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HORUS THE

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ALEISTER CROWLEY LIBER 777

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 egyptian solar cult-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

ALEISTER CROWLEY EQ I 1

ith his lust. long did they struggle; at last he got the upper, and with all his weight above her drove down his fingers in her neck. she gave one gasping cry- a cry of many devils in hell- and died. he was alone. he had slain the succubus, and absorbed it. ah! with what force and fire his veins roared! ah! how he leapt from the bed, and donned the holy robes. how he invoked the god of vengeance, horus the mighty, and turned loose the avengers upon the black soul that had sought his life! at the end he was calm and happy as a babe; he returned to bed, slept easy, and woke strong and splendid* night after night for ten nights this scene was acted and re-acted: always identical. on the eleventh day he received a postcard from hypatia gay that she was coming to see him that afternoon "it mean

ALEISTER CROWLEY EQ I 5

and with that the voice of lil, that is the lamp of the invisible light, is ended. amen. biskra, algeria "december" 19, 1909. 1.30- 3.30 p.m. 172 a comment upon the natures of the aethyrs. 30. without the cube- the material world- is the sphere-system of the spiritual world enfolding it. the cry seems to be a sort of exordium, and external showing forth of the coming of the new aeon, the aeon of horus the crowned child. 29. the disturbance of equilibrium caused by the coming of the aeon. 28. now is a further and clearer shadowing-forth of the great mystery of the aeon which is to be led up to by the aethyrs. note however that the king of the new aeon never appears until the very first aethyr. 27. hecate appears- her son, the son of a virgin, a magus, is to bring the aeon to pass. and she

ALEISTER CROWLEY EQUINOX EQ I 1 2

e figure of the hanged man in the tarot cards. ed. to formulate sacrifice and pain self- inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since "conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. 4.15- read ritual dclxxi.[the nature of this ritual is 4.30. explained later. ed. 5.10. i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron press too, at t

ALEISTER CROWLEY EQUINOX EQ I 3 2

the hope of success; success is failure; he must strive beyond the hope of victory; victory is defeat; he must strive beyond the hope of reward; reward is punishment; he must indeed strive beyond all things; he must break up the equipoise of things; he must swing the pendulum off its hook, and wrench the lingam of shiva from between the loins of sakti. justice or mercy are nothing to him; he, as horus the child, must quench the one with the other, as his father osiris quenched the waters of hod with the fires of netzach. good an evil are his implements, for his work is still in the kingdom of the ruach. and so long as his strivings beget, conceive, and bear the fruits of a greater and nobler work, there is no cup of bitterness that may be refused, and no cross of suffering whose nails sha

ALEISTER CROWLEY EQUINOX EQ I 4 2

uilding labourers' cottages out of the stones and bricks of the pyramids, because they are so very much more useful "solve" is the cry to-day; the sabbatic finger of the goat points upwards, yet on the clouds of darkness does it scrawl a sigil of light. a new god stirs in the womb of its mother; we can see his form, dim and red, in the cavern of time. dare we pronounce his name? yea! it is horus, horus the child, reborn amsu the good shepherd, who will lead us out of the sheepish stupidity of to-day. how many understand this mystery? perhaps none save those who have seen and subscribed to the law of thelema. j. f. c. f. the lost valley. by algernon blackwood. nash. 6"s" it is the penalty of factitious success that the need of fuel increases like the dose of a drug-fiend. instead of clothin

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

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. chabas, un hymne osiris (in revue arch ologique, t. xiv, p. 65 ff; horrack, les lamentations d'isis et de nephthys, paris, 1866; the festival songs of isis and nephthys (in arch ologia, vol. lii, london, 1891, etc. 3 see lanzone, op. cit, tav. 306 ff] p. cx

(in arch ologia, vol. lii, london, 1891, etc. 3 see lanzone, op. cit, tav. 306 ff] p. cxv isis, and 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 "ho

nt-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 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 fac

ughter 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 fairies. in one form hathor was the goddess of love, beauty [1. page 17, 1

gy/ebod/ebod09.htm (10 of 19 [8/10/2001 11:23:59 am] in the pyramid of unas the king is said to xaa em, nefer-tmu em sessen er sert ra rise like nefer-tmu from the lotus (lily) to the nostrils of ra" and to "come forth on the horizon every day"[2] neheb-ka is the name of a goddess who is usually represented with the head of a serpent, and with whom the deceased identifies himself. sebak a form of horus the sun-god, must be distinguished from sebak the companion of set, the opponent of osiris; of each of these gods the crocodile was the sacred animal, and for this reason probably the gods themselves were confounded. sebak-ra, the lord of ombos, is usually depicted in human form with the head of a crocodile, surmounted by, or, or.[3] amsu or amsi is one of the most ancient gods of egypt. he

the sacred animal, and for this reason probably the gods themselves were confounded. sebak-ra, the lord of ombos, is usually depicted in human form with the head of a crocodile, surmounted by, or, or.[3] amsu or amsi is one of the most ancient gods of egypt. he personified the power of generation, or the reproductive force of nature; he was the "father of his own mother" and was identified with "horus the mighty" or with horus the avenger of his father un-nefer or osiris. the greeks identified [1. see lanzone, op. cit, tav. 147. 2 recueil de travaux, iv, t. p. 45 (l. 394. 3. ibid, op. cit, tav. 353. 4 also read min and khem] p. cxxii him with the god pan, and called the chief city where his worship was celebrated khenimis,[l] after one of his names. he is depicted usually in the form of a

is 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 themselv

eceased] shall go in and he shall speak [again, and his body shall dwell with the company of the great gods in annu, wherein he hath received the ureret crown from horus, lord of men. hail, horus openeth thy mouth and thy two eyes with the instrument seb-ur or teman,[3] with the instrument tun-tet of the opener of the roads (i.e, anubis) wherewith he opened the mouth of all the gods of the north. horus the great[4] cometh to embrace thee. i, thy son who loveth thee, have opened thy mouth and thy two eyes. his mother beateth her breast in grief while she embraceth him, and the two sisters (i.e, isis and nephthys, who are one, strike themselves in grief. all the gods open thy mouth according to the book of the service' the kher-heb next instructs the sem priest to clothe the mummy or statue

ce of anti unguent ariseth from the hair of him who hath knowledge (86) i have entered into the house of astes, and i have made supplication to the gods khati and sekhet within the house of the prince (87) i have arrived as a favoured one in tattu" vignette [1 [chapter xviii--introduction (upper register: the priest[2] an-maut-f, who has on the right side of his head the lock of heru-pa-khrat, or horus the child, and who wears a leopard's skin, introducing ani and his wife to the gods whose names are given in plates xiii. and xiv. text: an-maut-f saith "i have come unto you, o mighty and godlike rulers who are in heaven and in earth and under the earth (2) and i have brought unto you osiris ani. he hath not sinned against any of the gods. grant ye that he may be with you for all time (1) t

me, osiris ani, that which abideth for ever without corruption" next: plate xix. plate xviii. http//www.sacred-texts.com/egy/ebod/ebod25.htm (2 of 2 [8/10/2001 11:28:24 am] sacred texts egypt index previous next plate xix. vignette: ani standing, with both hands raised in adoration, before ra, hawk-headed and seated in a boat floating upon the sky. on the bows sits heru-pa-khrat (harpocrates) or "horus the child; and the side is ornamented with feathers of maat, and the utchat. the handles of the oars and the tops of the rowlocks are shaped as hawks' heads, and on the blades of the oars are. text [chapter xv (i) a hymn of praise to ra when he riseth upon the horizon, and when he setteth in the [land of] life. saith osiris, the scribe ani "homage to thee, o ra (2) when thou risest [as] tmu

day (11) none shall seize me by mine arms; none shall drag me away by my hand. and there shall do me hurt neither men, nor gods, nor sainted dead, nor they who have perished, nor any one of those of olden times (12) nor any mortal, nor human being. i come forth and advance, and my name is unknown. i am yesterday, and my (13) name is 'seer of millions of years' i travel, i travel along the path of horus the judge. i am the lord of eternity; i feel and i have power to perceive. i am the lord of the red crown. i am the sun's eye, yea (14) i am in my egg, in my egg. it is granted unto me to live therewith. i am in the sun's eye, when it closeth, and i live by the strength thereof i come forth and i shine (15) i enter in and i come to life. i am in the sun's eye, my seat is on my throne, and i

GILBERT THE SORCERER AND HIS APPRENTICE

t weapons were known, with this he pierces the heads of theclemonswhom the heart fears, saying 'therefore shalt thou be exalted, ra, for thy fiendish enemies are pierced, apophi is slaughtered, and fiends of the devil have been cast down (compare 'be thou exalted, lord, in thine own strength. so will we sing and praise thy power' as recited in the exorcism) he then puts fetters on apophi. ra, and horus the son of ra, declare that apophi shall be bound and fettered, that he do no more mischief on the earth, for justice has come upon him.13&the sorcerer and his apprenticethepriest then smites apophi withthestone knife. this seems to be the continuation of the older ritual. the image is then with appropriate wordsputonthefire. it would. seem that this ritual should be performed just before th

GOLDEN DAWN RITUALS Z1

these great goddesses are not otherwise shown in the grade, save in connection with the praemonstrator and imperator, as operating through the hierophant, seeing that isis corresponds to the pillar of mercy and nephthys to that of severity. therefore, the positions of the pillars or obelisks are but, as it were, the places of their feet. the station of aroueris: the invisible station of aroueris (horus the elder) is beside the hierophant as though representing the power of osiris to the outer order. for while the hierophant is an adeptus, he is shown only as lord of the paths of the portal so that when the hierophant is on the dais, the station of aroueris is that of the immediate past hierophant who sits on the hierophant's left. aroo-ouerist. this ends the constitutory symbolism of a tem

hands are green. his feet rest on a pavement of black and white. the god-form of osiris never moves from the dais. when the hierophant has to move from the dais, he is covered by the form of osiris in action--aroueris, which is built up by the past hierophant, seated on the hierophant s left. if no one is seated as past hierophant, then inner members help formulate the second god-form. aroueris: horus the elder, is very lively to look upon- like pure flames. he wears the double crown of egypt, the cone-shaped crown in red inside the white crown of the north, with a white plume. his nemyss is purple banded with gold at the edges. his face and body are translucent scarlet. he has green eyes and wears a purple beard of authority. he wears a yellow tunic with a waist cloth of yellow striped w

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

athering berries. they lie together. only later do they discover that they are brother and sister. the maiden drowns herself at once. later, with the black dog musti padding along at his heels, kullervo wanders into the forest and throws himself upon his sword.40 there are no suicides in the egyptian myth of osiris, but there is the incest of osiris and his sister isis. out of their union is born horus the avenger. so once again it seems reasonable to ask: what is going on? why are there all these apparent links and connections? why do we have these strings of myths, ostensibly about different subjects, all of which prove capable in their own ways of shedding light on the phenomenon of precession of the equinoxes? and why do all these myths have dogs running through them, and characters wh

HANDBOOK OF EGYPTIAN MYTHOLOGY

d. humans were permitted to use magic in daily life to protect themselves or to heal others. knowledge of written magic was confined to the literate elite, so it is not surprising that some spells have a distinct literary quality. healing spells often identify the doctor-magician with a deity skilled in the use of heka, such as isis or thoth; the patient with a deity who suffered in myth, such as horus the child (see deities, themes, and concepts; and the disease or problem with a hostile supernatural force. these identifications were sometimes extended into a narrative of the misfortune that befell the deity and its ultimate resolution. a complex story about the poisoning of the sun god, known as the true name of ra (see period of direct rule by the creator sun god under linear time in my

the living as well as the bodies of the dead. some of the amulets depict mythological episodes such as those in which horus harpoons seth or isis nurses the baby horus in the marshes.69 the choice of such amulets suggests a widespread knowledge of the stories behind these images. until the third intermediate period, scenes of nursing goddesses had always shown a king playing the role of horus. as horus the child ceased to be so closely identified with the living king, he developed an important role in mythology and popular religion. by the eighth century bce, egypt was split up into a number of regions ruled by petty kings and chieftains. the theban area was under the control of a line of royal high priestesses known as the divine adoratrices of amun. in temple rituals these priestesses ac

ing in egyptian affairs. the roman general julius caesar took part in a civil war and secured the position of the last great member of the ptolemy family, queen cleopatra vii (51 30 bce. after julius caesar returned to rome, cleopatra gave birth to a son, ptolemy caesarion. cleopatra used egyptian myth to political advantage by identifying herself with the goddess isis and her fatherless son with horus the child. a few years later cleopatra joined forces with another roman general, mark antony, to try to establish a new empire of the east. mark antony s patron deity was dionysus, the greek god generally identified with osiris. in 30 bce antony and cleopatra were defeated by octavian, who subsequently became the first emperor of rome under the title of augustus. egypt was reduced to being a

s. as part of establishing the divine order, shu and tefnut also become two different types of time. shu is eternal recurrence and tefnut is eternal sameness. 15 this began a great cycle in which everything had to change to survive and yet everything remained fundamentally the same. the separation of nut and geb made it possible for their children to be born. these were the gods osiris, seth, and horus the two-eyed and the goddesses isis and nephthys. some sources leave out horus. a tradition as old as the pyramid texts had seth break violently out of his mother s womb. seth was mythical time lines 65 a god whose nature linked him with chaos, so the birthday of seth was said to be the day on which disorder and strife first entered the world. osiris, seth, isis, and nephthys, together with

many phrases that define his role as creator. he is the one who created the physical world, he made the bull for the cow so sex came into being. he is the one who causes the nile to flood. he is the one who divided the year into seasons and the day into hours. he ends by proclaiming that he is called khepri 70 handbook of egyptian mythology figure 13. votive bronze statuette of isis with her son, horus the child (cleveland museum of art, bequest of harley c. lee and elizabeth k. lee, 1993. 110) in the morning, ra at noon, and atum in the evening, but none of these is his true name; so the pain continues. isis insists that she cannot heal him without knowing his true name. when the pain gets worse, ra gives in and whispers his name to isis. the actual true name is not given in the story.20

, deal with attempts by seth and his followers to destroy or despoil the body of osiris. the corpse is successfully protected by the magic of thoth and by the ferocity of anubis in his role as guardian of the tomb. the birth and childhood of horus. after a pregnancy of ten months, isis gives birth to a son called horus. this god was often referred to as horus, son of isis, to distinguish him from horus the elder, the sky god whom some traditions made a brother of osiris and seth. these two gods had distinct mythologies but were often treated as aspects of the same deity. the place of horus s birth is said to be in the delta, usually in the region of chemmis. to evade his enemies, the divine child was hidden inside a papyrus thicket or on a floating island. this nest of horus is one of the

a floating island. this nest of horus is one of the few mythical places that is commonly shown in egyptian art. temple wall scenes depict kings in the role of the horus child in the marshes being washed or suckled by a cow. this cow can be identified with a number of goddesses but most often with hathor, whose name literally means mansion of horus. she seems to have been regarded as the mother of horus the elder and the wet nurse or foster mother of horus the younger.37 many other deities were imagined as protecting the divine child whenever isis was forced to be absent. in literary spells these deities can be changed into the humble human inhabitants of the marsh. the theme of the poisoning of the infant horus was a common one in magical texts (see horus the child and serqet in deities, t

n impetuous youth when he takes up the struggle to avenge the death of his father and gain the crown of egypt. the struggles of horus and seth. some sources give seth a reign of hundreds of years; others imply an interregnum, during which seth and horus struggle to establish who is fit to rule egypt. seth is consis- mythical time lines 81 figure 16. cippus (magical stela) with a central figure of horus the child overcoming evil animals and reptiles (chicago oriental institute museum) tently portrayed as sexually abusing the young horus. this may be implied in the pyramid texts by the frequent references to the mutilation of the eye of horus and the testicles of seth.39 the injury to seth is sometimes interpreted as castration and sometimes merely as losing the seed from his testicles. in t

nal god and to the different contexts in which the myth might be used. the strength of seth was needed to defend the gods from their enemies, so it was necessary to reintegrate the loser into the community of the gods. in order to reconcile the two fighters and turn them into the two lords, the divine tribunal divided the land between horus and seth. horus got lower egypt and seth upper egypt, or horus the black land of the nile valley and seth the red land of the deserts. the image of horus and seth uniting the two lands to support the ruling king was a popular one in royal art up to the end of the new kingdom (see figure 46. in the memphite theology and other texts, however, this division of the kingdom is subsequently challenged, and horus is given all of egypt. the tale of the contendi

rn. the symbolism of birth was reproduced in tombs to help the dead to new life. some royal tombs and sarcophagi show bes with hippopotamus-faced demons protecting the lion-shaped bed on which the deceased hoped to be reborn. a painted statue of bes dominates a tomb chamber in the recently discovered valley of the golden mummies. see also eye of ra; feline deities; hathor; hippopotamus goddesses; horus the child; shu and tefnut references and further reading: m. malaise. bes. in the oxford encyclopaedia of ancient egypt i, edited by d. redford. oxford and new york: 2001, 179 181. j. f. romano. the origin of the bes image. bulletin of the egyptology seminar 2 (1980: 39 56. primary sources: rbm; hmp; medamud hymn; edfu calendar deities, themes, and concepts 119 birds egypt was very rich in b

the fayum lists and illustrates many of the crocodile cults of this region (see figure 44. in the fayum there was a taboo against hunting crocodiles because the ba (manifestation) of sobek is crocodiles. crocodiles were kept as sacred animals in some temples and mummified after death. at athribis, the local crocodile god khenty-khety came to be regarded as a form of horus. yet on magical stelae, horus the savior was asked to drive away all the crocodiles of the river. at edfu, crocodiles were reviled as followers of seth. a crocodile son of seth called maga was a fearsome opponent for horus, son of osiris. in temple texts at edfu, the king promises to kill all crocodiles and crush their eggs. in the afterlife, the souls of the dead had to evade the crocodiles of the four directions, who w

al waters, in order to be reborn. greek and roman writers recorded a bizarre egyptian belief that ichneumons (a type of mongoose) killed crocodiles by running down their throats and gnawing their way out through the bowels. this may be a misunderstanding of the mythical conflict between the sun god ra in the form of an ichneumon and apophis in the form of a crocodile or a snake. see also apophis; horus the child; magicians; neith; onuris; seth; sobek references and further reading: c. eyre. fate, crocodiles, and the judgement of the dead. some mythological allusions in egyptian literature. studien zur alt gyptischen kultur 4 (1976: 103 114. p. wilson. slaughtering the crocodile at edfu and dendera. in the temple in ancient egypt, edited by s. quirke. london: 1997, 179 203. primary sources:

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

e offerings made to the gods and the dead. it also became one of the most popular of all egyptian amulets. two versions of horus are known: with eyes (khenty-irty) and without eyes (khenty-en-irty. they could be represented by an ichneumon, an animal noted for its keen sight, and a type of eyeless shrew. the vengeful horus khenty-en-irty was one of the gods who perpetually tortured the evil dead. horus the elder was said to have one green eye and a lesser white eye. green was sometimes equivalent to red in egyptian symbolism, so this was the solar eye. the white (or silver) eye was the moon. the red and white crowns of egyptian kings could be equated with the solar and lunar eyes. from the old kingdom onward, pairs of wedjat eyes were painted on coffins for the deceased to look out through

write the fractions that made up the standard grain measure. rituals of counting and completing the eye of horus were performed in temples every month, linking it to the lunar cycle. once the eye was restored to horus, he used it to revive his murdered father, osiris. in commemoration of this event, a wedjat eye was often placed over the evisceration wound on a mummy to make the body whole again. horus the physician and thoth, the physician of the eye of horus, were asked to heal all kinds of ailments. drugs used in egyptian medicine were prescribed in measurements based on the wedjat eye. an abbreviated version of the eye of horus is still used by pharmacists as a symbol of their profession. see also eye of ra; feline deities; horus; moon; onuris; seth; thoth references and further readin

ays shown in human form. his skin could be painted green, probably to symbolize the plants that come forth from the body of geb. living creatures were said to crawl on the back of geb. none of these life-forms could come into being until shu separated geb and nut so that air and light could exist between them. after their separation, geb and nut became the parents of five divine children: osiris, horus the elder, seth, isis, and nephthys. as a sky goddess, nut was also considered to be the mother of all heavenly bodies, so geb was sometimes called the father of the sun god ra. in the book of nut, geb is said to be appalled by nut s habit of eating her children. he is rebuked by the sun god, who explains that nut s behavior is a necessary part of the cycle of death and rebirth. geb himself

es the underworld, emerging to punish those who behave unjustly on earth. by the greco-roman period, dead women in the afterlife identified themselves with hathor instead of osiris. it was only after isis took over many of her attributes that hathor lost her place as the most important of egyptian goddesses. see also cattle; eye of ra; eyes of horus; feline deities; hippopotamus goddesses; horus; horus the child; lotus; mehet-weret; sekhmet; shu and tefnut; snakes references and further reading: p. derchain. hathor quadrifons. istanbul: 1972. b. lesko. hathor, goddess of love. in the great goddesses of egypt. norman, ok: 1999, 81 129. g. pinch. votive offerings to hathor. oxford: 1994. primary sources: pt 303, 534, 705; ct 334, 482 484, 497 500, 588; bd 39, 103, 170; ad; bhc; h&s; pv; edfu

er horus; sphinx horus (hor) horus was the celestial falcon and the embodiment of kingship. the conflict between horus and seth, the two lords, was an enduring theme in egyptian myth. the name horus probably means the distant one. two main forms of horus appear in the sources. these are sometimes regarded as separate gods, belonging to different epochs, and sometimes as aspects of the same deity. horus the great or horus the elder (harwer/haroeris) was a primeval being who initiated creation. as lord of the sky, his wings spanned the heavens, and his eyes were the sun and the moon. this horus is the son of a sky goddess, either nut or hathor. horus the younger was the son of isis who grew up to avenge his murdered father, osiris, and take his place as ruler of egypt. he was usually shown a

n s wings. when a king appeared to his subjects, it was compared with the glorious rising of horemakhet (horus in the horizon. the two lords, horus and seth, were either named as brothers or as nephew and uncle. many theories have been advanced to explain the origins of their combat, from memories of an ancient civil war to observations of storms or astronomical phenomena. when the combatants are horus the elder, the celestial falcon, and seth, the chaotic god of storms, the conflict seems to belong to the primeval age when opposing elements had to come together to create the divine order. the necessity of horus and seth being reconciled is stressed in many sources. one of the key images of royal art was horus the uniter and seth tying together the heraldic plants of upper and lower egypt

rus is shown in the book of the dead presenting deceased souls before the throne of osiris. the reign of horus as king of egypt was considered the model for all subsequent reigns. the semidivine kings who came after him in mythical history were called the followers of horus. in a few magical texts a scorpion goddess called ta-bitjet is called the wife of horus. a passage in the coffin texts makes horus the elder and his sister, isis, the parents of the four protective deities known as the sons of horus. a festival at edfu temple celebrated the beautiful union between horus and hathor, lady of dendara. here, horus is an aspect of the sun god uniting with the goddess who was his mother, his consort, and his daughter to renew the cosmos. texts and scenes at edfu illustrate the diversity of my

sk to blind and destroy the sun god s enemies. in the ritual drama known as the triumph of horus, horus, son of isis, harpoons seth in hippopotamus form. after a series of battles by land and water, he drives seth and his followers out of egypt, just as egyptian kings hoped to drive out foreign invaders. deities, themes, and concepts 145 see also birds; cattle; djed pillar; eyes of horus; hathor; horus the child; isis; kings and princes; min; osiris; serqet; seth; sons of horus; sopdu; stars and planets references and further reading: h. frankfort. kingship and the gods: a study of ancient near eastern religion as the integration of society and nature. chicago: 1948, 36 50. j. g. griffiths. the conflict of horus and seth from egyptian and classical sources. liverpool: 1960. b. watterson. t

HEAVEN HELL

s 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 existence of th

ed that the beings therein should receive a regular, fixed, and unalterable allowance of food-each day, and who appointed ministers, who are here called tchatcha, to see that each being received his "ration" without addition, and without diminution. the sun-god in passing through the tuat confirms the "ration" and orders its continuance to each being therein. on the right of the path of afu-ra is horus the aged, leaning on a staff, and addressing a company of twelve of the enemies of osiris (vol. ii, pp. 232-234, who stand with their arms tied together behind their backs in very painful attitudes. before these is a huge serpent called kheti, belching fire into the faces of the enemies of osiris; in each of the seven undulations of the serpent stands a god, who is adjured by horus to aid in

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

802. the h.o.a.t.f. makes the actual links both with himself and with the reservoir of power set apart for the work of the masonic brotherhood, and also through himself with that mighty king whose representative he is for this work, while the great white angels of the order remain as the guardians of the sovereign grand inspector general throughout life. this stage combines the wonderful love of horus the son with the ineffable life and strength of osiris the divine father and isis the eternal mother of the world; and this union of love with strength is its most pro-minent characteristic. 803. it confers upon those who open themselves to its influence power similar to and only a little way below that of the first great initiation, and those who enter the 33 should assuredly qualify themse

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

refer to these great angelic powers in the inner worlds. 183. the powers associated with the 33 appear to have been slightly modified since those ancient egyptian times. the great white angels seemed to be sterner and more rhadamanthine in ancient egypt; today those who belong to the degree are in some ways gentler, though their power is no less splendid. this stage combined the wonderful love of horus the son with the ineffable life and strength of osiris the divine father, and isis, the eternal mother of the world; and this union of love with strength is still its most prominent characteristic. 184. it confers upon those who open themselves to its influence power similar to and only a little way below that of the first great initiation, and those who enter the 33 should assuredly qualify

LIBER 777

LIBER DCCCLX JOHN ST

he figure of the hanged man in the tarot cards..ed] to formulate sacrifice and pain self-inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since .conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. read ritual dclxxi [the nature of this ritual is explained later..ed] 5.10 i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron presse, too, at the dome. at

PHILIP NEIL MYTHS LEGENDS EXPLAINED

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

ne who came forth from nut. shout with joy, osiris, for i have come to you; i am horus, i have saved you alive today. the book of the dead re-harakhty thoth after osiris descended to the underworld, he could no longer rule his earthly kingdom, so he bequeathed it to his son horus. but his evil brother seth, the god of chaos and confusion, laid claim to the throne. only after 80 years did re judge horus the winner, award him the kingdom, and banish seth to the desert. horus first performed the key mummification rite of opening the mouth on his father osiris. with other rites, it ensured that all the bodily functions could be restored after death through the spells contained in the book of the dead. horus as a wedjat eye hunefer the gods who sit in judgment of hunefer include utterance, perc

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

at goddesses are not otherwise shown in the grade, save in <104> connection with the praemonstrator and imperator, as operating through the hierophant, seeing that isis corresponds to the pillar of mercy and nephthys to that of severity; and therefore the positions of the pillars or obelisks are but, as it were, the places of their feet. the station of aroueris. the invisible station of aroueris (horus the elder) is beside the hierophant as though representing the power of osiris to the outer order- for while the hierophant is an adeptus, he is shown only as lord of the paths of the portal- so that, when the hierophant moves from the throne of the east, he is no longer osiris but aroueris. yet when the hierophant is on the dais the station of aroueris is that of the immediate past hieropha

en. his feet rest on a pavement of black and white. the god-form of osiris never moves from the dais. when the hierophant has to move from the dais, he is covered by the form of osiris in action- aroueris, which is built up by the past hierophant, seated on hierophant's left. if no one is seated as past hierophant, then inner members help the hierophant to formulate the second god-form. aroueris, horus the elder, is very lively to look upon- like pure flames. he wears the double crown of egypt, the cone shaped crown in red inside the white crown of the north, with a white plume. his nemyss is purple banded with gold at the edges. his face and body are translucent scarlet. he has green eyes and wears a purple beard of authority. he wears a yellow tunic with a waist cloth of yellow striped w

RUBY TABLET OF SET

ntroduction: on march 18, 1904 ce aleister crowley and his wife rose visited the old boulak museum in cairo. she drew his attention to the xxvi dynasty funerary stele of the theban priest ankhf- n-khonsu. represented on this stele are two egyptian 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 hi

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 correctly translated to "ra-harakte, master of the gods" this is a form of harwer (horus the elder. the great horus of pre-osirian legend, literally "horus of the horizon" in his solar aspect of xepera. ra-harakte had been the judge of the dead in non-osirian egypt, and he was also cast as the champion of set in the osirian-mythos trial between set and horus the younger. the curious term "hadit" is simply the islamic word for a divinely inspired utterance of any sort; hence it i

akte had been the judge of the dead in non-osirian egypt, and he was also cast as the champion of set in the osirian-mythos trial between set and horus the younger. the curious term "hadit" is simply the islamic word for a divinely inspired utterance of any sort; hence it is not found on the xxvi dynasty monument. the "hadit" disc is hieroglyphically identified on the stele as "behdety, a form of horus the elder worshipped at behdet in the eastern nile delta. summarily the stele of revealing is not based upon the osirian triad at all; its themes are those of a theban sun-cult based upon horus the elder and ra-harakte. this casts an entirely new light on the book of the law that crowley transcribed on april 8- 10, 1904. he interpreted the chapters and verses of this document according to hi

and responsibility. to comment accordingly on the book of the law. the first chapter 1. had! the manifestation of nuit. this chapter is a verbalization of the nuit-form as perceived by crowley [throughout this comment the term "form" is used in the pythagorean/platonic sense as a first and/or comprehensive universal principle] as the egyptian sky-goddess, nuit was portrayed as the mother of set, horus the elder, ra, and xepera. 2. the unveiling of the company of heaven. the book of the law constitutes an explanation of concepts derived from these five forms. harwer is completely manifest, as is necessary for the equinox of the aon of horus. the xeper-principle is partially revealed through passages in the text dealing with transformation and evolution. the form of set would remain unrecog

rance "had" is also the "secret center" of the word "abrahadabra, described by crowley as the magical formula of the aon of horus. the "abra" prefix& suffix each translate hieroglyphically as "heart of ra" or "purification of ra" which would render the entire formula as an "inspired utterance from the heart of ra" 7. behold! it is revealed by aiwass the minister of hoor-paar-kraat. harpokrates is horus the younger, the later osirian corruption of the great horus (harwer. hence the authenticity of aiwass as an objective entity seems doubtful. more probably he is a subjective idealization of crowley's own personality. the book of the law is most coherently viewed as an "inspired utterance" of the forms identified in #i-1 and #i-2, not a statement by aiwass on behalf of a corrupted god-form

p; isis is symbolic of those who equate worship with abstinence, suffering, and deprivation. deathworship [in the biological sense as distinct from the self-obliteration sense] and worship by abstinence have no place in the aon of horus; they would be distracting to the actual word of the aon. the secret name of hoor (the hieroglyphic hor or horus) is harwer. in hieroglyphics the "great horus" or horus the elder. not the horus [the younger] of the osirian mythos. 50. there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest; thus ye have star& star, system& system; let not one know well the other! within the aon

us the elder. not the horus [the younger] of the osirian mythos. 50. there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest; thus ye have star& star, system& system; let not one know well the other! within the aon of horus the initiatory order. the a:.a. may accept persons of various levels of intelligence for appropriate pursuits within the order. tests and ordeals should be tailored to individuals' potential as appropriate [consider also #i-3] nevertheless there should be no confusion or blurring of the distinction between the several intellectual levels; intelligence is a dispassionate identification of eli

hin 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& are done; but there is that which remains. this reaffirms the opposition of harwer to nuit

conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4; there is a fifth who is invisible& therein am i as a babe in an egg] a restatement of the themes in #ii-18/21. amon is the "conqueror. the warrior lord of thebes [see #i-5. he was the patron of uast, the iv (4th) nome of upper egypt. patron of the v (5th) nome was amsu, portrayed as one of the children of horus the younger [hence "babe in an egg. 50. blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. see #i-60. yet there is also an aspect of harwer that is closer to set [whose color is red] than to nuit [whose colors are blue& gold. purple is the color of a magus, and green the blending of the colors of nuit. 51. purple beyond purple: it is

f horus. crowley [though he did not immediately acknowledge the title] was identified as the magus of that aon, and its word was proclaimed to be thelema (greek= will).26 crowley attributed the book of the law to aiwass, an entity identified in the text as "the minister of hoor-paar-kraat."27 in translation this becomes "the infant horus" and refers to [the greek] harpokrates, a representation of horus the younger as an infant. crowley was not familiar with the distinctions between the original horus and the later osirian corruption. his egyptological orientation appears to have been exclusively osirian, since his comments concerning various egyptian gods place them squarely in the osiris-cult characterizations. he named the magical aeons according to the osirian triad- first that of isis

s between the original horus and the later osirian corruption. his egyptological orientation appears to have been exclusively osirian, since his comments concerning various egyptian gods place them squarely in the osiris-cult characterizations. he named the magical aeons according to the osirian triad- first that of isis, then that of osiris, and finally that of "the crowned and conquering child, horus the younger.28 closely associated with- and mentioned in- the book of the law was an egyptian funerary stele, which crowley called the "stele of revealing" the three figures on this stele, whom crowley called nuit, hadit, and ra hoor khuit, lent their names to the three chapters of the book of the law. nuit he correctly identified as the egyptian sky goddess. hadit or had is not the name of

the "stele of revealing" the three figures on this stele, whom crowley called nuit, hadit, and ra hoor khuit, lent their names to the three chapters of the book of the law. nuit he correctly identified as the egyptian sky goddess. hadit or had is not the name of any egyptian deity; the winged solar disk in question is identified in the hieroglyphs of the stele as behut-t (horus behdety, a form of horus the elder worshipped in the western nile delta at behdet.29 [the curious term "hadit" is actually arabic, and means "a divinely inspired utterance] as for ra hoor khuit, whom crowley incorrectly identifies as horus the younger,30 the hieroglyphs on the stele title the figure ra-harakhti. ra-harakhti("ra-horus of the two horizons) was a form of horus the elder identified with ra, especially i

le the figure ra-harakhti. ra-harakhti("ra-horus of the two horizons) was a form of horus the elder identified with ra, especially in his aspects of atum and xepera.31 ra-harakhti was a rival "final judgment" god to osiris in addition to being a solar deity, which explains his presence on the funerary stele. he is also noteworthy for having defended set in the osirian-mythos trial between set and horus the younger [at one point in the debate, according to the legend, ra-harakhti was insulted and retired to his house in a huff. the proceedings resumed only after hathor had cheered the grouchy god with a strip-tease.32] the book of the law and the "stele of revealing" consequently, cannot be viewed as documents of the osiris/isis/horus the younger triad or cult. they reflect the more ancient

nt in the debate, according to the legend, ra-harakhti was insulted and retired to his house in a huff. the proceedings resumed only after hathor had cheered the grouchy god with a strip-tease.32] the book of the law and the "stele of revealing" consequently, cannot be viewed as documents of the osiris/isis/horus the younger triad or cult. they reflect the more ancient solar/light cults of ra and horus the elder. the "opposite self" of set. and aleister crowley received the book of the law, and my opposite self declared him magus of the aeon. crowley did not acknowledge the title of magus (9=[2 (according to the aa system) until 1915-16 ce, although the book of the law appears to confirm him thus in 1904.33 but harwer, my opposite self, is a strange and fitful presence. i, set, am my self

ot. his split personality was essential to his function as magus of the aon of horus, per the constitution of horus himself] crowley's "perception of harwer as a unified self" presumably refers to his ignorance of the distinction between the original horus and the later osirian corruption. the osirian horus was a unified personality (osiris' son) who fought set (recast as osiris' evil brother).40 horus the elder was complementary to set, not antagonistic towards him, and so these two original gods were often shown with a single body.41 the god identified by crowley as horus the younger was in fact horus the elder. this accounts for the "surprising" inconsistency of crowley's patron, as well as crowley's oft-expressed bewilderment at such behavior. inclusion here of the word "perplexed" may

incipal discussion of the devil on page #296 of magick (london: routledge& kegan paul ltd, 1973, for instance, he does not even include the name of set. it is obvious that crowley's orientation with regard to egyptian theology was exclusively towards the osiris-cult mythos. on page #399 of his confessions, while discussing the sequence of magical aeons in terms of the osirian triad (isis, osiris& horus the younger, he emphasizes the position of horus as the avenger of his father osiris- a role accorded only the osirian corruption. additional confirmations are to be found in magical and philosophical commentaries on the book of the law, wherein "hoor-paar- kraat" is identified on page #94 as the "god of silence" and "harpocrates, both designations of horus the younger. on the following page

incident is to be found in his book the equinox of the gods, published by the o.t.o. in 1936. see also the temple of solomon the king in his equinox #i-7. for an outside analysis, see pages #61-66 (aiwass, the holy guardian angel) in john symonds' the great beast (london: macdonald& co. ltd, 1971. 27. the book of the law #i-7. 28. see pages #22 #399, and #665 in crowley's confessions. concerning horus the younger/harpocrates, cf. veronica ions, egyptian mythology, new york: hamlyn publishing group, 1968, pages #68 and #72. 29. ions, op. cit, pages #67-68. 30. crowley, aleister, magical and philosophical commentaries on the book of the law. montreal: 93 publishing, 1974, page #268. 31. ions, op. cit, pages #45, 51, and #70. 32. budge, from fetish to god in ancient egypt, london: oxford uni

hieroglyphs for erui include two hawks, the symbol of horus, and the egyptian word for horus is eru, in egyptian language (ref. j, pp. 108-9) we read that "in the oldest texts the dual is usually expressed by adding ui or ti to the noun, or by doubling the picture sign" khem would thus seem to be the god of the upper egyptian nome of the dual horus- eru-ur (harwer) and eru-p-khar (harpocrates, or horus the younger. form is set and emptiness is harwer. form is life and emptiness is death. in the book of the dead the deceased is called osiris plus his/her mundane name, as for example, osiris ani "xem ren-f" means "whose name is unknown (ref. i, pp. 92/310 and 217/356. combining this with what we know about the way the egyptians thought of khem, the last sentence in this section of the book o

to the first two lines of hieroglyphs in the stele of xeper (see ref. b, p. thoth-9. the throne of set is in darkness and the symbolic thigh of set blocks out the light of khem. set is alive and has form. khem is dead, a mummy, and is empty. xem-set has been newly-created as form by set. in the top part of the second panel we find four gods and one goddess of emptiness: harpocrates, osiris, isis, horus the elder, and ra, four of which are gods created by man, and one of which is the model for the others. each represents a hindrance, a pitfall, on the path which xem-set follows. harpocrates is the child in all of us. osiris is death. because xem-set is depicted as being male, isis represents the physical pleasures which tempt him. horus the elder is harwer- the black hole of emptiness, the

a forked or brush-like tail. these features do not allow identification with any known animal. this situation is unique in the history of the iconography of the egyptian divinities, since the zoomorphic attributes of all the other gods may be easily identified. a further aspect of the imagery of the dark lord is the scepter carried by many gods (and some goddesses) in the egyptian pantheon, e.g. horus the elder, thoth, and xepera. several scholars identify both the 'm (djam) and ws (us) scepters with set (cf. te velde, p. 90. the 'm scepter with its crooked shaft is thought to represent thunder, and either one may be considered an expression of the aggressive, martial force of set. the significance of these facts is relevant to setians and to the philosophy of the aeon of set today. first

iting for those sixty-two years, approached exasperation more than once, and we who live and practice our magic in the aeon of harwer's other self can appreciate why when we look back at the confusion of that aeon. but who or what was harwer, actually? one of magus aleister crowley's worst errors was to incorrectly identify the lord of his aeon. this damning error brought about the proclaiming of horus the younger as the crowned and conquering child, and further led to innumerable nonsensical errors and confusion. there is small wonder this came about, since the lord of the aeon found peculiar goings-on taking place in the form of his magus determined to interpret all acts and interventions in the light of a completely different god. the fact that the real god of the aeon continued to act

SET IN EGYPTIAN THEOLOGY

y paintings he is portrayed as bearer of a harpoon at the prow of the boat of ra, warding off the serpent apep. yet the warlike and resolute nature of set seems to have been regarded with ambivalence in egyptian theology, and the portrayal of this neter went through many changes over a period of nearly three thousand years. pictures of a god bearing two heads, that of set and his daylight brother horus the elder, may be compared to the oriental yin/yang symbol as a representation of the union of polarities. in time, the conflict between these two abstract principles came to be emphasized rather than their primal union. set's battle with horus the elder grew from being a statement of the duality of day and night into an expression of the political conflict among the polytheistic priesthoods

cities (each being a cult-center) is enough to dispel this idea. one controversial egyptologist has suggested that the worship of set might have predated the concept of paternity. later cults incorporating a father god would reject this fatherless son. this introduces another bizarre factor in the transformation of the night/day battle between brothers into an inheritance dispute between set and horus the younger. any book on egyptian myth you pick up contains the gory details of this cosmic lawsuit, which includes things that make dynasty look like a prayer breakfast. i have always been intrigued, though, that while all books affirm that set tore osiris to pieces, everybody knows about osiris, and it is quite hard to collect the pieces of the puzzle that is set. egyptologists have never

SIR WALLIS BUDGE EGYPTIAN MAGIC

ach it. there existed a belief that osiris himself experienced some difficulty of getting up to the iron plate, and that it was only by means of the ladder which his father ra provided that he at length ascended into heaven. on one side of the ladder stood ra, and on the other stood horus, 1 the son of isis, and each god assisted osiris to mount it. originally the two guardians of the ladder were horus the elder and set, and there are several references in the early texts to the help which they rendered to the deceased, who was, of course, identified with the god osiris. but, with a view either of reminding these gods of their supposed duty, or of compelling them to do it, the model of a ladder was often placed on or near the dead body in the tomb, and a special composition was prepared wh

wer have dominion over that which they possess; my mouth therefore shall have power over the words of power which are p. 127 therein" 1 "i am clothed) and am wholly provided with thy magical words, o ra, the which are in the heaven above me, and in the earth beneath me" 2 to the two sister-mert goddesses the deceased says "my message to you is my words of power. i shine from the sektet boat, i am horus the son of isis, and i have come to see my father osiris" 3 "i have become a spirit in my forms, i have gained the mastery over my words of power, and it is decreed for me to be a spirit" 4 "hail, thou that cuttest off heads, and slittest brows, thou who puttest away the memory of evil things from the mouth of the spirits by means of the words of power which they have within them. let not my

greatly because of this, for i regarded horus as a gift which would repay me for the loss of his father. i hid him most carefully and concealed him in my anxiety, and indeed he was well hidden, and then i went away to the city of am. when i had saluted the inhabitants thereof i turned back to seek the child, so that i might give him suck and take him in my arms again. but i found my sucking-child horus the fair golden one, well nigh dead! he had bedewed the ground with the water from his eye and with the foam from his lips, his body was stiff, his heart was still, and no muscle in any of his limbs moved. 1 then i uttered a bitter cry p. 134 of grief, and the dwellers in the papyrus swamps ran to me straightway from out of their houses, and they bewailed the greatness of my calamity; but no

sis, the mighty lady, the mistress of the gods, who knew ra by his own name" now from a few words of text which follow the above narrative we learn that the object of writing it was not so much to instruct the reader as to make a magic formula, for we are told that it was to be recited over p. 142 figures of temu and horus, and isis and horus, that is to say, over figures of temu the evening sun, horus the elder, horus the son of isis, and isis herself. temu apparently takes the place of ra, for he represents the sun as an old man, i.e, ra, at the close of his daily life when he has lost his strength and power. the text is a charm or magical formula against snake bites, and it was thought that the written letters, which represented the words of isis, would save the life of any one who was

ack of the lady after her departure" is thy name. lower deck "tell me my name" d "standard of ap-uat" is thy name. upper post "tell me my name" d "throat of mestha" is thy name. sail "tell me my name" d "nut" is thy name. leather straps "tell us our name" d "those who p. 169 are made from the hide of the mnevis bull, which was burned by suti" is your name. paddles "tell us our name" d "fingers of horus the firstborn" is your name. pump "tell me my name" d "the hand of isis which wipeth away the blood of the eye of horus" is thy name. planks "tell us our names" d "mestha, hapi, tuamutef, qebhsennuf, haqau, thet-emaua, maa-an-tef, ari-nef-tchesef" are your names. rows "tell us our name" d "he who is at the head of his nomes" is your name. hull "tell me my name" d "mert" is thy name. rudder "

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

(1950s, one of the most popular programs was a game show hosted by jewish comedian groucho marx. groucho had a brother, harpo marx, who was also a comedian and starred in numerous tv programs and in movies. harpo always played the cherubic character of a mute young boy, with blond hair in curls. in other words, harpo was cast in the image of harpocrates, god of silence and secrecy, also known as horus the child. 290 codex magica "silence, slaves, or we'll cut your throat from ear to ear' 291 292 codex magica lawrence summers, president of harvard university and former secretary of the treasury under president bill clinton (photo: time magazine, may 24, 1999) silence, slaves, or we'll cut your throat from ear to ear" 293 294 codex magica harpo marx giving the silence sign, finger to lips

THE MIDDLE PILLAR

of the eyebrow line and trace clockwise. next, trace the outline of the eye itself, starting from the left and proceeding clockwise, around the pupil, and back around the bottom of the eyelid, ending at the left side of the eye near the starting point. then trace the lowermost line of the figure starting from the right-hand point and tracing toward the left. projection sign sign of silence eye of horus the ankh the cross circled cross figure 14: ritual signs and symbols of protection. the pentagram 199 a greek banishing pentagram ritual the greek qabalistic cross (stauros kabalistikos) stand and face east. imagine a brilliant whte light touching the top of your head. reach up with the index finger or blade of a dagger to connect with the light and bring it to the forehead. touch the forehe

THE BOOK OF GATES

ummied 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 forward in adorat

the right side. the second four have their hands tied together at the elbows, and the upper parts of the arms are at right angles to their shoulders. the third four have their arms tied together at the elbows, and their elbows are on a lower level than their shoulders. 3. a monster speckled serpent, which lies in undulations immediately in front of the enemies of osiris, click to view (far left) horus the aged (right) the burnt enemies of osiris. and belches fire into the face of their leader; the name of this serpent is kheti, in each undulation stands a bearded god in mummied form, and the hieroglyphics written above describe them as "the gods who are above kheti" the text reads- p. 234"[this scene representeth] what horus doeth for his father osiris. the enemies c who are in this scene

THE GOD SET

htmares, desert fiends, and bad animals such as the hippo and the jaguar of the south. he is mentioned in a famous 12th dynasty writing called the discourse of a man with his ba in which his solar aspect iaa is referred to. bikka reed has a great translations of this text. in the 18th dynasty a remarkable pharoah hatshepsut reintroduced the worship of set by building a temple dedicated to him and horus the elder at ombos. this marked a strong interest in set's eternal nature, for example in hatshepsut is the prophecy (which she had placed in her tomb at der el-medina) that "she will not only enjoy the days of horus, but the days of set will be added to her span" she was also interested in the antinomian nature of the set cult- in fact she preformed one of the most scandalous acts available

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

i. the metternich stele--obverse. plate xviii. the metternich stele--reverse. towards the close of the xxvith dynasty, when superstition in its most exaggerated form was general in egypt, it became the custom to make house talismans in the form of small stone stelae, with rounded tops, which rested on bases having convex fronts. on the front of such a talisman was sculptured in relief a figure of horus the child (harpokrates, standing on two crocodiles, holding in his hands figures of serpents, scorpions, a lion, and a horned animal, each of these being a symbol of an emissary or ally of set, the god of evil. above his head was the head of bes, and on each side of him were: solar symbols, i.e, the lily of nefer-tem, figures of ra and harmakhis, the eyes of ra (the sun and moon, etc. the re

reof is called ur-tenten unto this day. and ra said unto thoth "let the enemies and set be given over to isis and her son horus, and let them work all their heart's desire upon them" and she and her son horus set themselves in position with their spears in him at the time when there was storm (or, disaster) in the district, and the lake of the god was called she-en-aha from that day to this. then horus the son of isis cut off the head of the enemy [set, and the heads of his fiends in the presence of father ra and of the great company of the gods, and he dragged him by his feet through his district with his spear driven through his head and back. and ra said unto thoth "let the son of osiris drag the being of disaster through his territory" and thoth said "it shall be called ateh" and this

r times "i am thoth, i have come from heaven to make protection of horus, and to drive away the poison of the scorpion which is in every member of horus. thy head is to thee, horus; it shall be stable under the urert crown. thine eye is to thee, horus [for] thou art horus, the son of keb, the lord of the two eyes, in the midst of the company [of the gods. thy nose is to thee, horus [for] thou art horus the elder, the son of ra, and thou shalt not inhale the fiery wind. thine arm is to thee, horus, great is thy strength to slaughter the enemies of thy father. thy two thighs[fn#228] are to thee, horus. receive thou the rank and dignity of thy father osiris. ptah hath balanced for thee thy mouth on the day of thy birth. thy heart (or, breast) is to thee, horus, and the disk maketh thy protect

ucky,[fn#302] and in consequence they neither transacted any business in it, nor even suffered themselves to take any refreshment until the evening. they further add that typhon married nephthys,[fn#303] and that isis and osiris, having a mutual affection, enjoyed each other in their mother's womb before they were born, and that from this commerce sprang aroueris, whom the egyptians likewise call horus the elder, and the greeks apollo [fn#293] i.e, nut, the sky-goddess [fn#294] i.e, keb, the earth-god [fn#295] i.e, ra [fn#296] i.e, aah [fn#297] in egyptian "the five days over the year [fn#298] in egyptian thus- i. birthday of osiris, ii. birthday of horus, iii. birthday of set, iv. birthday of isis, v. birthday of nephthys [fn#299] one of the chief titles of osiris was neb er tcher, i.e "l

y-goddess [fn#294] i.e, keb, the earth-god [fn#295] i.e, ra [fn#296] i.e, aah [fn#297] in egyptian "the five days over the year [fn#298] in egyptian thus- i. birthday of osiris, ii. birthday of horus, iii. birthday of set, iv. birthday of isis, v. birthday of nephthys [fn#299] one of the chief titles of osiris was neb er tcher, i.e "lord to the uttermost limit of everything [fn#300] i.e, heru-ur "horus the elder [fn#301] it was horus, son of isis, who was born in the marshes of egypt [fn#302] this day is described as unlucky in the hieroglyphic texts [fn#303] set and nephthys are regarded as husband and wife in the texts; their offspring was anubis, anpu. xiii. osiris having become king of egypt, applied himself to civilizing his countrymen by turning them from their former indigent and ba

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