Category Archives: Philae

Is your sacred image of Isis “alive”?

If so, how did that happen?

Did you do a specific ritual? Did it slowly gain its living quality over time?

Following the inspirations of ancient Egyptian cult, for me, the ones that are alive are so because of ritual. I’ve used versions of “Enlivening the Divine Image” from Isis Magic on several of them. But my main image—my BIG Isis—was enlivened long before Isis Magic existed.

To enliven Her, I invited a circle of friends to come over for an Isis birthday party. There was ritual around everything, of course, but the main event was that each participant cradled the image in their arms, as if holding a baby, and breathed their living breath into the sacred image…then passed Her to the next person. And it worked; She has been quite lively ever since.

But what exactly do I mean by “is alive,” anyway?

Let me give you an example. Several years ago, one of the traveling Egyptian museum shows came to our local museum and a group of us went. Of course, there were many wonderful things. But one image—smallish, broken, a head of Sakhmet in yellow alabaster—hummed with magical power. I felt Something in its presence. Mind you, not everything in the show felt like that. But this piece did. I think what I felt was the magic of the ritual that had “opened the mouth and eyes” of this sacred image of Sakhmet so that something of the Goddess was still within the image. The priests who worked that rite, those guys were good. This Sakhmet had power; it had life.

That’s what I want from my sacred images of Isis, too. When someone visits my Isis shrine, I hope they feel Something. A little buzz. A little hum. A little magic that says, “yes, I’m here.”

From the very start of the artistic process of making such a sacred image, the ancient Egyptians knew they were creating something that would be alive. Sculptors sometimes referred to their work as “giving birth.”

We are used to thinking of Egyptian statuary are gargantuan. But the main cult image in each temple—the one kept in the holy of holies and cared for each day—was likely no more than about a foot in height for anthropomorphic images. We know this due to the size of the shrines that enclosed these images. So this means that the size of the images many of us have on our own home altars are very much in harmony with the most important Egyptian temple images. I like that. A lot.

The oldest texts we have that provide information on what the ancients thought about their divine images come from the New Kingdom (1570-1069 BCE), but the ideas in them are likely much older. We find this information in ritual texts for the Daily Ritual, which cared for and fed the Deity and the Opening of the Mouth rite used to enliven the images, as well as some additional temple texts that mention the relationship between the Deities and Their images.

At core, what these texts make apparent is that some part of the essence of the Deity was considered to be alive in the sacred image. In the Daily Ritual, the sacred image is awakened, clothed, praised, and anointed as a living being. Each step in the ritual re-enlivens the statue each time the ritual is performed. Toward the end of the rite, the priest can finally say to the Deity in the image, “oh living ba who smites His enemies, Your ba is with You and Your sekhem is with You.” In this case, the ba of the Deity is Their manifestation (ba also has connotations of power) and sekhem is the word for power. The priest then says that he, too, is a ba and embraces the sacred image.

So at this point, the ba of the Deity is in the image. Ba is a complicated term and I won’t go into all its complications here. (Besides, I’m still learning about some of them.) For our purposes here, we can think of the ba of a Deity as Their Presence or Manifestation. In this way, the sacred image of the Deity IS the outward manifestation of the Deity. But that’s not all that it is. For we have other texts that tell us that the ba of the Deity swoops down like a great hawk to alight upon the image and indwell it.

But back to the Daily Ritual…

Next, food is presented and now the emphasis shifts to the ka of the Deity. The ritual says that Ma’et embraces the Deity “so that your ka will exist through Her.” The simplest definition for ka is “vital essence;” it’s the difference between alive and dead. And since I am, at this moment, into simplification, we’ll let that do for now.

The hieroglyph for the word ka is two upraised arms, perhaps intended to be read as an embrace. For it is through an embrace that ka may be passed, for example, from Atum to His children Shu and Tefnut to protect Them and give Them Their kas. The royal ka—the ancestral power that makes the pharaoh a pharaoh—is passed by an embrace from the old king as Osiris to his heir as Horus.

So we have two aspects of the Deity present in the sacred image during the Daily Rituals: ba and ka. The ba is the Presence and the ka is Life. It is through the ka that the Deity Who is alive in the sacred image receives offerings. You can read more about that here.

These sacred images were taken out in procession during certain festivals. On such occasions, the Deity would also be present in the image—present enough to give oracular responses, and we even have one instance of a man claiming that he was cured of blindness during such a procession. Unfortunately, we don’t have texts of any of the rituals that might re-enliven or “charge up” the image before going out, but we know they existed because the library at Edfu was supposed to contain a book of “all ritual relating to the exodus of the God from His temple on feast days.”

From another temple text, we know that the Opening of the Mouth ritual was performed on statues. The full name of the text is “Performing the Opening of the Mouth in the workshop for the statue (tut) of (Name of person or Deity).” The key part of that ritual was known as netjerty, when the mouth of the image was touched with the adze, a specific craftsman’s tool. Netjerty is formed from the root Netjer (also Nutjer, Neter)—Deity—so we can understand that this part of the rite was a god-ifying part. Much of the rest of the ritual is very similar to the Daily Ritual and its magic, with both ba and ka present.

Other than these references in the Daily Ritual and Opening of the Mouth, there are a few scattered references about the relationship between Deity and image. In the Hibis temple of Amun-Re, all the other Deities are considered aspects of Him as Creator. And, as Creator, He is also the one Who creates His own image. He made it “according to His desire, He having graced it with the grace of His breath…” In the Daily Ritual text that we have for Amun, He is said to be “the tut Who made Their [all the Deities] kas.”

In several similar passages, the creation of the sacred image is attributed to the Deity Who’s image it was. This reminds me of why all the books of Egypt could be said to have been written by Thoth: the scribe, in the act of writing, is in the Godform of Thoth, so the book is written by Thoth. Perhaps the sculptors and artists were supposed to be in the Deityform of the Deity they were sculpting, too. I am imagining an artist, in the Goddessform of Isis, crafting Her image by channeling inspiration from Her.

In what is known as the Memphite Theology, Ptah the Craftsman is the Creator and He creates the bodies—statues—of all the Deities according to Their desire, so that They willingly “enter into” Their bodies and Their kas are satisfied.

At Isis’ temple at Philae, a text says that Isis’ son Horus is the one who established all the temples and made all the sacred images. Horus and Hathor were known to “go out as Their statues” during one of Their festivals. Edfu temple also has passages that say the Deities “unite with Their bas in the horizon—the akhet, that most liminal of liminal places and a very reasonable place to work this transitional magic.

From these and similar clues, we can be sure that a Deity’s ba and ka were understood to be present in Their sacred images. What’s more, Their presence in one temple neither precluded nor diminished Their presence or power in another. Both ka and ba are in divinely infinite supply.

Thus Isis can be alive and present in my shine, on your altar, and on the altars and in the shrines of all those who love Her.

May She bless and be alive in your sacred image always.

Is Isis a Moon Goddess or Sun Goddess?

Isis as a Lunar Goddess by artist Mikewildt. Visit him on Deviant Art here.

As we approach the time when night and day, moon and sun come into a brief and beautiful balance, let’s talk about Isis’ lunar and solar natures.

Many modern people first think of Isis as a Moon Goddess. And, it’s true, in later periods of Her worship, She was indeed associated with the moon—and, in fact, that’s how She entered the Western Esoteric Tradition. Yet, this Isis-moon connection isn’t all that new. It first started when Egypt came under Greek rule in the 3rd century BCE, following the conquest by Alexander the Great. To the Greeks, Goddesses were the lunar Deities, so as Isis made Her way into Greek culture and hearts, Her new devotees naturally associated Her with the moon.

But in Egypt, Osiris, Khons, Thoth, and I’ah were the Deities most associated with the moon. Isis, for Her part, was connected with the star Sirius as far back as the Pyramid Texts; the star was said to be Her ba, or soul. Yet Isis is also linked with the sun.

As the Sun was the image of one of the most important Gods to the ancient Egyptians, it should not be surprising to find that Isis, one of the most important Goddesses, also has strong solar connections. In some places—notably, Her famous temple at Philae—Isis was worshipped specifically as a Sun Goddess. Among Her solar epithets are Female Re (Re-et) and Female Horus (Horet).

Isis’ most common solar manifestation is as the Eye of Re, the Uraeus, the Cobra Goddess Who coils upon the Sun God’s brow to protect Him; and Who fights a constant cosmic battle against His great opponent, Apop (Gr. Apophis). An inscription at Philae calls Isis “Neseret [fiery]-serpent on the head of Horus-Re, Eye of Re, the Unique Goddess, Uraeus.” A hymn from Philae calls Her “Eye of Re who has no equal in heaven and on earth.” The Eye of Re is His active power. While He maintains His place in the sky, the solar power—the Eye Goddess—goes forth to manifest His Divine will. In this way, Isis and the other Uraeus Goddesses (such as Nephthys, Wadjet, and Tefnut) are similar to Shakti, the active, feminine Power related to the God Shiva in some Hindu sects. Isis is also one of the Deities Who travels with Re in His solar barque as it moves through the Otherworld. Again, Her function is to protect Him and help battle His foes.

A vintage illustration of Isis learning the name of Re by H. m. Brock.

Isis is also associated with the Sun God and the Sun in several of Her important myths. In the tale of Isis and Re, Isis gains power equal to Re’s by learning His secret name, first by poisoning, then by healing the ailing God. In another, with Her magical Words of Power, Isis stops the Boat of the Sun in the sky in order to receive aid for Her poisoned child, Horus.

But it was at Isis’ influential temple at Philae that She was most clearly worshiped as a Sun Goddess and even as the Sun itself. A Philae hymn to Isis praises Her saying, “You are the one who rises and dispels darkness, shining when traversing the primeval ocean, the Brilliant One in the celestial waters, traveling in the barque of Re.” An inscription on the first pylon (gate) at Philae says Isis is the “One Who illumines the Two Lands with Her radiance, and fills the earth with gold-dust.” (Blissful sigh. I absolutely adore this praise of Her…She fills the earth with gold dust.)

Like many other Egyptian Deities, Isis was often envisioned with immortal, golden, solar skin. Some of Her sacred images would have been covered with gold, earning Her, like Hathor, the epithets The Gold and the Golden One. A Philae hymn addresses Her, “O Golden One; Re, the possessor of the Two Lands, will never be far from you.” Some scholars believe that the holy of holies at Philae may have once been gold-leafed so that it always appeared filled with golden, solar light. Wow; to bathe in Her gold dust there!

At Her Philae temple, Isis is first of those in heaven: “Hail to you, Isis, Great of Magic, eldest in the womb of her mother, Nuet, Mighty in Heaven Before Re.” She is the “Sun Goddess in the circuit of the sun disk” and Her radiance outshines even that of Re. At Denderah, She is the power of the sun: “She Who shines as the Right Eye during the day,” and “She Who rises everyday.” She is also the Aten, the Solar Disk itself.

From Her great temple at Philae, Isis’ identity as a Sun Goddess flowed back up the Nile to Her temples at Memphis and Isiopolis in the delta. From there, it entered into the Graeco-Roman culture in the famous aretalogies (self-statements) of Isis. From a papyrus found in Oxyrhynchus, Egypt, we learn that one of Isis’ many names is Name of the Sun and that She is responsible for the rising of the Sun: “Thou [Isis] bringest the sun from rising unto setting, and all the Gods are glad.” In an aretalogy from Kyme, in modern Turkey, Isis says of Herself, “I ordered the course of the sun and the moon.” And later in the same text She says, “I am in the rays of the sun” and “I inspect the courses of the sun.”

Yet even in Egypt itself, Isis is known to rule both sun and moon. An inscription from Denderah calls Her “the great female Ra in the dual course of the sun and the moon.” She gives birth to the Sun God and His Solar Disk, according to inscriptions now in the British Museum and the temple of Esna.

As a Great Goddess, Isis ever reveals more of Herself to Her devotees. We can see Her in the golden sun and in the silver moon…and of course, in diamond starlight, too.

Isis & Hathor, Twins?

The partially restored Temple of Hathor on neo-Philae (Agilkia) island

On the island of Philae, east of the Temple of Isis, stands a smaller temple to Hathor. The Hathor temple was restored, at least in part, in 2012 and reopened to the public. (Both the Isis and Hathor temples, as well as the other temples of ancient Philae are now on the Egyptian island of Agilkia, aka Agilika, where they were moved prior to the building of the Aswan Dam, which created Lake Nasser and flooded Philae.)

A lovely Hathor head, from a processional boat, now in the British Museum

Compared to the Temple of Isis on Agilkia, the Temple of Hathor is quite small. Reciprocally and interestingly, at Denderah, Hathor’s great Ptolemaic temple complex, there is a similar small Temple of Isis. Clearly, there is a relationship between these two Great Goddesses; so much so that it was required that each Goddess would have a smaller temple near the great temple of the other.

In fact, sometimes that relationship between Isis and Hathor is so close that it’s hard to tell Them apart. Beginning in the New Kingdom, we regularly see Isis wearing the Horns & Disk crown of a Cow Goddess that is emblematic of Hathor. Sometimes Isis also has a small throne on top of the Horns & Disk to indicate that She is indeed Isis rather than Hathor, sometimes She doesn’t. But guess what? Hathor sometimes borrows Isis’ headdress, too.

Again at Denderah, we find a carving of Hathor—and the hieroglyphs confirm that She IS Hathor—wearing the Horns & Disk with the throne on top. It’s a bit hard to make out in this photo, but you can see the throne sitting atop the disk in Hathor’s crown.

Both Isis and Hathor are associated with Horus, Isis as His mother, Hathor sometimes as mother, sometimes as lover. Both are Cow Goddesses and Goddesses of the Sycamore, though Hathor probably has the prior claim on both these symbols. Both are Eyes of the Divine and holy Uraeus Serpents, powerful, fiery, protective and vengeful Goddesses. Thus both can become Sekhmet, that most fierce and bloodthirsty of Goddesses. Both Isis and Hathor are Goddesses of the Otherworld, Goddesses of rebirth and resurrection, Whom the dead ones adore.

Looking just as these correspondences, Isis and Hathor seem interchangeable. Is it so?

I don’t think so. Instead, They are sister branches of the Divine Tree. They are ultimately united in the Tree’s trunk, yet there is a quite palpable difference in the energy feeling of the two Goddesses—at least out in the twigs and leaves of the Tree where we most often experience Them. As you know, I have an enduring dedication to Isis, but in another part of my spiritual life, I also have a strong connection to Hathor.

A beautiful Hathor from Hatshepsut’s mortuary temple, by Steve F-E-Cameron (own work, public domain)

Hathor’s energy always has an underlying feeling of excitation, of arousal. It may be sexual, but it doesn’t have to be. Hathor imparts the excitement of living, and thus She is the Great Lady of Love, Joy, Drunkenness, and Dance. Her symbol par excellance is the sistrum, the sacred rattle that is shaken to stir things up. In Egyptian, to “play the sistrum” is iri sekhem, to “do power.” Hathor has something of the maenad in Her, if I may draw from a different cultural metaphor; She’s a bit more wild than Isis, more likely to roar or hiss or spit. O, but She will dance you to ecstasy; She will love you to ecstasy; She will sing you to ecstasy. Perhaps She will also put a bit of Divine terror into your belly while She’s doing it. But then She will turn Those Eyes upon you, those soft, bright, deep cow’s eyes, and She will soothe you, take you in, and make you understand that Love, only Love, is at the heart of the Divine reality.

Of course, Isis, too, inspires passion. She certainly inspires it in me. But that’s not the foundation of Her energy. At Isis’ heart is strength interwoven with the numinous power of magic. Hathor’s tingle is the excitement of life and love. Isis’ tingle is the excitement of magic, of heka. Hers is a deep, sometimes overwhelming, Intelligence; flowering in my mind like stars that blossom into the depths of Space and Time.

And yet, and yet. The Mystery of these two Great Goddesses is such that They can share many or even most of Their symbols, and have a share in each other’s power.

Blessed be the Ladies.

Isis, Lady of Fire

Happy May Day and Blessings of Beltane to all who celebrate. In honor of that Festival of Fire, I bring you this post about Our own Lady of Holy Fire…for Isis is a fiery Goddess indeed.

Just as it does at Beltane, in ancient Egypt, fire could represent life and renewal—both very Isiac concepts, as you know.

For examples, during his rejuvenating Sed festival, the king kindled a “new” fire that symbolized his magically renewed life.

The Sun was known to be a living fire Whose birthplace and home is the Isle of Fire. The protective uraeus serpent Who coils on the brow of Re, as well as other Deities and royals, spits poisonous fire and fiery light comes forth from Her throat. Many Goddesses took the form of this fire-spitting serpent, among Them, from an early period, Isis.

A lake of fire in the Egyptian underworld guarded by the baboons of Thoth

The Egyptians also considered fire to be purifying and protective. In Late Period funeral rites, torches were sometimes burnt to cleanse the deceased from any earthly defilement. Flame could be used to drive off evil and exorcise demons. The justified dead could harness the power of fire to protect themselves, or they might even become a living flame themselves. They could drink from the Otherworld lakes of fire without harm, and could even be refreshed by the fiery drink. The unjustified dead, however, had reason to fear fire. They could be plunged into the lakes of fire and eternally tormented by fiery demons. Goddesses and Gods of fire threatened them and fiery gates kept them away from the path to the heavenly realms.

Isis is at Her most fiery when She is in Her aspects as Divine Protectress or as Avenging Goddess. At the entrance to the chapel of Osiris in the tomb of Seti I at Abydos, Isis is called Wosret, the Fiery One, and She protects Osiris from His enemies. At Philae, the king is shown adoring Isis in this fiery aspect; he calls Her his mother and the Lady Wosret.

In one of the hymns to Isis on the temple walls at Philae, She is Nebet Neseret, Lady (or Mistress) of Flame, and She is the fire-spitting uraeus cobra Who instantly destroys the enemies of Re with Her fire and Her potent magic. She is said to assault the rebels and to instantly slay Apophis, the enemy of Re. As the fiery uraeus of Re, She gives orders in the king’s ship.

Isis also partakes of the fiery fierceness of Sakhmet. On one of the gateways, or pylons, at Philae, She is “the mighty, the foremost of the goddesses, daughter of Geb, the sun goddess, the primeval one” and She is identified as “Sakhmet, the fiery goddess.” Yet another Philae hymn calls Her “Sakhmet, the fiery one, who destroys the enemies of her brother.” A papyrus from Oxyrhynchus praises Isis as the Lady of Light and Flames.

This fiery Isis is also connected with initiation, magic, and healing. In Plutarch’s rendition of the Isis myth, Isis nurses the child of Queen Astarte during the day, but at night magically sets the child aflame, making him immortal.

The Graeco-Egyptian magical papyri suggest an explanation for this fire magic Isis works on the queen’s son. The Charm of the Syrian Woman of Gadara says, “the most majestic Goddess’ child [Horus] was set aflame as an initiate.”

Initiation is here seen as purification by fire so that the mortal parts of the initiate are burned away, allowing her or him to more fully understand the ways of the Deities. Some scholars believe that this initiatory fire magic may have had its origins in Egyptian healing magic and what they call the “burning Horus” formula. This refers to an Egyptian convention that connects poisoning with fire. In the same way that the uraeus spits fire, when Horus is poisoned, he is also, in a sense, burned.

Burn-healing formulae identify the sufferer with Horus and say that “a fire has fallen into” Horus, that is, the sufferer. They invoke Isis to put out the fire and heal the burn. The initiatory connection may come from the fact that the poison-burned Horus experiences near-death before being healed by Isis. Mystery initiates, too, regularly undergo symbolic near-death experiences before being saved by the Goddess or God of the Mystery Rite.

Isis is Iset Wosret and the fire-spitting Cobra Goddess. She is the Mistress of Light and Flame Who slays evil and protects us all. And She is the one Who not only initiates us by fire, but also warms us by Her illuminating light.

Milk & the Magic of Isis

One of thousands of such beautiful Isis-nursing-Horus image that remain to us — One of thousands of such beautiful Isis-nursing-Horus images that remain to us

Just a note of joy before we start this post: Ahhhhhhhh. Many blessings to those who worked magic, who worked their butts off organizing, calling, and writing, and who worked their powerful, worldly magic by voting. Many thanks to our Divine Ones Who inspired and watched over us. We have a chance again.

And now back to our regularly scheduled post…

You may recall that, to the ancient Egyptians, bodily fluids could be a way of moving magic or heka. Written spells could be licked from the papyrus in order to be taken into the human body. Magic could be eaten or swallowed. Human beings know, deep in our bones, the magic and life-power of both blood and semen.

Multiply the power of these magic-containing fluids to the nth degree when it comes to the Deities. Atum created His children, Shu and Tefnut, by spitting (or ejaculating in His hand in another version). The tears of Re created human beings. The tiet, the Knot or Blood of Isis, protects the dead in the Otherworld.

Isis Lactans, Isis the Milk-Giver — *Isis Lactans*, Isis the Milk-Giver

Yet of all these magical bodily fluids, it may be that milk, especially divine milk, is the queen of them all. To us at least, milk is the most pleasant—and palatable—of the magical body fluids. It is, after all, our first food. In fact, it is the perfect food and it gives us an intimate connection with our mothers. Children nursing at the breasts of their mothers are drinking Life Itself. No death has ever touched this pure milk. It comes from the mother alive. It is drunken alive. It becomes part of a living being.

Milk is indeed magic.

As Great Divine Mother and a Cow Goddess, Isis is also the Egyptian Milk Goddess from a very early period. The Pyramid Texts say to the deceased, “Take the breast of your sister Isis the milk-provider.” Throughout Egyptian history, Isis is the mother and nurse of kings. A scholar who as studied the images of Isis Lactans (“Milk-Giving Isis”) observed that the idea that milk from the breast of the Goddess (Isis as well as other Goddesses) not only gives life, but also longevity, salvation, and even divinity is one that exists “in the mentality of the populations of the Delta from the earliest antiquity, and manifests itself in the official imagery of the Pharaohs.” (Tran Tam Tinh, Isis lactans: Corpus des monuments greco-romains d’lsis allaitant Harpocrate, Leiden: Brill, 1971.)

7766 — The Mother gives Her breast to the Horus Child

Egyptian art shows the king drinking this holy milk of the Goddess three important times: at birth, at his coronation, and at his rebirth. The symbolism is clear. Goddess milk provides life to the babe, royal power—and perhaps wisdom and a touch of divinity—to the new king, and renewal after death for the deceased king.

A daily ritual conducted in the temples at Thebes, Memphis, and Abydos was designed to confirm the power of the king. Pharaoh (or more likely, his representative) received the sa en ankh, life-energy, from his Divine Father, Amun-Re, by means of magical gestures. Then he received the power of the Goddess from his Divine Mother, Amunet, by means of drinking Her milk. Carved on temple walls, the Goddess invites the king to suckle the milk from both Her breasts. In Hatshepsut’s temple, Hathor’s milk gives the young Pharaoh “life, strength, health.” The Pyramid Texts have Isis bring Her milk to the deceased Pharaoh to assist in his rebirth: “Isis comes, she has her breasts prepared for her son Horus, the victorious.”

A charming vessel in which to store "the milk of a woman who has borne a son" — A charming vessel in which to store “the milk of a woman who has borne a son.” Photo by Rob Koopman; wikicommons

But the king wasn’t the only one to benefit from the divine life magic of milk. Milk was also used for healing. The “milk of a woman who has borne a son” was a fairly common ingredient in Egyptian medicines.

Archeologists have recovered a number of small vessels in the shape of a woman pressing her breast to give milk or, as in the case of the vessel shown here, a woman nursing. They were designed to hold human milk, perhaps for making medicine, perhaps for later feeding of a child. The milk of the Divine Mother was also directly invoked for healing. In a formula for the relief of a burn, Isis says that She will extinguish the fire of the burn with Her milk. By applying Goddess-milk to the body of the sufferer, they will be healed and the fire will leave the body. In a New Kingdom myth, the Goddess Hathor uses gazelle’s milk to heal the eyes of Horus, which had been torn out during one of His battles with Set. A spell from the Berlin Magical Papyrus instructs that if one takes milk with honey at sunrise, it “will become something divine in your heart.” Isn’t that just beautiful?

With all its magical properties, milk was common among the supplies buried with the dead and it served as a valuable offering to the Deities. At Isis’ Philae temple, wall carvings attest that milk was offered to all the Deities worshipped there. To help renew Osiris, milk was poured upon His tomb at Biggeh, a small, holy island visible from Philae. Every ten days, Isis Herself was said to have made these libations.

Milk being offered to a sacred image of a Goddess in India

The whiteness of milk also added to its sanctity in the eyes of the ancient Egyptians, for white was a color they associated with purity and joy. In tomb paintings and funerary papyri, Egyptians are usually shown wearing pure, white clothing. This also carried over into the later Isis cult where the wearing of white marked one as an Isiac initiate. Ritual implements were often made of white alabaster. Sacred animals were described as being white; and actual white animals—like the White Buffalo Calf of modern Native Americans—were exceptionally sacred.

The magic of milk was also understood in the wider Mediterranean world. The Greek Kourotrophoi, (“Child-Carrying” and Nurturing Goddesses), could confer hero status on a mortal by feeding him on Their milk. Mysteries, such as the Orphic-Dionysian Mysteries, envisioned a kind of baptism in milk.

It is widely understood that the Isis Lactans images of late Paganism became the models for the mother-and-child images of the Virgin Mary with Baby Jesus. (Although, since I am updating this post, I have since seen some arguments against it…)

Nevertheless, early Christianity, too, had the concept of the blessings bestowed by divine milk. Eventually, it is Christianity’s male God Who becomes the Divine Nurse of worshippers. The Gnostic 19th Ode of Solomon says,

“The Son is the cup; the Father is he who was milked; and the Holy Spirit is she who milked him; because his breasts were full and it was undesirable that his milk should be released without purpose.”

(Sigh. And this is doubly odd since the feminine Holy Spirit (She!) is right there.) Nevertheless this adoption of a Goddess power by a God simply points out, once more, the potency of the symbol of milk—for all of us.

Milk IS magic. It is life, health, healing, resurrection, renewal, and salvation. For me, this holy, holy milk is always the milk of Isis, the Milk Provider, the Great of Magic and the Great of Milk.

It’s not Isis, but wow!

Isis & Sakhmet or Isis-Sakhmet?

I absolutely adore this beautiful modern Sakhmet by Desiree Isphording. See the artist’s statement here.

A friend was asking about Sakhmet today, and so here’s a little something about Isis and Sakhmet…

Many are the modern devotees who are attracted to Sakhmet, ancient Egypt’s fierce Lioness Goddess. Her name means The Powerful One, the Mighty One, or the Female Power. And She is powerful indeed.

Quite a few images of the Goddess remain to us, for hundreds of them were set up at the Temple of Mut at Karnak. The Vatican Museum has about a half dozen of these and has created a semi-circle of the bigger-than-human-sized Sakhmet images in an outdoor area that is part of the “profane” section of the museum. (Yes, of course, I headed straight to the profane section.) I have also been fortunate to have seen several of these beautiful statues here in Portland as part of traveling museum shows.

But it was a smaller image of Sakhmet in one of these shows that literally blew my astral hair back. All that was left was the head, about eight inches high. It was made of a yellow, semi-translucent stone and it quite simply hummed with magical power. After all these years. Still. Powerful. I was mesmerized. It’s probably a good thing the image was behind glass because I certainly would have touched it—and probably gotten tossed out on my tushie as I had already been tut-tutted at for almost touching one of the larger Sakhmets. Such is Her power.

One of the classic Sakhmet images in granite from Karnak, now in the Metropolitan Museum

If you’ve been following along, you’ll already have noted that Isis has Her fierce aspects, too. And in the typical fluid way of the ancient Egyptian Deities, Isis and Sakhmet can become One. One of the places where this is true is in the Isis temple at Philae where Isis and Sakhmet are specifically identified. Here’s one of the hymns to Isis from that temple, translated by Louis Zabkar:

Giver of Life, Lady of the Sacred Mound,
Lady and Mistress of Philae,
August and mighty one,
Lady of the southern lands;
Sakhmet, the fiery one, who destroys the enemies of her brother,
Those disaffected of heart, the enemies of Hor-ankhti;
Princess, Mistress of Upper and Lower Egypt,
Mighty one, foremost of the Goddesses;
Ruler in Heaven, queen on earth,
Sun-goddess in the circuit of the sun-disc;
Mistress of battle, Montu of combat,
One to whom one cries out on the day of encounter;
Mighty protectress without her equal,
Who saves all those she loves on the battlefield;
Whatever comes forth from her mouth is accomplished immediately,
All the gods are under her command;
Great of magic, when she is in the palace,
Great one upon whose command the king gloriously appears on the throne.

As we see here, Isis is specifically called Sakhmet, as well as being described as “mighty,” and “the mighty one,” the very meaning of Sakhmet’s name. You’ll also recall that in the Jumilhac papyrus, Isis is said to have transformed Herself “into Her mother Sakhmet.”

In this hymn, Isis appears as a strong battle leader, destroying enemies, protecting Her people and their king through Her powerful magic. For the Egyptians, this type of power was often expressed using fiery imagery. Thus, in the hymn above, Isis-Sakhmet is “the fiery one.” Elsewhere at Philae, Isis is called Lady of Flame. She is also the fiery Sun Goddess. And She is one of the fire-spitting Uraeus Goddesses Who sits on the brow of Re as one of His Eyes. As the Eye of Re, She is the fiery Power That Goes Forth and “slays Apophis in an instant,” according to another Philae hymn.

At Her great temple at Philae, we see many sides of the Great Goddess Isis. She is at once the beautiful Cow Mother, watering the sarcophagus of Osiris so that new life sprouts from His dead body, and the fierce-faced Isis-Sakhmet, Isis the Powerful One, the Great Female Power. May Her strength always protect you.

My Epigomenal Days; Isis & the Winter Solstice

A very warm, peaceful, sacred, and Happy Winter Solstice to you all.

Isis the Mother and Her Holy Child Horus

This is most definitely not the time of the ancient Egyptian end-of-the-year epigomenal days. However, from winter solstice to the New Year are my epigomenal days—not only because these are the end-of-year days of our modern calendar, but also because I am on much-needed vacation from now until the beginning of next year.

That being the case, let’s talk a bit about the epigomenal days, including some ways to celebrate the end of the year with Isis.

Since today is the first day after solstice, you might invoke Isis the Mother and celebrate the birth of Her Holy Child Horus. If you missed the post about Horus’ winter solstice birth from a couple weeks ago, you can read all about that here. Since both Isis and Horus are especially known as protective Deities, you could ask Their protection for yourself and your loved ones in the coming year.

The ancient Egyptian epigomenal days were the five days before the late summer rising of the Star of Isis, Sopdet (Sothis in Greek, Sirius in Latin). With the rising of Her Star, the New Year began. The Egyptian year had only 360 days, but the solar year has 365+. So the Egyptians made up the difference by adding five epigomenal—that is, “inserted into the calendar”—days at the end of the year prior to the rising of Sopdet and the start of the new year.

Close-up_of_Sirius — The beautiful Star of Isis, Sirius (Sopdet in Egyptian, Sothis in Greek) is directly overhead at the New Year

Without the protection of the confines of the calendar, the Egyptian epigomenal days were considered a dangerous time. People wore additional amulets and priests might perform the ritual of “Pacifying Sakhmet,” since the fierce Goddess seems to have been particularly antagonistic towards humankind at the end of the year. (Another good reason to ask Isis and Horus for protection now.)

Epigomenal days as birthdays of the Deities

As early as the Middle Kingdom (2050-1650 BCE), these five extra days were also associated with the births of Osiris, Horus, Set, Isis, and Nephthys. Festivals of these Deities were duly celebrated during the epigomenal days. The time between the winter solstice and our new year is longer than the Egyptian period, but if you’d like to celebrate the birthdays of the Deities, one every other day rather than one per day would work out pretty well.

An ancient Egyptian calendar from the temple of Karnak

On the other hand, if you are more Isis-centric in your worship, you could consider the entire period as holy days of the Goddess. We can look to some ancient calendrical inscriptions for the day of Isis’ birthday to give us some clues about options for honoring Her at this time.

In a papyrus known as Leyden I, She is called “The Great One, Daughter of Nuet.” She is said to be “in Chemmis,” that is, in a particular city in the delta, and She is invoked particularly for protection. In another papyrus, Leyden II, the fourth day is said to be named “the pure one who is in his field.” The masculine pronoun would seem to exclude Isis. It could allude to Osiris or it could be a scribal error. If it should have been the Pure One Who is in Her Field, it would make a good deal of sense in connection with Isis since Isis was associated with the pure new plants that would soon be coming forth from the Egyptian fields with the New Year. In two calendars known as the Cairo calendars, the fourth epigomenal day is said to be named, “the one who makes terror.” Isis is also called the Goddess Who Guides the 3kt-Eye, Daughter of Nuet, Lady of Chemmis. Another calendar notes the fourth day is called, “the child who is in his nest; the Birth of Isis.” (I wonder whether this child is Horus or Isis Herself since the day is Her birthday?) There is some evidence that Isis’ temple at Philae may have been dedicated to Her on the 4th epigomenal day, as a birthday present. At Hathor’s temple of Denderah, which also had a smaller Temple of Isis, there are numerous references to Isis’ connection with the New Year and the renewal it brings. Osiris’ own birthday in this same period only reinforces the connection with rebirth and renewal. For more on Isis and a lamp festival on Her birthday, check out this post.

Thoth purifying the pharaoh from Isis' temple at Philae — Thoth purifying the pharaoh from Isis’ temple at Philae

So what can we do with all this? What hits me most strongly is, of course, the rebirth and renewal aspect—which is entirely in harmony with our modern New Year celebrations. We begin again. We start over. We rededicate ourselves. We make resolutions to do things better. Purification is often associated with such reboots and so the epigomenal days would be a perfect time for purification. We might purify ourselves via bathing, fasting, purchasing new clothing, or purify our sacred spaces by cleaning and straightening up our shrines, all the while invoking Isis by the epithets from the calendars.

If you’re looking for a more formal rite, Isis Magic includes one called The Rite of Loosing the Eyes, which involves purification and an oracle for the New Year delivered by Isis and Nephthys (pg. 353 of the new edition).

Epigomenal days as the time of the Star of Isis

During our winter epigomenal days, we don’t witness the heliacal rising of the Star of Isis as the ancient Egyptians did during their epigomenal days. However, there is something very special that happens at this time of year for those of us in the northern hemisphere: Sirius reaches its highest point in the night sky. The beautiful, glittering star of Isis reaches midheaven, directly above us, on January first and can be seen shimmering in that position for about the first week of January. Just as the heliacal rising of Sirius heralded the ancient Egyptian New Year, so the midheaven arrival of Sirius can serve as a marker for our modern New Year’s celebration. You’ll find a small rite for that purpose here. There is also a ritual for the Prophet/ess of Isis in Isis Magic called Causing Sothis to Rise (pg. 513) in the Temple, in which the Prophet/ess blesses the elements through the power of Sothis.

pyramids2 — An illustration of the glittering Star of Isis over the pyramids

Personally, I look forward to doing many of these rites during my own epigomenal days. May your epigomenal days be just as blessed.

The Goddess of Willendorf

In Search of the Feminine Divine