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ALEISTER CROWLEY ACROSS THE GULF

the light invisible, and by the visible darkness; on behalf of this virgin that is buried in thy water; to live in purity and service; to love in beauty and truth; to guard the veil from the profane; to die before the veil- and then came the awful penalty of failure. i dare not recall half of it; yet in it were these words: let her be torn by the phallus of set, and let her bowels be devoured by apep; let her be prostituted to the lust of besz, and let her face be eaten by the god. it is not good to write his name. then they loosed me, and i lay smiling in the pool. they lifted me up and brought me to the feet of the goddess, so that i might kiss them. and as i kissed them such a thrill ran through me that i thought myself rapt away into the heaven of amoun, or even as asi when hoor and h

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

(sacred bull: 17 :various twin dieties, rehkt :various twin and hybrid: merti, etc: deities: 18 :kephra: 19 :ra-hoor-khuit, pasht, sekhet,:vishnu (nara-singh avatar: mau, sekhmet: 20 :isis (as virgin :the gopi girls, the lord of: yoga: 21 :amoun-ra :brahma, indra: 22 :ma :yama :23 :tum athph auramoth (as water):soma (apas: asar (as hanged man: hekar, isis: 24 :merti goddesses, typhon :kundalini: apep, khephra: 25.:vishnu (horse-avatar: 26 :khem (set :lingam, yoni: 27 :horus: 28 :ahephi, aroueris: 29 :khephra (as scarab in tarot :vishnu (matsya avatar: trump: 30 :ra and many others :surya (as sun :31 :thoum-aesh-neith, mau, ka :agni (tejas) yama (as god of: beshunt, horus, tarpesheth: last judgment: 32 :sebek, mako :brahama :32 "bis :satem, ahapshi, nephthys:(prithivi: ameshet :31 "bis :as

ALEISTER CROWLEY MEDITATION

was not found until quite recently (vide fuller, the star in the west. let us take another example from this rich storehouse of magick lore. little bo peep she lost her sheep, and couldn't tell where to find them. leave them alone! and they'll come home, dragging their tails behind them "bo" is the root meaning light, from which spring such words as bo-tree, bodhisattva, and buddha. and "peep" is apep, the serpent apophis. this poem therefore contains the same symbol as that in the egyptian and hebrew bibles. the snake is the serpent of initiation, as the lamb is the saviour. this ancient one, the wisdom of eternity, sits in its old anguish awaiting the redeemer. and this holy verse triumphantly assures us that there is no need for anxiety. the saviours will come one after the other, at th

ALEISTER CROWLEY EQUINOX EQ I 1 2

o write perfectly, but have not yet taught yourself to suffer. true enough, the last part! asar un-nefer, thou perfected one, teach me thy mysteries! let my members be torn by set and devoured by sebek and typhon! let my blood be poured out upon nile, and my flesh be given to besz to devour! let my phallus be concealed in the maw of mati, and my crown be divided among my brethren! let the jaws of apep grind me into poison! let the sea of poison swallow me wholly up! let asi my mother rend her robes in anguish, and nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of vengeance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered together, and my bonds shall be unloosed; and my khu shall

ALEISTER CROWLEY EQUINOX EQ I 2 2

he sky aflame- i sweep the stormy seas of air towards that great globe that hangs so golden fair. i match &c. tiphereth hail, hail, thou sun of harmony, of beauty and of ecstasy! thou radiance brilliant and bold! thou ruby rose, thou cross of gold! hail, centre of the cosmic plan! 327 hail, mystic image of the man! i give the sign of slain asar. i give the sign of asi towering. i give the sign of apep, star of black destruction all-devouring. i give thy sign, asar re-risen- break, o my spirit, from thy prison! i match &c. gimel (with the crossing of the path of teth) hail, virgin moon, bright moon of her that is god's thought and minister! snow-pure, sky-blue, immaculate hecate, in thy book of fate read thou my name, the soaring soul that seeks the supreme, sunless goal! and thou, great se

ALEISTER CROWLEY EQUINOX EQ I 4

nd man while i am trembling in thine arms, wild wanderer of the wilderness! el arabi! hilda norfolk. 38 lambda iota nu omicron sigma iota sigma iota delta omicron sigma lo! i lament. fallen is the sixfold star: slain is asar. o twinned with me in the womb of night! o son of my bowels to the lord of light! o man of mine that hast covered me from the shame of my virginity! where art thou? is it not apep thy brother, the snake in my womb that am thy mother, that hath slain thee by violence girt with guile, and scattered thy limbs on the nile? lo! i lament. i have forged a whirling star: i seek asar. o nepti, sister! arise in the dusk from thy chamber of mystery and musk! come with me, though weary the way, to bring back his life to the rended clay! see! are not these the hands that wove delig

BLUE EQUINOX

rom thine eye? 21. and adonai delighted in him exceedingly. liber lxv 85 22. yea, o my master, thou art the beloved of the beloved one; the bennu bird is set up in phil not in vain. 23. i who was the priestess of ahathoor rejoice in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods! 25. for thou art he! yea, thou shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flood of poison to destroy the works of the magician. only the destroyer shall devour thee; thou shalt blacken his throat, wherein his spirit

the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods! 25. for thou art he! yea, thou shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flood of poison to destroy the works of the magician. only the destroyer shall devour thee; thou shalt blacken his throat, wherein his spirit abideth. ah, serpent apep, but i love thee! 26. my god! let thy secret fang pierce to the marrow of the little secret bone that i have kept against the day of vengeance of hoor-ra. let kheph-ra sound his sharded drone! let the jackals of day and night howl in the wilderness of time! let the towers of the universe totter, and the guardians hasten away! for my lord hath revealed himself as a mighty serpent, and my heart

aside his ibis ways, and became as a serpent, saying peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. 56. and behold! ere the moon waxed thrice he became an liber lxv 97 ur us serpent, and the poison of the fang was established in him and his seed even for ever and for ever. 57. o thou serpent apep, my lord adonai, it is a speck of minutest time, this travelling through eternity, and in thy sight the landmarks are of fair white marble untouched by the tool of the graver. therefore thou art mine, even now and for ever and for everlasting. amen. 58. moreover, i heard the voice of adonai: seal up the book of the heart and the serpent; in the number five and sixty seal thou the holy book. a

BUDGE E

h light, and the uru gods give light [at dawn; destroy thou] the p. 41 darkness which is in ament in thy name of sekher-shetau-ur-a, illumine thou the thick darkness, o af. his jawbones are to him, and ra taketh up his position in ament. thy boat is to thee, and it is thy right, thou art guided along, and those who convey thee over the water and who dwell in the earth make calamities to come upon apep straightway on thy behalf. thy protector is the star-god (sba, thou art praised and adored, thy soul passeth on, thou goest onward and thy body is equipped with power, and the regions) are opened [to thee. the doors of the hidden land are opened [before thee, osiris cometh unto thee, osiris avengeth thee, and thy word is maat against thy enemies. thou goest to rest, thou goest to rest in amen

ho pass your state of being [in] your hours, who dwell in your estates, who have your barley in your bread cakes, who have loaves of bread made of the grain which is yours, whose word is maat, depart from my boats, and retreat before [my] images [that i] may vivify anew this your field, the field. living ones [my] soul is among. you who have done battle on my behalf, who have protected me against apep, who have life through my soul, who have being through my bodies, who stablish your seats of holiness which have been decreed to you that ye may exist therein [who are with your souls] by day, who are in my following in the tuat, when i make my way through the night and when i destroy the darkness, o grant me your help so that i may travel on in the following of my eye, and that i may journey

eace. may ye have power over your souls, may ye be adored, may ye have sovereignty over your city, may ye have peace in your fields, may ye join yourselves to (i.e, attain to) your secret things with your crowns, may your appointed rites be paid to you, may your sacrifices of propitiation be made to you, and give to the gods their mouth. avenge ye me in [this] land, and hack in pieces the serpent apep, o ye kings of the south, ye heteptiu, ye kings of the north, and ye spirits, who dwell in [this] land "those who are in this picture stand up in their places, and they hear the voice of the great god, the lord of the dead body, that is to say, khepera in his own flesh. in the act of guarding" of the serpent of many faces it is said "of him who is in this picture, with his tail in his mouth

, which is passed through by the sun-god during the seventh hour of the right, is introduced by three lines of text, which read "the majesty of this great god taketh up his abode in the hall of osiris, and the majesty of this god p. 140 addresseth words to the hall of the gods who dwell therein. this god performeth all the rites proper [for entering] this hall, and he advanceth on his way against apep by means of the words of power of isis, and by means of the words of power of the sovereign god. the name of the gate of this city wherethrough passeth this god is ruti-asar. the name of this city is thephet-sheta. the name of the hour of the night which guideth this great god into it is kheftes-hau-hesqet-[neha]-hra" click to view the boat of af, the dead sun-god, in the seventh hour. in the

41 behind the god stand heru-heken, ka-shu, nehes, hu, and the "protector of the boat" above the boat is written-"this great god journeyeth in this city in the path of the circle of sar (osiris) by means of the utterances of the words of power of isis and of the words of power of ser, so that he may journey on his way against neha-hra. if these words of power of isis, and those of ser be uttered, apep shall be turned back and shall be shut up in ament, in the hidden place of the tuat; if they be uttered on the earth it shall be so likewise. whosoever shall utter them shall become one of those who are in the boat of ra, both in heaven and upon earth; but whosoever knoweth not these figures shall not know how to repulse neha-hra" 2. the serpent neha-hra, which is transfixed to the ground by

eha-hra" 2. the serpent neha-hra, which is transfixed to the ground by means of six knives. the goddess serqet stands with a band round his neck in the act of p. 142 strangling him, and the god her-tesu-f stands by his tail, round which he is tying a fetter. the text which refers to him reads: click to view the serpent neha-hra being fettered by serqet and her-tesu-f "he who is in this picture is apep, and he surroundeth his country, which is in the tuat; tchau is the name of this district, which is four hundred and forty cubits p. 143 in length, and four hundred and forty cubits in breadth, and his voice guideth the gods to him. he who is with) him after this great god hath made his passage through this city, halteth) with afu, opposite to the country whereover he would make a way; behold

country, which is in the tuat; tchau is the name of this district, which is four hundred and forty cubits p. 143 in length, and four hundred and forty cubits in breadth, and his voice guideth the gods to him. he who is with) him after this great god hath made his passage through this city, halteth) with afu, opposite to the country whereover he would make a way; behold, serqet is at the head [of apep, and her-tesu-f placeth his deadly fetter about his feet after isis hath taken possession of the words of power of ser of two-fold strength [and ra] giveth their it words of power. whosoever knoweth it (i.e, this picture and the text) upon earth shall not be one of those of whose water neha-hra drinketh" click to view temtith. tenith. nakith. hetemti.t 3. the goddess hetemtit, armed with a kn

siris. the first coffer "contains the form of tem" the second "contains the form of "khepera" the third "contains the click to view (left) the coffer of tem (right) the coffer of khepera. click to view (left) the coffer of ra (right) the coffer of osiris. form of ra" and the fourth "contains the form of osiris" the goddesses are described as: p. 145 [paragraph continues "the goddesses who hack at apep in the tuat, who repulse (or, bring to nought) the affairs (or, matters) of the enemies of ra. those who are in this picture, and who hold knives, hack asunder apep in the tuat each day" 7-10. the four coffers of osiris, concerning which it is said"[these are the] hidden magical figures of the tuat, the funeral shrines of the hidden heads [when] those who reached this region [come there, the

e hidden road of ament. the great god maketh his way over it in his holy boat, and he passeth over this road which has no water, and none to tow. he maketh his way by means of click to view (left) neb-uast (right) seth-ab. the words of power of isis, and by means of the words of power of semsu, and the utterances of this great god himself [act as] magical protectors, and perform the slaughters of apep in the tuat, in this circle in his windings in the sky. whosoever shall make [a copy of] these [pictures] according to the similitudes which are in writing at the northern side of the hidden palace in the tuat they shall act for him that maketh them as magical protectors in heaven and in earth. whosoever knoweth them shall be as the spirits with ra" p. 147 11. the god neb-uast, standing, and

s. 10. khet-ankh)-f. click to view six goddesses with fiery serpents. 11. pert-em-ap. 12. nebt-ar-em-uaa-abt. the text reads: p. 267 [paragraph continues "those who are in this picture with their own bodies, and from whom their uraei emerge, are in the following of this great god when he setteth out for this city. they follow after this god, and the flames which issue from their mouths drive away apep on behalf of ra into the hall of the east of the horizon. they journey round about the upper heavens in his following [remaining] in their places, and they restore these gods after this great god hath passed by the hidden chamber of the sky, and then they take up their positions [again] in their own abodes. they give pleasure to the hearts of the gods of amentet through ra-heru-khut, and thei

these gods after this great god hath passed by the hidden chamber of the sky, and then they take up their positions [again] in their own abodes. they give pleasure to the hearts of the gods of amentet through ra-heru-khut, and their work upon the earth is to drive away those who p. 268 are in the darkness by the flames of their uraei which are behind them, and they guide ra along, and they smite apep for him in the sky" 2. twelve gods, each of whom stands upright, and has both hands raised in adoration before him; their names are- 1. neb-ankh. 2. hi. click to view six gods who praise ra at dawn. 3. neb-aa. 4. neb-tuat. 5. netchem-ab, 6. ham. 7. ua-ab. 8. hunnu. p. 269 9. sensabt. 10. ma-tepu-neteru. 11. thes-tepu-neteru. 12. hekenu. the text reads: click to view six gods who praise ra at

ra at sunrise [paragraph continues] 1 "those who are in this picture in their own bodies join themselves unto ra in the sky to receive this great god at his coming forth among them in the east of the sky each day. they themselves belong to their halls of the horizon, but the forms which p. 275 they have in the tuat [belong to] this circle" 2 "those who are in this picture with their paddles drive apep to the back of the sky, after the birth of the god. their work is to hold up the great disk in the eastern horizon of the sky every day. behold the serpent senmekhef which burneth up the enemies of ra at the dawn! these gods go round about the heights of heaven in the following of this great god every day, and they receive their protection for this circle" p. 276 3 "those who are in this pict

CROSSING THE DESERT

se times of ignorance and fear when man in weakness turns to demiurge and his m'shiha and other slave creeds. and that spark shall return as a blazing flas.a spell for crossing the desert by setnakt the divine formula of xepera xeper xeperu, whose physical form had entered the consciousness of magus aquino from budge's egyptian language, had as its most recent form before budge a spell of slaying apep and knowing the manifestations of re, written the same year that alexander the great died. an earlier form of the spell appears on a statue of ramses iii, second pharaoh of the xxth dynasty, in which ramses iii is depicted as the god khepher. the image of khepher exists at a shrine in the eastern desert, which travelers would stop at before attempting a crossing to the east. ramses iii is a s

DAVID ICKE CHILDREN OF THE MATRIX

he old religion when they took over, and r.a. boulay writes in his flying serpents and dragons that the hyksos were known as the amalekites by the hebrews and were part of the rephaim, descendants of the reptilian nefilim.61' apop was the first ruler of the hyksos in egypt and the name was used to symbolise the serpent when they took on their "evil" public image in egypt. the serpent was known as apep or apop (apophis to the greeks, and apop became the symbol of the serpent people who occupied palestine and also egypt at the time of the so-called "exodus. rituals to destroy apop in egypt were very similar to those in asia designed to overcome the nagas. for me the hyksos were of the reptilian bloodline and played a major role in infiltrating the egyptian mystery schools. it was around 2000

DIABOLUS

ssed in further detail later on in this treatise. verily, the soul of set, which is greater than all the gods, hath departed- from the papyrus of ani set was known as a god of unrest who continually fought with horus, his brother and was the antagonist and murderer of osiris, a god of stasis. set also protected ra on his journeys through the underworld, and was able to master the chaotic force of apep, a serpent of darkness. set is known in the book of the dead as having legions of devils, known as seba as well as smaiu, who obey his commands. it seems also that there were a group of rebels who were of set and were defeated early on. set is mentioned in the egyptian book of the dead as having the skin of a bull. in the eleventh section of the tuat called reenqerrtaptkhatu, set is in the fo

evil and a most feared god, this power could be used in a positive aspect as well. set was also friendly to the shades of the dead as well, set was said to purify and horus strengthen. the backbone of the dead was considered the backbone of set. another title of set is smai, the egyptian name associated with set as the archfiend and devil. it was as the adversary becoming the mastering force over apep, thus slowly apep became a form of set and vise versa. the demonic beasts, serpents and such located and dwelling deep in the waters were considered of set and therefore part of his essence. similarly anything with red was often considered to be of set, as red was the color commonly associated with fire and aggression. apep and his/its brood have been referred to as children of rebellion 2 an

o be of set, as red was the color commonly associated with fire and aggression. apep and his/its brood have been referred to as children of rebellion 2 and were opponents to the sun god. while set has been considered for being a beneficial god, his darker side lays foundations of power and awe, from which lived on even beyond his name being denounced and demonized. the names of the form of set as apep are indeed many, some of which are saatet-ta (darkener of the earth, hau-hra (backward face, tutu (doubly evil one, hemhemti (devourer, all of which describe the storm demon who is called also kharebutu the fourfold fiend. in the gnosis of set who overcame the serpent for apep to become him presents a powerful gnosis for the aspiring sorcerer. apep also bore the name of rerek, a monster serpe

ed the lord of the south is connected with set in this aspect. this is the seker god who early on was considered close to set before his transformation in accordance with osiris. the home of set is khepesh, the constellation. set was considered the eighth child of the gods of annu, and was of nuit. as the god of darkness and storms he was alone the one who could withstand the stare of the serpent apep, thus controlling the storm demon and later it becoming a part of sethan himself. set as being not only the lord of the south, he later was associated with the north, becoming the lord of the northern sky in the egyptian book of the dead. his primary associations were hostility, war and storms. thus set may be viewed as a deific force of motion and opposition. the combat which took place on t

7 the opposing god of horus set are early manifestations of the adversary; that is to say horus represents day or the purity of fire, while set represents night and strengthening the self, and also the opposite which set purifies and horus strengthens. set is also considered in the egyptian book of the dead, to be the greatest of all the gods, as it is sethan who has mastered the dragon of chaos apep and it now serves him and became part of his essence. sethan as he is often called is considered the most ancient yet distinctly clear form of the opposer and adversary. charles pace (born 1920 date of death currently unknown, the obscure luciferian called himself a satanist or a setanist, and was a priest of set and anubis in a well known witchcraft coven in london under gerald gardner, a fo

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

have only one title; see naville, todtenbuch, bd. i, b1. 6] p. xxxii theban version: list of chapters. chapter v. the chapter of not allowing the deceased to do work in the underworld. vignette: the deceased kneeling on one knee. chapter vi. the chapter of making ushabtiu figures do work for a man in the underworld. vignette: an ushabti figure chapter vii. the chapter of passing over the back of apep, the evil one. vignette: the deceased spearing a serpent. chapter viii. another chapter of the tuat, and of coming forth by day. vignette: the deceased kneeling before a ram. chapter ix. the chapter of passing through the tuat. vignette: the deceased kneeling before a ram. chapter x (this chapter is now known as chapter xlviii) chapter xi* the chapter of coming forth against his enemies in th

the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (34 of 36 [8/10/2001 11:22:56 am] pal ography. the version akin to was in vogue from the xxth to the xxvith dynasty, i.e, about b.c. 1200-550, and was, like the theban, usually written upon papyrus. the chapters have no fixed order, and are written in lines in the hieratic character; the rubrics, catchwords, and certain names, like that of apep, are in red. the vignettes are roughly traced in black outline, and are without ornament; but at the ends of the best papyri well-painted scenes, in which the deceased is depicted making adoration to ra or horus, are frequently found. the names and titles of the deceased are written in perpendicular rows of hieroglyphics. the character of the handwriting changes in different periods: in the p

dynasties;[2] and in the xviiith dynasty we find vignettes in which the deceased is depicted in the act of spearing a crocodile[3] and of slaughtering serpents.[4] in the theban and sa te versions are several small chapters[5] the recital of which drove away reptiles; and of these the most important is the xxxixth chapter, which preserved the deceased from the attack of the great serpent apef or apep, who is depicted with knives stuck in his folds.[7] in the period of the later dynasties a service was performed the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (16 of 19 [8/10/2001 11:23:59 am] daily in th temple of amen-ra at thebes to deliver the sun-god from the assault of this fiend and on each occasion it was accompanied by a ceremony in which a waxen fi

o is depicted with knives stuck in his folds.[7] in the period of the later dynasties a service was performed the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (16 of 19 [8/10/2001 11:23:59 am] daily in th temple of amen-ra at thebes to deliver the sun-god from the assault of this fiend and on each occasion it was accompanied by a ceremony in which a waxen figure of apep was burnt in the fire; as the wax melted, so the power of apep was destroyed. another name of apep was nak, who was pierced by the lance of th eye of horus and made to vomit what he had swallowed.[9] the devourer of the dead the judgment scene in the theban edition of the book of the dead reveal the belief in the existence of a tri-formed monster, part crocodile, part lion, and [1. maspero, r

nt that devours the dead, a huge crocodile, and many other reptiles of divers shapes and forms. from the descriptions which accompany the scenes, it is evident that the tuat was regarded by the the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (17 of 19 [8/10/2001 11:23:59 am] egyptians of the xviiith dynasty from a moral as well as from a physical point of view.[6] apep, the emblem of evil, was here punished and overcome, and here dwelt the souls of the wicked and the righteous, who received their punishments or rewards, meted out to them by the decree of ra and his company of gods. the chief instruments of punishment employed by the gods were fire and beasts which devoured the souls and bodies of the enemies [1. see below, p. 258. 2. naville, todtenbuch, bd

eligion, p. 74; pierret, panth on, p. 6; and naville, la litanie du soleil, pp. 118, 119, and plate xxiv, 1. 3. this god was, in one aspect, a destroyer of created things; compare, naville, op. cit, p. 89. 6. a name for the boat of the evening sun. 7. see infra, p. 257, note 2. 8 the enemy of ra was darkness and night, or any cloud which obscured the light of the sun. the darkness personified was apep, nak, etc, and his attendant fiends were the mesu betesh, or 'children of unsuccessful revolt] p. 248 the house of the prince[1] keepeth festival, and the sound of those who rejoice is in the (12) mighty dwelling. the gods are glad [when] they see ra in his rising; his beams flood the world with light (13) the majesty of the god, who is to be feared, setteth forth and cometh unto the land of

rth; may i smite the ass; may i crush (15) the evil one; may i destroy apep[2] in his hour[3; may i see the abtu[4] fish at the time of his creation, and the ant fish in his creation, and the (16) ant[4] boat in its lake. may i see horus in charge of the rudder, with thoth [1, more fully "the great house of the old man" i.e, the great temple of ra at heliopolis: see brugsch, dict. g og, p. 153. 2 apep, the serpent, personifying darkness, which horus. or the rising sun must conquer before he can re-appear in the east. 3 compare the following scenes which represent apep in the form of a serpent and crocodile and ass being pierced by the deceased. plate i. http//www.sacred-texts.com/egy/ebod/ebod13.htm (3 of 6 [8/10/2001 11:24:37 am] 4 the abtu and the ant fishes are sometimes depicted on cof

play upon the words maau "cat" and maau "like] p. 288 who then is this? it is an-a-f, the god who bringeth his arm. as concerning [the words "that night of the reckoning of destruction" it is the night of the burning of the damned, and of the overthrow of the wicked at [the sacred] block, and of the slaughter of souls. who then is this? it is nemu, the headsman of osiris; or (as others say, it is apep when he riseth up with one head bearing maat (i.e, right and truth [upon it; or (as others say, it is horus when he riseth up with two heads, whereof the one beareth maat and the other wickedness. he bestoweth wickedness on him that worketh wickedness, and maat on him that followeth after righteousness and truth; or (as others say, it is the great horus who dwelleth in [se] khem; or (as other

(1) the fifth arit. the (2) name of the doorkeeper is ankh-f-em-fent;[1] the name of the (3) watcher is shabu; the name of the herald is teb-hra-keha-kheft.[2] saith osiris, the scribe ani, triumphant [when he cometh to this arit: i have brought unto thee the bones of thy jaws in re-stau, i have brought thee thy backbone in annu (7) gathering together all thy members there (8) i have driven back apep for thee. i have poured water upon the wounds; i have made a path among you. i am the ancient one among the gods. i have[3] made the offering of osiris, who hath triumphed with victory, gathering his bones and bringing together all his limbs" vignette vi: the sixth arit, guarded by three gods; the first with the head of a jackal, and the second and third the head of a dog. the first holds an

HANDBOOK OF EGYPTIAN MYTHOLOGY

gyptian religion and became unclean animals. see also cattle; ptah; sokar references and further reading: h. s. smith. a visit to ancient egypt. life at memphis and saqqara (ca 500 30 bc. warminster, england: 1974. d. j. thompson. apis and other cults. in memphis under the ptolemies. princeton: 1988, 190 211. primary sources: diodorus i.84 85; herodotus h iii.27 30; i&o 20, 44; p. vindob apophis (apep) apophis was the most dangerous of the chaos monsters who constantly threatened the divine order. he was sometimes described as a huge crocodile but was usually shown as a giant snake. every night apophis attacked the boat of the sun god as it passed through the underworld. he was beaten back and slaughtered, but however many times he was killed he always came back to life again. in egyptian

HEAVEN HELL

o the season of harvest. when afu-ra has come into urnes, he addresses the gods of the region, who are called "baiu-tuatiu" and tells them to open their doors so that they may receive air, and fresh food, and fresh water, in return for the deeds of valour which they have done on behalf of afu-ra. it seems that at one portion of this division the followers of osiris and ra had to do battle against apep and his friends, and that in return for their services the god gave them places here in which to dwell, with an abundance of wheat and barley, etc. the gods in reply welcome afu-ra, and beg him to dissipate the darkness in amenti, and to slay the serpents hau and neha-hra (vol. i, p. 40; they promise that those who guide his boat shall destroy apep, that osiris shall come to meet him and shal

before god's throne in mediaeval pictures of the judgment. the good are divided into two classes "the heteptiu who praise ra" and the "maatiu who dwell in the tuat (vol. ii, p. 93. the heteptiu are thus called because they made "offerings( hetepet) to ra upon earth, and burned incense to him; they also sang praises to ra and worshipped him upon earth, and uttered hekau, or words of power, against apep, the p. 118 arch-foe of ra (vol. ii, p. 94. from this text we see that it was not enough for the followers of ra to praise him and give him gifts, but that they must also use magical words and formulae in order that ra's foe may be destroyed; and, because when they were upon earth they made offerings to the tuat-gods, now that they are themselves in the tuat and have need of food, ra declares

lerably certain that it belonged to a species which was characteristic of the neighbourhood of the lake. the beings who stand on the left hand of afu-ra are divided into two groups: the first consists of nine men, and the second of nine gods, and each group is under the command of temu. between temu and the first company, who are called tchatcha we see (vol. ii, p. 114) coiled the monster serpent apep which has p. 130 collapsed as a result of the utterance of the word of power by temu. this serpent tried to envelop the boat of afu-ra with its folds, and then to force a way into his boat; but the tchatcha, i.e "great chiefs" cut open its head, and slit its body in many places, and its destruction was finished by temu. these tchatcha live upon the same food as ra, but they also partake of th

body in many places, and its destruction was finished by temu. these tchatcha live upon the same food as ra, but they also partake of the offerings made upon earth to khenti-amenti, the ancient god of the dead of abydos. the nine gods who follow these are called nebu-khert, and their duty is to repulse the serpents seba and af (vol. ii, p. 115, and to enchant and to render helpless and motionless apep when he attempts to force the gates of khenti-amenti. their food is the same as that of the tchatcha, but they possess a power of a remarkable character (which is represented by the words "maat kheru, for they know how to utter words in such a way, and with such a tone of voice, that the effect which they wish them to have must of necessity take place. everything which osiris possessed as god

necessity take place. everything which osiris possessed as god and judge of the dead he owed to the "maat kheru" or "word of maat" as the god afu-ra passes out of the third division both the tchatcha and the nebu-khert give themselves up to lamentation, and they return to the entrance, and wait for the re-appearance of his boat on the following night, when they will again attack seba, and af, and apep, and overcome them. the exact place which was set apart for the souls of human beings is nowhere described in the texts. next: chapter viii. fourth division of the tuat. i. the kingdom of seker according to the book am-tuat sacred texts egypt ehh index index previous next p. 131 chapter viii. fourth division of the tuat. i. the kingdom of seker according to the book am-tuat. the boat of afu-r

of lower egypt, the heteptiu, or those who have been abundantly supplied with offerings, and the khu, or spirits of the beatified dead. thus it seems that the first mansion of the house of osiris contains royal folk, the rich, and the superlatively good (vol. i, p. 117-120; as afu-ra passes these by he p. 149 salutes them, and wishes them an abundant supply of offerings, and entreats them to hack apep in pieces for him. immediately beyond these we see represented the transformation of afu-ra into the living sun-god. here is the five-headed serpent asht-hrau, and on his back lies the dead sun-god; with his right hand, which is raised above his head, he is drawing to himself the beetle of khepera, which is the type of regeneration, click to view the serpent asht-hrau. or new birth, or resurr

ther words, the boat of afu-ra has arrived at a region of sandbanks and shallows, where serpents and crocodiles live; but the words of power of isis, the great sorceress, and of ser, and of the god himself protect him from mishap, and eventually he passes through this division by taking upon himself the form of the serpent mehen in which he glides onwards. the region of the tuat where the serpent apep or neha-hra lives is called tchau, and it is 440 cubits long, and 440 cubits wide; his head and his tail are caught in fetters by serqet and her-tesu-f respectively, and these gods have transfixed him to the ground with six huge knives (vol. i, p. 142. when the body of the serpent has been removed, afu-ra advances, and, passing four goddesses each armed with a knife, arrives at four rectangul

the first containing the "form of tem" the second the "form of khepera" the third p. 153 the "form of ra" and the fourth the "form of osiris" the heads which appear at the ends of the tombs are those of the enemies who were slain at the tombs, and were buried in the foundations in order to drive away evil spirits. the texts which refer to these scenes state that the four goddesses join in slaying apep, that the human heads appear as soon as any one comes to the tombs; and that as soon as they have heard the voice of afu-ra, and he has gone by, they "eat their own forms" i.e, they disappear until ra again comes (vol. i, p. 145. on the right of the boat of afu-ra, and facing it, are horus, and the twelve gods of the hours, who protect the tombs of osiris, and assist ra in his journey (vol. i

but those who are in the tuat and the dead can see them" and ra promises them that they shall be with him in het-benben, that is to say, in the heavenly counterpart of one of the temples of the sun-god of heliopolis (see vol. ii, p. 194 ff. to the right of the path of afu-ra are twelve gods armed with clubs having forked ends; they are called kheru-metauh, and their duty is to repulse the serpent apep. immediately in front of them is the serpent seba, on the head and back of which twelve human heads are seen; these make their appearance (vol. ii, p. 206 fl) at the coining of afu-ra, and the twelve gods who grasp the monster's body are exhorted to destroy them. the serpent is called seba, and apep, and hefau. beyond these groups of gods are twelve star-gods, who hold in their hands a long r

f it. when afu-ra has passed through, and the gate is closed, the gods outside set up a wail, for they must abide in darkness until he re-appears. so soon as the god has entered the division four gods of the p. 183 [paragraph continues] tuat appear and take hold of the tow-line, but they cannot advance until a path is cleared for them. the obstacles in their way take the forms of the huge serpent apep, and a great crocodile, the tail of which is in the form of a serpent's head and neck; the name of the latter monster is given both as seshsesh and sessi (vol. ii, pp. 242, 244. these have taken up their positions at the end of the division, in that portion of the tuat which is not very far from the place of sunrise, and a company of beings appear on behalf of afu-ra, and proceed to remove th

hich passes over the prostrate body and head of the god aai, its end being held fast in his two hands. aai has on his head a small disk, which is set between two objects that resemble the ears of an ass, and these suggest that the figure is intended to represent a form of the sun-god. the ass is well known as a type of the sun-god, and "eater of the ass" is equally well known as a name for set or apep. in an illustration from the book of the dead (chapter xl; see above, p. 113, the "eater of the ass" is seen biting into the back of an ass, which is being delivered by the scribe nekht in his character of osiris. that aai is a solar being, and that he opposes apep on behalf of ra, is obvious. it seems, however, that he is in need of the help of the men with harpoons, and of p. 184 their comp

tually so represented in the tomb of rameses vi. in the babylonian legend of the fight between marduk and tiamat, the great she-monster of the deep, the god is made to provide himself with a net with which to entangle her feet. in the book of the dead (chapter cliii. b) we read of the net anqet, and in the vignette we see three apes working it, and securing the fish which are caught inside it. as apep was a monster of the deep, to make use of nets in his capture was a wise decision on the part of the friends of afu-ra. click to view the apes working the net. having taken up their positions for attacking apep the men with the harpoons work the rope which is attached to am, the goddesses and the apes shake out p. 185 their rope nets over their heads, and recite their spells, and the men who

afu-ra. click to view the apes working the net. having taken up their positions for attacking apep the men with the harpoons work the rope which is attached to am, the goddesses and the apes shake out p. 185 their rope nets over their heads, and recite their spells, and the men who know the proper words of power shake out their nets and recite the formulae which shall have the effect of throwing apep and sessi into the state of stupefaction wherein it will be easy to slay them. the spells and words of power have their proper effect, the monsters are fascinated and slain, and the path of afu-ra is clear. on the right of the boat of afu-ra is the huge serpent khepri, with a head and a pair of human legs at each end of his body; one head faces north (or, west, and the other south (or, east

the gods in the boat, two gods who order the courses of the stars, a star-god in the form of an ape, the eye of ra, which unites itself to the face of ra, and the guardian of the p. 188 [paragraph continues] gate of this division, who does not leave his place. all the other gods travel onwards to the day with afu-ra (vol. ii, pp. 273-278. on the left of the path of afu-ra we again see the serpent apep. to his neck is attached a chain, which is grasped by the hands of the four setefiu gods and the twelve tchatiu gods, and by the colossal hand amen-khat, and passing over five serpents, to each of which it is attached by a small chain, it disappears into the ground at the feet of the god khenti-amenti. attached to the five small chains are figures of seb and of the four children of horus or o

the four setefiu gods and the twelve tchatiu gods, and by the colossal hand amen-khat, and passing over five serpents, to each of which it is attached by a small chain, it disappears into the ground at the feet of the god khenti-amenti. attached to the five small chains are figures of seb and of the four children of horus or osiris, viz, mest, hapi, tuamutef, and qebhsennuf. close to the body of apep, and lying by the chain which is tied to him, is the goddess serq. in front apep is attacked by the antiu and henatiu gods, who are armed with knives and sticks having curled ends. we have seen that in the ninth division apep was stupefied by the saiu and other workers of magic, but here it is clear the defeat of this monster is nearly complete. now that he has been removed from the path of a

m-netu-f. mummied forms guard the corridor between the walls .of the outworks, but the place of the company of gods who usually stand outside is occupied by two sceptres, or standards, one of which represents sar, i.e, osiris, and the other horus. the god afu-ra enters this division in the form in which he has hitherto appeared, and he is towed by four gods who belong to it; we see, however, that apep has not been wholly removed from the path of the god. the serpent lies here (vol. ii, p. 287) in fetters, and a company of the servants of afu-ra who live in this division stand ready to attack him with the knives which they hold in their hands; their sceptres betoken their position as chiefs in the division. next come four apes, each holding a large hand, and these stand, according to the te

which divides the tuat from this world; that there shall be no doubt about this it is described by the words "image (or, form) of af" turning now to the beings who are on the right and left of the path of the god, we see in the upper register twelve goddesses, each of whom bears on her shoulders a serpent which produces light by belching fire from its mouth (vol. i, pp. 265, 266; these drive away apep, and frighten the beings of darkness by their fires. next to these are twelve gods who sing praises at dawn to the god, whom they assert to be "self-begotten" and the author of his own being, and they rejoice because at his new birth his soul will be in heaven, and his body on earth. these gods are indeed spirits of the east, and they are declared to have jurisdiction over the gods of the "la

e because at his new birth his soul will be in heaven, and his body on earth. these gods are indeed spirits of the east, and they are declared to have jurisdiction over the gods of the "land of the turquoise" i.e, sinai. in the lower register we have a company of twenty-three gods (vol. i, pp. 271-274) who stand in the sky ready to receive ra when he appears, and to praise him; some of them drive apep to "the p. 195 back of the sky" some support the great disk in the sky, and the duty of one of them, who is called senmekhef and appears in the form of a serpent, is to burn up the enemies of ra at dawn. thus the sun-god passed out of the tuat even as he entered it, with praises, and as he did so he bade farewell to osiris, the lord of the tuat, under one of whose forms he had completed succe

LIBER 777

6 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. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebek, mako

LIBER CORDIS CINCTI SERPENTE

om thine eye? 21. and adonai delighted in him exceedingly. 22. yea, o my master, thou art the beloved of the beloved one; the bennu bird is set up in phila not in vain. 23. i who was the priestess of ahathoor rejoice in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 18 liber lxv 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods! 25. for thou art he! yea, thou shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flood of poison to destroy the works of the magician. only the destroyer shall devour thee; thou shalt blacken his throat, wherein his spirit

the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods! 25. for thou art he! yea, thou shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flood of poison to destroy the works of the magician. only the destroyer shall devour thee; thou shalt blacken his throat, wherein his spirit abideth. ah, serpent apep, but i love thee! 26. my god! let thy secret fang pierce to the marrow of the little secret bone that i have kept against the day of vengeance of hoor-ra. let kheph-ra sound his sharded drone! let the jackals of day and night howl in the wilderness of time! let the towers of the universe totter, and the guardians hasten away! for my lord hath revealed himself as a mighty serpent, and my heart

. and he laid aside his ibis ways, and became as a serpent, saying peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. 56. and behold! ere the moon waxed thrice he became an uraus serpent, and the poison of the fang was established in him and his seed even for ever and for ever. 57. o thou serpent apep, my lord adonai, it is a speck of minutest time, this travelling through eternity, and in thy sight the landmarks are of fair white marble untouched by the tool of the graver. therefore thou art mine, even now and for ever and for everlasting. amen. 28 liber lxv 58. moreover, i heard the voice of adonai: seal up the book of the heart and the serpent; in the number five and sixty seal thou the

LIBER CXX

out the heaven wherein thy two eyes might travel, thou didst make the earth to be a vast chamber for thy khus, so that every man might know his fellow. the sektet boat is glad, and the matet boat rejoiceth, and they greet thee with exaltation as thou journeyest along. the god nu is content and thy mariners are satisfied. the uraeus hath overthrown thine enemies& thou hast carried off the legs of apep (the officer unbinds the legs of the candidate "thou art beautiful o ra, each day; and thy mother nuit embraceth thee; thou settest in beauty and thy heart is glad when thou in the horizon of manu the mountain of the west; and the holy ones thereof rejoice. the hearts of the lords of the tuat are glad when thou sendest forth thy light in amentet; their two eyes are directed towards thee (the

my hand is ready. i stand up in the place of restraint; the boat advanceth taking heed to thy way; thy head is covered up while i sail on over the heaven. i am he who lifteth up strength; i am come; i am become master of the serpents of ra when he setteth in my sight, at eventide i go round about heaven; but thou art fettered with the fetters that ra hath ordained. i, even i, guide the. wherewith apep is driven back, and i know the divine souls of the west: tum, and sebek the lord of baklan, and hathoor the lady of the evening (the boat advances "i, even i know the eastern gate of heaven whence ra cometh with a favorable wind. i am the helmsman of the eternal bark; i know the two sycamores of. between which ra showeth himself. i, even i, know the divine souls of the east, heru-khuit, and t

ast, for thou hast lips that gnaw! for i am khnemu, the lord of. peshemu. i bring the words of the gods to ra (circle "homage to you, ye two rekht goddesses, ye sisters twin (circle "hail ye two mert goddesses, i bring a message to you concerning my magical words. i shine from the sektet boat. i am ra-hoor-kaa, the sun of strength and light (circle "get thee back, depart, get thee back from me, o apep! depart from the divine place of ra s birth, where in is the house of thy terror! i am ra, terrible and triumphant. ra setteth, ra setteth; ra is strong at his setting. apep hath fallen; apep the enemy of ra is overcome (circle "get thee back, hai, thou impure one, abomination of asar! tahuti hath cut off thine head and i have slain thee and hurled thee utterly asunder. get thee back from the

LIBER DCCCLX JOHN ST

o write perfectly, but have not yet taught yourself to suffer. true enough, the last part! asar un-nefer, thou perfected one, teach me thy mysteries! let my members be torn by set and devoured by sebek and typhon! let my blood be poured out upon nile, and my flesh be given to besz to devour! let my phallus be concealed in the maw of mati, and my crown be divided among my brethren! let the jaws of apep grind me into poison! let the sea of poison swallow me wholly up! let asi my mother rend her robes in anguish, and nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of ven-geance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered together, and my bonds shall be unloosed; and my khu shal

LIBER DCLXXI VEL PYRAMIDOS

for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a ritual of self-initiation based upon the formula of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkness; matter shines, a snake. sebek is smitten by the thunder. the light breaks forth from under. he goes to the west, in the centre of the base of the triangle of (m, asi

ity. the secret word. m. m (blue, orange, yellow-green, yellow, orange, blue) bell. for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. vel pyramidos 3 bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! thus is the great pyramid duly builded. 4 1. initiation the first pylon i know not who i am; i know not whence i came; i know not whither i go; i seek.but what, i do not know! i am blind and bound; but i have heard one

y head. unbind. sign of enterer. attack! i eat up the strong lions. i! fear is on seb, on them that dwell therein, behold the radiant vigour of the lord! sign of silence defence! i close the mouth of sebek, ply my fear on nile, asar that held not in! behold my radiant peace, ye things abhorred. 10 liber dclxxi for see! the gods have loosed mine hands: asar unfettered stands. hail, asi, hail! hoor-apep cries. now i the son of man arise and follow. dead where asar lies! lie down in sign of hanged man: i gild my left foot with the light. i gild my phallus with the light. i gild my right knee with the light. i gild my right foot with the light. i gild my left knee with the light. i gild my phallus with the light. i gild mine elbow with the light. i gild my navel with the light. i gild my heart

the deeds are duly done my soul is risen newly to greet the risen sun. bell accordingly. one! four! five! hail! one! four! five! ten! all hail! sign accordingly. i give the sign that rends the veil. the sign that closes up the veil. m. m 12 2. the sealing of the pyramid proceed as in the building, unto the word .suns. the magus with wand] in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night (etc, to .breaks forth from under) he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane (etc, to .art one, above their moving might) he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross

ber dclxxi without me all the land of khem is as if it had not been. proceed as in building to end: for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! bell. hail, hoor! hail, asi! hail, tahuti! hail asar un-nefer! through the rended veil. i am thyself, with all thy brilliance decked khabs am pekht (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celeph

LIBER LIBERI VEL LAPIDIS LAZULI

sibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. 16. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kissed abide. 17. there is none other beside thee in the whole universe of love. 18. my god, i love thee, o thou goat with gilded horns! 19. thou beautiful bull ofapis! thou beautiful serpent of apep! thou beautiful child of the pregnant goddess! 20. thou hast stirred in thy sleep, o ancient sorrow of years! thou hast raised thine head to strike, and all is dissolved into the abyss of glory. 21. an end to the letters of the words! an end to the sevenfold speech. 22. resolve me the wonder of it all into the figure of a gaunt swift camel striding over the sand. 23. lonely is he, and abomina

LIBER SAMEKH

ad become one of the three elements making up the gevil persona h and was described as the gbrutal power of demonic force h (i am unaware of any evidence for bes being regarded as a demonic or malignant power in egypt) oddly, in some of the graco-egyptian magical papyri, bes is identified with the headless one. 3 the goetia version has giapos h( fiapoj. apophrasz (apovrac) is a coptic spelling of apep (hellenised as apophis, the monster-serpent of egyptian myth; in the g.d. z documents, another element of the evil persona, dubbed the gstooping dragon h (the third part of the evil person was set-typhon; while not explicitly cited, the opening of section c is almost identically worded in the original greek to the opening of an invocation of set-typhon in the demotic and greek magical papyrus

LIBER STELLAE RUBEAE

egis to zelators, and believed that even in the on of horus, the formula of osiris still needed to be assimilated before it could be transcended; further, note that in this ritual it is the hiereus who represents osiris, wheras in the g.d. the hiereus was horus in the avenger of the gods aspect and the hierophant osiris; so in fact, they have been changed ovn liber stella rvbea a secret ritual of apep, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of liber legis, and written down under the figure lxvi v a a publication in class a imprimatur: n. fra. a a 1 1. apep deifieth asar. 2. let excellent virgins evoke rejoicing, son of night! 3. this is the book of the most secret cult of the ruby star. it shall be given to none, save to the shameless in deed as in

e i written it in symbols that cannot be understood. 34. i who reveal the ritual am iao and oai; the right and the averse. 35. these are alike unto me. 36. now the veil of this operation is called shame, and the glory abideth within. 37. thou shalt comfort the heart of the secret stone with the worm blood. thou shalt make a subtle decoction of delight, and the watchers shall drink thereof. 38. i, apep the serpent, am the heart of iao. isis shall await asar, and i in the midst. 39. also the priestess shall seek another altar, and perform my ceremonies thereon. 40. there shall be no hymn nor dithyramb in my praise and the praise of the rite, seeing that it is utterly beyond. liber stella rubea 4 41. thou shalt assure thyself of the stability of the altar. 42. in this rite thou shalt be alone

ce. 44. before all let the oath be taken firmly as thou rasiest up the altar from the black earth. 45. in the words that thou knowest. 46. for i also swear unto thee by my body and soul that shall never be parted in sunder that i dwell within thee coiled and ready to spring. 47. i will give thee the kingdoms of the earth, o thou who hast mastered the kingdoms of the east and of the west. 48. i am apep, o thou slain one. thou shalt slay thyself upon mine altar: i will have thy blood to drink. 49. for i am a mighty vampire, and my children shall suck up the wine of the earth which is blood. 50. thou shalt replenish thy veins from the chalice of heaven. 51. thou shalt be secret, a fear to the world. 52. thou shalt be exalted, and none shall see thee; exalted, and none shall suspect thee. 53

LUCIFERIAN SORCERY

re cryptic representatives of the will, pure belief expanded in the lines of total desire. the sigil itself should be made in a combination of different letters of the object, and then the original meaning forgotten. it is by the act of forgetting that the latent energy is channeled through the subconscious to the conscious mind. this is the very secret of becoming and using the force of chaos or apep (the unrealized and infinite aspect of possibility within the self) to your direct advantage. austin spare wrote in the book of pleasure by the ego conceiving only the sigil, and not being able to conceive anything from it, all energy is focused through it, the desire for identification carries it to the corresponding subconscious stratum, its destination. through the act of belief being the

LUCIFERIAN SORCERY AND SET TYPHON

ts and forms in egyptian mythology. seker seems to also be a god associated with the early manifestation of set, in the tuat, one of the tunnels which were under the control of seker were guarded by a serpent with four legs, scorpions, vipers and other winged demons. the arabic word tawfan according to e.a. wallis budge may hold a connection to the name typhon, considering the arabic means storm. apep was known universally as the serpent-devil which held power over storms, darkness and night. set made his forms in darkness as well, yet as sutekh his adversarial nature was that he existed both in the tuat or underworld in the seeming form of apep (once he mastered this chaotic aspect) and man-god on earth. at kom ombo as well as other places set was called nubti and sutekh, although later i

all at some point in time, his forms many and his will and hunger to exist was greater than the efforts of his enemies to destroy him. set is called the personification of the dark waters and the desert, his two-fold essence of being is central to his role as the tester and sorcerous initiator. all predators of the spirit who devoured the dead were reposed in the darkened pits of the tuat. aapep, apep or apophis was the demon serpent of chaos who devoured many, battled often by set, later apep was conquered and mastered by set, soon apep merged into set. just as the most common form of apep was a crocodile, this was also a form that sutekh or set took as well. suti (set) was also often a god of death, devouring spirits or befriending them as well. predatory spiritualism had its roots in th

of the daemons and angels of the self as familiars or guides are all an expression of owns being. before one becomes cloudy in the waters of wicca, the pure source must be revealed. to better explain the luciferian path in the terms of which is offered in luciferian witchcraft, liber hvhi and book of the witch moon, an assessment of the basic tools, god forms and models of belief are given here: apep the serpent-demon of chaos and the abyssic waters of the tuat. apep is the early embodiment of the sumerian tiamat or the sevenheaded dragon of the apocalypse. in early persian manifestation, ahriman and the archdaevas. in egyptian lore, apep is by cipher and study nothing more than set revealed, his primal draconian aspect of self. apep embodies the very essence of set and may even be consid

MICHAEL FORD A RITE OF THE WEREWOLF

which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast11, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed

MICHAEL FORD WITCHMOON

are all vampire spirits merely elementals which exist at deep levels of the mind? well, my experience is no, they are not. some are pre- created spirits, long dead ghosts who seek some sort of revenge or those who have lost their battles with choronzon or as lovecraft called "azathoth (1) and drank too deeply from the mother of abominations. choronzon could be considered the same as the egyptian apep, whom is a demon of chaos. the lord of the luciferian witchcraft cultus is set, the prince of darkness, is known for his battle with apep and by destroying the demon, he becomes the master of chaos. in the sorcerer s life, he or she would seek to become set-like and master chaos (apep. this is a point of high sorcery and mastery of the earth. this is mirrored in the lord of air and fire, luci

MICHAEL WYNN THE SOUL TRAVELERS

being, but satanists know better. satanists, and occultists in general, have equated the fallen angel satan with the villain of almost every mythology. in egyptian mythology, satan is set, the egyptian god of chaos, storms, and evil. and similar to satan from the bible, who once stood beside the throne of god, set was once the guarding of the sun god ra. apparently, it was after set s battle with apep, the serpent of chaos, that he became the new villain in the egyptian tales; the first to play this villain role was apep himself. the evil god set kills his benevolent brother osiris, twice; then begins to make war with the seed of osiris, a god named horus. in jewish folklore, satan was called samael. samael, whose name meant venom of god, was considered a dark angel of death, and also the

atanists( and a little common sense) have confirmed to me that he is god s greatest enemy today. in rome, he was known as pluto and the hebrews knew him as mot. in the lovecraft mythos he is azag-thoth, and to many occults he is called coronzon; just like hades, who is considered both a character and a location, coronzon is also considered a character and a location. the egyptians call this demon apep. the greeks and christians know the location of hades as sheol, or the land of the dead, but the hebrews knew it as da ath, and the author h.p. lovecraft called it yog-sothoth. hades is an incredibly powerful being, and is always described as formless. he is known as the guardian of the underworld and is said to hold the key to the qliphoth. this guardian of the abyss is considered mentally u

poisonous, azag--michael wynn's "the soul travelers" 81 thoth will lead the old ones (the aforementioned titans) out of the abyss, and into the world of man; the old ones intend on ruling the earth as they once did. in this new age the human race will of coarse be reduced to slaves and food (we already are slaves and food, but in the future we ll know we re slaves and food. in egyptian mythology apep, called the chaos serpent, lurked in the tuat (also called duat, which was the egyptian underworld. the tuat was considered a dark alter-universe. every night the sun god ra would descend into the underworld, and there he would find apep lying in ambush. reminiscent of coronzon and his tenth aethyr, apep s domain was called the tenth region of night. this serpent, also symbolized by a crocodi

nd there he would find apep lying in ambush. reminiscent of coronzon and his tenth aethyr, apep s domain was called the tenth region of night. this serpent, also symbolized by a crocodile or dragon, is purported to have a hypnotic gaze. in greece, this monster of chaos was known as apophis. as the story goes set, who is also a god of darkness and chaos and once the defender of ra, did battle with apep and defeated him. it is said that total victory over the chaos serpent is impossible as the wicked demon can regenerate and return to life. many satanists make mention that set did not destroy apep, but instead absorbed the essence of apep into his own being. set became the master of apep, and gained new powers from being merged with the mighty demon; this probably contributed to further corr

l victory over the chaos serpent is impossible as the wicked demon can regenerate and return to life. many satanists make mention that set did not destroy apep, but instead absorbed the essence of apep into his own being. set became the master of apep, and gained new powers from being merged with the mighty demon; this probably contributed to further corrupting set and driving him from the light. apep, whose number is 333 is therefore half of the essence of lucifer, whose number is 666 and therefore complete. apep, who became the shadow aspect of set, has titles like the great rebel and the evil one. this guardian of the abyss, is sometimes spoke of as a female character and is frequently associated with a single, lid-less eye. this being is also closely associated with the triangle (being

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

en reaches towards the light again. it is a process of coming into being as the adversary, horned and crowned in the midnight sun, thus emerging shaitan of midnight.[4] the 17th and 18th section of the poem displays the alphabet of desire which presents the language of making and the subconscious spells made flesh. the sigils are aligned within two trapezoids crowned by cain the adversary and the apep demon of chaos, surrounded by sigillic formulas of antinomian self-deification; the making of the luciferian mind through solitude and isolation. this is a process of developing the self through the mark of cain[5] and the declaration of separation from the natural order. this allows the magician to grow without outside and society crippling dogma. the sigillic drawings of lilith and samael-a

ONYX TABLET OF SET

and others are around me? as you develop the habit of inquiry, the answers honestly gained will tell you where to focus. i can't tell you. books can't tell you. but if you do not find the focus, the acceleration will merely shake you to pieces. if you do find the focus, you will find yourself empowered in ways that you would never had imagined. on set's love [originally published in the venom of apep, yule 1997 "does set love his children" the question was asked of me in denver at a "debate" on the rhp vs. the lhp. now i sort of ducked the question, stressing that the important aspect of setian philosophy is the imperative to do work on (and for) one's self. but theologically it is an interesting question. in our own sphere there are different kinds of love. there is the love of the mothe

PATRON OF SORCERY

s consigning their lore to the written word, given their notorious reputation for xenophobia and secrecy. significantly, while these spells span the full range of magical operations, little of a theoretical character is disclosed. in pgm iv 154-285, there's an invocation of the feared one that specifically mentions the defeat of osiris, the dying god, and the setian power over the hypotic gaze of apep, serpent and neter of chaos that threatened the solar barque "oh dark's disturber, thunder's bringer, whirlwind, night- flasher, breather-forth of hot and cold. i'm he who searched with you the whole world and found great osiris, whom i brought you chained. i'm he who joined you in war with the gods! i'm he who closed heav'ns double gates and put to sleep the serpent who must not be seen" lat

RUBY TABLET OF SET

high priest or priestess than to the set's eternal purpose, then they are not priests but sheep with shiny black medallions. however the working did change the focus of lhp role models from the archetype of the rebel against cosmic injustice to the archetype of isolate intelligence. set is a fairly complex figure that fights for his own power by killing osiris, and for the cosmic good by slaying apep so that the boat of re can keep moving. set is most easily grasped as a divine model of self-enlightened, self-enlightening self interest. the reason for the working began much earlier, in 1904 in cairo. there aleister crowley had a need to create space. there we had a young man with great gifts of mind and magic, who needed to flush out of himself the received notions that clustered around c

nly they possess the vision to see maat. if xem cannot be taught, then the implication in that phrase is that it can be found in ways others than reading sections a, b, c& d. the key goes further to say it must be recognized, realized, and then actualized. how does one understand it? in answer, let me share with you one of my cleaner parables concerning the seeker who asked to be spoon-fed "anx-f-apep! what is life "it is being "anx-f-apep! what is death "it is un-being "anx-f-apep! is this true "it is "anx-f-apep! how do you know this to be true "d'ye want a clip on the jaw" the new language necessary to understanding xem is another elusive thing. like everything else in the aon, the language is a constantly evolving thing, and only the working mind and heart will be able to keep up with

nd the order and orders. the second sentence["just what these (orders) are depends on what the initiates create with their wills] gives direction and instruction on finding the order(s, and i ask you to pay attention to the mention of creation. in your mind's eye, try to see the order of shetat, the order of belial, and the order of atmu-set-t. what are they? for that matter, what is the order of apep? what is it doing? as you can see. ah, you'd like an answer to the order of apep? all right.the order of apep is awakening and traveling the spiral. it is maintaining a shape as it exerts its powers on infinity. it does this for itself and that it may receive assistance from and give assistance to the other elect. it is flexing its magical muscles and effecting creation and change. now.back t

hile, and your flame will grow all the stronger in the new space given it. what you're going to see in those new areas of being is the ultimate freedom that xeper gives to those who utilize it. it's well worth tearing down any throne not of xem to see the vastness open to exploration and what can be. the concept and reality of the neter to be worked with can be disconnecting at times. pale, proud apep has taught me that lesson time and time again, and it might one day happen that i'll learn to expect the unexpected in working with him. finding the appropriate neter isn't the easiest of tasks, as there is but one major form "right" for the one questing, and only he or she can find it. ritual work is going to be of great assistance in finding that "right" neter, and once you've found it [or

elf, but rather an emotion. which means the effect of fear on the initiate can become a thing of positive or negative values depending on the response of the initiate. if it brings about a hesitation or compromise, the result is evil. if faced and overcome, it is beneficial. your eyes have been opened by the gift of set and your initiation; now you are gods and can know good and evil. also sprach apep! yet, actually conquering fear isn't as easy as knowing it necessary. fear takes many forms, ranging from mundane fears to that of the blazing thing which is the self itself. the fear spoken of isn't that healthy self-preservation factor 23; it is the fear of the unknown, that lurking thing which, while not alive, can itself cause death. it is also the fear of the knowledge of the ultimate fr

civilization as possible. ocean: set is also known as the neter of the oceans, which are wild and unpredictable. the ritual can be done at the oceanside, especially during a good storm (caution must be exercised in this case as it could be dangerous if the waves overtake the magician) it could also be done on a remote island combining both the wilderness and the ocean. in this instance it is the apep nature of set we are trying to evoke. temple: a simple temple can be set up in the desert. if the desert or wilderness can't be found, then the temple can be created in the adept's home. there are two possible environments to make. one is very hot, representing the breath of set. this can be done with heated rocks, or a portable heater. the other is cold, which is the desert at night. set was

an be created in the adept's home. there are two possible environments to make. one is very hot, representing the breath of set. this can be done with heated rocks, or a portable heater. the other is cold, which is the desert at night. set was supposed to represent the storms, and the cold night; anything that covered the sun of ra. in this instance it would be efficacious to visualize set as the apep serpent who devoured the light. in this case the ritual would be best performed in the dead of winter and at the new moon. darkness: the darkness of night is a doorway into the mysteries of existence. it is a symbol of apep, the serpent who devours the sun, set, and all other manifestations of the dark lord. o temple setup. spirits, especially daemonic ones, are traditionally supposed to ente

b: symbol of the khepra beetle. it represented self-creation and is therefore a good symbol for set. the khepra beetle was also a desert animal, the domain of set "i have soared as the primeval one soars: i have become kephri. i have grown as the plants grow, i am the fruit of every god. ring: it is a symbol of eternity. generally it was closed with a knot. in the shape of a serpent it represents apep and could be used in a draconian ceremony. it should be made in material conducive to the ceremony, like silver. sistrum: this instrument had three or four rods with rattles that often had the form of a serpent. the metal hoops represented the orbit of the moon, the tow face as isis (life) and nepthys (death, and the rods as the four elements. lotus flowers: this was a symbol of upper egypt

e desert as possible. the magician can prepare by visiting a hot dry environment, saunas, or even turning up the heat and meditating on the fiery nature of set. sand can be scattered on the floor and an incense that evokes the atmosphere of the desert could be used. meditation outdoors can be done around a large charcoal fire. the ritual itself can take place in any of these environments as well. apep ocean ritual: another aspect of set is of the neter of the wild and rebellious oceans. often set is associated with apep in the aspect. the magician can prepare for a ritual like this by meditating on the serpent nature of set while at the ocean, or a wild river. a ritual can also be conducted in these environments, but they should be as far from people as possible. 4. ritual opening. atmosph

nces and the physical. it also is depicted in the ancient carvings and drawings of the great horned god, and the devil in the tarot deck. the opening of the gate is simple. the magician will demand that the guardian of the abyss throw open the doors to the dark realm. the magician can envision a fiery land of powerful and fecund energies for the primal aspect of set, or deep, dark and stygian for apep. reading from the book of coming forth by night: an appropriate passage should be chosen before starting the ritual. the magician should be familiar with it and have it memorized if possible. the magician could read the first half in the opening ritual and the second half in closing. 5. main rite. invitation to set: the main rite will begin with an invitation to set. this makes the time and s

influenced by reading ipsissimus crowley's the vision and the voice, but equally often the vision is entirely my own, although i can usually perceive similarities in the underlying symbolism or deduced meaning. as well as reading the aforementioned work, i have also been honoured to read some of the impressions of the aethyrs recorded by adept eardley w. scott, to whom i am indebted, and also the apep workings of ipsissimus lewis, which can be found in the book of leviathan. it should also be obvious that some of the workings were more fruitful than others, and certain of the diary records mean much more to me than others. i unashamedly present them all here nonetheless. i make no claims to perfection, and this paper is intended as an account of a developing work, not only the meaty bits

il of the serpent and i have read some of his impressions which afforded new insights and perspectives. adept scott has a distinct style which is altogether different from both crowley and myself, and his skill in isolating and analyzing the fundamental initiatory value of each aethyr has been very inspiring. c) ipsissimus james lewis- ipsissimus lewis worked with the lower aethyrs in a series of apep workings (published in the book of leviathan, the purpose of which was to discern the fundamental principles and direction of the order of leviathan. it was during the course of these workings that the order's interest in immortality was specifically emphasized. the apep workings are of tremendous value, not only in their relevance to the order of leviathan, but also because they represent th

as well as printing initiation rituals of the adeptus major and exemptus grades from the new zealand branch of the golden dawn, this book contains a copy of dr. felkin's enochian dictionary. apart from this, it is really only of value to dedicated golden dawn historians, and since hyatt and duquette's book listed above also has a perfectly good dictionary, this can probably be dispensed with. the apep workings (in the book of leviathan, james lewis, temple of set. these extracts from ipsissimus lewis's working records are concerned with the founding and purpose of the order of leviathan. they make fascinating reading and illustrate the use of the aethyrs for divining wisdom on a particular subject. excellent. enochian magic, gerald j. schueler, llewellyn. a handy primer to the golden dawn

. budge, e.a. wallis: the gods of the egyptians, 2 volumes, dover, new york, 1969 ce. 19. grant, kenneth: aleister crowley& the hidden god, samuel weister, inc, new york, 1974 ce. 20. levi, eliphas: the key of the mysteries, rider, london, 1969 ce. 21. crowley, aleister: the book of thoth, lancer, new york. 22. te velde, h: seth, god of confusion, leiden, netherlands: e.j. brill, 1967 ce. slaying apep the following is a gedankenexperiment in lbm. it is not an advocation of policy- it merely brings to the front some matters i would like to see discussed in the temple. it is important for the temple to present itself as mysterious and outrageous, but not imminently dangerous. we should avoid the appearance of defending madmen or criminals. this is not as easy as it sounds. when confronting t

es, and even the visual track presented with our speech. reasonable, clear answers aren't for tv. buzzwords and thirty-second bites are our proper propagandistic tools (there are other times and places for reasonable words. effective buzzwords come from the emotional fetishes of your opponent, and agents of the mindless media are your opponent- no matter what they tell you before your appearance. apep could hypnotize all gods but set. if it is necessary for you to confront the media, you might consider the following questions: what message does the host want to send? the host controls 98% of the show- his message will predominate. how much time will i have to speak? if there are two other guests in a half-hour slot, you'll have at most eight minutes. decide what information you wish to pre

SET IN EGYPTIAN THEOLOGY

f darkness was well regarded. one persistant token of this regard is the tcham scepter, having the stylized head and tail of set. the tcham scepter is frequently found in portraits of other other gods as a symbol of magical power. in some texts he is hailed as a source of strength, and in early paintings he is portrayed as bearer of a harpoon at the prow of the boat of ra, warding off the serpent apep. yet the warlike and resolute nature of set seems to have been regarded with ambivalence in egyptian theology, and the portrayal of this neter went through many changes over a period of nearly three thousand years. pictures of a god bearing two heads, that of set and his daylight brother horus the elder, may be compared to the oriental yin/yang symbol as a representation of the union of polar

SIR WALLIS BUDGE EGYPTIAN MAGIC

in voice, and we should expect them to believe what they proclaimed, i.e, that god was sufficiently powerful to protect his emblem in the sky. yet the priests of thebes made copies of works which contained texts to be recited at specified hours of the day and night, and gave directions for the performance of p. xv magical ceremonies, the avowed object of such being to prevent the mythical monster apep from vanquishing the sun-god. and it is stated in all seriousness that if a piece of papyrus upon which a figure of the monster has been drawn, and a wax figure of him be burnt in a fire made of a certain kind of grass, and the prescribed words be recited over them as they burn, the sun-god will be delivered from apep, and that neither rain, nor cloud, nor mist shall be able to prevent his li

hed to the temple was employed in transcribing hymns and religious compositions in which the unity, power, and might of god were set forth in unmistakable terms, and at the same time another company was engaged in performing a service the object of which was to free the sun, which was deified under the form of ra, and was the type and symbol of god upon earth, from the attacks of a monster called apep! it will be remembered that the xxxixth chapter of the book of the dead is a composition which was written with the object of defeating a certain serpent, to which many names are given, and of delivering the deceased from his attacks. in it we have a description of how the monster is vanquished, and the deceased says to him "ra maketh thee to turn back, o thou that art hateful to him; he look

the monster is vanquished, and the deceased says to him "ra maketh thee to turn back, o thou that art hateful to him; he looketh upon thee, get thee back. he pierceth thy head, he cutteth through thy face, he divideth thy head at the two sides of the ways, and it is crushed in his land; thy bones are smashed in pieces, thy members are hacked from off thee, and the god aker hath condemned thee, o apep, p. 79 thou enemy of ra. get thee back, fiend, before the darts of his beams! ra hath overthrown thy words, the gods have turned thy face backwards, the lynx hath torn open thy breast, the scorpion hath cast fetters upon thee, and maat hath sent forth thy destruction. the gods of the south, and of the north, of the west, and of the east, have fastened chains upon him, and they have fettered h

es hath overthrown him, and the god hertit hath put him in chains" 1 the age of this composition is unknown, but it is found, with variants, in many of the copies of the book of the dead which were made in the xviiith dynasty. later, however, the ideas in it were developed, the work itself was greatly enlarged, and at the time of the ptolemies it had become a book called "the book of overthrowing apep" which contained twelve chapters. at the same time another work bearing the same title also existed; it was not divided into chapters, but it contained two versions of the history of the creation, and a list of the evil names of apep, and a hymn to ra. 2 among the chapters of the former work was one entitled "chapter of putting the fire upon apep" which reads "fire be upon thee, apep, thou en

ing the same title also existed; it was not divided into chapters, but it contained two versions of the history of the creation, and a list of the evil names of apep, and a hymn to ra. 2 among the chapters of the former work was one entitled "chapter of putting the fire upon apep" which reads "fire be upon thee, apep, thou enemy of ra! the eye of horus prevails over the accursed soul and shade of apep, and the p. 80 flame of the eye of horus shall gnaw into that enemy of ra; and the flame of the eye of horus shall consume all the enemies of the mighty god, life! strength! health! both in death and in life. when apep is given to the flame" says the rubric "thou shalt gay these words of power--taste thou death, o apep, get thee back, retreat, o enemy of ra, fall down, be repulsed, get back a

he flame of the eye of horus shall consume all the enemies of the mighty god, life! strength! health! both in death and in life. when apep is given to the flame" says the rubric "thou shalt gay these words of power--taste thou death, o apep, get thee back, retreat, o enemy of ra, fall down, be repulsed, get back and retreat! i have driven thee back, and i have cut thee in pieces. ra triumphs over apep. taste thou death, apep. ra triumphs over apep. taste thou death, apep. ra triumphs over apep. taste thou death, apep. ra triumphs over apep. taste thou death, apep" these last sentences were said four times, that is to say, once for each of the gods of the cardinal points. the text continues "back, fiend, an end to thee! therefore have i driven flame at thee, and therefore have i made thee t

t continues "back, fiend, an end to thee! therefore have i driven flame at thee, and therefore have i made thee to be destroyed, and therefore have i adjudged thee to evil. an end, an end to thee! taste thou death! an end to thee! thou shalt never rise again" such are the words of power, and these are followed by the directions for performing the ceremony, which read thus "if thou wouldst destroy apep, thou shalt say this chapter over a figure of apep which hath been drawn in green colour upon a sheet of new papyrus, and over p. 81 a wax figure 1 of apep upon which his name hath been cut and inlaid with green colour; and thou shalt lay them upon the fire so that it may consume the enemy of ra. and thou shalt put such a figure on the fire at dawn, and another at noon, and another at eventid

nsume the enemy of ra. and thou shalt put such a figure on the fire at dawn, and another at noon, and another at eventide when ra setteth in the land of life, and another at midnight, and another at the eighth hour of the day, and another towards evening [and if necessary] thou mayest do thus every hour during the day and the night, and on the days of the festivals and every day. by means of this apep, the enemy of ra, shall be overthrown in the shower, for ra shall shine and apep shall indeed be overthrown" and the papyrus and the figure "having been burnt in a fire made of khesau grass, the remains thereof shall be mixed with excrement and thrown upon a fire; thou shalt do this at the sixth hour of the night, and at dawn on the fifteenth day [of the month. and when the figure of apep is

shadow turneth round. thou shalt do these things when tempests rage in the east of the sky as ra setteth, in order to prevent the coming onward of the storms. thou shalt do this and so p. 82 prevent the coming of a shower or a rain-storm, and "thereby shall the sun be made to shine" in another part of this book the reciter is told to say the following "firmly with the mouth "down upon thy face, o apep, enemy of ra! the flame which cometh forth from the eye of horus advanceth against thee. thou art thrust down into the flame it of fire and it cometh against thee. its flame is deadly to thy soul, and to thy spirit, and to thy words of power, and to thy body, and to thy shade. the lady of fire prevaileth over thee, the flame pierceth thy soul, it maketh an end of thy person, and it darteth in

e, and what escapeth from it hath no being. get thee back, for thou art cut asunder, thy soul is shrivelled up, thy accursed name is buried in oblivion, and silence is upon it, and it hath fallen [out of remembrance. thou hast come to an end, thou hast been driven away, and thou art forgotten, forgotten, forgotten" etc. to make these words to be of effect the speaker is told to write the names of apep upon a new papyrus and to burn it in the fire either when ra is rising, or at noon, or at sunset, etc. in another part of the work, after a series of curses which are ordered to be said over apep, the rubric directs that they shall be recited p. 83 by a person who hath washed himself and is ceremonially clean, and when this has been done he is to write in green colour upon a piece of new papy

r when ra is rising, or at noon, or at sunset, etc. in another part of the work, after a series of curses which are ordered to be said over apep, the rubric directs that they shall be recited p. 83 by a person who hath washed himself and is ceremonially clean, and when this has been done he is to write in green colour upon a piece of new papyrus the names of all the fiends who are in the train of apep, as well as those of their fathers, and mothers, and children. he must then make figures of all these fiends in wax, and having inscribed their names upon them, must tie them up with black hair, and then cast them on the ground and kick them with the left foot, and pierce them with a stone spear; this done they are to be thrown into the fire. more than once is it said "it is good for a man to

up with black hair, and then cast them on the ground and kick them with the left foot, and pierce them with a stone spear; this done they are to be thrown into the fire. more than once is it said "it is good for a man to recite this book before the august god regularly" for the doing of it was believed to give great power "to him, both upon earth and in the underworld" finally, after the names of apep are enumerated, be who would benefit by the knowledge of them is bidden to "make the figure of a serpent with his tail in his mouth, and having stuck a knife in his back, cast him down upon the ground and say"'apep, fiend, betet" then, in order to destroy the fiends who are in the train of apep, other images or figures of them must be made with their hands tied behind them; these are to be ca

with a knife stuck in his back, and call it 'hemhem (roarer. make another with the face of a crocodile, and with a knife stuck in his back, and call it p. 84 'hauna-aru-her-hra' make another with the face of a duck, and with a knife stuck in his back, and call it 'aluti' make another with the face of a white cat, and with a knife stuck in his back, and tie it up and bind it tightly, and call it 'apep the enemy" such are the means which the egyptians adopted when they wanted to keep away rain and storm, thunder and lightning, and mist and cloud, and to ensure a bright clear sky wherein the sun might run his course. under the heading of "magical figures" must certainly be included the so-called ptah- seker-ausar figure which is usually made of wood; it is often solid, but is sometimes made

n god amen would come to her at night. to do this he left her presence, and going out into the desert he collected a number of herbs which he knew how to employ in causing people to dream dreams, and having brought them back with him be squeezed the juice out of them. he then made the figure of a woman in wax, and wrote upon it the name of olympias, just as the priest of thebes made the figure of apep in wax and cut his name upon it. nectanebus then lit his lamp, and, having poured the juice of the herbs over the wax figure of the queen, he adjured the demons to such purpose that olympias dreamed a dream in which the god amen came to her and embraced her, and told her that she should give birth to a man-child who should avenge her on her husband philip. but the means described above were n

ulties; but in others it was necessary to have the name which was possessed of magical power inscribed upon some object, amulet or otherwise. moreover, some gods and devils were thought to have the power to assume different forms, and as each form carried with it its own name, to have absolute power over a god of many forms it was necessary to know all his names. thus in the "book of overthrowing apep" 1 we are told not only to make a wax figure of the monster, but also to write his name upon it, so that when the figure is destroyed by being burnt in the fire his name also may be destroyed; this is a striking example of the belief that the name was an integral part of the economy of a living creature. but apep possessed many forms and therefore many names, and unless he could be invoked by

ng-"tutu (i.e, doubly evil one, hau-hra (i.e "backward face, hemhemti (i.e, roarer, qetu (i.e, evil-doer, amam (i.e, devourer, saatet-ta (i.e, darkener of earth, iubani, khermuti, unti, karauememti, p. 172 khesef-hra, sekhem-hra, khak-ab, nai, uai, beteshu, kharebutu the fourfold fiend" etc. all these names represent, as may be seen from the few of which translations are given, various aspects of apep, the devil of thunder, lightning, cloud, rain, mist, storm, and the like, and the anxiety to personify these so that the personifications might be attacked by means of magical ceremonies and words of power seems positively childish. passing now to certain chapters of the book of the dead which are rich in names of magical power, 1 we notice that the god amen, whose name meant the "hidden one"

SIX WAYS OF KNOWLEDGE

much more easily. i will deal with six modes of perception in the order we usually discover them. touch (self-centric. the verb "to grasp" is amn which sounds like amn the word for "the hidden" this punning association lead to the story of amun creating the world by masturbation. this act is a sacred one for any black magician, obviously. in the book of knowing the spiral force of re and felling apep, the unnamed god who came into being as xepera, masturbates and then takes his seed into his mouth and says his name- which at that moment is heka= magic. the act of stroking one's self is not merely to be understood as sexual gratification (although learning to materialize one's wants through this method of sex magic is an obvious first step to understanding this process, it means to learn h

centric. the verb "to see" maa connected with the left eye, the moon, and luck, also means "to see the future" this practice is a two-fold practice. it requires watching what is really going on the world, to spot trends- rather than what we wish was going on the world. it secondly requires a beautifying of things one looks upon. the first aspect is hard, it requires us to overcome the chaos-snake apep in his form of denial. seeing when a relationship has really gone sour, or that you're about to lose your job because the company is going belly-up- these are forms of maa. the second practice concerns manipulating your environment so that needless ugliness need not be a part of it. this does not mean "seeing the world through rose-colored glasses" it just means that you don't give attention

TECHNICIANS GUIDE TO THE LEFT HAND PATH

pharaohs names such as seti (set s man) and setnakt (set is mighty. two important setian texts were produced: first, the tale of two brothers, which tells how set (identified with the god bata) undergoes a series of metamorphoses (xeperu) that changed him from a farm hand to a star in the constellation of the thigh. the second text is the book of knowing the spiral force of re and the felling of apep. this protective formula, which ramses iii, son of setnakt, inscribed on certain border monuments, shows two setian particularities. firstly, it has an unnamed god coming into being in the psychic (subjective) realm as the god xephra- previously it had been held that neith, a goddess of nature, had transformed herself into the xephra beetle. secondly, the spell which gives the magician one of

ramses iii, son of setnakt, inscribed on certain border monuments, shows two setian particularities. firstly, it has an unnamed god coming into being in the psychic (subjective) realm as the god xephra- previously it had been held that neith, a goddess of nature, had transformed herself into the xephra beetle. secondly, the spell which gives the magician one of the powers of set, which is to slay apep, the dragon of delusion. with the coming of the xxiind dynasty, egypt entered its long decline. set became a tremendously unpopular deity. his worship ceased everywhere except the oases and the city of thebes, where his cult was absorbed into the cult of montu, the warlord of thebes. the negative and destructive aspects of isolation and destruction were emphasized and as egypt turned more to

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast3, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed

THE SIGIL OF ADVERSARY

and invoked at the noon day when the sun is highest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent with the face of a cat. this devil is one of apep, a form of set. hemhem is used to invoke storms in the self to crush and devour weakness. the tenth is the serpent of apep, who has the face of a white cat. this daemon may be used to ascend up in night, to visualize and send forth the spells of your desire. cursing or blessing, all of which shall become in your will. nine as the number of the trapezoid, the ensorcelment of the eye of the set

pulating as the vampire and incubi/succubi with your chosen .the third of the devourer, amam. use this sigil to encircle 9 times around the name of your enemy, to bring the serpent-devils of seba to bring storms against them. burn the sigil in the fire of the noon tide sun while invoking keteb of the twelfth. the second sigil of the adversary, being hau-hra, the backward face. this is one name of apep, the crocodile-demon shadow of set-heh, that which devours and causes destruction. the purpose of the setanic magician is to master apep within the self and master this demon by the will through the seba, the lesser devils of set. used for controlling the shadow familiars of seba into a form of organization. the first sigil of set-an, being of kolchoi tontonon, a name considered secret of set

THE BOOK OF GATES

is country. next: the seventh hour sacred texts egypt ehh index index previous next p. 25 the seventh hour. the majesty of this great god taketh up his position in the secret place of osiris, and the majesty of this great god sendeth forth words into this to the gods who dwell therein. this god maketh to himself other forms for this hidden place in order to drive out of his path the serpent fiend apep by means of the words of power of isis, and the words of power of semsu. ruti-asar is the name of the gate of this city through which this god passeth. tephet-sheta is the name of this city. p. 26 this great god maketh his way over the road of ament in the holy boat, and he passeth in it over this road which is without water, without being towed along. he maketh his way by means of the words

ta is the name of this city. p. 26 this great god maketh his way over the road of ament in the holy boat, and he passeth in it over this road which is without water, without being towed along. he maketh his way by means of the words of power of isis, and by means of the words of power of semsu, and the utterances of this great god himself [act as] magical protectors, and perform the slaughters of apep in the tuat, in this circle, in his windings in the sky. whosoever shall make [a copy of] these [pictures] according to the similitudes which are in writing at the northern side of the hidden palace in the tuat, they shall act as magical protectors for him that maketh them in heaven and in earth. and whosoever knoweth them shall be a soul of souls with ra. and whosoever shall make (i.e, recit

hese [pictures] according to the similitudes which are in writing at the northern side of the hidden palace in the tuat, they shall act as magical protectors for him that maketh them in heaven and in earth. and whosoever knoweth them shall be a soul of souls with ra. and whosoever shall make (i.e, recite) the words of power of isis and the words of power of semsu, shall make to be driven back the apep of ra in amentet. whosoever shall do [this] in the hidden palace of the tuat, and whosoever shall do [this] upon earth [the result is] the same. whosoever knoweth this shall be in the boat of ra, both in heaven and upon earth; but he that hath no knowledge of this representation shall not know how to drive back neha-hra (i.e, stinking-face. now the ridge of earth of neha-hra in the tuat is fo

nd twelve as "the righteous who are in the tuat" these beings are thus described by the accompanying text- p. 93 click to view nine of the gods who adore ra and are at peace. click to view (left) five of the righteous gods of the tuat (right) three of the gods who adore ra and are at peace. p. 94 "these [are they who] have worshipped (or, praised) ra upon earth, who uttered words of power against apep, who made their offerings unto him, and who burnt( literally, made) incense to their gods on their own behalf, after their offerings. they have gained possession of their cool waters, and they receive their meat, and they eat of their offerings in the gateway of him whose name is hidden. their meat is by the gateway, and their offerings are with him. who is therein. and ra saith unto them-'yo

waters, and they receive their meat, and they eat of their offerings in the gateway of him whose name is hidden. their meat is by the gateway, and their offerings are with him. who is therein. and ra saith unto them-'your offerings are yours, ye have power over your cool waters, your souls shall never be hacked to pieces, your meat shall never fail [o ye who have] praised [me, and have vanquished apep for me" the above passage refers to the "worshippers of ra who are at peace"[these are] they [who] spake truth upon earth, p. 95 and who were not addicted to evil thought about the gods. they make their invocations in this gateway, they live upon maat (i.e, truth, and their cool waters are in their cisterns. ra saith unto them"'truth is yours, live ye on your food. ye yourselves are truth' an

f] water. and food shall be given unto them in abundance from this lake" on the left of the path along which the boat of ra passes in this division of the tuat are two groups of beings. in the first of these we see the god tem, in the form of an aged man, with bent shoulders, leaning upon a staff; coiled up before him in voluminous folds, with its head flat upon the ground, is the monster serpent apep. behind apep stand nine men, with their arms hanging by their sides; these are called the "tchatcha who repulse apepi" in the second group is tem, p. 114 in a similar attitude, and before him stand nine gods, each holding the symbol of life in the right hand, and the sceptre in the left; the nine gods are called "nebu khert" i.e, lords of destinies. click to view the tchatcha who repulse apep

by words of magical power, and hath overthrown the serpent seba [temu saith 'thou art prostrate, and thou shalt never more rise up; thou art enchanted by [my enchantments, and thou shalt never more be found. the word of my father is maat against thee, and my word is maat against thee; i have destroyed thee for ra, and i have made an end of thee for khuti "the company of the gods of ra who repulse apep say-'thy head is slit, o apep, thy folds are gashed, thou shalt never more envelop the boat of ra, and thou shalt never again make a way into the divine bark. a flame of fire goeth out against thee from the hidden place, and we have condemned thee to thy p. 117 dire doom' they (i.e, the nine gods of the company of ra) live upon the food of ra, and upon the cakes of khent-amenti, for offerings

unto them by the lord of food (or, as lords of food) before ra" click to view the lords of destinies. to the second group of nine gods "tem saith-'inasmuch as ye are the gods who possess life and sceptre (i.e, authority, and who have mastery over your sceptres, drive ye back the serpent seba from khuti, gash ye with knives the foul and evil serpent af' these are the gods who work enchantments on apep, who open the earth to ra, and who p. 118 shut it against apep in the gates of khenti-amenti. they are those who are in the hidden place, and they praise ra, and they destroy his enemies, and they protect the great one against the serpent afu, and they utter cries of joy at the overthrow by ra of the enemy of ra. they live upon the meat of ra, and on the cakes offered to khenti-amenti. offeri

iend mamu; bail to you, make ye gashes in him when the heads appear from p. 202 out of him, and turn ye him backwards' they say unto ra-'our metauh weapons in our hands are for ra [and against] mamu, and we will make gashes in the great and evil worm. o ra, do away the heads when they come forth from the windings of the serpent kheti these are the gods who are in the [boat of ra, and they repulse apep in the sky, and they travel through the tuat. it is their duty to click to view the kheru-metauh gods. turn back apep on behalf of ra in amentet and the places of the tuat. and this god allotteth to them their provisions of bread, and their beer is the tchesert drink, and their libations are of cool water, and offerings are made to them upon earth because they repulse the enemy of ra in ament

o view the kheru-metauh gods. turn back apep on behalf of ra in amentet and the places of the tuat. and this god allotteth to them their provisions of bread, and their beer is the tchesert drink, and their libations are of cool water, and offerings are made to them upon earth because they repulse the enemy of ra in amentet" 2. the gods kheru-amu-pereru-tepu-em-qebu-f, and the monster serpent seba-apep, the body of which is held p. 203 click to view the kheru-metauh gods. up above the ground by twelve bearded gods, who are described as "those who have food when the heads appear from his folds" twelve human heads grow out from his body, click to view the kheru-metauh gods. p. 204 the first appearing from his head, and the other eleven from his back. the text which relates to them reads "thes

iew the kheru-metauh gods. p. 204 the first appearing from his head, and the other eleven from his back. the text which relates to them reads "these are they who are the adversaries of his two-fold evil, and who overthrow the enemies of ra, and it is their duty to seize the seba-fiend when he maketh heads to come forth from him [ra] saith to p. 205 them-'turn ye back seba, make ye to go backwards apep when the heads appear from out of him, and let him perish [ra] ordereth for him his destruction 'o heads, ye shall be eaten, ye shall be eaten, ye shall be consumed, when ye come forth from him' ra ordereth for them when they come forth that they shall be consumed (or, swallowed up [in] their folds when he journeyeth to them, and that the heads shall retreat within their folds. the worm hefau

arded mummied form called qan. to the neck of this figure are attached two ropes, which are twisted together symmetrically, and are grasped by twelve bearded men with both hands. each god stands within a loop formed by the two ropes, and has a star before him. the gods are described as "those who hold the rope which cometh forth" the text reads- p. 206 click to view click to view the serpent seba-apep, with the twelve human heads which grow out of his body and his twelve attendant go.ds p. 207 click to view click to view the serpent seba-apep, with the twelve human heads which grow out of his body and his twelve attendant go.ds p. 208 click to view the god qena, and the gods who hold the rope "the enemy of ra cometh forth from the tuat. offerings shall be made unto the gods of that whereby

nds of a rod, or rope, which is bent in the shape of a bow over their heads; these are described as "those who are over the words of magical power" p. 241 2. four dog-headed apes, which hold a rod bent as already described; these are described as "those who work magic by means of knots for ra" four women, who stand upright, and hold a bent click to view gods, goddesses, and apes casting spells on apep. click to view the spearmen. aai. shesshes and apep. rod, or rope, over their heads like the four apes and the six male figures; they are described as "those who work magic by means of knots for ra" 4. three male figures, each holding a harpoon in p. 242 his right hand, and a cord in his left; they are called "spearmen" immediately in front of these is a bearded male figure, who has been lyin

i.e, the ass. in his hands he grasps a rope, which passes over his head and along his back, and is held by each of the three spearmen in his left hand; from the knees upwards his body is raised in a diagonal position, and this attitude suggests that he has either raised himself by means of the rope, or has been pulled into this position by the spearmen. facing the ass are--1. the monster serpent apep, and 2. the crocodile shesshes, with a tail ending in the head of a serpent. the text, which refers to the whole of this section, reads- p. 243 "this great god is towed along by the gods of the tuat, and those who tow ra along say-'the god p. 244 cometh to his body, and the god is towed along to his shadow. o be thou at peace with thy body, and we will tow thee along in thy integrity into thy

thy body, and we will tow thee along in thy integrity into thy (literally, his) secret place. come thou, o ra, and be thou at peace with thy body, for thou shalt be protected by those who are over the curved ropes" the text which refers to the six men, four apes, and four women, with nets over their heads, reads "those who are in this picture march before ra, and they utter words of power against apep, and [then] return to the arit (or, hall) of the horizon. they journey onwards with him into the height of heaven, and they come into being for him in the aterti (i.e, the two portions of the sky in which ra rises and sets, and they cause him to rise in nut. and they say their words of power which are these-'out upon thee, o thou rebel serpent! out upon thee, thou monster that destroyest, tho

ep, and [then] return to the arit (or, hall) of the horizon. they journey onwards with him into the height of heaven, and they come into being for him in the aterti (i.e, the two portions of the sky in which ra rises and sets, and they cause him to rise in nut. and they say their words of power which are these-'out upon thee, o thou rebel serpent! out upon thee, thou monster that destroyest, thou apep that sendest forth thy evil emanations (or, deeds! thy face shall be destroyed, o apep. thou shalt advance to the block of execution. the nemu are against thee, and they shall hack thee in pieces. the aaiu are against thee, and they shall destroy thee. the abebuiti (i.e, the three spearmen) shall drive [their harpoons] into thee, and they shall enchant thee by means of their hail! thou art de

s on into the heights of heaven in his train" p. 268 in the upper register are- 1. the four antiu gods, each of whom holds a knife in his right hand, and a short staff with one end curved and curled in his left. 2. the four henatiu gods, each having four uraei in the place of a head; they are armed with weapons similar to those of the antiu gods. click to view the antiu and henatiu gods attacking apep. 3. the undulating length of the serpent apep, of whom it is said "his voice goeth round the tuat" attached to the neck of the monster is a very long chain, which rises in an oval curve, and, passing along through the hands of sixteen male figures, is then grasped and held down by a large hand, from which it again rises in an oval curve, and passing on for some distance descends into the eart

t is uamemti, but of the remaining four no names are given. the five gods appear to grow out of the great chain, and are called seb, mest, hapi, tuamutef, and qebhsennuf. at the end of this section of the scene stands the bearded mummied figure of khenti-amenti, wearing the white crown and the menat, and holding the sceptre in his two hands. p. 271 click to view the setefiu and other gods holding apep in restraint. of the eight gods (i.e, the antiu and henatiu) it is said "those who are in this picture rise up (or, stand) for ra, and ra riseth and cometh forth for them [and they say 'rise, ra, be strong, khuti; verily we will overthrow apep in his fetters. approach not thou, o ra, towards thine enemy, and thine enemy shall not approach thee; may thy holy attributes come into being within t

e eight gods (i.e, the antiu and henatiu) it is said "those who are in this picture rise up (or, stand) for ra, and ra riseth and cometh forth for them [and they say 'rise, ra, be strong, khuti; verily we will overthrow apep in his fetters. approach not thou, o ra, towards thine enemy, and thine enemy shall not approach thee; may thy holy attributes come into being within the serpent. the serpent apep is p. 272 stabbed with his knives, and gashes are inflicted on him. ra shall stand up in the hour wherein he is content (or, the hour of peace, and the great god shall pass on in strength when his chain (i.e, apep's) is fixed "the reptile (literally, worm) who is in this picture breaketh asunder the fetters, and the boat of this great god beginneth [to move] towards the region click to view s

s, and gashes are inflicted on him. ra shall stand up in the hour wherein he is content (or, the hour of peace, and the great god shall pass on in strength when his chain (i.e, apep's) is fixed "the reptile (literally, worm) who is in this picture breaketh asunder the fetters, and the boat of this great god beginneth [to move] towards the region click to view seb and the children of horus holding apep and his sons in restraint. of apep; this great god travelleth on after he (i.e, apep) hath been put in restraint by means of his 'fetters" of the four setefiu gods it is said "those who are in this picture grasp the fetters of the being of two-fold evil, and they say to ra 'come forward, ra, pass onwards, khuti. verily fetters have been laid upon neha-hra, and apep is in his bonds" p. 273 of

ed by sa, who commands, and by heka, who steers according to his directions. the procession in front of the boat of the sun consists of- 1. a company of nine gods, each holding a huge knife in his right hand, and a sceptre in his left; the first four have jackal heads, and the last five heads of bearded men. these nine beings represent the p. 283 [paragraph continues "company of the gods who slay apep" 2. the serpent apep, fettered by five chains which enter the ground; the fetters are further strengthened by small chains, which are linked to the larger ones, and are fastened to the ground by means of pegs with a hook at the top. in an earlier picture we have click to view the slaughterers of apep. seen apep fettered by seb, mest, hapi, tuamutef, and qebhsennuf, who were represented by fiv

THOUGHTS ON SETH

dea that horus could ever completely defeat and destroy seth is nonsense anyway. seth is the foundation of the material realm. seth is form and structure. he unlies malkuth in such a way that were he removed, reality itself would collapse into the primal chaos. according to his legend, every night seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be eternal) so meditating on what i know of the godform, i come up with. material world as has been said, seth grounds the temple in the material realm, in malkuth, which is where his throne is on the tree of the 0=0 temple. in fact, he sits

for the seeker of xeper. firstly this represents the slaying of old thought patterns, the dethroning of those internal gods that we have received from society. on a second level this was the act by which set, alone of all the gods of ancient egypt, became deathless. the left hand path is a quest to become an immortal, potent, and powerful essence. set's other enemy is the demon of mindless chaos, apep. set is said to slay this creature every night just before dawn. this symbolizes overcoming self doubt and delusion, of acting at the times of greatest despair, or not being lulled to sleep by the powerful self- hypnotizing engines of mankind. set achieves (on a divine level) this isolation from the universe so that he may say 'xeper 'i have come into being' each of these breaks the break fro

ercoming self doubt and delusion, of acting at the times of greatest despair, or not being lulled to sleep by the powerful self- hypnotizing engines of mankind. set achieves (on a divine level) this isolation from the universe so that he may say 'xeper 'i have come into being' each of these breaks the break from the dead past (by slaying osiris) and the break from the confused present (by slaying apep) is done for the sake of a self-determined future. one of set's cult titles, set- heh, means god of unending futurity" not all of don's musings may apply to us directly, but he gives some "talking points" on what the godforms of set and osirus mean to our work. seth also symbolizes even such realms as chaos mathematics and information theory, and indeed any of the esoteric sciences especially

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

idth. it contains 21 columns of hieratic text which are written in short lines and are poetical in character, and 12 columns or pages of text written in long lines; the total number of lines is between 930 and 940. the text is written in a small, very black, but neat hand, and may be assigned to a time between the xxvith dynasty and the ptolemaic period. the titles, catch-words, rubrics, names of apep and his fiends, and a few other words, are written in red ink. there are two colophons; in the one we have a date, namely, the "first day of the fourth month of the twelfth year of pharaoh alexander, the son of alexander" i.e, b.c. 311, and in the other the name of the priest who either had the papyrus written, or appropriated it, namely, nes-menu, or nes-amsu. the legend of the creation is f

one we have a date, namely, the "first day of the fourth month of the twelfth year of pharaoh alexander, the son of alexander" i.e, b.c. 311, and in the other the name of the priest who either had the papyrus written, or appropriated it, namely, nes-menu, or nes-amsu. the legend of the creation is found in the third work which is given in the papyrus, and which is called the "book of overthrowing apep, the enemy of ra, the enemy of un-nefer (i.e, osiris. this work contained a series of spells which were recited during the performance of certain prescribed ceremonies, with the object of preventing storms, and dispersing rain-clouds, and removing any obstacle, animate or inanimate, which could prevent the rising of the sun in the morning, or obscure his light during the day. the leader-in ch

e, osiris. this work contained a series of spells which were recited during the performance of certain prescribed ceremonies, with the object of preventing storms, and dispersing rain-clouds, and removing any obstacle, animate or inanimate, which could prevent the rising of the sun in the morning, or obscure his light during the day. the leader-in chief of the hosts of darkness was a fiend called apep who appeared in the sky in the form of a monster serpent, and, marshalling all the fiends of the tuat, attempted to keep the sun-god imprisoned in the kingdom of darkness. right in the midst of the spells which were directed against apep we find inserted the legend of the creation, which occurs in no other known egyptian document (col. xxvi, l. 21, to col. xxvii, l. 6. curiously enough a long

. xxvi, l. 21, to col. xxvii, l. 6. curiously enough a longer version of the legend is given a little farther on (col. xxviii, l. 20, to col. xxix, l. 6. whether the scribe had two copies to work from, and simply inserted both, or whether he copied the short version and added to it as he went along, cannot be said. the legend is entitled: book of knowing the evolutions of ra [and of] overthrowing apep. this curious "book" describes the origin not only of heaven, and earth, and all therein, but also of god himself. in it the name of apep is not even mentioned, and it is impossible to explain its appearance in the apep ritual unless we assume that the whole "book" was regarded as a spell of the most potent character, the mere recital of which was fraught with deadly effect for apep and his f

n all the parts of the stele not occupied by figures of gods, were of the most potent character, for they contained the actual words by which the gods vanquished the powers of darkness and evil. these spells form the texts which are printed on p. 142 ff, and may be thus summarized- the first spell is an incantation directed against reptiles and noxious creatures in general. the chief of these was apep, the great enemy of ra, who took the form of a huge serpent that "resembled the intestines" and the spell doomed him to decapitation, and burning and backing in pieces. these things would be effected by serqet, the scorpion-goddess. the second part of the spell was directed against the poison of apep, and was to be recited over anyone who was bitten by a snake. when uttered by horus it made a

mes, became for several hundreds of years the principal objects of worship of some of the most cultured and intellectual nations. the treatise of plutarch de iside helps to explain how this came about, and for those who study the egyptian legend of isis and osiris the work has considerable importance. the history of creation--a. the book of knowing the evolutions[fn#49] of ra, and of overthrowing apep [fn#49] kheperu. the verb kheper means "to make, to form, to produce, to become, and to roll" kheperu here means "the things which come into being through the rollings of the ball of the god kheper (the roller" i.e, the sun [these are] the words which the god neb-er-tcher spake after he had come into being-"i am he who came into being in the form of the god khepera, and i am the creator of th

set, and isis, and nephthys[fn#56] at one birth, one after the other, and they produced their multitudinous offspring in this earth [fn#54] i.e, the period of calamity wherein their light was veiled through plant-like clouds [fn#55] i.e, the blind horus [fn#56] i.e, these five gods were all born at one time. the history of creation--b. the book of knowing the evolutions of ra, and of overthrowing apep [these are] the words of the god neb-er-tcher, who said "i am the creator of what hath come into being, and i myself came into being under the form of the god khepera, and i came into being in primeval time. i came into being in the form of khepera, and i am the creator of what did come into being, that is to say, i formed myself out of the primeval matter, and i made and formed myself out of

earth. then shu and tefnut brought forth osiris, and heru-khenti-an-maa, and set, and isis, and nephthys and behold, they have produced offspring, and have created multitudinous children in this earth, by means of the beings which came into existence from the creatures which they produced. they invoke my name, and they overthrow their enemies, and they make words of power for the overthrowing of apep, over whose hands and arms aker keepeth ward. his hands and arms shall not exist, his feet and leas shall not exist, and he is chained in one place whilst ra inflicts upon him the blows which are decreed for him. he is thrown upon his accursed back, his face is slit open by reason of the evil which he hath done, and he shall remain upon his accursed back [fn#57] i.e, i uttered my own name fro

my soul is older than it (i.e, time. it is the soul of shu, it is the soul of khnemu,[fn#65] it is the soul of heh, it is the soul of kek and kerh (i.e, night and darkness, it is the soul of nu and of ra, it is the soul of osiris, the lord of tettu, it is the soul of the sebak crocodile-gods and of the crocodiles, it is the soul of every god [who dwelleth] in the divine snakes, it is the soul of apep in mount bakhau (i.e, the mount of sunrise, and it is the soul of ra which pervadeth the whole world [fn#65] there are mistakes in the text here. whosoever sayeth [these words] worketh his own protection by means of the words of power "i am the god hekau (i.e, the divine word of power, and [i am] pure in my mouth, and [in] my belly [i am] ra from whom the gods proceeded. i am ra, the light-go

f the priests, and every overseer of the people of the house of the god, shall ensure the perpetuation of my name in the house of the god khnemu-ra, the lord of abu (elephantine, for ever" the legend of the death of horus through the sting of a scorpion and of his resurrection through thoth, and other magical texts. i--incantations against reptiles and noxious creatures in general. get thee back, apep, thou enemy of ra, thou winding serpent in the form of an intestine, without arms [and] without legs. thy body cannot stand upright so that thou mayest have therein being, long is thy[fn#199] tail in front of thy den, thou enemy; retreat before ra. thy head shall be cut off, and the slaughter of thee shall be carried out. thou shalt not lift up thy face, for his (i.e, ra's) flame is in thy ac

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