Michael Wynn's Occult Reference Library
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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

nd, on which mythical names are sometimes bestowed; so it is either zio himself, or a synonymous female personification ziu, bearing tlie same relation to zio as diu (ancilla) to dio (servus. here comes in another string of explanations, overbold as some of them may seem. as eresburg is just as often spelt hcrcsburg by the frankish annalists, we may fairly bring in the goth, hairus, as. heor, os. heru, on. morr, ensis, cardo, although the names of the rune and the day of the week always appear without the aspirate. for in greek we already have the two unaspirated words''apt]sword, weapon, to compare with one another, and these point to a god of the sword. then again the famous abrenuntiatio names three heathen gods, thunar, woden, saxnot, of whom the third can have been but lit

so called, either because they wielded the sword of stone (saxum, or placed this god at the head of their race, so i think the chcruscans of tacitus, a people synonymous, nay identical with them, were named after chcru, hcru= eor, from whom their name can be derived^ after this weighty consonance of facts, which opens to us the meaning of the old national name, and at the same time teaches that' heru' was first of all pronounced' cheru' and last of all' eru, er' i think we may also bring in the gallic war-god hesus or esiis (lucan 1, 440, and state, that the metal iron is indicated by the planetary sign of mars, the as' tires tacen' and consequently that the rune of zio and eor may be the picture of a sword with its handle, or of a spear.2 the scythian and alanic legends dwell still more

ectum cerni usquam potest, sed glacuus barharico ritu huvii figitur nudus, eumque ut martem, regionum quas circumcircant praesulem, verecundius colunt. and he had previously asserted of the quadi also, a decidedly german people, 17, 12 (a.d. 358: eductis mucroniuts,quos fro numiwibus co/^w^i, juravere se permansuros in fide. perhaps all 1 the suffix -rk would hardly fit with the material sense of heru, far better with a personal heru. 2 does the author overlook, or deliberately reject, the on. or, ren. orrar, as. arwi^ arrow% among the forms for tuesday occur erigtag, ergetag; erge is to arwe, as serge to sorwe, morgen to niorwen &c. trans. zio. 205 tlie teutonic nations swore by their weapons, with a touching of the weapon/ just as the scythians and eomans did per martis frameam, juvenal

mlillenholf too (ilaupt 7, 384) identifies irmin with ziu; one might even be inclined to see^ much as we say now: he is a regular devil, or in lower saxony hamer (p. 182. the preti.x irmin- likewise intensifies in a good or bad sense; like' inningod, inuinthiod' there may have been an irniinthiob* meginthiob, regiutliiob. 23 35'j: hkroes. in it the name of the war-god brought out on p. 202' eru, heru' and to dissect irman, erman into ir-man, er-man, though, to judge by the forms irmin, eormen, ermun, lormun, this is far from probable, the word being derivative indeed, yet simple, not compound; we never find, in place of ertag, dies martis, any such form as ermintac, irminestac. on behalf of mercury there would speak the accidental^ yet striking similarity of the name irmansul or hirmensul

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

is jehovah. not far different are the ideas both of the classical greeks and the neo-platonists. the differences in the terminology, when examined, appear as not much more than the differences of local convenience in thinking. but all these go back to the still older cosmogony of the ancient egyptians, where we have nuit, space, hadit, the point of view; these experience congress, and so produce heru-ra-ha, who combines the ideas of ra-hoor-khuit and hoorpaar- kraat. these are the same twin vau and he' final which we know. here is evidently the origin of the system of the tree of life. 18. we have arrived at this system by purely intellectual examination, and it is open to criticism; but the point i wish to bring to your notice tonight is that it corresponds closely to one of the great st

ALEISTER CROWLEY BOOK OF THE LAW

prophet! then shall this knowledge go aright. ii,6: i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death. ii,7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle. come unto me is a foolish word: for it is i that go. ii,8: who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. ii,9: remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. ii,10: o prophet! thou hast ill will to learn this writing. ii,11: i see thee hate the hand& the pen; but i am stronger. ii,12: because of me in thee which thou knewest not. ii,13: for why?

ouble-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! iii,35: the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. iii,36: then said the prophet unto the god: iii,37: i adore thee in the song- i am the lord of thebes,and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o r-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and

ALEISTER CROWLEY LIBER 777

ns and those employed by early 20th-century writers such as budge. line 1: asar is better known by the hellenized form osiris; asar-un-nefer( osiris the beautiful) was a particular epiphet or title of this god. hadith in this line (also hadit in line 0) is not a historical egyptian deity but refers to the entity described in cap. ii of the book of the law; the name is a garbled or corrupt form of heru- behutet (horus of behutet, a solar-martial form of horus symbolized by the winged disk. heru- ra-ha is not a historical egyptian deity but is mentioned in cap. iii of the book of the law and is said to combine hoor-par-kraat (horus the child) and ra-hoor-khuit (ra-horus of the two horizons. line 6: on was not an egyptian deity but a transliteration into hebrew( a or wa) of the name of the eg

centre called heliopolis by the greeks. the confusion arose through a misreading by freemasons of genesis xli, 45 and 50 where joseph married asenath daughter of poti-phera priest of on. on spelt u as a formula is another matter entirely; see col. clxxxvii. hrumachis is probably a variant spelling of harmachis (hor-maku, said by budge (gods of the egyptians vol. i p. 470) to be the greek name for heru-khuti, horus of the two horizons, who represented the sun from sunrise to sunset. line 13: chomse also spelt khons or khensu. in one legend (cited by budge, op. cit. i, 448) he is said to be the son of the cat goddess bast who was also associated with the moon (to complicate matters bast has solar aspects in some accounts. lines 16, 32-bis: ahapshi is the apis bull (gd coptic spelling. ameshe

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit<form. i cannot even explain (for instance) that an idea may not refer to being at all, but to going. the book of the law demands special study and initiated apprehension> these are unmanifest. one conjunction of these infinites is called ra-hoorkhuit< more correctly, heru-ra-ha, to include hoor-paar-kraat> a unity which includes and heads all things<theology is given in liber ccxx, al vel legis which forms part iv of this book 4. hence i can only outline the matter in a very crude way; it would require a separate treatise to discuss even the true meaning of the terms employed, and to show how the book of the law anticipates the recent discov

ALEISTER CROWLEY SEPHER SEPHIROTH

again, 418= t+ w)y= 21+ 397, q.v. rbd and 678= 6+ 7+ 8= 21. 2 b+ 2 r+ d= 32. the five different letters represent amoun: thoth: isis: horus: osiris. they (a+ b+ r+ h+ d) add to 212 (q.v. finally) is the crown, b the wand, d the cup, h the sword, r the r.c. see the equinox vol. i, nos. v and vii for further details )rb)d)h)rb) the angelic word of the aeon given in liber 418 hn#)k)m ra-hoor rwwh )r heru-ra-ha )h )r wrh sin (the wicked lilith; atonement t)+x curse iao w)y rr) saving grace dsx rcwn 419 teth: a serpent ty+ hadit, the serpent flame (cf. 28 and liber al 2:49) tydh unity twdx) 420 it was htyh a large earthenware jar; a barrel, tub, cask tybx vapour, smoke n( peace-offerings myml# glowing stones; burning coals mypcr oppression kt the work h#(mh 421 to meditate ddwbth 422 the vast c

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

on the stele. this is unusual in that most egyptian spelling of the period maintained the "ba" prefix. crowley adopted the spelling from the stele, and it is common as well in liber al. this "hadit" or "bahadit" is the winged sun disk, used over the entrances of temple doorways, at the tops of stel and elsewhere in egyptian art and architecture. interestingly, the full name of ra-hoor-khuit is ra-heru-khuti-ba-hadi, ra-horus who flies into the disk of the sun- information researched by fr. ebony. liber al was received during that part of the year in which ra-heru-khuti-ba-hadi was said by the ancient egyptians to rule the decan occupied by the sun. it is not known if crowley was aware of this particular deity being astrologically "on official watch" at the time. al ii,2 "come! all ye, and

er of nuit (with special energies) determined in space by his relations with his neighbours, and in time by his relations with himself. it is evidently "a foolish word" for hadit to say "come unto me" as did nuit naturally enough, meaning "fulfil thy possibilities" for who can "come unto" motion itself, who draw near unto that which is in very truth his innermost identity? al ii,8 "who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper" the old comment 8. he is symbolized by harpocrates, crowned child upon the lotus whose shadow is called silence. yet his silence is the act of adoration; not the dumb callousness of heaven toward man, but the supreme ritual, the silence of supreme orgasm, the stilling of all voices in the perfect rapture. the new comment harpocrates

ath as temple of love the key to life "the tomb- the coffin or grave. another king horus (ra-hoor-khuit) the osiris (jesus &c) shall reign crowned child. the dying king (see fraser) and blessing no blessing= semen blessing= blood. longer be poured to the hawk-headed mystical lord. it may be presumptuous to predict any details concerning the next aeon after this. al iii,35 "the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut" 35. note heru-ra-ha= 418. the new comment heru-ra-ha combines the ideas of horus (cf. also 'the great angel hru' who is set over the book of tahuti; see liber lxxviii) with those of ra and spirit. for he-aleph is the atziluthic or archetypal spelling of he, the holy ghost. and ha=6, the number of the sun. he is also nuith, h being her letter. the

-pa-kraat and ra-hoor-khut" 35. note heru-ra-ha= 418. the new comment heru-ra-ha combines the ideas of horus (cf. also 'the great angel hru' who is set over the book of tahuti; see liber lxxviii) with those of ra and spirit. for he-aleph is the atziluthic or archetypal spelling of he, the holy ghost. and ha=6, the number of the sun. he is also nuith, h being her letter. the language suggests that heru-ra-ha is the 'true name' of the unity who is symbolized by the twins harpocrates and horus. note that the twin sign- and the child sign- is gemini, whose letter is zain, a sword. the doctrine of the dual character of the god is very important to a proper understanding of him "the sign of the enterer is always to be followed immediately by the sign of silence: such is the imperative injunction

retation of this is to take the word to be "do what thou wilt" which is a secret word, because its meaning for every man is his own inmost secret. and it is the most profound blasphemy possible against all 'gods of men' because it makes every man his own god. we may then take it that this solar-phallic ra ha is each man himself. as each independent cell in our bodies is to us, so is each of us to heru-ra-ha. each man's 'child'-consciousness is a star in the cosmos of the sun, as the sun is a star in the cosmos of nuith. al iii,50 "curse them! curse them! curse them" al iii,51 "with my hawk's head i peck at the eyes of jesus as he hangs upon the cross" the new comment we are to consider carefully the particular attach of heru ra ha against each of these 'gods' or prophets; for though they b

compelled by aiwaz to confirm his law, without knowing what it is about. for instance "god's wind from nowhere which is called the will; and is man's only excuse upon this earth" was written by so trivial a fat man as gilbert keith chesterton in "the flying inn" al iii,61 "there is an end of the word of the god enthroned in ra's seat, lightening the girders of the soul" the new comment note that heru-ra-ha is not merely a particular form of ra, but the god enthroned in ra's seat. that is, his kingdom on earth is temporary, as explained in verse 34. and he is here conceived as the hierophant "lightening the girders of the soul" that is, bringing man to initiation. these "girders" imply the skeletal structure on which the soul is supported, the conditions of its incarnation. man is the heir

ALEISTER CROWLEY EQUINOX EQ I 1 2

oured 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 be mighty in khem for ever and ever! 11.37. i return to he place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in 88 attaching myself to all this

ALEISTER CROWLEY EQUINOX EQ I 3 2

speediest road to the portal of the temple. early in november, p. returned to london to consult with fratres i.a. and v.n, and shortly afterwards crossed over to paris, and after a few days' residence in that city returned to england; and by means of the codselim symbol journeyed to d, and from thence to t. here he received a letter from i.a. warning him of very grave danger. p. thereupon invoked heru-pa-kraatist and cast himself upon the providence of god "that he may give his angels charge over me, to keep me in all my ways. so mote it be" thus far the events which carry us down to the commencement of the operation, which begins with""the oath of the beginning" i, p, frater ordinis rosae rubeae et aureae crucis, a lord of the paths in the portal of the vault of the adepts, a 5= 6 of the

BLUE EQUINOX

rience, especially the earlier part [not very good; seems too much like thinking..o.m] 777 418 13 dja the lamen of frater v.i.o. this lamen is symbolical of the master.s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j h ny b h m k j r t k y a twklm dwsy d w h j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthys isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one of night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daughter of the flaming sword propher of the eternal y p lord of hosts of the mighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of tr

BUDGE E

a rain-headed man; he wears a disk upon his head, and stands within a shrine in the sektet boat, i.e, the boat in which the god travels p. 4 from noon to sunset. in front of the shrine in the boat stand the three deities, ap-uat, sa, and the "lady of the boat" who wears on her head a disk and horns. behind the shrine stand five gods, each having the head of a man; the names of the first four are heru-hekenu, ka-shu, i.e, the "double of shu" nehes, i.e, the "look-out" and hu, and the fifth is the steersman kherp. on the high prow of the sektet boat hangs an object which is said to be a carpet by some, and a reed mat by others, and on the side, near the curve of the prow, is an utchat. in front of the boat march- 1. the two goddesses maat, the one representing the south of egypt, and the ot

ness-headed deity, with a similar attribute, called ketuit-tent-ba, i.e "cutter of the soul" all the above gods are in mummied form, and occupy chairs of state. 7. a god standing upright, and holding a kherp sceptre or weapon in his left hand; he is called p. 29 [paragraph continues] sekhem-a-kheftiu i.e "overcomer of the power of the enemy" 8. a hawk-headed god, with a uraeus on his head, called heru-tuat, i.e "horus of the tuat" 9. a god, who holds a knife in his left hand, and has his right raised to strike; he is called seben-hesq-khaibitu. click to view second hour. upper -register. gods nos. 8-15. 10, 11. two ape-headed gods, called respectively benti and aana. 12. a god with the head of a hawk and the head of an animal, set and heru-ur, who is here called "he of the two faces" 13, 1

head of a man, and is called akhabit; and the third has the head of a jackal, and is called nebt-ta-tcheser. 12. the god osiris un-nefer, in mummy form, wearing the crown of the south. 13. the god khui, who holds in each hand a long lotus-topped sceptre surmounted by a star. click to view second hour. lower register. gods nos. 9-15. 14. the two-headed god (horus-set) called hra-f-a-f. 15. the god heru-hen. 16, 17. two gods, each holding in his left hand the sign of life inverted; their names are hun and hetchetchtu. p. 33 18-20. three gods, each holding a palm branch; their names are neha (or nareh, makhi, and renpiti. 21. a god, who holds a knife in his left hand, and is called afau, 22. a god, holding in his hand the symbol of "year" who is called fa-ar-tru. click to view second hour. lo

ns on his head, the second two curved plumes, the third a winged uraeus, and the head of the fourth is without ornament; their names appear to be peba-f, click to view third hour. upper register. gods nos. 20-26 [paragraph continues]ka-aru, auai, and teba. 20-23. four goddesses, whose names are hait, akebtit, mathi, and remit, these, as their names testify, were professional mourners. 24. the god heru-kheti, followed by p. 54 the hennu, standard, i.e, the hawk of seker upon a standard. 25, 26. the gods meh-maat and neter-neferu. the text which refers to the above reads "those who are in this picture in the tuat have the flesh of their own bodies, and their souls speak p. 55 over them, and their shadows are united unto them, and after this great god hath addressed them, they speak to him, a

this great god to advance so that he may rest in nu in the tuat" in front of the seven goddesses march four gods, who appear to be under the guidance of "isis of amentet" and who are described as the "great sovereign chiefs who provide food in this circle" p. 86 the first god is called her-khu, and holds a staff in his hand; the second is an-hetep, and holds the sceptre in his hand; the third is heru-hequi, is hawk-headed, and holds the crook in his hand; the fourth is ut-metu, and holds a tree in his left hand. the text containing the address of the sun-god to the seven gods is broken away, and all that remains of it reads "this great god maketh his journey by means of those who tow him over this circle in [his] boat" a portion of the answer of the seven gods to him is also broken away

his work is to protect the horizon, and he never entereth into any house of the tuat" immediately in front of this serpent are four seated gods (see p. 111, of whom the heads of two are turned behind them; they are described as the "gods who hold the secret forms of sekri, who is on his sand" the first holds on his knees the white crown, the second the red crown, the third the head of the ram of heru-shefshefit, and the fourth the plumes of shu, or some other god of light and dryness. the legend above them reads "their forms are in the place among them in their own bodies. they follow after this great god unseeing and unseen" behind the serpent tepan (see pp. 87, 91) are four human bearded heads, each with a mass of fire upon p. 99 click to view the kingdom of seker. p. 101 the top of it

in the form of a mummy; his hands project from his bandages, and on his head he has symbols of meat and drink. click to view (left) asar-am-ab-neteru (center) asth-mehit (left) hetep-khenti-tuat. 2. the goddess asth-mehit, or ast-amhit, with the crown of the north on her head. the name means "isis in the north" 3. the god asar-am-ab-neteru, i.e "osiris in the heart of the gods" p. 125 4. the god heru-khenti-ahet-f, i.e "horus at the head of his field" hawk-headed, with his hands projecting from his bandages. 5. the god benti-ar-ahet-f, or ape-headed, with his hands projecting from his bandages. 6. the god maa-ab-khenti-ahet-f, click to view henbethem. maa ab-khenti-ahet-f. benti-ar-ahet-f. heru-khenti-ahet-.f wearing the white crown and menat, and with his hands projecting from his bandag

urt. ann-ret. meni. kai. in a sitting position, but has no throne whereon to sit. 18. a company of nine serpents, each of which belches fire from its mouth and is armed with a huge click to view the serpents of a company of gods. knife; only the heads and upper parts of the bodies of these serpents are visible. their names are ta-thenen, tem, khepera, shu, seb, p. 137 [paragraph continues] asar, heru, apu, and hetepiu. the text which refers to the four gods and the nine serpents reads "saith the majesty of this great god to these gods--o ye who make yourselves to be standing up although p. 138 ye are seated, ye who are in motion although ye are at rest, ye whose souls come into being, ye who are united to your shades, who lift up your feet and who move onwards by your thighs, unite ye you

he middle register are- 1. the boat of ra, who stands under a canopy formed by the body of the serpent mehen; the god is ram-headed and wears a disk on his head, and his name afu is written twice near him. in front of him stand heka-ser and sa, and isis, who has both arms stretched out before her, and is reciting the words of power which shall make the boat to advance. p. 141 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 bac

athenen, the name of the second is wanting, and the third is called mam, or maat. 8. a huge serpent, which bears on its back a god in a sitting posture; the god is called afu-tem, and the remains of the text which refers to him say that he shoots forth his flame at those who rebel against osiris, and that he eats the souls of the enemies of the god. p. 154 in the lower register are- click to view heru-her-khent-f. 1. the god heru-her-khent-f, seated on a throne, as his name implies. he is hawk-headed, and wears the solar disk encircled by a serpent; in his right hand is the symbol of life, and in his left a sceptre. the other forms of his name are# and. of this god it is said "the work of this figure who is in this picture is in the tuat, and it is for him to send the stars on their way, a

g each a star on her head. their names are- 1. hekennutheth. 2. nebt-en. 3. nebt-nebt. click to view goddesses of the hours. click to view goddesses of the hours. 4. tuatheth. 5. amentet-ermen. 6 [name erased] 7. anith. 8. aunith. p. 158 9. tait. 10. arit-khu. 11. arit-aru. 12. uaat-testes. the text relating to the goddesses of the hours reads: click to view goddesses of the hours "the majesty of heru-tuati p. 159 saith unto the hours who are in this city--o ye hours who have the power of coming into being, o ye hours who are endowed with stars, o ye hours who avenge ra, fight ye on behalf of him that is on the horizon, and take ye your forms (or, attributes, and carry ye your symbols, and lift ye up your heads and guide this [god] ra, who is on the horizon, into the beautiful amentet in p

mystery of their formulae. those who know this shall see their magical formul, and shall not pass through their flames" 2. nine bearded gods, who stand upright; each holds the symbol of "life" in his right hand, and a staff, the upper portion of which is in the form of a wriggling snake, in the left hand. these gods are under the direction of a god in mummied form, whose name, or description, is heru-her-she-tuati, i.e "horus who is over the lakes in the tuat" the names of the nine gods are- 1. sekhti. 2. am-sekhet-f. 3. nehebeti. 4. tchamuti. 5. neb-aatti. 6. heq-neteru-f. p. 204 click to view sekhti. am-sekhet-f. nehebeti. tchamuti. neb-aatt.i p. 205 click to view heq-neteru-f. pan-ari. teser-ari. aha-sekhet. heru-her-she-tuat.i p. 206 7. pan-ari. 8. teser-ari. 9. aha-sekhet. next: chap

t has on it a red crown, and is directly opposite to the face of a goddess, who also wears a red crown and is called shemerti, i.e "she of the two bows" the serpent is provided with two pairs of legs; one pair is turned to the right and the other to the left click to view (left) shemerti (center) the serpent thes-hrau (right) hert-erment. within the curve is a large hawk, which bears the, name of heru-khenti. 1 3. a boat, wherein lies at full length the serpent ankh-ta. p. 210 click to view the serpent ankh-ta. 4. four male figures, each of which has a disk in place of a head; each grasps in his right hand an arrow, with a spear-shaped head, which rests on his shoulder, and is pointed downwards; their names are- 1. tepthra. 2. shesera. 3. te-mau. 4. utu. 5. four bearded, human-headed figur

tuat is to utter words on behalf of his eye for horus, and to cause radiant splendour to proceed from it each day" 6. eight gods, each of the first seven of whom holds an ankh in his right hand, and( sceptre) in his left; their names are- 1. ermenui, who has the double object in the place of a head. p. 222 2. neb-aqet, jackal-headed. 3. amen-khu, hawk-headed. 4. her-sheta-taui, man-headed. 5. sem-heru, man-headed. 6. amen)-heru, man-headed. 7. khent-ast-f, man-headed. 8. khent-ment-f, a god in mummied form, like osiris, who wears a white crown, and grasps a sceptre, with both hands, which project from his bandages. the text which refers to these gods reads "those who are in this picture in the forms which horus made-when this great god crieth out to them p. 223 click to view (left) amen-kh

eaded. 7. khent-ast-f, man-headed. 8. khent-ment-f, a god in mummied form, like osiris, who wears a white crown, and grasps a sceptre, with both hands, which project from his bandages. the text which refers to these gods reads "those who are in this picture in the forms which horus made-when this great god crieth out to them p. 223 click to view (left) amen-khu (center) her-sheta-taui (right) sem-heru. click to view (left) amen heru (center) khent-ast-f (right) khent-ment-f. p. 224 by their names, they unite themselves and come into life in the shades which are in the mouth of the great god, and their souls journey onwards in his train to the horizon. they strip the bodies of the dead of their swathings and break in pieces the bodies of the enemies [of ra, and they give the order for their

reads: p. 231 [paragraph continues "those who are in this picture are they whose forms (or, figures) live by their heads. it is they who shed light upon the road of ra in the thick darkness, and when he cometh forth into the hall of the east, set waketh up and travelleth on with him" 7. a sceptre, surmounted by the head of set; its name is set-nehes, i.e "set who wakens" footnotes 209:1 or, khent-heru, which became one of the dekans among the greeks, i.e, see maspero, op. cit, p. 127. 224:1 these should be four in number. 224:2 these should be four in number. next: chapter xi. the eleventh division of the tuat, which is called re-en-qerert-apt-khatu sacred texts egypt ehh index index previous next p. 232 chapter xi. the eleventh division of the tuat, which is called re-en-qerert-apt-khatu

his left. 6. the god nerta, with both hands raised in adoration. 7. the god aaui-f-em-kha-nef, who has two snakes' heads in the place of a human head; his hands and arms are concealed. 8. the god apt-taui, his hands and arms are concealed. 9. the god mer-ex-aaui-f, in form similar to the preceding. 10. the god au-en-aaui-f, in similar form. 11. the god reset-afu, in similar form. 12. the god tua-heru, in similar form. p. 244 13. the god maa. 14. the god mesekhti, 15. the god hepa. the text which refers to these reads: click to view (left) aaui-f-em-kha-nef (center) nerta (right) khnem-renit. p. 245 click to view reset-afu. au-en-aaui-f. mer-en-aaui-f. apt-taui. click to view hepa. mesekhti. maa. tua-heru. p. 246 [paragraph continues "those who are in this picture doth this great god call

n the serpent set-heh"'the fire of hert-kettut-s is against you, the flames of hert-hatu-s are against you, the blazing heat of hert-nemmat-s is against you, hert-sefu-s is against you, and she stabs at you, and hacks you in pieces, and cuts you up in such wise that ye shall never again see those who are living upon the earth "as for those who are in this picture in the tuat, it is the majesty of heru-tuati who giveth the order for their slaughter each day "those who are in this picture, who are depicted with the enemies of osiris of the tuat, and with her-utu-f, who is the guardian of this circle, live by means of the voice of the enemies, and by the cries of entreaty of the souls and shadows which have been placed in their pits of fire" next: chapter xii. the twelfth division of the tuat

the horn (or, forehead) of the sky at the end of the thick darkness, and his hands seal lip the tuat. then this great god taketh up his position in the eastern horizon of heaven, and shu receiveth him, and he cometh into being in the east" p. 260 2. twelve gods, who are occupied in towing along the boat of the sun, each with his head turned behind him and looking at the boat; their names are- 1. heru. 2. shemsu. 3. thena. 4. beq. 5. au-ankhiu-f. 6. sebehu-f. 7. aha-rer. 8. amkhui. 9. neb-amakh. 10. seki. 11. heq-nek-mu, 12. au. the text which refers to these reads: p. 261 [paragraph continues "those who are in this picture draw this great god through the tail (or, bowels) of the serpent ankh-neteru. the loyal servants of ra who are in his following are the product of his hands, and they a

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 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

DAVID ICKE CHILDREN OF THE MATRIX

empire were given "solar titles" because of the obsession and emphasis on the worship of the sun and the symbolism of the sun as god. indeed it is extremely likely that horus or haru, the egyptian son of god and a mirror of the much later "jesus, came from the sumerian word, hu or ha, meaning hawk. the hawk or sun-hawk was a sumerian symbol for the sun, as we see above in sargon's very title. the heru of the pygmy people, hul-kin of the indians, helios of the greeks, and hurki of the akkadian/chaldeans of mesopotamia probably come from the same source and all relate to a sun god of the horus mould. in the same way, the mayans of central america had a god called hurakan and the tibetans had the deity, heruka, which later evolved into the herakles and hercules of the greeks, a society that w

o worship according to zecharia sitchin, who has written many books on the sumerian tablets, the term "men of renown" in the genesis passage should read, from its sumerian origin "men of the sky vehicles. this puts rather a different complexion on the whole story and makes a great deal more sense of it. the reference to "heroes of old" is also relevant. the word hero comes from the egyptian term, heru, which, according to researcher wallis budge, was "applied to the king as a representative of the sun god on earth".11 the precise meaning was "a human being who was neither a god nor a daemon".12 the term has the inference of a crossbreed race. the writer homer (8th-9th century bc) wrote that "the heroes were exalted above the race of common men. the poet, pindar (518-438bc- a very relevant

ied to the king as a representative of the sun god on earth".11 the precise meaning was "a human being who was neither a god nor a daemon".12 the term has the inference of a crossbreed race. the writer homer (8th-9th century bc) wrote that "the heroes were exalted above the race of common men. the poet, pindar (518-438bc- a very relevant name for readers of the biggest secret- used the term, hero/heru, to describe a race "between gods and men. at this moment 1 have the song playing in my head that goes "search for the hero inside yourself! it is extremely likely that horus or haru, the egyptian son of god and a mirror of the much later "jesus, came from the term heru, which means the sun god's representative on earth, the hybrid or aryan race. there is also the sumerian word, hu or ha, mea

d and a mirror of the much later "jesus, came from the term heru, which means the sun god's representative on earth, the hybrid or aryan race. there is also the sumerian word, hu or ha, meaning hawk, and the hawk or sun-hawk was a sumerian symbol for the sun.13 the term nibiri or nebiru, the alleged home planet of the anunnaki according to the tablets, is derived from the word found in egypt, neb-heru, according to researcher and author, robert temple.14 he says that neb-heru is clearly described in the sumerian, enuma elish, as a star and not a planet.15 again could the sirius sun or dog star be the true "nibiru/nebiru? maybe, maybe not. horus, the son of god of egyptian myth, was strongly associated with sirius as in heru-sept or "horus of the dog star".16 one depiction of horus was as h

sirius sun or dog star be the true "nibiru/nebiru? maybe, maybe not. horus, the son of god of egyptian myth, was strongly associated with sirius as in heru-sept or "horus of the dog star".16 one depiction of horus was as heru-ami-u, a hawkheaded crocodile with a tail ending as a dog's head. he was also portrayed with a jackal or dog/wolf head, as was an or anu, the royal leader of the anunnaki.17 heru= hero= hybrid bloodline and these "heroes" may be ruling the earth, at blood brothers 73 least in part, on behalf of the sirius "gods. another definition of the term, hero, is a "man sacrificed to hera, which is again related to heru/horus, etc.18 biblical scholars and the dictatorships that control judaism and christianity have always avoided an explanation of that "nefilim" passage in genes

DIABOLUS

old without. for i am both macrocosm and microcosm; only your petty vanity could decree otherwise. worship me, and i shall give you the stars. reject me, and i shall give the depths of the abyss, for i lie within your own being from the book of hermes from the alex sanders lectures in the manuscript of the book of tahuti by charles pace, he writes that hermes was anubis who is death hermanubis or heru-em-anpu, who is the son of set. it is said 7 azothoz, a grimoire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hecate, as they are deific forces over both the celestial and infernal realms and like dogs, were able to see in the night. as alexander sanders wrote, the inverted triangle was the symbol of the left hand path- after the great

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

6-14 and 268-84 on the coffin of apa-ankh, from sakk ra (see lepsius, denkm ler, ii, bl. 99 b; maspero, recueil, t. iii, pp. 200 and 214 ff; il. 206-10 footnote page x. and 268-89 on the coffin of antef (see lepsius, denkm ler, ii, bl. 145; maspero, recueil, t. iii, pp. 200, 214; line 206 on a coffin of menthu-hetep at berlin (see lepsius, aelteste texte, bl. 5; lines 269-94 on the sarcophagus of heru-hetep (see maspero, m moires, t, i, p. 144. a section is found on the walls of the tomb of queen neferu (see maspero, recueil, t. iii, p. 201 ff; m moires, t. i, p. 134; other sections are found on the sarcophagus of taka (see lepsius, denkm ler, ii, bll. 147, 148; maspero, guide au visiteur, p. 224, no. 1053; m moires, t. i, p. 134; lines 5-8 occur on the stele of apa (see ledrain, monuments

ations beneath the hennu boat by the foreman of the builders in the time of the king of the north and south, hesep-ti, triumphant;[2] the nebseni papyrus says that this chapter was found in the city of khemennu (hermopolis) on a block of ironstone) written in letters of lapis-lazuli, under the feet of the god;[3] and the turin papyrus (xxvith dynasty or later) adds that the name of the finder was heru-ta-ta-f, the son of khufu or cheops,[4] the second king of the ivth dynasty, about b.c. 3733, who was at the time making a tour of inspection of the temples. birch[5] and naville[6] consider the chapter one of [1. chabas, voyage d'un gyptien, p. 46. according to m. naville (einleitung, p. 138, who follows chabas's opinion, this chapter is an abridgement of the whole book of the dead; and it h

ty were left blank. see maspero in revue des religions, t. xi, p. 124] p. xxv consideration by the scribe, although it seems, at times, as if traditions had assigned a sequence to certain texts. historical reference. that events of contemporary history were sometimes reflected in the book of the dead of the early dynasties is proved by the following. we learn from the inscription upon the tomb of heru-khuf at asw n,[l] that this governor of elephantine was ordered to bring for king pepi ii.[2] a pigmy,[3] from the interior of africa, to dance before the king and amuse him; and he was promised that, if he succeeded in bringing the pigmy alive and in good health, his majesty would confer upon him a higher rank and dignity than that which king assa conferred upon his minister ba-ur-tettet, wh

of the gods and the centre and source of all divine instruction. like many other mythological cities, such as abtu, tattu, pe, tep, khemennu, etc, the heavenly annu had no geographical position] p. xxviii the just were there united to their spiritual or glorified bodies, and that they lived there face to face with the deity for all eternity.[1] judging from the fact that the texts in the tombs of heru-hetep and neferu, and those inscribed upon the sarcophagus of taka, all of the xith and xiith dynasties, differ in extent only and not in character or contents from those of the royal pyramids of sakk ra of the vth and vith the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (15 of 36 [8/10/2001 11:22:55 am] dynasties, it has been declared that the religion as

theban version: list of chapters. gate of the gods of the west among the followers of the god, and of knowing the souls of amentet. vignette: three deities: ra, sebek, and hathor. chapter cviii. the chapter of knowing the souls of the west. vignette: three deities: tmu, sebek, and hathor. chapter cix. the chapter of knowing the souls of the east. vignette: the deceased making adoration before ra-heru-khuti. chapter cx. the beginning of the chapters of the fields of peace, and of the chapters of coming forth by day, and of going into, and of coming forth from, the underworld, and of attaining unto the fields of reeds, and of being in the fields of peace. vignette: the fields of peace. chapter cxi (this chapter is now known as chapter cviii) chapter cxii. the chapter of knowing the souls of

ossible to read many passages without the help of texts of earlier periods. the papyri of this period vary in colour from a light to a dark brown, and consist usually of layers composed of strips of the plant measuring about 2 inches in width and 14 to 16 inches in length. fine examples of books of the dead of this version vary in length from about 24 feet (b.m. no. 10,479, written for the utcheb heru, the son of the utcheb tchehra) to 60 feet. hieroglyphic texts are written in black, in the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (35 of 36 [8/10/2001 11:22:56 am] perpendicular rows between rules, and hieratic texts in horizontal lines; both the hieroglyphics and the hieratic characters lack the boldness of the writing of the theban period, and exhi

with the gods, whose life it shares 1. sek unas per em hru pen em aru maa en behold unas cometh forth on day this in the form exact of ba anx a soul living.[2 [1. see trans. soc. bib. arch, vol. vi, pp. 307, 308. 2. recueil de travaux, t. iv, p. 52 (l. 455] p. lxv 2. ba-sen met unas their soul[1] is in unas.[2] 3. aha ba-k emma neteru standeth thy soul among the gods.[3] 4. ha pepi pu i-nek maat heru metu-s thu hail, pepi this! cometh to thee the eye of horus, it speaketh with thee. i-nek ba-k am neteru cometh to thee thy soul which is among the gods.[4] 5. uab ba-k am neteru pure is thy soul among the gods.[5] 6. anx ausar anx ba din netat anx pepi pen as liveth osiris, and as liveth the soul in netat, so liveth pepi this.[6] 7. ta-s baiu-k pepi pen xent paut neteru em it[7] placeth thy

he legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (4 of 10 [8/10/2001 11:23:38 am] become almost national gods; and the gods who are the companions of osiris are endowed by the pious with all the attributes of the great cosmic gods--ra, ptah, khnemu, khepera, and the like. thus the attributes of ra are bestowed upon khnemu and khepera; the god horus exists in the aspects of heru-maati, heru-khent-an-maa, heru-khuti, heru-nub, heru-behutet, etc, and the attributes of each are confounded either in periods or localities: tmu-ra, and menthu-ra, and amen-ra are composed of tmu and ra, and menthu and ra, and amen and ra respectively, and we have seen from the hymn quoted above (p. lii) that already in the xviiith dynasty the god osiris had absorbed the attributes which bel

orpion, the emblem of that goddess;[3] in another aspect she is united to the star sothis, and then a star is added to her crown. she is, however, most commonly represented as the mother suckling her child horus, and figures of her in this aspect, in bronze and fa ence, exist in thousands. as a nature goddess she is seen standing in the boat of the sun, and she was probably the deity of the dawn. heru or horus, the sun-god, was originally a totally distinct god from horus, the son of osiris and isis, but from the earliest times it seems that the two gods were confounded, and that the attributes of the one were ascribed to the other; the fight which horus the sun-god waged against night and darkness was also at a very early period identified with the combat between horus, the son of [1. 2

d his brother set. the visible emblem of the sun-god was at a very early date the hawk is, which was probably the first living thing worshipped by the early egyptians; already in the pyramid texts the hawk on a standard is used indiscriminately with# to represent the word "god" the principal forms of horus the sun-god, which probably represent the sun at various periods of the day and night, are--heru-ur( greek a?rwh`rei "horus the great; heru-merti "horus of the two eyes" i.e, of the sun and moon;[1] heru-nub "the golden horus; heru-khent-khat; heru-khent-an-maa "horus dwelling in blindness; heru-khuti "horus of the two horizons"[2] the type of which on earth was the sphinx; heru-sam-taui "horus the uniter of the north and south; heru-hekenu" horus of heken; and heru-behutet "horus of beh

he sphinx; heru-sam-taui "horus the uniter of the north and south; heru-hekenu" horus of heken; and heru-behutet "horus of behutet"[3] the cippi of horus, which became so common at a late period in egypt, seem to unite the idea of the physical and moral conceptions of horus the sun-god and of horus the son of osiris and isis. horus, the son of osiris and isis, appears in egyptian texts usually as heru-p-khart" horus the child" who afterwards became the "avenger of his father osiris" and occupied his throne, as we are told in many places in the book of the dead. in the pyramid texts the deceased is identified with heru-p-khart, and a reference is made to the fact that the god is always represented with a finger in his mouth.[4] the curious legend which plutarch relates concerning harpocrate

a)[3#[4. maat, the goddess of the unalterable laws of heaven, and the daughter of ra, is depicted in female form, with the feather emblematic of maat, on her head, or with the feather alone for a head, and the sceptre in one hand, and an ankh in the other.[5] in the judgment scene two maat goddesses appear; one probably is the personification of physical law, and the other of moral rectitude. het-heru, or hathor the "house of horus" was the goddess of the sky wherein horus the sun-god rose and set. subsequently a great number of goddesses of the same name were developed from her, and these were identified with isis, neith, iusaset, and many other goddesses whose attributes they absorbed. a group of seven hathors is also mentioned, and these appear to have partaken of the nature of good fai

ds of the four cardinal points. the god of the north protected the small viscer, the god of the east the heart and lungs, the god of the south the stomach and large intestines, and the god of the west the liver and gall-bladder. with these four gods four goddesses were associated, viz, nephthys, neith, isis, and selk or serq. connected with the god horus are a number of mythological beings called heru shesu[1 (or shemsu, as some read it, who appear already in the pyramid of unas in connection with horus and set in the ceremony of purifying and "opening the mouth; and in the pyramid of pepi i. it is they who wash the king and who recite for him the "chapter of those who come forth" and the"[chapter of] those who ascend"[2] the gods of the book of the dead. http//www.sacred-texts.com/egy/ebo

d from this to the other world; originally it designated the cemetery of abydos only, and its god was osiris. sa, the sa s of the greeks( greek sa' s, strabo, xvii. i, 23, the metropolis of the fifth nome of lower egypt, and the seat of the worship of the goddess neith. sekhem, the letopolis of the greeks, and capital of the letopolites nome (strabo, xvii, i, 30; it was the seat of the worship of heru-ur "horus the elder" and one of the most important religious centres in egypt. sekhet-aanru, the "field of the aanru plants" was a name originally given to the islands in the delta where the souls of the dead were supposed to live. here was the abode of the god osiris, who bestowed estates in it upon those who had been his followers, and here the beatified dead led a new existence and regaled

water, and [burn] two portions of incense. 5. repeat four times] p. cxi"[here is] unguent [here is] unguent. open thy mouth, o unas,[1] and taste the taste of the scent which is in the holy habitations. this scent is that which distilleth from horus, this scent is that which distilleth from set, and it is that which stablisheth the hearts of the two horus gods.[2] thou purifiest thyself with the heru-shesu] thou art purified with natron, and horus is purified with natron; thou art purified with natron, and set is purified with natron;[3] thou art purified with natron, and thoth is purified with natron; thou art purified with natron, and sep is purified with natron; thou art purified with natron, and art established among them, and thy mouth is [as pure] as the mouth of a sucking calf on t

ears the feather, emblematic of truth, and is called the "lady of heaven: see lanzone, dizionario, p. 276 (and tav. 109, where the twin-goddesses maat are shown; pierret, panth on, p. 2011. she is sometimes represented blind-fold: see wiedemann, religion der alten aegypter, p. 78. for figures of the goddess in bronze and stone, see nos. 380, 383, 386, ii, 109, and ii, 114 in the british museum. 6 heru-khuti, i.e "horus of the two horizons" the harmachis of the greeks, is the day-sun from his rising in the eastern horizon to his setting in the western horizon; for the various forms in which he is represented, see lanzone, dizionario, tav. 129. strictly speaking, he is the rising sun, and is one of the most important forms of horns. as god of mid-day and evening he is called ra-harmachis and

sh at the moment of his creation; and may i see the ant fish when he maketh himself manifest at creation, and the ant boat upon its lake. o thou only one, o thou mighty one, thou growing one (15) who dost never wax faint, and [1. a name of the boat of the rising sun] p. 250 from whom power cannot be taken. the devoted (17) servant of "the lord of abtu "the merchant qenna saith (18 "homage to thee heru-khuti-tmu, heru-khepera, mighty hawk, who dost cause the body [of man] to make merry, beautiful of face by reason of thy two great plumes. thou (19) wakest up in beauty at the dawn, when the company of the gods and mortals sing songs of joy unto thee; hymns of praise are offered unto thee at eventide. the (20) starry deities also adore thee. o thou firstborn, who dost lie without movement (21

(20) hail my lord, thou that passest through eternity and whose being is everlasting. hail thou disk, lord of beams of light, thou risest and thou makest all mankind to live. grant thou that i may behold thee at dawn each day" iv. a hymn of praise to ra by nekht, the royal scribe, captain of soldiers, who saith "homage to thee, o thou glorious being, thou who art provided [with all things. o tmu-heru-khuti, when thou risest in the horizon of heaven, a cry of joy cometh out of the mouth of all peoples. o thou beautiful being, thou dost renew thyself in thy season in the form of the disk within thy mother hathor; therefore in every place every heart swelleth with joy at thy rising, for ever. the eastern and the western parts of heaven come to thee with homage, and give forth sounds of joy a

he horizon of heaven, a cry of joy cometh out of the mouth of all peoples. o thou beautiful being, thou dost renew thyself in thy season in the form of the disk within thy mother hathor; therefore in every place every heart swelleth with joy at thy rising, for ever. the eastern and the western parts of heaven come to thee with homage, and give forth sounds of joy at thy rising. o ra, thou who art heru-khuti (harmachis, the mighty man-child, the heir of eternity, self-begotten and self-born, king of earth, prince of the netherworld, governor of the mountains of aukert (i.e, the netherworld, thou dost rise in the horizon of heaven and sheddest upon the world beams of emerald light; thou art born from the p. 252 water, thou art sprung from nu, who fostereth thee and ordereth thy members. o th

as the abode of the "eight (xemennu) great primeval gods, and of thoth, the scribe of the gods (see meyer and d michen, geschichte des alten agyptens, p. 185] p. 262 written upon a slab of steel of the south, in the writing of the god himself, under the feet of the majesty of the god, in the time of the majesty of men-kau-ra,[1] the king of the north and of the south, triumphant, by the royal son heru-tata-f[2] who found it while he was journeying to inspect the temples"[3] the scarabs which are found in the mummies, or lying upon the breast just above the position of the heart, form an interesting section of every large egyptian collection. in the british museum series every important type of the funereal scarab is represented. they are made of green basalt, green granite (nos. 7894 and 1

the deceased, and say 'my father, my father' four times" the eldest son of the deceased then stands behind the deceased, and in his plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (4 of 12 [8/10/2001 11:26:43 am] name the kher-heb says "his mother beateth her breast and weepeth for him, and those who are in chains with him also beat their breasts" another priest, called am-khent-heru, takes up the same position and says "isis goeth unto horus, who embraceth his father" a priestly official belonging to the mesenti class then goes behind the deceased, and the sem, smer and kher-heb priests stand in front, and the sem priest and the kher-heb, personifying horus and sut, respectively cry "i am horus, i am sut; i will not let thee illumine the head of my father" the sem priest

FRATER ELIJAH ANGELS OF CHAOS

that burns in every heart of man and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death (daath) 7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go. 42: a feast for everyday in your hearts in the joy of my rapture! 8: who worshipped heru-par-kraath have worshipped me; ill, for i am the worshipper. 13: for why? because thou wast the knower, and me. 4: yet ye shall be known and i never 38: a feast for the 3 days of the writing of the book of the law. 19: is a god to live in a day? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us *76*:4638abk24algmor3yx2489rpstoval. what meaneth this o pr

GOLDEN DAWN RITUALS VENUSZAM16

llar) before thee i have covered my face. arise, great queen, arise and shine now upon me, for i have clothed myself in thy image, and stand humbly before thy face. thy divine lady of a thousand names, if i call thee astarte, venus, or aphrodite, thou art nameless unto eternity. mistress of the evening, guide me unto the sacred light, let me call my home, the house of horus. the house above, het- heru is thy name, and through thee i shall arise into my higher selfhood which is found in god the vast one. step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he, the bornless spirit having sigh

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ro into formless essence. nephthys is similar to the tantric goddess, kali. horus attainment, fruition, man, humanity, the present as a result of the past. his title is 'the avenger of his father' because he fought set and avenged his father, osiris, whom set slew. horus is shown as a warrior. he is dynamic and aggressive. he is the spring which wins against winter and avenges the past summer. ur-heru cause, maturity, responsibility. his name means 'the elder horus' and he is the counterpart of the child, harpocrates. harpocrates effect, faith, acceptance, innocence. he is horus, the child. he is like the fool of the tarot. he is often shown sitting on a lotus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, pr

a pale yellow ray of light flecked with blue emanate from the talisman and strike the contents of the cup. know that the power of the relative angels of air has entered your cup. step 12. hold the talisman of air of air high above the cup and say, may the intelligent angels of air come to me now. those who are aware of what they compare; by the power of erzla (er-zod-el-ah) and the ancient god ur-heru, the powerful elder horus, do i command you. 336 see a pale yellow ray of light emanate from the talisman and strike the contents of the cup. know that the power of the intelligent angels of air has entered your cup. step 13. hold the talisman of fire of air high above the cup and say, may the harmonious angels of air come to me now. those who are fair to what they compare; by the power of ex

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

to be regarded as exalted deities of heaven, much more may zio, tins, be accepted as such, whose name expresses literally the notion of sky, while wuotan signifies the air, and donar the thunderstorm. and as wuotan turns the tide of battle, zio presents himself as the special god of war; as donar flings the hammer and wuotan the spear, he is god of the sword, as exhibited in the names sahsnot and heru. but here much remains dark to us, because our legend has lost sight of zio altoo-ether. like wuotan, he also seems to rush down from the sky in the form of tempest. two others, though never appearing in the week, must yet be reckoned among the great gpds. froho, a god of hunting, of generation, fertility and summer, had long planted his name in the heart of our language, where he still maint

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

m. 3, 441, as it was often apostrophized (klage 847. wigal. 6514, and like norse heroes, or like fire, was called bani (occisor, e.g. hialmars bani, fornald. sog. 1, 522, as its hilt and point were the haunt of snake and adder (p. 687-8; agreeable to all this is a deification of the sword of war (p. 203-4, and for this would be found available not the lifeless neuter( swert/ but the masc. hairus, heru, cheru/ p. 203, to which correspond the divine names eot "apr]s and salisnot: from this divine progenitor s name proceeded the national names of cheruscans, saxons, conf. suardones, with sweordweras, in cod. exon. 322, 13. in contrast with the sword, which ennobles men, stands female decoration, from which our language drew similar designations; and it is a significant thing that, as one

d harness, which afterwards meant the land- ship (waggon) and its rigging, may originally have signified the sea-ship, which on. and as. poets in varying phrase denominate sea-horse, andr. and el. xxxiv.-v; even in the french simplic. 3, 46 i find to put the wooden water-horse to his paces= to sail. this borders closely on the notion of demonic sea-horses (p. 490. 2 the personifications hamar and heru as weapons of the highest gods, and their counterpart the feminine spindle and necklace, support each other (conf. p. 204. the hammer was left to grow diabolic (ch. xxxiii) and superstitious (xxxvii, but the men would not allow their sword to be dishonoured. the in dians personified and apostrophized the sacrificial knife (gotting. anz. 1831, p. 1762. 886 personifications. leiba (graff 3, 855

HEAVEN HELL

crew of seven gods and one goddess; one of these acts as guide (ap-uat, another as steersman, another as the "look out" and the goddess, or "lady of the boat" is there as representative of the division through which they are about to pass. besides these we have ka-shu, i.e, the "double of shu" the god of the atmosphere of this world, who is present in the boat in order to supply the god with air; heru-hekenu, who recites magical formulae; and sa and hu, who represent the knowledge and intelligence necessary for the due performance of the journey. we may note that the boat moves by itself, and that the gods who form a procession in front of it do not tow it. as we have already described these in vol. i (see pp. 4-8, it is needless to say here more than that they are all forms of the sun-god

course of his journey through this hour afu-ra passes the shrine of khenti-amenti, the ancient god of abydos, which is seen on the left (vol. ii, p. 137; he is in mummied form, wears the white crown, as befits a god of the south, and stands on a serpent. immediately before the shrine is the flame-goddess nesert. before and behind the shrine are twelve gods, at the head of the first company being heru-ur, or "horus the aged" heru-ur addresses the god in the shrine by the names "osiris" and "khenti-amenti" and declares that he has performed the magical ceremonies which have made khenti-amenti to be the "governor of the tuat" to such purpose that the spirits of the blessed( khu) look upon him with awe, and the dead, i.e, the damned (mit) are in terror of him. here we have the proof of the ex

khenti-amenti to be the "governor of the tuat" to such purpose that the spirits of the blessed( khu) look upon him with awe, and the dead, i.e, the damned (mit) are in terror of him. here we have the proof of the existence of the belief that osiris was enabled to travel safely through the tuat by means of the spells, and incantations, and magical formulae, and words of power which were uttered by heru-ur. the twelve gods who are in front of the shrine ascribe praise and dominion to khenti-amenti, and declare that his son horus has restored to him his crown, and crushed his p. 143 enemies, and made strong osiris-khenti-amenti. to these afu-ra makes no answer, but he calls upon horns to avenge him on those who work against him, and to cast them to the master of the lords of the pits, so that

, and to eat up the spirits of the foes of ra; from his back spring the heads of the four children of horus, and they come into being when they hear the voice of afu-ra. beyond these are four osiris forms "which stand though they are seated, and move though they are motionless" and nine serpents armed with knives, which represent the ancient gods, ta-thenen, temu, khepera, shu, seb, asar (osiris, heru, apu, and hetepui. these gods had faces of fire, and lived in the water of tathenen, and they only came to life by virtue of the words of power of afu-ra, who is now to be regarded as khepera. footnotes 150:1 see above, p. 66. next: seventh division of the tuat. i. kingdom of osiris according to the book am-tuat sacred texts egypt ehh index index previous next seventh division of the tuat. i

gest that they have received their places in this division because all the appointed funeral rites and ceremonies were duly performed for them (vol. i, p. 201. in front of these are the nine gods who represent the field-labourers in the tuat (vol. i, pp. 204, 205, and each holds a heavy stick, similar to that which the peasants in egypt have always carried to protect themselves. their "ganger" is heru-her-she-tuat, i.e "he who is over the lakes (or sand) in the tuat" on the left of the path of the god are twelve gods, each of whom is seated on a weaving instrument (vol. i, p. 195, and twelve goddesses (vol. i, p. 199; the gods are the tchatcha, or "great chiefs" of osiris, and their duty is to avenge osiris each day, and to overthrow the enemies of osiris, and the goddesses spring into exi

he kingdom of osiris marked the limit of his journey northwards, and the boat then turned eastwards, so the northern end of akert marked the limit of his journey eastwards, and the boat then turned southwards. a glance at the boat of afu-ra as it enters this division shows us that it is neither being towed nor rowed along. immediately in front of it (vol. i, p. 209) is the serpent thes-hrau, with heru-khenti, in the form of a black hawk, sitting on its back; on one side is a goddess of the north, and on the other a goddess of the south. next we have the serpent ankh-ta (vol. i, p. 210, and then a group of twelve gods, four having disks for heads, and carrying arrows, four carrying javelins, and four carrying bows (vol. i, p. 210, 211. the serpent is the "watcher of the tuat in the holy pla

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 companions behind them, each of whom holds the ends of a pole or rope (of a net, which is bent in the shape of a bow over his or her head. the men are called heru-metu-hekaiu, i.e "those who are over the words (which have) magical power; the apes are called saiu, i.e, producers of magical effects by making knots in ropes, over which they whisper incantations; and the women are called sait, and work the same kind of magic as the apes. the object which each member of these three groups holds with both hands above his, or her, head is probably a net and

rs of ra" who are ram-headed (vol. ii, pp. 255, 256, 258. it will be noted that the two pairs of legs of khepri face in opposite ways, so that in whichever direction he moves one pair must walk backwards; the eight powers have overcome the resistance of the sixteen gods, and the face of horus of the tuat is towards the rising sun. on the left of the path of afu-ra we see a hawk-headed lion called heru-am-uaa, i.e "horus in the boat" wearing the crown of the south; on his back p. 186 stands the two-headed god horus-set (vol. ii, p. 247, whose faces typify day and night, and light and darkness, and the sun-gods of the south and north. above the hind-quarters of the lion is the head of the god ana, wearing the crown of the south; on the one side we have four gods of the south assisting in the

KETAB E SIYAH

y the prophet! then shall this knowledge go aright. 420 6. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is theknowledge of me the knowledge of death. 7. i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go. 8. who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. 9. remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. 10. o prophet! thou hast ill will to learn this writing. 11. i see thee hate the hand& the pen; but i am stronger. 12. because of me in thee which thou knewest not. 13. for why? because thou wa

the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awakethe lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! 35. the half of the word of heru-ra-ha, called hoor-pa-kraat and ra- hoor-khut. 36. then said the prophet unto the god: 429 37. i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and t

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e temple of khnumu in the island of elephantine, just off assouan, a bas-relief which shows us two figures, one of the pharaoh and the other of a priest wearing the ibis head-dress of thoth, standing in an attitude strongly suggestive of the f c p c of f c, though not exactly agreeing with our present practice (see plate ii a) it is intended to represent an initiation, and the word given is gmaat-heru, h which means gtrue of voice h or gone whose voice must be obeyed h(*churchward, the arcana of freemasonry, p. 49) i have also seen a painting in which four attendants are depicted saluting a pharaoh with the p c s c of an i.m, and the s c of s c is often to be found on the monuments, and is characteristic of horus. the gavel was then made of stone, and was a model of the double-headed axe

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

o are said to have reigned before the coming of manu. 53. according to manetho, the egyptian historian of the ptolemaic period, whose works are now lost (except for certain fragments preserved in quotations, the gods and demigods reigned for 12,843 years. after these came the nekyes or manes, who are said to have reigned for 5,813 years; and some of these may perhaps be identified with the shemsu heru, or followers of horus, who are frequently mentioned in egyptian texts(*sir e. a. wallis budge. the nile, p. 26) diodorus siculus, who visited egypt about 57 b.c, tells us that it was traditionally believed that the gods and heroes had reigned over egypt for a little less than eighteen thousand years before the time of mena(*diod. sic, hist, bk. i, xliv) the book man: whence, how and whither

ligible voice(*libanius, quoted foucart. op. cit, p. 311) this latter qualification has been taken to mean that only greek-speaking people could be admitted to the mysteries; but m. foucart suggests the more probable explanation that the voice must be free from impediment in order that the sacred formulae might be pronounced correctly; and he compares this qualification to the egyptian title maat-heru, which meant not only true of voice but one who is able to wield the occult powers of sound without mistake(*ibid, p. 149) when we remember the tradition of orpheus and realize how great a part sound played in the greek mysteries, we may understand that this conjecture is not without foundation. 362. on the 16th day of the month the mystae took a ceremonial bath of purification in the sea; on

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

secret and claim to carry on the traditions of the old aa. in july 1981, this internal secret society was called the knights of baphomet, which was described as the caliph s praetorian guard. three or four years after that, that organization had fallen apart, and the new inner court society was called the aa. lon milo duquette was one of grady s battlefield promotion ninth-degrees and the head of heru-ra-ha lodge in costa mesa from 1978 on (he is still the official head of the lodge, but it has been practically inactive since about 1988) he was given the title first emir by the caliph (grady mcmurtry) and was, at one point, the prime contender to be the next caliph and the next head of the order. another contender for this position was william heidrick of berkeley, california. the contest

LIBER 777

& emerald 32 black blue black black rayed blue 32 bis amber dark brown black and yellow 31 bis deep purple (near black) the 7 prismatic colours, the violet being outside white, red, yellow, blue, black (the latter outside) table i (continued) 7 xix* selection of egyptian gods. xx. complete practical attribution of egyptian gods. xxi* the perfected man. 0 harpocrates, amoun, nuith[[nuit and hadit] heru-pa-kraath nu the hair 1 ptah, asar un nefer, hadith[[heru-ra-ha] ptah 2 amoun, thoth, nuith [zodiac] isis [as wisdom] 3 maut, isis, nephthys nephthys disk (of ra) the face [in daath, asi the neck] 4 amoun, isis[[hathoor] amoun 5 horus, nephthys horus neith the arms 6 asar, ra[[on, hrumachis] ra the mighty and terrible one the breast 7 hathoor hathoor 8 anubis thoth the lords of kereba the rei

u[[hoor-pa-kraat as atu 0] mout as 6 12 thoth and cynocephalus thoth anpu the lips 13 chomse chomse hathor the left eye 14 hathor hathoor khenti-khas the left nostril 15 men thu isis 16 asar, ameshet, apis osiris ba-neb-tattu the shoulders 17 various twin deities, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 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 khe

ns and those employed by early 20th-century writers such as budge. line 1: asar is better known by the hellenized form osiris; asar-un-nefer( osiris the beautiful) was a particular epiphet or title of this god. hadith in this line (also hadit in line 0) is not a historical egyptian deity but refers to the entity described in cap. ii of the book of the law; the name is a garbled or corrupt form of heru- behutet (horus of behutet, a solar-martial form of horus symbolized by the winged disk. heru- ra-ha is not a historical egyptian deity but is mentioned in cap. iii of the book of the law and is said to combine hoor-par-kraat (horus the child) and ra-hoor-khuit (ra-horus of the two horizons. line 6: on was not an egyptian deity but a transliteration into hebrew( a or wa) of the name of the eg

centre called heliopolis by the greeks. the confusion arose through a misreading by freemasons of genesis xli, 45 and 50 where joseph married asenath daughter of poti-phera priest of on. on spelt u as a formula is another matter entirely; see col. clxxxvii. hrumachis is probably a variant spelling of harmachis (hor-maku, said by budge (gods of the egyptians vol. i p. 470) to be the greek name for heru-khuti, horus of the two horizons, who represented the sun from sunrise to sunset. line 13: chomse also spelt khons or khensu. in one legend (cited by budge, op. cit. i, 448) he is said to be the son of the cat goddess bast who was also associated with the moon (to complicate matters bast has solar aspects in some accounts. lines 16, 32-bis: ahapshi is the apis bull (gd coptic spelling. ameshe

o be the son of the cat goddess bast who was also associated with the moon (to complicate matters bast has solar aspects in some accounts. lines 16, 32-bis: ahapshi is the apis bull (gd coptic spelling. ameshet is amset (or mestha, one of the children of horus. line 17: the rekti goddesses and merti goddesses both appear to have been specific titles or epiphets of isis and nephthys. see above for heru-ra-ha. line 19: pasht (according to budge, op. cit. i, 517) is pekh or pekhit, a minor lioness goddess. mau is onomatopoeic egyptian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water a

LIBER CLXV A MASTER OF THE TEMPLE

experience, especially the earlier part [not very good; seems too much like thinking. o.m] 777 418 13 dja the lamen of frater v.i.o. this lamen is symbolical of the master s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j hny b hmk j r t k y a twklm dwsy dwh j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthy s isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daug hter the flaming sword propher of the eternal y p lord of h osts of t he m ighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of trut

LIBER CXX

ritual cxx called "of passing through the tuat. 23(1,1 (members assembled, clothed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet. let there be a gathering of the lords of silence" 111-11111-111 (he knocketh, he riseth, and giveth the 3 signs of. taking the weapon of which he means to work through out, or if he be assisted by a child, the appropriate weapon be advanced to the center and crieth "i am armed! i am armed! i am

t house, prince of the night& of thick darkness, i am come forth as a pure khu. my two hands are behind me and my lot is as that of my forefathers! o grant thou me thy mouth, that i may speak therewith, and guide thou to me mine heart in the hour of cloud and darkness (the officer removes the mouth wrapping, and kisses the candidate upon the mouth "homage to thee, o ra, who in thy setting art tum-heru-khut, of thou divine one, o thou who hast formulated thy father& made fertile thy mother! thou primeval orb, whence all things arise! when thou appearest in the back of thy bark men shout for joy at thee, thou maker of the gods! thou didst stretch 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 fel

e 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 the calf of the goddess khera, the bright morning star (the boat advances to the first pylon "get thee back! return! get thee back, thou crocodile sui! thou shalt not advance to me, for i live by the magical words of my mouth (the boat circles the temple deosil, leaves it& again faces the pylon. so for each utterance "my front teeth are like knives& my jaw-teeth are like unto his t

LIBER DCCCLX JOHN ST

oured 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 shall be mighty in khem for ever and ever! 11.37. i return to the place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in attaching myself to all this g

MICHAEL W FORD NOX UMBRA

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

MOTTA MARCELO THE COMMENTARIES OF AL

s to console' them. in point of fact, however, he will enslave them, for he is unable to see their true nature at all. if he could see it, he would understand what hadit means by stating categorically "it is i that go" try to remember that your neighbour does not need your pity. he may, at the most, need your respect. because if you respect him, you stop meddling in his affairs! 8. who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. again hadit (aiwass speaking for him, of course) lays down the law in no uncertain manner. he is heru-pa-kraath, and who worships him is doing ill, not only to himself or herself, but to mankind as a whole "i am the worshipper. harpocrates is also the dwarf-soul the secret self of every man, the serpent with the lion's head. now, had

7; lxv, iii, 29-33; iv, 33-41 "your arms" your magickal weapons, the wand, the cup, the sword and the disk. the god is then, of course, a form of adonai: see lxv, v, 14-16, 65. he is this as ra-hoor-khu. the mass of the phoenix liber 44 is t he fullest possible expression of how the lord of the aeon is the "strength, force, vigour of your arms" in the classification of the elements of the hindus, heru-ra-ha stands for akasha, hadit for the sixth and nuit for the seventh. 18. mercy let be off: damn them who pity! kill and torture; spare not; be upon them! what has been the net result of our fine 'christian' phrases? in the good old days there was some sort of natural selection; brains and stamina were necessary to survival. the race, as such, consequently improved. but we thought we knew oh

it is true that in this aeon the hermit is not to be found in the desert. geographically speaking. for "you can be lonely among men, too "says the snake (the snake, no less) in st. exupery's little prince. there is a practical aspect to this whole question that had better be mentioned, and it consists of the ordeal that might be called 'invoking mercy. aspirants will occasionally try to blackmail heru-ra-ha, or aiwass, or 666, into 'saving them. such aspirants will deliberately get themselves into dangerous situations, into desperate straits, hoping for a last minute 'rescues by "the gods. such aspirants usually die. when they do not die, they go insane. let this be a warning. heru-ra-ha shows no mercy. what he has to say to anybody in a desperate situation is this "success is your proof;

ing shall reign horus(ra-hoor-khuit) the crowned child osiris (jesus, etc) the dying king (see fraser. and blessing no longer be poured to the hawk-headed mystical lord blessing semen blessing blood. it may be presumptuous to predict any details concerning the next aeon after this. it is, after all, still far away and there is a lot yet to be done in the aeon of horus! 35. the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. heru-ra-ha combines the ideas of horus (cf. also 'the great angel hru' who is set over the book of tahuti; see liber lxxviii) with those of ra and spirit. for ha is the atziluthic or archetypal spelling of he, the holy ghost. and ha =6, the number of the sun. he is also nuit, h being her letter. the language suggests that heru-ra-ha is the 'true n

retation of this is to take the word to be "do what thou wilt, which is a secret word, because its meaning for every man is his own inmost secret. and it is the most profound blasphemy possible against all 'gods of men, because it makes every man his own god. we may then take it that this solar-phallic ra ha is each man himself. as each independent cell in our bodies is to us, so is each of us to heru-ra-ha. each man's 'child'-consciousness is a star in the cosmos of the sun, as the sun is a star in the cosmos of nuit. serious students should consult chapter 2 of liber 333, and the commentary thereof "q. v.lf "is "quif, an onomatopaeic rendition of the cry of a hawk in flight. 50. curse them! curse them! curse them! to "curse them" is part of the initiatic process. you can't rise above the

y, long routine. the difference is and it is the whole difference! that you create or destroy your habits deliberately. as a rule, it takes at least three months a station of the sun to establish a momentum in consciousness. it may take a lifetime to get rid of it. 51. with my hawk's head i peck at the eyes of jesus as he hangs upon the cross. we are to consider carefully the particular attack of heru ra ha against each of these 'gods' or prophets; for though they be, or represent, the magi of the past, the curse of their grade must consume them (see liber magi) thus, it is the eyes of 'jesus' his point of view that must be destroyed; and this point of view is wrong because of his magical gesture of self-sacrifice. one must not for a moment suppose that this verse supports the historicity

t of the shallowest, is compelled by aiwaz to confirm his law, without knowing what it is about. for instance "god's wind from nowhere which is called the will; and is man's only excuse upon this earth, was written by so trivial a fat man as gilbert keith chesterton in "the flying inn" 61. there is an end of the word of the god enthroned in ra's seat, lightening the girders of the soul. note that heru-ra-ha is not merely a particular form of ra, but the god enthroned in ra's seat (in liber 418, he is explicitly defined as the viceroy of the unknown king) that is, his kingdom on earth is temporary, as explained in verse 34. and he is here conceived as the hierophant "lightening the girders of the soul, that is, bringing man to initiation. these "girders" imply the skeletal structure on whic

sts came to haunt the living, devils climbed out of hell to tempt the faithful. atavically, fear of the dark dates from pre-history, when the great nocturnal predators hunted our ancestors still ignorant of fire or weapons. this fear must end. see al iii, 18-20, and the commentaries thereon. also lxv, i, 12-19; ii, 31-36, 63; iii, 30-33; iv, 15, 24-25; v, 6. also liber vii, iv, 48-49; vii, 28-40. heru-ra-ha is, of course, the "devil. also, of course, the "child jesus. see book 4, part iii, chapter xvi, part ii, section v, the last paragraph "ever the son" or "the son who lives eternally. the word "satanas, that so long terrified the west, is but a corruption of the sanskrit word sanatanas, which means "eternal "or "everlasting; it was applied to the spiritual suns of the "trimurti: brahma

RUBY TABLET OF SET

tian god-figures and a winged solar disc, which crowley identified respectively as nuit, ra-hoor-khuit, and hadit. he thought ra- hoor-khuit to be a form of horus the younger (the egyptological term for the son of osiris and isis in the osirian mythos) and thus the symbol of an "aeon of the son" to follow those of the mother-goddess (isis) and the father-god (osiris. he also believed hadit to be "heru-pakraath (harpokrates, the infant form of horus the younger. he identified nuit [correctly] as the egyptian goddess of the sky. an examination of the hieroglyphs on the stele. called by crowley the "stele of revealing. indicates that it was not conceived or executed according to the osirian mythos [save that the dead priest is referred to as "an osiris" i.e: a dead soul "ra-hoor-khuit" is cor

ons of the word of that aeon extend outwards from this core principle. cubical altars within magic circles were used for certain types of magical ceremonies, but the relationship was expanded to three dimensions in the "cry of the 30th aethyr" in liber 418 (the vision and the voice "this cube is surrounded by a sphere. implying the spiritual above and beyond the purely material. 8. who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. harpokrates, the infant horus the younger of the osirian mythos, is in fact a corruption of harwer, the great horus. here harwer exposes the corruption and points to a further fallacy: an intellect cannot worship itself as an "object. 9. remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& a

ilith aquino, the serpent one: magistra templi iv of the temple of set and one of the nine "the globed priest" and "another sacrifice" anton szandor lavey [who shaved his head to signify his office as high priest of the church of satan, and the destruction of the church of satan as precondition for the manifestation of the aon of set "another king" ra-en-set suten net. 35. the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khuit. the first half of "heru-ra-ha" reveals the name of her-ur (harwer, the great horus, of whom both harpokrates (the osirian horus "the younger) and ra-harakte [see #iii-1] are corruptions. 36. then said the prophet unto the god: 37. i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veil

o of little help. although this error on the part of the magus aleister crowley did severe damage, the aeon managed to progress to the time of set-harwer, the age of satan, and still little attention was paid to the real god of the previous aeon. let us now take a look back and see harwer, set's opposite self, through the eyes of perspective. a very ancient god, harwer, or haroeris, known also as heru-ur and horus the elder, was seen as a 'face of heaven' and a twin god of set. set was seen as the night face and harwer the day one. our ancestors in magic, those old inhabitants of khem, delighted in and dedicated themselves to providing names and assigning values to everything: on moonless nights harwer was known as mekhenti-en-irty "he on whose brow there are no eyes" and on moonlit nights

f revealing.(2) stele of revealing (obverse) aleister crowley's inability to see beyond the aeon of harwer to the aeon of set is evident from his limited understanding of the stele of revealing. he thought ra-hoor- kuit to be a manifestation of horus the younger, son of osiris and isis, and thus symbol of an "aeon of the son" to follow those of the mother-goddess and father-god. had or hadit was "heru-pa-kraath (harpocrates= the infant horus, and the complement to the limitless extension of nuit.(3) since the stele of revealing seemed so definitely within the osirian cult, then, i paid little attention to it when considering the magical and philosophical mandates of the temple of set. as it turned out, this was an erroneous judgment. stele of revealing (reverse) during the period of july

symonds (13. 3. crowley though ra-hoor-khuit to be the child of nuit and hadit [ref. 16, page 107; nuit being the ultimate of woman, and hadit being the ultimate of man [ref 17, page 247. further, he tied ra-hoor-khuit to hoor-paar-kraat [ref 16, page 143, a godfigure whom budge describes as horus the younger [ref 18. as mentioned in the article, he also considered hadit to be hoor-paar-kraat or heru-pa-kraath. that crowley believed ra-hoor-khuit to be a manifestation of horus the younger is further evidenced by his referring to him as the "crowned and conquering child [ref 11, page 399. of further interest concerning ra-hoor-khuit is that during the period in early g\egyptian civilization when the priests of ra held power, every effort was taken to make osiris inferior to ra in heaven. w

n when the priests of ra held power, every effort was taken to make osiris inferior to ra in heaven. with the end of the vi dynasty, the power of the priesthood of ra diminished, and the osiris cult began to prosper. all of the attributes of ra were transferred to osiris, and the name of ra was joined to that of osiris, much as it had been to the names of other gods in an earlier time such as ra- heru-khuti (ra-hoor-khuit) and ra-tem. thus, in the book of the dead we find ra-osiris [ref. page a-13, note iv-13. in magick [ref 16, on page 296, crowley tied hadit to the hebrew satan (kenneth grant on page 209 of [19] has the audacity to call hadit the chaldean form of set) hadit may be tied to harwer (horus the elder) in that the hadit-figure on the stele of revealing is really the figure of

daptation of the stele of revealing" and "the card therefore represented the destruction of the world by fire. this was accomplished in the year of the vulgar era 1904, when the fiery god horus took the place of the airy god osiris [ref. the stele of xeper, paragraph 3, page 5] if all of this makes little sense to you, fear not. much of the book of the law eluded crowley, by his own admission. 6. heru-khuti (horus of the two horizons) is related to ra-harakhte, and to herukhuti- ra and heru-khuti-khepera. in the hymns to ra [budge (18, volume 1, page 336] is found the following "homage to thee, o her-khuti, who are the god khepera, the self-created; when thou risest on the horizon" the reference to "risest" ties heru-khuti to khepera, and is clarified in note 7 below [ref. crowley (12, no

-khuti (horus of the two horizons) is related to ra-harakhte, and to herukhuti- ra and heru-khuti-khepera. in the hymns to ra [budge (18, volume 1, page 336] is found the following "homage to thee, o her-khuti, who are the god khepera, the self-created; when thou risest on the horizon" the reference to "risest" ties heru-khuti to khepera, and is clarified in note 7 below [ref. crowley (12, no. 7] heru-behutet (behdety) was one of the most important forms of horus the elder, and the form of heru-khuti at midday during his (i.e: the sun's) greatest heat. see note 7 below, reference khepera flying during the heat of the day [ref. crowle (12, no. 7 "behdet(?hadit" 7. khepera (xepera) was a form of the rising sun, the matter that was at the point of passing from one state into another, and the

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

upon the land. you stand at the service of an s commands. the exaltation of inana (inana b: translation. in black, j. a, cunningham, g, fluckiger-hawker, e, robson, e, and zo lyomi, g. the electronic text corpus of sumerian literature (http//www-etcsl. orient.ox.ac.uk, oxford, england, 1998. hymn to ra homage to thee, o thou glorious being, thou who art dowered [with all sovereignty (power. o tem-heru-khuti (tem-haramkhis, when thou risest in the horizon of heaven a cry of joy goeth forth to thee from all people. o thou beautiful being, thou dost renew thyself in thy season in the form of the disk, within thy mother hathor. therefore in every place every heart swelleth with joy at thy rising for ever. the regions of the south and the north come to thee with homage [respect, worship, and se

SIR WALLIS BUDGE EGYPTIAN MAGIC

of joy because on this day isis and nephthys wept for osiris at abydos; p. 228 a man born on the twenty-third day would die by drowning; and so on. but to the three hundred and sixty days given in the calendars of lucky and unlucky days must be added the five epagomenal days which were considered to be of great importance and had each its peculiar name. on the first osiris was born, on the second heru-ur (aroueris, on the third set, on the fourth isis, and on the fifth nephthys; the first, third, and fifth of these days were unlucky, and no work of any kind was to be undertaken on them. the rubric which refers to these days 1 states that whosoever knoweth their names shall never suffer from thirst, that he shall never be smitten down by disease, and that the goddess sekhet 2 shall never ta

THE BLACK LODGE

ith both feet, or more. for this, and other reasons, it is written in al ii 48 "i console not: i hate the consoled& the consoler" and also, al ii 7" come unto me is a foolish word: for it is i that go" perhaps ths reminds you of the words of "jesus (in truth, a section of the talmud, adapted to roman mentality "come unto me, ye who suffer, and ye shall be consoled? and also al ii 8 "who worshiped heru-pa-kraath have worshiped me; ill, for i am the worshiper" heru-pa-kraath, the babe on the lotus, represents the eternal child, that is, the spiritual seed of our species; he is identical to hadit. it is foolish to worship this child. we are this child. the child hoor and the child jesus are the same child, and this symbol of the eternal child is thousands of years older than christianity. it

nd radical way. we are no longer the same person we were..although what we become derives from the root of what we were. the symbol of true initiation is a woman giving suck to a child. this woman is the purified soul, the virgin who copulates with all. and the child she giveth suck to is the fruit of that union. it is the new stage in the soul s existence. it is the new aeon in the microcosm, as heru-ra-ha is the new aeon in the macrocosm" let these words of the master (frater 216 .8=3 a .a) be a sign and a beacon to all those who are of us. dearest sisters and brothers, understand that to be a complete man or a complete woman in this aeon means that you must combine your innate maleness with your innate femaleness, augmenting both such that they are in balance. when, dear brothers and si

THE BOOK OF GATES

d in the voluminous folds of the serpent mehen, a serpent also stands on his tall before him. in front of the shrine stands sa, and behind it hekau. the gods who tow the boat are called tuaiu. p. 88 the sun's boat is met in this section by a company of thirteen gods, who are under the direction of a god who holds a staff in his hand. the names of the first seven gods are--nepemeh 1, nenha, 2, ba, heru, beha-ab, khnemu, and setchet; the third has the head of a ram, and the fourth that of a hawk. the last six gods click to view the boat of the sun towed by gods of the tuat. are described as "gods who are in the entrances" the god who bears the staff has no name. the text which refers to the sun-god reads- p. 89 click to view seven of the gods of the entrances who tow the boat of the sun thro

osiris, in mummied form, and wearing on his head the crown of the south, standing on a serpent, and partially covered by the earth of a mountain; his head only is above the ground, and he stands in a naos with a vaulted dome. his name or title, khent amenti, is written by his side. before the shrine is a flame-goddess in the form of a uraeus, and behind her are twelve gods, who stand in front of heru-ur (or, horus the aged, the haroeris of the later greek writers. heru-ur is in the form of a hawk-headed p. 133 man, who leans on a staff. behind the shrine which contains osiris stand twelve gods, who are described as "the gods who are behind the shrine" behind, or by the side of these, are four pits or hollows in the ground, by the side of each of which stands a god, with his body bent forw

ead, and their ale is of the tchesert drink, and their libations are [made with] cool water. their food is given unto them by the guardian of the things which are in the shrine. and horus saith unto these gods-'smite ye the enemies of my father, and hurl ye them down into your pits because of that deadly evil which they have done against the p. 137 click to view the twelve gods before the shrine. heru-ur. click to view the twelve gods behind the shrine. osiris khent-amenti. the goddess of flame (nesert) click to view the master of earths. the four masters of their pits. p. 138 great one [which] found) him that begot me. that which belongeth to you to do in the tuat is to guard the pits of fire according as ra hath commanded, and i set [this] before you so that, behold, ye may do according

exit stands a jackal-headed god, the former being called aau, and the latter tekmi, each is said to "extend his arms and hands to ra" the corridor is swept by flames of fire, as before. the gateway is called arit, and the text says "this great god cometh to this gateway, and entereth in through it, and the gods who are therein acclaim him" the nine gods say to p. 140 [paragraph continues] ra "ra-heru-khuti unfoldeth our doors, and openeth our gateways. hail, ra, come thou to us, o great god, lord of hidden nature" the monster serpent which stands on his tail and guards the gateway is called teka-hra, and the two lines of text which refer to his admission of ra read-"he who is over this door openeth to ra. sa saith to teka-hra-'open thy gate to ra, unfold thy doors to khuti, that he may se

hands a cord for measuring plots of ground and estates; these are called "holders of the cord in the tuat" four gods, standing upright, each holding the symbol of life in his right hand, and a sceptre in the left. p. 148 click to view the twelve gods who make adoration in the tua.t the passage in the text which refers to the adorers reads"[these are] they who make songs to ra in amentet and exalt heru-khuti [these are they who] knew ra upon earth, and who made offerings unto him. their offerings are in their place, and their glory p. 149 is in the holy place of ament. they say unto ra-'come thou, o ra, progress through the tuat. praise be to thee! enter thou among the holy [places] with the serpent mehen' ra saith unto them-'there are offerings for you, o ye who made offerings. i am conten

ndard called shu, with two "enemies" tied to it. 10. a mummied form, with projecting elbows, called sent. 11. the jackal-headed standard called seb, with two "enemies" tied to it. 12. a mummied form, with projecting elbows, called aqa-sa. p. 171 13. the jackal-headed standard called sar (osiris. 1 14. a mummied form, with projecting elbows, called aa-kher) 1. 15. the jackal-headed standard called heru. 16. a god holding a sceptre called shef-hra. the text which refers to the above-mentioned gods reads- p. 172 click to view fragment of the sixth division of the tuat, from the cover of the sarcophagus of seti i. p. 173 click to view fragment of the sixth division of the tuat, from the cover of the sarcophagus of seti i. p. 174"[this great god is towed along by the gods in the tuat, and those

nding on the back of the sphinx is the figure of horus-set with characteristic heads, with his arms outstretched, and with each hand laid upon the upper part of the crowns of the south. the hawk head of this figure faces the back of the hawk head of the sphinx, and the animal's head, which is characteristic of set, faces the back of the human head of and. it is thus quite clear that click to view heru-am-uaa with set-horus on his back. p. 248 [paragraph continues] horus was regarded as a form of the sun-god of the south, and set as a form of the sun-god of the north. 4. the serpent shemti, which has four heads and necks at each end of its body, and each head and neck are supported on a pair of legs. a male figure called apu stands and grasps the middle of the body of the serpent with both

y transformations! appear, click to view the serpent khepri and horus of the tuat. appear, after thy transformations! appear, o ra, after thy transformations in heaven, in the great heaven! hail! we decree for thee thy habitations by the excellence which is in the words of the mighty one of forms in the secret (or, hidden) place" the passage which refers to horus reads "he who is in this scene is heru tuati (i.e, horus p. 258 of the tuat. the head cometh forth from him, and the forms [in which he appeareth] from the coiled [serpent. ra crieth unto this god to whom the two divine uraei unite themselves; he entereth in upon the way into khepri, who listeneth when ra crieth to him" the two groups, each containing four beings "have click to view the eight powers who tow khepri. in their hands

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

on shall die; if the poison live ra shall die" this was the infallible spell which was to be used in cases of poisoning, for it rendered the bite or sting of every venomous reptile harmless. it drove the poison out of ra, and since it was composed by isis after she obtained the knowledge of his secret name it was irresistible. if the words were written on papyrus or linen over a figure of temu or heru-hekenu, or isis, or horus, they became a mighty charm. if the papyrus or linen were steeped in water and the water drunk, the words were equally efficacious as a charm against snakebites. to this day water in which the written words of a text from the kur'an have been dissolved, or water drunk from a bowl on the inside of which religious texts have been written, is still regarded as a neverfa

ds of a text from the kur'an have been dissolved, or water drunk from a bowl on the inside of which religious texts have been written, is still regarded as a neverfailing charm in egypt and the sudan. thus we see that the modern custom of drinking magical water was derived from the ancient egyptians, who believed that it conveyed into their bodies the actual power of their gods. iv. the legend of heru-behutet and the winged disk. the text of this legend is cut in hieroglyphics on the walls of the temple of edfu in upper egypt, and certain portions of it are illustrated by large bas-reliefs. both text and reliefs were published by professor naville in his volume entitled mythe d'horus, fol, plates 12-19, geneva, 1870. a german translation by brugsch appeared in the ahandlungen der gottinger

us of behutet, or horus of edfu, attributed to him the conquests of this human, and probably predynastic, king. we must remember that the legend assumes that ra, was still reigning on earth, though he was old and feeble, and had probably deputed his power to his successor, whom the legend regards as his son. plate i. horus holding the hippopotamus-fiend with chain and spear. behind stand isis and heru khenti-khatti. plate ii. horus driving his spear into the hippopotamus-fiend; behind him stands one of his "blacksmiths. plate iii. horus driving his spear into the belly of the hippopotamus-fiend as he lies on his back; behind stands on of his "blacksmiths. plate iv. horus and isis capturing the hippopotamus-fiend. in the 363rd year of his reign ra-harmakhis[fn#23] was in nubia with his army

as he lies on his back; behind stands on of his "blacksmiths. plate iv. horus and isis capturing the hippopotamus-fiend. in the 363rd year of his reign ra-harmakhis[fn#23] was in nubia with his army with the intention of destroying those who had conspired against him; because of their conspiracy (auu) nubia is called "uaua" to this day. from nubia ra-harmakhis sailed down the river to edfu, where heru-behutet entered his boat, and told him that his foes were conspiring against him. ra-harmakhis in answer addressed heru-behutet as his son, and commanded him to set out without delay and slay the wicked rebels. then heru-behutet took the form of a great winged disk, and at once flew up into the sky, where he took the place of ra, the old sun-god. looking down from the height of heaven he was

the whereabouts of the rebels, and he pursued them in the form of a winged disk. then he attacked them with such violence that they became dazed, and could neither see where they were going, nor hear, the result of this being that they slew each other, and in a very short time they were all dead. thoth, seeing this, told ra that because horus had appeared as a great winged disk he must be called "heru- behutet" and by this name horus was known ever after at edfu. ra embraced horus, and referred with pleasure to the blood which he had shed, and horus invited his father to come and look upon the slain. ra set out with the goddess ashthertet(`ashtoreth) to do this, and they saw the enemies lying fettered on the ground. the legend here introduces a number of curious derivations of the names of

heads of set and his fiends in the presence of ra and isis, and be dragged set by his feet through the country with his spear sticking in his head and neck. after this isis appointed horus of behutet to be the protecting deity of her son horus. the fight between the sun-god and set was a very favourite subject with egyptian writers, and there are many forms of it. thus there is the fight between heru-ur and set, the fight between ra and set, the fight between heru-behutet and set, the fight between osiris and set, and the fight between horus, son of isis, and set. in the oldest times the combat was merely the natural opposition of light to darkness, but later the sun-god became the symbol of right and truth as well as of light, and set the symbol of sin and wickedness as well as of darkne

nd men and women came into existence. then i bestowed upon my eye the uraeus of fire, and it was wroth with me when another eye (i.e, the moon) came and grew up in its place; its vigorous power fell on the plants, on the plants which i had placed there, and it set order among them, and it took up its place in my face, and it doth rule the whole 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

before felt any pain like unto it, and no pain can be worse than this [is. i am a prince, the son of a prince, and the divine emanation which was produced from a god. i am a great one, the son of a great one, and my father hath determined for me my name. i have multitudes of names, and i have multitudes of forms, and my being existeth in every god. i have been invoked (or, proclaimed) by temu and heru-hekennu. my father and my mother uttered my name, and [they] hid it in my body at my birth so that none of those who would use against me words of power might succeed in making their enchantments have dominion over me.[fn#68] i had come forth from my tabernacle to look upon that which i had made, and was making my way through the two lands which i had made, when a blow was aimed at me, but i

en taken away from the great god. let ra live, and let the poison die; and if the poison live then ra shall die. and similarly, a certain man, the son of a certain man, shall live and the poison shall die" these were the words which spake isis, the great lady, the mistress of the gods, and she had knowledge of ra in his own name. the above words shall be said over an image of temu and an image of heru-hekennu,[fn#74] and over an image of isis and an image of horus [fn#66] here we have another instance of the important part which the spittle played in magical ceremonies that were intended to produce evil effects. the act of spitting, however, was intended sometimes to carry a curse with it, and sometimes a blessing, for a man spat in the face of his enemy in order to lay the curse of impuri

i.e, the fluid of life of the sun, and the fluid of life of the moon. the sun and the moon were the visible, material symbols of the sun god [fn#74] the attributes of this god are not well defined. he was a god of the eastern delta, and was associated with the cities where temu was worshipped. the legend of horus of behutet and the winged disk. xii. in the three hundred and sixty-third year of ra-heru-khuti, who liveth for ever and forever, his majesty was in ta-kens,[fn#75] and his soldiers were with him [the enemy] did not conspire (auu) against their lord, and the land [is called] uauatet unto this day. and ra set out on an expedition in his boat, and his followers were with him, and he arrived at uthes-heru,[fn#76 [which lay to] the west of this nome, and to the east of the canal pakhe

ever, his majesty was in ta-kens,[fn#75] and his soldiers were with him [the enemy] did not conspire (auu) against their lord, and the land [is called] uauatet unto this day. and ra set out on an expedition in his boat, and his followers were with him, and he arrived at uthes-heru,[fn#76 [which lay to] the west of this nome, and to the east of the canal pakhennu, which is called. to this day. and heru-behutet was in the boat of ra, and he said unto his father ra-heru-khuti (i.e, ra-harmachis "i see that the enemies are conspiring against their lord; let thy fiery serpent gain the mastery. over them [fn#75] i.e, in nubia, probably the portion of it which lies round about the modern kalabsha. in ancient days ta-kens appears to have included a portion of the nile valley to the north of aswan

heru-khuti (i.e, ra-harmachis "i see that the enemies are conspiring against their lord; let thy fiery serpent gain the mastery. over them [fn#75] i.e, in nubia, probably the portion of it which lies round about the modern kalabsha. in ancient days ta-kens appears to have included a portion of the nile valley to the north of aswan. xiii. then the majesty of ra harmachis said unto thy divine ka "o heru-behutet, o son of ra, thou exalted one, who didst proceed from me, overthrow thou the enemies who are before thee straightway" and heru- behutet flew up into the horizon in the form of the great winged disk, for which reason he is called "great god, lord of heaven" unto this day. and when he saw the enemies in the heights of heaven he set out to follow after them in the form of the great wing

eat god, lord of heaven" unto this day. and when he saw the enemies in the heights of heaven he set out to follow after them in the form of the great winged disk, and he attacked with such terrific force those who opposed him, that they could neither see with their eyes nor hear with their ears, and each of them slew his fellow. in a moment of time there was not a single creature left alive. then heru behutet, shining with very many colours, came in the form of the great winged disk to the boat of ra- harmachis, and thoth said unto ra "o lord of the gods, behutet hath returned in the form of the great winged disk, shining [with many colours. children" for this reason he is called heru- behutet unto this day. and thoth said "the city teb shall be called the city of heru-behutet" and thus is

e great winged disk to the boat of ra- harmachis, and thoth said unto ra "o lord of the gods, behutet hath returned in the form of the great winged disk, shining [with many colours. children" for this reason he is called heru- behutet unto this day. and thoth said "the city teb shall be called the city of heru-behutet" and thus is it called unto this day. and ra embraced the. of ra, and said unto heru-behutet "thou didst put grapes[fn#77] into the water which cometh forth from it,[fn#78] and thy heart rejoiced thereat" and for this reason the water (or, canal) of heru-behutet is called"[grape-water" unto this day, and the. unto this day. and heru-behutet said "advance, o ra, and look thou upon thine enemies who are lying under thee on this land" thereupon the majesty of ra set out on the w

(or, canal) of heru-behutet is called"[grape-water" unto this day, and the. unto this day. and heru-behutet said "advance, o ra, and look thou upon thine enemies who are lying under thee on this land" thereupon the majesty of ra set out on the way, and the goddess asthertet('ashtoreth) was with him, and he saw the enemies overthrown on the ground, each one of them being fettered. then said ra to heru- behutet "there is sweet life in this place" and for this reason the abode of the palace of heru-behutet is called "sweet life" unto this day. and ra, said unto thoth"[here was the slaughter] of mine enemies "and the place is called teb[fn#79] unto this day. and thoth said unto heru-behutet "thou art a great protector (makaa" and the boat of heru-behutet is called makaa[fn#80] unto this day

then said ra unto the gods who were in his following "behold now, let us sail in our boat upon the water, for our hearts are glad because our enemies have been overthrown on the earth" and the water where the great god sailed is called p-khen-ur[fn#81] unto this day. and behold the enemies [of ra] rushed into the water, and they took the forms of [crocodiles and] hippopotami, but nevertheless ra-heru-khuti sailed over the waters in his boat, and when the crocodiles and the hippopotami had come nigh unto him, they opened wide their jaws in order to destroy ra-heru-khuti. and when heru-behutet arrived and his followers who were behind him in the forms of workers in metal, each having in his hands an iron spear and a chain, according to his name, they smote the crocodiles and the hippopotami

roy ra-heru-khuti. and when heru-behutet arrived and his followers who were behind him in the forms of workers in metal, each having in his hands an iron spear and a chain, according to his name, they smote the crocodiles and the hippopotami; and there were brought in there straightway six hundred and fifty-one crocodiles, which had been slain before the city of edfu. then spake ra-harmachis unto heru- behutet "my image shall be [here] in the land of the south (which is a house of victory (or, strength "and the house of heru-behutet is called nekht-het unto this day [fn#76] i.e, apollinopolis, the modern edfu [fn#77] i.e. drops of blood [fn#78] i.e, from the city [fn#79] i.e, edfu [fn#80] i.e, great protector [fn#81] i.e "great canal" xiv. then the god thoth spake, after he had looked upon

thoth spake, after he had looked upon the enemies lying upon the ground, saying "let your hearts rejoice, o ye gods of heaven! let your hearts rejoice, o ye gods who are in the earth! horus, the youthful one, cometh in peace, and he hath made manifest on his journey deeds of very great might, which he hath performed according to 'the book of slaying the hippopotamus" and from that day figures of heru-behutet in metal have existed. then heru-behutet took upon himself the form of the winged disk, and he placed himself upon the front of the boat of ea. and he placed by his side the goddess nekhebet[fn#82] and the goddess uatchet,[fn#83] in the form of two serpents, that they might make the enemies to quake in [all] their limbs when they were in the forms of crocodiles and hippopotami in ever

of two serpents, that they might make the enemies to quake in [all] their limbs when they were in the forms of crocodiles and hippopotami in every place wherein be came in the land of the south and in the land of the north. then those enemies rose up to make their escape from before him, and their face was towards the land of the south. and their hearts were stricken down through fear of him. and heru-behutet was at the back (or, side) of them in the boat of ra, and there were in his hands a metal lance and a metal chain; and the metal workers who were with their lord were equipped for fighting with lances and chains. and heru-behutet saw them[fn#84] to the south-east of the city of uast (thebes) some distance away. then ra said to thoth "those enemies shall be smitten with blows that kill

his hands a metal lance and a metal chain; and the metal workers who were with their lord were equipped for fighting with lances and chains. and heru-behutet saw them[fn#84] to the south-east of the city of uast (thebes) some distance away. then ra said to thoth "those enemies shall be smitten with blows that kill" and thoth said to ra"[that place] is called the city tchet-met unto this day" and heru-behutet made a great overthrow among them, and ra said "stand still, o heru-behutet" and [that place] is called "het-ra" to this day, and the god who dwelleth therein is heru-behutet-ra-amsu (or, min. then those enemies rose up to make their escape from before him, and the face of the god was towards the land of the north, and their hearts were stricken through fear of him. and heru-behutet w

ra, and those who were following him had spears of metal and chains of metal in their hands; and the god himself was equipped for battle with the weapons of the metal workers which they had with them. and he passed a whole day before he saw them to the north-east of the nome of tentyra (dendera. then ra said unto thoth "the enemies are resting. their lord" and the majesty of ra-harmachis said to heru-behutet "thou art my exalted son who didst proceed from nut. the courage of the (enemies hath failed in a moment" and heru-behutet made great slaughter among them. and thoth said "the winged disk shall be called. in the name of this aat" and is called heru-behutet. its mistress. his name is to the south in the name of this god, and the acacia and the sycamore shall be the trees of the sanctua

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