Author Archives: Isidora

Serving Isis: a responsibility to know and to experience

The Temple of Philae; photo by Ivan Marcialis from Quartucciu, Italy and used under Wiki Creative Commons usage guidelines — The Temple of Isis, a temple of learning; photo by Ivan Marcialis, Quartucciu, Italy; used under Wiki Creative Commons usage guidelines

There is a saying in the western esoteric initiatory tradition that seems particularly apt for the ministrant of Isis: “I desire to know in order that I may serve.” In means that we are not entering into our service simply because we’re greedy for secrets or status. It means that we seek knowledge so that we can better serve the Goddess, our communities, and our world.

Since ministerial service is essentially about giving, improving our own knowledge base and experience also means we will have something valuable to give.

Knowledge

Of course, those who serve the Goddess have always been expected to have some special knowledge, for example, knowing how to properly conduct the rites required to create and maintain a relationship with Isis. But this devotion to learning goes beyond that, too. The Greek philosopher, Porphyry, in his work On Abstinence, paraphrases the Stoic philosopher Chaeremon’s observations on the Egyptian priesthood:

“But they divided the night into the observation of the celestial bodies, and sometimes devoted a part of it to offices of purification; and they distributed the day into the worship of the Gods, according to which they celebrated them with hymns thrice or four times, viz. in the morning and evening, when the sun is at his meridian altitude, and when he is declining to the west. The rest of their time they devoted to arithmetical and geometrical speculations, always laboring to effect something, and to make some new discovery, and, in short, continually exercising their skill. In winter nights also they were occupied in the same employments, being vigilantly engaged in literary pursuits…”
Porphyry, On Abstinence, book 4, section 8

Seshat, Goddess of Wisdom, Knowledge, and Writing, shown with Her stylus

Thus, being a ministrant means not only knowing the proper rites, but also pursuing knowledge of all kinds, striving always to “make some new discovery.” There can be no doubt that teaching went on in the Egyptian temples. Of course, this was knowledge only for a very select group of people. Yet it informed the work of the priesthood so that they could be more effective in their service on behalf of Egypt and the people as a whole.

The Mysteries, such as the Mysteries of Isis or the Mysteries of Eleusis, were open to a wider group of people—as long as you could afford the travel and other expenses. Here, too, the officiants were expected to have special knowledge and understanding. Furthermore, they were expected to share that information with the initiates.

It was, in part, for this special knowledge that one undertook the Mystery rites. Initiates might expect the revelation of certain secrets regarding the Deities of the Mysteries. They might learn about new aspects of the Deities or be taught secrets of myth or ritual. Many would have been given important information about how to ensure a happy afterlife, as were Orphic initiates who were instructed on the proper spring from which to drink on their journey toward rebirth. In fact, it was quite commonly expected that the ritual guides of the Mysteries guided their clients to knowledge.

You may recall that in Apuleius’ tale of initiation into the Mysteries of Isis, he was shown certain books (seemingly in hieroglyphs) that contained the instructions for his preparations for initiation. In fact, one of Isis’ late epithets is Lady of the Book. The aretalogy from Oxyrhynchus says that She was called Understanding at the town of Apis; and Isis has always been a Lady of Wisdom. Isis is a Goddess Who encourages learning and wisdom in Her devotees, and especially in Her ministrants.

Alas, modern Isiacs have no great temples in which to study or established Mysteries of our Goddess in which to serve.

As is our path in general, our course of study in Her honor must be more individualized. As one who serves Isis in this deeper capacity, there are things we should know. As far as it is possible, we should know the history of Her worship, how people honored Her in the past, what they thought and said about Her. That is one of the reasons I wrote Isis Magic. To be Her ministrant, I needed to know these things; and then, I needed to pass them on. That was one of Her tasks for me. Acquiring that knowledge formed a large part of my personal training. Even so, there is much Isis-related scholarship out there in the world and I still find out new things about Her and how people have related to Her throughout history. I try to share those new discoveries here on Isiopolis.

As a ministrant of Isis, you will likely be in a position to influence others. If you are teaching, you will need to know something in order to be able to teach it. As your students learn, you will have to continue learning so that you may always have something new to teach them. If we don’t keep on learning, we become dry vessels—not only for any thirsty students we may have the privilege to teach, but for ourselves as well. To keep our intellectual and spiritual juices flowing, we must keep learning.

And Experience

But “book learnin” is just one of the ways of knowing. The other is experience. This means we must develop our personal relationship with Isis; we must experience Her. This is a subtle kind of learning. It is different for each individual. And yet, there are commonalities. It is these subtle commonalities that let us know we’re connecting with Isis specifically.

This is even trickier when it comes to Isis because She is a Great Goddess. She has many, many aspects and different people may connect with different aspects. Still, there is a feeling commonality. I’m pretty sure that if you connected with Isis as Great Mother and I connected with Her as Great of Magic—and we could share each other’s feelings—as Her experienced ministrants, we would know that we were both experiencing Isis.

In the grand scheme of explaining things, that doesn’t help much, does it? Yet that’s what experience does. As a ministrant of Isis, you should be able to tell. On the other hand, we can’t let our experiential knowledge be used to deny someone else’s experience, even if we don’t agree with it, or to boost our own egos because we have the “right” answer. Our experience should be used to guide, and only with the permission of the guided (as in a teaching relationship).

Priest making offering — A priest purifying

The Pagan internet has been lit up in the last few years with a good deal of theological soul-searching about the nature of the Divine and our relationship to the Divine. It is very exciting that we have grown to the extent that it is time to have these discussions; I just wish we could have them without so many arguments.

Our experiences as devotees and as ministrant of Isis will lead us to find our own answers to these important questions. Our experiences can add value to the ongoing discussion about the nature of the Divine and our relationship with It. Our experiences may be used to guide others as they begin their own paths and until they find their own answers. But we must use our experiences wisely. Developing that wisdom is part of our Work as people who serve Isis.

What does it mean to serve the Goddess Isis?

The pharaoh, as High Priest, makes offering to Isis

With a number of us gearing up to serve as ritualists in an upcoming Pacific Northwest Fall Equinox Festival, I’m re-running an older post on what it means to serve Isis as Her priest/ess. (Also, I’m scrambling to get the ritual written before our next Festival Crewe gathering, so bear with me.)

Of course, not all of our Festival ritualists will desire a relationship with Isis beyond the festival. Probably most won’t; they may already have important Divine connections in their lives. But for those who may, I offer these next few posts as starting thoughts for discovering a specific type of relationship with Her.

Oh, and another thing. As these are older posts, they used the gendered terms “priestess” and “priest.” As a community, we haven’t yet settled on a gender non-specific title for the intensely connected relationship with the Goddess that I will be talking about. So I’m going to try out a new one…and we’ll just see how that goes.

In ancient Egypt, the terms were very gendered; you really can’t get around that. One was either a Male Servant (hem) of the Goddess or one was a Female Servant (hemet) of the Goddess. So we’re not going to rely on ancient Egyptian terms, but English.

And now, here’s the older post with updates…

A priestess shakes the sistrum to please the Goddess — A Servant of the Goddess shakes the sistrum to please Isis

Of course, we can all have a deeply meaningful personal relationship with the Deity or Deities of our choice in whatever capacity we choose. But being a ministrant of the Deity is a particular kind of relationship; a particularly worthwhile one if you find yourself attracted to Isis.

If you already serve a specific Deity, you have likely already done some thinking on this topic. If not yet, you may decide, sometime in the future, that you’d like to have a deeper, more formal relationship with Isis as Her ministrant.

But what does it mean to serve Isis in this way? The easy answer is that it means different things to different people. The more difficult, and truer, answer is that we each have to figure out for ourselves what it means to us.

So how do we do that?

A good place to start is with what it has meant to serve the Goddess in this intensely connected manner. So over the next few posts, we’ll talk about some of the things we know about ancient Servants of Isis as well as some of the ways we can discover for ourselves what being Her ministrant may mean to us today.

Serving the Goddess

Service has been part of a ministrant’s job description as far back as we know. In one sense “one who serves” is the very definition of this role. This is true of our English word “minister.” To minister is to serve and, as you can see, it is the basis of the non-gender-specific word I’m trying out here. Generally, a ministrant’s service goes two ways: to the Divine and to the greater circle of worshippers.

A priest of Isis carries a sacred vessel in veiled hands

For people in mainstream religions, which have very prescribed ways to serve, things are—in at least this way—easier. For example, if you are a Catholic priest (you can’t be a Catholic priestess), you would have a very clear idea of what it meant in your particular religion to “serve God.” You would have gone through specific training meant to teach you precisely this.

Having precise ways to serve was true in ancient temples of Isis, too. Besides the upkeep and maintenance of the temple complex, there were particular ritual acts that had to be performed every day; for example, opening the shrine of the sacred image of Isis each morning and “putting Her to bed” each night. And of course, there were offerings to be made, festivals to be celebrated, and funerals to conduct. A ministrant of Isis might play the role of the Goddess in certain rituals. The Servants of Isis would learn the words to the sacred songs and invocations and how to perform them properly in the rites. Some served as sacred musicians.

A priestess carries a sacred vessel in veiled hands

But this type of formal structure of service is not available to us today. In a non-mainstream, more informal type of spirituality—such as those of the modern Pagan-Polytheist-Wiccan-Witch-insert-your-identifier-of-choice-here communities—things are less clear. It means that this path, if truly and deeply followed, is more difficult than those of mainstream religions because we have to blaze our own trail. It also requires a significant degree of perseverance and self-honesty to be able to make the important decisions that we must make when creating a personal path.

To take this alternative path, we need perseverance because we will not always know which branch of the path to take…or it will be dark…or it will even be boring. We need self-honesty because we often walk this path alone. And walking alone, with no one to consult, we can sometimes take a wrong turn. We can delude ourselves into not seeing things about ourselves or a situation that we should be seeing.

On the other hand, this path can be extremely rewarding precisely because it is difficult. Whereas in mainstream religions there tend to be established answers to the Great Questions, we must find our own answers—fresh and new every time. What happens after death? What does it mean to serve Isis? Why is there evil in the world? What is the nature of reality? What is the nature of humanity? What is the nature of the Divine?

All these are important questions that spiritual people have tried to answer from the beginning of time, and for which we still seek answers today. It is worth our time, as lovers of Isis, to seek our own answers to these questions.

Roman sacerdotes of Isis in sacred procession

Some will define service as “doing Goddess’ will on earth.” That’s a valuable insight; but how do you know if you’re doing Her will? Is it as simple as listening to your inner voice? Perhaps. Yet how do you know you’re hearing correctly and not coloring it with your own personal psychology or desires? I can tell you for a fact, it will ALWAYS be colored by your own personal psychology and desires. That’s not a disaster; it just brings us back to that self-honesty thing.

So how do you get around yourself? Discovering how to do that is part of the work of a ministrant of Isis. For some, it may be the key part. So I’m going to come back and talk about this some more when I come to the topic of personal spiritual development in a later post. For now, back to service.

A modern priestess of Isis enters the temple at Isis Oasis — A modern Isian enters the temple at Isis Oasis

What about the other kind of service—service to the greater circle of worshipers?

You’ll find a wide variety of expressions of service in this area. Some ministrants are always available to help those in their circle, whether with spiritual or personal problems. Some take the responsibility of organizing a circle and keeping it running as their service, but don’t expect to be called on the solve personal problems. Some represent their tradition to the greater Pagan community by organizing large festivals. Some organize or moderate blog communities. Some teach. Some don’t.

Again, it is a personal decision as to how you might decide to serve. Yet I do think that we are obligated to do some service of this type. By serving other people in these ways, we acknowledge the importance—the value—of other people. By serving people, we integrate this knowledge in a deep, intimate, and personal way. (I hear some of you moaning right now. People are SO difficult. Yes. Yes, they are. And complicated. You bet they are. But they are also very worth your time and care. So very, very worth it.)

The same is true of service to others who are not a part of your circle; humanity as a whole. Many religions—most religions, actually—place value on helping those in need. Feeding the hungry. Clothing the cold. Sheltering those without shelter. This sort of service is appropriate for the ministrant of Isis as well. Caring in this way makes us aware of other people and their needs and problems. It encourages our compassion and discourages our ego-centered-ness. At the very least a Servant of Isis should give money to charity—anonymously, if possible. Do other good deeds. Help people. Help the earth. And be aware of doing whatever it is you are doing in the spirit of service—with an open, compassionate heart. In this, we do our best to imitate the compassion of Isis Herself when She healed the child of the woman who refused Her shelter or withdrew the spear from Set even as He threatened Her own son, Horus.

Ultimately, serving others makes this world a better place one person at a time. Spread kindness and you will serve Isis.

Offering to Isis: Fall EQ 2021

Yes!

The Pacific Northwest is ON for an Isis-themed Fall Equinox Festival (Sept. 24-26, 2021). This is not the same festival we were planning for 2020. That one was much more…involved…shall we say. This one is a gentle way of coming together once again as a community. So I’d like to share with you the write up for the festival, then I’ll repost something on Making Offering in the Egyptian way that will be related…

Frederick Arthur Bridgman, A Procession in Honor of Isis or An Egyptian Procession, 1902

Offering to Isis: A Fall Equinox Celebration of the Goddess and of Community

If you asked the ancient Egyptians, the act of Making Offering was one of the things that maintained Ma’et, that which is Right and True. Offering helped keep the world in balance. Making Offering is part of the great reciprocal flow between the Divine and the human. It is one of the most important ways we communicate with our Goddesses and Gods. It is hallowed by tradition. It is empowered by magic.

As we turn the wheel at this Fall Equinox, let us come together in rituals of offering. Under the Wings of the Great Goddess Isis, let us gather in a celebration of our reentry into and reconnection with Community. In the presence of Isis Myrionymos, Myriad-Named Isis, Goddess of the Ten Thousand Names, let us gather with open hearts and generous spirits to Make Offering.

As we human beings have always done—from the First Time, the Zep Tepi—we shall give gifts to Isis and we shall receive gifts from Her.

“My body being on earth, my heart being awakened, my magic being in my mouth, O Isis, I Make Offering unto You.”

We are living through extraordinary times. Many of us have gone through intense changes. There have been painful losses. And there have been surprising gains. Through Rites of Offering, we can give thanks, mourn losses, and ask for aid. We can find Divine connection and reawaken our hearts.

The Rites of Offering

Our rituals are inspired by the Daily Offering Rites worked in ancient Egyptian temples. We will come together four times, at the cross-quarters of the Holy Day and Sacred Night, to Make Offering to the Goddess in four of Her myriad names.

Yet, as a Community, we are many different people, on many different paths, who honor many different Deities. And so the Iset Weret— the Great Throne Altar of Isis—will welcome all our Divine Ones. If you wish, you are invited to bring an image or symbol of your own Divine One/s to add to the Great Altar that They may receive Offering as well.

Now, Let’s Celebrate

This festival is intended to give us plenty of open time so that we can be together…for feasting, drumming, dancing, and just relaxing. No formal workshops are planned.

Come join us in this Fall Equinox celebration as, under the Wings of Isis, we come together as a Community once more.

Now here’s a little something about Making Offering…

****************************************

Can Isis smell the flowers we place upon Her altar? Does She eat the delicacies we so carefully arrange upon Her offering mat? Does She drink the wine we pour into a beautiful cup and lift to the smiling lips of our sacred image?

Well, no.

And, yes.

Although I have had weird phenomena happen with offerings—for instance, once an entire two-ounce packet of incense (you DO know how much two ounces of powdered incense is, right?) was apparently incinerated without leaving a whiff of scent in the air of our tiny temple space—usually, the flowers wither naturally, the food dries to inedibility, and the wine evaporates.

So did the Goddess receive Her offerings or not?

For the ancient Egyptians, the sacred images of the Deities were sacred precisely because they were filled with some measure of the Deity Her- or Himself. Offerings to Isis were received by this bit of the Goddess residing in the image, and through it to Her greater Being.

The main spiritual mechanism for the transfer of an offering from offerent to Deity was the ka, or vital, life energy. All living beings—Deities, human beings, animals, fish, plants, stars, mountains, temples—have a ka. The kas of the Goddesses and Gods are extremely powerful. In one Egyptian creation myth, the Creator Atum embraces His children, the God Shu and the Goddess Tefnut, with His ka in order to protect Them from the primordial chaos of the Nun into which They were born—and, importantly, to transfer His ka to Them, giving Them life. Ka energy exists before a being comes to birth, is joined to that being at birth, lives with them throughout life, then travels to the Otherworld after death. The tomb became known as the Place of the Ka (among many other designations) and to die was to “go to one’s ka.”

King Hor’s ka statue; beautiful and haunting

The ka “doubles” the person physically, yet the ka is not essentially personal. It is held in common with all living things—including the Deities. The ka was the ancient Egyptian’s connection to a vast pool of vitality greater than the individual person.

But that’s not the end of it. One meets one’s ka after death where it can continue to protect.

Utterance 25 of the Pyramid Texts says that the dead king “goes with his ka.” Just as a list of Deities “go with Their kas,” so does the king:

“You yourself also go with your ka.
O Unas, the arm of your ka is before you.
O Unas, the arm of your ka is behind you.
O Unas, the leg of your ka is before you.
O Unas, the leg of your ka is behind you.”

The ka statue of Amenemhet III — A ka statue of Amenemhet III

You might recognize this formulation. It is a common magical formula for invoking protection on all sides; similar to casting a circle or the Lesser Banishing Ritual of the Pentagram or part of the so-called Breastplate of St. Patrick (“Christ at my right. Christ at my left, etc.”)

Even though ancient Egyptians could experience the ka as separate from themselves, the ka also connected the person with the long line of humanity—for the ka was associated with the ancestors. In fact, the ancestors were thought to be the keepers of ka energy. Jeremy Nadler suggests that when people died, the Egyptians believed that they returned to the ka-group of ancestral energy to which each person naturally belonged. In other words, after death, the ka returns to its family.

This meant the living had several reasons for making offering to their ancestral dead. As we all do, they wanted to remember loved ones who had died. The offerings provided their ancestors’ kas with the nourishment required to keep the family spirit strong. But since the ancestors had ready access to the greater pool of beneficial ka energy and could bestow it on the living, people could also ask their ancestors to send them a blessing. A blessing of ka energy could nourish human beings, animals, and crops alike.

As usual in Egyptian society, the king was a special case. He could have multiple kas. He also had more intimate contact with the powerful ka energy of his royal ancestors than the average person had with their familial kas. The royal ka was especially connected with the power of the God Horus. By the time of the New Kingdom, the king’s ka was specifically identified as Harsiese, “Horus, son of Isis.”

Modern Balinese food offerings that look remarkably Egyptian

In Egyptian, the word ka is related to numerous words that share its root. Egyptian words for thought, speech, copulation, vagina, testicles, to be pregnant and to impregnate, as well as the Egyptian word for magic (heka), all share the ka root. And all have some bearing on the meaning of ka. Ka is also specifically the word for “bull” and “food.” Connections such as these reveal mysteries. Ka is also the bull because it is a potent, fertile energy that contains the ancestral seeds that connect us with our families. Ka is also food for it is the energy that nourishes life, in both the physical and the spiritual realms. Ka is intimately connected with offering; the plural of ka, kau, was used to mean “food offerings.” Sometimes the ka hieroglyph replaces the images of food inscribed on offering tables.

Offering table piled high with kau and other offerings

Kau, food offerings, provide life-energy for the individual ka. When the Egyptians offered food to their Deities or honored dead, they were offering the ka energy of the food to the ka of the Deities or ancestors. The ka inherent in the kau nourished the ka of the spirit being. Offering thus feeds the kas of the Deities and ancestors and the great pool of ka energy to which all enlivened things are connected. Simultaneously, the great pool of ka energy is the source of the energy found in the offerings by virtue of the ongoing, archetypal connection with it. By making and receiving offering, a great reciprocal power system was set up and could be eternally maintained. No energy was ever lost; it was continually transformed and re-activated by being offered and received, received and offered. Ka energy may be considered the food that fuels the engine of the living universe.

Since offerings are given and received ka to ka, it is no wonder that the Egyptians who made offering before the sacred images in the temples, did not expect the Deity to physically consume the food or drink offered. Instead, they expected the Deity’s ka, residing within the image, to take in the energy from the kas of the offerings. Ancient texts are explicit about this. A text from Abydos says that the pure, Divine offerings are given daily “to the kas” of the temple Deities. Sometimes the Deities are said to have been “united” with Their offerings. It is the ka of the offering and the ka of the Deity that unite. In another text from Abydos, the king asks the Deity to bring His magic, soul, power, and honor to the offering meal. Clearly, the king is not expecting a physical appearance, but a spiritual one.

It is the same with our offerings. We offer the ka of the kau to Isis and Her ka receives it. We can open our awareness to this aspect of offering by envisioning the ka, perhaps as Light, move from the offering to our sacred image of Isis (if we are using one) or to an image of Her we hold in our mind’s eye. In this way, we can know that Isis has indeed received what we offer to Her.

Isis the Ass-Kicker

My sacred image of the Goddess in Her Wadj (Green) Temple

A little while ago, I had the opportunity to be in the same room with several other priestesses of Isis and we were talking about Her (as priestesses of Isis are wont to do).

All of us agreed with this statement: “Isis will kick your ass.” And each of us knew exactly what the others meant by that.

We had all experienced it, you see.

But just in case you haven’t yet had the opportunity to have your own sweet butt kicked by the Goddess, I’ll explain.

When you undertake a relationship with Isis, whether that be as a priestess, priest, or devotee, it is more than likely that She will ask something of you. For instance, She might want you to get your physical surroundings in order so that you can create a temple space for yourself. She might want you to quit smoking. She might want you to start a group to teach Her Mysteries. She might want you to create a ritual or a work of art. She might ask you to volunteer at a homeless center. She might insist you learn something particular—or finally see a doctor about that issue you’ve been having.

In my case, She wanted me to write for Her.

Now, I say, “She might want,” but what I really mean is, “She will demand.” Not in a whiny, naggy way, but in an insistent, just-keep-bringing-it-up-to-you way. Like a good mother teaching Her child, the Goddess makes sure that Her request just kinda seems to be in your face all the time…until you do it, or at least until you get started on it.

You remember that thing we were talking about? Well?

But that’s just the surface stuff.

The real ass kicking is what happens as you actually undertake your mission from the Goddess.

You grow—and growth can sometimes be painful. What Isis asks you to do usually has some value in terms of your earthly life (a cleaner house, cleaner lungs), but the secret is that this particular task has also been chosen by Her to help you grow spiritually. This means that it will usually bring up some soul issues (psychology is the study of the soul; you knew that, right?) that you need to deal with in order to be a competent priestess, priest, or devotee.

Lovingly, insistently, persistently, She will help you grow. Please present butt.

And while you’re trying to deal with those little tender spots in your psyche, She will also demand of you complete honesty. Honesty with yourself. You must accept your part in your own problems; and you must accept your greater part in the solution. There’s no hiding, no blaming other people, no whining. (Well, you might whine a little and, in that case, She will always, always comfort you.) This combination of Divine persistence and motherly comfort and kindness creates the space for each of us to truly grow in Her presence.

Personally, I’ve never been sorry when She kicked my ass. I think the priestesses with whom I spoke the other night would agree. How about you?

“Doing Things” for Isis

Concept art from Exodus; my Egyptian dream... — This is concept art from *Exodus*; an imagined Egyptian royal palace. It looks hot, like it is in Portland right now.

Those of you who have been following this blog for a while may be familiar with my small rants about The Old Gentlemen of Egyptology and their innate sexist attitudes. Well, today it’s time for another rant…just a little one…but this time it’s about the Even Older Gentlemen of Ancient Egypt and their innate sexist attitudes.

A Sem priest...Doing Things — A Sem priest…Doing Things

You see, I just came across a scholarly article by Carolyn Routledge entitled “Did Women ‘Do Things’ in Ancient Egypt? (c. 2600-1050 BCE)” at the same time as Academia.edu served me up a thesis by the same Carolyn Routledge about ancient Egyptian ritual practice, which was an in-depth study of two specific words having to do with ritual, one of which translates as “doing things” (iri ḫt).

Routledge explains that the Egyptians used ir ḫt (“to do things”) in several specific ways. In addition to its meaning as ritual performance, including funerary rites, it also has to do with the performance of work or duty, and even negative behavior. It was used particularly in relation to physical activity.

A priest making a ritual gesture...part of Doing Things, probably offering — A priest making a ritual gesture…part of Doing Things. In this case, he is probably offering the object in his left hand while making a right-handed gesture to honor the Deity.

Of course I’m most interested in ir ḫt meaning “to do ritual.” The kinds of ritual activities that were Done included libating and censing and making offering: “you perform rites [iri ḫt]; bread, beer, and incense upon the flame.”

Interestingly, there also seems to be some emphasis on doing these things with one’s arms and hands. Makes me wonder whether, in addition to the sheer physicality of using a sacred vessel to libate, a censer to burn incense, or employing some other ritual object, there was also supposed to have been an accompanying gesture. There also seems to have been a connection to written instructions in the performance of ritual. So the lector priest, the sacred reader, was one who definitely Did Things.

Lector priest and Sem priest, Doing Things

If one wanted to be quite specific, one could also say he was iri ḫt nṯr, “doing God’s rites” or iri ḫt nṯrt, “doing Goddess’ rites.” But notice that pronoun I just used in relation to the person doing the Doing? Yeah. He. Sadly, Routledge answers the question posed in her article title with a resounding no; women did not Do Things. At least as far as we can tell from the evidence left to us, and I must admit it seems reasonably conclusive.

A queen…obviously not Doing Things; from the tomb of Nefertari

For example, the king has the title, neb ir ḫt, “Lord of Doing Things.” It is often used in connection with the king Doing Things that maintain Ma’et, including cultic functions as well as kingly duties and activities. The queen, however, does not Do Things. She has no title, Lady of Doing Things. Instead, she “says all things and it is done for her.” I used to think that was a nice expression of queenly power; now, I’m kinda thinking it’s the opposite: an expression of the perceived inability of women to Do Things themselves.

There are only two exceptions: Sobeknefru and Hatshepsut, both women who ruled as king, not queen. In Hatshepsut’s case, about half of the references to that title are in the masculine form, half in a feminized form: nebet ir ḫt. (We have no references to Tausert, a later woman ruler, having that title.)

The exclusion of women from Doing Things is, of course, the basis of my rant. Or maybe it’s not even really a rant. More of a whine. Or an exhausted, put-upon sigh.

The king, priests, and officials of all stripes Did Things. But when it came to women, the “things” part of the important phrase was avoided. There are instances of women iri irw, “doing doings” or “performing performances,” but not iri ḫt. Routledge gives an interesting example of a husband and wife, both named Djehutynakht, both with the same funerary text on their coffins, but hers excludes the word ḫt.

It’s practically impossible not to smell the old sexist weakness-of-women, unfitness-of-women-for-important-stuff stereotypes here. But we don’t know. Routledge suggests that it may be because iri ḫt was associated with educated, literate, and highly trained people, very few of whom would have been women in ancient Egypt. True enough. But the question underlying that conclusion is “why not?” Which, of course, refers us back to the first sentence in this paragraph.

People Doing Things and Not Doing Things in the afterlife

So what can we do with this information? Why am I sharing it with you?

First, I enjoyed learning an important ancient term for doing ritual and reading about its specific connotations. Second, we sometimes tend to idealize the ancient Egyptians—we do so love their Deities, their art, their magic and mysterious ancient wisdom. It is important to know that every society—theirs, ours, everybody’s—has flaws, often significant ones, and we should not be blind to them. And in our own case today, we must work to fix them.

A new image of queen Tjye recently found at Luxor; pretty sure this woman could Do Things — An image of Queen Tjye recently found at Luxor; pretty sure this woman could Do Things

And third? Third, I hope to encourage all of us to Do Things for Isis. We all have the capacity for Doing Things in the ancient sense: with power, purpose, and effectiveness. Let us also be reminded that the physicality of ritual is important. For when we are fully engaged with what we are Doing—body, mind, soul, and spirit—ritual is far from being empty show. It is instead Right Action that can truly Open the Ways so that we may come, once more, to the Divine Heart of Isis.

Becoming Joined to Your Star

Perhaps it was coincidence or perhaps it was the hand of Isis, but twice in the past week, the idea of “being joined to one’s star” has been brought sharply to my attention. So today, let’s talk a bit of the Way of the Stars…and especially the way of our own personal star.

In Isis Magic, the Path of the Stars is the path of the Prophetess or Prophet of Isis. (In Egyptian, this would be Hem/et Nutjeret; the Servant of the Goddess.)

On this path, we deal with the important star Sirius (Sothis in Greek, Sopdet in Egyptian), which is the Star of Isis. The Goddess Herself may be seen in the star and sometimes the star is said to be the ba, the manifestation or soul, of the Goddess

We honor Isis in Her singular and beautiful star, but on the Path of Stars, we also work with the idea of a universe filled with millions and millions of stars—stars that are, like us, within the body of Nuet, the Sky Goddess and Mother of Isis.

In the Pyramid Texts, it is clear that the deceased king ascends to the heavens and becomes a star. This ascension also makes him Divine, a god among Gods. He takes his place in the otherworld as a star, sometimes called the Lone Star or the Morning Star.

An image from one of the shrines of Tutankhamon; these mummified Gods are joined to their stars and “receive the rays of Re”

In Utterance 245 of the Pyramid Texts, the Sky Goddess says to the deceased, “Open up your place in the sky among the stars of the sky, for you are the Lone Star, the companion of Hu…” (Hu is one of the great creative powers of Re, “Creative Utterance.” It may be that the Goddess is likening the king to Sia, “Perception,” for indeed he specifically declares himself to be Sia in Utterance 250.) Utterance 248 reiterates the king’s star-nature. He is “a star brilliant and far traveling,” and he has “come to his throne which is upon the Two Ladies [Isis and Nephthys or Wadjet and Nekhbet] and the king appears as a star.” A text from the tomb of Basa, a priest of Min and mayor of ancient Thebes, says of the deceased, “your star be in heaven, your ba upon the earth.”

While the Pyramid Texts are concerned with the king, as time went on, the Egyptian conception of the otherworld got more democratic; everyone could participate and have their own Divine stars.

But if you’ve read any of the Pyramid or Coffin Texts or the Book of the Dead, you’ll know that those sacred texts are not intended just for the dead. The texts tell us that the knowledge they impart is also beneficial for living human beings. “As for him who knows this spell on earth . . . he will proceed to a very happy old age” says one text. Another states that anyone who knows the spell will “complete 110 years of life,” while yet another explains, “it is beneficial for anyone who does it.”

This is an image I took of the same scene from a reproduction of Tut’s shrine that came through town pre-pandemic

The same thing applies to being conscious of or joined to your star. It is not solely a post mortum activity. If our “star” is our Divine Self, the one we will hopefully become after death, then to know our star in this life means that its light can serve as a guide as we move through our current earthly lives. What would my star self do in any given situation?

One of the Greco-Egyptian magical papyri even has a specific ritual for learning about “your star,” and which is referred to as “an initiation.” There are quite a number of preparations, but in short, you purify yourself for seven days while the moon is waning. On the night of the dark moon, you begin sleeping on the ground each night for seven nights, waking every morning to greet the sun and to name the Deities of the hours of the day. On the eighth night, you rise in the middle of the night, perform a series of invocations and magical acts, recite the account of creation, and call upon the Great God. When the God arrives, you avoid looking in His face and ask Him about your fate. “He will tell you even about your star and what kind of daimon [spirit] you have…” (PGM XIII 646-734)

It is well for us to know “even about our star.” For it illuminates the individual life and spiritual path that is uniquely ours, but it also places us in the company of the Divine Ones.

I did a meditation, not too long ago, about the Child Horus in the stillness of the womb of Isis. It came to me that it may be there and then that we are first joined to our stars. But to truly benefit from this starry relationship throughout our lives, we must continually renew, strengthen, and deepen the connection so that our star’s holy light may always inspire and guide us.

We might think of our star as our Star Self or Isis Self. But, like the Goddess Herself, it has many other names as well. It can be called the Higher Self, the Augoeides (“Shining One”), the Holy Guardian Angel, the Higher and Divine Genius, Christ Consciousness, the Atman, the True Self, the Inner Teacher, and many more. And when we are joined to it, we will be our truer and more divine selves.

Isis the Scorpion

Egyptian scorpion — An ancient Egyptian representation of a scorpion

A friend living in the desert told me she’d been stung by a scorpion and that, in her words, “it royally sucked.” No doubt. The ancient Egyptians, as you may know, had the same problem…and often with much more poisonous scorpions than the one that got my friend.

Since much of Egypt is dry desert, it has plenty of scorpions to go around. It’s true today just as it was in ancient times. In fact, the danger of scorpion sting was ever-present; and because scorpions are smaller and harder to spot, the chance of getting stung by a scorpion outweighed that of snakebite.

Whether an Egyptian’s experience of scorpion sting merely royally sucked or took them to the afterlife depended on which scorpion did the stinging as well as the size and health of the victim. For instance, one of the most poisonous scorpions in the world, the Palestine Yellow—aka The Deathstalker—is found in Egypt today. Luckily, it is small and cannot deliver enough poison to kill an adult, though that has happened.

On the other hand, scorpions were a lethal threat to children, as well as to pets, especially cats. Picture a scorpion with its scuttling movement and raised and waving tail and you’ve pretty much got an irresistible cat toy.

Not surprisingly, we have a number of ancient Egyptian healing spells against scorpion sting, including this heart-rending one for a pet cat:

O Re, come to Your daughter for a scorpion has stung her on a lonely road! Her cries have reached heaven. Come to Your daughter! The poison has entered her body and it has spread in her flesh. She has put her mouth to the ground, See, the poison has entered her body! Do come with Your power, and Your rage, with your wrath! See, it is concealed from You, now that it has entered the whole body of this cat under my fingers…”

The rest of the formula has Re come to save His daughter, the cat, by identifying the various parts of her body with the Deities. (This is the same formula that was often used for human beings, by the way.) At the end of the formula, Isis and Nephthys join in the healing and weave Their protection: “Isis has spun and Nephthys has woven against the poison.”

Goddess Serket — Serket, “She Who Causes the Throat to Breathe”

Yes, of course, we have to circle around to Isis, for Isis is a formidable Scorpion Goddess Herself. In this guise, She is called Iset Ta-Wahaet, Isis the Scorpion. In other texts, Isis is joined with Serket Hetyt, the Scorpion Goddess, “She Who Causes the Throat to Breathe,” as Isis-Serket. (It is interesting to note that, since scorpion venom is a neurotoxin, death from a scorpion sting is by asphyxiation, that is, suffocating.)

At Isis’ sanctuary at Koptos, it was said that during the time when the women ritually lamented with the Goddess, they could walk through a mass of scorpions unharmed. Late legend had it that scorpions would refuse to sting any woman—or any worshipper of Isis, for that matter—out of respect for the Goddess.

An Egyptian representation of Isis-Serket — An image of Isis-Serket in the Walters Art Museum in Baltimore, MD. An inscription that says, “Isis may give life” is preserved. (I wonder if it isn’t “May Isis give life”?)

Scorpions are the faithful companions, protectors, and guides of Isis in one of Her most famous myths.

In the tale, Isis is fleeing in an attempt to hide Her newborn child, Horus, from Set. Seven magical scorpions accompany her. In what smacks of a ritual formula, we are told that the scorpions Tefen and Befen walked behind Isis. On Her right was Mestet, on Her left, Mestetef. Before Her walk Petet, Thetet and Maatet.

Upon reaching a city at the edge of the papyrus swamps, Isis found She was weary and approached the home of the chief woman of the district for shelter. But seeing the scorpions, the woman was afraid and angry that anyone would dare approach her home with these dangerous creatures. She refused the Goddess. The scorpions became angry at the rejection and vowed revenge. While Isis found refuge with a poor woman, the scorpions gathered all their poison together and placed it in the tail of Tefen. Tefen entered the home of the chief woman and stung her young son who fell instantly from the terrible poison. But Isis took pity on the child and cured him. At this, the chief woman was ashamed of her behavior and filled the home of the poor woman who had sheltered the Goddess with beautiful gifts from her very own home.

This is a Canadian theatre group that does opera for kids. They made a show about Isis & the Scorpions.

This story about the seven scorpions and Isis is, in fact, from a healing spell to cure a scorpion sting. In another tale—also from a healing formula—the son of Isis, Horus the Child, is stung by Set in the form of a scorpion. Isis stops the Boat of the Sun in the sky so that Thoth can come down and cure the child. (It may seem odd that Isis Herself could not cure Horus, since it is She Who is called upon in other scorpion spells to do the healing—but that’s the story and I’m sticking to it. Perhaps additional magic was needed because this was no ordinary scorpion, but Set in disguise.)

Right after this story is another spell for healing a scorpion sting using seven magical knots (perhaps alluding to the seven Isiac scorpions?), and following that another one in which Isis invokes Re to heal a scorpion-stung Horus. Parts of that formula sound very much like the language used in the story of “Isis and Re” in which Isis cures Re of snakebite. There are also formulae in which Horus is the one Who cures the scorpion sting. There are yet others that are spoken to stop the scorpion from coming near by blocking or enwrapping it. I love this line from one of those spells:

A very small thing, a sister of the snake is the scorpion, a sister of Apophis [the great Enemy Serpent], sitting at a crossroads, lying in wait for someone who goes in the night, who goes in the night…

The association of Isis with the scorpion reaches far beyond ancient Egypt. Athanasius Kircher, a 17th century Jesuit scholar and philosopher, called the constellation of Scorpio “the Station of Isis” and identified the brightest star in Scorpio, the red star Antares, with the Goddess. According to a turn-of-the-century star guide by Richard Hinkley Allen, Antares was originally associated with the Scorpion Goddess, Serket.

Oh, and there’s an Isis comic book in which Isis teams up with The Black Scorpion, another female superhero, so the two Goddesses continue to be linked even in modern mythology.

The Keeper of the Pharos Lighthouse

An artist's depiction of reincarnation — An artist’s depiction of reincarnation

I don’t know whether I believe in reincarnation; at least in the usual contemporary sense. Oh, I like the idea of it…and it’s quite true that there are some amazing stories people tell of past lives.

Egyptologists, however, are almost unanimously certain that the ancient Egyptians did not believe in reincarnation; presumably, they had enough going on in their afterlives already.

On the other hand, we do have ancient Greek reports of Egyptian belief in reincarnation or the “transmigration of the soul.”

Herodotus writes,

The Egyptians say that Demeter [that is, Isis] and Dionysos [that is, Osiris] are rulers of the world below; and the Egyptians are also the first who reported the doctrine that the soul of man is immortal, and that when the body dies, the soul enters into another creature which chances then to be coming to the birth, and when it has gone the round of all the creatures of land and sea and of the air, it enters again into a human body as it comes to the birth; and that it makes this round in a period of three thousand years. This doctrine certain Hellenes adopted, some earlier and some later, as if it were of their own invention, and of these men I know the names but I abstain from recording them. (Herodotus, Histories Book II, 123)

Diodorus Siculus also reported prominent Greeks who adopted Egyptian teachings, including the transmigration of the soul:

Lycurgus also and Plato and Solon, they say, incorporated many Egyptian customs into their own legislation and Pythagoras learned from Egyptians his teachings about the gods, his geometrical propositions and theory of numbers, as well as the transmigration of the soul into every living thing. (Diodorus Siculus, Library of History, Book I, 98)

Plutarch mentions it, too:

The Egyptians, believing that Typhon was born with red hair, dedicate to sacrifice the red coloured oxen, and make the scrutiny so close that if the beast should have even a single black or white hair, they consider it unfit for sacrifice; because such beast, offered for sacrifice, is not acceptable to the gods, but the contrary (as is) whatsoever has received the souls of unholy and unjust men, that have migrated into other bodies. (Plutarch, “On Isis & Osiris,” 31)

It may be that Herodotus misinterpreted the post mortum transformations of the dead (“Becoming a Hawk of Gold,” for example) as transmigrations of the soul. It may be that Diodorus and Plutarch, writing after Herodotus, just picked up his idea.

Empedokles, a contemporary of Herodotus, refers to “polluted daimons” who are forced to wander the world in many forms “changing one toilsome path of life for another,” though he does not refer to this as being an Egyptian conception. (Empedokles, Katharmoi)

In a number of his works, Plato mentions transmigration as punishment that souls suffer for bad deeds in life. The idea entered the Roman world as well. It can be seen in Virgil’s Aeneid, where reincarnation was seen as a reward for a good soul rather than a punishment for a bad one.

For the Egyptians, the transformations of the dead were simply part of an active and happy afterlife. The dead could become a hawk, a lotus, a serpent…and godlike. Louis Zabkar (an Egyptologist who made an important study of the Isis hymns at Philae) believes that this was a way of ensuring the ba of the person had unlimited freedom to come and go at will on earth and in the otherworld.

Several pharaohs took the name Repeater of Births, which sounds like a reference to reincarnation, but probably isn’t. For Seti I, it apparently meant that he intended to usher in an Egyptian renaissance of sorts. Or it may have referred to the pharaoh’s divine rebirths, which occurred at certain festivals of renewal, or to the the king’s connection to the Sun God Re Who is reborn daily.

All that said, I’d like to share with you one of my (possible?) past life stories.

During a vacation period a while ago, I had the luxury of frequent invocation of the Goddess. While working the Opening of the Ways ritual , I “saw” a flash of a scene that had a deju vu feeling about it, so I decided to follow up on that vision with Isis. Under Her wings, I traveled back in the Boat of Millions of Years to locate the life that included the scene that had touched me. Here is that tale…

A woman of about 20 is looking out across the Alexandrian harbor. Her name is Ankesphilia and she is the priestess of the Pharos, the Lighthouse of Alexandria. Her duty is to perform something like the Opening of the Ways ritual—but for the opening of the Alexandrian harbor and for fair, “open” weather. This is done within the Pharos itself, about halfway up the structure. That’s where the scene that first caught my attention is from: halfway up the Pharos, overlooking the harbor.

And while Isis is the Goddess of the Lighthouse, it is not Isis who is in Ankesphilia’s heart. Instead, it is her duty to the city that occupies her. Ankesphilia has almost no personal freedom and must stay on Pharos Island at all times, except when there are great festivals in the city. Then she may go to see the processions. I have the feeling that she was “given” or vowed to the Pharos, though it was not her own vow; perhaps her parents? In a way, it reminds me of the later Christian anchorites.

An artist's vision of the Pharos lighthouse of Alexandria — An artist’s vision of the Pharos lighthouse of Alexandria

The priestess is from a wealthy, but not noble, family. Her parents own a shipping business, but now her father has retired to the priesthood and her mother runs the business. Her father sometimes visits Ankesphilia at the Pharos. She rarely sees her mother. She has two brothers, both in the military. Though she has had no choice in her fate, I sense no rebellion or resentment in her. I have the feeling she is perhaps not very well educated, bright, or curious. She simply does the duty that has been given to her without complaint and with conscientiousness.

Ankesphilia died in her 30s after contracting a disease that came into the harbor city from overseas.

And that’s it. Past life? Fantasy? I don’t know, but either way, it tells me something about myself.

Isis the Lighthouse Goddess

This scene is from a Roman tomb; so think it may be a scene from the Navigium Isidis — This scene is from a Roman tomb; some think it may be a scene from the *Navigium Isidis*, though I see no ship…

As one of the most important Goddesses of the ancient seaport of Alexandria, Isis was closely associated with the sea. In that Greco-Egyptian city, She was known by the Greek epithet Pelagia, “of the sea.”

Across the Mediterranean from Alexandria, Roman Isiacs celebrated the festival of the launching of the ship of Isis, the Navigium Isidis, which marked the opening of the shipping season on the sea. It’s the festival described by Apuleius in his ostensibly fictional account of initiation into Isis’ Mysteries in The Golden Ass.

This fresco, from the Temple of Isis in Pompeii, shows a mythic rendering of the Navigium. In the center, we see Isis in the boat on the right as She brings the floating (sarcophagus?) of Osiris with Her.

There is another epithet of Isis that connects Her with the sea, shipping, sailing, and the wind necessary for it. It is Pharia.

As Pharia, Isis is connected with the great lighthouse of Alexandria, one of the Seven Wonders of the Ancient World and a famous symbol of the city of Alexandria. The lighthouse was called the Pharos after the small island on which it stood. Due to the lighthouse’s fame, pharos eventually became a general term for “lighthouse.” (This persists even in modern languages; in Italian and Spanish, lighthouse is faro and in French, it is phare.)

Isis Pharia with Her sail and the lighthouse on the right on an Alexandrian coin

Isis Pharia is Isis the Lighthouse Goddess. Alexandrian coins frequently represented the Goddess and the Pharos together.

Roman inscriptions attest to the existence of an Isis temple or shrine on the island, very close to the lighthouse itself. Between 1994 and 1998, archeological divers in the bay of Alexandria discovered a huge, red-granite torso of a woman, the base of an Isis statue, pieces of the Pharos itself, as well as the remains of a rock-cut temple that may very well be part of the temple of Isis Pharia.

There are several legends about how the Pharos island got its name. One says that when Menelaus was returning from the Trojan War, his ship was blown off course and landed on the island. Not knowing where he was, he asked the first Egyptian he saw. The man responded, “Per Aoh,” meaning that the island belonged to the pharaoh. (Pharaoh is the Greek corruption of an Egyptian term for king, Per Aoh, which means “Great House.”) Menelaus heard it as “pharos.”

Another story derives the name from that of Menelaus’ helmsman, Phrontis, who died on the island. In Greek, the word pharos refers to a cloth or sail. In accordance with this punning meaning, images of Isis Pharia show Her with a billowing sail in one hand while Her cloak is blown backwards over Her shoulder and the famous lighthouse stands in the background.

An Isis priest carrying the Osiris Hydreios, shaped like a canopic jar, underwater in the bay of Alexandria

In late legend, Isis was said to have invented the sail while searching for Her son, Horus. The early Christian writer Tertullian, writing against the Pagan religions, says that Pharia’s name “shows her to have been the king’s daughter,” (as opposed to being a true Goddess, of course). Tertullian is surely interpreting Pharia as a feminized version of pharaoh.

Just as the illumination of the Pharos lighthouse turned Alexandria’s dangerous seas and tricky harbors into commerce-friendly ports, the spiritual light of the Lighthouse Goddess serves as a guide for humankind. Isis Pharia is the guardian of navigation and safe harbors—of ships and of souls.

Intrigue & Scandal in the Temple of Isis

Have you heard the shocking—shocking, I tell you!—tale of Paulina and Decius in the Roman Temple of Isis? No? Well, then, as a well-educated Isiac you must, you must. And I’m just the gossip to tell it to you. Here’s the tale, then I’ll join you on the other side for some discussion…

In Rome, in the 1st century CE, there lived a young, beautiful, and rich Roman matron of high birth named Paulina. She was modest, of a most virtuous reputation, and completely faithful to her husband, Saturninus. He, too, was noble and of the very highest character, in every way the equal of his wife. Everybody loved Paulina and Saturninus.

Paulina with pseudo-Anubis on the prowl; this art is by Fortunino Matania (1881-1963), Paulina in the Temple of Isis.

A priest in the guise of Anubis; from the Temple of Isis in Pompeii

But now, another man enters the scene to disrupt this ideal couple. Of high equestrian rank—we could call him a knight, he “fell in love” with Paulina. I put that in quotes because it was more like “powerfully lusted after,” as we shall see. His name was Decius Mundus and he simply had to have her. He sent gifts. Paulina returned them. He sent more gifts. She returned those, too. Finally—and who knows why he thought this was the way to go—he offered her the outrageous sum of 200,000 Attic drachmae for one night with her.

Predictably, she turned him down.

Drama queen that he was, Decius decided to starve himself to death for want of Paulina. Apparently, he talked about it endlessly.

One of Decius’ servants, a freed woman named Ide, devised a plot that she proposed to Decius. For a mere 50,000 drachmae, she was sure she could get Decius the woman he so histrionically desired. You see, Ide happened to know that Paulina was a devotee of Isis. While lavish gifts and money were not the way to her bed, perhaps religion was.

Reconstruction of the Iseum Campense in Rome

Ide went to the Temple of Isis and bribed a couple of priests; 25k drachmae now, 25k when Decius succeeds. They agreed and immediately sent one of their number to Paulina. He told her Anubis had given him a message that He was in love with Paulina and wanted to dine and sleep with her. Paulina was flattered. She immediately told Saturninus what Anubis wanted. Apparently he was cool with it, too, so off Paulina went to the Temple of Isis.

Paulina was duly wined and dined without seeing pseudo-Anubis. Then the priests closed the temple and conducted Paulina to the sanctuary, where the lights were put out. Decius leaped out and under the cover of darkness had his way with Paulina. All. Night. Long.

She, rather pleased with the divine experience, went home and proudly told her husband and girlfriends all about it. Her girls were a bit skeptical given the nature of the thing. But since Paulina’s reputation was so immaculate, in the end, they had to believe her.

Three days later, Decius finds Paulina and, sneering at her, admits the whole plot and proves himself to be entirely the asshole we always knew he was. Paulina is pissed. She enlists her husband’s help and he goes straight to Emperor Tiberius. Tiberius has the matter investigated. Eventually the guilty priests and Ide are crucified. The Temple of Isis is razed to the ground. Isis’ sacred image is tossed into the Tiber. And Decius? Merely banished. It was a crime of passion, after all.

Well.

As you can see, this story has almost nothing to do with Isis, except for the venue, some lowlife priests, and, of course, Paulina’s devotion. Aside from its tragicomic-erotic nature, the Paulina story is famous mostly because of the entry right before it in a particular book. The book is Antiquities of the Jews by Flavius Josephus. Josephus’ book is held up as an early source for a historical mention of a certain Jesus, the Christ. (Josephus was ostensibly writing history, so it’s an important mention.) Naturally, there is controversy over whether this is an authentic historical record of Jesus or a later addition by zealous Christians.

Ahmose and Amun conceiving Hatshepsut; pretty tame, eh?

Interestingly, the same has been said about the Paulina story. Some have called it a fabrication by Josephus to explain the real persecution of the Jews and the Isiacs by Tiberius in 19 CE. Others say that the gullibility of both Paulina and Saturninus seems more like the plot of a farce than reality. And indeed, there are several similar fictional tales. In the Roman playwright Plautus’ play Amphitryon, Jupiter is sleeping with Amphytryon’s wife, Alcmena, in the guise of her husband. A tricksy slave—who is really Mercury in disguise—confuses things in support of Jupiter’s lustful cause. After some romantic comedy twists, all is well and Amphytryon is okay with sharing his wife with a God.

Then there is the Alexander Romance, which is a highly fictionalized biography of Alexander the Great. Though we mostly know it from Medieval texts, the original has been dated by experts to anywhere from the 3rd century BCE to the 4th century CE. In this story, the Egyptian pharaoh, Nectanebo (both Nectanebo I and II were builders of Isis’ temple at Philae), is also a mighty magician. Basically, he seduces Alexander the Great’s mother, Olympias, by magic, convincing her that she is sleeping with the God Ammon (Amun). Hence the tale that Alexander is a true Egyptian pharaoh by virtue of his Divine father.

It seems likely that the expulsion of the Jews and the Isiacs in 19 CE (as well as other times in Roman history) was more of a political move than retribution for offenses against a Roman matron. During times of internal turmoil, the emperors would stir up the Romans against outsiders (foreign religions, oh my!) and then there would be expulsions or restrictions of some kind. A juicy sex scandal could be the perfect excuse. (For a broader look at Isis in Rome, go here.) On the other hand, it should be noted that Isis devotees in Rome were more known for their religious abstention from sex during periods known as the Chastity of Isis, and not for their licentiousness.

But let’s get back to our sex scandal…

As most of you know, in Egyptian tradition, one did not have temple sex, sacred or otherwise. On the other hand, Egyptian queens did have sex with Gods to produce future kings; it was part of the royal lore. Hatshepsut claimed Amun as her father, the God having come to her mother Ahmose in the form, no doubt, of her father Thutmose I. And Greek and Roman tales have plenty of Divine-human sexual encounters. Hercules is the result of the lovemaking of Jupiter and Alcmene in the play mentioned above.

I’m reading a paper by a scholar, David Klotz, who thinks that sex with Deities may have indeed been going on in temples of the Egyptian Deities during the Roman period. He starts his argument with a tomb painting from El-Salamuni, near Akhmim. Akhmim was known as Koptos to the Greeks. El-Salamuni has a rockcut chapel to Min. Isis and Min were worshipped together at Koptos. As you may recall, Min is the God with the very upright phallus.

So that I do not leave you in suspense, have a look at the tomb painting here. You should be able to click for a larger image. Based on other representations of Anubis in the tomb, they think the naked fellow with the woman on the couch is Anubis as well. Frankly, I can’t quite tell because the head is so destroyed. You?

Klotz mentions that jackals had a reputation for randyness and that an Egyptian dream manual counts it a good omen if a man dreams of his wife having sex with a jackal. In one of the many papyri found in the Oxyrhynchus (Egypt) cache, was an invitation “to dine at the banquet of the Lord Anubis in the oikos [household] of the [probably] Serapeum.” There are also some known stele, funerary in nature, that feature what appear to be dinner and drinking parties taking place with an image of Anubis in the room with the partiers. In some of them, a couple of people are nude or partially nude.

There is also a spell in the magical papyri (PGM) in which the magician first invokes Anubis, then asks Him to bring the local Deities in. Anubis sets up a banquet table for Them, entertaining them until one of the Deities is willing to give an oracle. Anubis is also invoked in some of the non-consensual “love” spells in the magical papyri. At Saqqara, the mudbrick Bes chambers, which featured large images of Bes with smaller images of naked women and in which erotic terracotta votive statues were found, were located in the precinct of Anubis. It is likely that women came there seeking fertility. We don’t know, but it is possible that priests in Godform helped Bes (Anubis?) out in cases like this.

Finally, there are references in Roman literature that connect Anubis with sexy doings. One is the name of a popular farce called The Adulterous Anubis. The other is one of Juvenal’s satiric poems that says priests in the guise of Anubis were the ones who interceded for wives who had not managed to maintain the Chastity of Isis…for a nice bribe, of course.

Klotz concludes that perhaps there was a tradition of priests dressed as Anubis having sex with women in a temple, likely in a quest to conceive a child. So it may be that the fiction of the Paulina story had some kernel of truth—even if the story as a whole does not.

And, you know…maybe. There is a story from the late Pagan period that a couple went to the temple of Isis and actually did come away with a child; a priestess allowed them to adopt her own child. All kinds of propagandistic hay was made over that incident. But it meant that people did continue to come to Isis in a desire for children. And—one way or another—it did happen.

Isis & the Ankh

The awesome scene from “The Mummy” when the statue of Isis raises the ankh to save Her reincarnated priestess from a lovestruck but murderous mummy

Of all the emblems of ancient Egypt, the hieroglyphic symbol of the ankh is probably the most familiar. Many people still wear it as an amulet and know that, in Egyptian, ankh means life.

The ankh was extremely popular in ancient Egypt, too. Egyptians made ankh-shaped vessels, fan bases, sistra, unguent jars, jewelry, mirror cases—in addition to wearing the symbol itself as an amulet. Special bouquets of flowers, formed into the shapes of ankhs and simply called Ankhs, were given as offerings to Deities and as sustenance to the dead. The ankh was carved into temple walls and used to decorate furniture.

In later times, the Coptic Christian church used it as the crux ansata, the handled or “eyed” cross, because of its resemblance to the Christian cross.

Egyptologists still aren’t sure what the familiar oval-and-cross shape originally represented. Some believe it has sexual symbolism because some ankhs have what appears to be a female pubic triangle painted just beneath the cross bar. Others believe it represents a sandal strap. Still others see it as a type of magical knot or bow—similar to the Isis Knot or Tyet, which it closely resembles. Since Egyptian magic frequently employed knots, this idea is not at all far-fetched. Indeed, in some examples of the symbol, you can see what could be folds in the fabric or rope used to tie the knot.

Yet another interpretation combines the knot concept with an idea that may have some merit since it actually connects with the meaning of the symbol itself: life. In this interpretation, the ankh is an umbilical cord that has been looped and tied to a short stick (the cross bar) to create the ankh-shaped amulet. Thus the ankh represents the way Life flows from the Divine to the human in the same way that life flows from the mother to the child through the umbilical cord. There are numerous references to Isis “cutting the navel string” of the reborn Horus. And there is even a myth that Horus recovers the birth cord of His murdered father, Osiris, in order to bury it safely. In a tale about the birth of three kings, the children’s birth cords are cut off, wrapped, and preserved. Clearly, the birth cord had significance.

Yet the life symbolized by the ankh is more than simple daily existence. It is also the sacred and ever-renewing principle of Life. It is the Eternal Life with which the Goddesses and Gods imbue humanity. It is the Life that is renewed after death. In funerary art, Deities such as Anubis and Horus pour streams of ankhs over the deceased to symbolize this eternal, regenerating life that flows from the Divine. Goddesses and Gods hold the ankh to the nose of the deceased to revive her or him in the Otherworld.

While the ankh is rightfully a symbol of every Deity, it is also especially appropriate to Isis. On an earthly level, Isis is the Great Divine Mother, the generatrix of all life on Earth. Isis is intimately connected with the fields that bring forth food, the waters that nourish and regenerate the land, and the life-giving air that fills our lungs.

Isis is a Green Goddess of Life, daughter of Earth and Sky. The Coffin Texts call Her She of Vegetation and Mistress of Herbage Who Makes the Two Lands Green. She is a Water Goddess for Her yearly tears for Osiris caused the Nile to overflow its banks, vivifying the land. She is the Queen of the Sea and the Lady Who brings rain. As a Bird Goddess, Isis is Mistress of the Skies and a Lady of Air.

Isis and Nephthys flanking the ankh, which upholds the solar disk and is supported by the djed column

On a spiritual level, Isis gives the gift of renewed life after death. Beating Her magical wings, the Goddess fans air—and ankh—into the nose and lungs of Her beloved Osiris. It is Isis’ vital breath that fills the nemset jars with which the deceased is dried after a purifying bath. And it is Isis Who brings the spiritual water that helps regenerate the dead.

As She is the Lady of Life, Isis is the Lady of Life Everlasting. She is the Green Goddess of life on Earth and She is the Divine Mother of each of us Who cuts our navel-string when we are transformed and reborn into Eternal Life.

Isis & Mother’s Day

Every year, about this time, I learn from various and sundry newspapers and journals across the land, that Mother’s Day originated in the worship of the Egyptian Goddess Isis.

The idea seems to be that Mother’s Day developed from the ancient worship of Mother Goddesses. And since Isis is THE most well known of these ancient Goddesses, then Mother’s Day had to be Hers, right?

Sorry. Nope. (You can learn the real story, at least as far as the US is concerned, here.)

But, of course, Isis is a Mother Goddess and many, many people have grown their relationship with Isis in Her motherly aspect. So today, in honor of Mother’s Day, I’d like to share with you some lines from a particularly interesting New Kingdom hymn to the Great Goddess.

See if you can guess which Goddess the hymn praises. (When you see […] in the text, it means that the words there could not be read because the source was too damaged.)

“…great of sunlight, Who illumines [the entire land with] Her rays. She is His Eye, Who causes the land to prosper, the glorious eye of Harakhti, the Ruler of What Exists, the Great and Powerful Mistress, life being in Her possession in this Her name […]
[…] in the circuit. The Gods are in […] Great of Might. Her Eye has illumined the horizon. The Ennead, Their hearts are glad because of Her, the Mistress of Their Joy, in this Her name of Heaven.
She is in their hearts, they being glad when She ascends to Her abode, Her temple. She has appeared and has shone as the Woman of Gold […] of best pure silver. All lands give Her their divine property in Her name, and their standards of their places. They rejoice for Her and Her beauty which belongs to Her. Everyone comes into existence through Her when he is created, say the Living in this temple.
There exists no one like Her on earth. She who lives by the might of Her word.
[…] the Great One of the Throne […] She is […] of forms, Great of Property, Mistress of That Which Exists. The papyrus flourishes.”

This Goddess is also called Mistress of the Gods, Queen of Heaven, Great Goddess, Mighty Goddess, Lady of the Two Lands.

While this hymn could well have been used to praise Isis, it wasn’t. It seems that all the Great Goddesses, at one time or another, were called by each other’s epithets and even by each other’s names. Louis Zabkar, who has studied the Isis hymns at Philae extensively, traced how a number of the texts at Philae were adapted from preexisting sources to suit both the space they had available at Philae and the Goddess they were praising.

Yet this particular hymn is in praise of Mut; and it is especially interesting because it is in the form of a crossword. Known as the Crossword Hymn to Mut (obviously enough), the instructions say to read it “three ways.” Indeed, it can be read horizontally and vertically. Scholars guess that the third way might be around the edges, but the artifact is too damaged to be sure that works.

Mut with a phallus from the Book of Doors oracle deck

Mut’s name means simply “Mother.” It is spelled with the vulture hieroglyph, which also connects Her with one of the Two Ladies of Egypt, Nekhebet the Vulture Goddess Who was the protectress of Upper Egypt.

According to Horapollo, supposed to be an Egyptian priest or grammarian of the fourth century CE, Egyptian tradition had it that there were no male vultures. Female vultures were thought to remain virgin, but to become pregnant by exposing their vulvas to the north wind. (The north wind was associated with the coming of the inundation and thus with fertility.) Thus Mut is a Virgin Mother. In Her Crossword Hymn, we see Her both as the maiden Daughter of Re and the Great Mother, since everyone comes into existence through Her.

But Mut also has a powerful lioness aspect. In this form, She is one of the Raging and Returning Goddesses, like Sakhmet, Hathor, and Tefnut. In the Book of the Dead, Spell 164, a magical image of Mut is described as having three faces: a vulture, a woman, and a lioness. Not only that, She has a phallus and wings and lion’s claws. The Crossword Hymn shows Her as a fierce and awesome Mother when protecting the dead. Yet it also calls Her Mistress of Joy, Mistress of Peace, and the Beloved One.

Isis with the head of a lioness from the Ombos temple

Of course, Isis, too, is a Mother Goddess. Specifically and significantly, She is the mother of Horus, Mut Nutdjer, “Mother of the God.” But She also reveals Herself as Mother of the Gods and as the Great Mother of All. As a Great Mother, Isis has inspired the devoted worship of people throughout history. During the Græco-Roman period, Isis’ motherliness toward humanity was expressed in the novel The Golden Ass by Her initiate, Lucius, who declared that Isis brings “the sweet love of a mother to the trials of the unfortunate.” This conception of Isis endures today when, for many, Isis is the very model of the Mother Goddess.

Isis from Abydos wearing the Vulture Headdress of the Mother

It should be no surprise then that Mother Isis and the Goddess Whose name is simply “Mother” would become identified. In Isis’ Roman-era temple at Shenhur, Isis is represented in four forms: as “Isis the Great, Mother of the Gods,” as “The Great Goddess Isis,” as Mut, and as Nephthys Nebet-Ihy (a festive form of Nephthys). In Mut’s Crossword Hymn, Mut is said to be “under the king as the throne,” just as Isis’ very name means “Throne.”

As Isis the Kite protects Osiris by enfolding Him in Her wings, so in one of the Books of the Dead, a vulture-headed Mut is shown enfolding Osiris in the same way. On a pectoral found in Tutankhamon’s funerary equipment, a vulture, labeled “Isis”, guards the king.

In the Book of the Dead, the “vulture of gold” to be placed at the neck of the deceased is associated with Isis. Both Isis and Mut wear the Vulture Headdress, though Mut wears over it the combined Red and White Crowns. Both are Eye Goddesses and Uraeus Goddesses and as such are assimilated with Bast and Sakhmet. Both, as Great of Magic, take the prominent place of the divine barque to defend and protect the Sun God. And of course, both are Divine Mothers; Isis of Horus and Mut of Khonsu. Isis and Mut are considered to be the mother of the pharaoh and They ultimately mother those of us devoted to Them.

I started this post because I wanted to share with you the amazing Crossword Hymn of Mut. But as I write, I am again struck by this idea of the correspondences between the Great Goddesses of Egypt (and the Great Gods, for that matter). They share mythology. They share epithets. And They share the ability to appear as each other “in Her name of fill-in-the-blank.” This capacity, along with the ancient Egyptian idea that the Deities could combine Their identities or be the Ba-soul of another Deity points at an underlying unity of the Divine in the midst of a thriving polytheism.

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.

Women as Priestesses in Ancient Egypt

Priestess Merit, photo by Hilda H Photography

Our topic today? Sexism in egyptology.

Well, it’s actually priestesses in ancient Egypt, but it was a bunch of sexist assumptions by previous generations of egyptologists that allowed the importance of priestesses to be overlooked or discounted and inspired me to choose this topic for the post.

What sort of sexist assumptions you say?

Many old-school egyptologists have assumed that women were not allowed to participate in the most holy—that is, most important—aspects of worship. They have assumed that the sacerdotal titles of high-status Egyptian women were simply honorary and the women did not actually perform the work of a priestess. Such assumptions are never made when it comes to Egyptian men with corresponding titles. Never. By translating the Egyptian term, Servant of the God—which was used of both men and women—as priest or priestess, the old gentlemen were allowing themselves a little mental sexism for, in their minds, a priestess was always of lower status than a priest because in their society women were of lower status than men. It was assumed that the religious involvement of women with priestly titles was not “professional” and when Egyptian religion became “more organized” in the New Kingdom, there was an effort to exclude women.

An early-photography fantasy of a languid Priestess of Isis

Sheldon Gosline, the author of a scholarly article I’m reading on this topic, believes this assumption is mainly based on Christian and Jewish exclusion of women from priestly activities rather than on any real evidence from Egypt. There has also been the assumption—less these days than it was, thank Goddess—that women’s roles in the temple were mainly sexual; that the female musicians were some sort of harem (because music is inherently sexual, you see) and that the God’s Wife, another priestessly title, was supposed to have sex with the priests of the temple who represented the God. Such assumptions were, no doubt, based on statements like this one from the Greek geographer Strabo, himself hailing from a supremely sexist culture. Says Strabo:

“To Zeus [Amun] they consecrate one of the most beautiful girls of the most illustrious family . . . She becomes a prostitute and has intercourse with whoever she wishes, until the purification of her body [menstruation] takes place.”

Queen Ahmose Nefertari, Hatshepsut's grandmother and God's Wife of Amun — Queen Ahmose Nefertari, Hatshepsut’s grandmother and God’s Wife of Amun

(We are always hearing tales of temple prostitution, are we not? It’s just so…so…well, pagan.) In fact, there is no evidence of Egyptian temple prostitution or that priestesses were expected to have sex—sacred or otherwise—in the temple. In fact, the opposite is true; one was decidedly NOT supposed to have sex in the temple. (None of this is to say that sex had no place in ancient Egyptian religion and culture; it did, and an important place. But that’s a topic for another day. And that other day has come. Here’s the article about that.)

Thankfully, more modern egyptologists are taking a less biased view.

So what’s the real story?

Unfortunately, due to the incomplete nature of the evidence, we can never be entirely certain. Yet we do have the opportunity to look at what evidence remains in a fresh way. When we do so, we notice that we have records of quite a large number of ancient Egyptian priestesses. These records come from all periods and regions of Egypt. We see that supposedly honorific titles were borne by some women who were not married to priests or who were married to men of lower rank. In other words, the woman’s status was her own and she did not derive it from her husband. From the fifth dynasty we have a record that shows that the sons and daughter of one noble family took turns being the Servant of the God of Hathor. The religious duties of the sister Servant of the God would have been the same as those of the brother Servant of the God or it would not have been possible to switch off like that. We also have records showing that lower-ranked priestesses and priests were paid exactly the same amount for their temple service, which must indicate the equal importance and likely equal duties the job entailed. We have evidence that the priestessly title of Meret, “Beloved,” may have been quite a high-ranking position. At least one Meret priestess was responsible for the financial security of the temple through care for its real estate and agricultural resources—a very important role and one that must have required a great deal of education and experience.

As Egypt came in contact with other cultures or due to internal Egyptian politics, it seems that some priestessly power eroded. Perhaps this is why Hatshepsut’s grandmother felt the need to revive the important title of God’s Wife, which Hatshepsut later took for herself. From the New Kingdom on, we find many priestesses with the title of Chantress and may be tempted to dismiss it as a minor role, yet it may well be that we are undervaluing the vital role that music played in the worship of the Goddesses and Gods. Many of the women with this title were royal and noble. We have letters surviving from some of these Chantresses that indicate they wielded a great deal of power. The Great Chantress of Amun wrote to a military official sharply ordering him to supply rations for the workmen: “Don’t let [name of another official] complain to me again,” she writes. “Have them prepared for the people…” Women tended to prefer using their title of Chantress even over other prestigious titles they may have held, which surely indicates the title’s high status.

Like other Deities, Isis would have been served by Her priestesses. They would have made music and sung hymns for Her, presided over offerings, and perhaps even tended Her temple’s real estate holdings. In fact, by the New Kingdom, Isis was one of the Deities (others are Amun, Montu, Mut, and Osiris) most commonly served by priestesses.

A lovely 19th century painting of a priestess serving the ka of a cat by John Weguelin

A lovely 19th century painting by John Weguelin of a priestess making offerings for the ka of a cat

Invocation Offerings to Isis

A king offering incense and pouring a libation

It seems we have always made offering to our Deities. Many have also honored their dead with offerings, as the ancient Egyptians did. Our ancestors offered the choicest cut of meat to the Great Hunter Who had helped them in their hunt. They gave the first handful of ripe berries to the Wild Mother Who had guided them to the mouth-watering cache. They shared their holy days and good fortune by offering feasts to their dead. They filled temples with sumptuous meals and beautiful scents for the Goddesses and Gods. They created art in enduring stone and precious metals and offered it to the Divine Houses.

From Christian tithing to Hindu puja to the stargazer lilies I grow and place upon Isis’ altar, we humans continue to make offering. Perhaps there is something of an inborn impulse to do so.

The Seattle Troll; that's a real VW Beetle in his left hand and a real bridge over his head — The Seattle Troll; that’s a real VW Beetle in his left hand and a real bridge over his head

I came across what I take as an example of that innate impulse one day when visiting the Seattle Troll. Large enough to hold a VW Beetle in one hand and staring out of a single, glassy eye, the Seattle Troll lives beneath the Aurora Bridge in Seattle’s Fremont neighborhood. He was originally a work of art funded by the city, but he has become something more. He has become a Work of Art and now receives offerings from passersby and neighborhood residents.

The day I visited—not a special day, just a weekday like any other—the Troll was supplied with an amazing array of offerings. There were fresh flowers, smoked almonds, jewelry, coins, jams, a bag of fresh cherries, a whole watermelon, a bright pink-orange slab of raw salmon, a whole Dungeness crab, a bar of soap, a pack of cigarettes, two coffee mugs, and two t-shirts. These offerings were fresh, too, the flowers and food as yet unwilted. At first, it looked like someone had temporarily left their picnic. But no. The votives were carefully arranged upon the enormous hands of the Troll. They were clearly presented, and no picnickers were to be found. The items were offerings and nothing less.

Two of the six Devas making continual offering in Hong Kong — Two of the six Devas making continual offering to the Buddha in Hong Kong

I doubt that any of those who offer to the Troll see him as a Deity—at most, he’s a quirky neighborhood spirit. Yet people leave offerings just the same.

Perhaps it’s because when we make offering we are seeking relationship. In the case of the Troll, perhaps we seek connection with the progressive spirit of the neighborhood. Maybe the Troll’s mere existence gave us a chuckle and we offer a gift of thanks, connecting with those who share our amusement or with the Troll’s artist-creators. Perhaps the offerings were intended to be discovered by someone in need, as Hekate’s Supper offerings were meant.

In a divine context, making offering can be a joyful sharing of blessings with the Deity or spirits with whom we have or seek a relationship. As an act of gift giving, offering is a universal way to create the sweet bonds of interconnection and ongoing reciprocity between giver and receiver. Offering encourages generosity in the giver. Some Tibetan Buddhists say that it is this growing generosity in ourselves that pleases the Deities, rather than the actual offerings. Offering can be a meditation, a prayer, a way to honor tradition, an act of devotion, a method of giving thanks, a path to greater openness of spirit.

Making offering was essential to the Egyptian relationship with the Divine while the relationship itself was essential to the proper functioning of the universe. The Egyptians knew that the universal order hinged upon the ongoing, interwoven relationship between Divine and human, natural and supernatural. If human beings failed to provide right worship to the Deities—a significant part of which was the act of making offering—the world would dissolve into chaos and the Goddesses and Gods would not have the energy required to maintain and renew the physical universe. The exchange of energy, the building of relationship made the act of offering an ongoing renewal of the world in partnership with the Deities.

In fact, offering was considered such a key part of the functioning of the universe that there are numerous representations of Deities making offering to each other. From Isis’ temple at Philae, we learn that the Goddess made libation offerings to Her beloved Osiris every 10 days. The temple calendar from Esna notes that She also made offering to Osiris (and to another Deity Whose name is lost) on the 10th day of the first month of the season of Inundation.

In ancient Egyptian temples, the offerings were often food and drink, flowers, incense, perfume, and even special items associated with the particular Deity: jewelry for Hathor, hawk feathers for Horus. Symbolic offerings were given too. The Eye of Horus, for example, could represent many different types of offerings and statuettes of Ma’at were given to represent the offerant’s dedication to upholding the Right and the Just and the True, which is the Being and Nature of the Goddess Ma’at.

But today, I’d like to talk about a particular type of offering, one that may be especially appropriate to Isis as Lady of Words of Power and, as She was called in Busiris, Djedet Weret, the Great Word. Egyptologists today call it an “invocation offering.” Egyptians called it peret kheru, the “going forth of the voice.”

We’ve talked many times about the power of the word in Egyptian practice. Isis conceives something in Her heart, then speaks it into existence. Words can establish, they can move magic, they can nourish and renew the spirit. A Hermetic text from the early centuries of the Common Era expressed the genuinely ancient Egyptian tradition that the quality of the speech and the very sound of the Egyptian words contain the energy of the objects of which they speak and are “sounds full of action.” This is precisely why words are powerful: they contain the energy of the objects they name, which is the energy of original Creation.

Because of their power, many of the most important words were preserved in Egypt’s great temple complexes in structures known as the Per Ankh, the House of Life. Primarily, the House of Life was a library containing information about all the things that sustained life and nourished the soul and spirit—from magic to medicine to religious mysteries.

The sacred words contained in the Houses of Life were sometimes understood as the food of the deceased as well as of the Deities, particularly of Osiris as the Divine prototype of all the dead. One of the funerary books instructs the deceased that his spiritual “hw-food” is to be found in the library and that his provisions “come into being” in the House of Life. A papyrus known as the Papyrus SALT says that the books in the House of Life at Abydos are “the emanations of Re” that keep Osiris alive. An official who claimed to have restored the House of Life at Abydos said that he “renewed the sustenance of Osiris.”

Because of the nourishing and sustaining power of the word, tomb inscriptions not only asked visitors to speak the name of the deceased, but might also ask them to recite an offering formula so that the offerings would be “renewed.” Egyptologists know this as the “appeal to the living.” The deceased assures the living that he or she need only speak the formula with the “breath of the mouth” and that doing so benefits the one who does it even more than the one who receives it.

By speaking the words and naming the offerings, the spiritual essence and magic of those offerings was re-activated and reconnected with its non-physical source so that it could once again feed the spirit of the deceased. It was as if the tomb visitor had given the offerings anew. Since both the human giver and the spirit receiver gained during this process, the act of making offering in this way reinforced and promoted the reciprocal blessings between the material and spiritual worlds.

Thus the peret kheru is an offering where no material object was given, but magically potent words were spoken. Because of the essential spiritual unity of an object, its representation, and the words that describe and name it, the Egyptians considered invocation offerings to be fully as effective and fully as valuable as physical offerings. Invocation offering is a genuine, traditional Egyptian form of offering.

Nuet, the Secret One

While I have no declared priestesshood for Nuet, She draws me. A lot. In fact, almost anytime I do spiritual work with Her, I am overawed by Her Eternity, Her Depth, Her Beauty, and I want to lose myself in Her.

Nuet is the mother of Isis. And She is also the One Who Bears All the Gods and Goddesses, and so She is called the Mistress of All. She is the Splendid and Mighty One in the House of Her Creation. She is the Great One in Heaven and the “indestructible stars” (that is, the circumpolar stars that are always visible) are said to be in Her.

She embraces the deceased “in Her name of Sarcophagus” and “in Her name of Tomb.” She is the Mistress of the Duat (the Otherworld). She is the Glowing One (as the Milky Way) and in Her we are joined to our stars, Becoming divine. She is the one Who gives birth to us and Who welcomes us back into Her starry body at our deaths. She is Heaven and She is the Otherworld. She is the one Who is “Amid the Iset Temple in Denderah” for She is over Her daughter Isis and Her daughter is both in and of Her.

As Nuet gives birth every day, She is the quintessential Mother Goddess. She births the Sun God Re each day and receives him back into Her body, by swallowing Him, each night. She also gives birth to Him yearly at the winter solstice. A cycle within a cycle within the Mother.

The decan stars, by which the ancient Egyptians kept time throughout the night, rise and set within Her heavenly body and so She is also a keeper and regulator of time. In one instance of what Egyptologists refer to as a “shadow clock,” the Hours of the Night are counted off in relation to where the sun is on/in Nuet’s body: First Hour, “hand,” Second Hour, “lip.” Third Hour, “tooth,” Fourth Hour, “throat,” and so on.

Nuet on the interior of a coffin, facing the deceased

Most ancient Egyptian painted representations of Deities show Them in profile. Yet there are a few Who come to us face-forward. The Great Goddess Hathor is famously depicted that way, as is Bes, the God Who is a protector of households, children, and mothers. Interestingly, we also find Nuet shown in this way. Like Hathor, She is a Mother Goddess and like Bes, She is a mighty protectress.

We often find Her on the inside of a coffin, stretched out over the deceased person like the sky, positioned face-to-face with them. This face-forward, face-to-face position is particularly intimate, particularly appropriate for the close relationship with a mother…or a Mother Goddess. Yet facing forward is also a protective stance. We see some of these face-forward Deities holding dangerous beasties (scorpions, snakes, crocodiles) harmlessly in Their hands, demonstrating how They can protect us from real as well as metaphorical beasties. Isis’ son, Horus the Child or Harpokrates, is often shown in this way on what are known as Cippi of Horus.

Nuet has another interesting epithet that is found in the Otherworld books known as The Book of Caverns and the Book of the Earth. Just like the more-famous Book of the Dead, these are magical texts to assist the dead in the Otherworld.

The Secret One with serpents, crocodiles, sun disk, and ram in Her hands facing Geb/Re/Osiris

In these books, there is an important Goddess known as the Secret One, the Shetait. Egyptologists generally believe that this is an epithet of Nuet. As the Secret One, Nuet can be seen, not face-forward, but standing between serpents and crocodiles that She has tamed on behalf of the Sun God (and thus the deceased). Her power over them is in the form of heat or fire. They “stay in their place due to the fire, the heat which is in this Goddess,” says the Book of the Earth. The Book of Caverns says that the Goddess “is secret of form, being in their darkness as a flame to which the gods cannot ascend.” She is thus a fiery Light in the Darkness, a flame that protects and illuminates.

You can purchase your own copy of this glorious Nuet by Aurora Eventide here.

The Secret One holds in Her hands a sun disk and a ram or sometimes a ba-bird, both representing the Sun God, Who is in the process of being regenerated and reborn. The Secret One holds this process in Her hands.

The Book of Caverns tells us that the Secret One’s head is in the upper Duat while Her feet are in the lower Duat. The Sun God travels upon Her arms, but at the same time is hidden by Her from the Gods, the akhu (the transfigured, light-filled, effective spirits), and the dead. The process of rebirth is delicate and must be hidden until the proper time. In the Book of the Earth, it is said that “the double ba, he travels Her body.” The double ba is Re when He is joined with Osiris, something that must also happen in the Otherworld in order for the sun to be reborn.

The sun disk about to enter the Secret Place and the Secret One

In Her Name of Sarcophagus, Nuet spreads Herself out over the deceased and is called Shet Pet. Shet Pet is a common epithet of Hers and means “Coverer of the Sky.” With a little bit of the word play for which the ancient Egyptians were so well known, this epithet can also be interpreted as the Secrecy of the Sky (Sheta Pet) reinforcing Nuet’s identification as the Secret One.

With Her doubled snakes and doubled bas, Nuet can also split Herself in two and become manifest as Her two daughters, Isis and Nephthys. Just as Nuet unites the east and west with the arch or Her body across the sky, so Her daughters form a unity as They position Themselves to the right and left of Osiris or They are to be found framing either side of one of the illustrated scenes in the Otherworld books.

The Secret One is, for me, a particularly potent epithet of the Goddess. It tastes of Her Mystery, the great Mystery of Life and Death and Rebirth. It speaks of Her Eternity. It breaths Her Depth and Her Power.

Isis, Great of Magic

Heka, the God Magic, with His characteristic crossed serpent wands.

Great of Magic. The Enchantress. Lady of Words of Power. What does it mean that Isis bears these (and so many more) epithets having to do with magic? And what do we mean by magic, anyway?

You probably already know that the ancient Egyptian word that we translate as “magic” is heka. In Egypt, heka was in no way supernatural, that is, above nature. Indeed, Heka (the God) and heka (the force) were the very foundation of the natural world. In at least one myth, the God Heka, Magic personified, is the Being first made by the Creator, so Heka’s power is infused in every Deity and every thing that comes after Him.

The Deities, of course, are the most potent wielders of heka, though humanity has its portion, given to us “to ward off the blow of events,” according to one of the Wisdom Texts.

This is a magician’s bronze serpent wand; it is dated to the Middle Kingdom or 1st Intermediate Period. It is a two-headed cobra (something that does occur in nature), though I wonder whether this might be a way for the magician to combine Heka’s two serpent wands into a single instrument.

The reason we translate Egyptian heka as magic is because that’s how the ancient Greeks translated it: mageia. The Greeks had a somewhat ambivalent relationship with magic. Oh, they used it (witness the Greek Magical Papyri), but it was condemned as well.

This wasn’t true on the Egyptian side. Since heka was a building block of the universe, it was a good thing. And yes, of course, it could be used for ill; there are plenty of Egyptian destructive spells, but the force itself is not bad. Magic was also frequently teamed with healing. An Egyptian stele listing the names and titles of physicians has both sunu, “doctors” and hem-netjer Heka, “Servants of the God Heka.” In fact, most of the ancient Egyptian healing formulae have both practical and magical components.

My heka serpent wands. Made of painted curly willow with oven-baked-clay heads.

And so magic meets science, as it usually does around thoughtful magicians. Interestingly, magicians of every age often attempt to explain magic with the science of their time. Modern magicians like to quote Arthur C. Clarke: “Any sufficiently advanced technology is indistinguishable from magic.” We all know that it somehow works, yet we still want to explain to ourselves precisely how.

In ancient Egypt, the reason was divine. Heka the force and Heka the God are so intertwined that often no distinction seems to be made between them. Heka is sacred science, priestly science, and Magic is a Divine, Living, Conscious Power. Surely ancient Egypt’s rather precise ritual forms were the advanced scientific formulae of their day, having been refined through many generations of experimentation.

Energy passes from solar disk to Otherworldly Goddess, then from Her to the serpent. This is from one of Tutankhamon’s golden shrines.

Even so, magic has always been edgy. (Quite a few ancient Egyptian formulae swear the user to secrecy.) And what humans would like to do with magic is not always benevolent. Magic’s reputation has suffered the consequences.

By the Middle Ages, magic was being explained in demonic terms; magicians invoked devils to do their bidding. So now, instead of magic being basically good and a gift to humankind, magic was now basically bad and a function of demons.

Alchemists wisely emphasized the science of their Art, blending spirituality with chemistry in their desire to reveal the Ways of Nature (including the ways of human spiritual nature). They would sometimes refer to this as unveiling Isis or Venus.

An image from one of the shrines of Tutankhamon; these Otherworld beings are joined to their stars and "receive the rays of Re" — Another image from one of the shrines of Tutankhamon; clearly an energy transfer from star to these Otherworld Beings

18th-century occultists preferred scientific-sounding explanations for magical effects: “magnetism” explained attractions between things as well as defined pathways for moving “life energy” or the “etheric medium.”

In the late 19th and early 20th century, the magician Aleister Crowley famously defined magic as “the Science and Art of causing Change to occur in conformity with Will” and “the Science of understanding oneself and one’s conditions. It is the Art of applying that understanding in action.” Psychology was a relatively new science at the time, so naturally magical explanation got a psychological twist.

Many modern magicians speak of magic as “energy.” From cosmic rays to quantum mechanics, there are many types of energy we are just beginning to study and will perhaps someday understand. I’ve been interested in the idea that the four fundamental forces of nature (the strong force, the weak force, electromagnetism, and gravity) might correspond to the four Elements (Fire, Water, Air, Earth). Other modern magicians speak of magic in terms of information—as ones and zeros even—since that is a key scientific paradigm of our day.

The lady Taperet worships Re-Horankhty and receives light energy from His solar disc in the form of flowers. Creative Commons license here. Attribution: Rama

I find value in most of these ideas about magic. Information magic gets along famously with Egyptian magic and its hekau, its “Words of Power.” The as-yet-unexplained-energy theory of magic works well with ancient Egyptian magic, too. We can clearly see instances of the flow of this power, whether in a shower of ankhs, in sunbeams, or simply as streams of energy as on the golden shrine of Tutankhamon; the energy is not only real, but in some sense physical. Both the demon and Deity theories attribute consciousness to magic as was done in ancient Egypt with Heka. And yes, of course, our own psychology plays an important part in our magic.

As devotees of Isis, the Goddess of Magic, I think we have a certain obligation to address magic in some way in our personal practice.

Perhaps it is the magic of spiritual growth, the Great Work of Hermeticism. Healers might explore the connection between magic and medicine or work toward the healing for the earth. Or we may find we have a talent for practical magic, the spellcasting magic that can help us get a job or find a parking spot.

Whatever form our own personal understanding and practice of magic may take, under the wings of Isis and with Her guidance, I trust it will be blessed.

Isis & Io

According to Herodotus, the Egyptians never sacrifice cows…

“…for these are sacred to Isis. For the image of Isis is always made in the form of a woman with the horns of an ox, as Io is pictured by the Greeks; and for that reason all Egyptians are alike in treating cows far more holy than other beasts.”

This painting is from the Temple of Isis in Pompeii and shows Isis receiving the “bull-maiden,” Io

Who is Io and how is she (or She?) connected to Isis?

The story of Io is a Greek myth and apparently an ancient one. Here’s the tale:

Io was a priestess of Hera, even the first priestess of Hera, having established the Goddess’ worship in Argos. Io is also a naiad or water nymph, daughter of the River God, Inakhos.

Theoi.com (a wonderful mythology website) tells us that Io, in the Argive dialect, means “moon.” Other scholars have speculated that Io was a Hellenized version of an Egyptian word for both moon and Moon God, Iah.

In the image above (you can click it to see it larger), from Pompeii’s Temple of Isis, we can see that the woman on the left does indeed have horns as in Herodotus’ description, although Isis, on the right with the cobra, does not. Judging by the details in this painting, it appears the Italian Isiacs were trying to maintain the Egyptian flavor of their rites. Note the diaphanous nature of Isis’ robe, as well as the breast-baring robe of the (probably) priestess behind Her, who holds a sistrum. Another figure, probably a priest, holds a sistrum, wand, and situla.

Zeus turning Io into the white cow; art by Leo & Diane Dillon

It seems more than likely that the artist was depicting the Isiac priestess and priest as he had seem them in the temple of Isis.

Anyway, back to our story. Hera’s ever-unfaithful husband, Zeus, falls in love with the lovely lunar nymph Io—either because of her great beauty or due to the spells of a iynx (a magical wheel sacred to Hekate; also known as Hekate’s Top or Wheel).

Io, meanwhile, had dreams that told her she should indeed surrender to Zeus, but when she told her father about them, he decided a second opinion was in order. Yet after consulting the Delphic oracle and the oracle of Dodona (an oracle of Zeus, by the way, so…), the answer remained the same. Thus, Io went secretly to Zeus and they made love. Now betrayed not only by Her husband but also by Her priestess, Hera was, to say the least, not pleased.

To protect Io from Hera’s anger, Zeus turned her into a beautiful white cow. Hera, pretending ignorance of the true identity of the lovely cow, promptly demanded that Zeus give the cow to Her. He could do nothing but comply. To guard Her new possession, Hera brought in Argos, Who had a hundred watchful eyes. Due to His many eyes, Argos was able to keep permanent vigil and was therefore a formidable guardian. But Zeus enlisted the aid of Hermes to help Io escape, which He finally did by killing Argos.

Io, wandering as a white cow by artist William Bottini

Io, still in the form of a cow, made good her escape, so Hera sent a horsefly or gadfly to torment her until she was driven mad. As a mad cow, she wandered and wandered across the world. In her wanderings, she gave her name to many geographic features. For instance, the Ionian Sea is supposed to be named for her. Finally, the white cow, Io, arrives in Egypt.

There she regained her human form—Aeschylus says Zeus healed her—and bore Zeus’ son, Epaphus. Herodotus gives Epaphus as an alternative name for the Egyptian Apis bull. (Some of you may remember that the Isis-cow is the one who gives birth to the Apis bull.)

Other stories have Io, already in human form, kidnapped by Phoenicians or pirates, and brought to Egypt. But Io’s troubles are not yet over, for Hera next ordered the Kouretes (young Divine warriors Who serve the Mother Goddess) to kidnap Epaphus—so once again, Io wandered, this time, searching for her lost son. At last, she learned that the queen of Byblos was raising Epaphus. Io went to Byblos and eventually returned with Epaphus to Egypt where, according to Apollodorus, Io “dedicated an image to Demeter, called Isis by the Aigyptians, as also they called Io herself.”

The Hesat or White Cow, identified with both Hathor and Isis

Despite a few Egyptian-ish details in Io’s tale, Io’s connection with Isis, or even identification with Her, may, at first, be a bit puzzling. Yet, there are a number of correspondences between Isis and Io. The theme of searching for a loved one, pursued by an enemy is common to both. In fact, both wander twice. Both appear as white cows. Both are associated with the moon. Both are aided by the God of Knowledge; Hermes in the case of Io, Thoth in the case of Isis. In Plutarch’s later version of the Isis-Osiris myth, Isis finds Osiris’ body in Byblos. Io finds her son in Byblos. And in Apuleius’ tale of initiation into Isis’ Mysteries, the theme of being returned to human form after suffering trials in the form of an animal applies to Lucius in Apuleius’ tale and to Io in Her many myths. A 10th century CE lexicon or encyclopedia, known as the Suda (or Suidas), makes the identification complete under the entry for Isis:

Isis: She is called Io. She was snatched by Zeus from Argos and he, fearing Hera, changed her first into a white cow, then into a black one, and then into a one that was violet-coloured. After wandering around with her, he came into Egypt. The Egyptians, then, honour Isis, and for this reason they carve the horns of a cow on the head of her statue, alluding to the change from maiden to cow.

An image of Isis with a lunar crescent crown and tiny Io-like horns protruding from Her forehead; photo by Galdo Trouchky.

It is always interesting to me that when we first see the connections drawn by the ancients between the Deities (for Io becomes a Goddess), we can, at first, find them to be something of a stretch.

Yet if we follow the trail a bit more, the associations become much less strained. Io is certainly a case in point. When we look deeper into the myths and stories, we find the holy correspondences. We see the sacred connections. We glimpse a little more of the Divine interweavings that underlie and interpenetrate all things.

NOTE: It turns out that Io was one of the most frequently cited identifications with Isis in Roman literature. In other words, they were understanding Isis through the story of Io. Some of the Roman poets, separated from their lovers by the Isiac requirement for sexual abstinence before specific rites, complained rather bitterly about said separations. And to tell the truth, they were kinda jerks about it.

Isis and the Egg

Spring! So many flowerbeds to weed... — Spring! So many flowerbeds to weed…

Many blessings of the Equinox to you.

Ahhh, light finally balances dark. Things are stirring, stirring, stirring everywhere. The flowerbeds and backyard in general are screaming for my attention.

Even in this weird time of pandemic that we are living through, I am blessed in that my Equinox is full with rituals and people…even if they are still all on zoom.

So this post is a repost about Isis and the egg. It seems right…and I still do get a bit melancholy in the spring. Hopeful, but a little bit melancholy, too.

Do you know what I mean?

Beautiful Robin's egg blue eggs — Beautiful Robin’s egg blue eggs

Sometimes, when I’m feeling like this, I’ve found that it can be a sign that I’ve drifted a bit from my core—from Her—and that what I really I need to do is to reweave our connection. Rather than expanding as the flowers of spring so beautifully urge us to do as they break forth from the dark and muddy womb of the earth, what I need to do is pull in a bit.

Fortunately, in addition to spring’s pink, yellow, and purple floral heralds, there is another springtime symbol that is almost as ubiquitous and which may be more appropriate to my inward-turning state of mind: the egg.

Like human beings always have, the ancient Egyptians knew and valued this important symbol. Indeed, one of the euphemistic names for the innermost sarcophagus (the one right next to the mummy) was “the egg.” For them, the coffin was merely the eggshell protecting human beings until they were ready to break free and be reborn as a Shining One among the Deities.

Geb, father of Isis, with the goose upon His head

As daughter of Geb (the Earth God, one of Whose symbols is the goose), Isis is called “the Egg of the Goose.” Yes, I know. God. Egg. But it is what it was, and, by tradition, Isis is the Divine Egg of Her father.

Yet Isis is a Bird Goddess Herself and has eggs of Her own, most notably Horus and the Horus-king. In the Pyramid Texts, Isis discusses with Nu, the God of the primordial abyss, how the king will be reborn by breaking out of his egg. (Remember that this is the name for the innermost sarcophagus.) First Nu states that Isis has borne and shaped the king within the egg, then asks how the Deities shall break the egg so that he can be reborn.

Isis answers, telling Nu about all the Divine help the king will get and eventually declaring, “Behold, the king is in being; behold, the king is knit together; behold, the king has broken the egg.”

An egg-filled nest from Tutankhamon's tomb — An egg-filled nest from Tutankhamun’s tomb

After breaking out of his egg, the king is reborn, flying up from the nest like a young bird beneath the watchful gaze of his mother Isis. We find these kinds of references to the deceased as a chick in the egg throughout the funerary texts.

As they are for us, eggs were a primary food for the ancient Egyptians. So naturally, eggs were given to both Deities and the dead as food offerings. We also find examples of decorated ostrich eggs in some tombs.

Even in the later period of Isis worship, eggs continued to play their part. When Apuleius describes the purification of the Isis ship during the Navigium Isidis, he says that fire, sulfur, and an egg were used.

While fire and sulfur are common instruments of purification, some scholars think the egg was added because of the importance of the egg in Egyptian symbolism.

But right now—where we are right now—the egg is not yet cracked. It lies with its spring-colored companions in the grass-filled woven nest. The chick is yet quiescent. Perhaps that chick, that Isis-kite-to-be, is me. If you like, it can be you, too.

For while everything around us seems to be breaking out of its the shell, we are still within ours, humming our pre-birth song, dreaming of our Mother, still feeling Her warmth around us.

Black kite chicks hatching from their eggs; image © Jose Luis Gomez de Francisco / naturepl.com, from Arkive.org

We breathe, slowly and carefully, our eyes closed. We put our left forefingers to our lips and let is rest there. Is this the gesture of a child sucking on its finger? Is it a gesture of silence as later devotees of the Goddess believed? It doesn’t matter. It is a gesture that brings us in and quiets us. We envision the eggshell surrounding us, protecting us, as we prepare for our own true awakening of spring.

But for now, for now, we simply float in our egg, feeling the warmth and the presence of Our Mother Isis. Her feathers cover us. She protects us. She is infinitely patient as She awaits our birth. It will take exactly as long as it takes. She has all the time in the world to wait for us.

And as we feel Her infinite patience, we are also aware of the living cord that connects us to Her, an umbilical woven of magic that is the bond between us. This is the sacred magic of the Knot of Isis, the bond that connects the Great Goddess Isis with all Her children, whether they are within the egg or have already struggled out of their shells and are emerging in all their bewildered beauty.

But at some point, for us, the time comes. We are at last ready. We shift and try to spread our wings. We peck at the eggshell about us, cracking it. Light comes forth as we break free, emerging from the warm confinement of the egg into the pale, damp-bright, flower-scented air of spring.

As we shake off the last bits of shell, Isis cries out for us: “Behold, you are in being; behold, you are knit together; behold, you have broken the egg!”

Isis’ name with the egg determinative that indicates “Goddess”

Isis, Osiris & the Rites of Spring

While some of us are under a crazy last-gasp-of-winter storm, lucky ones (like me) are enjoying a first-breath-of-spring day.

The coming of the light, the green uprisings from the dark earth, the deep, needed breath. These things open us, make our spirits expand, and give us hope—even as we and the world still struggle with a historic pandemic.

Do you feel it? Even now? Even today, as things are? I hope you do. I wish for you that you do, just as we human beings always have…

The ancient Egyptians certainly knew that feeling and celebrated it. In his essay “On Isis and Osiris,” the Greek priest Plutarch mentions an Egyptian festival that he says marked the beginning of spring and was called ‘The Entry of Osiris Into the Moon.’ Here’s what he says about it:

Further, on the first day of the month of Phamenoth they hold a festival, which they call ‘The Entry of Osiris into the Moon,’ for it is the beginning of spring. Thus they locate the power of Osiris in the moon and say that Isis, as the creative principle, has intercourse with him. For this reason they also call the moon the mother of the world and they believe her nature to be both male and female since she is filled and made pregnant by the sun while she herself in turn projects and disseminates procreative elements in the air.
Plutarch, “On Isis and Osiris,” 43

In his discussion of this passage, Egyptologist J. Gwyn Griffiths notes that there is no festival by that name in any known Egyptian calendar.

Isis and Nephthys in a boat with Osiris. I believe this is the image to which Griffiths refers.

The closest thing is a temple carving from Denderah that shows Osiris in a boat with Isis and Nephthys and explains that Osiris is “entering into the Left Eye.” The Left Eye, as you may know, is usually an Egyptian designation for the moon. In the Denderah text, spring is not mentioned, but Osiris is said to do His entering on the 15th of the month, that is, at the full moon.

Plutarch is seeing things in a Greek way, with Isis as a lunar Goddess and Osiris in a solar aspect. But for the Egyptians, the moon was associated with Gods—Thoth, Iah, Khonsu—not Goddesses. And though Osiris is united daily with the Sun God Re in the Underworld, He too is more associated with the moon than the sun.

Nevertheless, in this case, it seems we should be envisioning a solar Osiris as He enters into and unites with the moon—thus establishing His power there—in order to create the brilliant light of the full moon (if we can include the Denderah text in our understanding).

Yet there is a slight problem. Plutarch says that this festival happens on the “noumenia tou Phamenoth,” the new moon of the spring month of Phamenoth. And indeed, the Egyptian lunar calendar, the temple calendar, starts with the new moon. This would mean the minuscule bits of evidence we have for this festival of Osiris entering into the moon are in conflict. Does the God enter at the new moon or full?

If we just look at what Plutarch says, then Osiris enters into the new moon and Isis, the Creative Principle, unites with Him in sexual intercourse. She becomes the Mother of the World; Isis the moon is filled and made pregnant by the Osirian sun. During this time, the moon is both male and female since Isis and Osiris are united in it. But pregnancy is a process of growth. Could both of our tiny bits of information be right? What if the festival was not meant as a one-day event? What if the 14 days from new moon to full were envisioned as a sort of spring break retreat for the Goddess and God? They come together, make love, and 14 days later the full, round, and shining evidence of the Goddess’ pregnancy can be clearly seen. It’s just speculation, but it does provide some coherence between the few pieces of evidence we have for this festival.

Isis & Osiris as lovers from Kris Waldherr’s Lovers Path Tarot

Whatever the case, I very much like the idea of a spring sexual rite for Isis and Osiris. In fact, it was this intriguing Plutarchian reference that inspired the multi-day rite of sacred sexuality in Isis Magic called (yes, of course) ‘The Entry of Osiris Into the Moon.’

Plutarch’s essay is also responsible for the idea that Isis and Osiris were so in love with each other that They made love while still within Their mother Nuet’s womb. He writes, “Isis and Osiris were enamored of each other and consorted together in the darkness of the womb before Their birth.” Perhaps Their coming together at the first of spring each year may be seen as a kind of return to the womb of the Great Mother for renewal of both Deities as well as humankind…the very same renewal we all feel every spring.

What’s more, as famous lovers, Isis and Osiris are also to be found in the Greco-Egyptian Magical Papyri (Papyri Graecae Magicae, abbreviated PGM) in a variety of old-fashioned love spells. While many of the so-called “love” spells in the papyri are coercive and more like magical roofies than what I would call “love” magic, there is one I particularly like because it seems the lover does want love and not just sex from the object of his desire.

In a spoken part of the spell, the lover says, “The Goddess in heaven looked down upon him, and it happened to him according to every wish of his soul. [Name of the lover] says: From the day [and] from the hour, I [name of the lover] do this act to you; you will love me, be fond of me, and value me . . . [until] I die. O Lady, Goddess Isis, carry out for me this perfect charm.” The rite takes place before sunrise, as the lover anoints himself with myrrh, “the myrrh with which Isis anointed when She went to the bosom of Osiris.” As the sun rises, the lover asks Isis to wake up his beloved and again to “carry out this perfect charm.”

If you’re feeling in need of a love spell yourself, here’s one to try.

And so, with loving thoughts, I wish you blessings of the coming season of wild uprisings, renewed love, and new life in whatever best form it takes for you. We all need it and we all deserve it.

Video Game Isis to Become Eset

I am not a fan of comicbooky-videogamey over-sexualized depictions of the Deities. I am especially not a fan of images of Goddesses with huge, spherical boobs that would hurt like heck in real combat (oh, it’s always about combat; you know that.) Personally, I like my Deity images to be either historical or, if they are art, to capture something of the awe of the Divine. But that’s just me.

Nevertheless, I was amused, or perhaps bemused, when the popular video game Smite introduced a new fightin’ Deity back in 2013: Isis, Goddess of Magic. They even have a halfway decent version of Her myth in the game’s character information.

Then, earlier this week, the company that makes Smite announced that they will rename the character Isis as Eset, to be pronounced “Ee-set.” The idea is to be able to avoid being caught in YouTube’s “ISIS is a terrorist group” algorithms. Sigh. I wish we had been able to get people to call them ISIL or Daesh (or, really, anything else), but “ISIS” is just too easy, just too familiar, for people.

Smite’s Isis, soon to be Eset, doing Her magic-casting thing

Which is precisely why I continue to use it in my blog and books; it’s the familiar name by which She is known to more people throughout the world. Yes, I can be stubborn. Of course, as many of you know, “Eye-sis” is the Anglicized version of what the ancient Greeks called Her: Ἶσις (EES-Ees).

I represent Her Egyptian name as Iset. Here’s why:

These are the most common hieroglyphs for Isis’ name in Egyptian.

In Egyptian, Isis’ name was most often spelled with the hieroglyphs throne, semi-circle (possibly a bread loaf), Goddess, although during the thousands of years of Her worship there were a number of variant spellings. Egyptian artists commonly designated Isis by painting the throne hieroglyph on Her crown. Thus it is possible to identify the shortest version of Isis’ name with the throne itself. The Goddess Isis is the Goddess Throne.

Similar to Hebrew, the Egyptian hieroglyphs don’t represent the vowels. They had vowels, of course. You were just expected to know where to put them to pronounce the words, plus some of the glyphs function as semi-vowels. As a result, we don’t know precisely how the ancient Egyptians would have pronounced Isis’ name. (Not only that; the pronunciation of words changes over time and Egyptians had regional accents.)

The throne hieroglyph is a biliteral symbol (*it could sometimes even be a triliteral), that is, a single symbol representing several sounds. The semi-circle is a single-sound glyph and represents our letter t. In this case, it provides the feminine ending of the word just as in English we might add -ess to feminize a word. The Goddess symbol is a determinative and provides the overall concept of the word, but has no sound. (And just to complicate things, the throne glyph itself can be used as a determinative.)

The first of the two sounds comprising the biliteral throne symbol is a consonant similar to the Hebrew yod** and is represented by modern Egyptologists as ı͗ . The yod sound is similar to English y or i, but remember that it’s not really a vowel. In hieroglyphs, the yod is represented by the reed flower glyph. The initial sound may also be referred to as another Hebrew letter, aleph, the vulture glyph. It’s a glottal stop, but for convenience is sometimes given as an a. The second of the two sounds in the throne is an s. Between the yod or aleph and the s, any vowel could have been inserted. Similarly, a vowel could be inserted between the throne and the semi-circle.

So how can we know which vowels were used? We do have some clues, at least from a later period, in ancient Coptic and Greek.

Coptic is a late form of Egyptian (today, very late as it still survives in the Coptic church) that uses Greek letters plus some special letters to represent Egyptian sounds. By the time Egyptian had changed into Coptic, Isis is Ese (Aay-seh or Ee-seh) or Esi (Aay-see or Ee-see) (the final t was dropped in Coptic, and likely in pronunciation earlier).*** From their earliest encounter with Egyptian religion, the Greeks—and Egyptians who wrote Greek—spelled Her name asἾσις, which they would have pronounced as EES-ees. In Late Antiquity, they sometimes added an epsilon at the beginning so that an alternative pronunciation would have been Aay-sis. So from examples of Her name in Coptic and Greek—contemporary pronunciations that were actually being used by the people who recorded them—we can narrow the search for initial vowels down to either an ee sound or an ay sound. In earlier times, then, the first syllable of the Goddess’ name was probably Ees and in the late period may have changed to Aays. (How could that happen? In the same way that modern English no longer sounds like Chaucer’s English. Ancient Egyptian was spoken for thousands of years and naturally changed during that long time period.)

Between the throne and the semi-circle, Egyptologists usually insert a generic e before the final t to create the feminine ending in line with the Egyptological convention of representing the feminine ending as et as in Amunet, the feminine form of Amun. (It is entirely possible that this e could have been another vowel, for example, i.) Nonetheless, by combining the information we have about Her name as pronounced in Coptic and Greek with current scholarly opinion, it is most likely that Isis in Egyptian would have been pronounced Ee-seh (or Ee-set with the t) and in Late Antiquity also as Aay-seh (or Aay-set with the t). Either of these could have been Hellenized to Isis by replacing the ending with the Greek –is ending. I prefer Iset (Ee-set) to Eset (Ee-set) because it looks closer to Her most well-known name, but Eset works as does Aset (Aay-set).

Look! Giant spherical boobs on a Ptolemaic queen dressed as Isis; does this mean I have to retract my objection? Nah.

Of course, all this is just for the sticklers among us. Isis will know those who call upon Her no matter what pronunciation we use. She’s a Goddess. She knows. Yet, the various pronunciations of Her name are of interest because of the emphasis that the Egyptians themselves placed on knowing the true name of a Deity, person, or thing in order to know its essential nature.

We can use the various pronunciations of the Goddess’ name to touch different aspects of Her nature. For example, to contact a very Egyptian form of the Goddess, we might invoke Her by the name Iset or Ise. For a more Hellenized aspect, we might call upon Isis using the Greek pronunciation, Ees-ees. Many people will call upon Her using the Anglicized version of Her name, Eye-sis. In any and all of these names, we will still be contacting the energy of the Goddess Isis, She of the 10,000 Names. The difference will be not in the essence of the Goddess, but in the particular “flavor” of Her energy that we touch. Personally, right now I’m using Coptic Ese (Aay-seh) a lot lately. It chants beautifully.

In the Book of Coming Forth by Day, better known as the Book of the Dead, Isis is called Iset Nudjerit em Renus Nebu, “Isis, Goddess in All Names.” Perhaps, we can see Her not only as the Goddess of All Names, but of All Pronunciations as well.

*In some uses, the multi-literal throne hieroglyph includes the t consonant; in that case the loaf t indicates the feminine ending.

**A century ago, in his hugely influential books (which are still so because Dover keeps them readily available), Sir E.A. Wallis Budge used a peculiar set of symbols to transliterate the hieroglyphs, and one of them in particular continues to confuse readers to this day. Instead of the ı͗ used by other Egyptologists and often called yod, Budge represents the reed flower as å (that’s not quite it; the dot should be solid, but it was all I could get WordPress to do.) Most people look at it and read it as “a” rather than a “yod.“

***There are several forms of Coptic with different spellings and pronunciations of Her name.

Horus’ Twin Sister

Warning: this post refers to rape in myth.

Boy and girl Divine Children, enwrapped in the protective coils of Isis-Thermouthis and Serapis Agathos Daimon

During the excavation of Hathor’s temple at Denderah, an interesting statue, now in the Cairo Museum, came to light. It shows two children, one male, one female, standing within the protective coils of two serpents. On the boy’s head is a solar disk with an Eye of Horus on it. The girl has a lunar disk with an Eye of Horus.

The statue appears to be a votive gift, and may have originally come from the shrine of Isis-Thermouthis, believed to be not far from Denderah. According to experts, the serpents are most likely Isis-Thermouthis and Serapis Agathos Daimon.

Isis as Agathe Tyche and Osiris as Agathos Daimon in serpent form

In the Ptolemaic period, Isis and Serapis/Osiris were frequently depicted as Divine Serpents. The Isis serpent can sometimes be the combined Goddesses Isis and Renenutet as Isis-Thermouthis. Other times, She can be Isis Agathe Tyche, Good Fortune. In both forms, She is partnered with Serapis/Osiris Agathos Daimon, or Good Spirit.

Unfortunately, there is no writing on the statue to help with the identification of the Divine Children. One possibility is that They are the well-known twins, Shu and Tefnut. There are things in myth and at the site that could support this interpretation. But as you might guess, I like a different possibility.

Harpokrates with Mom Isis and Dad Serapis

The male child has the Horus lock, so He is probably Harpokrates, in Egyptian Hor-pa-khred, Horus the Child. Harpokrates was very popular during this time period. He is the child of Isis and Serapis and is frequently shown with a sun disk on His head. The fact that the Child God is protected by Isis and Osiris serpents, strengthens the identification. But if the boy is Harpokrates, Who is the little girl?

We don’t know of a twin sister of Harpokrates from either Egyptian or Greek sources. Some have wondered whether the lunar girl is supposed to be a form of Isis. Indeed Isis is called the Female Horus (Hor-et or Horit) in Egyptian sources. Several other Goddesses and a number of queens are called by the name as well. The Oxyrhynchus Hymn to Isis, written in Greek, calls Her Harpokratin, which is just Harpokrates with the Greek feminine ending. Translators have taken this to mean something like “the darling-girl of the Gods,” but it can just as easily be simply “Horet the [Girl] Child.” What’s more, by Ptolemaic times, Isis was indeed connected to the moon, even though She was not in earlier Egyptian sources.

Nevertheless, I stubbornly like the idea that the Divine Girl could be Horus’ twin sister, Horet. While this is the only statue we know of that shows the Harpokrates Twins together, during the Ptolemaic period, there are a few other baby girl statues that have been identified as Girl Harpokrates. We have no evidence of Her before this time, but we know that the Egyptians always did have a penchant for name-sharing male-female pairs of Deities, such as the Deities of the Ogdoad of Hermopolis.

Horus or Horit? Love this image? Buy a copy from the artist here.

Now, there is a Goddess Horit Who shows up in late Egyptian sources, specifically in what is known as the Delta Mythological Manual. Scholars aren’t sure where the manual came from, but they date it to about the 26th dynasty—though the material may be much older. It contains myths having to do with 12 of the nomes in the Egyptian delta. It could have come from a temple cache or been in the possession of a priest or maybe even a priestess. In this manual, we meet Horit. She is a daughter of Osiris, but we do not know Who Her mother is.

And…then things get bad.

You see, Horit bears sons fathered by Her father Osiris. The Delta Manual is pretty darned cryptic, but we learn that when Her father raped Her, it was Her “first time” and that when She learned She was pregnant, She “sat down and mourned.” What’s more, there was something wrong or unusual about the birth of the resulting child. The text isn’t super clear, but Horit may have either chosen abortion or miscarried. The child, being Divine, did not die, but instead left the premises immediately.

After this, Horit functions as a wife to Osiris and bears four more children, the last one after suffering a rape by Set. The manual (again very cryptically) tells stories about each of these sons of Horit—all forms of Horus. Strangely, there is even one called The Child of Isis. Of the third of these sons, the manual tells us that after Set murders Osiris, Horit raises Their son to be His father’s avenger; very Isis-like indeed. There is even an incident of decapitation just as there is in the story where Isis grants mercy to Set, which so enrages Horus (the two Gods are battling at the time) that He decapitates Isis, a state of affairs that wise Thoth fixes right away.

In the Delta Manual, the identities of all the Goddesses are very fluid; quite confusingly so. They are associated, joined, or become each other frequently. Horit is identified with Hathor and it is said that “She is the Divine hand of Re,” which is specifically a vagina. (In this version of the story, Re replaces Atum Who uses His Goddess-Hand to masturbate, producing Shu and Tefnut.)

Many of the myths in the Delta Manual, and most of Horit’s, have to do with boundary-crossing sex among Deities, consensual or not. In addition to Hathor, Horit is associated with Bast, Who is said to “come forth as Horit.” At Sebennytos and Behbeit (Isiopolis!), Horit is joined with Tefnut and the myth of the Raging/Distant/Returning Goddess (which is an important myth for another day.) Sebennytos and Behbeit are in the 12th delta nome. There, the myths relate that Tefnut-Horit is raped by Her son Geb and imprisoned. The rapist is eventually punished and the Goddess freed, which becomes a cause for festival in the nome. So now, in addition to the rape of Horit the daughter by Her father Osiris, we also have the rape of Horit-Tefnut the mother by Her son. Some of you may know that there is similar tale in which Horus rapes His mother Isis and Her tears fall into the water.

WTF? Is it any wonder that Horit is among the raging Goddesses? And what the heck are we to supposed to make of all this anyway? We certainly do not approve. But neither did the ancient Egyptians. After all, Geb (and Set in other tales) is punished for His rape. And yet, the Egyptians retained these stories and, no doubt, tried to make sense of them.

I have speculated, in Isis Magic, about the possible meaning of the rape of Isis by Her son. What if that story, and others like it, are merely the very misunderstood remnants of a different and very ancient story; indeed, perhaps the oldest story? The Goddess Comes Into Being; of Herself, by Herself. She gives birth to a Child, a son. He grows to maturity. Then, in order to start the multiplication of life on earth, Divine Mother and Divine Son mate, not in a rape, but because They are All That Is. Could the same be said of the Divine Father and Divine Daughter? Obviously, I don’t know the answer to these questions. But it’s a way I can make it make some sense in my own head.

As for Harpokrates and His twin sister, I doubt we can make a direct connection between Horit and the Girl Harpokrates of the votive statue. And yet, and yet, and yet. Osiris has a son, Hor, and a daughter, Horit. (Different mothers? Same mother?) Hor and Horit make a perfect Egyptian name-sharing male-female pair. Horit’s myths come from the delta, including from Behbeit, where Isis’ great delta temple once stood.

I wonder whether we will some day find stories about Horit and Her mother? And if we do, what will Her name be?

Horus’ Twin Sister

Warning: this post refers to rape in myth.

And…then things get bad.

Many of the myths in the Delta Manual, and most of Horit’s, have to do with boundary-crossing sex among Deities, consensual or not. In addition to Hathor, Horit is associated with Bast, Who is said to “come forth as Horit.” At Sebennytos and Behbeit (Isiopolis!), Horit is joined with Tefnut and the myth of the Raging/Distant/Returning Goddess (which is an important myth for another day). Sebennytos and Behbeit are in the 12th delta nome. There, the myths relate that Tefnut-Horit is raped by Her son Geb and imprisoned. The rapist is eventually punished and the Goddess freed, which becomes a cause for festival in the nome. So now, in addition to the rape of Horit the daughter by Her father Osiris, we also have the rape of Horit-Tefnut the mother by Her son. Some of you may know that there is similar tale in which Horus rapes His mother Isis and Her tears fall into the water.

I have speculated, in Isis Magic, about the possible meaning of the rape of Isis by Her son. It goes like this: What if that story, and others like it, are merely the very misunderstood remnants of a different and very ancient story; indeed, perhaps the oldest story? The Goddess Comes Into Being; of Herself, by Herself. She gives birth to a Child, a son. He grows to maturity. Then, in order to start the multiplication of life on earth, Divine Mother and Divine Son mate, not in a rape, but because They are All That Is. Could the same be said of the Divine Father and Divine Daughter? Obviously, I don’t know the answer to these questions. But it’s a way I can try to make it make some sense in my own head.

I wonder whether we will some day find stories about Horit and Her mother? And if we do, what will Her name be?

Isis, the Only One

I very much like this Cosmic Isis by artist Dahlia Khodur. Here’s a link to her Instagram.

In Egypt, She was called T3 w’t (Tah Uwah-et), “The Only One.” In Greek, this same epithet of the Goddess became Thiouis (Thee-oou-iss). (For some reason, I really like “Thiouis;” I have a chant I like to use with that epithet for Her.) The way some Romans expressed this concept may be summed up in a graffito found on one of the walls of the Temple of Isis in Rome: Una, quae es omnia, Dea Isis, “Being one, Thou art all, Goddess Isis.”

Strange in a polytheistic world, isn’t it?

Maybe yes, maybe no.

It could be confusing to those of us who have been born into a culture steeped in the singularity of the one male Deity. But that was very far from the experience of the ancient world. They were used to dealing with any number of Deities—as well as other Divine beings. The face of the Divine could be seen and sensed in many ways and many places and be known by many names…as we are seeing again today, even though cultural elements struggle against it.

In ancient Egypt, Isis is the Only One and the Unique One; but so are other Deities. Re is the Only One and the Unique One…and so are Atum and Ptah and more.

Erik Hornung in Conceptions of God in Ancient Egypt explains this as each Deity being considered unique in Her or His own way. But it may be more than that. There are Egyptian texts, especially the wisdom literature, that simply refer to “God.” This may have been purposely vague so that the student of wisdom could “insert your God here.” Or it may have been an expression of what is today know as henotheism (the term was only coined in the 1800s) which is devotion to one particular Deity without denying the reality of all the rest of Them. We also know that multiple Egyptian Deities could form a unity—and even be referred to with a singular pronoun. For example, in some mortuary literature, Ptah-Sokaris-Osiris is invoked “that He may give…” Atum, when He brought forth Shu and Tefnut was said to have been “One Who became Three.”

Jan Assman, in The Price of Monotheism, discusses what he calls “the Mosaic distinction,” the concept that my God is the One True God and every other Deity is a “false god” and he names the Egyptian pharaoh Akhenaton as its first known practitioner. Assman also makes the interesting observation that following Akhenaton’s “revolution,” as the old Deities were restored to worship, Akhenaton’s influence nevertheless continued to be felt as the idea of a Hidden Deity Who existed behind and was expressed in all the other Deities came into prominence. He calls this development “evolutionary monotheism” and notes it in the mature stages of polytheism not only in Egypt, but in Mesopotamia, Greece, and India as well.

Thinking through the complexities of poly-mono-heno-pan-and-all-the-other-theisms out there is a worthy meditation for today’s devotees of Isis. For if we look back to the traditions of ancient Isiacism to instruct or inspire our modern devotion at all, then we will inevitably find ourselves confronted with the puzzle. How is Isis The Only One and yet part of a pantheon? What does that mean to my personal devotion to the Goddess? If I am a priestess or priest of Isis, must I also serve other Egyptian Deities—or should I specifically not serve others in order to serve just Her? In what way is Isis a Divine Unity and thus All?

As we meditate on these things, we will likely find our own answers…at least for now. Personal answers to questions like these can change over time as we discover, experience, and learn more about ourselves and about our relationship with Her.

Iset Demdjet, the Bone Collector

Bone Woman, Crone Woman by Joan Riise. Find her work here.

We know quite a lot about the history of the Great Goddess Isis. For instance, we know that She was already important by the time of the Pyramid Texts (Old Kingdom, 5th-6th dynasties). We know fairly clearly how Her worship spread throughout Egypt. We know how She came into Nubia and the Mediterranean. And we know how She went underground with the rise of Christianity in the Mediterranean and the West…staying alive in the magical traditions. Today there are few who do not at least know Her name.

Yet, what we don’t know for certain is where Her worship originated. So far, it is one of Her Mysteries.

Oh, there are theories. The one I am most seeing lately is that She is originally from some small city in the Egyptian delta of Lower Egypt. But I’ve haven’t seen the arguments to back that up. And strangely, no town in ancient Egypt, Upper or Lower, claimed to be Her “birthplace.” Since She became Egypt’s most famous Goddess, you would think someone would claim Her as their own.

The Egyptian delta. The arrow points to the location of Isiopolis. You can see Heliopolis above Cairo (Caire).

Others attribute Upper Egyptian origins to Her, especially given Her important Upper Egyptian temple at Philae (now on Agilkia island). However, the oldest evidence we have of Isis worship on Philae is from the 26th dynasty.

On the other hand, the consensus of researchers today is that what would become ancient Egypt was first populated by Paleolithic people moving from south to north. So if proto-Isis was already known to these people, perhaps She did come from what would eventually be Upper Egypt. And Abydos, an important Osirian cult center, is in Upper Egypt.

On the other, other hand, Isis and Osiris are incorporated into the Heliopolitan myth cycle. And Heliopolis is about 20 miles north of Cairo and in the delta. What’s more, there was another famous Isis temple right there in the middle of the delta at Isiopolis. We may eventually find that it (or its predecessor on the site) is, in fact, the oldest temple of Isis. (Yes, of course, I asked Her. She told me, “delta.” But that is decidedly UPG, “unverified personal gnosis.”)

Some very pretty skulls and bones from an Egyptian tomb

I recently came across a paper by Dr. Kelly-Anne Diamond, an Egyptologist currently serving as Visiting Assistant Professor in the History Department at Villanova University, that makes a new and interesting contribution to the possible origins of Isis. She focuses in on the title of a female funerary ritualist. The title is “demdjet” and she can appear as a human ritualist, but also sometimes as a Divine ritualist. We find her—very infrequently—from the Old Kingdom to the New. Egyptologists used to group this ritualist under the general category of “mourning women,” but it appears the demdjet or Demdjet may have had a more specific function.

The root of the word has to do with collecting or assembling. And since the title is a feminine active participle, the title demdjet is “she who collects or assembles.” If you’re at all familiar with the ancient Egyptian funerary texts, you may recall that there is quite a lot of emphasis on making sure the deceased have all their bones, bits, limbs, heads, etc. collected or assembled for them as well as ensuring none of those things are disassembled or lost. Since Isis is the collector of bits and pieces par excellence, at least when it comes to Osiris (and the deceased), Diamond suggests that this ritual role may play a part in Isis’ origins.

The demdjet (top) and the kenut (bottom) offering nu pots

One of the Pyramid Texts (PT 2283) refers to a Demdjet Vulture. It says, “Osiris Neith, accept Horus’ Eye, which Seth hid—THE HIDDEN VULTURE, which he joined—THE JOINED [Demdjet] VULTURE…” This Demdjet Vulture is involved with stretching or spreading something. We cannot say whether the Demdjet Vulture is supposed to be Isis, but at least we may have an early attestation of a Divine Demdjet. Of course, Isis can take vulture form, but it is not Her most common bird form.

We also find the Demdjet in the pyramid temple of Senwosret III where She gives life and protection. From the Middle Kingdom, there are demdjets in the papyrus Ramesseum E. Some scholars think that the contents of that papyrus may date back to the 3rd dynasty (there are archaisms in the text). If true, it would be the oldest mention of a demdjet.

In this papyrus, we learn that the demdjets are present throughout the funerary rites. At some point, the demdjets move simultaneously, perhaps in ritual motion or dance. They are there when the deceased is summoned to revivification. And they have speaking parts. In the New Kingdom, we have several more instances of demdjets. They are shown as two kneeling women with nu water pots and they are watering “the desert necropolis.” In one case, one woman is labeled menkenu and one demdjet. (Alan Gardiner suggests menkenu is a title of Isis, while demdjet is a title of Nephthys.) In another case, one is called demdjet and one is called kenut (menkenu and kenut may be different versions of the same title).

Same offering, different labels: The Great Kite and the Lesser Kite

But here’s where it gets more interesting for Isiacs. In the last New Kingdom example (tomb of Paheri, if you must know), we find the same scene—women kneeling with nu pots, dressed in the same way—but this time, They are labeled Djeret Weret (Great Kite) and Djeret Nedjeset (Lesser Kite). In this time period, we know Who the Great Kite and the Lesser Kite are; They are Isis and Nephthys. So, the women depicted may be human ritualists portraying the Goddesses, which we know was done in Egyptian ritual. In additional, but very damaged, scenes in two of these tombs, we see the demdjet no longer kneeling, but standing with her/Her right arm raised, elbow bent, and fist clenched while her/Her left clenched fist is placed at her/Her chest. It reminds me of the henu gesture, but standing.

She is labeled Djeret Weret Demdjet, the Great Kite Demdjet. The gesture s/She makes is thought to be associated with transfiguration, the recitation of holy words, and glorifications for the dead.

In the Book of the Amduat, a Goddess named Demdjet appears in the 7th and 8th Hours of the Night where She helps protect Re and the Sun Barque as it journeys through the Otherworld. In the 7th Hour, She is with three other Goddesses: She Who Cuts, She Who Punishes, and She Who Annihilates. In the 8th Hour, Demdjet is with three other mummiform Goddesses: She Who Veils, She Who Decorates (?), and the Dark One. Interestingly, the 7th Hour is the same Hour in which Isis and the Elder Magician work Their powerful magic to subdue Apophis. So in this case, with Isis in Her Great of Magic form, it seems to me it would be a bit of a stretch to consider this Demdjet, a minor Hours Goddess, to be a form of Isis.

The Djeret Weret Demdjet making a gesture of transfiguration; we can see the feet of (probably) another demdjet (the Djeret Nedjeset Demdjet?) above this one, but this part of the tomb is damaged

Nevertheless, with its core meaning of She Who Collects, Assembles, and Puts Together, we can find in the Demdjet an important harmony with one aspect of Great Isis: She Who searches, finds, reassembles, and gives new life to Osiris.

Some researchers have suggested that there may have been a very early Egyptian funerary custom in which important dead persons were disarticulated and then put back together for rejuvenation. It’s a highly controversial topic, but if so, perhaps the original Demdjet may have been the female ritualist who did this reassembly. Perhaps she was serving as a priestess of the Great Renewing Mother. And perhaps, just perhaps, this Great Mother Regeneratrix was the Demdjet Weret—(proto) Iset Demdjet—She Who collects our bones for us that we may be made whole in preparation for our rebirth.

A New Festival of Light for Isis?

The return of the light, here and now—in mid-winter—is always a hopeful time. And I do feel hopeful; more now than in the past year. When more light fills our eyes, breath comes a bit easier and hope may come to our hearts.

Isis is like that: a deep, hopeful, uplifting breath. It is one reason that She is, among so many other things, a Lady of Light. She is found in the light of the sun, the moon, and the stars. She is found in light itself.

In ancient Egypt, they held Festivals of Lights in which the entire town or city would light oil lamps that would burn throughout the night—entirely equivalent to our own stringing of lights at Halloween, Yule, or the Winter Festival of Lights that my own city of Portland puts on every February. In Egyptian homes, it was in the space before the main gate of the house that a lot of a family’s festival activity—from lamp lighting to barbecuing and feasting, would take place. I assume this enabled everyone to celebrate together and to see each other do so. In my imagination, I envision Egyptian neighbors vying with each other over elaborate displays of oil lamps.

The historian Herodotus (5th century BCE) writes about an ancient Festival of Lights at Sais, the city of Neith. He says:

“At the times when they gather together at the city of Sais for their sacrifices, on a certain night they all kindle lamps many in number in the open air round about the houses; now the lamps are saucers full of salt and oil mixed, and the wick floats by itself on the surface, and this burns during the whole night; and to the festival is given the name Lychnocaia (“Lamp Lighting”). Moreover those of the Egyptians who have not come to this solemn assembly observe the night of the festival and themselves also light lamps all of them, and thus not in Sais alone are they lighted, but over all Egypt: and as to the reason why light and honour are allotted to this night, about this there is a sacred story told.”
—Herodotus, Histories, Book II, Chapter 62

An oil lamp from Egypt, Roman period. It shows Isis and Harpocrates.

Sais was one of the sacred cities in which Isis was said to have buried a piece of Osiris’ body. There, possibly at a sacred lake at Neith’s temple, an Osirian passion play was enacted at the same time as one of these festivals of illumination. (Just to be clear, this Egyptian festival was in summer, not at mid-winter…but was a festival of light nonetheless.) And, you may know, that at Sais, Isis and Neith were assimilated, so having Osirian festivals at Neith’s temple would not have been a stretch for the ancients.

I’ve read in a couple places that the “sacred story” attached to the Sais festival to which Herodotus refers was that the lights were to assist Isis in Her search for the body of Osiris. Unfortunately, nobody has footnoted this reference, so I’m not sure if it’s something ancient or simply a modern scholar’s best guess. I love the idea of the whole town assisting Isis in Her search with light…and it makes sense given the passion play and grave of the God at Sais. What’s more, the Egyptians usually did have a mythic model for ritual activity, but I still haven’t found out who originated that explanation. I’ll let you know if I do.

We also know of ancient Egyptian festivals of light at the New Year and on the five epagomenal days that led up to it. On these days, the birthdays of Osiris, Horus, Set, Isis, and Nephthys were celebrated and lights were placed in tombs for the dead. A temple calendar from Edfu tells us of a summertime procession for Isis the Brilliant. That festival is celebrated by modern Kemetics as the Aset Luminous Festival. And so there are more lights for the the Lady of Light.

Now let’s leap forward in time some hundreds of years and move from Egypt to Rome.

The illustration for the month of August from the Calendar of Philocalus

The 4th-century-CE Calendar of Philocalus lists a festival called the Lychnapsia on August 12th. It was, of course, a lamp-lighting festival. The scholars who have studied it seem reasonably certain that it was an Isis festival because a.) the August 12th date of this lamp festival is at roughly the same time as the great Egyptian Festival of Lights at the epagomenal birthdays of the Deities and b.) Isis was so extremely popular in Rome that anything Egyptian would have also been considered Isiac.

Furthermore, the theory is that the August 12th date (due to some calendrical calculations with which I will not bore you) corresponded to the 4th epagomenal day—and the 4th epagomenal day is the birthday of Isis. So, in 354 CE, Isiacs could celebrate the birthday of Isis by the lighting of lamps in Her honor.

But we need not wait for the summer birthday of the Goddess or the procession of Isis the Brilliant to honor the Lady of Lights with light. After all, the Egyptians celebrated illumination festivals at a number of different times during the year.

And so I have a modest proposal: a Festival of Lights for Isis as the light-bringing Lady of the Deep Breath. In this mid-winter time, as Her solar light begins its return and Her warming breath infuses our bodies and stirs our souls, as the Green Goddess’ green shoots struggle to be born even while covered with a silver layer of snow, so let us breathe Her in and celebrate, yet another, new beginning.

Such interpretations and updating of our traditions is precisely what we human beings have always done. It enables us to connect with the richness of the past and also to have traditions that continue to make spiritual and emotional sense to us. No doubt, the festivals for Isis changed over time. No matter how conservative the ancient Egyptians were, still, things change. They changed over time within the borders of Egypt, and then when the worship of Isis came into the wider Mediterranean area, things changed even more. People who came to love Isis celebrated Her in ways rooted in tradition, but which made spiritual sense to them in their day, too.

I therefore invite you to join me in a small, new, mid-winter festival for Isis, Lady of the Dawning Light, Mother of the Deep Breath, Queen of Hope. Light a candle, a torch, a tea light. Watch the flame. Feel the light. And breathe Her breath with me.

An Ancient Isis Method of Divination

I have something old/new for you this time.

It’s old in that it is an ancient method of divination that is specifically connected with our magical Lady Isis. It is (a bit) new in that it is a new translation of the ancient text in which the divination is found. The new translation doesn’t really change things much but it does, perhaps, give us a slightly better understanding of the original. And that’s always good.

The other new thing is that we can try it for ourselves.

This Isiac divination is found in the Greco-Egyptian Magical Papyri. You’ll usually see them just called the Greek Magical Papyri (Latin: Papyri Graecae Magicae, abbreviated PGM) because they are written in Greek, but the scholars who worked on them tell us that they reflect, in large part, Egyptian magical techniques, so I prefer Greco-Egyptian Magical Papyri. What’s more, we also have a cache of similar magical texts written in Demotic, which is a late, cursive version of the hieroglyphs. So those are unarguably Egyptian. Here’s some background on these fascinating texts.

The particular text I want to discuss is listed on the linked page above, but for easy reference, here it is again:

Great is the Lady Isis! Copy of a holy book found in the archives of Hermes: the method is that concerning the 29 letters through which letters Hermes and Isis, who was seeking Osiris, her brother and husband, found him. Call upon Helios and all the gods in the deep concerning those things for which you want to receive an omen. Take 29 leaves of a male date palm and write on each of the leaves the names of the gods. Pray and then pick them up two by two. Read the last remaining leaf and you will find your omen, how things are, and you will be answered clearly. (PGM XXIVa)

Male date palm leaves; big enough to write on

This seems like a simple, easy, and fairly quick divination method.

It is likely that the 29 letters refer to the 29 letters of the Coptic alphabet. Coptic is the latest form of ancient Egyptian. The letters are adaptations of Greek, but with additional letters that incorporate Egyptian-language sounds that Greek didn’t have. It developed under the all-pervading influence of Hellenism in the Mediterranean region. Because the text instructs us to write the names of the Deities on the 29 palm leaves, I would assume that each of the Deity names written on the leaves had one of the Coptic letters as the initial letter of the name.

But that’s just a guess, not a certainty, and we simply have no other information. On the other hand, the Egyptians may have had tables of correspondences that connected the Deities to the Coptic alphabet like many modern magical systems do and which may or may not have been based on the spelling of the Deity name.

Oh, and just to be clear, this particular text WAS written originally in Greek, not Coptic. But because the “29 letters” probably refers to the Coptic alphabet, we may understand this as likely to be a genuine Egyptian method of divination, but recorded in Greek.

That’s the old part. Now here’s the new translation of that same passage by David Jordan, head of the Canadian Archeological Institute in Athens, an Egyptologist and expert in the ancient magical texts. I won’t bore you with the details of why he translated as he did, but it seemed pretty reasonable to my definitely-not-an-expert self.

Great Isis the Lady. Copy of a sacred book found in the archives of Hermes. The method is the odd number of letters [i.e. 29; the number was a marginal note in the text], through which Hermes <received omens> and Isis, searching, <found> her own brother and husband Osiris. <Say:> ‘I invoke the sun and all the gods in the deep’—about whatever you wish to receive an omen. Taking 29 leaves of a male palm, write on each of the leaves (one of) the names of the gods and, when you have said a prayer, pick them up two by two. Read the last remaining leaf, and you will find wherein your omen consists, and you will receive an omen lucidly.

So you see, it’s not much different and certainly not in terms of how to actually do the divination. It’s just always interesting to me to see the graceful art of translation in action. The translator makes note that the initial phrase, “Great Isis the Lady,” appears in one other place that we know of: a graffito found in Rome. (There’s another well known Roman graffito related to Isis that I’ve written about before, which was found on one of the walls of the Temple of Isis in Rome. It says, Una, quae es omnia, Dea Isis, “Being one, You are all, Goddess Isis.”)

The fact that the phrase “Great Isis the Lady” was well known enough to be a graffito adds weight to Jordan’s translation. In this case, the phrase is almost certainly the title of the divination method. It gains power and prestige from being the method the Great Magician Goddess Isis used to find Osiris and Thoth (Hermes) the Great Magician God used to receive omens.

So let’s give it a try.

Because I am sometimes lazy and didn’t have access to male palm leaves, I did it the cheap-and-easy way just to see how it worked on the quickie. It will definitely be worth following up on the more authentic track, too.

Some of the cards from the Book of Doors by Alison Davidson and Athon Veggi.

Instead of palm leaves with Deity names on them, I used 29 cards from an Egyptian-themed divination deck that I like. It’s called the Book of Doors. (If it appeals to you, you can get it from Inner Traditions or used on eBay.) It’s not a tarot deck with the traditional Arcana. Instead, it has an Egyptian Deity associated with each card and groups Them into families like Sun, Moon, Air, or Fire. The authors call it an “alchemical oracle.” I like the art.

Anyway, for this first attempt, I didn’t choose the 29 Deities based on Coptic alphabet initial letters, I just picked 29 of the most well known Goddesses and Gods, including Set and Apophis, because there have to be options in a divination.

First, we invoke…

We could follow the text and simply say, “I invoke Helios and all the gods of the deep about [stating the subject of the divination].” Or we could choose Egyptian names: “I invoke Re and the Primordial Ogdoad, the Great Infinities, about [stating the subject of the divination].” Or we could go All-Isis-All-the-Time: “I invoke Isis, the Radiant Goddess, Isis-Re-et, Great of Magic, in Her Name of Lady of the Depths about [stating the subject of the divination].” Take your pick.

Then we shuffle the 29 cards and spread them out, face down. In our hearts, we speak a prayer to Great Isis the Lady to reveal the true omen and send the Goddess, send the God Who will help us discover the answer. We pick up the cards, two by two, leaving them face down until there is only one left. That card, we turn over.

The question I asked was whether this divination method was truly an Isis divination. When revealed, the singleton card was Hathor. In this particular deck, Hathor is in the transformational family of Fire and She is shown emerging from the Otherworld.

How shall we interpret?

First reaction: Hathor is a strongly positive Goddess and, in this card, She is not in Her raging-Sakhmet aspect. If I had to give a quick yes/no answer, I’d definitely say yes, this IS a legit Isis divination. Or, since this card is part of a divination deck, we could use the interpretation provided by the authors. Their short-form answer for Hathor is “love, pleasure, beauty.” So again, I’d take that as a yes.

A stunning image of Beyonce as Hathor from her film, *Black is King*. This is absolutely wonderful!

We could also go deeper into what we might know about Hathor Herself. She is a Great Goddess associated with the heavens, the earth, and the underworld. She is the all-containing sky Whose name means “House of Horus;” She is the greater sky in which He flies.

Because She is so all-containing, Hathor indicates that this is a divination method that contains all omens and is thus appropriate for receiving a wide range of Divine counsel. As a Lady of the earth, nature, and fertility, we may understand that the oracle can also provide earth-plane practical advice. Hathor is also a Goddess of the Otherworld and, in this card, is specifically shown emerging from it. Thus we can expect the emergence of revelations—as well as Mysteries—from this divination method.

If we choose, we could understand the divination on a more personal level, too. For instance, in another area of my magical life, I have a connection with Hathor, specifically with Her late-period form and Her Egyptian Coptic name of Ahathoor. So perhaps I could say that this could be a particularly good method of divination for me.

And, of course, Isis and Hathor were more and more closely connected as time time passed in Egyptian history; so much so that They shared many of each others’ epithets and symbols.

In sum, I’d say the answer to my question is definitely yes; this is a divination that could be very useful for those of us who honor Isis. Personally, I am looking forward to using it a lot more and learning more about it.

Here’s a great graphic showing how Demotic evolved from the hieroglyphs.

Isis the Trickster

Isis is one of the few Trickster Goddesses and I kinda like that about Her…

Ah, the Trickster Deity. The one Who shakes things up, Who always has creative, boundary-crossing solutions to problems. The Trickster breaks the rules, makes us laugh, often embraces The Other by shapeshifting. The Trickster’s tricky ways can have unintended consequences; often unexpectedly positive, sometimes not so much. The Trickster is clever, of mind and of speech, talking us into doing things we might not normally do. The Trickster is also—usually—a male Deity.

Artist Thalia Took’s rendition of Laverna

There’s Hermes, Who stole Apollo’s cattle while still a toddler; and once Apollo got over Himself, He had to admit it was kinda funny and pretty cute. In Native American myth, we meet Coyote, Whose interference made human death permanent and Who is always angling to sleep with the women. In Welsh myth, there is Gwydion Who tricks His sister Arianrhod multiple times to get Her to accept Her son, Lleu. There’s the Spider God, Anansi of West African lore, Who trickily captured some of the most dangerous beings in all of Africa in order to win His powerful stories from the Creator. And, of course, there’s the troublemaker, Loki of Norse myth. He’s so tricky, on at least one occasion, He changes genders to get the job done.

Trickster Goddesses are fewer and farther between. We have the Greek Eris with Her golden apple tossing, though generally, She’s more the Goddess of troublemaking and disharmony. The Roman Laverna is a true Tricksteress, Who tricked a number of people out of their property then got off on a technicality, thus becoming the Goddess of pickpockets and thieves. Yet these are fairly minor Goddesses. In fact, the only major Goddess I know of Who is a genuine Trickster is Isis.

We already know how Isis tricked the Sun God Re into revealing His True Name. But a lesser-known myth really shows Her Trickster stripes. Here’s the story as told in Isis Magic and which comes from the probably-New Kingdom Chester Beatty papyrus:

Finally, the day came when Horus was old enough to be taken before the Tribunal of the Gods and Goddesses to claim His father’s throne. Almost immediately, Shu the Lord of the Firmament said that Horus’ petition should be granted. Thoth wholeheartedly agreed and He brought out the Holy Eye of Re.

Isis was overjoyed. She called out to the North Wind, “Wind, blow! And carry the news to the Underworld and to Osiris, the father of our new king!”

But Neb-er-Djer, the Lord of the Utmost, was displeased and He grumbled about the quick decision. The Deities of the Ennead of Heliopolis all quickly put down His objections saying that it was useless to object since Horus had already taken the Royal Name and was wearing the White Crown of Osiris.

Now Set spoke up, “Since Horus has already taken what is not rightfully His, I ask that Ye Gods and Goddesses throw Him out to Me. Let Us see if He is worthy of His high office. Let Him fight with Me!”

A great argument now ensued. Thoth spoke for Horus. Re-Horankhti spoke for Set. All the Gods and Goddesses spoke for one or the other. And this contention between the two Gods continued in the Tribunal for 80 years, until all the Deities were tired and bored and cried out, “What can we do? How can we settle this?” But Wise Isis bided Her time.

It was decided that Thoth should write a letter to the Great Goddess Neith on behalf of the Tribunal. She, They believed, would know what to do. So Thoth wrote to Her—a beautiful letter full of praises for Neith and polite concern about the welfare of Her son, Sobek the Lord of Crocodiles. At the very end of the letter, Thoth finally asked what They all wanted to know: to Whom should the throne belong?

The Great Goddess straightaway gave answer to the Tribunal. “Give the throne to Osiris’ son, Horus,” She wrote, “and do not commit any injustice or I shall be angry and the sky will fall upon the earth.” Furthermore, Neith instructed the Deities that They should compensate Set by increasing His property two-fold and offering Him Anat and Astarte, the Goddesses of Phoenicia, as wives.

All the Gods declared that Neith was obviously right; all but Neb-er-Djer who started the whole argument over again. Soon the Deities were fighting once more, some agreeing with Horus, some with Set.

At this, Isis finally became furious. Her anger rose up. Then She Herself rose up, standing at Her full height as fury and flame emanated from Her Divine Form. In the names of Neith and of Ptah-Tanen, the Lord of the Earth, Isis swore a mighty oath. At the words of the Lady of Magic, the Gods were afraid and backed down, placating Her and agreeing that all She had said would be done and that Horus would receive His throne with no more ado.

When Set heard this, it was His turn to be angry. He threatened to take His mighty scepter, which no one could wield but Himself, and kill one of the Deities each day. Further, He said He would no longer negotiate with the Tribunal as long as Isis was a member of it.

So Re-Horankhti secretly said to the Tribunal, “Come over to the island in the river. There We can make Our decision in peace for We shall tell Anti, the ferryman, not to ferry over any woman who even looks like Isis.” The Deities agreed and crossed over to the island where They sat down to eat a meal of barley bread.

Isis learned of Their plan, of course, and She uttered magic words of transformation. Instantly, Isis changed Herself into an old, bent woman, a crone mother. As Anti the ferryman sat on the shore by his boat, he saw what he believed to be an old woman approach him.

“Hail, ferryman,” said the old woman. “Take me across so that I may take this jar of flour to the boy who has been herding cattle there for the past five days. The poor boy will be very hungry by now.”

“No, old mother,” said Anti, “I have been instructed to take no woman across the river.”

The crone laughed, “Surely you were told not to take any woman who looks like Isis across the river. Do I look like Isis?”

Indeed, thought Anti, this old woman did not look like the beautiful Goddess Isis. “All right then. What will you give me to take you across, old mother?”

“I will give you this bread,” said Isis.

Anti laughed, “What is a loaf of bread to me? Do you think that I shall go against the order of the Gods for a loaf of bread?”

“Then I will give you this gold ring,” the disguised Goddess said as She took the ring from Her finger.

To this rich payment, Anti agreed, and he took Isis to the island.

When She arrived, She walked in and out of the trees until She saw the Tribunal eating bread with Neb-er-Djer. Set was there, too, and He caught sight of Her there in the trees, but He did not recognize Her because of the distance between them. Seeing that Set had noticed Her, Isis once more spoke magic words and transformed Herself into a maiden of unearthly beauty.

She moved into the open a little to let Set more clearly see Her beauty, then She turned and walked into the forest. Set’s heart instantly grabbed hold of Him. He could eat no more of the God’s pale bread. He could breath no more unless He could breathe the breath of this maiden. He left the Gods to search for her.

Hiding behind a tree, Set called out to the maiden, “Come to me, O beautiful one, O lovely girl. I am a God and I am waiting for you.”

Isis let Herself be seen fully now, glittering tears trembling upon Her blushing cheeks. She wept, “For me, Thou waitest in vain, Divine Lord. I was the wife of a cattle-keeper and I bore him a man-child. Then my husband died and our son became cattle-herd. But a stranger came and he threatened to beat my son and take his cattle and cast him out. I am distraught, my Lord! O what shall I do, my strong Lord?” The maiden looked up at the God hopefully, “Could it be that Thou wilt act as his deliverer?”

Isis transforms into Her sacred raptor, the Kite

Set’s heart again spoke to Him—as did His loins when He imagined the young woman’s gratitude for His aid. Indignantly, He said, “What! Shall the cattle be given to a stranger when the good son of the farmer lives! This is an outrage! This stranger should be beaten and cast out and the son should be set in his father’s place.”

In an instant—before Set could tell what was happening—the beautiful young woman transformed Herself into the Kite of Isis and flew like the wind to the top of the tree.

“HA!” She screeched in Her kite’s voice. “Now it is Thou who shouldst weep, My Lord! Thine own mouth hath condemned Thee. Thou hast passed judgment upon Thyself. There is nothing Thou canst do to prevent it!”

Then Set knew Who the Kite really was. He knew He was ruined. He burst out in angry weeping and ran to His ally, Re-Horankhti, and related the whole tale. But Re-Horankhti agreed with Isis. “Verily, Thou hast passed judgment upon Thyself, even as She said.”

In His rage, Set had the unfortunate ferryman strung up and beaten upon the soles of his feet until he no longer had any soles.

In this story, we see Isis in full shapeshifting Trickster Mode. Isis tricks the unfortunate, yet greedy, ferryman with Her innocent old lady routine. She tricks Set as a blushing young widow, seducing Him to Her side. In this single story, Isis shows Herself as a maiden (the young widow), as a mother defending Her son in the Tribunal, and as an old woman—as well as in the form of Her sacred bird, the kite.

Yet Isis’ trickery is in service to Mâet, what is Right. She ensures Horus inherits what is rightfully His. She ensures Set does not. And She teaches that greed is, in fact, not good.

Even this does not exhaust the Egyptian myths in which Isis appears as a Trickster. But this post is long enough, so we’ll leave other tales to other times…

Magical Images & Our Lady of Magic

A female image in ivory from the early predynastic period in Badari — A female image in hippopotamus ivory from the early predynastic period from Badari

As with so many things in Egyptology, there’s controversy surrounding the many female figurines that have been found throughout Egypt and spanning its long history.

These figurines take several forms. Some are standing females, usually nude with sexual characteristics emphasized (eyes, breasts, vulva). Some are abstracted into what have been called “paddle dolls”; more on them shortly. Some show a woman lying on a bed, often with a baby or child beside her. Others show a woman nursing a child.

The old gentlemen of early Egyptology initially guessed that the nude females and paddle dolls, a number of them found in tombs, were “spirit concubines” for deceased Egyptian men. (However, the fact that they have been found in the tombs of women and children, too, throws a significant monkey wrench into that interpretation.)

There’s also the more modern controversy about whether ancient female figurines should be interpreted as images of Goddesses or even as representations of an all-encompassing Mother Goddess. In opposition are those who regard the figures as devoid of divinity altogether and more likely to have been toys, ancestor figures, tools for sex instruction, or the ever-popular post mortum concubines.

While the idea of a singular worldwide Goddess cult goes farther than strict interpretation of the evidence can take us (and, in fact, that is not what most proponents of the Goddess interpretation claim), the virulence of the opposition makes me question its objectivity as well. The truth is, we just don’t know. We have no ancient texts explaining these figures for us. Yet, at the very least, the ubiquity of the female figurines as well as their greater numbers in comparison to extant male figurines indicates a keen interest in the feminine by our ancestors.

Female figurines in Egypt

These images are also commonly interpreted as general “fertility symbols.” This makes sense due to the emphasized sexual characteristics of many figurines and the connection with the child in others, as well as the fact that a number of them seem to have been given as votive offerings to the Great Goddess Hathor, one of Whose concerns is fertility. (It should be noted that Hathor also received what one Egyptologist described as “baskets full” of clay phalluses.) Another cache of these images that has received study come from the temple precinct of the Great Mother Mut. Of the small handful of votive images that include inscriptions, all are requests for children. In addition to temples and tombs, these figures have also been found in ancient homes and in domestic shrine settings.

19th dynasty image of a woman and child on a bed

Many modern Egyptologists have come to the consensus that the female figurines are symbols of fertility in its the broadest sense, which includes the ideas of general health and well-being, rebirth and regeneration—in addition to concerns with human reproduction.

There are some other interesting ideas as well. One that I hadn’t come across before is the idea that the paddle dolls are related to a specific type of royal and sacred musicians and dancers.

Paddle dolls

Paddle dolls are flat images with truncated arms, no legs, an emphasized vulva, decorative painting on the body, big hair—and sometimes no head, just an abundance of beaded hair. (See more on the magical importance of Isis’ hair here.) They were first called paddle dolls because of the flat, paddle-like body shape and dolls because they were thought to be toys; some even looked to the archeologists like they had been played with by a child. The largest number of paddle dolls have been excavated from the cemeteries around Thebes in Egypt.

In a paper on the subject, Ellen F. Morris follows a variety of very interesting lines of evidence to conclude that the paddle dolls were meant to be representations of the khener-women. Members of the khener were once thought to be part of the pharaoh’s harim, but now understood to have been skilled and respected musicians and dancers. Married women and men could also be part of a khener. The khener could be connected to the royal household, to temples of the Deities, and to mortuary temples. When associated with the temples, it seems reasonable to think of them as priest/esses of music and dance.

The story of the birth of the three kings told in the Westcar Papyrus indicates that the women of the khener might also serve as midwives. In this tale, Isis, Nephthys, Heqet, Meshkhenet, and Khumn are specifically said to be disguised as a khener when They deliver the three children of Reddjedet. By the time of the New Kingdom, we know that a khener was part of the worship of Isis.

On several of the paddle dolls and on a number of examples of the female figurines, cross-shaped marks were found on the upper body. Some researchers have correlated these cross marks to similar cross marks seen on the bodies of partially nude female mourners in some New Kingdom tomb paintings. In some of these, two of the women are specifically identified as Isis and Nephthys. Some scholars have theorized that the partial nudity may refer to Isis’ use of Her arousing sexuality to help bring Osiris back to life. This strengthens the argument that at least some of the female figurines were tools of resurrection, imbued with the arousing power of Isis. This ability of the nude or partially nude figures to induce (male, heterosexual) arousal may hold a key to the reason why they may be considered fertility figures. For potency—in life or after life—the male must be aroused and the female must arouse him.

A particularly beautiful 12th dynasty image from Thebes

Magical images

There are other possible uses for these figurines as well. Some researchers have suggested that they were purposely generic so that they could be assigned magical roles as need be. Healing seems to have been a common use. We have a ritual text that instructs the sufferer to recite a particular spell “over a woman’s statue of clay.” The spell, in the Leiden Papyrus (3rd century CE), is to cure a bellyache. Once the spell is spoken, the papyrus says that “the affliction will be sent down from him into the Isis-statue until he is healed.”

We also find images of Isis used in relation to healing from snakebite. A spell in the Turin Papyrus (First Intermediate Period) instructs the ritualist to use “this clay of Isis that has come forth from under the armpit of Selket” to ward off a snake. In this case the spellworker is to enclose a knife and a particular herb within the clay. We can’t be completely sure whether the “clay of Isis” was in the form of Isis or used to form an image of the Goddess. Some scholars think so and that the spell in full should read “this clay figure of Isis.”

A Ptolemaic beeswax image of one of the sons or Horus

In addition to clay, magic workers also used beeswax to form their magical images. Figurines made of beeswax are known from the magical papyri and, in specific relation to Isis, from Diodorus Siculus (1.21, 5-6). He says that the Goddess used wax to create multiple figures of Osiris, which She then gave into the keeping of priests throughout Egypt so that Osiris could be buried in locations throughout the land and thus to be widely honored.

A number of the female figurines we’ve found are broken. Originally this was thought to have been accidental. Now scholars are more inclined to think the state is purposeful. Why? Well, if they were being used in healing spells like the one in which the bellyache “went down into” the Isis statue, then to keep the bellyache from returning, it would be reasonable to break the image, permanently obliterating the bellyache with it. Modern magic workers often do the same sort of thing. Once the magic is accomplished, the talisman is dismantled, de-charged, or destroyed.

One of the books I’ve been reading on this conjectures that, given Her role in healing and protection, many of the generic female images may have been used specifically as Isis figures. The image “became” Isis with the recitation of the spell. The crude fashioning of many of the images is to be explained by the fact that, in many cases, they were intended to be disposable. Once broken and disposed, the images were no longer Isis, but simply a container for the affliction.

A copper image from the Middle Kingdom now in Berlin; an inscriptions identifies it as Isis nursing Horus — A copper image from the Middle Kingdom now in Berlin; an inscription identifies it as Isis nursing Horus

Images of the nursing woman

The female figure of a woman nursing an infant is easily seen as Isis nursing Horus. Stephanie Budin argues, however, that we should not understand this specifically as Isis and Horus until the late New Kingdom. Before that time, the image reflected a variety of Divine Wet Nurses nourishing the king.

She also discusses the fascinating idea that images such as the nursing woman—as well as the other female figurines we have been discussing—might have been used to intensify magic and prayers. She refers to them as “potency figures.” (This idea is also discussed by Elizabeth Waraksa, who has studied these images from the Mut temple.) In other words, the images were a kind of magical battery that empowered the ritual. I like this idea very much.

It’s also excellent magical practice. Modern magicians would call it adding “correspondences” to the rite. Colors, stones, herbs, and symbols that relate to the ritual purpose can be used to help the magic worker “tune in” to the divine powers that can assist in accomplishing the magic of the rite. In the case of the nursing woman images, our ancient Egyptian might be tuning in to the nurturing or protective powers of Isis.

Budin also suggests that, alternatively, the nursing-woman images (for example, the one now in Berlin pictured above) may have been used as prayer intensifiers when honoring Isis and Horus. In this case, the image would serve as an offering as well as a magical battery.

All of these are interesting ideas and each makes sense in certain contexts. To me, it seems likely that the answer is “all of the above.” Egypt was an image-intensive society. The images were probably used in a wide variety of ways, some of which we may have deduced, some of which, as yet, we have not.

Beautiful Mourner, Weep with Me

This is something I posted…oh, about four years ago. If you are mourning now—for some reason—I offer it again to you.

Talia Took's new image of Isis mourning. You can get prints of this work here. — Thalia Took’s beautiful image of Isis mourning. You can get prints of this work here.

We need to know that we are not alone in our pain and outrage. And we are not.

For right now, our Goddess hears us. She knows our hearts. She, too, has mourned. She, too, has raged. She, too, has feared. She understands us when we bring our hollow hearts and roiling bellies to Her.

She will hear us, hold us, advise us. In time, She may even heal us.

But before that healing, we must feel what we feel. The God has died and He must be mourned.

We can share the burden of our feelings with others who mourn with us. We can share them with our Deities, with Her.

Yet at some point, the mourning time will pass. And what will we do then?

If we would follow Her, then what we must do is rear the fatherless Child. We must continue taking action. We must continue our Work.

Though we see the enormity of the problems, let us not despair; there is hope; there is opportunity. Instead, let us renew our dedication to our Deities and our spiritual work, for this will strengthen our souls. Let us renew our support of progressive institutions with our dollars. And let us continue to work with others in progressive organizations for the changes we want to see.

Our Goddess is strong and practical; let us follow Her in this wisdom.

But if—right now, at this time—you mourn, it is well. Make an offering to Isis of your mourning. She will receive it from you…

This is a gift I bring before the Beautiful Mourner, Isis the Weeper Who Transforms: an invocation offering of mourning.
I offer You, Isis, my mourning for there is nothing else I can do with it. How is it that something so empty can be called pain-full? I am abandoned in an ocean of pain so deep that there is nothing else. My tears are nothing but more salt for that bitter sea. My grief is nothing but a hole in my belly. I cannot breathe. I have no breath. There is no air. My mind is blank, unable to receive the words that are pushed at me. My heart? I have no heart.
Mourning is what we do when the loss is so great that we can do nothing else. Each of us who mourns has her or his own share of this hollow pain. But it is the pain of one human being at one time, in one place. You, Isis, You hear the cries of the world. You feel each heart breaking, You know every human cruelty.
The sorrows of a Goddess are deep. What then is my mourning compared to Yours?
Listen, O Isis, to the words of Mourning: “I am offered unto Isis for She is the Well of Mourning. She absorbs me and takes me into Her vastness. I am dissolved in infinity. I am mixed with all things. I am reborn as a child. I am the mystery of suffering. I am Mourning.”
Unto You, Isis, I offer my mourning and all things beautiful and pure. M’den, Iset. Accept it, Isis.

The Goddess of Willendorf

In Search of the Feminine Divine

Author Archives: Isidora

Serving Isis: a responsibility to know and to experience

Knowledge

And Experience

What does it mean to serve the Goddess Isis?

Serving the Goddess

Offering to Isis: Fall EQ 2021

Isis the Ass-Kicker

“Doing Things” for Isis

Becoming Joined to Your Star

Isis the Scorpion

The Keeper of the Pharos Lighthouse

Isis the Lighthouse Goddess

Intrigue & Scandal in the Temple of Isis

Isis & the Ankh

Isis & Mother’s Day

Isis, Lady of Fire

Women as Priestesses in Ancient Egypt

Invocation Offerings to Isis

Nuet, the Secret One

Isis, Great of Magic

Isis & Io

Isis and the Egg

Isis, Osiris & the Rites of Spring

Video Game Isis to Become Eset

Horus’ Twin Sister

Horus’ Twin Sister

Isis, the Only One

Iset Demdjet, the Bone Collector

A New Festival of Light for Isis?

An Ancient Isis Method of Divination

Isis the Trickster

Magical Images & Our Lady of Magic

Beautiful Mourner, Weep with Me

Simon Magus is coming to