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BUDGE E

n the words "their boats send forth their words" over the plumed head in front is written and over that at the other end of the boat "osiris crieth to it" click to view the boat of the lizard-god. on the side of the boat are the signs and. the prow of the third boat is surmounted by a crown of the south, and the stern by a crown of the north, and between the two sceptres, which symbolize the gods anpu and ap-uat, i.e, the jackal-headed p. 26 gods of the south and north, is a huge lizard, from the back of which spring the head of osiris and a white crown. on the side of the boat are the signs and. above the crown of the north is the legend u-ur, which, however, probably refers to the sceptre near it; above the lizard we have click to view the boat of the grain-god neper. the foremost sceptr

ict of thettu, after traversing this city. whosoever knoweth these things shall have both his habitation and his bread with ra" in the upper register are the following- 1. a dog-headed ape seated on an oval mass of sand; he is called her-sha-f "he who is on his sand" 2. a dog-headed ape called tcheb-neter, or tebi-neter, seated in a coffer) with a vaulted roof. 3, 4. two jackal-headed gods called anpu and nehem-kheru, or neha-kheru. 5, 6. a man and a woman, who hold in each hand a pupil of the eye of horus, or ra; the man is called p. 51 [paragraph continues] anth, i.e "he who brings" and the woman antet, i.e "she who brings" 7. the ram sma-kheftiu-f. 8. a mummied form, with projecting hands, called pet-ahat. click to view third hour. upper register. gods nos. 1-6. 9. anubis of thebes, in

and ut-met (see pp. 79, 83. 12. the goddess nebt-ankh (see p. 80. the text which refers to these beings reads "those who are in this picture, in their forms of their bodies, are the hidden [travellers] upon the way of the holy country whose secret things are hidden. they are the guardians of the way of the holy [land] for those who enter into the hidden place of the tuat, and they keep ward over anpu in his forms as he tows them along, when he entereth in by them in the holy land" in the upper register are- 1. a goddess, wearing the crown of the north, apparently a form of neith (see p. 63. p. 71 click to view the kingdom of seker. p. 73 2. a serpent, with a human head, and two pairs of human feet and legs (see p. 63. 3-5. three serpents, which move side by side along the ground "upon the

DAVID ICKE CHILDREN OF THE MATRIX

oday. one example of these sirius-aligned structures is the temple of isis at denderah in egypt.24 the goddess, isis, is a symbol of sirius in egyptian myth. robert temple suggests in the sirius mystery that isis is sirius and the "sister-goddess" of isis, nephthys, represents sirius b. isis was said to be visible and nephthys invisible, just like sirius a and b. another sirius symbol was anubis (anpu to the egyptians, the one portrayed as the dog or jackal-headed god and associated with osiris, the "sun god" of egypt.25 there was also a goddess called anukis who sails in a celestial boat with sothis and satis, again the three stars of sirius perhaps because they are associated with goddesses, and sottis was the greek term for sirius. the symbol of the dog or wolf is often found in cults t

DIABOLUS

ong correspondent with pace, who both shared similar ideas in certain areas. it is suggested by charles pace in the book of tahuti 5 that anubis was the bastard son of sethan and aset (isis. it is obvious that pace considered himself a messanger rather than an author of any system. this is noted by his attribution of hamar at (magical name) as associated with the page card in the tarot. set s son anpu (anubis) in the system arranged by pace presents him as a magician and the opener of the ways. pace also wrote in necrominion a description of a so-called elaborate high sex magick ritual known as ankh ka. judging from the triple hermetic circle of hamar at the focus was spiraling energy through the self with the forces of the godforms, thus their masks signify deific power assumed by him or

out. for i am both macrocosm and microcosm; only your petty vanity could decree otherwise. worship me, and i shall give you the stars. reject me, and i shall give the depths of the abyss, for i lie within your own being from the book of hermes from the alex sanders lectures in the manuscript of the book of tahuti by charles pace, he writes that hermes was anubis who is death hermanubis or heru-em-anpu, who is the son of set. it is said 7 azothoz, a grimoire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hecate, as they are deific forces over both the celestial and infernal realms and like dogs, were able to see in the night. as alexander sanders wrote, the inverted triangle was the symbol of the left hand path- after the great flood, t

l name in which thou canst not refuse to hear: io erbeth, io pakerbeth, io bolkhoseth, io pathathnax, io soro, io neboutosoualeth, aktiophi, ereskhigal, neboposaleth, abermenthoou, lerthexanax, aemina. the leyden papyrus, editied by f. griffith& herb thompson as set was considered to be friendly unto the shades of the dead, there is perhaps a closer connection between him and his illegitimate son anpu (anubis) than what can be commonly realized. the belief in the spirits of the dead and the survival of the psyche after physical death was a foundation of the magic of ancient egypt. in accordance with the lore, man consisted of a physical body, a double, a shadow, a soul, a heart etc. the khu itself was the spirit of the man but the ka was considered to be the spiritual body which took nouri

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

t a religious system which prescribed as a duty the providing of meat and drink offerings for the dead was also in active operation. the offering of specific objects goes far to prove the existence of a ritual or service wherein their signification would be indicated; the coincidence of these words and the prayer for "thousands of loaves of bread, thousands of vases of ale" etc, with the promise "anpu-khent-amenta shall give thee thy thousands of loaves of bread, thy thousands of vases of ale, thy thousands of vessels [1. wiedemann, aegyptische geschichte, p. 170. in a mastaba at sakkara we have a stele of sheri, a superintendent of the priests of the ka, whereon the cartouches of sent and per-ab-sen both occur. see mariette and maspero, les mastaba de l'ancien empire, paris, 1882, p. 92

ter into abydos. vignette: the deceased adoring the standard. chapter cxxxix (this chapter is now known as chapter cxxiii) chapter cxl* the book which is to be recited in the second month of pert, when the utchat is full in the second month of pert. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (30 of 36 [8/10/2001 11:22:56 am] vignette: the deceased adoring anpu, the utchat, and ra. chapters cxli-cxliii. the book which is to be recited by a man for his father and for his son at the festivals of amentet. it will make him perfect before ra and before the gods, and he shall dwell with them. it shall be recited on the ninth day of the festival. vignette: the deceased making offerings before a god. chapter cxliv. the chapter of going in. vignette: seven p

. chapter cxlviii [the chapter] of nourishing the khu in the underworld, and of removing him from every evil thing. this chapter has no vignette. chapter cxlix [without title] vignette: the divisions of the other world. chapter cl [without title] vignette: certain divisions of the other world. chapter cli [without title] vignette: scene of the mummy chamber. chapter clia [chapter] of the hands of anpu, the dweller in the sepulchral chamber, being upon the lord of life (i.e, the mummy. vignette: anubis standing by the bier of the deceased. chapter clib. the chapter of the chief of hidden things. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (31 of 36 [8/10/2001 11:22:56 am] vignette: a human head. chapter clii. the chapter of building a house in the ea

a nature goddess she either represents the day before sunrise or after sunset, but no portion of the night. she is depicted in the form of a woman, having upon her head the hieroglyphics which form her name "lady of the house. a legend preserved by plutarch[1] the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (7 of 19 [8/10/2001 11:23:59 am] makes her the mother of anpu or anubis by osiris. in egyptian texts anpu is called the son of ra.[2] in religious texts nephthys is made to be the companion of isis in all her troubles, and her grief for her brother's death is as great as that of his wife. anpu, or anubis, the son of osiris or ra, sometimes by isis and sometimes by nephthys, seems to represent as a nature god either the darkest part of the twilight or th

tef and qebhsennuf, and on the left mestha and hapi (to illustrate lines 82, 83. plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (3 of 14 [8/10/2001 11:27:39 am] plate ix. 1. figures of three gods who, together with mestha, hapi, tuamautef, and qebhsennuf, are the "seven shining ones" referred to, in line 99. their names are: maa-atef-f, kheri-beq-f, and heru-khent-maati. 2. the god anpu (anubis, jackal-headed. 3. figures of seven gods, whose names are netchehnetcheh, aaqetqet, khenti-heh-f[1, ami-unnut-f[2, tesher-maa,[3, bes-maa-em-kerh,[4] and an-em-hru[5 (to illustrate lines 99-106. 4. the soul of ra, and the soul of osiris in the form of a human-headed bird wearing the crown conversing in tattu a scene of very rare occurrence, and illustrating lines 111, 112 [1. i.e "he

ris ani, triumphant, is the hair of nu. vignette: ra, hawk-headed, and wearing a disk. text (2) the face of osiris, the scribe ani, is the face of ra. vignette: the goddess hathor, wearing disk and horns. text (3) the eyes of osiris ani, triumphant, are the eyes of hathor. vignette: the god ap-uat and standard. text (4) the ears of osiris ani, triumphant, are the ears of ap-uat. vignette: the god anpu, jackal-headed. text (5) the lips of osiris ani, triumphant, are the lips of anpu. vignette: the scorpion serqet, holding the shen, and ankh. text (6) the teeth of osiris ani, triumphant, are the teeth of serqet. vignette: the goddess isis. text (7) the neck of osiris ani, triumphant, is the neck of isis. vignette: the ram-headed god, with ur us between the horns. text (8) the hands of osiris

ss than yesterday" to be said four times. i am ra who establish those who praise him. i am the knot within the tamarisk tree, more beautiful in brightness than the disk of yesterday (5) going forth on this. day. my hair is the hair of nu. my face is the face of ra. mine eyes are the eyes of hathor. mine ears are the ears of ap-uat (6) my nose is the nose of khent-sheps.[2] my lips are the lips of anpu. my teeth are the teeth of khepera. my neck is the neck of isis, the divine lady (7) my hands are the hands of khnemu, the lord of tattu. my fore-arms are the fore-arms of neith, the lady of sa s. my backbone is the backbone of sut. my privy member is the privy member of osiris. my reins (8) are the reins of the lords of kher-aba. my breast is the breast of the awful and terrible one. my bell

HANDBOOK OF EGYPTIAN MYTHOLOGY

and beset; horus; seth references and further reading: j. f. borghouts. the edition of magical papyri in turin: a progress report. in la magia in egitto, edited by a. roccati and a. siliotti. milan: 1987, 257 270. g. hart. anti. in a dictionary of egyptian gods and goddesses. london and boston: 1986, 19 21. primary sources: ct 942; h&s; cairo calendar; pj deities, themes, and concepts 103 anubis (anpu, inpw) anubis was the terrifying canine god who presided over the mummification of bodies and guarded burials. he was usually shown as a seated black jackal or as a man with the head of a jackal or wild dog. anubis helped to judge the dead, and he and his army of messengers were charged with punishing those who violated tombs or offended the gods. the jackals and wild dogs who lived on the ed

HEAVEN HELL

rays of light are emitted; this light is not strong enough to enable afu-ra to see the beings who are on each side of him (vol. i, p. 66, but knowing they are there, he cries out to them, and they hear him. the hidden gods who march in front of the boat are few in number, and the names of many of them are unfamiliar; some of them are connected with osiris, and all of them are under the control of anpu, or anubis, and perform some act which helps the boat along. among them may be specially noted thoth and horus, above whose outstretched hands is the eye which is here identified with sekri (vol. i, p. 75. as afu-ra journeys on his way there are on his right three serpents, a scorpion, a uraeus serpent, a three-headed serpent with wings and human legs, a few of the gods of the hour, a serpent

LIBER 777

reast 7 hathoor hathoor 8 anubis thoth the lords of kereba the reins. nuit the hips and legs. 9 shu[[hermanubis, all exclusively phallic gods] shu asar and asi the phallus and vulva. sati the spine 1010 seb. lower (i.e. unwedded) isis and nephthys[[sphinx as synthesis of elements] osiris the eye of hoor the buttocks and anus 11 nu[[hoor-pa-kraat as atu 0] mout as 6 12 thoth and cynocephalus thoth anpu the lips 13 chomse chomse hathor the left eye 14 hathor hathoor khenti-khas the left nostril 15 men thu isis 16 asar, ameshet, apis osiris ba-neb-tattu the shoulders 17 various twin deities, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 2

LIBER CXX

y the violently slain, nor by them of old times, nor by any mortal, nor by any human soul (the boat entereth the temple, and circleth it, but not going out; it is brought to the center thereof. the canopy is removed "my hair is the hair of nu! my face is the face of the disk! my eyes are the eyes of hathor! my ears are the ears of apu-t! my nose is the nose of kheuti khas! my lips are the lips of anpu! my teeth are the teeth of serget! my neck is the neck of asi! my shoulders are the shoulders of ba-neb-tahtu! my arms are the arms of neith! my spine is the spine of sati! my phallus is the phallus of asar (or) my kteis is the kteis of asi! my sinews are the sinews of the lords of keraba! my chest is the chest of the mighty and terrible one! my belly and back are the belly and back of sekhet

MICHAEL FORD WITCHMOON

e god or goddess form of the higher famulus/angel/demon. seven: this is the path of over-stimulation and exhaustion, which ushers forth ones coming into being. this may be conducted for a period with devotion to the goddess babalon/lilith/az. that all sexual and physical acts are focused and dedication to ones becoming through her. your body shall be a temple in her name. 88 88 eight: the veil of anpu and the awakening of seker. the vampyric remanifestation. the dual ecstasies are intertwined and baphomet emerges as self. the death posture, focus of the vampyric mysteries of khem shall then the luciferian awakening come to pass. the 8-pointed path of luciferian and infernal becoming be undertaken through a period of 12 months. keep a journal of both dreams and workings to monitor your resu

MICHAEL W FORD NOX UMBRA

s is considered to be an initiatory god form, one which one assumes as a form of passage unto the celestial/luciferian realms of spirit and the infernal sabbat. anubis, as defined by e.a. wallis budge in "the gods of the egyptians" presents am ut, the "dweller in the chamber of embalmment" as the opener of the north (ap-uat) to the realm of set. anubis is also called hermanubis and death. heru-em-anpu is a dual god form, which holds power in both the celestial/luciferian and infernal regions. this draws a close connection between the egyptian anubis and grecian triple moon goddess hecate. as anubis is the jackal headed lord of the dead, he presides in the west. charles pace (hamara't) mentions in the "book of tahuti" that west is the direction of water, as well as darkness. according to hi

infernal regions. this draws a close connection between the egyptian anubis and grecian triple moon goddess hecate. as anubis is the jackal headed lord of the dead, he presides in the west. charles pace (hamara't) mentions in the "book of tahuti" that west is the direction of water, as well as darkness. according to his hermetic teachings, anubis is also death and a god form of necromantic power. anpu is also a gateway to amethes- amenta- amentet. this 'underworld' is the equivalent to the grecian hades. this is the meeting place of spirits, where the dead gather. the word hell derives from the angelo-saxon 'helan, meaning to 'cover' or conceal. the hebrew equivalent of hades-amentet is sheol, which is said to come from the root-word "to ask" and "demand. the primary inhabitants of sheol a

e opener of the way, the god form of mortal (mundane) and vampyric (immortal) rebirth. the altar should be placed in the north. the west wall should have a small table to which you may have an image of anubis and the bones or images of the dead. west is the gateway of which you enter and dwell, then you shall emerge in the north from the gates of amenta. west holding the anthame focus on image of anpu and recite "i stand at the gate of the twilight realms. i have passed as a shadow of death yet in joy and love i shall return in flesh. o' dweller in the chamber of embalmment i invoke theel fill my spirit with the mysteries of the jackal and the divine, that through darkness i shall emerge as light. am ut, hekak, sekak, ursha umpesta zoriodo! dweller in the chamber of embalmment, by holy fir

ght of his father, being set-an "by the holy fire of the night, which burns above the tombs of those who have life beyond, i am this vessel of both celestial and infernal, i am blackness and the hunger of the dead, yet i am burning with the light of the sun "i open forth the realm ofamenthes that i shall walk among its dwellers and seek the communion of the shades ofazoth. my lips are the lips of anpu and from it the mask is raised" face now the north "from the darkness of the oceans do i come forth, yet in the night do i emerge in the realms of the dead, set-an, father of chaos and strength, do bless my emergence as a son (or daughter) of the path of blackened fire" envision your body separate, and you are now the mask of anubis- your body lays within a tomb and you notice the fire of spi

RUBY TABLET OF SET

d primal in the undimensioned spaces between. appear in our midst, reveal yourselves unto us, and aid us in this work whereby we manifest that which is within us. h ghail nyarlathotep! neter of eldritch lore and forbidden knowledge, patron of this pylon here gathered, help us to know ourselves and to find the key of the mysteries in the secret center of our being wherein all power dwells. h ghail anpu-upuat! guide through the night and into the dark places, guardian of the gate and opener of the way, show forth the lonely path through the desert and between the dark towers, past the hidden plateau of leng and the cold waste of unknown kadath, unto the final farthest mountain's peak of undefiled wisdom and ultimate selfhood where we shall live and reign forever! h ghail maat! beautiful and

spect of set or a principle of the ageless intelligence. so as not to confuse this with possession, let me point out that this manifestation does not forfeit any part of our own will or being. we are merely bringing into our own realm the functional relationships of set with his elect. our individual quests are to xeper ir xem. the black jackal headed man symbolizes the manifestation of the neter anpu/apuat (upuauat. the working (left) hand of the entity holds aloft the uas scepter before a trapezoidal structure, and with the authority of the word the structure becomes a gate and the way is opened. the title of this aspect of the neter is "the opener of the way" or apuat. this aspect is manifest through my fifth degree work of opening the way to xem. the functional hand of the entity holds

ace in the air before you an inverse pentagram (start from the left upper point, down to the lower point, and classification: v2- b1r.1- 1 author: eardley w. scott ii date: xxvi html revision: dec 17, 1998 ce subject: eucharist reading list: follow through, and call forth] set-hen [turn to the south, repeat the action, and call forth] nebt-het [turn to the east, repeat the action, and call forth] anpu [turn to the north, repeat the action, and call forth] khepri [replace the sceptre on the altar [take the censer off the altar, and incense the four quarters. replace censer on altar [again take the sceptre, and trace an inverse pentagram in the air; facing south, call forth tuamautef, the god of the south, and say] tuamautef. come forth from your place of rule, and bring your energy for chan

see fit to be. come and bestow your essence on this symbol of the element of water [take the symbol of water off the altar, raise it to the west, and visualize the essence of qebhsenuf entering the symbol. next consume the symbol; as you do so imagine the essence entering your being [face the altar and read the invocation of set.(2 [read the following statement] in the names of set-hen, nept-het, anpu, and khepri do i declare my freedom of mind, my independence, and my infernal right to do as i will outside the realm of the cosmic creation, that i become that which i will to be. i will to know, and to be truly eternal in the realm of ego, not in the creed of another's thought. i call forth set, the great initiator, to bear witness to what i say, and to stand by me in my undertaking within

the flame of night. this flame is the key to the portals of darkness, and anubis is the opener of the way. come forth, anubis, from the fourth and fifth angles of the sokarian realm. come forth through the gates of the tuat. come forth in thy semblance, o jackalheaded anubis. classification: v2- b6r.1e- 1 author: william d. pridgen ii date: north solstice, xxvi subject: magical link reading list: anpu xepera xer khat, iuk em arauk! anubis, who came into being in ancient times, come to us in thy semblance! anet hrak anpu! homage to you, anubis! come forth from the realm of the shining trapezoid whose brilliance is as the lustre of the star-spangled night sky during the hours of darkness. i shall receive into my being the essence of the star daimons who in turn receive their nourishment from

ck. it is within each of you, and its power and majesty are available to you at all times. bell x9 footnotes 1. this text presents the last draft of this working for the set-xii conclave. some participants modified the words of their own statements as is appropriate. 2. the formula of the draconis pylon was used at set-xii. 3. spoken in turn in english, enochian, and german. the obsidian shard i, anpu, am again risen from the dead and forgotten realms. long has the banishment been from the elect who are my domain. what cruel irony that i, who am one with the eternal set, should be given the name of the dead. the dull-eyed ones could not destroy me, just as they could not destroy the majesty of set. i am the master of transformation; through me the eternal set burned on. for too long the st

ter of transformation; through me the eternal set burned on. for too long the stars have cycled with the elect not knowing the true extent of my power and form. but he, conceived of diabolical essence, has found the key that has released me from the realm of dreams. yea, the word of unmaking. shemhamforash! behold! the power, glory, and terror of my name shall be known to all. to take the name of anpu within one's self is to take the very burden of the firmament upon one's shoulders. i am the guide and guardian of the way- keeper of the keys of power. be it known that they who bear the anubian flame are the vanguard of the elect, zealous in what they do. to presume such a task is strange indeed, for the wrath and doom of anpu await all who err in truth within my domain- behold the west! kn

ealous in what they do. to presume such a task is strange indeed, for the wrath and doom of anpu await all who err in truth within my domain- behold the west! know well the nineteenth part of the word of set, for therein lay the keys of power. the first shard is given. so it is done. introduction to the obsidian shard june 29-30, xxvi the obsidian shard is a recording of an evocation of the neter anpu (or anubis, from the greek corruption) on the evening of april 24, xxvi a.s. the actual working has its roots in work stretching over almost two years. the most recent of these was a working with the thirteenth aethyr, zim. it was this working that led me to perform the evocation. classification: v2- bn1.3- 1 author: adam campbell ii date: april 24, xxvi, commentary: june 30, xxvi subject: an

two years. the most recent of these was a working with the thirteenth aethyr, zim. it was this working that led me to perform the evocation. classification: v2- bn1.3- 1 author: adam campbell ii date: april 24, xxvi, commentary: june 30, xxvi subject: anubis reading list: the text of the obsidian shard came to me as a series of realizations that formed within my mind as i communed with the neter anpu. the text has a life of its own, and any attempts to expand or "improve" on it have proved futile. my work with the neter anpu (or anubis as i originally approached the neter) began after an illustrative ritual to explore the word of set. the working concluded with an active invocation of the thirtieth aethyr, tex. while little resulted from the working at that time, a series of strange and d

s as i originally approached the neter) began after an illustrative ritual to explore the word of set. the working concluded with an active invocation of the thirtieth aethyr, tex. while little resulted from the working at that time, a series of strange and disturbingly lucid dreams resulted later that night when i retired. the most powerful- and significant- of these was a dream vision involving anpu. a series of pronouncements followed, of which i still have little recollection. as i recounted to magistra linda reynolds in a letter dated sept. 21, xxiv: on august 1, xxiv, i conducted an illustrative ritual to develop an understanding and feel for the word of set. while the ritual itself did not seem to produce much at the time, a strange set of dreams occurred when i retired later that e

as cold, and i knelt below a brilliant starry sky. i then proceeded to raise myself to my feet, when a huge towering block of stone appeared before me. a deep voice came from above and behind this block. it began to proclaim a series of items of which i have only vague memories. it was then that a dark figure of what seemed to be anubis appeared on the rock. in time i began to work with the neter anpu, and intermittently, with the nineteenth part of the word of set. it was on april 14, xxvi that i conducted an invocation of the thirteenth aethry, zim, and which subsequently led me to evoke the neter ten days later. this was the working now known as the obsidian shard. the essence of xonsu all of you who have looked upon the shining symbol of my power, come forward, for i salute you. as i k

in the night! by the magic of the pentagram of set and him who fashioned it, by the word of the aeon and those who hear it, by the race of the elect among humans and him who created it; by the call of this power of darkness, by this will that moves forth through the shimmering gate, by the mingled essence of this magician and set, prince of darkness: move through the angles and come forth! hail, anpu-ap uat! invocation of names prince of darkness! master of the night! through countless ages, man has called thee by many different names, and in many tongues. classification: v2- c21.pd- 1 author: william p. van patten date: september 3, xxv subject: invocation reading list: to the romans, thou was lucifer, the bringer of light and lord of all enlightenment. you gave them sacred knowledge! ye

the ancient egyptians were interested in this question as well. in the tale of the two brothers, which te velde identifies as probably the only setian text to have survived from khem, ancestry figures very strongly. when bata (set) knows that his enemies are coming to kill him, he hides his spiritual ancestry- his heq in the form of a seed- in the top of a pine tree. after his death, his brother anpu searches for the heq for seven years, and then by placing it in water (nourishing it, bata grows back from the seed and begins his revenge against his enemies. so the concept of remanifestation was tied with the notion of spiritual heritage for the setians of the xix and xx dynasties, and may have special meaning for the children of set today. both discovering and creating spiritual heritage

l you. be with me, for a dark deed is to be done in your name: the genesis of a new pylon! for many years we travellers of the left hand path have travelled our paths alone. we have sought wisdom and understanding, and have found these within, but through a temple on a foreign shore. but that is in the past, for the time has come for your temple to open its doors in the great southern land. i, xu anpu, do open this door! a door leading to truth and understanding. a door leading to true and absolute freedom. a door leading to the flames of the infernus! in your name do i consecrate this pylon. in the name of set, i do create the infernus pylon! hail set! hail infernus! fellow travellers in darkness, note well this creation, for it has changed the course of history. no longer shall the touch

SIR WALLIS BUDGE EGYPTIAN MAGIC

the nile with thee. may my mouth [be given] to me that i may speak therewith, and my two legs to walk therewith, and my two hands and arms to overthrow my foe. may the doors of heaven be opened unto me; may seb, the prince of the gods, open wide his p. 30 two jaws unto me; may he open my two eyes which are blindfolded; may he cause me to stretch apart my two legs which are bound together; and may anpu (anubis) make my thighs to be firm so that i may stand upon them. may the goddess sekhet make me to rise so that i may ascend into heaven, and may that which i command in the house of the ka of ptah be done. i shall understand with my heart, i shall gain the mastery over my heart, i shall gain the mastery over my two hands, i shall gain the mastery over my legs, i shall have the power to do w

made the drawing to become an actual boat. but before he could enter it, the post to which it was tied up, and every part of the boat itself, demanded that he should tell them their names, thus- post at which to tie up "tell me my name" d. 1 "lord of the two lands, dweller in the shrine" is thy name. rudder "tell me my name" d "leg of hapiu" is thy name. rope "tell me my name" d "hairs with which anpu finisheth the work of my embalmment" is thy name. oar-ruts "tell us our name" d "pillars of the underworld" is your name. hold "tell me my name" d "akau" is thy name. mast "tell me my name" d "bringer back of the lady after her departure" is thy name. lower deck "tell me my name" d "standard of ap-uat" is thy name. upper post "tell me my name" d "throat of mestha" is thy name. sail "tell me m

THE BOOK OF GATES

upper outside edge reads- p. 50 i. speech of mestha "i am mestha, i am [thy] son, o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun, seti mer-en-ptah, whose word is maat, and i have come so that i may be among those who protect thee. i make to flourish thy house, which shall be doubly established, by the command of ptah, by the command of ra himself" speech of anpu "i am anpu, who dwelleth in (or, with) the funeral chest" he saith "mother isis descendeth. bandages for me, osiris, king men-maat-ra, whose word is maat, son of the sun, seti mer-en-ptah, whose word is maat, from him that worketh against me" speech of tuamatef "i am tuamatef, i am thy son horus, i love thee, and i have come to avenge thee, osiris, upon him that would work his wickedness p. 5

ut loveth him, osiris, son of ra, seti mer-en-ptah, whose word is maat" speech of hapi "i am hapi. i have come that i might be among those who protect thee, i bind together for thee thy head [and thy members, smiting down for thee thine enemies beneath thee, and i give p. 52 thee] thy head, o osiris, king, men-maat-ra, whose word is maat, son of ra, seti mer-en-ptah, whose word is maat" speech of anpu, the governor of the divine house: i am anpu, the governor of the divine house. o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun [proceeding] from his body, the lord of crowns, seti mer-en-ptah, whose word is maat, the shennu beings go round about thee, and thy members remain uninjured, o osiris, king, men-maat-ra, whose word is maat for ever" speech of q

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

t the sky and gradually descended until she rested on the body of the earth-god, keb [fn#4] pepi i, l. 466. the embraces of keb caused nut to bring forth five gods at a birth, namely, osiris, horus, set, isis, and nephthys. osiris and isis married before their birth, and isis brought forth a son called horus; set and nephthys also married before their birth, and nephthys brought forth a son named anpu (anubis, though he is not mentioned in the legend. of these gods osiris is singled out for special mention in the legend, in which khepera, speaking as neb-er-tcher, says that his name is ausares, who is the essence of the primeval matter of which he himself is formed. thus osiris was of the same substance as the great god who created the world according to the egyptians, and was a reincarnat

f nephthys [fn#299] one of the chief titles of osiris was neb er tcher, i.e "lord to the uttermost limit of everything [fn#300] i.e, heru-ur "horus the elder [fn#301] it was horus, son of isis, who was born in the marshes of egypt [fn#302] this day is described as unlucky in the hieroglyphic texts [fn#303] set and nephthys are regarded as husband and wife in the texts; their offspring was anubis, anpu. xiii. osiris having become king of egypt, applied himself to civilizing his countrymen by turning them from their former indigent and barbarous course of life. he taught them how to cultivate and improve the fruits of the earth, and he gave them a body of laws whereby to regulate their conduct, and instructed them in the reverence and worship which they were to pay to the gods. with the same

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