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ka-neteru, 7. tuati, 8. hekennu-ra, 9. aa-ater. p. 15 iv. twelve goddesses, with their arms hanging by their sides, who are described as "those who give praises to ra as he passeth over urnes" their names are--1. maa-neter-s, 2. art-neter-s, 3. hekent, 4. net, 5. apert-re, click to view (left) the nine praisers of ra (right) the twelve goddesses who sing to ra. 6. ab, 7. nebt-het, 8. hra-seni, 9. tefnut, 10. nutet, 11. ament, 12. ast. p. 16 the address which the sun-god makes to the gods in the first division of the tuat reads: 1- p. 17 p. 18 the majesty of this god standeth up after he hath taken up his position in this court, and he addresseth words to the gods who are therein, saying "open ye to me your doors, and let me come into your courts! give ye light unto me, and make ye yourselv

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

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

may flourish, and grant ye that this pyramid of pepi, this building built for eternity, may flourish, even as the name of the god tmu, the chief of the great company of the nine gods, doth flourish. if the name of shu, the lord of the celestial shrine in annu flourisheth, then pepi shall flourish, and this his pyramid shall flourish, and this his work shall endure to all eternity. if the name of tefnut, the lady of the terrestrial shrine in annu endureth, the name of pepi shall endure, and this pyramid shall endure to all eternity. if the name of seb. flourisheth the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of nut flourisheth in the temple of shenth in annu, the name of pepi shall flourish, and this pyramid s

round about to see his house. vignette: a man standing before a house or tomb. chapter cxxxiii. the chapter of making perfect the khu in the under world in the presence of the great company of the gods. vignette: the deceased adoring ra, seated in a boat. chapter cxxxiv. the chapter of entering into the boat of ra, and of being among those who are in his train. vignette: the deceased adoring shu, tefnut, seb, nut, osiris, isis, horus, hathor. p. xlii theban version: list of chapters. chapter cxxxv* another chapter, which is to be recited at the waxing of the moon [each] month. this chapter has no vignette. chapter cxxxvia. the chapter of sailing in the boat of ra. vignette: the deceased standing with hands raised in adoration. chapter cxxxvib. the chapter of sailing in the great boat of ra

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

selves do eat that he likewise may live"[4] the bread which he eats never decays and his beer never grows stale.[5] he eats of the "bread of eternity" and drinks of the "beer of everlastingness" which the gods eat and drink;[6] and he nourishes himself upon that bread which the eye of horus has shed upon the branches of the olive tree.[7] he suffers neither hunger nor thirst like the gods shu and tefnut, for he is filled with the bread of wheat of which horus himself has eaten; and the four children of horus, hapi, tuamautef, qebhsennuf and the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (16 of 21 [8/10/2001 11:23:21 am] amset, have appeased the hunger of his belly and the thirst of his lips.[8] he abhors the hunger which he cannot satisfy, and he loathes the t

rstood. at break of day all peoples make supplication unto him, and when he riseth with hues of orange and saffron among the company of the gods he becometh the greatly desired one of every god. the god nu appeareth with the breath of the north wind in this hidden god who maketh for untold millions of men the decrees which abide for ever; his decrees [1. literally "his heart" ab-f. 2 i.e, shu and tefnut. 3 i.e, the sun and the moon, ut'ati. 4. nehep; other examples of the use of this word are given by brugsch, w rterbuch (suppl, p. 690] p. xcvii "are gracious and well doing, and they fall not to the ground until they have fulfilled their purpose. he giveth long life and multiplieth the years of those who are favoured by him, he is the gracious protector of him whom he setteth in his heart

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

(maspero, recueil de travaux, t. v, p. 46] p. xcviii the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (7 of 10 [8/10/2001 11:23:38 am] heaven nor earth, and when neither gods had been born, nor men created, the god tmu was the father of human beings,[1] even before death came into the world. the first act of tmu was to create from his own body the god shu and the goddess tefnut;[2] and afterwards seb the earth and nut the sky came into being. these were followed by osiris and isis, set and nephthys. dr. brugsch's version of the origin of the gods as put forth in his last work on the subject[3] is somewhat different. according to him there was in the beginning neither heaven nor earth, and nothing existed except a boundless primeval mass of water which was shrouded

haos, 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 (8 of 10 [8/10/2001 11:23:38 am] egyptian account of the creation. in a late copy of a work entitled the "book of knowing the evolutions of ra, the god neb-er-tcher, the "lord of the company of the gods" records the story of the crea

the form of the god khepera, i, the evolver of the evolutions evolved myself, the evolver of all evolutions, after many evolutions and developments which came forth from my mouth.[12] no heaven existed, and no earth, and no terrestrial animals or reptiles had come into being. i formed them out of the inert mass of watery matter, i found no place whereon to stand. i was alone, and the gods shu and tefnut had not gone forth from me; there existed [1. brugsch, religion, pp. 128, 129. 2. ibid, p. 132. 3. ibid, p. 140. 4. ibid, p. 142. 5. ibid, p. 148. 6. ibid, pp. 149, 152. 7. ibid, p. 158. 8. ibid, p. 160. 9. ibid, p. 161. 10. ibid, p. 163. 11. ibid, p. 187. 12 the variant version says "i developed myself from the primeval matter which i had made" and adds "my name is osiris, the substance of

60. 9. ibid, p. 161. 10. ibid, p. 163. 11. ibid, p. 187. 12 the variant version says "i developed myself from the primeval matter which i had made" and adds "my name is osiris, the substance of primeval matter] p. c "none other who worked with me. i laid the foundations of all things by my will, and all things evolved themselves therefrom.[1] i united myself to my shadow, and i sent forth shu and tefnut out from myself; thus from being one god i became three, and shu and tefnut gave birth to nut and seb, and nut gave birth to osiris, horus-khent-an-maa, sut, isis, and nephthys, at one birth, one after the other, and their children multiply upon this earth"[2] summary of theories. the reader has now before him the main points of the evidence concerning the egyptians' notions about god, and

rm, sometimes with the head of a hawk, and sometimes without[3, as early as the time of the pyramid texts we find ra united with tmu to form the chief god of annu, and at the same period a female counterpart rat was assigned to him.[4] shu, the second member of the company of the gods of annu, was the firstborn son of ra, ra-tmu, or tum, by the goddess hathor, the sky, and was the twin brother of tefnut. he typified the light, he lifted up the sky, nut, from the earth, seb, and placed it upon the steps which were in khemennu [1. see lanzone, op. cit, tav. 398. 2. ibid, p. 1255- 3. ibid, tav. 78. 4. pyramid of unas, l. 253] p. cxii he is usually depicted in the form of a man, who wears upon his head a feather or feathers and holds in his hand the sceptre. at other times he appears in the fo

ven, i.e, the cardinal points.[1] among the many fa ence amulets which are found in tombs are two which have reference to shu: the little models of steps typify the steps upon which shu rested the sky in khemennu; and the crouching figure of a god supporting the sun's disk symbolizes his act of raising the sun's disk into the space between sky and earth at the time when he separated nut from seb. tefnut, the third member of the company of the gods of annu, was the daughter of ra, ra-tmu, or tmu, and twin-sister of shu; she represented in one form moisture, and in another aspect she seems to personify the power of sunlight. she is depicted in the form of a woman, usually with the head of a lioness surmounted by a disk or ur us, or both;[2] in fa ence, however, the twin brother and sister ha

esented in one form moisture, and in another aspect she seems to personify the power of sunlight. she is depicted in the form of a woman, usually with the head of a lioness surmounted by a disk or ur us, or both;[2] in fa ence, however, the twin brother and sister have each a lion's head. in the pyramid texts they play a curious part, shu being supposed to carry away hunger from the deceased, and tefnut his thirst.[3] seb or qeb, the fourth member of the company of the gods of annu, was the son of shu, husband of nut, and by her father of osiris, isis, set, and nephthys. originally he was the god of the earth, and is called both the father of the gods, and the "erpa (i.e, the tribal, hereditary head) of the gods" he is the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/e

hing 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 balance against the feather, emblematical of law. above, twelve gods, each holding a sceptre are seated upon thrones before a table of offerings of fruit, flowers, etc. their names are: harmachis "the great god within his boat; tmu; shu; tefnut "lady of heaven; seb; nut "lady of heaven" isis; nephthys; horus "the great god; hathor "lady of amenta; and sa. upon the beam of the scales sits the dog-headed ape which was associated [1. a name of the underworld. 2. or sexet-anru, a division of the sexet-hetepu (see plate xxxv, the elysian fields wherein the souls of the blessed were supposed to reap and sow. 3. in british museum papyrus

british museum papyrus no. 9900 "thoth, lord of the scales" 2. birch, in bunsen's egypt's place, vol. v, p. 259. in the papyrus of anhai (british museum, no. 10,472) there is a meskhen on each side of the upright of the balance: one is called shai and the other renen. 3. four goddesses bore the name of meskhen, and they were supposed to assist the resurrection of osiris; they were associated with tefnut, nut, isis, and nephthys (see lepsius, denkm ler, iv, bl. 59a; and mariette, dend rah, iv, pl. 74 a. each wore upon her head the object, which is said by some to represent the blossoms of palm trees (lanzone, dizionario, p. 329. examples of this as an amulet, in hard stone, in the british museum, are nos. 8158, 8159, 8161, 20,618, and, in porcelain, no. 15,963] p. 257 presiding over the bir

out from and going into (2) the glorious neter-khert in the beautiful amenta, of coming out by day[3] in all the forms of existence which [1. compare the following variant from a papyrus in dublin. in the papyrus of hunefer, before the scene of the cat cutting off apepi's head, is one in which the deceased is represented kneeling in adoration before five ram-headed gods, whose names are ra, shu, tefnut, seb and ba-[neb]-tattu. 2. pierret renders, r surrection des m nes" see le livre des morts, p. 53. 3. some copies read "to be with the followers of osiris, and to feed upon the food of un-nefer, to come forth by day; and others "may i drink water at the sources of the streams, and be among the followers of un-nefer; may i see the disk every morning" for the texts, see naville, todtenbuch

omen of necho ii. 2, i.e, the sun-god when he sets and rises. 3. supplied from the papyrus of nebseni. see british museum papyrus no. 9900; naville, todtenbuch, bd. ii, pl. xxxi. 4 see supra, p. 273, note 3. 5. adding# or# from the variant readings given by naville. 6. some papyri read unnu; on this town, see brugsch, dict. g og, p. 146. 7. shu was the son of ra and hathor and the twin-brother of tefnut. he typified the sunlight, and separated the earth from the sky, which he established and supported. for a drawing of shu and his four supports, see lanzone, dizionario, tav. 385. 8. see brugsch, dict. g og, p. 749. 9. i.e" substance of the gods] p. 282 (13) who then is this? it is tmu in his disk, or (as others say, it is ra in (14) his rising in the eastern horizon of heaven "i am yesterd

night, and leadeth by day" 3 this reading differs from that of any other papyrus of this period. after the words "spring into being within the two tchafi" the papyrus of nebseni has "it is horus, the avenger of his father, and horus-khenti-en-maa" or (as others say"'the two souls within the tchafi' are the soul of ra [and] the soul of osiris [or] the soul which is in shu and the soul which is in tefnut, that is, the two souls which are in tattu" it appears that the scribe of the ani papyrus has here accidentally omitted a long section; the text is therefore supplied within brackets from the nebseni papyrus, plate xiv, 1. 16 ff. 4. note the play upon the words maau "cat" and maau "like] p. 288 who then is this? it is an-a-f, the god who bringeth his arm. as concerning [the words "that nigh

ke thou osiris [the scribe ani] to be victorious over his enemies, as thou didst make osiris victorious over his enemies' in the presence of (3) the godlike rulers who are with ra and osiris in annu, on the night of 'the things for the night'[2] and on the night of battle, and (4) on the shackling of the fiends, and on the day of the destruction of neb-er-tcher][3] a. vignette: the gods tmu, shut tefnut, osiris,[4] and thoth. text (1) the great godlike rulers in annu are tmu, shu, tefnut [osiris, and thoth (2) and the shackling of the sebau signifieth the destruction of the fiends of set when he worketh evil (3) a second time "hail, thoth, who madest osiris victorious over his enemies, make thou the osiris (4) ani to be victorious over his enemies in the presence of the great divine beings

or osiris ani is victorious (16) over his foes in the heavens above and [on the earth] beneath, in the presence of the godlike rulers (17) of all the gods and goddesses" plate xxii. http//www.sacred-texts.com/egy/ebod/ebod29.htm (1 of 2 [8/10/2001 11:28:36 am] rubric: these words shall be recited over a great hawk which hath the white crown set upon his head. then shall the names of tmu (18) shu, tefnut, seb, nut, osiris, isis, nephthys, be written with green colour upon a (19) new table, anointed with unguents and placed in a boat together with a figure of the dead man (20. then shall they put incense upon the fire, and set ducks to p. 330 be roasted (21. this is a rite of ra when his boat cometh; and it shall cause the dead man to go with ra into every place whithersoever he saileth, and

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

6; graham hancock fingerprints of the gods 348 the sky had not been created, the earth had not been created, the children of the earth and the reptiles had not been fashioned in that place. i, atum, was one by myself. there existed no other who worked with me..6 conscious of being alone, this blessed and immortal being contrived to create two divine offspring, shu, god of the air and dryness, and tefnut the goddess of moisture: i thrust my phallus into my closed hand. i made my seed to enter my hand. i poured it into my own mouth. i evacuated under the form of shu, i passed water under the form of tefnut. 7 despite such apparently inauspicious beginnings, shu and tefnut (who were always described as twins and frequently depicted as lions) grew to maturity, copulated and produced offspring

benben was believed to have fallen from the skies. unfortunately, it had been lost so long before that its appearance was no longer from fetish to god in ancient egypt, p. 140. 6 papyrus of nesiamsu, cited in sacred science: the king of pharaonic theocracy, pp. 188-9; see also from fetish to god in ancient egypt, pp. 141-3. 7 from fetish to god in ancient egypt, p. 142. in other readings shu and tefnut were spat out by ra-atum. 8 new larousse encyclopaedia of mythology, p. 27. the figure 3126 is given in some accounts. 9 the pyramids: an enigma solved, p. 13; c. jacq, egyptian magic, aris and phillips, warminster, 1985, p. 8; the death of gods in ancient egypt, p. 36. graham hancock fingerprints of the gods 349 remembered by the time senuseret took the throne in 1971 bc. in that period (t

f the gods. the deeper we penetrate into the myths and memories of egypt s long past, and the closer we approach to the fabled first time, the stranger the landscapes that surround us become. as we shall see. graham hancock fingerprints of the gods 375 chapter 44 gods of the first time 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

HANDBOOK OF EGYPTIAN MYTHOLOGY

ucinatory quality similar to that of the spirit voyages induced by shamans in many cultures. 28 although they are not narratives, some spells in the coffin texts describe major events in the egyptian creation story and even provide evidence for egyptian views about the end of the world (see return to chaos under linear time in mythical time lines. the creator god atum-ra and his offspring shu and tefnut are particularly prominent. many texts deal with transformations of the sun god into various forms. a new element is a stress on the dangers faced by the sun god during his celestial voyages, such as attacks by the chaos monster apophis. the prominence of the solar cult leads some egyptologists to believe that the coffin texts were, like the pyramid texts, mainly generated by the priests of

the romans never succeeded in conquering. a number of magical papyri of the roman period have survived, mainly from thebes. most of their spells are in greek, but four papyri of the third century ce contain elaborate spells in demotic.107 the demotic spells often utilize egyptian deities in their traditional mythical roles for dubious purposes. so, for example, the myth of the rape of the goddess tefnut is invoked in a spell to separate a woman from her husband. the spells in greek are populated by figures borrowed from egyptian, greek, and roman myth and aramaic and jewish religion. egypt was a cosmopolitan country, and the roman period was an age of religious synthesis. this is also apparent in the greek texts known as the hermetica.108 like the book of thoth, hermetic texts were usually

s 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 reproduced were sometimes left vague and sometimes described in terms of blunt sexual imagery. pyramid texts (pt) spell 527 says that atum took his penis in his hand and masturbated and so were born the two siblings, that is shu and tefnut. in pt 600, atum- khepri is said to be the one who spat out shu and tefnut.9 several passages in the coffin texts refer to shu being exhaled from atum s nose and tefnut being spat from his mouth. these apparently contradictory statements are clarified in later sources, such as the bremner-rhind papyrus and the memphite theology. atum excites his penis with his hand and takes the semen into

ho are expelled from his mouth or through the nose and mouth. the combination of biological and intellectual methods of creation is stressed in the memphite theology, which states that the ennead of atum (the first nine deities created) came into existence through his seed and his fingers, but the ennead is the teeth and lips in this mouth that spoke the name of every thing and from which shu and tefnut came forth. once the twins had been born, the sexual identity of atum becomes fixed as a father. a further development was the personification of the hand of atum as a goddess, thus giving him a sexual partner. since the hand goddess came directly from the creator, she was his daughter as well as his consort. this god- mythical time lines 63 dess was often identified with hathor, who came t

ner. since the hand goddess came directly from the creator, she was his daughter as well as his consort. this god- mythical time lines 63 dess was often identified with hathor, who came to be regarded as the female creative principle. the twins sometimes appear to be the male and female aspects of atum. he embraces them to transfer his ka (vital essence) to them. in coffin texts spell 80, shu and tefnut are described as living with their father in the primeval waters. the three deities cling tightly to each other as if they were still one entity. for creation to continue, shu and tefnut had to become fully differentiated from the creator. the lost children. there are some allusions in the coffin texts to atum becoming separated from his children. shu and tefnut seem to have drifted away fr

ntinue, shu and tefnut had to become fully differentiated from the creator. the lost children. there are some allusions in the coffin texts to atum becoming separated from his children. shu and tefnut seem to have drifted away from their father and become lost in the darkness of the primeval waters. in coffin texts spell 76, shu is made to say that atum once sent his sole eye searching for me and tefnut, my sister. i made light in the darkness and it found me. this eye is usually called the daughter of ra, rather than of atum, because she is part of the creator s solar aspect.10 the sole eye is the disk of the sun envisaged as a goddess. she can function separately from the sun god but remains a part of him. the search for the lost children in coffin texts spell 76 is one of the many myths

rately from the sun god but remains a part of him. the search for the lost children in coffin texts spell 76 is one of the many myths about the first sunrise. shu, the god of air, creates a void in the primeval waters so that the solar eye can shine for the first time.11 a fuller version of this myth found in the bremner-rhind papyrus has a different emphasis. the lord of all recounts how shu and tefnut were nurtured by the god of the primeval waters, with my eye (following) after them from the time they became separated from me. when the creator came fully into existence on the primeval mound, shu and tefnut rejoiced and returned with the eye. then she became furious after she had come back and found that i had put another in her place. the creator has apparently grown a new eye/disk. to

uraeus cobra, and puts her in the place of honor on his forehead.12 this is one of several myths about the anger and appeasement of the solar eye. the creator s relationships with the aspects of his being that are embodied as daughter-goddesses are crucial to this stage of creation. the divine order and the separation of earth and sky. in coffin texts spell 80, new identities are given to shu and tefnut. atum names shu as life and tefnut as maat (truth, justice, order. by naming these qualities, the creator brings them into existence. atum embraces the two forms of his daughter, tefnut and maat.13 nun, the god of the primeval waters, tells atum to kiss maat and place her at his nose so that your heart may live. maat the goddess 64 handbook of egyptian mythology was the favorite daughter of

nd governing principle of the created world.14 the opposite of maat was isfet (chaos, disorder) or gereg (wrongdoing, evil. the creator and all his/her creations were to live on and through maat. all egyptian rulers, and those who helped them to govern, were supposed to establish the state of maat on earth, as it was in the first time. a series of cosmic events was part of the first time. shu and tefnut separated from their father and came together in the first sexual union of male and female. tefnut then gave birth to another pair of deities, a son geb, who was associated with the earth, and a daughter nut, who was associated with the sky. geb and nut embraced each other so ardently that there was no room between them for anything to exist. nut conceived children but could not or would no

rkness. this first sunrise is the perfect moment celebrated in numerous egyptian texts and images. from this moment the creator was chiefly manifest in the world as the sun god ra. the boundaries of the physical world became fixed, though the upper sky (nut, the atmosphere (shu, and the earth (geb) were still encircled by the dark primeval waters. as part of establishing the divine order, shu and tefnut also become two different types of time. shu is eternal recurrence and tefnut is eternal sameness. 15 this began a great cycle in which everything had to change to survive and yet everything remained fundamentally the same. the separation of nut and geb made it possible for their children to be born. these were the gods osiris, seth, and horus the two-eyed and the goddesses isis and nephthy

d the goddesses isis and nephthys. some sources leave out horus. a tradition as old as the pyramid texts had seth break violently out of his mother s womb. seth was mythical time lines 65 a god whose nature linked him with chaos, so the birthday of seth was said to be the day on which disorder and strife first entered the world. osiris, seth, isis, and nephthys, together with geb and nut, shu and tefnut, and ra-atum, made up the four-generational group of deities known as the ennead of heliopolis or the great ennead. horus, the sky falcon whose two eyes were the sun and the moon, was probably left out of the nine because he was usually thought of as a manifestation of the creator sun god. the number nine was sometimes used by the egyptians to indicate many, so the establishment of the enne

y the time of the middle kingdom. several spells in the coffin texts include speeches referring to the creation of humanity. in coffin texts spell 1130, the lord of all says that he created deities from his sweat and people from the tears of my eye. everything that came from a god s body was deemed to be divine and capable of creative power. as with the sneezing and spitting that produced shu and tefnut, wordplay is involved. the egyptian words for people and for tears were homophones; they sounded similar although they would have been written differently. most such mythical wordplay was ephemeral or relatively insignificant, but the association of people with divine tears was a popular theme for over 2,000 years. several different traditions about the tears of the creator are discernible

t or perception (sia. humanity is the imperfect product of rage and misery: a genesis suited to the rebellious role humanity plays in mythical history. one hymn to the creator states that humanity came forth from the two divine eyes, which are the sun and the moon.16 in the account of creation in the bremner-rhind papyrus, people originate in the tears wept by the creator on the return of shu and tefnut. it is not clear whether these are tears of joy at the reunion with his children or tears of sorrow at the angry reaction of the solar eye. in the cosmogony of neith, the sun god ra is said to weep when he is first born because he finds himself alone and unable to see his mother. it is these tears of sorrow and loneliness that produce humanity. in contrast, deities arise as a byproduct of r

known as the myth of the distant goddess. the distant goddess. as described earlier, the sole eye was a separable active force even when the creator was still inert in the primeval waters. the eye was sometimes treated as a female form of the sun god, but she was also called the daughter of ra. various important goddesses were associated with this role, most commonly bastet, hathor, mut, sekhmet, tefnut, and wadjyt. for reasons that are rarely stated, the eye goddess becomes angry and uncontrollable and refuses to stay with her father, ra. originally, this may only have been thought to happen when the eye returned with shu and tefnut. later versions of the myth seem to relate to the period when the world and humanity were well established. in these versions, the eye goes to a distant realm

name means the one who brings back the distant one. the onuris myth is only known from scattered allusions. it seems that as the most powerful and cunning of hunters, onuris is able to track down and subdue the solar lioness. he brings her back to egypt and is rewarded with marriage to the lion goddess. mythical time lines 71 other texts name shu as the one who goes to persuade his sister-consort tefnut to return. a reference to shu in coffin texts spell 75 as having pacified her who is in the middle of her rage may allude to this mythical role. thoth sometimes accompanies shu or undertakes the mission on his own.21 as the heart and tongue of the gods, thoth uses wise words to appease the dangerous goddess. several versions of an elaborate literary treatment of this myth were current in th

as having pacified her who is in the middle of her rage may allude to this mythical role. thoth sometimes accompanies shu or undertakes the mission on his own.21 as the heart and tongue of the gods, thoth uses wise words to appease the dangerous goddess. several versions of an elaborate literary treatment of this myth were current in the late first millennium bce. in the longest of these, hathor-tefnut is roaming the distant southern desert in the form of a nubian cat. thoth disguises himself as a dog-faced baboon to approach the angry goddess. he alternately harangues and cajoles her. thoth lectures her about her duty and dignity as the daughter of ra. he tells her about the desolate and gloomy state that egypt has fallen into without her bright presence. he paints word pictures of the d

hamun.25 the destruction of humanity. after ra had become the ruler of both gods and men, humanity plotted against him, while his majesty, may he live, may he prosper, may he be healthy, had grown old. his bones became silver, his flesh became gold, his hair true lapis-lazuli. when his majesty saw how humanity was plotting against him, his majesty said to his followers summon for me, my eye, shu, tefnut, geb, nut and the father and mothers who were with me when i was in the primeval waters, as well as the god nun.26 let him bring his followers with him, but bring them secretly in case the humans see and their hearts escape. the gods and goddesses all came and asked ra to speak. he told them, humanity, which came into being from my eye, is plotting against me. advise me what you would do ab

terpreted in more human terms of sexual jealousy and father-son rivalry. the latent hostility between shu and his son, geb, is made explicit in a text of the fourth century bce.31 like ra before him, shu has to contend with the forces of chaos and with rebels against the divine order. geb challenges shu s leadership, which causes the latter to withdraw from the world. geb either rapes his mother, tefnut, or takes her as his chief queen; thus he separates shu from his sister-wife, as shu had previously separated geb from his sister- 76 handbook of egyptian mythology wife. that geb s claim to the throne is disputed is clear from an episode in which he tries to put on his father s headdress and is burned by its serpent guardian. eventually, geb is accepted as ruler and has to rally his forces

tor as an androgynous deity, see j. zandee, the birth-giving creator-god in ancient egypt, in studies in pharaonic religion and society in honour of j. gwyn griffiths, ed. a. b. lloyd (london, 1992, 169 185; and k. mysliwiec, la m re, la femme, la fille et la variante feminine du dieu atoum, etudes et travaux 13 (1983: 297 304. 9. two different terms for spitting that sound like the names shu and tefnut are used in this text. the egyptians were fond of etymological explanations for the nature of deities. these explanations are often false in linguistic terms, but they can provide information on religious ideas. 10. writers on egyptian myth refer to the eye of ra as the eye goddess or as the solar eye (the sun disk) in distinction to the lunar eye (the moon disk. 11. for this interpretation

as the solar eye (the sun disk) in distinction to the lunar eye (the moon disk. 11. for this interpretation, see chapter iiic in allen, genesis in egypt. 12. in representations of solar deities, this cobra is shown in front of or coiled round the sun disk. the uraeus cobra formed part of many egyptian royal headdresses. 13. confusingly, in spite of the story of the sole eye searching for shu and tefnut, the eye is quite often identified as tefnut. the role of a deity is often defined by the pair or group of which he or she forms a part. when tefnut is paired with maat, they usually play the contrasting roles of the fierce and gentle daughters of the creator. 14. for a comprehensive discussion of the place of maat in egyptian culture, see the chapter the concept of maat in erik hornung, id

n who speaks the true name of god will die instantly. 21. thoth may not originally have been linked to this myth, but the egyptian sense of symmetry demanded that as thoth restored the lost and wounded lunar eye of horus, he should also bring back the solar eye of ra. the various stages in the development of the myth cycle of the solar eye were first studied by h. junker in der auszug der hathor- tefnut aus nubien (berlin, 1911; and by w. spiegelberg in der gyptische mythus vom sonnenauge (strasbourg, 1918. 22. for a full translation, see miriam lichtheim, ancient egyptian literature, vol. 3: the late period (berkeley, los angeles, and london,1980, 156 159. 23. this section of the myth is probably based on a list of names, epithets, and festivals of goddesses. by the greco-roman period, an

HEAVEN HELL

y him with all he needs, and the guardian of the staff [of life] promises that he shall be supplied with food and air in the great field, because the ancestors of the deceased who are already living there have given orders to this effect. these same ancestors, it is declared, shall come out to meet him, and as it is possible that some attempt may be made to stop or injure him by seb, nut, shu and tefnut, they shall bring their sticks, and staves, and clubs, and other weapons in their hands, so that they may be ready to defend their relative, and lead him to their abode. here we have a good description of the manner in which egyptian peasants have always turned out to defend a friend, and how they have always armed themselves with clubs, and sticks, and handles of ploughs, or, flails, whene

ster-parents" 67:5 or "connexions" 69:1 or, it is seb who is the funeral chest, or sarcophagus, the allusion being to the fact that it was in the body of seb, i.e, the earth, that the deceased was laid. 69:2 the meaning of this line is not clear to me. the word khet is often applied to wheat or barley, as the "wood" or "plant" of life. by "great field" i understand sekhet-hetep. 70:1 i.e, shu and tefnut. next: chapter iv. the book am-tuat and the book of gates. sacred texts egypt ehh index index previous next p. 80 chapter iv. the book am-tuat and the book of gates "am-tuat" or shat am-tuat, i.e, the "book of what is in the tuat" is the name given by the egyptians to the large funeral book in which the priests of amen describe the other world according to the views of their order, and the

PHILIP NEIL MYTHS LEGENDS EXPLAINED

f the dead to war in a ship made from dead men s nails. the creation 12 the creation in the beginning, egyptian myth tells us, there was nothing but the dark endless ocean of nun. all the elements of life were in the ocean, inert and senseless. then the lord without limit came into being, and called himself re. he was alone. with his breath he created shu, the air, and with his spittle he created tefnut, moisture, and sent them out across the water. he caused the waters of nun to recede so that he had an island on which to stand. then he looked into his heart to see how things should be, and called forth from nun all the plants, birds, and animals. he spoke their names, and they came into being. shu and tefnut had two children: geb, the earth, and nut, the sky. nut lay on top of geb and th

e back into line every 1,460 years, a mystical cycle for the egyptian priesthood. waters of fruitfulness the goddess nephthys, sister of isis, pours the waters of fruitfulness over the earth, where men hoe the land. the mummified body of osiris (see p. 16) is reborn where the water makes contact with the earth. eye of the sun god the sun was said to be the eye of re, which he sent to seek shu and tefnut. when it returned, another eye had taken its place. the first eye wept, and its tears became the first human beings. so re placed it on his brow as the uraeus, or cobra, to rule the world and spit fire at his enemies. wedjat eye the left eye of the sky god horus (see p. 16) was identified with the moon. it was destroyed in his fight with his uncle seth, but made whole again; the symbol of t

RUBY TABLET OF SET

d that the component particles of matter and anti-matter are identical, except that the subatomic components which contribute to the charge are different. sex: male/female male and female were one of the first entries in the taxonomy, and have a long tradition of being opposites. this tradition carries on symbolically in the order of shuti through the relationship of the primal opposites, shu and tefnut. but realistically, male and female are not opposite. some of their biological functions are complementary, but otherwise males and females are very much alike. footnotes 1. indeed, discussions have already taken place that will eventually lead to modifications in the taxonomy. those discussions have not progressed far enough to produce changes firm enough to publish in the ruby tablet. the

ing, is simply not an accurate reflection of those degrees- 9/xx symbolism the first session of the year-xxiv order of shuti workshop discussed symbolism. while the study of symbolism itself is not a primary concern of the order of shuti, several of the order's activities do involve working with forms of symbolism, or are discussed using various symbols. the symbols of the twin lion gods, shu and tefnut, who together are shuti, are obviously of importance in understanding the activities of the order. the topic of symbolism was therefore chosen for the introductory session of the workshop. application in discussing this session and what would be discussed, the grand master stressed that symbolism wasn't to be discussed simply as an intellectual exercise, but that all participants should try

ymbolism can be visual (examples are the pentagram of set, pictures of the egyptian neters, etc, and verbal (the closing we use on our letters "xeper and remanifest, is a statement and reminder of our dedication to this formula, a way of developing and keeping the habit of xeper and remanifestation going strong. each word itself is a symbol (xeper, indulgence, thelema, etc, as is each neter (shu, tefnut, sekhmet, bast. a lot of principles can be used as symbols which have more meaning to the initiated than they do to those who just read about them in a dictionary. visual and verbal/written symbols involve just one of our senses (sight. if you include verbal/spoken symbols, we then involve a second sense (hearing. we then asked the question "are there symbols which are perceived and communi

given a name, a face, and a story. the most powerful stories, faces, and names are those that belong to the creator gods. there are so many creator gods, that it's really difficult to pin down an actual order of precedence. this brings up the fact that there are many apparently conflicting stories within the egyptian mythology. the grand master pointed out that in several egyptian myths, shu and tefnut are selfcreated. in others they were created by tears of the master creator god (whoever he happened to be according to the story teller. in yet others they were created by the master god's masturbation. shu and tefnut by definition are the first male and female. the master god's masturbation in these latter stories was always male masturbation, but shu is the first male. shu and tefnut beg

ry to encompass all of set, intellectually or emotionally, rather than try to understand all of set, we can work with neters which are facets of set's being, facets of set's symbolism. each neter can be thought of as a specific element of set. as examples, shu is one set of symbolism, one set of ideas, that an initiate can work with to "get somewhere" with, to accomplish certain initiatory goals. tefnut is another set of ideas, as is geb, isis, etc. rather than trying to encompass and work with the entire universe simultaneously, grab whatever you can hold onto, work with that handful, study that symbol or symbols, and see what it leads to. we had originally intended to discuss whether or not the neters might or might not exist in their own right. having discussed the above, it seemed some

int that carries over into the work we do as setians, work which tends to become more complex- in terms of the scope of our work- as we mature. sin and virtue classification: v2- 17a.x- 1 author: robert menschel iv date: october 14, xxix. o. shuti working, set-xv html revision: sept. 9, 1998 ce subject: ethics and xeper [opening: ring the bell, light the candles, open the gate, invoke set [grail: tefnut (represented by priestess webb) charged the grail with her essence, as then did shu (represented by magister menschel. the grail was then offered to and shared symbolically by all initiates, represented first by a senior initiate (magister webb) and then by a junior initiate (setian tzanou [inspiration: the following dialogue was presented by priestess webb as tefnut, and magister menschel

virtue: the names are defined as opposites, yet these are two sides of the same coin [shu] name a virtue, and someone will call it sin. describe a sin, and someone will see a virtue. how then do we rate behavior good or evil, virtue or sin [tefnut] two measures define a sin, or a virtue. two measures that seek the why and what of any sin or virtue. as shuti is both the visible shu and the hidden tefnut, so is one measure seen and visible, and the other measure is hidden, unseen [shu] behaviors are seen, as are their results. what is the behavior? is it noble, enlightened, the act of a god being born? or is it low, blindly reactive, the act of an animal? what are the results? are you truly better off? is the aeon, the temple, and humanity improved? or did the behavior bring forth negative

ation and xeper. along with the visible results, we must examine the unseen motivations- why were this action and method chosen? were the motives noble, godly, or were they petty and selfserving [shu] now is the time to shine the light of truth upon your plans, your motives, your paths of action. look deep within yourself, with set's guidance, with maat's balance, with shu's conscious vision, and tefnut's conscientious reflection. plan your future, create your future, a future befitting the god you shall become [all assembled now meditate and shape their paths of xeper as inspired [closing: farewell to set, close the gate, extinguish the candles, ring the bell [shu and tefnut, echoed by all others] thus it begins. reading list: the sphinx and the chimaera following is the text of a convers

tary, partly because at first glance it might seem to contradict much of what i say here. we know set as the form of separate intelligence and order, and we call set the prince of darkness. we have not been able to define these attributes without harwer as the emptiness of ignorance, chaos, and the prince of light. if set has form, harwer must be empty, void.20 my growth as shu, with ever-present tefnut, has given me a different perspective on this opposition. yes, set is the form of separate intelligence and order. likewise, shu is hot, dry, light, and active. tefnut, shu's opposite, is cold, wet, dark, and passive. my experience with tefnut reveals that she is not negative, not the lack of hot, etc; tefnut is positive cold, positive wet, etc. likewise, if harwer is chaos, then harwer is

uded. this brings up the possibility of 'tampering, of priest menschel's unintentionally, subconsciously, placing these deprecative words into the message. but because these words fit so well in context, and because they agree with the above analysis (taken with this possibility in mind, i feel confident that such tampering did not happen. the second sentence then validates the messenger. shu and tefnut are the neters of opposition. by working closely with these neters for a number of years, i have developed an understanding of and empathy for opposites and opposition, of extremes and continuums, and of balances between extremes and opposites. i expect it was this study of opposites and balance, and my work to incorporate these aspects of shuti (the twin lion gods) into my own being, that

ed by an opened mouth. setian participation in xeper at midnight of summer solstice xvii, at the gold ledge campground on the kern river in california, i held a ritual whose purpose was the examination of the principle of xeper. the ritual opening was a variation of my personal opening to the ten directions1, with set invited to witness and participate as he willed. i then evoked shu, and invoked tefnut, geb, and nut (nuit. the analysis which follows is the result of several additional rituals, philosophical researches, and meditations examining the questions raised by that initial ritual_ xeper is change2. the neter is absolute (as are all forms. opposite to xeper is the absolute of the immutable. classification: v2- b53- 1 author: robert menschel iii date: july 5, xix html revision: dec

ggest that priesthood is or should be a goal of xeper. instead, we find that priesthood is a state of being which does frequently develop, and develops very often after an adept stops trying to become a priest. rite of balance i had thought long and hard about the principles of equals or balance, as it pertained to me. after the conclave, i decided to do a working based on those concepts. shu and tefnut were the archetypes of balance that i felt i needed to work on. i thought that if i did a devotional rite of these god forms, i would get some kind of results. i did. magister menschel had asked me a battery of questions about my xeper. this is how i planned to bring the reality of my xeper into manifestation. the following working is a result of those questions from magister menschel. cert

lity by means of drumming or dancing. once the adept is possessed, the god or goddess begins to speak. during the speech the information that is given will guide the adept on the correct path, thereby enhancing his/her xeper. such were the results of this rite. the operation was performed over a 30-day period with the actual rite being done on the last day of the month. i took pictures of shu and tefnut, and meditated on the principles of balance. i opened the temple in the usual manner of the temple of set. i invoked the archetypes of shu and tefnut, and i found myself traveling out of my body. i had the feeling of extreme acceleration, and traveling straight up. there was a temple or pyramid type of building. i saw steps ascending vertically, and i began to climb the stairs. as i climbed

s a feather on one side of the scale. it had in itself so many different colors, and each color told a story (perhaps the story of many different life times. on the other side was a vase, a clear, almost glass-like container. in the vessel was a man-creature, or so i thought. every time i blinked my eyes, the figure changed. behind this scale were seated two figures, whom i believed to be shu and tefnut. one figure was a man, but seemed at times to be a boy. strong, articulate, and beautiful. the other being was a woman who seemed at times to be middle aged and at other times to be elderly, but not ugly. she maintained an air of great composure and dignity. each one of those beings addressed me in turn, but yet they spoke with one voice. they were trying to make me understand the laws of u

the universe, guide and protect this sacred order. o mighty shu, god of the air, breath of life, come forth from the watchtower of air, in the eastern quadrant of the universe, guide and protect this sacred order. o mighty geb, god of the earth, foundation of life, come forth from the watchtower of the earth, in the northern quadrant of the universe, guide and protect this sacred order. o mighty tefnut, goddess of moisture, water of life, come forth from the watchtower of water, in the western quadrant of the universe, guide and protect this sacred order. working i call upon asmodeus, daemon of science and judgment, to teach the methods of synthesis and induction, that i may discern truth and falsehood. i call upon astaroth, daemon of aesthetic sensitivity, to teach the methods of analysi

your being which is central to it. your study of la-qin-al should enable you to understand what i'm talking about. if i were to point to a parallel in my own history, it would be that i had worked for several years with the neter shu, and had adopted that name and begun to assume the being of shu. part of becoming a magister templi for me involved maintaining shu while also assuming the being of tefnut. your future xeper will also include a similar incorporation of opposite. such opposition is dangerous, and success is not assured. failure can bring forth the worst of the tuat. but success brings forth 9-d, perfectly balancing the 9-w. having accomplished balance, where next? atu xv has several different possible interpretations, none of which yells out as being more correct than the othe

t of the universe, guide and protect this sacred pylon. o mighty shu, god of the air, breath of life, come forth from the watchtower of air, in the eastern quadrant of the universe, guide and protect this sacred pylon. o mighty geb, god of the earth, foundation of life, come forth from the watchtower of earth, in the northern quadrant of the universe, guide and protect this sacred pylon. o mighty tefnut, goddess of moisture, waters of life, come forth from the watchtower of water, in the western quadrant of the universe, guide and protect this sacred pylon. within me dwells haborym! without my fetch blumoza! and in the column of this vibration burns the dark fire of set [the working. celebrant] honor to you, prince of darkness, initiator of the elect, brother to those who have joined the d

nfused into the liquid within the grail. this may be done silently or not as chosen by the celebrant.(1 [formal recognitions, initiations, etc. may be performed here [celebrant] as priest of set, i have charged this chalice with set's spirit, set's essence and will. through my manifestation of shuti, the twin lion gods of creation and of life, i add the essence and spirit of these neters, shu and tefnut. as you contemplate and explore the essence of your own self, your own life, accept this essence, and take it as your own. through this elixir, strengthen that which is you. classification: v2- b6r.2- 4 author: robert menschel iv date: october 28, xxv- set-xi order of shuti working html revision: dec 16, 1998 ce subject: remanifestation (the higher self, life reading list: 17a, 18a [initiat

with any valid endeavor or study, our similarities help us communicate; they help us learn from each other. but, as with any magical endeavor, our studies and workings must reflect each magician's individuality and uniqueness. since my personal experiences and outlook will color this primer, and since my experiences and outlook are in turn colored by my relationship with the neteru shuti, shu and tefnut, let me briefly introduce them. shu is an elder god of egypt. most tales state that shu and tefnut, the twin lion gods, were created by amon-ra himself, before any other gods were present. yet others claim that shu and tefnut were self-created. shu and tefnut were the first male and female gods, and were therefore the first gods to exercise sex. from them came geb and nuit. these latter two

any other gods were present. yet others claim that shu and tefnut were self-created. shu and tefnut were the first male and female gods, and were therefore the first gods to exercise sex. from them came geb and nuit. these latter two gods were so prolific that shu stepped between to separate them. a common drawing of shu (air) shows him standing upon geb (earth, holding nuit (sky) aloft. shu and tefnut are opposites, each defining the other, and each requiring the other's existence. shu and tefnut can represent opposition in active balance. shu wears the ma'at feather, which is often used as a hieroglyph for shu's name, reflecting the importance of balance in shu's outlook and activity. shu is also known as the god of the mind, as the light of the sun, and as a god of intelligence and kno

re opposites, each defining the other, and each requiring the other's existence. shu and tefnut can represent opposition in active balance. shu wears the ma'at feather, which is often used as a hieroglyph for shu's name, reflecting the importance of balance in shu's outlook and activity. shu is also known as the god of the mind, as the light of the sun, and as a god of intelligence and knowledge. tefnut is a goddess of spirit, of emotion and internal desire and will, of that which is hidden and hiding. she is also the goddess of fog, cloud, and storm. shu and tefnut together, the twin lion gods, are shuti. shuti is balanced, active opposition. as we study the tarot you may discover symbolic relationships between these different aspects of shu and tefnut. since this is a primer on tarot and

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

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, and tefnut, the goddess of moisture. these two in turn gave birth to geb, the earth god, and nut, the sky goddess. from them came two pairs of siblings: osiris and isis, and set and nephtys. eventually ra, the sun god, took the place of atum in the pantheon; later pharaohs, for instance, called themselves sons of ra. ancient egypt and mesopotamia. reproduced by permission of thomson gale. red sea medi

SIR WALLIS BUDGE EGYPTIAN MAGIC

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

ell in annu (heliopolis, grant that pepi nefer-ka- ra may flourish (literally 'germinate, and that his pyramid, his ever lasting building, may flourish, even as the name of p. 159 temu, the chief of the nine gods, doth flourish. if the name of shu, the lord of the upper shrine in annu, flourisheth, then pepi shall flourish, and his pyramid, his everlasting building, shall flourish! if the name of tefnut, the lady of the lower shrine in annu, flourisheth, the name of pepi shall be established, and this his pyramid shall be established to all eternity! if the name of seb flourisheth at the 'homage of the earth' then the name of pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity! if the name of nut in the house of shenth in annu fl

SYMBOLISM

eters" was published in issue i.4) subject: symbolism reading list: 2l, 2v the first session of the year-xxiv order of shuti workshop discussed symbolism. while the study of symbolism itself is not a primary concern of the order of shuti, several of the order's activities do involve working with forms of symbolism, or are discussed using various symbols. the symbols of the twin lion gods, shu and tefnut, who together are shuti, are obviously of importance in understanding the activities of the order. the topic of symbolism was therefore chosen for the introductory session of the workshop. application in discussing this session and what would be discussed, the grand master stressed that symbolism wasn't to be discussed simply as an intellectual exercise, but that all participants should try

ymbolism can be visual (examples are the pentagram of set, pictures of the egyptian neters, etc, and verbal (the closing we use on our letters "xeper and remanifest, is a statement and reminder of our dedication to this formula, a way of developing and keeping the habit of xeper and remanifestation going strong. each word itself is a symbol (xeper, indulgence, thelema, etc, as is each neter (shu, tefnut, sekhmet, bast. a lot of principles can be used as symbols which have more meaning to the initiated than they do to those who just read about them in a dictionary. visual and verbal/written symbols involve just one of our senses (sight. if you include verbal/spoken symbols, we then involve a second sense (hearing. we then asked the question "are there symbols which are perceived and communi

given a name, a face, and a story. the most powerful stories, faces, and names are those tha t belong to the creator gods. there are so many creator gods, that it's really difficult to pin down an actual order of precedence. this brings up the fact that there are many apparently conflicting stories within the egyptian mythology. the grand master pointed out that in several egyptian myths, shu and tefnut are self-created. in others they were created by tears of the master creator god (whoever he happened to be according to the story teller. in yet others they were created by the master god's masturbation. shu and tefnut by definition are the first male and female. the master god's masturbation in these latter stories was always male masturbation, but shu is the first male. shu and tefnut be

ry to encompass all of set, intellectually or emotionally, rather than try to understand all of set, we can work with neters which are facets of set's being, facets of set's symbolism. each neter can be thought of as a specific element of set. as examples, shu is one set of symbolism, one set of ideas, that an initiate can work with to "get somewhere" with, to accomplish certain initiatory goals. tefnut is another set of ideas, as is geb, isis, etc. rather than trying to encompass and work with the entire universe simultaneously, grab whatever you can hold onto, work with that handful, study that symbol or symbols, and see what it leads to. we had originally intended to discuss whether or not the neters might or might not exist in their own right. having discussed the above, it seemed some

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ance. 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 (llew, lugus) macha mabon (maponos, oenghus) mananaan (

THE BOOK OF GATES

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 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 mothe

y of seti's tomb is given in the appendix to this chapter. 45:1 the alabaster sarcophagus of oimenepthah i, king of egypt. london, 1864, p. 14. 59:1 this is chapter lxxii. of the book of the dead. 61:1 pe and tep formed a double city in the delta. 63:1 the kher-heb was the priestly official who read the funeral service. 63:2 i.e, the field of reeds. 63:3 i.e, the field of peace. 63:4 i.e, shu and tefnut. 65:1 this is chapter lxxxix. of the book of the dead. next: chapter ii. the ante-chamber of the tuat sacred texts egypt ehh index index previous next p. 80 chapter ii. the ante-chamber of the tuat. in the first division of the "book of gates of the tuat" according to the sarcophagus of seti i, we see the horizon of the west, or the mountain of the west, divided into two parts, and the boat

THE SECRET RITUALS OF THE OTO

on the lesser assistant angles. and those that are in this art novices should wiselier call forth only the trigrammaton of the sub- elements. xii of the new and holy kingdom it is written in the papyrus of nes-min that the sun spake in his name toum and said. i copulated with my fist, i emitted semen into my shadow, i ejaculated into my own mouth, i sent forth issue as shu, i poured myself out as tefnut. shu and tefnut. brought to me my eye. i wept over them: mankind came into being from the tears which came forth from my eye. shu and tefnut brought forth keb and nut, and keb and nut brought forth osiris and the blind horus and set and isis and nephthys from the belly, one after another, and they brought forth their multitudes upon this earth. and again: i copulated with my fist, my heart

ich came forth from my eye. shu and tefnut brought forth keb and nut, and keb and nut brought forth osiris and the blind horus and set and isis and nephthys from the belly, one after another, and they brought forth their multitudes upon this earth. and again: i copulated with my fist, my heart came to me into my hand, the semen fell into my mouth. i sent forth issue as shu, i poured myself out as tefnut: from one god i was three gods. thus then did the sun formulate male and female, whose children are earth and heaven, whose children are the five elements or tatwas, of which all visible things are made. let then the adept make two talismans, pure male and female, with no admixture of any lesser principles; and let him consecrate himself as the sun, and pour out life upon them, vivifying th

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

n i was by him, as one brought up with him" proverbs, viii. 22 ff. having described the coming into being of khepera and the place on which he stood, the legend goes on to tell of the means by which the first egyptian triad, or trinity, came into existence. khepera had, in some form, union with his own shadow, and so begot offspring, who proceeded from his body under the forms of the gods shu and tefnut. according to a tradition preserved in the pyramid texts[fn#4] this event took place at on (heliopolis, and the old form of the legend ascribes the production of shu and tefnut to an act of masturbation. originally these gods were the personifications of air and dryness, and liquids respectively; thus with their creation the materials for the construction of the atmosphere and sky came into

g to a tradition preserved in the pyramid texts[fn#4] this event took place at on (heliopolis, and the old form of the legend ascribes the production of shu and tefnut to an act of masturbation. originally these gods were the personifications of air and dryness, and liquids respectively; thus with their creation the materials for the construction of the atmosphere and sky came into being. shu and tefnut were united, and their offspring were keb, the earth-god, and nut, the sky-goddess. we have now five gods in existence; khepera, the creative principle, shu, the atmosphere, tefnut, the waters above the heavens, nut, the sky-goddess, and keb, the earth-god. presumably about this time the sun first rose out of the watery abyss of nu, and shone upon the world and produced day. in early times

, but we are not told how this was effected. we know from many passages in the texts that every god was believed to possess this magical power, which is called the "sa of life" or the "sa of the god.[fn#40] this sa could be transferred by a god or goddess to a human being, either by an embrace or through some offering which was eaten. thus temu transferred the magical power of his life to shu and tefnut by embracing them,[fn#41] and in the ritual of the divine cult[fn#42] the priest says, the two vessels of milk of temu are the "sa of my limbs" the man who possessed this sa could transfer it to his friend by embracing him and then "making passes" with his hands along his back. the sa could be received by a man from a god and then transmitted by him to a statue by taking it in his arms, and

at that time. i myself raised them up from out of nu[fn#51, from a state of helpless inertness. i found no place whereon i could stand. i worked a charm[fn#52] upon my own heart (or, will, i laid the foundation [of things] by maat,[fn#53] and i made everything which had form. i was [then] one by myself, for i had not emitted from myself the god shu, and i had not spit out from myself the goddess tefnut; and there existed no other who could work with me. i laid the foundations [of things] in my own heart, and there came into being multitudes of created things, which came into being from the created things which were born from the created things which arose from what they brought forth. i had union with my closed hand, and i embraced my shadow as a wife, and i poured seed into my own mouth

e foundations [of things] in my own heart, and there came into being multitudes of created things, which came into being from the created things which were born from the created things which arose from what they brought forth. i had union with my closed hand, and i embraced my shadow as a wife, and i poured seed into my own mouth, and i sent forth from myself issue in the form of the gods shu and tefnut. saith my father nu--my eye was covered up behind them (i.e, shu. and tefnut, but after two hen periods had passed from the time when they departed from me, from being one god i became three gods, and i came into being in the earth. then shu and tefnut rejoiced from out of the inert watery mass wherein they i were, and they brought to me my eye (i.e, the sun. now after these things i gather

was the source and origin of all beings and things [fn#52] i.e, he uttered a magical formula [fn#53] i.e, by exact and definite rules "when there fell on them their moment[fn#54] through plant-like clouds, i restored what had been taken away from them, and i appeared from out of the plant-like clouds. i created creeping things of every kind, and everything which came into being from them. shu and tefnut brought forth [seb and] nut; and seb and nut brought forth osiris, and herukhent- an-maati,[fn#55] and set, and isis, and nephthys[fn#56] at one birth, one after the other, and they produced their multitudinous offspring in this earth [fn#54] i.e, the period of calamity wherein their light was veiled through plant-like clouds [fn#55] i.e, the blind horus [fn#56] i.e, these five gods were al

and i made and formed myself out of the substance which existed in primeval time. my name is ausares (i.e, osiris, who is the primeval matter of primeval matter. i have done my will in everything in this earth. i have spread myself abroad therein, and i have made strong my hand. i was one by myself, for they (i.e, the gods) had not been brought forth, and i had emitted from myself neither shu nor tefnut. i brought my own name[fn#57] into my mouth as a word of power, and i forthwith came into being under the form of things which are and under the form of khepera. i came into being from out of primeval matter, and from the beginning i appeared under the form of the multitudinous things which exist; nothing whatsoever existed at that time in this earth, and it was i who made whatsoever was ma

i laid a foundation [for things] before me, and whatsoever was made, i made. i was one by myself, and i laid the foundation of things [by means of] my heart, and i made the other things which came into being, and the things of khepera which were made were manifold, and their offspring came into existence from the things to which they gave birth. i it was who emitted shu, and i it was who emitted tefnut, and from being the one, god (or, the only god) i became three gods; the two other gods who came into being on this earth sprang from me, and shu and tefnut rejoiced (or, were raised up) from out of nu in which they were. now behold, they brought my eye to me after two hen periods since the time when they went forth from me. i gathered together my members which had appeared in my own body

r, were raised up) from out of nu in which they were. now behold, they brought my eye to me after two hen periods since the time when they went forth from me. i gathered together my members which had appeared in my own body, and afterwards i had union with my hand, and my heart (or, will) came unto me from out of my hand, and the seed fell into my mouth, and i emitted from myself the gods shu and tefnut, and so from being the one god (or, the only, god) i became three gods; thus the two other gods who came into being on this earth sprang from me, and shu and tefnut rejoiced (or, were raised up) from out of nu in which they were. my father nu saith- they covered up (or, concealed) my eye with the plant-like clouds which were behind them (i.e, shu and tefnut) for very many hen periods. plant

et fall. i cried out to my eye, and men and women came into existence. then i bestowed upon my eye the uraeus of fire, and it was wroth with me when another eye (i.e, the moon) came and grew up in its place; its vigorous power fell on the plants, on the plants which i had placed there, and it set order among them, and it took up its place in my face, and it doth rule the whole earth. then shu and tefnut brought forth osiris, and heru-khenti-an-maa, and set, and isis, and nephthys and behold, they have produced offspring, and have created multitudinous children in this earth, by means of the beings which came into existence from the creatures which they produced. they invoke my name, and they overthrow their enemies, and they make words of power for the overthrowing of apep, over whose hand

, his majesty (life, strength, and health to him) hath grown old, and his bones have become like silver, and his members have turned into gold and his hair is like unto real lapislazuli" his majesty heard the words of complaint which men and women were uttering, and his majesty (life, strength, and health to him) said unto those who were in his train-"cry out, and bring to me my eye, and shu, and tefnut, and seb, and nut, and the father-gods, and the mother-gods who were with me, even when i was in nu side by side with my god nu. let there be brought along with my eye his ministers, and let them be led to me hither secretly, so that men and women may not perceive them [coming] hither, and may not therefore take to flight with their hearts. come thou[fn#58] with them to the great house, and

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