Michael Wynn's Occult Reference Library
NEPHTHYS

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e former of my life and my being am i. the symbols on the columns, beginning at the top of the one with black figures on a white ground, are mystical representations of the various paragraphs of the 17th chapter. they show: the symbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring. the adoration of osiris. the phoenix or bennu. the reformation of the departed spirit shown by the soul descending to the body on the bier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn. it reaches the pools of the two tr

ure of truth in the mystical scales of ma by anubis. thoth, ibis-headed, records the judgment and the devourer stands ready to seize if the soul has led an evil life. passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge, symbols of mercy and severity, in his hands; behind him are isis and nephthys, the 39 goddesses of nature and perfection, and before him are the four genii of the dead, upon the lotus flower, the emblem of the metempsychosis. thus the whole of the symbols upon the pillars represent the advance and purification of the soul and its uniting with osiris the redeemer in that golden dawn of an infinite light, wherein the soul is transfigured, knows all and can do all, fo

3 8 INITIATION CEREMONY

he letters of the holy name. he also is axieros, the first of the samothracian kabiri, as well as zeus and osiris. the left hand figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiokersos, the 2nd kabir, pluto and typhon. the right hand figure below is anadl, the ruler of the astral light. she is also axiokersa, the third kabir, ceres and proserpina, isis and nephthys. she is therefore represented in a duplicate form and rising from the water. around both these figures dart flashes of lightning. these 3 principal figures form the fire triangle, and further represent fire operating in the other three elements of air, earth, and water. the central lower figure with his back turned and his arms extended in the sign of theoricus is arel the ruler of latent

4 7 INITIATION CEREMONY

he priestess with the mask of isis spake and said i am the rain of heaven, descending upon the earth, bearing with it the fructifying and germinating power. i am the plenteous yielder of harvest; i am the cherisher of life. heg: leads practicus round to the seat of the hiereus. hiereus: as they approach rises with red lamp in his hand. they halt before him. hiereus: the priestess with the mask of nephthys spake and said i am the dew descending noiseless and silent, gemming the earth with countless diamonds of dew; bearing down the influences from above in the solemn darkness of night. heg: leads practicus round to his own seat, takes red lamp in his hand and thus addresses the practicus. heg: the priestess with the mask of athor spake and said 1 am the ruler of mist and cloud; wrapping the

sents the heptad multiplied by the triad which yields 21 the number of the divine name, eheieh which as you already know is attached to kether. in the egyptian sense it is sirius, the dog star of isis sothis; around it are the stars of the seven planets, each with its sevenfold counterchanged operation. the nude female figure with the star of the heptagram on her brow is the synthesis of isis, of nephthys and of athor. she also represents the planet venus, through whose sphere the influences of chesed descend. she is aima, binah and tebunah, the great supernal mother, aima elohim pouring upon the earth the waters of creation, which unite and form a river at her feet; the river going forth from the supernal eden, which overfloweth and faileth not. note well that in this key she is completel

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ris osiris became one of the most important and popular gods in ancient egypt, mainly because he promised non-royal believers that resurrection and salvation from death were for everyone, poor as well as rich. originally he was identified with each dead pharaoh, and his son horus was identified with the reigning successor. osiris married his sister isis, and his brother seth married isis's sister nephthys. according to legend, osiris was at first made an earthly king by his father geb, the earth god. osiris ruled wisely, teaching his people about agriculture and the arts. but osiris's brother seth was jealous and vowed to kill him. seth invited osiris to a feast and showed the guests a fine coffer, promising that whoever fitted inside would be the owner. osiris stepped inside the coffer an

scovered the chest at byblos on the phoenician coast. she brought osiris' body back to egypt and conceived a son by her dead husband, hiding herself in the rushes of the marshes of the delta while awaiting the birth. seth discovered the body of osiris, hacked it into pieces and scattered them throughout egypt so that he could never be restored to life. but isis searched once more and, assisted by nephthys, remodelled the bones into osiris' form and restored her husband to life once more. when their son horus, the sky god, became a youth, he fought to avenge his father against seth. the divine judges, including thoth, god of wisdom, met in the great hall of judgment and decided that osiris should become not a living king once more, but eternal king and judge of the underworld. osiris was al

ALEISTER CROWLEY ACROSS THE GULF

me; so that angry words were spoken. but even as they quarrelled among themselves, my guardian, the old eunuch, appeared among them; for he had traced me to the garden. and when they beheld the ring of the holy ancient man the astrologer they trembled; and the lord of the house threw a chain of gold around my neck, while his lady gave me her own silken scarf, broidered with the loves of isis and nephthys, and of apis and hathor. nor did any dare to take from me the little bone that i had won so dearly; and with it i made the spell of the elixir, and beheld the starry abodes ofduant, even as it was written in the old wise book. but my guardians were ashamed and perplexed; for though i was so sleek and subtle, yet my manhood already glowed in such deeds as this- how should i truly become th

ALEISTER CROWLEY LIBER 777

it. i, 448) he is said to be the son of the cat goddess bast who was also associated with the moon (to complicate matters bast has solar aspects in some accounts. lines 16, 32-bis: ahapshi is the apis bull (gd coptic spelling. ameshet is amset (or mestha, one of the children of horus. line 17: the rekti goddesses and merti goddesses both appear to have been specific titles or epiphets of isis and nephthys. line 19: pasht (according to budge, op. cit. i, 517) is pekh or pekhit, a minor lioness goddess. mau is onomatopoeic egyptian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and

kneph (khnemu. water: bishop: hapimon (the nile god) queen: thouerist (ta-urt the hippopotamus goddess) knight: sebek castle: shu king: osiris air: bishop: shu queen: knousou knight: seb castle: tharpesht (a g.d. amalgam of bast and sekhet) king: socharis (seker; an early god who became identified with ptah, and later with osiris) earth: bishop: aroueris queen: isis knight: hoori (horus) castle: nephthys king: aeshoori (i.e. osiris again) pawns knight s pawn: kabexnuv (qebhsennuf) queen s pawn: tmoumathph (sic (tuamutef) bishop s pawn: ahepi (hapi) rook s pawn: ameshet (mestha) 6 i cannot identify the first three of these names. i believe the remaining four were intended to be g.d. coptic spellings of hapi (ahephi, tuamutef (toumathph, mestha (ameshett) and qebhsennuf (kabexnuv, the sons

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

he gods over which isis presided (i.e. the pagan era) was: taken as green: 309 table i: xix: xxii :key scale: selection of egyptian gods: small selection of: hindu deities: 0 :harpocrates, amoun, nuith :aum: 1 :ptah, asar un nefer, hadith :parabrahm (or any other whom: one wishes to please: 2 :amoun, thoth, nuith (zodiac.:shiva, vishnu (as buddha ava: tara).akasa(as matter).lingam: 3 :maut, isis, nephthys :bhavani (all forms of sakti: prana (as force, yoni: 4 :amoun, isis :indra, brahma: 5 :horus, nephthys :vishnu, varruna-avatar: 6 :asar, ra :vishnu-hari-krishna-rama: 7 :hathoor :bhavani (all forms of sakti: prana (as force, yoni: 8 :anubis :hanuman: 9 :shu :ganesha vishnu (kurm avatar: 10 :seb. lower (i.e. unwedded :lakshmi, etc (kundalini: isis and nephthys :11 :nu :the maruts (vayu: 12

24 :merti goddesses, typhon :kundalini: apep, khephra: 25.:vishnu (horse-avatar: 26 :khem (set :lingam, yoni: 27 :horus: 28 :ahephi, aroueris: 29 :khephra (as scarab in tarot :vishnu (matsya avatar: trump: 30 :ra and many others :surya (as sun :31 :thoum-aesh-neith, mau, ka :agni (tejas) yama (as god of: beshunt, horus, tarpesheth: last judgment: 32 :sebek, mako :brahama :32 "bis :satem, ahapshi, nephthys:(prithivi: ameshet :31 "bis :asar:(akasa: 310& 311 table i: xxxiv: xxxv :key scale: some greek gods: some roman gods: 0 :pan: 1 :zeus, iacchus :jupiter: 2 :athena, uranus :janus: 3 :cybele, demeter, rhea, here :juno, cybele, saturn, hecate: 4 :poseidon :jupiter: 5 :ares, hades :mars: 6 :iacchus, apollo, adonis :apollo: 7 :aphrodite, nike :venus: 8 :hermes :mercury: 9 :zeus (as air, diana

ALEISTER CROWLEY EQ I 5

wit; and a rose, that is sin; and wine, that is death. and all about us is a great company of angels in many-coloured robes, rose and spring-green, and sky-blue, and pale gold, and silver, and lilac, solemnly chanting without words. it is music wonderful beyond all that can be thought. and now we go out of the chamber; on the right is a pylon, and the right figure is isis, and the left figure 53 nephthys, and they are folding their wings over, and supporting ra. i wanted to go back to the king's chamber. the angel pushed me away, saying "thou shalt see these visions from afar off, but thou shalt not partake of them save in the manner prescribed. for if thou change so much as the style of a letter, the holy word is blasphemed" and this is the manner prescribed: let there be a room furnishe

e hath golden hair, a mass of curls, and deep blue eyes. yea, he is all 132 golden, with a living, vivid gold. and in each hand he hath a snake; in the right hand a red, in the left a blue. and he hath red sandals, but no other garment. and he sayeth: is not life a long initiation unto sorrow? and is not isis the lady of sorrow? and she is my mother. nature is her name, and she hath a twin sister nephthys, whose name is perfection. and isis must be known of all, but of how few is nephthys known! because she is dark, therefore is she feared. but thou who hast adored her without fear, who hast made thy life an initiation into her mystery, thou that hast neither mother nor father, nor sister nor brother, nor wife nor child, who hast made thyself lonely as the hermit crab that is in the waters

d her without fear, who hast made thy life an initiation into her mystery, thou that hast neither mother nor father, nor sister nor brother, nor wife nor child, who hast made thyself lonely as the hermit crab that is in the waters of the great sea, behold! when the sistrons are shaken, and the trumpets blare forth the glory of isis, at the end thereof there is silence, and thou shalt commune with nephthys. and having known these, there are the wings of maut the vulture. thou mayest draw to an head the bow of thy magical will; thou mayest loose the shaft and pierce her to the heart. i am eros. take then the bow and the quiver from my shoulders and slay me; for unless thou slay me, thou shalt not unveil the mystery of the aethyr. therefore i did as he commanded; in the quiver were two arrows

ALEISTER CROWLEY EQUINOX EQ I 2 2

ah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and netzach from tiphereth; and as we shall see later on, in the portal ritual, the first order from the second order. illustration on page 245 approximated below_ the veil of the sanctuary point of rending. the veil of nephthys the veil of isis_ imperator cancellar- hierophant past premonstra- nephthys ius thoth osiris hierophant tor isis aroueris\ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ s. d t .the place. thmaist .the place. a o .of the feet .of the feet &d lc of nephthys- hegemon- of isis co iu. scale of. scale of. eu sp. bilanx. harpocrates .bilanx. nc t \hb:resh hb:tzaddi. sh e/ eo s. place of/ rs .evil tri

re the viceroys in the temple of the second order beyond. they are the reflections therein of the 7 =4, 6 =5, and 5 =6 grades, and are neither comprehended in, nor understood by, the outer order. they represent, as it were "veiled divinities" and their seats are before the veil (paroketh) which is divided into two parts at the point of the rending, as though it answered unto the veils of isis and nephthys impenetrable save to the initiate. 246 now the imperator governeth, because in netzach- which is the highest grade of the first order- is the fire reflected from geburah. the praemonstrator is second, because in hod is the water reflected from chesed. the cancellarius is third, because in yesod is the air reflected from tiphereth. but in each temple these three chiefs are coeternal and co

e their functions different: the imperator to command the praemonstrator to instruct. the cancellarius to record "even as the flaming fire doth overcome, and the still waters reflect all images, and the all-wandering air receiveth sound" the synthesis of the three chiefs may be said to be in the form of thoth who cometh from behind the veil. yet also the imperator may be referred unto the goddess nephthys from his relationship unto geburah. the praemonstrator unto isis from chesed. and the cancellarius unto thoth in his position as recorder. of the stations of the invisibles. the gods of the elements their stations are at the four cardinal points of the hall without, as invisible guardians of the limits of the temple: and they are placed according to the winds, viz: behind the stations of

s inversion was perpetuated throughout the golden dawn system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore these great goddesses are not otherwise shown in this grade, save in connection with the praemonstrator and imperator. of arouerist his secret place is the last of the invisible stations and he standeth with the hierophant as though representing him unto the outer order. for while the hierophant is 5 =6

, the watcher of the gods; next themis, the goddess of the hall of truth; then horus; then the remaining members in order of precedence; and lastly, the goddesses of the scales of the balance, as though a vast wheel were revolving, as it is said "one wheel upon the earth beside the kerub" and also note the rashish ha-gilgalim.16 of this wheel the ascending side commenceth from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the "reverse circumambulation" 251 this is contrary. and the nave or axis of the wheel will be about the invisible station of harpocrates; as though that god stood there with the sign of silence, and affirmed the concealment of that central atom of the wheel which alone revolveth not. the object of the mystic circumambulation

rward between the pillars, and for the second time in the ceremony the higher soul standeth near and ready to touch him. then the hiereus returneth to the east of the black pillar so that the three chief officers may draw down upon him the forces of the supernal triad. the candidate now therefore is standing between the pillars bound with the rope, like the mummied form of osiris between isis and nephthys. and in this position doth the fourth and final consecration by the goddesses of the balances take place; the aspirant for the first time standing between the pillars, at the point wherein are localized the equilibrated forces of the balances, and meanwhile the kerux goeth to the north in readiness for the circumambulation, so as to link the latter with the final consecration of the candi

ormulate a link with him if the human will of the natural man be in reality consenting thereto. for the free will of the candidate as a natural man is never obsessed, either by the higher soul, or by the ceremony. but the will consenting, the whole of the ceremony is directed to the strengthening of its action. and as this badge is place upon him, it is as though the two great goddesses, isis and nephthys, in the places of the columns, stretched forth their wings over the form of osiris to restore him again unto life. the mystic circumambulation then followeth in the path of light to represent the rising of the light in the candidate through the operation of self-sacrifice; as he passeth the throne of the east, the red cavalry cross is astrally formulated above the astral white triangle of

and the solid pyramid of the elements and follow your guide through the path" then, as before, the "hierophant" raises his red lamp, and cries "the priestess with the mask of isis spake and said 'i am the rain of heaven descending upon the earth, bearing with it the fructifying and germinating power. i am the plenteous yielder of harvest; i am the cherisher of life "the priestess with the mask of nephthys spake and said 'i am the dew descending, viewless, and silent, gemming the earth with countless diamonds of dew, bearing down the influence from above in the solemn darkness of night" after which the "hegemon" says "the priestess with the mask of athoor spake and said 'i am the ruler of mist and of cloud, wrapping the earth as it were with a garment, floating and hovering between earth an

ifies essence. the square base represents the material universe. and then the seventeenth key of the tarot: this key represents a star with seven principal and fourteen secondary rays, altogether twenty-one, the number of the divine name eheieh. in the egyptian sense it is sirius, the dog-star, the star of isis-sothis. around it are the seven planets. the nude figure 279 is the synthesis of isis, nephthys, and hathoor. she is aima, binah, and tebunah, the great supernal mother aima elohim pouring upon earth the waters of creation. in this key she is completely unveiled, whilst in the twenty-first she was only partially so. the two urns contain the influences of chokhmah and binah. on the right springs the tree of life, and on the left the tree of the knowledge of good and of evil, whereon

ALEISTER CROWLEY EQUINOX EQ I 3 2

g co, boston, 1888, plate# 1, facing page 16. this was reprinted in facsimile by health research in 1969. the same is to be found in "secret symbols of "the rosicrucians of the 16th and 17th centuries, abdiel lodge amorc, 1967, page 34. see also m. hall "op cit. students who might be a bit confused about the origins of rosicrucianism may wish to contact a descendent of the barony of cassel c/o of nephthys lodge o.t.o. to get some family history about the pre- 17th century cassels who founded the r+c movement. different, the former ending in an arrow below the cross and the latter ending simply. the points at the exterior intersections are marked with the following, order: upper left, upper right, lower right, lower left. these are evidently to be read by transit and diagonal, rather than i

ght are only reached by a steep ascent. the vault is then explained on microcosm lines. note that 40 shows the 10 sephiroth in the four worlds, or letters of the name. aspirant is now in water, and chief adept in earth, to show how complete is their interchange. chief adept being naturally water, chesed; and aspirant, earth. the grip of the grade strengthens this. right hand above left hand shows nephthys above isis, the completed work. the wrists_ the unity from which the five springs_ are grasped= kether. the cross (hands crossed) is the means of doing this. 28 the explanation of this abstruse point has been unfortunately omitted by frater p. this is to be regretted as the rest is so beautifully lucid. 29 see 777, cols. lv, lxxv, pp. 16, 17. note: if you "pull" in this position you initi

is always a danger, for at a breath they will vanish before the greater magic that is his. but the shivering little cardshuffler who pretends he is the master because he has successfully forced a card on a village curate, not only cuts off all hope of ever becoming such, but unless he is extremely careful, will find himself literally in the place of the evil triad, marching, not between isis and nephthys, but between two sturdy guardians of the peace. towards the end of april, 1900, p. returned to his lonely house in the north, but only remaining there a few days, he travelled back to paris. for it was now past easter, and so too late in the year to begin the operation of abramelin. he had, as we have seen induced d.d.c.f. to put in force the deadly and hostile current of will, but, as in

ALEISTER CROWLEY EQUINOX EQ I 6 2

y beauty["they form, each with his partner" libra "disappears behind veil" taurus "recites invocation] taurus. salutation to hathor, holy cow in the pastures of evening. salutation to hathor, in the mountain of the west; in the land of perfect peace, salutation. 86 a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. salutation to hathor, the child of isis and of nephthys! salutation to hathor, the bride of apis, of apis that hath the beetle upon his tongue! a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. salutation to hathor, whose necklace is of the souls of the blessed ones of amennti. salutation to hathor, whose girdle is of the souls of the blessed ones of seb! salutation to hathor, whose sandals are of the souls

BLUE EQUINOX

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

BUDGE E

second hour of the night, the boat of the ram-headed god af is seen making its way along the p. 22 stream which flows, as before, through the division lengthwise; the crew consists of the same gods, and they occupy the same positions in the boat as they did in the first division. it is, however, important to notice that immediately in front of ap-uat we see two serpents, which are called isis and nephthys respectively, occupying the front of the boat. no carpet or mat hangs over the bows of the boat, and the utchat is not represented on its side; the boat moves over the waters by means of some power exerted either by itself or by some of the gods who stand in it. in front of the boat of af the way is led by a procession of four boats, which are moved, presumably, by the same power which mo

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ris osiris became one of the most important and popular gods in ancient egypt, mainly because he promised non-royal believers that resurrection and salvation from death were for everyone, poor as well as rich. originally he was identified with each dead pharaoh, and his son horus was identified with the reigning successor. osiris married his sister isis, and his brother seth married isis's sister nephthys. according to legend, osiris was at first made an earthly king by his father geb, the earth god. osiris ruled wisely, teaching his people about agriculture and the arts. but osiris's brother seth was jealous and vowed to kill him. seth invited osiris to a feast and showed the guests a fine coffer, promising that whoever fitted inside would be the owner. osiris stepped inside the coffer an

scovered the chest at byblos on the phoenician coast. she brought osiris' body back to egypt and conceived a son by her dead husband, hiding herself in the rushes of the marshes of the delta while awaiting the birth. seth discovered the body of osiris, hacked it into pieces and scattered them throughout egypt so that he could never be restored to life. but isis searched once more and, assisted by nephthys, remodelled the bones into osiris' form and restored her husband to life once more. when their son horus, the sky god, became a youth, he fought to avenge his father against seth. the divine judges, including thoth, god of wisdom, met in the great hall of judgment and decided that osiris should become not a living king once more, but eternal king and judge of the underworld. osiris was al

DAVID ICKE CHILDREN OF THE MATRIX

spot on the horizon where sirius appeared at the "rising" and their key rituals were focused on sirius, just as many of the illuminati's are today. one example of these sirius-aligned structures is the temple of isis at denderah in egypt.24 the goddess, isis, is a symbol of sirius in egyptian myth. robert temple suggests in the sirius mystery that isis is sirius and the "sister-goddess" of isis, nephthys, represents sirius b. isis was said to be visible and nephthys invisible, just like sirius a and b. another sirius symbol was anubis (anpu to the egyptians, the one portrayed as the dog or jackal-headed god and associated with osiris, the "sun god" of egypt.25 there was also a goddess called anukis who sails in a celestial boat with sothis and satis, again the three stars of sirius perhap

DAVID ICKE THE BIGGEST SECRET

genisis and geneset (see figure 20. the goddess isis ismentioned in old records of rennes-les-bains, a short distance from rennes-le-chateau, and in the last century a statue of isis was found near the village.15 wood147and campbell suggest that rennes-le-chateau and rennes-le-bains translate as queenof the house and queen of the waters- the names given by the ancient egyptians totheir goddesses nephthys and isis.16 the area around rennes-le-chateau is one ofenormous power and importance within the earths energy grid and therefore became afocus from ancient times for those who understood this and knew how to harness theenergy. the modern world awoke to the story of rennes-le-chateau with henrylincolns bbc television films and the book, holy blood, holy grail, written bylincoln with michae

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

is annu, the father of unas is annu; unas himself is annu, and was born in annu"[2] elsewhere we are told that unas "cometh to the great bull which cometh forth from annu,[3] and that he uttereth words of magical import in annu"[4] in annu the god tmu produced the gods shu and tefnut,[5] and in annu dwelt the great and oldest company of the gods, tmu, shu, tefnut, seb, nut, osiris, isis, set and nephthys.[6] the abode of the blessed in heaven was called[7] annu, and it was asserted that the souls of [1 annu, the metropolis of the thirteenth nome of lower egypt; see brugsch, dict. g og, p. 41; de roug, g ographie ancienne de la basse- gypte, p. 81; and am lineau, la g ographie de gypte a l' poque copte, p. 287. annu is, genesis xli, 45, genesis xli, 50# ezekiel xxx, 17; and beth shemesh# 4

in the beautiful amenta; of coming out by day, and of making transformations and of changing into any form which he pleaseth; of playing at draughts in the seh chamber; and of coming forth in the form of a living soul: to be said by the deceased after his death. vignette: the deceased playing at draughts; the deceased adoring the lion-gods of yesterday and to-day; the bier of osiris with isis and nephthys at the foot and head respectively; and a number of mythological beings referred to in the text. chapter xviii. without title. vignette: the deceased adoring the groups of gods belonging to various cities. chapter xix* the chapter of the crown) of victory. this chapter has no vignette. chapter xx. without title. this chapter has no vignette. chapter xxi* the chapter of giving a mouth to a

the days are called in hieroglyphics "the five additional days of the year" e?pago'menai!hme'rai pe'nte; see brugsch, thesaurus inscriptionum aegytiacarum, abt. ii (kalendarische inschriften, leipzig, 1883, pp. 479, 480; brugsch, aegyptologie, p. 361 chabas, le c lendrier, paris (no date, p. 99 ff. 3. osiris was born on the first day, horus on the second, set on the third, isis on the fourth, and nephthys on the fifth; the first, third, and fifth of these days were considered unlucky by the egyptians. 4. the mouths of the nile are discussed and described by strabo, xvii, i, 18 (ed. didot, p. 681) and by diodorus, i, 33, 7 (ed. didot, p. 26] p. l plutarch's version. the month hathor,[1] when osiris was in the twenty-eighth year either of his reign or of his age. the first to know of what ha

er of his reign or of his age. the first to know of what had happened were the pans and satyrs, who dwelt hard by panopolis; and finally the news was brought to isis at coptos, whereupon she cut off a lock of hair[2] and put on mourning apparel. she then set out in deep grief to find her husband's body, and in the course of her wanderings she discovered that osiris had been united with her sister nephthys, and that anubis, the offspring of the union, had been exposed by his mother as soon as born. isis tracked him by the help of dogs, and bred him up to be her guard and attendant. soon after she learned that the chest had been carried by the sea to byblos, where it had been gently laid by the waves among the branches of a tamarisk tree( greek e?pei'khj tini, which in a very short time had

ook out the chest and her husband's body,[3] and her lamentations were so terrible that one of the royal children died of fright. she then brought the [1. in the calendar in the fourth sallier papyrus (no. 10,184) this day is marked triply unlucky, and it is said that great the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (2 of 6 [8/10/2001 11:23:04 am] lamentation by isis and nephthys took place for un-nefer (osiris) thereon. see chabas, le calendrier, p. 50. here we have plutarch's statement supported by documentary evidence. some very interesting details concerning the festivals of osiris in the month choiak are given by loret in recueil de travaux, t. iii, p. 43 ff; t. iv, p. 21 ff; and t. v, p. 85 ff. the various mysteries which took place thereat are minutely desc

ly one, the lord of the land on each side of the celestial nile"[3] in the xxvith dynasty and later there grew up a class of literature [1. for the text see the papyrus of ani, pl. ii, and pl. xxxvi, 1. 2. 2. i.e, the underworld. 3. neb atebui; see ani, pl. xix, 1. 9] p. liv osiris the god of the resurrection. represented by such works as "the book of respirations"[1 "the lamentations of isis and nephthys"[2 "the festival songs of isis and nephthys"[3 "the litanies of seker"[4] and the like, the hymns and prayers of which are addressed to osiris rather as the god of the dead and type of the resurrection[5] than as the successor of the great cosmic god tmu-ra. he is called "the soul that liveth again"[6 "the being who becometh a child again "the firstborn son of unformed matter, the lord of

rom a paris ms, was given by p. j. de horrack in records of the past, 1st series, vol, iv, p. 121 ff. see also birch, facsimiles of two papyri, london, 1863, p. 3; dev ria, catalogue des mss. gyptiens, paris, 1874, pp. 130 ff, where several copies of this work are described. 2. the hieratic text of this work is published with a french translation by p. j. de horrack, les lamentations d'isis et de nephthys, paris, 1886. 3. a hieroglyphic transcript of these works, with an english translation, was given in arch logia, vol. iii, london, 1891. 4. what dev ria says with reference to the book of respirations applies to the whole class "toutefois, on remarque dans cet crit une tendance la doctrine de la r surrection du corps plus marqu e que dans les compositions ant rieures (catalogue, p. 13. 5

ed khat, a word which seems to be connected with the idea of something which is liable to decay. the word is also applied to the mummified body in the tomb, as we know from the words "my body (khat) is buried"[4] such a body was attributed to the god osiris" in the clxiind chapter of the book of the dead "his great [1. recueil de travaux, t. v, p. 43 (l. 304. 2. horrack, lamentations d'isis et de nephthys, paris, 1866, p. 6. 3. already in the pyramid texts we have "rise up, o thou teta! thou hast received thy head, thou hast knitted together thy the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (3 of 21 [8/10/2001 11:23:20 am] bones, thou hast collected thy members" recueil de travaux, t. v, p. 40 (1. 287. 3. book of the dead, chapter lxxxvi, 1. 11. 4. papyrus of

the dead king pepi is addressed as "osiris pepi" the custom of calling the deceased osiris continued until the roman period. on the osiris of a man, see wiedemann, die osirianische unsterblichkeitslehre (in die religion der alten aegypter, p. 128. 3. maspero, recueil de travaux, t. v, p. 7, l. 36] p. lxxi the king is identified with this ladder "isis saith 'happy are they who see the 'father' and nephthys saith 'they who see the father have rest' speaking unto the father of this osiris pepi when he cometh forth unto heaven among the stars and among the luminaries which never set. with the ur us on his brow, and his book upon both his sides, and magic words at his feet, pepi goeth forward unto his mother nut, and he entereth therein in his name ladder"[1] the gods who preside over this ladd

ee in the form in which thou art;[3] and horus does not place pepi at the head of the dead, but among the divine gods.[4] elsewhere we are told that horus has taken his eye and given it to pepi, and that the odour of pepi's body is the odour of the eye of horus.[5] throughout the pyramid texts the osiris of the deceased is the son of tmu, or tmu-ra, shu, tefnut, seb, and nut, the brother of isis, nephthys, set, and thoth, and the father of horus;[6] his hands, arms, belly, back, hips and thighs, and legs are the god tmu, and his face is anubis.[7] he is the brother of the moon,[8] he is the child of the star sothis,[9] he revolves in heaven like orion and sothis,[10] and he rises in his place like a star.[11] the gods, male and [1. recueil de travaux, t. iv, p. 44 (l. 391. 10. ibid, t. iii

dwells without fear under the protection of the gods,[2] from whose loins he has come forth.[3] to him "the earth is an abomination, and he will not enter into seb; for his soul hath burst for ever the bonds of his sleep in his house which is upon earth. his calamities are brought to an end, for unas hath been purified with the eye of horus; the calamities of unas have been done away by isis and nephthys. unas is in heaven, unas is in heaven, in the form of air, in the form of air; he perisheth not, neither doth anything which is in him perish.[4] he is firmly stablished in heaven, and he taketh his pure seat in the bows of the bark of ra. those who row ra up into the heavens row him also, and those who row ra beneath the horizon row him also"[5] the life which the deceased leads is said

ho follow in the train of god are behind thee, and the divine the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (17 of 21 [8/10/2001 11:23:21 am] forms who make god to come are upon each side of thee. god cometh, and pepi hath come upon the throne of osiris. the shining one who dwelleth in netat, the divine form that dwelleth in teni, hath come. isis speaketh unto thee, nephthys holdeth converse with thee, and the shining ones come unto thee bowing down even to the ground in adoration at thy feet, by reason of the writing which thou hast, o pepi, in the region of saa. thou comest forth to thy mother nut, and she strengtheneth thy arm, and she maketh a way for thee through the sky to the place where ra abideth. thou hast opened the gates of the sky, thou hast open

itten in the pyramid texts, paut aat "the great company of gods; the texts also show that there was a second group of nine gods called paut net'eset or "lesser company of the gods; and a third group of nine gods is also known. when all three pauts of gods are addressed they appear as.[2] the great cycle of the gods in annu was composed of the gods tmu, shu, tefnut, seb, nut, osiris, isis, set and nephthys; but, though paut means" nine" the texts do not always limit a paut of the gods to that number, for sometimes the gods amount to twelve, and sometimes, even though the number be nine, other gods are substituted for the original gods of the paut. we should naturally expect ra to stand at the head of the great paut of the gods; but it must be remembered that the chief local god of annu was

07.htm (7 of 10 [8/10/2001 11:23:38 am] heaven nor earth, and when neither gods had been born, nor men created, the god tmu was the father of human beings,[1] even before death came into the world. the first act of tmu was to create from his own body the god shu and the goddess tefnut;[2] and afterwards seb the earth and nut the sky came into being. these were followed by osiris and isis, set and nephthys. dr. brugsch's version of the origin of the gods as put forth in his last work on the subject[3] is somewhat different. according to him there was in the beginning neither heaven nor earth, and nothing existed except a boundless primeval mass of water which was shrouded in darkness and which contained within itself the germs or beginnings, male and female, of everything which was to be in

e world was depicted in thoth the divine intelligence; when thoth gave the word, what he commanded at once took place by means of ptah and khnemu, the visible representatives of the power which turned thoth's command into deed. khnemu made the egg of the sun,[9] and ptah gave to the god of light a finished body.[10] the first paut of the gods consisted of shu, tefnut, seb, nut, osiris, isis, set, nephthys and horus, and their governor tmu or atmu.[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

, the substance of primeval matter] p. c "none other who worked with me. i laid the foundations of all things by my will, and all things evolved themselves therefrom.[1] i united myself to my shadow, and i sent forth shu and tefnut out from myself; thus from being one god i became three, and shu and tefnut gave birth to nut and seb, and nut gave birth to osiris, horus-khent-an-maa, sut, isis, and nephthys, at one birth, one after the other, and their children multiply upon this earth"[2] summary of theories. the reader has now before him the main points of the evidence concerning the egyptians' notions about god, and the cosmic powers and their phases, and the anthropomorphic creations with which they peopled the other world, all of which have been derived from the native literature of anc

tudded her body with stars. one scene makes the morning and evening boats of ra to sail along the back of nut;[3] another depicts shu holding up the boat of the sun wherein is the disk on the horizon.[4] a third from the sarcophagus of seti i. represents nu the god of the primeval water holding up the boat of the sun, wherein we see the beetle with the solar disk facing it accompanied by isis and nephthys, who stand one on each side; behind isis stand the gods seb, shu, hek, hu, and sa, and behind nephthys are three deities who represent the doors through which the god tmu has made his way to the world.[5] the tuat, or abode of the dead. within the two bowed female figures which represent the day and the night sky, and which have been referred to above (fig. 2, is a third figure which is b

ness surmounted by a disk or ur us, or both;[2] in fa ence, however, the twin brother and sister have each a lion's head. in the pyramid texts they play a curious part, shu being supposed to carry away hunger from the deceased, and tefnut his thirst.[3] seb or qeb, the fourth member of the company of the gods of annu, was the son of shu, husband of nut, and by her father of osiris, isis, set, and nephthys. originally he was the god of the earth, and is called both the father of the gods, and the "erpa (i.e, the tribal, hereditary head) of the gods" he is the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (4 of 19 [8/10/2001 11:23:58 am] depicted in human form, sometimes with a crown upon his head and sceptre i in his right hand; and sometimes he has upon his h

ting the earth wherein the deceased was laid [1. see lanzone, op. cit, tav. 385. 2. see lanzone, op. cit, tav. 395. 3. recueil de travaux, t. v, p. 10 (l. 61. 4 see lanzone op. cit. tav 346] p. cxiii ausar or osiris, the sixth member of the company of the gods of annu, was the son of seb and nut, and the husband of his sister isis, the father of "horus, the son of isis" and the brother of set and nephthys. the version of his sufferings and death by plutarch has been already described (see p. xlviii. whatever may have been the foundation of the legend, it is pretty certain that his character as a god of the dead was well defined long before the versions of the pyramid texts known to us were written, and the only important change which took place in the views of the egyptians concerning him

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. 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 indiscrimin

meta` th`n teleuth`n e!ks o?si'ridos suggenome'nou, tekei^n h?lito'mhnou, kai` a? enh^ toi^s ka'tw en gyi'ois to`n a!rpokra'thn. de iside et osiride, xix] p. cxvi based upon the passage in the history of osiris and isis given in a hymn to osiris of the xviiith dynasty.[1] set or sutekh the eighth member of the company of the gods of annu, was the son of seb and nut, and the husband of his sister nephthys. the worship of this god is exceedingly old, and in the pyramid texts we find that be is often mentioned with horus and the other gods of the heliopolitan company in terms of reverence. he was also believed to perform friendly offices for the deceased, and to be a god of the sekhet-aaru, or abode of the blessed dead. he is usually depicted in human form with the head of an animal which ha

GILBERT THE MAGICAL MASON

pale horse called death, vi, 2-8: four hornsofthegolden altar before the eyes of god, ix, 13, and four angels who were bound in the river euphrates, ix, 14.theancient egyptians in their burials of notable men preserved the internal organs in four canopic jars, dedicated tothenumber four165amset,hapi,taumautefandquebsenuph,theso-called children ofhorus,asungod.thesewereguardedbyfourgoddesses, isis,nephthys,neithandserquet.thenumberfourisprominentin several formsofchron255 ology, for example,thehindoos,who allotted vast ages to human history, toldofakritayuga of joyandspiritual innocence;ofatretayuga which possessed sonsofgod,giants as well as men:ofadwaparayuga, an ageofdoubtandof mixed purityandsin; and afourthage, the kali yuga,ourpresentage of suffering, darknessandmisery: in this age, a

GILBERT THE SORCERER AND HIS APPRENTICE

e former of my life and my being ami.the symbols on the columns, beginning at the top of the one with black figures on a white ground, are mystical representa255 tions of the various paragraphs of the 17th chapter. they show:thesymbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring.theadoration of osiris. the phoenix or bennu.thereformation of the departed spirit shown by the soul descending to the body onthebier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn.itreaches the pools of the two truths, sh

t a figure oftruthinthe mystical scales ,of ma by anubis. tl).oth, ibis-headed, records the judgement and the devourer stands readytoseizeifthe soul has ledaneviuife.passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge. symbols.of mercy and severity, in, his hands; behind him are isis and nephthys, the goddesses()f nature and perfection, and before him are the four genii ofthedead, upon the lotus flower, the emblem of the metempsychosis.thusthe whole of the symbols upon the pillers.represerit the advance and purification of the soul, and its uniting with osiris the redeemer inthatgolden dawn of an infinite light, wherein the. soul is transfigured, knows all and can do all,forithasb

GNOSTIC HANDBOOK

s of the divine name (yhvh, the four elements, the four canopic jars of mummification and the four phases of the temple. heraldic cycle element god- name pisces year initiation fire yod 1844 transmission air he 1904 consolidation water vau 1964 manifestation earth he 2024 horus son head neter contents direction duamutef jackal neith stomach north qebsennuf hawk selkit intestines south hapi baboon nephthys lungs east amset man isis liver west probably the most expressive image of the four elements of the heraldic cycle are seen reflected in egyptian temple architecture. the general style of egyptian temples includes a great court, vestibule, hypostyle hall and the great seat. this design was later adapted into what became the israelite sanctuary and kings solomon s temple. in general, the e

GOLDEN DAWN RITUALS Z1

hiereus or h. hiereia h. hegemon or h. hegemone kerux or kerukaina stolistes or stolistria dadouchos or dadouche sentinel or phulax of the three chiefs the three chiefs are in the temple and rule it, yet they are not comprehended in, nor understood by, the outer order. they represent, as it were, veiled divinities sending a form to sit before the veil of paroketh, and, like the veils of isis and nephthys, it is impenetrable save to the initiate. the synthesis of the three chiefs may be said to be in the form of tho-outh who cometh from behind the veil at the point of its rending. yet separately, they may be thus referred: the imperator, from his relation to hrwbg, may be referred to the goddess nephthys. the praemonstrator, from his relation to dsj, may be referred to the goddess isis. th

nt. these stations and those of the officers are called the visible stations of the gods, and descriptions of the forms which an adept officer builds upon as a focus of force are given in another paper. the invisible stations these are: 1. the stations of the kerubim. 2. the stations of the children of horus. 3. the stations of the evil one. 4. the station of harpocrates. 5. the stations of isis, nephthys, and aroueris. 1. the kerubim: the stations of the man, the lion, the bull and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds beyond the stations of hierophant, 15 dadouchos, hiereus, and stolistes and in this order do their symbols appear in all warrants of temple. the kerub of m formu

e. they are placed according to the winds beyond the stations of hierophant, 15 dadouchos, hiereus, and stolistes and in this order do their symbols appear in all warrants of temple. the kerub of m formulates behind the throne of hierophant. she has a young girl's countenance and form, with large and shadowing wings; and she is a power of the great goddess hathor who unites the powers of isis and nephthys. to the sign k is she referred as a correlative, which represents springs of water breaking upon l; though as a zodiacal sign it is referred to m, the container of rain. the egyptian name of the sign k is phritithi. note "thou shalt not confound the kerubim with their signs of the zodiac, notwithstanding that the latter be under the presidency of the former, seeing that the kerub represen

of the power of destruction" is called ommoo-szathan. 4. the station of harpocrates: the invisible station of harpocrates is on the path of s, between the station of hegemon and the invisible station of the evil triad. harpocrates is the god of silence and mystery, whose name is the word of this grade of neophyte. he is the younger brother of horus, hoor-po-kratt-l st. 5. the stations of isis and nephthys are respectively at the places of the pillars in jxn and dwh, and 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

s large enough, and at the end the watcher without, the sentinel. it is as though a gigantic wheel were revolving, as it is said: one wheel upon earth beside the kerub. the name of the sphere of the primium mobile \ylglgh tycar, signifies the heads or beginnings of wwhirling motions or revolutions. of this wheel in the mystic circumambulation, the 19 ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the reverse circumambulation, the contrary. now, the nave or axis of this wheel is about the invisible station of harpocrates- as though that god, in the sign of silence, were there placed affirming the concealment of that central atom of the wheel, which alone revolves not. the mystic circumambulation is symbolic of the rise

de the stations of the god-forms used in our symbolism come under two headings: 1. visible stations 2. invisible stations the visible stations are the places of the officers, each of whom has a special astral shape suitable to the forces he represents. on the dais are places for the three chiefs, the past hierophant and the hierophant. the order in which they sit (as you face east) is: imperator--nephthys cancellarious--thoth hierophant--osiris past hierophant--aroueris praemonstrator--isis the names below are those of the god-forms they represent. the following are the descriptions of the god-forms of the seven officers of the neophyte grade. hierophant: osiris in the netherland. expounder of the mysteries in the hall of the dual manifestation of the goddess of truth. the hierophant is re

and green, and she carries a green ankh and a lotus wand with a red flower and a green stem. her simple red tunic reaches to the feet and she stands on black. 22 sentinel: anubis of the west. his form is the same as that of kerux, but his nemyss, ornaments and dress are black and white. he has a lion s tail and carries a black phoenix wand and ankh. he stands on black. the three chiefs imperator: nephthys nephthys has a face and body of translucent gold. she is crowned with a cap over a vulture red headdress of black and white. her collar and ornaments are black and white, and she wears a black robe to the feet. it is bordered in black and white. she carries a blue ankh and a lotus wand with a green flower and a blue stem. she stands on black and white pavement. praemonstrator: isis isis h

GOLDEN DAWN RITUALS Z3

higher self is enabled in reality to form a link with him, if the human will of the natural man be in reality consenting thereto. the free-will of the natural man is never obsessed either by the higher soul or by the ceremony, but, the will consenting, the whole of the ceremony is directed to strengthening its action. as the badge is placed upon him, it is as if the two great goddesses, isis and nephthys, stretched forth their wings over osiris to restore him again to life. the mystic circumambulation follows in the path of light to represent the rising of light in the candidate, through the operation of self-sacrifice. as he passes the hierophant s throne, the red calvary cross is astrally formed above the astral white triangle on his forehead, so that so long as he belongs to the order

ave this three-fold interpretation: 1. apparent meaning. 2. spiritual or mystical reference. 3. practical application. each is therefore considered under three heads. the step 1. the foot is advanced about six inches representing the foot on the side of dsj put forward and taking a hesitating step in darkness. the left foot, is to represent the power of isis or the beginning of action rather than nephthys as the end thereof. the term 6 inches is employed here only to render it more intelligible to english initiates. it means a convenient measure of 6, and preferably 6 times the measure of the phalax of the thumb- spirit and will. 2. it symbolizes the beginning of the stamping down of the evil persona. the foot is advanced 6 metrical distances answering to the number 6 of trapt- osiris- all

d represent more violent action,and those of the left more watery action (if you do not have a convenient implement, a sigil or a pentagram may be traced with any finger of any hand according to the correspondence required) it may here be remarked that the so-called christian sign of benediction, consisting of the thumb and first two fingers only, projected, is the affirmation of osiris, isis and nephthys- or spirit, d and n. with regard to taking on mentally the forms of the gods, it may here be noted that the process is of great assistance and use in all magical working, whether of invocation or evocation, contemplation, meditation, skrying in the spirit vision, alchemy, etc, for the forms of the gods do here represent a certain symbolic material action of the divine forces. the grip and

GOLDEN DAWN RITUALS ZAM21

guard without cessation, and use whatever force is necessary for the defense of (each quarter is stabbed, beginning in the east, and ending in the east) 11 (standing in the proper quarter, each adept creates the god form as fourth adept performs l.i.r.h and the s.i.r.h. of mars) chief adept behind altar of universe, thoth magus of fire south, horus magus of water west, isis magus of earth north, nephthys magus of air east, aroueris (note: if there are less than the required number of adepts, perform the s.i.r.h. first, then form the god shells (all god forms perform the following invocation, one at a time, in the following order) 1. horus 2. isis 3. nephthys 4. aroueris (chief adept performs the middle pillar silently behind altar of the universe uniting with the infinite light while this

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

er the iesser watchtower squares. figures 1 to 16, appendix c, show the sixteen watchtower subquadrants with the appropriate egyptian deity. as an aid to properly understanding these deities, study the table below. table of egyptian deities os iri s re n ewa l, r e g e n e r a t i o n, r e i n c a r n a t i on, reimbodiment. osiris is the son of ra, the father of horus and the brother of isis and nephthys. he is the god of the dead. isis solidification, manifestation, nature, law, principie, l o v e. i s i s g o v e r n s t h e f o r c e s o f sol idi f icat ion. she gives form to the formless and thus rules over all birth processes. her name rneans'throne' and she is the source or seat of creative power. isis is similar to the tantric goddess, kundalini. 66 nephthys dispersion, fragmentat

s i s g o v e r n s t h e f o r c e s o f sol idi f icat ion. she gives form to the formless and thus rules over all birth processes. her name rneans'throne' and she is the source or seat of creative power. isis is similar to the tantric goddess, kundalini. 66 nephthys dispersion, fragmentation, dissociation, severity. she is the counterpart of her sister,'sis. her name means 'lady of the house' nephthys roles over all dispersion processes. she turras forro into formless essence. nephthys is similar to the tantric goddess, kali. horus attainment, fruition, man, humanity, the present as a result of the past. his title is 'the avenger of his father' because he fought set and avenged his father, osiris, whom set slew. horus is shown as a warrior. he is dynamic and aggressive. he is the sprin

s of the dog star whose annual rise into the heavens marked 67 the advent of the nile river's inundation and thus assured another year of bounty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiation (masculine, intelligence, wisdom, rational mvnd_ anubis is the son of osiris and nephthys and thus the step brother of horus. he is called the'initiator of the temple' his chief function is to serve as a guide through the tuat and to assist the dead through the after-death state. he is shown with the head of a jackal. bast intuition, magick, irrational mirad. bast is shown as a cat. like a cat sees in the dark, so bast can see into the past and future. mestha endurance, mental

ill fly with you through the air and 1 will initiate you with the north wind. the breath of your flesh has returned to the god tem (le, the setting sun) but will return again to you should you hunger for flesh. you shall be like a god and your enemies shall be cast down under your feet. may you be found truthful before the goddess nuit and strong enough to receive the flesh of the gods" speech of nephthys (nephthys "the lady of the house "1 accompany the adept, my divine brother, osiris. 1 have come here to protect you. you must be an adept to overcome the forces of the two lands. meditation will assist you. indeed, truth-speaking will also help. you can be raised up by trae words and deeds and then the god ptah will castdown your enemies" speech of mestha (mestha "the god within "1 am the

rsa. this idea echoes the magi -cal theorem that e ve ry indi vidual is essentially sufficient to himself. a part of the great work of every magician is to cultivate those virtues and qualities in which he/she is deficient. to do this a man may invoke one of the female enochian 152 deities, or one of the egyptian goddesses who presides over certain of the lesser watchtower squares such as isis or nephthys. he can then identify himself with her and adopt her qualities as his own. similarly, a woman may invoice one of the male deities and identify herself with him and adopt his qualities as her own. knowledge of the sexual currents that flow within the subtle spheres surounding our earth will be essential if you are to advance in enochian magick. several aethyrs. fo r exampl e, are so hi ghl

etic, and attractive, and the goddess hecate; old, selfish, and repulsive. these two aspects of femininity are lunar and complementary. under normal circumstances you will meet diana first. later, as you become more fami l iar with this aethyr, you wi l l meet hecate and real ize that she and diana are the same guide. if you are more familiar with egyptian deities, you may see isis and her sister nephthys in zaa. isis is warm, loving, and motherly while nephthys is cold, stern, and impersonal. the forms that these two lunar qualities (i.e, the waxing and the waning moon) take for you may vary, but you are certain to encounter the qualities themselves in some form or another. the loneliness in zaa is the sense of separation that we al l share. this is the great heresy of mahayana buddhism

ight red ray of light flecked with yellow emanate from the talisman and strike the contents of the cup. know that the power of the shaping angels of fire has entered your cup. step 17. hold the talisman of fire of fire high above the cup and say, may the violent angels of fire come to me now. those who blame 338 what they can name; by the power of bziza (beh-zodee-zodah) and the beautiful goddess nephthys, the lady of dispersion, do i command you. see a bright red ray of light emanate from the talisman and strike the contents of the cup. know that the power of the violent angels of fire has entered your cup. step 18. hold the cup in both hands before you and say, may this magical elixir hold my health and longevity. may this magick distillation from the forces of the watchtowers bless my b

HANDBOOK OF EGYPTIAN MYTHOLOGY

many different deities. around 200 deities are mentioned in the pyramid texts. some are the major deities already known from cult temples, such the fertility god min and the creator goddess neith. others are entities such as snake deities and celestial ferrymen who inhabit a complex and intensely imagined realm of the gods. the most frequently mentioned deities are anubis, atum, geb, horus, isis, nephthys, nut, osiris, ra, seth, shu, and thoth (see deities, themes, and concepts. these include most of the deities who make up the ennead of heliopolis, and it is often argued that the pyramid texts largely represent the theology of the solar temple at heliopolis. a stellar element was also important in the pyramid texts. the king was destined to join the imperishable stars, and the god osiris

be performed, including mythological dramas. the conflict between horus and seth and the victory of ra over apophis were acted out on boats on the lake of the temple of ptah. this is typical of the way in which egyptian rituals lifted events out of ordinary time and made them part of the whole sequence of mythological history. two young women, preferably twin sisters, played the roles of isis and nephthys to mourn the apis bull as if he had been osiris himself. versions of the types of laments that they sang have survived in the bremner-rhind papyrus and other sources.82 the laments are notable for their emotional intensity. osiris is mourned not just as a king but as a beloved husband and brother. anthropologist claude l vi-strauss has pointed out that although poetry is notoriously diffi

hu 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 geb and nut, shu and tefnut, and ra-atum, made

t. isis searched for the parts and buried each in the place where she found it. the penis of osiris had been eaten by fish, so she had to replace this with a model.36 some parts of plutarch s narrative have few parallels in egyptian sources, but from the pyramid texts onward, isis is presented as a grieving wife searching the country for her murdered husband. isis is usually helped by her sister, nephthys, and both goddesses may take bird form to carry out the search. when isis finds the body or its parts, she restores them to wholeness. this originally seems to have meant that isis was able to reverse the putrefaction of the flesh so feared by the egyptians. by the end of the second millennium bce, the idea of the mutilation of the body by seth was firmly established. this concept was gre

s. by the end of the second millennium bce, the idea of the mutilation of the body by seth was firmly established. this concept was greatly elaborated in the ptolemaic and roman periods. lists on temple walls mention fourteen or sixteen parts of the body of osiris buried at various sacred sites. this was sometimes increased to forty-two parts, one for each district of egypt. the vigil of isis and nephthys as they watch over and lament the body of osiris is one of the keynote images of egyptian culture. it is unusual in showing mythical time lines 79 deities experiencing strong emotion, even though this emotion is conveyed by formalized gestures of mourning, such as beating the brow. isis already knows that she is destined to bear a child who will be king. in order to bring this about, she

e made. this divine tribunal is usually headed by geb, though the ultimate authority is the creator sun god. the tribunal is said to assemble in various places, but most often in heliopolis. myths deal with two different trials. in what is probably the older tradition, it is osiris who is the plaintiff against seth. sometimes the body of osiris is said to be present in court supported by isis and nephthys. seth tries to justify his violence toward his brother but fails. osiris is vindicated as one true of voice, a term that came to be applied to all the virtuous dead. only then, some sources imply, could osiris complete his metamorphosis into the ruler of the underworld. osiris is not resurrected in the sense of returning to life as an individual on earth. he enters into a new kind of exis

th necromancers. demotic spells explain how to summon anubis, the keeper of the keys to the underworld, by methods such as drawing his image in the blood of a black dog. when he appeared, anubis was used as a go-between to fetch gods and spirits from the underworld to answer the magician s questions. anubis also acted as an enforcer of curses; a role he plays to this day in horror films. see also nephthys; osiris; seth; thoth; wepwawet references and further reading: d. m. doxey. anubis. in the oxford encyclopaedia of ancient egypt i, edited by d. b. redford. oxford and new york: 2001, 97 98. s. t. hollis. anubis s mortuary functions in the tale of the two brothers. in hermes aegypticus, edited by t. duquesne. oxford: 1995, 87 100. primary sources: pt 437; ct 825, 936; bd 175; pj; i&o; pdm

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

hed for breaking an oath sworn by ra. the vulture in this parable is fiercely mater- 120 handbook of egyptian mythology nal, which reflects the fact that one of the egyptian words for vulture (mwt) sounded the same as the word for mother. the vulture goddess nekhbet was a mythical mother to every egyptian king. queens traditionally wore headdresses in the form of a vulture. the goddesses isis and nephthys could take the form of kites, small birds of prey that also ate carrion, to watch over the body of osiris. one episode in the new kingdom story the contendings of horus and seth tells how isis tricked seth into admitting that horus was in the right. she then turned into a kite and flew up into a tree to mock seth from the safety of its branches. isis and nephthys, and other goddesses such

horus; osiris; ptah; sokar references and further reading: r. t. rundle clarke. myth and symbol in ancient egypt. london: 1959, 235 238. r. h. wilkinson. reading egyptian art. london: 1992, 164 165. primary sources: rdp; bd 142, 155 ennead of heliopolis the first four generations of deities in the creation myth of heliopolis were referred to as the ennead of heliopolis. see also atum; geb; isis; nephthys; nut; osiris; seth; shu and tefnut eye of ra the ancient egyptian word for eye (irt) sounded like a word for doing or acting. this may be why the eyes of a deity are associated with divine power at its most interventional. since the word irt was feminine in gender, divine eyes were personified as goddesses. in different contexts, the eyes of the creator were identified with various celest

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 was said to swallow up the dead

eding nile flood. heqet came to be worshipped as a goddess of the primeval slime who gave birth to the sun god. heqet was regarded as the female counterpart of the creator god khnum, and the two are linked in a middle kingdom royal-birth myth. the sun god ra sends a group of deities to assist a woman called ruddedet giving birth to three children who are destined to be kings. four goddesses isis, nephthys, meskhenet, and heqet disguise themselves as dancing girls while khnum pretends to be their servant. at the house of ruddedet, her distraught husband asks them for help because his wife s labor is so painful and difficult. the deities lock themselves in the room with ruddedet, and heqet hastens the birth of the royal triplets. isis names the children, meskhenet predicts their fate, and kh

e kind of unselfish love that isis displays toward osiris and horus is rare in egyptian myth. the pyramid texts do allude to isis searching egypt for the body of osiris after he had been struck down by his brother seth. some of the spells promise that isis will save the dead king s body from putrefaction or reassemble his scattered bones, just as she had the corpse of osiris. isis and her sister, nephthys, kept a long vigil over the restored corpse and became the prototypes for all mourners. a new kingdom hymn tells of isis using spoken magic to drive away the disturber (seth) and protect her husband s body. like the creator deity atum, she is able to produce life without an active partner. she stimulates the inertness of osiris and takes his seed into her body to conceive a son. an earlie

book concerning isis and osiris, plutarch suggested that the all-powerful isis allowed herself to be portrayed as a woman of sorrows to console suffering humanity. this, and her promise to believers of a happy afterlife, made the isis cult the closest rival to christianity in the early centuries of the first millennium ce. see also anti; birds; cattle; eyes of horus; horus; horus the child; min; nephthys; osiris; stars and planets deities, themes, and concepts 151 references and further reading: c. j. bleeker. isis as a saviour-goddess. in the saviour god, edited by s. g. f. brandon. manchester: 1963, 1 16. b. s. lesko. isis, great of magic. in the great goddesses of egypt. norman, ok: 1999, 155 202. r. e. wit. isis in the graeco-roman world. ithaca, ny: 1971. primary sources: pt 482, 535

esses of egypt. norman, ok: 1999, 45 63. primary sources: pt 362, 555; ct 669, 820; ad, hours 10 11; h&s; udjahorresne; esna calendar; esna texts nekhbet nekhbet was the vulture goddess of upper egypt. see also two ladies 170 handbook of egyptian mythology nemty nemty was a divine ferryman. see also anti neper (nepri) neper was the god who personified the grain harvest. see also osiris; renenutet nephthys one of the two sisters who mourned for the murdered god osiris, nephthys was the youngest of the five children of the sky goddess and the unwilling partner of her brother seth. she mainly features in myth as the devoted companion of her sister, isis, but she was a popular protective goddess in funerary art. nephthys was usually shown as a woman wearing the signs that write her name (lady

rs who mourned for the murdered god osiris, nephthys was the youngest of the five children of the sky goddess and the unwilling partner of her brother seth. she mainly features in myth as the devoted companion of her sister, isis, but she was a popular protective goddess in funerary art. nephthys was usually shown as a woman wearing the signs that write her name (lady of the mansion) on her head. nephthys never enjoyed the high status of her sister, isis. in spite of her nominal pairing with seth, nephthys seems to have lived with isis and her husband osiris. perhaps because of her sham marriage, nephthys is described in one of the pyramid texts as an imitation woman with no vagina. a few egyptian texts allude to the distress of isis on discovering that her husband has slept with nephthys

f her sister, isis. in spite of her nominal pairing with seth, nephthys seems to have lived with isis and her husband osiris. perhaps because of her sham marriage, nephthys is described in one of the pyramid texts as an imitation woman with no vagina. a few egyptian texts allude to the distress of isis on discovering that her husband has slept with nephthys. the greek writer plutarch relates that nephthys tricked osiris into sleeping with her and then gave birth to a monstrous son, anubis. nephthys abandoned the child to die, but isis found and saved him. plutarch saw osiris as representing the fertilizing nile flood, isis the cultivated land of the nile valley, and nephthys the usually barren desert. after the murder of osiris, nephthys and isis searched for his body or for the dismembere

ned the child to die, but isis found and saved him. plutarch saw osiris as representing the fertilizing nile flood, isis the cultivated land of the nile valley, and nephthys the usually barren desert. after the murder of osiris, nephthys and isis searched for his body or for the dismembered parts of that body. the two goddesses were present during the mummification of the body by anubis. isis and nephthys are mentioned in the pyramid texts as part of the group of four goddesses who guarded the king s mummified body and organs. as one of the goddesses of weaving, nephthys was particularly associated with the linen bandages that wrapped a mummy. these bandages were sometimes called the tresses of nephthys. when it became common to identify all dead persons with osiris, isis and nephthys were

nephthys. when it became common to identify all dead persons with osiris, isis and nephthys were often shown standing at either end of the funeral bier. the sisters, sometimes in the form of two kites (small birds of prey, were said to have kept a long vigil over the mummy of osiris to protect him from further attacks by seth. this vigil was reenacted by two young women, who represented isis and nephthys, at festivals of osiris and at the funerals of important people and sacred animals. in the passionate laments sung during this ritual, nephthys describes herself as the beloved sister of the good king osiris. deities, themes, and concepts 171 nephthys seems to play only a minor role in the bringing up of her nephew, horus. she is usually shown watching in scenes in which horus raises the

als. in the passionate laments sung during this ritual, nephthys describes herself as the beloved sister of the good king osiris. deities, themes, and concepts 171 nephthys seems to play only a minor role in the bringing up of her nephew, horus. she is usually shown watching in scenes in which horus raises the djed pillar, a tableaux that symbolized the revival of osiris. in the book of the dead, nephthys often stands with her sister behind the throne of osiris presiding over the judgment of the dead. see also anubis; djed pillar; isis; osiris; seshat; seth references and further reading: c. j. bleeker. isis and nephthys as wailing women. numen 5 (1958: 1 18. l. troy. patterns of queenship in ancient egyptian myth and history. uppsala: 1986, 36 39. primary sources: pt 534, 555; ct 74; bd 1

und in plutarch s book on egyptian religion. it tells how nut (whom plutarch calls rhea) was pregnant, but the sun god put a curse on her so that she could not give birth on any day of the year. the god hermes (thoth) played a board game with the moon and won enough light to make five extra days on which nut s children could be born. the five children were osiris, horus the elder, seth, isis, and nephthys. in other accounts of mythical history, there seems no permanent separation until the creator sun god ra decides to leave the earth after a rebellion by humanity. nut takes the form of a cow to carry ra up into the heavens, a myth encapsulated in the image of a sun disk between cow s horns that became the insignia of several goddesses. when she was holding the sun god high above the earth

HEAVEN HELL

owing through it; it is 309, or 480 atru or leagues in length, and 120 wide. urnes is a portion of the dominions of osiris-khenti-amenti, the great god of abydos, and it, no doubt, formed a section of the sekhet-hetepet according to the old theology of egypt. the boat of afu-ra is now under the direction of the goddess of the second hour of the night, shesat-maket-neb-s, and the uraei of isis and nephthys have been added to its crew. immediately in front of it are four boats, which move by themselves; the first contains the full moon, of which osiris was a form, the second the emblem of a deity of harvest, the third the symbols of another agricultural deity, and the fourth the grain-god personified. all four boats contain either forms or symbols of osiris, in his different aspects, as the

e is guarded by symbols of the rising and the setting sun. the corridor between the walls is swept by flames as before, and a warder in mummied form guards each end of it; the one, pai or bai, represents the dawn, and the other, akhekhi, the evening. within the gate are two doors, one guarded by the monster serpent sebi, and the other by the monster serpent reri. at the threshold is the uraeus of nephthys, and by the lintel is the uraeus of isis, for these goddesses guard this "secret gate" the god afu-ra. having, as we have seen, transformed himself into khepera, and, by the help of the god whose operations have been described, provided himself with a new face, or disk, and new light and fire, passes through the gate tesert-baiu, which marks the end of the tuat, into the vestibule of the

KNOWLEDGE LECTURE ONE

of his power i am the great god self-begotten, even nu, who pronounced his names, and thus the circle of gods was created "i am yesterday and know tomorrow. i can never more be overcome. i know the secret of osiris, whose being is perpetually revered of ra. i have finished the work which was planned at the beginning. i am the spirit made manifest, and armed with two vast eagle's plumes. isis and nephthys are their names, made one with osiris "i claim my inheritance. my sisns have been uprooted and my passions overcome. i am pure white. i dwell in time. i live through eternity, when initiates make offering to the everlasting gods. i have passed along the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall of truth "stretch unto me your hands, o

arriage of earth with heaven "tum has built his bridal chamber. rururet has founded his shrine. the procession is completed. horus has purified, set has consecrated, shu made one with osiris, has entered his heritage "as tum he has entered the kingdom to completed union with the invisible. thy bride, o osiris, is isis, who mourned thee when she found thee slain. in isis, thou art born again. from nephthys is thy nourishment. they cleansed thee in thy heavenly birth. youth waits upon thee, ardour is ready at thy hand. and their arms shall uphold thee for millions of years. initiates surround thee and thine enemies are cast down. the powers of darkness are destroyed. the companions of they joys are with thee. thy victories in the battle await their reward in the pillar. the forces of nature

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ion is offered through a particular form, we may be sure that there is an intelligence behind that form who acts as a mediator or channel between the suppliant and the deity behind. hathor, for instance, was the goddess of love and beauty, while as we have seen, isis was the queen of truth and the mother of all things; yet both were representatives of the feminine aspect of the deity, as also was nephthys. ptah was the master architect of the universe, the holy spirit who is the creative fire of god; he was the celestial worker in metals, and the chief smelter, caster and sculptor of the gods, the skilful craftsman by whom the design for every part of the framework of the world was made(*sir e. a. wallis budge, the papyrus of ani, p. 170) 74. the brothers of horus 75. among the other deiti

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

ogress. in the tomb of a powerful official from the old kingdom is inscribed the boast: i am an effective spirit who knows his magic spells (as quoted in murnane 1992, 41. finally,with the ka clad in white,anubis would provide escort to the hall of justice. in the court proceedings, thoth, an ibis-headed god of wisdom, acts as prosecutor, and osiris sits on the judge s throne, flanked by isis and nephthys. forty-two divine figures sit as jurors. again using the book of the dead and as much eloquence as they can muster, the deceased make an accounting of their lives. in particular, the dead needed to be able to recite a ritual confession of innocence, which might include such lines as the following: hail to thee, great god, lord of truth. i have committed no sin against people. i allowed no

LIBER 777

olours, the violet being outside white, red, yellow, blue, black (the latter outside) table i (continued) 7 xix* selection of egyptian gods. xx. complete practical attribution of egyptian gods. xxi* the perfected man. 0 harpocrates, amoun, nuith[[nuit and hadit] heru-pa-kraath nu the hair 1 ptah, asar un nefer, hadith[[heru-ra-ha] ptah 2 amoun, thoth, nuith [zodiac] isis [as wisdom] 3 maut, isis, nephthys nephthys disk (of ra) the face [in daath, asi the neck] 4 amoun, isis[[hathoor] amoun 5 horus, nephthys horus neith the arms 6 asar, ra[[on, hrumachis] ra the mighty and terrible one the breast 7 hathoor hathoor 8 anubis thoth the lords of kereba the reins. nuit the hips and legs. 9 shu[[hermanubis, all exclusively phallic gods] shu asar and asi the phallus and vulva. sati the spine 1010

ers 17 various twin deities, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi

ephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and neither p nor p' f space f consciousness f 1 parabrahm (or any other whom one wishes to please[[shiva, brahma] indifference s 2 shiva, vishnu (as buddha avatars, akasa (as matter, lingam joy s 3 bhavani (all forms of s

it. i, 448) he is said to be the son of the cat goddess bast who was also associated with the moon (to complicate matters bast has solar aspects in some accounts. lines 16, 32-bis: ahapshi is the apis bull (gd coptic spelling. ameshet is amset (or mestha, one of the children of horus. line 17: the rekti goddesses and merti goddesses both appear to have been specific titles or epiphets of isis and nephthys. see above for heru-ra-ha. line 19: pasht (according to budge, op. cit. i, 517) is pekh or pekhit, a minor lioness goddess. mau is onomatopoeic egyptian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden

kneph (khnemu. water: bishop: hapimon (the nile god) queen: thouerist (ta-urt the hippopotamus goddess) knight: sebek castle: shu king: osiris air: bishop: shu queen: knousou knight: seb castle: tharpesht (a g.d. amalgam of bast and sekhet) king: socharis (seker; an early god who became identified with ptah, and later with osiris) earth: bishop: aroueris queen: isis knight: hoori (horus) castle: nephthys king: aeshoori (i.e. osiris again) pawns knight s pawn: kabexnuv (qebhsennuf) queen s pawn: tmoumathph (sic (tuamutef) bishop s pawn: ahepi (hapi) rook s pawn: ameshet (mestha) 6 i cannot identify the first three of these names. i believe the remaining four were intended to be g.d. coptic spellings of hapi (ahephi, tuamutef (toumathph, mestha (ameshett) and qebhsennuf (kabexnuv, the sons

MAGIC AND SPELLS

stone 8 earthquake 4 leomund's secure shelter 9 imprisonment 5 passwall chaos domain deities: aerdrie faenya, angharradh, anhur, bahgtru, beshaba, corel. lon larethian, cyric, deep sashelas, dugmaren brightmantle, eilistraee, erevan ilesere, fenmarel mestarine, finder wyvernspur, garagos, ghaunadaur, gruumsh haela brightaxe, hanali celanil, kiaransalee, labelas enoreth lliira, lolth lurue, malar, nephthys, rillifane rallathil, sehanine moonbow, sel ne, selvetarm, shares shargaas sharindlar, shaundakul, shevarash solonor thelandira, sune, talona, talos, temps thard harr, tymora, umberlee, urdlen, uthgar, valkur, vhaeraun. charm domain deities: eilistraee, finder wyvernspur, gargauth hanali celanil, lliira, milil, oghma, sharess, sharindlar, sheela peryroyl, sune. granted power: you can boos

shadow, berronar truesilver, chaun-tea,clangedin,corelon larethian,cyrolale,dep sashelas, t magic 63 deneir, dugmaren brightmantle, eilistraee, eldath, flandal steelskin, gaerdal ironhand, garl glittergold, gorm gulthyn, gwaeron windstrom, haela brightaxe, hanali celanil, hathor, horus-re, ilmater, isis, labelas enoreth, lathander, lliira, lurue, marthammor duin, mielikki, milil, moradin, mystra, nephthys, nobanion, osiris, rillifane rallathil, segojan earthcaller, sehanine moonbow, sel ne, sharess, sharindlar, shiallia, solonor thelandira, sune, thard harr, torm, tymora, tyr, valkur, yondalla. deities: arvoreen, brandobaris, cyrrollalee, sheela peryroyl, urogalan, yondalla. granted power: you gain the ability to add your charisma modifier to your climb, jump, move silently, and hide check

9 elemental swarm 5 wall of ice (cast as a water spell only) moon domain spells 1 faerie fire 6 permanent image 2 moonbeam 7 insanity 3 moon blade 8 animal shapes 4 emotion 9 moonfire 5 moon path mentalism domain spells 1 random action 6 rary's telepathic bond 2 detect thoughts 7 antipathy 3 clairaudience/clairvoyance 8 mind blank 4 modify memory 9 astral projection 5 mind fog mor duin, moradin, nephthys, rillifane rallathil, sel ne, shaundakul, silvanus, sune, tempus, torm, tymora, ubtao, ulutiu, urogalan, valkur, waukeen, yondalla. renewal domain deities: angharradh, chauntea, finder wyvernspur, kossuth, lathander, shiallia, silvanus. granted power: if you fall below 0 hit points, you regain a number of hit points equal to 1d8+ your charisma modifier. this supernatural ability functions

effect only) 3 bestow curse 8 symbol (pain effect only) 4 enervation 9 horrid wilting 5 feeblemind sun' domain deities: horus-re, lathander .r time domain' deities: grumbar, labelas enoreth. granted power: free improved initiative feat. time domain spells 1 true strike 6 contingency 2 gentle repose 7' mass haste 3 haste 8 foresight 4 freedom of movement 9 time stop 5 permanency deities: abbathor, nephthys, shaundakul, vergadain, waukeen. granted power: you may use detect thoughts once per day as a spelllike ability; affecting one target and lasting a number 6f minutes equal to your charisma bonus. activating this power is a free action. trade domain' trade domain spells travel domain' deities: akadi, baervan wildwanderer, brandobaris, fenmarel mestarine, gwaeron windstrom, hoar, istishia

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

d virgin; and the fact that she appears among so many different races and peoples discredits the theory that she was a historical individual. according to sextus empyricus, the trojan war was fought over a statue of the moon goddess. for this lunar helena, and not for a woman, the greeks and trojans struggled at the gates of troy. several authors have attempted to prove that isis, osiris, typhon, nephthys, and aroueris (thoth, or mercury) were grandchildren of the great jewish patriarch noah by his son ham. but as the story of noah and his ark is a cosmic allegory concerning the repopulation of planets at the beginning of each world period, this only makes it less likely that they were historical personages. according to robert fludd, the sun has three properties--life, light, and heat. th

er motions or changes may happen therein, they are all effected by the different combinations of the four elementary bodies, fire, earth, water, and air--moreover, upon the upper part of the convex surface of the sistrum is carved the effigies of a cat with a human visage, as on the lower edge of it, under those moving chords, is engraved on the one side the face of isis, and on the other that of nephthys--by the faces symbolically representing generation and corruption (which, as has been already observed, is nothing but the motion and alteration of the four elements one amongst another (from plutarch's isis and osiris) p. 47 the image or representative of the great works of the wise men: the philosopher's stone, the elixir of life, and the universal medicine. other hieroglyphics seen in

MICHAEL W FORD NOX UMBRA

e equivalent to the grecian hades. this is the meeting place of spirits, where the dead gather. the word hell derives from the angelo-saxon 'helan, meaning to 'cover' or conceal. the hebrew equivalent of hades-amentet is sheol, which is said to come from the root-word "to ask" and "demand. the primary inhabitants of sheol are "the congregation of the dead -prov. 21:16 anubis is the son of set and nephthys. this mortuary god was worshipped in such places as the abt, the papyrus swamps and the lycopolis (the city of wolves- jackals. in the funeral procession, anubis received the mummy, and lays his hands upon the body in initiation and protection. in the dreaming gnosis of wither the celestial/luciferian or infernal sabbat, one assumes anubis as the opener of the way, the god form of mortal

PHILIP NEIL MYTHS LEGENDS EXPLAINED

her children, the stars (often shown as decoration on her clothing, infuriated her father shu, who cursed her so that she would never again give birth in any month of the year. but nut gambled with thoth, the moon god and reckoner of time, and won from him five extra days outside the 12 lunar months of 30 days each. in these days she gave birth to her children osiris, blind horus, seth, isis, and nephthys. scarab beetle the winged scarab beetle of re is shown joined with the mummified body of osiris, which rises from the fertile earth. this motif symbolizes the resurrection of osiris and the daily rebirth of re. tending the earth men plow the earth and sow seed. as re makes his daily journey across the sky (center, the warmth of the sun will make the crops grow another symbol of osiris res

p the number to 365. however, the egyptians did not add the extra quarter day to make a true solar year. therefore, their calendar drifted slowly out of sync with the astronomical calendar, so that it might officially be summer in the wintertime, or vice versa. the two calendars came back into line every 1,460 years, a mystical cycle for the egyptian priesthood. waters of fruitfulness the goddess nephthys, sister of isis, pours the waters of fruitfulness over the earth, where men hoe the land. the mummified body of osiris (see p. 16) is reborn where the water makes contact with the earth. eye of the sun god the sun was said to be the eye of re, which he sent to seek shu and tefnut. when it returned, another eye had taken its place. the first eye wept, and its tears became the first human b

l. this tomb painting shows the worship of the benu bird. the egyptian world picture this image shows the egyptian gods in relation the world. in the center, the sky (nut) arches over the body of earth (geb, his bent knees indicating the uneven nature of the land, while the sun (re) courses between them. on the left stands shu (air, next to ha, god of the western desert. on the right, the goddess nephthys waters the earth. creator of the universe re, creator of the universe, the gods, and the first people, wears the sun on his brow. he will rule the world until the end of time, when all creation shall pass away, and once more the world shall be covered by the infinite flood of nun. sun disc uraeus re s boat feather of justice the benu bird a t the beginning of time, the waters of nun lay i

, i sis, and horus plaque with cartouche royal sarcophagi, or coffins, were rectangular inside like the cartouche that encircled the royal name. just as the cartouche protected the royal name, so the coffin protected the royal body. hunefer is lead by anubis through the hall of two truths anubis anubis weighs hunefer s heart heart feather ammit hunefer osiris the four sons of horus horus isis and nephthys hail to you, osiris wennefer, the vindicated, the son of nut! you are the first-born of geb, the great one 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 h

of a lion and hindquarters of a hippopotamus waits to gobble up the heart if hunefer is judged guilty. egyptians protected themselves against this outcome by including in their tombs a so-called negative confession a list of sins they have not committed. to the right, ibis-headed thoth, god of writing and knowledge, sets down the result. further right, horus takes hunefer before osiris; isis and nephthys stand behind the throne. above, hunefer adores a company of gods, led by re-harakhty, who stand as witnesses to the judgment of osiris. the epic of gilgamesh 18 the epic of gilgamesh g ilgamesh was lord of uruk in mesopotamia. two-thirds divine, he was so arrogant in his glory that the gods created the warrior enkidu to be a comrade equal to him in strength. they fought each other furious

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

is power. i am the great god self-begotten, even nu, who pronounced his names, and thus the circle of the gods was created "i am yesterday and know tomorrow. i can never more be overcome. i know the secret of osiris, whose being is perpetually revered of ra. i have finished the work which was planned at the beginning, i am the spirit made manifest, and armed with two vast eagle's plumes. isis and nephthys are their names, made one with osiris "i claim my inheritance. my sins have been uprooted and my <113> passions overcome. i am pure white. i dwell in time. i live through eternity, when initiates make offering to the everlasting gods. i first knowledge lecture 57 have passed along the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall oi trut

marriage of earth with heaven "tum has built his bridal chamber. rururet has founded his shrine. the procession's completed. horus has purified, set has consecrated, shu made one with osiris, has entered his heritage "as tum he has entered the kingdom to complete union with the invisible. thy bride, 0 osiris, is isis, who mourned thee when she found thee slain. in isis, thou art born again. from nephthys is thy nourishment. they cleansed thee in thy heavenly birth. youth waits upon thee, ardour is ready at thy hand. and their arms shall uphold thee for millions of years. initiates surround thee and thine enemies are cast down. the powers of darkness are destroyed. the companions of thy joys are with thee. thy victories in the battle await their reward in the pillar. the forces of nature o

the letters of the holy name. he is also axieros, the first of the samothracian kabiri, as well as zeus and osiris. the left hand figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiokersos, the second kabir, pluto and typhon. the right hand figure below is anael, the ruler of astral light. she is also axiokersa, the third kabir, ceres and persephone, isis and nephthys. she is, therefore, represented in duplicate form, and rising from the waters. around both these figures dart flashes of lightning <105> these three principle figures form the fire triangle, and further rep resent fire operating in the other three elements of earth, air, and water. the central lower figure with his back turned, and his arms in the sign of the two equals nine, is arel, the

roach hiero, the second time, he rises cup in hand. they halt. the priestess with the mask of isis spake and said: i am the rain of heaven descending upon earth, bearing with it the fructifymg and germinating power. i am the plenteous yielder of harvest. i am the cherisher of life. hegemon leads practicus to seat of hiereus. he rises, cup in hand. they halt. hiereus the priestess with the mask of nephthys spake and said: i am the dew descending viewless and silent, gemming the earth with countless diamonds of dew, bearing down the influence from above in the solemn darkness of night. hegemon leads practicus to his own seat, takes cup and says <133> heg the priestess with the mask of athor spake and said: i am the ruler of mist and cloud wrapping the earth, as it were, in a garment, floatin

ad multiplied by the triad. this yields 21- the number of the divine name eheieh which, as you already know, is attached to kether. in the egyptian sense, it is sirius the dog-star, the star of isis- sothis. around it are the stars of the seven planets each with its seven-fold counterchanged operation. the nude female figure with the star of the heptagrarn on her brow is the synthesis of isis, of nephthys, and of athor. she also rep resents the planet venus through whose sphere the influence of chesed descends. she is aima, binah, tebunah, the great supernal mother- aima elohim, pouring upon the earth the waters of creation which unite and form a river at her feet, the river going forth from the supernal eden which floweth and faileth not. note well, that in this key she is completely unve

h. hiereus or h. hiereia h. hegemon or h. hegemone kerux or kentkaina stolistes or stolistria dadouchos or dadouche sentinel or phulax of the three chiefs the three chiefs are in the temple and rule it, yet they are not comprehended in, nor understood by, the outer order. they represent, as it were, veiled divinities sending a form to sit before the veil paroketh, and, like the veils of isis and nephthys, impenetrable save to the initiate. the <101> synthesis of the three chiefs may be said to be in the form of tho- 0th who cometh from behind the veil at the point of its rending. yet separately, they may be thus referred: the imperator, from his relation to geburah, may be referred to the goddess nephthys, the praemonstrator, from his relation to chesed, may be referred to the goddess isi

es not appear above thegrade that isgrade appropriate for the office as defined. since the sentinel is an office only open to a neophyte, we believe that it should only appear in the neophyte ritual and not in any of the elemental grades. g.w. enterer of the threshold 2. the stations of the children of horus. 3. the stations of the evil one. 4. the station of harpocrates. 5. the stations of isis, nephthys, aroueris. 1. the kerubim: the stations of the man, the lion, the bull, and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds- beyond the stations of hierophant, dadouchos, hiereus, and stolistes- and in this order do their symbols appear in all warrants of temples. the kerub of air formul

they are placed according to the winds- beyond the stations of hierophant, dadouchos, hiereus, and stolistes- and in this order do their symbols appear in all warrants of temples. the kerub of air formulates behind the throne of hierophant. she has a young girl's countenance and form, with large and shadowing wings; and she is a power of the great goddess hathor who unites the powers of isis and nephthys. to the sign aquarius is she referred as a correlative <102> which represents springs of water breaking upon earth; though as a zodiacal sign it is referred to air, the container of rain. the egyptian name of the sign aquarius is phritithi. note "thou shalt not confound the kerubim with their signs of the zodiac, notwithstanding that the latter be under the presidency of the former, seein

the power of destruction" is called ommoo-szathan. 4. the station of harpocrates. the invisible station of harpocrates is in the path of samekh, between the station of hegemon and the invisible station of the evil triad. harpocrates is the god of silence and mystery, whose name is the word of this grade of neophyte. he is the younger brother of horus, hoor-po-krattist. 5. the stations of isis and nephthys. the stations of isis and nephthys are respectively at the places of the pillars in netzach and hod, and these great 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 pill

be large enough, and at the end the watcher without, sentinel. it is as though a gigantic wheel were revolving, as it is said "one wheel upon earth beside the kerub" the name of the sphere of the primum mobile, rashith ha-gilgalim, sigrufies the heads or beginnings of whirling motions or revolutions. of this wheel in the mystic circumambulation, the ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis; but in the reverse circumambulation, the contrary. now the nave or axis of this wheel is about the invisible station of harpocrates- as though that god, in the sign of silence were there placed affhnhg the concealment of that central atom of the wheel, which alone revolves not. the mystic circurnambulation is called symbolic of the r

ers vvhifu 1 a on hlcick head-dress of officers numhars+cross cad- black and white equal +ri4n striped nemysses. members may wear above or plain ones; also black gown, str pas +numhee( sash of grade, red shoes. green diagram 25 officers lamens hierophant hiereus- stolistes dadouchos 352 the golden dawn: volume 111 book five <114> coptic names of the chiefs and officers visible stations imperator: nephthys: neoph-tho-osest@ rc e -c, praemonstrator: isis: ae-isest-(ice- l cancellarius: thoth: tho-00th c3 w o a past hierophant: aroueris: aroo-ouerist bpw repi- hierophant: osiris: ae-shoo-rist f(lj ww pi& hegemon: thmae-st ex&u z, thmae-sh qlcow- 9 thmaae-tt e u- hiereus: horus: hoor ucap kerux: anubis: ano-oobist-em-pe-eeb-tte dnwr o l .t c-n/&t(o f the east) stolistes: aur-a-mo-00th- 0 dadou

rade the stations of the god-forms used in our symbolism come under two heads: 1. visible stations. 2. invisible stations. the visible stations are the places of the officers, each of whom has a special astral shape suitable to the forces he represents. on the dais are places for the three chiefs, the past hierophant and the hierophant. the order in which they sit (as you face east) is: imperator-nephthys cancellarius-thoth hierophant-osiris past hiero.-aroueris praemonstrator-isis the names below are those of the god-forms they represent. the following are the descriptions of the god-forms of the seven officers of the neophyte grade. hierophant: osiris in the netherland. expounder of the mysteries in the hall of the dual manifestation of the goddess of truth. hierophant is represented by

e has a lion's tail and carries a black phoenix wand and ankh. he stand on black (note: if the reader, who is interested, will consult some such text as the gods of the egyptians by sir e. wallis budge, he will find pictures of the gods referred to. he would be well-advised to make his own tracings or drawings of them with colour as directed by these instructions.-i.r) the three chiefs imperator: nephthys nephthys has a face and body of translucent gold. she is crowned with a cap over a vulture head-dress of black and white, the vulture head being red. her collar and ornaments are black and white, and she wears a black robe to the feet. it is bordered in black and white. she carries a blue ankh and a lotus wand with a green flower and a blue stem. she stands on black and white pavement. pr

the land of the sacred lakes is, to egypt, its life and the source of its fertility, so there arises a correspondence between the nile and the lower intestines, and both are under the care of ahephi (hapi) who thus was worshipped as nilus, and in this connection he has for his symbol, a head-dress of lotus flowers. now, further, the alimentary system is under the special guardianship of isis and nephthys. isis who conquers by the power of wisdom and the forces of nature, guards ameshet. and nephthys who hides that which is secret, guards ahephi- whence also, until recent days, in the fulness of time, the sacred sources of ahephi, the nile, were kept secret from the whole world. tmoumathph is under the guardianship of neith, the dawn. this is the celestial space, who makes the morning to p

llar so that the three chief officers may formulate and draw down to the candidate, by their insignia, and the influence of their symbols, the forces of the supernal triad. it is important, therefore, that at this point, they should be in these places. the candidate now stands between the pillars, bound with a rope l i e admission of the candidate 3 69 the mummied form of osiris, between isis and nephthys. the final consecration now takes place by the goddesses of the scales of the <141> balance. the candidate stands for the first time during the ceremony at the point representing the equilibrium of the balance. meanwhile, the kerux goes to the north, ready for the circumambulation so as to link that with the final consecration of the candidate. the final consecration is also demanded by t

higher self is enabled in reality to form a link with him, if the human will of the natural man be in reality consenting thereto. the free-will of the natural man is never obsessed either by the higher soul or by the ceremony, but, the will consenting, the whole of the ceremony is directed to strengthening its action. as the badge is placed upon him, it is as if the two great goddesses, isis and nephthys, stretched forth their wings over osiris to restore him again to life. the mystic circurnambulation follows in the path of light to represent the rising of light in the candidate, through the operation of self-sacrifice. as he passes the hierophant's throne the red calvary cross is astrally formed above the astral white triangle on his fore-head, so that so long as <142> he belongs to the

apparent meaning. 2. spiritual or mystical reference. 3. practical application <144> each is therefore considered under three heads. the step (1) the foot is advanced about six inches representing the foot admission of the candidate 3 71 on the side of chesed put forward and taking a hesitating step in darkness- the left foot, to represent the power of isis or the beginning of action rather than nephthys as the end thereof. the term 6 inches is employed here only to render it more intelligible to english initiates. it means a convenient measure of 6, and preferably 6 times the measure of the phalanx of the thumb- spirit and will. 2. it symbolises the beginning of the stamping down of the evil persona. the foot is advanced 6 metrical distances answering to the number 6 of tiphareth- osiris

epresent more violent action, and those of the left more watery action (if you have not a convenient implement, a sigil or a pentagram may be traced with any finger of any hand according to the correspondence required <147> it may here be remarked that the so-called christian sign of benediction, consisting of the thumb and first two fingers only, projected, is the affirmation of osiris, isis and nephthys- or spirit, fire, and water. with regard to taking on mentally the forms of the gods, it may here be noted that the process is of great assistance and use in all magical working, whether of invocation or of evocation, contemplation, meditation, skrying in the spirit vision, alchemy, etc. for the forms of the gods do here represent a certain symbolic material action of the divine forces. t

aeoou. ischure, mighty and bornless one. hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god may be made obedient unto me. circumambulate again, forming the binah angle. pass to north, assume <262> god-form of nephthys, and after invocation imagine that the earth cleanses you. make passive pentagram of spirit, and invoking pentagram of earth. i invoke thee. ma. barraio. ioel. kotha. athorebalo. abraoth. hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fi

ce of life, gathering into herself all the energising forces and holding them in solution until the time of release. her colours, pale blue, deepening into sky blue, silvery white, and silver, relieved by touches of orange and flame, carry out these ideas. ill. the empress. she is an aspect of isis; the creative and positive side of nature is suggested here. the egyptian trilogy, isis, hathor and nephthys, symbolised by the crescent, full moon, and gibbous moon are represented in the tarot by the high priestess, hathor. the empress, isis, takes either the crescent moon or venus as her symbol. justice, nephthys, takes the gibbous moon. isis and venus gives the aspect of love, while hathor is rather the mystic, the full moon reflecting the sun of tiphareth while in yesod, transmitting the ra

nian cynocephalus below, and the sphinx of egypt above, the eternal riddle which can only be solved when we attain liberation. the basic colours of this trump are blue, violet, deep purple, and blue irradiated by yellow. but the zodiacal spokes of the wheel should be in the colours of the spectrum, while the ape is in those of malkuth, and the sphinx in the primary colours and black. xi. justice. nephthys, the third aspect of luna, the twin sister of isis. justice as distinguished from love. her emblems are the sword and the scales. like her sister, she is clothed in green, but in a sharper colder green than the pure emerald of isis. her subsidiary colours are blue, blue-green, pale green. it is only by utilising the flashing colours that we can find the hidden warmth and steadfastness. xi

SIR WALLIS BUDGE EGYPTIAN MAGIC

p which existed between the amulets of the heart and scarab. in late times, that is to say about b.c. 1200, p. 41 large funeral scarabs were set in pylon-shaped pectorals, made of porcelain of various colours, upon which the boat of the sun was either traced in colours or worked in relief, and the scarab is placed so as to appear to be carried in the boat; on the left stands isis and on the right nephthys. 1 the oldest green stone funeral scarab known to me is in the british museum (no. 29,224; it was found at kurna near thebes and belongs to the period of the xith dynasty, about b.c. 2600. the name of the man for whom it was made (he appears to have been an official of the temple of amen) was traced on it in light coloured paint which was afterwards varnished; there are no "words of power

of osiris. the tet represents neither the mason's table nor a nilometer, as some have thought, it is always associated with the clvth chapter of the book of the dead, which reads "rise up thou, o osiris! thou hast thy backbone, o still-heart! thou hast the fastenings of thy neck and back, o still-heart! place thou thyself upon p. 45 the mummy of ani the scribe, lying on a bier, attended by isis, nephthys, anubis, the four children of horus, the ushabti figure, his soul, the tet, etc (from the papyrus of ani, plates 33, 34. p. 47 thy base, i put water beneath thee, and i bring unto thee a tet of gold that thou mayest rejoice therein" like the buckle, the tet had to be dipped in the water in which ankham flowers had been steeped, and laid upon the neck of the deceased, to whom it gave the p

on" and refers to animal pleasure. 18. the amulet of the shen, this amulet is intended to represent the sun's orbit, and it became the symbol of an undefined period of time, i.e, eternity; it was laid upon the body of the dead with the view of giving to it life which should endure as long as the sun revolved in its orbit in the heavens. in the picture of the mummy chamber 1 the goddesses isis and nephthys are seen kneeling and resting their hands on shen. figures of the shen were p. 62 painted upon stela, coffins, etc; as an amulet it is commonly made of lapis-lazuli or carnelian. the amulet of the cartouche has been supposed to be nothing more than shen elongated, but it probably refers to the ordinary meaning of i.e "name" 19. the amulet of the steps, this amulet seems to have two meanin

a human body mummified (british museum, no. 9736. p. 89 made of wax to serve as protective amulets are known, and a set of four, representing the four children of horus, now preserved in the british museum, are worthy of notice. the four children of horus, or the gods of the four cardinal points, were called mestha, hapi, tuamutef, and qebhsennuf, and with them were associated the goddesses isis, nephthys, neith, and serqet respectively. mestha was man-headed, and represented the south, and protected the stomach and large intestines; hapi was dog-headed, and represented the north, and protected the small intestines; tuamutef was jackal-headed) and represented the east and protected the lungs and the heart; and qebhsennuf was hawk-headed, and represented the west, and protected the liver an

egg of the great cackler; i germinate as it germinateth; i live as it liveth; and my breath is its breath" 1 but yet another "exceeding great mystery" had to be performed if the deceased was to be enabled to enter into heaven by its four doors at will, and to enjoy the air which came through each. the north wind belonged to osiris, the south wind to ra, the west wind to isis, and the east wind to nephthys; and for the deceased to obtain power over each and all of these it was necessary for him to be master of the doors through which they blew. this power could only be obtained by causing pictures of the four doors to be painted on the coffin with a figure of thoth opening each. some special importance was attached to these, for the rubric says "let none who is outside know this chapter, fo

he gods; and the gods shall look upon him as a divine being like unto themselves; and mankind and the dead shall fall down upon their faces, and he shall be seen in the underworld in the form of the radiance of ra" 2 "this chapter shall be recited over a hawk p. 113 standing and having the white crown upon his head [and over figures of] the gods tem, shu, tefnut, seb, nut, osiris, isis, suti, and nephthys, painted in yellow colour upon a new plaque, which shall be placed in [a model of] the boat [of ra, along with a figure of the spirit whom thou wouldst make perfect, these thou shalt anoint with cedar oil, and incense shall he offered up to them on the fire, and feathered fowl, the soul of the scribe ani visiting his mummified body as it lies on its bier in the tomb (from the papyrus of a

gods "who is in heaven" should have preserved the life of horus, that set his brother could not possibly have had access to where the child was, who, in any case, had been protected against his wickedness; and at length it was discovered that horus had been stung by a scorpion, and that the reptile "which destroyeth p. 135 the heart" had wounded him, and had probably killed him. at this juncture nephthys arrived, and went round about among the papyrus swamps weeping bitterly because of the affliction of her sister isis; with her also was serqet, the goddess of scorpions, who asked continually "what hath happened to the child horus" then nephthys said to isis "cry out in prayer unto heaven, and let the mariners in the boat of ra cease to row, and let not the boat of ra move further on its

ose who took part in it were-(1) the kher-heb, or chief officiating priest, who held a roll of papyrus in his hand (2) the sem priest (3) the smer, who was, perhaps, some intimate friend of the deceased. p. 193 (4) the sa-mer-ef, 1 or man who was either the son of the deceased or his representative (5) the tcherau-ur, or woman who represented isis (6) the tcherau-sheraut, or woman who represented nephthys (7) the menhu, or slaughterer (8) the am-asi priest (9) the am-khent priest (10) a number of people who represented the armed guard of horus. all these became actors in scenes which were intended to represent the events which took place in connexion with the burial of osiris, with whom the deceased is now identified; the two women took the parts of the goddesses isis and nephthys, and the

called "renenet" who is commonly regarded as the lady of fortune; they both appear in the judgment scene, where they seem to watch the weighing of the heart on behalf of the deceased. but another goddess, meskhenet, is sometimes present, and she also seems to have had influence over a man's future; in any case she was able to predict what that future was to be. thus we read that she and isis, and nephthys, and heqet, disguised as women, went to the house of ra-user, whose wife ra-tettet was in travail; when they had been taken into her room they assisted her in giving birth to triplets, and as each child was born meskhenet declared "he shall be a king who shall have dominion over the whole land" p. 223 [paragraph continues] and this prophecy was fulfilled, for the three boys became three o

for the serpent uatch, the son of the god, goeth forth at this time, and misfortunes follow him; whosoever shall see him shall lose his eye straightway" again, the twenty-sixth day of paophi was a lucky day for making the plan of a house; on the fifth day of hathor no fire was to be kindled in the house; on the sixteenth day it was forbidden to listen to songs of joy because on this day isis and nephthys wept for osiris at abydos; p. 228 a man born on the twenty-third day would die by drowning; and so on. but to the three hundred and sixty days given in the calendars of lucky and unlucky days must be added the five epagomenal days which were considered to be of great importance and had each its peculiar name. on the first osiris was born, on the second heru-ur (aroueris, on the third set

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

THE CANOPIC GODS SYMBOLISM

om the land of the sacred lakes is, to egypt, its life and the source of its fertility, so there arises a correspondence between the nile and the lower intestines, and both are under the care of ahephi (hapi) who thus was worshipped as nilus, and in this connection he has for his symbol, a headdress of lotus flowers. now further, the alimentary system is under the special guardianship of isis and nephthys. isis who conquers by the power of wisdom and the forces of nature, guards ameshett. and nephthys, who hides that which is secret, guards ahephi- whence also, until recent days, in the fullness of time, the sacred sources of ahephi, the nile, were kept secret from the whole world. tmo-oumathu is under the guardianship of neith, the dawn. this is the celestial space, who makes the morning

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

arvest 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, sucellus) emain goivniu grannus

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

on era, when he was primarily god of the dead and king of the underworld. when an ancient egyptian died, the deceased expected to appear before osiris, who would be sitting upon his throne, waiting to pass judgment on him or her. the deceased would be led in by the jackal-headed god anubis, followed by the goddess isis, the divine enchantress, representing life, and the goddess of the underworld, nephthys, representing death. there were 42 divine judges to assess the life of the one who stood before them, and the deceased would be allowed to deny 42 misdeeds. once the deceased had presented his or her case, osiris indicated a large pair of balances before them with the heart of the deceased and the feather of truth, one in each of the pans. the god thoth read and recorded the decision. sta

gods and goddesses amen: a creation-deity anubis: god of the dead bast: cat goddess bes: god to guard against evil spirits and misfortune chons: god of the moon dua: protector of the stomach of the dead geb: god of the earth hathor: cow goddess isis: mother goddess ka: god for the vital force of life maat: goddess of truth and justice min: egyptian fertility god mut: wife of amen, mother of khons nephthys: goddess of the dead nut: goddess of the sky and of the heavens osiris: god of the underworld and of vegetation qetesh: goddess of love and beauty ra: god of the sun selket: goddess of childbirth set: god of chaos shu: god of the air sobek: crocodile god taweret: hippopotamus goddess and protective deity of childbirth wepwawet: god of war and of funerals source: social science data lab: e

lieved that they would inherit eternal life, just as he had done. when an ancient egyptian died, the deceased expected to appear before osiris, who would be sitting upon his throne, waiting to pass judgment on him or her. the deceased would be led into a room by the jackal-headed god anubis, followed by the goddess isis, the divine enchantress, representing life, and the goddess of the underworld nephthys, representing death. there were 42 divine judges to assess the life of the one who stood before them, and the deceased would be allowed to deny 42 misdeeds. once the deceased had presented his or her case, osiris indicated a large pair of balances with the heart of the deceased and the feather of truth, one in each of the pans. the god thoth read and recorded the decision. standing in the

THE MAGICIAN S KABBALAH

s in the zodiacal system. binah, as the top of the passive pillar of form, symbolises the ultimate feminine archetype, that of the great mother. the feminine can be broken down into a two-fold division, and a three-fold one: two-fold system ama: the dark, sterile, mother. light isis aima: the bright, fertile, mother. dark isis three-fold system sattva: goodness; maiden (first quarter- mary, isis, nephthys rajas: passion; mother (full moon- venus, aphrodite, nike tamas: darkness; crone (third quarter- kalli, lilith other forms of the feminine associated with binah range from the shekinah, the "indwelling presence of god (also associated with malkuth as the unwedded soul, to babalon, the great whore or scarlet woman, deified by crowley in his elaborate symbology as the lady babalon, nursing

THE MIDDLE PILLAR

uranus rhea hera zeus ares- apollo- aphrodite- hermes- artemis- demeter aether- coelus juno- jupiter mars- sol- venus- mercury- diana- ceres dagda- lugh danu- llyr morrigan- angus mac og brigit- ogma- cerridwen- cemunnos ymir- odin frigga- frey thor t y balder- freya- loki bragi nanna- nerthus brahman- vishnu mahasakti- indra shiva- krishna surya lakshmi pamati hunuman- chandra soma ganesha daath nephthys hypnos janus arianrhod heimdall aditi- pushan color and visualization as regardie stated in chapter five, once students are familiar with the basic exercise of the middle pillar (and the three pillars, they can expand their practices by visualizing the sephiroth in their appropriate colors: kether is white, chokmah is gray, binah is black, daath is lavender,28 chesed is blue, geburah is r

THE BOOK OF GATES

, unfold thy portal to khuti, so that he may come forth from the hidden place, and may take up his position in the body of nut' behold, there is wailing among the souls who dwell in ament after this door hath closed" p. 305 [paragraph continues] the text, being similar to that which refers to sebi, is not repeated here. on each side of the door is a uraeus, the one representing isis and the other nephthys, and of them it is said "they it is who guard this hidden gate of ament, and they pass onwards in the following of this god" here we see that the end of the tuat is reached, and the boat of the sun has reached that portion of it through which he is about to emerge in the waters of nu, and thence in the form of a disk in the sky of this world. having passed on to the water the boat is supp

o emerge in the waters of nu, and thence in the form of a disk in the sky of this world. having passed on to the water the boat is supported by the two arms of nu himself, or, as the text says "these two arms come forth from the waters, and they bear up this god" the god appears in the boat in the form of a beetle, which is rolling along a disk; on the left of the beetle is isis, and on the right nephthys. the three beings in the front of the boat are probably the personifications of doors, and the gods to the left are seb, shu, hek, hu, and sa, in the hieroglyphics at the top of the open space above the boat is p. 306 written "this god taketh up his place in the matetet boat [with] the gods who are in it" away in the waters above, or beyond the boat, is a kind of island, formed by the bod

THE SECRET RITUALS OF THE OTO

said. i copulated with my fist, i emitted semen into my shadow, i ejaculated into my own mouth, i sent forth issue as shu, i poured myself out as tefnut. shu and tefnut. brought to me my eye. i wept over them: mankind came into being from the tears which came forth from my eye. shu and tefnut brought forth keb and nut, and keb and nut brought forth osiris and the blind horus and set and isis and nephthys from the belly, one after another, and they brought forth their multitudes upon this earth. and again: i copulated with my fist, my heart came to me into my hand, the semen fell into my mouth. i sent forth issue as shu, i poured myself out as tefnut: from one god i was three gods. thus then did the sun formulate male and female, whose children are earth and heaven, whose children are the

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

fall through. mr. rhind's collection passed into the hands of mr. david bremner, and the papyrus, together with many other antiquities, was purchased by the trustees of the british museum. in 1880 dr. birch suggested the publication of the papyrus to dr. pleyte, the director of the egyptian museum at leyden. this savant transcribed and translated some passages from the festival songs of isis and nephthys, which is the first text in it, and these he published in recueil de travaux, paris, tom. iii, pp. 57-64. in 1886 by dr. birch's kindness i was allowed to work at the papyrus, and i published transcripts of some important passages and the account of the creation in the proceedings of the society of biblical archaeology, 1886-7, pp. 11-26. the legend of the creation was considered by dr. h

eparate them. as long as the sun shone, i.e, as long as it was day, nut, the skygoddess, remained in her place above the earth, being supported by shu; but as soon as the sun set she left the sky and gradually descended until she rested on the body of the earth-god, keb [fn#4] pepi i, l. 466. the embraces of keb caused nut 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 e

to have been near abydos.[fn#26] the news of the death of osiris was brought to isis, and she at once set out to find his body. all legends agree in saying that she took the form of a bird, and that she flew about unceasingly, going hither and thither, and uttering wailing cries of grief. at length she found the body, and with a piercing cry she alighted on the ground. the pyramid texts say that nephthys was with her that "isis came, nephthys came, the one on the right side, the other on the left side, one in the form of a hat bird, the other in the form of a tchert bird, and they found osiris thrown on the ground in netat by his brother set" the late form of the legend goes on to say that isis fanned the body with her feathers, and produced air, and that at length she caused the inert me

of youth (or rejuvenation. adoration to thee, o osiris! rise thou up on thy left side, place thyself on thy right side. this bread which i have made for thee is warmth. adoration to thee, o osiris! the doors of heaven are opened to thee, the doors of the streams are thrown wide open to thee. the gods in the city of pe come [to thee, osiris, at the sound (or voice) of the supplication of isis and nephthys. thy elder sister took thy body in her arms, she chafed thy hands, she clasped thee to her breast [when] she found thee [lying] on thy side on the plain of netat" and in another place we read:[fn#29 "thy two sisters, isis and nephthys, came to thee, kam-urt, in thy name of kam-ur, uatchet-urt, in thy name of uatch-ur. isis and nephthys weave magical protection for thee in the city of saut

s sandals, the river rushed forth. matar also described to the king the form of khnemu, which was that of shu, and the work which he did, and the wooden house in which he lived, and its exact position, which was near the famous granite quarries. the gods who dwelt with khnemu were the goddess sept (sothis, or the dog-star, the goddess anqet, hap (or hep, the nile-god, shu, keb, nut, osiris, isis, nephthys, and horus. thus we see that the priests of khnemu made him to be the head of a company of gods. finally matar gave the king a list of all the stones, precious and otherwise, which were found in and about elephantine. when the king, who had, it seems, come to elephantine, heard these things he rejoiced greatly, and he went into the temple of khnemu. the priests drew back the curtains and

holly fair, is bitten! he for whose wants i provided, he who was to avenge his father, is bitten! he for whom i cared and suffered when he was being fashioned in my womb, is bitten! he whom i tended so that i might gaze upon him, is bitten! he whose life i prayed for is bitten! calamity hath overtaken the child, and he hath perished. whilst isis was saying these and many similar words, her sister nephthys, who had been weeping bitterly for her nephew horus as she wandered about among the swamps, came, in company with the scorpiongoddess serqet, and advised isis to pray to heaven for help. pray that the sailors in the boat of ra may cease from rowing, for the boat cannot travel onwards whilst horus lies dead. then isis cried out to heaven, and her voice reached the boat of millions of years

igns, she complained that they savoured of delay "what is the good" she asks "of all thy spells, and incantations, and magical formulae, and the great command of maa-kheru, if horus is to perish by the poison of a scorpion, and to lie here in the arms of death? evil, evil is his destiny, for it hath entailed the deepest misery for him and death" in answer to these words thoth, turning to isis and nephthys, bade them to fear not, and to have no anxiety about horus "for" said he "i have come from heaven to heal the child for his mother" he then pointed out that horus was under protection as the dweller in his disk (aten, the great dwarf, the mighty ram, the great hawk, the holy beetle, the hidden body, the divine bennu, etc, and proceeded to utter the great spell which restored horus to life

i bestowed upon my eye the uraeus of fire, and it was wroth with me when another eye (i.e, the moon) came and grew up in its place; its vigorous power fell on the plants, on the plants which i had placed there, and it set order among them, and it took up its place in my face, and it doth rule the whole earth. then shu and tefnut brought forth osiris, and heru-khenti-an-maa, and set, and isis, and nephthys and behold, they have produced offspring, and have created multitudinous children in this earth, by means of the beings which came into existence from the creatures which they produced. they invoke my name, and they overthrow their enemies, and they make words of power for the overthrowing of apep, over whose hands and arms aker keepeth ward. his hands and arms shall not exist, his feet a

from philae as far as korosko [fn#184] perhaps sunut= the syene of the greeks, and the hbw suweneh of the hebrews [fn#185] i.e, syene [fn#186] i.e, contra syene [fn#187] i.e, the island of elephantine"[here is] a list of the names of the gods who dwell in the divine house of khnemu. the goddess of the star sept (sothis, the goddess anqet, hap (the nile-god, shu, keb, nut, osiris, horus, isis, and nephthys"[here are "the names of the stones which lie in the heart of the mountains, some on the east side, some on the west side, and some in [the midst of] the stream of abu. they exist in the heart of abu, they exist in the country on the east bank, and in the country on the west bank, and in the midst of the stream, namely "bekhen-stone, meri (or meli)-stone, atbekhab)-stone, rakes-stone, and

l] the members of the gods in heaven, and in [all] the members of the gods on earth, and shall overthrow every poison in thee. there is no member in thee without the goddess who shall overthrow and cut in pieces the poison of every male serpent, and every female serpent, and every scorpion, and every reptile, which may be in any member of this cat which is under the knife. verily isis weaveth and nephthys spinneth against the poison. this woven garment strengtheneth this [being, i.e, horus, who is perfect in words of power, through the speech of ra heru-khuti, the great god, president of the south and north 'o evil poison which is in any member of this cat which is under the knife, come, issue forth upon the earth [fn#201] literally "his [fn#202] he was the messenger of the gods, and trave

er. horus is bitten, he for whom [i] had care [when he was] in the hidden woman [and for whom i was afraid when he was] in the womb of his mother. horus is bitten, he whom i guarded to look upon. i have wished for the life of his heart. calamity hath befallen the child on the water, and the child hath perished [fn#238] he is nothing, i.e, he is dead [fn#239] i.e, become an advocate for. then came nephthys shedding tears and uttering cries of lamentation, and going round about through the papyrus swamps. and serq [came also and they said "behold, behold, what hath happened to horus, son of isis, and who [hath done it? pray then to heaven, and let the mariners of ra cease their labours for a space, for the boat of ra cannot travel onwards [whilst] son horus [lieth dead] on his place" and isi

xtent. the cry of his mouth is towards his mother. i cannot [bear] to see these things in his train. my heart [hath not] rested because of them since the beginning [when] i made haste to make answer [for] horus-ra, placing [myself] on the earth [and] since the day [when] i was taken possession of by him. i desired neheb-ka [and thoth said "fear not, fear not, o goddess isis, fear not, fear not, o nephthys, and let not anxiety [be to you. i have come from heaven having life to heal) the child for his mother, horus is. let thy heart be firm;[fn#242] he shall not sink under the flame. horus is protected as the dweller in his disk,[fn#243] who lighteth up the two lands by the splendour of his two eyes;[fn#244] and he who is under the knife is likewise protected. horus is protected as the first

er the knife is protected likewise [fn#242] i.e "be of good courage [fn#243] the sun-god [fn#244] the sun and moon [fn#245] osiris [fn#246] bes [fn#247] probably the ram, lord of tattu, or the ram of mendes [fn#248] heru-behutet [fn#249] the beetle of khepera, a form of the sun-god when he is about to rise on this earth [fn#250] the hidden body is osiris, who lay in his sarcophagus, with isis and nephthys weeping over it [fn#251] the bennu was the soul of ra and the incarnation of osiris [fn#252] see the names of osiris and his sanctuaries in chapter cxlii. of the book of the dead [and thoth said "wake up, horus! thy protection is established. make thou happy the heart of thy mother isis. the words of horus shall bind up hearts, he shall cause to be at peace him who is in affliction. let y

f prometheus, both of them famous for their philosophic turn of mind. the latter is supposed to have first taught mankind wisdom and foresight, as the former is reputed to have invented letters and music [fn#262] according to the egyptian heliopolitan doctrine, isis was the daughter of keb, the earth-god, and nut, the sky-goddess; she was the wife of osiris, mother of horus, and sister of set and nephthys [fn#263] the egyptian. tehuti, or thoth, who invented letters, mathematics &c. he was the "heart of ra" the scribe of the gods, and he uttered the words which created the world; he composed the "words of power" or magical formulae which were beneficial for the dead, and the religious works which were used by souls in their journey from this world to the next. they likewise call the former

earth itself; and not only produces a fruit fit for food, but moreover furnishes a light and neat sort of clothing, extremely agreeable to the wearer, adapted to all the seasons of the year, and not in the least subject, as is said, to produce or nourish vermin; but more of this in another place [fn#266] a rubric in the papyrus of nes-menu in the british museum orders the priestesses of isis and nephthys to have "the hair of their bodies shaved off (no. 10,188, col. 1, but they are also ordered to wear fillets of rams' wool on their heads [fn#267] probably the ram of amen. animal sacrifices were invariably bulls and cows [fn#268] this saying is by pythagoras- greek para dusian mh`onuxizou. the saying of hesiod (works and days, 740) is rendered by goodwin "not at a feast of gods from five

of the greeks. upon the second of these days was born aroueris,[fn#300] whom some call apollo, and others the elder horus. upon the third day typhon was born, who came into the world neither at the proper time nor by the right way, but he forced a passage through a wound which he made in his mother's side. upon the fourth day isis was born, in the marshes of egypt,[fn#301] and upon the fifth day nephthys, whom some call teleute, or aphrodite, or nike, was born. as regards the fathers of these children, the first two are said to have been begotten by helios, isis by hermes, and typhon and nephthys by kronos. therefore, since the third of the superadded days was the birthday of typhon, the kings considered it to be unlucky,[fn#302] and in consequence they neither transacted any business in

first two are said to have been begotten by helios, isis by hermes, and typhon and nephthys by kronos. therefore, since the third of the superadded days was the birthday of typhon, the kings considered it to be unlucky,[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

d 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 "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, an

to the sea. for this reason the egyptians look upon children as endued with a kind of faculty of divining, and in consequence of this notion are very curious in observing the accidental prattle which they have with one another whilst they are at play, especially if it be in a sacred place, forming omens and presages from it. isis meanwhile having been informed that osiris, deceived by her sister nephthys, who was in love with him, had unwittingly enjoyed her instead of herself, as she concluded from the melilot-garland which he had left with her, made it her business likewise to search out the child, the fruit of this unlawful commerce (for her sister, dreading the anger of her husband typhon, had exposed it as soon as it was born. accordingly, after much pains and difficulty, by means of

phallus survived in egypt until quite recently [sec. xxxviii. the sun is consecrated to osiris, and the lion is worshipped, and temples are ornamented with figures of this animal, because the nile rises when the sun is in the constellation of the lion. horus, the offspring of osiris, the nile, and isis, the earth, was born in the marshes of buto, because the vapour of damp land destroys drought. nephthys, or teleute, represents the extreme limits of the country and the sea-shore, that is, barren land. osiris (i.e, the nile) overflowed this barren land, and anubis[fn#339] was the result.[fn#340 [fn#339] the egyptian anpu. the texts make one form of him to be the son of set and nephthys [fn#340] plutarch's explanations in this chapter are unsupported by the texts [sec. xxxix. in the first p

siris is found" this done, they throw some earth, scent, and spices into the water, and mix it well together, and work it up into the image of a crescent, which they afterwards dress in clothes. this shows that they regard the gods as the essence and power of water and earth [fn#341] the 17th day is very unlucky; the 18th is very lucky; the 19th and 20th are very unlucky. on the 17th day isis and nephthys made great lamentation for their brother un-nefer at sais; on the 19th no man should leave the house; and the man born on the 20th would die of the plague [sec. xl. though typhon was conquered by horus, isis would not allow him to be destroyed. typhon was once master of all egypt, i.e, egypt was once covered by the sea, which is proved by the sea-shells which are dug out of the mines, and

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

e heart and lungs, and in the jar of khebsenuf or kabexnuf, hawk-headed, the west, were the liver and gall bladder. these vases appear in tombs of the 18th dynasty; and remained in use until the 26th dynasty; according to e. a. wallis budge. 57. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott these 4 genii of the dead in amenti were guarded by 4 goddesses, viz, by isis, nephthys, neith and serquet. the squares of the periodic times of the planets are the cubes of their mean distance from the sun. the christian church recognizes 4 great councils, those of nicaea in a.d. 325; constantinople, 381; ephesus, 431; and chalcedon in 451. the western church recognizes 4 great doctors; st. ambrose, st. jerome, st. augustine and st. gregory the great; and the eastern church

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

r by mathers shows the complexity of the energies employed within the 5=6 grade and gives some indication of the variation of energies one has to be able to recognize and control. by now it will become obvious to those who study both the outer order and inner order rituals that there are six major currents or levels of energies applied during ritual. these are the currents of: thoth, isis, horus, nephthys, osiris, and christ. these can be fused together when needed to produce a very potent force, with the currents of the minor godforms working under these main ones. all other side potencies of energies take a back seat to these energies, because it is they who give the other powers a chance to operate during ritual. how this comes about can be best explained in a speech from the neophyte r

they have to manipulate their own sphere of sensation and vibrate it to the rhythm of the ritual they are doing. while the hierophant of the temple creates the astral shells before the ritual starts, this does not extend to the astral shells of the godforms on the dais (apart from his own osiris shell. these are, in fact, activated by the officers on the dais, with the imperator linking with the nephthys current, the praemonstrator the isis current, the cancellarius the thoth current. instead of sitting and observing the rituals, they in fact have a great deal of work to do which gives the hierophant the much needed boost to the ceremony. they also control flow rates of power as well. out of all these currents, the most important of all is the thoth current; for without it the rituals bec

whelm him (doulce siges) parapedemes de vailis, shall be his name" ch.ad "i am the lord of those who are raised up, who come forth out of the darkness" post "i have entered in as one who had no understanding. i am come forth as lord of life through the beautiful law" ch.ad. and 2nd ad. turn and face postulant: 2nd shows two signs. 2nd ad 'behold, thou shalt turn away thine eyes from evil, even as nephthys turned her face from the destroyer of osiris; and thus shalt thou withdraw thy soul from temptation, even as isis withdrew from darkness" ch.ad (shows grip "herein is reflected the five powers which have been restored to thee. it is the sign of the mighty one; blessed be he, even of elohim gebur, the lord of strength. twenty is the number of his name" all turn to postulant facing east and

rew from darkness" ch.ad (shows grip "herein is reflected the five powers which have been restored to thee. it is the sign of the mighty one; blessed be he, even of elohim gebur, the lord of strength. twenty is the number of his name" all turn to postulant facing east and all kneel at door of vault. shekinah stands within the door holding honey and milk. as she offers honey, they make the sign of nephthys; as she offers milk, they make the sign of isis. shelc "butter and honey shall ye eat, that ye may know to refuse the evil and choose the good. desire the sincere milk of the lord, that ye may grow thereby" they remain kneeling in silence. shekinah withdraws to east. long pause. turn out vault ch.ad. closes vault door, turns and says: ch.ad "in the name of elohim gebur, depart ye in peace

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