Michael Wynn's Occult Reference Library
PTAH

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okmah: the second emanation on the tree of life, following kether. occultists identify chokmah with the great father, the giver of the seminal spark of life which is potent only when it enters the womb of the great mother, binah. from the union of the great father and great mother come forth all the images of creation. chokmah is associated with such deities as kronos, saturn, thoth, atum-ra, and ptah in other pantheons. 66 binah: the third emanation on the tree of life. occultists identify binah with the great mother in all her forms. she is the womb of forthcoming, the source of all the great images and forms that manifest in the universe as archetypes. she is also the supreme female principal in the process of creation and, via the process of mythological correspondences, is associated

ALEISTER CROWLEY ACROSS THE GULF

played. but in my heart i vowed secretly to cleanse the temple of its chicanery and folly. therefore at the end of the ceremony did i perform a mighty banishing, a banishing of all things mortal and immortal, even from nuit that circleth infinite space unto hadit the core of things; from amoun that ruleth before all the gods unto python the terrible serpent that abideth at the end of things, from ptah the god of the pure soul of aethyr unto besz the brute force of that which is grosser than earth, which hath no name, which is denser than lead and more rigid than steel; which is blacker than the thick darkness of the abyss, yet is within all and about all. amen! then during the day i took counsel with myself, and devised a cunning to match the cunning of them that had blasphemed osiris, who

ALEISTER CROWLEY LIBER 777

oum. queen: sati-ashtoreth. knight: ra. castle: anouke (possibly ankhet, a title of isis) king: 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 spelli

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

is echoing it, that it is true also of himself. this thought should so exalt him that he is able at its conclusion to utter the sublime words which open the third part "behold! he is in me, and i am in him" at this moment, he loses consciousness of his mortal being; he is that mental image which he previously but saw. this consciousness is only complete as he goes on "mine is the radiance wherein ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightnings of mine eye: ever rushing on in the splendour of the daily glorified ra- giving my life to the treaders of earth" this thought gives the relation of god and man from the divine point of view. the magician is only recalled to himself at the conclusion of the 18 third

idst make the female and the male. 10. thou didst produce the seeds and the fruit. 11. thou didst form men to love one another, and to hate one another. section aa. 1. i am ankh- f- n- khonsu thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of khem. 2. thou didst produce the moist and the dry, and that which nourisheth all created life. 3. hear thou me, for i am the angel of ptah- apo- phrasz- ra (vide the rubric: this is thy true name, handed down to the prophets of khem. 266 section b. air. hear me- ar "o breathing, flowing sun" thiaf<hebrew vau and the greek digamma; its sound lies between those of the english long o and long oo, as in rope and tooth "o sun iaf! o lion-serpent sun, the beast that whirlest forth, a thunderbolt

ppeals to the angel, as if to claim privilege to partake of this eucharist which createth, sustaineth and redeemeth all things "line 3" he now asserts that he is himself the "angel" or messenger of his angel; that is, that he is a mind and body whose office is to receive and transmit the word of his angel. he hails his angel not only as "un-nefer" the perfection of "asar" himself as a man, but as ptah-apophrasz-ra, the identity (hadit) wrapped in the dragon (nuit) and thereby manifested as a sun (ra-hoor-khuit. the "egg (or heart "girt with a serpent" is a cognate symbol; the idea is thus expressed later in the ritual (see liber lxv. which expands this to the uttermost) section b the adept passes from contemplation to action in the sections now following b to gg. he is to travel astrally a

:32 "bis :empresses (coins :citrine, olive, russet: and black(1 :31 "bis :all 22 trumps :white merging into grey (1) the pure earth known to the ancient egyptians, during that: equinox of the 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 s

ALEISTER CROWLEY EQ I 1

n to that temple which is built without hands, fashioned without iron, or gold, or silver, and in which no fire burns; whose pillars are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of eternity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonstone; brahma the golden, vishnu the sombre, and siva the crimson, lapped in seas of blood. everywhere do we find thee, o thou one and awful eidolon, who as aormuzd once didst rule

deep pools, and in the dancing streams, and in the many-coloured surface of the mere: there i am white and wonderful, a child of loveliness and of beauty, a child to entice songs from the wild rose, and kisses from the zephyrs of dawn. herod would have slain me, and kansa have torn me with his teeth of fire; but i eluded them, as a flame hidden in a cloud of smoke, and took refuge in the land of ptah and sought sanctuary in the arms of seb. there were the glories of light revealed to me, and i became as a daughter of ceres playing in the poppied fields of yellow corn: yet still as a sun-limbed bacchanal i trampled forth the foaming must from the purple grapes of bacchus, and breathing it into the leaven of life, caused it to ferment, and bubble forth as the wine of iacchus. then with the

ALEISTER CROWLEY EQUINOX EQ I 1 2

, the "corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and

ALEISTER CROWLEY EQUINOX EQ I 3 2

forth from the dusk, and whose birth is from the house of death. o ye two divine hawks upon your pinnacles, who are keeping watch over the universe! ye who accompany the bier unto its resting-place, and who pilot the ship of r, advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flame with the flashing lightning of mine eye, ever rushing forward in the splendour of the daily glorified r, giving life to every creature that treadeth upon the earth. if i say come up upon the mountains, the celestial waters shall flow at my word; 13 see tablet of earth. 14 the four elemental tabl

ets. 15 se "liber o" the equinox, vol. i. no. 2. for i am r incarnate, khephra created in the flesh! i am the living image of my father tmu, lord of the city of the sun! the god who commands in in my mouth: the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself like that of ptah when he creates his works. since i am eternal everything acts according to my designs, and everything obeys my words. therefore do thou come forth unto me from thine abode in the silence, unutterable wisdom, all-light, all-power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless for eternity! come thou forth, i say, and aid and guard me in this w

ALEISTER CROWLEY EQUINOX EQ I 4 2

re mendeljeff had propounded the law of periodicity, and by it had foreshadowed the existence of several undiscovered elements, so now did frater p, by his law of the correspondences of the ruach, prove, not only historically, philosophically, theologically and mythologically the existence of the everywhere proclaimed jechidah as being one, but in a lesser degree: that when an egyptian thought of ptah, a greek of iacchus, a hindu of parabrahman and a christian of the trinity as a unity, they were not thinking of four gods, but of one god, not of four conditions but of one condition, not of four results but of one result; and, that should they set out to attain unity with their ideal, the stages 187 they would progress through would be in all cases essentially the same, the differences, if

ALEISTER CROWLEY EQUINOX EQ I 6 2

meth forth from the dusk, and whose birth is from the house of death. o ye two divine hawks upon your pinnacles, who keep watch over the universe! ye who company the bier unto the house of rest. ye who pilot the ship of ra, ever advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightning of mine eye, ever rushing forward in the splendour of the daily glorified ra, giving my life to the dwellers of earth. if i say "come up upon the mountains" the celestial waters shall flow at my word; for i am ra incarnate, kephra created in the flesh! 102 i am the im

tains" the celestial waters shall flow at my word; for i am ra incarnate, kephra created in the flesh! 102 i am the image of my father tmu, lord of the city of the sun! the god who commands is in my mouth; the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself, like that of ptah when he creates his works. i am eternal; therefore everything acts according to my designs, and everything obeys my words. therefore i say unto thee: come forth unto me from thine abode in the silence, unutterable wisdom, all-light, all-power! thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless to eternity! come thou forth, i say, and aid and guard

BLAVATSKY H P COSMOGENESIS

ation, that reflection "the ray" differentiates the "water of space; or, in the words of the "book of the dead "chaos ceases, through the effulgence of the ray of primordial light dissipating total darkness by the help of the great magic power of the word of the (central) sun" chaos becomes male-female, and water, incubated through light, and the "three-fold being issues as its first-born "osiris-ptah (or ra) creates his own limbs (like brahma) by creating the gods destined to personify his phases" during the cycle (xvii, 4. the egyptian ra, issuing from the deep, is the divine universal soul in its manifested aspect, and so is narayana, the purusha "concealed in akasa and present in ether" this is the metaphysical explanation, and refers to the very beginning of evolution, or, as we shoul

BLUE EQUINOX

e in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods! 25. for thou art he! yea, thou shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flood of poison to destroy the works of the magician. only the destroyer shall devour thee; thou shalt blacken his throat, wherein his spirit abideth. ah, serpent apep, but i love thee! 26. my god! let thy secret fang pierce to the marrow of the little secret bone that i have kept against the day of vengeance of hoor-ra. let kheph-ra sound his sharded drone! let the j

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 daughter of lords

DAVID ICKE CHILDREN OF THE MATRIX

l carried as standards of victory by the phoenicians.38 the evidence of the aryan-sumerian connection to ireland emphasises the point. according to arbois de juvainville, the author of the work, cours de literature celtique, the irish were known as "egyptians" in the middle ages. st patrick, of whom no literal evidence has been found, is claimed by some to be an irish name for the egyptian deity, ptah, who was introduced to ireland by egyptian members figure 14: the phoenician barati became the british britannia after the sumer empire arrived. on the left is an old british penny depicting britannia and alongside is barati on a phoenician coin. the stories told about these deities were the same atlantis revisited 63 of the sumerian empire.39 it is said of st patrick that he removed all the

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

, have been adduced as the oldest evidences of the antiquity of a fixed religious system and literature in egypt. 3. many of the monuments commonly attributed to this dynasty should more correctly be described as being the work of the iind dynasty; see maspero, geschichte der morgenl nsdischen v lker im alterthum (trans. pietschmann, leipzig, 1877, p. 56; wiedemann, aegyptische geschichte p. 170* ptah-shepses bore this title; see mariette and maspero, les mastaba, p. 113] p. xviii monuments prove that many of the priestly officials were still relatives of the royal family, and the tombs of feudal lords, scribes, and others, record a number of their official titles, together with the names of several of their religious festivals. the subsequent increase in the number of the monuments during

m] the divine powers. vignette: the deceased adoring three gods. chapter lxxx. the chapter of changing into a god, and of sending forth light into darkness. vignette: a god. chapter lxxxia. the chapter of changing into a lily. vignette: a lily. chapter lxxxib. the chapter of changing into a lily. vignette: the head of the deceased rising out of a lily. chapter lxxxii. the chapter of changing into ptah, of eating cakes, of drinking ale, of unloosing the body, and of living in annu (on. vignette: the god ptah in a shrine. chapter lxxxiii. the chapter of changing into a phoenix. vignette: a phoenix. chapter lxxxiv. the chapter of changing into a heron. vignette: a heron. chapter lxxxv. the chapter of changing into a soul, of not going into the place of punishment: whosoever knoweth it will ne

athor. chapter civ. the chapter of sitting among the great gods. vignette: the deceased seated between two gods. chapter cv. the chapter of satisfying the ka. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (27 of 36 [8/10/2001 11:22:56 am] vignette: the deceased burning incense before his ka. chapter cvi. the chapter of causing joy each day to a man in het-ka-ptah (memphis. vignette: an altar with meat and drink offerings. chapter cvii* the chapter of going into, and of coming forth from, the p. xl theban version: list of chapters. gate of the gods of the west among the followers of the god, and of knowing the souls of amentet. vignette: three deities: ra, sebek, and hathor. chapter cviii. the chapter of knowing the souls of the west. vignette: three d

to the abode of man after death,[3] and that the copts peopled it with beings whose prototypes are found on the ancient monuments. persistence of the legend of osiris and the belief in the resurrection. the chief gods mentioned in the pyramid texts are identical with those whose names are given on tomb, coffin and papyrus in the latest dynasties; and if the names of the great cosmic gods, such as ptah and khnemu, are of rare occurrence, it should be remembered that the gods of the dead must naturally occupy the chief place in this literature which concerns the dead. furthermore, we find that the doctrine of eternal life and of the resurrection of a glorified or transformed body, based upon the ancient story of the resurrection of osiris after a cruel death and horrible mutilation, inflicte

onception of neter at that early date is afforded by the following passages from the prisse papyrus,[5] which, although belonging at the earliest the egyptians' ideas of god. http//www.sacred-texts.com/egy/ebod/ebod06.htm (2 of 7 [8/10/2001 11:23:29 am] to he xith dynasty, contains copies of the precepts of kaqemna, written in the reign of seneferu, a king of the ivth dynasty, and the precepts of ptah-hetep, written during the reign of assa, a king of the vth dynasty.[6 [1. recueil de travaux, t. v, p. 160 (l. 19. 2. ibid, p. 162 (l. 33. 3. ibid, p. 191 (l. 185. 4. ibid, t. viii, p. 89 (l. 574. 5. see fac-simile d'un papyrus gyptien en caract res hi ratiques, trouv th bes, donn la biblioth que royale de paris et publi par e. prisse d'avennes, paris, 1847, fol. the last translation of the c

od is formed by the fusion of two or more gods; local gods, through the favourable help of political circumstances, or the fortune of war, the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (4 of 10 [8/10/2001 11:23:38 am] become almost national gods; and the gods who are the companions of osiris are endowed by the pious with all the attributes of the great cosmic gods--ra, ptah, khnemu, khepera, and the like. thus the attributes of ra are bestowed upon khnemu and khepera; the god horus exists in the aspects of heru-maati, heru-khent-an-maa, heru-khuti, heru-nub, heru-behutet, etc, and the attributes of each are confounded either in periods or localities: tmu-ra, and menthu-ra, and amen-ra are composed of tmu and ra, and menthu and ra, and amen and ra respectively, a

d of fire from the moist mass of primeval matter, and of ra from nu, formed the starting point of all mythological speculations, conjectures, and theories of the egyptian priests.[8] the light of the sun gave birth to itself out of chaos, and the conception of the future 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

gods were evolved, and upon which floats the bark of "millions of years" containing the sun. this god's chief titles are" father of the gods" and begetter of the great company of the gods. he is depicted in the form of a seated deity having upon his head disk and plumes.[1] nut the female principle of nu; she is depicted with the head of a snake surmounted by a disk, or with the head of a cat.[2] ptah was associated with the god khnemu in carrying out at the creation the mandates of thoth the divine intelligence; his name means the "opener" and he was identified by the greeks with greek h!'faistos, and by the latins with vulcan. he was worshipped at a very early date in memphis, which is called in egyptian texts "the house of the ka of ptah, and according to herodotus his temple there was

delberg, 1889. for illustrations of the various forms in which the gods are depicted, see the dizionario di mitologia egizia, turin, 1881 (not yet complete. 2. lanzone, op. cit, tavv. 168-71. 3. greek tou^to de` tou^ h!fai'stou to` i!drusas ai e`n au?th (ii, 99] p. cviii and gave birth to his body, and established unending and unvarying right and truth upon the earth" as a solar god he is called "ptah, the disk of heaven, who illumineth the world by the fire of his eyes; and in the book of the dead he is said to have "opened" the mouth of the deceased with the tool with which he opened the mouths of the gods.[1] he is depicted in the form of a mummy standing upon maat and in his hands he holds a sceptre on the top of which are the emblems of power, life, and stability; from the back of his

world by the fire of his eyes; and in the book of the dead he is said to have "opened" the mouth of the deceased with the tool with which he opened the mouths of the gods.[1] he is depicted in the form of a mummy standing upon maat and in his hands he holds a sceptre on the top of which are the emblems of power, life, and stability; from the back of his neck hangs the menat (see p. 1, note 2.[2] ptah formed at memphis the chief member of the triad ptah-sekhet and nefer-tmu. in many texts the god ptah is often joined to the god seker whose individual attributes it is not easy to describe; seker is the egyptian name of the incarnation of the apis bull at memphis. that seker was a the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (1 of 19 [8/10/2001 11:23:58 am

10/2001 11:23:58 am] solar god is quite clear, but whether he "closed" the day or the night is not certain. originally his festival was celebrated in the evening, wherefrom it appears that he represented some form of the night sun; but in later times the ceremony of drawing the image of the god seker in the hennu boat round the sanctuary was performed in the morning at dawn, and thus, united with ptah, he became the closer of the night and the opener of the day. he is depicted as a mummied body with the head of a hawk, and he sometimes holds in his hands emblems of power, sovereignty, and rule.[3] another form of ptah was ptah-seker-ausar wherein the creator of the world, the sun, and osiris as the god of the dead, were represented. a large number of fa ence figures of this triune god are

a large number of fa ence figures of this triune god are found in graves, and specimens exist in all museums. he is represented as a dwarf standing upon a crocodile, and having a scarab us upon his head; the scarab is the emblem of the new life into which the deceased is about to break, the crocodile is the emblem of the darkness of death which has been overcome. according to some the element of ptah in the triad is the personification of the period of incubation which follows [1. naville, todtenbuch, bd. i, bl. 34, ll. 4, 5. 2. lanzone: op. cit, tavv. 87-91. 3. lanzone, op. cit, tav. 368] p. cix death and precedes the entry into eternal life, and the symbols with which he is accompanied explain the character attributed to this god.[1] the god ptah is also united with the gods hapi, nu an

s [1. naville, todtenbuch, bd. i, bl. 34, ll. 4, 5. 2. lanzone: op. cit, tavv. 87-91. 3. lanzone, op. cit, tav. 368] p. cix death and precedes the entry into eternal life, and the symbols with which he is accompanied explain the character attributed to this god.[1] the god ptah is also united with the gods hapi, nu and tanen when he represents various phases of primeval matter. khnemu worked with ptah in carrying out the work of creation ordered by thoth, and is therefore one of the oldest divinities of egypt; his name means "to mould "to model" his connexion with the primeval water caused him to be regarded as the chief god of the inundation and lord of the cataract at elephantine. he dwelt in annu, but he was lord of elephantine, and "the builder of men, the maker of the gods, and the fa

3 pyramid of unas, l. 187. 4 see le nom antique de la grande-oasis (in journal asiatique, ixe s rie, to i, pp. 233-40. 6. pyramid of unas, l. 439] p. cxviii they appear among the company of the gods who are present when the soul of the deceased is being weighed in the balance. tehuti or thoth represented the divine intelligence which at creation uttered the words that were carried into effect by ptah and khnemu. he was self produced, and was the great god of the earth, air, sea and sky; and he united in himself the attributes of many gods. he was the scribe of the gods, and, as such, he was regarded as the inventor of all the arts and sciences known to the egyptians; some of his titles are "lord of writing "master of papyrus "maker of the palette and the ink-jar "the mighty speaker "the s

ng a palette full of writing-reeds' thoth is mentioned in the pyramid texts[2] as the brother of osiris, but whether he is the [1. see lanzone, op. cit, tav. 304, no. 1. 2. pyramid of unas, l. 236] p. cxix same thoth who is called the "lord of khemennu" and the "scribe of the gods" is doubtful. maat, the wife of thoth, was the daughter of ra, and a very ancient goddess; she seems to have assisted ptah and khnemu in carrying out rightly the work of creation ordered by thoth. there is no one word which will exactly describe the egyptian conception of maat both from a physical and from a moral point of view; but the fundamental idea of the word is" straight" and from the egyptian texts it is clear that maat meant right, true, truth, real, genuine, upright, righteous, just, steadfast, unaltera

h from a physical and from a moral point of view; but the fundamental idea of the word is" straight" and from the egyptian texts it is clear that maat meant right, true, truth, real, genuine, upright, righteous, just, steadfast, unalterable, etc. thus already in the prisse papyrus it is said "great is maat, the mighty and unalterable, and it hath never been broken since the time of osiris"[1] and ptah-hetep counsels his listener to "make maat, or right and truth, to germinate"[2] the just, upright, and straight man is maat and in a book of moral precepts it is said "god will judge the right (maa)[3#[4. maat, the goddess of the unalterable laws of heaven, and the daughter of ra, is depicted in female form, with the feather emblematic of maat, on her head, or with the feather alone for a hea

ere the sun rises. in one form she was the goddess of the loom and shuttle, and also of the chase; in this aspect she was identified by the greeks with athene. she is depicted in the form of a woman, having upon her head the shuttle or arrows, or she wears the crown and holds arrows, a bow, and a sceptre in her left hand; she also appears in the form of a cow.[5] sekhet was in memphis the wife of ptah, and the mother of nefer-tmu and of i-em-hetep. she was the personification of the burning heat of the sun, and as such was the destroyer of the enemies of ra and osiris. when ra determined to punish mankind with death, because they scoffed at him, he sent sekhet, his "eye" to perform the work of vengeance; illustrative of this aspect of her is a figure wherein she is depicted with the sun's

ntified with the soul of isis, ba en auset. the city is mentioned in the bible under the form (ezekiel xxx, 17, pi-beseth [1. see am lineau, op. cit, p. 287] p. cxxxv which the copts have preserved in their name for the city; the arabs call the place tell basta. het-benbent, the name given to many sun-shrines in egypt, and also to one of the places in the other world where the deceased dwelt. het-ptah-ka, the sacred name of the city of memphis, the metropolis of the first nome of lower egypt; it means the "house of the ka of ptah" and was probably in use in the period of the ist dynasty. other names for memphis were aneb-het'et "the city of the white wall, men-nefer and kha-nefert. kem-ur a name given to the district of the fourth and fifth nomes of upper egypt. khemennu, i.e, the city of

he twentieth nome of upper egypt, called by the greeks heracleopolis magna (strabo, xvi i, i, 35. the hebrews mention the city, isaiah xxx, 4) hanes as the representative of upper egypt, and in coptic times it was still of considerable size and importance; the copts and arabs have preserved the ancient name of the city under the forms# and. ahnas. tanenet, a district sacred to the gods osiris and ptah; it was probably situated near memphis. ta-sert, or ta-tchesertet, a common name for the tomb. tep, a district of the town per-uatchet, the buto of the greeks (strabo, xvii, i, 18, which was situated in the delta. tettet, a name given both to the metropolis[1] of the ninth nome and to the chief city[2] of the sixteenth nome of lower egypt. tuat, a common name for the abode of the departed [1

, and pl. 25) chapter lxxviii "the chapter of changing into a divine hawk (see pp. 154, 333, and pl. 25, 26) chapter lxxx "the chapter of changing into the god who giveth light in the darkness (see pp. 182, 341, and pl. 28) chapter lxxxia "the chapter of changing into a lotus (see pp. 181, 340, and pl. 28) the pool of water in the vignette is uncommon. chapter lxxxii "the chapter of changing into ptah (see pp. 170, 337, and pl. 27) as in other xviiith dynasty papyri, this chapter has a vignette. the papyrus of ani. http//www.sacred-texts.com/egy/ebod/ebod12.htm (7 of 9 [8/10/2001 11:24:20 am] chapter lxxxiii "the chapter of changing into a bennu bird (phoenix (see pp. 176, 339, and pl. 27) like other xviiith dynasty papyri, this chapter lacks the addition which is found in the papyrus of s

r maatxeru. on this word, see naville, litanie du soleil, p. 74; dev ria, l'expression m -xerou (in recueil de travaux, tom. i, p. 10 ff. 4. compare# and# brugsch, dict. g og, pp. 185, 186. 5. tatunen, or tenen was, like seb with whom he was identified, the god of the earth; his name is often joined to that of plate i. http//www.sacred-texts.com/egy/ebod/ebod13.htm (2 of 6 [8/10/2001 11:24:37 am] ptah, and he is then described as the creator of gods and men, and the maker of the egg of the sun and of the moon. see lanzone, dizionario, p. 1259; wiedemann, religion, p. 74; pierret, panth on, p. 6; and naville, la litanie du soleil, pp. 118, 119, and plate xxiv, 1. 3. this god was, in one aspect, a destroyer of created things; compare, naville, op. cit, p. 89. 6. a name for the boat of the ev

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

mbining of early celtic religion with other cultural traditions. imbas may be contacted at p.o. box 1215, montague, nj 07827-0215. it publishes a quarterly journal, an tribhis mhor: the imbas journal of celtic reconstructionism. it has an extensive website at http//www.imbas.org, which includes much of the group s research findings. imhotep (also spelled imhetep) an ancient egyptian deity, son of ptah and nut, to whom great powers of exorcism were attributed. imhotep was often appealed to in cases of demonic possession. sources: doumato, lamia. imhotep. monticello, ill: vance bibliographies, 1981. shorter, alan w. the egyptian gods. london: routledge& kegan paul, 1937. reprint. 1981. immaculate heart servants of mary the immaculate heart servants of mary is a suborder within the gnostic or

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

g thing; he saw the fishes, for a divine power brought them up out of the depth. he who read the second spell should have power to resume his earthly shape, even though he dwelt in the grave; to see the sun rising in the sky with all the gods and the moon in the form wherein she displays herself. setna inquired where this book was to be found, and learned that it was lying in the tomb of nefer-ka-ptah, a son of king mer-neb-ptah (who is nowhere else named, and that any attempt to take away the book would certainly meet with obstinate resistance. these difficulties did not withhold setna from the adventure. he entered the tomb of nefer-ka-ptah, where he found not only the dead man, but the ka of his wife ahuri and their son, though these latter had been buried in koptos. ahuri told all the

brought no blessing to the man who had disturbed the repose of the dead. setna fell in love with the daughter of a priest at memphis, who turned out to be a witch, and took advantage of his intimate connection with her to bring him to ignominy and wretchedness. at length the prince recognized and repented of the sacrilege he had committed in carrying off the book, and brought it back to nefer-ka-ptah. in the hope of atoning to some extent for his sin he journeyed to koptos, and finding the graves of the wife and child of nefer-ka-ptah, he solemnly restored their mummies to the tomb of the father and husband, carefully closing the tomb he had so sacrilegiously disturbed. the second text, edited two years ago by griffith from a london papyrus, is also genuinely egyptian in its details. thre

GILBERT THE MAGICAL MASON

th and ceremonial for the priesthood of the higher classes, and for the cultured few who became initiated into the sacred mysteries. this system lasted down to the greek conquest of egypt about600b.c.,butappearstohave gradually lost its early power and dignity.thegreatest gods of egypt seem to have been types of the sun: as aten the sun's disc, amoun at thebes, and ra at heliopolis.thecreator god ptah at memphis, and the spirit god kneph, were also deities greatly reverenced.theworship of the triad, composed of osiris, isis, and horus, was only completely developed at a later period,butit appears then to have become widespread. osiris was fabled to be a divine king of egypt, and isis was his mother, sister and wife; horus was their son.themyth told that the king osiris was murdered by his

GLOBAL FREEMASONRY

. global freemasonry lg materialism revisited lh for example, in egypt, horus and set were twin architects and supports of the heavens. even bacchus in thebes was one too. the two columns in our lodges have their origin in ancient egypt. one of these columns was in the south of egypt in the city of thebes; the other was in the north in heliopolis. in the entrance to the amenta temple dedicated to ptah, the chief god of egypt, there were two columns as in the temple of solomon. in the oldest myths associated with the sun, two columns are mentioned, named intelligence and power, erected in front of the gate of the entrance to eternity. 72 the egyptian terminology of the lodges in their book, the hiram key, two british masonic authors, christopher knight and robert lomas, drew attention to th

GOLDEN DAWN RITUALS ZAM18

flame at its hour. not have i violated the times for the chosen offerings. not have i driven back the cattle of divine things. i have not repulsed god in his manifestations. i, even i, am pure; times four. let not evil be done unto me in this land, in the hall of the double maat, because i know the names of these gods who are in it, the followers of the great god" all vibrate several times "ankh ptah sekher osiris" step 19 after, strengthening the osirian god form, after having confessed the negative confession and been found perfect before the forty-two assessors and the judgment of thoth in the hall of maat, stand again in the sign of osiris risen and say "i am the resurrection and the life. whosoever believeth in me though he were dead, yet shall he live, and whosoever liveth and belie

GOLDEN DAWN RITUALS ZAM21

forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye who company the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is in me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of

mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the m

GOLDEN DAWN RITUALS ZAM7

ometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye accompany the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of

ountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth, and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in the silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct t

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

according to heliopolitan theology, the nine original gods who appeared in egypt in the first time were ra, shu, tefnut, geb, nut, osiris, isis, nepthys and set. the offspring of these deities included well-known figures such as horus and anubis. in addition, other companies of gods were recognized, notably at memphis and hermopolis, where there were important and very ancient cults dedicated to ptah and to thoth.1 these first time deities were all in one sense or another gods of creation who had given shape to chaos through their divine will. out of that chaos they formed and populated the sacred land of egypt,2 wherein, for many thousands of years, they ruled among men as divine pharaohs.3 what was chaos? the heliopolitan priests who spoke to the greek historian diodorus siculus in the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ore 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 god mestha, your divine son. 1 have come here to protect you. 1 have made a place for you to endure; a place for you to endure. may you have command over the god ptah and likewise have command over the god ra himself" speech of hapi (hapi "the god of secreto "i am the god hapi, your son.1 have come here to pprotect

the inherent limitation and mortality of matter and of all physical existence. it should be used carefully. ror. this square adds up to 524, the number for ialkomo which means'`burning windo' and khr toant beszwhichis "wheel that unites matter" aiq bkr reduces 524 to 2, the number for "divine will" ror is the enochian word for "the sun" and odo means "to open" the name of the egyptian solar god, ptah, means "the opener" and this magick square expresses the same creative forces that are associated with ptah this square embodies the forces of the solar current. graa_ this square adds up to 618, the number for zin- dobix which means "a waterfall" and paradiz-knila which is "virgin blood" aiq bkr reduces 618 to 6, the number for imagination. graa is the moon and this square embodies the force

HANDBOOK OF EGYPTIAN MYTHOLOGY

models of the egyptian cosmos, making them a kind of mythology in solid form.18 the kings of the fifth dynasty had smaller pyramids, but several of them built magnificent temples for the sun god. the favored elite who served old kingdom rulers were rewarded with beautifully decorated tombs in the royal cemeteries. many of these tomb owners had personal names that linked them with deities, such as ptah-hotep( the god ptah is satisfied. the inscriptions in their tombs tell us that many of them were part-time priests in the temples and shrines of deities, but at this period it was not permissible to show even a statue of a deity in a private tomb. the prevailing reticence about religion in daily life makes it difficult to know much about the gods at this period. a rich new source of evidence

at are probably in the nubian language. 72 also dating to this nubian period is the shabaqo stone with a copy of the text known as the memphite theology (see figure 8. the memphite theology this text tells how the earth god geb judged between the rival gods horus and seth and how osiris was established as ruler of the underworld. it reconciles the separate creation myths of atum of heliopolis and ptah of memphis and includes a first-person account by ptah of how he created all life through his powers of thought and speech. this section has often been compared to the famous opening of st. john s gospel: in the beginning was the word, and the word was with god and the word was god. the whole text may have been read aloud during religious festivals. king shabaqo (c. 716 702 bce) claims to hav

ion has often been compared to the famous opening of st. john s gospel: in the beginning was the word, and the word was with god and the word was god. the whole text may have been read aloud during religious festivals. king shabaqo (c. 716 702 bce) claims to have had the memphite theology copied onto stone because the original was eaten by worms. the new version, which was set up in the temple of ptah in memphis, was to prove equally unlucky. the slab on which it was inscribed was eventually reused as a millstone, so parts of the text have been ground away. the preface to the memphite theology states that shabaqo thought this text worthy of preservation because it was found to be a work of the ancestors. in the past, egyptologists accepted 32 handbook of egyptian mythology shabaqo s word t

hu that led to his defeat when the persians invaded again.80 this time the persians seem to have punished the egyptians by destroying some important temples. the second period of persian rule was brief because the persian empire was soon under attack from the greeks, led by the young king of macedonia, alexander the great. alexander liberated egypt in 332 bce and was crowned king in the temple of ptah at memphis. during his stay in egypt, he declared himself a living god and founded the city of alexandria on the mediterranean coast. after alexander s death, one of his generals, a macedonian called ptolemy, made himself ruler and then king of egypt. the ptolemy family were to rule egypt for around 300 years. alexandria and memphis under the ptolemies, the country was governed from alexandri

language, but they were conscious that they were ruling a multicultural society and that they needed the support of influential egyptians. as a symbol of cultural fusion, the ptolemies established the cult of a new god, serapis, who combined features of the egyptian deities apis and osiris with aspects of greek deities such as zeus and dionysus. many of the ptolemies were crowned in the temple of ptah at memphis, and they often contributed to the cost of religious ceremonies in the ancient capital. ptolemaic kings and queens were happy to identify themselves with egyptian deities and to rule in their names. they encouraged the egyptians to worship them as divine rulers. the memphis decree of king ptolemy v (205 180 bce) ordered the setting up of egyptian-style statues of ptolemy who has pr

n the decree, ptolemy refers to slaughtering rebels just as ra and horus, son of osiris, had slaughtered those who rebelled against them in the first time. the memphis decree is best known from the copies in greek and two forms of egyptian on the rosetta stone (see figure 10).81 among the cults supported by the ptolemies was that of the apis bull, who lived in a special enclosure at the temple of ptah. when an apis bull died, it was mummified and given a funeral as elaborate and expensive as that of a king. a papyrus of the first century bce summarizes the rituals to 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 ritual

he first bird was said to have found a resting place on the first mound of dry land. the creator could not become fully active until there was a place in which to exist. at this stage, the nun was thought of as a great swamp from which the first land, the primeval mound, suddenly emerged. this mound could be personified as the god tatjenen, the rising land. tatjenen, who was often identified with ptah, could also be called the father of the creator.4 one of the sacred books at edfu was the book of the mounds of the first time. this presents a primeval landscape of mounds, water, and reeds 60 handbook of egyptian mythology figure 11. a pyramidion from a late period tomb showing the creator god atum with the primeval benu bird. the pyramidion itself may represent the primeval mound (courtesy

ust have looked like before it was settled by the first egyptians.5 the creator could now begin the work of creating the world and its inhabitants. creation summary: at different periods and in various theological centers, a number of deities could be identified with the creator who emerged from the primeval waters. these creator deities include the gods atum, ra (often combined as ra- atum, shu, ptah, khnum, and amun-ra and the goddesses neith, hathor, and isis. important stages in the creation process were the establishment of maat, the divine order; the division of beings into male and female; and the separation of earth and sky. the egyptian cosmos consisted of a divine realm in the upper sky; the earth, with egypt its center; and the duat (or dat, the underworld that was to become the

ll 261, the god heka claims to have been with the creator even in the primeval era. in the cosmogony of neith recorded in the roman period temple at esna, this goddess creates the whole world with seven magic words. when isis came to be worshipped as a creator deity during the same period, she was called the mistress of the word in the beginning. from at least as early as the new kingdom, the god ptah could represent the creative mind. then sia and hu were identified as the heart and tongue of ptah. this concept is expounded in the so-called memphite theology and in various hymns to ptah. the ancient egyptians believed that the heart was the organ of thought and feeling. so ptah was said to have made the world after planning it in his heart. it was through what the heart plans and the tong

ng was made. typically, the memphite theology also mentions other models of creation, such as the concept of the creator as divine craftsman or as the biological source of all life. the egyptians did not take any one of these theories too literally. they were diverse but complementary attempts to convey something of the ultimately unknowable mystery of creation. the divine craftsman. two deities, ptah and khnum, were sometimes credited with physically fashioning the world and its inhabitants. ptah was the patron god of craftsmen and artists. he was particularly associated with sculpture and metalworking. ptah was said to have invented the opening of the mouth ritual in which an adze and other tools were used to bring to life statues and mummies.7 hymns to ptah speak of him designing and cr

who formed everything on his potter s wheel. craftsmen were valued and well treated in egyptian society, but few of them attained high social status. khnum s original role seems to have been as the divine potter who made things at the command of the creator. when he became a form of the universal creator, khnum s name was usually linked with those of more established creator deities such as ra or ptah. the hand of atum. before creation begins there is no division into genders. the creator seems to include both the male and female principles. creator deities were commonly called the father and mother of all things. deities who were normally regarded as male, such as atum, are described as giving birth to other deities during the creative process.8 the actual means by which the creator repro

r sakes he made heaven and earth, and drove away the rapacity of the waters. so that their nostrils should live he made the winds. they are images of him, come forth from his flesh. for their sakes he rises in heaven. for them he made plants and flocks. 17 new kingdom hymns to the creator god amun also refer to god making people in his own image but are vague about how this was done. in a hymn to ptah mythical time lines 67 this god is said to have crafted people as well as fashioning the physical forms of the gods. the bodies of deities were usually said to be made of precious metals and stones, but those of people were made from mud or clay. these were the materials used by the creator god khnum, who formed all on his potter s wheel. khnum did not perform this task just once during the f

ain as king of the underworld. in time, horus was succeeded as king of egypt by a series of gods and demigods. the reigns of shu, geb, and osiris. egyptian king lists trace the ancestry of historical kings back into a mythical age. according to manetho s history of egypt, this age lasted for over 11,000 years.30 the order of the rulers in this divine dynasty was not fixed. creator deities such as ptah or ra sometimes begin the list of divine ancestors, but either shu or geb may be named as the first god-kings of egypt. other sources treat osiris or his son horus as the first egyptian kings. in stories such as astarte and the sea (see astarte in deities, themes, and concepts) and the two brothers, the great ennead seem to rule as a group. the idea that each generation of the ennead must hav

author s translations from egyptian texts listed in appendix: primary sources. 3. such a temporal framework is seen, for instance, in the account of the creation of the world in seven days described in the book of genesis. for ancient creation myths in general, see the chapter chaos and cosmogony in m. r. wright, cosmology in antiquity (london and new york, 1995. 4. this is one of the reasons why ptah precedes ra in some lists of gods who ruled the world. although the imagery of the primeval mound is drawn from the inundation, the land is said to rise rather than the waters to fall. the rising of the mound was also seen in sexual terms as the life-bringing erection of the earth god. 5. the parts of egyptian temples decorated with marsh foliage may represent this stage of the nun when chaos

us, edited by t. duquesne. oxford: 1995, 87 100. primary sources: pt 437; ct 825, 936; bd 175; pj; i&o; pdm xiv.1 92, 395 427; pdm supp.101 30 anuket (anukis) anuket was a goddess worshipped on egypt s southern border. see also satet and anuket apis apis was a bull kept at memphis who was the most important of all sacred animals. in life, the apis bull was honored as the physical manifestation of ptah; in death he was worshipped as a form of osiris. a festival called the running of the apis bull is recorded as early as the first dynasty. by the late period the apis bull had become a kind of national mascot. when an apis bull died, he was mourned as if he were osiris himself and given an extravagant funeral. priests searched egypt for a calf with the right markings to be recognized as the n

n an apis bull died, he was mourned as if he were osiris himself and given an extravagant funeral. priests searched egypt for a calf with the right markings to be recognized as the new apis. the mother of the chosen calf was given a name (such as the one of bastet) and honored as a manifestation of deities, themes, and concepts 105 isis. the new bull was crowned at full moon by the high priest of ptah. then he and his mother were installed in palatial quarters in the grounds of the temple of ptah. the actions of the apis bull were carefully watched because they were believed to predict the future. the apis bull came to be closely linked to the myth of the repeated death and regeneration of osiris. diodorus siculus was told that when osiris died, his soul had passed into the first apis bull

hment for this sacrilegious act. plutarch also referred to a legend about the slaughter of the apis bull by cambyses. he says that after the bull was killed, its corpse was thrown out of the temple. no carrion eaters would come near the holy animal, except dogs. by devouring the body of the apis bull, dogs lost their place of honor in egyptian religion and became unclean animals. see also cattle; ptah; sokar references and further reading: h. s. smith. a visit to ancient egypt. life at memphis and saqqara (ca 500 30 bc. warminster, england: 1974. d. j. thompson. apis and other cults. in memphis under the ptolemies. princeton: 1988, 190 211. primary sources: diodorus i.84 85; herodotus h iii.27 30; i&o 20, 44; p. vindob apophis (apep) apophis was the most dangerous of the chaos monsters who

horizon of eternity. london and new york: 1990, 103 113. primary sources: ct 414; bd 17, 39, 108; ad; bod; bog; brp arsaphes see heryshef ash ash was the god of the western desert and its oases. later identified with seth. astarte (ashtarte) astarte was a near eastern war goddess who was introduced into egypt during the second intermediate period. in egyptian myth she became the daughter of ra or ptah and a consort of seth. she is probably the same goddess worshipped by the philistines as ashtoreth and the canaanites as ashera. she also had much in common with the important mesopotamian goddess ishtar (ashtar, the lady of battle. in egyptian art, astarte was usually shown naked, brandishing weapons and riding on horseback or driving a chariot. this made her a very alien figure. egyptian go

between horus and seth, he diplomatically suggests that they ask the goddess neith instead. when that fails to settle matters, banebdjedet proposes that the throne be given to seth because he is older than horus. ram gods were particularly renowned for their virility, and one of banebdjedet s epithets was lord of sexual pleasure. a stela from a chapel in the ramesseum complex records that the god ptah took the form of banebdjedet to sleep with a mortal woman. the son that resulted was the future pharaoh, rameses ii. greek writers reported that a male goat was honored as a fertility god at mendes and identified with the greek god pan. a persian king of the fourth century bce is alleged to have gone mad after sacking the temple and eating the sacred goat. the sexual aspect of the cult at men

, who was manifest on earth as the buchis bull. the white bull of min embodied male sexuality. the mysterious process of heredity was celebrated in the concept of kings and gods being the bulls of their mothers. the mnevis bull was the messenger of the creator sun god, ra-atum, who deities, themes, and concepts 123 engendered all life. the apis bull was an earthly manifestation of the creator god ptah. the moon could be thought of as a virile young bull when it was waxing and as an old ox when it was waning. bull imagery was not entirely positive. wild bulls were ritually hunted and killed as symbols of the forces of chaos. in some accounts, seth took bull form to trample his brother osiris to death. this seth-bull was castrated by anubis and forced to carry the coffin of osiris to burial

to be thought of as the backbone of the murdered god osiris. the djed was sometimes personified as a separate god known as the august djed. deities, themes, and concepts 127 some early uses of the djed symbol imply that it could be thought of as a pillar holding the sky above the earth. once a year the reigning king joined in a ceremony at memphis to raise a tall djed column by pulling on ropes. ptah, the chief god of memphis, carried a scepter that combines the djed with an ankh, the symbol of life. life, stability, and power were the three qualities that gods traditionally bestowed on kings. raising the djed column was also part of the heb sed (jubilee festival) through which an aging king s powers were renewed. on some occasions the raising of the djed was preceded by a mock combat bet

HEAVEN HELL

rn that the "secret gates of the house of osiris in sekhet-aaru" were twenty-one in number; the chapter (cxlvi) gives the name of each gate, and also that of each gatekeeper up to no. x, thus- i. gate. nebt-setau-qat-sebt-hert-nebt-khebkhebt-sert-metu-khesefet-nesheniu-nehemet-uai-en-p. 32 gatekeeper. neri. ii. gate. nebt-pet-hent-taui-nesbit-nebt-tememu-tent-bu-nebu. gatekeeper. mes-peh (or, mes-ptah. click to view gate i. click to view gate ii. iii. gate. nebt-khaut-aat-aabet-senetchemet-neter-neb-am-s-hru-khent-er-abtu. gatekeeper. ertat-sebanqa. iv. gate. sekhemet-tesu-hent-taui-hetchet-khefti-nu-urt-ab-arit-saru-shut-em-au. gatekeeper. nekau. p. 33 click to view gate iii. click to view gate iv. v. gate. nebt-rekhu-resht-tebhet-tatu-an-aq-eres-un-tep-f. gatekeeper. henti-requ. click to

corated his red granite sarcophagus with scenes relating to the course of the sun in the other world. 4 this sarcophagus is preserved in the museum p. 83 of the louvre in paris, and its cover is in the fitzwilliam museum, cambridge. among other sarcophagi inscribed with text and pictures from the book am-tuat may be mentioned those of: 1. horus, son of tarut-en-sekhet; 1 2. tchet-hra, a priest of ptah; 2 3. qem-hap, 3 the son of takhaau; and nekht-neb-f. now, whilst on the walls of tombs, and on the side of sarcophagi, divisions nos. i.-xi. are found, the only divisions which are met with on papyrus are nos. ix.-xii. thus the louvre papyrus, no. 3071, which formed the subject of a special study by dev ria 4 and pierret, 5 and the turin papyrus, published by lanzone 6 and the leyden papyrus

ISIS UNVEILED

ersons, onnazd, mithra, and ahriman" it is that principle, of which the author of the chatdaie summary saith "they concewe there u one principle of all thinge, and dedare it to be one and good" the chinese idol sanpao consists of three equal in all respects' and the peruvians "sui^kmed their tanga-tanga to be one in three, and three in one" says faber* the egyptians have their emepht, eikton, and ptah* and the triple god seated on the lotus can be seen in the st. petersburg museum, on a medal of the northern tatars" among the church dogmas which have most seriously suffered of late at the hands of the orientalists, the last in question stands con- sfhcuous. the reputation of each of the three personages of the an- thropomorphic godhead as an original revelation to the christians throu^ div

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

! in the royal-arch order of the masons, as some have said, at an initiation, the u companions fire pistols, clash swords, overturn chairs, and roll cannon-balls about. the long-descended forms trace from the oldest tradition; the origin, indeed, of most things is only doubt or conjecture, hinted in symbols. the egyptian deities may always be recognised by the following distinctive marks: phthas, ptah, by the close-fitting robe, four steps, baboon, cynocephalus. ammon, amn, by a ram's head, double plume, vase, canopus. the sun-god (phre or ra) has a hawk's head, disc, serpent, ur us. thoth, or thoyt, is ibis-headed (means a scribe or priest. sochos, or suches, has a hawk. hermes trismegistus (tat) displays a winged disc. the egyptians, however, never committed their greater knowledge to ma

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ered 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 deities who wer

LIBER 777

black rayed blue 32 bis amber dark brown black and yellow 31 bis deep purple (near black) the 7 prismatic colours, the violet being outside white, red, yellow, blue, black (the latter outside) table i (continued) 7 xix* selection of egyptian gods. xx. complete practical attribution of egyptian gods. xxi* the perfected man. 0 harpocrates, amoun, nuith[[nuit and hadit] heru-pa-kraath nu the hair 1 ptah, asar un nefer, hadith[[heru-ra-ha] ptah 2 amoun, thoth, nuith [zodiac] isis [as wisdom] 3 maut, isis, nephthys nephthys disk (of ra) the face [in daath, asi the neck] 4 amoun, isis[[hathoor] amoun 5 horus, nephthys horus neith the arms 6 asar, ra[[on, hrumachis] ra the mighty and terrible one the breast 7 hathoor hathoor 8 anubis thoth the lords of kereba the reins. nuit the hips and legs. 9

e lips 13 chomse chomse hathor the left eye 14 hathor hathoor khenti-khas the left nostril 15 men thu isis 16 asar, ameshet, apis osiris ba-neb-tattu the shoulders 17 various twin deities, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the ri

oum. queen: sati-ashtoreth. knight: ra. castle: anouke (possibly ankhet, a title of isis) king: 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 spelli

LIBER CLXV A MASTER OF THE TEMPLE

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

LIBER CORDIS CINCTI SERPENTE

e. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 18 liber lxv 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods! 25. for thou art he! yea, thou shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flood of poison to destroy the works of the magician. only the destroyer shall devour thee; thou shalt blacken his throat, wherein his spirit abideth. ah, serpent apep, but i love thee! 26. my god! let thy secret fang pierce to the marrow of the little secret bone that i have kept against the day of vengeance of hoor-ra. let kheph-ra sound his sharded drone! let the j

LIBER CXX

get power by these cakes! let us eat thereof under the shade of the leaves of the palm tree of that, our lady and our holy one of heaven! let the offering of the sacrifice (he maketh such) and the offering of cakes (he lifteth them) and vessels of libation (he poureth it) be made in them! my head is like unto the head of ra, and my limbs are strong as the limbs of tum. my tongue is the tongue of ptah& my throne is the throne of our lady ahathoor. i utter the words of my father tum; the handmaid of seb is constrained, and all are bowed in fear before me. they glorify me in their hymns; divine hair of seb is the name wherein they do invoke me to protect the earth, who am its lord and god. the god seb refreshing me maketh his. as mine own. the dwellers in amun bow down their heads unto me fo

hee, who shinest with double splendour, let thy words be spoken with might unto those khus that abide in the hall, and let- triumphant enter into their assembly- hath performed the decree which hath been spoken to the armies of ra at eventide; therefore let him/her come forth as a living khu in the place of the dead; let the gods rejoice, one and all, crying aloud: hail! even as they cry: hail, o ptah that ariseth from the holy place of the ancient one that is annu (the candidate then undresses; and is clad in the shroud of a corpse. his feet and hands are wrapped closely, his mouth is stopped, and his eyes are blindfolded. he is then placed in the coffin. the officer approaches, now that the coffin has been carried into the darkened temple. he stops with a napkin dipped in the consecrated

are the arms of neith! my spine is the spine of sati! my phallus is the phallus of asar (or) my kteis is the kteis of asi! my sinews are the sinews of the lords of keraba! my chest is the chest of the mighty and terrible one! my belly and back are the belly and back of sekhet. my buttocks are the buttocks of the eye of hoor. my hips and legs are the hips and legs of nuit! my feet are the feet of ptah! my bones are the bones of the living gods! there is no member of my body that is not the member of some god [the officer, who has touched each part of the candidate (as he has named it) with his wand now raises him from the boat, and embraces him, kissing his brow. then cries he with a loud voice "abrahadabra! i receive thee into the order of thelema (he knocks 111- 11111- 111 (the boat has

LIBER DCCCLX JOHN ST

, the .corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and

LIBER ISRAFEL

; who cometh forth from the dusk, and my birth is from the house of death. 7. o ye two divine hawks upon your pinnacles! who keep watch over the universe! ye who company the bier to the house of rest! who pilot the ship of ra advancing onwards to the heights of heaven! lord of the shrine which standeth in the centre of the earth! 8. behold, he is in me, and i in him! mine is the radiance, wherein ptah floateth over the firmament! i travel upon high! i tread upon the firmament of nu! i raise a flashing flame, with the lightning of mine eye! ever rushing on, in the splendour of the daily glorified ra: giving my life to the dwellers of earth. 9. if i say gcome up upon the mountains! h the celestial waters shall flow at my word. for i am ra incarnate! khephra created in the flesh! i am the eid

the celestial waters shall flow at my word. for i am ra incarnate! khephra created in the flesh! i am the eidolon of my father tmu, lord of the city of the sun! 10. the god who commands is in my mouth! the god of wisdom is in my heart! my tongue is the sanctuary of truth! and a god sitteth upon my lips. 11. my word is accomplished every day! and the desire of my heart realises itself, as that of ptah when he createth! i am eternal; therefore all things are as my designs; therefore do all things obey my word. therefore do thou come forth unto me from thine abode in the silence: unutterable wisdom! all-light! all-power! svb figvra lxiv 3 thoth! hermes! mercury! odin! by whatever name i call thee, thou art still nameless to eternity: come thou forth, i say, and aid and guard me in this work

LIBER O

hat no simple and certain tests of success in this practice exist. 3. the vibration of god-names. as a further means of identifying the human consciousness with that pure portion of it which man calls by the name of some god, let him act thus: 4 (a) stand with arms outstretched (see illustration (b) breathe in deeply through the nostrils, imagining the* this injunction does not apply to gods like ptah or harpocrates whose natures do not accord with this gesture [note added in the version of .liber o. in magick in theory and practice] svb figvra vi. 5 name of the god desired entering with the breath (c) let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the generative organs, and so to the feet (d) the moment that it appears to touch the feet, quickly adv

LIBER SAMEKH

u didst make the female and the male. 10. thou didst produce the seed and the fruit. 11. thou didst form men to love one another and to hate one another. section aa. 1. i am ankh-f-n-khonsu4 thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of khem.5 2. thou didst produce the moist and the dry, and that which nourisheth all created life. 3. hear thou me, for i am the angel of ptah-apophrasz-ra6 (vide the rubric: this is thy true name, handed down to the prophets of khem. liber samekh svb figvra dccc 4 section b. air hear me. ar g o breathing, flowing sun! h thiaf*7 g o sun iaf! o lion-serpent sun the beast that whirlest forth, a thunderbolt, begetter of life! h rheibet g thou that flowest! thou that goest! h a-thele-ber-set g thou satan-sun hadit that goest without wil

appeals to the angel, as if to claim privilege to partake of this eucharist which createth, sustaineth and redeemeth all things. line 3 he now asserts that he is himself the gangel h or messenger of his angel; that is, he is a mind and body whose office is to receive and transmit the word of his angel. he hails his angel not only as gun-nefer, h the perfection of gasar h himself as a man, but as ptah-apophrasz-ra, the identity (hadit) wrapped in the dragon (nuit) and thereby manifested as a sun (ra-hoor-khuit. the gegg h (or heart) ggirt with a serpent h is a cognate symbol; the idea is thus expressed later in the ritual (see liber lxv, which expands this to the utmost) section b the adept passes from contemplation to action in the sections now following, b to gg. he is to travel astrally

LIBER V VEL REGULI

ime on passing the west extend the wand to the quarter in question, and bow: a .before me the powers of la (to west) b .behind me the powers of al (to east) c .on my right hand the powers of la (to north) d .on my left hand the powers of al (to south) e .above me the powers of sht (leaping in the air) f .beneath me the power of sht (striking the ground) g .within me the powers (in the attitude of ptah erect, the feet together, the hands clasped upon the vertical wand) h .about me flames my father fs face, the star of force and fire. i .and in the column stands his six-rayed splendour (this dance may be omitted, and the whole utterance chanted in the attitude of ptah) the final gesture. this is identical with the first gesture* 8 liber v vel reguli (here followeth an impression of the ideas

MICHAEL FORD A RITE OF THE WEREWOLF

d soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in this capacity, and set tested the spirit by it s own admission of transformation from life to death and finally, to the psyche becoming immortal. if this test failed, set in the form of seker, devoured the soul. later on seker was merged with ptah, a blacksmith god24 and took the form of a mummy with a visage of an old man. 21 egyptian mysteries, lucy lamie 22 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong t

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

isitation, and genetic manipulation199 appendix b: book abstracts lenormant goes on to comment:in these legends we find traces of a wealthy nation, constructors of great buildings, with an advancedcivilization, analogous to that of chaldea, professing a religion similar to the babylonians; a nation, inshort, with whom material progress was allied to great moral depravity and obscene rites (p. 277)ptah a god of highest veneration who was an artificer of stone and metal.indian recordsand how could the sanskrit writings have preserved maps of ireland, england, and spain, giving theshape and outline of their coasts, and their very names, and yet have preserved no memory of the expe-ditions or colonizations by which they acquired that knowledge (p. 416) silk makingsilk making was very sophistic

oh (precisely as described in the last verse of gene-sis) and entombed in a fine sarcophagus in no less a place than the royal burial groundthe v alley ofthe kings at western thebes (modern luxor (p. 183)the inscription on his tombegyptian tomb inscriptions usually relate, in one way or another, to the godhead under which the occu-pant was placed in life, using deiform names such as ra, amen, and ptah. in this case, the unusual tombinscriptions of the grand vizier do not relate to any known god of egypt; they reveal instead such namesas ya-ya, and yu-ya, phonetically, iouiya, which is akin to yaouai, a variant of yahweh or jehovah.from these inscriptions, the vizier has become personally known as yuya, and this is of particular inter-est because his grandson, pharaoh akhenaten later develo

now begin to carefully document, the brotherhood of the snake has been the worlds mosteffective tool for preserving mankinds status as a spiritually ignorant creature of toil throughout all his-tory (p. 56)imhotepthe first pyramid of egypt was designed by imhotep, prime minister to egyptian king, zoser neterket.imhotep was said to be the son of egypts most important custodial god during his day: ptah (p. 62)gizehthe great pyramid at gizeh, which was built several generations later, during the age of the pyra-mids, was constructed according to the methods established by imhotep (p. 62)akhenatondespite the obvious sincerity of akhenaton, we discover that the transformation of spiritual knowledgeinto a system of obscure symbols has had a devastating impact on human society (p. 69)monotheisma

ly worn by the priests of ammon, of which abraham was one.scotathe irish have definite records of jeremiah dwelling in their island, of his burial place, and of the twoprincesses, one named scota, who played a large part in the genealogy of the milesian kings of ireland,and who is described as a daughter of a pharaoh, as she was, for he adopted them both (p. 129)the serpents eggcrafted by the god ptah in the underworld. this could be a reference to genetic science (see p. 137.)the pherylltfrom the word for iron, this was a fraternity of powerful druids who knew metallurgy and practiced itdeep underground. from them comes the concept of the cauldron of power. it is thought that these werethe fashioners of the weapons of power and destruction, in the periods before and after the deluge, theo

ONYX TABLET OF SET

ly more subtle than those of their predecessors. there was no rupture with thebes; the constructions continued, and magnificent edifices were raised to the glory of amon at karnak, gourna, and ramesseum. but it was from the [osirian] center of abydos that rameses appointed the high priest of amon. then he installed two of his sons, merytum and khamuast, as the high priests of ra at heliopolis and ptah at memphis, and demonstrated by further monuments and political favors his public support of these gods. but finally, wearied of thebes and its ambitious priests, he departed to build a new capital, pi-rameses, in the eastern delta- where he could quietly worship the god dearest to him, with amon occupying a secondary prominence "the provincial cities where set had been worshipped from all et

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

h, to judge the egyptians. 18 this array may be seen, inter alia, in the standard editions of the zohar, volume 2, p. 270a. 19 tikunei zohar 55 (89a. 20 zohar 2:36a, based on isaiah 19:22. 21 shemot rabbah 43:8. 22 the egyptians worshipped the ram-headed god khnum as the creator. he was also one of the gods of the nile. there was also an egyptian bull-god, apis, an incarnation of the creation-god ptah. gthe priests at memphis kept a real bull that was thoguht be the god fs living image. the bull lived in luxurious accomodations near the temple of ptah, and at regular festivals the egyptian upper classes were allowed to come and view the bull. when the bull died, it was mummified in a solemn ceremony and buried in underground catacombs h (philip wilkinson, dk illustrated dictionary of mytho

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the tarot ace and court cards. the pawns are their servants or vice-gerents. strictly to be in order, each of the twenty principal pieces represents a different god-form, thus: fire set. king-kneph knight-ra queen-sati-ashtoreth bishop-toum castle-anouke 686 air set. the golden dawn: volume n book nine water set. king-socharis knight-seb queen-knousou pekht bishop-shu zoan castle-tharpeshest king-ptah knight-sebek queen-thouerist bishop-hapimon castle-shooeu-tha-ist <351> earth sef. king-osiris knight-horns queen-isis bishop-aroueris castle-nephthys. however, this tends to confusion, creating in practice far too complex a game. it will be found that four sets of the same five god-forms will suffice. there are only five major god-forms, the others being variations or different aspects of th

t a certain piece be moved, for the numbers are attributed to pieces. the actual details of the move- that is whether to right or left, backward or forward, to take an opponent or to press forward- are quite obviously left to the personal ingenium and divining mind of the player. the dice only determines specifically that such and such a piece shall be played. the prime mover, or the owner of the ptah piece, plays first, and his first move is to be decided by the throw of the dice to indicate which piece or enochian chess 693 pawn he must first play. each player follows in rotation, deosil, that is round the board with the sun from the prime player. first the prime player moves, and if his setting is air, then follow the water pieces, the fire pieces, the earth pieces, and then back again

e-mate" occurs, which is when a player has no piece or pawn that he can move without incumng check, that is the king not being in check but so placed that he could not move without getting in to check, the result is that the player whose king is affected loses his turn until his state of "stale-mate" is removed. for the purposes of divination, an additional piece was employed. this was called the ptah. any book dealing with the egyptian god-forms will describe the form in question. a small figure of this should be made, and on the 694 the golden dawn: volume n book nine board it will represent the question or matter of divination. the mode of employing it is simple. it has no power at all, and is not actually used in the play. it is only used by the first player to be set on any square in

l represent the question or matter of divination. the mode of employing it is simple. it has no power at all, and is not actually used in the play. it is only used by the first player to be set on any square in the lesser angle from which he begins his play. any square, that is, except the one on which the king first stands. the king must reach, in the course of the game, this square on which the ptah is set and remain there for one round of the game undistrubed- that is without moving therefrom- and unchecked. a knowledge of the nature of the pyramids with their elemental composition, and some knowledge of the angelic forces represented by those squares and pyramids, will decide the player as to what square shall be selected for the placing of the ptah. if the divinatory question concerns

of the nature of the pyramids with their elemental composition, and some knowledge of the angelic forces represented by those squares and pyramids, will decide the player as to what square shall be selected for the placing of the ptah. if the divinatory question concerns the fiery lesser angle of the element of earth, a question involving capricornus and the figure carcer ruled by zazel, then the ptah probably should be placed upon a square of the angle which is of the nature of cardinal earth, as rep <365> resenting the yod type of earth, or on elemental fire, that is the heh (final) type of fire. the ingenium of the interested student will guide his judgment herein. notes concerning the boards and the play generally every lesser angle throughout the tablets has a diagonal line of four sq

lso is sjmilarly joined to every other cancer system. so that we have two systems of squares; viz: the aries and the cancer; of the whole, each containing four squares allotted to every sign it contains. this resembles the black and white systems of squares of the ordinary board; and it is as if we allotted the white to aries, and the black to cancer. when beginning a game see to which system the ptah square belongs. because if it be a square of the aries system the attack of the opposing queens is insignificant, while that of the bishops is strong. in such a case the number of pieces is 6; 2 bishops, 2 knights and 2 rooks. that is, in these matters the airy attack is strong, and the watery weak <366> if the ptah be on a square of the cancer system, one opposing queen directly attacks this

airy attack is strong, and the watery weak <366> if the ptah be on a square of the cancer system, one opposing queen directly attacks this square, but the bishops do not. in this case the number of attacking pieces is 5; one queen, 2 knights, and 2 rooks. that is, in these matters the airy attack is insignificant, while the watery enochian chess 695 is strong. if an opposing queen can attack the ptah, the defence should note well which queen it is and should remember that this fact greatly enhances her power. he should thereupon not hesitate to exchange what might otherwise be considered a more powerful piece for her. she should certainly be exchanged for a bishop, and probably also for a knight. the yhvh order of the pieces corresponds with their respective offensive and defensive powers

ck the squares occupied. if the allied king can be check-mated, his partner continues to play and to seek to release him. when both kings are checkmated, the game is at an end, and the partners checkmated have lost the game. the game is also lost by the first player, when though neither he or his ally is checkmated, the enemies hold such a position that the prime player cannot possibly attain the ptah square. the knights or fiery forces of the elements meet and clash violently in all parts, and are strong in attack against every thing and everywhere. their moves, like fire, pass unarrested through the other elements in irregular courses like the lambent flame, leaping both diagonally and square-wise at every move. they contain the potential forces of the other pieces. their force is simila

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

th the theoricus direct to the centre of the hall, then to the south, to the3rd ancient, who has a vestal lamp burning in front of him.3rd ancient:in the performance of a wise duty, i require your thought as to the celestial fire, when it ceases to beterrestrial element and partakes of the ethereal qualities, the pure ethereal fire which burns forever isrepresented under the egyptian doctrines as ptah, who is the emblem of the eternal spirit out ofwhich everything is created. thus, the souls of men are, according to the oldest egyptian school ofethics, formed of ether, at death return to it again.the celestial fire is here represented by the vestal lamp having a tapering flame, indicative of god sinfluence and continued activity. it is the everlasting light, that like the incense conveys t

RUBY TABLET OF SET

to communicate consistent meanings using these symbols, but we have found value in this mythology. each story is a different way of looking at the world, a different way of looking at the first cause, and of looking at the symbols. by using these symbols, we can then indicate not only a symbol, but also which way we are looking at the world. hence, if in ritual or other communication we call upon ptah-geb-nu, we are calling upon the creator of the earth and sky, the god who created the physical universe. if instead we call upon the neter ra-ptah-ankh, we are calling upon the god who brought light and life to this planet. having discussed these differing views of the world as expressed by the many symbolic neters, we felt that this was a good point from which to launch into a discussion of

our own life the lie that is osiris and the aberrations that followed him. you have left footprints in stone upon the face of gebb. h gi am sekhmet, and my flame honors you whose courage did not falter. you raised the black flame in your life, and it ignites you still. your brilliance is as a thousand stars. h gi am nepthys, and my flame honors you, master of the night. you sit in conference with ptah, the builder of your worlds. you toast the aeon with set, and embrace him as friend. timeless are the words you hear, and the glories see. h celebrant: garise beloved brother. the rites have been accomplished. h shadow: gi am ready to depart. let anubis appear. h invocation to anubis celebrant: hbehold anubis, the opener of the way. you hold the keys to the netherworld. your keen eye lets no

reading of the hieroglyphs later read as min and now as amsu. we find ani saying "i am the god amsu (khem) in his coming forth; may his two plumes be set upon my head. who then is this? amsu is horus, the avenger of his father, and his coming-forth is his birth (ref. i, pp, 282-3. khem is the "avenger of his father un-nefer or osiris (ref. i, p. cxxi. lockyer writes (ref. q, p. 296) that "khons, ptah and khem [were] pictured as mummies; that is they became a sort of osiris" in still another reference (ref. l, p. 270, budge indicates that khem is a form of amen-ra. if there is anything in common in the gods connected to khem, it is that they are all white-light gods. one finds none of the attributes of set among those of khem, and none of khem's attributes were given to set. khem is the na

al. there are times when the setian flexes his own magical muscles and does not ask for assistance, but even then set is called upon to witness and share in the setian's xeper. as discussed above, i reject priest cole's supposition(42) that set would not give assistance with the quest for xem. the setian will and must work closely with set in all aspects of xeper. let's take a look at the neters. ptah described them so:(43) if we are to be "aware of set- as well as the old ones" does this imply that the neters too possess separate, objective existence in the same manner as set? who sanctions the "old ones" in their interest in our work? why are the "old ones" so necessary to our work that the magus tells us we must use their aid if we desire to achieve xem? the first question is the easies

stion is the easiest to answer. the book of coming forth by night bluntly tells us that these "old ones" can not have such an existence when it states that "all other gods of all other times and nations have been created by men" although we have no direct statement in any of our documents which we regard as from set, in the pentagram of set working record, a record of a conversation with set,(44) ptah explains the blue spiraled field as emanations of essence, or neters "from a common center- you, when speaking with set. set agrees. it is therefore logical to conclude that the creation and sanction of the neters is due to set's desire to assist us on our journey. given the preceding, we are still left with the question of why we are encouraged to work with the "old ones" in conjunction with

f harwer appealed to me and rang true. it explained why set would create such a strange and fitful being. i then proceeded to investigate the characteristics of this being. i asked several questions: set created harwer, but only set has a semblance not of this earth. why does harwer not? why is harwer's semblance of earth? all gods but set and harwer were created by men. the gods sekhmet, anubis, ptah, shu, and all others, were created by men, in recognition of neter. set created harwer as an opposite self, capable of creating gods "all other gods. have been created by men" why has harwer not created any gods? harwer brought into being the aeon of horus, the era of purification. it was a necessary age, condoned by set, but looked back upon as a curiosity, not important to us today. why? th

study; creating a work of art; exploring a specific order or element; etc. an initiate works from his or her self by remembering him/herself, and creates him/herself through carefully chosen goals achieved through willed action. it is by balancing (in the sense of synthesizing) inspiration and precision that the initiate succeeds in willed action. possible images to work with: heart and tongue of ptah; nef-er-tum and tehuti; burning inspiration and cool precise action; emotion and intellect. the elemental summoning uses an alternate form of the ogdoad of the hermopolitan cosmogony from george hart's egyptian myths (a coproduction of the british museum press and the university of texas press, 1990) page 21 explains: at some point these [eight] entities who comprised the primordial substance

me as the star daimons who dwell in darkness. i am the remanifest daimon of incindiarism in the subplane of dispersion, a setian adept, truth-speaking, among those who partake of the pure essence of black magic. i have come forth in accordance with my true will and my heart (ab) is in the region of the city of two fires. may i be unaffected by fire. may my mouth be opened. it is said that the god ptah can provide for us; that he can provide us with the guardians of a person's mouth. it is said that the god of a person's city will come to him then, and that the god thoth will furnish a person with magical spells and that he will send us to the god set, who is the powerful guardian of a person's mouth and a defender. the god temu can slay one, but he can also guard one. may my mouth be opene

ail, my brothers and sisters of the night. welcome to the abode of darkness. with us we have the shades of the past, present, and future. we will travel through time and hint at our journey into setamorphosis. hear now the thoughts that we have captured out of the void. 12. shades [the celebrant will ring the bell once before each shade recites] shade# 1- imhotep i am the shade of imhotep, son of ptah and nut. my realm was memphis, where the triad of ptah, sekhmet, and nefertum-imhotep dwelled. i later became the greek aesculapius. i am seed of the giants of old who dwelled in greater kingdoms than yours. i brought with my heredity knowledge and crafts of all the sciences. i gave to khem my stepped pyramid for which zozier's peace was never realized. i gave to the ancients medicine and my

alone within the chamber. i turn around slowly to see set sitting patiently in his throne-chair. i go over to the spot on the floor where i see both pen and paper waiting, sit down upon the warm floor in an "indian style" method, and pull my robe tightly around my knees to stretch my robe taut between them. i place the paper upon my lap, and the conversation begins. the dialogue: set: greetings, ptah. are you ready to continue our work on the book of thoth? ptah: greetings, prince of darkness. i am indeed. set: before we begin, do you have a question regarding my house? ptah: i've noticed many things about the construction that i did not notice on my preceding trips. the walls, for example, cannot be of any substance i know of. i speculate that they are a manifestation of your creative wi

of. i speculate that they are a manifestation of your creative will. you would not have expended the energy for my benefit unless you expected me to learn something from them. so, before i ask any question of you regarding your house, i would prefer to think a bit longer. i would prefer not to waste your time with what may be an unintelligent question. if you do not mind? set [smiling] quite so. ptah: i do have one question, if i may, before we begin. set: and it is? ptah: i am presently seeing you as you have been classically represented by khemite artists, that being a human male torso, arms, and legs, with an, excuse the term "animal's" head. your complexion is rather reddish in color. your kilt is in the khemite tradition, yet it is black. my question is essentially; is this your true

rm by which man has known me for the last seven thousand years. if i had elected to appear before you in another form, you may have experienced any number of problems: suspicion, skepticism, confusion, even mind rebellion. as i have appeared before you in a form with which you are familiar, we dispense with such distractions that we may more effectively work together. what prompted your question? ptah: the desire to know. set: if you are satisfied we shall continue our work. ptah: i am satisfied. set now rises from his throne-chair, and his tcham scepter flies through the air to rest in his left hand. as with the other cards preceding this one, he draws the scepter from his right to his left, and the card comes slowly into view. for the next several minutes i am sketching the card carefull

he sun is absent. above the man's head, between his horns, suspended in the air, is a white sigil of baphomet [titanium white. although this sketch is crude and incomplete [and deliberately so, as to not influence priest bushey's understanding of the style he must employ to paint this card, it should nevertheless give you some idea of the completed project. my apologies to the lovers of fine art. ptah: i have finished my sketches and notes. set: good. now we shall discuss the symbols employed. you may begin where you choose. ptah: i have noticed that this card, like the hierophant/ priest of set and the emperor/ magister templi, is extremely similar to that card with respect to symbols which it replaces. this i believe is because the margin of error in the old cards is less than those card

d is still rather obvious, and seems to indicate a reveling in the so-called "male" principles of action, strength, power, and the like. the figure of your self in the right ellipsoid is of course a representation of how you appear today, and makes obvious the link between the past aeon and the present aeon. it also demonstrates exactly who "the prince of darkness" has been, and is now. set: yes, ptah, but can you think of no other reason why i should be depicted twice upon the card? ignore the fact that i may assume whatever form i choose, and concentrate instead upon why i might be twice upon the same card. ptah [after several minutes] i am aware this night of something i have only rarely heard discussed among the elect. set: and that is? ptah: that a black magickian has the opportunity

lm of existence. should someone see your corporeal body, you would appear to be in a deep sleep or trance, self-induced coma as you will. through all of this your mind is awake, and that part subject to the great order is under some measure of strain to allow your non-human self to manifest itself here. this explains the high measure of fatigue you experience upon your return to the realm of man. ptah: then this is the truth behind the ideas called "astral travel" as it is misunderstood by the "bungled and botched" set: it is, but with a difference. most non-elect sources believe that there exists another realm of existence which they call either the "astral plane" or "astral dimension" in this "dimension" there is allegedly their other body waiting for them to be conscious of the "fact" a

at there exists another realm of existence which they call either the "astral plane" or "astral dimension" in this "dimension" there is allegedly their other body waiting for them to be conscious of the "fact" a variation on this theme is the idea of an "eternal paradise" and "souls" the truth is, that my realm is empty of all else save myself unless you will yourself to be here as you have done, ptah. ptah: does this mean then, that i am not in reality here within your house? set: no, it merely means that your strength of will is such that you are able to visit my realm, create a body for the purpose of locomotion with which you are familiar, and be. remember your classical philosophy "i think" ptah. therefore, i am" set: and, as you think with greater skill, more clearly and consistently

f will is such that you are able to visit my realm, create a body for the purpose of locomotion with which you are familiar, and be. remember your classical philosophy "i think" ptah. therefore, i am" set: and, as you think with greater skill, more clearly and consistently in this, your natural realm, your existence is consequently more real than in any other realm. now let us return to the card. ptah: i admit to being baffled by the bowl in the horned figure's hand. set: that brew, ptah, is promise. the promise of everything that is possible through the use of my gift, that man has forgotten, rejected, avoided, condemned, or called "sinful" it is the promise of self and of black magick. it is the promise of all that men want, yet fear to taste. it is the promise of the elect which overflo

or called "sinful" it is the promise of self and of black magick. it is the promise of all that men want, yet fear to taste. it is the promise of the elect which overflows for want of those who will brave the taste. there is no way that the tasting of promise can be unconscious, and for that reason it tastes sweet, though it smells of the grave; the grave of humankind, and the sweetness of self. ptah: it is then the promise that the elect are charged to complete and that the non-elect refuse to accept. set: quite so [for the next several minutes i am permitted to ponder the importance of what has just been said, before we return to the discussion of the card] set: why is it, ptah, that the figure carries a trident? and a white trident at that? ptah: it is superficially an attempt to captu

l, it illustrates that regardless of the corruption given by others, the power is still "there" the fact that the scepter is white serves to heighten this fact through the knowledge of the necessary level of power, or energy, needed to cause something to glow with such intensity. the figure holding the scepter is in total control of it, and unaffected by its heat. set: incomplete, but sufficient. ptah: the man himself is dressed in the traditional colors of darkness, viz: black and red. even the complexion of the figure is slightly reddish, as is your own. his resemblance is markedly like the photos of anton lavey that i have seen. this i believe to be your wish to remember kindly the age of satan/ indulgence, without which purification would not have happened, and xeper would never have d

ve seen. this i believe to be your wish to remember kindly the age of satan/ indulgence, without which purification would not have happened, and xeper would never have developed. i also get the feeling that this card's design would have been your design for the aeon if this work had been undergone some years ago. set: you are correct, though few at that time would have understood it as we do now. ptah: far away in the background are the planets, silent soldiers of the great order. it is easy to see that all the other symbols are apart from them. in fact, this design looks as though it is two different paintings sharing the same canvas. this too serves to intensify the feelings of separation between the groups of symbols. each of the cards in some fashion points out the measure of separatio

two different paintings sharing the same canvas. this too serves to intensify the feelings of separation between the groups of symbols. each of the cards in some fashion points out the measure of separation between you and the great order, and/or the elect and the great order. set: at least that is how it appears until you take that symbol of the card to your heart, and it becomes a part of you. ptah: shall we pursue this point? set: yes, but not now. in a few moments we will discuss it at some length. ptah: then i shall return to the card. the two ellipsoids at the base of the card, the erect shaft at the center of the card, and the series of rings that the shaft is penetrating, are rather blatant symbols of the sex act. other than those ideas we discussed earlier res "male" principles

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

the babylonian empire in 539 bce. history of ancient egyptian religion the official ancient egyptian religion lasted from about 3110 bce to 550 ce. the official beginning of the religion is the date that menes (c. 2925 bce, a king of upper egypt, is believed to have defeated a king of lower egypt and unified the nation. menes set up a national religion in the process, worshipping the creator god ptah at his new government center of memphis. historians believe that the story of the war between the god horus and his uncle set (the result of set s murder of horus s father osiris) reflects the war between upper and lower egypt, with horus s eventual victory reflecting the unification of the two countries by menes during his sixty-two year reign. world religions: almanac 41 ancient religions o

ntermediary between the gods and the people. a reed is a type of tall, slender grass. the gods were thought to be housed in statues; these statues were purified, fed, and clothed daily, and annual festivals were held. the afterlife was also important for egyptians from the earliest times, and pharaohs and queens were buried with material to make their lives easier after death. early gods included ptah; anubis, the protector of the tomb; and nit, the goddess of war. different cities in the united nation of egypt held different creation myths, each centered on its own local creator god. heliopolis, for instance, was a center near present-day cairo where atum was worshipped. here, it was thought that atum created himself out of the void, and then either spit or sneezed out shu, the god of air

memphis aswan thebes ur luxor karnak babylon uruk nineveh khorsabad amarna (akhetaten) heliopolis giza (cairo) n 0 150 300 mi. 0 150 300 km ancient egypt and mesopotamia area under egyptian control mesopotoamia ancient coastline ancient city temple great pyramid sphinx world religions: almanac 43 ancient religions of egypt and mesopotamia another creation myth came from the city of memphis, where ptah was worshipped for creating the universe out of divine thought. ultimately, however, the ra-atum creation story became the most popular and most widely accepted myth in ancient egypt. religion during the middle kingdom during the period of the old kingdom (c. 2686 2181 bce, egyptian society built the great pyramids at giza while working as a fully organized theocracy, a government with one go

held for him to celebrate this rebirth. the middle kingdom came to an end with the hyksos invasion of lower egypt, with the new invaders adapting egyptian habits and gods. the new kingdom (c. 1570 1085 bce) began when egyptian nobles drove the hyksos out. during this period the god amen came to prominence and was worshipped at karnak, near thebes. amen incorporated aspects of earlier gods such as ptah and ra, becoming for a time the primary creator-god. the amen priesthood grew impressively strong not only in religious power but also with political power. when amen and ra were combined into the godhead amen-ra, the temple at karnak required the services of more than eighty thousand employees. a short-lived experiment in state-sponsored monotheism( belief in only one god) occurred during th

SIR WALLIS BUDGE EGYPTIAN MAGIC

me; may seb, the prince of the gods, open wide his p. 30 two jaws unto me; may he open my two eyes which are blindfolded; may he cause me to stretch apart my two legs which are bound together; and may anpu (anubis) make my thighs to be firm so that i may stand upon them. may the goddess sekhet make me to rise so that i may ascend into heaven, and may that which i command in the house of the ka of ptah be done. i shall understand with my heart, i shall gain the mastery over my heart, i shall gain the mastery over my two hands, i shall gain the mastery over my legs, i shall have the power to do whatsoever my ka (i.e, double) pleaseth. my soul shall not be fettered to my body at the gates of the underworld, but i shall enter in and come forth in peace" when the deceased had uttered these word

at the gates of the underworld, but i shall enter in and come forth in peace" when the deceased had uttered these words, it was believed that he would at once obtain the powers which he wished to possess in the next world; and when he had gained the mastery over his heart, the heart, the double, and the soul had the power to go where they wished and to do what they pleased. the mention of the god ptah and of his consort sekhet indicates that the chapter was the work of the priests of memphis, and that the ideas embodied in it are of great antiquity. according to the papyrus of nekhtu-amen, the amulet of the heart, which is referred to in the above chapter, was to be made of lapis-lazuli, and there is no doubt that this stone was believed to p. 31 possess certain qualities which were benefi

neck of the mummy in the coffin, and its object is to "lift up" and to protect the head of the deceased; it is usually made of hamatite, and is inscribed with the text of the clxvith chapter of the book of the dead, which reads "thou art lifted up, o sick one that liest prostrate. they lift up thy head to the horizon, thou art raised up, and dost triumph by reason of what hath been done for thee. ptah hath overthrown thine enemies, which was ordered to be done for thee. thou art horus, the son of hathor. who givest back the head after the slaughter. thy head shall not be carried away from thee after [the slaughter, thy head shall never, never be carried away from thee" p. 48 6. the amulet of the vulture, this amulet was intended to cause the power of isis as the "divine mother" to be a pro

a white cat, and with a knife stuck in his back, and tie it up and bind it tightly, and call it 'apep the enemy" such are the means which the egyptians adopted when they wanted to keep away rain and storm, thunder and lightning, and mist and cloud, and to ensure a bright clear sky wherein the sun might run his course. under the heading of "magical figures" must certainly be included the so-called ptah- seker-ausar figure which is usually made of wood; it is often solid, but is sometimes made hollow, and is usually let into a rectangular wooden stand which may be either solid or hollow. the three gods or trinity of ptah, seker (socharis, and ausar (osiris, are intended to represent the god of the sunrise (ptah, the god of the night sun (seker, and the god of the resurrection (osiris. the na

h- seker-ausar figure which is usually made of wood; it is often solid, but is sometimes made hollow, and is usually let into a rectangular wooden stand which may be either solid or hollow. the three gods or trinity of ptah, seker (socharis, and ausar (osiris, are intended to represent the god of the sunrise (ptah, the god of the night sun (seker, and the god of the resurrection (osiris. the name ptah means "opener" and is usually applied to the sun as the "opener" of the day; and the name seker means "he who is shut in" that is to say, the night sun, who was regarded as the sun buried temporarily. now the life of a man upon earth was identified with that of the sun; he "opened" or began his life as ptah, and after death he was "shut in" or "coffined" like it also. but the sun rises again

tified with that of the sun; he "opened" or began his life as ptah, and after death he was "shut in" or "coffined" like it also. but the sun rises again when the night is past, and, as it begins a new life with renewed strength and vigour, it became the type p. 85 of the new life which the egyptian hoped to live in the world beyond the grave. but the difficulty was how to obtain the protection of ptah, seker, and osiris, and how to make them do for the man that which they did for themselves, and so secure their attributes. to attain this end a figure was fashioned in such a way as to include the chief characteristics of the forms of these gods, and was inserted in a rectangular wooden stand which was intended to represent the coffin or chest out of which the trinity ptah-seker-ausar came f

rection of his spiritual body in the world to come. the little rolls of papyrus p. 86 are often inscribed with but short and fragmentary texts, but occasionally, as in the case of the priestess anhai, a fine large papyrus, 1 inscribed with numerous texts and illustrated with vignettes, was placed inside the figure of the god, who in this instance is in the form of osiris only. 2 it seems that the ptah-seker-ausar figure was much used in the late period in egypt, for many inscribed examples have been found which are not only illegible, but which prove that the artist had not the remotest idea of the meaning of the things which he was writing. it is possible that they were employed largely by the poor, among whom they seem to have served the purpose of the costly tomb. returning once more to

not far to seek: wax is a substance which readily changes its form under heat and pressure, and it is also possible that the fact of its having been employed from time immemorial for making figures which were intended to work harm and not good to man, induced those who made amulets in the forms of the gods to select some other material. as a matter of fact, however, several figures of gods p. 87 ptah-seker-ausar figure with cavity containing a portion of 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 qe

recital of the first will enchant (or bewitch) heaven, earth, hell, sea, and mountains, and by it thou shalt see all the birds, reptiles, and fish, for its power will bring the fish to the top of the water. the recital of the second will enable a man if he be in the tomb to take the form which he had upon earth" etc. when questioned as to where the book was, setnau said that it was in the tomb of ptah-nefer-ka at memphis. a little later setnau went there with his brother and passed three days and three nights in seeking for the tomb of ptah-nefer-ka, and on the third day they found it; setnau recited some words over it, and the earth opened and they went down to the place where the book was. when the two brothers came into the tomb they found it to be brilliantly lit up by the light which

is brother and passed three days and three nights in seeking for the tomb of ptah-nefer-ka, and on the third day they found it; setnau recited some words over it, and the earth opened and they went down to the place where the book was. when the two brothers came into the tomb they found it to be brilliantly lit up by the light which came forth from the book; and when they looked they saw not only ptah-nefer-ka, but his wife ahura, and merhu their p. 144 son. now ahura and merhu were buried at coptos but their doubles had come to live with ptah-nefer-ka by means of the magical power of thoth. setnau told them that he had come to take away the book, but ahura begged him not to do so, and related to him the misfortunes which had already followed the possession of it. she was, it seems, the si

er-ka, but his wife ahura, and merhu their p. 144 son. now ahura and merhu were buried at coptos but their doubles had come to live with ptah-nefer-ka by means of the magical power of thoth. setnau told them that he had come to take away the book, but ahura begged him not to do so, and related to him the misfortunes which had already followed the possession of it. she was, it seems, the sister of ptah-nefer-ka whom she married, and after the birth of her son merhu, her husband seemed to devote himself exclusively to the study of magical books, and one day a priest of ptah promised to tell him where the magical book described above might be found if he would give him a hundred pieces of silver, and provide him with two handsome coffins. when the money and the coffins had been given to him

whom she married, and after the birth of her son merhu, her husband seemed to devote himself exclusively to the study of magical books, and one day a priest of ptah promised to tell him where the magical book described above might be found if he would give him a hundred pieces of silver, and provide him with two handsome coffins. when the money and the coffins had been given to him, the priest of ptah told ptah-nefer-ka that the book was in an iron box in the middle of the river at coptos "the iron box is in a bronze box, the bronze box is in a box of palm-tree wood, the palm tree wood box is in a box of ebony and ivory, the ebony and ivory box is in a silver box, the silver box is in a gold box, and in the gold (sic) box lies the book. the box wherein is the book is surrounded by swarms o

box is in a bronze box, the bronze box is in a box of palm-tree wood, the palm tree wood box is in a box of ebony and ivory, the ebony and ivory box is in a silver box, the silver box is in a gold box, and in the gold (sic) box lies the book. the box wherein is the book is surrounded by swarms of serpents and scorpions and reptiles of all kinds, and round it is coiled a serpent which cannot die" ptah-nefer-ka told his wife and the king what he had heard, and at length set out for coptos with ahura and merhu in the royal barge; having arrived at coptos he went to the temple of isis and harpocrates and offered up p. 145 a sacrifice and poured out a libation to these gods. five days later the high priest of coptos made for him the model of a floating stage and figures of workmen provided wit

fered up p. 145 a sacrifice and poured out a libation to these gods. five days later the high priest of coptos made for him the model of a floating stage and figures of workmen provided with tools; he then recited words of power over them and they became living, breathing men, and the search for the box began. having worked for three days and three nights they came to the place where the box was. ptah-nefer-ka dispersed the serpents and scorpions which were round about the nest of boxes by his words of power, and twice succeeded in killing the serpent coiled round the box, but it came to life again; the third time he cut it into two pieces, and laid sand between them, and this time it did not take its old form again. he then opened the boxes one after the other, and taking out the gold box

ter the other, and taking out the gold box with the book inside it carried it to the royal barge. he next read one of the two formula, in it and so enchanted or bewitched the heavens and the earth that he learned all their secrets; he read the second and he saw the sun rising in the heavens with his company of the gods, etc. his wife ahura then read the book and saw all that her husband had seen. ptah-neferka then copied the writings on a piece of new papyrus, and having covered the papyrus with incense dissolved it in water and drank it; thus he acquired the knowledge which was in the magical book. meanwhile these acts had stirred the god thoth to wrath, and he told ra what ptah-nefer-ka had done. as a result the decree p. 146 went forth that ptah-nefer-ka and his wife and child should ne

acquired the knowledge which was in the magical book. meanwhile these acts had stirred the god thoth to wrath, and he told ra what ptah-nefer-ka had done. as a result the decree p. 146 went forth that ptah-nefer-ka and his wife and child should never return to memphis, and on the way back to coptos ahura and merhu fell into the river and were drowned; and while returning to memphis with the book ptah-nefer-ka himself was drowned also. setnau, however, refused to be diverted from his purpose, and he insisted on having the book which he saw in the possession of ptah-nefer-ka; the latter then proposed to play a game of draughts and to let the winner have the book. the game was for fifty-two points, and although ptah-nefer-ka tried to cheat setnau, he lost the game. at this juncture setnau se

verted from his purpose, and he insisted on having the book which he saw in the possession of ptah-nefer-ka; the latter then proposed to play a game of draughts and to let the winner have the book. the game was for fifty-two points, and although ptah-nefer-ka tried to cheat setnau, he lost the game. at this juncture setnau sent his brother anhaherurau up to the earth to bring him his talismans of ptah and his other magical writings, and when he returned he laid them upon setnau, who straightway flew up to heaven grasping the wonderful book in his hand. as he went up from the tomb light went before him, and the darkness closed in behind him; but ptahnefer- ka said to his wife "i will make him bring back this book soon, with a knife and a rod in his hand and a vessel of fire upon his head" o

; but ptahnefer- ka said to his wife "i will make him bring back this book soon, with a knife and a rod in his hand and a vessel of fire upon his head" of the bewitchment of setnau by a beautiful woman called tabubu and of his troubles in consequence thereof we need make no mention here: it is sufficient to say that the king ordered him to take the book back to its place, and that the prophecy of ptah-nefer-ka was fulfilled. 1 p. 147 1n connexion with the subject of the magical powers of isis must be briefly mentioned the curious small stela, with rounded tops, on the front of which are inscribed figures of the god horus standing upon crocodiles: they are usually known as "cippi of horus" the largest and finest example of this remarkable class of object is the famous "metternichstele" whic

livereth from destruction him that p. 167 travelleth along the way; and the name of thy doorkeeper is neri" at the second pylon he says "i have made [my] way, i know thee, and i know thy name, and i know the name of the god who guardeth thee. thy name is 'lady of heaven, the mistress of the world, who devoureth with fire, the lady of mortals, who knoweth mankind' the name of thy doorkeeper is mes-ptah" and so on at each of the pylons. in the later and longer version of the chapter which was written to supply the deceased with this knowledge he informs the god of each pylon what purification he has undergone; thus to the god of the first pylon he says "i have anointed myself with hati "unguent [made from] the cedar, i have arrayed myself in apparel of menkh (linen, and i have with me my sce

the possession of that power. this is proved by the fact that no less than twelve 2 of the chapters of the book of the dead are devoted to p. 231 providing the deceased with the words of power, the recital of which was necessary to enable him to transform himself into a "hawk of gold" a "divine hawk "the governor of the sovereign princes "the god who giveth light in the darkness" a lotus, the god ptah, a bennu bird (i.e, phoenix, a heron, a "living soul" a swallow, the serpent sata, and a crocodile; and another chapter 1 enabled him to transform himself into "whatever form he pleaseth" armed with this power he could live in the water in the form of a crocodile, in the form of a serpent he could glide over the rocks and ground, in the form of the birds mentioned above he could fly through t

into "whatever form he pleaseth" armed with this power he could live in the water in the form of a crocodile, in the form of a serpent he could glide over the rocks and ground, in the form of the birds mentioned above he could fly through the air, and soar up and perch himself upon the bow of the boat of ra, in the form of the lotus he had mastery over the plants of the field, and in the form of ptah he became "more powerful than the lord of time, and shall gain the mastery over millions of years" the bennu bird, it will be remembered, was said to be the "soul of ra" and by assuming this form the deceased identified himself with khepera, the great god of creation, and thus acquired the attributes of the soul of the sungod. in the elysian fields he was able to assume any form and to swim a

SYMBOLISM

to communicate consistent meanings using these symbols, but we have found value in this mythology. each story is a different way of looking at the world, a different way of looking at the first cause, and of looking at the symbols. by using these symbols, we can then indicate not only a symbol, but also which way we are looking at the world. hence, if in ritual or other communication we call upon ptah-geb-nu, we are calling upon the creator of the earth and sky, the god who created the physical universe. if instead we call upon the neter ra-ptah-ankh, we are calling upon the god who brought light and life to this planet. 1573 having discussed these differing views of the world as expressed by the many symbolic neters, we felt that this was a good point from which to launch into a discussio

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

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 green man hern lugh

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

d soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in this capacity, and set tested the spirit by it s own admission of transformation from life to death and finally, to the psyche becoming immortal. if this test failed, set in the form of seker, devoured the soul. later on seker was merged with ptah, a blacksmith god16 and took the form of a mummy with a visage of an old man. 14 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experienc

THE MIDDLE PILLAR

ons can be attributed to the tree. bear in mind, however, that finding correspondences between one culture's spiritual system and another is an inexact science at best. the associations given here are only one of several that are possible. a list of deity correspondences sephirah egypfian greek roman celtic norse hindu kether chokmah binah chesed geburah tiphareth netzach hod yesod malkuth nudjer ptah thoth isis- amoun horus- osiris ra hathor- anubis khnum shu khonsu geb aither- 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 mahas

THE BOOK OF GATES

and texts. for some reason which it is not easy to understand, mr. sharpe decided that the hieroglyphic characters which formed the prenomen of the king for whom the sarcophagus was made were to be read "oimenepthah" a result which he obtained by assigning the phonetic value of o to the hieroglyphic sign for osiris. the prenomen is sometimes written, or, and, and is to be read either seti-men-en ptah, or seti-men-en-ptah. mr. sharpe did not, apparently, realize that both the signs and p. 47 were to be read "set" and he gave to the first the phonetic value of a and to the second the value of o; he next identified "aimenepthah" or "oimenepthah" with the amenophath of manetho, and the chomaepthah of eratosthenes, saying "hence arises the support to our reading his name (i.e, the king's) oime

ion to the texts which record the names and titles of the deceased, are inscribed two large scenes, each of which is divided into three registers, like those inside and outside the sarcophagus. the line of text on the upper outside edge reads- p. 50 i. speech of mestha "i am mestha, i am [thy] son, o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun, seti mer-en-ptah, whose word is maat, and i have come so that i may be among those who protect thee. i make to flourish thy house, which shall be doubly established, by the command of ptah, by the command of ra himself" speech of anpu "i am anpu, who dwelleth in (or, with) the funeral chest" he saith "mother isis descendeth. bandages for me, osiris, king men-maat-ra, whose word is maat, son of the sun, seti m

whose word is maat, and i have come so that i may be among those who protect thee. i make to flourish thy house, which shall be doubly established, by the command of ptah, by the command of ra himself" speech of anpu "i am anpu, who dwelleth in (or, with) the funeral chest" he saith "mother isis descendeth. bandages for me, osiris, king men-maat-ra, whose word is maat, son of the sun, seti mer-en-ptah, whose word is maat, from him that worketh against me" speech of tuamatef "i am tuamatef, i am thy son horus, i love thee, and i have come to avenge thee, osiris, upon him that would work his wickedness p. 51 upon thee, and i will set him under thy feet for ever, osiris, king, lord of the two lands, men-maat-ra, son of the sun [proceeding] from his body, loving him, lord of crowns (or, rising

d is maat, from him that worketh against me" speech of tuamatef "i am tuamatef, i am thy son horus, i love thee, and i have come to avenge thee, osiris, upon him that would work his wickedness p. 51 upon thee, and i will set him under thy feet for ever, osiris, king, lord of the two lands, men-maat-ra, son of the sun [proceeding] from his body, loving him, lord of crowns (or, risings) seti mer-en-ptah, whose word is maat, before the great god" to be said "ra liveth, the tortoise dieth! strong are the members of. osiris, king men-maat-ra, whose word is maat, for qebhsennuf guardeth them. ra liveth, the tortoise dieth! in a sound state is he who is in the sarcophagus, in a sound state is he who is in the sarcophagus, that is to say, the son of the sun, seti mer-en-ptah, whose word is maat" s

is, king, lord of the two lands, men-maat-ra, whose word is maat, who loveth me, i give unto thee purity on the earth, and splendour (or, glory) in the heavens, and i give unto thee thy head for ever" ii. speech of nut, who is over the hennu boat "this is my son, osiris, king, men-maat-ra, whose word is maat. his father shu loveth him, and his mother nut loveth him, osiris, son of ra, seti mer-en-ptah, whose word is maat" speech of hapi "i am hapi. i have come that i might be among those who protect thee, i bind together for thee thy head [and thy members, smiting down for thee thine enemies beneath thee, and i give p. 52 thee] thy head, o osiris, king, men-maat-ra, whose word is maat, son of ra, seti mer-en-ptah, whose word is maat" speech of anpu, the governor of the divine house: i am a

hine enemies beneath thee, and i give p. 52 thee] thy head, o osiris, king, men-maat-ra, whose word is maat, son of ra, seti mer-en-ptah, whose word is maat" speech of anpu, the governor of the divine house: i am anpu, the governor of the divine house. o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun [proceeding] from his body, the lord of crowns, seti mer-en-ptah, whose word is maat, the shennu beings go round about thee, and thy members remain uninjured, o osiris, king, men-maat-ra, whose word is maat for ever" speech of qebhsennuf "i am thy son, i have come that i might be among those who protect thee. i gather together for thee thy bones, and i piece together for thee thy limbs. i bring unto thee thy heart, and i set it upon its seat in thy body. i

tect thee. i gather together for thee thy bones, and i piece together for thee thy limbs. i bring unto thee thy heart, and i set it upon its seat in thy body. i make to flourish (or, germinate) for thee thy house after thee [o thou who] liv[est] for ever" to be said "ra liveth, the tortoise dieth! let enter the bones of osiris, king men-maat-ra, whose word is maat, the son of the sun, seti mer-en-ptah, whose word is maat, let them enter into their foundations. pure is the dead body which is in the earth, p. 53 and pure are the bones of osiris, king men-mast-ra, whose word is maat, like ra [for ever" on the bottom of the sarcophagus is a large, full-length figure of the goddess nut who is depicted in the form of a woman with her arms ready to embrace the body of the king. her face and the l

criptions which are cut above the head, and at both sides, and under the feet of the goddess contain addresses to the king by the great gods of the sky, and extracts from the book of the dead; they read- p. 55 inscription on the bottom of the sarcophagus of seti i. i. the words of osiris the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra (i.e, the sun, seti mer-en-ptah, whose word is maat, who saith "o thou goddess nut, support thou me, for i am thy son. destroy thou my defects of immobility, together with those who produce them" ii. the goddess nut, who dwelleth in het-hennu, saith "this [is my] son osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, who loveth him, the lord of crowns, osi

is maat, who saith "o thou goddess nut, support thou me, for i am thy son. destroy thou my defects of immobility, together with those who produce them" ii. the goddess nut, who dwelleth in het-hennu, saith "this [is my] son osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, who loveth him, the lord of crowns, osiris, seti mer-en-ptah" iii. the god seb saith "this [is my] son men-maat-ra, who loveth me. i have given unto him purity upon earth, and glory in heaven, him the osiris, king, the lord of the two lands, men-maat-ra "whose word is maat, the son of ra, the lover of nut, that is to say, seti mer-en-ptah, whose word is maat, before the lords of the tuat" iv. words which are to be said-"o osiris, king, lord of the two

arth, and glory in heaven, him the osiris, king, the lord of the two lands, men-maat-ra "whose word is maat, the son of ra, the lover of nut, that is to say, seti mer-en-ptah, whose word is maat, before the lords of the tuat" iv. words which are to be said-"o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, that is to say, seti mer-en-ptah, whose word is maat. thy mother nut putteth forth [her] two hands and arms over thee, osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of ra, p. 57 whom he loveth, lord of diadems, seti mer-en-ptah, whose word is maat. thy mother nut hath added the magical powers which are thine, and thou art in her arms, and thou shalt never die. lifted up and driven away are the cal

ed the magical powers which are thine, and thou art in her arms, and thou shalt never die. lifted up and driven away are the calamities which were to thee, and they shall never [more] come to thee, and shall never draw nigh unto thee, osiris, king, the lord of the two lands, men-maat-ra, whose word is maat. horus hath taken up his stand behind thee, osiris, son of ra, lord of diadems, seti mer-en-ptah, whose word is maat, for thy mother nut hath come unto thee; she hath purified (or, washed) thee, she hath united herself to thee, she hath supplied thee as a god, and thou art alive and stablished among the gods" v. the great goddess nut saith "i have endowed him with a soul, i have endowed him with a spirit, and i have given him power in the body of his mother tefnut, i who was never brough

u art alive and stablished among the gods" v. the great goddess nut saith "i have endowed him with a soul, i have endowed him with a spirit, and i have given him power in the body of his mother tefnut, i who was never brought forth. i have come, and i have united myself to osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra, the lord of diadems, seti mer-en-ptah, whose word is maat, with life, stability, and power. he shall not die. i am nut of the mighty heart, and i took up my being in the body of my mother tefnut in my name of nut; over my mother none hath p. 59 gained the mastery. i have filled every place with my beneficence, and i have led captive the whole earth; i have led captive the south and the north, and i have gathered together the thin

ry. i have filled every place with my beneficence, and i have led captive the whole earth; i have led captive the south and the north, and i have gathered together the things which are into my arms to vivify osiris, the king, the lord of the two lands, men-maat-ra, the son of the sun [proceeding] from his body, the lover of seker, the lord of diadems, the governor whose heart is glad, seti mer-en-ptah, whose word is maat. his soul shall live for ever" vi["nut] saith osiris, the king men-maat-ra, whose word is maat "raise thou me up! i am [thy] son, set thou free him whose heart is at rest from that which maketh [it to be still" vii. osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun, loving him, seti mer-en-ptah, saith the chapter of coming for

o be still" vii. osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun, loving him, seti mer-en-ptah, saith the chapter of coming forth by day and of making a way through ammehet. 1 saith osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord of crowns, seti mer-en-ptah, whose word is maat "homage to you, o ye lords of maat, who are free from iniquity, who exist and live for ever and to the double henti period of everlastingness, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord of diadems, seti mer-en-ptah, p. 61 whose word is maat, before you hath become a khu (i.e, a spirit) in his attributes, he hath gai

ng] from his body, loving him, the lord of diadems, seti mer-en-ptah, p. 61 whose word is maat, before you hath become a khu (i.e, a spirit) in his attributes, he hath gained the mastery through his words of power, and he is laden with his splendours. o deliver ye the osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun, the lord of diadems, seti mer-en-ptah, whose word is maat, from the crocodile of this pool of maati. he hath his mouth, let him speak therewith. let there be granted unto him broad-handedness in your presence, because i know you, and i know your names. i know this great god unto whose nostrils ye present offerings of tchefau. rekem is his name. he maketh a way through the eastern-horizon of heaven. rekem departeth and i also depa

th and i also depart; he is strong and i am strong. o let me not be destroyed in the mesqet chamber. let not the sebau fiends gain the mastery over me. drive not ye me away from your gates, and shut not fast your arms against the osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord of diadems, seti mer-en-ptah, whose word is maat, because [my] bread is in the city of pe, 1 and my ale is in the city of tep, and my arms are united p. 63 in the divine house which my father hath given unto me. he hath stablished for me a house in the high place of the lands, and there are wheat and barley therein, the quantity of which is unknown. the son of my body acteth for me there as kher-heb. 1 grant ye, unto me

which is unknown. the son of my body acteth for me there as kher-heb. 1 grant ye, unto me sepulchral offerings, that is to say, incense, and merhet unguent, and all beautiful and pure things of every kind whereon the god liveth. osiris, the king, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord of diadems, the ruler of joy of heart, seti mer-en-ptah, whose word is maat, existeth for ever in all the transformations which it pleaseth [him to make. he floateth down the river, he saileth up into sekhet-aaru, 2 he reacheth sekhet-hetep. 3 i am the double lion-god" 4 viii. saith osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, son of the sun, loving him, seti mer-en-ptah, whose word is maat-"o ward off that destroy

osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, son of the sun, loving him, seti mer-en-ptah, whose word is maat-"o ward off that destroyer from my father osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, and let his divine protection be under my legs, and let them live. strengthen thou osiris, son of the sun, lord of diadems, seti mer-en-ptah, whose word is maat, with thy hand. grasp thou him with thy hand, let him enter thy hand, let p. 65 him enter thy hand, o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, thou shalt not perish. nut cometh unto thee, and she fashioneth thee as the great fashioner, and thou shalt never decay; she fashioneth thee, she turneth thy weakness into strength, she gathereth togethe

ingeth thy heart into thy body, and she hath placed thee at the head of the living doubles (kau, o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, before the beautiful god, the lord of ta-tchesert" ix. saith osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord of diadems, seti mer-en-ptah, whose word is maat [the chapter of causing the soul to be united to its body in the underworld] 1 hail, ye gods who bring (anniu [hail] ye gods who run (pehiu [hail] thou who dwellest in his embrace, thou great god, grant thou that may come unto me my soul from wheresoever it may be. if it would delay, then lot my soul be brought unto me from wheresoever it may be, for thou shalt find the ey

in readiness to destroy the serpent enemy. let the boat rejoice, and let the great god pass on in peace, and behold, grant ye that the soul of osiris, king men-maat-ra, whose word is maat, may emerge from the thighs [of nut] in the eastern horizon of heaven, for ever and for ever" x. osiris, the king, the lord of the two lands, men-maat-ra setep-[en]-ra, whose word is maat, the son of ra, loving ptah-sekri, the lord of diadems, seti mer-en-ptah, whose word is maat, saith-"o ye shennu beings, go ye round behind me, and let not these my members be without strength" xi. osiris, the king, the lord of the two lands, men-maat-ra aa-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, lord of diadems, seti mer-en-ptah, saith-"o nut, lift thou me up. i am thy son. do

sun [proceeding] from his body, loving him, lord of diadems, seti mer-en-ptah, saith-"o nut, lift thou me up. i am thy son. do away from me that which maketh me to be without motion [nut saith--o osiris, the king the lord of the two lands, men-maat-ra p. 69 [paragraph continues] aa-ra whose word is maat, the soil or the sun [proceeding] from his body, loving him, the lord or diadems, seti mer-en-ptah, whose word is maat, i have given thee thy head to be on thy body, and all the members of him that is seti mer-en-ptah, whose word is maat, shall never lack strength" on the outside of the cover, beneath the two scenes and texts which occupied the upper part of it, was a horizontal line of hieroglyphics which contained two short speeches, the one by the goddess nut, and the other by thoth. th

TYSON DONALD NEW MILLENNIUM MAGIC

ees before any god with a name or a shape. indeed, there is no difference between the two offenses-only a matter of degree. god-forms gain or lose in power depending on how they are looked upon and worshipped by their people. many gods who at one time were principal deities have, through conquest, become absorbed into the pantheons of other races and have descended in status. for example, the god ptah was supreme in the city of memphis in the early days of egypt, but when the pharaohs of the nile moved their palaces southward to thebes, ptah lost much of his authority. god-forms were created because they are useful. they allowed humans to reach hidden powers and direct them according to human purpose. for this rea- son, god-forms are still being created today in civilized western culture

TYSON DONALD THE POWER OF THE WORD

ill pay attention to the magician. as a mere human being, the magician is under the authority of the heavens; as the messiah incarnate, the heavens fall under his or her authority. the eyes of god are the sun and moon, the "brightness of the heavens" in astrology, these are called the great lights, to distinguish them from the lesser lights, the planets. many egyptian gods, such as ra, horus, and ptah, possessed the sun and moon for eyes. the sun is the right eye and the moon the left eye of god. the heavens are only fulfilling their appointed function in vexing the earth. what, then, does god have against her? in the key, words are put into the mouth of god to explain and justify the function of the heavens of appendix a: the keys 233 the aethers. first, god delivers his condemnation of t

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

nor of the two companies of the gods, he formed the soul and body of ra, he was the beneficent spirit of all spirits, he was himself the celestial food on which the doubles in the other world lived. he was the greatest of the gods in on (heliopolis, memphis, herakleopolis, hermopolis, abydos, and the region of the first cataract, and so. he embodied in his own person the might of ra-tem, apis and ptah, the horus-gods, thoth and khnemu, and his rule over busiris and abydos continued to be supreme, as it had been for many, many hundreds of years. he was the source of the nile, the north wind sprang from him, his seats were the stars of heaven which never set, and the imperishable stars were his ministers. all heaven was his dominion, and the doors of the sky opened before him of their own ac

nd the company of the gods, and the lords of truth, who assembled in the great house of heliopolis to acknowledge his sovereignty. his succession also received the approval of neb-ertcher, who, as we saw from the first legend in this book, was the creator of the universe. vi. a legend of khensu nefer-hetep[fn#31] and the princess of bekhten [fn#31] in the headlines of this section, p. 106 ff, for ptah nefer-hetep read khensu nefer-hetep. the text of this legend is cut in hieroglyphics upon a sandstone stele, with a rounded top, which was found in the temple of khensu at thebes, and is now preserved in the bibliotheque nationale at paris; it was discovered by champollion, and removed to paris by prisse d'avennes in 1846. the text was first published by prisse d'avennes,[fn#32] and it was fi

119] more fully pa-asar-neb-tetut, the busiris of the greeks; busiris= pa-asar "house of osiris" par excellence. the variant tataut also occurs [fn#120] an allusion, perhaps, to the town sekhem, the capital of the second nome (letopolites) of lower egypt [fn#121] i.e, lord whose praises are sung [fn#122] letopolites [fn#123] heliopolis [fn#124] i.e, a famous sanctuary in the letopolite nome where ptah was worshipped [fn#125] the region of the first cataract, where the nile was believed to rise [fn#126] memphis [fn#127] herakleopolis, the hbw xanes of isaiah [fn#128] a name of herakleopolis [fn#129] khemenu or hermopolis, the city of thoth [fn#130] these gods were: nu and nut; hehu and hehut; kekui and kekuit; kerh and kerhet [fn#131] the capital of set, the eleventh nome of upper egypt; th

longeth, and the sovereignty upon him whose it is by right [fn#146] literally, the "heads" i.e, the divine sovereign chiefs at the court of osiris, who acted as administrators of the god, and even as task-masters [fn#147 "he who is the lord to the end (or, limit) of the world" a name of osiris [fn#148] i.e, in the house of keb [fn#149] or perhaps "take their seats in the house of keb" a legend of ptah nefer-hetep and the princess of bekhten. the horus "mighty bull, the form) of risings[fn#150, stablished in sovereignty like tem" the golden horus "mighty one of strength[fn#151, destroyer of the nine nations of the bow"[fn#152] king of the south and north "the lord of the two lands, user-maat-rasetep- en-ra son of ra: of his body, ra-meses-meri-amen, of amen- ra;[fn#153] the lord of the thro

s [in pain. the shennu[fn#171] nobles are destitute of counsel, and [when] the storehouses which should contain supplies are opened, there cometh forth therefrom nothing but wind. everything is in a state of ruin. my mind hath remembered, going back to former time, when i had an advocate, to the time of the gods, and of the ibis-god, and of the chief kher-heb priest i-em-hetep,[fn#172] the son of ptah of his southern wall [fn#166] tcheser was a king of the iiird dynasty, and is famous as the builder of the step pyramid at sakkarah. his tomb was discovered by mr. j. garstang at bet khallaf in upper egypt in 1901 [fn#167] i.e, the people who were in front of, that is, to the south of egypt, or the population of the country which lies between dakkah and aswan [fn#168] the ancient egyptian nam

all deliver thee from every poison. o thou cat, thy neck (nehebt) is the neck of neheb-ka, president of the great house, vivifier of men and women by means of the mouth of his two arms. o thou cat, thy breast is the breast of thoth, the lord of truth, who hath given to thee breath to refresh) thy throat, and hath given breath to that which is therein. o thou cat, thy heart is the heart of the god ptah, who healeth thy heart of the evil poison which is in all thy limbs. o thou cat, thy hands 25 are the hands of the great company of the gods and the little company of the gods, and they shall deliver thy hand from the poison from the mouth of every serpent. o thou cat, thy belly is the belly of osiris, lord of busiris, the poison shall not work any of its wishes in thy belly. o thou cat, thy

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