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2701
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actions and there are outcomes. The aim is not to live according
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to guidelines, but to understand as fully as possible the
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consequences of the things we do, and to decide, in the light of
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our understanding (which has hopefully kept pace with our power),
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whether we are prepared to live with the outcomes.
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And so to sacrifice. There is a problem here. The problem arises
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from the perception that in magic you don't get something for
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nothing, and if you want to bring about change through magic you
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have to pay for it in some way. So far so good. The question is:
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what can you give in return? There is a widespread belief that
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you can sacrifice a living creature, and while most magicians
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(self included) abhor the idea, the perpetuation of this idea is
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still being used as a stick to beat the magical and pagan
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community about the head. The issue is further complicated by the
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fact that if one looks at surviving shamanistic practices
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worldwide, or looks at the origins of most religions, ritual
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animal sacrifice is endemic. That doesn't make it right, and I
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have an unshakeable prejudice that it isn't an acceptable thing
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to do, but I am only too aware of my hypocrisy when I order a
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chicken curry, so I'm not going to stand on a soapbox and rant on
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about it.
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What I prefer to do is to examine what the notion of
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sacrifice means. What can one legitimately sacrifice? You can't
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legitimately sacrifice anything which is not yours to give, and
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so the answer to the question "what can I sacrifice" lies in the
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answer to the question "what am I, and what have I got to give?".
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You certainly aren't any other living being, and if you don't
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make the mistake of identifying yourself with your possessions
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you will see that the only sacrifice you can make is yourself,
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because that is all you have to give. Every ritual intention
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requires that you sacrifice some part of yourself, and if you
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don't make the sacrifice willingly then either the ritual will
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fail, or the price will be exacted anyway. I don't have a
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rational justification for this statement, and it certainly isn't
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based on "karma" or a paranoid feeling that accountants are
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everywhere; the belief was handed on to me as part of my magical
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training, and having observed the way in which "magical energy"
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is utilised to carry out intentions, it makes sense. Each person
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has a certain amount of what I will call "life energy" at their
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disposal - some people call it "personal power", and you can
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sacrifice some of that energy to power the ritual. Sacrifice does
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not mean turning the knife on yourself (and there are plenty of
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people who do that). What it means in ordinary down-to-earth
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terms is that you promise to do something in return for your
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intention, and you link the sacrifice to the intention in such a
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way that the sacrifice focuses energy along the direction of your
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intention. For example, my cat was ill and hadn't eaten for three
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weeks, so, as a last resort, fearing she was about to die of
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starvation, I carried out a ritual to restore her appetite, and
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as a sacrifice I ate nothing for 24 hours. I used my (real)
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hunger to drive the intention, and she began eating the following
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day.
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Any personal sacrifice which hurts enough engages a deep
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impulse to make the hurt go away, and the magician can use that
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impulse to bring about magical change by linking the removal of
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2702
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the pain to the accomplishment of the intention. And I don't mean
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magical masochism. We are (subject to all caveats on
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generalisations) creatures of habit who find comfort and security
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by living our lives in a particular way, and a change to that
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habit and routine causes some discomfort and an opposing desire
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to return to the original state: that desire can be used. Just as
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a ritual intends to change the world in some way, so a sacrifice
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forces us to change ourselves in some way, and that liberates
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magical energy. If you want to heal someone, don't just do a
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ritual and leave it at that; become involved in caring for them
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in some way, and that *active* caring can act as a channel for
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whatever power you have invoked. If you want to use magic to help
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someone out of a mess, provide them with active, material help as
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well; conversely, if you can't be bothered to provide material
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help, your ritual will be infected with that same inertia and
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apathy - true will, will out, and in many cases our true will is
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to flatter the ego and do nothing substantive. I speak from
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experience.
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From a magical perspective each one of us is a magical being
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with a vast potential of power, but that is denied to us by an
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innate, fanatical, and unbelievably deep-rooted desire to keep
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the world in a regular orbit serving our own needs. Self-
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sacrifice disturbs this equilibrium and lets out some of that
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energy, and that is why egoless devotion and self-sacrifice has a
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reputation for working miracles.
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4.5 The Main Ritual
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After invoking the Powers and having stated the intention
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and sacrifice, there would seem to be nothing more to do, but
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most people like to prolong the contact with the Powers and carry
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out some kind of symbolic ritual for a period of time varying
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from minutes to days. Ritual as I have described it so far may
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seem like a cut-and-dried exercise, but it isn't; it is more of
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an art than a science, and once the Circle and Gates are opened,
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and the Powers are "in attendance", whatever science there is in
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ritual gives way to art. Magicians operate in a world where
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ordinary things have complex symbolic meanings or
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correspondences, and they use a selection of consecrated
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implements or "power objects" in their work. The magician can use
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this palette of symbols within a ritual to paint of picture which
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signifies an intention in a non-verbal, non-rational way, and it
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is this ability to communicate an intention through every sense
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of the body, through every level of the mind, which gives ritual
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its power. I can't say any more about this because it is personal
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and unique to every magician, and each one develops a style which
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works best for them.
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4.6 Dismissal of Powers
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Once the ritual is complete the Powers are thanked and
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dismissed. This begins the withdrawal of consciousness back to
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its pre-ritual state.
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4.7 Close Gates/Close Circle
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The final steps are closing the Gates (thus sealing off the
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2703
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altered state of consciousness) and closing the Circle (thus
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returning to the everyday world). The Circle should not be closed
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if there is any suspicion that the withdrawal from the altered
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state has not been completed fully. I like to carry out a sanity
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check between closing the Gates and closing the Circle. It
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sometimes happens that although the magician goes through the
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steps of closing down, the attention is not engaged, and the
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magician remains in the altered state. This is not a good idea.
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The energy of that state will continue to manifest in every
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intention in everyday life, and all sorts of unplanned things
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will start to happen. A related problem is that every magician
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will find sooner or later an altered state which compensates for
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some of their perceived inadequacies (in the way that many people
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like to get drunk at parties), and they will not want to let go
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of it because it makes them feel good, so they come out of the
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ritual in an altered state without realising they have failed to
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close down correctly. This is called obsession, and it is one of
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the interesting difficulties of magical work.
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Closing down correctly is important if you don't want to end
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up like a badly cracked pot. If you don't feel happy that the
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Powers have been completely dismissed and the Gates closed
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correctly, go back and repeat the steps again.
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5. Maps & Correspondences
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If consciousness is imagined as a space we can move around in,
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then it is a space of several dimensions. An indespensible tool
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for any magician is a method for describing this space and its
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dimensions, a method to specify the "the coordinates of
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consciousness", like giving a map reference. The magician uses
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such a descriptive method to say "this is where I want to get
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to", and you can imagine a ritual as a vehicle which transports
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him or her to the destination and back again.
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A descriptive method of this type is one of the most obvious
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and characteristic features of a particular magical technique,
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because states of consciousness are usually described using a
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dense mesh of symbolism and metaphor, and if a magical tradition
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has been around for any length of time it becomes identified by
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the details of this symbolism. Given the tendency for maps to be
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confused with territory, there is a tendency for symbolism to
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take on a life of its own and become completely detached from
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authentic magical technique. People confuse magical symbolism
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with magic; its use as a coordinate system is lost, vast tomes of
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drivel are written, and every manner of absurdity follows.
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I am a Kabbalist by training and use a map of consciousness
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called "The Tree of Life". This map has been coloured in using a
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thousand years of symbolism, and the result is called "the
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Correspondences", and it is a system which allows me to navigate
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around the dimensions of consciousness with some precision. There
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are many other maps, some well worn by history, some not, and my
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choice is a matter of personal preference. It works for me
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because of the kind of person I am, but it is only a map and I
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wouldn't pretend that there was anything intrinsically special
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about it.
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2704
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Many magicians operate within a religious framework. The
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Christian Mass is a magical ritual par excellence, and there are
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several other magical rituals associated with Christianity. Some
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magicians work within a pantheon - Graeco-Roman, Egyptian,
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Scandinavian, Aztec or whatever. Some (e.g. Crowley) invent their
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own religion. A characteristic of all these systems is that they
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provide a complex mesh of symbol and metaphor, a map for the
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magician to work within. For any pantheon it is usually
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straightforward (with some bending, stretching and hitting with
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a hammer) to identify a personification for the following aspects
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of consciousness:
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heaviness, old-age, stagnation, limitation, inertia
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creativity, inspiration, vision, leadership
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violence, force, destructiveness
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harmony, integrity, balance, wholeness
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love, hate, passion, sensual beauty, aesthetics, emotional
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power, nurture
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reason, abstraction, communication, conceptualisation, logic
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imagination, instinct, the unconscious
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practicality, pragmatism, stolidity, materialism
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And once we have gods and goddesses (or saints) to personify
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these qualities, a weave of metaphors and associations elaborates
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the picture; the Moon is instinct, fire is both destructive and
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energetic, death is a sythe, air and mercury are "the same", and
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so on. The meaning of a symbol is personal - white means "death"
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to some and "purity" to others. What matters is that the magician
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should have a clear map, and with it the ability to invoke
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different aspects of consciousness by using the symbolism of
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gods, goddesses, archangels, demons or whatever. It does not
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||
matter whether the magician believes in the literal reality of
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the territory or not, as long as he or she treats the map with
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respect and does not muddy the water by dabbling with too many
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different maps. There are two principal ways in which maps become
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muddled, and as the main theme of these notes is the precise use
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of limitation in conjuction with magical consciousness, I think
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it is worth mentioning what I see as potential pitfalls. The
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first pitfall is mixing systems; the second is working with other
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people.
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There is a tendency nowadays to muddle different systems of
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correspondences together, to add Egyptian gods to a Kabbalistic
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ritual, to say that Tanith is really the same as Artemis, or that
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Cybele and Astarte and Demeter are "just" different names for the
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Mother Goddess, to find parallels between Thor and Mars, between
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Kali and Hecate, between the Virgin Mary and Isis, until, like
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different colours of paint mixed together, everything ends up in
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shades of muddy brown. This unifying force is everywhere as
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people find universal themes and try to make links between groups
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and systems.
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2705
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It is (in my opinion) a bad idea to mix systems together in
|
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a spirit of ecumenical fervour. Correspondences are like
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intentions: the sharper and more clearly defined they are, the
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||
better they work. Despite a few similarities, the Virgin Mary is
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nothing like Isis, and Demeter has very little in common with
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Astarte. Syncretism usually takes place slowly over the
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centuries, so that for most people there is no distinction
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between the classical Greek and Roman pantheons and Mercury is a
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synonym for Hermes, but to do it in real-time in your own head is
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a recipe for muddle-headedness.
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Symbols can be diffused when people work together in a
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group. It is a mistake to believe that "power" is raised in
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direct proportion to the number of people taking part in a
|
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ritual. Unless people have been trained together and have similar
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"maps", then the ritual will have a different effect on each
|
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person, and although more power may be raised, it will be
|
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unfocussed and will probably earth itself through unexpected
|
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channels. When people begin working together there will be a
|
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period of time when their work together will probably be less
|
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effective than any one of them working alone, but after a time
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their "maps" begin to converge and things start to improve
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dramatically. There is nothing magical about this - it is a
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phenomenon of teams of people in general. I don't like "spectator
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rituals" for this reason; you are either in it or your are out,
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and if you are out, you are out the door.
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|
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Does it matter what map, what system of correspendences a
|
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person uses? Is there a "best" set? This is an impossible
|
||
question to answer. What can be said is that working within any
|
||
magical framework incurs a cost. The more effective a magical
|
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system is at limiting, engaging and mobilising the creative power
|
||
of consciousness, the more effective it is at ensnaring
|
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consciousness within its own assumptions and limitations. If a
|
||
person works within a belief system where the ultimate nature of
|
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God is pure, unbounded love, joy and bliss, then that closes off
|
||
other possibilities.
|
||
|
||
Without sitting in judgement of any set of beliefs, I would
|
||
say that the best belief system and the best system of
|
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correspondences is one which allows consciousness to roam over
|
||
the greatest range of possibilities, and permits it the free-will
|
||
to choose its own limitations. And that is a belief in itself.
|
||
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6. Conclusion
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||
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The gist of these notes is that ritual is a technique for
|
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focussing magical power through the deliberate use of limitation.
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Limitation comes from the belief system of the magician, and the
|
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set of correspondences used to create symbolism within the
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ritual. Further limitation comes from the structure of the ritual
|
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itself, and ultimately from the statement of intention. With
|
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practise these elements add up to a single-mindedness which can
|
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shift consciousness out of its normal orbit.
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|
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<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
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2706
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||
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Shamanism (Internet)
|
||
|
||
Overview-Frequently Asked Questions (FAQ)
|
||
|
||
Summary: This FAQ contains a general overview on shamanism.
|
||
It should be read by anyone interested in understanding the what
|
||
is meant by shamanism and what differentiates shamanism form
|
||
other forms of ecstatic experience
|
||
Keywords: shaman, anthropology, ethnography, consciousness, spirit,
|
||
oobe
|
||
Organization: La Casa del Paese Lontano
|
||
Date: Wed, 9 Mar 1994 02:37:55 GMT
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||
Lines: 227
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|
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Archive-name: shamanism/overview
|
||
Last-modified: 8 March 1994
|
||
Version: 1.1
|
||
|
||
NOTE: The following general overview of shamanism is not intended to
|
||
be the last word or the definitive work on this subject. Rather it is,
|
||
as its title implies, intended to provide the participant or reader with
|
||
a set of guidelines that will familiarize them with the general use of
|
||
the terms shamanism, shaman and shamanic in the trends, study and
|
||
practice of historic, traditional and contemporary shamanic experience.
|
||
The word 'shaman comes to English from the Tungus language via Russian.
|
||
Among the Tungus of Siberia it is both a noun and a verb. While the
|
||
Tungus have no word for shamanism, it has come into usage by anthropolo-
|
||
gists, historians of religion and others in contemporary society to
|
||
designate the experience and the practices of the shaman. Its usage has
|
||
grown to include similar experiences and practices in cultures outside
|
||
of the original Siberian cultures from which the term shaman originated.
|
||
Thus shamanism is not the name of a religion or group of religions.
|
||
Particular attention should be paid to the use of qualifying words
|
||
such as "may" or "usually". They indicate examples or tendencies and
|
||
are not, in any way, intended to represent rigid standards
|
||
Please send comments to deane@netcom.com (Dean Edwards).
|
||
|
||
Shamanism-General Overview-Frequently Asked Questions (FAQ)
|
||
(c November, 1993 by Dean Edwards)
|
||
This FAQ shall be posted monthly and is maintained by Dean Edwards
|
||
(deane@netcom.com). It is intended for the private non-commercial use
|
||
of Usenet users. It may not be sold without the permission of the
|
||
author.
|
||
|
||
Table of Contents:
|
||
|
||
1. Terms used in this FAQ
|
||
2. What is shamanism?
|
||
3. What is Shamanic Ecstasy?
|
||
4. Becoming a shaman
|
||
5. The role of trauma in the development of a shaman
|
||
6. The relationship between shamanic traditions and culture
|
||
7. The role of Shamanic Ecstasy
|
||
8. The origin of the term "shamanism"
|
||
9. Roles of the shaman
|
||
10. Reasons for this FAQ
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2707
|
||
|
||
1. Why were the terms used in this FAQ selected and do they have special
|
||
meanings. There is an extensive literature about shamanism that has been
|
||
compiled since the late Eighteenth Century. Like any field of study and
|
||
religious practice, shamanism has developed a specialized vocabulary.
|
||
Please note that some of the words used in the material that follows are
|
||
drawn from scholars who have a solid background in shamanic studies and
|
||
may have meanings that are specific and less general than is often the
|
||
case in popular usage. Consulting a good dictionary should clear up any
|
||
points of confusion.
|
||
|
||
2. What is Shamanism?
|
||
Shamanism is classified by anthropologists as an archaic
|
||
magico-religious phenomenon in which the shaman is the great master
|
||
of ecstasy. Shamanism itself, was defined by the late Mircea Eliade
|
||
as a technique of ecstasy. A shaman may exhibit a particular magical
|
||
specialty (such as control over fire, wind or magical flight). When a
|
||
specialization is present the most common is as a healer. The
|
||
distinguishing characteristic of shamanism is its focus on an
|
||
ecstatic trance state in which the soul of the shaman is believed to
|
||
leave the body and ascend to the sky (heavens) or descend into the
|
||
earth (underworld). The shaman makes use of spirit helpers, which
|
||
he or she communicates with, all the while retaining control over
|
||
his or her own consciousness. (Examples of possession occur, but
|
||
are the exception, rather than the rule.) It is also important to
|
||
note that while most shamans in traditional societies are men,
|
||
either women or men may and have become shamans.
|
||
|
||
3. What is Shamanic Ecstasy and how does it compare with other
|
||
forms of ecstasy?
|
||
|
||
From the Greek 'ekstasis', ecstasy literally means to be placed
|
||
outside, or to be placed.This is a state of exaltation in which a
|
||
person stands outside of or transcends his or herself. Ecstasy may
|
||
range from the seizure of the body by a spirit or the seizure of a
|
||
person by the divine, from the magical transformation or flight of
|
||
consciousness to psychiatric remedies of distress.
|
||
|
||
Three types of Ecstasy are specified in the literature on the subject:
|
||
1. Shamanic Ecstasy
|
||
2. Prophetic Ecstasy
|
||
3. Mystical Ecstasy
|
||
|
||
Shamanic ecstasy is provoked by the ascension of the soul of the
|
||
shaman into the heavens or its descent into the underworld. These
|
||
states of ecstatic exaltation are usually achieved after great and
|
||
strenuous training and initiation, often under distressing
|
||
circumstances. The resulting contact by the shaman with the
|
||
higher or lower regions and their inhabitants, and also with
|
||
nature spirits enables him or her to accomplish such tasks as
|
||
accompanying the soul of a deceased into its proper place in the
|
||
next world, affect the well-being of the sick and to convey the
|
||
story of their inner travels upon their return to the mundane
|
||
awareness.
|
||
|
||
The utterances of the shaman are in contrast with those of prophetic
|
||
and mystical ecstasy. The prophet literally speaks for God, while the
|
||
mystic reports an overwhelming divine presence. In mysticism, the
|
||
direct knowledge or experience of the divine ultimate reality, which is
|
||
2708
|
||
|
||
perceptible in two ways, emotional and intuitive. While these three
|
||
varieties of ecstatic experience are useful for the purposes of
|
||
analysis and discussion, it is not unusual for more than one form of
|
||
ecstasy to be present in an individual's experience.
|
||
|
||
However, it can be argued that, generally speaking, there are three
|
||
perceptive levels of ecstasy.
|
||
1) The physiological response, in which the mind becomes absorbed in
|
||
and focused on a dominant idea, the attention is withdrawn and the
|
||
nervous system itself is in part cut off from physical sensory input.
|
||
The body exhibits reflex inertia, involuntary nervous responses, frenzy.
|
||
2) Emotional perception of ecstasy refers to overwhelming feelings of
|
||
awe, anxiety, joy, sadness, fear, astonishment, passion, etc.
|
||
3) Intuitive perception communicates a direct experience and
|
||
understanding of the transpersonal experience of expanded states of
|
||
awareness or consciousness.
|
||
|
||
While the physiological response is always present, the emotional
|
||
response may or may not be significant when intuition is the principal
|
||
means of ecstatic perception. Some have argued that beyond the intuitive
|
||
state there is a fourth condition in which the holistic perception
|
||
exceeds mental and emotional limitations and understanding.
|
||
|
||
The ecstatic experience of the shaman goes beyond a feeling or percep-
|
||
tion of the sacred, the demonic or of natural spirits. It involves the
|
||
shaman directly and actively in transcendent realities or lower realms
|
||
of being.
|
||
|
||
4. How does one become a shaman?
|
||
|
||
Some have wondered if the experience of shamanic ecstasy or flight
|
||
makes a person a shaman. Generally speaking, most would say no.
|
||
A shaman is more than someone with an experience. First, he or she
|
||
is a trained initiate. Usually years of trenculturalization and
|
||
under a mentor precede becoming a functioning shaman. Second, a
|
||
shaman is not just an initiate who has received inner and outer
|
||
training, but is a master of shamanic journeying and techniques
|
||
(shamanic ecstasy). This is not a casual acquaintance with such
|
||
abilities, there is some degree of mastery of them. Finally, a
|
||
shaman is a link or bridge between this world and the next. This
|
||
is a sacred trust and a service to the community. Sometimes a
|
||
community that a shaman serves in is rather small. In other
|
||
instances it may be an entire nation. A lot of that depends on
|
||
social and cultural factors.
|
||
|
||
One becomes a shaman by one of three methods:
|
||
a) Hereditary transmission;
|
||
b) Spontaneous selection or "call" or "election";
|
||
c) personal choice and quest. (This latter method is less frequent
|
||
and traditionally such a shaman is considered less powerful than one
|
||
selected by one of the two preceding methods.) The shaman is not
|
||
recognized as legitimate without having undergone two types of
|
||
training:
|
||
1) Ecstatic (dreams, trances, etc.)
|
||
2) Traditional ("shamanic techniques, names and functions of
|
||
spirits,mythology and genealogy of the clan, secret language, etc.) The
|
||
two-fold course of instruction, given by the spirits and the old master
|
||
shamans is equivalent to an initiation." (Mircea Eliade, The Encyclo-
|
||
2709
|
||
|
||
pedia of Religion, v. 13 , p. 202; Mcmillian, N.Y., 1987.) It is also
|
||
possible for the entire process to take place in the dream state or in
|
||
ecstaticexperience. Thus, there is more to becoming a shaman than a
|
||
single experience. It requires training, perseverance and service.
|
||
|
||
5. What is the role of personal trauma or crisis in the selection or
|
||
development of a shaman?
|
||
A common experience of the call to shamanism is a psychic or spiritual
|
||
crisis, which often accompanies a physical or even a medical crisis, and
|
||
is cured by the shaman him or herself. This is a common occurrence for
|
||
all three types of shamanic candidates described above. The shaman is
|
||
often marked by eccentric behavior such as periods of melancholy,
|
||
solitude, visions, singing in his or her sleep, etc. The inability of
|
||
the traditional remedies to cure the condition of the shamanic candidate
|
||
and the eventual self cure by the new shaman is a significant episode in
|
||
development of the shaman. The underlying significant aspect of this
|
||
experience, when it is present,is the ability of the shaman to manage
|
||
and resolve periods of distress.
|
||
|
||
6. Does the presence of an active shamanic tradition necessarily mean
|
||
that the society itself should be deemed "shamanic"?
|
||
No, not at all. The presence of shamanism in a nation or a community
|
||
does not mean that shamanism is central to the spiritual or religious
|
||
life of the community or region. Shamanism often exists alongside and
|
||
even in cooperation with the religious or healing practices of the
|
||
community.
|
||
|
||
7. What is meant by shamanic ecstasy and what role does it actually play
|
||
in shamanism?
|
||
The ecstatic technique of shamanism does not involve itself in the broad
|
||
range of ecstasy reported in the history of religion. It is specifically
|
||
focused on the transpersonal movement of the consciousness of the
|
||
shaman into higher or lower realms of consciousness and existence.
|
||
Another aspect of shamanism is that compared to other spiritual
|
||
traditions, it is a path that the individual walks alone. While much of
|
||
the focus of shamanic studies has been on the shamanic complexes of
|
||
north and central Asia, shamanism is a universal phenomenon, not
|
||
confined to any particular region or culture.
|
||
|
||
8. What is the origin of the word "shaman"?
|
||
Shaman comes from the language of the Tungus of North-Central Asia. It
|
||
came into use in English via Russian.
|
||
|
||
9. What are the usual roles of a shaman?
|
||
In contemporary, historical or traditional shamanic practice the shaman
|
||
may at times fill the role of priest, magician, metaphysician or healer.
|
||
Personal experience is the prime determinant of the status of a shaman.
|
||
Knowledge of other realms of being and consciousness and the cosmology
|
||
of those regions is the basis of the shamanic perspective and power.
|
||
With this knowledge, the shaman is able to serve as a bridge between the
|
||
mundane and the higher and lower states The shaman lives at the edge of
|
||
reality as most people would recognize it and most commonly at the edge
|
||
of society itself. Few indeed have the stamina to adventure into these
|
||
realms and endure the outer hardships and personal crises that have been
|
||
reported by or observed of many shamans.
|
||
|
||
10. Why was this FAQ written?
|
||
This FAQ was originally written to support a new Usenet
|
||
2710
|
||
|
||
newsgroup, 'soc.religion.shamanism'. The purpose of this
|
||
newsgroup is to provide a forum for discussion and exchange of ideas,
|
||
views and information about historic,traditional, tribal and
|
||
contemporary shamanism. This FAQ is intended to provide a useful general
|
||
overview of what 'shamanism' actually means and what it is in practice.
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2711
|
||
|
||
SPRING EQUINOX RITUAL
|
||
By Marian Starwatcher
|
||
|
||
Clothing : The priestess who will invoke Athena (1) can wear any robe
|
||
that feels right to her, but she will carry the sword. The priestess
|
||
invoking Demeter (2) should wear a green robe, but cover it with her
|
||
cloak to begin with. The priestess invoking Kore (3) should wear a
|
||
spring robe, covered with a dark cloak.
|
||
|
||
Before the ritual, place a large number of candles about the temple.
|
||
Leave them unlit. One tiny candle should be placed on the altar. The
|
||
matches should be put where they can be got at easily!
|
||
|
||
Burn Black Forest Incense ... a fair amount of it. Keep the door of
|
||
your temple CLOSED.
|
||
|
||
Have ready some lavender oil to burn later in the ritual.
|
||
|
||
Have the participants each bring a candle.
|
||
|
||
When the participants enter, have them stand in the centre of the
|
||
temple. It will be dark. Shut the door.
|
||
|
||
Priestess 1 goes to the east quarter, 2 to the south, 3 to the west.
|
||
|
||
Call the quarters theatrically.
|
||
|
||
All : Kore is in the underworld.
|
||
|
||
Priestess 1 : Blow, gentle breezes from the depths of the earth,
|
||
Bring us to her in safety.
|
||
|
||
All : Kore is in the underworld.
|
||
|
||
Priestess 2 : Come, tiny flame, shine in the depths of the earth,
|
||
Guide us to her in safety.
|
||
|
||
All : Kore is in the underworld.
|
||
|
||
Priestess 3 : Come, still dark waters in the depths of the earth,
|
||
Bring us to her in safety.
|
||
|
||
All : Kore is in the underworld.
|
||
Cold stone under our feet in the depths of the earth,
|
||
Bring us to her in safety.
|
||
|
||
P2 silently raises the circle. The participants seat themselves.
|
||
|
||
P3 : It is dark. So dark.
|
||
|
||
P2 : It is cold. So cold.
|
||
|
||
P1 : Where is the Grain Mother?
|
||
|
||
P3 : Where is Demeter?
|
||
|
||
P2 : She has turned her face from the earth.
|
||
|
||
2712
|
||
|
||
P1 : How can this be?
|
||
|
||
All : Mother Demeter, speak to us!
|
||
Mother Demeter, speak to us!
|
||
Mother Demeter, speak to us!
|
||
|
||
P2 : invokes Demeter.
|
||
|
||
Demeter : My daughter, where is my daughter?
|
||
Where is she for whom I made the sun shine?
|
||
Where is she for whom I made the grain grow?
|
||
|
||
Kore, Kore, Kore!
|
||
|
||
P1 invokes Athena.
|
||
|
||
Athena : She has gone below, Mother Demeter.
|
||
|
||
All : Kore is in the underworld.
|
||
Kore is in the underworld.
|
||
Kore is in the underworld.
|
||
|
||
Demeter : Then I will cover my face
|
||
And let the earth die.
|
||
|
||
Kore, Kore, Kore!
|
||
|
||
Athena : Mother, the people of the earth need you.
|
||
We are cold.
|
||
We are hungry.
|
||
We must have light.
|
||
|
||
Demeter : Kore, Kore, Kore!
|
||
|
||
Demeter turns her back.
|
||
|
||
Athena turns to the participants.
|
||
|
||
Athena : Then we must go below to her
|
||
And beseech her to return.
|
||
The earth must not die.
|
||
|
||
Athena moves to the altar and lights the tiny candle.
|
||
|
||
P3 : Our steps falter.
|
||
|
||
All : It is dark, dark.
|
||
|
||
P3 : Our sight falters.
|
||
|
||
All : It is dark, dark.
|
||
|
||
P3 : Our hearts falter.
|
||
|
||
All : It is dark, dark.
|
||
|
||
Athena : Courage, for I am with you.
|
||
Even in the darkness I am with you.
|
||
2713
|
||
|
||
Even in the coldness I am with you.
|
||
And see - we approach Kore on her throne!
|
||
|
||
|
||
Athena directs the participants' attention to the west.
|
||
|
||
All : Kore, speak to us!
|
||
Kore, speak to us!
|
||
Kore, speak to us!
|
||
|
||
P3 invokes Kore/Persephone.
|
||
|
||
Kore : I have gone below.
|
||
Why do you now come to me?
|
||
|
||
Athena : Kore, why are you here
|
||
In the dark and the cold?
|
||
|
||
Kore : Don't you know that all people
|
||
Even gods
|
||
Must go into the dark
|
||
And look within?
|
||
|
||
Athena : Kore, your Mother weeps for you.
|
||
Will you come home to us?
|
||
|
||
Kore : Don't you know that all children
|
||
Even gods
|
||
Must leave their Mothers
|
||
And grow into adulthood?
|
||
|
||
Athena : Kore, the earth is dying.
|
||
Will you come home to us?
|
||
|
||
Kore : The earth must not die.
|
||
I will beseech my mother
|
||
To bring life to the earth again.
|
||
|
||
Kore picks up the tiny candle and 'leads' the participants out.
|
||
|
||
Kore : We walk through the darkness of the underworld.
|
||
Our steps are sure.
|
||
We do not fear the darkness of the underworld,
|
||
For it is also the darkness within ourselves.
|
||
We wind our way through the caverns.
|
||
And now we feel the breath of the wind on our faces.
|
||
We emerge from the underworld to the earth.
|
||
The wind is cold.
|
||
The earth is dark.
|
||
|
||
Athena : Mother Demeter, we have returned.
|
||
|
||
Demeter : Kore, Kore, Kore!
|
||
|
||
Kore : Mother, I am here.
|
||
|
||
Demeter : Kore, you have returned!
|
||
Stay with me and run in the fields as you did before.
|
||
2714
|
||
|
||
Play in the gardens of the earth as you did before.
|
||
|
||
Kore : Mother, I cannot stay.
|
||
|
||
Demeter : Then I will cover my face and grieve,
|
||
And the earth will die.
|
||
|
||
Athena : The earth must not die.
|
||
|
||
Kore : I will stay with you
|
||
For half of the year.
|
||
But I must go below
|
||
For the other half.
|
||
|
||
Mother, look at me.
|
||
|
||
Demeter turns.
|
||
|
||
Demeter : But what is this?
|
||
Kore, you have changed.
|
||
|
||
Kore : I went below to change, Mother.
|
||
To grow.
|
||
Call me now Persephone,
|
||
For I have been to the underworld.
|
||
I have been within.
|
||
I must return to grow
|
||
And to help others grow.
|
||
Your world is the grain, Mother.
|
||
My world is the hearts of all people
|
||
Even gods.
|
||
|
||
Athena : It is just, Mother Demeter.
|
||
She must return below,
|
||
But for now she will stay with you.
|
||
|
||
Demeter : My daughter, you have grown wise.
|
||
I accept what you must do.
|
||
I will grieve when you go from me,
|
||
And the earth will become cold and dark.
|
||
But when you return,
|
||
The earth will live again.
|
||
|
||
See!
|
||
|
||
Athena, Demeter and Kore light all the candles. Persephone throws off
|
||
her cloak to reveal a spring robe. Demeter throws off her cloak to
|
||
reveal a green robe.
|
||
|
||
Athena : Persephone has returned!
|
||
The light has returned!
|
||
The warmth has returned!
|
||
|
||
Let us praise Mother Demeter
|
||
For she has brought the earth to life again.
|
||
Let us praise Persephone
|
||
For she has returned from the underworld
|
||
And will be there to guide us
|
||
2715
|
||
|
||
When we must go within.
|
||
|
||
All Chant : She has returned
|
||
The earth lives again!
|
||
We feel the warmth returning
|
||
The sun shines again!
|
||
We see the grain growing
|
||
The garden grows again!
|
||
Persephone, Demeter
|
||
Persephone, Demeter
|
||
Persephone, Demeter
|
||
The earth lives again!
|
||
|
||
Repeat, then repeat last line to build cone of power until Demeter
|
||
judges the cone ready. Send out the power to bring life to the earth
|
||
again.
|
||
|
||
Farewell the Goddesses.
|
||
|
||
All sit down, forming a sitting circle.
|
||
|
||
P1 : Long, long ago, there was no winter.
|
||
Summer ruled the Earth as Mother Demeter
|
||
Watched lovingly over her daughter Kore.
|
||
|
||
P2 : All people knew her and loved her
|
||
As the Grain Mother.
|
||
There was no hunger
|
||
And no one was ever cold.
|
||
|
||
P1 : Kore ran in the fields of the earth
|
||
Safe under her mother's loving eye.
|
||
And for a long, long time
|
||
She knew no other world.
|
||
|
||
P3 : But all things change, and so did Kore.
|
||
She felt something within her,
|
||
An urge to know more,
|
||
To grow.
|
||
|
||
P2 : And so she approached the cave
|
||
That led to the Underworld.
|
||
She descended into the darkness.
|
||
Her steps were faltering,
|
||
For she could not see,
|
||
And she was afraid.
|
||
Yet she knew she must go on.
|
||
|
||
P1 : When she came to the Underworld,
|
||
Kore found a mirror.
|
||
She looked within, and saw herself.
|
||
Yet not the child she knew,
|
||
She saw a young woman
|
||
Who looked at her with knowledge in her eyes.
|
||
|
||
P3 : Then she looked again,
|
||
And saw an old woman,
|
||
With a lined face and silver hair,
|
||
2716
|
||
|
||
Who looked at her with knowledge in her eyes.
|
||
|
||
P1 : And the old woman said,
|
||
"Kore, you must change.
|
||
All things must change.
|
||
You must look within
|
||
And know yourself truly,
|
||
And grow."
|
||
|
||
|
||
P2 : So Kore looked within,
|
||
And embraced the old woman
|
||
And the young woman.
|
||
And she was filled with knowledge.
|
||
And the knowledge changed her.
|
||
|
||
P1 : On the earth, Demeter searched for Kore.
|
||
She looked under every rock,
|
||
She dived into every sea,
|
||
She spoke to the flame,
|
||
She rode on the winds.
|
||
At last Athena came to her and said,
|
||
"Your daughter has gone into the Underworld."
|
||
|
||
P3 : Demeter wailed, and wept for Kore.
|
||
She put aside her green robes
|
||
And veiled herself in mourning.
|
||
And the earth grew dark with her grief,
|
||
And the earth grew barren with her grief,
|
||
And the people cried out in fear.
|
||
All the gods and people begged Demeter
|
||
But she would not cease her weeping.
|
||
|
||
P2 : At last Athena went to the cave,
|
||
And descended to the Underworld.
|
||
And there she spoke with Kore,
|
||
And begged her to return.
|
||
|
||
P1 : Kore was reluctant to go,
|
||
But love of her mother
|
||
And love of the earth
|
||
Persuaded her to return.
|
||
And so she went with Athena
|
||
Back to the earth.
|
||
|
||
P2 : Demeter was overjoyed to see her daughter.
|
||
They embraced, and kissed.
|
||
|
||
P3 : But then Kore told her mother
|
||
How she had changed.
|
||
And she said,
|
||
"I must return,
|
||
For I have been within.
|
||
I am Queen of the Underworld."
|
||
|
||
P1 : Demeter begged her daughter to stay.
|
||
Kore, relenting, agreed;
|
||
|
||
2717
|
||
|
||
P2 : That six months of every year
|
||
She would stay with her mother.
|
||
And the earth would be fruitful.
|
||
And six months of every year
|
||
She would return to the Underworld,
|
||
And the earth would be barren
|
||
Until she returned.
|
||
|
||
P1 : And this is why we have winter.
|
||
For Demeter veils her face
|
||
When Kore, called Persephone,
|
||
Returns to the Underworld each year.
|
||
|
||
P3 : And the mystery is this :
|
||
|
||
That the Underworld is within you,
|
||
And you must descend to it
|
||
If you are to grow.
|
||
You must look into the mirror
|
||
And see yourself as you truly are.
|
||
|
||
P1 : But now is the time to rejoice!
|
||
Persephone is returned,
|
||
The earth is becoming warm again,
|
||
And the grain is growing again.
|
||
|
||
P2 : Let us share Demeter's joy
|
||
In her daughter's return.
|
||
Let us feast on her bounty.
|
||
|
||
Share cakes and water/cider. Those who feel moved to may speak of their
|
||
feelings in the darkness, and experiences of their own in the Under-
|
||
world.
|
||
|
||
P3 opens the circle.
|
||
|
||
|
||
All : Persephone has returned!
|
||
|
||
P3 : Blow, winds of the East,
|
||
Bring warmth to our bodies again.
|
||
|
||
All : Persephone has returned!
|
||
|
||
P3 : Shine, sun in the North,
|
||
Bring warmth to our hearts again.
|
||
|
||
All : Persephone has returned!
|
||
|
||
P3 : Come, waters of the Western sea,
|
||
Bring warmth to our souls again.
|
||
|
||
All : Persephone has returned!
|
||
|
||
P3 : Grow, all plants of the Earth,
|
||
Bring warmth to our spirits again.
|
||
|
||
The circle is open, but ever unbroken.
|
||
2718
|
||
|
||
Merry meet,
|
||
And merry part,
|
||
And merry meet again.
|
||
|
||
Blessed be.
|
||
|
||
All : Blessed be.
|
||
|
||
P3 : This rite is ended.
|
||
|
||
Note: The directions are all Southrn Hemisphere ... heh.
|
||
|
||
B*B* Marian*
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2719
|
||
|
||
Modern Female Rite Of Passage
|
||
Lady Shyra, 1994
|
||
|
||
Note: East - Air; South - Fire, West - Water, North - Earth
|
||
|
||
EARLY PREPERATIONS
|
||
|
||
Candles for the ritual will be made that day. Celebrant will make two
|
||
white candles. Candles will be herbal and scented, and enscribed
|
||
appropriately. Celebrant and mother will also bring something that
|
||
symbolically (to them) symbolizes the rite of passage.
|
||
|
||
Ritual baths will be taken prior to ceremony, with Celebrant's bath
|
||
being drawn for her. Salt, herbs and scents appropriate to the occasion
|
||
will be added to the bath, and it will be blessed prior to use. Mother
|
||
will help Celebrant to the bath, where she will light a candle and
|
||
incense, give words of love and comfort and instruction to the Celeb-
|
||
rant, and then withdraw to assist in Circle Preparation.
|
||
|
||
CIRCLE PREPARATION
|
||
|
||
Circle area will be cleansed and Circle constructed and consecrated in
|
||
the usual manner. Altar will sit just West of Center of Circle to
|
||
symbolize both the emotional aspects of the ritual, as well as the
|
||
death/ rebirth aspects.
|
||
|
||
Added to altar arrangement will be the Celebrant's two white candles.
|
||
Also on the altar will be a mirror sitting behind and between the two
|
||
white candles. Symbolic gifts will be placed beside the altar -- the
|
||
mother's to the North symbolizing steadfastness, grounding, caution,
|
||
and wisdom of the elder. The Celebrant's will be to the South of the
|
||
altar, symboling the fire, passion and impetuosity of youth.
|
||
|
||
INVOCATIONS
|
||
|
||
Guardian of the East
|
||
Hail to thee, Ancient ones of Air!
|
||
Blow soft around us this night
|
||
That the restrictions and pains of childhood
|
||
Will be but memories in the mind of the adult.
|
||
|
||
Guardian of the South
|
||
Hail to thee, Ancient ones of Fire!
|
||
Lend to us this night your passion and strength
|
||
Envelope us in your warmth,
|
||
That the fires of youth may be tempered within thee.
|
||
|
||
Guardian of the West
|
||
Hail to thee, Ancient ones of Water!
|
||
Wash over us with thy loving embrace
|
||
That the sorrows of days long past
|
||
Can give way to new understanding.
|
||
|
||
Guardians of the North
|
||
Hail to thee, Ancient ones of Earth!
|
||
Stand firm with us in our purpose this night,
|
||
That from the youth shall grow the adult
|
||
Full of purpose and wisdom.
|
||
2720
|
||
|
||
Invocation to the Lady
|
||
Blessed Lady of a Thousand Names,
|
||
You who art Maiden, Mother and Crone.
|
||
Grant that this night the bindings of childhood will be broken
|
||
And the bond between mother and daughter be strengthened.
|
||
For the two, as so reflected throughout all creation,
|
||
Are but images of thee in thy divine Trinity.
|
||
Blessed Be.
|
||
|
||
In honor of thee do I pour this toast, and drink this wine.
|
||
|
||
Invocation to the Lord
|
||
Great Lord, Ancient one of the fields and Consort to our Lady,
|
||
We ask that thou wouldst give
|
||
a measure of your love and protection
|
||
to she who will soon join the battles of this life.
|
||
Fill her with the knowledge of thee as sancutary
|
||
And grant that peace may follow her always.
|
||
|
||
In honor of thee do I pour this toast, and drink this wine.
|
||
|
||
Chalice is then passed to each of the coveners to share in the toast.
|
||
|
||
|
||
Drawing Down the Moon
|
||
|
||
Priestess/Mother stands facing the moon with hands upraised and palms
|
||
turned upwards, cupwise. Drinking in the Lady's essence, she says,
|
||
|
||
Come to me and fill me with thy light
|
||
Enter me, shine in me your fullness
|
||
That I may use your power for my good,
|
||
And for the good of All.
|
||
|
||
When appropriate, she blesses all within the Circle, and the rite that
|
||
is about to be performed. Then, nodding to the Father of the Celebrant,
|
||
says:
|
||
|
||
Bring forth your daughter,
|
||
that she might, this night,
|
||
cross the threshold of adulthood.
|
||
|
||
Father brings the Celebrant to the Eastern Gate.
|
||
|
||
Mthr: Is this the daughter I bore so many years before?
|
||
Nay, it cannot be, for she was but a child when last I held her.
|
||
|
||
Dtr: Mother, I am your child. Now grown and ready to throw away
|
||
the things of childhood. Years it has been since my moonflow
|
||
began and I became a woman. Now it is time that this is recog
|
||
nized.
|
||
|
||
Mthr: Very well, lead the child into the center of the Circle. There to
|
||
have her sit in silence.
|
||
|
||
Father leads Celebrant to the center of the Circle, while mother
|
||
re-closes the Circle. She then joins her daughter in the Circle's
|
||
center, saying:
|
||
2721
|
||
|
||
Mthr: You sit now in the Center of the Circle; that which is known
|
||
as the Cauldron of Hecate; the point of transformation; the
|
||
mother's womb, where beginnings end and endings re-begin.
|
||
|
||
I have heard your words, and weep for them; Tears of both joy
|
||
and sorrow.
|
||
It was my body that cried out in pain and joy as you were born.
|
||
It was my mind that went in circles to provide for us.
|
||
It was my heart that broke when that which you wanted I could
|
||
not give you.
|
||
But always did you have my love... and always shall you carry
|
||
that love with you.
|
||
|
||
Behold in me the Three-Fold Goddess
|
||
She who is One in Three - Maid, Mother, and Crone
|
||
One in Three, as she is in you and all women,
|
||
And as you and they are in her.
|
||
Look upon her and know her,
|
||
That you, too, may be whole.
|
||
|
||
So I ask thee truly, art thou ready to face the woman within thee?
|
||
To see within thee the light and dark, and fear no more the dark?
|
||
To accept that which you are, and strive for that which you can
|
||
become?
|
||
To leave behind the things of childhood,
|
||
But to continue to love and nurture the child which lives in
|
||
all adults?
|
||
|
||
{Celebrant has answered accordingly to each of the questions, at which
|
||
time the Mother now exhorts the Celebrant to stand and face the altar.}
|
||
|
||
Mthr: Daughter, I ask you now to look deep within the mirror. See
|
||
yourself reflected there. Look into your eyes and know
|
||
yourself. Repeat after me:"I come to commune with my Soul."
|
||
|
||
Dtr: I come to commune with my Soul.
|
||
|
||
Mthr: Look into the reflection of your eyes, and name one thing about
|
||
yourself that you love.
|
||
|
||
{Celebrant and Mother will continue this, alternating between what
|
||
the Celebrant thinks is both good and bad within her... }
|
||
|
||
After the last question, the Mother then says:
|
||
|
||
Mthr: Daughter, within thee is both light and dark. Know always your
|
||
shadow side. If something is there which offends thee horrible,
|
||
give it up. For others to love you as an adult, you must love
|
||
yourself first. And loving yourself means giving up any self-
|
||
hatred you've carried over from young years. Now is the time
|
||
to cut these things from thy life. They are the bonds of
|
||
childhood which have held you limited. Free yourself from them,
|
||
and know that thy spirit flies free.
|
||
|
||
Now look again into the mirror. Look at yourself with love.
|
||
See the Goddess shining within thee. She is strong; no man
|
||
has dominion over her. She knows herself and loves herself.
|
||
She will give herself to those who are worthy of her affections,
|
||
2722
|
||
|
||
and turn from those who try to debase her. Let the Goddess
|
||
within thee shine through thee, that the nobility and strength
|
||
of woman is clear for all to see.
|
||
|
||
Now, come with me.
|
||
|
||
|
||
Mother embraces daughter and leads her to each of the four quarters.
|
||
After each challenge, the Celebrant must answer as she sees fit, and
|
||
asks the Guardian's Blessing. The Covener at each gate will then bless
|
||
the Celebrant, and offer a gift for adulthood, such as strength,
|
||
courage, etc... or a physical gift pertinent to the rite and Gate.
|
||
|
||
Covener at Eastern Gate:
|
||
Hold! I am the wild wind and fury of the storm!
|
||
That which buffets thee without shelter.
|
||
How will you survive?
|
||
|
||
Covener at Southern Gate
|
||
Hold! I am fire and passion
|
||
That which will consume thee with lust.
|
||
How will you survive?
|
||
|
||
Covener at Western Gate
|
||
Hold! I am floods and weeping and gnashing of teeth.
|
||
I am lonliness and frustration.
|
||
How will thee survive?
|
||
|
||
Covener at Northern Gate
|
||
Hold! I am chaos and turmoil
|
||
Plans gone wrong and dreams that die.
|
||
How will thee survive?
|
||
|
||
Mother faces daughter (Priestess mode ON here)...
|
||
I am the Lady, thy Mother...
|
||
I shall be with thee no matter how far thou shalt roam.
|
||
And when lonliness besets thee,
|
||
Thou needs only gaze upon the moon,
|
||
To see my face and my love reflected there to you.
|
||
|
||
Father approaches daugher and turns her to face him...
|
||
I am he who is father to thee now.
|
||
I shall stand behind and beside thee always.
|
||
And when lonliness besets thee,
|
||
Thou needs only to step out into sunlight
|
||
To feel my warmth and love within thee.
|
||
|
||
Mother takes daughter by hand and returns to the altar. Daughter picks
|
||
up her gift of childhood and presents it to the mother, saying ...
|
||
|
||
This I do give you as a symbol of childhood now behind me.
|
||
Hold it and cherish it as you remember me.
|
||
|
||
|
||
Mother picks up her gift of adulthood and presents it the Celebrant,
|
||
saying...
|
||
|
||
This I do give you as a symbol of your adulthood,
|
||
2723
|
||
|
||
and my recognition of it.
|
||
Hold it and cherish it as you remember me.
|
||
|
||
|
||
Draw a pentegram above the celebrant, with an affirmation at each of the
|
||
five points:
|
||
|
||
Point one: In the name of Inanna, Queen of Heaven
|
||
|
||
Point two: In the name of Athena, warrior Goddess, but also of Peace
|
||
|
||
Point three: In the name of Astarte, warrior Goddess, and protector of
|
||
young females
|
||
Point four: In the name of Diana, she of the bow and arrow, Goddess
|
||
of Light
|
||
Point five: Do I bless thee, and call thee "Woman".
|
||
|
||
May their strenth and independence, their love and virtue, be thine all
|
||
the days of thy life.
|
||
|
||
I recognize the child no more, but she the child who lives in all of us.
|
||
|
||
Mother stands with a space between her and her daughter and presents
|
||
the new adult to the coven.
|
||
|
||
Feasting (and in our case, a birthday celebration) follow.
|
||
|
||
Quarter Guardians are thanked, and blessings are asked of the
|
||
Lord and Lady upon the group, as well as the Celebrant.
|
||
|
||
|
||
Blessed Be * Lady Shyra *
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2724
|
||
|
||
MUHAMMAD
|
||
|
||
From a Baha'i book by 'Abdu'l-Baha:
|
||
|
||
Americans and Europeans have heard a number of stories about
|
||
the Prophet which they have thought to be true, although the
|
||
narrators were either ignorant or antagonistic: most of them were
|
||
clergy; others were ignorant Muslims who repeated unfounded
|
||
traditions about Muhammad which they ignorantly believed to be
|
||
to His praise.
|
||
|
||
Thus some benighted Muslims made His polygamy the pivot of
|
||
their praises and held it to be a wonder, regarding it as a
|
||
miracle; and European historians, for the most part, rely on the
|
||
tales of these ignorant people.
|
||
|
||
For example, a foolish man said to a clergyman that the true
|
||
proof of greatness is bravery and the shedding of blood, and that
|
||
in one day on the field of battle a follower of Muhammad had cut
|
||
off the heads of one hundred men! This misled the clergyman to
|
||
infer that killing is considered the way to prove one's faith to
|
||
Muhammad, while this is merely imaginary. The military expeditions
|
||
of Muhammad, on the contrary, were always defensive actions: a
|
||
proof of this is that during thirteen years, in Mecca, He and His
|
||
followers endured the most violent persecutions. At this period
|
||
they were the target for the arrows of hatred: some of His
|
||
companions were killed and their property confiscated; others fled
|
||
to foreign lands. Muhammad Himself, after the most extreme
|
||
persecutions by the Qurayshites, who finally resolved to kill Him,
|
||
fled to Medina in the middle of the night. Yet even then His
|
||
enemies did not cease their persecutions, but pursued Him to
|
||
Medina, and His disciples even to Abyssinia.
|
||
|
||
These Arab tribes were in the lowest depths of savagery and
|
||
barbarism, and in comparison with them the savages of Africa and
|
||
wild Indians of America were as advanced as a Plato. The savages
|
||
of America do not bury their children alive as these Arabs did
|
||
their daughters, glorying in it as being an honorable thing to do.
|
||
[The Banu-Tamim, one of the most barbarous Arab tribes, practiced
|
||
this odious custom.] Thus many of the men would threaten their
|
||
wives, saying, "If a daughter is born to you, I will kill you."
|
||
Even down to the present time the Arabs dread having daughters.
|
||
Further, a man was permitted to take a thousand women, and most
|
||
husbands had more than ten wives in their household. When these
|
||
tribes made war, the one which was victorious would take the women
|
||
and children of the vanquished tribe captive and treat them as
|
||
slaves.
|
||
|
||
When a man who had ten wives died, the sons of these women
|
||
rushed at each other's mothers; and if one of the sons threw his
|
||
mantle over the head of his father's wife and cried out, "This
|
||
woman is my lawful property," at once the unfortunate woman became
|
||
his prisoner and slave. he could do whatever he wished with her.
|
||
He could kill her, imprison her in a well, or beat, curse and
|
||
torture her until death released her. According to the Arab habits
|
||
and customs, he was her master. It is evident that malignity,
|
||
jealousy, hatred and enmity must have existed between the wives and
|
||
children of a household, and it is, therefore, needless to enlarge
|
||
2725
|
||
|
||
upon the subject. Again, consider what was the condition and life
|
||
of these oppressed women! Moreover, the means by which these Arab
|
||
tribes lived consisted in pillage and robbery, so that they were
|
||
perpetually engaged in fighting and war, killing one another,
|
||
plundering and devastating each other's property, and capturing
|
||
women and children, whom they would sell to strangers. How often
|
||
it happened that the daughters and sons of a prince, who spent
|
||
their day in comfort and luxury, found themselves, when night fell,
|
||
reduced to shame, poverty and captivity. Yesterday they were
|
||
princes, today they are captives; yesterday they were great ladies,
|
||
today they are slaves.
|
||
|
||
Muhammad received the Divine Revelation among these tribes,
|
||
and after enduring thirteen years of persecution from them, He
|
||
fled. [To Medina.] But this people did not cease to oppress; they
|
||
united to exterminate Him and all His followers. It was under such
|
||
circumstances that Muhammad was forced to take up arms. This is
|
||
the truth: we are not bigoted and do not wish to defend Him, but
|
||
we are just, and we say what is just. Look at it with justice.
|
||
If Christ Himself had been placed in such circumstances among such
|
||
tyrannical and barbarous tribes, and if for thirteen years He with
|
||
His disciples had endured all these trials with patience,
|
||
culminating in flight from His native land -- if in spite of this
|
||
these lawless tribes continued to pursue Him, to slaughter the men,
|
||
to pillage their property, and to capture their women and children
|
||
-- what would have been Christ's conduct with regard to them? If
|
||
this oppression had fallen only upon Himself, He would have
|
||
forgiven them, and such an act of forgiveness would have been most
|
||
praiseworthy; but if He had seen that these cruel and bloodthirsty
|
||
murderers wished to kill, to pillage and to injure all these
|
||
oppressed ones, and to take captive the women and children, it is
|
||
certain that He would have protected them and would have resisted
|
||
the tyrants. What objection, then, can be taken to Muhammad's
|
||
action? Is it this, that He did not, with His followers, and their
|
||
women and children, submit to these savage tribes? To free these
|
||
tribes from their bloodthirstiness was the greatest kindness, and
|
||
to coerce and restrain them was a true mercy. They were like a man
|
||
holding in his hand a cup of poison, which, when about to drink,
|
||
a friend breaks and thus saves him. If Christ had been placed in
|
||
similar circumstances, it is certain that with a conquering power
|
||
He would have delivered the men, women and children from the claws
|
||
of these bloodthirsty wolves.
|
||
|
||
Muhammad never fought against the Christians; on the contrary,
|
||
He treated them kindly and gave them perfect freedom. A community
|
||
of Christian people lived at Najran and were under His care and
|
||
protection. Muhammad said, "if anyone infringes their rights, I
|
||
Myself will be his enemy, and in the presence of God I will bring
|
||
a charge against him." In the edicts which He promulgated it is
|
||
clearly stated that the lives, properties and honor of the
|
||
Christians and Jews are under the protection of God; and that if
|
||
a Muhammadan married a Christian woman, the husband must not
|
||
prevent her from going to church, nor oblige her to veil herself;
|
||
and that if she died, he must place her remains in the care of the
|
||
Christian clergy. Should the Christians desire to build a church,
|
||
Islam ought to help them. In case of war between Islam and her
|
||
enemies, the Christians should be exempted from the obligation of
|
||
fighting, unless they desired of their own free will to do so in
|
||
2726
|
||
|
||
defense of Islam, because they were under its protection. But as
|
||
a compensation for this immunity, they should pay yearly a small
|
||
sum of money. In short, there are seven detailed edicts on these
|
||
subjects, some copies of which are still extant at Jerusalem. This
|
||
is an established fact and not dependent on my affirmation. The
|
||
edict of the second Caliph [Of 'Umar] still exists in the custody
|
||
of the orthodox Patriarch of Jerusalem, and of this there is no
|
||
doubt. [Cf. Jurji Zaydan's _Umayyads and Abbasids_, trans. D. S.
|
||
Margoliouth.]
|
||
|
||
Nevertheless, after a certain time, and through the
|
||
transgression of both the Muhammadans and the Christians, hatred
|
||
and enmity arose between them. Beyond this fact, all the
|
||
narrations of the Muslims, Christians and others are simply
|
||
fabrications, which have their origin in fanaticism, or ignorance,
|
||
or emanate from intense hostility.
|
||
|
||
For example, the Muslims say that Muhammad cleft the moon, and
|
||
that it fell on the mountain of Mecca: they think that the moon is
|
||
a small body which Muhammad divided into two parts and threw one
|
||
part on this mountain, and the other part on another mountain.
|
||
|
||
Such stories are pure fanaticism. Also the traditions which
|
||
the clergy quote, and the incidents with which they find fault, are
|
||
all exaggerated, if not entirely without foundation.
|
||
|
||
Briefly, Muhammad appeared in the desert of Hijaz in the
|
||
Arabian Peninsula, which was a desolate, sterile wilderness, sandy
|
||
and uninhabited. Some parts, like Mecca and Medina, are extremely
|
||
hot; the people are nomads with the manners and customs of the
|
||
dwellers in the desert, and are entirely destitute of education and
|
||
science. Muhammad Himself was illiterate, and the Qur'an was
|
||
originally written upon the bladebones of sheep, or on palm leaves.
|
||
These details indicate the condition of the people to whom Muhammad
|
||
was sent. The first question which He put to them was, "Why do you
|
||
not accept the Pentateuch and the Gospel, and why do you not
|
||
believe in Christ and in Moses?" This saying presented
|
||
difficulties to them and they argued, "Our forefathers did not
|
||
believe in the Pentateuch and the Gospel; tell us, why was this?"
|
||
He answered, "They were misled; you ought to reject those who do
|
||
not believe in the Pentateuch and the Gospel, even though they are
|
||
your fathers and your ancestors."
|
||
|
||
In such a country, and amidst such barbarous tribes, an
|
||
illiterate Man produced a book in which, in a perfect and eloquent
|
||
style, He explained the divine attributes and perfections, the
|
||
prophethood of the Messengers of God, the divine laws, and some
|
||
scientific facts.
|
||
|
||
Thus, you know that before the observations of modern times -
|
||
- that is to say, during the first centuries and down to the
|
||
fifteenth century of the Christian era -- all the mathematicians
|
||
of the world agreed that the earth was the center of the universe,
|
||
and that the sun moved. The famous astronomer who was the
|
||
protagonist of the new theory discovered the movement of the earth
|
||
and the immobility of the sun. [Copernicus.] Until his time all
|
||
the astronomers and philosophers of the world followed the
|
||
Ptolemaic system, and whoever said anything against it was
|
||
2727
|
||
|
||
considered ignorant. Though Pythagoras, and Plato during the
|
||
latter part of his life, adopted the theory that the annual
|
||
movement of the sun around the zodiac does not proceed from the
|
||
sun, but rather from the movement of the earth around the sun, this
|
||
theory had been entirely forgotten, and the Ptolemaic system was
|
||
accepted by all the mathematicians. But there are some verses
|
||
revealed in the Qur'an contrary to the theory of the Ptolemaic
|
||
system. One of them is "The sun moves in a fixed place," which
|
||
shows the fixity of the sun, and its movement around an axis.
|
||
[Qur'an 36:37] Again, in another verse, "and each star moves in
|
||
its own heaven." [Qur'an 36:38] Thus is explained the movement of
|
||
the sun, of the moon, of the earth, and of other bodies. When the
|
||
Qur'an appeared, all the mathematicians ridiculed these statements
|
||
and attributed the theory to ignorance. Even the doctors of Islam,
|
||
when they saw that these verses were contrary to the accepted
|
||
Ptolemaic system, were obliged to explain them away.
|
||
|
||
It was not until after the fifteenth century of the Christian
|
||
era, nearly nine hundred years after Muhammad, that a famous
|
||
astronomer made new observations and important discoveries by the
|
||
aid of the telescope, which he had invented. [Galileo] The
|
||
rotation of the earth, the fixity of the sun, and also its movement
|
||
around an axis, were discovered. It became evident that the verses
|
||
of the Qur'an agreed with existing facts, and that the Ptolemaic
|
||
system was imaginary.
|
||
|
||
In short, many Oriental peoples have been reared for thirteen
|
||
centuries under the shadow of the religion of Muhammad. During the
|
||
Middle Ages, while Europe was in the lowest depths of barbarism,
|
||
the Arab peoples were superior to the other nations of the earth
|
||
in learning, in the arts, mathematics, civilization, government and
|
||
other sciences. The Enlightener and Educator of these Arab tribes,
|
||
and the Founder of the civilization and perfections of humanity
|
||
among these different races, was an illiterate Man, Muhammad. Was
|
||
this illustrious Man a thorough Educator or not? A just judgment
|
||
is necessary.
|
||
|
||
|
||
'Abdu'l-Baha
|
||
_Some Answered Questions_, pages 18-24
|
||
(c) 1930, 1954, 1964, 1981
|
||
by the National Spiritual Assembly
|
||
of the Baha'is of the United States
|
||
All Rights Reserved
|
||
|
||
For electronic reproduction only! Do not reproduce in any other
|
||
way without permission from the National Spiritual Assembly of the
|
||
Baha'is of the United States. Copies intended for electronic
|
||
reproduction such as within files available for download on
|
||
Bulletin Board Systems must contain the copyright information and
|
||
this paragraph and must not be altered in any way.
|
||
|
||
File name: SAQ-018.TXT
|
||
|
||
|
||
* Origin: Camphor Fountain*(510)547-5741*Oakland,California (93:5050/9)
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2728
|
||
|
||
On the Sovereignty of Muhammad,
|
||
from the Writings of Baha'u'llah
|
||
|
||
|
||
Behold how the sovereignty of Muhammad, the
|
||
Messenger of God, is today apparent and manifest
|
||
amongst the people. You are well aware of what befell
|
||
His Faith in the early days of His Dispensation.
|
||
What woeful sufferings did the hand of the infidel
|
||
and erring, the divines of that age and their associates,
|
||
inflict upon that spiritual Essence, that most pure
|
||
and holy Being! How abundant the thorns and briars
|
||
which they have strewn over His path! It is evident
|
||
that that wretched generation, in their wicked and
|
||
satanic fancy, regarded every injury to that immortal
|
||
Being as a means to the attainment of an abiding
|
||
felicity; inasmuch as the recognized divines of that
|
||
age, such as Abdu'llah-i-Ubayy, Abu'Amir, the hermit,
|
||
Ka'b-ibn-i-Ashraf, and Nadr-ibn-i-Harith, all
|
||
treated Him as an impostor, and pronounced Him a
|
||
lunatic and a calumniator. Such sore accusations they
|
||
brought against Him that in recounting them God
|
||
forbiddeth the ink to flow, Our pen to move, or the
|
||
page to bear them. These malicious imputations provoked
|
||
the people to arise and torment Him. And how
|
||
fierce that torment, if the divines of the age be its
|
||
chief instigators, if they denounce Him to their followers,
|
||
cast Him out from their midst, and declare
|
||
Him a miscreant! Hath not the same befallen this
|
||
Servant, and been witnessed by all?
|
||
|
||
For this reason did Muhammad cry out: "No
|
||
Prophet of God hath suffered such harm as I have
|
||
suffered." And in the Qur'an are recorded all the
|
||
calumnies and reproaches uttered against Him, as
|
||
well as all the afflictions which He suffered. Refer ye
|
||
thereunto, that haply ye may be informed of that
|
||
which hath befallen His Revelation. So grievous was
|
||
His plight, that for a time all ceased to hold intercourse
|
||
with Him and His companions. Whoever associated
|
||
with Him fell a victim to the relentless
|
||
cruelty of His enemies....
|
||
|
||
Consider, how great is the change today! Behold,
|
||
how many are the Sovereigns who bow the knee before
|
||
His name! How numerous the nations and kingdoms
|
||
who have sought the shelter of His shadow,
|
||
who bear allegiance to His Faith, and pride themselves
|
||
therein! From the pulpit-top there ascendeth
|
||
today the words of praise which, in utter lowliness,
|
||
glorify His blessed name; and from the heights of
|
||
minarets there resoundeth the call that summoneth
|
||
the concourse of His people to adore Him. Even those
|
||
Kings of the earth who have refused to embrace His
|
||
Faith and to put off the garment of unbelief, none-the-less
|
||
confess and acknowledge the greatness and
|
||
overpowering majesty of that Day Star of loving-kindness.
|
||
Such is His earthly sovereignty, the evidences
|
||
2729
|
||
|
||
of which thou dost on every side behold. This
|
||
sovereignty must needs be revealed and established
|
||
either in the lifetime of every Manifestation of God
|
||
or after His ascension unto His true habitation in the
|
||
realms above....
|
||
|
||
It is evident that the changes brought about in
|
||
every Dispensation constitute the dark clouds
|
||
that intervene between the eye of man's understanding
|
||
and the Divine Luminary which shineth
|
||
forth from the day spring of the Divine Essence.
|
||
Consider how men for generations have
|
||
been blindly imitating their fathers, and have
|
||
been trained according to such ways and manners
|
||
as have been laid down by the dictates of
|
||
their Faith. Were these men, therefore, to discover
|
||
suddenly that a Man, Who hath been living in their
|
||
midst, Who, with respect to every human limitation
|
||
hath been their equal, had risen to abolish every established
|
||
principle imposed by their Faith--principles by
|
||
which for centuries they have been disciplined, and
|
||
every opposer and denier of which they have come to
|
||
regard as infidel, profligate and wicked,--they would
|
||
of a certainty be veiled and hindered from acknowledging
|
||
His truth. Such things are as "clouds" that
|
||
veil the eyes of those whose inner being hath not
|
||
tasted the Salsabil of detachment, nor drunk from
|
||
the Kawthar of the knowledge of God. Such men,
|
||
when acquainted with those circumstances, become
|
||
so veiled that, without the least question, they pronounce
|
||
the Manifestation of God as infidel, and sentence
|
||
Him to death. You must have heard of such
|
||
things taking place all down the ages, and are now
|
||
observing them in these days.
|
||
|
||
It behoveth us, therefore, to make the utmost endeavor,
|
||
that, by God's invisible assistance, these dark
|
||
veils, these clouds of Heaven-sent trials, may not hinder
|
||
us from beholding the beauty of His shining
|
||
Countenance, and that we may recognize Him only
|
||
by His own Self.
|
||
|
||
|
||
_Gleanings from the Writings of Baha'u'llah_, pages 24-27
|
||
|
||
--- Renegade v12-25 Exp
|
||
* Origin: Camphor Fountain*(510)547-5741*Oakland,California (93:5050/9)
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2730
|
||
|
||
New Age Ministry
|
||
By: Steve Kalinowski
|
||
|
||
The New Age concept, in an overview, is basically a shifting of
|
||
perspectives, or a changing paradigm, with focus and emphasis on
|
||
individual personal spirituality and its effect/consequences on
|
||
society. Since that in itself is such an individually eclectic
|
||
approach to philosophy, it is difficult to pin down a definition
|
||
that will be accepted by a concensus. Thus, there are many
|
||
different working definitions of New Age, I'm sure you've heard a
|
||
few different ones yourself. Some are valid to a certain extent;
|
||
while others are truly misguided.. it depends on the depth of
|
||
understanding and credibility of who you ask..
|
||
|
||
The mechanism that determines the New Age, in a strictly
|
||
time-line oriented sense..<not philosophy>, comes from Astrology.
|
||
Astrologers have long tracked a cycle called "The Procession of
|
||
the Equinoxes." Each year the beginning of Spring is noted as
|
||
the `point of Equinox,' the moment that the azimuth of the Sun
|
||
goes from south to north declination-- or is crossing at zero
|
||
degrees declination, when the day and night are equal in length.
|
||
(aequinoctium =<= ~aequus,~ equal + ~nox,~ night)
|
||
|
||
If the measurement of celestial longitude of the Equinox is
|
||
marked against the backdrop of the zodiac; it will be noticed
|
||
that the markings creep slowly backwards from year to year at a
|
||
random rate, (the present rate is at about 6 seconds of celestial
|
||
arc per year, or one full degree in seventy-five years...) not
|
||
very fast, but enough so that in every 2,250 years or so (approx)
|
||
depending of the average rate, the marking of the Equinox point
|
||
actually changes zodiac signs. Astrologers call the duration
|
||
within one particular zodiac sign an `Age.' We have been in the Age
|
||
of Pisces for a little over 2,000 years; and the transition into
|
||
the Age of Aquarius is starting, hence expressions like `the Dawn
|
||
of Aquarius.'
|
||
|
||
A noteworthy historical point about the changing of Ages;
|
||
although there are always periods of overlap, with no real line
|
||
of demarcation, each Age has a distinctive flavor or tone of
|
||
philosophy, and images of common useage that mirror the images
|
||
connected to the sign naming the Age. From a religious
|
||
perspective, Christianity has come to be the flag-bearer of the
|
||
Piscean Age, complete with all Piscean attitudes and
|
||
characteristics... Judiasm was the flag-bearer of the Aries Age,
|
||
as was Hinduism the flag-bearer of the Taurus Age.
|
||
|
||
Interestingly, the Bhraman's Sacred Cow (Taurus image) became the
|
||
Golden Calf that was cast down by the Judiac nomads and shepherds
|
||
(Aries image) to promote the One-God concept (also an Aries
|
||
image). Likewise, the Sacrificial Lamb (Aries image) was offered
|
||
and became the Kyrstos/Christ/Savior (Piscean image) to promote
|
||
the Universal-God concept.. the imagery of the `Fisherman of Men'
|
||
is also strongly Piscean.
|
||
|
||
So, it is expected that the Aquarian Age will also have its own
|
||
tone and flavor in this regard... perhaps the image of the
|
||
Aquarian Water-bearer will empty his Urn that contains all the
|
||
fish that were caught by the Fisherman of Pisces.
|
||
2731
|
||
|
||
The attitude of Aquarius is `individuality in a harmonious
|
||
society of like-minded individuals.... or else, anarchy,
|
||
rebellion and revolution to obtain acceptance of individuality'
|
||
...ie., Ecumenism and apostacy gives way to tolerance, respect,
|
||
even protection of spiritual diversity. A motto might be:
|
||
`Spiritual Brotherhood; by Concensus of Conscious Awareness, or
|
||
Enlightened Anarchy, take your pick.' <G> A view of Diety in the
|
||
Aquarian Age might be `A Multifarious Multi-dimensional
|
||
Manifestation of the One' -- no longer cultural, no longer
|
||
personified, but integrated into all of humanity at once... ie.,
|
||
finally taking the Christ off of the Cross (the image of actually
|
||
sacrificing the sacrifice) and placing him in the very essence of
|
||
all beings.
|
||
|
||
For the record, I am an ordained minister of the International
|
||
Metaphysical Ministry... which is to say-- a New Age Minister!
|
||
As is the case of any ministry, my prime focus is to increase the
|
||
awareness of the Diety's [whatever name you may choose] Presence
|
||
in mankind. The metaphysical approach in this quest actually
|
||
compliments other religious teaching systems by supplementing
|
||
them with the premise that each of us is directly connected to
|
||
the God/dess-Source <ie., my preferred nomenclature>, and can
|
||
become consciously aware of that connection through meditation.
|
||
This approach encourages one to personally experience
|
||
God/dess-Source, rather than merely accept God/dess-Source on the
|
||
testimony of someone else.
|
||
|
||
In the course of my studies, I have traveled on many roads. Along
|
||
the way, I considered well that each one was to be but a link in
|
||
the chain, never placed total commitment to any one link, but
|
||
only in the strength of the full length of chain. As the chain
|
||
grows longer with each new link acquired, it approaches a binding
|
||
of the Universe. Religion... in a prayer, a spell, a divination,
|
||
or invocation... regardless of the name used, religion defined is
|
||
to bind oneself, or to be bound, to a way of life.
|
||
|
||
First, to define metaphysical science. We have incorporated many
|
||
varied topics into this general heading, including, but not
|
||
limited to meditation, yoga, esp, astral projection, psychic
|
||
perception, runes, channeling, astrology, tarot, I-ching, Jungian
|
||
psychology, aura-psionic manipulation, alchemy, feng shui,
|
||
creative visualization, high magick, and comparative religions.
|
||
The metaphysical practitioner uses at least one of these art
|
||
forms, most likely many more than one, in their work. A minister
|
||
in metaphysical science is studied in _most_ of these art forms,
|
||
not to any expertise level, but to a qualifying level to be more
|
||
than just conversant -- informed and able to understand each form
|
||
and teach the general concepts and principles to others.
|
||
|
||
The minister, once qualified, then, is able to pursue their own
|
||
particular study in whatever field they choose for a speciality
|
||
-- my speciality is astrology and psionics <and LightWorking,
|
||
see below>. This is not unlike the medical profession, in that
|
||
all of the basic skills are learned during the general degree;
|
||
and then a speciality skill is pursued for the final practice.
|
||
The common thread in all metaphysical science practices is that
|
||
we value every human being as being fully connected to, or a
|
||
manifestation of the Universal/Divine/God/dess-Source; that each
|
||
2732
|
||
|
||
practitioner is experiencing that connection in their life-work,
|
||
and is encouraging others to experience their own connection in
|
||
their life, thus leading to developing their own life-work goals..
|
||
|
||
The organization of the International Metaphysical Ministry is an
|
||
academic organization, not designed to create a new religion, but
|
||
to provide an acedemic `clearing house' for information and
|
||
professional contacts for all those in the diverse fields of
|
||
study under the metaphysical umbrella. The organization provides
|
||
accrediting credentials for academic work, and continuing
|
||
education in yearly convention seminars.
|
||
|
||
In personal practice, the ordained minister is charged to provide
|
||
_only_one_precept/tenet_ to the client/student -- ie., the
|
||
connection to the God/dess-Source is found within each living
|
||
entity, therefore each person is capable of becoming conscious of
|
||
that connection, and living in accordance with that connection.
|
||
The implication is that each person has a Divine purpose, as well
|
||
as an individual purpose. Most times these two purposes seem to
|
||
be in conflict. Metaphysical ministry contends that they are
|
||
meant to coincide, to exist together in harmony, to complement
|
||
each other; and from that view attempts to resolve any apparent
|
||
conflict of dualistic purpose through education, meditation, and
|
||
prayer treatments.
|
||
|
||
Education is as straight forward as it sounds. The practitioner
|
||
has their personal area of expertise, as well as the general
|
||
working knowledge of most `spiritual paths,' and teaches that to
|
||
all those who seek. The more studied the practitioner, the more
|
||
areas of `spiritual path' they are able to work with to educate
|
||
their students. Here, the minister acts as a spiritual guide
|
||
until the client/student is able to access the `inner guidance'
|
||
that enables them to take over for themselves.
|
||
|
||
Meditation is the backbone of the philosophy, all other
|
||
metaphysical art forms are in some way connected to this. The
|
||
practitioner personally meditates to daily renew, validate and
|
||
experience their own connection to the God/dess-Source; and
|
||
teaches client/students to do the same through a series of
|
||
methods for exercising meditation skills. This is the ritual
|
||
level of the ministry.
|
||
|
||
Prayer treatment is the basic healing tool of the ministry of
|
||
metaphysical science. A prayer treatment is a conscious focus and
|
||
release of psychic energy (psionics) from the minister to the
|
||
client/student for the purpose of healing the spiritual self.
|
||
Once healing begins on the psychic level, healing on all other
|
||
levels soon follows. This is the conjure/magick level of the
|
||
ministry.
|
||
|
||
In my personal practice, the use of astrology to create
|
||
personalized prayer treatments combined with psionics (aura
|
||
visualization and field energy administration) is my specialty
|
||
and the subject of my masters thesis. This technique is now being
|
||
studied by all other ministers in the organization who are
|
||
interested in astrology and psionics. I intend to further develop
|
||
the technique in the doctorate work.
|
||
|
||
2733
|
||
|
||
LightWorking:
|
||
|
||
The term ~LightWork~ is meant to imply the `Nurturing and
|
||
mid-Wifery of the dawning Aquarius Age' -- working to bring it to
|
||
full Light. I use the term LightWorking to describe the personal
|
||
commitment of an individual to the opening of the world to the
|
||
concepts of the New Age... not all LightWorkers are metaphysical
|
||
ministers, on the contrary. There are LightWorker representatives
|
||
in all walks of life, all areas of human endeavor, and they focus
|
||
the concepts of the New Age through their own particular
|
||
perspective.
|
||
|
||
Notice that so many novel, movie and television writers, even the
|
||
commercial ads, are working with New Age themes, as are musicians
|
||
and artists of all kinds. Science scholars and philosophers, too,
|
||
have their representatives. Much of the work on `Quantum Physics'
|
||
is developed through the New Age perspectives, as is the growing
|
||
acceptance of alternative health care methods in the general
|
||
community. The underlying essence of such concepts as `Political
|
||
Correctness,' of the environmental `Green,' `EcoSafe,' and
|
||
`EarthWatch' movements, are all still other examples of New Age
|
||
focus areas. In fact, the mass networking of human thought (this
|
||
electronic media) is a very fine example of the Aquarian New Age.
|
||
|
||
New understandings in psychology and sociology, concepts of ESP
|
||
and intuitive creativity, of channeling and automatic writing, of
|
||
spirit guides, all have taken old existing concepts and
|
||
restructured them within the framework of the New Age views. All
|
||
these areas of new thought have LightWorker representatives
|
||
working right along side of traditionalists, and diligently
|
||
participating in guiding the progress and development of their
|
||
fields toward the New Age view..
|
||
|
||
Well Neal, guess that should be a short summary <G>... aren't
|
||
you glad you asked?
|
||
|
||
Be Well... And so it is! Rev Steve @)>--`-,--`---
|
||
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2734
|
||
|
||
The Temple of Set, Is it Satanic?
|
||
By: Lilith Aquino
|
||
|
||
I can't answer this in 25 words or less, so bear with me! If you
|
||
consider Satanism to be anti-Christian Devil worship, the answer is no.
|
||
The Temple of Set practices a completely non-Christianized, positive
|
||
"high Satanism". To understand what we mean by this, a bit of history of
|
||
the Temple is needed:
|
||
While the TOS as an organization was formally incorporated and recog-
|
||
nized by both state and federal governments in 1975 CE, its magical and
|
||
philosophical roots are prehistoric, originating in mankind's first
|
||
apprehension that there is "something different" about the human race -
|
||
a sense of SELF-CONSCIOUSNESS - that places humanity apart from all
|
||
other known forms of life. Ancient religions - of which those of Egypt
|
||
are generally acknowledged the eldest - either exalted or feared this
|
||
self-consciousness. Those which exalted it took the position that the
|
||
human psyche is capable of opposition to and domination
|
||
of the forces of nature.
|
||
|
||
The psyche-worshipping, reasoning religions - or schools of initiatory
|
||
philosophy - attained levels of abstract knowledge that made them
|
||
mysterious to the masses. In a few socities, such as Egypt and Greece,
|
||
such groups were respected and admired. More often, however, their
|
||
exclusive elitism and "supernatural" activities made them objects of
|
||
resentment and persecution.
|
||
|
||
While all philosophical schools embraced the psychecentric consciousness
|
||
to some degree, there were a very few which made it avowedly and
|
||
explicitly the focus of their attention. The divine personifications
|
||
("gods") of such schools have come down to us as symbols of what most
|
||
Western religions, worshippers of non-consciousness, consider the
|
||
supreme "evil": the Prince of Darkness in his many forms. Of these the
|
||
most ancient is Set, whose Priesthood can be traced to predynastic
|
||
times.
|
||
|
||
Originally a circumpolar/stellar deity portrayed as a cyclical counter-
|
||
part to the Solar Horus, Set was later recast as an evil principle by
|
||
the cults of Osiris and Isis. When the Hebrews emigrated from Egypt
|
||
during the XIX Dynasty, they took with them a caricature of Set: "Satan"
|
||
(from the hieroglyphic _Set-Hen_, one of the god's formal titles).
|
||
Originally a sort of "prosecuting angel for YHVH", the Hebrew Satan was
|
||
changed by Christianity into a personification of everything God was not
|
||
- and since God was "good", Satan was necessarily "bad". Alluring or
|
||
mysterious deities from religions competing with early Christianity -
|
||
such as the hellenic/Roman Mysteries and Persian Mithraic faith - were
|
||
also "bad". Non-Christian gods generally were redefined as Christian
|
||
"demons" and given a place in the Christian Hell (another name stolen
|
||
and perverted from Norse mythology). Christian propaganda nonwithstan-
|
||
ding, the present day "Satan" is wholly their invention.
|
||
|
||
Which brings us to the present time: The Satanic religion proposes to
|
||
raise the individual to personal godhood, free from enslavement to any
|
||
other "God" (or gods). However this is a question not just of power, but
|
||
also of ethics, morality, and psychological maturity. The parameters of
|
||
philosophy and metaphysics extend far beyond the conceptual and symbolic
|
||
limits of the Judaic/Chrisitian tradition. The Temple of Set explores
|
||
the "human equation" and the metaphysical and psychological roots of the
|
||
great Satanic/psyche-centered philosophies of history. The appeal of
|
||
2735
|
||
|
||
occultism is much the same as that of conventional religion: Logical
|
||
positivism and scientific materialism, though they have made great
|
||
strides towards explaining the "how" of existence, have failed entirely
|
||
to explain the why.
|
||
|
||
Conventional religions, with their colorful mythologies analyzed in
|
||
terms of
|
||
the underlying philosophical principles, represent simply the primitive
|
||
longing of man to feel "at one" with the Universal harmony he perceives
|
||
about him. The Black Magician rejects both the desirability of union
|
||
with the Universe and any self-deceptive actions designed to create such
|
||
an illusion. He/she has considered the existence of the individual
|
||
psyche - the "core you" of your conscious intelligence - and has taken
|
||
satisfaction from its existence as something unlike anything else. The
|
||
Black Magician desires this psyche to live, to experience, to continue.
|
||
He/she does not wish to die - or to lose consciousness and identity in
|
||
a larger, Universal consciousness (assuming that such exists). He/she
|
||
wants to BE. This decision in favor of individual existence is the first
|
||
premise of the Temple of Set.
|
||
|
||
The second premise of the Temple is that the psychecentric consciousness
|
||
can evolve towards its own divinity through deliberate exercise of the
|
||
intelligence and Will, a process of BECOMING or COMING INTO BEING
|
||
(XEPER), whose roots may be found in the dialectic method expounded by
|
||
Plato and the conscious exaltation of the Will proposed by Nietzsche.
|
||
|
||
The "worship" of Set is thus the "worship" of individualism. In the
|
||
Church of Satan this was taken to mean indulgence in all (legal) desires
|
||
of the body and ego. Since many such desires are impulsive and destruc-
|
||
tive, the COS found itself in an awkward position, which accelerated its
|
||
eventual crisis and demise in 1975. The Temple of Set determined to
|
||
preserve the principle of individualism, but to add to it the evolution-
|
||
ary "higher self" aspirations of Aleister Crowley's pre-OTO philosophy
|
||
of Thelema. Glorification of the ego is not enough; it is the COMPLETE
|
||
psyche, the entire Self or soul, which must be recognized, appreciated,
|
||
and actualized. Dogma, - to include fixed ideology in any form - is
|
||
repugnant to Setians. We strive rather towards an atmosphere of "best
|
||
possible premises", which are always subject to constructive, intel-
|
||
ligent examination and criticism. Foolish, pretentious, or destructive
|
||
egotism under the guise of exploration is neither respected nor endured.
|
||
|
||
Regretfully there still exist some individuals whose idea of "Satanism"
|
||
is largely a simple-minded synthesis of Christian propaganda and
|
||
Hollywood horror movies. The Temple of Set enjoys the colorful legacy of
|
||
the Black Arts, and we use many forms of historical Satanic imagery for
|
||
our artistic stimulation and pleasure. But we have not found that any
|
||
interest or activity which an enlightened, mature intellect would regard
|
||
as undignified, sadistic, criminal, or depraved is desirable, much less
|
||
essential to our work. The Temple of Set is an evolutinary product of
|
||
human experience. Such experience includes the magical and philosophical
|
||
work of many occult individuals which have preceded us. In examining the
|
||
secret and suppressed corners of history for valuable and useful
|
||
material, the Temple insists upon ehtical presentation and use of such
|
||
discoveries. All Setians are expected to display a high measure of
|
||
maturity and common sense in this area. We reject absolutely wanton
|
||
cruelty and harm to others, and are particularly adamant about this with
|
||
regard to animals.
|
||
|
||
2736
|
||
|
||
The Temple of Set evaluates conventional religions as erroneous in
|
||
principle, and feels no need to concern itself with their activities
|
||
unless they intrude upon our affairs.
|
||
Any further questions or comments are welcome.
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2737
|
||
|
||
Descent Into Confusion
|
||
by Robert Hughes
|
||
|
||
One of the celebrated "mysteries" of revivalist Wicca is the
|
||
'ritual play' known as the Legend of the Descent of the
|
||
Goddess. In my Gardnerian Book of Shadows, dating from the
|
||
sixties, the Legend is to be enacted separately at "a meeting
|
||
for preparation for Third Degree". Only third degree witches
|
||
may attend this meeting with the initiate who is to take
|
||
second degree.
|
||
|
||
The Legend is enacted in front of the initiate by four of the
|
||
third degree witches. Two take the role of Narrator and
|
||
Guardian of the Portal (of the underworld), while the High
|
||
Priest and High Priestess or Maiden take the roles of God and
|
||
Goddess. The term Guardian of the Portal may have been
|
||
borrowed from the rituals of the Golden Dawn.
|
||
|
||
In this enactment, the ruler of the underworld and Lord of
|
||
Death is the Horned One. The Legend begins with the statement:
|
||
'...Our Lady, the Goddess, would solve all mysteries - even
|
||
the mystery of death. And so she journeyed to the Netherworld
|
||
where the Guardian of the Portal challenged her.' The Guardian
|
||
orders her to strip off her garments and jewels and she is
|
||
bound with cords and brought into the presence of the Lord of
|
||
Death.
|
||
|
||
The God is so overcome by her beauty that he falls and kisses
|
||
her feet and begs her to stay with him in the underworld. The
|
||
Goddess replies that she does not love him, and she asks why
|
||
he causes all the things she loves and delights in to fade and
|
||
die.
|
||
|
||
The God replies that the cause is 'age and fate' and he says
|
||
he is helpless to stop it, although he can give the dead 'rest
|
||
and peace and strength, so that they may return.' A second
|
||
time he asks the Goddess to stay with him. When she again says
|
||
she does not love him, Death replies she must suffer a
|
||
scourging at his hands.
|
||
|
||
Following this scourging, and the five fold kiss, the Goddess
|
||
says: 'I know the pain of love'. It is then that the God
|
||
'taught her all the mysteries'. He also gives her a special
|
||
necklace which is 'a symbol of the Circle of Rebirth'. In
|
||
return, our Lady teaches him the 'sacred mystery of the
|
||
cauldron'. The Legend ends with an affirmation of the reality
|
||
of reincarnation among the Hidden Children of the Goddess and
|
||
'the mystery of magick which is placed between the worlds'.
|
||
The initiate is then invited to ask questions about the
|
||
meaning of the Legend.
|
||
|
||
Even anyone with only a slight knowledge of understanding of
|
||
mythology will recognise the contradictions and confusions
|
||
which exist within the structure and symbolism of the Legend.
|
||
The first point of controversy is when, where, and by whom,
|
||
this ritual originated. Some (unconfirmed) sources claim it is
|
||
of 19th century origin. It is said to be a product of the
|
||
famous "Cambridge" coven of academics who revived the
|
||
2738
|
||
|
||
classical Mysteries in the early 1800s. More reliable evidence
|
||
exists to prove that Gerald Gardner sent a draft of the Legend
|
||
to Aleister Crowley for correction in the 1940s.
|
||
|
||
Kelly (Crafting the Art of Magic, Llewellyn, 1991) claims that
|
||
the Legend does not appear in the pre-1949 second degree
|
||
initiation in the famous (infamous?) Ye Bok of Ye Art Magical
|
||
and says: "The content of this document probably dates to 1953
|
||
or earlier..." (p.128). Gardner quotes from the Legend in his
|
||
book, Witchcraft Today as if he had received it from the New
|
||
Forest coven. In fact he describes it as 'the central part of
|
||
one of their rituals. It is a sort of primitive
|
||
spiritualism.'. He goes on to compare its importance in the
|
||
Craft to the Christian myth of the crucifixion and
|
||
resurrection. (1970, pp 44-46). Gardner goes on to say the
|
||
Legend 'upon which its members base their action is the
|
||
central idea of the cult.' He compares it with the story of
|
||
Istar (sic) descending into hell and the myth of the Hindu god
|
||
Siva (Shiva) as Lord of Death and destruction. Gardner then
|
||
says he believes the Legend may be of Celtic origin. To
|
||
support this fanciful statement, he says that: 'In Celtic
|
||
legends the Lords of the Underworld did prepare you for death
|
||
and many living people are said to have entered their regions,
|
||
formed alliances with them, and returned safely, but it needed
|
||
great courage; only a hero or a demi-god dared to risk it.'
|
||
(p.46). One presumes that here Gardner is making an allusion
|
||
to the realm of Faerie and the widespread folk belief that
|
||
faeries were the spirits of the dead.
|
||
|
||
This is classic Gardner at his most confusing and, perhaps,
|
||
deliberately misleading and mischievous. The version of the
|
||
Legend as presented by Gardner is both patriarchal and
|
||
mythologically inaccurate. It seems to be based on a hybrid
|
||
combination of the Greek myth of Demeter and Persephone, and
|
||
the Middle Eastern myth of Inanna-Ishtar. Gardner does not
|
||
mention the Demeter-Persephone myth in his speculations,
|
||
instead sidetracking the reader into the realms of Celtic
|
||
myth, although he does devote a chapter of his book to the
|
||
Greek Mysteries - basically as a means of justifying the
|
||
practice of scourging.
|
||
|
||
In the Middle Eastern myth, Inanna is the Goddess of the Moon
|
||
and Venus. She was probably, 'one of the three great goddesses
|
||
of the Bronze Age' (Baring & Cashford, 1991). Inanna was known
|
||
by the title Queen of Heaven and Earth and her myth is an
|
||
archetypal form of the eternal story of the mourning
|
||
widow/mother goddess and the saviour god, who is her
|
||
son/lover, dies, descends to the underworld and is reborn.
|
||
This myth is found in most Mediterranean cultures and in
|
||
northern Europe, and it formed the 'pagan' basis for the new
|
||
religion of Christianity.
|
||
|
||
The Demeter-Persephone myth is a post-patriarchal variant on
|
||
this ancient legend with the daughter (Persephone) being
|
||
kidnapped and held prisoner by Pluto, the Lord of Death and
|
||
the ruler of Hades. In recent years some feminist
|
||
mythographers have re-written this classic story and produced
|
||
alternative versions without any patriarchal overtones (see
|
||
2739
|
||
|
||
Spretnak, 1978).
|
||
|
||
Gardner was correct to refer to visits to the underworld by
|
||
heroes and demi-gods (sic). However, in the majority of the
|
||
extant legends and myths, such as the descent of Arthur to
|
||
Annwn to capture the Cauldron of the Goddess, and Baldur's
|
||
ritual death and descent into the realm of Hel, it is a male
|
||
mortal or god who is involved in the descent and is "reborn".
|
||
It is the Goddess, in her 'dark aspect, who rules over the
|
||
realm of the dead, controls the power of fate and grants the
|
||
hero/god the supreme initiation of transformation and rebirth.
|
||
In the Gardnerian Legend of the Descent we are led to believe
|
||
that the Goddess, who is represented in The Charge as an
|
||
all-powerful deity offering her worshippers 'upon death, peace
|
||
unutterable, rest and the ecstasy of the Goddess', and is
|
||
described by Gardner himself as 'the Great Mother, the giver
|
||
of life' (1970, p.45), visits the underworld knowing nothing
|
||
about the mysteries of life and death. She allegedly knows
|
||
nothing about the natural process that makes 'all the things
|
||
that I love, and take delight in, fade and die' until she is
|
||
taught these mysteries by the God. In fact in response to her
|
||
question the God replies 'tis age and fate'. Significantly
|
||
these are both concepts associated with the Dark Goddess of
|
||
the Underworld, who has no role in Gardner's version of the
|
||
Craft.
|
||
|
||
It is not difficult to see the Legend of the Descent of the
|
||
Goddess in terms of 'a theologising of the scourging' (Kelly,
|
||
1991), which was such an important aspect of the rituals in
|
||
Gardner's time. Taking this argument a step forward, as Kelly
|
||
does (1991, pp 28-29), it could appear that the content of the
|
||
Legend was based on Gardner's sexual fantasies and his
|
||
personal concept of the Goddess. He imagined the Goddess as 'a
|
||
sweet, lovely woman', while in the more traditional branches
|
||
of the Craft she is a darker deity ruling fate, death and the
|
||
underworld as well as sexuality. This alternative archetypal
|
||
image of the witch goddess has largely been ignored by
|
||
revivalist Wicca. It will continue to do so while Gardner's
|
||
confused and mythologically incorrect Legend of the Descent of
|
||
the Goddess remains the 'central idea' of the modern Craft.
|
||
|
||
References and further reading:
|
||
|
||
Witchcraft Today G B Gardner (Arrow paperback edition 1970)
|
||
The Witches' Way J & S Farrar (Robert Hale 1984)
|
||
Crafting the Art of Magic: Book I
|
||
A Kelly (Llewellyn 1991)
|
||
Lost Goddesses of Early Greece
|
||
C Spretnak (Moon Books 1978)
|
||
The Myth of the Goddess
|
||
Baring & Cashford (Penguin 1991)
|
||
The Mysteries of Eleusis
|
||
G D'Alviella (Aquarian Press 1981)
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2740
|
||
|
||
The Derivation of the word Witch
|
||
by Doreen Valiente
|
||
|
||
Strangely enough, the derivation of the word witch is a subject on which
|
||
scarcely any two authorities can be found to agree. The most frequent
|
||
explanation is that it is akin to the word wise, and that witchcraft
|
||
therefore means The Craft of the Wise.
|
||
|
||
It is widely believed that Gerald Gardner originated this derivation.
|
||
However, this is incorrect, as it appears in Hugh Ross Williamson's
|
||
book, The Arrow and the Sword, first published in 1947, before any of
|
||
Gerald Gardner's books on witchcraft. But is this the right derivation?
|
||
|
||
Not according to Professor Jeffrey Russell, who gives an appendix on
|
||
this subject in his book A History of Witchcraft (Thames & Hudson,
|
||
London, 1980). Professor Russell rejects any connection with the Old
|
||
English word witan, meaning to know, as he also does with the Old
|
||
English wican, to bend. In his opinion, the real origin comes from the
|
||
Indo-European word weik, which has a general connection with religion
|
||
and magic. From this very ancient root-word came in turn, among other
|
||
things, a word wikk, meaning magic and sorcery, and this eventually
|
||
produced the Old English wicca, a male witch, wicce, a female witch,
|
||
and the verb wiccian, to bewitch or work witchcraft.
|
||
|
||
It will be seen from the above that "Wicca" does not mean "witchcraft"
|
||
and never did, in spite of its widespread modern use. So how did this
|
||
usage originate? In his biography, Gerald Gardner: Witch, it describes
|
||
his initiation in "Old Dorothy's" house, and says, 'It was half way
|
||
through when the word Wica was first mentioned: "and I then knew that
|
||
that which I had thought burnt out hundreds of years ago still sur-
|
||
vived."' It will be seen that at this time Gerald didn't even know how
|
||
to spell the word. Its correct spelling is as above. Nor, unfortunately,
|
||
does this account state in what context the word was used. It might have
|
||
been that Old Dorothy's coven was simply proclaiming Gerald a male
|
||
witch, in which case this would have been an accurate use of the word.
|
||
|
||
So where did Gerald get the idea that "Wicca" meant witchcraft? I would
|
||
like to advance a theory of my own. I must emphasise that this is just
|
||
a theory, and I may be wrong. But I believe that this idea originated
|
||
from his reading of a book which I know that he possessed, namely
|
||
An Encyclopaedia of Occultism by Lewis Spence. This very valuable work
|
||
of reference first appeared in 1920, according to the mention of it
|
||
in the bibliography at the end of Gerald's book, Witchcraft Today.
|
||
It has recently been re-issued by Bracken Books under the title of
|
||
The Encyclopaedia of the Occult. The entry referring to witchcraft
|
||
begins: "Witchcraft: (from Saxon Wicca, a contraction of witega, a
|
||
prophet or sorcerer)." This could have been read and misunderstood
|
||
to mean that "Wicca" meant witchcraft, and this misconception has
|
||
been carried on through the ranks of modern witches ever since.
|
||
|
||
It has to be said, of course, that the word Wicca has its uses to
|
||
define the present-day revival, especially in the USA, where a number
|
||
of associations using this word have gained legal recognition as
|
||
religious bodies. Personally, however, I prefer the term The
|
||
Old Religion, which is the English equivalent of the Italian term
|
||
used by the followers of Aradia, namely La Vecchia Religione.
|
||
(See Charles Godfrey Leland's book, Aradia: or the Gospel of the
|
||
Witches, first published in 1899.)
|
||
2741
|
||
|
||
(Incidentally, there is a legend in witchcraft circles to the effect
|
||
that the reason why the original edition of this book is so rare is
|
||
that old Gerald bought up all the copies he could find and destroyed
|
||
them. Whether there is any truth in this or not, I cannot say.)
|
||
|
||
In spite of Professor Russell's opinion, as quoted above, there is an
|
||
older derivation of the word witch that may perhaps be worthy of
|
||
consideration. This may be found in A Concise Etymological Dictionary
|
||
of the English Language by the Rev. Walter W Skeat (Clarendon Press,
|
||
Oxford, 1901). This book discusses the above-mentioned derivations
|
||
from wicca, wicce, etc., and then in turn connects these old words
|
||
with the Norwegian vikja, which means firstly 'to turn aside' and
|
||
secondly 'to conjure away'. Thus, speculates the Rev. Skeat, the word
|
||
witch possibly meant 'averter'.
|
||
|
||
He also mentions that the Anglo-Saxon word witega, a prophet or seer,
|
||
comes from the Anglo-Saxon witan, to observe, which he says is 'cognate
|
||
with witan, to know.'. We have seen that Lewis Spence regarded witega as
|
||
the origin of wicca. So who is right? In spite of all claims, it seems
|
||
to me that it remains a matter of opinion. One thing we do know is that
|
||
the word came to Britain with the Saxons, who at the time of their
|
||
arrival on these shores were pagans. I believe that to them, the word
|
||
witch (or whichever of its forerunners they used), did not necessarily
|
||
have any derogatory meaning. A witch was a seer, a knower, an averter of
|
||
evil. The word only took on a negative meaning with the coming of
|
||
Christianity, which taught that all the gods of the heathen were devils.
|
||
So anyone who clung o the old ways and the Old Religion was a devil
|
||
worshipper. And annually, around Halloween, we still see the same old
|
||
charges being made in the same old spirit of bigotry. Isn't it sad that
|
||
these good folk haven't learnt anything since the Dark Ages?
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2742
|
||
|
||
Wicca vs. Paganism?
|
||
By: David Piper
|
||
|
||
Firstly, Paganism is a collective term for many different faiths and
|
||
Wicca is one specific Pagan faith; however, specifics of Wicca IMHO:
|
||
|
||
Duotheistic monism *or* duotheistic monotheism (the One transcending
|
||
the Two while the Two still have independent self-existence)
|
||
|
||
The Lady is the Mother of all Life and Giver of Rebirth: Her Womb is
|
||
also the Tomb - "that which enters the Cauldron living, dies
|
||
but that which is placed in it dead, comes forth living"
|
||
|
||
The Lord is the Father of all life, Son and Lover of the Goddess: He
|
||
is born of Her, returns His Seed unto Her, returns to Her in
|
||
death, and is reborn of Her
|
||
|
||
All initiated members are of the Priesthood: as Priest(ess) unto the
|
||
self, if not to a group
|
||
|
||
The essential equality of all members, together with the respect for
|
||
those of more experience and learning: Elders, HP, and HPS
|
||
|
||
Wiccans practice a somewhat "formal" liturgy - if only in terms of a
|
||
regular "opening" and "closing" ritual, within which freedom
|
||
and spontaneity can be expressed as the Spirit moves them
|
||
|
||
A common resemblance of working methods and practice, within a broad
|
||
but nevertheless limited range of acceptable variation
|
||
|
||
The concept of "Drawing Down" - that the Deities can and do manifest
|
||
Themselves "unto visible appearance" to Their worshippers
|
||
|
||
A reverence for sexuality as both natural and good, and as sacrament
|
||
of the creative Union of the Lady and the Lord
|
||
|
||
The Great Rite - as the "Sacred Marriage," in which Goddess and God,
|
||
human and Divine, are brought to Unity, or Unity perceived
|
||
|
||
Respect for the "Gifts of the Goddess" (to borrow a Farrarian term),
|
||
as the true means by which humans can come to directly know,
|
||
and experience, the Divine - reason and logic fail; emotions
|
||
and intuition and the "psychic" are the channels of contact,
|
||
and experiential "Knowledge"
|
||
|
||
The concept of "Naked in Her Sight" as expressive of freedom, and of
|
||
obedience to Her, and of equality with Brothers and Sisters;
|
||
whether by literal, "skyclad" ritual nudity, or by symbolic,
|
||
"Naught is hidden from Your Sight" ritual robes
|
||
|
||
********************************************************************
|
||
|
||
Now, some of the ideas mentioned beg for more definition and further
|
||
discussion, but there's my offering for now...
|
||
|
||
B*B
|
||
David
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2743
|
||
|
||
2401 BC
|
||
|
||
|
||
|
||
THE PAPYRUS OF ANI
|
||
|
||
(THE EGYPTIAN BOOK OF THE DEAD)
|
||
|
||
|
||
|
||
Translated by E.A. Wallis Budge
|
||
|
||
|
||
HYMN TO OSIRIS
|
||
|
||
|
||
"Homage to thee, Osiris, Lord of eternity, King of the Gods, whose
|
||
names are manifold, whose forms are holy, thou being of hidden form in
|
||
the temples, whose Ka is holy. Thou art the governor of Tattu
|
||
(Busiris), and also the mighty one in Sekhem (Letopolis). Thou art the
|
||
Lord to whom praises are ascribed in the nome of Ati, thou art the
|
||
Prince of divine food in Anu. Thou art the Lord who is commemorated in
|
||
Maati, the Hidden Soul, the Lord of Qerrt (Elephantine), the Ruler
|
||
supreme in White Wall (Memphis). Thou art the Soul of Ra, his own
|
||
body, and hast thy place of rest in Henensu (Herakleopolis). Thou
|
||
art the beneficent one, and art praised in Nart. Thou makest thy
|
||
soul to be raised up. Thou art the Lord of the Great House in
|
||
Khemenu (Hermopolis). Thou art the mighty one of victories in
|
||
Shas-hetep, the Lord of eternity, the Governor of Abydos. The path
|
||
of his throne is in Ta-tcheser (a part of Abydos). Thy name is
|
||
established in the mouths of men. Thou art the substance of Two
|
||
Lands (Egypt). Thou art Tem, the feeder of Kau (Doubles), the Governor
|
||
of the Companies of the gods. Thou art the beneficent Spirit among the
|
||
spirits. The god of the Celestial Ocean (Nu) draweth from thee his
|
||
waters. Thou sendest forth the north wind at eventide, and breath from
|
||
thy nostrils to the satisfaction of thy heart. Thy heart reneweth
|
||
its youth, thou producest the.... The stars in the celestial heights
|
||
are obedient unto thee, and the great doors of the sky open themselves
|
||
before thee. Thou art he to whom praises are ascribed in the
|
||
southern heaven, and thanks are given for thee in the northern heaven.
|
||
|
||
The imperishable stars are under thy supervision, and the stars
|
||
which never set are thy thrones. Offerings appear before thee at the
|
||
decree of Keb. The Companies of the Gods praise thee, and the gods
|
||
of the Tuat (Other World) smell the earth in paying homage to thee.
|
||
The uttermost parts of the earth bow before thee, and the limits of
|
||
the skies entreat thee with supplications when they see thee. The holy
|
||
ones are overcome before thee, and all Egypt offereth thanksgiving
|
||
unto thee when it meeteth Thy Majesty. Thou art a shining Spirit-Body,
|
||
the governor of Spirit-Bodies; permanent is thy rank, established is
|
||
thy rule. Thou art the well-doing Sekhem (Power) of the Company of the
|
||
Gods, gracious is thy face, and beloved by him that seeth it. Thy fear
|
||
is set in all the lands by reason of thy perfect love, and they cry
|
||
out to thy name making it the first of names, and all people make
|
||
offerings to thee. Thou art the lord who art commemorated in heaven
|
||
and upon earth. Many are the cries which are made to thee at the Uak
|
||
festival, and with one heart and voice Egypt raiseth cries of joy to
|
||
thee.
|
||
2744
|
||
|
||
"Thou art the Great Chief, the first among thy brethren, the
|
||
Prince of the Company of the Gods, the stablisher of Right and Truth
|
||
throughout the World, the Son who was set on the great throne of his
|
||
father Keb. Thou art the beloved of thy mother Nut, the mighty one
|
||
of valour, who overthrew the Sebau-fiend. Thou didst stand up and
|
||
smite thine enemy, and set thy fear in thine adversary. Thou dost
|
||
bring the boundaries of the mountains. Thy heart is fixed, thy legs
|
||
are set firm. Thou art the heir of Keb and of the sovereignty of the
|
||
Two Lands (Egypt). He (Keb) hath seen his splendours, he hath
|
||
decreed for him the guidance of the world by thy hand as long as times
|
||
endure. Thou hast made this earth with thy hand, and the waters, and
|
||
the winds, and the vegetation, and all the cattle, and all the
|
||
feathered fowl, and all the fish, and all the creeping things, and all
|
||
the wild animals therof. The desert is the lawful possession of the
|
||
son of Nut. The Two Lands (Egypt) are content to crown thee upon the
|
||
throne of thy father, like Ra.
|
||
|
||
"Thou rollest up into the horizon, thou hast set light over the
|
||
darkness, thou sendest forth air from thy plumes, and thou floodest
|
||
the Two Lands like the Disk at daybreak. Thy crown penetrateth the
|
||
height of heaven, thou art the companion of the stars, and the guide
|
||
of every god. Thou art beneficent in decree and speech, the favoured
|
||
one of the Great Company of the Gods, and the beloved of the Little
|
||
Company of the Gods.
|
||
|
||
His sister [Isis] hath protected him, and hath repulsed the
|
||
fiends, and turned aside calamities (of evil). She uttered the spell
|
||
with the magical power of her mouth. Her tongue was perfect, and it
|
||
never halted at a word. Beneficent in command and word was Isis, the
|
||
woman of magical spells, the advocate of her brother. She sought him
|
||
untiringly, she wandered round and round about this earth in sorrow,
|
||
and she alighted not without finding him. She made light with her
|
||
feathers, she created air with her wings, and she uttered the death
|
||
wail for her brother. She raised up the inactive members of whose
|
||
heart was still, she drew from him his essence, she made an heir,
|
||
she reared the child in loneliness, and the place where he was not
|
||
known, and he grew in strength and stature, and his hand was mighty in
|
||
the House of Keb. The Company of the Gods rejoiced, rejoiced, at the
|
||
coming of Horus, the son of Osiris, whose heart was firm, the
|
||
triumphant, the son of Isis, the heir of Osiris."
|
||
|
||
|
||
REFERENCES
|
||
|
||
Following is a list of frequently-mentioned geographical locations,
|
||
and their commonly-known names:
|
||
Abtu Abydos
|
||
|
||
Abu Elephantine
|
||
|
||
Anu Heliopolis
|
||
|
||
Bast Bubastis
|
||
|
||
Hensu Herakleopolis
|
||
|
||
Het-ka-Ptah Memphis
|
||
|
||
2745
|
||
|
||
Khemenu Hermopolis
|
||
|
||
Per-Menu Panopolis
|
||
|
||
Qerrt Elephantine
|
||
Sau Sais
|
||
|
||
Sekhem Letopolis
|
||
|
||
Suat Asyut
|
||
|
||
Tetu Busiris
|
||
|
||
Two Lands Upper and Lower Egypt
|
||
|
||
Unu Hermopolis
|
||
|
||
|
||
|
||
HYMN TO RA THE SUN GOD
|
||
|
||
A HYMN OF PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN:
|
||
|
||
Behold, the Osiris Ani, the scribe of the holy offerings of all the
|
||
gods, saith: Homage to thee, O thou who hast come as Khepera,
|
||
Khepera the creator of the gods, Thou art seated on thy throne, thou
|
||
risest up in the sky, illumining thy mother [Nut], thou art seated
|
||
on thy throne as the king of the gods. [Thy] mother Nut stretcheth out
|
||
her hands, and performeth an act of homage to thee. The domain of Manu
|
||
receiveth thee with satisfaction. The goddess Maat embraceth thee at
|
||
the two seasons of the day. May Ra give glory, and power, and
|
||
thruth-speaking, and the appearance as a living soul so that he may
|
||
gaze upon Heru-khuti, to the KA of the Osiris the Scribe Ani, who
|
||
speaketh truth before Osiris, and who saith: Hail, O all ye gods of
|
||
the House of the Soul, who weigh heaven and earth in a balance, and
|
||
who give celestial food [to the dead]. Hail, Tatun, [who art] One,
|
||
thou creator of mortals [and] of the Companies of the Gods of the
|
||
South and of the North, of the West and of the East, ascribe ye praise
|
||
to Ra, the lord of heaven, the KING, Life, Strength, and Health, the
|
||
maker of the gods. Give ye thanks unto him in his beneficent form
|
||
which is enthroned in the Atett Boat; beings celestial praise thee,
|
||
beings terrestial praise thee. Thoth and the goddess Maat mark out thy
|
||
course for thee day by day and every day. Thine enemy the Serpent hath
|
||
been given over to the fire. The Serpent-fiend Sebau hath fallen
|
||
headlong, his forelegs are bound in chains, and his hind legs hath
|
||
Ra carried away from him. The Sons of Revolt shall never more rise up.
|
||
The House of the Aged One keepeth festival, and the voices of those
|
||
who make merry are in the Great Place. The gods rejoice when they
|
||
see Ra crowned upon his throne, and when his beams flood the world
|
||
with light. The majesty of this holy god setteth out on his journey,
|
||
and he goeth onwards until he reacheth the land of Manu; the earth
|
||
becometh light at his birth each day; he proceedeth until he
|
||
reacheth the place where he was yesterday. O be thou at peace with me.
|
||
Let me gaze upon thy beauties. Let me journey above the earth. Let
|
||
me smite the Ass. Let me slit asunder the Serpent-fiend Sebau. Let
|
||
me destroy Aepep at the moment of his greatest power. Let me behold
|
||
the Abtu Fish at his season, and the Ant Fish with the Ant Boat as
|
||
it piloteth it in its lake. Let me behold Horus when he is in charge
|
||
2746
|
||
|
||
of the rudder [of the Boat of Ra], with Thoth and the goddess Maat
|
||
on each side of him. Let me lay hold of the tow-rope of the Sektet
|
||
Boat, and the rope at the stern of the Matett Boat. Let Ra grant to me
|
||
a view of the Disk (the Sun), and a sight of Ah (the Moon) unfailingly
|
||
each day. Let my Ba-soul come forth to walk about hither and thither
|
||
and whithersoever it pleaseth. Let my name be called out, let it be
|
||
found inscribed on the tablet which recordeth the names of those who
|
||
are to receive offerings. Let meals from the sepulchral offerings be
|
||
given to me in the presence [of Osiris], as to those who are in the
|
||
following of Horus. Let there be prepared for me a seat in the Boat of
|
||
the Sun on the day wheron the god saileth. Let me be received in the
|
||
presence of Osiris in the Land of Truth-speaking- the Ka of Osiris
|
||
Ani.
|
||
|
||
|
||
|
||
APPENDIX
|
||
|
||
(From the Papyrus of Nekht, Brit. Mus. No. 10471, Sheet 21)
|
||
|
||
NEKHT, THE CAPTAIN OF SOLDIERS, THE ROYAL SCRIBE, SINGETH A HYMN
|
||
OF PRAISE TO RA, and saith:- Homage to thee, O thou glorious Being,
|
||
thou who art dowered [with all sovereignty]. O Tem-Heru-Khuti
|
||
(Tem-Harmakhis), when thou risest in the horizon of heaven a cry of
|
||
joy goeth forth to thee from all people. O thou beautiful Being,
|
||
thou dost renew thyself in thy season in the form of the Disk,
|
||
within thy mother Hathor. Therefore in every place every heart
|
||
swelleth with joy at thy rising for ever. The regions of the South and
|
||
the North come to thee with homage, and send forth acclamations at thy
|
||
rising on the horizon of heaven, and thou illuminest the Two Lands
|
||
with rays of turquoise-[coloured] light. O Ra, who art Heru-Khuti, the
|
||
divine man-child, the heir of eternity, self-begotten and self-born,
|
||
king of the earth, prince of the Tuat (the Other World), governor of
|
||
Aukert, thou didst come from the Water-god, thou didst spring from the
|
||
Sky-god Nu, who doth cherish thee and order thy members. O thou god of
|
||
life, thou lord of love, all men live when thou shinest; thou art
|
||
crowned king of the gods. The goddess Nut embraceth thee, and the
|
||
goddess Mut enfoldeth thee at all seasons. Those who are in thy
|
||
following sing unto thee with joy, and they bow down their foreheads
|
||
to the earth when they meet thee, the lord of heaven, the lord of
|
||
the earth, the King of Truth, the lord of eternity, the prince of
|
||
everlastingness, thou sovereign of all the gods, thou god of life,
|
||
thou creator of eternity, thou maker of heaven wherin thou art
|
||
firmly stablished.
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2747
|
||
|
||
The Company of the Gods rejoice at thy rising, the earth is glad
|
||
when it beholdeth thy rays; the people who have been long dead come
|
||
forth with cries of joy to behold thy beauties every day. Thou goest
|
||
forth each day over heaven and earth, and thou art made strong each
|
||
day be thy mother Nut. Thou passest over the heights of heaven, thy
|
||
heart swelleth with joy; and the Lake of Testes (the Great Oasis) is
|
||
content thereat. The Serpent-fiend hath fallen, his arms are hewn off,
|
||
the Knife hath severed his joints. Ra liveth by Maat (Law), the
|
||
beautiful! The Sektet Boat advanceth and cometh into port. The South
|
||
and the North, and the West and East, turn to praise thee. O thou
|
||
First, Great God (PAUTA), who didst come into being of thine own
|
||
accord, Isis and Nephthys salute thee, they sing unto thee songs of
|
||
joy at thy rising in the boat, they stretch out their hands unto thee.
|
||
The Souls of the East follow thee, and the Souls of the West praise
|
||
thee. Thou art the Ruler of all the gods. Thou in thy shrine hast joy,
|
||
for the Serpent-fiend Nak hath been judged by the fire, and thy
|
||
heart shall rejoice for ever. Thy mother Nut is esteemed by thy father
|
||
Nu.
|
||
|
||
|
||
HYMN TO OSIRIS UN-NEFER
|
||
|
||
A Hymn of Praise to Osiris Un-Nefer, the great god who dwelleth in
|
||
Abtu, the king of eternity, the lord of everlastingness, who
|
||
traverseth millions of years in his existence. Thou art the eldest son
|
||
of the womb of Nut. Thou was begotten by Keb, the Erpat. Thou art
|
||
the lord of the Urrt Crown. Thou art he whose White Crown is lofty.
|
||
Thou art the King (Ati) of gods [and] men. Thou hast gained possession
|
||
of the sceptre of rule, and the whip, and the rank and dignity of
|
||
thy divine fathers. Thy heart is expanded with joy, O thou who art
|
||
in the kingdom of the dead. Thy son Horus is firmly placed on thy
|
||
throne. Thou hast ascended thy throne as the Lord of Tetu, and as
|
||
the Heq who dwelleth in Abydos. Thou makest the Two Lands to
|
||
flourish through Truth-speaking, in the presence of him who is the
|
||
Lord to the Uttermost Limit. Thou drawest on that which hath not yet
|
||
come into being in thy name of "Ta-her-sta-nef." Thou governest the
|
||
Two Lands by Maat in thy name of "Seker." Thy power is wide-spread,
|
||
thou art he of whom the fear is great in thy name of "Usar" (or
|
||
"Asar"). Thy existence endureth for an infinite number of double henti
|
||
periods in thy name of "Un-Nefer."
|
||
|
||
Homage to thee, King of Kings, and Lord of Lords, and Prince of
|
||
Princes. Thou hast ruled the Two Lands from the womb of the goddess
|
||
Nut. Thou hast governed the Lands of Akert. Thy members are of
|
||
silver-gold, thy head is of lapis-lazuli, and the crown of thy head is
|
||
of turquoise. Thou art An of millions of years. Thy body is all
|
||
pervading, O Beautiful Face in Ta-tchesert. Grant thou to me glory
|
||
in heaven, and power upon earth, and truth-speaking in the Divine
|
||
Underworld, and [the power to] sail down the river to Tetu in the form
|
||
of a living Ba-soul, and [the power to] sail up the river to Abydos in
|
||
the form of a Benu bird, and [the power to] pass in through and to
|
||
pass out from, without obstruction, the doors of the lords of the
|
||
Tuat. Let there be given unto me bread-cakes in the House of
|
||
Refreshing, and sepulchral offerings of cakes and ale, and
|
||
propitiatory offerings in Anu, and a permanent homestead in
|
||
Sekhet-Aaru, with wheat and barley therein- to the Double of the
|
||
Osiris, the scribe Ani.
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2748
|
||
|
||
THE CHAPTERS OF COMING FORTH BY DAY
|
||
|
||
HERE BEGIN THE CHAPTERS OF COMING FORTH BY DAY, AND THE SONGS OF
|
||
PRAISING AND GLORIFYING WHICH ARE TO BE RECITED FOR "COMING FORTH" AND
|
||
FOR ENTERING INTO KHERT-NETER, AND THE SPELLS WHICH ARE TO BE SAID
|
||
IN BEAUTIFUL AMENTET. THEY SHALL BE RECITED ON THE DAY OF THE FUNERAL,
|
||
ENTERING IN AFTER COMING FORTH.
|
||
|
||
|
||
The Osiris Ani, the Osiris the scribe Ani saith:- Homage to thee,
|
||
O Bull of Amentet, Thoth the king of eternity is with me. I am the
|
||
great god by the side of the divine boat, I have fought for thee, I am
|
||
one of those gods, those divine chiefs, who proved the
|
||
truth-speaking of Osiris before his enemies on the day of the weighing
|
||
of words. I am thy kinsman Osiris. I am [one of] those gods who were
|
||
the children of the goddess Nut, who hacked in pieces the enemies of
|
||
Osiris, and who bound in fetters the legion of Sebau devils on his
|
||
behalf. I am thy kinsman Horus, I have fought on thy behalf, I have
|
||
come to thee for thy name's sake. I am Thoth who proved the truth of
|
||
the words of Osiris before his enemies on the day of the weighing of
|
||
words in the great House of the Prince, who dwelleth in Anu. I am
|
||
Teti, the son of Teti. My mother conceived me in Tetu, and gave
|
||
birth to me in Tetu. I am with the mourners [and with] the women who
|
||
tear out their hair and make lament for Osiris in Taui-Rekhti, proving
|
||
true the words of Osiris before his enemies. Ra commanded Thoth to
|
||
prove true the words of Osiris before his enemies; what was
|
||
commanded [for Osiris], let that be done for me by Thoth. I am with
|
||
Horus on the day of dressing Teshtesh. I open the hidden water-springs
|
||
for the ablutions of Urt-ab. I unbolt the door of the Shetait Shrine
|
||
in Ra-stau. I am with Horus as the protector of the left shoulder of
|
||
Osiris, the dweller in Sekhem. I enter in among and I come forth
|
||
from the Flame-gods on the day of the destruction of the Sebau
|
||
fiends in Sekhem. I am with Horus on the day[s] of the festivals of
|
||
Osiris, at the making of offerings and oblations, namely, on the
|
||
festival which is celebrated on the sixth day of the month, and on the
|
||
day of the Tenat festival in Anu. I am the UAB priest (libationer)
|
||
in Tetu, Rera, the dweller in Per-Asar. I exalt him that is upon the
|
||
high place of the country. I look upon the hidden things (the
|
||
mysteries) in Ra-stau. I recite the words of the liturgy of the
|
||
festival of the Soul-god in Tetu. I am the SEM priest, and [perform]
|
||
his duties. I am the UR-KHERP-HEM priest on the day of placing the
|
||
Henu Boat of Seker upon its divine sledge. I have taken in my hand the
|
||
digging tool on the day of digging up the earth in Hensu.
|
||
|
||
Hail, O ye who make perfect souls to enter into the House of Osiris,
|
||
make ye the well-instructed soul of the Osiris the scribe Ani, whose
|
||
word is true, to enter in and to be with you in the House of Osiris.
|
||
Let him hear even as ye hear; let him have sight even as ye have
|
||
sight; let him stand up even as ye stand up; let him take his seat
|
||
even as ye take your seats.
|
||
|
||
Hail, O ye who give cakes and ale to perfect souls in the House of
|
||
Osiris, give ye cakes and ale twice each day (in the morning and in
|
||
the evening) to the soul of the Osiris Ani, whose word is true
|
||
before the gods, the Lords of Abydos, and whose word is true with you.
|
||
|
||
|
||
|
||
2749
|
||
|
||
Hail, O ye who open up the way, who act as guides to the roads [in
|
||
the Other World] to perfect souls in the House of Osiris, open ye up
|
||
for him the way, and act ye as guides to the roads to the soul of
|
||
the Osiris, the scribe, the registrary of all the offerings made to
|
||
the gods, Ani, [whose word is true] with you. May he enter the House
|
||
of Osiris with boldness, and may he come forth therefrom in peace. May
|
||
there be no opposition made to him, and may he not be sent back
|
||
[therefrom]. May he enter in under favour [of Osiris], and may he come
|
||
forth gratified [at the acceptance of] his true words. May his
|
||
commands be performed in the House of Osiris, may his words travel
|
||
with you, may he be glorious as ye are. May he be not found to be
|
||
light in the Balance, may the Balance dispose of his case.
|
||
|
||
|
||
(In the Turin Papyrus, ed. Lepsius, this Chapter ends with the
|
||
following.)
|
||
|
||
|
||
Permit thou not me to be judged according to the mouths of the
|
||
multitude. May my soul lift itself up before [Osiris], having been
|
||
found to have been pure when on earth. May I come into thy presence, O
|
||
Lord of the gods; may I arrive at the Nome of Maati (Truth); may I
|
||
rise up on my seat like a god endowed with life; may I give forth
|
||
light like the Company of the Gods who dwell in heaven; may I become
|
||
like one of you; may I lift up my footsteps in the town of Kher-Aha;
|
||
may I look upon the Sektet Boat of the god, Saah, the holy one, as
|
||
it passeth across the sky; may I not be repulsed; may I look upon
|
||
the Lords of the Tuat, or, according to another reading, the Company
|
||
of the Gods; may I smell the savour of the divine food of the
|
||
Company of the Gods; may I sit down with them; may my name be
|
||
proclaimed for offerings by the KHER-HEB priest at the sacrificial
|
||
table; may I hear the petitions which are made when offerings are
|
||
presented; may I draw nigh unto the Neshem Boat; and may neither my
|
||
Heart-soul nor its lord be repulsed.
|
||
|
||
Homage to thee, O Chief of Amentet, thou god Osiris, who dwellest in
|
||
the town of Nifu-ur. Grant thou that I may arrive in peace in Amentet.
|
||
May the Lords of Ta-Tchesert receive me, and may they say unto me:
|
||
"Hail, hail; welcome, welcome!" May they make ready for me a seat by
|
||
the side of the President of the Chiefs; may the Nursing-goddesses
|
||
receive me at the seasons, and may I come forth into the presence of
|
||
Un-Nefer true of word. May I be a Follower of Horus in Ra-stau, and of
|
||
Osiris in Tetu; and may I perform all the transformations which my
|
||
heart may desire to make in every place wherein my Double (KA) wisheth
|
||
to be.
|
||
|
||
-
|
||
|
||
RUBRIC: If this text be known [by the deceased] upon earth or if
|
||
he causeth it to be done in writing upon [his] coffin, then will he be
|
||
able to come forth on any day he pleaseth, and to enter into his
|
||
habitation unrepulsed. Cakes and ale and joints of meat from those
|
||
which are on the altar of Ra shall be given unto him, and his
|
||
homestead shall be among the fields of the Field of Reeds(Sekhet-Aaru),
|
||
and wheat and barley shall be given unto him therein, and he shall
|
||
flourish there even as he flourished upon earth.
|
||
|
||
|
||
2750
|
||
|
||
APPENDIX
|
||
(From the Papyrus of Nekhtu-Amen, ed. Naville, I, 5)
|
||
|
||
THE CHAPTER OF MAKING THE SAHU TO ENTER THE TUAT ON THE DAY OF THE
|
||
FUNERAL, WHEN THE FOLLOWING WORDS ARE TO BE SAID: Homage to thee, O
|
||
thou who dwellest in the Holy Hill (Set-Tchesert) of Amentet! the
|
||
Osiris, the royal scribe, Nekhtu-Amen, whose word is true, knoweth
|
||
thee, he knoweth thy name. Deliver thou him from the worms which are
|
||
in Ra-stau, which live upon the bodies of men and women, and feed upon
|
||
their blood, for Osiris, the favoured servant of the god of his
|
||
city, the royal scribe Nekhtu-Amen, knoweth you, and he knoweth your
|
||
names. Let the order for his protection be the first command of
|
||
Osiris, the Lord to the Uttermost Limit, who keepeth his body
|
||
hidden. May he give him release from the Terrible One who dwelleth
|
||
at the bend of the River of Amentet, and may he decree the acts that
|
||
will make him to rise up. Let him pass on to him whose throne is
|
||
placed within the darkness, who giveth light in Ra-stau. O thou Lord
|
||
of Light, come thou and swallow up the worms which are in Amentet. Let
|
||
the Great God who dwelleth in Tetu, and who is himself unseen, hear
|
||
his prayers, and let those who cause afflictions hold him in fear as
|
||
he cometh forth with the sentence of their doom to the Divine Block. I
|
||
the Osiris, the royal scribe, Nekhtu-Amen, come, bearing the decree of
|
||
Neb-er-tcher, and I am the Horus who taketh possession of his throne
|
||
for him. His father, the lord of all those who are in the Boat of
|
||
his Father Horus, hath ascribed praise unto him. He cometh bearing
|
||
tidings....... let him see the town of Anu. Their chief shall stand on
|
||
the earth before him, the scribes shall magnify him at the doors of
|
||
their assemblies, and thy shall swathe im with swathings in Anu. He
|
||
hath led heaven captive, and he hath seized the earth in his grasp.
|
||
Neither the heavens nor the earth can be taken away from him, for,
|
||
behold, he is Ra, the firstborn of the gods. His mother shall nurse
|
||
him, and shall give him her breast on the horizon.
|
||
|
||
-
|
||
|
||
RUBRIC: The words of this Chapter shall be said after [the deceased]
|
||
is laid to rest in Amentet; by means of them the region Tenn-t shall
|
||
be contented with her lord. And the Osiris, the royal scribe,
|
||
Nekhtu-Amen, whose word is truth, shall come forth, and he shall
|
||
embark in the Boat of Ra, and [his] body upon its bier shall be
|
||
counted up, and he shall be established in the Tuat.
|
||
|
||
GIVING A MOUTH TO ANI
|
||
|
||
THE CHAPTER OF GIVING A MOUTH TO THE OSIRIS ANI, THE SCRIBE, AND
|
||
TELLER OF THE OFFERINGS WHICH ARE MADE TO ALL THE GODS, WHOSE WORD
|
||
IS TRUE, WHO SAITH:- I rise up out of the Egg in the Hidden Land.
|
||
May my mouth be given unto me that I may speak therewith in the
|
||
presence of the Great God, the Lord of the Tuat. Let not my hand and
|
||
my arm be repulsed in the presence of the Chiefs (Tchatchau) of any
|
||
god. I am Osiris, the Lord of Ra-stau. May I, the Osiris, the scribe
|
||
Ani, whose word is true, have my portion with him who is on the top of
|
||
the Steps (Osiris). According to the desire of my heart I have come
|
||
forth from the Island of Nesersert, and I have extinguished the fire.
|
||
|
||
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2751
|
||
|
||
APPENDIX
|
||
[The following passage is taken from the Saite Recension]
|
||
|
||
-
|
||
|
||
[THE CHAPTER OF GIVING A MOUTH TO THE OSIRIS, THE SCRIBE ANI, WHO
|
||
SAITH]:- Homage to thee, O thou lord of brightness, Governor of the
|
||
Temple, Prince of the night and of the thick darkness. I have come
|
||
unto thee. I am shining, I am pure. My hands are about thee, thou hast
|
||
thy lot with thy ancestors. Give thou unto me my mouth that I may
|
||
speak with it. I guide my heart at its season of flame and of night.
|
||
|
||
-
|
||
|
||
RUBRIC: If this Chapter be known by the Osiris the scribe Ani,
|
||
upon earth, [or if it be done] in writing upon [his] coffin, he
|
||
shall come forth by day in every form which he pleaseth, and he
|
||
shall enter into [his] abode, and shall not be repulsed. And cakes,
|
||
and ale, and joints of meat [from those which are on] the altar of
|
||
Osiris shall be given unto him; and he shall enter in peace into
|
||
Sekhet-Aaru, conformably to the decree of the Dweller in Busiris.
|
||
Wheat and barley (dhura) shall be given unto him therein, and he shall
|
||
flourish there just as he did upon earth; and he shall do whatsoever
|
||
it pleaseth him to do, even as do the Company of the Gods who are in
|
||
the Tuat, regularly and continually, for millions of times.
|
||
|
||
|
||
{GIVING A MOUTH TO ANI|APPENDIX
|
||
|
||
(From the Paprys of Nebseni, Sheet 3)
|
||
|
||
THE CHAPTER OF COMING FORTH BY DAY AND OF OPENING UP A WAY THROUGH
|
||
THE AMEHET: Behold, the scribe Nebseni, whose word is truth, saith:-
|
||
Homage to you, O ye Lords of Kau, ye who are without sin, and who live
|
||
for the endless and infinite aeons of time which make up eternity. I
|
||
have opened up a way for myself to you. I have become a spirit in my
|
||
forms, I have gotten the mastery over my words of magical power, and I
|
||
am adjudged a spirit; therefore deliver ye me from the Crocodile
|
||
[which liveth in] this Country of Truth. Grant ye to me my mouth
|
||
that I may speak therewith, and cause ye that sepulchral offerings
|
||
shall be made unto me in your presence, for I know you, and I know
|
||
your names, and I know also the name of the mighty god before whose
|
||
face ye set your celestial food. His name is "Tekem." [When] he
|
||
openeth up his path on the eastern horizon of heaven, [when] he
|
||
alighteth towards the western horizon of heaven, may he carry me along
|
||
with him, and may I be safe and sound. Let not the Mesqet make an
|
||
end of me, let not the Fiend (Sebau) gain the mastery over me, let
|
||
me not be driven away from the doors of the Other World, let not you
|
||
doors be shut in my face, for my cakes are in the city of Pe, and my
|
||
ale is in the city of Tep. And there, in the celestial mansions of
|
||
heaven which my divine father Tem hath stablished, let my hands lay
|
||
hold upon the wheat and the barley, which shall be given unto me
|
||
therein in abundant measure, and may the son of my own body make ready
|
||
for me my food therein. And grant ye unto me when I am there
|
||
sepulchral meals, and incense, and unguents, and all the pure and
|
||
beautiful things whereon the god liveth, in every deed for ever, in
|
||
all the transformations which it pleaseth me [to perform], and grant
|
||
unto me the power to float down and to sail up the stream in the Field
|
||
2752
|
||
|
||
of Reeds (Sekhet-Aaru), [and may I reach Sekhet-hetepet (the Field
|
||
of Offerings)]. I am the twin Lion-gods (Shu and Tefnut).
|
||
|
||
WEIGHING OF THE HEART OF ANI
|
||
TEXTS RELATING TO THE WEIGHING OF THE HEART OF ANI
|
||
-
|
||
|
||
THE NAMES OF THE GODS OF THE GREAT COMPANY:- 1. Ra Harmakhis, the
|
||
Great God in his boat. 2. Temu. 3. Shu. 4. Tefnut. 5. Keb. 6. Nut, the
|
||
Lady of Heaven. 7. Isis. 8. Nephthys. 9. Horus, the Great God. 10.
|
||
Hathor, Lady of Amentet. 11. Hu. 12. Sa.
|
||
|
||
|
||
THE PRAYER OF ANI:- My heart, my mother; my heart, my mother! My
|
||
heart whereby I came into being! May nought stand up to oppose me at
|
||
[my] judgment, may there be no opposition to me in the presence of the
|
||
Chiefs (Tchatchau); may there be no parting of thee from me in the
|
||
presence of him that keepeth the Balance! Thou art my KA, which
|
||
dwelleth in my body; the god Khnemu who knitteth together and
|
||
happiness whither we go. May the Sheniu officials, who make the
|
||
conditions of the lives of men, not cause my name to stink, and may no
|
||
lies be spoken against me in the presence of the God. [Let it be
|
||
satisfactory unto us, and let the Listener god be favourable unto
|
||
us, and let there be joy of heart (to us) at the weighing of words.
|
||
Let not that which is false be uttered against me before the Great
|
||
God, the Lord of Amentet. Verily, how great shalt thou be when thou
|
||
risest in triumph.]
|
||
|
||
THE SPEECH OF THOTH:- Thoth, the judge of right and truth of the
|
||
Great Company of the Gods who are in the presence of Osiris, saith:
|
||
Hear ye this judgment. The heart of Osiris hath in very truth been
|
||
weighed, and his Heart-soul hath borne testimony on his behalf; his
|
||
heart hath been found right by the trial in the Great Balance. There
|
||
hath not been found any wickedness in him; he hath not wasted the
|
||
offerings which have been made in the temples; he hath not committed
|
||
any evil act; and he hath not set his mouth in motion with words of
|
||
evil whilst he was upon earth.
|
||
|
||
SPEECH OF THE DWELLER IN THE EMBALMMENT CHAMBER (ANUBIS):- Pay
|
||
good heed, O righteous Judge to the Balance to support [the testimony]
|
||
thereof. Variant: Pay good heed to the weighing in the Balance of
|
||
the heart of the Osiris, the singing-woman of Amen, Anhai, whose
|
||
word is truth, and place thou her heart in the seat of truth in the
|
||
presence of the Great God.
|
||
|
||
THE SPEECH OF THE GODS:- The Great Company of the Gods say to
|
||
Thoth who dwelleth in Khemenu: That which cometh forth from thy
|
||
mouth shall be declared true. The Osiris the scribe Ani, whose word is
|
||
true, is holy and righteous. He hath not committed any sin, and he
|
||
hath done no evil against us. The devourer Am-mit shall not be
|
||
permitted to prevail over him. Meat offerings and admittance into
|
||
the presence of the god Osiris shall be granted unto him, together
|
||
with an abiding habitation in the Field of Offerings (Sekhet-hetepet),
|
||
as unto the Followers of Horus.
|
||
THE SPEECH OF HORUS TO OSIRIS IN INTRODUCING ANI TO HIM:- Horus, the
|
||
son of Isis, saith: I have come to thee, O Un-Nefer, and I have
|
||
brought unto thee the Osiris Ani. His heart is righteous, and it
|
||
hath come forth from the Balance; it hath not sinned against any god
|
||
2753
|
||
|
||
or any goddess. Thoth hath weighed it according to the decree
|
||
pronounced unto him by the Company of the Gods, and it is most true
|
||
and righteous. Grant thou that cakes and ale may be given unto him,
|
||
and let him appear in the presence of the god Osiris, and let him be
|
||
like unto the Followers of Horus for ever and ever.
|
||
|
||
THE SPEECH OF ANI:- And the Osiris Ani saith: Behold, I am in thy
|
||
presence, O Lord of Amentet. There is no sin in my body. I have not
|
||
spoken that which is not true knowingly, nor have I done anything with
|
||
a false heart. Grant thou that I may be like unto those favoured
|
||
ones who are in thy following, and that I may be an Osiris greatly
|
||
favoured of the beautiful god, and beloved of the Lord of the Two
|
||
Lands, I who am a veritable royal scribe who loveth thee, Ani, whose
|
||
word is true before the god Osiris.
|
||
|
||
DESCRIPTION OF THE BEAST AM-MIT:- Her forepart is like that of a
|
||
crocodile, the middle of her body is like that of a lion, her hind
|
||
quarters are like those of a hippopotamus.
|
||
|
||
PRAISES AND GLORIFYINGS
|
||
|
||
HERE BEGIN THE PRAISES AND GLORIFYINGS OF COMING OUT FROM AND OF
|
||
GOING INTO THE GLORIOUS KHERT-NETER, WHICH IS IN THE BEAUTIFUL
|
||
AMENTET, OF COMING FORTH BY DAY IN ALL THE FORMS OF EXISTENCE WHICH IT
|
||
MAY PLEASE THE DECEASED TO TAKE, OF PLAYING AT DRAUGHTS, OF SITTING IN
|
||
THE SEH HALL, AND OF APPEARING AS A LIVING SOUL:
|
||
|
||
The Osiris the scribe Ani saith after he hath arrived in his haven
|
||
of rest- now it is good for [a man] to recite [this work whilst he is]
|
||
upon earth, for then all the words of Tem come to pass-
|
||
|
||
"I am the god Tem in rising. I am the Only One. I came into
|
||
existence in Nu. I am Ra who rose in the beginning, the ruler of
|
||
this [creation]."
|
||
Who is this?
|
||
|
||
"It is Ra, when at the beginning he rose in the city of Hensu,
|
||
crowned like a king for his coronation. The Pillars of the god Shu
|
||
were not as yet created, when he was upon the steps of him that
|
||
dwelleth in Khemenu.
|
||
|
||
"I am the Great God who created himself, even Nu, who made his names
|
||
to become the Company of the Gods as gods."
|
||
|
||
Who is this?
|
||
|
||
"It is Ra, the creator of the names of his limbs, which came into
|
||
being in the form of the gods who are in the train of Ra.
|
||
|
||
"I am he who cannot be repulsed among the gods."
|
||
|
||
Who is this?
|
||
|
||
"It is Temu, the dweller in his disk, but others say that it is Ra
|
||
when he riseth in the eastern horizon of the sky.
|
||
|
||
"I am Yesterday, I know To-day."
|
||
|
||
2754
|
||
|
||
Who is this?
|
||
|
||
"Yesterday is Osiris, and To-day is Ra, when he shall destroy the
|
||
enemies of Neb-er-tcher (the lord to the uttermost limit), and when he
|
||
shall establish as prince and ruler his son Horus.
|
||
|
||
"Others, however, say that To-day is Ra, on the day when we
|
||
commemorate the festival of the meeting of the dead Osiris with his
|
||
father Ra, and when the battle of the gods was fought, in which
|
||
Osiris, the Lord of Amentet, was the leader."
|
||
What is this?
|
||
|
||
"It is Amentet, [that is to say] the creation ofthe souls of the
|
||
gods when Osiris was leader in Set-Amentet.
|
||
|
||
"Others, however, say that it is the Amentet which Ra hath given
|
||
unto me; when any god cometh he must rise up and fight for it.
|
||
|
||
"I know the god who dwelleth therein."
|
||
Who is this?
|
||
|
||
"It is Osiris. Others, however, say that his name is Ra, and that
|
||
the god who dwelleth in Amentet is the phallus of Ra, wherewith he had
|
||
union with himself.
|
||
|
||
"I am the Benu bird which is in Anu. I am the keeper of the volume
|
||
of the book (the Tablet of Destiny) of the things which have been
|
||
made, and of the things which shall be made."
|
||
|
||
Who is this?
|
||
|
||
"It is Osiris.
|
||
|
||
"Others, however, say that it is the dead body of Osiris, and yet
|
||
others say that it is the excrement of Osiris. The things which have
|
||
been made, and the things which shall be made [refer to] the dead body
|
||
of Osiris. Others again say that the things which have been made are
|
||
Eternity, and the things which shall be made are Everlastingness,
|
||
and that Eternity is the Day, and Everlastingness the Night.
|
||
|
||
"I am the god Menu in his coming forth; may his two plumes be set on
|
||
my head for me."
|
||
|
||
Who is this?
|
||
|
||
"Menu is Horis, the Advocate of his father [Osiris], and his
|
||
coming forth means his birth. The two plumes on his head are Isis
|
||
and Nephthys, when these goddesses go forth and set themselves
|
||
thereon, and when they act as his protectors, and when they provide
|
||
that which his head lacketh.
|
||
|
||
"Others, however, say that the two plumes are the two exceedingly
|
||
large uraei which are upon the head of their father Tem, and there are
|
||
yet others who say that the two plumes which are upon the head of Menu
|
||
are his two eyes.
|
||
|
||
"The Osiris the scribe Ani, whose word is true, the registrar of all
|
||
the offerings which are made to the gods, riseth up and cometh into
|
||
2755
|
||
|
||
his city."
|
||
|
||
What is this [city]?
|
||
|
||
"It is the horizon of his father Tem.
|
||
|
||
"I have made an end of my shortcomings, and I have put away my
|
||
faults."
|
||
|
||
What is this?
|
||
|
||
"It is the cutting of the navel string of the body of the Osiris the
|
||
scribe Ani, whose word is true before all the gods, and all his faults
|
||
are driven out.
|
||
|
||
What is this ?
|
||
|
||
"It is the purification [of Osiris] on the day of his birth.
|
||
|
||
"I am purified in my great double nest which is in Hensu on the
|
||
day of the offerings of the followers of the Great God who dwelleth
|
||
therein."
|
||
|
||
What is the "great double nest"?
|
||
|
||
"The name of one nest is 'Millions of years,' and 'Great Green
|
||
[Sea]' is the name of the other, that is to say 'Lake of Natron' and
|
||
'Lake of Salt.'
|
||
|
||
"Others, however, say the name of the one is 'Guide of Millions of
|
||
Years,' and that 'Great Green Lake' is name of the other. Yet others
|
||
say that 'Begetter of Millions of Years' is the name of one, and
|
||
'Great Green Lake' is the name of the other. Now, as concerning the
|
||
Great God who dwelleth therein, it is Ra himself.
|
||
|
||
"I pass over the way, I know the head of the Island of Maati."
|
||
|
||
What is this?
|
||
|
||
"It is Ra-stau, that is to say, it is the gate to the South of
|
||
Nerutef, and it is the Northern Gate of the Domain (Tomb of the god).
|
||
|
||
"Now, as concerning the Island of Maati, it is Abtu.
|
||
|
||
"Others, however, say that it is the way by which Father Tem
|
||
travelleth when he goeth forth to Sekhet-Aaru, [the place] which
|
||
produceth the food and sustenance of the gods who are [in] their
|
||
shrines.
|
||
|
||
"Now the Gate Tchesert is the Gate of the Pillars of Shu, that is to
|
||
say, the Northern Gate of the Tuat.
|
||
"Others, however, say that the Gate of Tchesert is the two leaves of
|
||
the door through which the god Tem passeth when he goeth forth to
|
||
the eastern horizon of the sky.
|
||
|
||
"O ye gods who are in the presence [of Osiris], grant to me your
|
||
arms, for I am the god who shall come into being among you."
|
||
|
||
2756
|
||
|
||
Who are these gods?
|
||
|
||
"They are the drops of blood which came forth from the phallus of Ra
|
||
when he went forth to perform his own mutilitation. These drops of
|
||
blood sprang into being under the forms of the gods Hu and Sa, who are
|
||
in the bodyguard of Ra, and who accompany the god Tem daily and
|
||
every day.
|
||
|
||
"I, Osiris the scribe Ani, whose word is truth, have filled for thee
|
||
the utchat (the Eye of Ra, or of Horus), when it had suffered
|
||
extinction on the day of the combat of the Two Fighters (Horus and
|
||
Set)."
|
||
|
||
What was this combat?
|
||
|
||
It was the combat which took place on the day when Horus fought with
|
||
Set, during which Set threw filth in the face of Horus, and Horus
|
||
crushed the genitals of Set. The filling of the utchat Thoth performed
|
||
with his own fingers.
|
||
|
||
"I remove the thunder-cloud from the sky when there is a storm
|
||
with thunder and lightning therein."
|
||
|
||
What is this?
|
||
|
||
"This storm was the raging of Ra at the thunder-cloud which [Set]
|
||
sent forth against the Right Eye of Ra (the Sun). Thoth removed the
|
||
thunder-cloud from the Eye of Ra, and brought back the Eye living,
|
||
healthy, sound, and with no defect in it to its owner.
|
||
|
||
"Others, however, say that the thunder-cloud is caused by sickness
|
||
in the Eye of Ra, which weepeth for its companion Eye (the Moon); at
|
||
this time Thoth cleanseth the Right Eye of Ra.
|
||
|
||
"I behold Ra who was born yesterday from the thighs of the goddess
|
||
Mehurt; his strength is my strength, and my strength is his strength."
|
||
|
||
Who is this?
|
||
|
||
"Mehurt is the great Celestial Water, but others say that Mehurt
|
||
is the image of the Eye of Ra at dawn at his birth daily.
|
||
|
||
"[Others, however, say that] Mehurt is the utchat of Ra.
|
||
|
||
"Now Osiris the scribe Ani, whose word is truth, is a very great one
|
||
among the gods who are in the following of Horus; they say that he
|
||
is the prince who loveth his lord."
|
||
|
||
Who are the gods who are in the train of Horus?
|
||
|
||
"[They are] Kesta, Hapi, Taumutef, and Qebhsenuf.
|
||
|
||
"Homage to you, O ye lords of right and truth, ye sovereign
|
||
princes (Tchatcha) who [stand] round about Osiris, who do away utterly
|
||
sins and offences, and who are in the following of the goddess
|
||
Hetepsekhus, grant ye that I may come unto you. Destroy ye all the
|
||
faults which are within me, even as ye did for the Seven Spirits who
|
||
are among the followers of their lord Sepa. Anpu (Anubis) appointed to
|
||
2757
|
||
|
||
them their places on the day [when he said unto them], "Come ye
|
||
hither."
|
||
|
||
Who are the "lords of right and truth"?
|
||
|
||
"The lords of right and truth are Thoth and Astes, the Lord of
|
||
Amentet.
|
||
|
||
"The Tchatcha round about Osiris are Kesta, Hapi, Tuamutef, and
|
||
Qebhsenuf, and they are also round about the Constellation of the
|
||
Thigh (the Great Bear), in the northern sky.
|
||
|
||
"Those who do away utterly sins and offences, and who are in the
|
||
following of the goddess Hetepsekhus, are the god Sebek and his
|
||
associates who dwell in the water.
|
||
|
||
"The goddess Hetepsekhus is the Eye of Ra.
|
||
|
||
"Others, however, say that it is the flame which accompanieth Osiris
|
||
to burn up the souls of his enemies.
|
||
|
||
"As concerning all the faults which are in Osiris, the registrar
|
||
of the offerings which are made unto all the gods, Ani, whose word
|
||
is truth, [these are all the offences which he hath committed
|
||
against the Lords of Eternity] since he came forth from his mother's
|
||
womb.
|
||
|
||
"As concerning the Seven Spirits who are Kesta, Hapi, Tuamutef,
|
||
Qebhsenuf, Maa-atef, Kheribeqef and Heru-khenti-en-ariti, these did
|
||
Anubis appoint to be protectors of the dead body of Osiris.
|
||
|
||
"Others, however, say that he set them round about the holy place of
|
||
Osiris.
|
||
|
||
"Others say that the Seven Spirits [which were appointed by
|
||
Anubis] were Netcheh-netcheh, Aatqetqet, Nertanef-besef-khenti-hehf,
|
||
Aq-her-ami-unnut-f, Tesher-ariti-ami-Het-anes,
|
||
Ubes-her-per-em-khetkhet, and Maaem-kerh-annef-em-hru.
|
||
|
||
"The chief of the Tchatcha (sovereign princes) who is in Naarutef is
|
||
Horus, the Advocate of his father.
|
||
|
||
"As concerning the day wherein [Anubis said to the Seven Spirits],
|
||
'Come ye hither,' [the allusion here] is to the words 'Come ye
|
||
hither,' which Ra spake unto Osiris."
|
||
|
||
Verily may these same words be said unto me in Amentet.
|
||
|
||
"I am the Divine Soul which dwelleth in the Divine Twin-gods."
|
||
|
||
Who is this Divine Soul?
|
||
|
||
"It is Osiris. [When] he goeth into Tetu, and findeth there the Soul
|
||
of Ra, the one god embraceth the other, and two Divine Souls spring
|
||
into being within the Divine Twin-gods."
|
||
|
||
|
||
|
||
2758
|
||
|
||
APPENDIX
|
||
(From the Papyrus of Nebseni, Brit. Mus. No. 9900, Sheet 14, ll.
|
||
16ff.)
|
||
|
||
"As concerning the Divine Twin-gods they are Heru-netch-her-tefef
|
||
and Heru-khent-en-Ariti (Horus the Advocate of his father [Osiris],
|
||
and Horus the sightless).
|
||
|
||
"Others say that the double Divine Soul which dwelleth in the Divine
|
||
Twin-gods is the Soul of Ra and the Soul of Osiris, and yet others say
|
||
that it is the Soul which dwelleth in Shu, and the Sould which
|
||
dwelleth in Tefnut, and that these two Souls form the double Divine
|
||
Soul which dwelleth in Tetu.
|
||
|
||
"I am the Cat which fought near the Persea Tree in Anu on the
|
||
night when the foes of Neb-er-tcher were destroyed."
|
||
|
||
Who is this Cat?
|
||
|
||
"This male Cat is Ra himself, and he was called 'Mau' because of the
|
||
speech of the god Sa, who said concerning him: 'He is like (mau)
|
||
unto that which he hath made'; therefore, did the name of Ra become
|
||
'Mau.'
|
||
|
||
"Others, however, say that the male Cat is the god Shu, who made
|
||
over the possessions of Keb to Osiris.
|
||
|
||
"As concerning the fight which took place near the Persea Tree in
|
||
Anu [these words have reference to the slaughter] of the children of
|
||
rebellion, when righteous retribution was meted out to them for [the
|
||
evil] which they had done.
|
||
|
||
"As concerning the 'night of the battle,' [these words refer to] the
|
||
invasion of the eastern portion of the heaven by the children of
|
||
rebellion, whereupon a great battle arose in heaven and in all the
|
||
earth.
|
||
|
||
"O thou who art in thine egg (Ra,) who showest from thy Disk, who
|
||
risest on thy horizon, and dost shine with golden beams in the
|
||
height of heaven, like unto whom there is none among the gods, who
|
||
sailest above the Pillars of Shu, who sendest forth blasts of fire
|
||
from thy mouth, [who illuminest the Two Lands with thy splendour,
|
||
deliver] thou Nebseni, the lord of fealty [to Osiris], from the god
|
||
whose form is hidden, and whose eyebrows are like unto the two arms of
|
||
the Balance on the night when the sentences of doom are promulgated."
|
||
|
||
Who is this invisible god?
|
||
|
||
"It is An-a-f (he who bringeth his arm.).
|
||
|
||
"As concerning 'the night when the sentences of doom are
|
||
promulgated,' it is the night of the burning of the damned, and of the
|
||
overthrow of the wicked at the Block, and of the slaughter of souls."
|
||
Who is this [slaughterer of souls]?
|
||
|
||
"It is Shesmu, the headsman of Osiris.
|
||
|
||
"[Concerning the invisible god] some say that he is Aapep when he
|
||
2759
|
||
|
||
riseth up with a head bearing upon it [the feather of] Maat (Truth).
|
||
But others say that he is Horus when he riseth up with two heads,
|
||
whereon one beareth [the feather of] Maat, and the other [the symbol
|
||
of] wickedness. He bestoweth wickedness on him that worketh
|
||
wickedness, and right and truth upon him that followeth
|
||
righteousness and truth.
|
||
|
||
"Others say that he is Heru-ur (the Old Horus), who dwelleth in
|
||
Sekhem; others say that he is Thoth; others say that he is
|
||
Nefer-Tem; and others say that he is Sept who doth bring to nought the
|
||
acts of the foes of Nebertcher.
|
||
|
||
"Deliver thou the scribe Nebseni, whose word is truth, from the
|
||
Watchers, who carry murderous knives, who possess cruel fingers, and
|
||
who would slay those who are in the following of Osiris."
|
||
|
||
May these Watchers never gain the mastery over me, and may I never
|
||
fall under their knives!
|
||
|
||
|
||
Who are these Watchers?
|
||
|
||
"They are Anubis and Horus, [the latter being] in the form of
|
||
Horus the sightless. Others, however, say that they are the Tchatcha
|
||
(sovereign princes of Osiris), who bring to nought the operations of
|
||
their knives; and others say that they are the chiefs of the Sheniu
|
||
chamber.
|
||
|
||
"May their knives never gain the mastery over me. May I never fall
|
||
under the knives wherewith they inflict cruel tortures. For I know
|
||
their names, and I know the being, Matchet, who is among them in the
|
||
House of Osiris. He shooteth forth rays of light from his eye, being
|
||
himself invisible, and he goeth round about heaven robed in the flames
|
||
which come from his mouth, commanding Hapi, but remaining invisible
|
||
himself. May I be strong on earth before Ra, may I arrive safely in
|
||
the presence of Osiris. O ye who preside over your altars, let not
|
||
your offerings to me be wanting, for I am one of those who follow
|
||
after Nebertcher, according to the writings of Khepera. Let me fly
|
||
like a hawk, let me cackle like a goose, let me lay always like the
|
||
serpent-goddess Neheb-ka."
|
||
|
||
Who are those who preside over their altars?
|
||
|
||
"Those who preside over their altars are the similitude of the Eye
|
||
of Ra, and the similitude of the Eye of Horus.
|
||
|
||
"O Ra-Tem, thou Lord of the Great House [in Anu], thou Sovereign
|
||
(life, strentgh, health [be to thee]) of all the gods, deliver thou
|
||
the scribe Nebseni, whose word is truth, from the god whose face is
|
||
like unto that of a greyhound, whose brows are like those of a man,
|
||
who feedeth upon the dead, who watcheth at the Bend of the Lake of
|
||
Fire, who devoureth the bodies of the dead, and swalloweth hearts, and
|
||
who voideth filth, but who himself remaineth unseen."
|
||
|
||
Who is this greyhound-faced god?
|
||
|
||
"His name is 'Everlasting Devourer,' and he liveth in the Domain [of
|
||
Fire] (the Lake of Unt).
|
||
2760
|
||
|
||
"As concerning the Domain of Fire, it is that Aat which is in
|
||
Naarutef, and is near the Sheniu chamber. The sinner who walketh
|
||
over this place falleth down among the knives [of the Watchers].
|
||
|
||
"Others, however, say that the name of this god is 'Mates,' and that
|
||
he keepeth watch over the door of Amentet; others say that his name is
|
||
'Beba,' and that he keepeth watch over the Bend [of the stream] of
|
||
Amentet, and yet others say that his name is 'Herisepef.'
|
||
|
||
"Hail, Lord of Terror, Chief of the Lands of the South and North,
|
||
thou Lord of the Desert, who dost keep prepared the block of
|
||
slaughter, and who dost feed on the intestines [of men]!"
|
||
|
||
Who is this Lord of Terror?
|
||
|
||
"It is the Keeper of the Bend [of the stream] of Amentet."
|
||
|
||
Who is this Keeper?
|
||
|
||
"It is the Heart of Osiris, which is the devourer of all slaughtered
|
||
things.
|
||
|
||
"The Urrt Crown hath been given unto him, with gladness of heart, as
|
||
Lord of Hensu."
|
||
|
||
Who is this?
|
||
|
||
"He to whom the Urrt Crown hath been given with gladness of heart as
|
||
Lord of Hensu is Osiris. He was bidden to rule among the gods on the
|
||
day of the union of earth [with earth] in the presence of Nebertcher."
|
||
|
||
Who is this?
|
||
|
||
"He who was bidden to rule among the gods is the son of Isis
|
||
(Horus), who was appointed to rule in the room of his father Osiris.
|
||
|
||
"As concerning [the words] 'day of the union of earth with earth,'
|
||
they have reference to the union of earth with earth in the coffin
|
||
of Osiris, the Soul that liveth in Hensu, the giver of meat and drink,
|
||
the destroyer of wrong, and the guide to the everlasting paths."
|
||
|
||
Who is this?
|
||
|
||
"It is Ra himself."
|
||
|
||
"[Deliver thou the Osiris the scribe Ani, whose word is truth]
|
||
from the great god who carrrieth away souls, who eateth hearts, who
|
||
feedeth upon offal, who keepeth watch in the darkness, who dwelleth in
|
||
the Seker Boat; those who live in sin fear him."
|
||
|
||
Who is this?
|
||
|
||
"It is Suti, but others say that it is Smamur, the soul of Keb.
|
||
|
||
"Hail, Khepera in thy boat, the two Companies of the Gods are in thy
|
||
body. Deliver thou the Osiris the scribe Ani, whose word is truth,
|
||
from the Watchers who pass sentences of doom, who have been
|
||
appointed by the god Nebertcher to protect him, and to fasten the
|
||
2761
|
||
|
||
fetters on his foes, and who slaughter in the torture chambers;
|
||
there is no escape from their fingers. May they never stab me with
|
||
their knives, may I never fall helpless into their chambers of
|
||
torture. I have never done the things which the gods hate. I am he who
|
||
is pure in the Mesqet chamber. And saffron cakes have been brought
|
||
unto him in Tannt."
|
||
|
||
Who is this?
|
||
|
||
"It is Khepera in his boat; it is Ra himself.
|
||
|
||
"As concerning the Watchers who pass sentences of doom, they are the
|
||
Apes Isis and Nephthys.
|
||
|
||
"As concerning the things which the gods hate, they are acts of
|
||
deceit and lying. He who passeth through the place of purification
|
||
within the Mesqet chamber is Anpu (Anubis), who is hard by the
|
||
coffer which containeth the inward parts of Osiris. He to whom saffron
|
||
cakes have been brought in Tannt is Osiris.
|
||
|
||
"Others, however, say that the saffron cakes in Tannt represent
|
||
heaven and earth, and others say that they represent Shu, the
|
||
strengthener of the Two Lands in Hensu; and others say that they
|
||
represent the Eye of Horus, and that Tannt is the burial-place of
|
||
Osiris.
|
||
|
||
"Tem hath builded thy house, and the double Lion-god hath laid the
|
||
foundations of thy habitation. Lo! medicaments have been brought.
|
||
Horus purifieth Set and Set strengtheneth, and Set purifieth and Horus
|
||
strengtheneth.
|
||
|
||
"The Osiris the scribe Ani, whose word is truth before Osiris,
|
||
hath come into this land, and he hath taken possession thereof with
|
||
his two feet. He is Tem, and he is in the city.
|
||
|
||
"Turn thou back, O Rehu, whose mouth shineth, whose head moveth,
|
||
turn thou back before his strength." Another reading is, 'Turn thou
|
||
back from him who keepeth watch, and is himself unseen.' Let the
|
||
Osiris Ani be safely guarded. He is Isis, and he is found with her
|
||
hair spread over him; it is shaken out over his brow. He was conceived
|
||
by Isis, and engendered by Nephthys, and they have cut away from him
|
||
the things which should be cut from him.
|
||
|
||
"Fear followeth after thee, terror is about thine arms. Thou hast
|
||
been embraced for millions of years by arms; mortals go round about
|
||
thee. Thou smitest down the mediators of thy foes, and thou seizest
|
||
the arms of the power of darkness. Thy two sisters (Isis and Nephthys)
|
||
are given to thee for thy delight. Thou hast created that which is
|
||
in Kher-aha, and that which is Anu. Every god feareth thee, for thou
|
||
art exceedingly great and terrible; thou [avengest] every god on the
|
||
man who curseth him, and thou shootest arrows at him. Thou livest
|
||
according to thy will. Thou art Uatchet, the Lady of Flame, evil
|
||
befalleth those who set themselves up against thee."
|
||
|
||
What is this?
|
||
"'Hidden in form, given of Menhu,' is the name of the "tomb. 'He who
|
||
seeth what is on his hand' is the name of Qerau, or, as others say, it
|
||
is the name of the Block.
|
||
2762
|
||
|
||
"Now, he whose mouth shineth and whose head moveth is the phallus of
|
||
Osiris, but others say it is [the phallus] of Ra. 'Thou spreadest
|
||
thy hair, and I shake it out over his brow" is said concerning Isis,
|
||
who hideth in her hair, and draweth it round about her.
|
||
|
||
"Uatchet, the Lady of Flames, is the Eye of Ra."
|
||
|
||
THE SEVEN ARITS
|
||
The First Arit.
|
||
|
||
The name of the Doorkeeper is Sekhet-her-asht-aru. The name of the
|
||
Watcher is Smetti. The name of the Herald is Hakheru.
|
||
|
||
The Osiris Ani, whose word is truth, shall say when he cometh unto
|
||
the First Arit: "I am the mighty one who createth his own light. I
|
||
have come unto thee, O Osiris, and, purified from that which
|
||
defileth thee, I adore thee. Lead on. Name not the name of Ra-stau
|
||
to me. Homage to thee, O Osiris, in thy might and in thy strength in
|
||
Ra-stau. Rise up and conquer, O Osiris, in Abtu. Thou goest round
|
||
about heaven, thou sailest in the presence of Ra, thou lookest upon
|
||
all the beings who have knowledge. Hail, Ra, thou who goest round
|
||
about in the sky, I say, O Osiris in truth, that I am the Sahu
|
||
|
||
(Spirit-body) of the god, and I beseech thee not to let me be driven
|
||
away, nor to be cast upon the wall of blazing fire. Let the way be
|
||
opened in Ra-stau, let the pain of the Osiris be relieved, embrace
|
||
that which the Balance hath weighed, let a path be made for the Osiris
|
||
in the Great Valley, and let the Osiris have light to guide him on his
|
||
way."
|
||
|
||
The Second Arit.
|
||
The name of the Doorkeeper is Unhat. The name of the Watcher is
|
||
Seqt-her. The name of the Herald is Ust.
|
||
|
||
The Osiris Ani, whose word is truth, shall say [when he cometh to
|
||
this Arit]: "He sitteth to carry out his heart's desire, and he
|
||
weigheth words as the Second of Thoth. The strength which protecteth
|
||
Thoth humbleth the hidden Maati gods, who feed upon Maat during the
|
||
years of their lives. I offer up my offerings [to him] at the moment
|
||
when he maketh his way. I advance, and I enter on the path. O grant
|
||
thou that I may continue to advance, and that I may attain to the
|
||
sight of Ra, and of those who offer up [their] offerings."
|
||
|
||
The Third Arit.
|
||
|
||
The name of the Doorkeeper is Unem-hauatu-ent-pehui. The name of the
|
||
Watcher is Seres-her. The name of the Herald is Aa.
|
||
|
||
The Osiris the scribe Ani, whose word is truth, shall say [when he
|
||
cometh to this Arit]: "I am he who is hidden in the great deep. I am
|
||
the Judge of the Rehui, I have come and I have done away the offensive
|
||
thing which was upon Osiris. I tie firmly the place on which he
|
||
standeth, coming forth from the Urt. I have stablished things in Abtu,
|
||
I have opened up a way through Ra-stau, and I have relieved the pain
|
||
which was in Osiris. I have balanced the place whereon he standeth,
|
||
and I have made a path for him; he shineth brilliantly in Ra-stau."
|
||
|
||
The Fourth Arit.
|
||
2763
|
||
|
||
The name of the Doorkeeper is Khesef-her-asht-kheru. The name of the
|
||
Watcher is Seres-tepu. The name of the Herald is Khesef-at.
|
||
|
||
The Osiris the scribe Ani, whose word is truth, shall say [when he
|
||
cometh to this Arit]: "I am the Bull, the son of the ancestress of
|
||
Osiris. O grant ye that his father, the Lord of his god-like
|
||
companions, may bear witness on his behalf. I have weighed the
|
||
guilty in judgment. I have brought unto his nostrils the life which is
|
||
ever lasting. I am the son of Osiris, I have accomplished the journey,
|
||
I have advanced in Khert-Neter."
|
||
|
||
The Fifth Arit.
|
||
|
||
The name of the Doorkeeper is Ankhf-em-fent. The name of the Watcher
|
||
is Shabu. The name of the Herald is Teb-her-kha-kheft.
|
||
The Osiris the scribe Ani, whose word is truth, shall say [when he
|
||
cometh to this Arit]: "I have brought unto thee the jawbone in
|
||
Ra-stau. I have brought unto thee thy backbone in Anu. I have gathered
|
||
together his manifold members therein. I have driven back Aapep for
|
||
thee. I have spit upon the wounds [in his body]. I have made myself
|
||
a path among you. I am the Aged One among the gods. I have made
|
||
offerings to Osiris. I have defended him with the word of truth. I
|
||
have gathered together his bones, and have collected all his members."
|
||
The Sixth Arit.
|
||
|
||
The name of the Doorkeeper is Atek-tau-kehaq-kheru. The name of
|
||
the Watcher is An-her. The name of the Herald is Ates-her-[ari]-she.
|
||
The Osiris the scribe Ani, whose word is truth, shall say [when he
|
||
cometh to this Arit]: "I have come daily, I have come daily. I have
|
||
made myself a way. I have advanced over that which was created by Anpu
|
||
(Anubis). I am the Lord of the Urrt Crown. I am the possessor [of
|
||
the knowledge of] the words of magical power, I am the Avenger
|
||
according to law, I have avenged [the injury to] his Eye. I have
|
||
defended Osiris. I have accomplished my journey. The Osiris Ani
|
||
advanceth with you with the word which is truth."
|
||
|
||
The Seventh Arit:
|
||
|
||
The name of the Doorkeeper is Sekhmet-em-tsu-sen. The name of the
|
||
Watcher is Aa-maa-kheru. The name of the Herald is Khesef-khemi.
|
||
|
||
The Osiris the scribe Ani, whose word is truth, shall say [when he
|
||
cometh to this Arit]: "I have come unto thee, O Osiris, being purified
|
||
from foul emissions. Thou goest round about heaven, thou seest Ra,
|
||
thou seest the beings who have knowledge. [Hail], thou, ONE! Behold,
|
||
thou art in the Sektet Boat which traverseth the heavens. I speak what
|
||
I will to his Sahu (Spirit-body). He is strong, and cometh into
|
||
being even [as] he spake. Thou meetest him face to face. Prepare
|
||
thou for me all the ways which are good [and which lead] to thee."
|
||
|
||
RUBRIC: If [these] words be recited by the spirit when he shall come
|
||
to the Seven Arits, and as he entereth the doors, he shall neither
|
||
be turned back nor repulsed before Osiris, and he shall be made to
|
||
have his being among the blessed spirits, and to have dominion among
|
||
the ancestral followers of Osiris. If these things be done for any
|
||
spirit he shall have his being in that place like a lord of eternity
|
||
in one body with Osiris, and at no place shall any being contend
|
||
against him.
|
||
2764
|
||
|
||
THE PYLONS OF THE HOUSE OF OSIRIS
|
||
|
||
The following shall be said when one cometh to the FIRST PYLON.
|
||
The Osiris the scribe Ani, whose word is truth, saith: "Lady of
|
||
tremblings, high-walled, the sovereign lady, the lady of
|
||
destruction, who uttereth the words which drive back the destroyers,
|
||
who delivereth from destruction him that cometh." The name of her
|
||
Doorkeeper is Neruit.
|
||
|
||
The following shall be said when one cometh to the SECOND PYLON. The
|
||
Osiris the scribe Ani, whose word is truth, saith: "Lady of heaven,
|
||
Mistress of the Two Lands, devourer by fire, Lady of mortals, who
|
||
art infinitely greater than any human being." The name of her
|
||
Doorkeeper is Mes-Ptah.
|
||
|
||
The following shall be said when one cometh to the THIRD PYLON.
|
||
The Osiris the scribe Ani, whose word is truth, saith: "Lady of the
|
||
Altar, the mighty lady to whom offerings are made, greatly beloved one
|
||
of every god sailing up the river to Abydos." The name of her
|
||
Doorkeeper is Sebqa.
|
||
|
||
The following shall be said when one cometh to the FOURTH PYLON. The
|
||
Osiris the scribe Ani, whose word is truth, saith: "Prevailer with
|
||
knives, Mistress of the Two Lands, destroyer of the enemies of the
|
||
Still-Heart (Osiris), who decreeth the release of those who suffer
|
||
through evil hap." The name of her Doorkeeper is Nekau.
|
||
|
||
The following shall be said when one cometh to the FIFTH PYLON.
|
||
The Osiris the scribe Ani, whose word is truth, saith: "Flame, Lady of
|
||
fire, absorbing the entreaties which are made to her, who permitteth
|
||
not to approach her the rebel." The name of her Doorkeeper is
|
||
Henti-Reqiu.
|
||
|
||
The following shall be said when one cometh to the SIXTH PYLON.
|
||
The Osiris the scribe Ani, whose word is truth, saith: "Lady of light,
|
||
who roareth mightily, whose breadth cannot be comprehended. Her like
|
||
hath not been found since the beginning. There are serpents over which
|
||
are unknown. They were brought forth before the Still-Heart." The name
|
||
of her Doorkeeper is Semati.
|
||
|
||
The following shall be said when one cometh to the SEVENTH PYLON.
|
||
The Osiris the scribe Ani, whose word is truth, saith: "Garment
|
||
which envelopeth the helpless one, which weepeth for and loveth that
|
||
which it covereth." The name of her Doorkeeper is Saktif.
|
||
|
||
The following shall be said when one cometh to the EIGHTH PYLON. The
|
||
Osiris the scribe Ani, whose word is truth, saith: "Blazing fire,
|
||
unquenchable, with far-reaching tongues of flame, irresistible
|
||
slaughterer, which one may not pass through fear of its deadly
|
||
attack." The name of her Doorkeeper is Khutchetef.
|
||
|
||
The following shall be said when one cometh to the NINTH PYLON.
|
||
The Osiris the scribe Ani, whose word is truth, saith:
|
||
"Chieftainess, lady of strength, who giveth quiet of heart to the
|
||
offspring of her lord. Her girth is three hundred and fifty khet,
|
||
and she is clothed with green feldspar of the South. She bindeth up
|
||
the divine form and clotheth the helpless one. Devourer, lady of all
|
||
men." The name of her Doorkeeper is Arisutchesef.
|
||
2765
|
||
|
||
The following shall be said when one cometh to the TENTH PYLON.
|
||
The Osiris the scribe Ani, whose word is truth, saith: "Goddess of the
|
||
loud voice, who maketh her suppliants to mourn, the awful one who
|
||
terrifieth, who herself remaineth unterrified within." The name of her
|
||
Doorkeeper is Sekhenur.
|
||
|
||
Nu, the steward of the keeper of the seal, saith when he cometh to
|
||
the ELEVENTH PYLON of Osiris: "I have made my way, I know you, and I
|
||
know thy name, and I know the name of her who is within thee: She
|
||
who slayeth always, consumer of the fiends by fire, mistress of
|
||
every pylon, the lady who is acclaimed on the day of darkness" is
|
||
thy name. She inspecteth the swathing of the helpless one.
|
||
|
||
The Osiris Nu, the steward of the keeper of the seal, saith when
|
||
he cometh to the TWELFTH PYLON of Osiris: "I have made my way, I
|
||
know you, and I know thy name, and I know the name of her who is
|
||
within thee: Invoker of thy Two Lands, destroyer of those who come
|
||
to thee by fire, lady of spirits, obeyer of the word of thy Lord" is
|
||
thy name. She inspecteth the swathing of the helpless one.
|
||
|
||
The Osiris Nu, the steward of the keeper of the seal, saith when
|
||
he cometh to the THIRTEENTH PYLON of Osiris: "I have made my way, I
|
||
know you and I know thy name, and I know the name of her who is within
|
||
thee: Osiris foldeth his arms about her, and maketh Hapi (the
|
||
Nile-god), to emit splendour out of his hidden places" is thy name.
|
||
She inspecteth the swathing of the helpless one.
|
||
|
||
The Osiris Nu, the steward of the keeper of the seal, saith when
|
||
he cometh to the FOURTEENTH PYLON of Osiris: "I have made my way, I
|
||
know thee, and I know thy name, and I know the name of her who is
|
||
within thee. Lady of might, who trampleth on the Red Demons, who
|
||
keepeth the festival of Haaker on the day of the hearing of faults" is
|
||
thy name. She inspecteth the swathing of the helpless one.
|
||
|
||
THE FIFTEENTH PYLON. The Osiris Heru-em-khebit, whose word is truth,
|
||
shall say when he cometh to this pylon: "Fiend, red of hair and
|
||
eyes, who appeareth by night, and doth fetter the fiend in his lair.
|
||
Let her hands be given to the Still-Heart in his hour, let her advance
|
||
and go forward" is thy name. She inspecteth the swathing of the
|
||
helpless one.
|
||
|
||
THE SIXTEENTH PYLON. The Osiris Heru-em-khebit, whose word is truth,
|
||
shall say when he cometh to this pylon: "Terrible one, lady of the
|
||
rain-storm, destroyer of the souls of men, devourer of the bodies of
|
||
men, orderer, producer, and maker of slaughter" is thy name. She
|
||
inspecteth the swathing of the helpless one.
|
||
|
||
THE SEVENTEENTH PYLON. The Osiris Heru-em-khebit, whose word is
|
||
truth, shall say when he cometh to this pylon: "Hewer-in-pieces in
|
||
blood, Ahibit, lady of hair" is thy name. She inspecteth the
|
||
swathing of the helpless one.
|
||
|
||
THE EIGHTEENTH PYLON. The Osiris Heru-em-khebit, whose word is
|
||
truth, shall say when he cometh to this pylon: "Fire-lover, pure
|
||
one, lover of slaughterings, cutter off of heads, devoted one, lady of
|
||
the Great House, slaughterer of fiends at eventide" is thy name. She
|
||
inspecteth the swathing of the helpless one.
|
||
|
||
2766
|
||
|
||
THE NINETEENTH PYLON. The Osiris Heru-em-khebit, whose word is
|
||
truth, shall say when he cometh to this pylon: "Light-giver for
|
||
life, blazing all the day, lady of strength [and of] the writings of
|
||
the god Thoth himself" is thy name. She inspecteth the swathings of
|
||
the White House.
|
||
|
||
THE TWENTIETH PYLON. The Osiris Heru-em-khebit, whose word is truth,
|
||
shall say when he cometh to this pylon: "Dweller in the cavern of
|
||
her lord, her name is Clother, hider of her creations, conqueror of
|
||
hearts, swallower [of them]" is thy name. She inspecteth the swathings
|
||
of the White House.
|
||
|
||
THE TWENTY-FIRST PYLON. The Osiris Heru-em-khebit, whose word is
|
||
truth, shall say when he cometh to this pylon: "Knife which cutteth
|
||
when [its name] is uttered, slayer of those who approach thy flame" is
|
||
thy name. She possesseth hidden plans.
|
||
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|
||
2767
|
||
|
||
APPENDIX
|
||
|
||
(From the Turin Papryus, ed. Lepsius, Bl. 64, the text referring
|
||
to the twenty-first Pylon.)
|
||
|
||
THE OSIRIS AUFANKH, WHOSE WORD IS TRUTH, SAITH: Hail, saith Horus, O
|
||
Twenty-first pylon of the Still-Heart! I have made the way. I know
|
||
thee. I know thy name. I know the name of the goddess who guardeth
|
||
thee. "Sword that smiteth at the utterance of its own name, stinking
|
||
face, overthrower of him that approacheth her flame" is thy name. Thou
|
||
keepest the hidden things of the avenger of the god, thou guardest
|
||
them. Amam is his name. He maketh the ash trees (cedars) not to
|
||
grow, and the shenu trees (acacias) not to blossom, and preventeth
|
||
copper from being found in the mountain. The Tchatcha (Chiefs) of this
|
||
Pylon are Seven Gods. Tchen, or Anthch (At), is the name of the one at
|
||
the door. Hetepmes is the name of another there. Messep is the name of
|
||
another there. Utchara is the name of another there. Beq is the name
|
||
of another there. Anp (Anubis) is the name of another there.
|
||
|
||
I have made the way. I am Menu-Heru, the avenger of his father,
|
||
the heir of his father Un-Nefer. I have come. I have given [offerings]
|
||
to my father Osiris. I have overthrown all his enemies. I have come
|
||
daily with the word of truth, the lord of fealty, in the house of my
|
||
father Tem, the Lord of Anu, I, the Osiris Auf-ankh, whose word is
|
||
truth in the southern heaven. I have done what is right for him that
|
||
made the right, I have celebrated the Haker festival to the lord
|
||
thereof. I have acted as the leader of the festivals. I have given
|
||
cakes to the Lords of the Altar. I have been the leader of the
|
||
propitiatory offerings, cakes, ale, oxen, geese, to my father Osiris
|
||
Un-Nefer. I am the protector of the Ba-soul, I have made the Benu bird
|
||
to appear [by my] words. I have come daily into the house of the god
|
||
to make offerings of incense. I have come with the shenti tunic. I
|
||
have set the Neshem Boat afloat on the water. I have made the word
|
||
of Osiris Khenti Amenti to be truth before his enemies. I have carried
|
||
away in a boat all his enemies to the slaughter-house of the East, and
|
||
they shall never escape from the wardship of the god Keb who
|
||
dwelleth therein. I have made the Kefaiu gods of Ra to stand up, I
|
||
have made his word to be truth. I have come as a scribe. I have
|
||
explained [the writings]. I have made the god to have power over his
|
||
legs. I have come into the house of him that is upon his mountain
|
||
(Anubis). I have seen the Chief of the Seh hall. I have entered into
|
||
Ra-stau. I have made myself invisible. I have found for myself the
|
||
boundary. I have approached Nerutef. I have clothed the naked. I
|
||
have sailed up the river to Abydos. I have performed the ceremonies of
|
||
Hu and Sa. I have entered the house of Astes. I have made supplication
|
||
to the Khati gods and to Sekhmet in the temple of Net (Neith), or
|
||
the Aged Ones. I have entered Ra-stau. I have made myself invisible. I
|
||
have found the frontier. I have approached Nerutef. I have clothed the
|
||
naked. I have sailed up the river to Abydos. I have performed the
|
||
ceremonies of Hu and Sa. I have received. I have risen like a king
|
||
crowned. I fill my seat on the throne in the place of my father, the
|
||
God Who was at the beginning. I have praised the Meskhen of
|
||
Ta-tchesert. My mouth is full of Maat (Truth). I have overwhelmed
|
||
the Akhekhau serpents. I have come into the Great House with [my] body
|
||
in a flourishing condition. I have caused myself to travel in the Boat
|
||
of Hai. The myrrh unguent of..... is in the hair of men (Rekhit). I
|
||
have entered into the House of Astes. I have approached with worship
|
||
the two Khati gods and Sekhmet, who are in the temple of the Aged
|
||
2768
|
||
|
||
One [in Anu].
|
||
|
||
[And the god Osiris saith:] "Thou hast come, thou shalt be a
|
||
favoured one in Tetu, O Osiris Auf-ankh, whose word is truth, the
|
||
son of the lady Shert-en-Menu, whose word is truth."
|
||
|
||
THE PRIESTS ANMUTEF AND SAMEREF
|
||
|
||
THE SPEECH OF THE PRIEST ANMUTEF.
|
||
|
||
I have come unto you, O ye great Tchatcha Chiefs who dwell in
|
||
heaven, and upon earth, and in Khert-Neter, and I have brought unto
|
||
you the Osiris Ani. He hath not committed any act which is an
|
||
abomination before all the gods. Grant ye that he may live with you
|
||
every day.
|
||
|
||
The Osiris the scribe Ani adoreth Osiris, Lord of Rasta, and the
|
||
Great Company of the Gods who live in Khert-Neter. He saith: "Homage
|
||
to thee, Khenti Amenti, Un-Nefer, who dwellest in Abtu. I come to
|
||
thee. My heart holdeth Truth. There is no sin in my body. I have not
|
||
told a lie wittingly, I have not acted in a double manner. Grant
|
||
thou to me cakes, let me appear in the presence, at the altar of the
|
||
Lords of Truth, let me go in and come forth from Khert-Neter [at
|
||
will], let not my Heart-soul be driven away [from me]; and grant me
|
||
a sight of the Disk and the beholding of the Moon for ever and ever.
|
||
|
||
THE SPEECH OF THE PRIEST SAMEREF.
|
||
|
||
I have come unto you, O ye Tchatcha Chiefs who dwell in Rasta, and I
|
||
have brought unto you the Osiris Ani, grant ye unto him cakes, and
|
||
water, and air, and a homestead in Sekhet-hetep as to the followers of
|
||
Horus.
|
||
|
||
The Osiris the scribe Ani, whose word is truth, adoreth Osiris,
|
||
the Lord of everlastingness, and the Tchatcha Chiefs, the Lords of
|
||
Rasta. He saith: "Homage to thee, O King of Khert-Neter, thou Governor
|
||
of Akert! I have come unto thee. I know thy plans, I am equipped
|
||
with the forms which thou takest in the Tuat. Give thou to me a
|
||
place in Khert-Neter, near the Lords of Truth. May my homestead be
|
||
lasting in Sekhet-hetep, may I receive cakes in thy presence."
|
||
|
||
THE JUDGES IN ANU
|
||
|
||
Hail, Thoth, who madest to be true the word of Osiris against his
|
||
enemies, make thou the word of the scribe Nebseni to be true against
|
||
his enemies, even as thou didst make the word of Osiris to be true
|
||
against his enemies, in the presence of the Tchatcha Chiefs who are
|
||
with Ra and Osiris in Anu, on the night of the "things of the
|
||
night," and the night of battle, and of the fettering of the Sebau
|
||
fiends, and the day of the destruction of the enemies of Neb-er-tcher.
|
||
|
||
Now the great Tchatcha Chiefs in Anu are Tem, Shu, Tefnut, [Osiris
|
||
and Thoth]. Now the "fettering of the Sebau fiends" signifieth the
|
||
destruction of the Smaiu fiends of Set, when he wrought iniquity a
|
||
second time.
|
||
|
||
Hail, Thoth, who didst make the word of Osiris to be true against
|
||
his enemies, make thou the word of the Osiris Ani to be true against
|
||
2769
|
||
|
||
his enemies, with the great Tchatcha Chiefs who are in Tetu, on the
|
||
night of setting up the Tet in Tetu.
|
||
|
||
Now the great Tchatcha Chiefs who are in Tetu are Osiris, Isis,
|
||
Nephthys, and Horus the avenger of his father. Now the "setting up
|
||
of the Tet in Tetu" signifieth [the raising up of] the shoulder of
|
||
Horus, the Governor of Sekhem. They are round about Osiris in the band
|
||
[and] the bandages.
|
||
|
||
Hail, Thoth, who didst make the word of Osiris to be true against
|
||
his enemies, make thou the word of the Osiris Ani to be true against
|
||
his enemies, with the great Tchatcha Chiefs who are in Sekhem, on
|
||
the night of the "things of the night" in Sekhem.
|
||
|
||
Now the great Tchatcha Chiefs who are in Sekhem are
|
||
Heru-khenti-en-ariti and Thoth who is with the Tchatcha Chiefs of
|
||
Nerutef. Now the night of the "things of the night festival"
|
||
signifieth the dawn on the sarcophagus of Osiris.
|
||
|
||
Hail, Thoth, who didst make the word of Osiris to be true against
|
||
his enemies, make thou the word of the Osiris the scribe Ani to be
|
||
true against his enemies, with the great Tchatcha Chiefs who are in
|
||
the double town Pe-Tep, on the night of setting up the "Senti" of
|
||
Horus, and of establishing him in the inheritance of the possessions
|
||
of his father Osiris.
|
||
|
||
Now the great Tchatcha Chiefs who are in Pe-Tep are Horus, Isis,
|
||
Kesta (Mesta) and Hapi. Now the "setting up of the 'Senti' of Horus"
|
||
hath reference to the words which Set spake to his followers, saying
|
||
"Set up the Senti."
|
||
|
||
Hail, Thoth, who didst make the word of Osiris to be true against
|
||
his enemies, make thou the word of the Osiris the scribe Ani to be
|
||
true, in peace, against his enemies, with the great Tchatcha Chiefs
|
||
who are in the Lands of the Rekhti (Taiu-Rekhti), in the night when
|
||
Isis lay down, and kept watch to make lamentation for her brother
|
||
Osiris.
|
||
|
||
Now the great Tchatcha Chiefs who are in Taiu-Rekhti are Isis,
|
||
Horus, Kesta (Mesta) [Anpu and Thoth].
|
||
|
||
Hail, Thoth, who didst make the word of Osiris true against his
|
||
enemies, make thou the word of Osiris the scribe Ani, whose word is
|
||
truth, in peace, to be true against his enemies, with the great
|
||
Tchatcha Chiefs who are in Abtu, on the night of the god Haker, when
|
||
the dead are separated, and the spirits are judged, and when the
|
||
procession taketh place in Teni.
|
||
|
||
Now the great Tchatcha Chiefs who are in Abtu are Osiris, Isis,
|
||
and Up-uat.
|
||
|
||
Hail, Thoth, who didst make the word of Osiris to be true against
|
||
his enemies, make thou the word of the Osiris, the scribe and assessor
|
||
of the sacred offerings which are made to all the gods, Ani, to be
|
||
true against his enemies, with the Tchatcha Chiefs who examine the
|
||
dead on the night of making the inspection of those who are to be
|
||
annihilated.
|
||
|
||
2770
|
||
|
||
Now the great Tchatcha Chiefs who are present at the examination
|
||
of the dead are Thoth, Osiris, Anpu and Asten (read Astes). Now the
|
||
inspection (or, counting) of those who are to be annihilated
|
||
signifieth the shutting up of things from the souls of the sons of
|
||
revolt.
|
||
|
||
Hail, Thoth, who didst make the word of Osiris true against his
|
||
enemies, make thou the word of the Osiris the scribe Ani to be true
|
||
against his enemies, with the great Tchatcha Chiefs who are present at
|
||
the digging up of the earth [and mixing it] with their blood, and of
|
||
making the word of Osiris to be true against his enemies.
|
||
|
||
As concerning the Tchatcha Chiefs who are present at the digging
|
||
up of the earth in Tetu: When the Smaiu fiends of Set came [there],
|
||
having transformed themselves into animals, these Tchatcha Chiefs slew
|
||
them in the presence of the gods who were there, and they took their
|
||
blood, and carried it to them. These things were permitted at the
|
||
examination [of the wicked] by those [gods] who dwelt in Tetu.
|
||
|
||
Hail, Thoth, who didst make the word of Osiris to be true against
|
||
his enemies, make thou the word of the Osiris [the scribe] Ani to be
|
||
true against his enemies, with the great Tchatcha Chiefs who are in
|
||
Nerutef on the night of the "Hidden of Forms."
|
||
|
||
Now the great Tchatcha Chiefs who are in Nerutef are Ra, Osiris, Shu
|
||
and Bebi.
|
||
|
||
Now, the night of the "Hidden of Forms" referreth to the placing
|
||
on the sarcophagus [of Osiris] the arm, the heel, and the thigh of
|
||
Osiris Un-Nefer.
|
||
|
||
Hail, Thoth, who didst make the word of Osiris true against his
|
||
enemies, make thou the word of the Osiris, whose word is truth, to
|
||
be true against his enemies, with the great Tchatcha Chiefs who are in
|
||
Rasta, on the night when Anpu lay with his arms on the things by
|
||
Osiris, and when the word of Horus was make to be true against his
|
||
enemies.
|
||
|
||
The great Tchatcha Chiefs who are in Rasta are Horus, Osiris, and
|
||
Isis. The heart of Osiris is happy, the heart of Horus is glad, and
|
||
the two halves of Egypt (Aterti) are well satisfied thereat.
|
||
|
||
Hail, Thoth, who didst make the word of Osiris true against his
|
||
enemies, make thou the word of the Osiris the scribe Ani, the assessor
|
||
of the holy offerings made to all the gods, to be true against his
|
||
enemies, with the Ten great Tchatcha Chiefs who are with Ra, and
|
||
with Osiris, and with every god, and with every goddess, in the
|
||
presence of the god Nebertcher. He hath destroyed his enemies, and
|
||
he hath destroyed every evil thing which appertained to him.
|
||
|
||
RUBRIC: If this Chapter be recited for, or over, the deceased, he
|
||
shall come forth by day, purified after death, according to the desire
|
||
of his heart. Now if this Chapter be recited over him, he shall
|
||
progress over the earth, and he shall escape from every fire, and none
|
||
of the evil things which appertain to him shall ever be round about
|
||
him; never, a million times over, shall this be.
|
||
|
||
|
||
2771
|
||
|
||
|
||
OPENING THE MOUTH
|
||
|
||
THE CHAPTER OF OPENING THE MOUTH OF THE OSIRIS ANI. To be said:- The
|
||
god Ptah shall open my mouth, and the god of my town shall unfasten
|
||
the swathings, the swathings which are over my mouth. Thereupon
|
||
shall come Thoth, who is equipped with words of power in great
|
||
abundance, and shall untie the fetters, even the fetters of the god
|
||
Set which are over my mouth. And the god Tem shall cast them back at
|
||
those who would fetter me with them, and cast them at him. Then
|
||
shall the god Shu open my mouth, and make an opening into my mouth
|
||
with the same iron implement wherewith he opened the mouth of the
|
||
gods. I am the goddess Sekhmet, and I take my seat upon the place by
|
||
the side of Amt-ur the great wind of heaven. I am the great
|
||
Star-goddess Saah, who dwelleth among the Souls of Anu. Now as
|
||
concerning every spell, and every word which shall be spoken against
|
||
me, every god of the Divine Company shall set himself in opposition
|
||
thereto.
|
||
|
||
|
||
|
||
BRINGING_SPELLS_TO_ANI
|
||
|
||
THE CHAPTER OF BRINGING WORDS OF POWER TO THE OSIRIS ANI, who
|
||
saith:- I am Tem-Khepera who produced himself on the thighs of his
|
||
divine mother. Those who dwell in Nu have been made wolves, and those
|
||
who are among the Tchatcha Chiefs have become hyenas. Behold, I will
|
||
gather together to myself this charm from the person with whom it is
|
||
[and from the place] wherein it is [and it shall come to me] quicker
|
||
than a greyhound, and swifter that light. Hail, thou who bringest the
|
||
Ferry-Boat of Ra, thou holdest thy course firmly and directly in the
|
||
north wind as thou sailest up the river towards the Island of Fire
|
||
which is in Khert-Neter. Behold, thou shalt gather together to thee
|
||
this charm from wheresoever it may be, and from whomsoever it may be
|
||
with [and it shall come to me] quicker than a greyhound, and swifter
|
||
than light. It (the charm) made the transformations of Mut; it
|
||
fashioned the gods [or] kept them silent; by it Mut gave the warmth
|
||
[of life] to the gods. Behold, these words of power are mine, and
|
||
they shall come unto me from wheresoever they may be, or with
|
||
whomsoever they may be, quicker than greyhounds and swifter than
|
||
light, or, according to another reading, "swifter than shadows."
|
||
|
||
APPENDIX
|
||
|
||
THE CHAPTER WHICH MAKETH A MAN TO REMEMBER HIS NAME IN
|
||
KHERT-NETER. [The deceased] saith:- Let my name be given to me in
|
||
the Great House (Per-ur), and let me remember my name in the House
|
||
of Fire (Per Neser), on the night wherein the years are counted up,
|
||
and the number of the months is told. I am dwelling with the Divine
|
||
One, I take my seat on the eastern side of the sky. If any god
|
||
cometh after me, I shall be able to declare his name forthwith.
|
||
|
||
GIVING A HEART
|
||
|
||
THE CHAPTER OF GIVING A HEART TO THE OSIRIS ANI IN KHERT-NETER. He
|
||
saith:- Let my heart be with me in the House of Hearts. Let my
|
||
heart-case be with me in the House of heart-cases. Let my heart be
|
||
with me, and let it rest in [me or] I shall not eat the cakes of
|
||
2772
|
||
|
||
Osiris in the eastern side of the Lake of Flowers, nor have a boat
|
||
wherein to float down the river, nor a boat to sail up the river to
|
||
thee, nor be able to embark in a boat with thee. Let my mouth be to me
|
||
that I may speak therewith. Let my legs be to me that I may walk
|
||
therewith. Let my arms be to me that I may overthrow the foe
|
||
therewith. Let the two doors of the sky be opened to me. May Keb,
|
||
the Erpat of the gods, open his jaws to me. May he open my two eyes
|
||
which are blinded by swathings. May he make me to lift up my legs in
|
||
walking which are tied together. May Anpu make my thighs to become
|
||
vigorous. May the goddess Sekhmet raise me, and lift me up. Let me
|
||
ascend into heaven, let that which I command be performed in
|
||
Het-ka-Ptah. I know how to use my heart. I am master of my heart-case.
|
||
I am master of my hands and arms. I am master of my legs. I have the
|
||
power to do that which my KA desireth to do. My Heart-soul shall not
|
||
be kept a prisoner in my body at the gates of Amentet when I would
|
||
go in in peace and come forth in peace.
|
||
NOT LETTING THE HEART ANI BE TAKEN
|
||
|
||
THE CHAPTER OF NOT LETTING THE HEART OF THE OSIRIS, THE ASSESSOR
|
||
OF THE DIVINE OFFERINGS OF ALL THE GODS, ANI, WHOSE WORD IS TRUTH
|
||
BEFORE OSIRIS, BE DRIVEN BACK FROM HIM IN KHERT-NETER. He saith:- My
|
||
heart of my mother. My heart of my mother. My heart-case of my
|
||
transformations. Let not any one stand up to bear testimony against
|
||
me. Let no one drive me away from the Tchatcha Chiefs. Let no one make
|
||
thee to fall away from me in the presence of the Keeper of the
|
||
Balance. Thou art my KA, the dweller in my body, the god Khnemu who
|
||
makest sound my members. Mayest thou appear in the place of
|
||
happiness whither we go. Let not make my name to stink Shenit
|
||
Chiefs, who make men to be stable. [Let it be satisfactory unto us,
|
||
and let the listening be satisfactory unto us, and let there be joy of
|
||
heart to us at the weighing of words. Let not lies be told against
|
||
me before the Great God, the Lord of Amentet. Verily, how great
|
||
shalt thou be when thou risest up in triumph!]
|
||
|
||
RUBRIC I: These words are to be said over a scarab of green stone
|
||
encircled with a band of refined copper, and [having] a ring of
|
||
silver; which shall be placed on the neck of the Khu (the deceased),
|
||
etc.
|
||
|
||
RUBRIC II (From the Papyrus of Nu, Sheet 21): If this Chapter be
|
||
known [by the deceased] he shall be declared a speaker of the truth
|
||
both upon earth and in Khert-Neter, and he shall be able to perform
|
||
every act which a living human being can perform. Now it is a great
|
||
protection which hath been given by the god. This Chapter was found in
|
||
the city of Khemenu upon the slab of ba, which was inlaid with
|
||
[letters of] genuine lapis-lazuli, and was under the feet of [the
|
||
statue] of the god, during the reign of His Majesty, the King of the
|
||
South and North, Menkaura (Mycerinus), true of word, by Prince
|
||
Herutataf, who found it during a journey which he made to inspect
|
||
the temples. One Nekht was with him who was diligent in making him
|
||
to understand it, and he brought it to the king as a wonderful
|
||
object when he perceived that it was a thing of great mystery, [the
|
||
like of] which had never [before] been seen or looked upon. This
|
||
Chapter shall be recited by a man who is ceremonially clean and
|
||
pure, who hath not eaten the flesh of animals, or fish, and who hath
|
||
not had intercourse with women. And behold, thou shalt make a scarab
|
||
of green stone, with a rim [plated] with gold, which shall be placed
|
||
above the heart of a man, and it shall perform for him the "opening of
|
||
2773
|
||
|
||
the mouth." And thou shalt anoint it with myrrh unguent, and thou
|
||
shalt recite over it the following words of magical power. [Here
|
||
follows the text of the Chapter of Not Letting the Heart of Ani Be
|
||
Taken from Him.]
|
||
|
||
NOT LETTING THE HEART SOUL BE CARRIED AWAY
|
||
|
||
THE CHAPTER OF NOT LETTING THE HEART-SOUL OF A MAN BE SNATCHED
|
||
AWAY FROM HIM IN KHERT-NETER. The Osiris the scribe Ani saith:--I,
|
||
even I, am he who cometh forth from the Celestial Water (Akeb). He
|
||
(Akeb) produced abundance for me, and hath the mastery there in the
|
||
form of the River.
|
||
|
||
(This is a portion of a longer Chapter which is included in the Appen-
|
||
dix.)
|
||
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|
||
2774
|
||
|
||
APPENDIX
|
||
|
||
(The following is from the Papyrus of Nefer-uben-f, Naville, op.
|
||
cit., I, Bl. 72.)
|
||
|
||
THE CHAPTER OF DRINKING WATER IN KHERT-NETER. The am khent priest,
|
||
Nefer-uben-f, whose word is truth, saith:- I, even I, am he who cometh
|
||
forth from the god Keb. The water-flood is given to him, he hath
|
||
become the master thereof in the form of Hapi. I, the am khent
|
||
Nefer-uben-f, open the doors of heaven. Thoth hath opened to me the
|
||
doors of Qebh (the Celestial Waters). Lo, Hepi Hepi, the two sons of
|
||
the Sky, mighty in splendour, grant ye that I may be master over the
|
||
water, even as Set had dominion over his evil power on the day of
|
||
the storming of the Two Lands. I pass by the Great Ones, arm to
|
||
shoulder, even as they pass that Great God, the Spirit who is
|
||
equipped, whose name is unknown. I have passed by the Aged One of
|
||
the shoulder. I am Nefer-uben-f, whose word is truth. Hath opened to
|
||
me the Celestial Water Osiris. Hath opened to me the Celestial Water
|
||
Thoth-Hapi, the Lord of the horizon, in his name of "Thoth, cleaver of
|
||
the earth." I am master of the water, as Set is master of his
|
||
weapon. I sail over the sky, I am Ra, I am Ru. I am Sma. I have
|
||
eaten the Thigh, I have seized the bone and flesh. I go round about
|
||
the Lake of Sekhet-Ar. Hath been given to me eternity without limit.
|
||
Behold, I am the heir of eternity, to whom hath been given
|
||
everlastingness.
|
||
|
||
(The following two Chapters are from the Papyrus of Nu, Sheets 7 and 12)
|
||
|
||
THE CHAPTER OF DRINKING WATER AND OF NOT BEING BURNT UP BY FIRE
|
||
[IN KHERT-NETER]. Nu saith:- Hail, Bull of Amentet! I am brought
|
||
unto thee. I am the paddle of Ra wherewith he transported the Aged
|
||
Gods. Let me neither be burnt up nor destroyed by fire. I am Beb,
|
||
the firstborn son of Osiris, to whom every god maketh an offering in
|
||
the temple of his Eye in Anu. I am the divine Heir, the Mighty One,
|
||
the Great One, the Resting One. I have made my name to flourish.
|
||
Deliverer, thou livest in me [every day].
|
||
|
||
THE CHAPTER OF NOT BEING BOILED IN FIRE. Nu saith:- I am the
|
||
paddle which is equipped, wherewith Ra transported the Aged Gods,
|
||
which raised up the emissions of Osiris from the Lake of blazing fire,
|
||
and he was not burned. I sit down like the Light-god, and like Khnemu,
|
||
the Governor of lions. Come, cut away the fetters from him that
|
||
passeth by the side of this path, and let me come forth therefrom.
|
||
|
||
GIVING AIR
|
||
|
||
THE CHAPTER OF GIVING AIR IN KHERT-NETER. The Osiris Ani saith:- I
|
||
am the Egg which dwelt in the Great Cackler. I keep ward over that
|
||
great place which Keb hath proclaimed upon earth. I live; it liveth. I
|
||
grow up, I live, I snuff the air. I am Utcha-aab. I go round about his
|
||
egg [to protect it]. I have thwarted the moment of Set. Hail, Sweet
|
||
one of the Two Lands! Hail, dweller in the tchefa food! Hail,
|
||
dweller in the lapis-lazuli! Watch ye over him that is in his
|
||
cradle, the Babe when he cometh forth to you.
|
||
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|
||
2775
|
||
|
||
APPENDIX
|
||
|
||
(From the Papyrus of Nu, Sheet 12)
|
||
|
||
THE CHAPTER OF GIVING AIR TO NU IN KHERT-NETER. He saith:- Hail,
|
||
thou God Temu, grant thou unto me the sweet breath which dwelleth in
|
||
thy nostrils! I am the Egg which is in Kenken-ur (the Great
|
||
Cackler), and I watch and guard that mighty thing which hath come into
|
||
being, wherewith the god Keb hath opened the earth. I live; it liveth;
|
||
I grow, I live, I snuff the air. I am the god Utcha-aabet, and I go
|
||
about his egg. I shine at the moment of the mighty of strength,
|
||
Suti. Hail, thou who makest sweet the time of the Two Lands! Hail,
|
||
dweller among the celestial food. Hail, dweller among the beings of
|
||
blue (lapis-lazuli), watch ye to protect him that is in his nest,
|
||
the Child who cometh forth to you.
|
||
|
||
THE CHAPTER OF GIVING AIR IN KHERT-NETER. Nu saith:- I am the jackal
|
||
of jackals. I am Shu. I draw air from the presence of the Light-god,
|
||
from the uttermost limits of heaven, from the uttermost limits of
|
||
earth, from the uttermost limits of the pinion of Nebeh bird. May
|
||
air be given unto this young divine Babe. [My mouth is open, I see
|
||
with my eyes.]
|
||
|
||
THE CHAPTER OF SNUFFING THE AIR WITH WATER IN KHERT-NETER. Hail,
|
||
Tem. Grant thou unto me the sweet breath which dwelleth in thy
|
||
nostrils. I am he who embraceth that great throne which is in the city
|
||
of Unu. I keep watch over the Egg of Kenken-ur (the Great Cackler).
|
||
I grow and flourish as it groweth and flourisheth. I live as it
|
||
liveth. I snuff the air as it snuffeth the air.
|
||
|
||
NOT LETTING THE HEART BE SNATCHED AWAY
|
||
|
||
THE CHAPTER OF NOT LETTING THE HEART OF A MAN BE SNATCHED AWAY
|
||
FROM HIM IN KHERT-NETER. The Osiris Ani, whose word is truth,
|
||
saith:- Get thee back, O messenger of every god! Art thou come to
|
||
[snatch away] my heart-case which liveth? My heart-case which liveth
|
||
shall not be given unto thee. [As] I advance, the gods hearken unto my
|
||
propitiation [prayer] and they fall down on their faces [whilst]
|
||
they are on their own land.
|
||
|
||
APPENDIX
|
||
|
||
(From the Papyrus of Nu)
|
||
|
||
THE CHAPTER OF NOT ALLOWING THE HEART.... TO BE CARRIED AWAY DEAD IN
|
||
KHERT-NETER. [Nu, whose word is truth, saith]:- My heart is with me,
|
||
and it shall never come to pass that it be carried away. I am the Lord
|
||
of Hearts, the slayer of the heart-case. I live in truth, I have my
|
||
being therein. I am Horus, the Dweller in Hearts, [I am] in the
|
||
Dweller in the body. I have life by my word, my heart hath being. My
|
||
heart-case shall not be snatched away from me, it shall not be
|
||
wounded, it shall not be put in restraint if wounds are inflicted upon
|
||
me. [If] one take possession of it I shall have my being in the body
|
||
of my father Keb and in the body of my mother Nut. I have not done
|
||
that which is held in abomination by the gods. I shall not suffer
|
||
defeat [for] my word is truth.
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2776
|
||
|
||
NOT LETTING THE HEART CASE BE TAKEN
|
||
|
||
THE CHAPTER OF NOT LETTING THE HEART-CASE OF A MAN BE TAKEN AWAY
|
||
FROM HIM IN KHERT-NETER. The Osiris Ani saith:- Hail, ye who steal and
|
||
crush heart-cases [and who make the heart of a man to go through its
|
||
transformations according to his deeds: let not what he hath done harm
|
||
him before you]. Homage to you, O ye Lords of Eternity, ye masters
|
||
of everlastingness, take ye not this heart of Osiris Ani into your
|
||
fingers, and this heart-case, and cause ye not things of evil to
|
||
spring up against it, because this heart belongeth to the Osiris
|
||
Ani, and this heart-case belongeth to him of the great names
|
||
(Thoth), the mighty one, whose words are his members. He sendeth his
|
||
heart to rule his body, and his heart is renewed before the gods.
|
||
The heart of the Osiris Ani, whose word is truth, is to him; he hath
|
||
gained the mastery over it. He hath not said what he hath done. He
|
||
hath obtained power over his own members. His heart obeyeth him, he is
|
||
the lord thereof, it is in his body, and it shall never fall away
|
||
therefrom. I command thee to be obedient unto me in Khert-Neter. I,
|
||
the Osiris Ani, whose word is truth, in peace; whose word is truth
|
||
in the Beautiful Amentet, by the Domain of Eternity.
|
||
|
||
APPENDIX
|
||
|
||
(From the Papyrus of Nu, Sheet 5)
|
||
THE CHAPTER OF NOT LETTING THE HEART OF NU, WHOSE WORD IS TRUTH,
|
||
BE CARRIED AWAY FROM HIM IN KHERT-NETER. He saith:- Hail, thou
|
||
Lion-god! I am Unb (the Blossom). That which is held in abomination to
|
||
me is the block of slaughter of the god. Let not this my heart-case be
|
||
carried away from me by the Fighting Gods in Anu. Hail, thou who
|
||
dost wind bandages round Osiris, and who hast seen Set. Hail, thou who
|
||
returnest after smiting and destroying him before the mighty ones!
|
||
This my heart weepeth over itself before Osiris; it hath made
|
||
supplication for me. I have given unto him and I have dedicated unto
|
||
him the thoughts of the heart in the House of the god (Usekh-her),
|
||
have brought unto him sand at the entry to Khemenu. Let not this my
|
||
heart-case be carried away from me. I make you to ascend his throne,
|
||
to fetter heart-cases for him in Sekhet-hetep, [to live] years of
|
||
strength away from things of all kinds which are abominations to
|
||
him, to carry off food from among the things which are thine, and
|
||
which are in thy grasp through thy strength. And this my heart-case is
|
||
devoted to the decrees of the god Tem, who guideth me through the
|
||
caverns of Suti, but let not this my heart, which hath performed its
|
||
desire before the Tchatcha Chiefs who are in Khert-Neter, be given
|
||
to him. When they find the leg and the swathings they bury them.
|
||
|
||
THE CHAPTER OF NOT LETTING THE HEART OF NU, WHOSE WORD IS TRUTH,
|
||
BE DRIVEN AWAY FROM HIM IN KHERT-NETER. He saith:- My heart of my
|
||
mother. My heart of my mother. My heart-case of my existence upon
|
||
the earth. Let no one stand up against me when I bear testimony in the
|
||
presence of the Lords of Things. Let it not be said against me and
|
||
of that which I have done "He hath committed acts which are opposed to
|
||
what is right and true," and let not charges be brought up against
|
||
me in the presence of the Great God, the Lord of Amentet. Homage to
|
||
thee, O my heart (ab). Homage to thee, O my heart-case. Homage to you,
|
||
O my reins. Homage to you, O ye gods, who are masters of [your]
|
||
beards, and who are holy by reason of your sceptres. Speak ye for me
|
||
words of good import to Ra, and make ye me to have favour in the sight
|
||
of Nehebkau.
|
||
2777
|
||
|
||
|
||
BREATHING THE AIR
|
||
|
||
THE CHAPTER OF BREATHING THE AIR AND OF HAVING POWER OVER WATER IN
|
||
KHERT-NETER. The Osiris Ani saith:- Open to me! Who art thou?
|
||
Whither goest thou? What is thy name? I am one of you. Who are these
|
||
with you? The two Merti goddesses (Isis and Nephthys). Thou separatest
|
||
head from head when [he] entereth the divine Mesqen chamber. He
|
||
causeth me to set out for the temple of the gods Kem-heru.
|
||
"Assembler of souls" is the name of my ferry-boat. "Those who make the
|
||
hair to bristle" is the name of the oars. "Sert" ("Goad") is the
|
||
name of the hold. "Steering straight in the middle" is the name of the
|
||
rudder; likewise, [the boat] is a type of my being borne onward in the
|
||
lake. Let there be given unto me vessels of milk, and cakes, and
|
||
loaves of bread, and cups of drink, and flesh, in the Temple of Anpu.
|
||
|
||
RUBRIC: If the deceased knoweth this Chapter, he shall go into,
|
||
after coming forth from Khert-Neter of [the Beautiful Amentet].
|
||
|
||
SNUFFING THE AIR IN KHERT NETER
|
||
|
||
THE CHAPTER OF SNUFFING THE AIR, AND OF HAVING POWER OVER THE
|
||
WATER IN KHERT-NETER. The Osiris Ani saith:- Hail, thou Sycamore
|
||
tree of the goddess Nut! Give me of the [water and of the] air which
|
||
is in thee. I embrace that throne which is in Unu, and I keep guard
|
||
over the Egg of Nekek-ur. It flourisheth, and I flourish; it liveth,
|
||
and I live; it snuffeth the air, and I snuff the air, I the Osiris
|
||
Ani, whose word is truth, in [peace].
|
||
|
||
|
||
NOT DYING A SECOND TIME
|
||
|
||
THE CHAPTER OF NOT DYING A SECOND TIME IN KHERT-NETER. The Osiris
|
||
Ani saith:- My hiding place is opened, my hiding place is opened.
|
||
The Spirits fall headlong in the darkness, but the Eye of Horus hath
|
||
made me holy, and Upuati hath nursed me. I will hide myself among you,
|
||
O ye stars which are imperishable. My brow is like the brow of Ra.
|
||
My face is open. My heart-case is upon its throne, I know how to utter
|
||
words. In very truth I am Ra himself. I am not a man of no account.
|
||
I am not a man to whom violence can be done. Thy father liveth for
|
||
thee, O son of Nut. I am thy son, O great one, I have seen the
|
||
hidden things which are thine. I am crowned upon my throne like the
|
||
king of the gods. I shall not die a second time in Khert-Neter.
|
||
|
||
NOT ROTTING IN KHERT NETER
|
||
|
||
THE CHAPTER OF NOT ROTTING IN KHERT-NETER. The Osiris Ani saith:-
|
||
O thou who art motionless, O thou who art motionless, O thou whose
|
||
members are motionless, like unto those of Osiris. Thy members shall
|
||
not be motionless, they shall not rot, they shall not crumble away,
|
||
they shall not fall into decay. My members shall be made [permanent]
|
||
for me as if I were Osiris.
|
||
|
||
RUBRIC: If this Chapter be known by the deceased he shall never
|
||
see corruption in Khert-Neter.
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2778
|
||
|
||
APPENDIX
|
||
|
||
(From the Papyrus of Nu, Sheet 18)
|
||
|
||
THE CHAPTER OF NOT LETTING THE BODY PERISH. The Osiris Nu saith:-
|
||
Homage to thee, O my divine father Osiris! I come to embalm thee. Do
|
||
thou embalm these my members, for I would not perish and come to an
|
||
end [but would be] even like unto my divine father Khepera, the divine
|
||
type of him that never saw corruption. Come then, strengthen my
|
||
breath, O Lord of the winds, who dost magnify these divine beings
|
||
who are like unto thyself. Stablish me, stablish me, and fashion me
|
||
strongly, O Lord of the funeral chest. Grant thou that I may enter
|
||
into the land of everlastingness, according to that which was done for
|
||
thee, along with thy father Tem, whose body never saw corruption,
|
||
and who himself never saw corruption. I have never done that which
|
||
thou hatest, nay, I have acclaimed thee among those who love thy KA.
|
||
Let not my body become worms, but deliver thou me as thou didst
|
||
deliver thyself. I pray thee, let me not fall into rottenness, as thou
|
||
lettest every god, and every goddess, and every animal, and every
|
||
reptile, see corruption, when the soul hath gone out of them, after
|
||
their death.
|
||
|
||
And when the soul hath departed, a man seeth corruption, and the
|
||
bones of his body crumble away and become stinking things, and the
|
||
members decay one after the other, the bones crumble into a helpless
|
||
mass, and the flesh turneth into foetid liquid. Thus man becometh a
|
||
brother unto the decay which cometh upon him, and he turneth into a
|
||
myriad of worms, and he becometh nothing but worms, and an end is made
|
||
of him, and perisheth in the sight of the god of day (Shu), even as do
|
||
every god, and every goddess, and every bird, and every fish, and
|
||
every creeping worm, and every reptile, and every beast, and every
|
||
thing whatsoever. Let [all the Spirits fall] on their bellies [when]
|
||
they recognize me, and behold, the fear of me shall terrify them;
|
||
and thus also let it be with every being that hath died, whether it be
|
||
animal, or bird, or fish, or worm, or reptile. Let life [rise out
|
||
of] death. Let not the decay caused by any reptile make an end [of
|
||
me], and let not [enemies] come against me in their various forms.
|
||
Give thou me not over to the Slaughterer in this execution-chamber,
|
||
who killeth the members, and maketh them rot, being [himself]
|
||
invisible, and who destroyeth the bodies of the dead, and liveth by
|
||
carnage. Let me live, and perform his order; I will do what is
|
||
commanded by him. Give me not over to his fingers, let him not
|
||
overcome me, for I am under thy command, O Lord of the Gods.
|
||
|
||
Homage to thee, O my divine father Osiris, thou livest with thy
|
||
members. Thou didst not decay, thou didst not become worms, thou didst
|
||
not wither, thou didst not rot, thou didst not putrefy, thou didst not
|
||
turn into worms. I am the god Khepera, and my members shall have being
|
||
everlastingly. I shall not decay, I shall not rot, I shall not
|
||
putrefy, I shall not turn into worms, and I shall not see corruption
|
||
before the eye of the god Shu. I shall have my being, I shall have
|
||
by being; I shall live, I shall live; I shall flourish, I shall
|
||
flourish, I shall flourish, I shall wake up in peace, I shall not
|
||
putrefy, my intestines shall not perish, I shall not suffer injury. My
|
||
eye shall not decay. The form of my face shall not disappear. My ear
|
||
shall not become deaf. My head shall not be separated from my neck. My
|
||
tongue shall not be removed. My hair shall not be cut off. My eyebrows
|
||
shall not be shaved away, and no evil defect shall assail me. My
|
||
2779
|
||
|
||
body shall be stablished. It shall neither become a ruin, nor be
|
||
destroyed on this earth.
|
||
|
||
|
||
NOT_PERISHING
|
||
|
||
THE CHAPTER OF NOT PERISHING AND OF BEING ALIVE IN KHERT-NETER.
|
||
The Osiris Ani saith:- Hail ye children of the god Shu. The Tuat
|
||
hath gained the mastery over his diadem. Among the Hamemet Spirits may
|
||
I arise, even as did arise Osiris.
|
||
|
||
NOT GOING TO THE BLOCK OF THE GOD
|
||
|
||
THE CHAPTER OF NOT GOING IN TO THE BLOCK OF THE GOD. The Osiris
|
||
Ani saith:- My head was fastened on my body in heaven, O Guardian of
|
||
the Earth, by Ra. [This] was granted [to me] on the day of my being
|
||
stablished, when I rose up out of a state of weakness upon [my] two
|
||
feet. On the day of cutting off the hair Set and the Company of the
|
||
Gods fastened my head to my neck, and it became as firm as it was
|
||
originally. Let nothing happen to shake it off again! Make ye me
|
||
safe from the murderer of my father. I have tied together the Two
|
||
Earths. Nut hath fastened together the vertebrae of my neck, and [I]
|
||
behold them as they were originally, and they are seen in the order
|
||
wherein they were when as yet Maat was not seen, and when the gods
|
||
were not born in visible forms. I am Penti. I am the heir of the great
|
||
gods, I the Osiris the scribe Ani, whose word is truth.
|
||
|
||
NOT BEING TRANSPORTED TO THE EAST
|
||
|
||
THE CHAPTER OF NOT BEING TRANSPORTED TO THE EAST IN KHERT-NETER. The
|
||
Osiris Ani saith:- Hail, Phallus of Ra, which advanceth and beateth
|
||
down opposition. Things which have been without motion for millions of
|
||
years have come into life through Baba. I am stronger thereby than the
|
||
strong, and I have more power thereby than the mighty. Now, let me not
|
||
be carried away in a boat, or be seized violently and taken to the
|
||
East, to have the festivals of Sebau Devils celebrated on me. Let
|
||
not deadly wounds be inflicted upon me, and let me not be gored by
|
||
horns. Thou shalt neither fall [nor] eat fish made by Tebun.
|
||
|
||
Now, no evil thing of any kind whatsoever shall be done unto me by
|
||
the Sebau Devils. [I shall not be gored by] horns. Therefore the
|
||
Phallus of Ra, [which is] the head of Osiris, shall not be swallowed
|
||
up. Behold, I shall come into me fields and I shall cut the grain. The
|
||
gods shall provide me with food. Thou shalt not then be gored,
|
||
Ra-Khepera. There shall not be then pus in the Eye of Tem, and it
|
||
shall not be destroyed. Violence shall not be done unto me, and I
|
||
shall not be carried away in [my] boat to the East to have the
|
||
festivals of the Sebau Devils celebrated on me in evil fashion.
|
||
Cruel gashes with knives shall not be inflicted upon me, and I shall
|
||
not be carried away in [my] boat to the East. I the Osiris, the
|
||
assessor of the holy offerings of all the gods, Ani, whose word is
|
||
truth, happily, the lord of fealty [to Osiris].
|
||
|
||
NOT LETTING THE HEAD BE CUT OFF
|
||
|
||
THE CHAPTER OF NOT LETTING THE HEAD OF A MAN BE CUT OFF FROM HIS
|
||
BODY IN KHERT-NETER. The Osiris Ani saith:- I am a Great One, the
|
||
son of a Great One. [I am] Fire, the son of Fire, to whom was given
|
||
2780
|
||
|
||
his head after it had been cut off. The head of Osiris was not removed
|
||
from his body, and the head of Osiris Ani shall not be removed from
|
||
his body. I have knitted myself together, I have made myself whole and
|
||
complete. I shall renew my youth. I am Osiris Himself, the Lord of
|
||
Eternity.
|
||
|
||
|
||
|
||
UNITING THE SOUL TO ITS BODY
|
||
|
||
THE CHAPTER OF MAKING THE SOUL TO BE JOINED TO ITS BODY IN
|
||
KHERT-NETER. The Osiris Ani saith:- Hail, thou god Aniu! Hail, thou
|
||
god Pehreri, who dwellest in thy hall, the Great God. Grant thou
|
||
that my soul may come to me from any place wherein it may be. Even
|
||
if it would tarry, let my soul be brought unto me from any place
|
||
wherein it may be. Thou findest the Eye of Horus standing by thee like
|
||
unto those beings who resemble Osiris, who never lie down in death.
|
||
Let not the Osiris Ani, whose word is truth, lie down dead among those
|
||
who lie in Anu, the land wherein [souls] are joined to their bodies in
|
||
thousands. Let me have possession of my Ba-soul and of my Spirit-soul,
|
||
and let my word be truth with it (the Ba-soul) in every place
|
||
wherein it may be. Observe then, O ye guardians of Heaven, my soul
|
||
[wherever it may be]. Even if it would tarry, cause thou my Ba-soul to
|
||
see my body. Thou shalt find the Eye of Horus standing by thee like
|
||
[the Watchers].
|
||
|
||
Hail, ye gods who tow along the boat of the Lord of Millions of
|
||
Years, who bring it over the sky of the Tuat, who make it to journey
|
||
over Nent, who make Ba-souls to enter into their Spirit-bodies,
|
||
whose hands hold the steering poles and guide it straight, who grasp
|
||
tightly your paddles, destroy ye the Enemy; thus shall the Boat
|
||
rejoice, and the Great God shall travel on his way in peace. Moreover,
|
||
grant ye that the Ba-soul of the Osiris Ani, whose word is truth
|
||
before the gods, may come forth with your navel cords in the eastern
|
||
part of the sky, and that it may follow Ra to the place where he was
|
||
yesterday, and may set in peace, in peace in Amentet. May it gaze upon
|
||
its earthly body, may it take up its abode and its Spirit-body, may it
|
||
neither perish nor be destroyed for ever and for ever.
|
||
|
||
RUBRIC: These words shall be said over a model of the Ba-soul made
|
||
of gold, and inlaid with precious stones, which shall be placed on the
|
||
breast of the Osiris.
|
||
|
||
NOT LETTING THE SOUL BE HELD CAPTIVE
|
||
|
||
THE CHAPTER OF NOT LETTING THE SOUL OF A MAN BE HELD CAPTIVE IN
|
||
KHERT-NETER. The Osiris Ani saith:- Hail, thou who art exalted!
|
||
Hail, thou who art adored! Hail, Mighty One of Souls, thou divine Soul
|
||
who inspirest great dread, who dost set the fear of thyself in the
|
||
gods, who are enthroned upon thy mighty seat. Make thou a path for the
|
||
Spirit-soul and the Ba-soul of the Osiris Ani. I am equipped with
|
||
[words of power]. I am a Spirit-soul equipped with [words of power]. I
|
||
have made my way to the place where are Ra and Hathor.
|
||
|
||
RUBRIC: If this Chapter be known by the deceased he shall be able to
|
||
transform himself into a Spirit-soul who shall be equipped with [his
|
||
soul and his shadow] in Khert-Neter, and he shall not be shut up
|
||
inside any door in Amentet, when he is coming forth upon the Earth, or
|
||
2781
|
||
|
||
when he is going back into [Khert-Neter.]
|
||
|
||
OPENING THE TOMB TO THE BA SOUL
|
||
|
||
THE CHAPTER OF OPENING THE TOMB TO THE BA-SOUL AND THE SHADOW, AND
|
||
OF COMING FORTH BY DAY, AND OF HAVING MASTERY OVER THE TWO LEGS. The
|
||
Osiris the scribe Ani, whose word is truth, saith:- The place which is
|
||
closed is opened, the place which is shut (or sealed) is sealed.
|
||
That which lieth down in the closed place is opened by the Ba-soul
|
||
which is in it. By the Eye of Horus I am delivered. Ornaments are
|
||
stablished on the brow of Ra. My stride is made long. I lift up my two
|
||
thighs [in walking]. I have journeyed over a long road. My limbs are
|
||
|
||
in a flourishing condition. I am Horus, the Avenger of his Father, and
|
||
I bring the Urrt Crown [and set it on] its standard. The road of souls
|
||
is opened. My twin soul seeth the Great God in the Boat of Ra, on
|
||
the day of souls. My soul is in the front thereof with the counter
|
||
of the years. Come, the Eye of Horus hath delivered for me my soul, my
|
||
ornaments are stablished on the brow of Ra. Light is on the faces of
|
||
those who are in the members of Osiris. Ye shall not hold captive my
|
||
soul. Ye shall not keep in durance my shadow. The way is open to my
|
||
soul and to my shadow. It seeth the Great God in the shrine on the day
|
||
of counting souls. It repeateth the words of Osiris. Those whose seats
|
||
are invisible, who fetter the members of Osiris, who fetter
|
||
Heart-souls and Spirit-souls, who set a seal upon the dead, and who
|
||
would do evil to me, shall do no evil to me. Haste on the way to me.
|
||
Thy heart is with thee. My Heart-soul and my Spirit-soul are equipped;
|
||
they guide thee. I sit down at the head of the great ones who are
|
||
chiefs of their abodes. The wardens of the members of Osiris shall not
|
||
hold thee captive, though they keep ward over souls, and set a seal on
|
||
the shadow which is dead. Heaven shall not shut thee in.
|
||
|
||
RUBRIC: If this Chapter be known by the deceased he shall come forth
|
||
by day, and his soul shall not be kept captive.
|
||
|
||
APPENDIX
|
||
|
||
(From the Papryus of Nebseni, Sheet 6)
|
||
|
||
That which was shut hath been opened [that is] the dead. That
|
||
which was shut fast hath been opened by the command of the Eye of
|
||
Horus, which hath delivered me. Established are the beauties on the
|
||
forehead of Ra. My steps are long. My legs are lifted up. I have
|
||
performed the journey, my members are mighty and are sound. I am
|
||
Horus, the Avenger of his Father. I am he who bringeth along his
|
||
father, and his mother, by means of his staff. The way shall be opened
|
||
to him that hath power over his feet, and he shall see the Great God
|
||
in the Boat of Ra, when souls are counted therein at the bows, and
|
||
when the years also are counted up. Grant that the Eye of Horus, which
|
||
maketh the adornments of splendour to be firm on the forehead of Ra,
|
||
may deliver my soul for me, and let darkness cover your faces, O ye
|
||
who would imprison Osiris. O keep not captive my soul. O keep not ward
|
||
over my shadow, but let a way be opened for my soul and my shadow, and
|
||
let them see the Great God in the shrine on the day of the counting of
|
||
souls, and let them hold converse with Osiris, whose habitations are
|
||
hidden, and those who guard the members of Osiris, and who keep ward
|
||
over the Spirit-souls, and who hold captive the shadows of the dead,
|
||
and who would work evil against me, so that they shall [not] work evil
|
||
2782
|
||
|
||
against me. A way shall be for KA with thee, and thy soul shall be
|
||
prepared by those who keep ward over the members of Osiris, and who
|
||
hold captive the shadows of the dead. Heaven shall not keep thee fast,
|
||
the earth shall not hold thee captive. Thou shalt not live with the
|
||
beings who slay, but thou shalt be master of thy legs, and thou
|
||
shalt advance to thy body straightway in the earth, [and to] those who
|
||
belong to the shrine of Osiris and guard his members.
|
||
|
||
LIFTING UP THE FEET AND APPEARING ON THE EARTH
|
||
|
||
THE CHAPTER OF LIFTING UP THE FEET, AND OF COMING FORTH ON THE
|
||
EARTH. The Osiris Ani saith:- Perform thy work, O Seker, perform thy
|
||
work, O Seker, O thou who dwellest in thy circle, and who dwellest
|
||
in my feet in Khert-Neter. I am he who sendeth forth light over the
|
||
Thigh of heaven. I come forth in heaven. I sit down by the Light-god
|
||
(Khu). O I am helpless. O I am helpless. I would walk. I am
|
||
|
||
helpless. I am helpless in the regions of those who plunder in
|
||
Khert-Neter, I the Osiris Ani, whose word is truth, in peace.
|
||
|
||
MAKING A WAY THROUGH AMENTET BY DAY
|
||
|
||
THE CHAPTER OF FORCING A WAY INTO AMENTET [AND OF COMING FORTH] BY
|
||
DAY. The Osiris Ani saith:- The town of Unu is opened. My head is
|
||
sealed up, Thoth. Perfect is the Eye of Horus. I have delivered the
|
||
Eye of Horus which shineth with splendours on the brow of Ra, the
|
||
Father of the gods, [I am] that self-same Osiris, [the dweller in]
|
||
Amentet. Osiris knoweth his day, and he knoweth that he shall live
|
||
through his period of life; I shall have by being with him. I am the
|
||
Moon-god Aah, the dweller among the gods. I shall not come to an
|
||
end. Stand up therefore, O Horus, for thou art counted among the gods.
|
||
|
||
APPENDIX
|
||
|
||
(Naville, op. cit., I, Bl. X)
|
||
|
||
THE CHAPTER OF FORCING A WAY INTO THE TUAT. The Am Khent priest
|
||
Nefer-uben-f, whose word is truth, saith:- Hail, Soul, thou mighty one
|
||
of terror. Behold, I have come unto thee. I see thee. I have forced
|
||
a way through the Tuat. I see my father Osiris. I drive away the
|
||
darkness. I love him. I have come. I see my father Osiris. He hath
|
||
counted the heart of Set. I have made offerings for my father
|
||
Osiris. I have opened all the ways in heaven and on earth. I love him.
|
||
I have come. I have become a Spirit-body and a Spirit-soul, who is
|
||
equipped. Hail, every god and every Spirit-soul, I have made the ways.
|
||
I am Thoth....
|
||
|
||
ANOTHER CHAPTER OF THE TUAT AND OF COMING FORTH BY DAY.
|
||
|
||
Open is the land of Unu. Shut is the head of Thoth. Perfect is the
|
||
Eye of Horus. I have delivered the Eye of Horus, the shining one,
|
||
the ornament of the Eye of Ra, the Father of the Gods. I am that
|
||
same Osiris who dwelleth in Amentet. Osiris knoweth his day, which
|
||
cometh to an end. I am Set, the Father of the Gods. I shall never come
|
||
to an end.
|
||
|
||
COMING_FORTH_BY_DAY_&_LIVING_AFTER_DEATH
|
||
|
||
2783
|
||
|
||
THE CHAPTER OF COMING FORTH BY DAY AND OF LIVING AFTER DEATH. The
|
||
Osiris Ani saith:- Hail, thou One, who shinest from the moon. Hail,
|
||
thou One, who shinest from the moon. Grant that this Osiris Ani may
|
||
come forth among thy multitudes who are at the portal. Let him be with
|
||
the Light-God. Let the Tuat be opened to him. Behold, the Osiris Ani
|
||
shall come forth by day to perform everything which he wisheth upon
|
||
the earth among those who are living [thereon].
|
||
|
||
APPENDIX
|
||
|
||
(From the Papyrus of Nu, Sheet 13)
|
||
|
||
Hail, thou god Tem, who comest forth from the Great Deep, who
|
||
shinest gloriously under the form of the twin Lion-gods, send forth
|
||
with might thy words unto those who are in thy presence, and let the
|
||
Osiris Nu enter into their assembly. He hath performed the decree
|
||
which hath been spoken to the mariners at eventide, and the Osiris Nu,
|
||
whose word is truth, shall live after his death, even as doth Ra every
|
||
day. Behold, most certainly Ra was born yesterday, and the Osiris Nu
|
||
was born yesterday. And every god shall rejoice in the life of the
|
||
Osiris Nu, even as they rejoice in the life of Ptah, when he appeareth
|
||
from the Great House of the Aged One which is in Anu.
|
||
|
||
COMING FORTH AFTER PASSING THROUGH THE AAMHET
|
||
|
||
THE CHAPTER OF COMING FORTH BY DAY AFTER FORCING AN ENTRANCE THROUGH
|
||
THE AAMHET. The Osiris Ani saith:- Hail, Soul, thou mighty one of
|
||
terror! Verily, I am here. I have come. I behold thee. I have passed
|
||
through the Tuat. I have seen Father Osiris. I have scattered the
|
||
gloom of night. I am his beloved one. I have come, I have seen my
|
||
Father Osiris. I have stabbed the heart of Suti. I have made offerings
|
||
to my Father Osiris. I have opened every way in heaven and on the
|
||
earth. I am the son who loveth his Fathers (sic) Osiris. I am a
|
||
Spirit-body. I am a Spirit-soul. I am equipped. Hail, every god and
|
||
every Spirit-soul. I have made the way [to Osiris]. I the Osiris the
|
||
scribe Ani, whose word is truth.
|
||
|
||
MAKING MAN TO RETURN TO LOOK UPON HIS HOUSE
|
||
|
||
THE CHAPTER OF MAKING A MAN TO RETURN TO LOOK UPON HIS HOUSE ON
|
||
EARTH. The Osiris Ani saith:- I am the Lion-god who cometh forth
|
||
with long strides. I have shot arrows, and I have wounded my prey. I
|
||
have shot arrows, and I have wounded my prey. I am the Eye of Horus, I
|
||
traverse the Eye of Horus at this season. I have arrived at the
|
||
domains. Grant that the Osiris Ani may come in peace.
|
||
|
||
MAN COMING FORTH BY DAY AGAINST HIS ENEMIES
|
||
|
||
ANOTHER CHAPTER OF THE COMING FORTH OF A MAN BY DAY AGAINST HIS
|
||
ENEMIES IN KHERT-NETER. [The Osiris Ani saith:-] I have divided the
|
||
heavens. I have cleft the horizon. I have traversed the earth
|
||
[following in] his footsteps. I have conquered the mighty Spirit-souls
|
||
because I am equipped for millions of years with words of power. I eat
|
||
with my mouth. I evacuate with my body. Behold, I am the God of the
|
||
Tuat! Let these things be given unto me, the Osiris Ani, in perpetuity
|
||
withou fail or diminution.
|
||
APPENDIX
|
||
|
||
2784
|
||
|
||
(From the Papyrus of Nu, Sheet 21)
|
||
|
||
THE CHAPTER OF COMING FORTH AGAINST ENEMIES IN KHERT-NETER. The
|
||
Osiris Nu saith:- Hail, Am-a-f (Eater of his arm), I have passed
|
||
over the road. I am Ra. I have come forth from the horizon against
|
||
my enemies. I have not permitted him to escape from me. I have
|
||
stretched out my hand like that of the Lord of the Urrt Crown. I
|
||
have lifted up my feet even as the Uraei-goddesses lift themselves up.
|
||
I have not permitted the enemy [to be saved] from me. As for mine
|
||
enemy, he hath been given to me, and he shall not be delivered from
|
||
me. I stand up like Horus. I sit down like Ptah. I am strong like
|
||
Thoth. I am mighty like Tem. I walk with my legs. I speak with my
|
||
mouth. I chase my enemy. He hath been given unto me, and he shall
|
||
not be delivered from me.
|
||
|
||
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2785
|
||
|
||
HYMN TO RA WHEN HE RISETH AND SETTETH
|
||
|
||
A HYMN OF PRAISE TO RA WHEN HE RISETH UPON THE HORIZON, AND WHEN
|
||
HE SETTETH IN THE LAND OF LIFE. Osiris the scribe Ani saith:- Homage
|
||
to thee, O Ra, when thou risest as Tem-Heru-Khuti. Thou art to be
|
||
adored. Thy beauties are before mine eyes, [thy] radiance is upon my
|
||
body. Thou goest forth to thy setting in the Sektet Boat with [fair]
|
||
winds, and thy heart is glad; the heart of the Matet Boat rejoiceth.
|
||
Thou stridest over the heavens in peace, and all thy foes are cast
|
||
down; the stars which never rest sing hymns of praise unto thee, and
|
||
the stars which are imperishable glorify thee as thou sinkest to
|
||
rest in the horizon of Manu, O thou who art beautiful at morn and at
|
||
eve, O thou lord who livest, and art established, O my Lord!
|
||
|
||
Homage to thee, O thou who art Ra when thou risest, and who art
|
||
Tem when thou settest in beauty. Thou risest and thou shinest on the
|
||
back of thy mother [Nut], O thou who art crowned the king of the gods!
|
||
Nut welcometh thee, and payeth homage unto thee, and Maat, the
|
||
everlasting and never-changing goddess, embraceth thee at noon and
|
||
at eve. Thou stridest over the heavens, being glad at heart, and the
|
||
Lake of Testes is content. The Sebau-fiend hath fallen to the
|
||
ground, his fore-legs and his hind-legs have been hacked off him,
|
||
and the knife hath severed the joints of his back. Ra hath a fair
|
||
wind, and the Sektet Boat setteth out on its journey, and saileth on
|
||
until it cometh into port. The gods of the South, the gods of the
|
||
North, the gods of the West, and the gods of the East praise thee, O
|
||
thou Divine Substance, from whom all living things came into being.
|
||
Thou didst send forth the word when the earth was submerged with
|
||
silence, O thou Only One, who didst dwell in heaven before ever the
|
||
earth and the mountains came into being. Hail, thou Runner, Lord, Only
|
||
One, thou maker of the things that are, thou hast fashioned the tongue
|
||
of the Company of the Gods, thou hast produced whatsoever cometh forth
|
||
from the waters, thou springest up out of them above the submerged
|
||
land of the Lake of Horus. Let me breathe the air which cometh forth
|
||
from thy nostrils, and the north wind which cometh forth from thy
|
||
mother Nut. Make thou my Spirit-soul to be glorious, O Osiris, make
|
||
thou my Heart-soul to be divine. Thou art worshipped as thou
|
||
settest, O Lord of the gods, thou art exalted by reason of thy
|
||
wondrous works. Shine thou with the rays of light upon my body day
|
||
by day, upon me, Osiris the scribe, the assessor of the divine
|
||
offerings of all the gods, the overseer of the granary of the Lords of
|
||
Abydos, the real royal scribe who loveth thee, Ani, whose word is
|
||
truth, in peace.
|
||
|
||
Praise be unto thee, O Osiris, the Lord of Eternity, Un-Nefer,
|
||
Heru-Khuti (Harmakhis), whose forms are manifold, whose attributes are
|
||
majestic [Praise be unto thee], O thou who art Ptah-Seker-Tem in
|
||
Anu, thou Lord of the hidden shrine, thou Creator of the House of
|
||
the KA of Ptah (Het-ka-Ptah) and of the gods [therein], thou Guide
|
||
of the Tuat, who art glorified when thou settest in Nu (the Sky). Isis
|
||
embraceth thee in peace, and she driveth away the fiends from the
|
||
entrances of thy paths. Thou turnest thy face towards Amentet, and
|
||
thou makest the earth to shine as with refined copper. Those who
|
||
have lain down in death rise up to see thee, they breathe the air, and
|
||
they look upon thy face when the disk riseth on the horizon. Their
|
||
hearts are at peace since they behold thee, o thou who art Eternity
|
||
and Everlastingness.
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
|
||
2786
|
||
|
||
THE SOLAR LITANY
|
||
|
||
Homage to you, O ye gods of the Dekans in Anu, and to you, O ye
|
||
Hememet-spirits in Kher Aha, and to thee, O Unti, who art the most
|
||
glorious of all the gods who are hidden in Anu,
|
||
|
||
O grant thou unto me a path whereover I may pass in peace, for I
|
||
am just and true; I have not spoken falsehood wittingly, nor have I
|
||
done aught with deceit.
|
||
|
||
Homage to thee, O An in Antes, Heru-khuti, who dost with long
|
||
strides march across the heavens,
|
||
|
||
O grant thou unto me a path whereover I may pass in peace, for I
|
||
am just and true; I have not spoken falsehood wittingly, nor have I
|
||
done aught with deceit.
|
||
|
||
Homage to thee, O Everlasting Soul, thou Soul who dwellest in
|
||
Tetu, Un-Nefer, the son of Nut, who art the Lord of Akert,
|
||
|
||
O grant thou unto me a path whereover I may pass in peace, for I
|
||
am just and true; I have not spoken falsehood wittingly, nor have done
|
||
aught with deceit.
|
||
|
||
Homage to thee in thy dominion over Tetu, upon whose brow the Urrt
|
||
Crown is established, thou One who createst the strength to protect
|
||
thyself, and who dwellest in peace,
|
||
|
||
O grant thou unto me a path whereover I may pass in peace, for I
|
||
am just and true; I have not spoken falsehood wittingly, nor have I
|
||
done aught with deceit.
|
||
|
||
Homage to thee, O Lord of the Acacia Tree, whose Seker Boat is set
|
||
upon its sledge, who turnest back the Fiend, the Evildoer, and dost
|
||
cause the Eye of Ra (utchat) to rest upon its seat,
|
||
|
||
O grant thou unto me a path whereover I may pass in peace, for I
|
||
am just and true; I have not spoken falsehood wittingly, nor have I
|
||
done aught with deceit.
|
||
|
||
Homage to thee, O thou who art mighty in thine hour, thou great
|
||
and mighty Prince who dost dwell in Anrutef, thou Lord of Eternity and
|
||
Creator of the Everlastingness, thou Lord of Hensu,
|
||
|
||
O grant thou unto me a path whereover I may pass in peace, for I
|
||
am just and true; I have not spoken falsehood wittingly, nor have I
|
||
done aught with deceit.
|
||
|
||
Homage to thee, O thou who restest upon Truth, thou Lord of Abtu,
|
||
whose limbs form the substance of Ta-tchesert, unto whom fraud and
|
||
deceit are abominations,
|
||
|
||
O grant thou unto me a path whereover I may pass in peace, for I
|
||
am just and true; I have not spoken falsehood wittingly, nor have I
|
||
done aught with deceit.
|
||
|
||
Homage to thee, O thou who dwellest in thy boat, who dost bring Hapi
|
||
(the Nile) forth from his cavern, whose body is the light, and who
|
||
2787
|
||
|
||
dwellest in Nekhen,
|
||
|
||
O grant thou unto me a path whereover I may pass in peace, for I
|
||
am just and true; I have not spoken falsehood wittingly, nor have I
|
||
done aught with deceit.
|
||
|
||
Homage to thee, O thou Creator of the gods, thou King of the South
|
||
and North, Osiris, whose word is truth, who rulest the world by thy
|
||
gracious goodness, thou Lord of the Atebui,
|
||
|
||
O grant thou unto me a path whereover I may pass in peace, for I
|
||
am just and true; I have not spoken falsehood wittingly, nor have I
|
||
done aught with deceit.
|
||
|
||
APPENDIX
|
||
|
||
(From the Saite Recension, ed. Lepsius, Bl. V)
|
||
|
||
Homage to thee, O thou who comest as Tem, who didst come into
|
||
being to create the Company of the Gods.
|
||
Homage to thee, O thou who comest as the Soul of Souls, the Holy One
|
||
in Amentet.
|
||
|
||
Homage to thee, O President of the Gods, who illuminest the Tuat
|
||
with thy beauties.
|
||
|
||
Homage to thee, O thou who comest as the Light-god, who travellest
|
||
in thy Disk.
|
||
|
||
Homage to thee, O thou greatest of all gods, who are crowned King in
|
||
heaven, Governor in the Tuat.
|
||
|
||
Homage to thee, O thou who makest a way through the Tuat, who dost
|
||
lead the way through all doors.
|
||
|
||
Homage to thee, O thou who art among the gods, who dost weigh
|
||
words in Khert-Neter.
|
||
|
||
Homage to thee, O thou who dwellest in thy secret places, who dost
|
||
fashion the Tuat with thy might.
|
||
|
||
Homage to thee, O great one, O mighty one, thine enemies have fallen
|
||
in places where they were smitten.
|
||
|
||
Homage to thee, O thou who hast hacked the Sebau-fiends in pieces,
|
||
and hast annihilated Aapep.
|
||
|
||
Grant thou the sweet breeze of the north wind to the Osiris
|
||
Auf-ankh, whose word is truth.
|
||
|
||
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|
||
2788
|
||
|
||
HYMN TO RA WHEN HE RISETH AND TO THOSE IN HIS TRAIN
|
||
|
||
A HYMN OF PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN.
|
||
Those who are in his following rejoice, and the Osiris, the scribe
|
||
Ani, whose word is truth, saith:- Hail, thou Disk, thou lord of
|
||
rays, who risest on the horizon day by day. Shine thou with thy
|
||
beams of light upon the face of the Osiris Ani, whose word is truth,
|
||
for he singeth hymns of praise to thee at dawn, and he maketh thee
|
||
to sit at eventide [with words of adoration]. May the soul of the
|
||
Osiris Ani, whose word is truth, come forth with thee into heaven! May
|
||
he set out with thee in the Matet Boat [in the morning], may he come
|
||
into port in the Sektet Boat [in the evening], and may he cleave his
|
||
path among the stars of heaven which never rest.
|
||
|
||
The Osiris Ani, whose word is truth, being at peace [with his
|
||
god], maketh adoration to his Lord, the Lord of Eternity, and
|
||
saith:- Homage to thee, O Heru-khuti, who art the god Khepera, the
|
||
self-created. When thou risest on the horizon and sheddest thy beams
|
||
of light upon the Lands of the South and of the North, thou art
|
||
beautiful, yea beautiful, and all the gods rejoice when they behold
|
||
thee, the king of heaven. The goddess, the Lady of the Hour, is
|
||
stablished upon thy head, her Uraei of the South and of the North
|
||
are upon thy brow, and she taketh up her place before thee. The god
|
||
Thoth is stablished in the bows of thy boat to destroy utterly all thy
|
||
foes. Those who dwell in the Tuat come forth to meet thee, and they
|
||
bow to the earth in homage as they come towards thee, to look upon thy
|
||
beautiful Form. And I, Ani, have come into thy presence, so that I may
|
||
be with thee, and may behold thy Disk every day. Let me not be kept
|
||
captive [by the tomb], and let me not be turned back [on my way].
|
||
Let the members of my body be made new again when I contemplate thy
|
||
beauties, even as are the members of all thy favoured ones, because
|
||
I am one of those who worshipped thee upon earth. Let me arrive in the
|
||
Land of Eternity, let me enter into the Land of Everlastingness. This,
|
||
O my Lord, behold thou shalt ordain for me.
|
||
|
||
AND MOREOVER, THE OSIRIS ANI, WHOSE WORD IS TRUTH, IN PEACE, THE
|
||
TRUTH-SPEAKER, SAITH:- Homage to thee, O thou who risest on thy
|
||
horizon in the form of Ra, who restest upon Law, [which can neither be
|
||
changed nor altered]. Thou passest over the sky, and every face,
|
||
watcheth thee and thy course, for thou thyself art hidden from their
|
||
gaze. Thou dost show thyself [to them] at dawn and at eventide each
|
||
day. The Sektet Boat, wherein Thy Majesty dwelleth, setteth forth on
|
||
its journey with vigour. Thy beams [fall] upon all faces, thy light
|
||
with its manifold colours is incomprehensible [to man], and thy
|
||
brilliant rays cannot be reported. The Lands of the Gods see thee,
|
||
they could write [concerning thee]; the Deserts of Punt could count
|
||
thee. Thy creation is hidden. It is one by the opening of thy mouth.
|
||
Thy form is the head of Nu. May he (Ani) advance, even as thou dost
|
||
advance, without cessation, even as Thy Majesty [ceaseth not to
|
||
advance] even for a moment. With great strides thou dost in one little
|
||
moment pass over limitless distances which would need millions and
|
||
hundreds of thousands of years [for a man to pass over; this] thou
|
||
doest, and then thou sinkest to rest. Thou bringest to an end the
|
||
hours of the night, even as thou stridest over them. Thou bringest
|
||
them to an end by thine own ordinance, and dawn cometh on the earth.
|
||
Thou settest thyself before thy handiwork in the form of Ra, and
|
||
thou rollest up on the horizon....... Thou sendest forth light when
|
||
thy form raiseth itself up, thou ordainest the increase of thy
|
||
2789
|
||
|
||
splendours. Thou mouldest thy limbs as thou advancest, thou bringest
|
||
them forth, thou who wast never brought forth, in the form of Ra,
|
||
who rolleth up into the height of heaven. Grant thou that I may
|
||
reach the heaven of eternity, and the region where thy favoured ones
|
||
dwell. May I unite with those holy and perfect Spirit-souls of
|
||
Khert-Neter. May I come forth with them to behold thy beauties as thou
|
||
rollest on at eventide, as thou journeyest to thy mother Nut (the
|
||
Night-sky), and dost place thyself at the right hand (in the West). My
|
||
two hands are raised to thee in praise and thanksgiving when thou
|
||
settest in life. Behold, thou art the Creator of Eternity, who art
|
||
adored when thou settest in Nu. I have set thee in my heart, without
|
||
wavering, O thou who art more divine than the gods.
|
||
|
||
The Osiris Ani, whose word is truth, saith:- Praise and thanksgiving
|
||
be unto thee, O thou who rollest on like unto gold, thou Illuminer
|
||
of the Two Lands on the day of thy birth. Thy mother brought thee
|
||
forth on her hand, and thou didst light up with splendour the circle
|
||
which is travelled over by the Disk. O Great Light who rollest
|
||
across Nu, thou dost raise up the generations of men from the deep
|
||
source of thy waters, and dost make to keep festivals all districts
|
||
and cities, and all habitations. Thou protectest [them] with thy
|
||
beauties. Thy KA riseth up with the celestial food hu and tchefau. O
|
||
thou mightily victorious one, thou Power of Powers, who makest
|
||
strong thy throne against the sinful ones, whose risings on thy throne
|
||
in the Sektet Boat are mighty, whose strength is widespread in the
|
||
Atett Boat, make thou the Osiris Ani to be glorious by virtue of his
|
||
word, which is truth, in Khert-Neter. Grant thou that he may be in
|
||
Amentet free from evil, and let [his] offences be [set] behind thee.
|
||
Grant thou that he may [live there] a devoted slave of the
|
||
Spirit-souls. Let him mingle among the Heart-souls who live in
|
||
Ta-tchesert (the Holy Land). Let him travel about in the Sekhet-Aaru
|
||
(the Elysian Fields), conformably to [thy] decree with joy of heart-
|
||
him the Osiris Ani, whose word is truth.
|
||
|
||
[And the god maketh answer]:--Thou shalt come forth into heaven,
|
||
thou shalt sail over the sky, and thou shalt hold loving intercourse
|
||
with the Star-gods. Praises shall be made to thee in the Boat. Thy
|
||
name shall be proclaimed in the Atett Boat. Thou shalt look upon Ra
|
||
within his shrine. Thou shalt make the Disk to set [with prayer] every
|
||
day. Thou shalt see the Ant Fish in his transformations in the
|
||
depths of the waters of turquoise. Thou shalt see the Abtu Fish in his
|
||
time. It shall be that the Evil One shall fall when he deviseth a plan
|
||
to destroy thee, and the joints of his neck and back shall be hacked
|
||
asunder. Ra saileth with a fair wind, and the Sektet Boat
|
||
progresseth and cometh into port. The mariners of Ra rejoice, and
|
||
the heart of the Lady of the Hour is glad, for the enemy of her Lord
|
||
hath been cast to the ground. Thou shalt behold Horus standing on
|
||
the pilot's place in the Boat, and Thoth and Maat shall stand one on
|
||
each side of him. All the gods shall rejoice when they behold Ra
|
||
coming in peace to make the hearts of the Spirit-souls to live, and
|
||
the Osiris Ani, whose word is truth, the assessor of the holy
|
||
offerings of the Lords of Thebes, shall be with them!
|
||
|
||
THE CHAPTER OF THE NEW MOON
|
||
|
||
THE FOLLOWING IS TO BE RECITED ON THE DAY OF THE MONTH (NEW MOON
|
||
DAY). The Osiris the scribe Ani, whose word is truth, in peace,
|
||
whose word is truth, saith:- Ra ascendeth his throne on his horizon,
|
||
2790
|
||
|
||
and the Company of his Gods follow in his train. The God cometh
|
||
forth from his hidden place, [and] tchefau food falleth from the
|
||
eastern horizon of heaven at the word of Nut. They (the gods)
|
||
rejoice over the paths of Ra, the Great Ancestor [as] he journeyeth
|
||
round about. Therefore art thou exalted, O Ra, the dweller in thy
|
||
Shrine. Thou swallowest the winds, thou drawest into thyself the north
|
||
wind, thou eatest up the flesh of thy seat on the day when thou
|
||
breathest truth. Thou dividest [it among] the gods who are [thy]
|
||
followers. [Thy] Boat saileth on travelling among the Great Gods at
|
||
thy word. Thou countest thy bones, thou gatherest together thy
|
||
members, thou settest thy face towards Beautiful Amentet, and thou
|
||
comest there, being made new every day. Behold, thou art that Image of
|
||
Gold, thou hast the unitings of the disks of the sky, thou hast
|
||
quakings, thou goest round about, and art made new each day. Hail!
|
||
There is rejoicing in the horizon! The gods who dwell in the sky
|
||
descend the ropes [of thy Boat] when they see the Osiris Ani, whose
|
||
word is truth, they ascribe praise unto him as unto Ra. The Osiris Ani
|
||
is a Great Chief. [He] seeketh the Urrt Crown. His provisions are
|
||
apportioned to him- the Osiris Ani, whose word is truth. [His] fate is
|
||
strong from the exalted body of the Aamu gods, who are in the presence
|
||
of Ra. The Osiris Ani, whose word is truth, is strong on the earth and
|
||
in Khert-Neter. O Osiris Ani, whose word is truth, wake up, and be
|
||
strong like unto Ra every day. The Osiris Ani, whose word is truth,
|
||
shall not tarry, he shall not remain motionless in this land for ever.
|
||
Right well shall he see with his two eyes, right well shall he hear
|
||
with his two ears, the things which are true, the things which are
|
||
true. The Osiris Ani, whose word is truth, is in Anu, the Osiris
|
||
Ani, whose word is truth, is as Ra, and he is exalted by reason of
|
||
[his] oars among the Followers of Nu. The Osiris Ani, whose word is
|
||
truth, cannot tell what he hath seen [or] narrate [what he hath heard]
|
||
in the House of the God of Mysteries. Hail! Let there be shouts of
|
||
acclamation of the Osiris Ani, whose word is truth, the divine body of
|
||
Ra in the Boat of Nu, who beareth propitiatory offerings for the KA of
|
||
the god of that which he loveth. The Osiris Ani, whose word is
|
||
truth, in peace, whose word is truth, is like Horus, the mighty one of
|
||
transformations.
|
||
|
||
RUBRIC: This Chapter is to be recited over a boat seven cubits long,
|
||
made of green stone of the Tchatchau. Make a heaven of stars, and
|
||
purify it and cleanse it with natron and incense. Make then a figure
|
||
of Ra upon a tablet of new stone in paint, and set it in the bows of
|
||
the boat. Then make a figure of the deceased whom thou wilt make
|
||
perfect, [and place it] in the boat. Make it to sail in the Boat of
|
||
Ra, and Ra himself shall look upon it. Do not these things in the
|
||
presence of any one except thyself, or thy father, or thy son. Then
|
||
let them keep guard over their faces, and they shall see the
|
||
deceased in Khert-Neter in the form of a messenger of Ra.
|
||
|
||
HYMN TO RA FOR THE DAY OF THE NEW MOON
|
||
|
||
A HYMN TO RA [WHICH IS TO BE SUNG] ON THE DAY OF THE MONTH (THE
|
||
DAY OF THE NEW MOON) [WHEN] THE BOAT OF RA SAILETH. [The Osiris the
|
||
scribe Ani, whose word is truth, saith:-] Homage to thee, O thou who
|
||
dwellest in thy Boat. Thou rollest on, thou rollest on, thou sendest
|
||
forth light, thou sendest forth light. Thou decreest rejoicing for
|
||
[every] man for millions of years unto those who love him. Thou givest
|
||
[thy] face to the Hememet spirits, thou god Khepera who dwellest in
|
||
thy Boat. Thou hast overthrown the Fiend Aapep. O ye Sons of Keb,
|
||
2791
|
||
|
||
overthrow ye the enemies of the Osiris Ani, whose word is truth, and
|
||
the fiends of destruction who would destroy the Boat of Ra. Horus hath
|
||
cut off your heads in heaven. Ye who were in the forms of geese,
|
||
your navel strings are on the earth. The animals are set upon the
|
||
earth..... in the form of fish. Every male fiend and every female
|
||
fiend shall be destroyed by the Osiris Ani, whose word is truth.
|
||
Whether the fiends descend from out of heaven, or whether they come
|
||
forth from the earth, or whether they advance on the waters, or
|
||
whether they come from among the Star-gods, Thoth, [the son of
|
||
Aner], coming forth from Anerti shall hack them to pieces. And the
|
||
Osiris Ani shall make them silent and dumb. And behold ye, this god,
|
||
the mighty one of slaughters, the terror of whom is most great,
|
||
shall wash himself clean in your blood, and he shall bathe in your
|
||
gore, and ye shall be destroyed by the Osiris Ani in the Boat of his
|
||
Lord Ra-Horus. The heart of the Osiris Ani, whose word is truth, shall
|
||
live. His mother Isis giveth birth to him, and Nephthys nurseth him,
|
||
just as Isis gave birth to Horus, and Nephthys nursed him. [He]
|
||
shall repulse the Smait fiends of Suti. They shall see the Urrt
|
||
Crown stablished upon his head, and they shall fall down upon their
|
||
faces [and worship him]. Behold, O ye Spirit-souls, and men, and gods,
|
||
and ye dead, when ye see the Osiris Ani, whose word is truth, in the
|
||
form of Horus, and the favoured one of the Urrt Crown, fall ye down
|
||
upon your faces. The word of the Osiris Ani is truth before his
|
||
enemies in heaven above, and on earth beneath, and before the
|
||
Tchatchau Chiefs of every god and of every goddess.
|
||
|
||
RUBRIC: This Chapter shall be recited over a large hawk standing
|
||
upright with the White Crown upon his head, [and over figures of] Tem,
|
||
Shu, Tefnut, Keb, Nut, Osiris, Isis, [Suti] and Nephthys. And they
|
||
shall be painted in colour upon a new tablet, which shall be placed in
|
||
a boat, together with a figure of the deceased. Anoint them with heken
|
||
oil, and offer unto them burning incense, and geese, and joints of
|
||
meat roasted. It is an act of praise to Ra as he journeyeth in his
|
||
boat, and it will make a man to have his being with Ra, and to
|
||
travel with him wheresoever he goeth, and it will most certainly cause
|
||
the enemies of Ra to be slain. And the Chapter of travelling shall
|
||
be recited on the sixth day of the festival.
|
||
|
||
APPENDIX
|
||
|
||
(From the Turin Papyrus)
|
||
|
||
ANOTHER CHAPTER WHICH IS TO BE RECITED WHEN THE MOON RENEWETH ITSELF
|
||
ON THE DAY OF THE MONTH [WHEREON IT DOETH THIS]. Osiris unfettereth
|
||
the storm-cloud in the body of heaven, and is unfettered himself;
|
||
Horus is made strong happily each day. He whose transformations are
|
||
many hath had offerings made unto him at the moment, and he hath
|
||
made an end of the storm which is in the face of the Osiris, Auf-ankh,
|
||
whose word is truth. Verily, he cometh, and he is Ra in journeying,
|
||
and he is the four celestial gods in the heavens above. The Osiris
|
||
Auf-ankh, whose word is truth, cometh forth in his day, and he
|
||
embarketh among the tackle of the boat.
|
||
|
||
RUBRIC: If this Chapter be known by the deceased he shall become a
|
||
perfect Spirit-soul in Khert-Neter, and he shall not die a second
|
||
time, and he shall eat his food side by side with Osiris. If this
|
||
Chapter be known by the deceased upon earth, he shall become like unto
|
||
Thoth, and he shall be adored by those who live. He shall not fall
|
||
2792
|
||
|
||
headlong at the moment of the intensity of the royal flame of the
|
||
goddess Bast, and the Great Prince shall make him to advance happily.
|
||
|
||
ADVANCING TO THE TCJATCHAU CHIEFS OF OSIRIS
|
||
|
||
THE CHAPTER OF ADVANCING TO THE TCHATCHAU CHIEFS OF OSIRIS. The
|
||
Osiris Ani, whose word is truth, saith:- I have built a house for my
|
||
Ba-soul in the sanctuary in Tetu. I sow seed in the town of Pe (Buto).
|
||
I have ploughed the fields with my labourers. My palm tree [standeth
|
||
upright and is] like Menu upon it. I abominate abominable things. I
|
||
will not eat the things which are abominations unto me. What I
|
||
abominate is filth: I will not eat it. I shall not be destroyed by the
|
||
offerings of propitiation and the sepulchral meals. I will not
|
||
approach filth [to touch it] with my hands, I will not tread upon it
|
||
with my sandals. For my bread shall be made of the white barley, and
|
||
my ale shall be made from the red grain of the god Hapi (the
|
||
Nile-god), which the Sektet Boat and the Atett Boat shall bring
|
||
[unto me], and I will eat my food under the leaves of the trees
|
||
whose beautiful arms I myself do know. O what splendour shall the
|
||
White Crown make for me which shall be lifted up on me by the
|
||
Uraei-goddesses! O Doorkeeper of Sehetep-taui, bring thou to me that
|
||
wherewith the cakes of propitiation are made. Grant thou to me that
|
||
I may lift up the earth. May the Spirit-souls open to me [their] arms,
|
||
and let the Company of the Gods hold their peace whilst the Hememet
|
||
spirits hold converse with the Osiris Ani. May the hearts of the
|
||
gods lead him in his exalted state into heaven among the gods who
|
||
appear in visible forms. If any god, or any goddess, attack the Osiris
|
||
Ani, whose word is truth, when he setteth out, the Ancestor of the
|
||
year who liveth upon hearts [Osiris] shall eat him when he cometh
|
||
forth from Abydos, and the Ancestors of Ra shall reckon with him,
|
||
and the Ancestors of Light shall reckon with him. [He is] a god of
|
||
splendour [arrayed in] the apparel of heaven, and he is among the
|
||
Great Gods. Now the subsistence of the Osiris Ani, whose word is
|
||
truth, is among the cakes and the ale which are made for your
|
||
mouths. I enter in by the Disk, I come forth by the god Ahui. I
|
||
shall hold converse with the Followers of the Gods. I shall hold
|
||
converse with the Disk. I shall hold converse with the
|
||
Hememet-spirits. He shall set the terror of me in the thick
|
||
darkness, in the inside of the goddess Mehurt, by the side of his
|
||
forehead. Behold, I shall be with Osiris, and my perfection shall be
|
||
his perfection among the Great Gods. I shall speak unto him with the
|
||
words of men, I shall listen, and he shall repeat to me the words of
|
||
the gods. I, the Osiris Ani, whose word is truth, in peace, have
|
||
come equipped. Thou makest to approach [thee] those who love thee. I
|
||
am a Spirit-soul who is better equipped than any [other] Spirit-soul.
|
||
|
||
CHANGING INTO A SWALLOW
|
||
|
||
THE CHAPTER OF MAKING THE TRANSFORMATION INTO A SWALLOW. The
|
||
Osiris Ani, whose word is truth, saith:- I am a swallow, [I am] a
|
||
swallow. [I am] that Scorpion, the daughter of Ra. Hail, O ye gods
|
||
whose odour is sweet. Hail, O ye gods whose odour is sweet. Hail,
|
||
Flame, who comest forth from the horizon. Hail, thou who art in the
|
||
city. I have brought the Warder of his corner there. Give me thy two
|
||
hands, and let me pass my time in the Island of Flame. I have advanced
|
||
with a message, I have come having the report thereof [to make].
|
||
Open to me. How shall I tell that which I have seen there? I am like
|
||
Horus, the governor of the Boat, when the throne of his father was
|
||
2793
|
||
|
||
given unto him, and when Set, that son of Nut, was [lying] under the
|
||
fetters which he had made for Osiris. He who is in Sekhem hath
|
||
inspected me. I stretch out my arms over Osiris. I have advanced for
|
||
the examination, I have come to speak there. Let me pass on and
|
||
deliver my message. I am he who goeth in, [I am] judged, [I] come
|
||
forth magnified at the Gate of Nebertcher. I am purified at the
|
||
Great Uart. I have done away my wickednesses. I have put away
|
||
utterly my offences. I have put away utterly all the taints of evil
|
||
which appertained to me [upon the earth]. I have purified myself, I
|
||
have made myself to be like a god. Hail, O ye Doorkeepers, I have
|
||
completed my journey. I am like unto you. I have come forth by day.
|
||
I have advanced on my legs. I have gained the master over [my]
|
||
footsteps. [Hail, ye] Spirit-souls! I, even I, do know the hidden
|
||
roads and the Gates of Sekhet Aaru. I live there. Verily, I, even I,
|
||
have come, I have overthrown my enemies upon the earth, although my
|
||
body lieth a mummy in the tomb.
|
||
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|
||
2794
|
||
|
||
APPENDIX
|
||
|
||
RUBRIC: (Naville, op. cit., II, Bl. 202)
|
||
|
||
If this Chapter be known by the deceased, he shall enter in after he
|
||
hath come forth by day.
|
||
|
||
RUBRIC: (Saite Recension)
|
||
|
||
If this Chapter be known by the deceased, he shall come forth by day
|
||
from Khert-Neter, and he shall go [again] after he hath come forth. If
|
||
this Chapter be not known [by the deceased], he shall not go in
|
||
again after he hath come forth [and he] shall not know [how] to come
|
||
forth by day.
|
||
|
||
CHANGING INTO A HAWK OF GOLD
|
||
|
||
[THE CHAPTER] OF MAKING THE TRANSFORMATION INTO A HAWK OF GOLD.
|
||
The Osiris Ani saith:- I have risen up out of the seshett chamber,
|
||
like the golden hawk which cometh forth from his egg. I fly, I
|
||
alight like a hawk with a back of seven cubits, and the wings of which
|
||
are like unto the mother-of-emerald of the South. I have come forth
|
||
from the Sektet Boat, and my heart hath been brought unto me from
|
||
the mountain of the East. I have alighted on the Atet Boat, and
|
||
there have been brought unto me those who dwelt in their substance,
|
||
and they bowed in homage before me. I have risen, I have gathered
|
||
myself together like a beautiful golden hawk, with the head of the
|
||
Benu, and Ra hath entered in [to hear my speech]. I have taken my seat
|
||
among the great gods, [the children of] Nut. I have settled myself,
|
||
the Sekhet-hetepet (the Field of Offerings) is before me. I eat
|
||
therein, I become a Spirit-soul therein, I am supplied with food in
|
||
abundance therein, as much as I desire. The Grain-god (Nepra) hath
|
||
given unto me food for my throat, and I am master over myself and over
|
||
the attributes of my head.
|
||
|
||
CHANGING INTO A DIVINE HAWK
|
||
|
||
[THE CHAPTER OF] MAKING THE TRANSFORMATION INTO A DIVINE HAWK.
|
||
Osiris Ani saith:- Hail, thou Great God, come thou to Tetu. Make
|
||
thou ready for me the ways, and let me go round [to visit] my thrones.
|
||
I have laboured. I have made myself perfect. O grant thou that I may
|
||
be held in fear. Create thou awe of me. Let the gods of the Tuat be
|
||
afraid of me, and let them fight for me in their halls. Permit not
|
||
thou to come nigh unto me him that would attack me, or would injure me
|
||
in the House of Darkness. Cover over the helpless one, hide him. Let
|
||
do likewise the gods who hearken unto the word [of truth], the Khepriu
|
||
gods who are in the following of Osiris. Hold ye your peace then, O ye
|
||
gods, whilst the God holdeth speech with me, he who listeneth to the
|
||
truth. I speak unto him my words. Osiris, grant thou that that which
|
||
cometh forth from thy mouth may circulate to me. Let me see thine
|
||
own Form. Let thy Souls envelop me. Grant thou that I may come
|
||
forth, and that I may be master of my legs, and let me live there like
|
||
Nebertcher upon his throne. Let the gods of the Tuat hold me in
|
||
fear, and let them fight for me in their halls. Grant thou that I
|
||
may move forward with him and with the Ariu gods, and let me be firmly
|
||
stablished on my pedestal like the Lord of Life. Let me be in the
|
||
company of Isis, the goddess, and let [the gods] keep me safe from him
|
||
that would do an injury unto me. Let none come to see the helpless
|
||
2795
|
||
|
||
one. May I advance, and may I come to the Henti boundaries of the sky.
|
||
Let me address words to Keb, and let me make supplicaion to the god Hu
|
||
with Nebertcher. Let the gods of the Tuat be afraid of me, and let
|
||
them fight for me in their halls. Let them see that thou hast provided
|
||
me with food for the festival. I am one of those Spirit-souls who
|
||
dwell in the Light-god. I have made my form in his Form, when he
|
||
cometh to Tetu. I am a Spirit-body among his Spirit-bodies; he shall
|
||
speak unto thee the things [which concern] me. Would that he would
|
||
cause me to be held in fear! Would that he would create [in them]
|
||
awe of me! Let the gods of the Tuat be afraid of me, and let them
|
||
fight for me [in their halls]. I, even I, am a Spirit-soul, a
|
||
dweller in the Light-god, whose form hath been created in divine
|
||
flesh. I am one of those Spirit-souls who dwell in the Light-god,
|
||
who were created by Tem himself, and who exist in the blossoms of
|
||
his Eye. He hath made to exist, he hath made glorious, and he hath
|
||
magnified their faces during their existence with him. Behold, he is
|
||
Alone in Nu. They acclaim him when he cometh forth from the horizon,
|
||
and the gods and the Spirit-souls who have come into being with him
|
||
ascribe fear unto him.
|
||
|
||
I am one of the worms which have been created by the Eye of the Lord
|
||
One. And behold, when as yet Isis had not given birth to Horus, I
|
||
was flourishing, and I had waxed old, and had become pre-eminent among
|
||
the Spirit-souls who had come into being with him. I rose up like a
|
||
divine hawk, and Horus endowed me with a Spirit-body with his soul, so
|
||
that [I] might take possession of the property of Osiris in the
|
||
Tuat. He shall say to the twin Lion-gods for me, the Chief of the
|
||
House of the Nemes Crown, the Dweller in his cavern: Get thee back
|
||
to the heights of heaven, for behold, inasmuch as thou art a
|
||
Spirit-body with the creations of Horus, the Nemes Crown shall not
|
||
be to thee: [but] thou shalt have speech even to the uttermost
|
||
limits of the heavens. I, the warder, took possession of the
|
||
property of Horus [which belonged] to Osiris in the Tuat, and Horus
|
||
repeated to me what his father Osiris had said unto him in the years
|
||
[past], on the days of his burial. Give thou to me the Nemes Crown,
|
||
say the twin Lion-gods for me. Advance thou, come along the road of
|
||
heaven, and look upon those who dwell in the uttermost limits of the
|
||
horizon. The gods of the Tuat shall hold thee in fear, and they
|
||
shall fight for thee in their halls. The god Auhet belongeth to
|
||
them. All the gods who guard the shrine of the Lord One are smitten
|
||
with terror at [my] words.
|
||
|
||
Hail, saith the god who is exalted upon his coffer to me! He hath
|
||
bound on the Nemes Crown, [by] the decree of the twin Lion-gods. The
|
||
god Aahet hath made a way for me. I am exalted [on the coffer], the
|
||
twin Lion-gods have bound the Nemes Crown on me and my two locks of
|
||
hair are given unto me. He hath stablished for me my heart by his
|
||
own flesh, and by his great, two-fold strength, and I shall not fall
|
||
headlong before Shu. I am Hetep, the Lord of the two Uraei-goddesses
|
||
who are to be adored. I know the Light-god, his winds are in my
|
||
body. The Bull which striketh terror [into souls] shall not repulse
|
||
me. I come daily into the House of the twin Lion-gods. I come forth
|
||
therefrom into the House of Isis. I look upon the holy things which
|
||
are hidden. I see the being who is therein. I speak to the great
|
||
ones of Shu, they repulse him that is wrathful in his hour. I am Horus
|
||
who dwelleth in his divine Light. I am master of his crown. I am
|
||
master of his radiance. I advance towards the Henti boundaries of
|
||
heaven. Horus is upon his seat. Horus is upon his thrones. My face
|
||
2796
|
||
|
||
is like that of a divine hawk. I am one who is equipped [like] his
|
||
lord. I shall come forth to Tetu. I shall see Osiris. I shall live
|
||
in his actual presence.... Nut. They shall see me. I shall see the
|
||
gods [and] the Eye of Horus burning with fire before my eyes. They
|
||
shall reach out their hands to me. I shall stand up. I shall be master
|
||
of him that would subject me to restraint. They shall open the holy
|
||
paths to me, they shall see my form, they shall listen to my words.
|
||
|
||
[Homage] to you, O ye gods of the Tuat, whose faces are turned back,
|
||
whose powers advance, conduct ye me to the Star-gods which never rest.
|
||
Prepare ye for me the holy ways to the Hemat house, and to your god,
|
||
the Soul, who is the mighty one of terror. Horus hath commanded me
|
||
to lift up your faces; do ye look upon me. I have risen up like a
|
||
divine hawk. Horus hath made me to be a Spirit-body by means of his
|
||
Soul, and to take possession of the things of Osiris in the Tuat. Make
|
||
ye for me a path. I have travelled and I have arrived at those who are
|
||
chiefs of their caverns, and who are guardians of the House of Osiris.
|
||
I speak unto them his mighty deeds. I made them to know concerning his
|
||
victories. He is ready [to butt with his] two horns at Set. They
|
||
know him who hath taken possession of the god Hu, and who hath taken
|
||
possession of the Powers of Tem.
|
||
|
||
Travel thou on thy way safely, cry out the gods of the Tuat to me. O
|
||
ye who make your names pre-eminent, who are chiefs in your shrines,
|
||
and who are guardians of the House of Osiris, grant, I pray you,
|
||
that I may come to you. I have bound up and I have gathered together
|
||
your Powers. I have directed the Powers of the ways, the wardens of
|
||
the horizon, and of the Hemat House of heaven. I have stablished their
|
||
fortresses for Osiris. I have prepared the ways for him. I have
|
||
performed the things which [he] hath commanded. I come forth to
|
||
Tetu. I see Osiris. I speak to him concerning the matter of his
|
||
Great Son, whom he loveth, and concerning [the smiting of] the heart
|
||
of Set. I look upon the lord who was helpless. How shall I make them
|
||
to know the plans of the gods, and that which Horus did without the
|
||
knowledge of his father Osiris?
|
||
|
||
Hail, Lord, thou Soul, most awful and terrible, behold me. I have
|
||
come, I make thee to be exalted! I have forced a way though the
|
||
Tuat. I have opened the roads which appertain to heaven, and those
|
||
which appertain to the earth, and no one hath opposed me therein. I
|
||
have exalted thy face, O Lord of Eternity.
|
||
|
||
APPENDIX
|
||
|
||
(In the Papyrus of Nu, Sheet 14, the Chapter ends with the
|
||
following.)
|
||
|
||
Exalted art thou on thy throne, O Osiris! Thou hast heard fair
|
||
things, O Osiris! Thy strength is vigorous, O Osiris! Thy head is
|
||
fastened on thy body, O Osiris! Thy neck is made firm, O Osiris! Thy
|
||
heart is glad, [O Osiris!]. Thy speech is made effective, O Osiris!
|
||
Thy princes rejoice Thou art established the Bull in Amentet. Thy
|
||
son Horus hath ascended thy trrone, and all life is with him. Millions
|
||
of years minister unto him, and millions of years hold him in fear.
|
||
The Company of the Gods are his servants, and they fold him in fear.
|
||
The god Tem, the Governor, the only One among the gods, hath spoken,
|
||
and his word passeth not away. Horus is both the divine food and the
|
||
sacrifice. He made haste to gather together [the members of] of his
|
||
2797
|
||
|
||
father. Horus is his deliverer. Horus is his deliverer. Horus hath
|
||
sprung from the essence of his divine father and from his decay. He
|
||
hath become the Governor of Egypt. The gods shall work for him, and
|
||
they shall toil for him for million of years. He shall make millions
|
||
of years to live through his Eye, the only one of its lord,
|
||
Nebertcher.]
|
||
|
||
(From the Turin Papyrus, Bl. XXX)
|
||
|
||
Exalted is thy throne, O Osiris. Thou hearest well, O Osiris. Thy
|
||
strength flourisheth, O Osiris. I have fastened thy head [on thy] body
|
||
for thee. I have stablished thy throat, the throne of the joy of thy
|
||
heart. Thy words are stable. Thy shenit princes are glad. Thou art
|
||
stablished as the Bull of Amentet. Thy son Horus hath ascended thy
|
||
throne. All life is with him. Millions of years work for him. The
|
||
Company of the Gods fear him. Tem, the One Power of the Gods, hath
|
||
spoken, and what he hath said is not changed, Hetu Aabi. Horus hath
|
||
stood up. I have gone about collecting his father. Horus hath
|
||
delivered his father. Horus hath delivered [his mother]. My mother
|
||
is Horus. My brother is Horus. My uncle is Horus. I have come. Horus
|
||
followeth his father.... there the dirt of his head. The gods shall
|
||
serve him. Millions of years...... in his Eye, the Only One of its
|
||
Lord, Neb-er-tcher.
|
||
|
||
CHANGING INTO THE PRINCE OF TCHATCHAU CHIEFS
|
||
|
||
THE CHAPTER OF BEING TRANSFORMED INTO THE PRINCE OF THE TCHATCHAU
|
||
CHIEFS. The Osiris Nu, whose word is truth, saith:- I am the god
|
||
Tem, the maker of the sky, the creator of the things which are, who
|
||
cometh forth from the earth, who made the seed of man to come into
|
||
being, the Lord of things, who fashioned the gods, the Great God,
|
||
who created himself, the Lord of Life, who made to flourish the Two
|
||
Companies of the Gods. Homage to you, O ye divine Lords of things,
|
||
ye holy beings, whose seats are veiled! Homage to you, O ye Lords of
|
||
Eternity, whose forms are concealed, whose sanctuaries are
|
||
mysteries, whose places of abode are not known! Homage to you, O ye
|
||
gods, who dwell in the Tenait (Circle of Light)! Homage to you, O ye
|
||
gods of the Circle of the country of the Cataracts! Homage to you, O
|
||
ye gods who dwell in Amentet! Homage to you, O ye gods who dwell
|
||
within Nut! Grant ye to me that I may come before you, I am pure, I am
|
||
like a god. I am endowed with a Spirit-soul. I am strong. I am endowed
|
||
with a Heart-soul. I bring unto you incense, and spice, and natron.
|
||
I have done away with the chidings of your mouths. I have come, I have
|
||
done away the evil which was in your hearts, and I have removed the
|
||
offences which appertained to you [against me]. I bring to you deeds
|
||
of well-doing, and I present before you truth. I know you. I know your
|
||
names. I know your forms which are not known. I come into being
|
||
among you. My coming is like unto that god who eateth men, and who
|
||
feedeth upon the gods. I am strong before you even like that god who
|
||
is exalted upon his pedestal, unto whom the gods come with
|
||
rejoicing, and the goddesses make supplication when they see me. I
|
||
have come unto you. I have ascended my throne like your Two Daughters.
|
||
I have taken my seat in the horizon. I receive my offerings of
|
||
propitiation upon my altars. I drink my fill of seth wine every
|
||
evening. I come to those who are making rejoicings, and the gods who
|
||
live in the horizon ascribe unto me praises, as the divine
|
||
Spirit-body, the Lord of mortals. I am exalted like that holy god
|
||
who dwelleth in the Great House. The gods rejoice greatly when they
|
||
2798
|
||
|
||
see my beautiful appearances from the body of the goddess Nut, and
|
||
when the goddess Nut bringeth me forth.
|
||
|
||
CHANGING INTO THE SERPENT SATA
|
||
|
||
[THE CHAPTER OF] MAKING THE TRANSFORMATION INTO THE SERPENT SATA.
|
||
The Osiris Ani, whose word is truth, saith:- I am the serpent Sata
|
||
whose years are infinite. I lie down dead. I am born daily. I am the
|
||
serpent Sa-en-ta, the dweller in the uttermost parts of the earth. I
|
||
lie down in death. I am born, I become new, I renew my youth every
|
||
day.
|
||
|
||
CHANGING INTO THE CROCODILE GOD
|
||
|
||
[THE CHAPTER OF] MAKING THE TRANSFORMATION INTO THE CROCODILE-GOD.
|
||
The Osiris Ani, whose word is truth, saith:- I am the Crocodile-god
|
||
(Sebak) who dwelleth amid his terrors. I am the Crocodile-god and I
|
||
seize [my prey] like a ravening beast. I am the great Fish which is in
|
||
Kamui. I am the Lord to whom bowings and prostrations are made in
|
||
Sekhem. And the Osiris Ani is the lord to whom bowings and
|
||
prostrations are made in Sekhem.
|
||
|
||
(From the Papyrus of Nebseni)
|
||
|
||
Behold, I am the dweller in his terrors, I am the crocodile, his
|
||
firstborn. I bring (prey) from a distance. I am the Fish of Horus, the
|
||
Great One in Kamui. I am the lord of bowings in Sekhem.
|
||
|
||
CHANGING INTO PTAH
|
||
|
||
THE CHAPTER OF MAKING THE TRANSFORMATION INTO PTAH. The Osiris Ani
|
||
[whose word is truth, saith]:- I eat bread. I drink ale. I gird up
|
||
my garments. I fly like a hawk. I cackle like the Smen goose. I alight
|
||
upon that place hard by the Sepulchre on the festival of the Great
|
||
God. That which is abominable, that which is abominable I will not
|
||
eat. [An abominable thing] is filth, I will not eat thereof. That
|
||
which is an abomination unto my KA shall not enter my body. I will
|
||
live upon that whereon live the gods and the Spirit-souls. I shall
|
||
live, and I shall be master of their cakes. I am master of them, and I
|
||
shall eat them under the trees of the dweller in the House of
|
||
Hathor, my Lady. I will make an offering. My cakes are in Tetu, my
|
||
offerings are in Anu. I gird about myself the robe which is woven
|
||
for me by the goddess Tait. I shall stand up and sit down in
|
||
whatsoever place it pleaseth me to do so. My head is like unto that of
|
||
Ra. I am gathered together like Tem.
|
||
|
||
Here offer the four cakes of Ra, and the offerings of the earth.
|
||
|
||
I shall come forth. My tongue is like that of Ptah, and my throat is
|
||
like unto that of Hathor, and I remember the words of Tem, of my
|
||
father, with my mouth. He forced the woman, the wife of Keb,
|
||
breaking the heads near him; therefore was the fear of him there.
|
||
[His] praises are repeated with vigour. I am decreed to be the Heir,
|
||
the lord of the earth of Keb. I have union with women. Keb hath
|
||
refreshed me, and he hath caused me to ascend his throne. Those who
|
||
dwell in Anu bow their heads to me. I am [their] Bull, I am stronger
|
||
than [the Lord] of the hour. I unite with women. I am master for
|
||
millions of years.
|
||
2799
|
||
|
||
TURNING INTO THE SOUL OF TEM
|
||
|
||
[THE CHAPTER OF] MAKING THE TRANSFORMATION INTO THE SOUL OF TEM. The
|
||
Osiris Ani, whose word is truth, saith:- I shall not enter into the
|
||
place of destruction, I shall not perish, I shall not know [decay].
|
||
I am Ra, who came forth from Nu, the Soul of the God who created his
|
||
own members. What I abominate is sin; I will not look thereon. I cry
|
||
not out against truth, nay, I live therein. I am the god Hu, the
|
||
imperishable god, in my name of "Soul." I have created myself with Nu,
|
||
in the name of "Khepera." I exist in them like Ra. I am the Lord of
|
||
Light.
|
||
|
||
|
||
|
||
|
||
APPENDIX
|
||
(From the Papyrus of Nu)
|
||
|
||
That which is an abomination unto me is death; let me not go into
|
||
the chamber of torture which is in the Tuat. I am the delight of the
|
||
Khu of Osiris. I make to be content the heart[s] of those who dwell
|
||
among the divine things which are beloved [by me]. They cause the fear
|
||
of me [to abound], they create the awe of me to be in those divine
|
||
beings who dwell in their own circles. Behold, I am exalted on my
|
||
own standard, and upon my throne, and upon my seat which is assigned
|
||
[to me]. I am the god Nu, and those who commit sin shall not destroy
|
||
me. I am the firstborn of the primeval god, and my soul is the Souls
|
||
of the Eternal Gods, and my body is Everlastingness. My created form
|
||
is [that of] the god Eternity, the Lord of Years, and the Prince of
|
||
Everlastingness. I am the Creator of the Darkness, who maketh his seat
|
||
in the uttermost limits of the heavens, [which] I love. I arrive at
|
||
their boundaries. I advance upon my two legs. I direct my resting
|
||
place. I sail over the sky. I fetter and destroy the hidden serpents
|
||
which are about my footsteps [in going to] the Lord of the Two Arms.
|
||
My soul is the Souls of the Eternal Gods, and my body is
|
||
Everlastingness. I am the exalted one, the Lord of the Land of Tebu. I
|
||
am the Child in the city: "Young man in the country" is my name.
|
||
"Imperishable one" is my name. I am the Soul Creator of Nu. I make
|
||
my habitation in Khert-Neter. My nest is invisible, my egg is not
|
||
broken. I have done away the evil which is in me. I shall see my
|
||
Father, the Lord of the Evening. His body dwelleth in Anu. I am made
|
||
to be the Light-god, a dweller in the Light-god, over the Western
|
||
Domain of the Hebt bird.
|
||
|
||
CHANGING INTO THE BENU BIRD
|
||
|
||
[THE CHAPTER OF] MAKING THE TRANSFORMATION INTO THE BENU BIRD. The
|
||
Osiris, the scribe Ani, whose word is truth, saith:- I flew up out
|
||
of primeval matter. I came into being like the god Khepera. I
|
||
germinated like the plants. I am concealed like the tortoise [in his
|
||
shell]. I am the seed of every god. I am Yesterday of the Four
|
||
[Quarters of the Earth, and] the Seven Uraei, who came into being in
|
||
the Eastern land. [I am] the Great One (Horus) who illumineth the
|
||
Hememet spirits with the light of his body. [I am] that god in respect
|
||
of Set. [I am] Thoth who [stood] between them (Horus and Set) as the
|
||
judge on behalf of the Governor of Sekhem and the Souls of Anu. [He
|
||
was like] a stream between them. I have come. I rise up on my
|
||
throne. I am endowed with Khu. I am mighty. I am endowed with
|
||
2800
|
||
|
||
godhood among the gods. I am Khensu, [the lord] of every kind of
|
||
strength.
|
||
|
||
RUBRIC: [If] this Chapter [be known by the deceased], he shall
|
||
come forth pure by day after his death, and he shall perform every
|
||
transformation which his soul desireth to make. He shall be among the
|
||
Followers of Un-Nefer, and he shall satisfy himself with the food of
|
||
Osiris, and with sepulchral meals. He shall see the Disk [of the Sun],
|
||
he shall be in good case upon earth before Ra, and his word shall be
|
||
truth in the sight of Osiris, and no evil thing whatsoever shall
|
||
have dominion over him for ever and ever.
|
||
|
||
CHANGING INTO A HERON
|
||
|
||
[THE CHAPTER OF] MAKING THE TRANSFORMATION INTO A HERON. The
|
||
Osiris the scribe Ani, whose word is truth, saith:- I am the master of
|
||
beasts brought for sacrifice, [and] of the knives which are [held]
|
||
at their heads [and] their beards; those who dwell in their emerald
|
||
[fields], the Aged Gods, and the Spirit-souls, are ready at the moment
|
||
for the Osiris Ani, whose word is truth, in peace. He maketh slaughter
|
||
on the earth, and I make slaughter on the earth. I am strong. I follow
|
||
the heights unto heaven. I have made myself pure. I walk with long
|
||
strides to my city. I have become an owner of land there. I advance to
|
||
Sepu...... is given to me in Unu. I have set the gods upon their
|
||
roads. I have made splendid the houses and towns of those who are in
|
||
their shrines. I know the stream of Nut. I know Tatun. I know Teshert.
|
||
I have brought along their horns. I know Heka. I have hearkened to
|
||
this words. I am the Red Bull-calf which is marked with markings.
|
||
The gods shall say when they hear [of me]: Uncover your faces. His
|
||
coming is to me. There is light which ye know not. Times and seasons
|
||
are in my body. I do not speak [lies] in the place of truth, daily.
|
||
The truth is hidden on the eyebrows. [By] night [I] sail up the
|
||
river to keep the feast of him that is dead, to embrace the Aged
|
||
God, and to guard the earth, I the Osiris Ani, whose word is truth.
|
||
|
||
APPENDIX
|
||
(From the Saite Recension)
|
||
|
||
RUBRIC: If this Chapter be known [by the deceased], he will live
|
||
like a perfect Spirit-soul in Khert-Neter; no evil thing whatsoever
|
||
shall overthrow him.
|
||
|
||
CHANGING INTO A LOTUS
|
||
|
||
[THE CHAPTER OF] MAKING THE TRANSFORMATION INTO THE LOTUS. The
|
||
Osiris Ani, whose word is truth, saith:- I am the holy lotus that
|
||
cometh forth from the light which belongeth to the nostrils of Ra, and
|
||
which belongeth to the head of Hathor. I have made my way, and I
|
||
seek after him, that is to say, Horus. I am the pure lotus that cometh
|
||
forth from the field [of Ra].
|
||
|
||
APPENDIX
|
||
|
||
(Naville, op. cit., I, Bl. XCIII)
|
||
|
||
Chapter of making the transformation into a lotus. The Osiris, the
|
||
lady of of the house, Aui, whose word is truth, in peace, saith:-
|
||
Hail, thou Lotus, thou type of the god Nefer-Temu! I am the man who
|