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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

the rush and din 326 condition of gods. that betoken the god's approach, the woma and omi above, from which osinn took a name (p. 144-5. the rapid movement of descending gods is sometimes likened to a shooting star, or the flight of birds, ii. 4, 75. 15, 93. 237; hence they often take even the form of some bird, as tharapila the osilian god flew (p. 77. athene flies away in the shape of a apirr (falcon, ii. 19, 350, an 6pvi; bird, od. 1, 320, or a^/pr] osprey, 3, 372; as a swallow she perches (e^er' avat^acra) on the house's fiekaopov 22, 239. the exchange of the human form for that of a bird, when the gods are departing and no longer need to conceal their wondrous being, tallies exactly with osin's taking his flight as a falcon, after he had in the shape of gestr conversed and quarrelled

he head of hermes^ these winged sandals then have a perfect right to be placed side by side with the feathershift (fiasrhamr) which freyja possessed, and which at thor's request she lent to loki for his flight to lotunheim, sa^m. 70; but as freyja is more than once confounded with frigg (p. 302, other legends tell us that loki flew off in the' valsham friggjar' sn. 113. i shall come back to these falcon or swan coats in another connexion, but their resemblance to the greek pedila is unmistakable; as loki is here sent as a messenger from tlie gods to the giants, he is so far one with hermes, and freyja's feather-shift sug; rests the sandals of athene, sn. 132-7 'loki ,tti shijba, er hann rann d lopt oh log' had shoes in which he ran through air and fire. it was an easy matter, in a myth, fo

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

iot, he sheds light on gods and men alike; the formidable flash of his eyes pierces his golden helmet, sparkling rays glint from his breast and his brilliant helmet gives forth a dazzling splendour. his body is draped in shining gauze, whipped by the wind' he is especially associated with the life force and renewing health and energy. horus horus was the ancient egyptian sky god, represented as a falcon or a falcon-headed man. his eyes were the sun and moon and his wings could extend across the entire heavens. he was frequently associated with the morning aspect of ra, the sun god, and worshipped as re-harakhte. the son of isis and osiris, he is often depicted as an infant on his mother's lap and together the parents and child form a trinity. horus brings clarity of mind and purpose and th

se our shadow side, transforming anger and resentment into positive action, rather than leaving us to deny negative feelings or project them on to other people. it is a powerful stone to use when one's survival, either professional or personal, is an issue. smoky quartz also counteracts self-destructive impulses. tiger's eye a brown or red translucent stone (the green and blue versions are cat's, falcon or hawk's eyes, tiger's eye combines the powers of the earth with the deep instinctive ability to survive life's challenges. throughout the ages, tiger's eye has been a talisman against the evil eye. roman soldiers would wear engraved stones as protection from death and wounding. tiger's eye is also associated with practical aspects of life and enhances the five senses. thus it can alert us

its orbit in only 88 days and so is named after the fleetfooted messenger god who, like his greek predecessor, hermes, carried the healing caduceus. he is also linked with the anglo-saxon god, woden, after whom wednesday is named. mercury hour spells are good for finding a quick way out of difficulties and for melting rigid opinions in others. element: air colour: yellow crystals: agate, citrine, falcon's eye, jasper, malachite, onyx incenses: lavender, lemongrass, mace trees: hazel, ash herbs and oils: dill, fennel, parsley, valerian mercury rules gemini, 22 may-21 june, and also virgo, 24 august-22 september. in magick it is most potent during those periods and particularly so for those born under gemini and virgo. jupiter thursday, the day of jupiter, is good for all forms of increase a

ALEISTER CROWLEY LIBER CHANOKH

y reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie s interpolation of the symbolic representation of the universe as a sub-title for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtow

h translation of de occulta philosophia liber tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as the vision and the voice or liber 418. in equinox vol. i no. 5 (1911, special supplement; in crowley (ed. regardie, gems from the equinox (st. paul, mn: llewellyn, 1974; scottsdale, az: new falcon, 1988; with crowley s commentary in equinox vol. iv no. 2 (1998. dee, john: mysteriorum liber primus mysteriorum liber secundus. mysteriorum liber tertius. quartus liber mysteriorum liber mysteriorum quintus quinti libri mysteriorum appendix these six books of ms diaries (1581-1583) comprise bl sloane ms 3188. in preparing the present text i consulted an electronic typeset by clay holden of

lxxxiv 37 james, geoffrey (1984; ed/ trans: enochian evocation of doctor john dee, gillette, nj: heptangle. reprinted as enochian magick of doctor john dee. st. paul, mn: llewellyn publications, 1994. laycock, donald (1978: complete enochian dictionary. london, askin. reprinted new york: samuel weiser, 1994. regardie, francis israel (1984; ed: the complete golden dawn system of magic. las vegas: falcon press (1989; ed: the golden dawn. st. paul, mn: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1988; online at: http//w3.one.net/ browe/pdf/enochian magic reference.pdf turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/ trans) the heptarc

ALEISTER CROWLEY THE I CHING

for aid from the great man! 40 the kieh hexagram fire of moon- kieh: loosing; if all's won, return and rest. if partial gain, quick action will be best. begin to loosen- straight and clear the way. rid fields of foxes; fill the golden quiver. beggars on horseback tempt the brigand's play. stand not to oppose the friends come to deliver. remove all wrong; then all men own thy sway. the prince the falcon on the wall shall slay. 41 the sun hexagram earth of water- sun: diminution; be sincere; the price is not the measure of the sacrifice. leave business to help friends, but yet be wary! guard against action; of the cash be chary! three walk, one's gone; one walks, and meets a two. by friendship one finds woes becoming few. here's tortoise shells from the chosen few. prudent though kind well

ALEISTER CROWLEY EQ I 5

eyond imagination. but there is no subsistence in them. a voice goes on: this is the holiness of fruitless love and aimless toil. for in doing the thing for the things's sake is concentration, and this is the holiest of them that suit not 164 the means to the end. for therein is faith and sympathy and a knowledge of the true magick. oh my beloved, that fliest in the air like a dove, beware of the falcon! oh my beloved, that springest upon the earth like a gazelle, beware of the lion! there are hundreds of visions, trampling over one another. in each one the angel of the aethyr is mysteriously hidden. now i will describe the angel of the aethyr until the voice begins again. he is like one's idea of sappho and calypso, and all seductive and deadly things; heavy eye-lids, long lashes, a face

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

iot, he sheds light on gods and men alike; the formidable flash of his eyes pierces his golden helmet, sparkling rays glint from his breast and his brilliant helmet gives forth a dazzling splendour. his body is draped in shining gauze, whipped by the wind' he is especially associated with the life force and renewing health and energy. horus horus was the ancient egyptian sky god, represented as a falcon or a falcon-headed man. his eyes were the sun and moon and his wings could extend across the entire heavens. he was frequently associated with the morning aspect of ra, the sun god, and worshipped as re-harakhte. the son of isis and osiris, he is often depicted as an infant on his mother's lap and together the parents and child form a trinity. horus brings clarity of mind and purpose and th

se our shadow side, transforming anger and resentment into positive action, rather than leaving us to deny negative feelings or project them on to other people. it is a powerful stone to use when one's survival, either professional or personal, is an issue. smoky quartz also counteracts self-destructive impulses. tiger's eye a brown or red translucent stone (the green and blue versions are cat's, falcon or hawk's eyes, tiger's eye combines the powers of the earth with the deep instinctive ability to survive life's challenges. throughout the ages, tiger's eye has been a talisman against the evil eye. roman soldiers would wear engraved stones as protection from death and wounding. tiger's eye is also associated with practical aspects of life and enhances the five senses. thus it can alert us

ts orbit in only 88 days and so is named after the fleet-footed messenger god who, like his greek predecessor, hermes, carried the healing caduceus. he is also linked with the anglo-saxon god, woden, after whom wednesday is named. mercury hour spells are good for finding a quick way out of difficulties and for melting rigid opinions in others. element: air colour: yellow crystals: agate, citrine, falcon's eye, jasper, malachite, onyx incenses: lavender, lemongrass, mace trees: hazel, ash herbs and oils: dill, fennel, parsley, valerian mercury rules gemini, 22 may-21 june, and also virgo, 24 august-22 september. in magick it is most potent during those periods and particularly so for those born under gemini and virgo [insert sym17] jupiter thursday, the day of jupiter, is good for all forms

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

s many other glorious antiquities, the royal sepulchre was also showed to me, by which i learned more than is extant in all books. there in the same place stands also the glorious phoenix (about which, two years ago, i published a particular small discourse. and i am resolved (in case this narration shall prove useful) to set forth several particular treatises concerning the lion, eagle, griffin, falcon and the like, together with their draughts and inscriptions. it grieves me for my other companions, that they neglected such precious treasures. and yet i cannot but think it was the special will of god that it should be so. i indeed reaped the most benefit from my page, for according as each one s genius lay, so he led whoever was entrusted to him into the quarters and places which were pl

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

is extremely relevant to know that the men the bush regime imposed on the people of panama to replace noriega were closely connected with the money laundering, drug trafficking, business. the new president, guillermo endara, was an official of at least six banks involved in drugmoney- laundering. the money laundered through these sources came from the colombian drug smuggling ring led by augusto falcon and salvador magluta, who were reported to be smuggling one ton of cocaine a month into florida from the late 1970s until 1987.5 the new vice president of panama installed by bush was ricardo arias calderon, whose brother was president of the first internamericas bank when the one party states 311 it was controlled by the cali drug cartel. official figures show that drug trafficking and mon

DONALDTYSON CORONZON

under the descriptive title "him that is fallen" which is equated with the enochian words teloc-vovim. coronzon is the proper name of the fallen leader of the watchers, whereas teloc-vovim is a title similar to those applied to god, such as lord of hosts. in the eighth key, reference is made to the "stooping dragon" this is almost certainly another title for coronzon, who stoops in the way that a falcon stoops upon its prey, falling like a bolt of lightning from the heavens. in enochian it translates as abai-vovin. note the similarity between the endings of both titles. they are probably the same word- vovim or vovin is translated by laycock in his complete enochian dictionary as "dragon" the enochian word teloc means "death" therefore a more accurate meaning for teloc-vovim is the death d

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

th, and laid the foundation for modern astrologers. sources: encyclopedia.com. babylonia. http/ www.encyclopedia.com. june 26, 2000. ferry, david. gilgamesh: a new rendering into english verse. new york: farrar, straus and giroux, 1992. jastrow, morris. aspects of religious belief and practice in babylonia& assyria. new york: g. p. putnam s sons, 1911. kramer, samuel n. from the tablets of sumer. falcon s wing, 1956. gilgamesh and the huluppu-tree: a reconstructed sumerian text. chicago: university of chicago press, 1938. lenormant, francois. chaldean magic: its origin& development. london: samuel bagster [1877. spence, lewis. myths and legends of babylonia& assyria. london, 1916. reprint, detroit: gale research, 1975. thierens, a. e. astrology in mesopotamian culture. leiden: e. j. brill

ompanies the deck, to facilitate one s particular move into the realm of light. in developing the faces of womanspirit, torres drew especially on her druid background. sources: torres, katherine. faces of womanspirit. la mesa, calif: transpersonal development, 1999. the sacred path wheel. carlsbad, calif: two feathers soaring lightly, 1991. soul magic: understanding your journey. tempe, ariz: new falcon publications, 1985. center for studies on new religions (cesnur) the center for studies on new religions (il centro studi sulle nuove religioni, generally known by the acronym for its name in italian, cesnur, is the primary organization in continental europe focusing on the study of occult and new age religion. cesnur was created in the mid-1980s by italian lawyer/ scholar massimo introvign

that rampa s knowledge of buddhism and tibetan occultism was inaccurate and superficial and characterized the book as interesting and highly imaginative fiction. this review appeared alongside a second article, which noted that lopsang rampa had been born cyril henry hoskins, son of a british plumber. sources: chang, garma chen-chi. esoteric teachings of the tibetan tantra. lausanne, switzerland: falcon s wing press, 1961. teachings of tibetan yoga. new hyde park, n.y: university books, 1963. tibetan phantasies. tomorrow 6, 2 (spring 1958: 13.16. chang, garma chen-chi, ed. the hundred thousand songs of milarepa. new hyde park, n.y: university books, 1962. reprint, boulder, colo: shambhala, 1977. changelings a manikin, or elf, secretly substituted for a young child. there are many tales of

o templi orientis (oto) headed by crowley, began to issue a new series of the equinox. four issues of what was projected as volume five were published before legal action by mcmurty and the oto stopped further publication. sources: crowley, aleister. the book of thoth: a short essay on the tarot of the egyptians. new york: samuel weiser, 1974. eight lectures on yoga. 1938. reprint, phoenix, ariz: falcon press, 1985. the equinox. 1, nos. 1.10. london, 1909.1913. reprint, new york: samuel weiser, 1972. the equinox. 3, no. 1. detroit: universal publishing, 1919. reprint, new york: samuel weiser, 1972. the equinox. 5, nos. 10.4. new york: samuel weiser, 1975.1981. the equinox of the god. london: ordo templi orientis, 1936. hymenaeus beta, caliph [grady mcmurtry. introduction: culture vs. cult

scination is an evil power, attained by tacit or open compact with the devil. a second writer on this matter is john lazarus gutierrez, a spanish physician who may be believed to be equally well qualified for the consideration of mystery. his opusculum de fascino appeared in 1653. of his own experience he does not say much, but in his dubium he cites an account of a servant who could bring down a falcon from her highest flight by steadily looking at her. he also cites two other wonders: the first of a man in guadalazara who was in the habit of breaking mirrors into minute fragments solely by looking at them; the second, of another in ocana, who killed horses and even children by the contagion of his eyes. from jerome cardan, gutierrez extracted the following symptoms by which a physician d

wn. london, 1972. king, francis. astral projection, ritual magic& alchemy: being hitherto unpublished gold dawn material. london: neville spearman, 1971. ritual magic in england (1887 to the present day. london, 1970. regardie, israel. the golden dawn. 4 vols. chicago: aries press, 1937.40. reprint, st. paul, minn: llewellyn publications, 1989. what you should know about the golden dawn. phoenix: falcon press, 1983. roberts, marie. british poets and secret societies. totowa, n.j: barnes& noble, 1986. s.m.r.d, frater, et al. the secret workings of the golden dawn: book t the tarot. cheltenham, england: helios book service, 1967. torrens, robert george. the inner teachings of the golden dawn. london: neville spearman, 1969. secret rituals of the golden dawn. wellingborough, england: aquarian

ough, england: aquarian press, 1973. wang, robert. an introduction of the golden dawn tarot. new york: samuel weiser, 1978. wang, robert, and chris zalewski. z-five: secret teachings of the golden dawn. st. paul, minn: llewellyn publications, 1991. zalewski, patrick j. golden dawn enochian magic. st. paul, minn: llewellyn publications, 1990. secret inner order rituals of the golden dawn. phoenix: falcon press, 1988. golden dawn, hermetic order of the (1982) the original hermetic order of the golden dawn (hogd, founded in 1888, became the origin of magical activity of the twentieth century. though short-lived, it members went on to found and lead groups that carried on its traditions. the main body of documents generated by the order have been published, beginnings with the several publishe

nitiations for this group will be done in the physical presence of hogd leaders. the headquarters of the hogd is at 270 n. canon dr, ste. 1302, beverly hills, ca 90210. website: http/ www.magusbook.com. sources: regardie, israel. the golden dawn. 4 vols. chicago: aries press, 1937.40. reprint, st. paul, minn: llewellyn publications, 1971. what you should know about the golden dawn. phoenix, ariz: falcon press, 1983. golden key many volumes have been published under this title purporting to reveal an infallible method of attaining success in a lottery. la clef d or, or la veritable tresor de la fortune (1810, re- encyclopedia of occultism& parapsychology. 5th ed. golden key 651 printed from time to time at lille, belgium, is based on the doctrine of sympathetic numbers, which the anonymous

history of secret societies. new york: citadel, 1961. fagan, myron. a brief history of the illuminati. lansing, ill: h.b.c, 1978. gould, r. f. history of freemasonry. 5 vols. rev. ed. london: caxton, 1931. hackethorn, charles william. the secret societies of all ages and countries. 2 vols. reprint, new hyde park, n.y: university books, 1965. holmes, donald. the illuminati conspiracy. los angeles: falcon press, 1987. waite, arthur e. a new encyclopaedia of freemasonry. 2 vols. london: rider, 1921. reprint, new hyde park, n.y: university books, 1970. wilgus, neal. the illuminoids. new york: new american library, 1989. wilson, robert anton. cosmic trigger: final secret of the illuminati. berkeley, calif: and/or press, 1977. the illuminati papers. berkeley, calif: and/or press, 1980. illuminat

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

, 4 (1882.83. muses, c(harles) a(rthur (1919) mathematician, physicist, cyberneticist, and philosopher who worked as a theoretician in the field of parapsychology. born on april 28, 1919, in new jersey, muses studied at city college, new york (b.sc) and columbia university (a.m, ph.d. philosophy. he worked as a chemist and consultant for gar-baker laboratories inc (1941.54, was editor in chief of falcon s wing press, colorado (concerned with philosophical and occult books (1954.59, and from the beginning of the 1960s held various positions as a writer, editor, and consultant, including a stint as editor of the journal for the study of consciousness. muses has made myriad contributions in a variety of fields. he worked with the late norbert wiener, pioneer of cybernetics, whose posthumously

cybernetics. vol. 2. 1975. consciousness and reality. new york: morrow/avon, 1983. destiny and control in human systems. dordrecht, netherlands: kluwer academic publishers group, 1984. east-west fire; schopenhauer s optimism and the lankavatara sutra: an excursion toward the common ground between oriental and western religion. london: j. m. watkins, 1955. esoteric teachings of the tibetan tantra. falcon s wing press, 1961. an evaluation of relativity theory after a half-century. 1953. illumination of jacob boehme: the work of dionysius andreas freher. 1951. the limits of consciousness. journal for the study of consciousness 1 (1968. the politics of psi; acculturation& hypnosis. in joseph k. long, ed. extrasensory ecology: parapsychology and anthropology. 1977. prismatic voices; an internat

e. san francisco: rainbow bridge, 1976. spangler, david, and william irwin thompson. reimagination of the world: a critique of the new age, science, and popular culture. sante fe, n.mex: bear and company publishing, 1991. spiritual consciousness on www. http//www.spiritweb.org. april 10, 2000. wilson, robert anton. the new inquisition: irrational rationalism and the citadel of science. las vegas: falcon press, 1986. new age bible and philosophy center the new age bible and philosophy center is a rosicrucian study center in santa monica, california, founded in 1931 by mary elizabeth shaw. though shaw led the center, it was also for many years a vehicle for the teaching activity of corinne heline and her husband, theodore heline. corinne heline was a prominent student of max heindel, founder

reprint, st. paul: llewellyn publications, 1970. the golden dawn: an encyclopedia of practical occultism. 4 vols. chicago: aries press, 1937.40. middle pillar. chicago: aries press, 1938. rev. ed. st. paul: llewellyn publications, 1971. my rosicrucian adventure. chicago: aries press, 1936. reprint, st. paul: llewellyn publications, 1971. what you should know about the golden dawn. phoenix, ariz: falcon press, 1983. regurgitation an explanatory theory of materialization phenomena that suggests that the white substance issuing from a medium s body, which is taken for ectoplasm, is something that the medium swallowed before the sitting and brought up at the appropriate moment. the theory was put forward by the society for psychical research, london, in the case of eva c, accused of fraud in

FAUST

de the poplared river? a sphinx beware! the best of men have ever been led by that singsong to wander. sirens. ah, why mar thy taste completely, mid these hideous wonders dwelling? hear our notes accordant swelling, see our hosts come singing sweetly as becometh sirens meetly. sphinxes [mocking them in the same melody. force them down! and so reveal them! mid the branches they conceal them; nasty falcon-claws they re wearing and will fall on thee, unsparing, if thou lendest willing ear. sirens. hence with hate, let envy perish! we the purest pleasures cherish strewn beneath the sky s blue sphere! on the earth and on the ocean let him see in every motion sign of welcome and of cheer. mephistopheles what novelties and how assuring when both from string and voice alluring the tones about each

FRATER ELIJAH ANGELS OF CHAOS

igil of teknoz is the music of the same name, which can be triggered as a gateway. the number of teknoz is (156h (e87 (se91) tiyet- goddess of dreams and silence. the sigil of tiyet is in liber chrnzn (h28 (e111 (se62) there is something more viii bibliography bible- king james version. zondervan publishing house. book 4- aleister crowley. samuel weiser, inc. 1980. condensed chaos- phil hine. new falcon publications, inc. 1995. cults of shadows- kenneth grant. skoob publishing, 1975, 1994. demonology of elijah (aka the rite of suffering, 1999. echoes from the void- nevill drury. prism press, 1994. grendel- john gardner. vintage books, 1989. hecate s fountain- kenneth grant. skoob publishing, 1992. liber al vel legis (ccxx- the book of the law. aiwass/ aleister crowley. liber chaos- peter j

aiwass/ aleister crowley. liber chaos- peter j. carroll. samuel weiser, inc. 1992. liber choronzon- frater elijah. self published, copyright pending 1999. liber nigris the story of frater nigris and i am i- frater nigris liber null& psychonaut- peter j. carroll. samuel weiser, inc. 1987. maat magick a guide to self initiation- nema. samuel weiser, 1995. magick without tears- aleister crowley. new falcon publications, 1991. oto. nightside of eden- kenneth grant. skoob publishing; 1977, 1994. outer gateways- kenneth grant. skoob publishing; 1994. prime chaos- phil hine. chaos international, new falcon publications, inc. 1993, 1999. prometheus rising- robert anton wilson. new falcon publications, 1983. rebels& devils the psychology of liberation- edited by christopher s. hyatt, ph.d. new falc

g; 1977, 1994. outer gateways- kenneth grant. skoob publishing; 1994. prime chaos- phil hine. chaos international, new falcon publications, inc. 1993, 1999. prometheus rising- robert anton wilson. new falcon publications, 1983. rebels& devils the psychology of liberation- edited by christopher s. hyatt, ph.d. new falcon publications, 1996. revival of magick and other essays- aleister crowley. new falcon publications in association with oto, 1988. 777 and other qabalistic writings of aleister crowley. 1973 samuel weiser, inc. oto. the enochian world of aleister crowley. enochian sex magick- aleister crowley, lon milo duquette, christopher s. hyatt, ph.d. new falcon publications, 1991. the hermetic tradition symbols and teachings of the royal art- julius evola translated from italian by e.e

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

business was(1)to raise a mortgage on eastlake lodge, for there must be money to startwithand an office to give him a local habitation, from which letters could be written and expected business transacted;(2)to be prepared and' to provide whatever was needed, for translating, editing and producing alchemical texts(slt,p. 130).themortgage-of243250-wasraised, anofficewas found attemplechambers, in falcon court, fleet street, and in march 1893 the firm of james elliott&co. published its first book, thehermeticmuseum restored andenlarged,6followedin rapidsuccessionbyfiveotheralchemicaltranslations, all commercially impossible and all. underwritten by lord stafford. themagnumopusof the alchemicalseries,thehermeticandalchemicalworldofparacelsus,appeared early in the followingyear,precededbybell

GILBERT THE MAGICAL MASON

from a rejuvenation by frater robert wentworth little of that lapsed rosicrucian college in england, which is mentioned by godfrey higgins in his notable workthe anacatypsis,or 'an attempt to withdraw the veil of the saitic isis, which was published in 1836; he remarks that he did not join the old english college there referred to. about fifty years earlier a certain eminent jew named falk, or dr falcon, lived in london (a reference to whom will be found in theencyclopaediaoffreemasonryby kenneth mac255 kenzie) and was of high repute as a teacher of the kabalah and of other studies of a rosicrucian character; he was indeed said to have magical powers. falk could not have been fully affiliatedto any rosicrucian college because he was a strict jew, and the members of all true rosicrucian col

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

e jpielee, qui pasturoit en la charriere; a jpoi ne sen retorne arriere, por ce quil i entendoit sort; a ses piez trueve un hasten tort, a la geline lest aler, et ele sen prist a voler, en son gelinois le maudist* honte li viegne^ et il si fist. passages in provencal poetry bearing upon angang are collected in diez's lives of the troub. p. 22-3; they relate to the raven, crow and varieties of the falcon tribe alhanel, gava)ih, the criteria being their right or left flight, their going or coming, their crying or keeping silence: los desires e'ls senestres, los anans e'ls venens, d'albanel, de gavanh, d'autras auzels /ere/is, del corp e de la gralha, los cridans, los tacens. poes. der troub. p. 221. one would like to have fuller accounts of this bird-interpreting as practised in the mid. age

liw. 3-i2) lor je line. 1146 supeestition. dream. as hirds play the leading part in angang, as dreams themselves are birds and come flying, we can understand why even the subject-matter of a dream is so commonly a vision of huxls; in some few dreams of this kind we may perhaps detect an echo of ancient myths. kriemhild dreamt that two eagles caught and mangled (erkrummen) before her eyes the wild falcon she had reared; so kann (the sivallow) was seized by the eagle thiassi, and o^inn the divine heron pursued by the eagle suttungr. such images filled the fancy of the olden time: a couple of dancers in the rudheb 8, 49 are thus elegantly described 'ille \e\\xtfalco se girat, et haec ut hirundo' in roth. 3845' mir troumite nahte von dir, wie ein valhe qua me gevlogin, und vuorte dich widir ov

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

iant, who in the shape of an eagle l sits at the end of heaven: from his wings cometh all wind upon men, sa3m. 35b. snorri defines it more minutely: he sits at the north side of heaven, and when he flaps his wings, the winds rise from under them (sn. 22) and in the formula of the trygdamal (gragas 2, 170, ifc is said: sva vi$a sem valr flygr varlangan dag, oc standi byrr undvr bdda vcengi, far as falcon flies a summerlong day, when stands fair wind under both his wings. light clouds threatening storm are called in iceland uo-sigi (biorn spells, klosegi, clawsinking; acc. to gunnar pauli, because the eagle causes storm by letting down one of his claws (finn magn. p. 452. 3 it is also an indian belief that tempest comes from garuda s wings, somadeva 2, 102: the motion of his flight stirs up

mid. ages must be lost to us now, when of all the poets that mention air and wind and storm no end of times, only one happens to allude to this myth! but not only do aquila and aquilo, 1 vultur and vulturnus point to each other; ai/eyiio (wind) and aero (eagle) are likewise from one root ao&gt, a?^u. 2 according to horapollo 2, 15 a sparrowhawk with outspread wings represents the wind. eagle, falcon, vulture, sparrowhawk, are here convertible birds of prey. the indian garuda, king of birds, is at the same time the wind. the o.t. also thinks of the winds as winged creatures, without specifying the bird, 2 sam. 22, 11: rode on the wings of the winds; ps. 18,11. 104,3: volavit super pennas ventorum, which also hung a wolf, and over it an eagle (drupir brn yfir, saein. 41 b, and that the v

whose very name denotes pascua avium/ gods and goddesses often change themselves into birds, but giants possess the same power too. the bsthonian god tarapila flies from one place to* another, p. 77; the greek imagination pictured winged gods, the hebrew winged angels, the old german a maiden with swan s wings. the norse gods and giants put on an eagle s coat, arnar-hamf p. 633n, the goddesses a falcon s coat, vals-ham, p. 302. wind is described as a giant and eagle, p. 633, and sacred eagles scream on the mountains: orn gol aria, 670 teees and animals. arar gullo/ seem. 142a 149a. wolfram thinks of the earth as a bird, when he says, wh. 308, 27: so diu erde ir gevidere rert unde si der meie lert ir muze alsus volrecken (see suppl. domestic fowl available for sacrifice, notably the cock a

se scouts of osinn seem to be alluded to in several stories, e.g, olaf tryggv. cap. 28, where screaming ravens testify that oftinn accepts the offering pre sented; and in nialss. 119 two ravens attend a traveller all day. in like manner st. gregory is escorted by three flying ravens, paul. diac. 1, 26. in the beautiful myth of king oswald, the raven who gets his plumage bound with gold (conf. the falcon, ms. 1, 38b) acts an essential part: he has nothing of the fiendish nature afterwards imputed to this bird. it shews the same tendency, that where the bible says of the raven sent out of the ark by noah, simply that he e%e,@a)v ov/c dveatpetye (gren. 8, 7, 1 all very legendary; for the hungarian attack on the monastery of herzfeld (hirutfeld) on the lippe is related much in the same way in

so in a weisthum (3, 90: de sunne uppe dem hogesten gewest clawendich. 5 conf. volucris dies, hor. od. iii. 28, 6. iv. 13, 16. vol. ii. x 744 day and night. similar, suggests rather the king of beasts, who to us is the bear.1 ali jelebi in his humayun-nameh (diez p. 153) describes the beginning of day in language bombastic it may be, yet doubtless a faithful reflex of ancient imagery: f when the falcon of the nest of the firmament had scattered the nightbirds of the flicker ing stars from the meadow of heaven, and at sight of the claws of tlie lion of day the roe of musk- scented night had fled from the field of being into the desert of non-existence/ the night, a timid roe, retires before the mighty beast of day: a beautiful image, and full of life. wolfram again in another song makes da

HANDBOOK OF EGYPTIAN MYTHOLOGY

e is plenty of archaeological evidence for a series of powerful southern kings in the late fourth millennium bce. the hieroglyphic system of writing may have been invented for administrative and ritual purposes at the court of these kings.9 two early towns were associated with their rule: nagada, later known as ombos, where the local god was seth, and nekhen, later known as hierakonpolis, where a falcon god was prominent. this falcon god came to be identified with horus, although horus seems to have been a northern god in origin. there is much less evidence for a unified northern kingdom at this time. the gods seth and horus were later presented as warring opposites in need of reconciliation. some egyptologists have argued that a historical war between ombos and hierakonpolis, or between t

he two lords. the two ladies were the goddesses nekhbet and wadjyt. in the symbolic language that had developed to express ideas about kingship, the two ladies represented upper and lower egypt and were identified with the white crown of the south and the red crown of the north. the two lords were horus and seth. most early dynastic period kings associated themselves with horus by showing a horus falcon on the serekh that enclosed their names. the names and titles taken by a king at the start of his reign identified the ways in which he manifested horus and acted as a kind of policy statement. during the second dynasty a king called peribsen replaced the horus falcon with the curious composite animal that represented the god seth. peribsen may have been trying to assert the primacy of his

in which he manifested horus and acted as a kind of policy statement. during the second dynasty a king called peribsen replaced the horus falcon with the curious composite animal that represented the god seth. peribsen may have been trying to assert the primacy of his local god, but he seems to have lost his throne to a king called khasekhemwy from hierakonpolis. khasekhemwy placed both the horus falcon and the seth animal above his name and included the phrase the two lords are at rest in him in his title. this seems to be an early example of the egyptian tendency to present actual conflicts in mythological terms. two sculptures of khasekhemwy wearing the white crown may be the oldest known statues of a specific historical ruler from anywhere in the world. the king s enemies are shown as

in another new 28 handbook of egyptian mythology kingdom tale about seth s fight with a god of the sea to save the goddess astarte. this seems to be a partially egyptianized version of a foreign myth (see astarte in deities, themes, and concepts. even more fragmentary tales involve a woman who turns into a lioness and the god heryshef s recruitment of a human to help him in his war with a divine falcon.64 the most controversial of the stories that date to the new kingdom is the contendings of horus and seth. this is the longest narrative to survive about the conflict between the two gods and its eventual resolution. that does not mean that it should be taken as the most important or the standard version of the myth. as many scholars have emphasized, a myth consists of all its versions. th

snake or a crocodile. the role of the primeval bird could also be to break the silence. some cosmogonies allude to a goose known as the great honker or cackler whose strident cry was the first sound. the shining benu bird (see benu bird in deities, themes, and concepts) brought both the first noise and the first light to the nun. the creation myths inscribed in the edfu temple give this role to a falcon, who alights on a floating mass of vegetation. alternatively, the first bird was said to have found a resting place on the first mound of dry land. the creator could not become fully active until there was a place in which to exist. at this stage, the nun was thought of as a great swamp from which the first land, the primeval mound, suddenly emerged. this mound could be personified as the g

is mother s womb. seth was mythical time lines 65 a god whose nature linked him with chaos, so the birthday of seth was said to be the day on which disorder and strife first entered the world. osiris, seth, isis, and nephthys, together with geb and nut, shu and tefnut, and ra-atum, made up the four-generational group of deities known as the ennead of heliopolis or the great ennead. horus, the sky falcon whose two eyes were the sun and the moon, was probably left out of the nine because he was usually thought of as a manifestation of the creator sun god. the number nine was sometimes used by the egyptians to indicate many, so the establishment of the ennead can stand for the creation of the whole pantheon of deities. other deities were said to come into existence through words spoken by the

uces in seth s garden. when seth eats the lettuces he becomes pregnant by horus and gives birth to a radiant disk through the top of his head. thoth takes the disk and places it on the brow of horus as a sign that he is the true heir of the creator sun god.40 a cluster of myths deal with the mutilation of the eye or eyes of horus (see eyes of horus in deities, themes, and concepts. in horus s sky falcon form, his eyes could be regarded as the sun and the moon or as the morning and evening stars. references in the pyramid texts to the eye of horus being made small by the finger of seth may relate to lunar phenomena (see the egyptian year under cyclical time later in this chapter. later texts, such as book of the dead spell 17, imply that the eye was torn out and swallowed or broken into pie

as seen both as a life cycle and as a journey. the daily life cycle of the sun was more an extended metaphor than a narrative. the sun was said to be born each morning from the womb of the sky goddess, nut. at dawn the sun was a child a daily repetition of the emergence of the sun child during the first time. at noon, the sun reached the peak of his strength and could be portrayed as a triumphant falcon. by evening he was an old man, virtually the only god to be shown as old. the common mythical time lines 91 identification of the evening sun as atum linked it with the myth of the creator growing weary and letting the world sink back into the nun. sunset was equivalent to death, and the sun s flesh and soul passed into the underworld. after moving through the underworld reviving its inhabi

the ancient near east 3000 1000 bc. in ancient goddesses: the myths and the evidence, edited by l. goodison and c. morris. london: 1998, 63 82. primary sources: p. chester beatty vii; hmp; p. leiden i 343 345.6; h&s andjety (anedjeti) andjety was the local god of busiris whose attributes were the crook and the flail. see also osiris 102 handbook of egyptian mythology anti (anty) an upper egyptian falcon god who was brutally punished for crimes against the gods, anti was closely associated with both horus and seth. he was usually depicted as a falcon in a boat, but he could be shown as a griffin or as a man with the distinctive head of the seth animal. anti sometimes embodies the bad qualities of horus, but in coffin texts spell 942 he is a manifestation of seth who is shaved or skinned by

rrible crime that he had committed, probably the decapitation of a cow goddess. his skin and his flesh were flayed off his bones as a punishment and hung on a pole. like all gods, anti s flesh was made of gold and his bones of silver, so only the silver was left. when anti was forgiven, the cow goddess restored his flesh with her healing milk. anti seems to be identical with nemty, another divine falcon who was punished by the gods. in a new kingdom story the divine tribunal retires to an island to consider whether to award the crown of egypt to horus or seth. the deities who make up the tribunal do not want to be disturbed by isis, the mother of horus. they order nemty, the divine ferryman, not to take any woman who looks like isis to the island. isis disguises herself as an old hag and b

gg. the remains of the primeval egg were said to be preserved in the temple of the ibis god, thoth. in the temple of horus at edfu, the first bird was said to be a hawk who alighted on a mat of vegetation floating on the primeval waters. many other gods and a few goddesses had a hawk form, including anti, montu, sokar, sopdu, hathor, nephthys, and isis. horus was able to manifest himself as a sky falcon 1,000 cubits long. egyptian kings were revered as earthly manifestations of horus. when they died, they were said to fly to the horizon in the form of a falcon to unite with the sun disk. the sun disk itself was often shown with wings. texts at edfu claim that this was to commemorate horus assuming this form to blind the enemies of the sun god. horus could also appear as a griffin, a monste

ality survived as a ba. this had the power to leave the mummy and travel through the egyptian cosmos, though only the virtuous soul would find a safe place to alight. from the new kingdom onward the bas of the dead were shown as part bird, part human. the bird body could be that of a stork, a vulture, or a hawk. a sequence of spells in the book of the dead allows the ba to transform itself into a falcon, a heron, a swallow, or the legendary benu bird (phoenix. the dead also aspired to join the imperishable stars of the northern sky, which were sometimes pictured as swallows. in one myth, ra devours all the other deities. he vomits them out again as fish, but they change into birds and fly up to the heavens to become stars. see also amun; anti; benu bird; eye of horus; horus; isis; primeval

s the monstrous chaos serpent apophis. sometimes the solar barque was surrounded or followed by a whole fleet of small boats carrying various protective deities and emblems. the prow and stern posts of these boats terminate in crowns, snakes, or human or animal heads. the moon god and many star deities were also pictured traveling the heavens in boats. as early as the first dynasty, the celestial falcon, horus, had been shown in a boat. several episodes in the prolonged conflict between the two lords, horus and seth, took place in boats. in one text, horus challenges seth to a race in stone boats. in the greco-roman period temple at edfu, texts and reliefs tell the story of the triumph of horus over the forces of seth. with the help of various deities, horus repeatedly harpoons the seth-hi

eye. studien zur alt gyptischen kultur 24 (1997: 35 48. 130 handbook of egyptian mythology h. te velde. mut, the eye of re. studien zur alt gyptischen kultur beiheft 3 (1988: 395 403. primary sources: ct 76, 80, 1000; bd 17; crossword hymn; bhc; mut ritual; brp; sekhmet litany; kom ombo texts; eofs eyes of horus the horus eye combines a human eye and eyebrow with some of the facial markings of a falcon (see figure 12. such eyes are used for the animal forms of various deities associated with the sky. when horus was imagined as a celestial falcon, his right eye was the sun and his left eye was the moon. in ancient egyptian, the word for eye is a feminine noun, so the eyes of male deities could be personified as goddesses. the temporary loss or mutilation of one or both of the eyes of horus

described. some passages in the pyramid texts speak of seth devouring or trampling the lesser eye. others imply that seth gouged out the pupil of the eye of horus with his finger or caused it to bleed or weep. a later tradition had seth in the form of a black boar swallowing the eye or causing it to go blind with rage. when horus is treated as the vulnerable son of isis rather than as the cosmic falcon, the narratives are more explicit. in the contendings of horus and seth, seth tears out both the eyes of horus to punish him for beheading his deities, themes, and concepts 131 mother in a fit of rage. seth buries the eyes on a mountainside where they grow into lotus flowers. meanwhile, the goddess hathor heals horus with gazelle milk and restores his eyes. a similar story in papyrus jumilh

ld function as the mother, consort, and daughter of the creator sun god. many lesser goddesses came to be regarded as names of hathor in her contrasting benevolent and destructive aspects. she was most commonly shown as a beautiful woman wearing a red solar disk between a pair of cow s horns. hathor s name means domain (or mansion) of horus, which may make her the original mother of the celestial falcon. in the pyramid texts, the domain of horus was a special part of the sky where the dead king would be rejuvenated. as lady of the stars, hathor was associated with the nocturnal sky. as the eye of ra, she could be identified with the solar disk or the morning or evening star (venus. by the greco-roman period, hathor was honored as a moon deity. she was the goddess of all precious metals, ge

ugh it makes his nose bleed with rage. osiris- heryshef falls ill because he cannot control the power of the headdress of ra, and his head swells painfully. ra cures him by letting out the pus and blood, and this is said to be the origin of the famous sacred lake at herakleopolis. a fragmentary new kingdom tale has heryshef appear to the hero meryra to ask for his help in a fight against a divine falcon. in a later text, an egyptian priest living among the persians claims to have been summoned back to egypt by a dream-vision of heryshef. the priest credits heryshef with helping alexander the great to conquer the persians. when the greeks settled in egypt, they identified heryshef with their deified hero herakles (hercules. see also banebdjedet; osiris references and further reading: h. kee

456. m. verner. a statue of tweret (cairo museum no. 39145) dedicated by pabesi and several remarks on the role of the hippopotamus goddess. zeitschrift f r gyptische sprache und alterumskunde 96 (1969: 52 63 primary sources: pt 269; bd 137, 186; medamud hymn; astronomical ceilings; metternich stela; i&o 19 horemakhet (harmachis) horemakhet was horus in the horizon, a solar form of the celestial falcon. see under horus; sphinx horus (hor) horus was the celestial falcon and the embodiment of kingship. the conflict between horus and seth, the two lords, was an enduring theme in egyptian myth. the name horus probably means the distant one. two main forms of horus appear in the sources. these are sometimes regarded as separate gods, belonging to different epochs, and sometimes as aspects of t

s the great or horus the elder (harwer/haroeris) was a primeval being who initiated creation. as lord of the sky, his wings spanned the heavens, and his eyes were the sun and the moon. this horus is the son of a sky goddess, either nut or hathor. horus the younger was the son of isis who grew up to avenge his murdered father, osiris, and take his place as ruler of egypt. he was usually shown as a falcon-headed man. each king of egypt was acclaimed as a living horus. egypt s earliest kings were shown as hawks preying on their enemies. many egyptian deities could be represented by birds of the hawk family. the cults of some of these gods, such as nekheny of hierakonpolis and khenty-khety of athribis, were gradually assimilated with that of horus. one of the earliest divine images known from

each king of egypt was acclaimed as a living horus. egypt s earliest kings were shown as hawks preying on their enemies. many egyptian deities could be represented by birds of the hawk family. the cults of some of these gods, such as nekheny of hierakonpolis and khenty-khety of athribis, were gradually assimilated with that of horus. one of the earliest divine images known from egypt is that of a falcon in a barque. this probably represents horus as a star or planet crossing the winding waterway of the sky. later texts paint a dazzling picture of the one of dappled plumage who opened his eyes to dispel darkness and chaos. deities, themes, and concepts 143 like other primeval deities, the celestial falcon coalesced with the creator sun god. he then became ra-horakhty (ra-horus of the double

r texts paint a dazzling picture of the one of dappled plumage who opened his eyes to dispel darkness and chaos. deities, themes, and concepts 143 like other primeval deities, the celestial falcon coalesced with the creator sun god. he then became ra-horakhty (ra-horus of the double horizon) who triumphed over his enemies to rise in the east. the union of these two powers could be symbolized by a falcon crowned with a sun disk or a sun disk with falcon s wings. when a king appeared to his subjects, it was compared with the glorious rising of horemakhet (horus in the horizon. the two lords, horus and seth, were either named as brothers or as nephew and uncle. many theories have been advanced to explain the origins of their combat, from memories of an ancient civil war to observations of sto

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

r could now use his room 'for all sorts of experiences' implies that he could practise certain rituals, such as the lesser banishing ritual of the pentagram, without the participation of other adepts. this esoteric exercise is apparently not without its therapeutic effects. in 'suster's answer to howe, a hostile chapter contributed to israel regardie's what )iou should know about the colden dawn (falcon press, phoenix, arizona, usa, 1983, mr gerald suster wrote 'anyone who doubts this should try performing the lesser banishing ritual of the pentagram daily for six months- it will occupy less than ten minutes a dav. i have done this myself and experienced improvement on everv level of my life. mr howe would be well advised to go and do "likewise, but it is doubtful if he will for he thinks

LIBER CHANOKH

reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie.s interpolation of .the symbolic representation of the universe. as a subtitle for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe.s enochian magic reference and clay holden.s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtow

ranslation of de occulta philosophia libri tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as .the vision and the voice. or .liber 418. in equinox vol. i no. 5 (1911, special supplement; in crowley (ed. regardie, gems from the equinox (st. paul, mn: llewellyn, 1974; scottsdale, az: new falcon, 1988; with crowley.s commentary in equinox vol. iv no. 2 (1998. dee, john: mysteriorum liber primus. mysteriorum liber secundus. mysteriorum liber tertius. quartus liber mysteriorum. liber mysteriorum quintus. quinti libri mysteriorum appendix these six .books. of ms. diaries (1581-1583) comprise bl sloane ms 3188. in preparing the present text i consulted an electronic typeset by clay hol

lyn, 1983. james, geoffrey (1984; ed/ trans: enochian evocation of doctor john dee, gillette, nj: heptangle. reprinted as enochian magick of doctor john dee. st. paul, mn: llewellyn publications, 1994. laycock, donald (1978: complete enochian dictionary. london, askin. reprinted new york: samuel weiser, 1994. regardie, francis israel (1984; ed: the complete golden dawn system of magic. las vegas: falcon press (1989; ed: the golden dawn. st. paul, mn: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1998. web-published. the copy previously linked to no longer exists; however this work has been mirrored on various sites across the web; www.hermetic.com which has a section of rowe.s eno

LIBER COLLEGII SANCTI

fs notes. liber clxxxv was originally privately printed on loose sheets, circa 1909. it had been intended for general publication in equinox iii (2, but this volume was not issued as originally intended (at the time of writing.december 2003.a reconstruction is said to be in the final stages of preparation. it was first generally published as an appendix to gems from the equinox (llewellyn, 1974; falcon press, 1982; new falcon, 1988, a collection of writings from the equinox and the appendices to magick in theory and practice, edited by f.i. regardie (in the 1988 edition, some amendations were made by an anonymous later editor to the last paragraph of section 8 of the tasks of a zelator and philosophus, apparently based on crowley notes, but still failing to completely resolve an anomaly n

LIBER DCCCLX JOHN ST

the visconti will cheer me up in the evening; and i shall get a good day in to-morrow. 1 [a quote from the entered apprentice ritual of freemasonry. t.s] 2[.liber cmlxiii (the treasure house of images) by j.f.c. fuller. a series of .litanies. for the signs of the zodiac, it was published in equinox i (3, and formed the bulk of a volume questionably titled the pathworkings of aleister crowley (new falcon. t.s] john st. john 49 6.35. still at liber 963. i should like to write mantrams for each chapter. 7.20. still at liber 963. i need hardly say that i am perfectly aware that in one sense all this working and ritual making and copying and illuminating is but a crowd of dog-faced demons, since the one thought of unity with adonai is absent. but i do it on purpose, making each thing i do into

LIBER SAMEKH

. reprinted york beach, maine: samuel weiser, 1972, 1993; thame, oxon: first impressions, 1992 and possibly elsewhere. iii (2. never issued. a copy of the page proofs survives in a private collection: a reconstruction is currently (july 2003) said to be in final proofing, to be published as jesus and other papers. iii (3. the equinox of the gods. london: o.t.o, 1936; reprinted tempe: arizona: new falcon, 1991. crowley later identified this volume as part iv of book 4; it was thus included in magick: book 4 parts i-iv. iii (6. liber aleph vel cxi, the book of wisdom or folly. west point, california: thelema, 1962 (ed. karl germer and marcelo motta; corrected reprint with new introduction by ghymenaeus beta h, york beach, maine: weiser, 1991. iii (9. qelhma. the holy books of thelema. york b

ion and the voice with commentary and other papers. york beach, maine: samuel weiser, 1998 (ed. william breeze. iv (3. the urn and other papers. in preparation. statements concerning the contents of this number should not be taken as definitive. the equinox of the gods. see equinox iii (3. gems from the equinox (ed. f.i. regardie. st. paul, minnesota: llewellyn, 1974; reprinted las vegas, nevada: falcon press, 1982; scottsdale, arizona, new falcon: 1988 (et al) how to make your own mcoto (comp. p.r. konig. munich: arw, 1996. liber aleph vel cxi. see equinox iii (6. the qabalah of aleister crowley (ed. f.i. regardie. yorke beach, maine: samuel weiser, 1973; reprinted as 777 and other qabalistic writings. magick (book 4 parts i-iii (ed. john symonds and kenneth grant. london: rkp, 1973, 1985

re-set reprint, thame, oxon: suhal, 1993. see also equinox iii (9. liber samekh& liber viii 50. qelhma: the holy books of thelema. see equinox iii (9. the urn and other papers. see equinox iv (3. the vision and the voice with commentary and other papers. see equinox iv (2. crowley, aleister& jones, charles stansfeld: aleister crowley and the practice of the magical diary. scottsdale, arizona: new falcon, 1988 (ed. by james wasserman. dee, john: gmysteriorum liber secundus. h ms diary (british library sloane ms. 3188; typeset in mysteriorum libri quinque. mysteriorum libri quinque (ed. joseph petersen. felindenys, wales: magnum opus hermetic sourceworks, 1985. revised reprint as john dee fs five books of mystery, york beach, maine: red wheel/ weiser, 2003 (ed. meric casaubon) a true and fai

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

as associated with the court of hakon sigurdarson, jarl of hladir toward the end of the tenth century and portrayed in the sources as an enthusiastic pagan. thorsdrapa is an extremely difficult poem, but we have an account of the myth in snorri sturluson fs skaldskaparmal, preceding the citation of the poem itself. it begins with loki flying to geirrodargardar, the abode of the giant, in frigg fs falcon coat. captured by geirrod and starved in a locked chest for three months, loki agrees to bring thor there without his hammer or belt of strength. accompanied by loki (thjalfi in thorsdrapa, thor comes first to the home of the giantess grid, the mother of vidar the silent. she warns him about geirrod and equips him with a belt of strength, an iron glove, and a staff called gridarvol (grid fs

and the eagle flies off with loki in tow. as he bangs against things, loki agrees to the eagle fs demand: that he bring him idun and her apples. this he does by luring idun into the forest, where the eagle, who is actually the giant thjazi, arrives and carries her off. without their apples, the gods grow old and gray, and they force loki to agree to get idun back. 198 norse mythology in freyja fs falcon coat he flies to jotunheimar, changes idun into a nut, and flies off with her. thjazi pursues in the form of an eagle. the gods kindle a fire just as loki flies into asgard, and thjazi fs feathers are singed and he falls to the earth and is killed by the gods. this is one of the most dangerous moments for the gods in the mythological present, for giants are not supposed to be able to mate w

arly skalds. when snorri sturluson describes loki in his catalog in the gylfaginning section of his edda, he begins by calling him gloki or lopt. h this alternate loki name appears to be a masculine form of a feminine noun meaning gsky, h and it seems certain to me that medieval scandinavians would have understood it as related to the sky. perhaps we should think of loki flying about in freyja fs falcon coat. see also loki magni (the strong) son of thor. the tenth-century skaldic thorsdrapa, by eilif godrunarson, uses gfather of magni h as a kenning for thor (stanza 21, as does the eddic poem harbardsljod (stanzas 9 and 53. magni is mentioned on only one other occasion in poetry, in vafthrudnismal, stanza 51, but it is an important occasion. odin has just asked the giant vafthrudnir who wi

however, when he tries to take a vast amount, loki strikes at him with a staff. the staff sticks to the eagle and to loki fs hand, and the eagle flies off with loki in tow. as he bangs against things, loki agrees to the eagle fs demand: that he bring him idun and her apples. this he does, and without their apples, the gods grow old and gray. they force loki to agree to get idun back. in freyja fs falcon coat he flies to jotunheimar, changes idun into a nut, and flies off with her. thjazi pursues in the form of an eagle. the gods kindle a fire just as loki flies into asgard, and thjazi fs feathers are singed and he falls to the earth and is killed by the gods. this is one of the most dangerous moments for the gods in the mythological present, for giants are not supposed to be able to mate w

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ogy of ancient egypt simply reflects the land of egypt itself. egypt was described by the greek historian herodotus as the gift of the nile, and without the annual flooding of the nile, which made a strip either side of the river fertile, egypt could not have survived. the importance of the sun god s journey from east to west, and the primeval flood represented by the god nun, is clear. horus the falcon-headed horus, son of isis and osiris, was one of the greatest egyptian gods. he was essentially a sky god; his left eye was the moon and his right eye was the sun. in his role as the sun god he merged with re as re-harakhty. oh you who are great in your barque, bring me to your barque, so that i may take charge of your navigating in the duty which is alloted to one who is among the unwearyi

souls to the underworld, and thoth, the gods scribe, they pieced osiris back together as the first mummy. isis transformed herself into a kite and, hovering over the body, she fanned life into it with her wings; it was at this moment that she conceived a son, horus, who would avenge his father. the revived osiris went down to the dark and desolate underworld to be the lord and judge of the dead. falcon s head horus is usually depicted either as a hawk or as a man with a hawk s head. he was originally a god of the sky, and his eyes were said to be the sun and the moon; in his role as sun god he merged with re. hence, when he lay dying as a child, the sky went dark (see box above. wife and mother isis was the archetypal wife and mother; with her hand echoing the shape of osiris shoulder, mi

to have once been a king of egypt. his son horus was the last god to be king but he sent his spirit into each pharoah who inherited the earthly throne. to achieve eternal life, the egyptians preserved their corpses by mummification, following as closely as possible the technique used by the jackal-headed anubis, god of mummification, in preparing the body of osiris. horus horus is shown here as a falcon-winged wedjat eye. his origins lie in the early egyptian conception of the sky as the wings of a falcon. the eyes and speckled belly of the falcon were the sun, moon, and starry night sky. isis and the scorpions pregnant, isis fled from seth to the nile delta accompanied by seven scorpions. one night, she begged shelter of a rich lady named usert, but she refused her. furious, the scorpions

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

nom of the primordial] snake. specifically, this refers to the gleg h of the kuf [as above. when you give charity, intend that thereby the kuf will become a hei, as the extension of the leg of the kuf is withdrawn upward, producing the form of the hei [when this occurs] it prevents the forces of evil from latching on [and deriving sustenance this way. i heard [this latter idea] from rabbi eliyahu falcon, in my teacher fs [the arizal fs] name .translated from likutei torah, sha far hamitzvot, and ta famei hamitzvot 737 parashat re feh [fourth installment] in this parashah, we are told: goffer the passover sacrifice to g-d, your g-d cin order that you remember the day you went out of the land of egypt all the days of your life. h1 the reason we are enjoined to remember the exodus from egypt

RUBY TABLET OF SET

e compleat witch. new york: dodd, mead and company, 1970 c.e. lubicz, isha schwaller de, her-bak: egyptian initiate. new york: inner traditions, 1967 c.e [ronald fraser, translator. milton, john, paradise lost. spinoza, benedict de, works of spinoza, volume ii. new york: dover, 1955 c.e. symonds, john, the great beast. london: macdonald, 1971 c.e. wilson, robert anton, prometheus rising. phoenix: falcon press 1983 c.e. footnotes 1. this paper was originally read before a philosophy of religion class at brock university in st. catharines, ontario, in december of xxi a.s. it has undergone some degree of revision for publication in the ruby tablet. 2. the ancient greek concept of logos (word, or fundamental rational principle in accordance with which the universe is made intelligible; languag

i shall be that i shall become as the master magician in the realm of darkness. i am among the children of the night, child of set, a god in the land of the gods. i am alone in my divine election; i am together among the elect. i am the creator of the universe of my experience, and i am among the neteru of collective creation, in a new macrocosmic order, ever beyond yet within myself. free as the falcon to soar in the higher aethyrs, i am become the hidden star. i am the gate of self coming into being, the gate of the west at twilight; i shall be the mediator of the two lands, the known and the unknown i am. i am the ancient knower and that which is known, ever apart from all that i am not. that i shall become, folly and wisdom are mine; and the depths of understanding in no- man. i shall

kings of operative and illustrative magic. the vision and the voice, aleister crowley, sangreal. the sublime and beautiful record of crowley's work with the aethyrs, valuable for its insights into the aeon of harwer and its pioneering perspective. for me, this is his greatest written work. the enochian world of aleister crowley: enochian sex magic, lon milo duquette& christopher s. hyatt phd, new falcon. a lucid and workable representation of crowley's original enochian paper, liber chanokh, along with notes and explanatory hints. details of enochian sex magical operations for those so inclined. it includes a very useful enochian dictionary. the heptarchia mystica of john dee, robert turner, aquarian. a presentation of dee's planetary enochian papers, along with some interesting biographic

rael regardie, llewellyn. the golden dawn made a good job of rehabilitating the enochian system and integrating it with their own brand of qabalistic magic. the enochian papers in this book are a good presentation if read with mathers' revisionist motives in mind. similar papers, slightly more extensive but not so well organized, are in regardie's the complete golden dawn system of magic from new falcon. golden dawn enochian magic, patrick j. zalewski, llewellyn. a scholarly and wellresearched book. zalewski is an earnest and sincere writer, and his work presents some previously unpublished golden dawn documents, including those relating to the heptarchia mystica. the golden dawn bias is evident throughout, so it should be read with care. secret inner order rituals of the golden dawn, patr

nochian magic, patrick j. zalewski, llewellyn. a scholarly and wellresearched book. zalewski is an earnest and sincere writer, and his work presents some previously unpublished golden dawn documents, including those relating to the heptarchia mystica. the golden dawn bias is evident throughout, so it should be read with care. secret inner order rituals of the golden dawn, patrick j. zalewski, new falcon. 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 wi

SALMANRUSHDIE THESATANICVERSES

open, dreaming eyes, which could see into three worlds at once, the actual world of his study, the visionary world of dreams, and the approaching after-life as well (or so salahuddin, in a fanciful moment, found himself imagining- then the son went to changez's old bedroom for a rest. grotesque heads in painted terracotta glowered down at him from the walls: a horned demon; a leering arab with a falcon on his shoulder; a bald man rolling his eyes upwards and putting his tongue out in panic as a huge black fly settled on his eyebrow. unable to sleep beneath these figures, which he had known all his life and also hated, because he had come to see them as portraits of changez, he moved finally to a different, neutral room. waking up in the early evening, he went downstairs to find the two ol

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

stos. the black book of satan iii rigel press: shrewsbury, year of fire 103. satanism- an examination of satanic black magic side 14 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 beest, christos. caelethi. the black book of satan ii thormynd press: shrewsbury, year of fire 103. black, s. jason& hyatt, christopher s. ph.d. pacts with the devil new falcon publications: phoenix, arizona, 1993. brown, stephen. the satanic letters of stephen brown thormynd press: shrewsbury, no publishing date given. cavendish, richard. the black arts pan books ltd: london, 1967. collins, andrew. the black alchemist. abc books: leigh-on-sea, 1988. collins, andrew. the second coming. century: london, 1993. dark lily. the voice of the left hand path. no's 1- 15

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ad their city gods and harvest gods, but nomads who invaded mesopotamia from the north or the east brought with them water gods and sand gods. people who came from high mountain regions brought gods of thunder and lightning. ancient egyptian gods were often depicted in human form, although they could appear with the head of an animal. among the central deities were horus (left, with the head of a falcon, osiris, and isis. adam woolfitt/ corbis. 46 world religions: almanac ancient religions of egypt and mesopotamia the three chief gods in the sumerian pantheon were an, the sky god, enlil, the god of weather and storms, and enki, god of wisdom and the abzu. other important deities included the mother goddess, ninhursag; nanna, god of the moon who helped travelers find their way; utu, sun god

etuates our species, it is thought to be sacred. the god lustily imbues us with the urge that ensures our species biological future. symbols often used to depict or to worship the god include the sword, horns, spear, candle, gold, brass, diamond, the sickle, arrow, magical wand, trident, knife and others. creatures sacred to him include the bull, dog, snake, fish, stag, dragon, wolf, boar, eagle, falcon, shark, lizard and many others. what happened next. in wicca: a guide for the solitary practitioner, cunningham goes on to explain both the theory and the practice of wicca. he explains the roles of numerous sacred objects used in wiccan worship, including the broom, the wand, the cauldron, the magic knife, the crystal sphere, and others. he draws on eons: long periods of time, ones that ar

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

denominator in primitive art around the planet. these werewolves, were-lions, and werebats belonged to an imagined world which early humans saw as powerful, dangerous, and frightening. images of these creatures persisted into the historical period. the ancient egyptians often depicted their gods as human-animal hybrids. pharaoh identified himself with the god horus, who could be represented as a falcon or a falcon- headed human. anubis, the god of the necropolis, can be shown as a jackal-headed man, probably because such carrion-eating jackals prowled egyptian cemeteries. many other civilizations felt the power of these kinds of images. for example, the ancient greeks fashioned the minotaur (half-human, halfbull, the satyr (half-human, half-goat, the harpy (half-woman, half-bird) and a ho

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

denominator in primitive art around the planet. these werewolves, were-lions, and werebats belonged to an imagined world which early humans saw as powerful, dangerous, and frightening. images of these creatures persisted into the historical period. the ancient egyptians often depicted their gods as human-animal hybrids. pharaoh identified himself with the god horus, who could be represented as a falcon or a falcon- headed human. anubis, the god of the necropolis, can be shown as a jackal-headed man, probably because such carrion-eating jackals prowled egyptian cemeteries. many other civilizations felt the power of these kinds of images. for example, the ancient greeks fashioned the minotaur (half-human, halfbull, the satyr (half-human, half-goat, the harpy (half-woman, half-bird) and a ho

on pictures portraying ghosts and the afterlife, it should come as no surprise that many former homes and places of certain movie stars who have passed on to the other side are said to be haunted. the following places are said to be haunted by hollywood greats: ever since the late 1920s, the spirit form of the great lover, rudolph valentino (1895 1926, has been seen in and around his former home, falcon s lair, on bella drive. the former house of joan crawford (1904 1977) on bristol avenue has an eerie history of mysterious fires that kept breaking out on the wall where the headboard of her bed once rested. clifton webb (1891 1966, who in life was a militant nonsmoker with a distaste for cats, is said to make life difficult for cigarette smokers and cat fanciers in his former home on rexfo

chronicles. new brunswick, n.j: inner light publications, 1994. deary, terry. the philadelphia experiment. london: kingfisher, 1996. goerman, robert a. alias carlos allende: the mystery man behind the philadelphia experiment. fate magazine, october 1980 [online] http/ www.parascope.com/en/articles/allende.htm. wells, jr, k. b. the montauk files: unearthing the phoenix conspiracy. tempe, ariz: new falcon, 1998. making the connection abductee someone who believes that he or she has been taken away by deception or force against his/her will. alien a being or living creature from another planet or world. anomalous something strange and unusual that deviates from what is considered normal. from the greek anomalos, meaning uneven. archaeologist a person who scientifically examines old ruins or a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

denominator in primitive art around the planet. these werewolves, were-lions, and werebats belonged to an imagined world which early humans saw as powerful, dangerous, and frightening. images of these creatures persisted into the historical period. the ancient egyptians often depicted their gods as human-animal hybrids. pharaoh identified himself with the god horus, who could be represented as a falcon or a falcon- headed human. anubis, the god of the necropolis, can be shown as a jackal-headed man, probably because such carrion-eating jackals prowled egyptian cemeteries. many other civilizations felt the power of these kinds of images. for example, the ancient greeks fashioned the minotaur (half-human, halfbull, the satyr (half-human, half-goat, the harpy (half-woman, half-bird) and a ho

THE MIDDLE PILLAR

hian exam taken by regardie and dated november 2,1934. he was given a satisfactory grade by his temple chefs. 3. from the rebirth of magic quoted in the foreword of regardie's what you should know about the golden dawn, ix. 4. in his later years, regardie always needed a tank of oxygen nearby. periodically, he would disappear to "take a puff" 5. republished in 1983 as the teachers of fulfillment (falcon press, 1983. 6. not in atlanta or athens, georgia, as some authors have mistakenly stated. 7. we had bought a house which was solely intended as a golden dawn temple. but it also became the site of our oto temple (truly, a house divided) at the time of chic's minerval initiation into the oto in august of 1978, grady had to walk through the framework of what would later become the walls of t

THE MOTHMAN PROPHECIES

ome, africa, and south america. however they arrived at their 1953 decision, the cia/air force plan to debunk, downgrade, and ridicule flying saucers was, in retrospect, the most responsible course the government could take. but they underestimated the scope of the phenomenon and its ability to manipulate humans and generate propaganda. iv. on may 20, 1967, steve michalak was out prospecting near falcon lake, manitoba, canada, when he saw a large circular object land. it seemed to be made of glittering metal "like stainless steel" he approached it and thought he could hear voices mumbling inside. he called out but received no answer. instead, the object spewed out some kind of gas or flame which caught him full in the chest and sent him reeling backward as it took off. both his shirt and t

TRUE HISTORY OF WITCHCRAFT

a charade which crowley for some reason was willing to go along with. why? i can't see the point of such a pretence; but then occultists sometimes do devious things. crowley may have played out a similar scene with g.i. gurdjieff, the other enlightened merry prankster of the first half of the twentieth century. gnosticism and wicca, the subjects of jack parsons' essays, republished by the oto and falcon press in 1990, are the two most successful expressions to date of crowley's dream of a popular solar-phallic religion. maybe i'm wrong, but i think aleister and gerald may have cooked wicca up. if wicca is the oto's prodigal daughter in fact, authorized directly by crowley, how should wiccans now relate to this? how should crowley's successors and heirs in the oto deal with it? then too, wh

UNLEASHING THE BEAST

more recently lawrence sutin, do what thou wilt: a life of aleister crowley (new york: st. martin s press, 2000. ivcrowley uses the spelling "magick" to distinguish his art- the art of changing nature in accordance with one's will- from most vulgar understandings of the term. see the law is for all: the authorized popular commentary on liber al sub figura ccxx, the book of the law (tempe, az: new falcon publications, 1996, 39, and magick in theory and practice (paris: lecram, 1929. von this point, see hugh b. urban "the extreme orient: the construction of 'tantrism' as a category in the orientalist imagination" religion 29 (1999: 123-146; and urban, the economics of ecstasy: tantra, secrecy and power in colonial bengali (new york: oxford university press, 2001. viiurban "the omnipotent oom

young ladies of quality (london: j.c. houten, 1870 -183- lxxisee burton, trans. kama sutra of vatsyayana (london: kama shastra society, 1883; f.f. arbuthnot and richard francis burton, trans. ananga ranga: stage of the bodiless one; the hindu art of love, by kalayana malla (new york: medical press of new york, 1964. lxxii grant, the magical revival, 126. lxxiiicrowley, eight lectures on yoga (new falcon publications, 1992. he claimed to have achieved the highest yogic state of samadhi while meditating in ceylon in 1901. see his writings of truth, republished in "the temple of solomon the king" equinox i, 4 (london, 1910: 166-7. lxxivcrowley, quoted in regardie, the eye in the triangle,.63 -184- lxxvi de arte magicka, chapter xvi. lxxviion sexual ritual and transgression in tantra, see urba

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

breast studded; the beast searches for shelter; pity her who has a bad man. mountain snow, crag s breast studded; reeds withered, herd shunning water; pity him who has a bad wife. mountain snow, stag in gully; bees are sleeping well-sheltered; a long night suits a robber. mountain snow liverwort in river; wed unwilling to trouble, the sluggard seeks no swift revenge. mountain snow, fish in lake; falcon proud, prince in splendour; one who has all does not groan. mountain snow, lords front rank red; lances angry, abundant; ah god, for my brother s anguish! bright trees (taliesin by williams) bright are the ash-tops; tall and white will they be when they grow in the upper part of the dingle; the languid heart, longing is her complaint. bright are the willow-tops; playful the fish in the lake

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

iginally came from a conversation between israel regardie and myself during 1983 in new zealand. the decision to publish the inner order rituals of the 6=5 and 7=4 did not come lightly for either of us, but regardie and i both thought that these were better out in the open for all to use. both of our feelings were adequately summed up in regardie's book what you should know about the golden dawn (falcon press, in which he wrote: obligations to personal allegiance, whether tacit or avowed, is the ideal method of enhancing the personal reputation of those who for many years have sat resolutely and persistently upon the pastas of the hidden knowledge. if by any chance the hidden knowledge were removed from their custody, their power would be gone. for in most cases their dominion does not con

y publishing his books, constructing a museum to contain his personal library, and carry out plans that he was unable to carry out himself. regardie felt confident that hyatt would honor his wishes and have the dedication and perseverance to carry the torch that he himself had so steadfastly borne aloft for the last 50 years of his life. a quote by regardie from the book, interview with regardie (falcon press, 1985) is as follows: i trust that the israel regardie foundation and the golden dawn research center, once established and guided by yourself [referring to hyatt, will see that this point of view of mine will be disseminated even after i leave this shell. this is still my goal. regardie was not only a genius, but a "good man" a friend and teacher to many, and a "light in the wilderne

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

to st. christopher for the cure of a bad finger (henri estienne cap. 38, 6. of game, doubtless only those fit to eat were fit to sacrifice, stags, roes, wild boars, but never bears, wolves or foxes, who themselves possess a ghostly being, and receive a kind of worship. yet one might suppose that for expiation uneatable beasts, equally with men, might be offered, just as slaves and also hounds and falcons followed the burnt body of their master. here we must first of all place adam of bremen's description (4, 27) of the great sacrifice at upsala by the side of dietmar's account of that at hlethra (see p. 48: solet quoque post novevi annos communis omnium sveoniae provinciarum solennitas celebrari, ad quam nulli praestatur immunitas; reges et populi, omnes et singuli sua dona ad ubsolam tran

ABRAMELIN3

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

eft a leopard-skin bow case. he rides a black horse with white heels. on his head he wears a helmet of leather adorned with vulture feathers, and on his body he wears an armored coat covered with scorpion shells. assembled around him are a hundred thousand inexhaustible might demon soldiers, twenty thousand groups of serpent demon soldiers, countless sky demons as well as a limitless gathering of falcons, eagles, tigers, leopards, monkeys, and such. in front of him there are five hundred monks wearing lacquered hats, holding mendicant staffs and begging bowls, and speaking true words. on his right there are five hundred exorcists wearing black hats and exorcist robes, holding daggers and skull cups, and uttering fierce mantras. on his left there are five hundred armed men holding swords an

-skin bow case. he rides a black horse with white heels. on his head he wears an excellent helmet of leather adorned with vulture feathers and on his body he wears an armored coat covered with scorpion shells [assembled around him] are one hundred thousand inexhaustible might demon soldiers, twenty thousand groups of serpent demon soldiers, countless sky demons as well as a limitless gathering of falcons, eagles, tigers (3a) leopards, monkeys, and such. in particular, there are five hundred monks wearing lacquered hats and holding mendicant staffs and begging bowls; they [walk] in front of tsiu marpo and speak true words. there are five hundred exorcists wearing black hats and exorcist robes, and holding daggers and bandhas;522 they [walk] on the right side of tsiu marpo and utter fierce m

HANDBOOK OF EGYPTIAN MYTHOLOGY

e. g ttingen, germany: 1984, 777 784. i. w. schumacher. der gott spodu, der herr der fremdl nder. freiburg, switzerland: 1988. primary sources: pt 306; ct 270, 783; bd 130; hmp deities, themes, and concepts 205 sothis see sopdet souls of pe and nekhen the souls of pe and nekhen were two groups of demigods regarded as the divine ancestors of egyptian kings. the souls of pe (buto) have the heads of falcons, and the souls of nekhen (hierakonpolis) have the heads of jackals. see also sons of horus sphinx the sphinx was a mythical beast with the body of a lion or lioness and the head of a different creature. the most common combination was the body of a lion and a human head with the face of a reigning king or queen. these sphinxes embodied the power and duty of the ruler to defend egypt. other

MASTERING WITCHCRAFT

g on which totems the group possesses. the rhyme also changes accordingly, but the sense always remains the same. here is the chain dance verse designed for one set of totem animals, each pair representing one of the four seasons: leader. i shall go as a wren in spring with sorrow and sighing on silent wing, and i shall go in our lady's name, aye, till i come home again! coven. we shall follow as falcons grey, and hunt thee cruelly as our prey, but we shall go in our master's name, aye, to fetch thee home again! leader. then i shall go as a mouse in may, in fields by night, in cellars by day, and i shall go in our lady's name, aye, till i come home again! coven. and we shall follow as black tom cats, and chase thee through the corn and vats, but we shall go in our master's name, aye, to fe

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