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ALEISTER CROWLEY LIBER 777

ian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a monster in greek myth, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whose symbol was the scorpion. i have no idea what khephra is doing here. line 25: add neith (net) who is traditionally depicted with a bow and arrows. line 26: khem is identified by budge (op. cit, i, 97) with the phallic

easonable transliterations of the names printed in 777. fire: bishop: toum. 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 nam

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

.e. unwedded :lakshmi, etc (kundalini: isis and nephthys :11 :nu :the maruts (vayu: 12 :thoth and cynocephalus :hanuman, vishnu (as parasa: rama: 13 :chomse :chandra (as moon: 14 :hathoor :lalita(sexual aspect of sakti: 15 :men thu :shiva: 16 :asar ameshet apis :shiva (sacred bull: 17 :various twin dieties, rehkt :various twin and hybrid: merti, etc: deities: 18 :kephra: 19 :ra-hoor-khuit, pasht, sekhet,:vishnu (nara-singh avatar: mau, sekhmet: 20 :isis (as virgin :the gopi girls, the lord of: yoga: 21 :amoun-ra :brahma, indra: 22 :ma :yama :23 :tum athph auramoth (as water):soma (apas: asar (as hanged man: hekar, isis: 24 :merti goddesses, typhon :kundalini: apep, khephra: 25.:vishnu (horse-avatar: 26 :khem (set :lingam, yoni: 27 :horus: 28 :ahephi, aroueris: 29 :khephra (as scarab in tar

ALEISTER CROWLEY EQ I 1

ud-daubed 178 huts of shepherds. merodach has gone, and so has ea, and no longer doth istar flame in the night, or cast down her kisses on the sparkling goblets in the palace of belshazzar. isis, dark-veiled, hath departed, and nu no longer uplifteth the sun-bark with the breath of dawn. o amen, bull fair of face, where is thy glory? thebes is in ruins! o lord of joy, o mighty one of diadems! the sekhet crown has fallen from thy brow, and the strength of thy life hath departed, and thine eyes are as the shrouded shadows of night. olympus is but a barren hill, and asgard a land of sullen dreams. alone in the desert of years still crouches the sphinx, unanswered, unanswerable, inscrutable, age-worn, coeval with the aeons of eld; even facing the east and thirsting for the first rays of the ri

ALEISTER CROWLEY EQUINOX EQ I 1 2

given to besz to devour! let my phallus be concealed in the maw of mati, and my crown be divided among my brethren! let the jaws of apep grind me into poison! let the sea of poison swallow me wholly up! let asi my mother rend her robes in anguish, and nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of vengeance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered together, and my bonds shall be unloosed; and my khu shall be mighty in khem for ever and ever! 11.37. i return to he place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in 88 attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in

ALEISTER CROWLEY EQUINOX EQ I 2 2

f apep, star of black destruction all-devouring. i give thy sign, asar re-risen- break, o my spirit, from thy prison! i match &c. gimel (with the crossing of the path of teth) hail, virgin moon, bright moon of her that is god's thought and minister! snow-pure, sky-blue, immaculate hecate, in thy book of fate read thou my name, the soaring soul that seeks the supreme, sunless goal! and thou, great sekhet, roar! arise confront the lion in the way! thy calm indomitable eyes lift once, and look, and pierce, and slay! i am past. hail, hecate! untrod thy steep ascent to god, to god! lo! what unnamed, unnameable sphere hangs above inscrutable? there is no virtue in thy kiss to affront that soulless swart abyss. i match &c. 328 da th i am insane. my reason tumbles; the tower of my being crumbles

of the waters: i stand in the world of the power of god: i turn my face to the right, and the gate of the lion is before me- gate of the path of the lion, in the sign of the lion do thou open before my face. lift up your heads o ye gates &c. i advance over the path of the leader of the lion, by the power of the daughter of the flaming sword. about me the lions are roaring for their prey; but i am sekhet, of the flaming eyes. turned is my face to the left, and the priestess of the silver star is my guide. now am i come forth upon the path of the lion, and my thought in the place of the gathering of the waters. i am the established one in da th! in me is the knowledge of good and of evil! in me is the knowledge of the light supernal! and my face is turned downward unto malkuth. 332 like all

ALEXANDRIAN BOOK OF SHADOWS OCCULT

e version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth element notes on water element notes on fire element notes on air element witches' wheel ways of making magic power properly prepared the meeting dance of calls the cone of power of the ordeal to get the sight to leave the body the wor

what you seek for shall be found in sea or sky or solid ground. notes l these come from various sources there's no reason to believe that any list of aphorisms is part of the "standard" gardnerian or alexandrian bos. l sources of this list are known to include: m the witches' almanac m the grimoire of lady sheba m wicca the ancient way m paul huson's mastering witchcraft l l add your own; i did--sekhet. the tenets reincarnation learning balance harmony love trust humility tolerance notes l these have become common knowledge in neopaganism, at least in ottawa. they don't seem to be part of the gardneroid stream originally, but some gardneroid traditions have adopted them. l traceable sources include sybil leek's the complete art of witchcraft (the only published source known to me) and the

he universe, dread lords of the outer spaces, thou powerful god, thou gentle goddess, we invite you to our meeting (pause) o thou loving cerridwen. o thou mighty cernunnos, we gather (i stand) before you to (state intent) the circle is now perfect. notes adapted from farrars' eight sabbats for witches, but published all over the place in several versions. l l 'lighting of candle' added by khaled, sekhet& random 'exorcism of water 'blessing of salt' closely follow those of the key of solomon, book 2, chapt. v. l closing the circle when the circle's work is done, r goes to the east, athame in hand, salutes, and draws a banishing earth pentagram, saying: r: ye lords of the watchtowers of the east, ye lords of air, we thank you for attending our rites; and ere ye depart to your beauteous realm

may serve for a good cause and end and for your glory) again magus sprinkles and witch censes (hand tool to new owner as you would a sword or athame, with a fivefold salute) all these weapons should be presented to the new owner with salute. if a witch queen, the downward pointing triangle as in the first degree initiation (i rephrased the previous sentence, as the farrar's version is untypeable--sekhet) end ceremony with fivefold salute. the new owner should immediately use the new instruments, i.e. form circle with sword, then athame, incise something with white-handled knife, exhibit pentacle to four quarters, cense to four quarters, use cords and scourge; and should continue to use all of them in a circle as often as possible, for some time. to mark out a new circle, stick sword or ath

BUDGE E

carpet by some, and a reed mat by others, and on the side, near the curve of the prow, is an utchat. in front of the boat march- 1. the two goddesses maat, the one representing the south of egypt, and the other the north. 2. the god nekent-f, who holds a spear, or knife, in his left hand. 3. the god khenti amentet, bearded, and in mummy form, and wearing the white crown and the menat. 4. the god sekhet, or as it is written here sekhmet, lioness-headed. 5. the god sehetch-ur, ram-headed. 6. four terms, the first of which is called ut-metu-ra, p. 5 the second ut-metu-tem, the third ut-metu-khepera, and the fourth ut-metu-asar. 7. the leader of the company, who is called tcha-unnut; by his side is a serpent, called sa, that stands on his tail. click to view the gods khenti-amentet, sekhet, s

w gods in the procession of the boat of the birth of osiris. gods and two hawk-headed gods, each with a serpent in his left hand, a god called nabti, who holds a crook in each hand, net, or neith, goddess p. 8 of the south, net, or neith, goddess of the north, and the goat goddess artet. the two hawk-headed gods are called tchatui and meti, and the four following gods abenti, benbeti, sekhti, and sekhet. the explanation of this scene is given by the horizontal line of hieroglyphic text written above it, which reads"[the god cometh to] this court, he passeth through it in the form of a ram, and he maketh his transformations therein. after he hath passed through this court, the dead who are in his following do not [go with him, but they remain in this court, and he speaketh p. 9 words unto t

tes to the great soul" their names are--1. un-ta, 2. ba-ta, 3. maa-en-ra, 4. abta, 5. ababen, 6. aken-ab, 7. benth, 8. afa, 9. tchehtcheh. ii. twelve divine beings, who are. described as the "goddesses who unfold the portals in the earth" their names are--1. qat-a, 2. nebt-meket, 3. sekhit, 4. ament-urt, p. 10 [paragraph continues] 5. sheftu, 6. ren-thethen, 7. hekent-em-sa-s, 8. qat-em-khu-s, 9. sekhet-em-khefiu-s, 10. huit, 11. hunt, 12. nebt-ankh. click to view (left) the nine ape-warders (right) the twelve goddesses of the gates. each goddess stands with her arms hanging by her sides. p. 11 iii. nine seated gods, each with his hands raised in adoration of ra; they are called the "gods who praise ra" the first three are man-headed, and are called hetch-a, maa-a, and hes-a, the second th

alled met-en-asar, i.e "staff of osiris" 15. the term of osiris facing a deity with the head of a lioness, who is called sesent-khu, i.e "terrifier of spirits" 16-18. three goddesses, each of whom has a sceptre in her left hand, and a uraeus on her head; their names click to view second hour. upper register. gods nos. 16-21. are--mest-s-tcheses, amama kheftiu, and hert-tuati. 19-21. the goddesses sekhet, of thebes, am-tcheru, ament-nefert and net-tept-ant. p. 31 in the lower register are the following- 1. a god, standing, called nebaui, 2-4. three gods, each of whom has two ears of corn stuck in his hair; these are called besua, neper, and tepu (or, pan. 5-7. three gods, each holding an ear of wheat in click to view second hour. lower register. gods nos. 1-8. his left hand; their names are

ery day. these beings are the tchatcha (i.e, divine sovereign chiefs) of this god, and they avenge by their words osiris each day; and the work which they do in the tuat is to overthrow the enemies of osiris" 2. twelve goddesses, whose names are- 1. perit. 2. shemat-khu. 3. nebt-shat. 4. nebt-shefsheft. 5. aat-aatet. 6. nebt-setau. 7. hent-nut-s. 8. nebt-mat. 9. tesert-ant. p. 198 10. aat-khu 11. sekhet-metu. 12. netert-en-khentet-ra. the text which refers to these reads "those who are in this picture with their bodies of the tuat are they who are in the forms which horus made. this great god crieth out to them after he hath arrived at the place where they are, and they come to life and they hear [his] voice. their work in the tuat is to raise the praises of osiris, and to embrace the hidd

praises of osiris, and to embrace the hidden soul by means of their words and to bring life and strength to the risings of the god of the tuat [in whatsoever regions they are, and they utter words on [his behalf] in the chamber each day" p. 199 click to view perit. shemat-khu. nebt-shat. nebt-shefsheft. click to view aat-aatet. nebt-setau. hent-nut-s. nebt-mat. click to view tesert-ant. aat-khu. sekhet-metu. netert-en-khentet-ra. p. 200 in the lower register are- 1. twelve uraei, which are mounted each on its instrument for weaving, and each pours forth fire from its mouth; their names are- 1. 2. tekait. 3. 4. khut-tuat. 5. tertneshen. 6. ap-shet. 7. ankhet, 8. shen-ten-amm. 9. 10. aat-aru. 11. nebt-uauau. 12. nebt-rekeh. above the uraei is a mutilated line of text, which, according to ma

ames" 2. nine bearded gods, who stand upright; each holds the symbol of "life" in his right hand, and a staff, the upper portion of which is in the form of a wriggling snake, in the left hand. these gods are under the direction of a god in mummied form, whose name, or description, is heru-her-she-tuati, i.e "horus who is over the lakes in the tuat" the names of the nine gods are- 1. sekhti. 2. am-sekhet-f. 3. nehebeti. 4. tchamuti. 5. neb-aatti. 6. heq-neteru-f. p. 204 click to view sekhti. am-sekhet-f. nehebeti. tchamuti. neb-aatt.i p. 205 click to view heq-neteru-f. pan-ari. teser-ari. aha-sekhet. heru-her-she-tuat.i p. 206 7. pan-ari. 8. teser-ari. 9. aha-sekhet. next: chapter x. the tenth division of the tuat, which is called metet-qa-utchebu sacred texts egypt ehh index index previous

his great god hath passed them by" 5. eight goddesses, who stand upright, and hold an ankh p. 219 in their right hands, and a sceptre in their left; they face the ape god, whose tail is stiffened out under him in such a manner as to form a seat for him, and who holds the utchat, or eye of the sun, on his two hands. the first four of the goddesses have each the head of a lioness and are called- 1. sekhet. 2. menkert. click to view sekhet. menkert. huntheth. usrit. 3. huntheth. 4. usrit. the remaining four have the heads of women, and have the names of 1. amt-neteru-s. 2. arit-tatheth. p. 220 3. ahat. 4. themath-ermen. the name of the ape-god is af)-ermen-maat-f. concerning the goddesses the text says: click to view abet-neteru-s. arit-tatheth. ahat. themath-ermen [paragraph continues "to th

in the great boat in the sky" in the upper register are- 1. twelve goddesses, each of whom stands upright, and bears on her shoulders a serpent which belches, forth fire from its mouth; their names are- click to view six goddesses with fiery serpents. 1. nefert-khau. 2. khet)-uat-en-ra. 3. nebt-seshesh-ta. 4. nefert-her-tept. 5. seuatchet-atebui-pet. p. 266 6. hat-em-taui-s. 7. qat-em-sepu-s. 8. sekhet-em-khu-s. 9. haat-em-sepu-s. 10. khet-ankh)-f. click to view six goddesses with fiery serpents. 11. pert-em-ap. 12. nebt-ar-em-uaa-abt. the text reads: p. 267 [paragraph continues "those who are in this picture with their own bodies, and from whom their uraei emerge, are in the following of this great god when he setteth out for this city. they follow after this god, and the flames which is

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

red-texts.com/egy/ebod/ebod08.htm (2 of 4 [8/10/2001 11:23:43 am] the souls of the dead made their way to their abode in the "other world" by a ladder, according to a very ancient view, or through a gap in the mountains of abydos called peka according to another; but, by whichever way they passed from earth, their destination was a region in the tuat which is called in the pyramid and later texts sekhet-aaru,[7] which was situated in the [1. brugsch, op. cit, p. 211. 2. the legend reads "this is nut, she receiveth ra" 3. 4. w rterbuch, p. 1622. 5. lanzone, domicile des esprits, p. 1; dizionario, p. 1292. 6. maspero, la mythologie gyptienne( tudes, i. ii, p. 207; j quier, le livre, p. 3 the eastern mountain peak was called bakhatet, and the western manu. 7. i.e, the field of reed plants] p

in the [1. brugsch, op. cit, p. 211. 2. the legend reads "this is nut, she receiveth ra" 3. 4. w rterbuch, p. 1622. 5. lanzone, domicile des esprits, p. 1; dizionario, p. 1292. 6. maspero, la mythologie gyptienne( tudes, i. ii, p. 207; j quier, le livre, p. 3 the eastern mountain peak was called bakhatet, and the western manu. 7. i.e, the field of reed plants] p. cv the fields of aaru and hetep. sekhet-hetep,[l] and was supposed to lie to the north of egypt. here dwell horus and set, for the fields of aaru and hetep are their domains,[2] and here enters the deceased with two of the children of horus on one side of him, and two on the other,[3] and the "two great chiefs who preside over the throne of the great god proclaim eternal life and power for him"[4] here like the supreme god he is

ay to unas, let unas pass. hail to thee, o nau, who art [seated] upon the brink of the lake of kha, open thou a way to unas, let unas pass. hail to thee, o thou bull of four horns, thou who hast one horn to the west, and one to the east, and one to the north, and one to the south. let unas pass, for he is a being from the purified amenta, who goeth forth from the country of baqta. hail to thee, o sekhet-hetep, hail to thee, and to the fields which are in thee, the fields of unas are in thee, for pure offerings are in thee [1. i.e, the field of peace. 2. recueil de travaux, t. v, p. 191 (l. 182. 3. ibid, p. 50 (l. 262. 4. ibid, t. vii, p. 163 (1. 402. 5. ibid, t. iv, p. 49 (l. 432. 6. ibid, t. v, p. 186 (ll. 80, 170, 177. the abode of the blessed. http//www.sacred-texts.com/egy/ebod/ebod08

u's who are in annu have written this command to the great gods who are in the celestial waters"[1] and again "when men are buried and receive their thousands of cakes and thousands of vases of ale upon the table of him that ruleth in amenta, that being is in sore straits who hath not a written decree: now the decree of unas is under the greatest, and not under the little seal"[2] the plan of the sekhet-hetep which we find in the book of the dead during the theban period will be described below, and it is therefore sufficient to say here that the ideas of the happy life which the deceased led had their origin in the pyramid texts, as may be seen from the following passage-"unas hath offered incense unto the great and little companies of the gods, and his mouth is pure, and the tongue which

the gods, and his mouth is pure, and the tongue which is therein is pure. o ye judges, ye have taken unas unto yourselves, let him eat that which ye eat, let him drink that which ye drink, let him live upon that which ye live upon, let your seat be his seat, let his power be your power, let the boat wherein he shall sail be your boat, let him net birds in aaru, let him possess running streams in sekhet-hetep, and may he obtain his meat and his drink from you, o ye gods. may the water of unas be of the wine which is of ra, may he revolve in the sky like ra, and may he pass over the sky like thoth"[3] of the condition of those who failed to secure a life of beatitude with the gods in the sekhet-aaru of the tuat, the pyramid texts say nothing, and it seems as if the doctrine of punishment of

d 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] solar god is quite clear, but whether he "closed" the da

kh the eighth member of the company of the gods of annu, was the son of seb and nut, and the husband of his sister nephthys. the worship of this god is exceedingly old, and in the pyramid texts we find that be is often mentioned with horus and the other gods of the heliopolitan company in terms of reverence. he was also believed to perform friendly offices for the deceased, and to be a god of the sekhet-aaru, or abode of the blessed dead. he is usually depicted in human form with the head of an animal which has not yet been identified; in later times the head of the ass was confounded with it, but the figures of the god in bronze which are preserved in the british museum and elsewhere prove beyond a doubt that the head of set is that of an animal unknown to us. in the early dynasties he wa

ersonifies the place in the sky where 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 where

. iv, p. 76 (l. 627. 5. see lanzone, op. cit, tav. 177. 6. ibid, op. cit, tav. 364] p. cxxi she has the head of a lion surmounted by the sun's disk, round which is a ur us; and she generally holds a sceptre, but sometimes a knife. bast, according to one legend, was the mother of nefer-tmu. she was the personification of the gentle and fructifying heat of the sun, as opposed to that personified by sekhet. the cat was sacred to bast, and the goddess is usually depicted cat-headed. the most famous seat of her worship was the city of bubastis, the modern tell basta, in the delta. nefer-tmu was the son either of sekhet or bast, and he personified some form of the sun's heat. he is usually depicted in the form of a man, with a cluster of lotus flowers upon his head, but sometimes he has the head

texts we find a group of four gods with whom the deceased is closely connected in the "other world; these are the four "children of horus" whose names are given in the following order--hapi, tua-mautef, amset and qebhsennuf.[2] the deceased is called their "father"[3] his two arms were identified with hapi and tuamautef, and his two legs with amset and qebhsennuf;[4] and when he entered into the sekhet-aaru they accompanied him as guides, and went in with him two on each side.[5] they took away all hunger and thirst from him,[6] they gave him life in heaven and protected it when given,[7] and they brought to him from the lake of khemta the boat of the eye of khnemu.[8] in one passage they are called the "four khu's of horus,[9] and originally they represented the four pillars which suppor

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

y given to the islands in the delta where the souls of the dead were supposed to live. here was the abode of the god osiris, who bestowed estates in it upon those who had been his followers, and here the beatified dead led a new existence and regaled themselves upon food of every kind, which was given to them in abundance. according to the vignette of the cxth chapter of the book of the dead, the sekhet-aanru is the third division of the sekhet-hetepu, or "fields of peace" which have been compared with the elysian fields of the greeks. set amentet, i.e "the mountain of the underworld" a common name of the cemetery, which was usually situated in the mountains or desert on the western bank of the nile. suten-henen, more correctly henen-su, the metropolis of the twentieth nome of upper egypt

pl. 17) the vignette of this chapter is unusual and of great interest, for in it ani's soul accompanies his shadow. chapter xciii "the chapter of not letting a man pass over to the east in neter-khert (see pp. 109, 317, and pl. 17) the vignette as here given is peculiar to the papyrus of ani. chapter xciiia "another chapter (see pp. 110, 317, and pl. 17) chapter cx "here begin the chapters of the sekhet-hetepu, and the chapters of coming forth by day, and of going into and coming out from neter-khert, and of arriving in the sekhet-aanru, and of being in peace in the great city wherein are fresh breezes (see pp. 236, 362, and pl. 34) the text is here incomplete. chapter cxxiv "the chapter of going unto the divine chiefs of osiris (see pp. 146, 330, and pl. 24) the papyrus of ani. http//www

splendour in heaven and might upon earth and triumph in neter-khert;[1] and that i may sail down to (11) tattu like a living soul and up to (13) abtu like a bennu (phoenix; and that i may go in and come out without repulse at (15) the pylons of the tuat.[1] may there be given unto (16) me loaves of bread in the house of coolness, and (17) offerings of food in annu (18) and a homestead for ever in sekhet-aru[2] with wheat and barley (20) therefor" next: plate iii. plate ii. http//www.sacred-texts.com/egy/ebod/ebod14.htm (3 of 3 [8/10/2001 11:24:50 am] sacred texts egypt index previous next plate iii. vignette: scene of the weighing of the heart of the dead. ani and his wife enter the hall of double law or truth, wherein the heart, emblematical of the conscience, is to be weighed in the bala

ext, p. 12] p. 259 plate iii. http//www.sacred-texts.com/egy/ebod/ebod15.htm (3 of 4 [8/10/2001 11:25:06 am] ani, triumphant, is holy and righteous. he hath not sinned, neither hath he done evil against us. let it not be given to the devourer amemet to prevail over him. meat-offerings and entrance into the presence of the god osiris shall be granted unto him, together with a homestead for ever in sekhet-hetepu, as unto the followers of horus" next: plate iv. plate iii. http//www.sacred-texts.com/egy/ebod/ebod15.htm (4 of 4 [8/10/2001 11:25:06 am] sacred texts egypt index previous next plate iv. vignette: ani, found just, is led into the presence of osiris. on the left the hawk-headed god horus, the son of isis, wearing the double crown of the north and the south, takes ani by the hand and

od who is in it, it is ra himself (50 "i pass over the way, i know the head[2] of the pool of maata"[3 (51) what then is this? it is re-stau;[4] that is to say, it is the underworld on the (52) south of naarut-f,[5] and it is the northern door[6] of the tomb. now as concerning (53) she-maaat,[7] it is abtu; or (as others say, it is the road by which his (54) father tmu travelleth when he goeth to sekhet-aaru,[8 (55) which bringeth forth the food and nourishment of the gods behind the shrine (56) now the gate of sert[9] is the gate of the pillars of shu (57) the northern gate of the underworld; or (as others say, it is the two leaves of the door through (58) which the god tmu passeth when he goeth forth in the eastern horizon of heaven (59 "o ye gods who are in the presence[10 (of osiris, g

l come into being among you [1. according to brugsch (dict. g og, p. 179 "green lake" is the name of one of the two sacred lakes of heracleopolis magna. 2. literally "heads" 3. for the locality of this name in egypt, see brugsch, dict. g og, p. 248. 4. i.e" the door of the passages of the tomb" 5. the chief variants in naville are. 6. variants. 7. i.e, the "pool of double truth" 8. after the name sekhet-aaru, british museum papyrus no. 9900 has "i come forth to the land of the. i come forth from the gate ser "what then is this" the papyrus of ani omits this passage. 9 according to brugsch (die biblischen sieben jahre der hungersnoth, p. 13) should be read t'eser. in 1867 dr. birch translated "i go from the gate of the taser (bunsen, egypt's place, vol. v, p. 174. plates vii.-x. http//www.s

thuthu approaching the first arit,[3] the cornice of which is ornamented with# i.e, emblems of power, life, and stability. at the entrance sit three gods, the first having the head of a hare, the second the head of a serpent, and the third the head of a crocodile. the first holds an ear of corn, and each of the others a knife. text [chapter cxlvii (i) the first arit. the name of the doorkeeper is sekhet-hra-asht-aru[3; the name of the (2) watcher is meti-heh)[4; the name of the herald is ha-kheru.[5 [words to be spoken when osiris cometh to the first arit in amenta.[6] saith (3) ani, triumphant, when he cometh to the first arit "i am the mighty one who createth his own light (4) i have come unto thee, o osiris, and, purified from that which defileth thee, i adore thee. lead on (5) name not

house of him that is upon his hill,[8] and i have seen him that is ruler in the sacred hall (80) i have gone into re-stau; i have hidden myself, and i have found out the way; i have travelled unto an-rutf. i have clothed those who are naked (81) i have sailed up to abtu; i have praised the gods hu and sau (82) 1 have entered into the house of astes, i have made supplication to the gods khati and sekhet in the house of neith" or, as others say "the rulers. i have entered into re-stau; i have hidden myself [1. see lepsius, todtenbuch, pl. lxiv. 2. i.e "devourer" 3. i.e "born of peace" 4. i.e "who giveth birth to fire" 5 i.e "strong of mouth" 6 i.e "opener of ways" 7 i.e "olive tree" plates xi. and xii. http//www.sacred-texts.com/egy/ebod/ebod19.htm (7 of 9 [8/10/2001 11:27:48 am] 8 i.e, anu

(85) my mouth uttereth words with right and with truth. i have drowned the serpent akhekh. i have come into the great hall which giveth strength unto the limbs; and it hath been granted to me to sail along in the boat of hai. the fragrance of anti unguent ariseth from the hair of him who hath knowledge (86) i have entered into the house of astes, and i have made supplication to the gods khati and sekhet within the house of the prince (87) i have arrived as a favoured one in tattu" vignette [1 [chapter xviii--introduction (upper register: the priest[2] an-maut-f, who has on the right side of his head the lock of heru-pa-khrat, or horus the child, and who wears a leopard's skin, introducing ani and his wife to the gods whose names are given in plates xiii. and xiv. text: an-maut-f saith "i h

plates xiii.-xiv. form one composition. 2. osiris is also called an-maut-f; see lepsius, todtenbuch, chap. cxlii, 1. 7. 3. for the functions of this priest see above, p. 268] p. 301 text: se-mer-f saith (1) i have come unto you, o godlike rulers who are in re-stau, and i have brought unto you osiris ani. grant ye [to him, as to the followers of horus, cakes and water, and air, and a homestead in sekhet-hetep"[l (1) the adoration of osiris, the lord of everlastingness, and of all the godlike rulers of re-stau, by osiris [the scribe ani, who (2) saith "homage to thee, o king of amenta, prince of akert, i have come unto thee. i know thy ways (3) i am furnished with the forms which thou takest in the underworld. grant thou to me a place in the underworld near unto the lords (4) of right and t

FRATER ELIJAH ANGELS OF CHAOS

met. on the gateway sigil (i do not know why i name it like this [2: unity in chaos, very similar to the mage as a uniter of worlds. the third ritual is to follow this upcoming tuesday, on my birthday, the moon is now waning. today is 11/8/98 [2] is connected with eris somehow (i think) as it seems to fluctuate between the "hand of eris" and [2, i do not see any relation with the first sigil yet. sekhet the fierce lion headed goddess of the south. her ferocious qualities typify sexual heat and the fire of fermented drink (counterpart bast, sekhet is solar. from sekhet derives the indian word shakti, meaning power. special reference to the fire snake (creative power. 76-15=61 (kali-first divider) 15 is the first digital sum of 393. today is 11/10/98. my birthday (tuesday sacred to kali) i'm

HEAVEN HELL

s p. 158 xii. tenth and eleventh divisions of the tuat. from the book am-tuat p. 172 xiii. ninth, tenth, and eleventh divisions of the tuat. from the book of gates p. 182 xiv. the eastern vestibule of the tuat p. 192 list of illustrations. page scene from the papyrus of nekht frontispiece the seven arits and their warders p. 29 the ten gates and their warders p. 32 -35 the fourteen aats p. 38 -41 sekhet-hetep. from the papyrus of nebseni p. 43 sekhet-hetep. from the papyrus of ani p. 45 sekhet-hetep. from the papyrus of kua-tep p. 53 sekhet-hetep. from the coffin of sen p. 55 sekhet-hetep. from the papyrus of anhai p. 59 sekhet-hetep. from the papyrus of ptolema c period p. 61 nekht spearing the eater of the ass. p. 113 the boat of the earth p. 126 the serpent asht-hrau p. 149 nebseni bein

eti i. had cut on his sarcophagus are entitled the "chapter of coming forth by day, and of making a way through ammehet" and the "chapter of causing the soul to be united to its body in the underworld" in the former he declares that p. 24 he knows the names of the gods who preside over the other world, and also the proper words of power, and because he has this knowledge he demands admission into sekhet-aaru, a portion of osiris's kingdom of sekhet-hetepet, and a constant and abundant supply of wheat (for bread, barley (for beer, incense, unguents &c, and the power to assume any form he pleases at will. in the latter he calls upon certain gods to make his soul rejoin its body, and, addressing the gods who tow the boat of millions of years, he asks them to cause him to be born from the womb

as it appears in the recensions of the xviiith and xixth dynasties must now be considered. to reconstruct the form which they took in the predynastic period is impossible, for no materials exist, and the documents of the early empire are concerned chiefly with providing the deceased with an abundance of meat, drink, and other material comforts, and numbers of wives and concubines, and a place in sekhet-aaru, a division of sekhet-hetepet, to which the name "elysian fields" has not inaptly been given. in later times sekhet-aaru, or sekhet-aanru, comprised all sekhet-hetepet. of sekhet-hetepet as a whole the earliest known pictures are those which are painted on the coffins of p. 28 al-barsha, and of no portion of this region have we any detailed illustrations of the occupations of its inhab

lysian fields" has not inaptly been given. in later times sekhet-aaru, or sekhet-aanru, comprised all sekhet-hetepet. of sekhet-hetepet as a whole the earliest known pictures are those which are painted on the coffins of p. 28 al-barsha, and of no portion of this region have we any detailed illustrations of the occupations of its inhabitants older than the xviiith dynasty. to the consideration of sekhet-aaru, which was the true heaven of every faithful worshipper of osiris, from the time when he became the judge and benevolent god and friend of the dead down to the, ptolema c period, that is to say, for a period of four thousand years at least, the scribes and artists of the xviiith dynasty devoted much attention, and the results of their views are set forth in the copies of per-em-hru, or

c period, that is to say, for a period of four thousand years at least, the scribes and artists of the xviiith dynasty devoted much attention, and the results of their views are set forth in the copies of per-em-hru, or the theban book of the dead, which have come down to us. in one of the oldest copies of per-em-hru, i.e, in the papyrus of nu, 1 is a vignette of the seven arits, or divisions of sekhet-aaru; the portion shown of each arit is the door, or gate, which is guarded by a gatekeeper, by a watcher, who reports the arrival of every comer, and by a herald, who receives and announces his name. all these beings save two have the head of an animal, or bird, on a human body, a fact which indicates the great antiquity of the ideas that underlie this vignette. their names are- arit i. ga

u; the portion shown of each arit is the door, or gate, which is guarded by a gatekeeper, by a watcher, who reports the arrival of every comer, and by a herald, who receives and announces his name. all these beings save two have the head of an animal, or bird, on a human body, a fact which indicates the great antiquity of the ideas that underlie this vignette. their names are- arit i. gatekeeper. sekhet-hra-asht-aru. watcher. semetu. herald. hu-kheru. p. 29 click to view the seven arits, each with its gatekeeper, its watcher, and its hera.ld p. 31 arit ii. gatekeeper. tun-hat. watcher. seqet-hra. herald. sabes. arit iii. gatekeeper. am-huat-ent-pehui-fi. watcher. res-hra. herald. uaau. arit iv. gatekeeper. khesef-hra-asht-kheru. watcher. res-ab. herald. neteka-hra-khesef-atu. arit v. gatek

ab. herald. neteka-hra-khesef-atu. arit v. gatekeeper. ankh-em-fentu. watcher. ashebu. herald. teb-her-kehaat. arit vi. gatekeeper. aken-tau-k-ha-kheru. watcher. an-hra. herald. metes-hra-ari-she. arit vii. gatekeeper. metes-sen. watcher. aaa-kheru. herald. khesef-hra-khemiu. from another place in the same papyrus, 1 and from other papyri, we learn 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. i

heru. xix. gate. sert-nehepu-em-aha-s-ursh-shemmet-nebt-useru-anu-en-tehuti-tchesef. xx. gate. amt-khen-tepeh-neb-s-hebs-ren-s-ament-qemamu-s-thetet-hati-en-am-s. xxi. gate. tem-sia-er-metuu-ari-hemen-hai-nebau-s. from the above lists, and from copies of them which are found in the papyrus of ani, and other p. 37 finely illustrated books of the dead, it is quite clear that, according to one view, sekhet-aaru, the land of the blessed, was divided into seven sections, each of which was entered through a gate having three attendants, and that, according to other traditions, it had sections varying in number from ten to twenty-one, for each of the gates mentioned above must have been intended to protect a division. it will be noted that the names of the ten gates are in reality long sentences

lity long sentences, which make sense and can be translated, but there is little doubt that under the xviiith dynasty these sentences were used as purely magical formulae, or words of power, which, provided the deceased knew how to pronounce them, there was no great need to understand. in other words, it was not any goodness or virtue of his own which would enable him to pass through the gates of sekhet-aaru, and disarm the opposition of their warders, but the knowledge of certain formul, or words of power, and magical names. we are thus taken back to a very remote period by these ideas, and to a time when the conceptions as to the abode of the blessed were of a purely magical character; the addition of pictures to the formulae, or names, belongs to a later period, when it was thought righ

a later period, when it was thought right to strengthen them by illustrations. the deceased, who not only possessed the secret name of a god or demon, but also a picture of him whereby he could easily recognize him when he met him, was doubly armed against danger. p. 38 in addition to the seven arits, and the ten, fourteen, or twenty-one gates (according to the manuscript authority followed, the sekhet-hetepet possessed fourteen or fifteen aats, or regions, each of which was presided over by a god. their names, as given in the papyrus of nu, 1 are as follows- aat i. amentet wherein a man lived on cakes and ale; its god was amsu-qet, or menu-qet. aat ii. sekhet-aaru. its walls are of iron. the wheat here is five cubits high, the barley click to view aat i. click to view aat ii. is seven cu

f which was sept (sothis. aat xii. unt, the god of which was hetemet-baiu; also called astchetet-em-ament. click to view aat xi. click to view aat xii. p. 41 aat xiii. uart-ent-mu: its deity was the hippopotamus-god called hebt-re-f. aat xiv. the mountainous region of kher-aha, the god of which was hap, the nile. a brief examination of this list of aats, or regions, suggests that the divisions of sekhet-hetepet given in it are arranged in order from south to north, for it is well known that amentet, the first aat, was entered from the neighbourbood of thebes, and that the last-mentioned aat, i.e, kher-aha, represents a region quite click to view aat xiii. click to view aat xiv. close to heliopolis; if this be so, sekhet-aaru was probably situated at no great distance from abydos, near whic

p. 42 between seven and eight feet, and the latter between nine and ten feet high. the spirits who reaped this grain are said to have been nine cubits, i.e, over thirteen feet, in height, a statement which seems to indicate that a belief in the existence of men of exceptional height in very ancient days was extant in egypt traditionally. other facts to be gleaned from the list of aats concerning sekhet-aaru are that--1. one section at least was filled with fire. 2. another was filled with rushing, roaring waters, which swept everything away before them. 3. in another the serpent rerek lived. 4. in another the spirits lived upon the inert and the feeble. 5. in another lived the "destroyer of souls" 6. the great antiquity of the ideas about the aats is proved by the appearance of the names

ss, hebt-re-f, in connection with them. the qualification for entering the aats was not so much the living of a good life upon earth as a knowledge of the magical figures which represented them, and their names; these are given twice in the papyrus of nu, and as they are of great importance for the study of magical pictures they have been reproduced above. of the general form and the divisions of sekhet-aaru, or the "field of reeds" and sekhet-hetepet, or the "field of peace" thanks to the funeral papyri of the xviiith dynasty, much is known, and they p. 43 may now be briefly described. from the papyrus of nebseni 1 we learn that sekhet-hetep was rectangular in shape, and that it was intersected by canals, supplied from the stream by which the whole region was enclosed. in one division wer

nd sekhet-hetepet, or the "field of peace" thanks to the funeral papyri of the xviiith dynasty, much is known, and they p. 43 may now be briefly described. from the papyrus of nebseni 1 we learn that sekhet-hetep was rectangular in shape, and that it was intersected by canals, supplied from the stream by which the whole region was enclosed. in one division were three pools of water, click to view sekhet-hetepet (papyrus of nebseni, british museum, no. 9900, sheet 17. in another four pools, and in a third two pools; a place specially set apart was known as the "birthplace of the god of the region" and the "great company of the p. 44 gods in sekhet-hetep" occupied another section of it. at the end of a short canal was moored a boat, provided with eight oars or paddles, and each end of it ter

est, are all represented. as to the deceased himself, we see him in the act of offering incense to the "great company of the gods" and he addresses a bearded figure, which is intended probably to represent his father, or some near relation; we see him paddling in a boat, and also sitting on a chair of state smelling a flower, with a table of offerings before him. none of the inscriptions mentions sekhet-aaru, but it is distinctly said that the reaping of the grain by the deceased is taking place in sekhet-hetep, or sekhet-hetepet. in chronological order the next picture of sekhet-hetepet to be considered is that from the papyrus of ani, and it will be seen at a glance that in details it differs from that already described. ani adores the gods in the first division, but he burns no incense;

order the next picture of sekhet-hetepet to be considered is that from the papyrus of ani, and it will be seen at a glance that in details it differs from that already described. ani adores the gods in the first division, but he burns no incense; the boat in which he paddles is loaded with offerings, and he is seen dedicating an offering to the bearded figure. the legend reads "living in peace in sekhet--winds for the nostrils" the second division contains scenes p. 45 click to view sekhet-hetepet (papyrus of ani, british museum, no. 10,740, sheet 32. p. 47 of' reaping and treading out of corn, but only three pools of water instead of four. in the third division we see an! ploughing the land by the side of a stream of untold length and breadth, which is said to contain neither fish nor wor

enes p. 45 click to view sekhet-hetepet (papyrus of ani, british museum, no. 10,740, sheet 32. p. 47 of' reaping and treading out of corn, but only three pools of water instead of four. in the third division we see an! ploughing the land by the side of a stream of untold length and breadth, which is said to contain neither fish nor worms. it is important to note that this division is described as sekhet-aanru. the eyot which represents the birthplace of the god of the city has no title, and the larger island, which is separated from it by a very narrow strip of ground, contains a flight of steps, but no gods. in the left-hand corner is a place which is described as "the seat of the spirits, who are seven cubits in height; the "grain is three cubits high, and it is the perfect spirits who r

y a very narrow strip of ground, contains a flight of steps, but no gods. in the left-hand corner is a place which is described as "the seat of the spirits, who are seven cubits in height; the "grain is three cubits high, and it is the perfect spirits who reap it" in the other portion of this section are two boats instead of one as in the papyrus of nebseni. in connection with the two pictures of sekhet-hetepet described above, it is important to consider the text which accompanies the older of them, i.e, that of the papyrus of nebseni. the deceased is made to say that he sails over the lake of hetep (i.e, peace) in a boat which he brought from the house of shu, and that he has come to the city of hetep under the favour of the god of the region, who is also called hetep. he says "my mouth

spoiled by the 'lords of the north' 1 and may the lords of divine things bring food unto me. may he make me to go forward and may i come forth; may he bring my power to me there, may i receive it, and may my equipment be from the god hetep. may i gain dominion over the great and mighty word which is in my body in this my place, and by it i shall have memory and not forget" the pools and places in sekhet-hetepet which the deceased mentions as having a desire to visit are unen-em-hetep, the first large division of the region; nebt-taui, a pool in the second division; nut-urt, a pool in the first division; uakh, a pool in the second division, where the kau, or "doubles" dwell; tchefet, a portion of the third division, wherein the deceased arrays himself in the apparel of ra; unen-em-hetep, th

t division, where he sees his father, and p. 49 looks upon his mother, and has intercourse with his wife, and where he catches worms and serpents and frees himself from them; the lake of tchesert, wherein he plunges, and so cleanses himself from all impurities; hast, where the god ari-en-ab-f binds on his head for him; usert, a pool in the first division, and smam, a pool in the third division of sekhet-hetepet. having visited all these places, and recited all the words of power with which he was provided, and ascribed praises to the gods, the deceased brings his boat to anchor, and, presumably, takes up his abode in the field of peace for ever. from the extract from the chapter of sekhet-aaru and sekhet-hetepet given above, it is quite clear that the followers of osiris hoped and expected

bering of a potent name or formula than on the merits of their moral and religious excellences. from first to last throughout the chapter there is no mention of the god osiris, unless he be the "great god" whose birthplace is said to be in the region unen-em-hetep, and nowhere in it is there any suggestion that the p. 50 permission or favour of osiris is necessary for those who would enter either sekhet-aaru or sekhet-hetep. this seems to indicate that the conceptions about the other world, at least so far as the "realms of the blest" were concerned, were evolved in the minds of egyptian theologians before osiris attained to the high position which he occupied in the dynastic period. on the other hand, the evidence on this point which is to be deduced from the papyrus of ani must be taken

INFERNAL UNION

of wizards and warlocks, lilith is the patroness and queen of witches. through lesser black magick as well as dream magick (dayside and nightside respectively) allows them to seduce and command their wills. her various aspects include az (related to death,blood and darkness),that of lilith as the goddess of the earth, lilith hecate(or lucifera) as air or the bride of lucifer, and of babalon(also sekhet or sekhemet) who is fire, death, blood, passion and life. lilith has an angelic aspect as well as a bestial one. she was depicted by the hebrews as a beautiful woman from the waist up, but from the waist down covered in animal- hair or flame, and with birds feet. her animal is the screech owl and the connections to various other names (masks) by which she has been called throughout history

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

ailed the test. according to some accounts, the unfortunate person would then be eaten and destroyed by a demon called ammit. according to other accounts, the person would be placed in a fiery pit, attended by evil-minded demons who tortured them. if, however, the heart balanced the feather, all was well and the person, now with a new body called the sahu, was free to enter the happy world of the sekhet aaru (field of rushes. the hardest part was over, but there were still some dangers or trials to face, as the sahu was not invulnerable. the book of the dead was still useful for spells to protect one from crocodiles, suffocation, and any number of other problems. the location of the land of the blessed is unclear, but it may have been conceived as up in the sky somewhere. in any case, fina

LIBER 777

s the eye of hoor the buttocks and anus 11 nu[[hoor-pa-kraat as atu 0] mout as 6 12 thoth and cynocephalus thoth anpu the lips 13 chomse chomse hathor the left eye 14 hathor hathoor khenti-khas the left nostril 15 men thu isis 16 asar, ameshet, apis osiris ba-neb-tattu the shoulders 17 various twin deities, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, arouer

ian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a titan in greek myth (son of tartaros and gaia, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whose symbol was the scorpion. the attribution of khephra is explained by crowley s remarks on this line in the animals column. line 25: add neith (net) who is traditionally depicted with a bow and

easonable transliterations of the names printed in 777. fire: bishop: toum. 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 nam

LIBER ALEPH

he hoodwink was uplifted from before thine eyes, thou wast brought unto the throne of horus, the lord of the lion, and by him enheartened against fear. moreover, in minutum mundum, the map of the universe, it is the path of the lion that bindeth he two highest faculties of thy mind. again, it is mau, the sun at brightness of high noon, that is called the lion, very lordly, in our holy invocation. sekhet our lady is figured as a lioness, for that she is that lust of nuith toward hadith which is the fierceness of the night of the stars, and their necessity; whence also is she true symbol of thine own hunger of attainment, the passion of thy light to dare all for its fulfilling. it is then the possession of this quality which determineth thy manhood; for without it thou art not impelled to ma

LIBER ARCANORUM

ing benediction to the universe. 6. here then beneath the winged eros is youth, delighting in the one and the other. he is asar between asi and nepthi; he cometh forth from the veil. 7. he rideth upon the chariot of eternity; the white and the black are harnessed to his car. therefore he reflecteth the fool, and the sevenfold veil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 1

LIBER CXX

ps of anpu! my teeth are the teeth of serget! my neck is the neck of asi! my shoulders are the shoulders of ba-neb-tahtu! my arms 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

LIBER DCCCLX JOHN ST

iven to besz to devour! let my phallus be concealed in the maw of mati, and my crown be divided among my brethren! let the jaws of apep grind me into poison! let the sea of poison swallow me wholly up! let asi my mother rend her robes in anguish, and nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of ven-geance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered together, and my bonds shall be unloosed; and my khu shall be mighty in khem for ever and ever! 11.37. i return to the place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in t

RUBY TABLET OF SET

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 opened. may my mouth be opened up. now, the god set is the only one who has the "mighty one of enchantments" with which one can open the mouth. concerning the gods here: i am the goddess sekhet. i sit with those who are in the vastness of the great breath of life. i am the god sokaris who dwells in the fourth and fifth angles of the shining trapezohedron. now, may all of the magical spells and all of the words that have been spoken here alert the gods and may i encounter the company of the gods. xepera xeper xeperu! i have come into being and have created that which has come into

d power. they were instructed(1) to not invoke these three forces named below earlier in the working, but instead when it was time for this rite, to invoke these forces with all the power they had accumulated during the process of the working. the major force called upon is sekhmet, the feline goddess of war, and also of protection against violence. budge begins to discuss sekhmet (under the name sekhet) in his gods of the egyptians, and that is a good enough introduction for those who are not familiar with this neter. there is no adequate introduction to tefnut; she is the most occult/ hidden of all major egyptian gods. she is fog and darkness and blur compared to shu's clarity, light, and preciseness. suffice it to say she is sekhmet's cousin, also a lioness, and the two were often consi

eference te velde 22, page 172, stele at oriental institute. the "eye of ra" is a reference to the sun. in the "seventy-five praises of ra" inscribed on the walls of many xix and xx dynasty tombs is found the following "praise be to thee, o ra, exalted sekhem; thou makest thy hand to pass and praisest thine eye [ref budge 18, volume 1, page 342. sekhem, the term from which the name of the goddess sekhet is derived, means to be strong or mighty. sekhet was often referred to as the "eye of ra" 5. chapter ii (the hadit chapter, verse 50, of the book of the law, states "blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green" hadit, who is supposedly speaking here, is the day; hence "blue am i" nuit, the sky, the universe as a whole, and the

SIR WALLIS BUDGE EGYPTIAN MAGIC

o legs to walk therewith, and my two hands and arms to overthrow my foe. may the doors of heaven be opened unto 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

rworld, 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 beneficial to those who wore i

voked to bring the ladder to pepi, and the ladder itself is adjured to come with its name, and in another place 3 we read, homage to thee, o thou ladder that supportest the golden vase of the spirits of pe and the spirits of nekhen, stretch out thy hand to this pepi, and let him take his seat between the two great gods who (care in the place of this pepi; take him by the hand and lead him towards sekhet-hetep (i.e, the elysian fields, and let him take his seat among the stars which are in the sky" in the theban recension of the book of the dead the importance of the ladder is also seen, for in chapter cxlix. 4 the deceased says "i set up a ladder among the gods, and i am a divine being among them; and in chapter cliii. he says "the p. 55 [paragraph continues] osiris nu shall come forth upo

ht the working of magic inconsistent with his high religious office. but at the time when aba-aner was working magic by means of wax figures, probably to the harm and injury of his enemies, the priests were making provision for the happiness and well-being of the dead also by means of figures made of various substances. according to one very early belief the dead made their way to a region called sekhet- aaru, where they led a life which was not very different from that which they had led upon earth. from the pictures of this place which are painted on coffins of the xith dynasty, we see that it was surrounded by streams of water, and that it was intersected by canals, and that, in fact, it was very much like an ordinary well-kept estate in the delta. the beings who lived in this place, ho

sed, the recital of which was supposed to relieve the deceased from the necessity of doing any work whatsoever, and when the deceased himself had said "i lift up the hand of the man who is inactive. i have come from the city of unnu (hermopolis. i am the divine soul which liveth, and i lead with me the hearts of the apes" his existence was thought to be without toil. but, since the inhabitants of sekhet-aaru needed food and drink, provision must be made for their production, and the necessary labours of the field must, in some manner, be performed. to meet the difficulty a small stone figure of the deceased was buried with him, but before it was laid in the tomb the priests recited over it the words of power which would cause it to do for the deceased whatever work he might be adjudged to

at of a hawk and the other that of a man; the body of each was fat. these figures having been made, we are told that the deceased shall be "like unto a god with the gods of the underworld; he shall never, never be turned back; his flesh and his bones shall be like p. 122 those of one who hath never been dead; he shall drink water at the source of the stream; a homestead shall be given unto him in sekhet-aaru; he shall become a star of heaven; he shall set out to do battle with the serpent fiend nekau and with tar, who are in the underworld; he shall not be shut in along with the souls which are fettered; he shall have power to deliver himself wherever he may be; and worms shall not devour him" 1 again, the words of power which form the clxvth chapter to be effectual were ordered by the rub

the head, the heart, and the hoof of a red bull were offered at each gate, as well as a very large number of miscellaneous offerings which need not be described in detail. but all these ceremonies would not help the deceased to pass through the gates, unless be knew the names of the seven doorkeepers, and the seven watchers, and the seven heralds who guarded them. the gods of the first gate were--sekhet-hraasht- aru, semetu, and hukheru; those of the second, tun-hat, seqet-hra, and p. 166 sabes; of the third, am-huat-ent-pehfi, res-hra, and uaau; of the fourth, khesef-hra-ashtkheru, res-ab, and neteka-hra-khesef-atu; of the fifth, ankh-em-fentu, ashebu, and tebherkehaat; of the sixth, akentauk-ha-kheru, an-hra, and metes-hra-ari-she; of the seventh, metes-sen, aaa-kheru, and khesef-hra-khe

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 sceptre made of heti wood" after the speech the god of the pylon says "pass on, then, thou art pure" when we remember that one of the oldest beliefs as to the future life made it appear that it would be lived by man in the sekhet-aaru, or field of reeds, a region which, as we know from the drawings of it which have come down to us, was intersected by canals and streams, it is at once clear that in order to pass from one part of it to another the deceased would need a boat. even assuming that he was fortunate enough to have made his own way into this region, it was not possible for him to take a boat with him. to mee

share, or (as others say) thek-share- amen-kerethi, is thy name. o amen, let me make supplication unto thee, for i, even i, know thy name. amen is thy name. ireqai is thy name. marqathai is thy name. rerei is thy name. nasaqbubu is thy name. thanasa-thanasa is thy name. shareshatha-katha is thy name. o amen, o amen, o god, o god, o amen, i adore thy name" in another place 3 the deceased addresses sekhet-bast-ra, saying, p. 173 "thou art the fire-goddess ami-seshet, whose opportunity escapeth her not; thy name is kaharesapusaremkakaremet, thou art like unto the mighty flame of saqenaqat which is in the bow of the boat of thy father harepukakashareshabaiu, for behold, thus is [the name uttered] in the speech of the negroes, and of the anti, and of the people of nubia. sefiperemhesihrahaputch

personify anubis comes to the deceased and performs certain symbolical ceremonies by his head, and lays certain bandages upon it. when the head and mouth and face have been well oiled the bandage of nekheb is laid on the forehead, the bandage of hathor on the face, the bandage of thoth upon the two ears, and the bandage of nebt-hetep on the nape of the neck. over the head was laid the bandage of sekhet, in two pieces, and over each ear, and each nostril, and each cheek was fastened a bandage or strip of linen; over the forehead went four pieces of linen, on the top of the head two, outside the mouth two, and inside two, over the chin two, and over the nape of the neck four large pieces; there were p. 189 to be twenty-two pieces to the right and to the left of the face passing over the two

as born, on the second heru-ur (aroueris, on the third set, on the fourth isis, and on the fifth nephthys; the first, third, and fifth of these days were unlucky, and no work of any kind was to be undertaken on them. the rubric which refers to these days 1 states that whosoever knoweth their names shall never suffer from thirst, that he shall never be smitten down by disease, and that the goddess sekhet 2 shall never take possession of him; it also directs that figures of the five gods mentioned above shall be drawn with unguent and anti scent upon a piece of fine linen, evidently to serve as an amulet. from the life of alexander the great by pseudo-callisthenes 3 we learn that the egyptians were skilled in the art of casting nativities, and that knowing the exact moment of the birth of a

THE BOOK OF GATES

nguent, 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 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 le

and offerings are made to them from the hearing of the word of ra in the tuat "unto those who have spoken what is right and true upon earth, and who have magnified the forms of the god, ra saith-'praises shall be [sung] to click to view (far left) heri-qenbet-f (right) the souls of men who are in the tuat. your souls, and there shall be breath to your nostrils, and there shall be to you joints in sekhet-aru. that which shall be indeed yours is what belongeth to the maati gods. the habitations which shall be yours shall be (or, are) at the corner where [live] those who are with me who weigh words for them' their food is of bread-cakes, and their drink of tchesert drink, and their libations are of cool water. offerings are made unto them upon earth as to the p. 146 god hetepi, according to w

of the same. your possessions are yours, o ye gods, your homesteads are yours, o ye khu. behold ye, ra maketh (or, worketh) your fields, and he commandeth on your behalf that there may be sand) with you" click to view the four henbi gods "hail, journey on, o khuti, for verily the gods are content with that which they possess, and the khu are content with their homesteads. their food [cometh] from sekhet-aru, and their offerings from that which springeth up therein. offerings are made unto them upon earth from the estate of sekhet-aru" to the four bearded gods ra saith-"holy are ye, o henbi gods, ye overseers of the cords in amentet [o stablish ye fields and give [them] to the gods and to the khu (i.e, spirits [after] they have been p. 151 measured in sekhet-aaru. let them give fields and s

are made unto them upon earth from the estate of sekhet-aru" to the four bearded gods ra saith-"holy are ye, o henbi gods, ye overseers of the cords in amentet [o stablish ye fields and give [them] to the gods and to the khu (i.e, spirits [after] they have been p. 151 measured in sekhet-aaru. let them give fields and sand to the gods and to the souls who are in the tuat. their food shall be from sekhet-aaru, and their offerings from the things which spring forth therein" on the left of the path of the boat of ra are--1. a hawk-headed god, leaning upon a staff; he is called horus. 2. four groups, each group containing four men. the first are reth, the second are aamu, the third axe nehesu, and the fourth are themehu. the reth are egyptians, the aamu are dwellers in the deserts to the east

e black land formed of the mud of the nile-"magical protection be unto you, o ye creatures of ra, who have come into being from the great one who is at the head of heaven! let there be breath to your nostrils, and let your linen swathings be unloosed! ye are the tears 1 of the eye of my splendour in your name of reth (i.e, men. mighty of issue (aa-mu) ye have come into being in your name of aamu; sekhet hath created them, and it is she who delivereth (or, avengeth) their souls. i masturbated [to produce you, and i was content with the hundreds of thousands [of beings] who came forth from me in your p. 155 name of nehesu (i.e, negroes; horus made them to come into being, and it is he who avengeth their souls. i sought out mine eye, and ye came into being in your name of themehu; sekhet hath

e flesh of your bodies, and gather together your bones, and gird up your members, and bring ye into one place your flesh! there is sweet (or, fresh) air for your nostrils. loose and take off your funeral swathings, untie and remove your wigs, unclose your eyes and look ye at the light therewith, rise ye up from out of your inert and helpless state, and take possession yourselves of your fields in sekhet-nebt-hetepu (i.e, field, lord of offerings. there are fields for you in this field, and the waters thereof are for you. let your offering be there [and] fields from nebt-hetepu' their libations shall be of water. it is the serpent nehep who giveth their bodies [and] their souls, and they journey on to sekhet-aaru to have dominion over their libations, and to walk over the earth. they count

rink is tchesert ale, and their libations are of water. offerings are made unto them upon earth as unto teri in amentet, lord of (offerings. there are fields for you in this field, and the waters thereof are for you. let your offerings be there [and] fields from nebt-hetepu. their libations shall be of water. it is the serpent nehep who giveth their bodies [and] their souls, and they journey into sekhet-aaru to have dominion over their libations, and to walk on the earth. they count up their limbs, their food is of bread-cakes, and their drink is of tchesert ale, and their libations are of water. offerings are made unto them upon earth as unto sah, who resteth upon his ground "these are they who are in the circuit of this pool. there is a serpent living" footnotes 191:1 var, akha-hra. 191:

who steers according to his directions. the procession in front of the boat of the sun consists of- 1. a bearded male figure called unti, i.e, the "god of the hour" who holds a star in each hand. 2. four kneeling gods, each with a uraeus over his head. the first is horus, hawk-headed; the second is sereq, bearded, and wearing a wig; the third is abesh, bearded and without a wig; and the fourth is sekhet, with the head of a lioness. p. 263 3. three bearded beings, the "star-gods" each holding a star in his right hand, which is stretched aloft, and with his left towing a small boat containing the "face of the disk" 4. a small boat holding a uraeus, which has the latter part of its body bent upwards; within the curve is the "face of the disk" 5. the winged serpent semi, standing on its tail

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

nwards human sacrifices were offered up at the festivals of ra celebrated in this place, and at heliopolis and in other parts of egypt. after these things ra declared to nut that he intended to leave this world, and to ascend into heaven, and that all those who would see his face must follow him thither. then he went up into heaven and prepared a place to which all might come. then he said "hetep sekhet aa" i.e "let a great field be produced" and straightway "sekhet-hetep" or the "field of peace" came into being. he next said "let there be reeds (aaru) in it" and straightway "sekhet aaru" or the "field of reeds" came into being. sekhet-hetep was the elysian fields of the egyptians, and the field of reeds was a well-known section of it. another command of the god ra resulted in the creation

to understand. ra-harmakhis is called upon to come to his daughter, and shu to his wife, and isis to her sister, who has been poisoned. then the aged one, i.e, ra, is asked to let thoth turn back neha-her, or set "osiris is in the water, but horus is with him, and the great beetle overshadows him" and every evil spirit which dwells in the water is adjured to allow horus to proceed to osiris. ra, sekhet, thoth, and heka, this lastnamed being the spell personified, are the four great gods who protect osiris, and who will blind and choke his enemies, and cut out their tongues. the cry of the cat is again referred to, and ra is asked if he does not remember the cry which came from the bank of netit. the allusion here is to the cries which isis uttered when she arrived at netit near abydos, an

his event was conveyed to her by the gods, who cried out to her to come to see her son horus, whom the terrible scorpion uhat had killed. isis, stabbed with pain at the news, as if a knife had been driven into her body, ran out distraught with grief. it seems that she had gone to perform a religious ceremony in honour of osiris in a temple near hetep-hemt, leaving her child carefully concealed in sekhet-an. during her absence the scorpion uhat, which had been sent by set, forced its way into the biding-place of horus, and there stung him to death. when isis came and found the dead body, she burst forth in lamentations, the sound of which brought all the people from the neighbouring districts to her side. as she related to them the history of her sufferings they endeavoured to console her

women who were on the mountain (or, desert land. and the majesty of this god said "come, come in peace, o hathor, for the work is accomplished" then this goddess said "thou hast made me to live, for when i gained the mastery over men and women it was sweet to my heart" and the majesty of ra said "i myself will be master over them as [their] king, and i will destroy them" and it came to pass that sekhet of the offerings waded about in the night season in their blood, beginning at sutenhenen[ fn#59] then the majesty of ra, spake [saying "cry out, and let there come to me swift and speedy messengers who shall be able to run like the wind" and straightway messengers of this kind were brought unto him. and the majesty of this god spake [saying "let these messengers go to abu,[fn#60] and bring

f ra, spake [saying "cry out, and let there come to me swift and speedy messengers who shall be able to run like the wind" and straightway messengers of this kind were brought unto him. and the majesty of this god spake [saying "let these messengers go to abu,[fn#60] and bring unto me mandrakes in great numbers" and [when] these mandrakes were brought unto him the majesty of this god gave them to sekhet, the goddess who dwelleth in annu (heliopolis) to crush. and behold, when the maidservants were bruising the grain for [making] beer, these mandrakes were placed in the vessels which were to hold the beer, and some of the blood of the men and women [who had been slain. now they made seven thousand vessels of beer. now when the majesty of re, the king of the south and north, had come with th

nto being. then said the majesty of this god "i am departing from them (i.e, from men, and he must come after me who would see me" thus came into being. then the majesty of this god looked forth from its interior, saying "gather together [men for me, and make ready for me an abode for multitudes" thus came into being. and his majesty (life, health, and strength be to him) said "let a great field (sekhet) be produced (hetep" thereupon sekhet-hetep came into being [and the god said "i will gather herbs (aarat) therein" thereupon sekhet-aaru came into being [and the god said "i will make it to contain as dwellers things (khet) like stars of all sorts" thereupon the stars (akhekha) came into being. then the goddess nut trembled because of the height [fn#59] or, henen-su, hbw xanes, i.e, herakl

faces against him that is on the water. osiris-ra, riseth up in his boat to look at the gods of kher-ahat, and the lords of the tuat stand up to slay thee when [thou] comest, o neha-her, against osiris [when] he is on the water the eye of horus is over him to turn your faces upside down and to set you on your backs "hail, ye who dwell in the water, crocodiles and fish, ra shutteth up your mouths, sekhet stoppeth up your throats, thoth cutteth out your tongues, and cont heka blindeth your eyes. these are the four great gods who protect osiris by their magical power, and they effect the protection of him that is on the water, of men and women of every kind, and of beasts and animals of every kind which are on the water by day. protected are those who dwell in the waters, protected is the sky

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