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THE PYRAMID TEXTS

 

-
THE RAINBOW LIGHT
 
 
 
3
THE
33
15
6
7
RAINBOW
82
37
1
5
LIGHT
56
29
2
15
THE RAINBOW LIGHT
171
81
9
1+5
-
1+7+1
8+1
-
6
THE RAINBOW LIGHT
9
9
9

 

 

 

 

WHO ARE YOU

?

I

AM

THE

OPPOSITE OF THE OPPOSITE

I

AM

THE

OPPOSITE OF OPPOSITE

IS

THE

AM

I

ALWAYS

AM

 

7
I AM THAT
72
27
9
7
THAT AM I
72
27
9
-
I
9
9
9
-
A
1
1
1
-
M
13
4
4
-
T
20
2
2
-
H+A
9
9
9
-
T
20
2
2

7
THAT AM I
72
27
27
-
-
7+2
2+7
2+7

7
I AM THAT
9
9
9

 

 

A
B
C
D
E
F
G
H
I
1
2
3
4
5
6
7
8
9
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
J
K
L
M
N
O
P
Q
R
10
11
12
13
14
15
16
17
18
1+0
1+1
1+2
1+3
1+4
1+5
1+6
1+7
1+8
1
2
3
4
5
6
7
8
9
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
S
T
U
V
W
X
Y
Z
I
19
20
21
22
23
24
25
26
9
1+9
2+0
2+1
2+2
2+3
2+4
2+5
2+6
ME
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
I
ME
I
ME
I
ME
I
ME
1
9
18
9
18
9
18
9
18
9
-
1+8
-
1+8
-
1+8
-
1+8
-
-
9
-
9
-
9
-
9
-
I
ME
I
ME
I
ME
I
ME
1
9
9
9
9
9
9
9
9
9
I
ME
I
ME
I
ME
I
ME
1

 

A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
19
10
1
19
10
1
19
10
1
1+0
1+1
1+2
1+3
1+4
1+5
1+6
1+7
1+8
1+9
2+0
2+1
2+2
2+3
2+4
2+5
2+6
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
19
10
1
19
10
1
19
10
1
19
10
1
19
10
1
19
10
19
10
1
19
10
1
19
10
1
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z

 

 

15
THE PYRAMID TEXTS
19
10
1
N
THE
33
15
6
-
PYRAMID
86
41
5
-
TEXTS
88
25
7

15
THE PYRAMID TEXTS
207
81
18
-
-
2+0+7
8+1
1+8

15
THE PYRAMID TEXTS
9
9
9

 

 

-
SAQQARA
19
10
1
1
S
19
10
1
2
AQ
18
9
9
2
QA
18
9
9
1
R
18
9
9
1
A
1
1
1
7
SAQQARA
19
10
1

 

OSIRIS RA RA OSIRIS

 

-
SAQQARA
19
10
1
1
S
19
10
1
2
AQ
18
9
9
2
QA
18
9
9
1
R
18
9
9
1
A
1
1
1
7
SAQQARA
74
38
29
-
-
7+4
3+8
2+9
7
SAQQARA
11
11
11
-
-
1+1
1+1
-
7
SAQQARA
2
2
2

 

THISISTHESCENEOFTHESEENUNSEENTHEUNSEENSEENOFTHESCENEUNSEENTHISISTHESCENE

 

3
THE
33
15
6
5
GREAT
51
24
6
7
PYRAMID
86
41
5
2
OF
21
12
3
4
GIZA
43
25
7
21
Add to Reduce
234
117
27
2+1
Reduce to Deduce
2+3+4
1+1+7
2+7
3
Essence of Number
9
9
9

 

 

O
=
6
6
OSIRIS
89
35
8
T
=
2
3
THE
33
15
6
G
=
7
3
GOD
26
17
8
W
=
5
5
WHOSE
70
25
7
F
=
6
4
FACE
15
15
6
I
=
9
2
IS
28
19
1
B
=
2
6
BEHIND
42
33
6
H
=
8
3
HIM
30
21
3
-
-
45
32
-
333
180
45
-
-
4+5
3+2
-
3+3+3
1+8+0
4+5
-
-
9
5
-
9
9
9

 

 

THE GODS OF THE EGYPTIANS

STUDIES IN EGYPTIAN MYTHOLOGY VOLUME 2

E. A. Wallis Budge 1969

Page 139 (Text Hieroglyphics omitted)

OSIRIS, JUDGE OF THE DEAD

We have now to consider Osiris in his character of god and judge of the dead, and as the symbol of the resurrection, and the best source upon which / Page 140 / we can draw for information on this subject is the Boolc of the Dead. In this work Osiris is held to be the greatest of the gods, and it is he who is the judge of men after death, and he is the arbiter of their future destiny. He attained this exalted position because he was believed to have been once a human being who had died and had been dismembered; but his limbs had been reconstituted and he had become immortal. The most remarkable thing about him was that his body had never decayed like the bodies of ordinary men, and neither putrefaction nor worms ever acquired power over it, or caused it to diminish in the least degree. It is true that it was embalmed by Horus, and Anubis, and Isis, who carried out with the greatest care and exactitude all the prescriptions which had been ordered by Thoth, and who performed their work so thoroughly well that the material body which Osiris possessed on this earth served as the body for the god in the world beyond the grave, though only after it had undergone some mysterious change, which was brought about by the words of power which these gods said and by the ceremonies which they performed. A very ancient tradition declared that the god Thoth himself had acted the part of priest for Osiris, and although the Egyptians believed that it was his words which brought the dead god back to life, they were never able wholly, to free themselves from the idea that the series of magical ceremonies which they performed in connexion with the embalmment and burial of the dead produced most beneficial results for their deceased friends.
The compositions which form the chapters of the Book of the Dead are declared to have been written by Thoth, and they were assumed to be identical with those which this god pronounced on behalf of Osiris; the ceremonies which were performed by the priests at the recital of such compositions were held to be identical with those which Horus and Anubis performed for the "lord of life," and if the words were said by duly appointed and properly qualified priests, in a suitable tone of voice, whilst the ministrants and libationers performed the sacred ceremonies according to the Rubrics, it was held to be impossible for Osiris to refuse to grant the deceased eternal life, and to admit him into his kingdom. It may be argued that the words and the ceremonies were the all-important / Page 141 / factors of the resurrection of man and of his eternal life, but this was not the case, for the Egyptians only regarded them as means to be used with care and diligence; it was Osiris, the god-man himself, who had risen from the dead and was living in a body perfect in all its members, who was the cause of the resurrection. Osiris could give life after death because he had attained to it and he could give eternal life to the souls of men in their transformed bodies because he had made himself incorruptible and immortal. Moreover, he was himself " Eternity and Everlastingness," and it was he who" made men and women to be born
again," the new birth was the birth into the new life of the world which is beyond the grave and is everlasting. Osiris could give life because he was life, he could make man to rise from the dead because he was the resurrection;"

 

-
ETERNITY AND EVERLASTINGNESS
-
-
-
8
ETERNITY
116
44
8
3
AND
19
10
1
15
EVERLASTINGNESS
189
63
9

26
ETERNITY AND EVERLASTINGNESS
324
117
18
-
-
3+2+4
1+7+1
1+8

26
ETERNITY AND EVERLASTINGNESS
9
9
9


"but the priesthood taught in all periods of Egyptian history that it was necessary to endeavour to obtain the favour of the god by means of magical and religious words and ceremonies. From the earliest times the belief in the immortality of Osiris existed, and the existence of the dead after death was bound up with that of the god. Thus in the text of Unas (line 240) it is said of the king to Tem, "O Tem, this is thy son Osiris. Thou hast given "him his sustenance and he liveth; he liveth and Unas liveth; he "dieth not, and this U nas dieth not; he is not destroyed, and this " U nas shall not be destroyed; if he begetteth not this Unas shall "not beget; if he begetteth this Unas shall beget." In a text nearly two thousand years later the deceased Ani is made to ask Tem, the head of the company of the gods of Heliopolis, "How "long have I to live?" and he replies, "Thou shalt exist for " millions of millions of years, a period of millions of years" ; 1 now Tem was identified with Ra, and Ra, at the time when this text was written, was held to be the father of Osiris. and to all intents and purposes the question of the scribe Ani was addressed to Osiris.

 

15
EVERLASTINGNESS
-
-
-
-
EVER
50
23
5
7
LASTING
82
28
1
9
NESS
57
12
3
15
EVERLASTINGNESS
189
63
9
1+5
-
1+8+9
6+3
-
5
EVERLASTINGNESS
18
9
9
-
-
1+8
-
-
5
EVERLASTINGNESS
9
9
9

 

 

6
OSIRIS
89
53
8
4
UNAS
55
19
1
10
I
144
72
9
1+0
-
1+4+4
7+2
-
1
-
9
9
9

 

 

THE SUN LIVETH NOW LIVETH THE SON

 

4
UNAS
-
-
-
-
A
1
1
1
-
SUN
54
18
9
4
UNAS
55
19
10
-
-
5+5
1+9
1+0
4
UNAS
10
10
1
-
-
1+0
1+0
-
4
UNAS
1
1
1

 

Page 141 Note Chapter clxxv. of
the Book of the Dead (Ani, pt 19, 1. 16).

Page 141

"It has already been said that the great source of information about Osiris and his cult is contained in the Book of the Dead, which may be termed the Gospel of Osiris, wherein the god is made to point out to man the necessity for leading a pure and good life upon earth, and to instruct hiIn in the words and deeds which will enable him to attain eternal life, and we must now briefly describe the relations which were believed to exist between this god of truth and life and the deceased. In the fold-out plate, which contains the famous "Judgment Scene" of the Book of the Dead, as contained in the Papyrus of Ani in the British Museum, we have a representation of Osiris in his capacity as the Judge of the dead, and a description of it will explain the views of the ancient Egyptians on the judgment of the souls of the dead. From certain passages and allusions in the Pyramid Texts it is clear that the ancient Egyptians believed that the souls of the dead, and perhaps also their bodies, were judged, and the place of their judgment seems to have been situated in the sky; no details of the manner in which it was performed are given, but it seems as if the judgment consisted in the" weighing of words, "utcha metu, that is to say, the weighing of actions, for the word metu means "deed, action," as much as "word" (like the Hebrew dabhar, The "weighing of words" (or actions) was carried out by means of a pair of scales, Makhaat,which were presided over by Thoth, who from very remote days was known as AP-REHUI i.e., " Judge of the two combatant gods," that is to say, "Judge of Horus and Set," and as AP-SENUI, "Judge of the Two Brothers." Thoth, however, only watched the Balance when " words" were being tried in it on behalf of Osiris-at least this was the view in later times.
The Egyptians, having once conceived the existence of a Balance in the Underworld, proceeded to represent it pictorially, and as a result we have in the vignette of the Judgment Scene a pair of scales similar to those with which they were acquainted in daily life. They were too logical to think that words, or even actions, could be weighed in a material balance, and they therefore / Page 143 / represented the weighing of the material heart, from which they declared all thoughts and actions proceeded, and sometimes the whole body of the man who is to be judged was placed by the artist in one pan of the Scales. They had, moreover, in very early times arrived at the conception of "right, truth, law, and "rectitude," all of which they expressed by the word maat, and it was against the emblem of Maat, the feather, that they weighed either the heart or the whole body. Why the feather was chosen as the symbol of rnaat instead of the usual object, it is impossible to say, and this fact suggests that all the views which the Egyptians held about the weighing of the heart have not yet been understood. As the Judgment Scene stands it represents a mixture of different views and opinions which belong to different periods, but it seems impossible to doubt that at some remote time they believed in the actual weighing of a portion of the physical body of a man as a part of the ceremony of judgment. The judgment of each individual seems to have taken place soon after death, and annihilation or everlasting life and bliss to have been decreed at once for the souls of the dead; there are no sufficient grounds for assuming that the Egyptians believed either in a general resurrection or in protracted punishment. How far they thought that the prayers of the living for the dead were efficacious in arresting or modifying the decree of doom cannot be said, but very considerable importance was attached by them to funeral prayers and ceremonies in all ages, and there is no doubt that they were the outcome of the firm belief that they would result in the salvation and well-being of the souls of the dead. The Judgment Scene as given in the Papyrus of Ani may be thus described :­
The scribe Ani and his wife Thuthu enter the Hall of Maati, wherein the heart, symbolic of the conscience, is to be weighed in the Balance against the feather, emblematic of Right and Truth. In the upper register are the gods who sit in judgment, and who form the great company of the gods of Heliopolis, to whom are added Hathor, Hu, and Sa. On the standard of the Balance sits the dog-headed ape, the' companion of Thoth, the scribe of the gods; and the god Anubis, jackal-headed, examines the pointer to / Page 144 / make certain that the beam is exactly horizontal, and that the tongue of the Balance is in its proper place."

 

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
-
144
72
27
1+6
-
1+4+4
7+2
2+7
7
-
9
9
9

 

 

9
HERU-THEMA
99
45
9
5
HORUS
81
27
9

 

 

4
EDFU
36
18
9
5
TEXTS
88
25
7

 

 

7
PAPYRUS
116
35
8
2
OF
21
12
3
7
HUNIFER
81
45
9

 

 

7
PHARAOH
67
40
4
7
PYRAMID
86
41
5
14
1
153
81
9
1+4
-
1+5+3
8+1
-
5
-
9
9
9

 

 

5
SHAPE
49
22
4
8
SHIFTERS
104
41
5
13
1
153
63
9
1+3
-
1+5+3
6+3
-
4
-
9
9
9

 

 

9
A
F
T
E
R
L
I
F
E
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
-
9
-
-
+
=
9
-
=
9
-
-
-
9
9
A
F
T
E
R
L
I
F
E
-
-
-
-
-
--
-
-
-
-
`-
1
6
20
5
18
12
-
6
5
+
=
37
3+7
=
10
1+0
1
-
1
-
1
6
2
5
9
3
-
6
5
+
=
73
7+3
=
10
1+0
1
-
1
9
A
F
T
E
R
L
I
F
E
-
-
-
-
-
--
-
-
-
-
`-
1
6
20
5
18
12
9
6
5
+
=
82
8+2
=
10
1+0
1
-
1
-
1
6
2
5
9
3
9
6
5
+
=
46
4+6
=
10
1+0
1
-
1
9
A
F
T
E
R
L
I
F
E
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
-
-
2
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
--
-
-
-
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
5
5
-
-
-
-
5
-
-
5
occurs
x
2
=
10
1+0
1
-
-
6
-
-
-
-
-
6
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
--
-
-
-
-
9
-
9
-
-
-
-
9
occurs
x
2
=
18
1+8
9
9
A
F
T
E
R
L
I
F
E
-
-
30
-
-
9
-
46
-
19
-
-
-
-
-
-
-
-
-
-
-
-
3+0
-
-
-
-
4+6
-
1+9
9
A
F
T
E
R
L
I
F
E
-
-
3
-
-
9
-
10
-
10
-
-
-
-
-
9
-
9
-
-
-
-
-
-
-
-
-
1+0
-
1+0
9
A
F
T
E
R
L
I
F
E
-
-
3
-
-
9
-
1
-
1

 

 

-
BORN AGAIN
-
-
-
4
BORN
49
22
4
5
AGAIN
32
23
5
9
BORN AGAIN
81
45
9
-
-
1+1+7
4+5
-
9
BORN AGAIN
9
9
9

 

 

-
RE BORN
-
-
-
2
RE
23
14
5
4
BORN
49
22
4
6
REBORN
72
36
9
-
-
7+2
3+6
-
6
REBORN
9
9
9

 

 

-
DYING+RISING
-
-
-
6
RISING
59
32
5
5
DYING
76
40
4
9
RISING+DYING
135
72
9
-
-
1+3+5
7+2
-
9
DYING+RISING
9
9
9

 

 

-
HORUS + SOPD
-
-
-
5
HORUS
81
27
9
4
SOPD
54
18
9
9
HORUS + SOPD
135
45
18
-
-
1+3+5
4+5
1+8
9
HORUS + SOPD
9
9
9

 

 

2
RA
19
10
1
6
OSIRIS
89
53
8
8
-
108
63
9
-
-
1+0+8
6+3
-
8
-
9
9
9

 

 

2
RA
19
10
1
4
ISIS
56
20
2
6
-
75
30
3
-
-
7+5
3+0
-
6
-
12
3
3
-
-
1+2
-
-
6
TO
3
3
3

 

 

6
OSIRIS
89
35
8
4
UNAS
55
10
1
10
-
144
45
9
1+0
-
1+4+4
4+5
-
1
-
9
9
9

 

 

4
STAR
58
13
4
2
OF
21
12
3
4
ISIS
56
20
2
6
SOTHIS
90
27
9
16
-
225
72
18
1+6
-
2+2+5
7+2
1+8
7
-
9
9
9

 

 

-
STAR OF ISIS
-
-
-
4
STAR
58
13
4
2
OF
21
12
3
4
ISIS
56
20
2
10
STAR OF ISIS
135
45
9
1+0
-
1+3+5
4+5
-
1
STAR OF ISIS
9
9
9

 

 

3
SAH
28
10
1
5
ORION
71
35
8
8
-
99
45
9
-
-
9+9
4+5
-
8
-
18
9
9
-
-
1+8
-
-
8
TO
9
9
9

 

 

9
ASCENSION
-
-
-
-
A+S+C+E+N+S
61
16
7
-
I
9
9
9
-
O+N
29
11
2

9
ASCENSION
99
36
18
-
-
9+9
3+6
1+8

9
ASCENSION
18
9
9
-
-
1+8
-
-

9
ASCENSION
9
9
9

 

 

7
AZIMUTH
-
-
-
-
A+Z
27
9
9
-
I
9
9
9
-
M+U+T
54
9
9
-
H
8
8
8

7
AZIMUTH
98
35
35
-
-
9+8
3+5
3+5
-
-
17
8
8
-
-
1+7
-
-

7
AZIMUTH
8
8
8

 

 

8
FREE WILL
90
45
9
10
CONSCIENCE
90
45
9
18
-
180
90
18
1+8
-
1+8+0
9+0
1+8
9
-
9
9
9

 

 

2
HE
13
4
4
3
SHE
32
23
5
5
1
45
27
9
-
-
4+5
2+7
-
5
-
9
9
9

 

 

4
SELF
42
15
6
11
DISCIPLINED
104
59
5
15
-
146
74
11
1+5
-
1+4+6
7+4
1+1
6
-
11
11
2
-
-
1+1
1+1
-
6
TO
2
2
2

 

 

8
POSITIVE
115
43
7
8
NEGATIVE
83
38
2
16
-
198
81
9
1+6
-
1+9+8
8+1
-
7
-
18
9
9
-
-
1+8
-
-
7
TO
9
9
9

 

 

-
THERE IS AN AFTER LIFE
-
-
-
9
THERE IS AN
99
54
9
9
AFTER LIFE
82
46
1
18
THERE IS AN AFTER LIFE
181
100
10
1+8
-
1+8+1
1+0+0
1+0
9
THERE IS AN AFTER LIFE
10
1
1
-
-
1+0
-
-
9
THERE IS AN AFTER LIFE
1
1
1

 

 

9
PESH-EN-KEF
-
-
-
-
PESH
48
21
3
-
EN
19
10
1
-
KEF
22
13
4

9
PESH-EN-KEF
89
44
8
-
-
8+9
4+4
-

9
PESH-EN-KEF
17
44
8
-
-
1+7
4+4
-

9
PESH-EN+KEF
8
8
8

 

 

3
GOD
26
17
8
7
GODDESS
73
28
1
10
-
99
45
9
1+0
-
9+9
4+5
-
1
-
18
9
9
-
-
1+8
-
-
1
TO
9
9
9

 

 

THE ANCIENT EGYPTIAN PYRAMID TEXTS

1910

R.O. Faulkner

Page 43 / 44 ( first 5 lines quoted)

Utterance 216

The king as a star fades with the other stars

"I have come to you O Nephthys;

"I have come to you O Night-bark;

"I have come to you O M ..- hr-trwt;

"I have come to you O Msh..t-k..w;

Remember me"

 

1
I
9
9
9
4
HAVE
36
18
9
4
COME
36
18
9
2
TO
35
8
8
3
YOU
61
16
7
1
O
15
6
6

 

 

THE

I

OF

ME

REMEMBER

 

 

4
DUAT
46
10
1

 

 

DISMEMBERED AND REMEMBERED

REMEMBERED

AND

DISMEMBERED

ALL IN ALL

THE ONLY RIGHT WAY TO DIE

 

 

4
NINE
42
24
6
6
ELEVEN
63
27
9

 

 

8
THE ENNEA
72
36
9
4
NINE
42
24
6
4
GODS
45
18
9

 

 

ENTERS THE OTHER MAN

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann

1936

Page 273

"But in the youth's mind the thought of the moon was associated with more than the mere idea of beauty. It had just as close connection with the conception of wisdom and of letters. for the moon was the heavenly image of Thoth, the white ape and inventor of signs the speaker and writer of the gods, recorder of their words and protecting deity of all those who write.Thus it was the combined magic of beauty and of learning, together which had ravished his soul and given its peculiar meaning to his ravished soul."

 

 

5
THOTH
71
26
8
4
THOT
63
18
9

 

"Page 124

THE TALES OF JACOB

"And here indeed our tale issues into mysteries, and our signposts are lost in the endlessness of the past, where every origin betrays itself as but an apparent halt and inconclusive goal, mysterious by Its very nature - since that has to do not with distance but with the sphere. For distance in a straight line has no mystery. The mystery is in the sphere. But the sphere consists in correspondence and redintegration; it is a doubled half that becomes one, that is made by joining an upper and a lower half, a heavenly and an earthly hemisphere, which complement each other in a whole, in such a manner that what is above is also below; and what happens in the earthly repeats itself in the heavenly sphere and contrariwise. This complementary inter­change of two halves which together form a whole and a closed sphere is equivalent to actual change - that is, to revolution. The sphere rolls - that lies in the nature of spheres. Bottom is soon top and top bottom, in so far as mie can speak of top and bottom in such a con~ection. Not only do the heavenly and the earthly recognize themselves in each other, but, thanks to the revolution of the sphere, the heavenly can turn into the earthly, the earthly into the heavenly, from which it is clear that gods can become men and on the other hand. men can become gods again.
All this is as true as it is true that Osiris the dismembered martyr was once a man, namely a king over Egypt, but became a god, though with a constant inclination to become a man again; indeed the phenomenon is plainly seen in the form of existence of all the Egyptian / Page 125 / kings, all of them being god as man. But the question as to what Osiris was in the beginning, whether god or man, remains unan­swered, since there is no beginning in the rolling sphere. The same is true of his brother, Set, who, as I said some while back, was his murderer and dismembered him. This evil-doer was said to have an ass's head and to be of warlike mien, a huntsman to boot, who taught the kings of Egypt how to shoot with the bow, at Karnak near the Amun city. By others he was called Typhon and he had early been assimilated to the burning desert wind Chamsin, the burning sun, fire itself, and became Baal Hammon or the god of fire and was called among the Phoenicians Moloch or Melech, the bull king of Baal, who with his fire consumes the children and the firstborn, and to whom Abram had been tempted to offer Isaac. What proof is there that Typhon­ Set, the red huntsman, was first and last at home in the skies and none other than Nergal, the seven-named foe, Mars, the red, the fire planet? With equal right might it be asserted that he was in the beginning and at the end a man, Set, brother of Osiris the king, whom he thrust down from his throne and murdered, and that he only after­wards became a god and a planet, always prepared indeed to become a man again, according to the revolving of the sphere. He is both, and neither first: planet-god and man, by turns, in one. And therefore no time-form is meet for him but the timeless present, which is re­solved in the revolution of the sphere - and rightly is it always said of him, "He is the Red."
But if Set the archer corresponds in the alternation of earth and heaven with Nergal-Mars, the fiery planet, it is clear that the same relation exists between the murdered Osiris and the royal planet Marduk, to whom those black eyes looked up from the edge of the well and whose god is called Jupiter-Zeus. Of him is told that he cut off with a sickle the manhood of his father, Chronos, that .giant deity who devoured his children and would have done the same to Zeus but for the artfulness of his mother. Zeus deposed his father and made himself king in his place. This is a piece of information useful to those who in the search for truth are not minded to stop halfway. For it clearly means that Set, or Typhon, was not the first king-murderer, that Osiris himself had a murder to thank for his throne, and that what he had done as Typhon was done to him as king. This, in other words, is part of the mystery of the sphere; that thanks to the revolution the unity and identity of the person may go hand in hand with a change of role. He is Typhon, so long as he is at the stage of plotting murder; after the deed he is king, in the full majesty of suc­cess, and the role and character of Typhon fall to another. It has been thought by many that it was the red Typhon and not Zeus, who cut off Chronos manhood and dethroned him. But argument is idle, for what we are dealing with is only the same thing in revolu­ / Page 126 / tion: Zeus is Typhon before he conquers. But the father-son relation revolves too, it is not always the son slaying the father, for at any moment the role of sacrifice may fall to the son, who then is slain by the father; in Other words, Typhon-Zeus by Chronos. The Original Abram probably knew all this when he set out to sacrifice his only begotten son to Moloch the red. Obviously he took the melancholy view that he must base himself on the story and carry out the tradition. God, however, prevented him."

PRELUDE

Page 10

"I HAVE said that Joseph knew by heart some pretty Babylonian verses which originally came from a written tradition of great extent and full of lying wisdom. He had learned them from travellers who touched at Hebron, with whom he had held speech, in his conversable way, and from his tutor, old Eliezer, a freedman of his father, not to be confused (as Joseph sometimes confused him, and even the old man himself probably enjoyed doing) with that Eliezer who was the oldest servant of the original wanderer and who once had wooed tht daughter of Bethuel for Isaac at the well. Now we know these verses and legends; we have texts of them, written on tablets found at Nineveh, in the palace of Asshurbanipal, king of the universe, son of Assarhaddon, son of Sennacherib; some of them, preserved in grace­ful cuneiform characters on greyish-yellow clay, are our earliest documented source for the Great Flood in which the Lord wiped out the first human race on account of its corruption, and which played such an important role in Joseph's own personal tradition. Literally speaking, this source itself is not an original one; these crumbling tab­lets bear transcriptions made by learned slaves only some six hundred years before our era, at the command of Asshurbanipal, a sovereign much addicted to the written word and the established view, an "ex­ceeding wise one," in the Babylonian phrase, and by a zealous accumulator of the fruits of exceeding wisdom. Indeed they were copied from an original a good thousand years older, from the time, that is, of the Lawgiver and the moon-wanderer; which was about as easy, or as hard, for Asshurbanipal's tablet-writers to read and to under­stand as for us today a manuscript of the time of Charlemagne. Written in a quite obsolete and undeveloped hand, a hieratic docu­ment, it must have been hard to decipher; whether its significance was wholly honoured in the copy remains matter for doubt.
And then, this original: it was not actually an original; not the original, when you come to look at it. It was itself a copy of a document out of God knows what distant time; upon which, then, though without ,precisely knowing where, one might rest, as upon a true original, if it were nqt itself provided with glosses and additions by the hand of the scribe, who thought thus to make more comprehen­/ Page 11 / sible an original text lying again who knows how far back in time; though what they probably did was further to transmogrify the original wisdom of his text. And thus I might go on - if I were not convinced that my readers already understand what I mean when I speak of coulisses and abysses.
The Egyptians expressed it in a phrase which Joseph knew and himself used on occasion. For although none of the sons of Ham were tolerated in Jacob's tents, because of their ancestor the shamer of his sire, who had turned black all over, also because Jacob entertained religious doubts on the score of the morals of Mizraim; yet the eager­minded lad had often mingled with Egyptians, in the towns, in Kirjath Arba as well as in Shechem, and had picked up this and that of the tongue in which he was later to bear such brilliant witness. The Egyp­tians then, speaking of something that had high and indefinite an­tiquity, would say: "It comes from the days of Set." By whom, of course, they meant one of their gods, the wily brother of their Marduk or Tammuz, whom they called Osiris, the Martyr, because Set had first lured him into a sarcophagus and cast it into the river, and afterwards tom him to pieces like a wild beast and killed him entirely, so that Osiris, the Sacrifice, now ruled as lord of the dead and ever­lasting king of the lower world. "From the days of Set"; the people of Egypt had many uses for the phrase, for with them the origins of everything went back in undemonstrable ways into that darkness.
At the edge of the Libyan desert, near Memphis, hewn out of the rock, crouched the colossus and hybrid, fifty-three metres high; lion and maid, with a maiden's breasts and the beard of a man, and on its headcloth the kingly serpent rearing itself. The huge paws of its cat's body stretched out before it, its nose was blunted by the tooth of time. It had always crouched there, always with its nose blunted by time; and of an age when its nose had not been blunted, or when it had not crouched there, there was no memory at all. Thothmes the Fourth, Golden Hawk and Strong Bull, King of Upper and of Lower Egypt, beloved of the goddess of truth and belonging to the eighteenth dynasty which was also the dynasty of Amun-is-satisfied, by reason of a command received in a dream before he mounted the throne, had had the colossal statue dug out of the sands of the desert, where it lay in great part drifted over and covered up. But some fifteen hun­dred years before that, King Cheops of the fourth dynasty - the same, by the bye, who built the great pyramid for his own tomb and made sacrifice to the sphinx - had found it half in ruins; and of any time when it had not been known, or even known with a whole nose, there was no knowledge at all.

 

 

6
SPHINX
90
36
9
8
THOTH
71
26
8
-
-
-
-
-
-
-
-
-
-
8
THOTHMES
-
-
-
4
THOT
63
18
9
1
H
8
8
8
2
ME
18
9
9
1
S
19
1
1
8
THOTHMES
108
36
27
-
-
1+9+8
3+6
2+7
8
THOTHMES
18
9
9
-
-
1+8
-
-
8
THOTHMES
9
9
9
-
-
-
-
-
-
-
-
-
-
8
OSIRIS
89
53
8
4
ISIS
56
38
2
3
SET
71
17
8
15
-
216
108
18
1+5
-
2+1+6
 1+0+8
1+8
6
-
9
9
9
-
-
-
-
-
-
-
-
-
-
6
HORUS
81
36
9
-
-
-
-
-
-
-
-
-
-
3
THE
33
15
6
6
GOLDEN
57
30
3
5
CHILD
36
27
9
14
-
126
72
18
1+4
-
1+2+6
7+2
1+8
5
-
9
-
9
-
-
-
-
-
-
-
-
-
-
6
SPHINX
90
36
9

 

 

Was it Set who himself hewed out of the stone that fabulous beast, in which later generations saw an image of the sun-god, calling it Horus in the mount of light? It was possible, of course, for Set, as / Page 12 / likewise Osiris the Sacrifice, had probably not always been a god, but sometime or other a man, and in~eed a king over Egypt. The state­ment is often made that a certain Menes or Horus-Menes some six thousand years before our era founded the first Egyptian dynasty, and everything before that is "pre-dynastic"; he, Menes, having first united the two countries, the, upper and the lower, the papyrus and the lily, the red and the white crown, and ruled as first king over Egypt, the history of which began with his reign. Of this statement probably every word is false; to the penetrating eye King Menes turns out to be nothing but a coulisse. Egyptian priests told Herodotus that the written history of their country went back eleven thousand, three hundred and forty years before his era, which means for us about fourteen thousand' years; a reckoning which is calculated to rob King Menes figure of all its primitiveness. The history of Egypt alternates between periods of discord and impotence and periods of brilliance and power; epochs of diverse rulers or none at all and epochs of strongly concentrated power; it becomes increasingly clear that these epochs alternated too often to make it likely that King Menes was the earliest ruler over a unified realm. The discords which he healed had followed upon earlier unification and that upon still earlier disruption. How many times the "older," "earlier," "again" are to be repeated we cannot tell; but only that the first unification took place under dynastic deities, whose sons presumably were that Set and Osiris; the sacrifice, murder and dismemberment of the latter being legendary, references to quarrels over the succession, which at that time was determined by stratagem and crime. That was a past of a profound, mythical and theological character, even to the point of becoming spiritualized and ghostlike; it became present, it became the object of religious reverence in the shape of certain animals­falcons and jackals - honoured in the ancient capitals, Buto and Nekheb; in these the souls of, those beings of primitive time were supposed to be mysteriously preserved."

Page 13

"Having said / Page 14 / thus much, it only remains to add - however much we may pale at the thought - that those distances themselves must have lain very late in time, compared with the remoteness of the beginning of the human race, for them to have produced a civilization capable of that high emprise, the cultivation of the vine.
Where then do they lie in time, the beginnings of human civilization? How old is it? I put the question with reference to young Joseph, whose stage of development, though remote from ours, did not essentially differ from it, aside from those less precise habits of thought of his, at which we may benevolently smile. We have only to enquire, to conjure up a whole vista of time-coulisses opening out infinitely, as in mockery. When we ourselves speak of antiquity we mostly mean the Greco-Roman world - which, relatively speaking, is of a brand new modernity. Going back to the so-called "primitive population" of Greece, the Pelasgians, we are told that before they settled in the islands, the latter were inhabited by the actual primitive population, a race which preceded the Phoenicians in the domination of the sea - a fact which reduces to the merest time-coulisse the Phrenician claim to have been the first seafaring folk. But science is increasingly unfavourable to all these theories; more and more it in­clines to the hypothesis and the conviction that these "barbarians" were colonists from Atlantis, the lost continent beyond the pillars of Hercules, which in times gone by united Europe with America. But whether this was the earliest region of the earth to be populated by human beings is very doubtful, so doubtful as to be unlikely; it is much more probable that the early history of civilization, including that of Noah, the exceeding wise one, is to be connected with regions of the earth's surface much older in point of time and already long before fallen to decay.
But these are foothills whereupon we may not wander, and only vaguely indicate by that before-quoted Egyptian phrase; the peoples of the east behaved with a piety equal to their wisdom when they ascribed to the gods their first knowledge of a civilized life. The red­hued folk of Mizraim saw in Osiris the Martyr the benefactor who had first given them laws and taught them to cultivate the soil; being prevented finally by the plotting of the crafty Set, who attacked him like a wild boar. As for the Chinese, they consider the founder of their empire to have been an imperial half-god named Fu-hsi, who introduced cattle into China and taught the priceless art of writing. This personage apparently did not consider the Chinese, at that time - some two thousand, eight hundred and fifty-two years before our era, to be ripe for astronomical instruction; for according to their annals they received it only about thirteen hundred years later, from the great foreign emperor, Tai-Ko-Fokee; whereas the astrologers of Shinar were already several hundred years earlier instructed in
/ Page 15 / the signs of the zodiac; and we are told that a man who accompanied Alexander of Macedon to Babylon sent to Aristotle Chaldaean astronomical records scratched on baked clay, whose antiquity would be to-day four thousand, one hundred and sixty years. That is easily possible, for it seems likely that observation of the heavens and astronomical calculations were made in Atlantis, whose disappearance, according to Solon, dated nine thousand years before that worthy's own time; from which it follows that ma,n attained to skill in these lofty arts some eleven and a half thousand years before our era.
It is clear that the art of writing is not younger than this, and very possibly much older. I speak of it in particular because Joseph entertained such a lively fondness for the art, and unlike his brothers early perfected himself in it; being instructed at first by Eliezer, in the Babylonian as well as in the Phrenician and Hittite scripts. He had a genuine weakness for the god or idol whom in the East they called Nabu, the writer of history, and in Tyre and Sidon Taut; in both places recognizing him as the inventor of letters and the chronicler of the beginnings of things: the Egyptian god Thoth of Hermopolis, the letter-writer of the gods and the patron of science, whose office was regarded in those parts as higher than all others; that sincere, solicitous and reasonable god, who was sometimes a white-haired ape, of pleasing appearance, sometimes wore an ibis head, and likewise had certain tender and spiritual affiliations with the moon which were quite to young Joseph's taste. These predilections the youth would not have dared confess to his father Jacob, who set his face sternly against all such coquetting with idols, being even stricter in his atti­tude than were certain very high places themselves to which his austerity was dedicated. For Joseph's history proves that such little departures on his part into the impermissible were not visited very severely, at least not in the long run.
As for the art of writing, with reference to its misty origins it would be proper to paraphrase the Egyptian expression and say that
it came "from the days of Thoth." The written roll is represented in the oldest Egyptian art, and we know a papyrus which belonged to Horus-Send, a king of the second dynasty, six thousand years before our era, and which even then was supposed to be so old that it was said Sendi had inherited it from Set. When Sneferu and that Cheops reigned, sons of the sun, of the fourth dynasty, and the pyramids of Gizeh were built, knowledge of writing was so usual amongst the lower classes that we today can read the simple inscriptions scratched by artisans on the great building blocks. But it need not surprise us that such knowledge was common property in that distant time, when we recall the priestly account of the age of the written history of Egypt.
If, then, the days of an established language of signs are so unnum­ / Page / bered, where shall. we seek for the beginnings of oral speech? The oldest, the primeval language, ,we are told, is Indo-Germanic, Indo­European, Sanscrit. But we may be sure that that is a beginning as hasty as any other; and that there existed a still older mother-tongue which included the roots of the Aryan :is well as the Semitic and Hamitic tongues. Probably it. was spoken on Atlantis - that land which is the last far and faint coulisse still dimly visible to our eyes, but which itself can scarcely be the original home of articulate man."

 

 

THE GODS OF THE EGYPTIANS

STUDIES IN EGYPTIAN MYTHOLOGY VOLUME 1

E. A. Wallis Budge 1969

THOTH

Page 403
"The commonest name given to Thoth is hab,"..."ibis," a word which finds its equivalent in the Coptic"... and one of his commonest fonns is the dog-headed ape, which occupies such a prominent position in the Judgment Scene in the Book of the Dead. Here we see him seated on the top of the support of the beam of the Balance in which the he~rt of the deceased is weighed, where his duty is to watch the pointer, and tell the ibis-headed Thoth when the beam is exactly level; according to Brugsch, this ape is a form of Thoth as the god of " equilibrium,"and he appears to be a symbol of the equinoxes. The ape iilin is also connected with the moon, for he is often seen with the lunar crescent and disk, upon his head; but there is no doubt that he represented Thoth in his character of "lord of divine words and the scribe [of the gods]," for in a scene re­produced by Lanzone 2 we see him holding in one paw the god's palette and writing reeds, and these titles are given to him. Besides these forms of Thoth may be also mentioned those in which he possesses the attributes of other gods. Thus as a god of Mendes he has a human body with the head of a bull surmounted by a disk and uraeus; as Shu he is depicted in the form of a man wearing the crown of Shu; as An-her he is depicted in the form of a man wearing the crown of this god; as Sheps he has the head of a hawk; 3 the ibis and the ape a{in are his commonest forms.
The principal seat of the worship of Thoth was Khemennu, or Hermopolis, a city famous in Egyptian mythology as the place
containing the" high ground," on which Ra rested when he rose for the first time. Here he was regarded as the head of the company of the gods of the city, who were eight in number: Nu and Nut, Hehu Hehut, Kek and Keket, and Kerh and Kerhet (or Nau and Nait) , i.e., four pairs of deities, each pair consisting of a male-and-a-female deity. As to the importance of this company of the gods two eminent Egyptologists have held directly opposite opinions, for the late Dr. Brugsch thought that / Page 404 / the four pairs of deities formed the oldest example of the ogdoad, while M. Maspero is of opinion that we must join the four pairs to Thoth, when the nine gods will form an independent paut, constructed partly on the model of the paut of Heliopolis. Dr. Brugsch thought that the eight gods of Hermopolis were primordial deities, but M. Maspero thinks that their character is entirely artificial, and that they are only" gods formed according to the laws of grammar, "four being masculine, and four feminine." 1 ,The latter argues that because the high priest of Hermopolis was called by a title which indicates that he served" him that is chief of five," the gods of the city were only five in number, i.e., Thoth and the four gods of the cardinal points; to the four gods of the cardinal points were then assigned female counterparts, hence the" Eight gods"
Thoth, according to M. Maspero, is to these what Tem or Ra-Tem was to the paut of Heliopolis, and the Herrnopolitan pauut was constructed after the model of the Heliopolitan paut; thus Nu and Nut = Shu and Tefnut, Hehu and Hehut = Seb and Nut, Kek and Keket = Osiris and Isis, and Kerh and Keerhet (or, Nau and Nait) = Set and Nephthys. This view is, however, not supported by the evidence of the texts, which, in the writer's opinion, indicates, as has already been said, that the four pairs of gods of Hermopolis belong to a far older conception of the theogony than that of the company of gods of Heliopolis. Another point to be remembered is that Thoth was intimately associated with the ape, as were also the gods of his company; this takes us back to a very remote period when super­natural powers were assigned to the particular class of ape which was the companion of Thoth, and when the primitive Egyptian regarded the knowledge and cunning of the dog-headed ape as proofs of his divine nature. between the period when this took place and the development of the Heliopolitan theogony, a very long interval of time must have passed; the two conceptions belong not only to different stages of civilization, but probably to two distinct races of men.
One of the most interesting titles of Thoth is " Judge of the / Page 405 / "Rehehui, the pacifier of the gods, who dwelleth in Unnu " (Hermopolis), the great god in the Temple of Abtiti." 1 A very early Egyptian tradition made a great fight to take place between the god of light and the god of darkness, and in later days Ra himself, or some form of him, generally one of the Horus gods, was identified with the god of light, and Set, in one form or other, was identified with the god of darkness. Thus the fights of Ra and Apep, and Heru-Behutet and Set, and Horus, son of Isis, and Set, are in reality only different versions of one and the same story, though belonging to different periods. In all these fights Thoth played a prominent part, for when the Eye of Ra, i.e., the Sun, was doing battle with Set, this evil power managed to cast clouds over it, and it was Thoth who swept them away, and " brought the Eye alive, and whole, and sound, and without defect "to its lord" (Book of the Dead, xvii. 71, ff.); he seems also to have performed the same office for Ra after his combat with Apep. At the contest between Horus, son of Isis, who fought with Set in order to avenge the murder of his father Osiris, Thoth was present, and when Horus had cut off his mother's head because of her interference in the fight at the moment when victory was inclining to him, it was Thoth who gave her a cow's head in place of her own. In all these fights Thoth was the arbiter, and his duty was to prevent either god from gaining a decisive victory, and from destroying the other; in fact, he had to keep these hostile forces in exact equilibrium, the forces being light and darkness, or day and night, or good and evil, according to the date of the composition of the legends, and the objects which the scribes intended to secure by writing them down. In the group of titles of Thoth quoted in this paragraph we see that he is called "great god in Het-Abtit, "or the Temple of Abtit, which was one of the chief sanctuaries of the god, and was situated in Hermopolis.
The hieroglyphics with which the name "Het Abtit" are written prove that they mean the "House of the Net," i.e., the / Page 406 / temple where a net was preserved and venerated, but the questions naturally arise, what was this net, and what was its signification? We know from the two versions of Chapter cliii. of the Book of the Dead that a net was supposed to exist in the Underworld, and that the deceased regarded it with horror and detestation. Every part of it, its poles, and ropes, and weights, and small cords, and hooks, had names which he was obliged to learn if he wished to escape from it, and would make use of it to catch food for hilnself, instead of being caught by "those who laid snares." Thus in a prayer we read, "Hail, thou' god who lookest behind thee,' thou' god who "hast gained the mastery over thine heart,' I go a-fishing with "the cordage of the' uniter of the earth' (Horus ?), and of him " that maketh a way through the earth. Hail, ye fishers who have " given birth to your own fathers, who lay snares with your nets, "and who go round about in the chambers of the waters, take ye " not me in the net wherewith ye ensnared the helpless fiends, and "rope me not in with the rope wherewith ye roped in the "abominable fiends of earth, which had a frame which reached "unto heaven, and weighted parts that rested upon the earth." From this passage it is clear that the Egyptians possessed a legend in which one power or the other in the mythological combats was armed with a net wherein he tried to ensnare his adversary. In Chapter cxxxiii. the deceased says, "Lift thyself up, O thou Ra, "who dwellest in thy divine shrine, draw thou into thyself the "winds, inhale the north wind, and swallow thou the beqesu "on the day wherein thou "breathest Maat." The meaning of beqesru.l is not quite clear in this passage, because frOln its determinative, we should naturally connect it with some organ of the human body, but it is evident from its context that Ra possessed a net, and we are certain from. the former extract that it was one of the weapons which he employed in his war against the god and fiends of darkness.
An interesting parallel is afforded by the Assyrian and Babylonian versions 1 of the fight between the Sun-god Marduk and the monster Tiamat and her fiends, for it is said in them, / Page 407 / " He (ie., Marduk) set the lightning in front of him, with burning "fire he filled his body. He made a net to enclose the inward "parts of Tiamat, the Four Winds he set so that nothing of her "might escape; the South wind, and the North wind, and the " East wind, and the West wind, he brought near to the net which " his father Anu had given him." It is interesting to note that in the passage from the cxxxiiird Chapter the winds are also mentioned in connexion with the net of Ra, and it is difficult not to arrive at the conclusion that the use to which the Sun.god put his. net was the salne in each legend; whether this be so, however, or not matters little for our purpose here. It is quite clear that in the Egyptian legend the god Thoth was supposed to have some connexion with the net of Ra, and it is equally clear that in his temple, which was called the Temple of the Net, the emblem of a net, or perhaps even a net itself, was venerated.
We are now able to sum up the attributes ascribed to Thoth, and to consider how he elnployed them in connection with the dead. In the first place, he was held to be both the heart and the tongue of Ra, that is to say, he was the reason and the mental powers of the god, and also the means by which their will Was translated into speech; from one aspect he was speech itself, and in later times he may well have represented, as Dr. Birch said, the (greek word omitted) of Plato. In every legend in which Thoth takes a prominent part we see that it is he who speaks the word that results in the wishes of Ra being carried into effect, and it is evident that when he had once given the word of command that commnand could not fail to be carried out by one means or the other. He spoke the words-which resulted in the creation of the heavens and the earth, and he taught Isis the words which enabled her to revivify the dead body of Osiris in such wise that Osiris could beget a child by her, and he gave her the formulae which brought back her son Horus to "life after he had been stung to death by a scorpion. His knowledge and powers of calculation measured out the heavens, and planned the earth, and everything which is in them; his will and power kept the forces in heaven and in earth in, equilibrium ; it was his great skill in celestial mathematics which made proper use of the laws..." "...upon which the foundation and / Page 408 / maintenance of the universe rested; it was he who directed the motions of the heavenly bodies and their times and seasons; and without his words the gods, whose existence depended upon them, could not have kept their place among the followers of Ra. He was the" scribe of the gods," and possessed almost unlimited power in the Underworld; the god Osiris was in many ways wholly dependent upon his good offices, and the ordinary mortal sought his words and help with great earnestness. In the Judgment Scene in the Book of the Dead it is Thoth who acts the part of the recording angel, and. it is his decision which is accepted by the gods, who ratify the same and report it to Osiris; for when once Thoth said that the soul of the deceased had been weighed, and that it had been found true by trial in the Great Balance, and that there was no wickedness whatsoever in it, the gods could not fail to answer, "That which cometh forth from thy'mouth is true, " and the deceased is holy and righteous"; and in consequence they straightway award him a place with Osiris in the Sekhet­Hetepu, or Elysian Fields. Thoth as the great god of words was rightly regarded as the judge of words, and the testing of the soul in the Balance in the Hall of Osiris is not described as the judging or "weighing of actions," but as the" weighing of words,"..."

"To words uttered under certain conditions the greatest importance was attached by the Egyptians, and in fact the whole efficacy of prayer appears to have depended upon the manner and tone of voice in which the words were spoken. Thoth could teach a man not only words of power, but also the manner in which to utter them, and the faculty most coveted by the Egyptian was that which enabled him to pronounce the formulae and Chapters of the Book of the Dead in such a way that they could not fail to have the effect which the deceased wished them to have. After the names of deceased persons we always find in funeral papyri the words maa Kheru or (hieroglyphics omitted), which mean "he whose word is maa," that is to say, he whose / Page 409 / words possess such power that whenever they are uttered by him the effects which he wished them to produce unfailingly come to pass. The words, however, here referred to are those which must be learned from Thoth, and. without the knowledge of them, and of the proper manner in which they should be said the deceased could never make his way through the Underworld. The formulae of Thoth opened the secret pylons for him, and provided him with the necessary meat, and drink, and apparel, and repelled bal~ful fiends and evil spirits, and they gave him the power to know the secret or hidden names of the monsters of the Underworld, and, to utter them in such a way that they became his friends and helped him on his journey, until at length he entered the Fields of Peace of Osiris or the Boat of Millions of Years. These are the wordR referred to in the title of Thoth, "lord of divine words," or " lord of the words of god." The whole of the Book of the Dead was assumed to be the composition of Thoth, and certain chapters of it he "wrote with his own fingers." In the late work called the "BOOK OF BREATHINGS" it is said, "Thoth, the most mighty god, " the lord of Khemennu, cometh to thee, and he writeth for thee "the 'BOOK OF BREATHINGS' with his own fingers. Thus thy "soul shall breathe for "ever and ever, and thy form shall be " endowed with life upon earth, and thou shalt be made a god "along with the souls of the gods, and they shall be the heart "of Ra, and thy members shall be the members of the great god."1
In later times the epithet maa kheru appears to have had a some­what different meaning from that given to it above, and at times it may well be rendered "he whose word is right," and have reference to the words of Thoth in the Judgment, when he informs the gods that the heart of Osiris has been weighed with the strictest care on the part of himself and his ape, which sits on the support of the Balance, and that at the weighing the heart in one pan of the Scales was able to counterbalance exactly the feather of Right or the Law in the other, and that the case of the individual under examination was a "right" one.

 

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From many passages in the Book of the Dead we learn of the / Page 410 / services which Thoth performed for Osiris, and which he was to repeat for the benefit of every man who was acquitted in the Judgment. In the xviiith Chapter is a list of calamities which were averted from Osiris by Thoth, who gave words to the dead god and taught him to utter them with such effect that all the enemies of Osiris were vanquished. Thus he made him to triumph (semaa-kheru) "in the presence of the great assessors
" of every god and of every goddess; in the presence of the assessors "who are in Annu on the night of the battle and of the overthrow" of the Sebau-fiend in Tattu; on the night of making to stand up "the double Tet in Sekhem; on the night of the things of the " mght in Sekhem, in Pe, and Tepu; on the night of stablishing "Horus in the heritage of the things of his father in Rekhti; on "the night ,vhen Isis maketh lamentation at the side of her "brother Osiris in Abu; on the night of the Haker festival when "a division is made between the dead and the spirits who are on " the path of the dead; on the night of the judgement of those who " are to be annihilated at the great [festival of] the ploughing and "the turning up of the earth in An-rut-f in Re-stau; and on the "night of making Horus to triumph over his enemies." In the clxxxiiird Chapter the deceased Hunefer says to Osiris, "I have "come unto thee, O son of Nut, Osiris, Prince of everlastingness; "I am in the following of the god Thoth, and I have rejoiced at " every thing which he hath done for thee. He hath brought unto "thee sweet (i.e., fresh) air for thy nose, and life and strength to "thy beautiful face, and the north wind which cometh forth from "Tem for thy nostrils, O lord of Ta-tchesert. He hath made the "god Shu to shine upon thy body; he hath illumined thy path " with rays of splendour; he hath destroyed for thee [all] the evil "defects which belong to thy members by the magical power of "the words of his utterance. He hath made the two Horus "brethren to be at peace for thee; he hath destroyed the strong"wind and the hurricane; he hath made the Two Combatants to be " gracious unto thee, and the two lands to be at peace before thee; "he hath put away the wrath which was in their hearts, and each "hath becmee reconciled unto his brother."

 

-
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-
-
-
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I
9
9
9
3
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9
9
3
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18
9
2
ED
9
9
9
9
ILLUMINED-
99
45
36
-
-
9+9
4+5
3+6
9
ILLUMINED-
18
9
9
-
-
1+8
-
-
9
ILLUMINED
9
9
9

 

Page 411
In the xcivth Chapter the deceased addresses the "guardian of the book of Thoth," and says, " I am endowed with glory, I am
"endowed with strength, I am filled with might, and I am "supplied with the books of Thoth, and I have brought them to "enable me to pass through the god Aker, who dwelleth in Set. " I have brought the palette and the ink-pot as being the objects "which are in the hands of Thoth; hidden is that which is in " them! Behold me in the character of a scribe! Heru-khuti, "thou didst give me the command, and I have copied what is " right and true, and I do bring it unto thee each day." In the vignette of the chapter we see the deceased seated with a palette and an ink-pot before him.
In the Pyramid Texts there is evidence1 that Thoth was connected with the western sky just as. Horus was identified with the eastern sky, and this idea is amplified in an interesting fashion in the clxxvth Chapter of the Book of the Dead, where we find that the deceased addresses Thoth both as Thoth and as Temu, the setting sun, or god of the west. He is disturbed about that which "hath happened to the divine children of Nut," for "they have done "battle, they have upheld strife, they have done evil, they have "created the fiends, they have made slaughter, they have caused "trouble; in truth, in all their doings the mighty have worked "against the weak. . . . And thou regardest not evil, nor art " thou provoked to anger when they bring their years to confusion " and throng in and push to disturb their moonths; for in all that " they have done unto thee they have worked iniquity in secret." The deceased adds, "I am thy writing palette, O Thoth, and I "have brought unto thee thine ink-jar," and as he declares that he is not one of those who work iniquity in secret places, at the same time he clearly dissociates himself from those who do. These words are followed by a very remarkable passage in which the deceased, addressing Thoth under the nmne of Temu, asks the god what the place is into which he has come, and he says that it is without water, that" it hath not air, it is depth unfathomable, it " is black as the blackest night, and men wander helplessly therein.

 

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15
6
7
WASTELAND
99
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9

 

Page 403 Notes. 1 Religion, p. 44:3. 2 Op. cit., pI. 404, No. l. 3 Ibid, pl. 402 :ff.

Page 404 Note 1 La Mythologie Egyptienne, p. 257.

Page 406 Note 1 See L. W. King, Babylonian Religion, p. 71.

Page 408 Note 1 See the passages enumerated in my Vocabulary to the Book of the Dead, p.96.

Page 409 Note. 1 Chapter's of Coming Forth by Day (Translation), p. cxcvii.

Page 411 Note. 1 Brugsch, Religion, p. 451.

 

 

THE GODS OF THE EGYPTIANS

STUDIES IN EGYPTIAN MYTHOLOGY VOLUME 1

E. A. Wallis Budge 1969

THE GOD OF FOUR FACES

Page 84 (Text hieroglyphics omitted)

Of the functions of the Afu and Utennu nothing whatever is known. The Urshu, i.e., the Watchers, of Pe and Nekhen may have been groups of well known gods, who were supposed to "watch over" and specially protect these cities; but, on the other hand, they may only have been the messengers, or angels, of the souls of Pe and Nekhen. The Henmemet beings are likewise a class of divine beings about whom we have no exact information. In certain texts they are mentioned in connection with gods and men in such a manner that they are supposed to represent "unborn generations," but this rendering will not suit many of the passages in which the word occurs, and in those in which it seems to do so many other hypothetical meanings would fit the context just as well. The passage in. which the Set beings are referred to must belong to the period when the god Set was regarded as a beneficent being and a god who was, with Horuis, a friend and helper of the dead. The text quoted above shows that, like Horus, Set was supposed to be the head of a company of divine beings with attributes and characteristics similar to those of himself, and that this company was divided into two classe~, the upper and the lower, or perhaps even the celestial and the terrestrial. Last must be mentioned the Shemsu Heru, the" Followers of Horus," to whom many references are made in funeral literature; their primary duties were to minister to the god Horns, son of Isis, but they were also supposed to help him in the performance of the duties which he undertook for the benefit of the dead. In the religious literature of the Early Empire they occupy the place of the "Mesniu," of Horus of Behutet, the modern / Page 85 / Edfu, i.e., the workers in metal, or blacksmiths, who are supposed to have accompanied this god into Egypt, and to have assisted him by their weapons in establishing his supremacy at Behutet, or Edfu. The exploits of this god will be described later on in the section treating of Horus generally.

 

5
HORUS
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36
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27
9
3
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81
27
9
-
-
-
-
-
-
-
-
-
-
7
BEHUTET
81
27
9
4
BEHU
36
18
9
-
TET
45
9
9
7
BEHUTET
81
27
9
-
-
-
-
-
-
-
-
-
-
3
SUN
54
18
9
4
GODS
45
18
9
9
SHEMSU HOR
126
45
9

 

In the text of Pepi I. (line 419) we have a reference to a god with four faces in the following words :-" Homage to thee, O thou "who hast four faces which rest and look in turn upon what is in "Kenset,l and who bringest storm. . . . .! Grant thou unto this "Pepi thy two fingers which thou hast given to the goddess Nefert, "the daughter of the great god, as messenger [s] from heaven to "earth when the gods make their appearance in heaven. Thou "art endowed with a soul, and thou dost rise [like the sun] in thy "boat of seven hundred and seventy cubits.2 Thou hast carried in "thy boat the gods of Pe, and thou hast made content the gods of "the East. Carry thou this Pepi with thee in the cabin of thy "boat, for this Pepi is the son of the Scarab which is born in "Hetepet beneath the hair of the city of Iusaas the northern, and ""he is the offspring of Seb. It is he who was between the legs of "Khent-maati on the night wherein he guarded (?) bread, and on "the night wherein he fashioned the heads of arrows. Thou hast "taken thy spear which is dear to thee, thy pointed weapon which "thrusteth down river banks, with a double point like the darts of "Ra, and a double haft like the claws of the goddess Maftet."
Throughout the Pyramid Texts frequent mention is made of one group, or of two or three groups, of nine gods. Thus in Unas (line 179) we read of "'bowing low to the ground before the nine gods,

 

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PAUT OR SUBSTANCE OF THE GODS

"and in line" 234 we are told that the king's bread consists of the words of Seb which cometh / Page 86 / forth from the mouth of the nine male gods," The god Seshaa, is said in line 382 to have been" begotten by Seb and brought forth by the nine gods," and in line 592 Ra is said to be the" chief of the nine gods,"
From several passages (e.g., Unas 251) we learn that one company of nine gods was called the" Great,". . . and that another company was called the "Little,". . . and the "nine gods of Horus" are spoken
of side by side with" the gods," . . . (line 443), but whether this group is to be connected with the Great or Little company of gods cannot be said. A double group of nine gods is frequently referred to, e.g., in Teta, line 67, where it is said, "The eighteen gods cense Teta, and his mouth is pure," . . . and in Pepi I., line 273, where we read that the "two lips of Meri-Ra are the eighteen gods," and again in line 407, where Pepi I. is said to be "with the eighteen gods in Qebhu, "and to be the "fashioner of the eighteen gods,"
We may perhaps assume that the eighteen gods include the Great and the Little companies of the gods, but, on the other hand, as "male and female gods" are mentioned 2 in the text of Teta, nine of the eighteen gods may be feminine counterparts of the other nine, who must therefore be held to be masculine. But the texts of Teta (line 307) and Pepi 1. (line 218) show that there was a third company of nine gods recognized by the priests of Helio­ / Page 87 / polis, and we find all three companies represented thus:
The Egyptian word here rendered "company" is PAUTI or paut, which may be written either. . . and the meaning usually attached to it has been " nine." It is found in texts subsequent to the period of the pyramids at Sakkara thus written:- paut neteru, "paut of the gods"; the double company of the gods is expressed by . . . pautti, or we may have . . . paut neteru aat
paut neteru netcheset, i.e., "the Great company of gods and the Little company of the gods." The fact that a company of gods is represen-ted by nine axes, . . . has led to the common belief that a company of the gods contained nine gods, and for this reason the word paut has been explained to mean " nine." It is quite true that the Egyptians frequently assigned nine gods to the paut, as we may see from such passages as Unas 2351 and especially from line 283, where it is said, "Grant thou that this Unas may rule the nine, and that he may complete the company of the gods," . . . But the last quoted passage proves that a paut of the gods might contain more than nine divine beings, for it is clear that if the intent of the prayer was carried out the paut referred to in it would contain ten, king Unas being added to the nine gods. Again, in a litany to the gods of the Great company given in the Unas text (line 240 if.) we see that the paut contains Tem, Shu, Tefnut, Seb, Nut, Isis, Set, Nephthys, Thoth, and Horus, i.e., ten gods, without counting the deceased, who wished to be added to the number of the gods. In the text of Mer-en-Ra (line 205) the paut contains nine gods,2 and it is described as the / Page 88 /

 

 

THE GODS OF THE EGYPTIANS

STUDIES IN EGYPTIAN MYTHOLOGY VOLUME 1

E. A. Wallis Budge 1969

THE CROCODILE

Page 356

"From the cviiith Chapter of the Book of the Dead, we learn that Sebek, Temu, and Hathor were the Spirits of the West, and
,.that Sebek dwelt in a temple which was built on the Mount of the Sunrise, and that he assisted Horus to be reborn daily. In the Pyramid Texts, Sebek is made to restore the eyes to the deceased, and to make. firm his mouth, and to give him the use of his head, and to bring Isis and Nephthys to him, and to assist in the overthrow of Set, the enemy of every "Osiris." He opened the doors of heaven to the deceased, and led hlm along the bypaths and ways of heaven and, in short, assisted the dead "to rise to the new life, even as he had helped the child Horus to.take his seat upon the throne of his father Osiris. The centre of the cult of Sebek was Ombos, Nubit, where he was held to be the father of Heru-ur, and was identified with Seb, and was called, "Father "of the gods, the mighty one among the gods and goddesses, the "great king, the prince of the Nine Bow Barbarians."

"great king, the prince of the Nine Bow Barbarians."

 

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SOPD
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9

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6
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5
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19
1
11
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153
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5+4
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-
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9
9

 

 

5
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71
35
8
-
-
-
-
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15
6
4
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29
2
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10
1
7
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20
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29
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6
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45
9
7
SEKHMET
81
36
9
13
1
171
81
18
1+3
-
1+7+1
8+1
1+8
4
-
9
9
9

 

 

6
SPHINX
19
10
1
N
S
19
10
1`
-
N
14
5
5
-
X
24
6
6
-
P
16
7
7
-
H
8
8
8
-
I
9
9
9

6
SPHINX
90
45
36
-
-
9+0
4+5
3+6

6
SPHINX
9
9
9

 

 

5
DJEDU
19
10
1
N
D+J
14
5
5
-
E+D
9
9
9
-
U
21
12
3

5
DJEDU
44
26
17
-
-
4+4
2+6
1+7

5
DJEDU
8
8
8

 

 

5
EGYPT
73
28
1
6
SPHINX
90
36
9
7
PYRAMID
86
41
5
7
PHARAOH
67
40
4
15
THE GREAT PYRAMID
170
80
1
12
GREAT PYRAMID
137
65
2
5
GREAT
51
24
6

 

 

4
GIZA
-
-
-
-
G
7
7
7
-
I
9
9
9
-
Z+A
27
9
9
4
GIZA
43
25
25
-
-
4+3
2+5
2+5
4
GIZA
7
7
7

 

 

I

I = 9 9 = I

ME

M + E = 9 9 = M + E

MASS + ENERGY = 9 9 = MASS + ENERGY

MAGNETIC + FIELD = 9 9 = FIELD + MAGNETIC

POSITIVE + NEGATIVE = 9 9 = NEGATIVE + POSITIVE

I AM THAT THAT I AM

LIGHT + DARK = 9 9 = DARK + LIGHT

MATTER + MIND = 9 9 = MIND + MATTER

99 = NAMES OF GOD GOD OF NAMES = 99

9 DIVINE 9 9 LOVE 9 9 THOUGHT 9 9 THOUGHT 9 9 LOVE 9 DIVINE 9

 

3
GEO
27
18
9
7
CENTRIC
72
36
9
8
OMPHALOS
99
36
9
6
DELPHI
54
36
9
6
ORACLE
54
27
9

 

 

12
QUETZALCOATL
-
-
-
-
Q+U+E+T+C
63
18
9
-
Z+A
27
9
9
-
L
12
3
3
-
C+O
18
9
9
-
A+T+L
33
6
6

12
QUETZALCOATL
153
45
36
1+2
-
1+5+3
4+5
3+6

3
QUETZALCOATL
9
9
9

 

 

5
DYING
59
32
5
6
RISING
76
40
4
11
-
135
72
9
1+1
-
1+3+5
7+2
-
2
-
9
9
9

 

 

O

BLESSED

NAMUH

HEARETH

THEE MY VOICE AND LET MY CRY COME UNTO THEE

 

 

5
DYING
59
32
5
3
AND
19
10
1
6
RISING
76
40
4
14
-
154
82
10
1+4
-
1+5+4
8+2
1+0
5
-
10
10
1
-
-
1+0
1+0
-
5
TO
1
1
1

 

 

THE BIOLOGY OF DEATH

Lyall Watson 1974

Page 49

"As long ago as 1836, in a Manual of Medical Jurisprudence, this was said: 'Individuals who are apparently destroyed in a sudden manner, by certain wounds, diseases or even decapitation, are not really dead, but are only in conditions incompatible with the persistence of life. '231 This is an elegant and vital distinction. Death is not 'incompatible with the persistence of life'. Our ability to bring all kinds of death back to life is limited only by the state of our technology."

 

 

3
WHO
46
19
1
3
ARE
24
15
6
3
YOU
61
16
7
9
-
131
50
14
-
-
1+3+1
5+0
1+4
9
-
5
5
5

 

 

7
I AM THAT
72
27
9
10
HOLY ISIS IS
144
54
9

 

 

1
I
9
9
9
2
AM
14
5
5
4
THAT
49
13
4
4
THAT
49
13
4
2
AM
14
5
5
1
I
9
9
9
-
-
144
54
9
10
HOLY IS ISIS
144
54
9

 

 

ME

I

I = 9 9 = I

ME

M + E = 9 9 = M + E

MASS + ENERGY = 9 9 = MASS + ENERGY

MAGNETIC + FIELD = 9 9 = FIELD + MAGNETIC

POSITIVE + NEGATIVE = 9 9 = NEGATIVE + POSITIVE

LIGHT + DARK = 99 = DARK + LIGHT

99 = NAMES OF GOD GOD OF NAMES = 99

DIVINE LOVE IS 99 99 IS LOVE DIVINE

MIN DOTH DREAM WHAT DOTH MIN MEAN

 
 
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