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URAEUS

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ALEISTER CROWLEY ACROSS THE GULF

princess only, without the sacred badges of her office. also in the sixth month they exposed me to the sun in the desert where was no shade or clothing; and in the seventh month they laid me in a bed with a sorceress, that fed on the blood of young children, and, having been in prison for a long time, was bitterly an-hungered; and in the eighth month they gave me the aspic of nile, and the royal uraeus serpent, and the deadly snake of page 3 gulf.txt the south country, for playmates; but i passed scatheless through all these trials. and in the ninth month i was weaned, and my mother bade me farewell, for never again might she look upon my face, save in the secret rites of the gods, when we should meet otherwise than as babe and mother, in the garment of that second birth which we of khemi

ity of their fields. now of the vows which i took upon me and of my service as priestess of the veiled one it shall next be related. chapter iii page 8 gulf.txt it was the equinox of spring, and all my life stirred in me. they led me down cool colonnades of mighty stone clad in robes of white broidered with silver, and veiled with a veil of fine gold web fastened with rubies. they gave me not the uraeus crown, nor any nemyss, nor the ateph crown, but bound my forehead with a simple fillet of green leaves- vervain and mandrake and certain deadly herbs of which it is not fitting to speak. now the priests of the veiled one were sore perplexed, for that never before had any boy been chosen priestess. for before the vows may be administered, the proofs of virginity are sought; and, as it seemed

ing rose i beheld rather the perfection of the love of my lady the veiled one, whom i had won, and slain in the winning! now, however, the old magus clad me (for i was yet naked) in the dress of a priest of osiris. he gave me the robes of white linen, and the leopard s skin, and the wand and ankh. also he gave me the crook and scourge, and girt me with the royal girdle. on my head he set the holy uraeus serpent for a crown; and then, turning to the people, cried aloud "behold the priest of asar in thebai "he shall proclaim unto ye the worship of asar; see that ye follow him" then, ere one could cry "hold" he had vanished from our sight. i dismissed the people; i was alone with the dead god; with osiris, the lord of amennti, the slain of typhon, the devoured of apophis. yea, verily, i was a

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

to her. she robes the "priest "in his robe of scarlet and gold" be the flame of the sun thine ambiance, o thou priest of the sun "the "deacon "brings the crown from the high altar (the" 348 "crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. it may be adorned with divers jewels; at will. but it must have the uraeus serpent twined about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet" be the serpent thy crown, o thou priest of the lord "kneeling she takes the lance between her open hands, and runs them up and down upon the shaft eleven times, very gently" be the lord present among us "all give the hailing sign" the people: so mote it be. iv. of the ceremo

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

must not be supposed that our original individualities can claim any special prerogatives as such. al i,18 "burn upon their brows, o splendrous serpent" the old comment 18. the serpent is the symbol of divinity and royalty. it is also a symbol of hadit, invoked upon them. the new comment for the images in this and the next verse see the stele of revealing, to which they allude. the serpent is the uraeus, with the powers of life and death, wise, ecstatic, immortal; winged and hooded, that he may go as a god swiftly and silently. it refers in this place especially to hadit. al i,19 "o azure-lidded woman, bend upon them" the old comment 19. nuit herself will overshadow them. the new comment these two verses 18, 19, seem to be interpolated by aiwaz, invoking the gods to the beast and the scarl

ing tao and teh, matter& motion, being& form. this is natural, for in him must exist the root of the dyad "my nemyss (better spelt 'nemmes) is the regular head-dress of a god. it is a close cap, but with wings behind the ears which end in lappets that fall in front of the shoulders. it is gathered at the nape of the neck into a cylindrical 'pigtail. i think the shape is meant to suggest the royal uraeus serpent. it "shrouds the night-blue sky" because the actual light shed by the god when he is invoked is of this colour. it may also mean that he conceals nuith. the hawk's head symbolizes keen sight, swift action, courage and mobility. al iii,71 "hail! ye twin warriors about the pillars of the world! for your time is nigh at hand" the old comment 71. a final pronouncement of his attributes

ALEISTER CROWLEY THE OTO GNOSTIC MASS

d brings it to her. she robes the priest in his robe of scarlet and gold. be the flame of the sun thine ambience, o thou priest of the sun! the deacon brings the crown from the high altar (the crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. it may be adorned with divers jewels, at will but it must have the uraeus serpent twined about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the cerem

ALEISTER CROWLEY THE QABALAH

iced for the day. further, he had entered on the third stage of life, and from a brahmachari become a householder. it was in the course of the journey undertaken by him shortly after his marriage that occurred the events which we shall proceed to relate. and to that end we must ask the reader to accompany us in imagination to the sovereign nursery of wisdom and initiation, to the holy land of the uraeus serpent, to the land of isis and osris, of the pyramids and the nile, even to khem, more magnificent in ruin than all other lands are in plenitude of their glory [editor s note: this article on the qabalah was originally published in equinox i (5) as part v of the temple of solomon the king serial. essentially it was a filler, written after j.f.c. fuller who had been doing the legwork of wo

ALEISTER CROWLEY EQ I 5

ber nine is the highest and worthiest of the numbers. scholion alpha "the number nine is sacred, and attains the summits of philosophy" zoroaster. scholion beta. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied,the sum of the figures is always 9 "e.g" 9 x 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. scholion gamma. 9= hb:tet, a serpent. and the serpent is the holy uraeus, upon the crown of the gods. scholion delta. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, too, is the same ancient as in 0, aleph "the fool" and aleph= 1. scholion epsilon. 9= isvd= 80= p= mars= 5= hb:heh= g =gml= 73= chkmh= the mother= binah= 3= ab= the father( 1+ 2) mystic number of chokmah= chokmah= 2= b=

ficed fro the day. further, he had entered on the third stage of life, and from a brahmachari became a householder. it was in the course of the journey undertaken by him shortly after his marriage that occurred the event which we shall proceed to relate. and to that end we must ask the reader to accompany us in imagination to the sovereign nursery of wisdom and initiation, to the holy land of the uraeus serpent, to the land of isis and osiris, of the pyramids and the nile, even to khem, more magnificent in ruin than all other lands are in plenitude of their glory. 120 a nocturne in the little cleft of the rocks whence life first sprang to birth, by the secret shadowy molten sea, where aphrodite sprang to greet the sun, low voices murmur: shadowy under-world in the void of time; light song

ALEISTER CROWLEY EQ I 5

is fallen quite to the ground, in a heap, and dust is upon his head; and the throne upon which he sat is shattered into many pieces. and dimly dawning in this unutterable gloom, far, far above, is the face that is the face of a man and of a woman, and upon the brow is a circle, and upon the breast is a circle, and in the palm of the right hand is a circle. gigantic is his stature, and he hath the uraeus crown, and the leopard's skin, and the flaming orange apron of a god. and invisibly about him is nuit, and in his heart is hadit, and between his feet is the great god ra hoor khuit. and in his right hand is a flaming wand, and in his left a book. yet is he silent; and that which is understood between him and me shall not be revealed in this place. and the mystery shall be revealed to whoso

and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rites of mercury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown

ALEISTER CROWLEY EQUINOX EQ I 3 2

h_ taurus hb:vau_ gemini hb:zain_ cancer hb:chet_ leo hb:tet_ virgo hb:yod_ libra hb:lamed_ scorpio hb:nun_ sagittarius hb:samekh_ capricorn hb:ayin_ aquarius hb:tzaddi_ pisces hb:qof (black_ illustration on page 211 described "65. the chief adept's wand" the top of the wand is a winged-sun disk or ba-hadit. extending down from this to either side along the upper quarter of the wand shaft are two uraeus serpents, facing to left and right. the serpent to the right wears the egyptian red crown and that to the left the white crown. the shaft is divided into five sections with the lower four marked to the left by the symbols of the elements and the middle three with the hebrew mother letters to the right. the five sections of the shaft are marked from top to bottom thusly: white, dee red hb:sh

ALEISTER CROWLEY EQUINOX EQ I 3

= 6 cancellarius 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant land? 52. there was also a humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraeus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of-years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father's father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be

e a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as a serpent saying peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. 56. and behold! ere the moon waxed thrice he became an uraeus serpent, and the poison of the fang was established in him and his seed even for ever and for ever. liber lxv. cap. v 4 illustration facing page 4 partially described: this is an ornamented diagram of the tree of life, from tipheret downward. at the bottom of the figure is a solid line, below it the words "probationer liber lxi and lxv [in certain cases ritual lxxviii" above this line, to t

ALEISTER CROWLEY EQUINOX EQ I 4

and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rites of mercury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown

ALEISTER CROWLEY EQUINOX EQ I 6 2

BLAVATSKY H P COSMOGENESIS

living in eternity: it is immortal "co-eval with, and disappearing with the solar boat" i.e, for the cycle of necessity. this "soul" emerges from the tiaou (the realm of the cause of life) and joins the living on earth by day, to return to tiaou every night. this expresses the periodical existences of the ego (book of the dead, cvxliii) the shadow, the astral form, is annihilated "devoured by the uraeus (cxlix, 51, the manes will be annihilated; the two twins (the 4th and 5th principles) will be scattered; but the soul-bird "the divine swallow- and the uraeus of flame (manas and atma-buddhi) will live in the eternity, for they are their mother's husbands* like alone produces like. the earth gives man his body, the gods (dhyanis) his five inner principles, the psychic shadow, of which those

tive stela of a tomb from abydos (3rd register) addresses osiris thus "salutations to thee, osiris, elder son of sib; thou the greatest over the six gods issued from the goddess noo (primordial water, thou the great favourite of thy father ra; father of fathers, king of duration, master in the eternity. who, as soon as these issued from thy mother's bosom, gathered all the crowns and attached the uraeus (serpent or naja* on thy head; multiform god, whose name is unknown and who has many names in towns and provinces" coming out from the primordial water crowned with the uraeus, which is the serpent emblem of cosmic fire, and himself the seventh over the six primary gods issued from father-mother, nou and nout (the sky, who can osiris be, but the chief prajapati, the chief sephiroth, the chi

mes of the janitors of the "seven halls" will be admitted into amenti for ever; i.e, those who have passed through the seven races of each round- otherwise they will rest in the lower fields "and it represents also the seven successive devachans, or lokas. in amenti, one becomes pure spirit for the eternity (xxx. 4; while in aanroo "the soul of the spirit" or the defunct, is devoured each time by uraeus- the serpent, son of the earth (in another sense the primordial vital principles in the sun, i.e, the astral body of the deceased or the "elementary" fades out and disappears in the "son of the earth" limited time. the soul quits the fields of aanroo and goes on earth under any shape it likes to assume (see chapter xcix, book of the dead[[vol. 1, page] 675 the gods of egypt. work written by

BUDGE E

, the two soul goddesses tow thee along in thy form, and thou takest up thy position on the ground of the field of [this] land. thou hast taken possession of the night, and thou wilt bring in the day, and [thou] dost likewise make long the hours, and thy boat cometh to rest. thou seizest the grain of the god henbet in thy secret place) net. thou openest net-ra "thou uncoverest the god tcheba, the uraeus goddesses (neterit) of urnes acclaim thee, the uraeus goddesses (nehenuit) ascribe praise to thee, thy word is maat against thine enemies, thou givest tribulations to those who are condemned" the majesty of this god uttereth words after he hath come forth into this court, he doeth battle at the fortifications thereof, the doors of this [court] are strong, saying "shut [your doors] by your b

ster. gods nos. 1-7. 6. lioness-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

d of a hawk and the head of an animal, set and heru-ur, who is here called "he of the two faces" 13, 14. the crook of osiris, p. 30 and the upper half of a serpent called met-en-asar, i.e "staff of osiris" 15. the term of osiris facing a deity with the head of a lioness, who is called sesent-khu, i.e "terrifier of spirits" 16-18. three goddesses, each of whom has a sceptre in her left hand, and a uraeus on her head; their names click to view second hour. upper register. gods nos. 16-21. are--mest-s-tcheses, amama kheftiu, and hert-tuati. 19-21. the goddesses sekhet, of thebes, am-tcheru, ament-nefert and net-tept-ant. p. 31 in the lower register are the following- 1. a god, standing, called nebaui, 2-4. three gods, each of whom has two ears of corn stuck in his hair; these are called besua

gods nos. 7-11. 11. the papyrus sceptre ur-hekau, i.e "great one of words of power" surmounted by a piece of flesh. 12-15. four gods, whose names are sau-ab, click to view third hour. upper register. gods nos. 12-19. p. 53 [paragraph continues] thema, hun-sahu, and thet-em-kerh. 16-19. four mummied forms. the first has a pair of horns on his head, the second two curved plumes, the third a winged uraeus, and the head of the fourth is without ornament; their names appear to be peba-f, click to view third hour. upper register. gods nos. 20-26 [paragraph continues]ka-aru, auai, and teba. 20-23. four goddesses, whose names are hait, akebtit, mathi, and remit, these, as their names testify, were professional mourners. 24. the god heru-kheti, followed by p. 54 the hennu, standard, i.e, the hawk

north, apparently a form of neith (see p. 63. p. 71 click to view the kingdom of seker. p. 73 2. a serpent, with a human head, and two pairs of human feet and legs (see p. 63. 3-5. three serpents, which move side by side along the ground "upon their bellies. of them it is said "those who are in this picture make their passage to every place each day (see p. 67. 6. the scorpion ankhet, and a large uraeus. of these it is said "those who are in this picture stand in re-stau at the head of the way [to guard it" behind these stands a god, who appears to be making an offering of two libation vases to the serpent. of him it is said "he who is in this picture is the guide of the holy way (see p. 71. 7. a three-headed serpent, with a pair of hawk's wings, and two pairs of human legs, and of him it

th forth from the mouth of this great god" 10. three sceptres of the form, each surmounted click to view (left) three sceptres of the white crown (center (right) thehbith. by the white crown; from the base of each projects a knife. 11. three sceptres of similar form, each surmounted by the red crown; from the base of each projects a knife. 12. three sceptres, of similar form, each surmounted by a uraeus; from the base of each projects a knife. the text which refers to these reads: p. 128 "saith the majesty of this great god to the majesties of the click to view (left) three sceptres of the uraei (right)three sceptres of the red crown. kings of the south and north who dwell in the tuat--reap ye, o ye who wear the white crowns, and ye who wear the red crowns like souls [who are in] their lan

ding a sceptre in his right hand. 12. the goddess seth-ab. in the upper register are- 1. the god shepes, in mummied form, seated, click to view (left) shepes (center) ath (right) ankhuithit. and holding in his right hand some curved object, which resembles a boomerang. 2. the goddess ath, with the head of a lioness, holding the symbol of "life" in her right hand, and a sceptre in her left. 3. the uraeus ankhuithit, with the head of a woman. p. 148 4. a god in human form, seated on a throne, wearing plumes and an uraeus on his head, with "life" in his right hand, and the sceptre in his left; this god is called afu-asar, and he is seated under a canopy which is formed by the body of a monster serpent called ankh-aru-tchefau-ankh-aru. the text which refers to the first three gods reads "the m

; the name of the hour of the night which guideth this great god is sebit-nebt-uaa-khesfet-seba-em-pert-f" click to view the boat of the sun in the eleventh division of the tua.t in the middle register are- 1. the boat of the sun, in which stands the god under a canopy formed by the body of the serpent mehen; on his head are horns and a disk. on the high prow of the boat is a disk, encircled by a uraeus, which is called pestu. the text reads: p. 234 "this great god journeyeth on his way in the city in this picture, and his sailors, who are the gods, guide him into the eastern horizon of the sky. the star pestet which is on its boat guideth this great god into the ways of the darkness which gradually lightens, and illumineth those who are on the earth" 2. twelve gods, who march before the b

CASE PAUL F THE BOOK OF TOKENS

h, pronounced tayth. transcribed as" t. the number 9. meaning: serpent. the intelligence of the secret of all spiritual activities. 1 the ancient form of the letter teth was a crude picture of a tally, in the form of a circle enclosing a cross. mispawr, m s p r "number, arawfel, o r p l "darkness, and mizraim, m tz r i m, the name given to egypt by the jews, are equivalent numerically to 380. the uraeus, or royal serpent, is the characteristic symbol of egypt. those versed in egyptian wisdom will know how truly it may be said that the secret wisdom of that land is "hid in number. in egypt pythagoras learned the great mathematical principles embodied in his system. the same truths are summed up in the great pyramid. 2 nachash, n ch sh, the name of the serpent of temptation, is equivalent by

DAVID ICKE CHILDREN OF THE MATRIX

s key symbol the lighted torch or eternal flame. in the temple, serapis was portrayed as a massive statue standing on a crocodile holding a staff with a serpent coiling serving the dragon: the past 129 around it. at the top of the staff were the heads of a lion, dog, and wolf, all classic symbols of the serpent cult.56 egyptian queens like cleopatra were known as the "serpent of the nile" and the uraeus hieroglyphic sign for goddess was a serpent.57 later gnostic christians adopted the name uraeus as a secret name for god!58 many gnostic traditions also identified the serpent with "jesus".59 as with many other cultures of the serpent gods, they were seen in the earliest egyptian records as either benevolent or partly benevolent and partly not so. this is what you would expect from any race

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

s serpentine spirit fire has been sufficiently evolved, he may read by its light the wisdom of the ages. therefore christ exhorted his disciples to be wise as serpents. the egyptian word naja, which means serpent, is used at least once in the hebrew bible in the 58th psalm. in ancient egypt the pharaohs were kings and priests, holding a double office, and they therefore wore a double crown with a uraeus or serpent head so placed that when wearing this crown the uraeus seemed to protrude from the emperor's forehead between the eyebrows. the serpentine uraeus was therefore an apt symbol of the wisdom of the wearer. it will be remembered that according to the bible story the lucifer spirit appeared to eve as a serpent, a son of wisdom. cain according to the masonic legend, was born from this

naim, and eusebius says it was located near endor, famous as the abode of the witch, through whose instrumentality saul spoke with samuel after the latter had passed on. but it is not to be supposed that naioth and naim are places, or that they were used interchangeably. they describe two widely different classes of spiritually gifted people, which the ancient egyptians had marked by placing the uraeus upon the brows of one and at the navels of the other. the latter were mediumistic persons, receiving impressions from spirit controls through the solar plexus. they were properly designated naioth by the hebrews who used the feminine suffix to indicate their negative qualities. but the voluntary clairvoyant and the initiate, represented by the egyptians as having the serpentine uraeus in th

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

taught eve how to perform the creative act and that eve instructed adam. therefore, christ designated the serpents as harmful while admitting their wisdom. to get at the identity of the serpent it is necessary to invoke the esoteric teaching, which points them out as the martial lucifer spirits, rulers of the serpentine sign scorpio. their initiates, even so late as the egyptian dynasty, wore the uraeus or serpent symbol in the forehead as a sign of the source of their wisdom. as a consequence of this unauthorized use of the creative force, humanity ceased to be ethereal and crystallized into the coats of skin or physical body which now hides from them the gods who dwell in the invisible realms; and great was their sorrow at this loss. generation had been originally established by the ange

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

s also troubled and some of the myths describing what took place reflect the odd idiom of the pyramid texts in which a non-technical vocabulary seems to wrestle with complex technical and scientific imagery. for example, one particularly striking tradition speaks of a golden box in which ra had deposited a number of objects described, respectively, as his rod (or cane, a lock of his hair, and his uraeus (a rearing cobra with its hood extended, fashioned out of gold, which was worn on the royal head-dress).11 a powerful and dangerous talisman, this box, together with its bizarre 7 mystic places, time-life books, 1987, p. 62. 8 early hydraulic civilization in egypt, p. 13; egypt before the pharaohs, pp. 27, 261. 9 new larousse encyclopaedia of mythology, p. 11. 10 ibid, p. 13. 11 ibid, pp. 1

e pharaohs of ancient egypt, at least on the evidence of reliefs depicting them. strangely, however, in all the years of intensive excavations, archaeologists had not found a single example of a royal crown, or a small part of one, let alone a specimen of the convoluted ceremonial headdresses associated with the gods of the first time.6 of particular interest was the atef crown. incorporating the uraeus, the royal serpent symbol (which in mexico was a rattlesnake but in egypt was a hooded cobra poised to strike, the central core of this strange contraption was recognizable as an example of the hedjet, the white skittle-shaped war helmet of upper egypt (again known only from reliefs. rearing up on either side of this core were what seemed to be two thin leaves of metal, and at the front was

creasingly shared and, i reminded myself, that most nineteenth-century egyptologists had shared it too. nevertheless the sphinx s appearance argued against such intuitions since there was no doubt that its head looked conventionally pharaonic. if it s as old as you think it is, i now asked john, then how do you explain that the sculptors depicted it wearing the characteristic nemes head-dress and uraeus of dynastic times? i m not bothered about that. in fact, as you know, egyptologists contend that the face of the sphinx resembles the face of khafre its one of the reasons why they claim it must have been built by him. schoch and i have looked into this very carefully. we think, from the proportions of the head relative to the rest of the body, that it s been recarved during dynastic times

HANDBOOK OF EGYPTIAN MYTHOLOGY

fter them from the time they became separated from me. when the creator came fully into existence on the primeval mound, shu and tefnut rejoiced and returned with the eye. then she became furious after she had come back and found that i had put another in her place. the creator has apparently grown a new eye/disk. to appease his angry daughter, the creator transforms her into the first snake, the uraeus cobra, and puts her in the place of honor on his forehead.12 this is one of several myths about the anger and appeasement of the solar eye. the creator s relationships with the aspects of his being that are embodied as daughter-goddesses are crucial to this stage of creation. the divine order and the separation of earth and sky. in coffin texts spell 80, new identities are given to shu and

stic terms, but they can provide information on religious ideas. 10. writers on egyptian myth refer to the eye of ra as the eye goddess or as the solar eye (the sun disk) in distinction to the lunar eye (the moon disk. 11. for this interpretation, see chapter iiic in allen, genesis in egypt. 12. in representations of solar deities, this cobra is shown in front of or coiled round the sun disk. the uraeus cobra formed part of many egyptian royal headdresses. 13. confusingly, in spite of the story of the sole eye searching for shu and tefnut, the eye is quite often identified as tefnut. the role of a deity is often defined by the pair or group of which he or she forms a part. when tefnut is paired with maat, they usually play the contrasting roles of the fierce and gentle daughters of the cre

recedes the sunrise. the eye returned with shu and tefnut, but wept with rage when she saw that ra-atum had grown a new solar eye: the glorious one. human beings were created from the tears of the angry eye or from the tears of joy shed by ra-atum s new eye (see the creation of humanity under linear time in mythical time lines. ra- atum placated the angry eye by placing her on his forehead as the uraeus. shown as a cobra coiled around the sun disk, she was more powerful than all other deities. important goddesses such as hathor, bastet, and mut can be called both the eye of atum and the eye of ra. other egyptian texts refer to these two eyes as if they were separate entities. this may be to distinguish between the creative and destructive aspect of the eye goddess. the pupil of the eye cou

th the nourishing and healing powers of mother s milk and with food of all kinds. as the deity who controlled the harvest, she was the mother of the corn god, neper. in the rich farmlands of the fayum she was worshipped as the consort of the crocodile god sobek and the mother of horus. deities, themes, and concepts 185 in the pyramid texts, renenutet is one of the names given to the firebreathing uraeus on the king s brow. she could be identified with other head gear and clothes worn by the dead king to cause gods and demons to fear him. renenutet was also one of the divine foster mothers who nourished the royal ka (vital force) of each king. even in her cobra manifestation, renenutet was revered by farmers and housewives as a gracious and beautiful goddess. the cobra-shaped bowls and figu

children. she was a more protective mother to the kings of deities, themes, and concepts 187 egypt, and in memphis she was worshipped as the consort of ptah and the mother of nefertem. in the pyramid texts, sekhmet was named as a parent of the king when he was reborn into the celestial afterlife. in the coffin texts, she was identified with the red crown of lower egypt and with the fire-spitting uraeus: the serpent who is upon her father. she was said to be the one who wields the knife on the night of the great battle between the forces of order and chaos. in new kingdom funerary literature, sekhmet often stands in the solar barque to defend ra from the apophis serpent. users of the book of the dead hoped to destroy their supernatural enemies as sekhmet the great would. king rameses ii cl

dess. from the new kingdom onward, sekhmet was mainly thought of as the aggressive aspect of greater goddesses: first of hathor, then of mut, and finally of isis. see also bastet; eye of ra; feline deities; hathor; mut; ptah 188 handbook of egyptian mythology figure 39. detail of a statue of sekhmet-mut from a temple at thebes. the lion-headed goddess wears a wig surmounted by a solar disk with a uraeus (courtesy of geraldine pinch) references and further reading: p. germond. sekhmet et la protection du monde. geneva: 1981. g. pinch. magic in ancient egypt. austin, tx: 1995, 37 38, 138 143. primary sources: pt 248; ct 311; bd 57, 145, 179b; bhc; qadesh inscriptions; book of the last day of the year; sekhmet litany; magical statue texts serqet (serket, selkis) the goddess serqet was usually

es helping humanity by overcoming poisonous snakes. mythical snakes were found on both sides of the battle between order and chaos. several creator deities had a primeval snake form. the ability to shed their skins made snakes an obvious symbol of eternal renewal. the cobra, who rears up and spits poison at anything that threatens her young, was adopted as a general symbol of female divinity. the uraeus on royal crowns had a mythical precedent in the cobra goddess who protected the creator sun god in the first time. yet the greatest enemy of the sun god was apophis, a giant serpent with 198 handbook of egyptian mythology crushing coils and hypnotic eyes. an egyptian proverb states: one should welcome the uraeus and spit on apophis. the greek term uraeus probably comes from an egyptian word

the body of wadjyt. her chief cult area was the twin towns of pe and dep, home of legendary early kings of egypt. these towns were later known as the house of wadjyt, a name rendered by the greeks as buto. at his accession, each king was given the title he of the two ladies. in coronation scenes, the goddesses were often shown in human form on either side of the king. wadjyt often appeared as the uraeus cobra on the king s forehead, and nekhbet hovered above the king, shading and fanning him with her wings. the male equivalent was the two lords, horus and seth, who could also represent north and south. these two gods violently oppose each other in myth but periodically come together to support the king or the creator sun god. these deities, themes, and concepts 211 moments of reconciliatio

attempt to combine the characteristics of two or more deities. triad a group of three deities, often taking the form of father, mother, and child. triads that were treated as a single entity can also be called trinities. udjat see wedjat eye. underworld books illustrated funerary texts describing the voyages of the sun god. upper egypt the south of egypt, from below memphis to the nubian border. uraeus (pl. uraei) an image of the cobra goddess who guarded the king; often found on royal headdresses. ushabti a figurine that magically performed tasks on behalf of its owner in the afterlife. vignette a picture that formed part of a spell, particularly in the book of the dead. was scepter a scepter with a curved head that symbolized divine power. wedjat eye a part-hawk, part-human eye that was

HEAVEN HELL

of them are unfamiliar; some of them are connected with osiris, and all of them are under the control of anpu, or anubis, and perform some act which helps the boat along. among them may be specially noted thoth and horus, above whose outstretched hands is the eye which is here identified with sekri (vol. i, p. 75. as afu-ra journeys on his way there are on his right three serpents, a scorpion, a uraeus serpent, a three-headed serpent with wings and human legs, a few of the gods of the hour, a serpent with two necks and heads proceeding from one body, and a tail which terminates in another head (vol. i, pp. 67, 71, 75, 79. on his left are a few more gods and goddesses, the serpents hetch-nau, amen, hekent, and the terrible three-headed serpent menmenut, the face of which illumines the cham

ho employ as a rope the immensely long serpent mehen, the tail of which is supposed to be fastened to the front of the boat (vol. i, p. 235; so soon as they have towed the god to the end of this division, and he has set himself in the horizon, they return to their own places. immediately in front of these gods are two crowns, the white and the red (vol. i, p. 237, which rest each on the back of a uraeus; so soon as afu-ra comes three human heads look forth, one from each side of the white crown, and one from the red crown, and they disappear when he has passed by. the leaders of this remarkable procession are four forms of the goddess neith of sa s, who spring into life so soon as p. 177 the sound of the voice of afu-ra is heard; these are neith the child, neith of the white crown, neith o

e state of stupefaction wherein it will be easy to slay them. the spells and words of power have their proper effect, the monsters are fascinated and slain, and the path of afu-ra is clear. on the right of the boat of afu-ra is the huge serpent khepri, with a head and a pair of human legs at each end of his body; one head faces north (or, west, and the other south (or, east. behind each head is a uraeus, and between the uraei stands "horus of the tuat" wearing the crowns of the south and north (vol. ii, p. 257. a rope passes under khepri, and on one side is hauled by eight powers (sekhemiu, and on the other by the "souls of ament" who are man-headed; by the "followers of thoth" who are ibis-headed; by the "followers of horus" who are hawk-headed; and by the "followers of ra" who are ram-he

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

LIBER CXX

rk men shout for joy at thee, thou maker of the gods! thou didst stretch out the heaven wherein thy two eyes might travel, thou didst make the earth to be a vast chamber for thy khus, so that every man might know his fellow. the sektet boat is glad, and the matet boat rejoiceth, and they greet thee with exaltation as thou journeyest along. the god nu is content and 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 fo

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

brew, forinstance, the root nhsh, that is, serpent means to decipher, to find out, implying thatthe nephilim were scientists. the opposing sides both used and continue to use the serpentsymbol, but with certain differences. the sons of the serpent, with the human dna andhuman sensibilities, use the serpent usually in a winged form, or with a crown, or even asmulticolored. often referred to as the uraeus, the agatho daimon, the feathered serpent, oreven the phoenix, it is a positive symbol, and like the dragon with five toes is connected towisdom, white magic, and mystical practice. the plain non-winged, non-crowned, generallythe race of adam32atlantis, alien visitation, and genetic manipulation plain appearing snake, like the dragon with three claws, is a negative symbol used by theorigina

MOTTA MARCELO THE COMMENTARIES OF AL

ing tao and teh, matter& motion, being& form. this is natural, for in him must exist the root of the dyad "my nemyss (better spelt "nemmes) is the regular head-dress of a god. it is a close cap, but with wings behind the ears which end in lappets that fall in front of the shoulders. it is gathered at the nape of the neck into a cylindrical 'pigtail. i think the shape is meant to suggest the royal uraeus serpent. it "shrouds the night-blue sky" because the actual light shed by the god when he is invoked is of this colour. it may also mean that he conceals nuit. the hawk's head symbolizes keen sight, swift action, courage and mobility. 71. hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. this is a clear statement as to the war which was to come, and did c

PHILIP NEIL MYTHS LEGENDS EXPLAINED

of fruitfulness over the earth, where men hoe the land. the mummified body of osiris (see p. 16) is reborn where the water makes contact with the earth. eye of the sun god the sun was said to be the eye of re, which he sent to seek shu and tefnut. when it returned, another eye had taken its place. the first eye wept, and its tears became the first human beings. so re placed it on his brow as the uraeus, or cobra, to rule the world and spit fire at his enemies. wedjat eye the left eye of the sky god horus (see p. 16) was identified with the moon. it was destroyed in his fight with his uncle seth, but made whole again; the symbol of the wedjat eye stands for wholeness and renewal. this tomb painting shows the worship of the benu bird. the egyptian world picture this image shows the egyptian

them. on the left stands shu (air, next to ha, god of the western desert. on the right, the goddess nephthys waters the earth. creator of the universe re, creator of the universe, the gods, and the first people, wears the sun on his brow. he will rule the world until the end of time, when all creation shall pass away, and once more the world shall be covered by the infinite flood of nun. sun disc uraeus re s boat feather of justice the benu bird a t the beginning of time, the waters of nun lay in darkness, until re thought himself into being. at the first dawn, the benu bird flew across the waters, its great wings flapping soundlessly, its long legs trailing. the benu bird reached a rocky pyramid, just breaking through the surface of the water. it opened its beak, and let out a harsh cry

f. using re s name, she commanded the poison to flow away, leaving him fit and strong. the text of this story also had a practical purpose as a spell against poison. reciting the text over the images of four gods, including isis and horus, and making the patient eat a paper inscribed with the spell was guaranteed to be successful a million times. 15 re, the sun god the egyptian cat goddess bastet uraeus the enraged cobra is the symbol of the sun god (and of the pharaohs, who wore it on their foreheads; it is often depicted attached to the sun disc. according to one myth, the world was created by the archer goddess neith from the primeval waters of nun. she created the gods by saying their names, and then (in cow form) gave birth to the all-powerful re. re was born in an egg, and when he em

RUBY TABLET OF SET

h, being glorious through her. those in busiris praise him through her, litanies are sung to him by the great gods while she adores the powers of the two chapels. he is glorious through her, more than the gods, in this her name of the brilliant one. thoth brought her and reckoned her, the established one, the brilliant, the reckoned one, in this her name of the ipet serpent. he made her live as a uraeus in this her name of opener of the ways, she who leads him on the ways of the horizon, in this her name of leader of men. he erected her on his head in this her name of very great crown. the sphinx: a passage such as this is quite impossible to explain in terms of ordinary human conventions and value. it certainly bears scant resemblance to the light, allegorical adventures of later mediterr

cuses this particular comment as being directed to "the other worshippers of nuit" besides the scarlet woman and himself. i read it as establishing to all readers of the book of the law that there would be but one "prince-priest the beast" the pathetic posturing of the many self-proclaimed "reincarnations" of aleister crowley speaks for itself. 18. burn upon their brows, o splendrous serpent! the uraeus cobra, worn on the forehead, was the symbol of egyptian kingship. more precisely, the pharaoh's role was that of a priest-king: a divinely inspired and sanctioned guardian of the initiatory elect of egypt. nuit announces crowley's ascent to his station as magus of the aon. once again the authenticity of the book of the law is subtly evidenced, as the exclusive symbolism of the uraeus is unm

he forehead, was the symbol of egyptian kingship. more precisely, the pharaoh's role was that of a priest-king: a divinely inspired and sanctioned guardian of the initiatory elect of egypt. nuit announces crowley's ascent to his station as magus of the aon. once again the authenticity of the book of the law is subtly evidenced, as the exclusive symbolism of the uraeus is unmistakable "this is the uraeus which came forth from set. utterance #683, pyramid texts. 19. o azure-lidded woman, bend upon them! nuit is the "azure-lidded woman" considered together with verse #i-18, this implies that the priest-king powers and perceptions of the beast and scarlet woman will be more fully realized during the hours of darkness. horus, however, is a deity of daylight; consider the three 12-1 pm transmiss

SIR WALLIS BUDGE EGYPTIAN MAGIC

hen he cometh forth into heaven from the ladder. pepi hath need neither to 'plough the earth' nor to 'collect the offering; and he hath (need neither to go to the hall which is in annu (heliopolis, nor to the hall of the morning which is in annu; for that which he seeth and that which he p. 54 heareth shall feed him and nourish him when he appeareth in heaven from the ladder. pepi riseth like the uraeus on the forehead of set, and every god and every spirit stretcheth out his hand to pepi on the ladder. pepi hath gathered together his bones, be hath collected his flesh, and he hath gone quickly into heaven by means of the two fingers 1 of the god of the ladder (i.e, horus. elsewhere 2 the gods khonsu, sept, etc, are invoked to bring the ladder to pepi, and the ladder itself is adjured to c

ds well known from the monuments of the earlier dynasties, and also with figures of a series of demons and monsters and animals which have both mythological and magical importance. many of these are accompanied by texts containing magical formula, p. 148 magical names, and mythological allusions. in the principal scene we see horus, or harpocrates, standing upon two crocodiles; on his brow is the uraeus, and he wears on the right side of his head the lock of hair emblematic of youth. in his hands he grasps serpents, a lion, and an antelope, and it is clear by the look on his face that he is in no wise afraid of them. above his head is a bearded head, which is usually said to represent that of bes. on his right are-(1) an utchat, 1 with human hands and arms (2) horus-ra, hawk-headed, and we

he right side of his head the lock of hair emblematic of youth. in his hands he grasps serpents, a lion, and an antelope, and it is clear by the look on his face that he is in no wise afraid of them. above his head is a bearded head, which is usually said to represent that of bes. on his right are-(1) an utchat, 1 with human hands and arms (2) horus-ra, hawk-headed, and wearing the sun's disk and uraeus, and standing on a serpent coiled up (3) osiris, in the form of a hawk standing upon a sceptre, and wearing the atef crown (4) the goddess isis standing upon a serpent coiled up (5) the goddess nekhebet, in the form of a vulture, standing upon a papyrus sceptre. on his left are-(1) an utchat with human hands and arms (2) a papyrus standard with plumes and menats 2 (3) the god thoth standing

mpany of the gods in the great house of the aged one in annu, and he shall receive there the ureret crown from horus, the lord of mankind" thus the mouth and the eyes of the deceased are opened. the sem priest then took in his hand the instrument called ur hekau, i.e, the "mighty one of enchantments" a curious, sinuous piece of wood, one end of which is in the form of a ram's head surmounted by a uraeus, and touched the mouth and the, eyes of the statue or mummy four times, whilst the kher-heb recited a long address in which he declared that this portion of the ceremony had secured for the deceased all the benefits which accrued to the god osiris from the actions of nut, horus, and set, when he was in a similar state. it has been said above that every dead man hoped to be provided with the

THE BOOK OF GATES

on. this gateway is like that which admitted the god into the third division and its outwork is guarded by nine gods, in the form of mummies, who are described as the "third company of the gods of the great god who are within" at the entrance to the corridor which runs between the two walls is a god in mummied form called enuerkhata, and at the exit is a similar god called seta-ta, each god has a uraeus over his brow, and each is said to "extend his arms and hands to ra" the corridor is swept by flames of fire which proceed from the mouths of two serpents, stationed each at an angle, and their "fire is for ra" the gateway of the fourth division is called nebt-s-tchefau, p. 120 and the text says "this great god cometh to this gateway, and entereth in through it, and the gods who are therein

the boat of the sun through the fourth division we see the god osiris, in mummied form, and wearing on his head the crown of the south, standing on a serpent, and partially covered by the earth of a mountain; his head only is above the ground, and he stands in a naos with a vaulted dome. his name or title, khent amenti, is written by his side. before the shrine is a flame-goddess in the form of a uraeus, and behind her are twelve gods, who stand in front of heru-ur (or, horus the aged, the haroeris of the later greek writers. heru-ur is in the form of a hawk-headed p. 133 man, who leans on a staff. behind the shrine which contains osiris stand twelve gods, who are described as "the gods who are behind the shrine" behind, or by the side of these, are four pits or hollows in the ground, by t

f ai, and they do not permit this worm to approach the boat of the great god. they pass behind this god upwards. these gods who do battle on behalf of this god in heaven say-(the speech is wanting. click to view gods of the south raising the standard of the south. in the upper register are the following- 1. four gods, who in the place of heads have each a crown of the south, to which is affixed a uraeus, upon his body, and who, aided by a bearded male figure, are engaged in raising up from the ground, by means of a rope, a pole or staff, which is surmounted by a bearded p. 246 human head wearing a crown of the south; the gods are called "gods of the south" and the bearded male figure "he who is over the front end" 2. four gods, who in the place of heads have each a click to view gods of th

g up from the ground, by means of a rope, a pole or staff, which is surmounted by a bearded p. 246 human head wearing a crown of the south; the gods are called "gods of the south" and the bearded male figure "he who is over the front end" 2. four gods, who in the place of heads have each a click to view gods of the north raising the standard of the north. crown of the north, to which is affixed a uraeus, upon his body, and who, aided by a bearded male figure, are engaged in raising up from the ground, by means of a rope, a pole or staff, which is surmounted by a bearded human head wearing a crown of the north; the gods p. 247 are called "gods of the north" and the bearded male figure is "he who is over the hind part" 3. between the two groups described above is the hawk-headed sphinx which

n two groups of four, and who are described as "powers" p. 254 each grasps a rope with both hands. the rope which is held by these groups of beings is attached to the legs of the enormous serpent khepri. this serpent has a head at each end of its body, the foremost part of which is supported on a pair of human legs; from each end of that portion of its body which lies flat on the ground springs a uraeus. on the centre fold of the body is seated a hawk, which wears on its head the double crown, this hawk is the symbol of "horus of the tuat" the text which refers to this section of the scene reads- p. 255 click to view the souls of ament, and the followers of thoth who tow khepri. p. 256 click to view the followers of horus and the followers of ra who tow khepri "those who are in this scene

ee the boat of the sun being towed on its way by four gods of the tuat, the god is in the same form as before, and his boat is piloted by sa, who commands, and by heka, who steers according to his directions. the procession in front of the boat of the sun consists of- 1. a bearded male figure called unti, i.e, the "god of the hour" who holds a star in each hand. 2. four kneeling gods, each with a uraeus over his head. the first is horus, hawk-headed; the second is sereq, bearded, and wearing a wig; the third is abesh, bearded and without a wig; and the fourth is sekhet, with the head of a lioness. p. 263 3. three bearded beings, the "star-gods" each holding a star in his right hand, which is stretched aloft, and with his left towing a small boat containing the "face of the disk" 4. a small

head. the first is horus, hawk-headed; the second is sereq, bearded, and wearing a wig; the third is abesh, bearded and without a wig; and the fourth is sekhet, with the head of a lioness. p. 263 3. three bearded beings, the "star-gods" each holding a star in his right hand, which is stretched aloft, and with his left towing a small boat containing the "face of the disk" 4. a small boat holding a uraeus, which has the latter part of its body bent upwards; within the curve is the "face of the disk" 5. the winged serpent semi, standing on its tail, with its body in folds. 6. the bearded figure besi, receiving in his hand the flame which spouts up from the head of a horned animal, which forms the top of a staff, and is transfixed by a knife. 7. the serpent ankhi, from each side of the neck of

he click to view gods of light and fire. star-gods. face of the disk. semi [paragraph continues] well-doing god into the tuat of the horizon of the east" of the god besi it is said "he maketh a rising up for ra, and he placeth fire on the head and horns (or [in] his hands is the fire from the head and horns, and the weapon which is in the hand of the fighter is in the follower of this god" of the uraeus with the double male figure it is said "it maketh a rising up for ra. the stablishing of p. 267 [paragraph continues] time which is reckoned in writing by years is with this uraeus, and it maketh it to go with him into the heights of heaven" of the "criers" it is said- those who cry unto ra say 'enter in, o ra! hail, come, o ra! hail, come, o thou who art born of the tuat! come, o offspring

"they who come forth" 4. four ram-headed gods, each holding a sceptre in click to view (left) the apes who praise ra (right) amenti. herit. sebekhti. his left hand; their names are ba, khnemu, penter, and tent. 5. four hawk-headed gods, each holding a sceptre in his left hand; these are called horus, ashemth, sept, and ammi-uaa-f. p. 289 6. eight female figures, each seated on a seat formed by a uraeus with its body coiled up, and holding a star in her left hand; these are called "the protecting hours" 7. a crocodile-headed god called sebek-ra, who grasps a fold of a serpent that stands on its tail in his right hand, and a sceptre in his left. p. 290 click to view the gods who bring disks and stars for ra. p. 291 of the four gods bearing disks it is said "those who are in this picture car

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

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ected against the poison of apep, and was to be recited over anyone who was bitten by a snake. when uttered by horus it made apep to vomit, and when used by a magician properly qualified would make the bitten person to vomit, and so free his body from the poison. the next spell is directed to be said to the cat, i.e, a symbol of the daughter of ra, or isis, who had the head of ra, the eyes of the uraeus, the nose of thoth, the ears of neb-er-tcher, the mouth of tem, the neck of neheb-ka, the breast of thoth, the heart of ra, the hands of the gods, the belly of osiris, the thighs of menthu, the legs of khensu, the feet of amen-horus, the haunches of horus, the soles of the feet of ra, and the bowels of meh-urit. every member of the cat contained a god or goddess, and she was able to destroy

or, were raised up) from out of nu in which they were. my father nu saith- they covered up (or, concealed) my eye with the plant-like clouds which were behind them (i.e, shu and tefnut) for very many hen periods. plants and creeping things [sprang up] from the god rem, through the tears which i let fall. i cried out to my eye, and men and women came into existence. then i bestowed upon my eye the uraeus of fire, and it was wroth with me when another eye (i.e, the moon) came and grew up in its place; its vigorous power fell on the plants, on the plants which i had placed there, and it set order among them, and it took up its place in my face, and it doth rule the whole earth. then shu and tefnut brought forth osiris, and heru-khenti-an-maa, and set, and isis, and nephthys and behold, they h

the land of the papyrus,[fn#115 [these buildings] become shrines of heru-behutet [fn#114] i.e, the north, especially the delta [fn#115] i.e, the south. as concerning heru-behutet, the great god, the lord of heaven, the president of the ater of the south,[fn#116] he it is who is made to be on the right hand. this is heru-behutet on whom the goddess nekhebit is placed in the form of a serpent (or, uraeus. as concerning heru- behutet, the great god, the lord of heaven, the lord of mesent, the president of the ater of the north,[fn#117] he it is who is made to be on the left hand. this heru-behutet on whom the goddess uatchit is placed is in the form of a serpent [fn#116] i.e, the southern half of heaven [fn#117] i.e, the northern half of heaven. as concerning heru-behutet, the great god, the

ru-khuti set it (i.e, the winged disk) in his every place, to overthrow the enemies in every place wherein they are. and he shall be called president of the two aterti of the south and north because of this from this day onwards.[fn#118 [fn#118] in the sculpture which illustrates this portion of the text at edfu, two winged disks are represented. the first has# on each side of it. the disk has an uraeus on each side. the second winged symbol of the god consists of a beetle with outstretched wings, which holds between his forelegs the solar disk, and between his hind legs the symbol of the orbit of the sun. a hymn to osiris and a legend of the origin of horus. homage to thee, osiris, lord of eternity, king of the gods, whose names are manifold, whose transformations are sublime, whose form

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