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ALEISTER CROWLEY EQ I 5

over, and supporting ra. i wanted to go back to the king's chamber. the angel pushed me away, saying "thou shalt see these visions from afar off, but thou shalt not partake of them save in the manner prescribed. for if thou change so much as the style of a letter, the holy word is blasphemed" and this is the manner prescribed: let there be a room furnished as for the ritual of passing through the tuat. and let the aspirant be clad in the robes of, and let him bear the insignia of his grade. and at the least he shall be a neophyte. three days and three nights shall he have been in the tomb, vigilant and fasting, for he shall sleep no longer than three hours at any one time, and he 7 no angel has been mentioned. the seer was lost to being. shall drink pure water, and eat little sweet cakes c

lls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare, and the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported 110 upon three legs, of silver, and within it an hem

ALEISTER CROWLEY EQUINOX EQ I 3 2

holy hill, to thy dwelling-place! 202 dim before me looms the mighty gate of the east! on the right the pillar of fire, on the left the pillar of cloud: stretching from the dark clouds of the world of darkness to the bright glory of the heavenly light: ever affirming to eternity the equilibration of the powers of god the vast one! let me pass the gate of the east land! let me pass the gate of the tuat, issuing forth with r in the glory of red dawn [pass to the north-east, project double to the place of the throne of the east, saying] thou canst not pass by me, saith the guardian of the east, except thou canst tell me my name [saith the aspirant "light dawning in the darkness" is thy name: the light of a golden day [saith the osiris] 20 these are the two pillars of the tree of life; the fir

BUDGE E

one of the great elders of the craft. raymond buckland has presented a rich treasure-trove of wiccan lore. it is a legacy that will provide magic, beauty, and wisdom to future generations of those who seek the ancient paths of the old religion" ed fitch magical rites from the crystal well isbn 0-fl7sm2-050-fl 5 1 4 9 5> 9 "780875"420509 $14atsacred texts egypt ehh index index next the book of am-tuat by e. a. wallis budge london; kegan, paul, trench, tr bner& co [1905] scanned at sacred-texts.com, may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of am-tuat by e. a. wallis budge [1905] this book

o [1905] scanned at sacred-texts.com, may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of am-tuat by e. a. wallis budge [1905] this book is an ancient egyptian cosmological treatise which describes the tuat, the underworld that the boat of the sun god, ra, traverses during the night hours. each chapter deals with one of the twelve hours of the night. a hallucinogenic travelogue of the netherworld, this extensively illustrated book depicts hundreds of gods and goddesses that appear nowhere else in the literature. title page note contents the book am-tuat: the title of the work chapter i: the firs

ld that the boat of the sun god, ra, traverses during the night hours. each chapter deals with one of the twelve hours of the night. a hallucinogenic travelogue of the netherworld, this extensively illustrated book depicts hundreds of gods and goddesses that appear nowhere else in the literature. title page note contents the book am-tuat: the title of the work chapter i: the first division of the tuat, which is called net-ra chapter ii: the second division of the tuat, which is called urnes chapter iii: the third division of the tuat, which is called net-neb-ua-kheper-aut chapter iv: the fourth division of the tuat, which is called ankhet-kheperu chapter v: the fifth division of the tuat, which is called ament chapter vi. the sixth division of the tuat, which is called metchet-mu-nebt-tuat

e second division of the tuat, which is called urnes chapter iii: the third division of the tuat, which is called net-neb-ua-kheper-aut chapter iv: the fourth division of the tuat, which is called ankhet-kheperu chapter v: the fifth division of the tuat, which is called ament chapter vi. the sixth division of the tuat, which is called metchet-mu-nebt-tuat. chapter vii. the seventh division of the tuat, which is called thephet-asar chapter viii. the eighth division of the tuat, which is called tebat-neteru-s chapter ix. the ninth division of the tuat, which is called best-aru-ankhet-kheperu chapter x. the tenth division of the tuat, which is called metet-qa-utchebu chapter xi. the eleventh division of the tuat, which is called re-en-qerert-apt-khatu chapter xii. the twelfth division of the

bat-neteru-s chapter ix. the ninth division of the tuat, which is called best-aru-ankhet-kheperu chapter x. the tenth division of the tuat, which is called metet-qa-utchebu chapter xi. the eleventh division of the tuat, which is called re-en-qerert-apt-khatu chapter xii. the twelfth division of the tuat, which is called then-neteru sacred texts egypt ehh index index previous next p. 1 the book am-tuat the title of the work "the writings and the drawings of the hidden palace which appertain to the souls, and the gods, and the shadows, and the spirits, which compose the beginning of the horn of ament, of the horizon of ament [which is] the utmost boundary of the thick darkness of the horizon of amentet, containing the knowledge of the souls of the tuat, and the knowledge of the secret souls

journeyeth, and the knowledge of, and the knowledge of the hours and of their gods, and the knowledge of the journeyings of the hours and of their gods, and the knowledge of the formulae [which they say] to ra, and the knowledge of the speeches which he maketh p. 2 to them, and the knowledge of the gods who praise him and of those who effect destruction" next: chapter i: the first division of the tuat, which is called net-ra sacred texts egypt ehh index index previous next p. 3 chapter i. the first division of the tuat, which is called net-ra. in the scene that illustrates the first division of the tuat, which is passed through by the sun-god during the first hour of the night, we see that the centre of the middle section is divided lengthwise into click to view (left) the boat of af, the

dred and twenty measures in length, which he travelleth through to urnes. he passeth through the water, which is three hundred measures in extent, and he bestoweth the fields upon the gods who follow him. net-ra is the name of this field, arnebaui is the name of the guardian [of this field. this god beginneth to declare in this region the words which perform the destinies) of those who are in the tuat" in the lower part of the middle section of the scene we have another boat, in the centre. of which is a beetle; on one side of the beetle is a god with his knees in the direction of the prow of the boat, but having his head turned behind him and his hands raised in adoration of the beetle, and on the other is a god who also has his hands raised in adoration of the same object. the legend rea

s. 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 three are jackal-headed, and are called neb-ta-tesher, ap-uat, and ap-sekhemti, the third three are crocodile-headed, and are called tchat-tuat, seki, and sekhem-hra. iv. twelve divine beings, in the form of women, who are described as "the goddesses who guide the great god" their names are--1. tentenit, 2. sbai, 3. mat-neferu-neb-set, 4. khesefet-smatet, 5. khuai, 6. maket-ari-s, 7. urt-amt-tuat, 8. her-ab-uaa-set, p. 12 [paragraph continues] 9. mesperit, 10. ushem-hat-kheftiu-s, 11. sheset-kerh-maket-neb-s, 12. teset-tesheru, click

khuai, 6. maket-ari-s, 7. urt-amt-tuat, 8. her-ab-uaa-set, p. 12 [paragraph continues] 9. mesperit, 10. ushem-hat-kheftiu-s, 11. sheset-kerh-maket-neb-s, 12. teset-tesheru, click to view (left) the nine praisers of ra (right) the twelve goddesses who guide ra. in the lower register are the following- 1. nine seated apes, who are described as the "gods p. 13 who sing to ra as he entereth into the tuat" their names are--1. am-kar, 2. khenti-she-f, 3. hen, 4. heken-em-ben-f. 5,6. 7. hethti, 8. pa-theth, 9. click to view (left) the nine singing apes (right) the twelve light-giving uraei. ii. twelve serpents, who throw fire forth from their mouths, and are described as "those who make light p. 14 the darkness in the tuat" their names are--1. besit, 2. hetepit, 3 (illegible. 4. khut-mu, 5. hese

"those who make light p. 14 the darkness in the tuat" their names are--1. besit, 2. hetepit, 3 (illegible. 4. khut-mu, 5. heseq-khefti-set, 6. nefert-kha, 7. mert-neser, 8. behent, 9. ap-she, 10. nesert, 11. ap-ast, 12. shenit. iii. nine man-headed gods, with their hands raised in adoration, who are described as the "gods who praise [ra, the lord of the company of the gods" their names are- 1. ka-tuat, 2. hetem-ab, 3. ara, 4. aau, 5. hemhem, 6. 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

e 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 yourselves guides to me, o ye who came into being, from my members, my word hath gone forth to you. ye are made of my bodies, i ha

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

on the banks of the stream [urnes" this great god passeth them by, and they (i.e, the gods) wail when he hath gone by them in the field of urnes [the goddess of] the hour who guideth [this great god] through this court is "ushem-hat-kheftiu-nu-ra" footnotes 16:1 see l febure, op. cit, part iv, pl. 28, and description de l' gypte, tom. v, pl. 41, no. 5. next: chapter ii: the second division of the tuat, which is called urnes sacred texts egypt ehh index index previous next p. 21 chapter ii. the second division of the tuat, which is called urnes. in the scene that illustrates the second division of the tuat, which is passed through by the sun-god click to view the boat of af in the second hour. during the second hour of the night, the boat of the ram-headed god af is seen making its way alon

disk. in the mutilated text above the p. 23 boat it is said that "this great god approacheth this region, and he is conveyed along in the boats of the earth, by means of their, and he paddleth along through this field and uttereth words" click to view the boat of the full moon. the name of the fore part of the boat appears to be urer, and in front of the boat is written "chief of the gods of the tuat" p. 24 the hieroglyphics above the full moon read, and those above the stern of the boat read "field of him that beareth up urnes" the ends of the second boat likewise terminate in click to view the boat of the goddess hathor. bearded human heads, but each is surmounted by a pair of plumes. in the centre of the boat, between two goddesses, stands a huge sistrum, which is the symbol of the god

headed deity, with a similar attribute, called ketuit-tent-ba, i.e "cutter of the soul" all the above gods are in mummied form, and occupy chairs of state. 7. a god standing upright, and holding a kherp sceptre or weapon in his left hand; he is called p. 29 [paragraph continues] sekhem-a-kheftiu i.e "overcomer of the power of the enemy" 8. a hawk-headed god, with a uraeus on his head, called heru-tuat, i.e "horus of the tuat" 9. a god, who holds a knife in his left hand, and has his right raised to strike; he is called seben-hesq-khaibitu. click to view second hour. upper -register. gods nos. 8-15. 10, 11. two ape-headed gods, called respectively benti and aana. 12. a god with the head of a hawk and the head of an animal, set and heru-ur, who is here called "he of the two faces" 13, 14. th

emies of ra, and there is wailing to them, and they lament after this great god hath passed them by. am-nebaui is the guardian of this field; whosoever knoweth [this] is in the condition of a spirit equipped with [words of power, and [the gods] protect [him" p. 37 the five lines of text which contain the address of the gods to ra, and the answer of the god, read- p. 38 p. 39 p. 40 the gods of the tuat speak to this great god as he entereth in with understanding to the boundary, and he is borne over net-ra into urnes, saying "hail, thou who risest as a mighty soul (kha-ba-aa, who hast received [the things which belong to] the tuat, af, thou guardian of heaven. thou livest, o af, in ta-tesert. come thou, and cast thou thine eye in thy name of living one, khepera, at the head of the tuat. tra

DAVID ICKE CHILDREN OF THE MATRIX

giants forced underground where they dwindled in height can be found all over the world and, like the danaans, they are often described as having what i call the "nordic" appearance. another common story is that these people abducted surface humans and interbred with them. michael mott in his hook, caverns, cauldrons, and concealed creatures, also points out the close similarity of "tuatha" and "tuat, the egyptian name for the underworld, through which the pharaohs believed they would travel to immortality. the druids, it is said, continued to use their danaan knowledge on the surface after those peoples were forced underground. the highest level of the druidic pyramid was the arch druid. they were located on islands because land 128 children of the matrix surrounded by water is a particu

DIABOLUS

d, and was able to master the chaotic force of apep, a serpent of darkness. set is known in the book of the dead as having legions of devils, known as seba as well as smaiu, who obey his commands. it seems also that there were a group of rebels who were of set and were defeated early on. set is mentioned in the egyptian book of the dead as having the skin of a bull. in the eleventh section of the tuat called reenqerrtaptkhatu, set is in the form of a serpent and called set-heh meaning the eternal set. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him -the egyptian book of the dead, e.a. wallis budge set is primarily regarded the same as the greek typhon, a serpent like daemon-god who is a patron spirit of sorcery and magick

ll from set, thus making parallel the name of smain with set, being violence. one specific dwelling place of set was called set amentet3 which is the mountain of the underworld, which is a cemetery in the desert on the west banks of the nile. set is also closely connected with a former death-god called seker, who was later merged with osiris and became something rather different in nature. in the tuat, seker resided within a kingdom called ra-stau, from which he sat upon a throne in majesty, having numerous legions of winged serpents, devils called seba and other monsters 2 budge, e.a. wallis, the gods of the egyptians volume 1 3 compare with the persian arezura, the mountain in the north from which hell is commonly located. 6 which devoured various shades of the dead who were sent there

d serpents, devils called seba and other monsters 2 budge, e.a. wallis, the gods of the egyptians volume 1 3 compare with the persian arezura, the mountain in the north from which hell is commonly located. 6 which devoured various shades of the dead who were sent there. it is written in the book of the dead that seker s throne is pyramidal in form, filled with darkness. he appears commonly in the tuat as a mummified man but has a hawk s head and a pair of wings, which come forth from the back of a two headed serpent. the symbolism of the hawk and the twin serpents are later presented in the persian descriptions of the adversary, firstly a symbol of ahriman was a hawk attacking a sparrow and the twin serpents appearing from an ahrimanic kiss on the shoulders of the king zohak, who later bec

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

rs. chapter v. the chapter of not allowing the deceased to do work in the underworld. vignette: the deceased kneeling on one knee. chapter vi. the chapter of making ushabtiu figures do work for a man in the underworld. vignette: an ushabti figure chapter vii. the chapter of passing over the back of apep, the evil one. vignette: the deceased spearing a serpent. chapter viii. another chapter of the tuat, and of coming forth by day. vignette: the deceased kneeling before a ram. chapter ix. the chapter of passing through the tuat. vignette: the deceased kneeling before a ram. chapter x (this chapter is now known as chapter xlviii) chapter xi* the chapter of coming forth against his enemies in the underworld. this chapter has no vignette. chapter xii. another chapter of going into, and coming f

b. 1. a hymn of praise to ra when he setteth in the land of life. vignette: the deceased the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (19 of 36 [8/10/2001 11:22:55 am] adoring ra. chapter xvb. 2. a hymn of praise to ra-harmachis when he setteth in the western horizon of heaven. vignette: the deceased adoring ra. chapter xvb. 3. another hidden chapter of the tuat, and of passing through the secret places of the underworld, and of seeing the disk when he setteth in amentet. vignette: the god or the deceased spearing a serpent. chapter xvia [no text: being only a vignette] p. xxxiii theban version: list of chapters. scene of the worship of the rising sun by mythological beings. chapter xvib. without title or text. vignette: scene of the worship of the s

on the top of a tree. chapter lxv [the chapter of] coming forth by day, and of gaining the mastery over foes. vignette: the deceased adoring ra. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (24 of 36 [8/10/2001 11:22:56 am] chapter lxvi [the chapter of] coming forth by day. this chapter has no vignette. chapter lxvii. the chapter of opening the doors of the tuat and of coming forth by day. this chapter has no vignette. chapter lxviii. the chapter of coming forth by day. vignette: the deceased kneeling by the side of a tree before a goddess.[1] chapter lxix. another chapter. chapter lxx. another chapter. chapter lxxi. the chapter of coming forth by day. vignette: the deceased with both hands raised in adoration kneeling before the goddess meh-urt.[2]

sed is being weighed in a balance in the presence of the great gods. chapter cxxvi [without title] vignette: a lake of fire, at each corner of which sits an ape. chapter cxxviia. the book of the praise of the gods of the qerti. this chapter has no vignette. chapter cxxviib. the chapter of the words to be spoken on going to the chiefs of osiris, and of the praise of the gods who are leaders in the tuat. this chapter has no vignette. chapter cxxviii* the chapter of praising osiris. vignette: the deceased adoring three deities. chapter cxxix (this chapter in now known as chapter c) the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (29 of 36 [8/10/2001 11:22:56 am] chapter cxxx. the chapter of making perfect the khu. vignette: the deceased standing between tw

e eyes to see, of making the ears to hear, of setting firm the head and of giving it its powers. this chapter has no vignette. chapter clxxix. the chapter of coming forth from yesterday, of coming forth by day, and of praying with the hands. this chapter has no vignette. chapter clxxx. the chapter of coming forth by day, of praising ra in amentet, and of ascribing praise unto those who are in the tuat. vignette: the deceased adoring ra. chapter clxxxi. the chapter of going in to the divine chiefs of osiris who are the leaders in the tuat. vignette: the deceased adoring osiris, etc. chapter clxxxii. the book of stablishing the backbone of osiris, of giving breath to him whose heart is still, and of the repulse of the enemies of osiris by thoth. vignette: the deceased lying on a bier in a fu

he heights, and thou openest the mighty gates. thou art the lord to whom hymns of praise are sung in the southern heaven, and unto thee are adorations paid in the northern heaven. the never setting stars (6) are before thy face, and they are thy thrones, even as also are those that never rest. an offering cometh to thee by the command of seb. the company of the gods adoreth thee, the stars of the tuat bow to the earth in adoration before thee [all] domains pay homage to thee, and the ends of the earth offer entreaty and supplication. when those who are among the holy ones (7) see thee they tremble at thee, and the whole world giveth praise unto thee when it meeteth thy majesty. thou art a glorious sahu among the sahu's, upon thee hath dignity been conferred, thy dominion is eternal, o thou

.htm (5 of 10 [8/10/2001 11:23:38 am] form of] the disk, the prince of light and radiance. he giveth light and radiance. he giveth light unto all peoples. he saileth over heaven and never resteth, and on the morrow his vigour is stablished as before; having become old [to-day, he becometh young again to-morrow. he mastereth the bounds of eternity, he goeth roundabout heaven, and entereth into the tuat to illumine the two lands which he hath created. when the divine (or mighty) god,[6] moulded himself, the heavens and the earth were made by his [1. the literature relating to the fragment of the sallier papyrus recording this fact is given by wiedemann, aegyptische geschichte, p. 299. 2 the hieratic text is published, with a hieroglyphic transcript, by maspero, m moires publi s par les membr

he sarcophagus of seti i. represents nu the god of the primeval water holding up the boat of the sun, wherein we see the beetle with the solar disk facing it accompanied by isis and nephthys, who stand one on each side; behind isis stand the gods seb, shu, hek, hu, and sa, and behind nephthys are three deities who represent the doors through which the god tmu has made his way to the world.[5] the tuat, or abode of the dead. within the two bowed female figures which represent the day and the night sky, and which have been referred to above (fig. 2, is a third figure which is bent [1. lanzone, op. cit, tav. 155. 2. le livre de ce qu'il y a dans l'had s, p. 3 3 ibid, tav. 157. 4. ibid, tav. 158. 5 brugsch, religion und mythologie, p. 216] p. civ the egyptian heaven. round in a circle; the spa

parted souls. this view is supported by the scene from the sarcophagus of seti i (fig. 1. in the watery space above the bark is the figure of the god bent round in a circle with his toes touching his head, and upon his head stands the goddess nut with outstretched hands receiving the disk of the sun.[2] in the space enclosed by the body of the god is the legend "this is osiris; his circuit is the tuat"[3] though nearly all egyptologists agree about the meaning of the word being "the place of departed souls" yet it has been translated in various ways, different scholars locating the tuat in different parts of creation. dr. brugsch and others place it under the earth,[4] others have supposed it to be the space which exists between the arms of shu and the body of nut,[5] but the most recent t

brugsch and others place it under the earth,[4] others have supposed it to be the space which exists between the arms of shu and the body of nut,[5] but the most recent theory put forth is that it was situated neither above nor below the earth, but beyond egypt to the north, from which it was separated by the mountain range which, as the egyptians thought, supported the sky.[6] the region of the tuat was a long, mountainous, narrow valley with a river running along it; starting from the east it made its way to the north, and then taking a circular direction it came back to the east. in the tuat lived all manner of fearful monsters and beasts, and here was the country through which the sun passed during the twelve hours of the night; according to one view he traversed this region in splend

u and hetep. the abode of the blessed. http//www.sacred-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 th

ceased 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 declared to be "one" and the four children of horus proclaim his name to ra. having gone to the north of the aaru field he makes his way to the eastern portion of the tuat, where according to one legend he becomes like the morning star, near[6] his sister sothis.[7] here he lived in the form of the star sothis, and "the great and little companies of the gods purify him in the great bear" the egyptian theologians, who conceived that a ladder was necessary to enable the soul to ascend to the next world, provided it also with an address which it was to utter when

all 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 the wicked and of the judgment which took place after death is a development characteristic of a later period [1. recueil de travaux, t. iv, p. 69 (ll. 572-75. 2 ibid, t. iv, p. 71 (l. 583. 3 ibid, t. iii (l. 191-95] p. cvii next: the gods of the book of the dead. the abode of the blessed. http//www.sacred-texts

mythology, or at any rate that the priests of annu succeeded in causing their local god, either separately or joined with ra, to be accepted as the leader of the divine group. he represented the evening or night sun, and as such he is called in the xvth chapter of the book of the dead "divine god "self-created "maker of the gods "creator of men" who stretched out the heavens "the lightener of the tuat with his two eyes" etc [1. lanzone, op. cit, tav. 330. 2. recueil de travaux, t. iv, p. 57 (1. 477. 3 lepsius, denkm ler, abth. iii, bl 22. 4 compare. maspero, m moires de la mission, t. i, p. 595; and in the account of the creation found in b.m. papyrus no. 10,188, col. xxvi. 5. naville, todtenbuch, bd. i, bl. 19, 20] p. cxi the "cool breezes of the north wind" for which every dead man praye

the side of a lake.[1] other types of evil were the insect apshai [2]confounded in later times with the tortoise[3, which dies as ra lives;[4] the crocodile sebak, who afterwards became identified with ra; the hippopotamus, the ass, etc. the devils of the underworld. the pyramid texts afford scanty information about the fiends and devils with which the later egyptians peopled certain parts of the tuat, wherein the night sun pursued his course, and where the souls of the dead dwelt; for this we must turn to the composition entitled the" book of what is in the tuat" several copies of which have come down to us inscribed upon tombs, coffins, and papyri of the xviiith and following dynasties. the tuat was divided into twelve parts, corresponding to the twelve hours of the night; and this book

inged monsters of terrifying aspect; a vast desert place was their abode, and seemingly the darkness was so thick there that it might be felt. in other divisions we find serpents spitting fire, lions, crocodile-headed gods, a serpent that devours the dead, a huge crocodile, and many other reptiles of divers shapes and forms. from the descriptions which accompany the scenes, it is evident that the tuat was regarded by the the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (17 of 19 [8/10/2001 11:23:59 am] egyptians of the xviiith dynasty from a moral as well as from a physical point of view.[6] apep, the emblem of evil, was here punished and overcome, and here dwelt the souls of the wicked and the righteous, who received their punishments or rewards, meted out

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

nty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiation (masculine, intelligence, wisdom, rational mvnd_ anubis is the son of osiris and nephthys and thus the step brother of horus. he is called the'initiator of the temple' his chief function is to serve as a guide through the tuat and to assist the dead through the after-death state. he is shown with the head of a jackal. bast intuition, magick, irrational mirad. bast is shown as a cat. like a cat sees in the dark, so bast can see into the past and future. mestha endurance, mental protective force, conscious control. he is the son of horus and is shown with the head of a man. hapi endurance, emotional protective force

millions and millions of years, when the end will come to be established. now, when divinity is in each component of someone's body, then no further manifestation need appear in the world, and they will be like you, and they will cometo you, the great ones as well as the lesser ones. may one be 70 allowed to come and go within the magical universe. may one's ka not stray through the cates of the tuat. the following is a translation from a vignette in the papyrus of hunefer. it can be used in watchtower squares presided over by the god anubis: may royal peace be given by os ris-khenti amenti, lord of eternity, wise one throughout all duration; and may be invoked the initiation of the company of the gods; and may be invoked anubis, the subtle dweller, the divine initiator of the temple, who

HEAVEN HELL

ene from the papyrus of nekht, allowing the deceased and the wife worshipping osiris in the other world, and the manner of the house in which they expect to live, and their vineyard and garden with its lake of water (british museum, no. 10,471, sheet 21) next: preface sacred texts egypt ehh index index previous next p. vi preface the present work is the outcome of two lectures on the books of the tuat, i.e, the egyptian underworld, or "other world" which i had the honour to deliver at the royal institution in the spring of 1904, and it has been prepared at the suggestion of many who wished to continue their inquiries into the beliefs of the egyptians concerning the abode of the departed, and the state of the blessed and the damned. the object of all the books of the other world was to prov

rld to the abode of the blessed. for a period of two thousand years in the history of egypt, the books of the other world consisted of texts only, but about b.c. 2500 p. viii funeral artists began to represent pictorially the chief features of the "field of peace" or "islands of the blessed" and before the close of the xixth dynasty, about 1300 years later, all the principal books relating to the tuat were profusely illustrated. in the copies of them which were painted on the walls of royal tombs, each division of the tuat was clearly drawn and described, and each gate, with all its guardians, was carefully depicted. both the living and the dead could learn from them, not only the names, but also the forms, of every god, spirit, soul, shade, demon, and monster which they were likely to mee

the tuat was clearly drawn and described, and each gate, with all its guardians, was carefully depicted. both the living and the dead could learn from them, not only the names, but also the forms, of every god, spirit, soul, shade, demon, and monster which they were likely to meet on their way, and the copious texts which were given side by side with the pictures enabled the traveller through the tuat--always, of course, provided that he had learned them--to participate in the benefits which were decreed by the sun-god for the beings of each section of it. in primitive times each great city of egypt possessed its own other world, and, no doubt, the priests of each city provided the worshippers of their gods with suitable "guides" to the abode of its dead. in the beginning of the dynastic p

from the ivth dynasty onwards there was a very large class who had no belief in a purely material heaven, and this being so, it is not surprising that books of the other world containing the expression of their views should be composed. the principal books of the underworld in vogue under the xviiith and xixth dynasties were--1. per-em-hru, or"[the book] of the coming forth by day" 2. shat ent am tuat, or "the book of that which is in the tuat" 3. the composition to which the name "book of gates" has been given. now the first of these, which is commonly known as the "theban recension of the book of the dead" has supplied us with much valuable information about the beliefs which flourished in connection with an early form of the ancient cult of osiris in the delta, and p. x with the later f

and attributes of khenti-amenti, an old local deity of abydos. the two other books, however, are as important, each in its own way, as the "book of the dead" for they throw considerable light on the development of the material and spiritual elements in the religion of egypt, and commemorate the belief in the existence of numbers of primitive gods, who are unknown outside these books. the "book am-tuat" in the form in which we know it, was drawn up by the priests of the confraternity of amen-ra at thebes, with the express object of demonstrating that their god was the overlord of all the gods, and the supreme power in "pet ta tuat" or, as we should say "heaven, earth, and hell" the tuat, or other world, which they imagined included the tuat of every great district of egypt, viz, the tuat of

know it, was drawn up by the priests of the confraternity of amen-ra at thebes, with the express object of demonstrating that their god was the overlord of all the gods, and the supreme power in "pet ta tuat" or, as we should say "heaven, earth, and hell" the tuat, or other world, which they imagined included the tuat of every great district of egypt, viz, the tuat of khenti-amenti at abydos, the tuat of seker of memphis, the tuat of osiris of mendes, and the tuat of temu-kheper-ra of heliopolis. in the book am-tuat the god amen-ra was made to pass through all these tuats as their overlord and god, and his priests taught that all the gods of the dead, including osiris, lived through his words, and that such refreshing as the beings of the tuat enjoyed each day was due to his grace and ligh

ll the gods of the dead, including osiris, lived through his words, and that such refreshing as the beings of the tuat enjoyed each day was due to his grace and light during his passage through their regions and circles. moreover, according to the dogmas of the priests of amen-ra, only those who were fortunate enough to secure a place p. xi in the divine bark of the god could hope to traverse the tuat unharmed, and only those who were his elect had the certainty of being re-born daily, with a new supply of strength and life, and of becoming of like nature and substance with him. in the book of gates the dogmas and doctrines of osiris are far more prominent, and the state of the beatified closely resembles that described in the "book of the dead" in primitive times in egypt men thought that

s animal-headed monsters and creatures, and cruel, death-dealing beings of various shapes, etc, similar to those with which we are familiar in early christian and medi val literature, and it is tolerably certain that modern nations are indebted to egypt for many of their conceptions of hell. in the present work the object has been to give the reader the complete hieroglyphic texts of the book a-m-tuat and the book of gates, with reproductions of all their illustrations in black and white, and english translations and descriptions. the illustrations of the former work have been specially traced from the plates of the excellent edition of the tomb of seti i. published by mm. g. lef bure, u. bouriant, v. loret, and e. naville, in the second volume of the m moires de la mission arch ologique f

london, 1864, but for certain scenes i was permitted by the late mr. g. birch, keeper of sir john soane's museum, to compare the tracings with the scenes on the sarcophagi-is itself. a copy of the scene on the portion of the cover, which i acquired for the trustees of the british museum a few years ago, has also been included. the plan followed has been to devote a chapter to each division of the tuat, and to give the hieroglyphic texts, with short descriptions of the various gods &c, and translations, as near to the scenes to which they refer as possible. with a view of making the edition as complete as possible, i have added a transcript of the "summary" of the book am-tuat from dr. pleyte's facsimile of the leyden papyrus, and a translation for the convenience of the reader who may wish

ic texts, with short descriptions of the various gods &c, and translations, as near to the scenes to which they refer as possible. with a view of making the edition as complete as possible, i have added a transcript of the "summary" of the book am-tuat from dr. pleyte's facsimile of the leyden papyrus, and a translation for the convenience of the reader who may wish to compare the divisions of am-tuat with those of the book of gates. the former have been printed in one volume, and the latter in another; the full index given at the end of the introductory volume will, it is hoped, make reference and comparison easy. all general descriptions, and such explanations of the scenes as are possible in the present state of our knowledge have been given in a series of chapters in this volume, toget

ffin at cairo. this text proves that the p. xiv [paragraph continues] egyptians believed in the reconstitution of family life in the other world, and thought that every man, and woman, and child would possess such a measure of individuality that they would know their relatives and friends in the other world, and would be known by them (see within, chapter iii. the first translation of the book am-tuat was published by prof. g. maspero in the revue des religions, 1888, tom. xvii, pp. 251-310; tom. xviii, pp. 1-67. this has been reprinted, with certain modifications and additions, in his biblioth que gyptologique, tom. ii, pp. 1-181, paris, 1893. the text chosen by him for elucidation was that published by m. g. lef bure in his edition of the tomb of seti i, and this he supplemented with ext

i, pp. 1-67. this has been reprinted, with certain modifications and additions, in his biblioth que gyptologique, tom. ii, pp. 1-181, paris, 1893. the text chosen by him for elucidation was that published by m. g. lef bure in his edition of the tomb of seti i, and this he supplemented with extracts from other versions of the work given on sarcophagi, papyri, etc. the "summary" or short form of am-tuat, was first published in a complete form, with variant readings, by m. g. j quier (see his le livre de ce qu'il y a dans l'hades, paris, 1894. in prof. maspero's work mentioned above he also discussed and analysed the earlier sections of the book of gates, of which m. e. lef bure published a translation of the texts, as found on the sarcophagus of seti i, in the records of the past, vol. x, pp

cred texts egypt ehh index index previous next p. xvii contents chap. page i. origin of illustrated guides to the other world p. 1 ii. the earliest egyptian conception of the other world p. 27 iii. the reunion of the beatified and their recognition of each other in the other world p. 64 appendix--the chapter of the gathering together of a man's ancestors to him in neter-kher p. 75 iv. the book am-tuat and the book of gates p. 80 v. the book am-tuat and the book of gates compared--the western vestibule of the tuat p. 103 vi. second division of the tuat p. 111 vii. third division of the tuat p. 121 viii. fourth and fifth divisions of the tuat. from the book am-tuat p. 131 ix. fourth and fifth divisions of the tuat. from the book of gates p. 140 x. sixth, seventh, eighth, and ninth divisions

d the book of gates p. 80 v. the book am-tuat and the book of gates compared--the western vestibule of the tuat p. 103 vi. second division of the tuat p. 111 vii. third division of the tuat p. 121 viii. fourth and fifth divisions of the tuat. from the book am-tuat p. 131 ix. fourth and fifth divisions of the tuat. from the book of gates p. 140 x. sixth, seventh, eighth, and ninth divisions of the tuat. from the book am-tuat p. 148 p. xviii xi. sixth, seventh, and eighth divisions of the tuat. from the book of gates 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 fron

rest, were highly symbolical, and that the progress of the body through the tomb was, so far as it was possible, made to resemble that of the sun-god through the hours of the night in the other world. the religious texts with which the walls of the royal tombs are decorated do not consist of extracts from the funeral works of the ancient and middle empires, but of sections from a work entitled am-tuat, i.e [the book of "what is in the tuat" or underworld, and many of these are illustrated more or less fully with coloured pictures of the gods, mythological scenes &c. the rubrics show that portions of this work belong to remote antiquity, and many of the beliefs which appear in it are the products of the period when the egyptians were partly, if not wholly, savages. in the book itself number

rics show that portions of this work belong to remote antiquity, and many of the beliefs which appear in it are the products of the period when the egyptians were partly, if not wholly, savages. in the book itself numbers of gods and mythological beings are mentioned whose names are not found elsewhere in egyptian literature. as we find it in the tombs of the royal followers of amen, the book "am-tuat" contains all the dogmas and doctrines which the priests of amen held concerning the future life and the state. and condition of the dead, and it is quite easy to see that the great object of those who compiled it was to prove that amen-ra was not only the head of the gods in heaven, and the ruler of the world which he had created, but also the king of all the gods of the dead, and the master

LIBER CXX

in the controlled fury of her love.nay, beyond all these images art thou (little brother) who art passed from i and thou, and he unto that which hath no name, no image. little brother, give me thy hand; for the first step is hard. aleister crowley (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20lethe ritual of passing through the tuat liber cxx &odvv' introduction this rite, taken from materials in crowley s diary has the same numeration as liber cxx, samekh. in the matter of the directions, there are several markouts that make unclear whether he intends to use the ordinary elemental directions: e. air, s. fire, w. water, n. earth (as is implied in liber samekh, and used in the lesser pentagram, star ruby and others) or if

iation ritual of zelators (this paper. schedule b: the form of initiation of adepti (it is explicitly stated that there shall be no form of initiation for magisters. schedule c: gives the conditions by which magisteri appoint adepti to help zelators, and notes that the general plan of the o.t.o. is to be put before all members of the order( of thelemites. ritual cxx called "of passing through the tuat. 23(1,1 (members assembled, clothed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of th

all secret rituals, should be performed when the temple is "open. also, in the case of initiations their birth, death, and marriage (with such additional rituals as may be taught) should take place actually in an open temple. followeth the ceremony of admitting a neophyte to the mysteries, which is to be performed upon him before he is admitted to an ordeal] the ritual called "passing through the tuat (the officers are three in number, invisible are ta-nech for nuit, bes-n-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the grade. he is thus the pentagram in himself

d thy mariners are satisfied. the uraeus hath overthrown thine enemies& thou hast carried off the legs of apep (the officer unbinds the legs of the candidate "thou art beautiful o ra, each day; and thy mother nuit embraceth thee; thou settest in beauty and thy heart is glad when thou in the horizon of manu the mountain of the west; and the holy ones thereof rejoice. the hearts of the lords of the tuat are glad when thou sendest forth thy light in amentet; their two eyes are directed towards thee (the officer removes the eye-bandage, makes a flash of light, and gazes deeply into the eyes of the candidate, as he says "they press forward to see thee; their hearts rejoice when they see thee at the end" thou hearkeneth unto the cries of them that are in the funeral chest; thou dost away with th

LIBER GRADUUM MONTIS ABIEGNI

phed using the tarot suits. 5 instructions.though not always clear and helpful or indeed useable.for construction of the magical weapons of the grades from neophyte to dominus liminis are in gliber a vel armorum h (412. 6 in one of crowley fs notebooks preserved in the warburg institute (ms notebook 26, yorke collection) is found gritual cxx, called of passing gradvvm montis abiegni 7 through the tuat. h it was published as poor quality photocopies in how to make your own mcoto and transcripts (mostly based on a typescript with a number of lacuna prepared by richard kaczynski) have been posted on web sites. while the seal of a a appears on the title page of this ritual, internal evidence casts grave doubt on whether that form was seriously meant as the a a zelator initiation, or whether it

LIBER HHH

icated in the zelator initiation (see note below. 10 iaida or .the highest. is a name or title of god appearing in the angelic keys of dee and kelly. see casaubon (ed, a true and faithful relation. 11 this section is the .meditation practice corresponding to ritual cxx. referred to in liber xiii. unfortunately the published (after a fashion) version of liber 120, the ritual of passing through the tuat, appears to be an early draft differing in a number of respects from the one on which this practice is based. in any case, it is based on egyptian texts describing the nightly journey of the sun through twelve divisions of the underworld. see for example budge, the egyptian heaven and hell. 12 i am not entirely sure what alice is talking about here, but can take a guess. 13 apocalypse xiii. 1

LIBER SAMEKH

lls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat.37 from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursuqare, and the height shall be thrice half the breadth or double the breadth. and upon the altar shall be a censer, hemispherical, supported upon three legs of silver, and within it an hemispher

. 73. gliber lxxiii: the urn. h in equinox iv (3. 84. gliber chanokh: a brief abstact of the symbolic representation of the universe as derived by dr. john dee from the skrying of sir edward kelly. h in equinox i (7-8. a continuation was planned but never written. 111. liber aleph vel cxi, the book of wisdom or folly. became equinox iii (6. 120. gliber cadavaris, the ritual of passing through the tuat. h the final form of this ritual is unpublished but survives in one of crowley fs manuscript notebooks. early draft published as poor quality photocopy of ms. in how to make your own mcoto. 175. gastarte vel liber berylli sub figura clxxv. h in equinox i (7, appendix vii of book 4, part iii, and gems from the equinox. 185. gliber collegii sancti sub figura clxxxv, being the tasks of the grade

LIBER VII

lls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare& the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported upon three legs, of silver, and within it an hemisphere

LUCIFERIAN SORCERY AND SET TYPHON

crocodile god sebak in the egyptian book of the dead draws some aspects similar in nature to set, such as the forms he would take. seemingly, it is considered by the initiatory focus into the symbol and traits of set, verily the greatest of the gods embodied many different aspects and forms in egyptian mythology. seker seems to also be a god associated with the early manifestation of set, in the tuat, one of the tunnels which were under the control of seker were guarded by a serpent with four legs, scorpions, vipers and other winged demons. the arabic word tawfan according to e.a. wallis budge may hold a connection to the name typhon, considering the arabic means storm. apep was known universally as the serpent-devil which held power over storms, darkness and night. set made his forms in

t with four legs, scorpions, vipers and other winged demons. the arabic word tawfan according to e.a. wallis budge may hold a connection to the name typhon, considering the arabic means storm. apep was known universally as the serpent-devil which held power over storms, darkness and night. set made his forms in darkness as well, yet as sutekh his adversarial nature was that he existed both in the tuat or underworld in the seeming form of apep (once he mastered this chaotic aspect) and man-god on earth. at kom ombo as well as other places set was called nubti and sutekh, although later identified with the god baal, whom the hyskos held as their highest god. set is called a mighty warrior who had his kingdom in the north, specifically in the northern sky where he dwelled in a star of the con

ominion over all at some point in time, his forms many and his will and hunger to exist was greater than the efforts of his enemies to destroy him. set is called the personification of the dark waters and the desert, his two-fold essence of being is central to his role as the tester and sorcerous initiator. all predators of the spirit who devoured the dead were reposed in the darkened pits of the tuat. aapep, apep or apophis was the demon serpent of chaos who devoured many, battled often by set, later apep was conquered and mastered by set, soon apep merged into set. just as the most common form of apep was a crocodile, this was also a form that sutekh or set took as well. suti (set) was also often a god of death, devouring spirits or befriending them as well. predatory spiritualism had it

p was conquered and mastered by set, soon apep merged into set. just as the most common form of apep was a crocodile, this was also a form that sutekh or set took as well. suti (set) was also often a god of death, devouring spirits or befriending them as well. predatory spiritualism had its roots in the world in ancient egypt, from what the gods practice shall some adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow strong from devouring the souls of the dead who were there. there is also a mention of a serpent called akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the form of a giant serpent who held the power of the evil eye. this serpent would seduce h

are all an expression of owns being. before one becomes cloudy in the waters of wicca, the pure source must be revealed. to better explain the luciferian path in the terms of which is offered in luciferian witchcraft, liber hvhi and book of the witch moon, an assessment of the basic tools, god forms and models of belief are given here: apep the serpent-demon of chaos and the abyssic waters of the tuat. apep is the early embodiment of the sumerian tiamat or the sevenheaded dragon of the apocalypse. in early persian manifestation, ahriman and the archdaevas. in egyptian lore, apep is by cipher and study nothing more than set revealed, his primal draconian aspect of self. apep embodies the very essence of set and may even be considered associated with his shadow or demonic form. in the tenth

iment of the sumerian tiamat or the sevenheaded dragon of the apocalypse. in early persian manifestation, ahriman and the archdaevas. in egyptian lore, apep is by cipher and study nothing more than set revealed, his primal draconian aspect of self. apep embodies the very essence of set and may even be considered associated with his shadow or demonic form. in the tenth and eleventh sections of the tuat set-heh is shown as being to the left of the gods in a fiery place, horus standing in front of setheh in the form of a serpent. anubis the lord of jackals and opener of the way, anubis is hermes, the gateway unto death. anubis is a tester, one who would way the heart of he or she that sought to emerge or dive unto the celestial or infernal realms. anubis is also a mortuary god, residing over

MICHAEL W FORD THE VAMPIRE GATE

rial. the grimoire is centered around the cult of hecate, from the practice of luciferian and satanic witchcraft which exalts the dark feminine and masculine as a balanced perspective of magick. containing both old and new sections, a focus on the path of vampirism, or predatory spiritualism is a foundation focus of the luciferian path. liber nehebkau, origins of the vampire in ancient egypt, the tuat- abode of the serpents of the evil eye, liber aapep, vampirism and the red and black serpent, vampirism as technique, the nine angles, the hell gates of duzhahu, invocation of astwihad& druj nasu- the black sun rite of vampirism, nature is more atrocious- sex magick andthe birth of a lunar intelligence, the nine angles and satanic magick- a study of the symbolism of the ona, alphabet of desir

MICHAEL WYNN THE SOUL TRAVELERS

velers" 81 thoth will lead the old ones (the aforementioned titans) out of the abyss, and into the world of man; the old ones intend on ruling the earth as they once did. in this new age the human race will of coarse be reduced to slaves and food (we already are slaves and food, but in the future we ll know we re slaves and food. in egyptian mythology apep, called the chaos serpent, lurked in the tuat (also called duat, which was the egyptian underworld. the tuat was considered a dark alter-universe. every night the sun god ra would descend into the underworld, and there he would find apep lying in ambush. reminiscent of coronzon and his tenth aethyr, apep s domain was called the tenth region of night. this serpent, also symbolized by a crocodile or dragon, is purported to have a hypnotic

RUBY TABLET OF SET

nd wrong. justice was meted out ad hoc according to each supervisory official's concept of fairness and equity. the egyptians prized this system very highly; it was personified by the goddess maat. when an egyptian died, a feather from maat's crown would be weighed against his heart to determine whether he would be granted a pleasant repose in amenti or be torn limb from limb by monsters from the tuat. i expect that would-be crooks were inhibited accordingly, since the egyptian religion was taken quite literally. consider the following inscription, dating from one of the earliest old kingdom dynasties of egypt [and compare it to the concept of tao]:11 if thou art a leader who directs the affairs of a multitude, strive after every excellence until there be no fault in thy nature. maat is go

minum foil baking dish on a hot pad, candles as needed for light, a censor that can be moved about the chamber, myrrh, frankincense, and incense pellets, the blue feather of maat, and the bell. in the center of the chamber is an oblong narrow table, draped in black, representing the coffin. upon it is placed a painting of the name of the deceased, and the funeral boat that carries the soul to the tuat. it will be commended to the abyss (the flame) at the working part of the rite, much as the viking tradition of setting the funeral boat afire. four setians mark the cardinal points and stand beside the coffin. each represents a neter associated with the tradition of the canopic jars (the jars containing the vital organs. they hold one unlit candle each, and have a protective role toward the

work with our brother adept rick furgeson for the last time. h light the black flame light the black flame and place frankincense in the censor. as the smoke rises circle the black flame. the guardian of the flame says: hthe sacred flame is lit, the flame that is the incessant drive to life. let its fire burn into the netherworld, the roar of its course be heard as our brother's being travels the tuat. be mindful o setian that this flame ever burn brightly within, that it may enliven you even as your eyes close for the last time. h invocation to set celebrant says: hthe shadow of our brother adept rick furgeson yet lingers, as the words of final farewell wait to be spoken. h he touches the shadow's left shoulder and the shadow raises both arms for the duration of the invocation. gbrother a

and kindness. we drink to your memory and your xeper, adept furgeson. h the work celebrant: gthe time of departing is near; the heart grows heavy, and the eyes grow dim of those who had no warning of your leaving. death comes like a thief in the night. but you o setian have cheated him. the treasure of your xeper cannot be taken. your self, your will, live on. to laugh again in the caverns of the tuat. let the ceremony of the four flames begin. h someone takes a light from the black flame and lights the candles of the neters. when all are lit they speak in turn. gi am selket, and my flame honors you who have eaten the eye of horus. immortality is yours as you will. you are a living being like unto no other. h gi am sothis, and my flame honors you who have destroyed in your own life the lie

tement of belial in the diabolicon. behold, o west, i have established my aeon. i punish the enemies who are in it, placed in the place of destruction. i deliver them to the examiners from whose guard there is no escape. lo, i pass near to thee, i pass near to thee. this passage is conspicuous for its style, which lends itself to precise hieroglyphic translation. the "place of destruction" is the tuat, of which budge has written "the meaning of the name tuat is unknown, and it is useless to speculate upon it or invent etymologies for it; it was applied to the home of the beatified spirits and the damned, no doubt in predynastic times, and the exact meaning it conveyed to the minds of those who first used it has been lost. to describe its general situation is less difficult, but not many de

tymologies for it; it was applied to the home of the beatified spirits and the damned, no doubt in predynastic times, and the exact meaning it conveyed to the minds of those who first used it has been lost. to describe its general situation is less difficult, but not many details as to its exact extent are forthcoming "to find a word which shall at once describe the situation and character of the tuat is impossible, for the reason that the egyptian conception of the place of departed spirits is unique. the tuat is not the 'lower hemisphere' because it is not under the ground, and, though for want of a better word i have frequently used 'underworld' when speaking of the tuat, it is unsatisfactory; for, unless it is specifically defined to mean the place of departed spirits in general, it pr

nception of the place of departed spirits is unique. the tuat is not the 'lower hemisphere' because it is not under the ground, and, though for want of a better word i have frequently used 'underworld' when speaking of the tuat, it is unsatisfactory; for, unless it is specifically defined to mean the place of departed spirits in general, it produces a wrong impression in the mind. again, the word tuat must not be rendered by 'hades' or 'hell' or 'sheol' or 'jehannum, for each of these words has a limited and special meaning. on the other hand, the tuat possessed the characteristics of all of these names, for it was an 'unseen' place, and it contained abysmal depths of darkness, and there were pits of fire in it wherein the enemies of the gods were consumed, and certain parts of it were the

stics of all of these names, for it was an 'unseen' place, and it contained abysmal depths of darkness, and there were pits of fire in it wherein the enemies of the gods were consumed, and certain parts of it were the homes of monsters in various shapes and forms which lived upon the unfortunate creatures whom they were able to destroy."60 according to the book of gates,61 the first region of the tuat was called set-amentet, and also the western gate.62 affix now my image as it was given to you, so that all who read of these matters may now look upon the likeness of set. approximately a month prior to the north solstice x, i happened to be looking through some books of ancient art. among the illustrations were some mutilated images of set, and i recalled budge's comment that no known portr

ching it once it has flamed into life. xeper. the gates are closed. the rite is complete. footnotes 1. the rite was designed and written by priestess reynolds, but some of the statements by the nine sorcerors were written or modified by the participants who were scheduled to speak them. 2. priestess linda j. reynolds and priest ronald l. barrett, jr, respectively ritual of the passage through the tuat classification: v2- b2r.1- 2 author: janice harris ii date: ca. xi-xii [lighting of candles and brazier [ringing of the bell [censing of the chamber [conjuration of the elemental forces] sekhmet! i summon you, goddess of fire. come forth from the barren wastes and burning heat of the desert. be with me this night. thoth! lord of mystery and magic, wrapped in starlight. come, bearer of wisdom

nt and destruction, to arise again at dawn, so shall i come forth. on the day of judgment i stand boldly before the gods who promise torment unending, but i am of set, and fear not the wrath of osiris [invocation to anubis] hear me, great jackal! be my guardian and guide in life as thou art in the realms beyond death. be with me this night, as my mind seeks passage through the seven pylons of the tuat. let me look upon the terrible ones, that they may test my worthiness to enter. publication: black nebulae, i.1 html revision: oct. 26, 1998 ce subject: tuat reading list: 2 [at this point in the ceremony, the magician must visualize the dimension known by the egyptians as the tuat, or a place similar to the christian concept of hell [address to the guardians of the pylons] hail, ye seven bei

ges to the only race that can understand and perceive their words. and just think! that cool and crystal moonlight which illuminates us is the very same light which shown down upon the ancient temple and those entities with whom we are linked in such a profound and magical way "xensu. the moon god. truly a messenger through the ages. linking time with timelessness. and truth with the ageless" the tuat working summary: a magical record foreshadowing the work to be undertaken through the institution of the ba-neb-tettu pylon of the temple of set i sokaris am the elder horus realized in full dignity! those who are in the tuat are the lords of the spiral force. the awakening of the gods is at hand, and the goddess shall bring forth one who is undefiled in the old ways. classification: v2- b6n

ple of set i sokaris am the elder horus realized in full dignity! those who are in the tuat are the lords of the spiral force. the awakening of the gods is at hand, and the goddess shall bring forth one who is undefiled in the old ways. classification: v2- b6n.16- 1 author: william d. pridgen ii date: april 8, xxv(1) june 12, xxv(2) revision: august 21, xxv html revision: dec 16, 1998 ce subject: tuat reading list: on the night of april 8, xxv a.s, i established rapport with a neter, i.e: a facet or aspect of the prince of darkness. the method of dialectic used for the performance of this working is best described as a synthesis of right and left brain thinking and conceptualization. this demonstrates the essence of my reciprocal magical formula la-qin-al and of magus flowers "polarian met

ing list: on the night of april 8, xxv a.s, i established rapport with a neter, i.e: a facet or aspect of the prince of darkness. the method of dialectic used for the performance of this working is best described as a synthesis of right and left brain thinking and conceptualization. this demonstrates the essence of my reciprocal magical formula la-qin-al and of magus flowers "polarian method" the tuat working was an illustrative working of gbm. the purpose of this working was an attempt at noetic apprehension of the principle expressed by the name tuat. as sir e. a. wallis budge informs us: the meaning of the name tuat is unknown, and it is useless to speculate upon it or invent etymologies for it: it was applied to the home of the beautified spirits and the damned, no doubt in predynastic

as sir e. a. wallis budge informs us: the meaning of the name tuat is unknown, and it is useless to speculate upon it or invent etymologies for it: it was applied to the home of the beautified spirits and the damned, no doubt in predynastic times, and the exact meaning it conveyed to the minds of those who first used it has been lost. in the book of coming forth by night, the meaning of the name tuat is transcribed as the place of destruction. during the tuat working, i received the impression that the principle expressed by the name tuat is realized and actualized through the persons of the elect in their capacity as "those who work by the spiral force" the result of this was a comprehension that the principle expressed by the name tuat is of a dual nature. for profane humanity, the tuat

. during the tuat working, i received the impression that the principle expressed by the name tuat is realized and actualized through the persons of the elect in their capacity as "those who work by the spiral force" the result of this was a comprehension that the principle expressed by the name tuat is of a dual nature. for profane humanity, the tuat is a place of destruction. for the elect, the tuat is a place of transformation in which to purify the lower self in order to bring forth the remanifestation of the higher self, a place of xeper. this does not mean that, due to some petty whim of the prince of darkness, those people he doesn't like will be dissolved into the non-conscious embrace of the objective universe the moment they give up the ghost. it simply means that only the elect

ht (greek nqx. this relationship can be illustrated numerically by the fact that both hadit and sokaris have the value by gematria of 421. the stellar representation of this locus is the pole star, which changes every 2160 years due to the precession of the equinoxes. the elect of set receive the nourishment that the black flame provides via the concentration of such a locus. those who are in the tuat are the lords of the spiral force. it is interesting to note that the uas sceptre is "distinguished by a spiral shaft and the absence of a decorative base" those who are in the tuat are those who wield the power typified by the uas sceptre, hence "lords of the spiral force" the awakening of the gods is at hand and the goddess shall bring forth one who is undefiled in the old ways "the awakeni

THE BOOK OF GATES

walk the web of night. as thanatos i require your service, for we are bound by the laws of death. the shade will feed from your astral body while you dream, giving it nourishment to perform the duties of its creation. i have found such shades are forced away from the body when you arrive back in the fleflsacred texts egypt ehh index index next the book of gates with the short form of the book am-tuat london; kegan, paul, trench, tr bner& co [1905] scanned at sacred-texts.com, may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of gates by e. a. wallis budge [1905 (original title) the short form of

an, paul, trench, tr bner& co [1905] scanned at sacred-texts.com, may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of gates by e. a. wallis budge [1905 (original title) the short form of the book of am-tuat and the book of gates the book of gates is an ancient egyptian cosmological treatise describing the architecture and inhabitants of the tuat, the underworld which the boat of the sun god, ra, traverses during the night hours. this is the second volume of the three volume budge series which deals with the books of the underworld, the egyptian heaven and hell. it also includes a short summary o

of gates the book of gates is an ancient egyptian cosmological treatise describing the architecture and inhabitants of the tuat, the underworld which the boat of the sun god, ra, traverses during the night hours. this is the second volume of the three volume budge series which deals with the books of the underworld, the egyptian heaven and hell. it also includes a short summary of the book of am-tuat, the longer version of which comprises the first volume. title page note contents the short form of the book of am-tuat the first hour the second hour the third hour the fourth hour the fifth hour the sixth hour the seventh hour the eighth hour the ninth hour the tenth hour the eleventh hour the twelfth hour the book of gates chapter i. the alabaster sarcophagus of seti i. chapter ii. the ant

version of which comprises the first volume. title page note contents the short form of the book of am-tuat the first hour the second hour the third hour the fourth hour the fifth hour the sixth hour the seventh hour the eighth hour the ninth hour the tenth hour the eleventh hour the twelfth hour the book of gates chapter i. the alabaster sarcophagus of seti i. chapter ii. the ante-chamber of the tuat chapter iii. the gate of saa-set: the second division of the tuat. chapter iv. the gate of aqebi. the third division of the tuat. chapter v. the gate of tchetbi. the fourth division of the tuat chapter vi. the gate of teka-hra. the fifth division of the tuat chapter vii. the judgment hall of osiris. the sixth division of the tuat. chapter viii. the gate of set-em-maat-f. the sixth division of

chapter iii. the gate of saa-set: the second division of the tuat. chapter iv. the gate of aqebi. the third division of the tuat. chapter v. the gate of tchetbi. the fourth division of the tuat chapter vi. the gate of teka-hra. the fifth division of the tuat chapter vii. the judgment hall of osiris. the sixth division of the tuat. chapter viii. the gate of set-em-maat-f. the sixth division of the tuat--continued. chapter ix. the gate of akha-en-maat. the seventh division of the tuat. chapter x. the gate of set-hra. the eighth division of the tuat. chapter xi. the gate of ab-ta. the ninth division of the tuat. chapter xii. the gate of sethu. the tenth division of the tuat. chapter xiii. the gate of am-netu-f. the eleventh division of the tuat. chapter xiv. the gate of sebi and reri. the twe

ter ix. the gate of akha-en-maat. the seventh division of the tuat. chapter x. the gate of set-hra. the eighth division of the tuat. chapter xi. the gate of ab-ta. the ninth division of the tuat. chapter xii. the gate of sethu. the tenth division of the tuat. chapter xiii. the gate of am-netu-f. the eleventh division of the tuat. chapter xiv. the gate of sebi and reri. the twelfth division of the tuat sacred texts egypt ehh index index previous next note this volume is the second of a series of three volumes which treat of the egyptian heaven and hell. it contains the complete hieroglyphic text of the summary, or short form of the book am-tuat, and the complete hieroglyphic text of the book of gates, with translations and reproductions of all the illustrations. a series of chapters dealing

the complete hieroglyphic text of the book of gates, with translations and reproductions of all the illustrations. a series of chapters dealing with the origin and contents of books of the other world, with prefatory remarks, and a full index to the whole work, will be found in the third volume. next: contents sacred texts egypt ehh index index previous next p. 1 the short form of the book of am-tuat the summary of the book of what is in the underworld. the beginning of the horn of amentet [which is] the uttermost point of the deepest darkness. the first hour. this god entereth into the earth through the hall of the horizon of amentet. there are one hundred and twenty atru to journey over in this hall before a man arriveth at the gods of the tuat. the name of the first field of the tuat i

od entereth into the earth through the hall of the horizon of amentet. there are one hundred and twenty atru to journey over in this hall before a man arriveth at the gods of the tuat. the name of the first field of the tuat is net-ra. he (i.e, ra) allotteth fields to the gods who are in [his] following, and he beginneth to send forth words to and to work out the plans of the divine beings of the tuat in respect of this field. whosoever shall have these made (i.e, copied) p. 2 according to the similitude which is in ament of the tuat [and] whosoever shall have knowledge of these similitudes [which are] the copies of this great god himself, they shall act as magical protectors for him upon earth regularly and unfailingly, and they shall act as magical protectors for him in the great tuat. u

he name of the gods who are in this field is, baiu-tuati. whosoever knoweth their names shall have his existence with them, and unto him shall this great god allot fields in the place wherein they are in the field of urnes. he shall stand up with the gods who stand up (ahau, he shall travel on in the following p. 5 of this great god, he shall enter into the earth, he shall force a way through the tuat, he shall cleave a passage through the tresses of the gods with flowing hair (henksu, he shall travel on by the eater of the ass (am-aa) after the emptying of the lands, he shall eat bread-cakes in the boat of the earth, and there shall be given unto him the fore-part of tatuba. whosoever shall have made in writing (or, in drawing) similitudes of the baiu-tuati (i.e, the souls of the tuat) in

resses of the gods with flowing hair (henksu, he shall travel on by the eater of the ass (am-aa) after the emptying of the lands, he shall eat bread-cakes in the boat of the earth, and there shall be given unto him the fore-part of tatuba. whosoever shall have made in writing (or, in drawing) similitudes of the baiu-tuati (i.e, the souls of the tuat) in the forms in which they are in ament of the tuat-now the beginning of such representations should be from amentet--and whosoever shall make offerings unto them upon earth in their names [these things i say] shall act as magical protectors to that person upon earth, regularly and unfailingly. and whosoever shall know the words which the gods of the tuat speak to this god, and the words which are said by him to them when he is approaching the

beginning of such representations should be from amentet--and whosoever shall make offerings unto them upon earth in their names [these things i say] shall act as magical protectors to that person upon earth, regularly and unfailingly. and whosoever shall know the words which the gods of the tuat speak to this god, and the words which are said by him to them when he is approaching the gods of the tuat [these words i say] shall act as magical protectors to him that knoweth them upon earth, regularly and unfailingly. shesat-maket-neb-s is the name of the hour of the night which guideth this great god through this field. next: the third hour sacred texts egypt ehh index index previous next p. 8 the third hour. this great god afterwards taketh up his position in the fields of the peru-gods (i

e, hidden souls) is the name of the gods who are in this field, and whosoever knoweth their names upon earth shall be able to approach to the place where osiris is, and there shall be given unto him water for his field. net-neb-ua-kheper-auatu is the name of this field. whosoever shall know these hidden similitudes of the hidden souls in the correct forms wherein they are depicted in ament of the tuat--now the beginning of such representations should be from amentet-[these figures i say] shall act as magical protectors to that man upon earth [and] in neter-khert, regularly and unfailingly. whosoever knoweth these, when he is making his journey past them shall escape from their roarings, and he shall not fall down into their furnaces (or, pits. whosoever knoweth this, when 'he is keeping wa

shall snuff the air for his hour. thentent-baiu is the name of the hour of the night which guideth this great god through this field. next: the fourth hour sacred texts egypt ehh index index previous next p. 13 the fourth hour. the majesty of this great god, having been towed along, afterwards taketh up his position in the secret circle of amentet, and he performeth the affairs of the gods of the tuat who are therein by means of his voice, but he seeth them not. ankh-kheperu is the name of the gate of this circle. ament-sethau is the name of this circle. whosoever knoweth this representation of the hidden roads of re-statet, and the holy paths of the ammehet, and the secret doors which are in the land of seker, the god who is upon his sand, shall be in the condition of him that eateth the

be in the condition of him that is maat on the ways, and he shall journey p. 14 over the roads of re-sethau, and he shall see the representations of the ammehet. urt-em-sekhemu-set is the name of the hour of the night which guideth this great god. next: the fifth hour sacred texts egypt ehh index index previous next p. 16 the fifth hour. this great god is towed along over the ways of maat of the tuat through the upper half of this secret circle of the god seker, who is upon his sand, and he neither looketh upon nor gazeth at the secret figure of the earth which containeth the flesh of this god. the gods who are in [the train of] this god hear the words of ra, who crieth unto them from where this god is. aha-neteru is the name of the door [of this city. ament is the name of the circle of t

of] this god hear the words of ra, who crieth unto them from where this god is. aha-neteru is the name of the door [of this city. ament is the name of the circle of this god [and in it are] the secret path of amentet, and the doors of the hidden palace, and the holy place of the land of seker [with his] flesh, and [his] members [and his] body, in the divine form which they had at first. baiu-amu-tuat is the name of the gods who are in [this] circle. their forms (aru) who are in their hour, p. 17 and their secret shapes (kheperu) neither know, nor look upon, nor see this image (or, similitude) of seker (or, the hawk) himself. whosoever shall make these representations according to the image which is in writing in the hidden places of the tuat, at the south of the hidden palace, and whosoev

to that man upon earth, and in neter-khert, regularly and unfailingly. sem-her-ab-uaa-s is the name of the hour of the night which guideth this great god through this field. next: the sixth hour sacred texts egypt ehh index index previous next p. 20 the sixth hour. the majesty of this great god taketh up his position in the stream of nebt-mu-tuatiu (i.e, the lord of the waters of the gods of the tuat, and he sendeth forth words to the gods who are therein, and he commandeth that they have the mastery over their divine offerings in this city. he maketh his way through this field, being provided with his boat, and he setteth apart by his words the estates which are [to produce] their offerings in this city, and he giveth to them water for their lakes, and he travelleth through the tuat ever

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

prescribed ceremonies, with the object of preventing storms, and dispersing rain-clouds, and removing any obstacle, animate or inanimate, which could prevent the rising of the sun in the morning, or obscure his light during the day. the leader-in chief of the hosts of darkness was a fiend called apep who appeared in the sky in the form of a monster serpent, and, marshalling all the fiends of the tuat, attempted to keep the sun-god imprisoned in the kingdom of darkness. right in the midst of the spells which were directed against apep we find inserted the legend of the creation, which occurs in no other known egyptian document (col. xxvi, l. 21, to col. xxvii, l. 6. curiously enough a longer version of the legend is given a little farther on (col. xxviii, l. 20, to col. xxix, l. 6. whether

lways be immune from the bites of serpents, and their children also. from this we may gather that the profession of the snake-charmer is very ancient, and that this class of magicians were supposed to owe the foundation of their craft to a decree of ra himself. ra next sent for the god thoth, and when he came into the presence of ra, he invited him to go with him to a distance, to a place called "tuat" i.e, hell, or the other world, in which region he had determined to make his light to shine. when they arrived there he told thoth, the scribe of truth, to write down on his tablets the names of all who were therein, and to punish those among them who had sinned against him, and he deputed to thoth the power to deal absolutely as he pleased with all the beings in the tuat. ra loathed the wic

esire in all the earth through their words of power which are in their bodies" the legend of the destruction of mankind chapter iv. iv. and the majesty of this god said "call to me the god thoth" and one brought the god to him forthwith. and the majesty of this god said unto thoth "let us depart to a distance from heaven, from my place, because i would make light and the god of light (khu) in the tuat and [in] the land of caves. thou shalt write down [the things which are] in it, and thou shalt punish those who are in it, that is to say, the workers who have worked iniquity (or, rebellion. through thee i will keep away from the servants whom this heart [of mine] loatheth. thou shalt be in my place (ast) asti, and thou shalt therefore be called, o thoth, the 'asti of ra' moreover, i give th

t gates [of the sky. thou art the lord to whom praises are sung in the southern heaven, thou art he to whom thanks are given in the northern heaven. the stars which never diminish are under the place of thy face,[fn#138] and thy seats are the stars which never rest.[fn#139] offerings appear before thee by the command of keb. the companies of the gods ascribe praise unto thee, the star-gods of the tuat smell the earth before thee,[fn#140] the domains [make] bowings [before thee, and the ends of the earth make supplication to thee [when] they see thee [fn#138] i.e, they are under thy inspection and care [fn#139] i.e, the stars which never set. the allusion is probably to certain circumpolar stars [fn#140] i.e, do homage. those who are among the holy ones are in terror of him, and the two lan

o for his lord, notwithstanding that i am the lord and the creator [fn#190] he was the "builder of men, maker of the gods, the father who was from the beginning, the maker of things which are, the creator of things which shall be, the source of things which exist, father of fathers, mother of mothers, father of the fathers of the gods and goddesses, lord of created things, maker of heaven, earth, tuat, water and mountains (lanzone, dizionario, p. 957 "i am [he] who created himself, nu, the great [god, who came into being at the beginning [and] hapi, who riseth according to his will, in order to give health to him that laboureth for me. i am the director and guide of all men at their seasons, the most great, the father of the gods, shu, the great one, the chief of the earth. the two halves

, of every kind whatsoever, lift not up your faces, o ye who dwell in the waters, ye crocodiles and fish. when osiris journeyeth over you, permit ye him to go to busiris. let your nostrils [be closed, your throats stopped up "get ye back, seba fiends! lift ye not up your 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

. 88-93, and by 'abd al-latif (ed. de sacy, p. 88 [fn#219] the abtu and ant fishes swam before the boat of ra and guided it [fn#220] this is the cat who lived by the persea tree in heliopolis. see book of the dead, chap. xvii. 18 [fn#221] a hippopotamus goddess [here the narrative is interrupted by the following texts [i am] he who rolleth up into the sky, and who goeth down (i.e, setteth) in the tuat, whose form is in the house of height, through whom when he openeth his eye the light cometh into being, and when he closeth his eye it becometh night [i am] the water-god het when he giveth commands, whose name is unknown to the gods. i illumine the two lands, night betaketh itself to flight, and i shine by day and by night.[fn#222] i am the bull of bakha[fn#223, and the lion of manu[fn#224

y is empty [my] mouth wished for that which concerned him.[fn#232] a cistern of water and a stream of the inundation was i. the child was the desire of my heart, and i longed to protect him. i carried him in my womb, i gave birth to him, i endured the agony of the birth pangs, i was all alone, and the great ones were afraid of disaster and to come out at the sound of my voice. my father is in the tuat,[fn#233] my mother is in aqert,[fn#234] and my elder brother is in the sarcophagus. think of the enemy and of how prolonged was the wrath of his heart against me [when] i, the great lady, was in his house [fn#231] i.e, to be my advocate [fn#232] literally "his thing [fn#233] tuat is a very ancient name of the other world, which was situated either parallel with egypt or across the celestial o

the lord) in the night, who revolveth at the head of the land of the sunset (manu; and he who is under the knife is protected likewise. horus is protected as the mighty ram[fn#247] who is hidden, and who goeth round about in front of his eyes; and he who is under the knife is protected likewise. horus is protected as the great hawk[fn#248] which flieth through heaven, earth, and the other world (tuat; and he who is under the knife is protected likewise. horus is protected as the holy beetle, the mighty) wings of which are at the head of the sky;[fn#249] and he who is under the knife is protected likewise. horus is protected as the hidden body,[fn#250] and as he whose mummy is in his sarcophagus; and he who is under the knife is protected likewise. horus is protected [as the dweller] in th

HEAVEN HELL

oint of view, the four tuats only contain ten divisions, or hours, which corresponded roughly with the ten gates of the kingdom of osiris, as set forth in many copies of the p. 180 [paragraph continues] theban recension of the book of the dead. strictly speaking, the addition of a forecourt to the world of light was unnecessary, but as the theban priests had added one at the beginning of the four tuats, symmetry demanded that there should be another supplementary region at their end. if now we treat the ten divisions of the four tuats as hours, and assume that the book of afu-ra began its journey through them on an average between six and seven o'clock in the evening, it follows that the god reached the abode of osiris about midnight, together with those souls who travelled with him. the s

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

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