunar disc on his head, the characteristic tress of hair showing the design of representing it as that of an infant god, or "the sun" in the triad. he was the god of de

ies in thebes, and appears under two aspects (1) as "khonsoo, the lunar god, and lord of thebes, nofir-hotpoo 'he who is in absolute repose; and (2) as khonsoo iri-sokhroo, or 'khonsoo, who executes destiny: the former preparing the events and conceiving them for those born under his generative influence; the latter putting them into action (see maspero's definitions. under theogonic permutations ammon becomes horus, hor-ammon, and mout(h)-isis is seen suckling him in a statuette of the saitic period (abydos) in his turn, in this transformed triad, khonsoo becomes thot-lunus "he who operates salvation" his brow is crowned with the head of an ibis decorated with the lunar disc and the diadem called io-tef. now all these symbols are certainly found reflected in (some believe them identical w

BLAVATSKY H P COSMOGENESIS

er in an immaculate way("mary conceived without sin, is derived from the chaldean ana, heaven, or astral light, anima mundi; whence anaitia, devi-durga, the wife of siva, is also called annapurna[[footnote(s* we find the same expression in egypt. mout signifies, for one thing "mother" and shows the character assigned to her in the triad of that country "she was no less the mother than the wife of ammon, one of the principle titles of the god being "the husband of his mother" the goddess mout, or mut, is addressed as "our lady" the "queen of heaven" and of "the earth" thus "sharing these titles with the other mother goddesses, isis, hathor, etc (maspero[[vol. 1, page] 92 the secret doctrine. and kanya, the virgin "uma-kanya" being her esoteric name, and meaning the "virgin of light" astral

us the ideal light was before the ideal light, and the luminous intelligence of intelligence was always, and its unity was nothing else than the spirit enveloping the universe. out of whom is neither god nor angels, nor any other essentials, for he (it) is the lord of all things and the power and the light; and all depends on him (it) and is in him (it, etc (fragments of the writings of hermes to ammon) this is contradicted by the very same trismegistos, who is made to say "to speak of god is impossible. for corporeal cannot express the incorporeal. that which has not any body nor appearance, nor form, nor matter, cannot be apprehended by sense. i understand, tatios, i understand, that which it is impossible to define- that is god (physical eclogues, florilegium of stobaeus) the contradict

nd of mystery (xxii. i. he is the egg of seb (liv. 1-3. the egg was the symbol of life in immortality and eternity; as also the glyph of the generative matrix; and the tau, associated with it, only of life and birth in generation. the mundane egg was placed in khnoom, the "water of space" or the feminine abstract principle (khnoom becoming, with the fall of mankind into generation and phallicism, ammon, the creative god; and when phtah, the "fiery god" carries the mundane egg in his hand, then the symbolism becomes quite terrestrial and concrete in its significance. in conjunction with the hawk, the symbol of osiris- sun, the symbol is dual: it relates to both lives- the mortal and the immortal. in kircher's oedipus egyptiacus (vol. iii, p. 124) one can see, on the papyrus engraved in it

regarded by some as representing the idea of the origin of life, which is a scientific truth, though the human ovum is invisible to the naked eye. therefore we see respect shown to it from the remotest past, by the greeks, phoenicians, romans, the japanese, and the siamese, the north and south american tribes, and even the savages of the remotest islands. with the egyptians, the concealed god was ammon (mon. all their gods were dual: the scientific reality for the sanctuary; its double, the fabulous and mythical entity, for the masses. for instance, as observed in "chaos, theos, kosmos" the older horus was the idea of the world remaining in the demiurgic mind "born in darkness before the creation of the world" the second horus* was the same idea going forth from the logos, becoming clothed

mythical entity, for the masses. for instance, as observed in "chaos, theos, kosmos" the older horus was the idea of the world remaining in the demiurgic mind "born in darkness before the creation of the world" the second horus* was the same idea going forth from the logos, becoming clothed with matter and assuming an actual existence (compare mover's "phoinizer" p. 268) the same with khnoum and ammon* both are represented ram-headed, and both often confused, though their functions are different. khnoum is "the modeller of men" fashioning men and things out of the mundane egg on a potter's wheel[[footnote(s* isis is almost always represented holding a lotus in one hand and in the other a circle and the cross (crux ansata, the egg being sacred to her* the chinese seem to have thus anticipa

oolish theory* horus- the "older" or haroiri, is an ancient aspect of the solar god, contemporary with ra and shoo; haroiri is often mistaken for hor (horsusi, son of osiris and isis. the egyptians very often represented the rising sun under the form of hor the older, rising from a full-blown lotus, the universe, when the solar disc is always found on the hawk-head of that god. haroiri is khnoum* ammon or mon, the "hidden" the supreme spirit[[vol. 1, page] 367 the scandinavian logos. ammon-ra, the generator, is the secondary aspect of the concealed deity. khnoum was adored at elephanta and philoe* ammon at thebes. but it is emepht, the one, supreme planetary principle, who blows the egg out of his mouth, and who is, therefore, brahma. the shadow of the deity, kosmic and universal, of that

e, at any rate, than the modern roman catholic symbolism which connects their virgin mary- the magna mater of the syrians and greeks- with the moon. of this worship, the most pious roman catholics feel quite proud[[vol. 1, page] 393 copies and originals. and loudly confess to it. in a memoire to the french academy, the marquis de mirville says "it is only natural that, as an unconscious prophecy, ammon-ra should be his mother's husband, since the magna mater of the christians is precisely the spouse of that son she conceives. we (christians) can understand now why neithis throws radiance on the sun, while remaining the moon, since the virgin, who is the queen of heaven, as neith was, clothes herself in her radiance, and clothes in his turn the christ-sun "tu vestis solem et te sol vestit

meter, or the sacred 10, a few pages back. but our orientalists, their extreme desire to discover one homogeneous element in nature notwithstanding, will not see it; cramped in their researches by such ignorance, they- the aryanists and egyptologists- are constantly led astray from truth in their speculations. thus, de rouge is unable to understand, in the text which he translates, the meaning of ammon-ra saying to king amenophes (supposed to be memnon "thou art my son, i have begotten thee; and as he[[footnote(s* the earth flees for her life in the allegory, before prithu, who pursues her. she assumes the shape of a cow, and, trembling with terror, runs away and hides even in the regions of brahma. therefore, it is not our earth. again, in every purana, the calf changes name. in one it is

s through this light that everything is created. this root of mental self is also the root of physical self, for this light is the permutation, in our manifested world, of mulaprakriti, called aditi in the vedas. in its third aspect it becomes vach* the daughter and the mother of the logos, as isis is the daughter and the mother of osiris, who is horus; and mout, the daughter, wife, and mother of ammon, in the egyptian moon-glyph. in the kabala, sephira is the same as shekinah, and is, in another synthesis, the wife, daughter, and mother of the "heavenly man" adam kadmon, and is even identical with him, just as vach is identical with brahma, and is called the female logos. in the rig-veda, vach is "mystic speech" by whom occult knowledge and wisdom are communicated to man, and thus vach is

ame is also kadush and el-el (cod. naz, i, 47; see also psalm lxxxix, 18, and also "lord bacchus" baal-adonis of the sods or mysteries of the pre-babylonian jews became the adonai by the massorah, the later-vowelled jehovah. hence the roman catholics are right. all these jupiters are of the same family; but jehovah has to be included therein to make it complete. jupiter-aerios or pan, the jupiter ammon, and the jupiter-bel-moloch, are all correlations and one with yurbo-adonai, because they are all one cosmic nature. it is that nature and power which create the specific terrestrial symbol, and the physical and material fabric of the latter, which proves the energy manifesting through it as extrinsic. for primitive religion was something better than simple pre-occupation about physical phen

ivine unity, the god one was never 'god' simply" and lepage renouf very justly observed that the word nouter, nouti "god" had never ceased being a generic name with the egyptians, nor has it ever become a personal pronoun. every god was the "one living and unique god" with them. their "monotheism was purely geographical. if the egyptian of memphis proclaimed the unity of phtah to the exclusion of ammon, the thebeian egyptian proclaimed the unity of ammon to the exclusion of phtah" as we now see done in india in the case of the saivas and the vaishnavas "ra, the 'one god' at heliopolis is not the same as osiris, the 'one god' at abydos, and can be worshipped side by side with him, without being absorbed by his neighbour. the one god is but the god of the nome or the city, noutir, noutti, an

DAVID ICKE CHILDREN OF THE MATRIX

died in babylon in 323bc at the age of 33, his army had seized control of a vast region once ruled from sumer. this included egypt, mesopotamia, and into india. he founded the city of alexandria in egypt. he was known as the "serpent's son" and alexandria was the "city of the serpent's son".28 once again we see the recurring theme. the legend goes that alexander's real father was the serpent god, ammon, and this mirrors the story of merovee, founder of the merovingian dynasty. throughout history, the reptilians have perpetuated their "purest" bloodlines by marrying as closely as possible to their own genetics. it is vital to remember that these bloodlines do not just breed through their official partners. they have stunning numbers of children out of wedlock. these offspring are then broug

ry colour and creed, have claimed their right to rule by their descent from the serpent gods. as we've seen, alexander the great, one of the most famous monarchs and conquerors of all time, was known as the "serpent son. alexander is extremely important to the nordic-reptilian genealogy of the illuminati bloodlines (see appendix i. the legend goes that alexander's real father was the serpent god, ammon, who had mysteriously slid into his mother's bed and conceived him.15 the same story was told of the conception of merovee, the founder of the merovingians. this symbolism is supported by many ancient and modern accounts of "virgin birth" impregnations by reptilian beings. the stories of women being abducted by reptilians and then finding themselves pregnant are told today all around the wor

es out of ireland the destruction of the druid or adder network? if this was so, it happened for public consumption only as the knowledge was taken out of general circulation, but remained very much alive within the secret societies. egyptian serpents you find the same story of serpent symbolism in the country to which so many modern illuminati symbols and codes relate: egypt. the great temple of ammon or amen ra was placed on a massive vortex point at thebes or karnac (amen or ammon is where the christians get their term amen. under thebes/karnac are networks of tunnels known as the "serpent's catacombs. as a result of the travelling egyptians of the sumer empire (or the nordics who travelled to the sumer region) we also have carnac in brittany (barati, france. there were once 10,000 stan

DION FORTUNE PSYCHIC SELF DEFENSE

until it overflows. if he wants to perform a psychic rape, he must fill his soul with lust and cruelty. the cold rage of cruelty is 14 of 103 essential to effectual operations of this nature. now what happens when he does this? he has sounded a ringing keynote in the abyss. it will be answered. all beings who have this keynote for the basis of their nature will respond "dark uriel and azrael and ammon on the wing" and will join in the operation. but they do not operate direct upon the victim, they work through the operator. it is like the old game of nuts and may, in which the one who is sent "to fetch her away" is gripped round the waist by the leader of a chain of supporters. the real pressure comes on his own abdominal muscles, as anyone who has played the game will remember. and when

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

g, the litany from the tomb of seti i, published by naville, la litanie du soleil, leipzig, 1875, p. 13 ff. 2. e.g, hymn to amen-ra, translated by goodwin from papyrus no. 17, now preserved in the gizeh museum (see les papyrus gyptiens du mus e de boulaq, ed. mariette, paris, 1872, pll. 1-13; records of the past, vol. i, p. 127 f, and trans. soc. bibl. arch, vol. ii, p. 250, and by gr baut, hymne ammon-ra, paris, 1874; hymns to amen, translated by goodwin (see records of the past, vol. vi, p. 97 f; trans. soc. bibl. arch, vol. ii, p. 353, and chabas (m langes gyptologiques, 1870, p. 117; hymn to osiris, translated by chabas (revue arch ologique, t. xiv, paris, 1857, p. 65 ff, and goodwin (records of the past, vol. iv, p. 97 ff. the various versions of the xvth chapter of the book of the de

l set forth the views of the priesthood of amen-ra concerning their god. the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (14 of 19 [8/10/2001 11:23:59 am [1. erman, die m rchen des papyrus westcar, berlin, 1890, bl. 10, 11. 13, 14. 2. compare "the night of thy birth, and the day of thy meskhenet; see recueil de travaux, t. vii, p. 161 (l. 397. 3 see gr baut, hymne ammon-ra, paris, 1874; and wiedemann, die religion, p. 64 ff] p. cxxvii "adoration to thee, o amen-ra, the bull in annu, the ruler of all the gods, the beautiful and beloved god who givest life by means of every kind of food and fine cattle "hail to thee, o amen-ra, lord of the world's throne, thou dweller in thebes, thou bull of thy mother that livest in thy field, that extendest thy journeys in

heir existence to him. khepera is a phase of tmu, the night-sun, at the twelfth hour of the night, when he "becomes" the rising sun or harmachis (i.e, horus in the horizon. he is also described as" khepera in the morning, ra at mid-day, and tmu in the evening" see lanzone, dizionario, p. 927 ff; gr baut, plate i. http//www.sacred-texts.com/egy/ebod/ebod13.htm (1 of 6 [8/10/2001 11:24:37 am] hymne ammon-ra, p. 264, note 2; pierret, panth on, pp. 74, 75; lef bure, traduction compar e des hymnes au soleil, p. 39; de roug, inscription d'ahm s, p. 110; archaeologia, vol. 52, p. 541 ff; wiedemann, die religion der alten aegypter, p. 17; brugsch, religion und mythologie, p. 245, etc. 3. the goddess nut represented the sky, and perhaps also the exact place where the sun rose. she was the wife of s

set upon my head [1. see above, p. 277, note 2. 2. or "i am he that presideth over the arrangement (or ordering) of things" etc. birch renders it "the creator of beings and existences" and pierret "la loi de 1'existence et des tres" in a hymn ra is called neb enti "lord of things which are" and ari enti "maker of things which are" and ari unenet "maker of things which shall be" see gr baut, hymne ammon-ra, pp. 5, 16, 27, who, however, believes to mean inanimate objects; see p. 130. 3. the name of this god was first read khem, and then min, but it has been proved (aeg. zeitschriff, 1877, p. 98, and trans. soc. bibl. arch, vol. viii, p. 204, note 2) that the correct footnote page 283 reading is amsu (compare the variants in naville, todtenbuch, bd. ii, bl. 41. this god was associated with am

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

hat the replies were always couched in enigmatical language when kings and states consulted the oracle on weighty matters that might have done harm if made public, but that private persons always received direct answers in the plainest terms. herodotus told of a successful test of the oracles by croesus, king of lydia. he dispatched envoys to the best six oracles: delphi, dodona, branchidae, zeus ammon, trophonius, and amphiaraus. the envoys were instructed to ask on the hundredth day of their departure what croesus was doing at home in sardis at a particular moment. four oracles entirely failed. delphi was perfectly right. herodotus quoted the reply: i can count the sands, and i can measure the ocean; i have ears for the silent, and know what the dumb man meaneth; lo! on my sense there st

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ers were given by a woman named pelias. pelias means dove in the attic dialect. the fable arose that the doves prophesied in the groves of dodona. the historian herodotus (ca. 484.425 b.c.e) cites a legendary tale concerning the origin of the oracle. supposedly two priestesses from thebes, egypt, were carried away by phoenician merchants; one went to libya, where she founded the oracle of jupiter ammon, the other to greece. there she had a temple built at the foot of an oak in honor of jupiter, whose priestess she had been in thebes. herodotus added that this priestess was called a dove, because her language could not be understood. the dodonic and african oracles were probably connected. herodotus stated that the manner of prophecy in dodona was the same as that in thebes, egypt. diana wa

y, the most reliable were considered to give an intimation of their intentions by means of remarkable events. these were carefully observed by the egyptians, who recorded these events. the egyptians also considered the fate of a person was determined by the day of his birth.every day belonged to a spe- encyclopedia of occultism& parapsychology. 5th ed. oracles 1147 cial god. the oracle of jupiter ammon and the same deity at thebes existed from the twentieth to the twenty-second dynasty. he was consulted not only concerning the fate of empires but also for the identification of a thief. in all serious matters, however, it was sought to ascertain his views. those about to make their wills sought his oracle and judgments were ratified by his word. for example, surviving inscriptions described

EVERBURNING LAMPS

ermolaus barbarus, in his corollary to dioscorides, speaks of a wondrous liquor to sustain combustion, known to democritus and trismegistus. jacobus mancinus wrote to licetus that he knew of a burning lamp dug up from the monte cavallo at rome; it was still burning when found, and within it was a bituminous substance. plutarch in his work "de defectu oraculorum" states that in a temple to jupiter ammon a lamp stood in the open air, and neither wind nor rain put it out, and the priests told him it had burned continually for years- see also "licetus" cap. v. herodotus tells us that the egyptians made a special and extensive use of lamps in the religious festivals, and that the temples of king mycerinus had many mysterious ones. strabo, and pausanias in his atticus, narrate that in the temple

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

llowing are only a few examples from this vast and complex literature ascribed to hermes trismegistus. there is a treatise supposedly by hermes on the names and powers of the twelve signs of the zodiac2; others on which plants go with the signs and the planets3; a book of hermes trismegistus to asclepius on the occult virtues of animals4; a treatise on astrological medicine dedicated by hermes to ammon the egyptian which describes how to treat illnesses caused by bad stellar influences by building up links with the methods of sympathetic magic and talismans to draw down, either an increase of good virtue from the star which has been causing the trouble or bringing in influences from another star.5 the name of hermes trismegistus seems to have been particularly strongly connected with the l

vellous skill the language of the gods. afterwards when letters of the kind which we use now with another kind of industry were invented by theuth or some other, this brought about a great rift both in memory and in the divine and magical sciences.3 this reminds one of the praise of the egyptian language in corpus hermeticum xvi (the so-called "definitions" treatise) in which asclepius tells king ammon that the treatise should be preserved in the original egyptian, and should not be translated into greek, for the greek language is diffuse and empty, and the "efficacious virtue" of the original egyptian would be lost in a greek translation. 4 if bruno had read this passage, it would probably have been in ludovico lazzarelli's latin translation (it will be remembered that this treatise was n

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

sdom, once constituted the god-idea. between the ruins of the palace of amunoph iii. and the nile are two colossal statues, each hewn from a single block of stone. these figures, although in a sitting posture, are sixty feet high. it is thought that they once formed the entrance to an avenue of similar figures leading up to the palace. it has been supposed that the most northern statue represents ammon, and that its companion piece is his mother. it is now believed by many writers, however, that these figures do not represent two persons at all, but that in a remote age of the world's history they were worshipped as the two great principles, female and male, which animate nature. the fact has been observed that am or om was originally a female deity, within whom was contained the male prin

history they were worshipped as the two great principles, female and male, which animate nature. the fact has been observed that am or om was originally a female deity, within whom was contained the male principle; when, however, through the changes wrought in the relative positions of the sexes, the male element in the divinity adored came to be represented as a man instead of as a child, he was ammon. he was the sun, yet notwithstanding the fact that he had drawn to himself the powers of the sun, he was still, himself, only a production of or emanation from the female deity om, mother of the gods and queen of heaven. she it was who had created or brought forth the sun. there is a tradition which asserts that every morning a melodious sound is emitted from the first named of these two col

s no longer adored as essence of the deity, heat or passion having become the most important element in creative power. after the ancient worship of the virgin and child had become somewhat changed or modified so as to better accommodate itself to the growing importance of the male, the most exalted conception of the deity in egypt seems to have been that of a trinity composed of mout the mother, ammon the father, and chons the infant life derived from the other two. mout is identical with neith, but she has become the wife as well as the mother of ammon. directly below this conception of the deity is a triad representing less exalted attributes, or lower degrees of wisdom, under the appellations of sate, kneph, and the child anouk; and thus downward, through the varying spheres of celesti

as being female; and the word hermaphrodite is in itself a union between hermes and aphrodite, the male and female creative powers. we may fairly conclude, from the existence of names like the above, that there was at one time in western as there was in eastern asia a strong feud between the adorers of on and am, the lingacitas and the yonijas, and that they were at length partially united under ammon, as they were elsewhere under nebo or the nabhi of vishnu"[80 [80] ancient faiths embodied in ancient names, vol. i, p. 237. inman relates that once when a friend of his was conversing with a very high-caste hindoo he casually uttered this word amm or om, whereupon the man was so awe struck that he could scarcely speak, and, in a voice almost of terror, asked where his friend had learned the

the opinion that "it should forever silence the claim put forward by the devotees of christianity" it is plain, however, that the christians had the better of the argument for "the cross being uneasy under the weight of the temple overthrew it" on the coins of decius, the great persecutor of the christians, is to be observed the monogram of christ which is also the monogram of osiris and jupiter ammon. on a medal proved to be phoenician appear the cross, the rosary, and the lamb. there is another form of the same monogram which signifies dcviii. these devices although in use hundreds of years prior to the christian era are all said to be monograms of christ. at the present time they may be seen in almost every church in italy. in the cave of elephanta, in india, appears the cross in conne

GILBERT THE MAGICAL MASON

mian, who was named phyto; the cumana at cumre in italy who was named amalthea, she is mentioned by ovid and by virgil in the jeneid; the hellespontine; the lybian; the persian; the phrygian; and the tiburtine. some old greek authors attributed the origin of the sibyls to egypt and in the times of the ancient pharaohs, there were certainly famous divinatory shrines at heliopolis, buto, thebes and ammon in libya. several of the great christian authors such as jerome, chrysostom and augustine, believed in these egyptian oracles.theaugurs in ancient rome the augurs formed a permanent guild or college; they were at first only diviners, chiefly by means of birds; at a later date they did not divine the future officially, but were called upon to decide the proper course of action to be taken to

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

eativity) and the initiatory awareness of the high priestess (caput draconis. one is the downward creative impulse, the other the upward spiritual impulse. ztztzt expresses the proper balance necessary between these two complementary forces. the sisil of ztztzt from the watchtower of air is: the letters ceph, gisa, ceph, gisa, ceph, gisa are written: 196 the formula of iliatai i who was priest of ammon-ra, who saw the nile flow by for many moons, for many, many moons, am the young fawn of the grey land. aleister crowley, liber vii the enochian word iliatai, pronounced ee-lee-ahtahee, is comprised of the first letters of the teaching, insi lama-iaida ananael toantoh aai-iad which means "to tread the highest path of the secret wisdom is to unite with the god within yourself" the entire sente

HANDBOOK OF EGYPTIAN MYTHOLOGY

ern horizon where he was reborn at sunrise. the standard image of the horizon was a sun disk between two mountain peaks. two shining trees grew on these mountains, and the double horizon was guarded by a double sphinx or twin lions. see under feline deities; ra; shu and tefnut ammut ammut was a monstrous goddess who devoured the hearts of the evil dead. see also hippopotamus goddesses amun (amon, ammon, amen) amun was the mysterious creator god whose name meant hidden one. he was most commonly shown as a bearded man in the prime of life wearing a headdress surmounted by a double plume. his origins are obscure, but amun and his female counterpart amunet (amaunet) were listed among the divine protectors of the king in the pyramid texts. amun and amunet were part of the group of eight primeva

ISIS UNVEILED

, her devotees carried into the new priesthood the former badges of their profession, the obligation to celi- bacy, the tonsure, and the surplice, omitting, unfortunately, the frequent ablutions prescribed by the ancient creed "the 'black virgins' so highly reverenced in certain french cathedrals. proved, when at last critically examined, to be basalt figures of isis* before the shrine of jupiter ammon were suspended tinkling bells, from the sound of whose chiming the priests deduced their auguries "a golden bell and a pomegranate. round about the hem of the robe" was the result with the mosaic jews* but in the buddhistic system, during the reugious services, the gods of the deva-loka are always invoked and invited to descend upon the altars, by the ringing of bells suspended in the pagoda

tcal 215 tion of later and still mate material powers" in the hindfl cos- mogony, svajfamihil emits nam and ndri, its bisexual emanation, and dividing its parts into two halves, male and female, these fecundate the mmidane egg, within which develops brahmft, or rather viraj, the creator "the starting-point of the egyptian mythology" says champollton "ia a triad. namely, kneph, neith, and pht; and ammon, the male, the father; muth, the female and mother; and khons. the son" the ten sq>hiroth are copies taken from the ten prajdpatu created by virdj, called the 'lords of ail beings' and answering to the biblical fatriardis. justin martyr explains some of the 'heresies' of the day, but in a very unsatisfactory manner. he shows, however, the identity of ail the teorld-religions at their auaiing

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

f the egyptians, witnesses to the electric principle. it embodies the transmigration of the indians, the great pyramid. 93 reproduced by pythagoras. pythagoras resided for a long period in egypt, and acquired from the priests the philosophic transition knowledge, which was afterwards doctrine. the globe, disc, or circle of the phoenician astarte, the crescent of minerva, the horns of the egyptian ammon, the deifying of the ox, all have the same meaning. we trace, among the hebrews, the token of the identical mystery in the horns of moses, distinct in the sublime statue by michael angelo in the vatican; as also in the horns of the levitical altar: indeed, the use of the double hieroglyph in continual ways. the volutes of the ionic column, the twin-stars of castor and pollux, nay, generally

zomen, it imports the time that is to come. it is a magical symbol. fig. 27 is the imperial mound, and cross-sigma surmounting it. figs. 28, 29, are symbols of venus (aphrodite, the deity of the syrians and phoenicians. they are phallic emblems. fig. 30 is the phallus proper. it is the sigma of zeus, mithras, baalim, bacchus. figures numbered 31, osiris: these various figures signify also jupiter-ammon. the rectangular marks denote the scandinavian tuisco, thoth (mercurius, or hermes. fig. 35 is the indian form of the same idea. the figure marked 36 is to be found on the breast of one of the mummies in the museum of the london university. fig. 36. phallus and lotus. fig. 37. fig. 38. fig. 39. upon a monument discovered in thebes, anubis is represented as st. michael and st. george are in c

nitiation, the u companions fire pistols, clash swords, overturn chairs, and roll cannon-balls about. the long-descended forms trace from the oldest tradition; the origin, indeed, of most things is only doubt or conjecture, hinted in symbols. the egyptian deities may always be recognised by the following distinctive marks: phthas, ptah, by the close-fitting robe, four steps, baboon, cynocephalus. ammon, amn, by a ram's head, double plume, vase, canopus. the sun-god (phre or ra) has a hawk's head, disc, serpent, ur us. thoth, or thoyt, is ibis-headed (means a scribe or priest. sochos, or suches, has a hawk. hermes trismegistus (tat) displays a winged disc. the egyptians, however, never committed their greater knowledge to marks or figures, or to writing of any kind. figure 313: the gnostics

JESSUP MK THE CASE FOR THE UFO

a cubit is about 20.6 inches we might judge the fire circle was large and long, about fifty meters. during their second appearance they were very numerous and shining, and fishes and volatiles fell down from the sky. and their movements through the sky, from north to south, was regular, and, more than that, powerful! therefore the king thought that the best thing to do was to pacify the hearth of ammon ra, lord of the thrones of the two lands (egypt. this record is a part of the archives of a responsible government. the event was unusual enough to warrant inscribing in the archives, and to have the past records searched for precedent. the descriptions are concise, although the vacant places are annoying in their omissions. de rachewiltz's comments, supplementing his translation, indicate a

LIBER LIBERI VEL LAPIDIS LAZULI

. svb figvra vii 9 48. o god! o god! 49. i am a fool to love thee; thou art cruel, thou withholdest thyself. 50. come to me now! i love thee! i love thee! 51. o my darling, my darling.kiss me! kiss me! ah! but again. 52. sleep, take me! death, take me! this life is too full; it pains, it slays, it suffices. 53. let me go back into the world; yea, back into the world. 10 iii 1. i was the priest of ammon-ra in the temple of ammon-ra at thebai. 2. but bacchus came singing with his troops of vineclad girls, of girls in dark mantles; and bacchus in the midst like a fawn! 3. god! how i ran out in my rage and scattered the chorus. 4. but in my temple stood bacchus as the priest of ammon-ra. 5. therefore i went wildly with the girls into abyssinia; and there we abode and rejoiced. 6. exceedingly;

6. exceedingly; yea, in good sooth! 7. i will eat the ripe and the unripe fruit for the glory of bacchus. 8. terraces of ilex, and tiers of onyx and opal and sardonyx leading up to the cool green porch of malachite. 9. within is a crystal shell, shaped like an oyster.o glory of priapus! o beatitude of the great goddess! 10. therein is a pearl. 11. o pearl! thou hast come from the majesty of dread ammon-ra. 12. then i the priest beheld a steady glitter in the heart of the pearl. 13. so bright we could not look. but behold! a bloodred rose upon a rood of glowing gold! svb figvra vii 11 14. so i adored the god. bacchus! thou art the lover of my god! 15. i who was priest of ammon-ra, who saw the nile flow by for many moons, for many, many moons, am the young fawn of the grey land. 16. i will s

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

is and isis of the later gyptians: the taautos and astarte of the phoenicians, and the saturn and ops of the latins" the second quotation is from albert pike's morals and dogma"'thee' says martianus capella, in his hymn to the sun 'dwellers on the nile adore as serapis, and memphis worships as osiris: in the sacred rites of persia thou art mithras, in phrygia, atys, and libya bows down to thee as ammon, and phoenician byblos as adonis; thus the whole world adores thee under different names" the odinic mysteries the date of the founding of the odinic mysteries is uncertain, some writers declaring that they were established in the first century before christ; others, the first century after christ. robert macoy, 33, gives the following description of their origin "it appears from the norther

nce of the island" in the introduction to his translation of the tim us, thomas taylor quotes from a history of ethiopia written by marcellus, which contains the following reference to atlantis "for they relate that in their time there were seven islands in the atlantic sea, sacred to proserpine; and besides these, three others of an immense magnitude; one of which was sacred to pluto, another to ammon, and another, which is the middle of these, and is of a thousand stadia, to neptune" crantor, commenting upon plato, asserted that the egyptian priests declared the story of atlantis to be written upon pillars which were still preserved circa 300 b.c (see beginnings or glimpses of vanished civilizations) ignatius donnelly, who gave the subject of atlantis profound study, believed that horses

beasts or birds, as their emblem. witness the lion of the great mogul and the eagles of c sar and napoleon. click to enlarge the winged globe of egypt. from maurice's indian antiquities. this symbol, which appears over the pylons or gates of many egyptian palaces and temples, is emblematic of the three persons of the egyptian trinity. the wings, the serpents, and the solar orb are the insignia of ammon, ra, and osiris. p. 50 name implies, is also a solar deity. his fight with the nubian lion, his battles with the philistines, who represent the powers of darkness, and his memorable feat of carrying off the gates of gaza, all refer to aspects of solar activity. many of the ancient peoples had more than one solar deity; in fact, all of the gods and goddesses were supposed to partake, in part

e greeks believed that apollo, bacchus, dionysos, sabazius, hercules, jason, ulysses, zeus, uranus, and vulcan partook of either the visible or invisible attributes of the sun. the norwegians regarded balder the beautiful as a solar deity, and odin is often connected with the celestial orb, especially because of his one eye. among the egyptians, osiris, ra, anubis, hermes, and even the mysterious ammon himself had points of resemblance with the solar disc. isis was the mother of the sun, and even typhon, the destroyer, was supposed to be a form of solar energy. the egyptian sun myth finally centered around the person of a mysterious deity called serapis. the two central american deities, tezcatlipoca and quetzalcoatl, while often associated with the winds, were also undoubtedly solar gods

have been discovered in all parts of the world. not only the mediterranean countries but also india, tibet, china, and south america have contributed records of lights which burned continuously without fuel. the examples which follow were selected at random from the imposing list of perpetual lamps found in different ages. plutarch wrote of a lamp that burned over the door of a temple to jupiter ammon; the priests declared that it had remained alight for centuries without fuel. st. augustine described a perpetual lamp, guarded in a temple in egypt sacred to venus, which neither wind nor water could extinguish. he believed it to be the work of the devil. an ever-burning lamp was found at edessa, or antioch, during the reign of the emperor justinian. it was in a niche over the city gate, el

il for the purpose of misleading humanity, they have not dared to attack the theory of oracles, because of the repeated reference to it in their own sacred writings. if the onyx stones on the shoulders of israel's high priest made known by their flashings the will of jehovah, then a black dove, temporarily endowed with the faculty of speech, could indeed pronounce oracles in the temple of jupiter ammon. if the witch of endor could invoke the shade of samuel, who in turn gave prophecies to saul, could not a priestess of apollo call up the specter of her liege to foretell the destiny of greece? the most famous oracles of antiquity were those of delphi, dodona, trophonius, and latona, of which the talking oak trees of dodona were the oldest. though it is impossible to trace back to the genesi

jupiter; figure 39, of lead and saturn; figure 40, of mercury (both the planet and the element; figure 41, of antimony, the key metal of the earth itself; figure 42, of arsenic; figure 43, of sulphur; figure 44, of cinnabar; figure 45, of quicklime; figure 46, of nitre; and figure 47, of vitriol. figure 48 is the character of sal ammoniac, which element derives its name from the temple of jupiter ammon in an egyptian desert, where it was found. figure 49 is the character of alum; figure 50, of alkali, a name of arabian origin; and figure 51, of sal tartar, a substance possessing great occult virtue. table ill, figure 52. the eight globes and the central square represent the seven days of creation. the three worlds wherein creation occurs are symbolized by three concentric rings. the german

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

se effigy stood at everycrossroad, whose crosses were worn upon the breast of every warrior, and whose second coming, whichhad long been predicted by the druid astrologers, coincided very closely with the period of his owninvasion of those countries. this is curiously similar to the coming of cortez and pisarro to the incas.winter solstice 48 b.c. julius caesar is deified at the temple of jupiter ammon. he was now the son of god. tiberiusrefused to be deified as a god. declaring himself to be mortal, he was upbraided.augustuswhen the tremendous commotion caused by the death of julius caesar had spent itself in civil wars, andin the firm establishment of the messianic religion and ritual, augustus ascended the sacred throne ofhis martyred sire and was in turn addressed as the son of god, wh

catastrophe, destroyed the cult of saturn, which became discreditedto many, including the egyptians, depicted to them as malignant devil in the shape of an immense celes-tial serpent with a hundred voices who spat lightening. he is the old serpent of revelation who wascast into the bottomless pit of hades for a thousand years (p. 30)abrahamreally abram or son of the ram, the high ram, relating to ammon. leader of the israelites, the cultof saturn.terah means terrorabraham son of terah, meant that he was a terrorist, a man of magical skill, possessed of impressiveweaponry, that could intimidate the peoples with whom he came into contact. these powerful weaponsare often described in the bible merely as gifts.surtur from the south wendswith seething firethe falchion of the mighty onea sunligh

en visitation, and genetic manipulation pointed to the comet, a fearful god who rained down rocks and stones, and hence the myth of thedragons bones sown by cadmus (p. 63)mizpahcentral emblem of israel, as the place of the sacred stones, can surely be identified as the same stonedragon as the theban round temple, or as manethos serpent typhon (p. 64)lambs skinwas originally worn by the priests of ammon, of which abraham was one.scotathe irish have definite records of jeremiah dwelling in their island, of his burial place, and of the twoprincesses, one named scota, who played a large part in the genealogy of the milesian kings of ireland,and who is described as a daughter of a pharaoh, as she was, for he adopted them both (p. 129)the serpents eggcrafted by the god ptah in the underworld. th

MORALS AND DOGMA

mysteries, whose origin is unknown: and they worshipped castor and pollux as patrons of navigation. the tomb of apollo was at delphi, where his body was laid, after python, the polar serpent that annually heralds the coming of autumn, cold, darkness, and winter, had slain him, and over whom the god triumphs, on the 25th of march, on his return to the lamb of the vernal equinox. in crete, jupiter ammon, or the sun in aries, painted with the attributes of that equinoctial sign, the ram or lamb--that ammon who, martianus copella says, is the same as osiris, adoni, adonis, atys, and the other sun-gods--had also a tomb, and a religious initiation; one of the principal ceremonies of which consisted in clothing the initiate with the skin of a white lamb. and in this we see the origin of the apro

which happened once in eighteen years and a fraction. on the sarcophagus of alexander, the same symbol appears on the head of a ram, which, in the time of that monarch, was the leading sign. so too in the sculptured temples of the upper nile, the crescent and disk appear, not on the head of taurus, but on the forehead of the ram or the ram-headed god, whom the grecian mythologists called jupiter ammon, really the sun in aries. if we now look for a moment at the individual stars which composed and were near to the respective constellations, we may find something that will connect itself with the symbols of the ancient mysteries and of masonry. it is to be noticed that when the sun is _in_ a particular constellation, no part of that constellation will be seen, except just before sunrise and

cension, by the phases of the moon, and the increase and diminution of her light; by the march of the sun, the division of time and the heavens into two parts, one assigned to darkness and the other to light; by the nile and, in fine, by the whole round of physical causes. lucian tells us that the bull apis, sacred to the egyptians, was the image of the celestial bull, or taurus; and that jupiter ammon, horned like a ram, was an image of the constellation aries. and clemens of alexandria assures us that the four principal sacred animals, carried in their processions, were emblems of the four signs or cardinal points which fixed the seasons at the equinoxes and solstices, and divided into four parts the yearly march of the sun. they worshipped fire also, and water, and the nile, which river

of bacchus; and the autumnal serpent wound its long folds round the statue of serapis, 2500 years before our era; when those signs corresponded with the commencement of the seasons. when other constellations replaced them at those points, by means of the precession of the equinoxes, those attributes were changed. then the ram furnished the horns for the head of the sun, under the name of jupiter ammon. he was no longer born exposed to the waters of aquarius, like bacchus, nor enclosed in an urn like the god canopus; but in the stables of augeas or the celestial goat. he then completed his triumph, mounted on an ass, in the constellation cancer, which then occupied the solstitial point of summer. other attributes the images of the sun borrowed from the constellations which, by their rising

their year in the month nisan, at the vernal equinox, at which season the israelites marched out of egypt and were relieved of their long bondage; in commemoration of which exodus, they ate the paschal lamb at that equinox. and when bacchus and his army had long marched in burning deserts, they were led by a lamb or ram into beautiful meadows, and to the springs that watered the temple of jupiter ammon. for, to the arabs and ethiopians, whose great divinity bacchus was, nothing was so perfect a type of elysium as a country abounding in springs and rivulets. orion, on the same meridian with the stars of taurus, died of the sting of the celestial scorpion, that rises when he sets; as dies the bull of mithras in autumn: and in the stars that correspond with the autumnal equinox we find those

. by the serpent of autumn, souls fell; and they were regenerated again by the bull on which mithras sate, and whose attributes bacchus-zagreus and the egyptian osiris assumed, in their mysteries, wherein were represented the fall and regeneration of souls, by the bull slain and restored to life. afterward the regenerating sun assumed the attributes of _aries_ or the lamb; and in the mysteries of ammon, souls were regenerated by passing through that sign, after having fallen through the serpent. the serpent-bearer, or ophicus, was sculapius, god of healing. in the mysteries of eleusis, that constellation was placed in the eighth heaven: and on the eighth day of those mysteries, the feast of sculapius was celebrated. it was also termed epidaurus, or the feast of the serpent of epidaurus. th

celebrated. it was also termed epidaurus, or the feast of the serpent of epidaurus. the serpent was sacred to sculapius; and was connected in various ways with the mythological adventures of ceres. so the libations to souls, by pouring wine on the ground, and looking toward the two gates of heaven, those of day and night, referred to the ascent and descent of souls. ceres and the serpent, jupiter ammon and the bull, all figured in the mysteries of bacchus. suppose aries, or jupiter ammon occupied by the sun setting in the west--virgo (ceres) will be on the eastern horizon, and in her train the crown, or proserpine. suppose taurus setting--then the serpent is in the east; and reciprocally; so that jupiter ammon, or the sun of aries, causes the crown to rise after the virgin, in the train of

end-avesta, that ahriman, the principle of evil, made the great serpent of winter, who assaulted the creation of ormuzd. a serpent-ring was a well-known symbol of time: and to express dramatically how time preys upon itself, the egyptian priests fed vipers in a subterranean chamber, as it were in the sun's winter abode on the fat of bulls, or the year's plenteousness. the dragon of winter pursues ammon, the golden ram, to mount casius. the virgin of the zodiac is bitten in the heel by serpens, who, with scorpio, rises immediately behind her; and as honey, the emblem of purity and salvation, was thought to be an antidote to the serpent's bite, so the bees of arist us, the emblems of nature's abundance, are destroyed through the agency of the serpent, and regenerated within the entrails of t

osiris, isis, and horus were the father, mother, and son; the latter being light, the soul of the world, the son, the protogonos or first-begotten. sometimes this triad was regarded as spirit, or the _active_ principle or generative power; matter, or the passive principle or productive capacity; and the universe, which proceeds from the two principles. we also find in egypt this triad or trinity; ammon-ra, the creator: osiris-ra, the giver of fruitfulness: horus-ra, the queller of light; symbolized by the summer, autumn, and spring sun. for the egyptians had but three seasons, the three gates of the temple; and on account of the different effects of the sun on those three seasons, the deity appears in these three forms. the ph nician trinity was ulomos, chusoros, and the egg out of which t

e inscribed _deo-soli invicto mithr--to the invincible sun-god mithras _nomen invictum sol mithra. soli omnipotenti mithr. to him, gold, incense, and myrrh were consecrated "thee" says martianus capella, in his hymn to the sun "the dwellers on the nile adore as serapis, and memphis worships as osiris; in the sacred rites of persia thou art mithras, in phrygia, atys, and libya bows down to thee as ammon, and ph nician byblos as adonis; and thus the whole world adores thee under different names" osiris was the son of helios (phra, the "divine offspring congenerate with the dawn" and at the same time an incarnation of kneph or agathod mon, the good spirit, including all his possible manifestations, either physical or moral. he represented in a familiar form the beneficent aspect of all higher

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

the king's daughter. her mother cassiopea, having boasted that her beauty surpassed that of the nereides, the angry sea-nymphs appealed to poseidon to avenge their wrongs, whereupon the sea-god devastated the country with a terrible inundation, which brought with it a huge monster who devoured all that came in his way. in their distress the unfortunate athiopians applied to the oracle of jupiter-ammon, in the libyan desert [208]and obtained the response, that only by the sacrifice of the king's daughter to the monster could the country and people be saved. page 239 cepheus, who was tenderly attached to his child, at first refused to listen to this dreadful proposal; but overcome at length by the prayers and solicitations of his unhappy subjects, the heart-broken father gave up his child f

PHILIP NEIL MYTHS LEGENDS EXPLAINED

was the daughter of cepheus, king of joppa, and his wife cassiopeia. boastful mother cassiopeia had boasted that she and her daughter were more beautiful than the sea nymphs, thus bringing down poseidon s vengeance upon the coast. divine father lightning in the sky shows the presence of zeus, who fathered perseus in a shower of gold. distraught father when king cepheus asked the oracle of horned ammon (that is, the egyptian god amun, here assimilated into classical myth) how to turn aside poseidon s anger, he was told that the only way was to sacrifice andromeda to the monster. so, to save his people, he chained her to a rock for the monster to devour. monster adversary the sea monster, unaware that perseus could fly, attacked his shadow on the water, enabling perseus to swoop down and ki

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

nerate that it presumably could not have ghosted h the soul of the messiah; therefore, g-d had to extricate it from there. lot fs daughters, thinking that g-d had destroyed humanity again, gave their father wine to drink in order that he repopulate the world through them. the sages say that g-d arranged for there to be wine in the cave where they fled in order for lot to father the two nations of ammon and moab.26 furthermore, just as isaac issued from abraham [the messiah, the future] isaac issued from lot [as follows] the name isaac [yitzchak] can be seen as the combination of the words for gthe end of the live one, h referring to the messiah. this is the [mystical] meaning of the verse, ghe asked of you life c, h27 and of the phrase gdavid, king of israel, lives and endures. h28 yitzcha

he hittite, the amorite, the canaanite, the perizite, the hivite, and the jebusite, as g-d has commanded you. h4 in the portion of the torah read this week, moses reviews the journeys on which he led the jewish people on their way to the threshold of the land of israel. they were told by g-d not to wage war against the descendents of esau, who inhabited mt. seir,5 nor to wage war against moab6 or ammon.7 in contrast, they were commanded to fight and conquer the two amorite kings, sichon8 and og.9 we must understand why, with regard to the seven [canaanite] nations, g-d commanded us gyou shall leave no soul alive, h whereas with regard to seir, moab, and ammon, he commanded us not to attack them. the explanation is that the seven nations are [the earthly manifestations of] the seven evils

ssianic] future, the holiness will completely depart [these sefirot as well, and thus we will then be commanded to gleave no soul alive h of them, as well. the elevation and refinement of the intellect and super-intellect of tohu will occur only in the messianic future, when we will be able to eliminate the negative aspects of these sefirot as well. these [three nations] are synonymous with seir, ammon, and moab. seir alludes to the first [sefirah, keter, as it is written, gand the he-goat [se fir] is the king c h10 keter literally means gcrown h and is thus the sign of kingship. seir, the southernmost of the three kingdoms on the far side of the jordan, thus signifies keter, or the super-intellect, of tohu. moab means gfrom the father h [mei-av, and thus alludes to chochmah. lot fs daught

means gfrom the father. h the people of moab descended from this incestuous union. abba( gfather h) is the partzuf of chochmah, and thus this nation alludes to the chochmah of tohu. moab was situated immediately north of the kingdom of se fir, and the jewish people, traveling northward from the sinai desert, encountered them immediately after their encounter with the edomites in se fir [the name] ammon [permutes to spell] no fam [which means gpleasantness h, alluding to binah. the insight of chochmah, since it is abstracted from any contextual relationship to the individual fs way of thinking, is not accompanied by any sense of conscious pleasure or joy (there is a sublime, only semi-conscious sense of pleasure, but it is as abstract and ephemeral as the insight itself) this occurs only wh

ract and ephemeral as the insight itself) this occurs only when the insight is integrated into the existing mental structure, which is the function of binah. the new, higher perception of reality that is produced engenders a sensation of pleasure and happiness. in a similar fashion, we are taught that the liquid that corresponds to chochmah is water, while that which corresponds to binah is wine. ammon was situated immediately north of moab, and the jewish people passed by their land immediately after they passed by the kingdom of moab. now, seir is edom.11 the seven kings who ruled there were not from that land, they just ruled over it. this is indicated by the fact that each one is mentioned together with the country he came from, since they themselves were not from edom. we just identif

ed by the intellect, they possess their own roots and origins within the pre-conscious mind (i.e, keter. 10 daniel 8:21. the phrase quoted in the arizal fs writings is not exactly this one, but this is the closest verse i could find to it. 11 see genesis 32:4, 36:9; deuteronomy 2:5. the arizal on parashat devarim 671 now, when the torah describes how the jewish people were not to wage war against ammon and moab, it points out that these lands were formerly occupied by the refaim. thus, it might be assumed that their territory was indeed part of that of the seven nations the jews were meant to conquer in moses f time, since, as we pointed out above, the refaim were one of these seven. the torah, however, points out that this is not the case, and that g-d gave these territories of the refaim

us, it might be assumed that their territory was indeed part of that of the seven nations the jews were meant to conquer in moses f time, since, as we pointed out above, the refaim were one of these seven. the torah, however, points out that this is not the case, and that g-d gave these territories of the refaim to other parts of abraham fs family, i.e, the nations descended from the sons of lot (ammon and moab. in the course of this discussion, the torah makes mention of the fact that the refaim who formerly occupied the land of moab were also called eimites,12 and those who formerly occupied the land of ammon were also called zamzumites.13 the zamzumites personified the evil portion of chochmah [of tohu] that was removed, as it is written, gas he schemed h [zamam].14 the mixed multitude

n of chochmah [of tohu] that was removed, as it is written, gas he schemed h [zamam].14 the mixed multitude is [spiritually] derived from them, as well as anyone who has evil thoughts or fancies. the name gzamzumites h is etymologically related to the word for gscheme h [zamam. they thus personified the fallen, corrupt version or use of insight, i.e, scheming and plotting evil. we said above that ammon signified the binah of tohu. so, either the arizal here means to include the eimites together with his mention of the zamzumites as former inhabitants of the lands associated with the intellect of tohu, or he is referring to the process of how chochmah enters and informs binah, i.e, that the zamzumites actually hail from chochmah but they settled the land of binah. in any case, this perversi

victory of the jews over the egyptians rather than the merits of monotheism over idolatry, they were the cause of much of the suffering the jews underwent in their desert trek. the first and most heinous of these instances was that of the golden calf, which was in essence a warped vision of the role of moses as the intermediate between g-d and israel. the fact that these nations (edom, moab, and ammon) were not to be engaged in conflict indicates, as we said, that until mashiach comes we do not possess the power to rectify the wild, unrectified intellect and superintellect of tohu. we are thus taught in chassidut that when untoward thoughts enter our minds, we must not attempt to elevate them or refine them, but simply push them away and bypass them, just as we passed by the lands of thes

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

be braved with impunity in naples, and persons who are endowed unfortunately with this power are even distinguished by certain exterior signs. in order to guard against it, experts affirm that horns must be carried on the person, and the common people, who take everything literally, hasten to adorn themselves with small horns, not dreaming of the sense of the allegory. these attributes of jupiter ammon, bacchus and moses are a symbol of moral power or enthusiasm, so that the magicians mean to say that, in order to withstand the jettatura, the fatal current of instincts must be governed by great intrepidity, great enthusiasm, or a great thought. in like manner, almost all popular superstitions are vulgar interpretations of some grand maxim or marvellous secret of occult wisdom. did not pyth

SIR WALLIS BUDGE EGYPTIAN MAGIC

words, to philip as he lay asleep, and in a single night the hawk flew from macedonia to the place where philip was, and coming to him told him what things he should see in his dream, and he saw them. on the morrow philip had the dream explained by an expounder of dreams, p. 95 and he was satisfied that the child 1 to whom his wife olympias was about to give birth was the son of the god amen (or ammon) of libya, who was regarded as the father of all the kings who ascended the throne of egypt, who did not belong to the royal stock of that country. 2 here, in connexion with the egyptian use of wax figures, must be mentioned one or two stories and traditions of alexander the great which are, clearly, derived from egyptian sources. the arab writer, abu-shaker, who flourished in the xiiith cen

THE MAGICIAN S KABBALAH

uch mystical treatises as "the cloud of unknowing" and "the ascent of mount carmel "the divine darkness is the inaccessible light in which god is said to dwell (1 timothy 6:10, invisible indeed, because of the superabundant light" in the temple the magician reminds himself of this unknowable ultimate by the lamp of dazzling darkness, which is the everburning and eternal lamp of edessa, of jupiter ammon, of pallas, and the perpetual lamp found in the tomb of christian rosencreutz. indeed, a translation of ain soph aur could be "never-ending fire, and crowley may be hinting at this when he speaks of the lamp "eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriously burns. without quantity or quality, unconditioned and sempiternal, is this light" indeed, h

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

of the great coronation. as another ariadne i here offer this work to my readers as a twisted clue of silk and hemp to guide them safely through the labyrinthine mysteries of poetry and magic, whose taurine crags hug the blue sky, amorous as the kisses of pasiphae; across the elysian fields of myrtle and asphodel, up the eagle-crested slopes of olympus, and over the shining sun-scorched sands of ammon, tawny and silken as the crouching form of some colossal lion, to the cool groves of eleusis child-like dreaming in the bosom of silvery attica by the blue agean sea. yet those who would drink deeper of the wine of this magical eucharist, spilt with due reverence on the pages of this volume, they must seek it in the sibylline verses of those books from which this one has drawn its life-blood

d of song, pentecost, vol. ii, p. 168. leaving now these satirical poems for other works of crowley fs, we shall find a deep, yet in no way less, intense hatred for the sham ideal of all religions. in gjephthah h we listen to jephthah praying to jehovah, god of hosts, for victory over the ammonites, not-withstanding the fact that should victory be his lot a general violation of all the virgins of ammon was to follow: and turn their own devouring blade on city fired and violate maid *jephthah, vol. i, p. 74. chemosh was probably no whit better than jahveh, and jephthah has almost as firm a belief in the former as in the latter* in fact, all were as the ground from which they had sprung and on which they grew *jephthah, vol. i, p. 76. in gthe triumph of man, h a magnificent poem in heroic ve

THE HOLY BIBLE KING JAMES VERSION

and lay with him; and he genesis page 10 perceived not when she lay down, nor when she arose. 19:36 thus were both the daughters of lot with child by their father. 19:37 and the firstborn bare a son, and called his name moab: the same [is] the father of the moabites unto this day. 19:38 and the younger, she also bare a son, and called his name benammi: the same [is] the father of the children of ammon unto this day. 20:1 and abraham journeyed from thence toward the south country, and dwelled between kadesh and shur, and sojourned in gerar. 20:2 and abraham said of sarah his wife, she [is] my sister: and abimelech king of gerar sent, and took sarah. 20:3 but god came to abimelech in a dream by night, and said to him, behold, thou [art but] a dead man, for the woman which thou hast taken; f

along by the king s [high] way, until we be past thy borders. 21:23 and sihon would not suffer israel to pass through his border: but sihon gathered all his people together, and went out against israel into the wilderness: and he came to jahaz, and fought against israel. 21:24 and israel smote him with the edge of the sword, and possessed his land from arnon unto jabbok, even unto the children of ammon: for the border of the children of ammon [was] strong. 21:25 and israel took all these cities: and israel dwelt in all the cities of the amorites, in heshbon, and in all the villages thereof. 21:26 for heshbon [was] the city of sihon the king of the amorites, who had fought against the former king of moab, and taken all his land out of his hand, even unto arnon. 21:27 wherefore they that spe

are unto them. 2:15 for indeed the hand of the lord was against them, to destroy them from among the host, until they were consumed. 2:16 so it came to pass, when all the men of war were consumed and dead from among the people, 2:17 that the lord spake unto me, saying, 2:18 thou art to pass over through ar, the coast of moab, this day: 2:19 and [when] thou comest nigh over against the children of ammon, distress them not, nor meddle with them: for i will not give thee of the land of the children of ammon [any] possession; because i have given it unto the children of lot [for] a possession. 2:20 (that also was accounted a land of giants: giants dwelt therein in old time; and the ammonites call them zamzummims; 2:21 a people great, and many, and tall, as the anakims; but the lord destroyed t

ttle ones, of every city, we left none to remain: 2:35 only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took. 2:36 from aroer, which [is] by the brink of the river of arnon, and [from] the city that [is] by the river, even unto gilead, there was not one city too strong for us: the lord our god delivered all unto us: 2:37 only unto the land of the children of ammon thou camest not, nor unto any place of the river jabbok [nor] unto the cities in the mountains, nor unto whatsoever the lord our god forbad us. 3:1 then we turned, and went up the way to bashan: and og the king of bashan came out against us, he and all his people, to battle at edrei. 3:2 and the lord said unto me, fear him not: for i will deliver him, and all his people, and his land, into t

the river of arnon unto mount hermon; 3:9([which] hermon the sidonians call sirion; and the amorites call it shenir) 3:10 all the cities of the plain, and all gilead, and all bashan, unto salchah and edrei, cities of the kingdom of og in bashan. 3:11 for only og king of bashan remained of the remnant of giants; behold, his bedstead [was] a bedstead of iron; is it not in rabbath of the children of ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man. 3:12 and this land [which] we possessed at that time, from aroer, which [is] by the river arnon, and half mount gilead, and the cities thereof, gave i unto the reubenites and to the gadites. 3:13 and the rest of gilead, and all bashan [being] the kingdom of og, gave i unto the half tribe of mana

seh took all the country of argob unto the coasts of geshuri and maachathi; and called them after his own name, bashan- havoth-jair, unto this day. 3:15 and i gave gilead unto machir. 3:16 and unto the reubenites and unto the gadites i gave from gilead even unto the river arnon half the valley, and the border even unto the river page 105 deuteronomy jabbok [which is] the border of the children of ammon; 3:17 the plain also, and jordan, and the coast [thereof] from chinnereth even unto the sea of the plain [even] the salt sea, under ashdoth-pisgah eastward. 3:18 and i commanded you at that time, saying, the lord your god hath given you this land to possess it: ye shall pass over armed before your brethren the children of israel, all [that are] meet for the war. 3:19 but your wives, and your

, and possessed their land on the other side jordan toward the rising of the sun, from the river arnon unto mount hermon, and all the plain on the east: 12:2 sihon king of the amorites, who dwelt in heshbon [and] ruled from aroer, which [is] upon the bank of the river arnon, and from the middle of the river, and from half gilead, even unto the river jabbok [which is] the border of the children of ammon; 12:3 and from the plain to the sea of chinneroth on the east, and unto the sea of the plain [even] the salt sea on the east, the way to beth-jeshimoth; and from the south, under ashdoth-pisgah: 12:4 and the coast of og king of bashan [which was] of the remnant of the giants, that dwelt at ashtaroth and at edrei, 12:5 and reigned in mount hermon, and in salcah, and in all bashan, unto the bo

s have received their inheritance, which moses gave them, beyond jordan eastward [even] as moses the servant of the lord gave them; 13:9 from aroer, that [is] upon the bank of the river arnon, and the city that [is] in the midst of the river, and all the plain of medeba unto dibon; 13:10 and all the cities of sihon king of the amorites, which reigned in heshbon, unto the border of the children of ammon; 13:11 and gilead, and the border of the geshurites and maachathites, and all mount hermon, and all bashan unto salcah; 13:12 all the kingdom of og in bashan, which reigned in ashtaroth and in edrei, who remained of the remnant of the giants: for these did moses smite, and cast them out. 13:13 nevertheless the children of israel expelled not the geshurites, nor the maachathites: but the gesh

border of the children of reuben was jordan, and the border [thereof] this [was] the inheritance of the children of reuben after their families, the cities and the villages thereof. 13:24 and moses gave [inheritance] unto the tribe of gad [even] unto the children of gad according to their families. 13:25 and their coast was jazer, and all the cities of gilead, and half the land of the children of ammon, unto aroer that [is] before rabbah; 13:26 and from heshbon unto ramathmizpeh, and betonim; and from mahanaim unto the border of debir; 13:27 and in the valley, beth-aram, and bethnimrah, and succoth, and zaphon, the rest of the kingdom of sihon king of heshbon, jordan and [his] border [even] unto the edge of the sea of chinnereth on the other side jordan eastward. 13:28 this [is] the inheri

king of mesopotamia into his hand; and his hand prevailed against chushan- rishathaim. 3:11 and the land had rest forty years. and othniel the son of kenaz died. 3:12 and the children of israel did evil again in the sight of the lord: and the lord strengthened eglon the king of moab against israel, because they had done evil in the sight of the lord. 3:13 and he gathered unto him the children of ammon and amalek, and went and smote israel, and possessed the city of palm trees. 3:14 so the children of israel served eglon the king of moab eighteen years. 3:15 but when the children of israel cried unto the lord, the lord raised them up a deliverer, ehud the son of gera, a benjamite, a man lefthanded: and by him the children of israel sent a present unto eglon the king of moab. 3:16 but ehud

irty sons that rode on thirty ass colts, and they had thirty cities, which are called havoth-jair unto this day, which [are] in the land of gilead. 10:5 and jair died, and was buried in camon. 10:6 and the children of israel did evil again in the sight of the lord, and served baalim, and ashtaroth, and the gods of syria, and the gods of zidon, and the gods of moab, and the gods of the children of ammon, and the gods of the philistines, and forsook the lord, and served not him. 10:7 and the anger of the lord was hot against judges page 148 israel, and he sold them into the hands of the philistines, and into the hands of the children of ammon. 10:8 and that year they vexed and oppressed the children of israel: eighteen years, all the children of israel that [were] on the other side jordan in

m. 10:7 and the anger of the lord was hot against judges page 148 israel, and he sold them into the hands of the philistines, and into the hands of the children of ammon. 10:8 and that year they vexed and oppressed the children of israel: eighteen years, all the children of israel that [were] on the other side jordan in the land of the amorites, which [is] in gilead. 10:9 moreover the children of ammon passed over jordan to fight also against judah, and against benjamin, and against the house of ephraim; so that israel was sore distressed. 10:10 and the children of israel cried unto the lord, saying, we have sinned against thee, both because we have forsaken our god, and also served baalim. 10:11 and the lord said unto the children of israel [did] not [i deliver you] from the egyptians, an

inst judah, and against benjamin, and against the house of ephraim; so that israel was sore distressed. 10:10 and the children of israel cried unto the lord, saying, we have sinned against thee, both because we have forsaken our god, and also served baalim. 10:11 and the lord said unto the children of israel [did] not [i deliver you] from the egyptians, and from the amorites, from the children of ammon, and from the philistines? 10:12 the zidonians also, and the amalekites, and the maonites, did oppress you; and ye cried to me, and i delivered you out of their hand. 10:13 yet ye have forsaken me, and served other gods: wherefore i will deliver you no more. 10:14 go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation. 10:15 and the children of is

gods which ye have chosen; let them deliver you in the time of your tribulation. 10:15 and the children of israel said unto the lord, we have sinned: do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day. 10:16 and they put away the strange gods from among them, and served the lord: and his soul was grieved for the misery of israel. 10:17 then the children of ammon were gathered together, and encamped in gilead. and the children of israel assembled themselves together, and encamped in mizpeh. 10:18 and the people [and] princes of gilead said one to another, what man [is he] that will begin to fight against the children of ammon? he shall be head over all the inhabitants of gilead. 11:1 now jephthah the gileadite was a mighty man of valour, and he [was]

ad s wife bare him sons; and his wife s sons grew up, and they thrust out jephthah, and said unto him, thou shalt not inherit in our father s house; for thou [art] the son of a strange woman. 11:3 then jephthah fled from his brethren, and dwelt in the land of tob: and there were gathered vain men to jephthah, and went out with him. 11:4 and it came to pass in process of time, that the children of ammon made war against israel. 11:5 and it was so, that when the children of ammon made war against israel, the elders of gilead went to fetch jephthah out of the land of tob: 11:6 and they said unto jephthah, come, and be our captain, that we may fight with the children of ammon. 11:7 and jephthah said unto the elders of gilead, did not ye hate me, and expel me out of my father s house? and why a

o jephthah, come, and be our captain, that we may fight with the children of ammon. 11:7 and jephthah said unto the elders of gilead, did not ye hate me, and expel me out of my father s house? and why are ye come unto me now when ye are in distress? 11:8 and the elders of gilead said unto jephthah, therefore we turn again to thee now, that thou mayest go with us, and fight against the children of ammon, and be our head over all the inhabitants of gilead. 11:9 and jephthah said unto the elders of gilead, if ye bring me home again to fight against the children of ammon, and the lord deliver them before me, shall i be your head? 11:10 and the elders of gilead said unto jephthah, the lord be witness between us, if we do not so according to thy words. 11:11 then jephthah went with the elders of

iver them before me, shall i be your head? 11:10 and the elders of gilead said unto jephthah, the lord be witness between us, if we do not so according to thy words. 11:11 then jephthah went with the elders of gilead, and the people made him head and captain over them: and jephthah uttered all his words before the lord in mizpeh. 11:12 and jephthah sent messengers unto the king of the children of ammon, saying, what hast thou to do with me, that thou art come against me to fight in my land? 11:13 and the king of the children of ammon answered unto the messengers of jephthah, because israel took away my land, when they came up out of egypt, from arnon even unto jabbok, and unto jordan: now therefore restore those [lands] again peaceably. 11:14 and jephthah sent messengers again unto the kin

ast thou to do with me, that thou art come against me to fight in my land? 11:13 and the king of the children of ammon answered unto the messengers of jephthah, because israel took away my land, when they came up out of egypt, from arnon even unto jabbok, and unto jordan: now therefore restore those [lands] again peaceably. 11:14 and jephthah sent messengers again unto the king of the children of ammon: 11:15 and said unto him, thus saith jephthah, israel took not away the land of moab, nor the land of the children of ammon: 11:16 but when israel came up from egypt, and walked through the wilderness unto the red sea, and came to kadesh; 11:17 then israel sent messengers unto the king of edom, saying, let me, i pray thee, pass through thy land: but the king of edom would not hearken [theret

11:26 while israel dwelt in heshbon and her towns, and in aroer and her towns, and in all the cities that [be] along by the coasts of arnon, three hundred years? why therefore did ye not recover [them] within that time? 11:27 wherefore i have not sinned against thee, but thou doest me wrong to war against me: the lord the judge be judge this day between the children of israel and the children of ammon. 11:28 howbeit the king of the children of ammon hearkened not unto the words of jephthah which he sent him. 11:29 then the spirit of the lord came upon jephthah, and he passed over gilead, and manasseh, and passed over mizpeh of gilead, and from mizpeh of gilead he passed over [unto] the children of ammon. 11:30 and jephthah vowed a vow unto the lord, and said, if thou shalt without fail de

he king of the children of ammon hearkened not unto the words of jephthah which he sent him. 11:29 then the spirit of the lord came upon jephthah, and he passed over gilead, and manasseh, and passed over mizpeh of gilead, and from mizpeh of gilead he passed over [unto] the children of ammon. 11:30 and jephthah vowed a vow unto the lord, and said, if thou shalt without fail deliver the children of ammon into mine hands, 11:31 then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when i return in peace from the children of ammon, shall surely be the lord s, and i will offer it up for a burnt offering. 11:32 so jephthah passed over unto the children of ammon to fight against them; and the lord delivered them into his hands. 11:33 and he smote them from aroer, eve

of ammon, shall surely be the lord s, and i will offer it up for a burnt offering. 11:32 so jephthah passed over unto the children of ammon to fight against them; and the lord delivered them into his hands. 11:33 and he smote them from aroer, even till thou come to minnith [even] twenty cities, and unto the plain of the vineyards, with a very great page 149 judges slaughter. thus the children of ammon were subdued before the children of israel. 11:34 and jephthah came to mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she [was his] only child; beside her he had neither son nor daughter. 11:35 and it came to pass, when he saw her, that he rent his clothes, and said, alas, my daughter! thou hast brought me very low, and thou art one o

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

he principle of universal order, partook of the nature of all the other gods. they were personifications of parti-cular modes of acting of the great allruling principle; and he, of his general law and pre-established harmony by which he governs the universe. hence he is often represented playing on a pipe; music being the natural emblem of this physical harmony. according to plutarch, the jupiter ammon of the africans was the same as the pan of the greeks.2 this explains the reason why the macedonian kings assumed the horns of that god; for, though alexander pre-tended to be his son, his successors never pretended to any such honour; and yet they equally assumed the symbols, as appears from their medals.3 the case is, that pan, or ammon, being the universe, and jupiter a title of the supre

any such honour; and yet they equally assumed the symbols, as appears from their medals.3 the case is, that pan, or ammon, being the universe, and jupiter a title of the supreme god (as will be shown hereafter, the horns, the emblems of his power, seemed the properest symbols of that supreme and universal dominion to which they all, as well as alexander, had the ambition to aspire. the figure of ammon was compounded of the forms of the ram, as that of pan was of the goat; the reason of which is difficult to ascertain, unless we suppose confirm and illustrate the discoveries of that great and good man. see de veritate relig. christ. lib. iv, c. 12. 1 ver. 708. 2 de is. et osir. 3 see plate iv, fig 4, engraved from one of lysimachus, of exquisite beauty, beloning to me. antigonus put the he

many nations of the east represented the sun. his head is drawn into a conical, or pyramidal form, and surrounded by an ornament which evidently represents flames; the indians, as well as the greeks, looking upon fire as the essence of all active power; whence perpetual lamps are kept burning in the holy of holies of all the great pagodas in india, as they were anciently in the temple of jupiter ammon, and many others both greek and barbarian;3 and the incarnate god in the bagvat geeta says, i am the fire residing in the bodies of all things which have life.4 upon the forehead of the gonnis is a 1 see plate xiii, fig. 11, from a medla of seleucus i. beloning to me. 2 page 26. 3 see plut. de orac. defect. 4 page 113. of priapus 59 crescent representing the moon, whose power over the waters

2 bagavat geeta, note 41. 3 ei apud delph. 4 see k mpfer, chappe d auteroche, sonnerat &c, 5 such as katogkefaloj, katontakoranoj, katogxeiroj &c. of priapus 61 syracuse, marseilles, and many other cities. upon a gem of this sort in the collection of mr. townley, the same ideas which are expressed on the indian pagoda by the distinct figures brahma and gonnis, are expressed by the united heads of ammon and minerva. ammon, as before observed, was the pan of the greeks, and minerva is here evidently the same as the gonnis, being represented after the indian manner, with the elephant's skin on her head, instead of a helmet.1 both these heads appear separate upon different medals of the ptolemies,2 under one of whom this gem was probably engraved, alexandria having been for a long time the gre

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

before their temples as types of the enigmatical nature of their theology. to this purpose, likewise, is that inscription which they have engraved upon the base of the statue of athene[fn#282] at sais, whom they identify with isis "i am everything that has been, that is, and that shall be: and my veil no man hath raised" in like manner the word "amoun" or as it is expressed in the greek language "ammon" which is generally looked upon as the proper name of the egyptian zeus, is interpreted by manetho[fn#283] the sebennite[fn#284] to signify "concealment" or "something which is hidden"[fn#285] hecataeus of abdera indeed tells us that the egyptians make use of this term when they call out to one another. if this be so, then their invoking amoun is the same thing as calling upon the supreme be

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