THE STARGATE CONSPIRACY

Lynn Picknett & Clive Prince

1

999

Page1(omitted)

Prologue:
The Nine Gods

"In the beginning were the Nine gods of ancient Egypt, the Great Ennead, in whom all beauty, magic and power were personified. But although many, they were only ever truly One - each an aspect of the great creator god, Atum. The Pyramid Texts, hiero-glyphic inscriptions found on the inside walls of seven pyramids of the Fifth and Sixth Dynasties, implore them both as Nine and as One:

O you, Great Ennead which is at On [Heliopolis] (namely) Atum, Shu, Tefnut, Geb, Nut, Osris, Isis, Set, and Nepthys; O you children of Atum extend his goodwill to his child. . .¹"

 

RA ATUM ATUM RA

91 1234 1234 91

-	HORUS	-	-	-
-	H+O	23	5	5
-	R	18	9	9
-	U+S	40	13	4
4	HORUS	81	27	18
-	-	1+8	1+8	1+8
4	HORUS	9	9	9

 

HORUS

"In Egyptian mythology Horus was the god of light who personified the life-giving power of the Sun. He was usually represented as a falcon-headed man wearing a sun disk as a crown. Horus was the child of Osiris and Isis and the brother of Seth. He avenged his father's murder by killing Seth or, alternatively, he was judged by the gods to be in the right and became ruler of Egypt. In the Shabaka Stone version the two were finally reconciled:

Geb's words to the Nine Gods: "I have appointed Horus, the firstborn."
Geb's words to the Nine Gods: "Him alone, Horus, the inheritance."
Geb's words to the Nine Gods: "To his heir, Horus, my inheritance."
Geb's words to the Nine Neteru: "To the son of my son, Horus, the Jackal of Upper Egypt
- Geb's words to the Nine Gods: "The firstborn, Horus, the Opener-of-the-ways."
Geb's words to the Nine Gods: "The son who was born --- Horus,
on the Birthday of the Opener-of-the-ways."

Then Horus stood over the land. He is the uniter of this land, proclaimed
in the great name: Ta-tenen, South-of-his-Wall, Lord of Eternity. Then sprouted
the two Great Magicians upon his head. He is Horus who arose as king of Upper and
Lower Egypt, who united the Two Lands in the Nome of the Wall, the place
in which the Two Lands were united.

Reed and papyrus were placed on the double door of the House of Ptah.
That means Horus and Seth, pacified and united. They fraternized so as to cease quarrelling
in whatever place they might be, being united in the House of Ptah,
the "Balance of the Two Lands" in which Upper and Lower Egypt had been weighed.

[3] The excerpts from the Shabaka Stone text were taken from The Shabaka Stone: Our Guide to the Memphite Theology
http://nefertiti.iwebland.com/osiris.htm

 

FOLLOW

THE

PATH OF PTAH

-	PTAH	-	-	-
-	P+T	36	9	9
-	A+H	9	9	9
-	PTAH	45	18	18
-	-	4+5	1+8	1+8
4	PTAH	9	9	9

 

 

EGYPTIAN MYTHOLOGY

by Charles H. Long

"From time immemorial Egypt has been known as the country of two lands: The desertlike Upper Egypt, or the Red Land, and Lower Egypt, or the Black Land, where the soil is fertile. Even today 99 percent of the Egyptian population live in the Black Land. The significance of this duality is more than a geographical and demographic fact; it is a basic element in the very beginnings of the culture of the ancient Egyptians and finds significant expression in their religion and myths."

http://nefertiti.iwebland.com/egyptian_mythology.htm

 

 

JOSEPH AND HIS AMAZING TECHNICOLOURED DREAM COAT

I closed my eyes, drew back the curtain
To see for certain, what I thought I knew
Far far away, someone was weeping
But the world was sleeping, any dream will do

I wore my coat, with golden lining
Bright colours shinning, wonderful and new
And in the East, the dawn was breaking
The world was waking, any dream will do

A crash of drums, a flash of light
My golden coat flew out of sight
The colours faded into darkness, I was left alone

The world and I, we are still waiting
Still hesitating, any dream will do

A crash of drums, a flash of light
My golden coat flew out of sight
The colours faded into darkness, I was left alone

May I return, to the beginning
The light is dimming, and the dream is too
The world and I, we are still waiting
Still hesitating, any dream will do

Andrew Lloyd Webber, Tim Rice

 

 

THE

LOST LANGUAGE OF SYMBOLISM

AN ENQUIRY INTO THE ORIGIN OF CERTAIN

LETTERS, WORDS, NAMES, FAIRY-TALES, FOLK-LORE AND MYTHOLOGIES

Harold Bayley 1912

THE EYE OF THE UNIVERSE

Page 302
The- high ancestry of the human Ego, the" I myself," the "I" of the first person singular is reflected in the Greek and Latin term Ego, the "Great O." The Anglo-Saxon for "I" was Ic and the Old English Ik. The Dutch is Ik, the Icelandic is Ek, and the German Ich. The French Je means the ever-existent, and in the Danish and Swedish Jeg and Jag we are again confronted with" ever-existent great one." The Lithuanian for "I myself" is Asz, i.e. the "light of the strong Light," and in the Sanscrit Aham there is, as it were, an echo1 of the words "I AM"

"Shall any gazer see with mortal eyes,
Or any searcher know by mortal mind;
Veil after veil will lift-but there must be
Veil upon veil behind."

 

"Pyramid Text 1655 lists the gods of the Great Ennead and acknowledges Atum as the father of the other eight. It reads, “O you Great Ennead which is on Ōn (Heliopolis), (namely) Atum, Shu, Tefēnet, Gēb, Nūt, Osiris, Isis, Seth, and Nephthys; O you children of Atum, extend his goodwill to his child in your name of Nine Bows."

http://www.bible.org

 

ATUM 1 20 21 13 ATUM

ATUM 1 2 3 4 ATUM

 

 

FINGERPRINTS OF THE GODS

Graham Hancock 1995

Chapter 41

CITY OF THE SUN

CHAMBER OF THE JACKAL

"the universe had been filled with a dark, watery nothingness, called the Nun"

 

-	9+1+8 RAH 8+1+9	27	18	9
-	1+2+3+4 ATUM 4+3+2+1	10	10	1
-	-	-	-	-
11	NOTHINGNESS	144	54	9
-	-	-	-	-
-	-	-	-	-
3	NUN	49	13	4
4	NONE	48	21	3
-	-	-	-	-
10	NAMES OF GOD	99	36	9
7	THOUGHT	99	36	9
6	DIVINE	63	36	9
7	REALITY	90	36	9
8	MAGNETIC	72	36	9
5	FIELD	36	27	9
12	LOVE LOVE LOVE	999	999	999

 

I

HAVE COME

FROM WHERE HAVE YOU

COME

?

"the universe had been filled with a dark, watery nothingness, called the Nun"

Page 382
"Heliopolitan theology rested on a creation-myth distinguished by a number of unique and- curious features. It taught that in the beginning the universe had been filled with a dark, watery nothingness, called the Nun. Out of this inert cosmic ocean (described as shapeless, black with the blackness of the blackest night') rose a mound of dry land on which Ra, the Sun God, materialized in his self-created form as Atum (sometimes depicted as an old bearded man leaning on a staff):5
The sky had not-been created, the earth had not been created, the children of the earth and the reptiles had not been fashioned in that place. "I, Atum, was one by myself, "There existed no other who worked with me."6
Conscious of being alone, this blessed and immortal being contrived to create two divine offspring, Shu, god of the air and dryness, and Tefnut the goddess of moisture: 'I thrust my phallus into my closed hand. I made my seed to enter my hand. I poured it into my own mouth. I evacuated under the form of Shu, I passed water under the form of Tefnut.'7"

 

1	I	9	9	9
4	HAVE	36	18	9
4	COME	36	18	9
1	I	9	9	9
2	HA	9	9	9
2	VE	27	9	9
2	CO	18	9	9
2	ME	18	9	9
5	HORUS	81	36	9

 

I HAVE COME HAVE COME HAVE I

 

8	CHAPTERS	90	36	9
3	FOR	39	21	3
6	COMING	61	34	7
5	FORTH	67	31	4
2	BY	27	9	9
3	DAY	30	12	3
27	-	314	143	35
2+7	-	3+1+4	1+4+3	3+5
9	-	8	8	8

 

 

3	THE	33	15	6
7	PYRAMID	86	41	5
5	TEXTS	88	16	7
15	-	207	72	18
1+5	-	2+0+7	7+2	1+8
6	-	9	9	9

 

 

3	THE	33	15	6
6	COFFIN	53	35	8
5	TEXTS	88	16	7
14	-	174	66	21
1+4	-	1+7+4	6+6	2+1
5	-	12	12	3
-	-	1+2	1+2	-
5	-	3	3	3

 

 

13	REINCARNATION	141	69	6
11	IMMORTALITY	155	56	2
8	IMMORTAL	101	38	2

 

 

7	PAPYRUS	116	35	8
2	OF	21	12	3
3	ANI	24	15	6
12	Add to Reduce	161	62	17
1+2	Reduce to deduce	1+6+1	6+2	1+7
3	Essence of Number	8	8	8

 

 

3	THE	33	15	6
4	BOOK	43	16	7
2	OF	21	12	3
3	THE	33	15	6
4	DEAD	14	14	5
16	Add to Reduce	144	72	27
1+6	Reduce to Deduce	1+4+4	7+2	2+7
7	Essence of Number	9	9	9

 

 

THE BOOK OF THE DEAD

E.A. Wallis Budge

First Published

1899

Chap. IX.

PASSAGE THROUGH THE TOMB

Page 57

[From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 18).]

"Vignette (omitted): A ram -having upon his head the Atef crown standing upon a pylon-shaped pedestal, which rests on a green reed-mat; before him is an altar upon which stand a libation vase and a lotus flower. The scribe _Ani, clothed in white,
stands with both hands raised in adoration.
Text: (1) THE CHAPTER OF COMING FORTH BY DAY AFTER HAVING MADE THE PASSAGE THROUGH THE TOMB. Saith Osiris Ani :­
"Hail Soul, thou mighty"one of strength! (2) Verily 'f I am here, I have come, I behold thee. I have "passed through the Tuat (underworld), I have seen " (3) [my] divine father Osiris, I have scattered the "gloom of night. I am his beloved one. I have "come; I have seen my divine father Osiris. I have "stabbed the heart of Suti.l [1] have performed [all] / Page 58 / "the ceremonies for my divine father Osiris,'(5) I have " opened every way in heaven and in earth. I am the " son who loveth his father Osiris. (6) I have become " a sahu I have -.become a khu,2 I am furnished [with "what I need]. Hail, every 'god, hail every khu! I "have made a path [for myself, I] Osiris, the scribe " Ani, victorious."

Page 57 notes

1 Suti or Set, the personification of darkness, and the mighty antagonist of Horus, by whom he was slain.

 

 

THE BOOK OF THE DEAD

E.A. Wallis Budge

First Published

1899

Page 175

Chap. xlii.3]
OF AVOIDING SLAUGHTER.
CHAPTER XLII

[From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 6).]
Vignette(:Image omitted)The deceased standing before Osiris with his left hand raised to his mouth; or the deceased holding a serpent in his hands; or the deceased addressing a serpent which has its head turned away; or the deceased drawing a cord from round the top of a tet (?), emblem of stability.l

Text: (1) THE CHAPTER OF DRIVING BACK THE (2) SLAUGHTERINGS WHICH ARE ,PERFORMED IN SUTENHENEN. Osiris Nu, triumphant, saith:­
"O thou land of the Sceptre (literally, wood)! O "thou White Crown of the divine form! 0 thou rest­" ing place of the boat! I am the Child, (3) I am the " Child, I am the Child, I am the Child. Hail, Abu-ur, "thou sayest day by day: 'The slaughter-block is made / Page176 / "ready as thou knowest, and thou hast come to decay.'

DEIFICATIONDEIFICATION OF MEMBERS OF MEMBERS
[Chap. xlii. 3

"I am (4) Ra, the stablisher of those who praise [him]. "I am. the knot of the god within the Aser tree, the "doubly beautiful one, who is more splendid than "yesterday (say four times). I am Ra, the stablisher "of those who praise [him]. (5) I am the knot of the " god within the Aser tree, and my going forth is the " going forth [of Ra] on this day."
"My hairis the hair of Nu. My face is the face of " the Disk. My eyes are the eyes of (6) Hathor. My "ears are the ears of Ap-uat.l My nose is the nose of "Khenti-khas. My lips are the lips of Anpu. My "teeth are the teeth of (7) Serqet.2 My neck is the "neck of the divine- goddess Isis. My hands are the "hands of Ba-neb-Tattu".3 My fore-arms are the fore­"arms of Neith,4 the Lady of Sais. My backbone is " (8) the backbone of Suti. My phallus is the phallus "of Osiris. My reins are the reins of .the Lords of " Kher-aha. My chest is the chest of the Mighty one " of Terror. (9) My belly and back are the belly and "back of Sekhet. My buttocks are the buttocks of the "Eye of Horus. My hips and legs are the hips and legs of Nut. My feet are the feet of (10) Ptah. [My "fingers] aud my leg-bones are the [fingers and] leg­/ Page 177 / "bones of the Living Gods.

Chap. xlii. 16J
DEIFICATION OF MEMBERS

Page 177

There is no member of my "body which is not the member of some god. The god "Thoth shieldeth my body (11) altogether, and I am "Ra day by day. I shall not be dragged back by my "arms, and none shall lay violent hold upon my hands. " And shall do me -hurt neither men, nor gods, (12) nor "the sainted dead, nor those who have'perished, nor "anyone of those of ancient times, nor any mortal, "nor any human being. I (13) am he who cometh "forth, advancing, whose name is unknown. I am "Yesterday, and Seer of millions of years is my name. "I pass" along, I pass along the paths 'of the divine " celestial judges. (14) I am the lord of eternity, and "I decree and I judge like the god Khepera. I am the "lord of the Ureret crown. I am he who dwelleth in "the Utchat [and in the Egg, in the Utchat and in the "Egg, and it is given unto me to live [with] them. I "am he that dwelleth. in the Utchat when it closeth, " and I exist by the strength thereof. I come forth and "I shine ; I enter in and I come to life. I am in the "Utchat my seat is (15) upon my throne, and I sit in "the abode of splendour (?)before it. I am Horus and "(I) traverse millions of years. I have given the "decree [for the stablishing of] my throne and I am the "ruler thereof; and in very truth, my mouth keepeth "an even balance both in speech (16) and in silence. "In very truth, my forms are inverted. I am Un-nefer, / Page 178 / "from one season even; "unto another-, and what-I have "is within me;

DEIFICATION OF MEMBERS
[Chap. xlii. 1

Page 178
[I am] (17) the only One, who pro­"ceedeth from an only One who goeth round about in "his course. I am he who dwelleth in the Utchat, no "evil thing of any form or kind shalh spring up against "me, and no baleful object, "and no harmful thing, and "no disastrous cthing shall happen unto(18) -me, I "open the door in heaven, I govern my throne, and I "open up [the way] for the births [which take place] "on this day. I am (?) the child who marcheth along "the road of Yesterday. [I am] To-day for ,untold nations arid peoples. (19) I am - he who. protecteth "you; for millions of years, and whether -ye be denizens "of, the heaven.s, or of the earth, or of the south, or of "the (20}north, or, of. the east, or of the west, the fear "of me is in your bodies. I am he whose being has " been moulded in his eye, and I shall not. die again. " My moment is in your bodies, but my (21) forms are "in my place of habitation. I am he who cannot be "known, but the Red Ones have their faces directed "towards me. I am, the unveiled one. The season "wherein [the god] created the heavens for me (22) and "enlarged the bounds of the earth and made great the "progeny thereof cannot be found out; but they fail "and are not united [again); My name setteth itself "apart from all things [and from] the great evil [which "is in the mouths [of men by reason of the speech "which I address (23) unto you. I am he who riseth "and shineth, the wall which cometh out of a wall, an / Page179 / "only One who proceedeth from an only One.

Chap. xlii. 28]
DEIFICATION -OF MEMBERS

Page 179
"There "is never a day that passeth without (24) the things "which appertain unto' him being therein; passing, "passing, passing, passing. Veriy I say unto thee, I "am the Sprout which cometh forth from Nu, and my "Mother is Nut. Hail, O (25) my Creator, I am he "who hath no power to walk, the great Knot who is "within yesterday. The might of my strength is "within my hand. I myself am not known, but I am "he who knoweth thee. (26) I cannot be held with " the hand, but I am he who can hold thee in his hand. "Hail, O Egg! Hail, 0 Egg! I am Horus, he who "liveth for millions of years, whose flame shineth upon "you (27) and bringeth your hearts to me. I have the "command of my throne and I advance at this season, "I have opened a path, and I have delivered myself "from all evil things. (28) I am the dog-headed "ape of gold three palms and two fingers [high], "which hath neither arms nor legs and dwelleth "in Het-ka-Ptah. (Memphis), and I go forth as "goeth forth the dog-headed ape that dwelleth in "Het-ka-Ptah."
In the Papyrus of Ani, sheet 32, only a portion of this Chapter is given, i.e., the section which gives the names of the deities with whom the various members of the body of the deceased are identified. This section is arranged in tabular form, and carefully drawn vignettes giving pictures of the gods mentioned are added.

Page 175 Note 1 For these see N avil1e, op. cit., Bd. I. Bl. 57.

Page 176 Note 1 I.e., "the opener of the roads," a jackal.headed god who is sometimes identified with Osiris.
2 The Scorpion goddess.
:! I.e., "Ram, Lord of Tattu," a name of Osiris. ­
4 One of the oldest goddesses of Egypt. She was the goddess of hunting and weaving, but was identified with many other goddesses such as Isis, Meh-urt, and their attributes were assigned to her.

Page 177 Note1 The words within 'brackets are supplied from the Papyrus of :Mes-em-neter. VOL. I.

 

 

THE BOOK OF THE DEAD

E.A. Wallis Budge

First Published

1899

THE ADDRESSES OF HORUS
[Chap. clxxiii.
CHAPTER
CLXXIII.
[From the Papyrus of Nebseni (Brit. Mus. Nc. 9900, sheets 9 and 10).]

Page 588
Vignette: "Osiris, the great god, the lord of Abtu, the lord of transformations, the prince of eternity," seated in a shrine; to the left of the text the deceased stands, with hands raised in adoration, before the god, and the ground between them is covered with the bodies of birds and beasts which have been prepared for sacrifice (see pp. 390, 391).

Page 589 Chap. clxxiii. IO]

THE ADDRESSES OF HORUS

Text: THE SPEECHES OF HORUS TO HIS' DIVINE FATHER OSIRIS WHEN HE ENTERETH IN TO SEE HIM, AND .WHEN HE COMETH FORTH FROM NEAR THE GREAT ABT CHAMBER TO LOOK UPON RA AS UN-NEFER, THE LORD OF TA-TCHESERT; THEN DOTH EACH EM­BRACE THE OTHER AT THB PLEASURE OF HIS KHU, THERE IN THE UNDERWORLD. (1) A Hymn of Praise to Osiris, governor of those in the underworld, the great god, the lord of Abydos, the king of eternity, the prince of everlastingness, the holy god in Re-stau, (2) by the scribe Nebseni, who saith :- (3)
"I ascribe praise unto thee, O lord of the gods, thou "God One, who livest (4) upon right and truth, behold, "I thy son Horus come unto thee; (5) I have avenged "thee, and I have brought to thee maat-even to the "place where is. the company of thy gods. (6) Grant "thou that I may have my being among those who are "in thy following, for I have overthrown all thy (7) "foes, and I have stablisherl all those who are of thy "substance upon the earth for ever and ever,"

[Here follow forty declarations, each of which is preceded by the words "Hail, Osiris, I am thy " son." ]

(8).. "I have come, and I have avenged [thee, O my"father Osiris]. .
(9).. "I have come, and I have overthrown for thee "thine enemies.
(10) "I have come, and I have done away with every "evil thing which belongeth unto thee.Page 590 [Chap. clxxiii.33
(11) "I have come, and I have slain for thee him that " attacked thee. .
(12) "I have come, and I have sent forth mine arm "against those who were hostile towards thee.
(13) "I have come, and I have brought unto thee "the fiends of Set with their fetters upon them.
(14) "I have come, and I have brought unto thee "the land of the South, and I have united unto thee " the land of the North.
(15) "I have come, and I have stablished for thee " divine offerings from the South and from the North.
(16) "I have come, and I have ploughed 1 for thee "the fields.
(17) "I have come, and I have filled for thee the"canals with water.
(18) "I have come, and I have hoed up for thee the "ground.
(19) "I have come, and I have built cisterns for thee.
(20) "I have come, and I have gone round about the "Boil for thee.
(21) "I have come, and I have made sacrificial "victims of those who were hostile to thee.Page 591 Chap. clxxiii. 32]
(22) "I have come, and I have made sacrifices unto "thee of thine animals and victims for slaughter.
(23) "I have come, and I have supplied [thee] with " food in abundance [of the creatures which are upon " earth l
(24) "I have come, and I have brought unto thee " . . . . . .
(25) "I have come, and I have slain for thee " . . . . . . . .
(26) "I have come, and I have smitten for thee"emasculated beasts.
(27) "I have come, and I have netted for thee birds "and feathered fowl.
(28) "I have come, and I have taken captive for "thee thine enemies in their chains.
(29) "I have come, and I have fettered for thee thine "enemies with fetters.
(30) "I have come, and I have brought for thee cool "water from Abu (Elephantine), wherewith thou "mayest refresh thine heart.
(31) "I have come, and I have brought unto thee " herbs of every kind.
(32) "I have come, and I have stablished for thee "those who are of thy substance daily.Page 592 [Chap. clxxiii. 33(33) "I have (33) "I have come, and I have made thy cakes in "the city of Pe of the red barley.
(34) "I nave come, and I have made thy ale in the "city of Tepu of the white grain.
(35) "I have come, and I have ploughed for thee "wheat and barley in Sekhet-Aaru.
(36) "I have come, and I have reaped it for thee "therein.
(37) "I have come, and I have glorified thee.
(38) "I have come, and I have given [to thee] thy "souls.
(39) "I have come, and I have given [to thee] thy "power.
(40) "I have come, and I have given [to thee thy]." . . . . .
(41) "I have come, and I have given [to thee thy] " . . . . .
(42) "I have come, and I have given [to thee] thy "terror.
(43) "I have come, and I have gIven [to thee] thy "victory.
(44) "I have come, and I have given to thee thine "eyes, [which are] the plumes on thy head.
(45) "I have'come, and I have give)l [to thee] Isis "and Nephthys that they may stablish thee.
(46) "I have come, and I have filled for thee the "Eye of Horus [with] oil (01' unguent).
(47) "I have come, and I have brought?nto thee the "Eye of Horus, whereby thy face shall be destroyed."

Page 590 Note 1 The text actually has, I have overthrown."

 

1	I	9	9	9
4	HAVE	36	18	9
4	COME	36	18	9
1	I	9	9	9
2	HA	9	9	9
2	VE	27	9	9
2	CO	18	9	9
2	ME	18	9	9
5	HORUS	81	36	9

 

 

I	-	H	A	V	E	-	C	O	M	E	-	-	-	-	-	-	-	-
9	-	8	1	22	5	-	3	15	13	5	+	=	81	8+1	=	9	NINE	9
-	-	-	-	2+2		-	-	1+5	1+3	-	-		-	-	-	-	-	-
9	-	8	1	4	5	-	3	6	4	5	+	=	45	4+5	=	9	NINE	9
I	-	H	A	V	E	-	C	O	M	E	-	-	-	-	-	-	-	-

 

 

9	9	I HAVE COME	I	H A V E	C O M E					I	HAVE	COME
9	1+4+4	I+ HA+VE CO+ME	9	8-1-22-5	3-15-13-5	+	=	81	8+1	9	NINE	9
9	1+4+4	I+ HA+VE CO+ME	9	8-1-4-5	3-6-4-5	+	=	45	4+5	9	NINE	9
9	9	I HAVE COME	-	-	-	-	-	-	-	-	-	-
-	-	-	-	-	-	-	-	-	-	-	-	-
-	-	-	I	HAVE	COME	-	-	-	-	-	-	-
1	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
2	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
3	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
4	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
5	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
6	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
7	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
8	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
9	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
10	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
11	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
12	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
13	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
14	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
15	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
16	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
17	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
18	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
19	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
20	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
21	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
22	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
23	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
24	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
25	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
26	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
27	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
28	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
29	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
30	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
31	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
32	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
33	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
34	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
35	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
36	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
37	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
38	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
39	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
40	9	I HAVE COME	9	36	36	+	=	81	8+1	9	NINE	9
820	360	First Total	360	1440	1440	-	-	3240	-	360	-	360
8+2+0	3+6+0	Add to Reduce	3+6+0	1+4+4+0	1+4+4+0	-	-	3+2+4+0	-	3+6+0	-	3+6+0
10	9	Second Total	9	9	9	-	-	9	-	9	-	9
1+0	-	Reduce to Deduce	-	-	-	-	-	-	-	-	-	-
1	9	Essence of Number	9	9	9	-	-	9	-	9	-	9

 

 

HURRAH FOR RAH FOR RAH HURRAH

I

HAVE

COME

153 x 12 = 1836 = 12 x 153

 

2	RA	19	10	1
6	TEFNUT	86	23	5
3	SHU	48	12	3
11		153	45	9
1+1		1+5+3	4+5	-
2		9	9	9

 

 

FINGERPRINTS OF THE GODS

Graham Hancock

1995

Page 382
"Despite such apparently inauspicious beginnings, Shu and Tefnut (who were always-described as 'Twins' and frequently depicted as lions) grew to maturity, copulated and produced off spring of their own: Geb the god of the earth and Nut, the goddess of the sky. These two also mated, creating Osiris and Isis, Set and Nepthys, and so completed the Ennead, the full company of the Nine Gods of Heliopolis. Of the nine, Ra, Shu, Geb and Osiris were said to have ruled in Egypt as kings, followed by Horus, and lastly - for 3226 years - by the Ibis-headed wisdom god Thoth.8

SHU AND TEFNUT TEFNUT AND SHU

TWO

INS

3x 2 x 2 x 6

72

Page 382

"Who were these people - or creatures, or beings, or gods? Were they figments of the priestly imagination, or symbols, or ciphers? Were the stories told about them vivid myth memories of real events which had taken place thousands of years previously? Or were they, perhaps, part of a coded message from the ancients that had been transmitting itself over and over again down the epochs - a message only now beginning to be unravelled and understood?
Such notions seemed fanciful. Nevertheless I could hardly forget / Page 383 / that out of this very same Heliopolitan tradition the great myth of Isis and Osiris had flowed, covertly transmitting an accurate calculus for the rate of precessionl motion. Moreover the priests of Innu, whose responsibility it had been to guard and nurture such traditions, had been renowned throughout Egypt for their high wisdom and their proficiency in prophecy, astronomy, mathematics, architecture and the magic arts."

 

 

THE LOST PHARAOHS

Leonard Cottrell 1950

Page 174

"After the seventh year of his reign he never again led his armies out of Thebes but spent the rest of his life living luxuriously in his capital with his chief wife, Queen Tiyi"

Page 176

"In about the fourth year of his reign Tiyi bore him a son, who ar first had the same name as his father.

Page218

Of Queen Tiyi

"Tiyi was an able woman. Kings wrote to her on important matters. She knew well what was happening in the Empire"

Pendlebury."

-	TIYI	45	9	9
1	T	20	2	2
1	I	9	9	9
1	Y	25	7	7
1	I	9	9	9
3	TIYI	63	27	27
-	-	6+3	2+7	2+7
3	TIY	9	9	9

 

THE GREAT HYMN TO ATEN

Splendid you rise in heaven's lightland,
O living Aten, creator of life!
When you have dawned in eastern lightland,
You fill every land with your beauty.
You are beauteous, great, radiant,
High over every land;
Your rays embrace the lands,
To the limit of all that you made.
Being Re, you reach their limits,
You bend them for the son whom you love;
Though you are far, your rays are on earth,
Though one sees you, your strides are unseen.

When you set in western lightland,
Earth is in darkness as if in death;
One sleeps in chambers, heads covered,
One eye does not see another.
Were they robbed of their goods,
That are under their heads,
People would not remark it.
Every lion comes from its den,
All the serpents bite;
Darkness hovers, earth is silent,
As their maker rests in lightland.

Earth brightens when you dawn in lightland,
When you shine as Aten of daytime;
As you dispel the dark,
As you cast your rays,
The Two Lands are in festivity.
Awake they stand on their feet,
You have roused them;
Bodies cleansed, clothed,
Their arms adore your appearance.
The entire land sets out to work,
All beasts browse on their herbs;
Trees, herbs are sprouting,
Birds fly from their nests,
Their wings greeting your ka.
All flocks frisk on their feet,
All that fly up and alight,
They live when you dawn for them.
Ships fare north, fare south as well,
Roads lie open when you rise;
The fish in the river dart before you,
Your rays are in the midst of the sea.

Who makes seed grow in women,
Who creates people from sperm;
Who feeds the son in his mother's womb,
Who soothes him to still his tears.
Nurse in the womb,
Giver of breath,
To nourish all that he made.
When he comes from the womb to breathe,
On the day of his birth,
You open wide his mouth,
You supply his needs.
When the chick in the egg speaks in the shell,
You give him breath within to sustain him;
When you have made him complete,
To break out from the egg,
He comes out from the egg,
To announce his completion,
Walking on his legs he comes from it.

How many are your deeds,
Though hidden from sight,
O Sole God beside whom there is none!
You made the earth as you wished, you alone,
All peoples, herds, and flocks;
All upon earth that walk on legs,
All on high that fly on wings,
The lands of Khor and Kush,
The land of Egypt.
You set every man in his place,
You supply their needs;
Everyone has his food,
His lifetime is counted.
Their tongues differ in speech,
Their characters likewise;
Their skins are distinct,
For you distinguished the peoples.

You made Hapy in dat (the Netherworld),
You bring him when you will,
To nourish the people,
For you made them for yourself.
Lord of all who toils for them,
Lord of all lands who shines for them,
Aten of daytime, great in glory!
All distant lands, you make them live,
You made a heavenly Hapy descend for them;
He makes waves on the mountains like the sea,
To drench their fields and their towns.
How excellent are your ways, O Lord of eternity!
A Hapy from heaven for foreign peoples,
And all lands' creatures that walk on legs,
For Egypt the Hapy who comes from dat.

Your rays nurse all fields,
When you shine they live, they grow for you;
You made the seasons to foster all that you made,
Winter to cool them, heat that they taste you.
You made the far sky to shine therein,
To behold all that you made;
You alone, shining in your form of living Aten,
Risen, radiant, distant, near.
You made millions of forms from yourself alone,
Towns, villages, fields, the river's course;
All eyes observe you upon them,
For you are the Aten of daytime on high.
. . . . . . .

You are in my heart,
There is no other who knows you,
Only your son, Neferkheprure, Sole-one-of-Re,
Whom you have taught your ways and your might.
Those on earth come from your hand as you made them,
When you have dawned they live,
When you set they die;
You yourself are lifetime, one lives by you.
All eyes are on your beauty until you set,
All labor ceases when you rest in the west;
When you rise you stir everyone for the King,
Every leg is on the move since you founded the earth.
You rouse them for your son who came from your body,
The King who lives by Maat, the Lord of the Two Lands,
Neferkheprure, Sole-ane-of-Re,
The Son of Re who lives by Maat, the Lord of crowns,
Akhenaten, great in his lifetime;
And the great Queen whom he loves, the Lady of the Two Lands,
Nefer-nefru-Aten Nefertiti, living forever.

Pharaoh Amenhotep IV {Akhenaten) came to the throne in c. 1370 B-C. to reign as co-regent with his father Amenhotep III (c. 1397-1360 B.C.). He attempted a religious revolution in which faith was focused on one god - Aten (the solar disk)

 

4	ATEN	40	13	4
4	AMUN	49	13	4
9	AMENHOTEP	97	43	7
9	AKHENATEN	79	34	7
9	NEFERTITI	106	52	7
11	TUTANKHAMUN	144	36	9
4	HAPI	34	25	7

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann 1875-1955

Page 935

"This is the mother of god, Tiy,

-	TIY	45	9	9
1	T	20	2	2
1	I	9	9	9
1	Y	25	7	7
3	TIY	54	18	18
-	-	5+4	1+8	1+8
3	TIY	9	9	9

 

JOSEPH AND HIS BROTHERS

Thomas Mann 1875-1955

Page 935

"This is the mother of god, Tiy,

"Come nearer, my friend," he said, as the bee studded curtain closed behind them, "pray come close to me, dear Khabiru from the Retenu, fear not, nor startle in your step, come quite close to me! This is the mother of god, Tiy, who lives a million years. And I am Pharaoh. But think no more of that, lest it make you fearful. Pharaoh is God and Man, but sets as much store by the second as the first, yes he rejoices, sometimes his rejoicing amounts to defiance and scorn that he is a man like all men, seen from one side; he rejoices to snap his fingers at those sour faces who would have him bear himself uniformly as God"

Page 966

"When of late I had my seizure, and revelation was vouchsafed me for the improvement of the teaching- for it is not
complete, never have I asserted that it was complete - then I heard my Father's voice and it spoke to me saying: 'I am the heat of ,the Aton, which is in Him. But millions of suns could I feed from my fires. Callest thou me Aton, then know that the name itself stands in.need of improvement. When you call me so, you are not calling me by my last and final name. For my last name is: the Lord, of the Aton.' Thus Pharaoh heard it, the Father's beloved child, and brought it back with him out of his attack. But he kept silent, and even the silence made him forget. Pharaoh has set truth in his heart, for the Father is the truth.'But he is responsible for the triumph of the teaching, that all men may receive it; and he is concerned lest the improvement and purification, until at last it consist only of the pure truth, might mean to make, it unteachable. This is a sore concern which no one can understand save one on whom as much'" responsibility rests as on Pharaoh. For others it is easy to.say: 'You have not set truth in your heart, but rather the teaching.' Yet the teaching is the sole means of bringing men nearer the truth. It should be im / Page 967/ proved; "but if one improve it to the extent that it becomes unavailable as a medium of truth - I ask the Father and. you: will not only then the reproach be justified that I have shut up the teaching in my heart to the disadvantage of the truth? Pharaoh shows mankind the image of the revered, Father made by his artists: the golden disk from which rays go down upon his creatures, ending in tender hands" which caress all creation. Adore!" he commands 'This is the Aton, my Father, whose blood runs in me, who revealed himself to me, but will be Father to you all, that you may become good and lovely in him.' And he adds: 'Pardon, dear human beings, that I am so strict with your thoughts. Gladly would I spare your simplicity. But it must be: Therefore I say to you: Not the image shall you worship when, you worship, not to it sing your hymns when you sing; but rather to Him whose image it is, you understand, the true disk of the sun, my Father in the sky, who is the Aton, for the image is not: yet he.' That is hard enough; it is a challenge to men; Out of a hundred. twelve understand it. But if now the teacher says: 'Still another and further effort must I urge upon you for the sake of truth, however much it pains me for your simplicity. For the image is but the image of the image and witness to a witness. Not the actual round sun up there in the, sky are you to think of when you burn incense to his image and sing his praise -"- not this, but the Lord of Aton; who is the heat in it and who guides its qmrse.' That goes too far, it is too much teaching, and not twelve, not even one 'understands. Only Pharaoh himself understands; who is outside of all count, and yet he is supposed to teach the many. Your forefather, soothsayer, had an easy task, althoug.h he made it hard for himself. He might make it as hard as he liked, striving after truth for his own sake and the sake of his pride, for he was only a wanderer. But I am King, and teacher; I may not think what I cannot teach. Whereas such a one very soon learns not even to think the unteachable."

Here Tiy, his mother, cleared her throat, rattled her ornaments, and said, looking ahead of her into space:
"Pharaoh is to be praised when he practises statesmanship in matters of religious belief and spares the simplicity of the many..That is why I warned him not to wound the popular attachment to Usir, king of the lower regions. There is no contradiction between knowing and sparing, in this connection; and the office of teacher need not darken knowledge. Never have priests taught the multitude all they themselves know. They have told them what was. wholesome, and wisely left in the realm of the mysteries what was not beneficial. Thus knowledge and wisdom are together in the world, truth and forbearance. The mother recommends that it so remain."
"Thank you, Mama, "said Amenhotep, with a deprecating bow. "Thank you for the, contribution. It is very valuable and will for / Page / 968 / eternal ages be held in honour. But we are speaking of two different things. My Majesty speaks of the fetters which the teaching puts upon the thoughts of God; yours refers to priestly statecraft, which divides teaching and knowledge. But Pharaoh would not be arrogant, and there is no greater arrogance than such a division. No, there is no arrogance in the world greater than that of dividing the children of our Father into initiate and uninitiate and teaching double words: all-knowingly for the masses, knowingly in the inner circle. No, we must speak what we know, and witness what we have seen. Pharaoh wants to do nothing but improve the teaching, even though it be made hard for him by the teachhing. And still it has been said to me: 'Call me not Aton, for that is in need of improvement. Call me the Lord of the Aton!' But I, through keeping silent, forgot.' See now what the Father does for his beloved son! He sends him a messenger and dream-interpreter, who shows him his dreams, dreams from below and dreams from above, dreams important for the realm and for heaven; that he should awake in him what he already knows, and interpret what was already said to him. Yes, how loveth the Father his child the King who came forth out of him, that he sends down a soothsayer to him, to whom from long ages has been handed down the teaching that it profits man to press on towards the last and highest! "
"To my knowledge., " Tiy coldly remarked, "your soothsayer came up from below, out of a dungeon, and not from above."
"Ah, in my opinion that is sheer mischief, that he came from below," cried Amenhotep. "And besides, above and below mean not much to the Father, who when he goes down makes the lower the upper, for where he shines, there is the upper world. From which it comes that his messengers interpret dreams from above and below with equal skill."

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann 1875-1955

JOSEPH THE PROVIDER

Page 888

"To put it bluntly, somebody had been conspiring against Pharaoh's life - this although the days of the majesty of that elderly god were well known to be numbered anyhow,. and it is common knowledge that their inclination to unite again with the sun could not be arrested either by the' advice of the magici,ans and physicians of the book­house or even by the mediation of Ishtar of the Way, which His Majesty's brother and father-in-law of the Euphrates, Tushratta, King over Khanigalbat or Mitanniland, had solicitously sent to him.But that the Great House, Si-Re, Son of the Sun and Lord of the Two Crowns, Neb-ma-Re-Amenhotpe, was old and ailing and could scarcely breathe was no reason at all why he should not be conspired against; indeed, if you liked, it was a very good reason why he should, however dreadful, of course, such an enterprise remained.
It was a universally known fact that Re himself, the sun-god, had originally been. King of the two lands,. or rather ruler on earth over all men; and had ruled them with majestic brilliance and blessing so long as his years were still young, mature, or middle-aged, and even for some considerable period of time into his beginning and increasing age.But when he had got very old, and painful infirmities and frailties, though of course splendid in their form, approached the majesty of this god, he had found it good to withdraw from the earth and retire into the upper regions. For his bones gradually turned to silver, his flesh to gold, and his hair to genuine lapis lazuli, a very beautiful form of senescence, yet attended with all sorts of ailments and pains, for which the gods themselves had sought a thousand remedies but all in vain, since no herb that grows can avail against the diseases of gilding and silvering and lapidification, those troubles of advanced old age. Yet even under these circumstances. th.e old Re had always clung to his earthly sovereignty although he must have seen that owing to his own weakness it; had begunn to relax, that he had ceased to be feared and even to be respected.
Now Isis, the Great One of the. Island, Eset, a millionfold fertile in guile, felt that her moment was come. Her wisdom embraced heaven and earth, like that of the superannuated old Re himself. But there was one thing she did not know or command, and the lack of it / Page 889 / hampered her: she did not know the last, most secret name of Re, his very final one, knowledge of which would give power over him. Re had very many names, each one more seeret than the one before, yet not utterly hopeless to find out, save one, the very last and mightiest. That he still withheld; whoso could make him name it, he could compel him and outdistance him and put him under his feet.
Therefore Eset conceived and devised a serpent, which should sting Re in his golden flesh. Then the intolerable pain of the sting, which only great Eset could cure who made the worm, would force Re to tell her his name. Now as she contrived it, so was it fulfilled. The old Re was stung, and in torments was forced to come out with one of his secret names after another, always hoping that the goddess would be satisfied before they got to the last one. But she kept on to the uttermost, until he had named her the very most secret of all, and the power of her knowledge over him was. absolute. After that it cost her nothing to heal his wound; but he only got a little better, within the wretched limits in which so old a creature can; and soon thereafter he gave up and joined the great majority."

EGYPTIAN MAGIC

E.A.Wallis Budge

1899

ISIS COVETS THE POWER OF R.A

Page 137

THE LEGEND OF RA AND ISIS.

"The Chapter of the divine god, the self-created "being, who made the heavens and the earth, and the "winds [which give] life, and the fire, and the gods, " and men, and beasts, and cattle, and reptiles, and the " fowl of the air and the fish of the sea; he is the king " of men and of gods, he hath one period of life (?) and "with him periods of one hundred and twenty years "each are but as years; his names are manifold and "unknown, the gods even know them not.

RA STUNG BY A SERPENT.

"Now Isis was a woman who possessed words of " power; her heart was wearied with the millions of " men, therefore she chose the millions of the gods, but "she esteemed more highly' the millions of the spirits "(khu). And she meditated in her heart, saying, 'Can-"not I by means of the sacred name of God make "myself mistress of the earth and become a goddess "like unto Ra. in heaven and upon earth?' Now behold, each day Ra entered at the head of his holy mariners and established himself upon the throne of the two horizons. Now the divine one (i.e., Ra) had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. And Isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the "form of a dart; she did not set it upright before her face, but let it lie upon the ground in the path / Page138 / whereby the great god went forth, according to his "heart's desire, into his double kingdom. Now the "holy god arose, and the gods who followed him as "though he were Pharaoh went with him and he came "forth according to his daily wont; and the sacred "serpent bit him. The flame of life departed from "him, and he who dwelt among the cedars (1) was " overcome. The holy god opened his mouth, and the "cry of his majesty reached unto heaven; his company "of gods said, 'What hath happened?' and his gods "exclaimed, 'What is it? ' But Ra could not answer, "for his jaws trembled and all his members quaked; "the poison spread swiftly through his flesh just as the "Nile rusheth through all his land. When the great " god had stablished hi.s heart, he cried unto those who "were in his train, saying, 'Come unto me, O ye who "have come into being from my body, ye gods who "have come forth from me, make ye known unto "Khepera that a dire calamity hath fallen upon me. " My heart perceiveth it, but my eyes see it not; my "hand hath not caused it, nor do I know who hath "done this unto me. Never have I felt such pain, "neither can sickness cause more woe than this. I " am a prince, the son of a prince, the sacred essence "which hath proceeded from God. I am the great " one, the son of the great one, and my father planned "my name; I have multitudes of names and multitudes "of forms, and my being is in every god. I have been / Page 139 / "proclaimed by the heralds Temu and Horus, and my "father and my mother uttered my name; but it hath "been hidden within me by him that begat me, " who Would not that the words of power of any seer "should have dominion over me. I came forth. to look "upon that. which I had made, I was passing through "the world which I had created, when lo! something "stung me, but what I know not. Is it fire? Is it " water? My heart is on fire, my flesh quaketh, and "trembling hath seized all my limbs. Let there be "brought unto me my children, the gods, who possess "the words of power and magical speech, and mouths "which know how to utter them, and also powers "which reach even unto the heavens.

Page 139

ISIS OFFERS HER HELP.

'Then the, "children of every god came unto him uttering cries "of grief. And Isis also came, bringing with her her " words of magical power, and her mouth was full of '" the breath of life; for her talismans vanquish the "pains of sickness, and her words make to live again "the throats of those who are dead. And she spake, "saying, 'What hath come to pass, O holy Father? 'What hath happened? Is it that a serpent hath "bitten thee, and that a thing which thou hast created " hath lifted up his head against thee? Verily it shall "be cast down by my effective words of power, and. I "will drive it away from before the sight of thy sun­"beams.

Page 139

THE SUFFERINGS OF RA.

The holy god opened his mouth and said, " 'I was passing along my path, and I was going / Page140 / "through the two regions of my lands according to "my heart's desire, to see that which I had created, " when lo! I was bitten by a serpent which I saw not. "Is it fire? Is it water? I am colder than water, I am hotter than fire. All my flesh sweateth, I quake, "my eye hath no strength, I cannot see the sky, and "the sweat rusheth to my face even as in the time of "summer.' Then said Isis unto Ra, ' O tell me thy " name, holy Father, for whosoever shall be delivered "by thy name shall live.' And Ra said, 'I have made "the heavens and the earth, I have knit together the "mountains, I have created all that is above them, "I have made the water, I have made to come into "being the goddess Meht-urt, and I have made the " " Bull of his mother," from whom spring the delights "of love. I have made the heavens, I have stretched "out the two horizons like a curtain, and I have placed "the soul of the gods within them. I am he who, if "he openeth his eyes, doth make the light, and, if he "closeth them, darkness cometh into being. At his "command the Nile riseth, and the gods know not "his name. I have made the hours, I have created "the days, I bring forward the festivals of the year, "I create the Nile-flood. I make the fire of life, and " I provide food in the houses. I am Khepera in the " morning, I am Ra at noon, and I am Temu at even.' "Meanwhile the poison was not taken away from his "body, but it pierced deeper, and the great god could " no longer walk.

Page 141

RA REVEALS HIS NAME TO ISIS.

"Then said Isis unto Ra, 'What thou hast said is "not thy name. O tell it unto me, and the poison "shall depart; for he shall live whose name shall be " revealed.' Now the poison burned like fire, and it "was fiercer than the flame and the furnace, and the "majesty of the great god said, 'I consent that Isis "shall search into me, and that my name shall pass "from me into her.' Then the god hid himself from "the gods, and his place in the Boat of Millions of "Years was empty. And when the time had arrived "for the heart of Ra to come forth, Isis spake unto "her son Horus, saying, 'The god hath bound himself "by oath to deliver up his two eyes (i.e., the sun and "the moon).' Thus was the name of the great god taken "from him, and Isis, the lady of words of magical "power, said, 'Depart, poison, go forth from Ra. - O "Eye of Horus, go forth from the god, and shine outside "his mouth. It is I who work, it is I who make to fall "down upon the earth the vanquished poison, for the "name of the great god hath been taken away from "him. Let Ra live, and let the poison die! Let the "poison die, and let Ra live!' These are the words " of Isis, the mighty lady, the mistress of the gods, who "knew Ra by his own name."

 

 

FINGERPRINTS OF THE GODS

Graham Hancock 1995

Chapter 41

CITY OF THE SUN

CHAMBER OF THE JACKAL

Page 381 (number omitted)

"Heliopolis (City of the Sun) was referred to in the Bible as On but was originally known in the Egyptian language as Innu, or Innu Mehret ­meaning 'th€ pillar' or 'the northern pillar'. 3 It was a district of immense sanctity, associated with a strange group of nine solar and stellar deities, and was old beyond reckoning when Senuseret chose it as the site for his obelisk. Indeed, together with Giza (and the distant southern city of Abydos) Innu/Heliopolis was believed to have been part of the first land that emerged from the primeval waters at the / Page 382 / moment of creation, the land of the 'First Time', where the gods had commenced their rule on earth.4

Page 383

CHAMBER OF THE JACKAL

The Egyptians called Heliopolis Innu, the pillar, because tradition had it that the Benben had been kept here in remote pre-dynastic times, when it had balanced on top of a pillar of rough-hewn stone.
The Benben was believed to have fallen from the skies. Unfortunately, it had been lost so long before that its appearance was no longer remembered by the time Senuseret took the throne in 1971 BC. In that period (the Twelfth Dynasty) all that was clearly recalled was that the Benben had been pyramidal in form, thus providing (together with the pillar on which it stood) a prototype for the shape of all future obelisks. The name Benben was likewise applied to the pyramidion, or apex stone, usually placed on top of pyramids.1O In a symbolic sense, it was also associated closely and directly with Ra-Atum, of whom the ancient texts said, 'You became high on the height; you rose up as the Benben stone in the Mansion of the Phoenix. . . ,11
Mansion of the Phoenix described the original temple at Heliopolis where the Benben had been housed. It reflected the fact that the mysterious object had also served as an enduring symbol for the mythical Phoenix, the divine Bennu bird whose appearances and disappearances were believed to be linked to violent cosmic cycles and to the destruction and rebirth of world ages.12

Connections and similarities

Driving through the suburbs of Heliopolis at around 6.30 in the morning I closed my eyes and tried to summon up a picture of the landscape as it might have looked in the mythical First Time after the Island of Creation 13
- the primordial mound of Ra-Atum - had risen out of the flood waters of the Nun. It was tempting to see a connection between this imagery and the Andean traditions that spoke of the emergence of the civilizer god Viracocha from the waters of Lake Titicaca after an earth-destroying flood. Moreover there was the figure of Osiris to consider - a conspicuously bearded figure, like Viracocha, and like Quetzalcoatl as well - remembered for having abolished cannibalism among the Egyptians, for having taught them agriculture and animal husbandry, and for introducing them to such arts as writing, architecture, and music.14

QUET-ZA-L-CO-ATL OS-IRI-S VIRACOCHA

 

-	QUETZALCOATL	-	-	-
-	Q+U+E+T	63	18	9
-	ZA	27	9	9
-	LCOATL	63	18	9
12	QUETZALCOATL	153	45	27
-	-	1+5+3	4+5	2+7
12	QUETZALCOATL	9	9	9

 

 

FINGERPRINTS OF THE GODS

Graham Hancock 1995

Chapter 41

CITY OF THE SUN

CHAMBER OF THE JACKAL

"Page 373 (number omitted)

Chapter 40 Part VII

Are There Any Secrets Left in Egypt?

"During the early evening of 26 November 1922 the British archaeologist Howard Carter, together with his sponsor Lord Carnarvon, entered the tomb of a youthful pharaoh of the Eighteenth Dynasty who had ruled Egypt from 1352-43 BC. The name of that pharaoh, which has since resounded around the world, was Tutankhamun.
Two nights later, on 28 November, the tomb's 'Treasury' was breached. It was filled with a huge golden shrine and gave access to another chamber beyond. Rather unusually, this chamber, although heaped with a dazzling array of precious and beautiful artefacts, had no door: its entrance was watched over by an extraordinarily lifelike effigy of the jackal-headed mortuary god Anubis. With ears erect, the god crouched doglike, forepaws stretched out, on the lid of a gilded wooden casket perhaps four feet long, three feet high and two feet wide."

 

6	ANUBIS	66	30	3
9	A NUMBER IS	102	39	3

 

 

6	ANUBIS	66	30	3
4	ANPU	52	16	7
6	JACKAL	38	11	2

 

 

3	FOX	-	-	-
-	F	6	6	6
-	O	15	6	6
-	X	24	6	6
3	FOX	45	18	18
-	-	4+5	1+8	1+8
3	FOX	6	6	6

 

"The Egyptian Museum, Cairo, December 1993
Still perched astride his casket, but now locked away in a dusty glass display case, Anubis held my attention for a long, quiet moment. His effigy had been carved out of stuccoed wood, entirely covered with black resin, then painstakingly inlaid with gold, alabaster, calcite, obsidian and silver - materials used to particular effect in the eyes, which glittered watchfully with an unsettling sense of fierce and / Page 374 / focused intelligence. At the same time his finely etched ribs and lithe musculature gave off an aura of understated strength, energy and grace.

Captured by the force field of this occult and powerful presence, I was vividly reminded of the universal myths of precession I had been studying during the past year. Canine figures moved back and forth among these myths in a manner which at times had seemed almost plotted in the literary sense. I had begun to wonder whether the symbolism of dogs, wolves, jackals, and so on, might have been deliberately employed by the long-dead myth-makers to guide initiates through a maze of clues to secret reservoirs of lost scientific knowledge.
Among these reservoirs, I suspected, was the myth of Osiris. Much more than a myth, it had been dramatized and performed each year in Ancient Egypt in the form of a mystery play - a 'plotted' literary artefact, passed down as a treasured tradition since prehistoric times.! This tradition, as we saw in Part V, contained values for the rate of precessional motion that were so accurate and so consistent it was extremely difficult to attribute them to chance. Nor did it seem likely to be an accident that the jackal god had been assigned a role centre-stage in the drama, serving as the spirit guide of Osiris on his journey through the underworld.2 It was tempting, too, to wonder whether there was any significance in the fact that in ancient times Anubis had been referred to by Egyptian priests as the 'guardian of the secret and sacred writings'.3) Under the grooved edge of the gilded casket on which his effigy now crouched was found an inscription: 'initiated into the secrets'.4 Alternative translations of the same hieroglyphic text rendered it variously as 'he who is upon the secrets', and as -'guardian of the secrets'. 5
But were there any secrets left in Egypt
After more than a century of intensive archaeological investigations, could the sands of this antique land yield any further surprises?"

Page 384

The similarities between the Old and New World traditions were hard to miss but even harder to interpret. It was possible they were just a series of beguiling coincidences. On the other hand, it was possible that they might reveal the fingerprints of an ancient and unidentified global civilization - fingerprints that were essentially the same whether they appeared in the myths of Central America, or of the high Andes, or of Egypt. The priests of Heliopolis, after all, had taught of the creation, but who had taught them? Had they sprung out of nowhere, or was it more likely that their doctrine, with all its complex symbolism, was the product of a long refinement of religious ideas?
If so, when and where had these ideas developed?
I looked up to discover that we had left Heliopolis behind and were winding our way through the noisy and crowded streets of down-town Cairo. We crossed over to the west bank of the Nile by way of the 6 October Bridge and soon afterwards entered Giza. Fifteen minutes later, passing the massive bulk of the Great Pyramid on our right, we turned south on the road to upper Egypt, a road which followed the meridional course of the world's longest river through a landscape of palms and green fields fringed by the encroaching red wastes of pitiless deserts

The ideas of the Heliopolitan priesthood had influenced every aspect of secular and religious life in Ancient Egypt, but had those ideas developed locally, or had they been introduced to the Nile Valley from elsewhere? The traditions of the Egyptians provided an unambiguous answer to questions such as these. All the wisdom of Heliopolis was a legacy, they said, and this legacy had been passed to humankind by the gods.

Page 385

Gift of the Gods?

About ten miles south of the Great Pyramid we pulled off the main road to visit the necropolis of Saqqara. Rearing up on the desert's edge, the site was dominated by a six-tier ziggurat, the step-pyramid of the Third Dynasty Pharaoh Zoser. This imposing monument, almost 200 feet tall, was dated to approximately 2650 BC. It stood within its own compound, surrounded by an elegant enclosure wall, and was reckoned by archaeolo­gists to be the earliest massive construction of stone ever attempted by humanity.15 Tradition had it that its architect was the legendary Imhotep, 'Great of Magic', a high priest of Heliopolis, whose other titles were Sage, Sorcerer, Astronomer and Doctor.I6
We shall have more to say about the step-pyramid and its builder in a later chapter, but on this occasion I had not come to Saqqara to see it. My sole objective was to spend a few moments in the burial chamber of the nearby pyramid of Unas, a Fifth Dynasty pharaoh who had reigned from 2356 to 2323 BC.I7 The walls of this chamber, which I had visited several times before, were inscribed from floor to ceiling with the most ancient of the Pyramid Texts, an extravaganza of hieroglyphic inscriptions giving voice to a range of remarkable ideas - in acute contrast to the mute and unadorned interiors of the Fourth Dynasty pyramids at Giza.
A phenomenon exclusively of the Fifth and Sixth Dynasties (2465-2152 BC), the Pyramid Texts were sacred writings, parts of which were thought to have been composed by the Heliopolitan priesthood in the late third millennium BC, and parts of which had been received and handed down by them from pre-dynastic times.18 It was the latter parts of these Texts, dating to a remote and impenetrable antiquity, which had particularly aroused my curiosity when I had begun to research them a few months previously. I had also been amused- and a little intrigued-by the strange way that nineteenth century French archaeologists appeared almost to have been directed to the hidden chamber of the Pyramid Texts by a mythological 'opener of the ways.' According to reasonably well­documented reports, an Egyptian foreman of the excavations at Saqqara had been up and about at dawn one morning and had found / Page 386 / himself by the side of a ruined pyramid looking into the bright amber eyes of a lone desert jackal:

It was as if the animal were taunting his human observer. . . and inviting the puzzled man to chase him. Slowly the jackal sauntered towards the north face of the pyramid, stopping for a moment before disappearing into a hole. The bemused Arab decided to follow his lead. After slipping through the narrow hole, he found himself crawling into the dark bowels of the pyramid. Soon he emerged into a chamber and, lifting his light, saw that the walls were covered from top to bottom with hieroglyphic inscriptions.
These were carved with exquisite craftsmanship into the solid limestone and painted over with turquoise and gold.,19

Today the hieroglyph-lined chamber beneath the ruined pyramid of Unas as is still reached through the north face by the long descending passage the French archaeological team excavated soon after the foreman's astonishing discovery. The chamber consists of two rectangular rooms separated by a partition wall, into which is let a low doorway. Both rooms are covered by a gabled ceiling painted with myriads of stars. Emerging stooped from the cramped passage, Santha and I entered the first of the two rooms and passed through the connecting doorway into the second. This was the tomb chamber proper, with the massive black granite sarcophagus of Unas at its western end and the strange utterances of the Pyramid Texts proclaiming themselves from every wall.
Speaking to us directly (rather than through riddles and mathematical legerdemain like the unadorned walls of the Great Pyramid), what were the hieroglyphs saying? I knew that the answer depended to some extent on which translation you were using, largely because the language of the Pyramid Texts contained so many archaic forms and so many unfamiliar mythological allusions that scholars were obliged to fill in the gaps in their knowledge with guesswork.20 Nevertheless it was generally agreed that the late R. O. Faulkner, a professor of the Anci)ent Egyptian Language at University College London, had produced the most authoritative version.21

Faulkner, whose translation I had studied line by line, described the Texts as constituting 'the oldest corpus of Egyptian religious and / Page388 / funerary literature now extant' and added, 'they are the least corrupt of all such collections and are of fundamental importance to the student of Egyptian religion. . . ,22 The reason why the Texts were so important (as many scholars agreed), was that they were the last completely open channel connecting the relatively short period of the past that humanity remembers to the far longer period that has been forgotten: 'They vaguely disclose to us a vanished world of thought and speech, the last of the unnumbered aeons through which prehistoric man has passed, till finally he . . . enters the historic age.' 23
It was hard to disagree with sentiments like these: the Texts did disclose a vanished world. But what intrigued me most about this world was the possibility that it might have been inhabited not only by primitive savages (as one would have expected in remote prehistory) but, paradoxically, by men and women whose minds had been enlightened by a scientific understanding of the cosmos. The overall picture was equivocal: there were genuinely primitive elements locked into the Pyramid Texts alongside the loftier sequences of ideas. Nevertheless, every time I immersed myself in what Egyptologists call 'these ancient spells', I was impressed by the strange glimpses they seemed to afford of a high intelligence at work, darting from behind layers of incomprehension, reporting on experiences that 'prehistoric man' should never have had and expressing notions he should never have been able to formulate. In short, the effect the Texts achieved through the medium ofhieroglyphs was akin to the effect the Great Pyramid achieved through the medium of
architecture. In both cases the dominant impression was of anachronism­of advanced technological processes used or described at a period in human history when there was supposed to have been no technology at all...".

Page 399

Copies, or translations?

"Writing in 1934, the year of his death, Wallis Budge, former Keeper of Egyptian Antiquities at the British Museum and the author of an authoritative hieroglyphic dictionary, 59 made this frank admission: / Page 400 / The Pyramid Texts are full of difficulties of every kind. The exact meanings of a large number of words found in them are unknown. . . The construction of the sentence often baffles all attempts to translate it, and when it contains wholly unknown words it becomes an unsolved riddle. It is only reasonable to suppose that these texts were often used for funerary purposes, but it is quite clear that their period of use in Egypt was little more than one hundred years. Why they were suddenly brought into use at the end of the Fifth Dynasty and ceased to be used at the end of the Sixth Dynasty is inexplicable.'60
Could the answer be that they were copies of an earlier literature which Unas, the last pharaoh of the Fifth Dynasty, together with several of his successors in the Sixth Dynasty, had attempted to fix for ever in stone in the tomb chambers of their own pyramids? Budge thought so, and felt the evidence suggested that some at least of the source documents must have been exceedingly old:
Several passages bear evidence that the scribes who drafted the copies from which the cutters of the inscriptions worked did not understand what they were writing. . . The general impression is that the priests who drafted the copies made extracts from several compositions of different ages and having different contents. . . ,61
All this assumed that the source documents, whatever they were, must have been written in an archaic form of the Ancient Egyptian language. There was, however, an alternative possibility which Budge failed to consider. Suppose that the task of the priests had been not only to copy material but to translate into hieroglyphs texts originally composed in another language altogether? If that language had included a technical terminology and references to artefacts and ideas for which no equivalent terms existed in Ancient Egyptian, this would provide an explanation for the strange impression given by certain of the utterances. Moreover, if the copying and translating of the original source documents had been completed by the end of the Sixth Dynasty, it was easy to understand why no more 'Pyramid Texts' had ever been carved: the project would have come to a halt when it had fulfilled its objective - which would have been to create a permanent hieroglyphic record of a sacred literature that had already been tottering with age when Unas had taken the throne of Egypt in 2356 BC.

 

 

1	I	9	9	9
2	ME	18	9	9
3	YOU	61	16	7
4	GODS	45	18	9
8	CREATORS	99	36	9

 

 

3	SUN	54	9	9
7	MERCURY	103	40	4
5	VENUS	81	18	9
5	EARTH	52	25	7
4	MOON	57	21	3
4	MARS	51	15	6
7	JUPITER	99	36	9
6	SATURN	93	21	3
6	URANUS	94	22	4
7	NEPTUNE	95	32	5
5	PLUTO	84	21	3
59	First Total	863	260	62
5+9	Add to Reduce	8+6+3	2+6+0	6+2
16	Second Total	17	8	8
1+6	Add to Deduce	1+7	-	-
7	Final Total	8	8	8

 

1836 minos the king = 973

 

3	SUN	54	9	9
5	EARTH	52	25	7
4	MOON	57	21	3
12	First Total	163	55	19
1+2	Add to Reduce	1+6+3	5+5	1+9
3	Second Total	10	10	10
-	Add to deduce	1+0	1+0	1+0
3	Final Total	1	1	1

 

 

6	BREATH	54	27	9
11	NOTHINGNESS	144	54	9
17	-	198	81	18
1+7	-	1+9+8	8+1	1+8
8	-	18	9	9
-	-	1+8	-	-
8	-	9	9	9

 

 

-	GOD SPIRIT BREATH	-	-	-
6	BREATH	54	27	9
6	SPIRIT	91	46	1
3	GOD	26	17	8
15	GOD SPIRIT BREATH	171	90	18
1+5	-	1+7+1	9+0	1+8
6	GOD SPIRIT BREATH	9	9	9

 

Page 207/208

THE CULT OF THE SUN

ADORATION OF RA

by the Scribe and Royal Commander

NEKHT

"He saith, Homage to thee who art brilliant'and mighty! When thou hast dawned in the horizon of the sky there is praise of thee in the mouth of all people. Thou art become beautiful and young as a Disc in the hand of thy Mother. Dawn thou in every place, thy heart being enlarged forever!
"The divinities of the Two Lands come to thee bowing down, they give praise at thy shining forth. Thou dawnest in the horizon of the sky, thou brightenest the Two Lands with Malachite.
"Thou art the Divine Youth, the Heir of Eternity, who begat himself and brought himself forth, King of this land, ruler of the Tuat, Chief of the Districts of the Other World who came forth from the Water, who emerged from Nun, who reared himself and made splendid his children! "Living God, Lord of Love! All folk live when thou shinest, dawning as King of the Gods. O Lord of the Sky, Lord of the Earth, King of Truth, Lord of Eternity, Ruler of Everlasting, Sovereign of all the Gods, Living God who made Eternity, who created the sky and established himself therein!
"The Nine are in jubilation at thy shining forth, the earth is in joy at beholding thy beams, the people come forth rejoicing to behold thy beauty every day."

And the next quotation is "relayed" from Budge (op. cit., p. 52:1), having come from Papyrus No. 10188 (Brit. Mus.). There have been some omissions in order to reinforce as much as possible the particular aspect of it which is our immediate concern To this end also notes have been added to certain passages of particular importance.

THE LAMENT OF THE SISTERS

 (Isis and Nepthys over the dead Osiris)

"Beautiful Youth, come to thy exalted house we see thee not.

"Hail, Beautiful Boy, come to thy house, draw nigh after thy separation from us.

"Hail, Beautiful Youth, Pilot of Time, who groweth except at this hour.ⁱ

"Holy image of his Father, mysterious essence proceeding from Tem.

"The Lord! How much more wonderful is he than his Father,ⁱⁱ the first-born son of the womb of his Mother.

"Come back to us in thy actual form; we will embrace thee.

Depart not from us, thou Beautiful Face, dearly beloved one, the Image of Tem, Master of Love.ⁱⁱⁱ

"Come thou in peace, our Lord, we would see thee.

"Great Mighty One among the Gods, the road which thou travellest cannot be described.iv

"The Babe, the Child at morn and at eve,^vexcept when thou encirclest the heavens and the earth with thy bodily form. ^vi

"Come, thou Babe, growing young when setting,^v our Lord, we would see thee.

"Come in peace, Great Babe of His Father, thou art established in thy house.

"Whilst thou travellest thou art hymned by us,^vii and life springeth up for us out of thy nothingness.

O our Lord, come in peace, let us see thee.

"Hail, Beautiful Boy, come to thy exalted house; let thy back be to thy house. The Gods are upon their thrones.

Hail ! Come in peace, King.

"Babe ! How lovely it is to see thee! Come, come to us, O Great One, glorify our love.

"O ye gods who are in Heaven.
O  ye gods who are in Earth.
O ye gods who are in the Tuat.
O  ye gods who are in the Abyss.
O ye gods who are in the service of the Deep.^viii
We follow the Lord, the Lord of Love!"

The Sisters.
"Isis and Nepthys clearly represent the great duality, positive and negative, male and female, life and death, who are made one by the sovereign force of love"

 

ARISES THAT SUN SETS THAT SUN

OSIRIS THAT SON SETS THAT SUN

 

6	OSIRIS	89	35	8
4	ISIS	56	20	2
3	SET	44	8	8
13	Add to Reduce	189	63	18
1+3	Redue to Deduce	1+8	6+3	1+8
4	Essence of Number	9	9	9
-	-	-	-	-
-	-	-	-	-
5	HORUS	81	27	9
-	-	-	-	-
4	GODS	45	18	9
8	CREATORS	99	36	9

 

 

LOVE 9 9 EVOL

VE 9 9 EV

ME 9 EM

I 9 9 I

I

 

THE

MAGIC SQUARE

MOON

 

 

 

4	EAST	45	36	9
4	WEST	67	22	4
5	NORTH	75	30	3
5	SOUTH	83	29	2
18	Add	270	117	18
1+8	Reduce	2+7+0	1+1+7	1+8
9	Deduce	9	9	9

 

 

13	THE EYE OF HORUS	170	80	8
-	-	-	-	-
-	-	-	-	-
3	THE	33	15	6
1	I	9	9	9
2	OF	21	12	3
5	HORUS	81	36	9
11	THE I OF HORUS	144	72	27
1+1		1+4+4	7+2	2+7
2	THE I OF HORUS	9	9	9

 

 

3	THE	33	15	6
6	AMULET	72	18	9
2	OF	21	12	3
3	TET	45	9	9
14-	-	171	54	27
1+4	-	1+7+1	5+4	2+7
5	-	9	9	9

 

 

 

3	TET	45	9	9
4	ANKH	34	16	7
6	SCARAB	44	26	8
7	SCARABS	63	27	9
-	-	-	-	-
-	-	-	-	-
4	IRON	56	29	2
7	MAGNETS	79	34	7
11	-	135	63	9
1+1	-	1+3+5	6+3	-
2	-	9	9	9

 

 

9	MEH UTCHAT	99	36	9
3	MEH	26	17	8
6	UTCHAT	73	19	1
9	MEH UTCHAT	99	36	9

 

ISISIS LOVE LOVE ISISIS

 

9	RA OSIRIS	108	63	9
9	OSIRIS RA	108	63	9

 

 

I

AM

THAT THAT THAT

ISISIS

AUM MANI PADME HUM

99 NAMES OF GOD GOD OF NAMES 99

ALL HAIL THE JEWEL AT THE CENTRE OF THE LOTUS