Michael Wynn's Occult Reference Library
KHEPERA

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BUDGE E

, and the other the north. 2. the god nekent-f, who holds a spear, or knife, in his left hand. 3. the god khenti amentet, bearded, and in mummy form, and wearing the white crown and the menat. 4. the god sekhet, or as it is written here sekhmet, lioness-headed. 5. the god sehetch-ur, ram-headed. 6. four terms, the first of which is called ut-metu-ra, p. 5 the second ut-metu-tem, the third ut-metu-khepera, and the fourth ut-metu-asar. 7. the leader of the company, who is called tcha-unnut; by his side is a serpent, called sa, that stands on his tail. click to view the gods khenti-amentet, sekhet, sebeteh-ur, the four-terms, and teha-unnu.t this scene is explained by the horizontal line of inscription written above it, and the hieroglyphic text, based on the editions of lef bure and champoll

members which have risen up against me, and i will bring to destruction that which hath been made for it. i will make perfect with the. of my forms osiris khenti amenti. open to me the doors with your hands, o ye apes, unfold to me the portals of the courts, o ye apes [and welcome] the gods (or, goddesses) who have come into being from my divine souls, come ye into being, come ye into being for) khepera, o ye who have your being at the head of the tuat. stand ye up, in urnes, and stablish ye yourselves on the secret banks thereof, and work ye for the gods of tuat in the court which ye guard, possess ye your plans in your seats, in your domains and in your fields" the gods of this court say unto ra "o great god [the doors] are opened to thee, and the portals of the secret ament are thrown

d- p. 38 p. 39 p. 40 the gods of the tuat speak to this great god as he entereth in with understanding to the boundary, and he is borne over net-ra into urnes, saying "hail, thou who risest as a mighty soul (kha-ba-aa, who hast received [the things which belong to] the tuat, af, thou guardian of heaven. thou livest, o af, in ta-tesert. come thou, and cast thou thine eye in thy name of living one, khepera, at the head of the tuat. traverse thou this field, o thou who hast might, bind thou with fetters the hau serpent, and smite thou the serpent neha-hra. there is rejoicing in heaven, and there are shouts of gladness upon the earth at the entrance of thy (literally, his) body. he who shineth sendeth forth light, and the uru gods give light [at dawn; destroy thou] the p. 41 darkness which is

is the star-god (sba, thou art praised and adored, thy soul passeth on, thou goest onward and thy body is equipped with power, and the regions) are opened [to thee. the doors of the hidden land are opened [before thee, osiris cometh unto thee, osiris avengeth thee, and thy word is maat against thy enemies. thou goest to rest, thou goest to rest in ament, and thou comest into being in the form of khepera in the east" this great god sendeth forth words to the gods who dwell in the, tuat and to those who inhabit urnes, saying "open ye your hidden doors so that the god af may look [upon you] and may throw aside your darkness, and that ye may draw your water from urnes, and your bread from, and that wind may come to your nostrils, and that ye may not be destroyed and overcome by your own foul

secret passages which lead to the aheth chamber; he journeyeth round to every place each day, and he liveth on the words of the gods who guard this road" the meaning of the legend which refers to the female serpent hekent is not clear. 9. the three-headed serpent (see p. 79) menmenut, which is described as the "hidden image of the aheth chamber [of seker, which is illumined daily at the birth of khepera by that which cometh forth from the faces of [the serpent] menment" over the back of this serpent are six stars and fourteen human heads, each of which is surmounted by a disk. these fourteen heads represent, as m. maspero has well shown, the gods of the first fourteen days of the month, who are being carried by the three-headed serpent to p. 82 the utchat, which thoth and horus are carryi

ch of which is surmounted by a disk. these fourteen heads represent, as m. maspero has well shown, the gods of the first fourteen days of the month, who are being carried by the three-headed serpent to p. 82 the utchat, which thoth and horus are carrying to it; they appear again in the next division of the tuat, where they are seen drawing along the boat of the sun. 10. the winged disk of the god khepera, beneath stands the "envoy of heaven" with his right hand raised, and his left stretched out, and behind him is the goddess maat (see p. 83. p. 83 click to view the kingdom of seker. footnotes 77:1 the text is in the plural. next: chapter v: the fifth division of the tuat, which is called ament sacred texts egypt ehh index index previous next p. 85 chapter v. the fifth division of the tuat

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, but what remains of it reads "is opened to thee the earth to such an extent that thou hast passed over the beautiful land, and the roads concerning which ra hath spoken to thee, o osiris. thou criest out, o ra, to the land of seker, and horus hath life upon his sands. come to khepera, o ra! come to khepera! work ye with the cord, o ye who make khepera to advance, so that it may give the hand (i.e, help) to ra whilst he passeth over the hidden ways of ra, in the horizon [come] in peace, in peace, o ra of the beautiful p. 87 click to view the kingdom of seker. p. 88 p. 89 [paragraph continues] ament. in the middle of the scene we see that the ground rises (see p. 103) an

of seker. p. 88 p. 89 [paragraph continues] ament. in the middle of the scene we see that the ground rises (see p. 103) and forms a kind of hollow mound, the highest point of which terminates in the head of a woman, which faces to the right; immediately above her head is a scarab which is in the act of descending, but only one half of its body is visible. concerning the beetle it is said "behold khepera who, immediately the [boat of ra] is towed to the top of this circle, unites himself to the roads of the tuat; when this god standeth on the head of the goddess he speaketh words to seker every day" the short lines of text just above the mound read "the majesty of this great god journeyeth on by being towed along, and these goddesses receive him, p. 90 words which are addressed to the god

ods. click to view the four kings of the north. click to view the four "spirits" p. 120 khu, i.e "spirits" immediately in front of these gods is an enormous serpent with five heads, which is called ash-hrau, i.e, the "many-faced" the body of this serpent is bent round to form an oval, and within it lies on his back the god afu, who is holding upon his head a beetle, which is the symbol of the god khepera. the text written above reads- click to view the serpent ash-hrau. p. 121 "saith the majesty of this great god to the kings of the south, to the heteptiu, to the kings of the north, and to the spirits who are in this city--may your royal state and condition be with you, may ye receive p. 122 your white crowns, and ye heteptiu [may ye receive] your offerings, and ye kings of the north may y

ou, may your sacrifices of propitiation be made to you, and give to the gods their mouth. avenge ye me in [this] land, and hack in pieces the serpent apep, o ye kings of the south, ye heteptiu, ye kings of the north, and ye spirits, who dwell in [this] land "those who are in this picture stand up in their places, and they hear the voice of the great god, the lord of the dead body, that is to say, khepera in his own flesh. in the act of guarding" of the serpent of many faces it is said "of him who is in this picture, with his tail in his mouth, his work is to rise up with this image, to journey to the west in his form, and to travel to every place of the tuat. through the voice of ra it is that the figures who are in him advance" the text which runs in the border above the upper register re

the god urt. each of these four gods is click to view 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

their life through the voice of this great god every day, and the work which they do is to watch the two comings of the god khuti" concerning the nine serpents it is said "the majesty of this great god speaketh words to these male gods who are at the head of this city-"hail, o nine forms of the divine spirits, whose faces are of flames, who are provided with your knives, burn ye up the enemies of khepera, hack in pieces their shades, for ye are the warders of the hidden flesh, which is made of nu, your habitation, for it is ye who dwell in the water of ta-thenen, and it is for you that the magical powers of khepera come into being. they have their means of living from the word of ra every day. the work which they do in the tuat is to hack asunder the dead, and to cause the spirits to be de

oddess nakith, armed with a knife. 5. the goddess tenit, armed with a knife. 6. the goddess temtith, armed with a knife. these four goddesses p. 144 guard four rectangular coffers, at the end of each of which is a human head; inside each coffer is a mound of sand, beneath which is buried one of the four forms of osiris. the first coffer "contains the form of tem" the second "contains the form of "khepera" the third "contains the click to view (left) the coffer of tem (right) the coffer of khepera. click to view (left) the coffer of ra (right) the coffer of osiris. form of ra" and the fourth "contains the form of osiris" the goddesses are described as: p. 145 [paragraph continues "the goddesses who hack at apep in the tuat, who repulse (or, bring to nought) the affairs (or, matters) of the

night hath covered them over, they receive the diadems of ra, and the soul of tathenen uniteth itself to the earth" in the upper register are five circles of the tuat, and a door, which may be thus described- 1. this circle, which is called sesheta, is entered through a door with the name of tes-neb-terer, and in it are seated- p. 171 1. the image of tem, wearing the white crown. 2. the image of khepera. 3. the image of shu. each of these is seated upon an instrument for weaving. the text reads "those who are in this picture are [seated] on their instruments for weaving [after the manner] of horus, the heir, the youthful one. this god crieth out to their souls after he hath entered into this city of the gods who are on their sand, and there are heard the voices of [those who are] shut in

r xii. the twelfth division of the tuat, which is called then-neteru. the twelfth division 1 of the tuat, which is passed through by the sun-god during the twelfth hour of the night, is introduced by three lines of text, which read- p. 257 "the majesty of this great god taketh up his position in this circle, which is the uttermost limit of thick darkness, and this great god is born in his form of khepera in this circle, and nut and nu are in this circle for the birth of this great god when he cometh forth from the tuat and taketh up his position in the matet boat, and when he riseth up from the thighs of nut. the name of the gate of this city is then-neteru. the name of this city is kheper-kekiu-khau-mestu. the name of the hour of the night wherein this god cometh into being is maa-nefert

t of the sun in the last hour of the night. of] the palace, and shall know it upon earth, it shall act as a magical protector for him both in heaven and upon earth" in the middle register are- 1. the boat of the sun, in which stands the god under a canopy formed by the body of the serpent mehen; on his head are horns and a disk. in the fore part of the, boat is the beetle of khep[r]a, p. 259 i.e, khepera, which takes the place of the solar disk that rested on the prow of the boat in the eleventh hour. the text reads "this great god in this picture journeyeth along through this city by means of the faithful servants (amkhiu) of this hidden image ankh-neteru. his gods draw him along by a cord, and he entereth into his tail and cometh forth from his mouth, and cometh to the birth under the fo

a, which takes the place of the solar disk that rested on the prow of the boat in the eleventh hour. the text reads "this great god in this picture journeyeth along through this city by means of the faithful servants (amkhiu) of this hidden image ankh-neteru. his gods draw him along by a cord, and he entereth into his tail and cometh forth from his mouth, and cometh to the birth under the form of khepera, and the gods who are in his boat [do] likewise. he taketh up his place on the face of the hidden image of 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 to

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

, 1. 8] p. lix divine body rested in annu"[1] in this respect the god and the deceased were on an equality. as we have seen above, the body neither leaves the tomb nor reappears on earth; yet its preservation was necessary. thus the deceased addresses tmu[2 "hail to thee, o my father osiris, i have come and i have embalmed this my flesh so that my body may not decay. i am whole, even as my father khepera was whole, who is to me the type of that which passeth not away. come then, o form, and give breath unto me, o lord of breath, o thou who art greater than thy compeers. stablish thou me, and form thou me, o thou who art lord of the grave. grant thou to me to endure for ever, even as thou didst grant unto thy father tmu to endure; and his body neither passed away nor decayed. i have not don

very god and unto every goddess and unto every beast and creeping thing which perisheth when his soul hath gone forth from him after his death, and which falleth in pieces after his decay. homage to thee, o my father osiris, thy flesh suffered no decay, there were no worms in thee, thou didst not crumble away, thou didst not wither away, thou didst not become corruption and worms; and i myself am khepera, i shall possess my flesh for ever and ever, i shall not decay, i shall not crumble away, i shall not wither away, i shall not become corruption" the sahu or spiritual body. but the body does not lie in the tomb inoperative, for by the prayers and ceremonies on the day of burial it is endowed with the power of changing into a sahu, or spiritual body. thus we have such phrases as "i germina

is gods exclaimed "what is it" but ra could not answer, for his jaws trembled and all his members quaked; the poison spread swiftly through his flesh just as the nile invadeth all his land. when the great god had stablished his heart, he cried unto those who were in his train, saying "come unto me, o ye who have come into being from my body, ye gods who have come forth from me, make ye known unto khepera that a dire calamity hath fallen upon me. my heart perceiveth it, but my eyes see it not; my hand hath not caused it, nor do i know who hath done this unto me. never have i felt such pain, neither can sickness cause more woe than this. i am a prince, the son of a prince, a sacred essence which hath preceded from god. i am a great one, the son of a great one, and my father planned my name;

ave placed the soul of the gods within them. i am he who, if he openeth his eyes, doth make the light, and, if he closeth them, darkness cometh into being. at his command the nile riseth, and the gods know not his name. i have made the hours, i have created the days, i bring forward the festivals of the year, i create the nile-flood. i make the fire of life, and i provide food in the houses. i am khepera in the morning, i am ra at noon, and i am tmu at even" meanwhile the poison was not taken away from his body, but it pierced deeper, and the great god could no longer walk. then said isis unto ra "what thou hast said is not thy name. o tell it unto me, and the poison shall depart; for he shall live whose name shall be revealed" now the poison burned like fire, and it was fiercer than the f

y the fusion of two or more gods; local gods, through the favourable help of political circumstances, or the fortune of war, the 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 see

ead which gave birth unto the other two enneads,[4] the being in whom every god existeth, the one of one,[5] the creator of the things which came into being when the earth took form in the beginning, whose births are hidden, whose forms are manifold, and whose growth cannot be known. the sacred form, beloved, terrible and mighty in his two risings, the lord of space, the mighty one of the form of khepera, who came into existence through khepera, the lord of the form of khepera; when he came into being nothing existed except himself. he shone upon the earth from primeval time [in the the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (5 of 10 [8/10/2001 11:23:38 am] form of] the disk, the prince of light and radiance. he giveth light and radiance. he giveth light unto

hty, he is greater than the gods, he is the young bull with sharp pointed horns, and he protecteth the world in his great name 'eternity cometh with its power and bringing therewith the bounds) of everlastingness' he is the firstborn god, the god who existed from the beginning, the governor of the world by reason of his strength, the terrible one of the two lion-gods,[2] the aged one, the form of khepera which existeth in all the gods, the lion of fearsome glance, the governor terrible by reason of his two eyes,[3] the lord who shooteth forth flame [therefrom] against his enemies. he is the primeval water which floweth forth in its season to make to live all that cometh forth upon his potter's wheel.[4] he is the disk of the moon, the beauties whereof pervade heaven and earth, the untiring

11] the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (8 of 10 [8/10/2001 11:23:38 am] egyptian account of the creation. in a late copy of a work entitled the "book of knowing the evolutions of ra, the god neb-er-tcher, the "lord of the company of the gods" records the story of the creation and of the birth of the gods-"i am he who evolved himself under the form of the god khepera, i, the evolver of the evolutions evolved myself, the evolver of all evolutions, after many evolutions and developments which came forth from my mouth.[12] no heaven existed, and no earth, and no terrestrial animals or reptiles had come into being. i formed them out of the inert mass of watery matter, i found no place whereon to stand. i was alone, and the gods shu and tefnut had not gone

lds the sceptre and in the other the emblem of life. occasionally he is hawk-headed, and in one representation he holds the emblem of water, in each hand. on a late bas-relief at phil we find him seated at a potter's table upon which stands a human being whom he has just fashioned.[2] the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (2 of 19 [8/10/2001 11:23:58 am] khepera was a form of the rising sun, and was both a type of matter which is on the point of passing from inertness into life, and also of the dead body which is about to burst forth into a new life in a glorified form. he is depicted in the form of a man having a beetle for a head, and this insect was his type and emblem among ancient nations, because it was believed to be self-begotten and self

d emblem among ancient nations, because it was believed to be self-begotten and self-produced; to this notion we owe the myriads of beetles or [1. lanzone, op. cit, p. 244. 2. lanzone, op. cit, tav. 336, no. 3] p. cx scarabs which are found in tombs of all ages in egypt, and also in the greek islands and settlements in the mediterranean, and in phoenicia, syria, and elsewhere. the seat of the god khepera was in the boat of the sun, and the pictures which present us with this fact[1] only illustrate an idea which is as old, at least, as the pyramid of unas, for in this monument it is said of the king- ap-f em apt xenen-f em xeper em nest sut he flieth like a bird, he alighteth like a beetle upon the empty throne amt uaa-k ra[2] in thy boat, o ra. in the xviiith dynasty queen hatshepset decl

with this fact[1] only illustrate an idea which is as old, at least, as the pyramid of unas, for in this monument it is said of the king- ap-f em apt xenen-f em xeper em nest sut he flieth like a bird, he alighteth like a beetle upon the empty throne amt uaa-k ra[2] in thy boat, o ra. in the xviiith dynasty queen hatshepset declared herself to be "the creator of things which came into being like khepera,[3] and in later times the scribes were exceedingly fond of playing upon the word used as a noun, adjective, verb and proper name.[4] tum or atemu i.e "the closer" was the great god of annu, and the head of the great company of the gods of that place. it would seem that he usurped the position of ra in egyptian mythology, or at any rate that the priests of annu succeeded in causing their l

ry dead man prayed, were supposed to proceed from him. he is, as m. lef bure has pointed out, always depicted in the form of a man; he wears the crowns and holds both the sceptre and emblem of life on a mummy case at turin he is depicted in the boat of the the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (3 of 19 [8/10/2001 11:23:58 am] sun, in company with the god khepera; between them are the beetle and sun's disk in later times the egyptians called the feminine form of tmu temt.[2] ra was the name given to the sun by the egyptians in a remote antiquity, but the meaning of the word, or the attribute which they ascribed to the sun by it, is unknown. ra was the invisible emblem of god, and was regarded as the god of this earth, to whom offerings and sacrific

s and sacrifices were made daily; and when he appeared above the horizon at the creation, time began. in the pyramid texts the soul of the deceased makes its way to where ra is in heaven, and ra is entreated to give it a place in the "bark of millions of years" wherein he sails over the sky. the egyptians attributed to the sun a morning and an evening boat, and in these the god sat accompanied by khepera and tmu, his own forms in the morning and evening respectively. in his daily course he vanquished night and darkness, and mist and cloud disappeared from before his rays; subsequently the egyptians invented the moral conception of the sun, representing the victory of right over wrong and of truth over falsehood. from a natural point of view the sun was synonymous with movement, and hence t

thou art the creator of things celestial and terrestrial, thou illuminest the universe. the gods cast themselves at thy feet when they perceive thee. hymns of praise to thee, o father of the gods, who hast spread out the heavens and laid down the earth. thou master of eternity and of everlastingness. hail to thee, o ra, lord of maat, thou who -art hidden in thy shrine, lord of the gods. thou art khepera in thy bark, and when thou sendest forth the word the gods come into being. thou art tmu, the maker of beings which have reason, and, however many be their forms, thou givest them life, and thou dost distinguish the shape and stature of each from his neighbour. thou hearest the prayer of the afflicted, and thou art gracious unto him that crieth unto thee; thou deliverest the feeble one fro

et le nom de l'eunuque (proc. soc. bibl. arch, 1891, pp. 333-349* a duplicate is in the louvre; see perrot and chipiez, histoire de l'art, l' gypte, p. 821, no. 550] p. 246 text [chapter xv (1 [1] a hymn of praise to ra when he riseth in the eastern part of heaven. behold osiris ani the scribe who recordeth the holy offerings of all the gods (2) who saith "homage to thee, o thou who hast come as khepera,[2] khepera, the creator of the gods. thou risest, thou shinest (3) making bright thy mother [nut, crowned king of the gods [thy] mother nut doeth homage unto thee with both her hands (4) the land of manu[4] receiveth thee with content, and the goddess maat[5] embraceth thee at the two seasons. may he give splendour, and power, and triumph, and (5) a coming-forth [i.e, resurrection] as a l

[thy] mother nut doeth homage unto thee with both her hands (4) the land of manu[4] receiveth thee with content, and the goddess maat[5] embraceth thee at the two seasons. may he give splendour, and power, and triumph, and (5) a coming-forth [i.e, resurrection] as a living soul to see horus of the two horizons[6] to the [1. the numbers in parentheses indicate the lines of the papyrus. 2. the god khepera is usually represented with a beetle for a head; and the scarab, or beetle, was sacred to him. the name means "to become, to turn, to roll" and the abstract noun kheperu may be rendered by "becomings" or "evolutions" the god was self-created, and was the father of all the other gods; men and women sprang from the tears which fell from his eyes; and the animal and vegetable worlds owed thei

epresented with a beetle for a head; and the scarab, or beetle, was sacred to him. the name means "to become, to turn, to roll" and the abstract noun kheperu may be rendered by "becomings" or "evolutions" the god was self-created, and was the father of all the other gods; men and women sprang from the tears which fell from his eyes; and the animal and vegetable worlds owed their existence to him. khepera is a phase of tmu, the night-sun, at the twelfth hour of the night, when he "becomes" the rising sun or harmachis (i.e, horus in the horizon. he is also described as" khepera in the morning, ra at mid-day, and tmu in the evening" see lanzone, dizionario, p. 927 ff; gr baut, plate i. http//www.sacred-texts.com/egy/ebod/ebod13.htm (1 of 6 [8/10/2001 11:24:37 am] hymne ammon-ra, p. 264, note

is 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) arise; thy mother s

m/egy/ebod/ebod18.htm (4 of 14 [8/10/2001 11:27:39 am] p. 280 plate x. i. the cat, i.e, the sun, which dwelleth by the persea tree in heliopolis, cutting off the head of the serpent apepi, emblematic of his enemies.[1] 2. three seated deities holding knives. they are probably sau, horus of sekhem, and nefer-tmu. 3. ani and his wife thuthu, who holds a sistrum, kneeling in adoration before the god khepera, beetle-headed, who is seated in the boat of the rising sun (to illustrate lines 116 ff. 4. two apes, emblematic of isis and nephthys (to illustrate lines 124, 125. 5. the god tmu, seated within the sun-disk in the boat of the setting sun, facing a table of offerings. 6. the god rehu, in the form of a lion (to illustrate line 133. 7. the serpent uatchit, the lady of flame, a symbol of the

rom [his] eye, but he himself is unseen. he goeth round about heaven robed in the flame of his mouth, commanding hapi, but remaining himself unseen. may i be strong upon earth before ra, may i come happily into haven in the presence of osiris. let not your offerings be hurtful to me, o ye who preside over your altars, for i am among those who follow after neb-er-tcher according to the writings of khepera. i fly as a hawk, i cackle as a goose; i ever slay, even as the serpent goddess nehebka" plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (11 of 14 [8/10/2001 11:27:39 am] what then is this? they who preside at the altars are the similitude of the eye of ra and the similitude of the eye of horus "o ra-tmu, lord of the great house, prince, life, strength and health of all the g

ght. they who are in misery fear him" as concerning the souls within the (113) tchafi [they are those which are] with the god who carrieth away the soul, who eateth hearts, and who feedeth (114) upon offal, the guardian of the darkness who is within the seker boat; they who live in (115) crime fear him. who then is this? it is suti, or (as others say, it is smam-ur,[3 (116) the soul of seb "hail, khepera in thy boat, the twofold company of the gods is thy body. deliver thou osiris (117) ani, plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (12 of 14 [8/10/2001 11:27:39 am] triumphant, from the watchers who give judgment [1. reading se en unt. 2 the one with a knife. 3 i.e, great slayer] p. 290 who have been appointed by neb-er(118)-tcher to protect him and to fasten the fetter

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

it stipulates that the name of apepi must be written in green on a papyrus and then burnt. wax figures of his attendant fiends were to be made, mutilated, and burnt, in the hope that, through the agency of sympathetic magic, their prototypes might be injured or destroyed. another portion of the work details the creative process and describes how men and women were formed from the tears of the god khepera. this portion is known as the book of knowing the evolutions of ra. the work is evidently very ancient, as is shown by the circumstance that many variant readings occur, and only one copy is known. the funeral papyrus in which it is contained was discovered at thebes in 1860, purchased by the archaeologist a. h. rhind, and sold to the trustees of the british museum by david bremner. the li

es of the dead was to sail over heaven in the boat of ra, and to secure this for the deceased one must paint certain pictures and mutter over them words of power. regarding this belief, e. a. wallis budge states in his book egyptian magic (1889: on a piece of clean papyrus a boat is to be drawn with ink made of green abut mixed with anti water, and in it are to be figures of isis, thoth, shu, and khepera, and the deceased; when this had been done the papyrus must be fastened to the breast of the deceased, care being taken that it does not actually touch his body. then shall his spirit enter into the boat of ra each day, and the god thoth shall take heed to him, and he shall sail about with him into any place that he wisheth. elsewhere it is ordered that the boat of ra be painted in a pure

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

g, elastic, and impenetrable. the nature of your specific magical operation will determine which robe you should wear. 58 enochian words for magical instruments all powerful magic is within me. i am one who can travei in strength without forgetting his narre. i am yesterday "seer of miilions of years" is my name. my forming of words is the aspect of myself that most closely corresponds to the god khepera. chapter xlii, the book of the dead the sword: the enochian word for sword is nazps (nah-zodpehseh. the gematric value is 81 with an alternate value of 75. the enochian is: the cup: the enochian word for cup is talho (tah-leh-hoh) the gematric value s 54 with an alternate value of 48. th enochian is: the wand/rod: the enochian word for wand or rod is kab (kah-beh. the gematric value is 311

t. this reflects the occult maxim that every truth contains its opposite within it. another view of the square of ror will show spirit (d) within equal areas of air (0) and water (r. this suggests the c reat i ve eme r gence of consci ousne s s f rom i t s unconscious source. this scenario is symbolized in nature by the rising sun, and in magick by the scarab or beetleheaded god of the egyptians, khepera. further reflection on this square will yield additional solar correspondences. as an exercise, you should meditate on all of the magick squares in this manual. 258 magical operations of the vrelp now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is cal led also the myst

HEAVEN HELL

abundance of wheat and barley, etc. the gods in reply welcome afu-ra, and beg him to dissipate the darkness in amenti, and to slay the serpents hau and neha-hra (vol. i, p. 40; they promise that those who guide his boat shall destroy apep, that osiris shall come to meet him and shall avenge him, and that he shall rest in ament, and shall appear in the east the following morning under the form of khepera. after this speech they lead afu-ra into a state of peace in sekhet-en-pertiu, the "field of the gods of grain" wherein are the boats of the grain-gods already described. in this fair haven am-ra rests, and every follower of osiris hoped to follow his example. if we consider for a moment the group of divine beings which stands on each bank of the river urnes it becomes evident that each go

t, a three-headed serpent with wings and human legs, a few of the gods of the hour, a serpent with two necks and heads proceeding from one body, and a tail which terminates in another head (vol. i, pp. 67, 71, 75, 79. on his left are a few more gods and goddesses, the serpents hetch-nau, amen, hekent, and the terrible three-headed serpent menmenut, the face of which illumines the chamber in which khepera is born daily (vol. i, p. 134 p. 79. over the back of the last-named serpent are fourteen heads, which, as m. maspero has well shown, re resent the gods of the first fourteen days of the month, and they are being carried by the serpent to fill the eye which thoth and horus are bringing through re-stau. the beings to the right and left of afu-ra are ancient gods of the kingdom of seker, and

the forms which they had in primeval times; the main gate is called aha-neteru, the gods are called baiu-ammiu-tuat, and the goddess of the hour is semit-her-abt-uaa-s. the boat of afu-ra is towed by seven gods and seven goddesses, and is preceded by a few gods who are led by isis (vol. i, pp. 87, 91, 95, 99, 100, 107, 111; the texts make it clear that afu-ra continues his journey by the help of khepera. the corridor of re-stau through which he travels now bends upwards, and passing by p. 135 the secret abode of seker, by which it is hidden, once more descends to its former level. the land of seker is in the form of an elongated ellipse, and is enclosed by a wall of sand; it rests upon the backs of two man-headed sphinxes, each of which is called af and lives upon the voice, or word, of t

of seker. the form in which this god is depicted is that of a hawk-headed man, who stands between a pair of wings that project from the back of a huge serpent having two heads and necks, and a tail terminating in a bearded human head. the land of seker is covered by a pyramid having its apex in the form of the head of a goddess, and above it is the vault of night, from which emerges the beetle of khepera when the boat of afu-ra comes to the pyramid, the beetle ceases to converse with the goddess of the apex, whose duty it is to pass on its words to seker, and betakes itself to the boat, and begins the revivification of afu-ra, who is led on without delay to the end of re-stau, where he is received by the morning star and the light of a new day. the image of seker, which has been described

e by he p. 149 salutes them, and wishes them an abundant supply of offerings, and entreats them to hack apep in pieces for him. immediately beyond these we see represented the transformation of afu-ra into the living sun-god. here is the five-headed serpent asht-hrau, and on his back lies the dead sun-god; with his right hand, which is raised above his head, he is drawing to himself the beetle of khepera, which is the type of regeneration, click to view the serpent asht-hrau. or new birth, or resurrection. this is the equivalent of the scene in the book aim-tuat where the beetle descends from the vault of night, and joining itself to the boat of afu-ra revivifies the dead sun-god (see vol. i, p. 103. that this revivification of am-ra should take place at the end of the sixth division is qu

to devour the shadows of the dead, 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

pent has been removed, afu-ra advances, and, passing four goddesses each armed with a knife, arrives at four rectangular buildings. inside each building (vol. i, p. 144) is a mound of sand, and at each end of each building is the head of a man. these buildings are the tombs wherein the four chief forms of the sun-god have been buried, the first containing the "form of tem" the second the "form of khepera" the third p. 153 the "form of ra" and the fourth the "form of osiris" the heads which appear at the ends of the tombs are those of the enemies who were slain at the tombs, and were buried in the foundations in order to drive away evil spirits. the texts which refer to these scenes state that the four goddesses join in slaying apep, that the human heads appear as soon as any one comes to t

"putting of secret things behind p. 171 them, the dragging forth of the sacred object sekem from the secret place, or sanctuary, and the profanation of certain of the hidden things of the tuat; because of these things they are doomed to have their bodies first hacked in pieces, and then burned, and their souls utterly annihilated. next: chapter xii. tenth division of the tuat. i. kingdom of temu-khepera-ra according to the book am-tuat sacred texts egypt ehh index index previous next p. 172 chapter xii. tenth division of the tuat. i. kingdom of temu-khepera-ra according to the book am-tuat. the tenth and eleventh divisions, or hours, are intended to illustrate the passage of afu-ra through the region of akert, or aukert, that is to say, the kingdom of the sun-god of annu, or heliopolis. t

strate the passage of afu-ra through the region of akert, or aukert, that is to say, the kingdom of the sun-god of annu, or heliopolis. the name of the tenth division is metchet-qat-utchebu, its gate is called aa-kherpu-mes-aru, and the hour-goddess is tentenit-uheset-khak-ab. the pictures and texts which illustrate and describe this region are of peculiar interest, for they refer to the union of khepera with ra, i.e, the introduction of the germ of new life into the body of the dead sun-god, whereby afu-ra. regains his powers as a living god, and becomes ready to emerge into the light of a new day with glory and splendour. it must be understood that the constitution of this division is quite different from that of any which we have seen hitherto, and that the gods who are in it are peculi

to sing praises to it (vol. i, pp. 219-221. the other deities only come into being when afu-ra utters their names; they live in the shades which are in the mouth of the great god, and then their souls travel with him. their work is to strip the dead of their swathings, and to break in pieces the enemies of ra, and to order their destruction. next: eleventh division of the tuat. i. kingdom of temu-khepera-ra according to the book am-tuat sacred texts egypt ehh index index previous next eleventh division of the tuat. i. kingdom of temu-khepera-ra according to the book am-tuat. the name of this division, or hour, or city, is re-en-qerert-apt-khatu, i.e "mouth of the circle which judgeth bodies" the name of its gate is sekhen-tuatiu, i.e "embracer of the gods of the tuat" and p. 176 the hour-g

ht. the presence of the pits of fire in this division suggests that we have now practically arrived at the end of the tuat, and, according to the views of those who compiled the original description of akert, this is indeed the case. we have, in the boat of afu-ra, now passed through the tuat of khenti-amenti, the tuat of seker, the tuat of osiris, lord of mendes and busiris, and the tuat of temu-khepera-ra, lord of annu, i.e, the four great tuats which comprised all the great abodes of the dead of all egypt. now to enter this group of tuats it was necessary to pass through a forecourt or antechamber, which for purposes of convenience has been called a division of the tuat, and before afu-ra can emerge from the last of the group of tuats into the light of a new day, he must pass through a

ng of words" to take place, and, according to one view, the enemies of osiris, and p. 181 the foes of ra, were consumed in fire together, and it was the smoke and fire of their burning which were seen in the heavens at sunrise. we may now consider the vestibule at the end of the four tuats, and describe the beings who were in it. next: chapter xiii. ninth division of the tuat. ii. kingdom of temu-khepera-ra according to the book of gates sacred texts egypt ehh index index previous next p. 182 chapter xiii. ninth division of the tuat. ii. kingdom of temu-khepera-ra according to the book of gates. the ninth, tenth and eleventh divisions of the book of gates contain series of pictures and texts which are very hard to explain satisfactorily, and the difficulty is further increased by the fact

heads at each end of his body, and his warder apu. 2. the serpent bata, with a head at each end of his body. 3. the serpent tepi, with four human heads and bodies at each end of his body, and his warder abeth. these are faced by two gods who are about to attack these serpents with nets, and who assist horus by reciting words of power for him. next: tenth division of the tuat. ii. kingdom of temu-khepera-ra according to the book of gates sacred texts egypt ehh index index previous next tenth division of the tuat. ii. kingdom of temu-khepera-ra according to the book of gates. in the tenth division, or hour, which afu-ra enters so soon as he has passed through its gate, which is called tcheserit, and is guarded by the monster p. 187 serpent sethu, it seems that the reconstitution of the sun

are armed with knives and sticks having curled ends. we have seen that in the ninth division apep was stupefied by the saiu and other workers of magic, but here it is clear the defeat of this monster is nearly complete. now that he has been removed from the path of afu-ra, and lies fettered, the great god can continue his journey in peace. next: eleventh division of the tuat. ii. kingdom of temu-khepera-ra according to the book of gates sacred texts egypt ehh index index previous next eleventh division of the tuat. ii. kingdom of temu-khepera-ra according to the book of gates. the gate which leads into the eleventh division, or hour, is called shetat-besu, and the name of the p. 189 monster serpent which guards it is am-netu-f. mummied forms guard the corridor between the walls .of the ou

y. the eight star-goddesses who sit upon uraei belong to the abode of the great god, four coming from the east and four from the west; p. 191 they invoke the spirits of the east, and join with them in singing hymns to the god, and in praising him after he has appeared in the sky. at the head of the whole. company stands a god with the head of a crocodile (vol. ii, pp. 290-293. the kingdom of temu-khepera-ra. differs from other tuats from the fact that, according to the book of gates, it contains no place specially set apart for the punishment of the enemies of osiris and ra, and of the damned. the pictures which illustrate it supply us with representations of the enemies of the sun-god and of the beings who vanquish them, and secure his triumphant progress. having arrived at the end of the

specially set apart for the punishment of the enemies of osiris and ra, and of the damned. the pictures which illustrate it supply us with representations of the enemies of the sun-god and of the beings who vanquish them, and secure his triumphant progress. having arrived at the end of the eleventh division the boat comes to the end of the fourth tuat; 1 afu-ra has effected his transformation as khepera, and is now ready to appear in the sky of this world as ra. how he effects this we shall see from the next division. footnotes 190:1 compare job xxxviii. 7-"when the morning stars sang together, and all the sons of god shouted for joy" 191:1 the four tuats are the kingdoms of khenti-amenti-osiris, seker, osiris of mendes and busiris, and temu-khepera-ra. next: chapter xiv. twelfth division

of thick darkness" i.e, it is not a part of the tuat proper, and it contains the great celestial watery abyss nu, and the goddess nut. who is here the personification of the "womb of the morning" so soon as the sun-god passes from the thighs of nut he will enter the matet boat, and begin his course in the world of light. we see afu-ra in his boat as before, and in the front of it is the beetle of khepera, under whose form the god is to be re-born. the space in front of the boat is filled by the body of a huge serpent called ankh-neteru, which lives upon the rumblings of the earth, and from the mouth of which amakhiu, or loyal servants, go forth daily. twelve amakhiu of ra now take hold of the tow-line, and entering in at p. 193 the tail of the serpent ankh-neteru draw afu-ra and his boat t

teru, which lives upon the rumblings of the earth, and from the mouth of which amakhiu, or loyal servants, go forth daily. twelve amakhiu of ra now take hold of the tow-line, and entering in at p. 193 the tail of the serpent ankh-neteru draw afu-ra and his boat through its body, and bring him out at its mouth (vol. i, p. 263. during his passage through the serpent, the god transforms himself into khepera and the twelve amakhiu who have been with him throughout his journey in the tuat are, after they have passed out of the serpent's body, re-born on the earth each day. they enter the tail of the serpent as loyal servants, but, like their master, are transformed during their passage through its body, and they emerge from its mouth as "rejuvenated forms of ra" each day. they live on the earth

s loyal servants, but, like their master, are transformed during their passage through its body, and they emerge from its mouth as "rejuvenated forms of ra" each day. they live on the earth during the day, but at sunset they rejoin their lord, and re-enter the tuat; whilst they are upon earth to utter the name of the god is forbidden to them. the transformation of the dead sun-god into the living khepera having been effected, twelve goddesses step forward when he emerges from the serpent, and tow the great god into the sky, and lead him along the ways of the upper sky "they bring with them the soft winds and breezes which accompany the dawn, and guide the god to shu" who is the personification of the atmosphere and of whatever is in the vault of heaven. of this god are seen (vol. i, p. 277

ep forward when he emerges from the serpent, and tow the great god into the sky, and lead him along the ways of the upper sky "they bring with them the soft winds and breezes which accompany the dawn, and guide the god to shu" who is the personification of the atmosphere and of whatever is in the vault of heaven. of this god are seen (vol. i, p. 277) only the head and arms, and when the beetle of khepera comes to him, he receives him, and places the newly-born sun-god in the opening in the centre of the semi-circular wall which ends this p. 194 vestibule of the world of light, where he is seen by the people on earth in the form of a disk. this disk either represents a transformation of the sun-god effected by shu, or the celestial ball containing the germs of life, of which the type on ear

ewell to osiris, the lord of the tuat, under one of whose forms he had completed successfully his journey, in these words-"life to thee, o thou who art over the darkness! life [to thee! in all thy majesty. life to thee! o khenti-a-amentet-osiris, who art over the beings of amentet. life to thee! life to thee o thou who art over the tuat. the winds of ra are in thy nostrils, and the nourishment of khepera is with thee. thou livest, and ye live. hail to osiris, the lord of the living, that is to say, of the gods who are with osiris, and who came into being with him the first time" next: twelfth division of the tuat. ii. eastern vestibule of the tuat according to the book of gates sacred texts egypt ehh index index previous twelfth division of the tuat. ii. eastern vestibule of the tuat accor

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

old, thou shalt make a scarab of green stone, which shalt be placed in the breast of a man, and it shall perform for him 'the opening of the mouth" the funeral rites of many nations bear a striking resemblance to the initiatory ceremonies of their mysteries. ra, the god of the sun, had three important aspects. as the creator of the universe he was symbolized by the head of a scarab and was called khepera, which signified the resurrection of the soul and a new life at the end of the mortal span. the mummy cases of the egyptian dead were nearly always ornamented with scarabs. usually one of these beetles, with outspread wings, was painted on the mummy case directly over the breast of the dead. the finding of such great numbers of small stone scarabs indicates that they were a favorite articl

gh originally used as beads. some are so hard that they will cut glass. in the picture above, a shows top and side views of the scarab, and b and b the under surface with the name of men-ka-ra within the central cartouche. p. 87 its wings, which stretch out as glorious colors on each side of its body--the solar globe--and that when it folds its wings under its dark shell at sunset, night follows. khepera, the scarab-headed aspect of ra, is often symbolized riding through the sea of the sky in a wonderful ship called the boat of the sun. the scorpion is the symbol of both wisdom and self-destruction. it was called by the egyptians the creature accursed; the time of year when the sun entered the sign of scorpio marked the beginning of the rulership of typhon. when the twelve signs of the zod

RUBY TABLET OF SET

the temple of set. through the use of the gift of set, and through actively pursuing and participating in xeper, the setian adept has become more complex, more powerful, has become part of the function of xeper, and has made the function of xeper part of that adept's being. footnotes 1. ruby tablet item v2-c21.z-1 2. i highly recommend that all setians study the egyptian god xepera (also spelled khepera and various other ways) to learn more about this form. 3. this is not to suggest that priesthood is or should be a goal of xeper. instead, we find that priesthood is a state of being which does frequently develop, and develops very often after an adept stops trying to become a priest. rite of balance i had thought long and hard about the principles of equals or balance, as it pertained to

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. 7] heru-behutet (behdety) was one of the most important forms of horus the elder, and the form of her

e 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 third form of ra, the sun-god. the name is based on the xeper beetle- the dung beetle or scarab. the scarab beetle is in the family scarabaidae, being the genus scarabaeus, and the specie

tes that of ra, just as does the worship of set and harwer (i.e: horus the elder. it was associated with the sun because it flies during the hottest part of the day, and because the dung ball which contains its eggs (thus containing potential life, as does the sun) is rolled before it much the same way as the sun, to the egyptian mind, seemed to roll across the sky. the beetle, as well as the god khepera, was believed to be self-begotten, probably due to the fact that both the male and the female of the species appear very similar, and both tend the egg (or larvae) containing the dung ball. being self-begotten, khepera was sometimes referred to as the "father of the gods" references: budge (8, 18. 8. the ankh, or anx, was the egyptian symbol for "life" it was also worn as an amulet, genera

SIR WALLIS BUDGE EGYPTIAN MAGIC

unt in giving new life and being to the body on which it lies. but the scarab or beetle itself possesses remarkable powers, and if a figure of the scarab be made, and the proper words of power be written upon it, not only protection of the dead physical heart, but also new life and existence will be given to him to whose body it is attached. moreover, the scarab was the type and symbol of the god khepera, the invisible power of creation which propelled the sun across the sky. the particular beetle chosen by the egyptians to copy for amulets belongs to the family of dung-feeding lamellicorns which live in tropical countries. the species are generally of a black hue, but amongst them are to be found some adorned with the richest metallic colours. a remarkable peculiarity exists in the struct

ug a hole, he buries it in it for eight and twenty days; on the twenty-ninth day he opens the ball, and throws it into the water, and from it the scarabai come forth. the fact that the scarab flies during the hottest part of the day made the insect to be identified with the sun, and the ball of eggs to be compared to the sun itself. the unseen power of god, made manifest under the form of the god khepera, caused the sun to roll across the sky, and the act of rolling gave to the scarab its name kheper, i.e "he who rolls" the sun contained the germs of all life, and as the insect's ball contained the germs of the young scarabs it was identified also with the sun as a creature which produced life in a special way. now, the god khepera also represented inert but living matter, which was about

he germ of the spiritual body, which was called into being p. 39 by means of the prayers that were recited and the ceremonies that were performed on the day of the funeral; from this point of view the insect's egg ball and the dead body were identical. now, as the insect had given potential life to its eggs in the ball, so, it was thought, would a model of the scarab, itself the symbol of the god khepera, also give potential life to the dead body upon which it was placed, always provided that the proper "words of power" were first said over it or written upon it. the idea of "life" appears to have attached itself to the scarab from time immemorial in egypt and the eastern sudan, for to this day the insect is dried, pounded, and mixed with water, and then drunk by women who believe it to be

eted by the deceased was to sail over heaven in the boat of ra, in company with the gods of the funeral cycle of osiris; this happiness could be secured for him by painting certain pictures, and by saying over them certain words of power. on p. 111 a piece of clean papyrus a boat is to be drawn with ink made of green abut mixed with anti water, and in it are to be figures of isis, thoth, shu, and khepera, and the deceased; when this has been done the papyrus must be fastened to the breast of the deceased, care being taken that it does not actually touch his body. then shall his spirit enter into the boat of ra each day, and the god thoth shall take heed to him, and he shall sail about with ra into any place that he wisheth. 1 elsewhere it is ordered that the boat of ra be painted "in a pur

ring to horus his eye, a goddess with the eye of horus for a head, the cow of isis- hathor described above, the four children of horus, two lions, a member of the human body, the pylon of heads of khnemu the god of reproduction, and horus-ra. in the second are the boat of the sun being poled along by horus, and the boat of the moon, with harpocrates in the bow. in the other scenes we have the god khepera in his boat, horus in his boat, and horus-sept in his boat. the god with two faces represents the double aspect of the sun in setting and rising, and the god with the rams' heads, who is being adored by apes, is a mystical form of khnemu, one of the great gods of reproduction, who in still later times became the being whose name under the form of khnumis or khnoubis occupied such an import

exclaimed 'what is it' but ra could not answer, for his jaws trembled and all his members quaked; the poison spread swiftly through his flesh just as the nile rusheth through all his land. when the great god had stablished his heart, he cried unto those who were in his train, saying 'come unto me, o ye who have come into being from my body, ye gods who have come forth from me, make ye known unto khepera that a dire calamity hath fallen upon me. my heart perceiveth it, but my eyes see it not; my hand hath not caused it, nor do i know who hath done this unto me. never have i felt such pain, neither can sickness cause more woe than this. i am a prince, the son of a prince, the sacred essence which hath proceeded from god. i am the great one, the son of the great one, and my father planned my

ave placed the soul of the gods within them. i am he who, if he openeth his eyes, doth make the light, and, if he closeth them, darkness cometh into being. at his command the nile riseth, and the gods know not his name. i have made the hours, i have created the days, i bring forward the festivals of the year, i create the nile-flood. i make the fire of life, and i provide food in the houses. i am khepera in the morning, i am ra at noon, and i am temu at even' meanwhile the poison was not taken away from his body, but it pierced deeper, and the great god could no longer walk. p. 141 "then said isis unto ra 'what thou hast said is not thy name. o tell it unto me, and the poison shall depart; for he shall live whose name shall be revealed! now the poison burned like fire, and it was fiercer t

creation which is related in the papyrus of nesi-amsu, 1 before the world and all that therein is came into being, only the great god neb-er-tcher existed, for even the gods were not born. now when the time had come for the god to create all things be says "i brought (i.e, fashioned) my mouth, and i uttered my own name as a word of power, and thus i evolved myself under the evolutions of the god khepera, and i developed myself out of the primeval matter which had evolved multitudes of evolutions from the beginning of time. nothing existed on this earth [before me, i made all things. there was none other who worked with me at that time. elsewhere, that is to say, in the other version of the story, the god khepera says, i developed ct myself from the primeval matter which i made, i develope

th me at that time. elsewhere, that is to say, in the other version of the story, the god khepera says, i developed ct myself from the primeval matter which i made, i developed myself out of the primeval matter. my name is' osiris' the germ of primeval matter" here, then, we have a proof that the egyptians regarded the creation as the result of the utterance of the name of the god neb-er-tcher or khepera by himself. again, in the story of ra and isis, given in the preceding p. 162 chapter, we have seen that although isis was able to make a serpent and to cause it to bite ra, and to make him very ill, she was powerless to do as she wished in heaven and upon earth until she had persuaded the god to reveal to her his name by which he ruled the universe. in yielding up his name to the goddess

g of egypt about b.c. 1450, and nut-amen, king of the eastern sudan and egypt, about b.c. 670. a prince, according to the stele which he set up before the breast of the sphinx at gizeh, was one day hunting near this emblem of ra-harmachis, and he sat down to rest under its shadow and fell asleep and dreamed a dream. in it the god appeared to him, and, having declared that he was the god harmachis-khepera-ra- temu, promised him that if he would clear away from the sphinx, his own image, the drift sand in which it was becoming buried, he would give to him the sovereignty of the lands of the south and of the north, i.e, of all egypt. in due course the prince became king of egypt under the title of thothmes iv, and the stele p. 215 which is dated on the 19th day of the month hathor of the firs

h the air, and soar up and perch himself upon the bow of the boat of ra, in the form of the lotus he had mastery over the plants of the field, and in the form of ptah he became "more powerful than the lord of time, and shall gain the mastery over millions of years" the bennu bird, it will be remembered, was said to be the "soul of ra" and by assuming this form the deceased identified himself with khepera, the great god of creation, and thus acquired the attributes of the soul of the sungod. in the elysian fields he was able to assume any form and to swim and fly to any distance in any direction. it is noteworthy that no beast of the field or wild animal is mentioned as a type of his possible transformations into animals. p. 232 now the egyptians believed that as the souls of the departed c

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ing cooler. mabon, the second harvest festival, the fall equinox. once again daylight and night are in balance. now is the time to celebrate the gifts of the earth mother. page 6 grimoire of eclectic magick) archetype gods and goddesses( all gods are one god, all goddesses are one goddess, and there is one initiator! from aspects of occultism by dion fortune gods of ancient egypt horus imiut isis khepera khnum maat min nekhbet nephthys nut osiris ptah ra re sekhmet selket seshat set shu sobek taweret tefnut thoth wadjet agou ayizan baron cimeti re baron la croix baron samedi dambalah danbalah erzulie fr da gu d legba loco-d ogoun simbi voudoun loa celtic-gaulish deities aengus aine anu bave (babd, badhbh) belen blathnat blodeuwedd boann brigid cerridwen cernunnos danu donn daghda (dagda, s

THE BOOK OF GATES

le. next: the tenth hour sacred texts egypt ehh index index previous next p. 34 the tenth hour. the majesty of this great god taketh up his position in this circle, and he sendeth forth words to the gods who are in it. aa-kheperu-mes-aru is the name of the gate of this city through which this great god passeth. metch-qa-utebu is the name of this city [this is] the secret circle of amentet whereto khepera joineth himself before ra, and the gods, and the spirits, and the dead cry out from it over the secret representations (or, images) of akert. whosoever shall make [a copy of] these [representations] according to the figures which are depicted on the east [wall] of ament, and whosoever knoweth them by their names shall journey round about in the tuat, and shall travel through it, and he sha

earth, regularly and unceasingly. sebit-neb-uaa-khesef-sebiu-em-pert-f is the name of the hour of the night which guideth this great god in this circle. next: the twelfth hour sacred texts egypt ehh index index previous next p. 38 the twelfth hour. the majesty of this great god taketh up his position in this circle at the limits of the thick darkness, and this great god is born under the form of khepera in this circle. the gods nu and ammui, and heh and heh[ut] are in this circle at the birth of this great god, when he maketh his appearance from the tuat, and taketh up his place in the matet boat, and riseth from between the thighs of the goddess nut. thenen-neteru is the name of the gate of this city. kheper-kekui-kha-mesti is the name of this city [this is] the secret circle of the tuat

the gate proper stands a bearded mummied form called pai, and at its exit stands a similar form called akhekhi. the corridor is swept by flames of fire, which proceed from the mouths of uraei, as before. in the space which is usually guarded by a number of gods stand two staves, each of which is surmounted by a bearded head; on one head is the disk of tem, and on the other a beetle, the symbol of khepera. the text which refers to these reads: p. 302 click to view (left) the gate tesert-baiu (right) the doors of sebi and reri. p. 303 click to view the sun-god under the form of khepera with his disk, in his boat, supported by nu and received by nut. p. 304 [paragraph continues "they stand up on their heads, and they come into being on their staves by the gate; the heads stand up by the gate"

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

s, and then he appears as one who possesses all the attributes which are associated by modern nations with god almighty. where and how neb-er-tcher existed is not said, but it seems as if he was believed to have been an almighty and invisible power which filled all space. it seems also that a desire arose in him to create the world, and in order to do this he took upon himself the form of the god khepera, who from first to last was regarded as the creator, par excellence, among all the gods known to the egyptians. when this transformation of neb-er-tcher into khepera took place the heavens and the earth had not been created, but there seems to have existed a vast mass of water, or world-ocean, called nu, and it must have been in this that the transformation took place. in this celestial oc

a took place the heavens and the earth had not been created, but there seems to have existed a vast mass of water, or world-ocean, called nu, and it must have been in this that the transformation took place. in this celestial ocean were the germs of all the living things which afterwards took form in heaven and on earth, but they existed in a state of inertness and helplessness. out of this ocean khepera raised himself, and so passed from a state of passiveness and inertness into one of activity. when khepera raised himself out of the ocean nu, he found himself in vast empty space, wherein was nothing on which he could stand. the second version of the legend says that khepera gave being to himself by uttering his own name, and the first version states that he made use of words in providing

ess and inertness into one of activity. when khepera raised himself out of the ocean nu, he found himself in vast empty space, wherein was nothing on which he could stand. the second version of the legend says that khepera gave being to himself by uttering his own name, and the first version states that he made use of words in providing himself with a place on which to stand. in other words, when khepera was still a portion of the being of neb-er-tcher, he spake the word "khepera" and khepera came into being. similarly, when he needed a place whereon to stand, he uttered the name of the thing, or place, on which he wanted to stand, and that thing, or place, came into being. this spell he seems to have addressed to his heart, or as we should say, will, so that khepera willed this standing-p

ed a place whereon to stand, he uttered the name of the thing, or place, on which he wanted to stand, and that thing, or place, came into being. this spell he seems to have addressed to his heart, or as we should say, will, so that khepera willed this standing-place to appear, and it did so forthwith. the first version only mentions a heart, but the second also speaks of a heart-soul as assisting khepera in his first creative acts; and we may assume that he thought out in his heart what manner of thing be wished to create, and then by uttering its name caused his thought to take concrete form. this process of thinking out the existence of things is expressed in egyptian by words which mean "laying the foundation in the heart" in arranging his thoughts and their visible forms khepera was as

of the dust of the world. when he prepared the heavens i was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree. when he appointed the foundations of the earth: then i was by him, as one brought up with him" proverbs, viii. 22 ff. having described the coming into being of khepera and the place on which he stood, the legend goes on to tell of the means by which the first egyptian triad, or trinity, came into existence. khepera had, in some form, union with his own shadow, and so begot offspring, who proceeded from his body under the forms of the gods shu and tefnut. according to a tradition preserved in the pyramid texts[fn#4] this event took place at on (heliopolis

scribes the production of shu and tefnut to an act of masturbation. originally these gods were the personifications of air and dryness, and liquids respectively; thus with their creation the materials for the construction of the atmosphere and sky came into being. shu and tefnut were united, and their offspring were keb, the earth-god, and nut, the sky-goddess. we have now five gods in existence; khepera, the creative principle, shu, the atmosphere, tefnut, the waters above the heavens, nut, the sky-goddess, and keb, the earth-god. presumably about this time the sun first rose out of the watery abyss of nu, and shone upon the world and produced day. in early times the sun, or his light, was regarded as a form of shu. the gods keb and nut were united in an embrace, and the effect of the com

ut to bring forth five gods at a birth, namely, osiris, horus, set, isis, and nephthys. osiris and isis married before their birth, and isis brought forth a son called horus; set and nephthys also married before their birth, and nephthys brought forth a son named anpu (anubis, though he is not mentioned in the legend. of these gods osiris is singled out for special mention in the legend, in which khepera, speaking as neb-er-tcher, says that his name is ausares, who is the essence of the primeval matter of which he himself is formed. thus osiris was of the same substance as the great god who created the world according to the egyptians, and was a reincarnation of his great-grandfather. this portion of the legend helps to explain the views held about osiris as the great ancestral spirit, who

d. thus osiris was of the same substance as the great god who created the world according to the egyptians, and was a reincarnation of his great-grandfather. this portion of the legend helps to explain the views held about osiris as the great ancestral spirit, who when on earth was a benefactor of mankind, and who when in heaven was the saviour of souls. the legend speaks of the sun as the eye of khepera, or neb-er-tcher, and refers to some calamity which befell it and extinguished its light. this calamity may have been simply the coming of night, or eclipses, or storms; but in any case the god made a second eye, i.e, the moon, to which he gave some of the splendour of the other eye, i.e, the sun, and he gave it a place in his face, and henceforth it ruled throughout the earth, and had spe

ruled throughout the earth, and had special powers in respect of the production of trees, plants, vegetables, herbs, etc. thus from the earliest times the moon was associated with the fertility of the earth, especially in connection with the production of abundant crops and successful harvests. according to the legend, men and women sprang not from the earth, but directly from the body of the god khepera, or neb-er-tcher, who placed his members together and then wept tears upon them, and men and women, came into being from the tears which had fallen from his eyes. no special mention is made of the creation of beasts in the legend, but the god says that he created creeping things of all kinds, and among these are probably included the larger quadrupeds. the men and women, and all the other

tten him, that he was hotter than fire and colder than water, that his limbs quaked, and that he was losing the power of sight. then isis said to him with guile "divine father, tell me thy name, for he who uttereth his own name shall live" thereupon ra proceeded to enumerate the various things that he had done, and to describe his creative acts, and ended his speech to isis by saying, that he was khepera in the morning, ra at noon, and temu in the evening. apparently he thought that the naming of these three great names would satisfy isis, and that she would immediately pronounce a word of power and stop the pain in his body, which, during his speech, had become more acute. isis, however, was not deceived, and she knew well that ra had not declared to her his hidden name; this she told him

[fn#49] of ra, and of overthrowing apep [fn#49] kheperu. the verb kheper means "to make, to form, to produce, to become, and to roll" kheperu here means "the things which come into being through the rollings of the ball of the god kheper (the roller" i.e, the sun [these are] the words which the god neb-er-tcher spake after he had come into being-"i am he who came into being in the form of the god khepera, and i am the creator of that which came into being, that is to say, i am the creator of everything which came into being: now the things which i created, and which came forth out of my month after that i had come into being myself were exceedingly many. the sky (or heaven) had not come into being, the earth did not exist, and the children of the earth[fn#50, and the creeping, things, had

ity wherein their light was veiled through plant-like clouds [fn#55] i.e, the blind horus [fn#56] i.e, these five gods were all born at one time. the history of creation--b. the book of knowing the evolutions of ra, and of overthrowing apep [these are] the words of the god neb-er-tcher, who said "i am the creator of what hath come into being, and i myself came into being under the form of the god khepera, and i came into being in primeval time. i came into being in the form of khepera, and i am the creator of what did come into being, that is to say, i formed myself out of the primeval matter, and i made and formed myself out of the substance which existed in primeval time. my name is ausares (i.e, osiris, who is the primeval matter of primeval matter. i have done my will in everything in

. i have done my will in everything in this earth. i have spread myself abroad therein, and i have made strong my hand. i was one by myself, for they (i.e, the gods) had not been brought forth, and i had emitted from myself neither shu nor tefnut. i brought my own name[fn#57] into my mouth as a word of power, and i forthwith came into being under the form of things which are and under the form of khepera. i came into being from out of primeval matter, and from the beginning i appeared under the form of the multitudinous things which exist; nothing whatsoever existed at that time in this earth, and it was i who made whatsoever was made. i was one: by myself, and there was no other being who worked with me in that place. i made all the things under the forms of which i appeared then by means

ess at that time from out of nu, from a state of inactivity. i found no place whatsoever there whereon i could stand, i worked by the power of a spell by means of my heart, i laid a foundation [for things] before me, and whatsoever was made, i made. i was one by myself, and i laid the foundation of things [by means of] my heart, and i made the other things which came into being, and the things of khepera which were made were manifold, and their offspring came into existence from the things to which they gave birth. i it was who emitted shu, and i it was who emitted tefnut, and from being the one, god (or, the only god) i became three gods; the two other gods who came into being on this earth sprang from me, and shu and tefnut rejoiced (or, were raised up) from out of nu in which they were

re is darkness. i am the being who giveth the command, and the waters of hapi (the nile) burst forth, i am the being whose name the gods know not. i am the maker of the hours and the creator of the days. i am the opener (i.e, inaugurator) of the festivals, and the maker of the floods of water. i am the creator of the fire of life whereby the works of the houses are caused to come into being. i am khepera in the morning, and ra (at the time of his culmination (i.e, noon, and temu in the evening"[fn#71] nevertheless the poison was not driven from its course, and the great god felt no better. then isis said unto ra "among the things which thou hast said unto me thy name hath not been mentioned. o declare thou it unto me, and the poison shall come forth; for the person who hath declared his na

eded in raising her dead husband osiris to life, and she enabled him by their means to beget horus of her. nothing could withstand them, because they were of divine origin, and she had learned them from thoth, the intelligence of the greatest of the gods [fn#70] or "the period of the summer" the season shemmu, began soon after the beginning of april and lasted until nearly the end of july [fn#71] khepera, rd, and temu were the three principal forms of the sun-god according to the theological system of the priests of heliopolis [fn#72] the name by which the boat of ra is generally known in egyptian texts. it was this boat which was stopped in its course when thoth descended from the sky to impart to isis the words of power that were to raise her dead child horus to life [fn#73] i.e, the flu

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