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WISE WISDOM LOST AT SEA DROWNED IN A SEE OF KNOWLEDGE
...
THE LIGHT IS RISING NOW RISING IS THE LIGHT ....
THE MAGICALALPHABET
THE LIGHT IS RISING NOW RISING IS THE LIGHT ....
LIGHT AND LIFE Lars Olof Bjorn 1976 Page 197 "By writing the 26 letters of the alphabet in a certain order one may put down almost any message (this book 'is written with the same letters' as the Encyclopaedia Britannica and Winnie the Pooh, only the order of the letters differs). In the same way Nature is able to convey with her language how a cell and a whole organism is to be constructed and how it is to function. Nature has succeeded better than we humans; for the genetic code there is only one universal language which is the same in a man, a bean plant and a bacterium."
"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
ZERO = 1 = ZERO 1234 5 6789
THE CITY OF REVELATION John Michell 1972 Gnostic Numbers Page 118 "Exactly how they came by their science of numbers is not certain, but they appear to have made the discovery that the numerical code of the Hebrew cabala and those of other mystical systems throughout the world were all degenerate versions of the same once universal system of knowledge that returns within the reach of human perception at certain intervals in time. As the revealed books of the Old Testament were written in a code to be interpreted by reference to number, so were the revelations of the gnostic prophets expressed in words and phrases formed on a system of proportion, which gave life and power to the Christian myth, while allowing initiates to gain a further understanding of the balance of forces that produce the world of phenomena." Page 121 / How it was ever supposed that the Hebrew alphabet of twenty- two letters, together with various geometrical symbols might serve to represent the entire moving pattern of the universe is not now easy to understand; but, since all ancient philosophy, religion, magic, the arts and sciences were based on the concept of a correspondence between numbers and cosmic law, it is impossible to appreciate the history of the past without some actual experience of the fundamental truth behind this approach to cosmology. Plato gives a remarkable account in Cratylos of the origin of language and letters. The philosopher is asked whether there is any particular significance in names, for surely they are simply a matter of convention and one is more or less as good as another. After all, foreigners call things by different names and appear to manage just as well as the Greeks in this respect. The answer given is that despite appearances the matter is by no means so simple. Words are the tools of expression, and the making of these, as of any other tools, is the task of a skilled craftsman, in this case the lawgiver. Language has grown corrupt over the ages, and names have deviated from their original perfect forms, which are those used by the gods. But all names were originally formed on certain principles, through knowledge of which it is possible to discover the archetypal meaning of words in current use. 'So perhaps the man who knows about names considers their value and is not confused if some letter is added, transposed or subtracted, or even if the force of the name is expressed in quite different letters.' This is Plato's clearest reference to the mystical science of the cabala, in which letters, words and whole phrases may be substituted for others of the same numerical value. The force of a name is to be found in its number, and can be expressed through any combination of letters, provided the sum of the letters amounts to the appropriate number by gematria.
CODE DE CODE C+O D+E D+E C+O D+E 9+9+9+9+9 C+O D+E D+E C+O D+E CODE DE CODE
LETTERS TRANSPOSED INTO NUMBERS REARRANGED IN NUMERICAL ORDER
ZEUS SEE US SEE ZEUS RHEA HERA HEAR US HEAR HERA RHEA THE SHADE OF HADES
PERSEPHONE PERSEUS IS ON THE PHONE
Daily Mail, Saturday, April 29, 2017 Page 42 Is this stone proof an asteroid wiped out a civilisation just like ours 13,000 years ago? ...and does it vindicate the maverick scholar who says a giant meteriorite will destroy us in 2,030 by Christopher Stevens Page 42 Sci-fi author Arthur C. Clarke famously said that, 'any sufficiently advanced technology is indistinguishable from magic'.
THE QUEST FOR THE SECRET FORCE OF THE UNIVERSE Lynne McTaggart 2001 LIGHT IN THE DARKNESS Page III "Physics may be about to face a revolution similar to that which occurred just a century ago. . . Arthur C. Clarke, 'When Will the Real Space Age Begin?' If an angel was to tell us about his philosophy. . . many of his statements might well sound like 2x2 = 13" Georg Christophe Lichtenburg, Aphorisms
Page 13 "Subatomic particles had no meaning as isolated entities but could only be understood in their realationships. The world at its most basic, existed as a complex web of interdependant relationships, forever indivisible"
Daily Mail, Saturday, April 29, 2017 Page 42 Is this stone proof an asteroid wiped out a civilisation just like ours 13,000 years ago? ...and does it vindicate the maverick scholar who says a giant meteriorite will destroy us in 2,030 by Christopher Stevens Page 42 Sci-fi author Arthur C. Clarke famously said that, 'any sufficiently advanced technology is indistinguishable from magic'.
THE LOST WORLDS OF 2001 Arthur C. Clarke 1972 Page179 "A long time ago," said Kaminski, "I came across a remark that I've never forgotten-though I can't remember who made it. 'Any sufficiently advanced technology is indistinguishable from magic.' That's what we're up against here. Our lasers and mesotrons and nuclear reactors and neutrino telescopes would have seemed pure magic to the best scientists of the nineteenth century. But they could have understood how they worked-more or less-if we were around to explain the theory to them." Page 189 "Any sufficiently advanced technology is indistinguishable from magic"
"ANY SUFFICIENTLY ADVANCED TECHNOLOGY IS INDISTINGUISHABLE FROM MAGIC"
GODS OF THE DAWN Peter Lemesurier 1997 Page 76 "As Arthur C. Clarke's perceptive Third Law puts it: "Any sufficiently advanced technology is indistinguishable from magic."
THE SECRET HISTORY OF ANCIENT EGYPT Herbie Brennan 2000 (Oppositte) Page 1 "any sufficiently high technology is indistinguishable from magic" Page 124 SCIENCE OR MAGIC? "The British science fiction writer Arthur C. Clarke is said to have commented that any sufficiently high technology is indistinguishable from magic"
THE BIBLE CODE Michael Drosnin 1997 Chapter Four THE SEALED BOOK Page 70 "The astronomer Carl Sagan once noted that if there was other intelligent life in the universe some of it would have certainly evolved far earlier than we did, and had thousands, or hundreds of thousands, or millions, or hundreds of millions of years to develop the advanced technology that we are only now beginning to develop. 'After billions of years of biological evolution - on their planet and ours - an alien civilization cannot be in technological lockstep with us,' wrote Sagan. 'There 'have been humans for more than twenty thousand centuries, but we've had radio only for about one century,' wrote Sagan. 'If alien civilizations are behind us, they're likely to be too far behind us to have radio. And if they're ahead of us, they're likely to be far ahead of us. Think of the technical advances on our world over just the last few centuries. What is for us technologically difficult or impossible, what might seem to us like magic, might for them be trivially easy.' The author of 2001, Arthur C. Clarke - who envisioned a mysterious black monolith that reappears at successive stages of human evolution, each time we are ready to be taken to a higher level - made a similar observation: 'Any sufficiently advanced technology is indistinguishable from magic.' Page 163 pages 69-75 "The astronomer Carl Sagan suggested that an advanced alien technology 'might seem to us like magic' in Pale Blue Dot (Random House, 1994), p. 352. The author of 2001, Arthur C. Clarke, made a similar observation: 'Any sufficiently advanced technology is indistinguishable from magic' (Profiles of the Future, Holt, Rinehart, and Winston, 1984). Paul Davies' imagined 'alien artifact' is described in his book Are We Alone? (Basic Books, 1995), p. 42. Stanley Kubrick, in his famous movie version of Clarke's 2001, showed a mysterious black monolith that seemed to reappear at successive stages of human evolution, each time we were ready to be taken to a higher level. When I told him about the Bible code, Kubrick's immediate reaction was, 'It's like the monolith in 2001.' " REACTION CREATION
FIRST CONTACT THE SEARCH FOR EXTRA TERRESTRIAL INTELLIGENCE Edited By Ben Bova and Byron Preiss 1990 SEIZING THE MOMENT A UNIQUE MOMENT IN HUMAN HISTORY Michael Michaud ANTHROPOCENTRISM GOOD-BYE Page 311 The most profound message from the aliens may never be spoken: We are not alone or unique. Contact would tell us that life and intelligence have evolved elsewhere in the Universe, and that they may be common by-products of cosmic evolution. Contact would tend to confirm the theory that life evolves chemically from inanimate matter, through universal processes, implying that there are other alien civilizations in addition to the one we had detected. We might see ourselves as just one example of biocosmic processes, one facet of the Universe becoming aware of itself. We would undergo a revolution in the way that we conceive our own position in the Universe; any remaining pretense of centrality or a special role, any belief that we are a chosen species would be dashed forever, completing the process begun by Copernicus four centuries ago. The revelation that we are not the most technologically advanced intelligent species could lead to a humbling deflation of our sense of self-importance. We might reclassify ourselves to a lower level of ability and worth. This leveling of our pretensions, this anti-hubris, could be intensified if we were confronted with alien technology beyond our understanding. "ANY SUFFICIENTLY ADVANCED TECHNOLOGY IS INDISTINGUISHABLE FROM MAGIC"
Reight said Zed Aliz to the strivers after truth,
King James (KJV) Bible Complete Word List Click on a letter in the alphabet above to view a page with every word that is found in the ... to the exact number of times that each word occurs in the KJV Bible. ... a particular word occurs in each verse only one time, which is often the case. KJV Bible Word List - Main Index & Help A B C D E F G H I J K L M N O P Q R S T U V W Y Z KJV Bible Word List - Entries For J
PROMETHEUS MET ORPHEUS MET PROMETHEUS
LIGHT DARK BALANCING TWILIGHT BALANCING DARK LIGHT DARK LIGHT BALANCING TWILIGHT BALANCING LIGHT DARK
THE BALANCING I 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1 I 2 3 4 FIVE 6 7 8 9 9 8 7 6 FIVE 4 3 2 1 I 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1
PROMETHEUS MET ORPHEUS MET PROMETHEUS
ORPHEUS MET PROMETHEUS MET ORPHEUS MET PROMETHEUS
METEMPSYCHOSIS
DEATH THE R IN THREAD
The Magic Mountain Page 511 "Hermetics - what a lovely word "
sun energy energy energy energy energy energy energy energy energy energy rrrraaaaaaaahhhhhhhhhhhhhhhh! OBJECTIVE REALITY poems and essays by lloyd c.daniel 1985
EGYPT PYTHIA EGYPT THE E AT DELPHI
THE WHITE GODDESS A historical grammar of poetic myth by Robert Graves 1948 Chapter 15 Page 121 THE SEVEN PILLARS The Nile is called Ogygian by Aecschylus, and Eeustathius the Byzantine grammarian says that Ogygia was the earliest name for Egypt.
I SAY I SAY LOOK AT THE 7SEVENS LOOK AT THE 7SEVENS LOOK AT THE 7SEVENS THE 7SEVENS THE 7SEVENS
THE LIGHT IS RISING RISING IS THE LIGHT
JOSEPH CHRIST MARY
THE SIRIUS MYSTERY Robert K.G.Temple 1976 Page 82 The Sacred Fifty "We must return to the treatise 'The Virgin of the World'. This treatise is quite explicit in saying that Isis and Osiris were sent to help the Earth by giving primitive mankind the arts of civilization: 'How was it, mother, then, that Earth received God's Efflux?' And Isis said: 'I may not tell the story of (this) birth; for it is not permitted to describe the origin of thy descent, O Horus (son) of mighty power, lest afterwards the way-of-birth of the immortal gods should be known unto men - except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest goddess Isis, that they might help the world, for all things needed them. "Page 73 A Fairy Tale 'I INVOKE THEE, LADY ISIS, WITH WHOM THE GOOD DAIMON DOTH UNITE, HE WHO IS LORD IN THE PERFECT BLACK.'
THE SIRIUS MYSTERY Robert K.G.Temple 1976 Page 74 "Mead quotes an Egyptian magic papyrus, this being an uncontested Egyptian document which he compares to a passage in the Trismegistic literature: 'I invoke thee, Lady Isis, with whom the Good Daimon doth unite, He who is Lord in the perfect black. '37
AGATHODAIMON
THE SIRIUS MYSTERY Robert K.G.Temple 1976 Page 74 "Mead quotes an Egyptian magic papyrus, this being an uncontested Egyptian document which he compares to a passage in the Trismegistic literature: 'I invoke thee, Lady Isis, with whom the Good Daimon doth unite, He who is Lord in the perfect black. '37 Page 77 "Bearing these books in mind (and I am sure they are there waiting underground like a time bomb for us), it is interesting to read this passage in 'TheVirgin of the World' following shortly upon that previously quoted: Page 82 "We must note Stecchini's remarks about Delphi as follows :38
OSIRIS 89 8x9 72 8x9 89 OSIRIS
SIRIUSOSIRISISISISIRISISTERIS
I ME SOS SIGNALS SOS COMETH FORTH COMETH MAYDAY MAYDAY MAYDAY REVEAL O I O REVEAL THAT THAT THAT ISISIS WHAT IS THE NATURE OF THE LIFE FORM SOUNDING THE OM TONE SACRED NOTE OM THE ANSWER ANWERS IT IS THE E IN PLANET EARTH THAT IS THE LIFE FORM TRANSMTTING THE SOS MAYDAY SOS ALARM CALL ALARM SEE SAID THE SEER THE BLU E PLANET ITSELF SINGS ITS SONG WITHIN THE SENSE OF COMING DESTINY
EARTH HEART THERA TERAH
GODS AND SPACEMEN IN THE ANCIENT EAST W. Raymond Drake 1968 New evidence on the unexplained mysteries of civilization in the ancient East Page 124 "it is said that in the ancient Egyptian language OS-IRIDE meant 'mouth of the iris'168 or 'the voice of the light..."
THE OSIREON OR OSIRION Osireion - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Osireion The Osirion or Osireon is located at Abydos at the rear of the temple of Seti I. It is an integral part of Seti I's funeral complex and is built to resemble an 18th ... The Osirion at the rear of the temple of Seti I at Abydos, the underground entry to the Osireion is at the top of the picture, see image below
THE OSIRION OR OSIREON
OSIREON 95 OSIREON OSIREON 59 OSIREON OSIREON 5 OSIREON
FINGERPTINTS OF THE GODS A QUST FOR THE BEGINNING AND THE END Graham Hancock 1995 Page 422 Hypogeum Belonging to the same class of historical documents as the Turin Papyrus and the Palermo Stone, the list spoke eloqently of the continuity of tradition. An inherant part of that tradition, was the belief or memory of a First, Time long, long ago, when the gods had ruled in Egypt. Principal among these gods was Osiris, and it was therefore appropriate that the Gallery of the Kings should provide access to a second corridor, leading to the rear of the temple where a marvellous building was located - one associated with Osiris from the beginning of written records in Egypt9 and described by the Greek geographer Strabo (who visited Abydos in the first century BC) as ' . . . a remarkable structure built of solid stone {containing} a spring which lies at a great depth, so that one descends to it down vaulted galleries made of monoliths of surpassing size and workmanship There is a canal leading to the place from the great river . . .' 10 A few hundred years after Strabo's visit when the religion of Ancient Egypt had been supplanted by the new cult of Christianity, the silt of the river and the sands of the desert began to drift into the Osireion, filling it foot by foot, century by century by century, until its upright monoliths and huge lintels were buried and forgotten. And so it remained, out of sight and out of mind, until the beginning of the twentieth century, when the archeologists Flinders Petrie and Margaret Murray began excavations. In their 1903 season of digging / Page 423 / they uncovered parts of a hall and passageway, lying in the desert about 200 feet south-west of the Seti I Temple and built in the recognizable architectural style of the Nineteenth Dynasty. However sandwiched between these remains and the rear of the Temple, they found unmistakeable signs that 'a large underground building' lay concealed.11 'This hypogeum', wrote Margaret Murray, appears to Professor Petrie to be the place that Strabo mentions,usually called Strabo's Well.12 This was good guesswork on the part of Petrie and Murray. Shortage of cash, however, meant that their theory of a buried building was not tested until the digging season of 1912-13. Then, under the direction of Professor Naville of the Egypt Exploration Fund, a long transverse chamber was cleared, at the end of which, to the north-east, was found a massive stone gateway made up of cyclopean blocks of granite and sandstone. The next season, 1913 - 14, Naville and his team returned with 600 local helpers and diligently cleared the whole of the huge underground building: What we discovered [Naville wrote] is a gigantic construction of about 100 feet in length and 60 in width, built with the most enormous stones that may be seen in Egypt. In the four sides of the enclosure walls are cells, 17 in number, of the height of a man and without ornamentation of any kind. The building itself is divided into three naves, the middle one being wider than those of the sides; the division is produced by two collonades made of huge granite monoliths supporting architraves of equal size.13 Naville commented with some astonishment on one block he measured in the corner of the building's northern nave, a block more than twenty - five feet long.14 Equally suprising was the fact that the cells cut into the enclosure walls had no floors, but turned out, as the excavations went deeper, to be filled with increasingly moist sand and earth: The cells are connected by a narrow ledge between two and three feet wide; there is a ledge also on the opposite side of the nave, but no floor at all, and in digging to a depth of 12 feet we reached infilterated water. Even below the great gateway there is no floor, and when there was water in front of it the cells were probably reached with a small boat.15 / Page 424 Diagram ommited. Plan of the Osireion. The most ancient stone building in Egypt Water, water, everywhere - this seemed to be the theme of the Osireion, which lay at the bottom of the huge crater Naville and his men had excavated in 1914. It was positioned some 50 feet below the level of the floor of the Seti I Temple, almost flush with the water-table, and was approached by a modern stairway curving down to the south-east. Having descended this stairway, I passed under the hulking lintel slabs of the great gateway Naville (and Strabo) had described and crossed a narrow footbridge - again modern- which brought me to a large sandstone plinth. Measuring about 80feet in length by 40 in width, this plinth was composed of enormous paving blocks and was entirely surrounded by water. Two pools, one rectanular and the other square, had been cut into the plinth along the centre of its long axis and at either end stairways led down to a depth of about 12 feet below the water level. The plinth also supported the two massive colonnades Naville mentioned in his report, each of which consisted of five chunky rose - coloured granite monoliths about eight feet square by 12 feet high and weighing, on average, around 100 tons.16 The tops of these huge columns were spanned by granite lintels and there was evidence that the whole building had once been roofed over with a series of even larger monolithic slabs.17 To get a proper understanding of the structure of the Osireion, I found it helpful to raise myself directly above it in my mind's eye, so that I could look down on it. This exercise was assisted by the absence of the original roof which made it easier to envisage the whole edifice in plan. Also helpful was the fact that water had now seeped up to fill all of the building's pools, cells and channels to a depth of a few inches below the lip of the central plinth, as the original designers had apparently intended it should.18 Looking down in this manner, it was immediately apparent that the plinth formed a rectangular island, surrounded on all four sides by a water-filled moat about 10feet wide. The moat was contained by an immense, rectangular enclosure wall, no less than 20 feet thick,19 made of very large blocks of red sandstone disposed in polygonal jigsaw puzzle patterns. Into the huge thickness of this wall were set the 17 cells mentioned in Naville's report. Six lay to the east, six to the west, / Page 426 / two to the south and three to the north. Off the central of the three northern cells lay a long transverse chamber, roofed with and composed of limestone. A similar transverse chamber also of limestone but no longer with an intact roof, lay immediately south of the great gateway. Finally, the whole structure was enclosed within an outer wall of limestone, thus completing a sequence of inter-nested rectangles, i.e., from the outside in, wall, wall moat plinth. Another notable and outstandingly unusual feature of the Osireion was that it was not even approximately aligned to the cardinal points. Instead, like the way of the dead at Teotihuacan in Mexico, it was oriented to the east of due north. Since Ancient Egypt had been a civilization that could and normally did achieve precise alignments for its buildings, it seemed to me improbable that this apparently skewed orientation was accidental. Moreover, although 50 feet higher the Seti I temple was oriented along exactly the same axis - and again not by accident. The question was: which was the older building? Had the axis of the Osireion been predetermined by axis of the Temple or vice versa? This it turned out, was an issue over which considerable controversy, now long forgotten, had once raged. In a debate which had many connections with that surrounding the Sphinx and the Valley Temple at Giza, eminent archeologists had initially argued that the Osireion was a building of truly immense antiquity, a view expressed by Professor Naville in the London Times of 17 March 1914: This monument raises several important questions. As to its date, its great similarity with the Temple of the Sphinx {as the Valley Temple was then known] shows it to be of the same epoch when building was made with enormous stones without any ornament. This is character-istic of the oldest architecture in Egypt. I should even say that we may call it the most ancient stone building in Egypt.20 Describing himself as overawed by the 'grandeur and stern simplicity' of the monument's central hall, with its remarkable granite monoliths, and by 'the power of those ancients who could bring from a distance and move such gigantic blocks', Naville made a suggestion concerning the function the Osireion might originally have been intended to serve: 'Evidently this huge construction was a large reservoir where water was stored during the high nile . . . It is curious that what we may consider as a beginning in architecture is neither a temple nor a tomb, but a gigantic pool, a waterwork . . . 21" "In ...1914 it was 'the most ancient stone building in Egypt'. . ." Page 429 / 430 " As Naville observed, the Osireion's similarity to the Valley Temple at Giza ' showed it to be of the same epoch when building was / made with enormous stones'. Likewise, until the end of her life, Margaret Murray remained convinced that the Osireion was not a cenotaph at all (least of all Seti's) She said, It was made for the celebration of the mysteries of Osiris, and so far is unique among all the surviving buildings of Egypt. It is clearly early, for the great blocks of which it is built are of the style of the Old Kingdom; the simplicity of the actual building also points to it being of that early date.. . ." "...Apart from the Valley Temple and other cyclopean edifices on the Giza Plateau, no other building remotely resembling the Osireion is known from any other epoch of Egypt's long history. This handful of supposedly Old Kingdom structures, built out of giant megaliths, seem to belong in a unique category. They resemble one another much more than they resemble any other known style of architecture and in all cases there are question-marks over their identity. Isn't this precisely what one would expect of buildings not erected by any historical pharaoh but dating back to prehistoric times? Doesn't it make sense of the mysterious way in which the Sphinx and the Valley Temple, and now the Osireion as well, seem to have become vaguely connected with the names of particular pharaohs ( Khafre and Seti I ), without ever yielding a single piece of evidence that clearly and unequivocally proves those pharaohs built the structures concerned? "
OSIREION 104 OSIREION OSIREION 59 OSIREION OSIREION 50 OSIREION
The Waste Land 1922 T.S. Eliot I. The Burial of the Dead There is shadow under this red rock,
“If the red slayer think he slays, From Brahma a poem based on the Bhagavad Gita
EHT NAMUH 1977
JESUS AND THE GODDESS THE SECRET TEACHINGS OF THE ORIGINAL CHRISTIANS Timothy Freke & Peter Gandy 1999 Page 151/ According to /152/ The Gospel of Phillip, only the person who has ‘remarried’ the psyche with the spirit becomes capable of withstanding physical and emotional impulses that, unchecked, could drive them to self-destruction and evil. 81 When you make the two one, and when you make
...
JESUS AND THE GODDESS THE SECRET TEACHINGS OF THE ORIGINAL CHRISTIANS Timothy Freke & Peter Gandy 1999 Chapter 3 Page 39 A modern Classicist writes:
UNTO US A CHILD IS BORN, UNTO US A SON IS GIVEN
HOLY BIBLE Scofield References Chapter 1 V 9 THE GOSPEL ACCORDING TO SAINT JOHN That was the true Light, which lighteth every man that cometh into the world.
JESUS AND THE GODDESS THE SECRET TEACHINGS OF THE ORIGINAL CHRISTIANS Timothy Freke & Peter Gandy 2001 Pag 23 The Exodus Allegory Like the Jews in Exodus, in the gospel story Jesus is called out of Egypt, where he has been hiding, like the soul within the body. The Gospel of Matthew explains that this is to fulfill the prophecy 'Out of Egypt I have called my son.'48 Here. as elsewhere in the gospels, we should read 'fulfil the prophecy' as a coded reference to the source of the symbolic motif and intended allegorical meaning.
LETTERS TRASPOSED INTO NUMBER RE-ARRANGED NUMERICALLY
THE SIRIUS MYSTERY Was Earth visited by intelligent beings from a planet in the system of the star Sirius Robert K. G. Temple 1976 CHAPTER TWO A Fairytale Page 55 Once there was a beautiful bright star named Sothis, as fine as any goddess. She had long held a dominant position in the sky and been admired by all for her beauty. But of late she had felt unwell; indeed, it distinctly seemed to her that she felt her life ebbing away. Night by night she fell further from her high, proud place in the sky — closer to the skyline and what must surely be her certain death. Failing, failing, she clung to any companion star she could find, only to discover that they too felt this deathly weakness, and were sinking into a kind of sweet sleep. What was she to do? She felt her strength going nightly; she could hardly shine the way she wished. Once she had been as glamorous, as scintillating a queen of the night sky as ever had been seen. And now she felt she was as worthless as any old woman, her position at the centre of things gone, and her beauty fading steadily. . . . Towards the end she wept bitterly and her eyes reddened with the shame of her coming eclipse. She was so ill, her discomfort so acute. She was almost glad to welcome her fate, and that terrible line of earth and hills which she had dreaded, at last devoured her brilliant presence entirely. The night came and she was no more. Beneath the earth she rested in the balm of death. Page 56
SOTHIS SIRIUS SOTHIS SO THIS SIRIUS SO THIS OSIRIS ISIS OSIRIS ISIS OSIRIS ISIS
SIRIUS 95 = 5 = 95 SIRIUS
OSIRIS ISIS SIRIUS OS999S 9S9S S999US SIRIUS ISIS OSIRIS
Sirius
PREHISTORIC GERM WARFARE Is Mankind an Alien Experiment? Robyn Collins 1980 CHAPTER 6 The Egyptian Connection Page 79 In F. H. Brooksbank's fascinating 1924 book Legends of Ancient Egypt: Stories of Egyptian Gods and Heroes, the author outlines an extraordinary legend relating to the arrival of the ancient Egyptian deities Isis and Osiris. Brooksbank remarked that the first to greet Isis and Osiris was an Egyptian astronemer and Holy Man who said 'Long have I known of your coming, but never did I think that I should be the first to greet you here on Earth'. Thereupon in reply, Osiris said:' ...I charge thee straightly to tell no man what thou knowest, whence we came or why'.
LONG HAVE I KNOWN OF YOUR COMING, BUT NEVER DID I THINK THAT I SHOULD BE THE FIRST TO GREET YOU HERE ON EARTH'. Thereupon in reply, Osiris said: I CHARGE THEE STRAIGHTLY TO TELL NO MAN WHAT THOU KNOWEST, WHENCE WE CAME OR WHY'.
The Wisdom of the Egyptians: Chapter IV: The Book of the ... CHAPTER IV THE "BOOK OF THE DEAD" THE Book of the Dead, the Egyptian title of which, "Pert em hru," has been variously translated "coming forth by day" and the "manifestation day," is a great body of religious compositions compiled for the use of the dead in the other world. It is probable that the name had a significance for the Egyptians which is incapable of being rendered in any modern language, and is borne out by another of its titles-"The chapter of making perfect the Khu"-or spirit. Texts dealing with the welfare of the dead and their life in the world beyond the grave are known to have been in use among the Egyptians as early as 4000 B.C. The oldest form of the Book of the Dead known to us is represented in the Pyramid Texts. With the invention of mummification a more complete funerary ritual arose, based on the hope that such ceremonies as it imposed would ensure the corpse against corruption, preserve it forever, and introduce it to a p. 126 beatified existence among the gods. Almost immediately prior to the dynastic era a great stimulus appears to have been given to the cult of Osiris throughout Egypt. He had now become the god of the dead par excellence, and his dogma taught that from the preserved corpse would spring a beautiful astral body, the future home of the spirit of the deceased. It therefore became necessary to adopt measures of the greatest precaution for the preservation of human remains. The generality of the texts comprised in the "'Book of the Dead" are in one form or another of much greater antiquity than the period of Mena, the first historical king of Egypt. Indeed, from internal evidence it is possible to show that many of these were revised or edited long before the copies known to us were made. Even at as early a date as 3300 B.C., the professional writers who transcribed the ancient texts appear to have been so puzzled by their contents that they hardly understood their purport. Dr. Budge states: "We are in any case justified in estimating the earliest form of the work to be contemporaneous with the foundation of the civilization which we call 'Egyptian' in the Valley of the Nile." p. 127 A "DISCOVERY" 3400 YEARS OLD A hieratic inscription upon the sarcophagus of Queen Khnem-nefert, wife of Mentu-hetep, a king of the eleventh dynasty, c.2500 B.C., states that a certain chapter of the Book of the Dead was discovered in the reign of Hesep-ti, the fifth king of the first dynasty, who flourished about 4266 B.C. This sarcophagus affords us two copies of the said chapter, one immediately following the other. That as early as 2500 B.C., a chapter of the Book of the Dead should be referred to a date almost 2000 years before that time is astounding, and the mind reels before the idea of a tradition which, during comparatively unlettered centuries, could have conserved a religious formula almost unimpaired. Thus thirty-four centuries ago a portion of the Book of the Dead was regarded as extremely ancient, mysterious, and difficult of comprehension. It will be noted also that the inscription on the tomb of Queen Khnem-nefert bears out that the chapter in question was "discovered" about 4266 B.C. If it were merely discovered at that early era, what periods of remoteness lie between that epoch and the time when it was first reduced to writing? The description of the chapter on the sarcophagus of p. 128 the royal lady states that "this chapter was found in the foundations beneath the Dweller in the Hennu Boat by the foreman of the builders in the time of the king of the South and North, Hesep-ti, whose word is truth"; and the Nebseni Papyrus says that the chapter was found in the city of Khemennu, or Hermopolis, on a block of alabaster, written in letters of lapis-lazuli, under the feet of the god. It also appears from the Turin Papyrus, which dates from the period of the twenty-sixth dynasty, that the name of the finder was Heru-ta-ta-f, the son of Cheops, who was at the time engaged in a tour of inspection of the temples. Sir Gaston Maspero is doubtful concerning the importance which should be attached to the statement regarding the chapter on the tomb of Queen Khnem-nefert, but M. Naville considers the chapter in question one of the oldest in the Book of the Dead. A bas-relief of the second dynasty bears an inscription dedicating to the shade of a certain priest the formula of the "thousand loaves of bread, thousands of jugs of ale," and so forth, so common in later times. We thus see that 4000 years B.C. it was regarded as a religious duty to provide offerings of meat and drink for the dead, and there p. 129 seems to be good evidence, from the nature of the formula in question, that it had become fixed and ritualistic by this period. This passage would appear to justify the text of the sarcophagus of the wife of Mentu-hetep. A few centuries later, about the time of Seneferu, c. 3766 B.C., the cult of the dead had expanded greatly from the architectural point of view, and larger and more imposing cenotaphs were provided for them. Victorious wars had brought much wealth to Egypt, and its inhabitants were better able to meet the very considerable expenditure entailed upon them by one of the most expensive cults known to the history of religion. In the reign of Men-kau-Ra a revision of certain parts of the text of the Book of the Dead appears to have been undertaken. The authority for this is the rubrics attached to certain chapters which state that they were found inscribed upon a block of alabaster in letters of lapis-lazuli in the time of that monarch. We do not find a text comprising the Book of the Dead as a whole until the reign of Unas, 3333 B.C., whose pyramid was opened in 1881 by Sir G. Maspero. The stone walls were covered with texts extremely difficult of decipherment, because of their archaic character and spelling, among them p. 130 many from the Book of the Dead. Continuing his excavations at Saqqarah, Maspero made his way into the pyramid of Teta, 3300 B.C., in which he discovered inscriptions, some of which were identical with those in the pyramid of Unas, so that the existence of a fully formed Book of the Dead by the time of the first king of the sixth dynasty was proven. Additional texts were found in the tomb of Pepi I, 3233 B.C. From this it will be seen that before the close of the sixth dynasty five copies of a series of texts, forming the Book of the Dead of that period, are in evidence, and, as has been observed, there is substantial proof that its ceremonial was in vogue in the second, and probably in the first, dynasty. Its texts continued to be copied and employed until the second century of the Christian era. It would appear that each chapter of the Book of the Dead had an independent origin, and it is probable that their inclusion and adoption into the body of the work were spread over many centuries, It is possible that some of the texts reflect changes in theological opinion, but each chapter stands by itself. It would seem, however, that there was a traditional order in the sequence of the chapters. p. 131 THE THREE RECENSIONS There were three recensions or versions of the Book of the Dead--the Heliopolitan, the Theban, and the Saite. The Heliopolitan Recension was edited by the priests of the College of Anu, Or On, known to the Greeks as Heliopolis, and was based upon texts not now recoverable. The Pyramids of Unas, Teta, and Pepi contain the original texts of this recension, which represent the theological system introduced by the priests of Ra. The essentials of the primitive Egyptian religion are, however, retained, the only modification in them being the introduction of the solar doctrine of Ra. In later times the priesthood of Ra were forced to acknowledge the supremacy of Osiris, and this theological defeat is visible in the more modern texts. Between the sixth and eleventh dynasties the priests of On edited a number of fresh chapters from time to time. The Thebas Recension was much in vogue from the eighteenth to the twenty-second dynasties, and was usually written upon papyri and painted upon coffins in hieroglyphs. Each chapter was preserved distinct from the others, but appears to have had no distinct place in the entire collection. p. 132 The Saite Recension was definitely arranged at some date prior to the twenty-sixth dynasty, and is written upon coffins and papyri, and also in hieratic and demotic script. It continued to be employed to the end of the Ptolemaic period. As we have previously noticed, the Book of the Dead was for their use from the moment when they found themselves inhabitants of the other world. Magic was the very mainspring of existence in that sphere, and unless a spirit was acquainted with the formulæ which compelled the respect of the various gods and demons, and even of inanimate objects, it was helpless. The region to which the dead departed, the primitive Egyptians called Duat. They believed it to be formed of the body of Osiris. It was regarded as dark and gloomy, containing pits of fire and dreadful monsters which circled the earth, and was in its turn, bounded by a river and a lofty chain of mountains. The part of it that was nearest to Egypt was regarded as a description of mingled desert and forest, through which the soul of the deceased might not hope to struggle unless guided by some benevolent spirit who knew the paths through this country of despair. Thick darkness covered everything, and under the veil of this, the hideous inhabitants of the place practised all p. 133 sorts of hostility to the newcomer, unless by the use of words of power he could prove his superiority over them. But there was one delectable part in this horrid region--the Sekhet Hetepet, the Elysian fields which contained the Sekhet Aaru, or the Field of Reeds, where dwelt the god Osiris and his company. At first he had domain over this part of the Duat alone, but gradually he succeeded in extending it over the entire country of the dead, of which he was monarch. We find also a god of the Duat named Duati, but who appears to have been more a personification of the region than anything else. Now the wish of all good men was to win to the kingdom of Osiris, and to that end they made an exhaustive study of the prayers and ritual of the Book of the Dead, in order that they might the more easily penetrate to the region of bliss. This they might reach by two ways--by land and by water. The path by water was no whit less dreadful than that by land, the passage of the soul being barred by streams of fire and boiling water, and the banks of the rivers navigated were populous with evil spirits. p. 134 SELECTIONS FROM THE "BOOK OF THE DEAD" A HYMN TO THE SETTING SUN A hymn of praise to Ra when he riseth upon the horizon, and when he getteth in the land of life. Osiris, the scribe Ani saith: "Homage to thee, O Ra, when thou risest--as--Tem-Heru-khuti--Tem-Harmachis--Thou art adored--by me when-thy beauties are before mine eyes, and--when thy--radiance--falleth--upon--my--body. Thou goest forth to thy setting in the Sektet boat with--fair--winds, and thy heart is glad; the heart of the Mater boat rejoiceith. Thou stridest over the heavens in peace, and all thy foes are cast down; the never-resting stars sing hymns of praise unto thee, and the stars which rest, and the stars which never fail glorify thee as thou sinkest to rest in the horizon of Manu, O thou who art beautiful at morn and at eve, O thou lord who livest and art established, O my lord! "Homage to thee, O thou who art Ra when thou risest, and. Tem when thou settest--in--beauty. Thou risest and shinest on the back of thy mother--Nut,--O thou who art crowned king of the gods! Nut doeth homage unto thee, and everlasting and p. 135 never-changing order embraceth thee at morn and at eve. Thou stridest over the heaven, being glad of heart, and the Lake of Testes is content--thereat--. The Sebau Fiend hath fallen to the ground; his arms and his hands have been hacked off, and the knife hath severed the joints of his body. Ra hath a fair wind; the Sektet boat goeth forth and sailing along it cometh into port. The gods of the south and of the north, of the west and of the east, praise thee, O thou divine substance, from whom all forms of life come into being. Thou sendest forth the word, and the earth is flooded with silence, O thou only One, who didst dwell in heaven before ever the earth and the mountains came into existence. O runner, O Lord, O only One, thou maker of things which are, thou hast fashioned the tongue of the company of the gods, thou hast produced whatsoever cometh forth from the waters, and thou springest up from them over the flooded land of the Lake of Horus. Let me snuff the air which cometh forth from thy nostrils, and the nostrils, and the north wind which cometh forth from thy mother--Nut--. O, make thou to be glorious my shining form--khu--, O Osiris, make thou to be divine my soul--ba--! Thou art worshipped--in--peace--or p. 136 [paragraph continues] (in setting--, O Lord of the gods, thou are exalted by reason of thy wondrous works. Shine thou with the rays of light upon my body day by day,--upon me--, Osiris the scribe, the teller of the divine offerings of all the gods, the overseer of the granary of the lords of Abtu-Abydos--, the royal scribe in truth who loveth thee; Ani, victorious in peace." HYMN AND LITANY TO OSIRIS (From the Papyrus of Ani, British Museum, No. 10,470, sheet 19) "Praise unto thee, O Osiris, lord of eternity, Unnefer, Heru-khuti--Harmachis--, whose forms are manifold, and whose attributes are majestic, Ptah-Seker-Tern in Annu--Heliopolis--, the lord of the hidden place, and the creator of Het-ka-Ptah--Memphis--and of the gods--therein--, the guide of the underworld, who,--the gods--glorify when thou settest in Nut. Isis embraceth thee in peace, and she driveth away the fiends from the mouth of thy path. Thou turnest thy face upon Amentet, and thou makest the earth to shine as with refined copper. Those who have lain down, i.e., the dead--rise up to see thee, they breathe the air and they look upon thy face when the Disk riseth on its horizon; their hearts are at peace inasmuch p. 137 as they behold thee, O thou who art Eternity and Everlastingness!" OPENING THE MOUTH OF OSIRIS In one of the tombs of the New Stone Age was found a flint instrument which, as we know from inscriptions of the dynastic period, was used in performing the ceremony of "opening the mouth" of the dead, a fact that proves that even in the Old Stone Age a ceremony was performed on the dead body with the purpose of assisting the soul, or spirit, to acquire the faculties and powers needed by it in the other world. In this ceremony the flint instrument was thrust between the teeth of the dead man, and when these were separated his spirit form was believed. to acquire the power to eat and drink, to speak, to think, and to perform all the natural functions of the body. The Chapter Of Opening The Mouth Of Osiris. The scribe Ani, triumphant, saith: "May the good Ptah open my mouth, and may the god of my city loose the swathings, even the swathings which are over my mouth. Moreover, may Thoth, being filled and furnished with charms, come And loose the bandages, even the bandages of Set which fetter my mouth; and may the god p. 138 [paragraph continues] Tem hurl them at those who would fetter--me--with them, and drive them back. May my mouth be opened, may my mouth be unclosed by Shu with his iron knife wherewith he opened the mouths of the gods. I am the goddess Sekhet, and I sit upon --my--place in the great wind (?) of heaven. I am the great goddess Sah who dwelleth among the Souls of Annu--Heliopolis--. Now as concerning every charm and all the words which may be spoken against me, may the gods resist them, and may each and every one of the company of the gods withstand them." SOUL AND BODY (From the Papyrus of Ani, British Museum, No. 10,470, sheet 17) The chapter of Causing the Soul to be United to its Body in the Underworld. The Osiris Ani, triumphant, saith: "Hail, thou god Anniu--i.e., Bringer!--Hail, thou god Pehrer--i.e., Runner--, who dwellest in thy hall!--Hail--, great God! Grant thou that my soul may come unto me from wheresoever it may be. If--it--would tarry, let then my soul be brought unto me from wherever it may be, for thou shalt find the Eye of Horns standing by thee like unto those beings who are like unto Osiris, and who never lie down in death. Let not the Osiris Ani, triumphant, lie down in death among those who lie down in Annu, the land wherein souls are joined unto their bodies even in thousands. Let me have possession of my ba--soul--, and of my khu, and let me triumph therewith in every place wheresoever it may be.--Observe these things which--I--speak, for it hath staves with it;--observe then, O ye divine guardians of heaven, my soul-wheresoever it may be.--If it would tarry, do thou make my soul to look upon my body, for thou shalt find the Eye of Horus standing by thee like those--beings who are like unto Osiris--. "Hail, ye gods, who tow along the boat of the lord of millions of years, who bring--it--above the underworld and who make it to travel over Nut, who make souls to enter into--their--spiritual bodies, whose hands are filled with your ropes and who clutch your weapons tight, destroy ye the Enemy; thus shall the boat of the sun be glad and the great God shall set out on his journey in peace. And behold, grant ye that the soul of Osiris Ani, triumphant, may come forth before the gods and that it may be triumphant along with you in the eastern part of the sky to follow unto the place where it was yesterday;--and that it may have-- p. 140 peace, peace in Amentet. May it look upon its material body, may it rest upon its spiritual body; and may its body neither perish nor suffer corruption forever." (These words are to be said over a soul of gold inlaid with precious stones and placed on the breast of Osiris.) OF EVIL RECOLLECTIONS (From the Papyrus of Nu, British Museum, No. 10,477, sheet 8) The chapter of driving evil recollections from the mouth. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, the son of the overseer of the palace, the chancellor-in-chief, Amen-hetep, triumphant, saith: "Hail, thou that cuttest off heads, and slitteth brows, thou being who puttest away the memory of evil things from the mouth of the Khus by means of the incantations which they have within them, look not upon me with the--same--eyes with which thou lookest upon them. Go thou round about on thy legs, and let thy face be--turned--behind thee so that thou mayest be able to see the divine slaughterers of the god Shu who are coming up behind thee to cut off thy head, and to slit thy brow p. 141 by reason of the message of violence--sent--by thy lord, and to see (?) that which thou sayest. Work thou for me so that the memory of evil things shall dart from my mouth; let not my head be cut off; let not my brow be slit; and let not my mouth be shut fast by reason of the incantations which thou hast within thee, according to that which thou doest for the Khus through the incantations which they have within themselves. Get thee back and depart at the--sound of--the two speeches which the goddess Isis uttered when thou didst come to cast the recollection of evil things unto the. mouth of Osiris by the will of Suti his enemy, saying, 'Let thy face be toward the privy parts, and look upon that face which cometh forth from the flame of the Eye of Horus against thee from within the Eye of Tem,' and the calamity of that night which shall consume thee. And Osiris went back, for the abomination of thee was in him; and thou didst go back, for the abomination of him is in thee. I have gone back, for the abomination of thee is in me; and thou shalt go back, for the abomination of me is in thee. Thou wouldst come unto me, but I say that thou shalt not advance to me so that I come to an end, and--I--say then to the divine slaughterers of the god Shu, 'Depart.'" p. 142 OF RESCUE (From the Papyrus of Nu, British Museum, No. 10,477, sheet 6) The chapter of not letting the soul of Nu, triumphant, be captive in the underworld. He saith: "Hail, thou who art exalted!--Hail--thou who art adored! O thou mighty one of Souls, thou divine Soul, thou possessor of terrible power, who dost put the fear of thyself into the gods, thou who art crowned upon thy throne of majesty, I pray thee to make a way for the ba--soul--, and for the khu, and the khaibit--shade--of the overseer of the palace, the chancellor-in-chief, Nu, triumphant--and let him be--provided therewith. I am a perfect khu, and I have made--my--way unto the place wherein dwell Ra and Hathor." (If this chapter be known--by the deceased--he shall be able to transform himself into a khu provided--with his soul and with his shade--in the underworld, and he shall never be held captive at any door in Amentet, in entering in or in coming out.) p. 113 OF OPENING THE TOMB (From the Papyrus of Nebseni, British Museum, No. 9,900, sheet 6) The chapter of opening the tomb of the soul--and--to the shade of Osiris the scribe Nebseni, the lord of reverence, born of the lady of the house, Mut-restha, triumphant, so that he may come forth by day and have dominion over his fleet. He saith: "That which was shut fast hath been opened, that is to say, he that lay down in death--hath been opened--. That which was open hath been shut to my soul through the command of the Eye of Horus, which hath strengthened me and which maketh to stand fast the beauties which are upon the forehead of Ra, whose strides are long as--he--lifteth up--his--legs--in journeying--. I have made for myself a way, my members are mighty and are strong. I am Horus the avenger of his divine father. I am he who bringeth along his divine father, and who bringeth along his mother by means of his sceptre (?), And the way shall be opened unto him who hath gotten dominion over his feet, and he shall see the Great God in the Boat of Ra,--when--souls are counted therein at the bows, and when the years are also counted up. Grant that the eye of Horus, which maketh the p. 144 adornments of light to be firm upon the forehead of Ra, may deliver my soul for me, and let there be darkness upon your faces, O ye who would hold fast Osiris. Oh, keep not captive my soul, Oh, keep not ward over my shade, but let a way be opened for my soul--and--and for my shade, and let--them--see the Great God in the shrine on the day of the judgment of souls, and let--them--recite the utterances of Osiris, whose habitations are hidden, to those who guard the members of Osiris, and who keep ward over the Khus, and who hold captive the shades of the dead who would work evil against me, so that they shall--not--work evil against me. May a way for thy double--Ka--along with thee and along with--thy--soul be prepared by those who keep ward over the members of Osiris, and who bold captive the shades of the dead. Heaven shall--not--keep thee, the earth shall--not--hold thee captive, thou shalt not have they being with the divine beings who make slaughter, but thou shalt have dominion over thy legs, and thou shalt advance to thy body straightway in the earth--and to--those who belong to the shrine and guard the members of Osiris." p. 145 OF NOT SAILING TO THE EAST (From the Papyrus of Nu, British Museum, No. 10,477, sheet 6) The chapter of not sailing to the east in the underworld. The chancellor-in-chief, Nu, triumphant, saith: "Hail, phallus of Ra, who departest from thy calamity--which ariseth--through opposition (?), the cycles have been without movement for millions of years. I am stronger than the strong, I am mightier than the mighty. If I sail away or if I be snatched away to the east through the two horns," or--as others say--"if any evil and abominable thing be done unto me at the feast of the devils, the phallus of Ra shall be swallowed up,--along with--the head of Osiris. And behold me, for I journey along over the fields wherein the gods mow down those who make reply unto--their words--; now verily the two horns of the god Khepera shall be thrust aside, and verily pus shall spring into being in the eye of Tem along with corruption if I be kept in restraint, or if I have gone toward the east, or if the feast of devils be made in my presence, or if any malignant wound be inflicted upon me." p. 146 OF BEING NIGH UNTO THOTH (From the Papyrus of Nu, British Museum, No. 10,477, sheet 7) The chapter of being nigh unto Thoth. The chancellor-in-chief, Nu, triumphant, saith: "I am he who sendeth forth terror into the powers of rain and thunder, and I ward off from the great divine lady the attacks of violence--I have smitten like the god Shat--i.e., the god of slaughter--, and I have out libations of cool water like the god Ashu, and I have worked for the great divine lady--to ward off--the attacks of violence--, I have made to flourish--my--knife along with the knife which is in the hand of Thoth in the powers of rain and thunder." OF BEING NIGH UNTO THOTH (From the Papyrus of Nu, British Museum, No. 10,477, sheets 19 and 20) The chapter of being nigh unto Thoth and of giving glory unto a man in the underworld. The chancellor-in-chief, Nu, triumphant, saith: "I am the god Her-ab-maat--i.e., 'he that is within his eye--, and I have come to give right and truth to Ra; I have made Suti to be at peace with me by means of offerings made to the god Aker, p. 147 and to the Tesgeru deities, and by--making--reverence unto Seb." The following--words are to be recited in the Sektet boat: "--Hail,--sceptre of Anubis, I have made the four Khus who are in the train of the lord of the universe to be at peace with me, and I am the lord of the fields through their decree. I am the divine father Bah--i.e., the god of the water flood--, and I do away with the thirst of him that keepeth ward over the Lakes. Behold ye me, then, O great gods of majesty who dwell among the Souls of Annu, for I am lifted up over you. I am the god Menkh--i.e., Gracious One--who dwelleth among you. Verily I have cleansed my soul, O great god of majesty, set not before me the evil obstacles which issue from thy mouth, and let not destruction come round about me, or upon me. I have made myself clean in the Lake of making to be at peace,--and in the Lake of--weighing in the balance, and I have bathed myself in Netert-utchat, which is under the holy sycamore tree of heaven. Behold--I am--bathed,--and I have--triumphed--over--all--mine enemies--straightway who come forth and rise up against right and truth. I am right and true in earth. I, even I, have spoken (?) with my mouth--which is--the power of the Lord, p. 148 the Only one, Ra the mighty, who liveth upon right and truth. Let not injury be inflicted upon me,--but let me be--clothed on the day of those who go forward (?) to every--good--thing." OF BRINGING A BOAT ALONG IN HEAVEN (From the Papyrus of Nu, British Museum, No. 10,477, sheet 9) The chapter of bringing along a boat in heaven. The chancellor-in-chief, triumphant, saith: "Hail to thee, O thou Thigh which dwelleth in the northern heaven in the Great Lake, which art seen and which dieth not. I have stood up over thee when thou didst rise like a god. I have seen thee, and I have not lain down in death; I have stood over thee, and I have risen like a god. I have cackled like a goose, and I have alighted like a hawk by the divine clouds and by the great dew. I have journeyed from the earth to heaven. The god Shu--made--me to stand up, the god of Light hath made me to be vigorous by the two sides of the ladder, and the stars which never rest set--me--on--my--way and bring--me--away from slaughter. I bring along with me the things which drive back calamities as I advance over the passage of the god Pen; thou comest, how great art thou, O god Pen! I have come from the Pool of Flame which is in p. 149 the Sekhet-Sasa--i.e., the Field of Fire.--Thou livest in the Pool of Flame in Sekhet-Sasa, and I live upon the staff of the hold--god. Hail, thou god Kaa, who dost bring those things which are in the boats by the . . . I stand up in the boat and I guide myself--over--the water: I have stood up in the boat and the god hath guided me. I have stood up. I have spoken.--I am master of the--crops. I sail round about as I go forward, and the gates which are in Sekhem--Letopolis--are opened unto me, and fields are awarded unto me in the city of Unni--Hermopolis--, and laborers (?) are given unto me together with those of my own flesh and bone." OF PROTECTING THE BOAT OF RA (From the Papyrus of Nu, British Museum, No. 10,477, sheet 97) The chapter of protecting the boat of Ra. "O thou that cleavest the water as thou comest forth from the stream and dost sit upon thy place in thy boat, sit thou upon thy place in thy boat as thou goest forth to thy station of yesterday, and do thou join the Osiris, the overseer of the palace, the chancellor-in-chief, Nu, triumphant, the perfect Khu, unto thy mariners, and let thy strength be his strength. p. 150 "Hail, Ra, in thy name of Ra, if thou dost pass by the eye of seven cubits, which hath a pupil of three cubits, then verily do thou strengthen the Osiris, Nu, triumphant, the perfect Khu,--let him be among--thy mariners, and let thy strength be his strength. Hail, Ra, in thy name of Ra, if thou dost pass by those who are overturned in death, then verily do thou make the Osiris, Nu, triumphant, the perfect soul, to stand up upon his feet, and may thy strength be his strength. Hail, Ra, in thy name of Ra, if the hidden things of the underworld are opened unto thee and thou dost gratify (?) the heart of the cycle of thy gods, then verily do thou grant joy of heart unto the. chancellor-in-chief, Nu, triumphant, and let thy strength be his strength. Thy members, O Ra, are established by--this--Chapter (?)." --This Chapter--shall be recited over a bandlet of the fine linen of kings--upon which--it hath been written with Anti, which shall be laid upon the neck of the perfect Khu on the way of the burial. If this amulet be laid upon his neck he shall do everything which he desireth to do even like the gods; and he shall join himself unto the followers of Horus; and he shall be established as a star face to face with Septet--Sothis--; and his corruptible p. 151 body shall be as a god along with his kinsfolk forever; and the goddess Menqet shall make plants to germinate upon his body; and the Majesty of the God Thoth lovingly shall make the light to rest upon his corruptible body at will, even as he did for the majesty of the King of the North and of the South, the god Osiris, triumphant. ON GOING INTO THE BOAT OF RA (From the Papyrus of Nu, British Museum, No. 10,177, sheet 28) The chapter of going into the boat of Ra. The chancellor-in-chief, Nu, triumphant, saith: "Hail, thou Great God who art in thy boat, bring thou me into thy boat.--I have come forward to thy steps--, let me be the director of thy journeyings and let me be among those who belong to thee and who are among the stars which never rest. The things which are an abomination unto thee and the things which are an abomination unto me I will not eat, that which is an abomination unto me, that which is an abomination unto me is filth and I will not eat thereof; but sepulchral offerings and holy food--will I eat--, and I shall not be overthrown thereby. I will not draw nigh unto filth with my hands, and I will not walk thereon with my sandals, because my bread--is made--of white barley, and p. 152 my ale--is made--of red barley; and behold, the Sektet boat and the Atet boat have brought these things and have laid the gifts (?) of the lands upon the altar of the Souls of Annu. Hymns of praise be to thee. O Ur-arit-s, as thou travellest through heaven! Let there be food--for thee--, O dweller in the city of Teni--this--, and when the dogs gather together let me not suffer harm. I myself have come, and I have delivered the god from the things which have been inflicted upon him, and from the grievous sickness of the body of the arm, and of the leg. I have come and I have spit upon the body, I have bound up the arm, and I have made the leg to walk.--I have--entered--the boat--and--I--sail round about by the command of Ra." OF KNOWING THE SOULS OF THE EAST (From the Papyrus of Nu, British Museum, No. 10,477, sheet 19) The chapter of knowing the souls of the east. The chancellor-in-chief, Nu, triumphant, saith: "I, even I, know the eastern gate of heaven--now its southern part is at the Lake of Kharu and its northern part is at the canal of the geese--whereout Ra cometh with the winds which make him to advance. I am he who is concerned with the tackle (?)--which is--in the divine bark, I am p. 153 the sailor who ceaseth not on the boat of Ra. I, even I, know the two sycamores of turquoise between which Ra showed himself when he strideth forward over the supports of Shu 1 toward the gate of the lord of the East through which Ra cometh forth. I, even I, know the Sektet-Aarru of Ra, the walls of which are of iron. The height of the wheat therein is five cubits, of the cars thereof two cubits, and the stalks thereof three cubits. The barley therein is--in height--seven cubits, the ears thereof are three cubits, and the stalks thereof are four cubits. And behold, the Khus, each one of whom therein is nine cubits in height, reap is near the divine Souls of the East. I, even I, know the divine Souls of the East, that is to say, Heru-khuti--Harmachis--, and the Calf of the goddess Khera, and the Morning Star--daily. A divine city hath been built for me, I know it, and I know the name thereof; 'Sekhet-Aarru' is its name." OF SEKHET-HETEPET (From the Papyrus, of Nebseni, British Museum, No. 9,900, sheet 17) Here begin the chapters of Sekhet-Hetepet, and the chapters Of Coming Forth By Day; of going p. 154 into and of coming out from the underworld; of coming to Sekhet-Aaru; of being in Sekhet, the mighty land, the lady of winds; of having power there; of becoming a Khu there; of ploughing there; of eating there; of drinking there; of making love there; and of doing everything even as a man doeth upon earth. Behold the scribe and artist of the Temple of Ptah, Nebseni, who saith: "Set hath taken possession of Horus, who looked with the two eyes upon the building (?) round Sekhet-Hetepet, but I have unfettered Horus--and taken him from--Set, and Set hath opened the ways of the two eyes--which are--in heaven. Set hath cast (?) his moisture to the winds upon the soul--that hath--his day--or his eye--and who dwelleth in the city of Mert, and he hath delivered the interior of the body of Horus from the gods of Akert. Behold me now, for I make this mighty boat to travel over the Lake of Hetep, and I brought it away with might from the palace of Shu; the domain of his stars groweth young and reneweth its former strength. I have brought the boat into the lakes thereof so that I may come forth into the cities thereof, and I have sailed into their divine city Hetep. And behold, it is because I, even I, am at Peace with his seasons, and with p. 155 his guidance, and with his territory, and with the company of gods who are his first born. He maketh the two divine fighters--i.e., Horus and Set--to be at peace with those who watch over the living ones whom he hath created in fair form, and he bringeth peace--with him--; he maketh the two divine fighters to be at peace with those who watch over them. He cutteth off the hair from the divine fighters, be driveth away storm from the helpless, and he keepeth harm from the Khus. Let me gain dominion within that Field, for I know it, and I have sailed among its lakes so that I might come into the cities. My mouth is strong; and I am equipped--with weapons to use--against the Khus; let them not have dominion over me. Let me be rewarded with thy fields, O thou a god Hetep; that which is thy wish, shalt thou do, O lord of the winds. May I become a khu therein, may I eat therein, may I drink therein, may I plough therein, may I reap therein, may I fight therein, may I make love therein, may my words be mighty therein, may I never be in a state of servitude therein, but may I be in authority therein. Thou hast made strong (?) the mouth and the throat (?) of the god Hetep; Qetetbu is its (?) name. He is established upon the watery supports p. 156 [paragraph continues] (?) of the god Shu, and is linked unto the pleasant things of Ra. He is the divider of years, he is hidden of mouth, his mouth is silent, that which he uttereth is secret, he fulfilleth eternity and taketh possession of everlastingness of existence as Hetep, the lord Hetep. The god Horus maketh himself to be strong like unto the Hawk which is one thousand cubits in length and two thousand--cubits in width--in life; he hath equipments with him, and he journeyeth on and cometh where the seat of his heart wisheth in the Pools thereof and in the cities thereof. He was begotten in the birth-chamber of the god of the city, he hath offerings--made unto him--of the food of the god of the city, he performeth that which is meet to do therein, and the union thereof, in the matter of everything of the birth-chamber of the divine city. When--he--setteth in life like crystal he performeth everything therein, and these things are like unto the things which are done in the Lake of double Fire, wherein there is none that rejoiceth, and wherein are all manner of evil things. The god Hetep goeth in, and cometh out, and goeth backward--in--that, Field that gathereth together all manner of things for the birth-chamber of the god of the city. When he setteth in life like crystal he performeth all manner p. 157 of things therein which are like unto the things which are done in the Lake of double Fire, wherein there is none that rejoiceth, and wherein are no evil things whatsoever. --Let me--live with the god Hetep, clothed and not despoiled by the lords of the north (?) and may the lords of divine things bring food unto me; may he make me to go forward and may I come forth, and may he bring my power to me there, and may I receive it, and may my equipment be from the god Hetep. May I gain the mastery over the great and mighty word which is in my body in this my place, and by it I will remember and I will forget. Let me go forward in my journey, and let me plough. I am at peace in the divine city 1, and I know the waters, cities, nomes, and lakes which are in Sekhet-hetep. I exist therein, I am strong therein, I become a khu therein, I eat therein, I sow seed therein, I reap the harvest therein, I plough therein, I make love therein, I am at peace with the god Hetep therein. Behold I scatter seed therein, I sail about among its lakes and I come forward to the cities thereof, O divine Hetep. Behold my mouth is equipped with thy horns--for teeth--, grant me an overflowing supply of the food whereon the kas and p. 158 khus--live--. I have passed the judgment of Shu upon him that knoweth him, so that I may go forth to the cities thereof, and may sail about among its lakes and may walk about in Sekhet-hetep; and behold, Ra is in heaven, and behold, the god Hetep is its double offering. I have come onward to its land, I have put on my girdle (?), I have come forth so that the gifts which are about to be given unto me may be given, I have made gladness for myself. I have laid hold upon my strength which the god Hetep hath greatly increased for me. O Unen-em-hetep, 1 I have entered into thee and my soul followeth after me, and my divine food is upon both my hands, O Lady of the two lands, 2 who establishest my word whereby I remember and forget; I would live without injury, without any injury--being done--unto me, oh, grant to me, oh, do thou grant to me, joy of heart. Make thou me to be at peace, bind thou up my sinews and muscles, and make me to receive the air. O Un (en)-em-hetep, thou Lady of the winds, I have entered into thee and I have opened--i.e., shown--my head. Ra falleth asleep, p. 159 but I am awake, and there is the goddess Hast at the gate of heaven by night. Obstacles have been set before me, but I have gathered together what he hath emitted. I am in my city. O Nut-urt, 1 I have entered into thee and I have counted my harvest, and I go forward to Uakh. 2 I am the bull enveloped in turquoise, the lord of the Field of the Bull, the lord of the divine speech of the goddess Septer--Sothis--at her hours. O Uakh, I have entered into thee, I have eaten my bread, I have gotten the mastery over choice pieces of the flesh of oxen and of feathered fowl, and the birds of Shu have been given unto me; I follow after the gods and--I come after--the divine kas. O Tchefet, 3 I have entered in to thee. I array myself in apparel, and I gird myself with the sa garment of Ra; now behold,--he is--in heaven and those who dwell therein follow Ra, and--I--follow Ra in heaven. O Unen-em-hetep, lord of the two lands, I have entered into thee, and I have plunged into the lakes of Tchesert; behold me, for all filth hath departed from me. The Great God groweth therein, and behold, I have found--food therein--; I have p. 160 snared feathered fowl and I feed upon the finest--of them--. O Qenqentet, 1 I have entered into thee, and I have seen the Osiris--my father--, and I have gazed upon my mother, and I have made love. I have caught the worms and serpents, and I am delivered. And I know the name of the god who is opposite to the goddess Tchesert, and who hath straight hair and is equipped with two horns; he reapeth, and I both plough and reap. O Hast, I have entered in to thee, I have driven back those who would come to the turquoise--sky--, and I have followed the winds of the company of the gods. The Great God hath given my head unto me, and he who hath bound on me my head is the Mighty one who hath turquoise (?) eyes, namely, Ari-en-ab-f--i.e., he doeth as he pleaseth--. O Usert, 2 I have come into thee at the head of the house wherein divine food is brought for me. O Smam, 3 I have come into thee. My heart watcheth, my head is equipped with the white crown, I am led into celestial regions, and I make to flourish terrestrial objects, and there is joy of heart for the p. 161 [paragraph continues] Bull, and for celestial beings, and for the company of the gods. I am the god who is the Bull, the lord of the gods, as he goeth forth from the turquoise--sky---. O divine nome of wheat and barley, I have come into thee, I have come forward to thee and I have taken up that which followeth me, namely the best of the libations of the company of the gods. I have tied up my boat in the celestial lakes, I have lifted up the post at which to anchor, I have recited the prescribed words with my voice, and I have ascribed praise unto the gods who dwell in Sekhet-hetep." OF KNOWING THE SOULS OF PE (From the Papyrus of Nu, British Museum, No. 10,477, sheet 18) Another chapter of knowing the souls of Pe. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith: "--Hail, --Khat, who dwellest in Khat, in Anpet, 1 and in the nome of Khat! --Hail,--ye goddesses of the class who dwell in the city of Pe, ye celestial lands (?), ye stars, and ye divine beings, who give cakes and ale (?), do ye know for what reason the city of Pe hath been given unto Horus? I, even I, know though ye knoweth it not. Behold p. 162 [paragraph continues] Ra gave the city unto him in return for the injury in his eye, for which cause Ra said to Horus, 'Let me see what is coming to pass in thine eye,' and forthwith he looked thereat. Then Ra said to Horus, 'Look at that black pig,' and he looked, and straightway an injury was done unto his eye,--namely--, a mighty storm--took place--. Then said Horus unto Ra, 'Verily, my eye seems as if it were an eye upon which Suti had inflicted a blow';--and thus saying--he ate his heart. 1 Then said Ra to those gods, 'Place ye him in his chamber, and he shall do well.' Now the black pig was Suti who had transformed himself into a black pig, and it was he who had aimed the blow of fire which was in the eye of Horus. Then said Ra unto those gods, 'The pig is an abominable thing unto Horus; oh, but he shall do well although the pig is an abomination unto him.' Then the company of the gods, who were among the divine followers of Horus when he existed in the form of his own child, said, 'Let sacrifice be made--to the gods--of his bulls, and of his goats, and of his pigs.' Now the father of Mesthi, Hapi, Tuamautef and Qebhsennuf is Horus, and their mother is Isis. Then said Horus to Ra, 'Give me two divine brethren in the p. 163 city of Pe and two divine brethren in the city of Nekhen, who--have sprung--from my body and who shall be with me in the guise of everlasting judges, then shall the earth blossom and thunderclouds and rain be blotted out.' And the name of Horus became 'Her-uatch-f'--i.e., Prince of his emerald stone.--I, even I, know the Souls of Pe, namely, Horus, Mesthi, and Hapi." OF THE SWALLOW (From the Papyrus of Nu, British Museum, No. 10,477, sheet 10) The chapter of making the transformation into a swallow. The chancellor-in-chief, Nu, triumphant, saith: "I am a swallow, I am a swallow. I am the scorpion, the daughter of Ra. Hail, ye gods, whose scent is sweet; hail, ye gods, whose scent is sweet I --Hail--, Flame, which cometh forth from the horizon! Hail, thou who art in the city, I have brought the Warden of his Bight therein. Oh, stretch out unto me thy hand so that I may be able to pass my days in the Pool of Double Fire, and let me advance with my message, for I have come with words to tell. Oh, open--thou--the doors to me and I will declare the things which have been seen by me. Horus hath become the divine Prince p. 164 of the Boat of the Sun, and unto him hath been given the throne of his divine father Osiris, and Set, that son of Nut,--lieth--under the fetters which he had made for me. I have made a computation of what is in the city of Sekhem, I have stretched out both my hands and arms at the word (?) of Osiris, I have passed on to judgment, and I have come that--I--may speak, grant that I may pass on and declare my tidings. I enter in,--I--am-judged, and--I--come forth worthy at the gate of Neb-er-tcher. I am pure at the great place of the passage of souls, I have done away with my sins, I have put away mine offences, and I have destroyed the evil which appertained unto my members upon earth. Hail, ye divine beings who guard the doors, make ye for me a way, for, behold, I am like unto you. I have come forth by day, I have journeyed on, on my legs, and I have gained the mastery over my footsteps--before--the God of Light, I know the hidden ways and the doors of the Sekhet-Aaru, verily I, even I, have come. I have overthrown mine enemies upon earth, and yet my perishable body is in the gravel" If this chapter be known--by the deceased--he shall come forth by day, he shall not be turned back p. 165 at any gate in the underworld, and he shall make his transformation into a swallow regularly and continually. TRANSFORMATION INTO A LOTUS (From the Papyrus of Nu, British Museum, No. 10,477, sheet 11) The chapter of making the transformation into a lotus. The overseer of the palace, the chancellor-in-chief, Nu, saith: "I am the pure Lotus which springeth up from the divine splendor that belongeth to the nostrils of Ra. I have made--my way--, and I follow on seeking for him who is Horus. I am the pure one who cometh forth out of the Field." TRANSFORMATION INTO A LOTUS (From the Papyrus of Paqrer--see Naville, op. cit., Bd. I, Bl. 93) The chapter of making the transformation into a lotus. Saith Osiris Paqrer: "Hail, thou lotus, thou type of the god Nefer-Temu! I am the man that knoweth you, and I know your names among--those of--the gods, the lords of the underworld, and I am one of you. Grant ye that--I--may see the gods who are the divine guides in the Tuat--underworld,--and grant ye unto me a place in the underworld near unto the p. 166 lords of Amentet. Let me arrive at a habitation in the land of Tchesert, and receive me, O all ye gods, in the presence of the lords of eternity. Grant that my soul may come forth whithersoever it pleaseth, and let it not be driven away from the presence of the great company of Gods." TRANSFORMATION INTO PTAH (From the Papyrus of Nu, British Museum, No. 10,477, sheets 9 and 10) The chapter of making the transformation into Ptah, of eating cakes, and of drinking ale, and of unfettering the steps, and of becoming a living being in Annu--Heliopolis. The chancellor-in-chief, Nu, triumphant, saith: "I fly like a hawk, I cackle like the smen goose, and I preach upon that abode of the underworld--aat--on the festival of the great Being. That which is an abomination unto me, I have not eaten; filth is an abomination unto me and I have not eaten thereof, and that which is an abomination unto my ka hath not entered into my belly. Let me, then, live upon that which the gods and the Khus decree for me; let me live and let me have power over cakes; let me eat them before the gods and the Khus--who have a favor--unto me; let me have p. 167 power over--these cakes--and let me eat of them under the--shade of the--leaves of the palm tree of the goddess Hathor, who is my divine Lady. Let the offering of the sacrifice, and the offering of cakes, and vessels of libations be made in Annu; let me clothe myself in the taau garment--which I shall receive--from the hand of the goddess Tait; let me stand up and let me sit down wheresoever I please. My head is like unto that of Ra, and--when my members are--gathered together--I am--like unto Tem; the four--sides of the domain--of Ra, and the width of the earth four times. I come forth. My tongue is like unto that of Ptah and my throne is like unto that of the goddess Hathor, and I make mention of the words of Tem, my father, with my mouth. He it is who constraineth the handmaid, the wife of Seb, and before him are bowed--all--heads, and there is fear of him. Hymns of praise are repeated for--me--by reason of--my--mighty acts, and I am decreed to be the divine Heir of Seb, the lord of the earth, and to be the protector therein. The god Seb refresheth me, and he maketh his risings to be mine. Those who dwell in Annu bow down their heads unto me, for I am their lord and I am their bull. I am more powerful than the lord of time, and I shall enjoy p. 168 the pleasures of love, and shall gain the mastery over millions of years. OF PERFORMING TRANSFORMATIONS (From the Papyrus of Nu, British Museum, No. 10,477, sheet 10) The chapter of performing the transformation into a hawk of gold. The chancellor-in-chief, Nu, triumphant, saith: "I have risen, I have risen like a mighty hawk--of gold--that cometh forth from his egg; I fly and I alight like the hawk which hath a back four cubits wide, and the wings of which are Eke unto the mother-of-emerald of the south. I have come forth from the interior of the Sektet boat, and my heart hath been brought unto me from the mountain of the east. I have alighted upon the Atet boat, and those who were dwelling in their companies have been brought unto me, and they bowed low in paying homage unto me and in saluting me with cries of joy. I have risen, I have gathered myself together like the beautiful hawk of gold, which hath the head of a Bennu bird, and Ra entereth in day by day to hearken unto my words; I have taken my seat among those first-born gods of Nut. I am established, and the divine Sekhet-hetep is before me, I have eaten therein, I have become a khu therein, I p. 169 have an abundance therein--as much as I desire--the god Nepra hath given to me my throat, and I have gained the mastery over that which guardeth--or belongeth to--my head." COMING FORTH BY DAY (From the Papyrus of Mes-em-neter, Naville, op. cit., Bd. I, Bl. 81) Another chapter: "I am the Fire-god, the divine brother of the Fire-god, and--I am--Osiris the brother of Isis. My divine son, together with his mother Isis, hath avenged me on mine enemies. My enemies have wrought every--kind of--evil, therefore their arms, and hands, and feet, have been fettered by reason of their wickedness which they have wrought upon me. I am Osiris, the first-born of the divine womb, the first-born of the gods, and the heir of my father Osiris-Seb (?). I am Osiris, the lord of the heads that live, mighty of breast and powerful of back, with a phallus which goeth to the remotest limits--where---men and women--live--. I am Sah--Orion--who travelleth over his domain and who journeyeth along before the stars of heaven,--which is--the belly of my mother Nut; she conceived me through her love, and she gave birth to me because it was her will to do so. I am Anpu--Anubis--on p. 170 the day of the god Sepa. I am the Bull at the head of the meadow. I, even I, am Osiris who imprisoned his father together with his mother on the day of making the great slaughter; now--his--father is Seb, and--his--mother is Nut. I am Horus, the first-born of Ra of the risings. I am Anpu--Anubis--on the day of--the god Sepa. I, even I, am the lord Tem. I am Osiris. Hail, thou divine first-born, who dost enter and dost speak before the divine Scribe and Doorkeeper of Osiris, grant that I may come. I have become a khu, I have been judged, I have become a divine being, I have come, and I have avenged mine own body. I have taken up my seat by the divine birth-chamber of Osiris, and I have destroyed the sickness and suffering which were there. I have become mighty, and I have become a divine being by the side of the birth-chamber of Osiris, I am brought forth with him, I renew my youth, I take possession of my two thighs which are in the place where is Osiris, and I open the mouth of the gods therewith, I take my seat by his side, and Thoth cometh forth, and--I am--strengthened in heart with thousands of cakes upon the altars of my divine father, and with my beasts, and with my cattle, and with my red feathered fowl, and with my oxen, and with my p. 171 geese, and with my ducks, for Horus my Chieftain, and with the offerings which I make to Thoth, and with the sacrifices which I offer up to An-heri-ertaitsa." THE CHAPTER OF BRINGING CHARMS TO OSIRIS (From the Papyrus of Ani, British Museum, No. 10,470, sheet 15) The chapter of bringing charms unto Osiris Ani--in the underworld. He saith: "I am Tem-Khepera, who brought himself into being upon the thigh of his divine mother. Those who are in Nu--i.e., the sky--are made wolves, and those who are among the sovereign princes are become hyenas. Behold, I gather together the charm--from every place where--it is, and from every man with whom it is, swifter than greyhounds and quicker than light. Hail, thou who towest along the Makhent boat of Ra, the stays of thy sails and of thy rudder are taut in the wind as thou sailest up the Pool of Fire in the underworld. Behold, thou gatherest together the charm from every place where it is, and from every man with whom it is, swifter than greyhounds and quicker than light,--the charm--which created the forms of being from the . . . mother, and which either created the gods or maketh them silent, and which p. 172 giveth the heat of fire unto the gods. Behold, the charm is given unto me, from wherever it is--and from him with whom it is--, swifter than greyhounds and quicker than light," or--as others say--"quicker than a shadow." THE CHAPTER OF MEMORY (From the Papyrus of Nu, British Museum, No. 10,477, sheet 5) The chapter of making a man to possess memory in the underworld. The chancellor-in-chief, Nu, triumphant, the overseer of the palace, the son of the chief chancellor Amen-hetep, saith: "May my name be given to me in the Great House, and may I remember my name in the House of Fire on the night of counting the years and of telling the number of the months. I am with the Divine One, and I sit on the eastern side of heaven. If any god whatsoever should advance unto me, let me be able to proclaim his name forthwith." THE CHAPTER OF GIVING A HEART TO OSIRIS (From the Papyrus of Ani, British Museum, No. 10,470, sheet 15) The chapter of giving a heart to Osiris Ani in the underworld. He saith: "May my heart--ah--be with me in the House of Hearts! May my heart--hat--be with me in p. 173 the House of Hearts! May my heart be with me, and may it rest there,--or--I shall not eat of the cakes of Osiris on the eastern side of the Lake of Flowers, neither shall I have a boat wherein to go down the Nile, nor another wherein to go up, nor shall I be able to sail down the Nile with thee. May my mouth--be given--to me that I may speak therewith, and my two legs to walk therewith, and my two hands and arms to overthrow my foe. May the doors of heaven be opened unto me; may Seb, the Prince of the gods, open wide his two jaws unto me, may he open my two eyes which are blindfolded; may he cause me to stretch apart my two legs which are bound together; and may Anpu-Anubis--make my thighs firm so that I may stand upon them. May the goddess Sekhet make me to rise so that I may ascend unto heaven, and may that be done which I command in the House of ka--double--of Ptah--i.e., Memphis--. I understand with my heart. I have gained the mastery over my heart, I have gained the mastery over my two hands, I have gained the mastery over my legs, I have gained the power to do whatsoever my ka--double--pleaseth. My soul shall not be fettered to my body at the gates of the underworld; but I shall enter in peace and I shall come forth in peace." p. 174 LITANY "Homage to thee,--O Lord of--starry deities in Annu, and of heavenly things in Kher-aba; thou god Unti, who art more glorious than the gods who are hidden in Annu; O grant thou unto me a path wherein I may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit." "Homage to thee, O An in Antes, (?) Heru-khuti--Harmachis--, with long strides thou stridest over heaven, O Heru-khuti. O grant thou unto me a path whereon I may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit." "Homage to thee, O Soul of everlastingness, thou Soul who dwellest in Tattu, Unnefer, son of Nut; thou art lord of Akert. O grant thou unto me a path whereon I may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit." "Homage to thee in thy dominion over Tattu; the Ureret crown is established upon thy head; thou art the One who maketh the strength which protecteth himself, and thou dwellest in peace in Tattu. O grant thou unto me a path whereon I p. 175 may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit." "Homage to thee, O lord of the Acacia tree, the Seker boat is set upon its sledge; thou turnest back the Fiend, the worker of evil, and thou causest the Utchat to rest upon its seat. Oh, grant thou unto me a path whereon I may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit." "Homage to thee, O thou art mighty in thine hour, thou great and mighty Prince, dweller in An-rut-f, 1 lord of eternity and creator of everlastingness, thou art the lord of Suten-henen--Heracleopolis Magna--. Oh, grant thou unto me a path whereon I may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit." "Homage to thee, O thou who restest upon Right and Truth, thou art the lord of Abtu-Abydos--, and thy limbs are joined unto Tatches-ertet; thou art he to whom fraud and guile are hateful. Oh, grant thou unto me a path whereon I may pass in peace, for I am just and p. 176 true; I have not spoken lies wittingly, nor have I done aught with deceit." "Homage to thee, O thou who art within thy boat, thou bringest Hapi--i.e., the Nile--forth from his course; the light shineth upon thy body and thou art the dweller in Nekhen. 1 Oh, grant thou unto me a path whereon I may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit." "Homage to thee, O creator of the gods, thou King of the North and of the South, O Osiris, victorious one, ruler of the world in thy gracious seasons, thou art the lord of the celestial world. 2 Oh, grant thou unto me a path whereon I may pass in peace, for I am just and true! I have not spoken lies wittingly, nor have I done aught with deceit." HYMN TO RA (From the Papyrus of Ani, British Museum, No. 10,470, sheet 20) A hymn of praise to Ra when he riseth in the eastern part of heaven. Those who are in his train rejoice, and lo! Osiris Ani, victorious saith: "Hail thou Disk, thou lord of rays, who risest on p. 177 the horizon day by day! Shine thou with thy beams of light upon the face of Osiris Ani, who is victorious; for he singeth hymns of praise unto thee at dawn, and he maketh thee to set at eventide with words of adoration. May the soul of Osiris Ani, the triumphant one, come forth with thee into heaven, may he go forth in the Mater boat. May he come into port in the Sekter boat, and may he cleave his path among the never-resting stars in the heavens." Footnotes 153:1 The four pillars at the south, north, west, and east of heaven upon which the heavens were believed to rest. 157:1 Or, "I am at peace with the god of the city." 158:1 "Existence in Peace," the name of the first section of the Elysian Fields. 158:2 The name of a pool in the second section of the Elysian Fields. 159:1 The name of a pool in the first section of the Elysian Fields. 159:2 He name of a pool in the second section of the Elysian Fields. 159:3 The name of a district in the third section of the Elysian Fields. 160:1 The name of a pool In the first section of the Elysian Fields. 160:2 "Usert," the name of a pool in the third section of the Elysian Fields. 160:3 "Smam," the name of a pool in the third section of the Elysian Fields. 161:1 A name of the city of Mendes, the metropolis of the sixteenth nome of Lower Egypt. 162:1 "He ate his heart." He lost his temper and raged. 175:1 "The place where nothing groweth," the name of a district in the underworld. 176:1 The name of the sanctuary of the goddess Nekhebet in Upper Egypt. 176:2 The two lands, Atebui, which were situated one on each side of the celestial Nile. Next: Chapter V: Hermes Trismegistus
THE ART OF MEMORY FRANCIS A. YATES 1979 THE OCCULT PHILOSOPHY IN THE ELIZABETHAN AGE Page 135 (number omitted) "No study of Shakespeare can begin without some reference to Marlowe, the predecessor, and his mighty line." "Marlowe's famous play, Docter Faustus is closely based on the English translation of the German Faust-Buch (1587)" "Page 139 He turns to ask / Page 140 / Mephistopheles about divine astrology, about the elements, and the spheres of the planets. He still has scholarly instincts, and can hear echoes of the universal harmony, although damned. Awaiting damnation he calls on Christ, and there comes the famous line " See see where Christs bloud streames in the firmament.11"
SEE SEE WHERE CHRISTS BLOUD STREAMES IN THE FIRMAMENT
THE SCULPTURE OF VIBRATIONS 1971
I SAY WHO I SAY HOW I SAY WHEN I SAY WHENEVER I SAY WHEREVER I SAY WHOVEVER I SAY WHYEVER WHEN WHERE WHAT HOW
WHENEVER
WHENEVER
WHENEVER LETTERS TRANSPOSED INT0 NUMBER REARRANGED IN NUMERICAL ORDER WHENEVER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S
WHENEVER
I SAY WHEREVER
WHEREVER
WHEREVER LETTERS TRANSPOSED INT0 NUMBER REARRANGED IN NUMERICAL ORDER WHEREVER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S
I SAY WHOEVER
WHOEVER
WHOEVER LETTERS TRANSPOSED INT0 NUMBER REARRANGED IN NUMERICAL ORDER WHOEVER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S
I SAY WHYEVER
WHYEVER
WHYEVER LETTERS TRANSPOSED INT0 NUMBER REARRANGED IN NUMERICAL ORDER WHYEVER
WHYEVER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S
I SAY WHATEVER
WHATEVER
WHATEVER LETTERS TRANSPOSED INT0 NUMBER REARRANGED IN NUMERICAL ORDER WHATEVER
LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S
WEPWAWET WENNEFER WENNEVER WEPWAWET WEPWAWET WENNEFER WENNEFER WEPWAWET 55751552 5555569 5555569 55751552 WEPWAWET WENNEFER WENNEVER WEPWAWET WEPWAEWET WENNEFER WENNEVER WEPWAWET
LOOK AT THE FIVES LOOK AT THE FIVES LOOK AT THE FIVES THE FIVES THE FIVES
WEPWAWET OSIRIS WENNEFER
WEPWAWET OPENER OF THE WAYS In late Egyptian mythology, Wepwawet (hieroglyphic wp-w3w.t; also rendered Upuaut, Wep-wawet, Wepawet, and Ophois) was originally a war deity, whose cult centre was Asyut in Upper Egypt (Lycopolis in the Greco-Roman period). His name means opener of the ways and he is often depicted as a wolf standing at the prow of a solar-boat. Some interpret that Wepwawet was seen as a scout, going out to clear routes for the army to proceed forward.[1] One inscription from the Sinai states that Wepwawet "opens the way" to king Sekhemkhet's victory.[2] Wepwawet originally was seen as a wolf deity, thus the Greek name of Lycopolis, meaning city of wolves, and it is likely the case that Wepwawet was originally just a symbol of the pharaoh, seeking to associate with wolf-like attributes, that later became deified as a mascot to accompany the pharaoh. Likewise, Wepwawet was said to accompany the pharaoh on hunts, in which capacity he was titled (one with) sharp arrow more powerful than the gods alone. Over time, the connection to war and thus to death led to Wepwawet also being seen as one who opened the ways to, and through, Duat, for the spirits of the dead. Through this, and the similarity of the jackal to the wolf, Wepwawet became associated with Anubis, a deity that was worshiped in Asyut, eventually being considered his son. Seen as a jackal, he also was said to be Set's son. Consequently, Wepwawet often is confused with Anubis.[2] This deity appears in the Temple of Seti I at Abydos.[2] In later Egyptian art, Wepwawet was depicted as a wolf or a jackal, or as a man with the head of a wolf or a jackal. Even when considered a jackal, Wepwawet usually was shown with grey, or white fur, reflecting his lupine origins. He was depicted dressed as a soldier, as well as carrying other military equipment—a mace and a bow. For what generally is considered to be lauding purposes of the pharaohs, a later myth briefly was circulated claiming that Wepwawet was born at the sanctuary of Wadjet, the sacred site for the oldest goddess of Lower Egypt that is located in the heart of Lower Egypt. Consequently, Wepwawet, who had hitherto been the standard of Upper Egypt alone, formed an integral part of royal rituals, symbolizing the unification of Egypt. In later Pyramid Texts, Wepwawet is called "Ra" who has gone up from the horizon, perhaps as the "opener" of the sky.[2] In the later Egyptian funerary context, Wepwawet assists at the Opening of the mouth ceremony and guides the deceased into the netherworld.[2]
Wepwawet – Occult World Wepwawet. Wepwawet – Opener of the Ways. Wepwawet is a road opener: • He clears the path to success and good fortune. • He opens the way to victory in ...
WEPWAWET OPENER OF THE WAYS
WEPWAWET OPENER OF THE WAYS LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 10 = 50 LOOK AT THJE 5FIVES LOOK AT THE 5FIVES LOOK AT THE 5FIVES THE 5FIVES THE 5FIVES 5 x 10 = 50 WEPWAWET OPENER OF THE WAYS
WEPWAWET OPENER OF THE WAYS
LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 10 = 50 "The most common letter in the English alphabet is E." "The most common letter transposed into number in the English alphabet is 5." WEPWAWET OPENER OF THE WAYS
WEPWAWET OPENER OF THE WAYS
WEPWAWET OSIRIS WENNEFER
Results 1 - 10 of about 152 for Wepwawet Osiris Wennefer. (0.22 seconds) Search ResultsResults include your SearchWiki notes for Wepwawet Osiris Wennefer.
The Egyptian Book of the Dead: The Book of Going Forth by Day - Google Books Result by Raymond O. Faulkner, Dr. Ogden Goelet, Carol ... - 2008 - History - 174 pages
... - Wadjet, Wepwawet Jump to Wesir/Osiris.: Also sometimes Wennefer (Gr: Onnophris) which means "the eternally good being" or "the perfect one". Wesir/Osiris has been ...
-Osiris, Anhur, Onuris, Wesir Also sometimes Wennefer (Gr: Onnophris) which means "the eternally good being" or "the perfect one". Wesir/Osiris has been called "Lord of the Duat ... www.philae.nu/akhet/NetjeruO.html - Cached - Similar
-Ikhernofret's Description of the Osiris Passion Play at Abydos I organized the going forth of Wepwawet when he proceeded to avenge his father; ... I avenged Wennefer that day of the great fight; I overthrew all his ... www.touregypt.net/passionplay.htm - Cached - Similar
-The origins of theater in ancient Greece and beyond: from ritual ... - Google Books Result by Eric Csapo, Margaret Christina Miller - 2007 - Performing Arts - 440 pages I repulsed the attackers of the w^wrt-bark,26 felling the foes of Osiris. ... and I protected Wennefer (= Osiris) on that day of the Great Battle, ... books.google.com/books?isbn=0521836824
... - Kheruef ; TT192 ; TT 192 ; tombe Egypte (5) ... in the presence of Wennefer (the fully regenerated Osiris), for the ka of . ... "An offering which the king gives to Wepwawet of Upper Egypt, .... Osiris, Geb, Nut, Isis and Nephthys, Anubis, as well as to Wepwawet of Upper Egypt. ... www.osirisnet.net/tombes/nobles/kheru/e_kherouef_05.htm
- Cached -OSIRIS - REALM OF THE GODS One of these is, "Wennefer" which means "eternally good" or "eternally ... procession of Osiris`s barque (neshmet) which followed the jackal-god, Wepwawet. ...
-A Protective Measure at Abydos in the Thirteenth Dynasty of Abydos for his father Wepwawet, lord of the necropolis, like that which Horus did for his father Osiris Wennefer ,d forbiddinge (3) anyone to trespassf ... www.jstor.org/stable/3821898 - by A Leahy - 1989 - Cited by 5 - Related articles
Oriental Institute | Highlights from the Collection: Mummies 7 Feb 2007 ... Two images of the jackal god Wepwawet, protector of the necropolis, decorate the upper ... Lord of Shechet, and Wennefer (a form of Osiris), ... oi.uchicago.edu › Museum › Highlights from the Collections - Cached - Similar
-[PPT] The Origins of Drama and Theatre File Format: Microsoft Powerpoint - View as HTML
WEPWAWET WENNEFER A Protective Measure at Abydos in the Thirteenth ... - JSTOR
Toby Wilkinson · 2016 · ?History
Flickr photos, groups, and tags related to the "wennefer" Flickr tag. ... King Khakaure (Senusert III) beloved of the gods Osiris Wennefer and Wepwawet. by PJ Turner · Cited by 3 — before the countenance of Wennefer, the Justified. He has fed of the Abdu .. Egret who went up from the cultivation and the Wepwawet- jackal which emerged ...
LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 11 = 55 LOOK AT THJE 5FIVES LOOK AT THE 5FIVES LOOK AT THE 5FIVES THE 5FIVES THE 5FIVES 5 x 11 = 55
LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 11 = 55 LOOK AT THJE 5FIVES LOOK AT THE 5FIVES LOOK AT THE 5FIVES THE 5FIVES THE 5FIVES 5 x 11 = 55
WEPWAWET WENNEFER LETTERS TRANSPOSED INT0 NUMBER REARRANGED IN NUMERICAL ORDER WEPWAWET WENNEFER LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 11 = 55 "The most common letter in the English alphabet is E." "The most common letter transposed into number in the English alphabet is 5."
WHEREVER WHATEVER WHENEVER WENNEFER WENNEFER WHENEVER WHATEVER WHEREVER
WENNEFER WEPWAWET WENNEFER
UNNEFER WENEN NEFER ONNOPHRIS
UNNEFER WENEN NEFER ONNOPHRIS LETTERS TRANSPOSED INT0 NUMBER REARRANGED IN NUMERICAL ORDER UNNEFER WENEN NEFER ONNOPHRIS
LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 14 = 70 LOOK AT THJE 5FIVES LOOK AT THE 5FIVES LOOK AT THE 5FIVES THE 5FIVES THE 5FIVES 5 x 14 = 70
LOOK AT THE FIVES LOOK AT THE FIVES LOOK AT THE FIVES THE FIVES THE FIVES UNNEFER WENEN NEFER ONNOPHRIS LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 14 = 70 "The most common letter in the English alphabet is E." "The most common letter transposed into number in the English alphabet is 5."
LOOK AT THE FIVES LOOK AT THE FIVES LOOK AT THE FIVES THE FIVES THE FIVES
UNNEFER WENEN NEFER ONNOPHRIS Unnefer (Wenen-nefer, Onnophris): A name meaning 'he who is continually happy', given to Osiris after his resurrection.
WENNEFER WEPWAWET WENNEFER 55555F5R 55P5A55T 55555F5R WENNEFER WEPWAWET WENNEFER WHEREVER WHATEVER WHENEVER WENNEFER WENNEFER WHENEVERWHATEVERWHEREVER
N-NEFER ONNOPHRIS 355565559 55555-55659 655678991 UNNEFER WENEN-NEFER ONNOPHRIS
Unnefer (Wenen-nefer, Onnophris): A name meaning 'he who is continually happy', given to Osiris after his resurrection.
UNNEFER WENEN-NEFER ONNOPHRIS 355565559 55555-55659 655678991 UNNEFER WENEN-NEFER ONNOPHRIS
UNNEFER WENEN-NEFER ONNOPHRIS 355565559 55555-55659 655678991 UNNEFER WENEN-NEFER ONNOPHRIS
Unnefer (Wenen-nefer, Onnophris): A name meaning 'he who is continually happy', given to Osiris after his resurrection.
Unnefer (Wenen-nefer, Onnophris): A name meaning 'he who is ... www.schools.pinellas.k12.fl.us/educators/tec/egypt/egygods/sld066.htm First Previous Next Last · Index Text. Slide 66 of 97. Unnefer (Wenen-nefer, Onnophris): A name meaning 'he who is continually happy', given to Osiris after his resurrection.
Egyptian Divinities: The All Who Are the One - Page 104 - Google Books Result books.google.co.uk/books?isbn=1931446040 Moustafa Gadalla - 2001 - History
Egyptian Culture - East Buchanan Community Schools www.east-buc.k12.ia.us/02_03/Cul/Egypt/egypt.htm Unnefer (Wenen-nefer, Onnophris): A name meaning 'he who is continually happy', given to Osiris after his resurrection. Anubis: The guardian of the Necropolis ...
List of Ancient Egyptian gods - Ehab Samy www.ehabweb.net/list-of-ancient-egyptian-gods/ UNNEFER (WENEN-NEFER, ONNOPHRIS),: a name meaning 'he who is continually happy', given to Osiris after his resurrection. WEPWAWET (UPUAUT): the ...
Eternal Gods, Eternal Lives - Ancient Worlds www.ancientworlds.net/aw/Journals/Journal/167968 Unnefer (Wenen-nefer, Onnophris): A name meaning 'he who is continually happy', given to Osiris after his resurrection.', Wepwawet (Upuaut): The jackal-god of ...
Daily Mail. Tuesday. March 31, 2015 Page 68 The point of pentangles ANSWERS TO CORRESPONDENTS QUESTION THE pentangle is usually represented as the pentagram, a five-pointed, linear star within a circle, worn or drawn with the point facing up. It served to mark directions in Sumerian texts, dating from about 30BC, and is found in most early cultures. The ancient Greeks established its symbolic status. Greek mathematician and philosopher Pythagoras believed five was the number of perfection, because of the fivefold division of the body (head, arms and legs outstretched) mirroring the division of the soul into fire, water, air, earth and psyche. The Pythagoreans held the pentacle sacred to Hygeia, the goddess of healing. Early Christians wore the pentagram to represent the five wounds of Christ and to symbolise thefive senses. In the 14th-century English poem Sir Gawain And The Green Knight, the symbol decorates the shield of the hero, Gawain. The anonymous poet credits the symbol's origin to King Solomon, and explains that each of the five interconnected points represents a virtue tied to a group of five: Gawain is keen in his five senses, dextrous in his five fingers, faithful to the salvation provided through the Five Wounds of Christ, takes courage from the five joys that Mary had of Jesus and exemplifies the five virtues of knighthood. Renaissance-era ritual magicians, Henry Cornelius Agrippa von Nettesheim (14861535) and Giordano Bruno (1548-1600), used the pentagram to represent the perfection of the human body. To Bruno, five was the `number of the soul' because the human form is bound by five outer points. He warned magicians and sorcerers could perform spells by using the pentagram as it was a window to the soul. As Bruno and other Renaissance philosophers and magicians were executed under the Inquisition, perhaps the symbol came to be associated with evil forces. By the mid-19th century, a further distinction had developed among occultists regarding the pentagram's orientation. With a single point upwards it depicted a spirit presiding over the four elements of matter and was essentially 'good'. Occultists and satanists now claimed that the inverted pentagram was evil, the sign of the Devil even. Influential French occultist Eliphas Levi (1810-75) stated: 'A reversed pentagram, with two points projecting upwards, is a symbol of evil and attracts sinister forces because it overturns the proper order of things and demonstrates the triumph of matter over spirit. 'It is the goat of lust attacking the heavens with its horns, a sign execrated by initiates.' Symbolic: Anton LaVey, of the Church of Satan, with an inverted pentangle (image omitted) Brian Cummings, Hay-on-Wye, Powys.
THE NEW VIEW OVER ATLANTIS John Michell 1983 Page 150 "A series of clues to the composition of the final pyramidion at the very apex of the Pyramid begins with an observation in A.E. Berriman's Historical Metrology on the antiquity of the British or Imperial inch. There are a number of old Egyptian weights in the British Museum, and others from Greece and Babylon, whose standard of reference has proved to be the cubic inch of gold. Were it not for the common but inappropriate use of metric units in publishing details of antique weights, that feature would be more generally recognized. Five is the number chiefly associated with the pyramid form; which has five faces and five corners, PYRAMID = 86 = PYRAMID PYRAMID = 41 = PYRAMID PYRAMID = 5 = PYRAMID Five is the number chiefly associated with the pyramid form; which has five faces and five corners,
Y RAM MARY MARY Y RAM
PYRE AMIDST THE STONE
RE THE HOLY FAMILY
JOSEPH JESUS MARY
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The Pentateuch includes the first five books of the Hebrew Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The literary category of the Pentateuch reflects the traditional Jewish grouping of these books together as the Torah. Pentateuch means simply "five books". In Greek, the Pentateuch (which Jews call the Torah) includes the books of Genesis, Exodus, Leviticus, Numbers, ...
LOOK AT THE FIVES LOOK AT THE FIVES LOOK AT THE FIVES THE FIVES THE FIVES
QUESTION IS THE MIND OF HUMANKIND UNIVERSAL MIND
UNIVERSAL MIND IS THE MIND OF HUMANKIND
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