I’m out with my thiasos this weekend, so am posting this a bit early. I hadn’t known that there was an Isis temple at Giza. But, yep, there is.
There is a most interesting inscription on an artifact known as the Inventory Stela from the Giza Plateau.
It has caused a lot of excitement, especially among those who believe that the Sphinx and Pyramids are older than the fourth dynasty period to which Egyptologists usually attribute their construction.
You’ll immediately see why I was interested. Here’s what it says according to the great Egyptologist Gaston Maspero’s translation of the stele:
Live Horus the Mezer, the King of Upper and Lower Egypt, Khufu, given life. He made for his mother Isis, the Divine Mother, Mistress of the Western Mountain [that is, the necropolis], a decree made on a stela, he gave to Her a divine offering, and he built Her a temple of stone, renewing what he had found, namely the Gods in Her place.
Live Horus, the Mezer, the King of Upper and Lower Egypt, Khufu, given life. He found the House of Isis, Mistress of the Pyramid, by the side of the cavity of the Sphinx, on the northwest side of the House of Osiris, Lord of Rostaw, and he built his pyramid beside the temple of this Goddess, and he built a pyramid for the King’s Daughter, Henut-sen, beside this temple. The place of Hwran-Hor-em-akhet [that is, the Sphinx] is on the south of the House of Isis, Mistress of the Pyramid, and on the north of Osiris, Lord of Rostaw. The plans of the Image of Hor-em-akhet were brought in order to bring to revision the sayings of the disposition of the Image of the Very Redoubtable. He restored the statue all covered in painting, of the Guardian of the Atmosphere, who guides the winds with his gaze.
Isis protecting Osiris
He made to quarry the hind part of the nemes headdress, which was lacking, from gilded stone, and which had a length of about 7 ells [3.7 metres]. He came to make a tour, in order to see the thunderbolt, which stands in the Place of the Sycamore, so named because of a great sycamore, whose branches were struck when the Lord of Heaven descended upon the place of Hor-em-akhet, and also this image, retracing the erasure according to the above-mentioned disposition, which is written {…} of all the animals killed at Rostaw. It is a table for the vases full of these animals which, except for the thighs, were eaten nears these seven gods, demanding {…} (The God gave) the thought in his heart, of putting a written decree on the side of this Sphinx, in an hour of the night. [That is, the pharaoh had a dream from the Sphinx that he should do this.] The figure of this God, being cut in stone, is solid, and will exist to eternity, having always its face regarding the Orient.
The rest of the stele is taken up with a list of the sacred images of the Deities that Khufu restored within the Temple of Isis. The largest part of the stele is an inventory of these images, which is why it is known as “the Inventory Stele.”
Pretty cool, huh?
The Temple of Isis at Giza
What excites me, of course, is the Temple of Isis reference and the title “Mistress of the Pyramid.” What excites most of those who get excited is that the stele—supposed to have been carved by Khufu’s fourth-dynasty sculptors on the king’s orders—says that the Sphinx was already there! What’s more, apparently the little Temple of Isis was there even before Khufu built his Great Pyramid.
Alas, most Egyptologists agree that the stele is an archaized work, probably created sometime between the 25th and 26th dynasties, during a period when Nubian kings were trying to revitalize Egypt by harking back to its Old Kingdom glory days. The style of art and writing point most clearly to the 26th dynasty. Key to the evidence is that we have no reference to “Hwran” and “Hor-em-akhet” as names for the Sphinx until the 18th dynasty.
As for the Temple of Isis, it was originally a funerary chapel associated with the pyramid of Henutsen, Khufu’s half sister or, as the Inventory Stele says, “king’s daughter.” It was “found” by the pharaoh Pasebekhanu in the 21st dynasty and either converted into a small Temple of Isis at that time or, because the pharaoh either had or believed he had found the remains of an earlier Isis temple, had it refurbished as one. There Isis was worshipped as Lady of the Pyramid (or perhaps, Pyramids) until the Roman period. We even have evidence that Her cult had its own priesthood.
The Giza big three
Prior to the Inventory Stele, we find Isis on a Giza stele of Prince Amenomopet, a prince of the 18th dynasty. She is found on the so-called Stele C found in the Sphinx Temple and which shows the Sphinx and Isis, wearing the Horns and Disk Crown and within a shrine, receiving offerings from the prince. The image is captioned, “Isis, the Great, the Divine Mother, Queen of the Gods, One in Heaven, Who Has No Equal, the Elder [daughter of] Atum.” Dating on the stele is controversial (so what else is new in Egyptology?), but if the 18th dynasty is accurate, then Isis and the Sphinx are being worshipped together at Giza by at least that time.
After this period, we have a number of other Giza inscriptions that include Isis. Some that list Her with other Deities, notably Osiris and Horus, some that indicate that She was being worshipped alone. So it would seem that there was an active cult of Isis at Giza from at least the 18th dynasty. There is also evidence of private devotion at the Temple of Isis; a number of votive plaques have been found there as well. (By the way, all of this has been gathered together by Christiane M. Zivie-Coche in her book Giza Au Premier Millenaire Autour du Temple D’Isis, Dames des Pyramides; I’m struggling through the French, so bear with me.)
We also have several fragments of columns, probably from the Ramessid era, but which were reused in the Third Intermediate Period by Pharaoh Amenemope, on which the king offers wine to Osiris and Isis, Who is identified specifically as Lady of the Pyramids. Because the column was reused, we can’t be sure whether that epithet goes back to the Ramessid period or only began being used in the 21st dynasty. But from then on, one of the Goddess’ epithets is Mistress or Lady of the Pyramids, which likely refers to Her function of protecting the pyramids and the Osiris-kings in them, and surely to Her power to safeguard their rebirths as well.
Another view of the Giza Temple of Isis
Interestingly, a graffito on Henutsen’s pyramid from (probably) Egypt’s late period says that the pyramid is the burial place of Isis. Oriented to the south, it faced the symbolic burial place of Osiris, Lord of Rostaw.
Much later, in the mid 1500s, writer André Thévet (Cosmographie de Levant, 1556) continued the tradition of Isis with the Sphinx writing that the Sphinx has “the head of a colossus, caused to be made by Isis, daughter of Inachus, then so beloved of Jupiter”. (This refers to the Isis-Io connection; Io is the daughter of Inachus, the River God. Zeus fell in love with Io. You can read the whole story here.)
I’ve never been much interested in pyramids or mummies or pharoahs. It was always the Deities for me. Guess that’s why I missed this epithet of Isis previously. Just goes to show, there’s always something new to learn about Her.
The equinox has come and gone. Light now overbalances dark. Things are stirring, stirring, stirring everywhere. The flowerbeds beg (or is that screaming, I hear?) to be weeded and about a million springtime chores fill my ever-burgeoning To Do List.
Yet I’m feeling a little melancholy.
You, too?
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.
Beautiful Robin’s egg blue eggs
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.”
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.
An egg-filled nest from Tutankhamun’s tomb
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.
Offering baskets full of eggs
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.
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, 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.
Breathe…
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, she is in being; behold, she is knit together; behold, she has broken the egg!”
Isis’ name with the egg determinative that indicates “Goddess”
It is finally spring. And here in the Pacific Northwest, we are having a classic one. Last weekend sunny and 70, this one wet and 50. For some reason (probably as I have been planting), this reminds me of vessels. So I hope you will enjoy this little excursion into some of the sacred and sacred-ish vessels associated with the Isis…
There is a very famous jug found in what is now Tooley Street in the Southwark borough of London. It doesn’t look like much; it’s about a foot high, just terracotta, with a graffito scratched on its surface. The jug is dated to the latter part of the 1st century CE.
It’s important because of what that graffito says. It says,”LONDINI AD FANVM ISIDIS,” that is, “To London at the temple of Isis”. Thus it confirms the existence of a temple of Isis in ancient London. One more reference to the temple has been uncovered locally as well. It’s a 3rd century CE altar (which had been used as part of a wall) with an inscription that states that the Isis temple had fallen down due to age, but had now been restored.
Together, these finds are the only certain evidence of an actual Isis temple anywhere in Roman Britain. (There are other artifacts—figurines, hairpins with Her image—that indicate Her presence in London, but nothing else about a temple.)
An Italian terracotta showing Isis with Harpocrates and Anubis. Her London devotees may have owned similar votive images.
The jug has been presumed to be a wine jug that may have belonged to a tavern near the temple, perhaps even a tavern dedicated to Isis. There is archeological precedent for taverns being located near temples as well as for being dedicated to Deities.
Other scholars have wondered whether the jug may have belonged to the temple itself. In particular, some have suggested that it may have been part of the feasting that would take place at temples by the religious associations who tended them. There is precedent for this, too.
Back in Egypt, demotic texts speak of “Days of Drinking” that became a term for the meetings of such groups. In Egypt, the groups were probably influenced by Greek symposia, meaning “drinking together,” and thiasoi, which were voluntary religious associations like our modern covens as well as larger organizations like the Fellowship of Isis. Yet there was native tradition, too. A scholar who studied this believes that the demotic name, Days of Drinking, may derive from one of the ancient Egyptian lunar festivals, which would no doubt include feasting and drinking as well.
A model of Londinium in the 1st century CE, from the London Museum
Such an association of Isiacs would not have been out of place in Roman London. We find them throughout the Empire. Archeologists have also found several other jugs inscribed with Isis’ name from other parts of the Empire.
I haven’t been able to find out whether anyone has actually tested residue from the Southwark jug to discover if it ever contained wine, but it sure looks like a classic wine jug—whether for use as part of the religious festivals at the temple or by the tavern next door.
The Southwark jug is, of course, not the only vessel with which Isis is connected. By the Late Period, She is especially associated with what is usually referred to as a situla, a container for sacred liquids. Many representations of Her show a sistrum in one hand and a situla in the other, some of these situlae conspicuously breast-shaped.
An Egyptian situla or washeb
The situla is not exclusive to the religion of Isis. From approximately the 19th dynasty onward, these small ritual buckets, washeb in Egyptian, were used to carry offerings of Nile water or milk in the cults of many Egyptian Deities. A text from Denderah that describes rites for Osiris specifically mentions a “situla of gold.” Situlae were usually decorated with scenes involving fertility, nourishment, or the cult of the specific Deity for Whom there were being used.
Scenes on the situale might include images of the nurturing Cow Goddess, images that suggest fertility, such as the plump Nile God or a Child God on a lotus, or sexual images such as the ithyphallic God Min. It seems clear that the breast or womb-like vessel was associated with the nurturing, fertile, and sexual aspects of the Divine—and thus very appropriate to Isis.
While the situla is spoutless, a different type of spouted vessel is also connected with Isis. It is the urnula or hydreion. It is from a later period and found in Isiac representations outside of Egypt.
Roman priestesses and priests of Isis; urnulas are carried by the priestesses on the right and left, situlae are carried by the priests
Nonetheless, it was always made to look Egyptian, decorated with Egyptian scenes and hieroglyphs and usually with a rearing cobra on the handle. The urnula was specifically for carrying sacred water, especially sacred Nile water. We don’t know for certain, but it most likely was used to pour libation offerings to the Goddess. In Apuleius’ novelized account of initiation into the Mysteries of Isis, he says that the vessel “represented the Highest Deity.”
A charming vessel in the shape of mother and child; it held human milk, which was used in healing medicines
I have argued in Isis Magic, that Isis is one of the Great “Container” Goddesses, that is, one of the Great Mother Goddesses Who Contain All Things.
The concept of the Mother as Great Container is easy to understand. Like the human mother who contains the child and, once born, the milk to nourish it, the Great Mother contains all creatures and provides sustenance for them through the blessings of nature. Judging by the numerous gynomorphic vessels that have been found throughout all regions of the world, the concept of Great Mother as Container of All appears to have been common throughout the prehistoric world.
So, from a specific Isiac vessel, we can take our exploration of Isis to an expanded and more symbolic level. She is at once the Goddess celebrated in feasting and drinking together and She is the Lady of the Vessel and the Great Vessel Herself. She is the All-Containing One Who gives us life and nourishment, in life and in death.
“Great of Magic” is absolutely my favorite and most-used epithet of the Goddess. It is Her power name. It is the one that gives me tingles at the back of my neck when I say it. It is the one that invokes Her deepest core, Her magical heart, the ones that makes me want to kiss the ground before Her beautiful and fierce face. I have turned several Sakhmet sacred images into Werethekau for my altar with the addition of a serpent around Their shoulders. You’ll see why that works below.
“O, Isis, Great of Magic, deliver me from all bad, evil, and typhonic things…” —Ebers Papyrus, 1500 BCE
One of Isis’ most powerful epithets is “Great of Magic,” which you may also see translated as Great One of Magic, Great Sorceress, or Great Enchantress. In Egyptian, it is Weret Hekau or Werethekau. (“Wer” is “great” and “et” is the feminine ending. “Hekau” is the plural of “magic,” so you could also translate it as Great of Magics.)
Isis is not the only Goddess Who is called Great of Magic. Many of the Great Goddesses bear that epithet, too: Hathor, Sakhmet, Mut, Wadjet, among others. Gods are also Great of Magic, notably Set in the Pyramid Texts.
Werethekau from Karnak
There is also an independent Goddess named Werethekau. As so many Deities were, She was associated with the king, and especially during his coronation. There had been some doubt among Egyptologists about whether Werethekau was indeed a separate Goddess. But recently, Ahmed Mekawy Ouda of Cairo University has been doing a lot of work tracking Her down. He’s gathered references to a priesthood and temples for Her that seem quite clear. More on all that in a moment.
In addition to the Great of Magic Deities, there are objects called Great of Magic, especially objects associated with the king, such as the royal crowns. In the Pyramid Texts, the king goes before a very personified Red Crown:
“The Akhet’s door has been opened, its doorbolts have drawn back. He has come to you, Red Crown; he has come to you, Fiery One; he has come to you, Great One; he has come to you, Great of Magic—clean for you and fearful because of you . . . He has come to you, Great of Magic: he is Horus, encircled by the aegis of his eye, the Great of Magic.”
—Pyramid Texts of Unis, 153
A lioness-headed Werethekau from Karnak
Some amulets, including a vulture amulet, a cobra amulet, and, as in the example above, the Eye of Horus amulet are also called Great of Magic. So is the adze used in the Opening of the Mouth ceremony.
With all this great magic going for him or her, the king or queen becomes Great of Magic, too. King Pepi Neferkare is told, “Horus has made your magic great in your identity of Great of Magic” (Pyramid Texts of Pepi, 315). Queen Neith is told, “Horus has made your magic great in your identity of Great of Magic. You are the Great God” (Pyramid Texts of Neith, 225).
I wonder whether there might be some primordial connection between the Great of Magic royal crowns and the Great of Magic royal throne—Who is Iset, the Goddess Throne. Perhaps we can understand the accouterments of kingship as personified extensions of the Power, Divinity, and Magic of the Living Great Goddesses, which were empowered by Them in order to bestow upon the king his own power, divinity, and magic.
A cobra-headed Werethekau…also from Karnak. Lots of Great of Magics at Karnak, eh? Or should that be Greats of Magic?
The magic of the crowns is enhanced by the protective uraeus serpents often shown upon them. They’re not just snakes, of course; They’re Goddesses. Most often, the Uraeus Goddesses are Wadjet and Nekhbet or Isis and Nephthys, representing Lower and Upper Egypt. But Werethekau is a Uraeus Goddess, too. The uraei are also known as “Eyes” due to the similarity between the Egyptian word for “eye” (iret) and the word for “the doer” (iret)—for the Eyes of the Deities are the Divine Powers that go out to do things (much like the active and feminine Shakti power in Hinduism.)
The Pyramid Texts of King Merenre associate the Eyes with the crowns:
“You are the god who controls all the Gods, for the Eye has emerged in your head as the Nile Valley Great-of-Magic Crown, the Eye has emerged in your head as the Delta Great-of-Magic Crown, Horus has followed you and desired you, and you are apparent as the Dual King, in control of all the Gods and Their kas as well.”
—Pyramid Texts of Merenre, 52
The human-headed Cobra Goddess Werethekau nursing Tutankhamum
The Uraeus Goddesses or Eyes are powerful, holy cobras Who emit Light and spit Fire against the enemies of the king and the Deities. More about Isis as Uraeus Goddess here.
When Werethekau is an independent Goddess, She may have the body of a woman and head of a cobra, be in full cobra form, and we even have a few instances of the Goddess in full human form. Among Tutankhamun’s grave goods is a figure of Werethekau with a human head and cobra body nursing a child Tut.
She also has a lioness form. We know of a lionine Isis-Werethekau from the hypostyle hall at Karnak. A number of the Goddesses with a feline form—Sakhmet, Mut, Pakhet—were also known as Great of Magic, so we can understand that powerful magic has not only a protective and nurturing side, but also a fierce and raging one. Which seems about right if you ask me; magic can be very positive and healing or, if used unwisely, a real mess.
Isis-Werethekau from the Great Hypostyle Hall at Karnak. You can read Her name in the hieroglyphs above Her. Click to enlarge.
So far, I haven’t tracked down the oldest reference to Isis as Great of Magic. Since She has always been a Goddess of great magical power, the association is ancient. Perhaps it has always been. Perhaps there’s something to my guess about The Great-of-Magic Throne. Or perhaps Professor Ouda will come to my rescue when I finally get a copy of his thesis.
In Ouda’s article outlining some of the references to Werethekau’s priesthood and temples, several of the extant references to Werethekau also tie-in Isis and Her Divine family.
For instance, on a stele of a chantress of Isis, the chantress is shown playing the sistrum and adoring Isis-Werethekau. The inscription reads, “adoring Werethekau, may They [Isis and Werethekau?] give life and health to the ka of the chantress of Isis, Ta-mut-neferet.”
Ta-mut-neferet holds the hand of a man identified as “the servant of Osiris.” Another stele calls Werethekau “Lady of the Palace” and is dedicated by a chantress of Osiris, Horus, and Isis. A man who was Second God’s Servant of Osiris, God’s Servant of Horus, and God’s Servant of Isis was also God’s Servant of Werethekau, Lady of the Palace.
Iset Werethekau in hieroglyphs…three different ways
Ouda also notes that Lady of the Palace may be Werethekau’s most common epithet. That is quite interesting in light of the fact that Lady of the Palace (or House or Temple) is the very meaning of Nephthys’ name. (Learn more about that here.) And of course, She, too, is called Great of Magic. Together, Isis and Nephthys are the Two Uraeus Goddesses and the Two Great of Magics.
So if the question is, “is Werethekau an independent Goddess, a personified object, or an epithet of other Deities?”, the answer is, “yes”. With the beautiful and, to my mind, admirable fluidity of the Egyptian Divine, She is all these things…and most especially, a powerful aspect of Isis, the Great Enchantress.
As we fast approach the time when Night and Day, Moon and Sun come into a brief and beautiful balance, I’d like to share this post about Isis’ lunar and solar natures.
Modern Pagans often think of Isis as a Moon Goddess. And, it’s true, in later periods of Her worship, She was indeed associated with the Moon—and, in fact, that’s how She entered the Western Esoteric Tradition. The Isis-Moon connection first started when Egypt came under Greek rule in the 3rd century BCE, following the conquest by Alexander the Great. To the Greeks, Goddesses were the lunar Deities, so as Isis made Her way into Greek culture and hearts, Her new devotees naturally associated Her with the Moon.
In Egypt, Osiris, Khons, Thoth, and I’ah were the Deities most associated with the Moon. Isis, for Her part, was connected with the star Sirius as far back as the Pyramid Texts; the star was said to be Her ba, or soul. Yet Isis is also linked with the Sun.
As the Sun was the image of one of the most important Gods to the ancient Egyptians, it should not be surprising to find that Isis, one of the most important Goddesses, also has strong solar connections. In some places—notably, Her famous temple at Philae—Isis was worshipped specifically as a Sun Goddess. Among Her solar epithets are Female Re (Re-et) and Female Horus (Horet).
Phoenix by the famous illustrator Boris Vallejo; looks like a rather Isiac phoenix to me!
Isis’ most common solar manifestation is as the Eye of Re, the Uraeus, the Cobra Goddess Who coils upon the Sun God’s brow to protect Him; and Who fights a constant cosmic battle against His great opponent, Apop (Gr. Apophis). An inscription at Philae calls Isis “Neseret [fiery]-serpent on the head of Horus-Re, Eye of Re, the Unique Goddess, Uraeus.” A hymn from Philae calls Her “Eye of Re who has no equal in heaven and on earth.” The Eye of Re is His active power. While He maintains His place in the sky, the solar power—the Eye Goddess—goes forth to manifest His Divine will. In this way, Isis and the other Uraeus Goddesses (such as Nephthys, Wadjet, and Tefnut) are similar to Shakti, the active, feminine Power related to the God Shiva in some Hindu sects. Isis is also one of the Deities Who travels with Re in His solar barque as it moves through the Otherworld. Again, Her function is to protect Him and help battle His foes.
A vintage illustration of Isis learning the name of Re by H. m. Brock.
Isis is also associated with the Sun God and the Sun in several of Her important myths. In the tale of Isis and Re, Isis gains power equal to Re’s by learning His secret name, first by poisoning, then by healing the ailing God. In another, with Her magical Words of Power, Isis stops the Boat of the Sun in the sky in order to receive aid for Her poisoned child, Horus.
But it was at Isis’ influential temple at Philae that She was most clearly worshipped as a Sun Goddess and even as the Sun itself. A Philae hymn to Isis praises Her saying, “You are the one who rises and dispels darkness, shining when traversing the primeval ocean, the Brilliant One in the celestial waters, traveling in the barque of Re.” An inscription on the first pylon (gate) at Philae says Isis is the “One Who illumines the Two Lands with Her radiance, and fills the earth with gold-dust.” (I absolutely adore this praise of Her!)
Like many other Egyptian Deities, Isis was often envisioned with immortal, golden, solar skin. Some of Her sacred images would have been covered with gold, earning Her, like Hathor, the epithets The Gold and the Golden One. A Philae hymn addresses Her, “O Golden One; Re, the possessor of the Two Lands, will never be far from you.” Some scholars believe that the holy of holies at Philae may have once been gold-leafed so that it always appeared filled with golden, solar light. O how I would love to have seen that.
At Her Philae temple, Isis is first of those in heaven: “Hail to you, Isis, Great of Magic, eldest in the womb of her mother, Nuet, Mighty in Heaven Before Re.” She is the “Sun Goddess in the circuit of the sun disk” and Her radiance outshines even that of Re.
From Her great temple at Philae, Isis’ identity as a Sun Goddess flowed back up the Nile to Her temples at Memphis and Isiopolis in the delta. From there, it entered into the Graeco-Roman culture in the famous aretalogies (self-statements) of Isis. From a papyrus found in Oxyrhynchus, Egypt, we learn that one of Isis’ many names is Name of the Sun and that She is responsible for the rising of the Sun: “Thou [Isis] bringest the sun from rising unto setting, and all the Gods are glad.” In an aretalogy from Kyme, in modern Turkey, Isis says of Herself, “I ordered the course of the sun and the moon.” And later in the same text She says, “I am in the rays of the sun” and “I inspect the courses of the sun.”
Throughout Her worship, Isis has always shown Her life giving, fructifying power in the image of the Sun. She is the Radiant Goddess, the Lady of Sunlight.
Now enjoy this lovely animation of Isis birthing the Sun by Lesley Keen:
A Romano-Egyptian vessel in the form of Isis-Aphrodite
Last time we saw that there is no evidence for temple prostitution in ancient Egypt. Yet we still find writers (usually well-meaning ones discussing sacred sexuality) who tell us that Isis spent ten years as a prostitute in Tyre, that She was beloved by prostitutes, and that Her temples were located near brothels and were reputed to be good places to meet prostitutes.
Where does all that come from?
Well, this is definitely one of those “consider the source” situations.
The bit about prostitution in Tyre is from Epiphanius, a 4th century CE Christian bishop writing against what he sees as heresies. He complains about the sister-brother marriage of Isis and Osiris then launches into the prostitution accusation. There’s no other evidence of this story circulating at the time. He may have made it up. He may have confused Isis with Astarte or even with Simon Magus’ muse Helena, who was a prostitute in Tyre (before being recognized as the Thought of God and the reincarnation of Helen of Troy and rescued by the magician; but that’s a whole other story).
The “tradition” connecting Isis with prostitutes and prostitution comes from a couple of sources; both worthy of clear-eyed consideration (see above). Cyril, Christian bishop of Alexandria in the 5th century CE wrote that “the Egyptians,” especially the women (!!!), when they were made initiates of the religion of Isis “are deemed worthy of honor—therefore of wantonness.” (On Adoration in Spirit and Truth, 9) But before him, a number of Roman poets and satirists made such claims in relation to devotion to Isis. Her temples were supposed to be great places to meet loose women. And then there was the famous Isiac scandal, told by the Jewish historian Josephus, in which a Roman matron was supposedly tricked into going to the Temple of Isis so that “Anubis” could sleep with her.
Isis-Aphrodite, a Roman bronze from the 1st or 2nd century CE
When you look more closely into these accusations and put them in context, you see that the poets complained not only of temples of Isis, but of anywhere in Rome where women either gathered (the temples of a wide variety of Goddesses as well as just about any public space, for instance) or went to protect their interests (such as courts of law). If women are allowed to run around loose, lewdness is sure to follow.
It’s pure misogyny, folks. (One of these poets, the appropriately named Juvenal, wrote a poem called Against Women, in case I have not already made myself sufficiently clear.)
Without seeing the irony, several of these poets would write about sexual immorality and the temples of Isis, then turn around and complain when their mistresses would abstain from sex for a period of ten days as part of their devotion to Isis. (This period of abstention was known as the Castimonium Isidis or “Chastity of Isis.” Surely it was intended as a purification prior to some important Isiac rite.)
In fact, we have far more evidence for morality and chastity among Roman Isiacs than we do for sexual promiscuity. I’m sure it happened. Humans. Sex. But it wasn’t part of the temple proceedings.
So now we know. But that was Rome, and rather late. What about Egypt?
Ecstatic dance for Hathor
We know there were exuberant religious celebrations that included drinking and dancing in Egypt. In the 5th century BCE, Herodotus notes a celebration for Bastet in which boats full of men and women traveled to Bubastis, laughing, singing, clapping, rattling (sistra?) and playing flutes, the women hurling ritual abuse at other women along the riverbank and some raising their skirts to expose themselves to the crowd. The historian notes that more wine was drunk during that festival than all the rest of the year. You know there was some drunken sex going on. Surely this was a festival meant to inspire fertility in the land and in the people. I’ll bet it did, too. Festivals of drunkenness were also celebrated for Hathor. And a recently discovered and translated papyrus, dating back 1900 years, appears to be a fictional story about a devotee of Mut who seduces someone into joining the sexy, drunken festivities for that Goddess.
Isis as the kite settled on the phallus of Osiris, from Abydos
I’m not aware of a festival of drunkenness for Isis. The emotionalism associated with Her cult is the sorrow of lamentation—and eventually the joy of reunion with the Beloved. But there is good reason to think of Isis and sex. After all, She is one of the Deities to Whom one prayed for children; and naturally, one must take physical-world action along with one’s prayers. Furthermore, the story of Isis and Osiris has at its heart a sexual coupling. The Goddess magically resurrects Her husband in order that They may make love one last time and so conceive Their child, Horus.
A very unusual 2002 find at Osiris’ temple at Abydos may provide some information. It appears to be a votive offering and shows a woman and man having intercourse. Unlike most Egyptian representations of sex, it is neither crude nor satirical. The man is particularly well endowed, and in contrast to most male-female depictions, the woman is shown larger than the man. Because of the fragmentary nature of the carving, we can’t be sure what sexual position is intended, but it may be that she is straddling him. If so, then perhaps this is because she is intended to be in the Isis (or Nuet) position of woman-on-top.
A clearer picture of the same; Isis comes to make love and bring life to Osiris
Best guess is that it was a votive offering to promote fertility, even though such offerings were usually in the form of a phallus or a “fertility figure” (such as one of the big-haired wasp-waisted “paddle” dolls). There was a separate shrine of Isis at Abydos, but archeologists studying the votive have suggested that there might have also been an Isis shrine in the Osiris temple itself and thus the sexual votive would be even more appropriate. Sex is crucial to Isis and Osiris as well as to the Egyptian dead. Sex is part of the magic of renewal and rebirth. It is the magic Isis works with Osiris. It is the magic the Goddess in Her many names works for the dead. (See my post on Isis as a sexy Goddess here.)
In the early days of my relationship with Isis, one of the things She asked of me was that my lovemaking be given in Her name. Now, it could be that the researchers’ guess is correct and that the votive was an offering made to ask for fertility. But perhaps this unusual and somehow poignant votive offering was an expression of the same sort of thing that Isis asked of me so long ago. Perhaps it is a reminder that lovemaking is sacred, that it is a vital part of Isis’ magic of renewal, and that we should honor it as She does.
Today’s repost is inspired by a Facebook friend’s question about Isis and sex. So let’s dive into that a little bit. We can use having just passed Valentine’s Day and approaching spring—when all things, including love, bloom once more—as an excuse. As if we need one.
If you’ve ever looked into the topic of ancient Egyptian sexuality, you’ll know that they were pretty comfortable with sexuality. Sex was part of the great cycle of creation, life, death, and rebirth. You’ve no doubt read some of the famous ancient Egyptian love poetry with passionate lines like these:
“Your love has penetrated all within me, like honey plunged into water.” “To hear your voice is pomegranate wine to me—I draw life from hearing it.”
As well as some that are an appreciation of the sheer physical beauty of the beloved:
Yes, of course the lotus was a symbol of sexuality!
“Sister without rival, most beautiful of all, she looks like the star-goddess, rising at the start of the good New Year. Perfect and bright, shining skin, seductive in her eyes when she glances, sweet in her lips when she speaks, and never a word too many. Slender neck, shining body, her hair is true lapis, her arm gathers gold, her fingers are like lotus flowers, ample behind, tight waist, her thighs extend her beauty, shapely in stride when she steps on the earth.”
We have such poetic passion from the perspective of both the woman and the man. Before marriage, young men and women seem to have had freedom in their love affairs. After marriage, fidelity was expected, though it went much worse for the woman—including death—if she was caught in infidelity. The ancient Egyptians present a puzzling picture when it comes to homosexuality. On one hand, we have copies of the negative confession in which the (male) deceased declares that he has not had sex with a boy. Because he had to declare it, can we assume that some men were having sex with boys? That I do not know. The only reference to lesbianism comes from a dream-interpretation book in which it is bad omen for a woman to dream of being with another woman. And most references to man-on-man sex refer to the rape to which a victor may subject the vanquished enemy.
Royal servants and confidents of the king…and most likely, a gay couple.
And yet we have two instances of what seems to indicate a consensual homosexual relationship that seem to be okay: King Neferkare goes off with his general and it is implied that they do so for sex. We also have the tomb of what used to be called The Two Brothers. More modern researchers have suggested that the men, who were royal servants and confidents, were a gay couple. This is based on their tomb paintings, which show them embracing each other or in placements usually reserved for a husband and wife. The men are shown with their children, but their wives, the mothers of the children, are very de-emphasized, almost to the point of being erased. Some scholars say, yes, they probably were a gay couple, other say no.
Yet I want to talk not about ancient Egyptian sexuality in general, but about sexuality and religion, and especially sexuality in relation to Isis.
Temple Prostitution? Nope.
First, let us put the whole “temple prostitutes” thing right out of our heads when it comes to Egypt. There is no evidence of the practice in Egypt. Yes, I know. It was very exciting for the old gentlemen to contemplate the ever-so-Pagan goings on in those richly colored temples in days of old. But it may not have been quite how the old gentlemen envisioned it. (Please see my kindly rant on the old gentlemen of Egyptology here.) In fact, the one specific reference comes from the Greek geographer and historian Strabo (64 or 63 BCE-24 CE). Here’s the passage in its Loeb 1930s translation:
Min was associated with Isis at Koptos
“…but to Zeus, whom they hold highest in honor, they dedicate a maiden of greatest beauty and most illustrious family (such maidens are called ‘pallades’ by the Greeks); and she prostitutes [or “concubines,” pallakeue] herself, and cohabits [or “has sex” synestin] with whatever men she wishes until the natural cleansing of her body takes place; and after her cleansing she is given in marriage to a man; but before she is married, after the time of her prostitution, a rite of mourning is celebrated for her.” (Strabo, Geographies, 17.1.46)
Well, it’s right there, ain’t it? But let’s take another look. The keys are the Greek word pallades that Strabo says the Greeks called such maidens, its relation to another Greek word, pallakê, and how it was translated, and the old gentlemen who did the original translating.
Pallades means simply “young women” or “maidens.” As in Pallas Athena. Virginity is often implied, but it doesn’t have to be. Pallakê originally meant the same thing; a maiden. However, pallakê had long been translated as “concubine” due to contextual evidence in some non-Egyptian texts. A highly influential scholar of near eastern and biblical texts, William Mitchell Ramsay—one of our old gentlemen, indeed—took the term to mean “sacred prostitute” and so-translated it when he first published these non-Egyptian texts in 1883. He based the translation on his own belief in ancient sacred prostitution and two Strabo passages: one about Black Sea sacred prostitutes and the one about the pallades we’re discussing. Ramsay was so influential that his definition became the reigning one. THE Greek-English dictionary, by Liddell and Scott, had “concubine for ritual purposes” as the first definition of pallakê. Now it is the second one.
“Offering to Isis” by Sir Edward John Poynter, 1866; more like our young palladê perhaps?
A non-sexualized translation of the Strabo passage has been made by Stephanie Budin in Prostitutes and Courtesans in the Ancient World, edited by Christopher Farone and Laura McClure. Here it is:
“But for Zeus [Amun], whom they honor most, a most beautiful maiden of most illustrious family serves as priestess, [girls] whom the Greeks call ‘pallades’; and she serves as a handmaiden and accompanies whomever (or attends whatever) she wishes until the natural cleansing of her body; and after her cleansing she is given to a man (or husband); but before she is given, a rite of mourning is celebrated for her after the time of her handmaiden service.”
Sounds quite different, doesn’t it? Would it not be more likely that a highborn girl who has not yet had her period would serve as a handmaiden in the temple, attending whatever rites she wishes—perhaps even getting an education—until she proves herself marriageable by having her first period, rather than expecting an inexperienced girl to immediately start having sex with “whomever she wishes”? (And who would that be in the temple; the priests who were supposed to abstain from sex during their temple service?) Even the “rite of mourning” is explicable as a kind of farewell to childhood that the young woman would celebrate with her fellow handmaidens and priestesses as she left the temple to take up her married life.
And besides, sex in an Egyptian temple was taboo. Even Herodotus knew of the prohibition against sex in Egyptian temples when he says that the Egyptians were the first to make it a matter of religion not to have sex in temples and to wash after having sex and before entering a temple. (Histories, 2.64)
Alternatively, Budin wonders whether Strabo might have been hearing stories about the Divine Adoratrice or God’s Wife of Amun, powerful and high-ranking priestesses of the centuries before Strabo’s visit. But at least in the later dynasties, these priestesses were celibate and tended to rule long past their first menstrual period.
Sacred Sexuality? Yep.
Well, I didn’t know I was going on so much of a tear today. It seems I have used up all of today’s time and space—and haven’t even gotten to Isis yet. So we’ll do that next time with more on sexuality in Egyptian religion…and we will indeed get to Isis.
Isis on the coffin of Ankh-Wennefer, WA St. History Museum; photo by Joe Mabel, wikicommons
Let’s talk about theophoric names.
You may have spotted that “theophoric” is a Greek word; it means “Deity-bearing.” In other words, the name of a Deity is incorporated into the name of a human being. Isidora is an example. It means “Gift of Isis.” In the ancient world, a name like that would probably have meant that the parents credited the Goddess with helping them conceive, so the child was Her gift. Since for me Isidora is a “taken” name rather than a given one, I take it to mean that the Goddess has given me many gifts.
This is the most common hieroglypic writing of Isis’ name in Egyptian.
Of course, the simplest form of naming for the Goddess would be to just adopt Her name. There was at least one ancient Egyptian queen named Isis (Iset, in Egyptian), a queen mother named Isis, and a God’s Wife of Amun named Isis (who was also a royal princess). There may have been a whole slew of ordinary Egyptians so named, but alas, we have no records of them.
I recently came across a cache of other Isis-bearing names, some of which I’d like to share with you. They’re in Kockelmann’s Praising the Goddess. Rather than stringing you along for a paragraph or two, I want to cut right to the chase and tell you about the best Isiac theophoric name EVER.
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
Why is it the best Isiac theophoric name ever? Well, I must digress for a moment to explain. Those of you who have been reading along may know that I have a thing for the original Boris Karloff Mummy movie. See here and here. (Oh, I know. Bad Egyptology, blah, blah, blah. Sorry, it’s awesome; it scared the ever-lovin’ b-jezus outta me as a kid, and Isis saves the day in the end. What more do you want?)
So in The Mummy, the name of the princess reincarnated in Helen Grosvenor (played by Zita Johann, who actually was something of an occultist) is Ankhesenamon (Ankh-es-en-Amon). That theophoric name means “She Lives for Amun.”
Well, we also have records of an Ankh-es-en-Iset: “She Lives for Isis.” Oh my Goddess! I think I’m going to have to adopt that as my super-secret Isiac name or something. Ankheseniset! Two of my favorite things have come together in one very magical name!
Whew. Calm down, girl. In fact, that’s not the only very cool Isophoric personal name of which we a record. Here are a few others that you may also enjoy:
Isetneferet (Iset-neferet)—”Isis is Beautiful”
Isetaneferet (Iset-ta-neferet)—”Isis the Beautiful”
Panehemiset (Pa-nehem-Iset)—”He Who is Saved by Isis”
Nehemsejiset (Nehem-sej-Iset)—”Isis Saved Her”
Isetweretayesnekht (Iset-Weret-tay-es-nekht)—”Great Isis is Her Strength” (Kockelmann gives it as “Isis the Great is Her Power”)
Isetemrenpy (Iset-em-renpy)—”Isis is Rejuvenation”
Isetiyet (Iset-iy-et)—”Isis Has Come”
Djediset (Djed-Iset)—”Isis Said” (perhaps a shortened form of “Isis Said: He Will Live” and referring to an ill child who recovered; I kinda like it as is, though)
And the Egyptian version of Isidora: Shepeniset (Shep-en-Iset)—”Gift of Isis”
Looking at these names, it won’t come as a surprise that Egyptians were big on shortening their names and calling each other by nicknames.
And on a sad update to the original post: the original post included a paragraph about how wonderful it was that parents were naming children “Isis” once more. This is no longer true. Instead, we hear stories about girls who are named Isis being bullied because of their names. You know why. I will not give it power by writing it. Such ignorance. Yet She will outlast them. And children will bear Her name once more, in its Greek form or in its original Egyptian one. Amma, Iset.
I don’t have to tell you that we are living in divided times. I don’t have to tell you that we are living in intolerant times. I don’t even have to tell you that many people today think tolerance—political or religious—is a bad thing. Yet in my stubborn heart, I still believe it’s a virtue. Especially in a religious context, and even knowing all its attendant problems.
Yes. Religious tolerance is hard.
And it always has been. Even in a polytheistic world where people were used to dealing with a variety of religious expressions.
For instance, Greek comic playwrights often made fun of the religious practices of Egyptians, usually focusing on their reverence for animals as manifestations of the Divine. This 4th-century-BCE bit by Anaxandrides of Rhodes, who won many awards for his work, is an example. He writes as Demos (“the people”) to Egypt:
I couldn’t have myself allied with you. Our ways and customs differing as they do. I sacrifice to Gods; to bulls you kneel. Your greatest God’s our greatest treat: the eel. You don’t eat pork; it’s quite my favorite meat. You worship your dog, mine I always beat when he’s caught stealing. Priests stay whole with us; with you they’re gelded eunuchs. If poor puss appears in pain, you weep; I kill and skin her. To me, the mouse is nought, you see ‘power’ in her.
Some Egyptians, on the other hand, considered Greeks whipper-snapper-know-nothings when it came to religion and declared that anything that came out of a Greek mouth was just a lot of hot air.
Mummy portraits from Egypt’s Fayoum, an area where Greeks and Egyptians mixed freely and intermarried.
Religious tolerance is hard precisely because our religion, our Deity or Deities, our practices, our beliefs and experiences are so close to our hearts. In many cases, they are cherished building blocks of our lives. If religion is central to our lives, it is also likely to be central to our self-definition. If someone attacks (or, in some cases, even questions) our religion, it seems they are attacking our core self. That not only hurts on a feeling level, it actually seems life-threatening. The chest tightens as the heart speeds up. Nerves jangle. The belly feels sick. Fight-or-flight kicks in—and we often find ourselves coming down on the side of fight. I know I’ve been there, too.
A painting on a funeral cloth from Saqqara Egypt, 180 CE
Yet, as far as I know, no wars were fought over Greek and Egyptian religious differences. The grandfather of Lycurgus (an Athenian politician from 338-326 BCE) may have been influential in bringing the Egyptian religion of Isis to Athens. Apparently his grandson suffered no discrimination on account of his family’s connection with Egyptian cult—apart from the jabs of the comics. Ancient priestesses and priests often simultaneously served very different Deities without betraying any of Them. The historian Herodotus was able to casually say that Isis “is called Demeter by the Greeks.”
That kind of syncretism, which happened to an astonishing degree with Isis, is one of the ways the ancient religion of Isis modeled religious tolerance. It wasn’t a matter of my-Goddess-is-better-than-your-Goddess; it was a translation of the Goddess from one culture to another. In the bustling world of the Mediterranean, people were used to translating languages. Why not translate Deities? And so they did. And so Isis became known as Isis Myrionymos, Isis of the Myriad Names. In Isis, with Her uncountable number of names, people could see THE Goddess—in all Her many expressions. Isiacism also modeled social tolerance in its acceptance of both women and men, rich and poor, slave and free. In late Isiacism, there was even a tradition of the freeing of slaves through a “sale” to Isis and Sarapis. Freedom and tolerance go hand-in-hand.
I like this a lot
The modern Fellowship of Isis maintains this type of wide-open religious tolerance. All one must do is to be able to accept the organization’s Manifesto to become a member. To some, this tolerance may seem too chaotic, too accepting; yet it has enabled this modern group to survive for many years, even as it has suffered through the types of internal struggles to which all groups seem inevitably subject.
But how can we maintain the virtue of tolerance when faced with intolerance from others? What do we do when accused of “devil worship,” like the Isis devotees who were accused by some early Christians in Alexandria of worshipping “a dark, Egyptian devil?” How do we handle the current intolerance-based horrors throughout the world? Or, on a much less deadly, but often quite hurtful level, how do we navigate the Neopagan community’s current growing pains as groups of people seek to differentiate themselves from (though I would hope within) the greater community? I’ve been quite surprised at the lack of tolerance I’ve seen in some of these discussions. But I guess it gets back to that close-to-the-heart thing.
Oh, how I wish I had an answer.
Friends and I sometimes play a game in which we choose one thing to change about the world and discuss the implications of that change. True religious tolerance is the magical change of heart that I often wish upon the world. By no means would it solve the world’s problems (poverty, war), but it might just give us enough space to get our heads out of our asses above water long enough that we could at least start to solve them.
Religious tolerance isn’t easy. In some cases, it doesn’t even seem possible. But that doesn’t mean we give up. We take some deep breaths. We remember that Isis lives. We explain it; again. Sometimes we walk away from an un-winnable argument. And in the political part of our lives, we work for civil justice.
This is one of my favorite posts. It has been criticized for being a too-modern interpretation of an ancient tale. The tale itself is merely a retelling and paraphrase from a translation of Ovid; so that is as it is. And yes, my interpretation is indeed modern. But reinterpretation is itself part of our Pagan heritage. Look at how philosophers reinterpreted ancient myths so they were relevant to their own thought. In Egypt, scribes made notes in the margins of older written texts, explaining the ancient symbols and stories for their own age. Because that is the power of the tale, the power of myth, the power of story. The core of it remains the same, but when we look at it with our modern eyes and take it into our modern hearts, we discover our own interpretations, enabling ancient myth to live for us today.
Hear now the tale of Iphis and Ianthe, told by the Roman poet Ovid (43 BCE -17/18 CE):
In the Phaestos region of Crete, lived a couple named Ligdus and Telethusa. Telethusa was pregnant and near to her time. As the birth of their child approached, Ligdus told Telethusa that he wished for her two things: first, that the birth cause her no pain, and second, that the child be a boy. For if the child wasn’t a boy, he commanded Telethusa to put her to death. (Girls were too much trouble and weak, you see.) Then they both wept.
Crying herself to sleep, Telethusa dreamed. She dreamed of Isis. Accompanied by the entire Egyptian retinue, the Goddess came and spoke to Telethusa:
“O, you who belong to Me, forget your heavy cares and do not obey your husband. When Lucina [Roman Goddess of Childbirth] has eased the birth, whatever sex the child has, do not hesitate to raise it. I am the Goddess, Who, when prevailed upon, brings help and strength: you will have no cause to complain that the Divinity you worshipped lacks gratitude.”
Isis comes to Telethusa in a dream
The child, of course, was a girl. Obeying the Goddess, Telethusa kept the baby and raised her as a boy. Her father even named her after his grandfather, Iphis. As Iphis was a name appropriate for either boy or girl, the mother secretly rejoiced. As Iphis grew, her features were such that she would have been considered beautiful whether a boy or a girl.
Time passed and Iphis’ father betrothed Iphis to the lovely Ianthe. The two met when quite young and were taught by the same teachers. From very early on, Iphis and Ianthe loved each other. For her part, Ianthe anticipated marriage to her beautiful Iphis. Iphis, on the other hand, as Ovid puts it, “loved one whom she despaired of being able to have, and this itself increased her passion, a girl on fire for a girl.”
“Ianthe” by J.W. Godward
Iphis wept, railed, and lamented her love for another girl. Iphis does not understand. She calls her passion monstrous and extreme and wants to wish it away—sort of. But eventually, Iphis pulls herself together and gives herself a good talking to. After all, she has almost everything she wants. Both her parents and Ianthe’s are happy with the match, Ianthe herself is happy with the match, and certainly Iphis is happy with the match (though she is afraid of the revelation of the wedding night). So she stops complaining and prays for the wedding to come.
Her mother Telethusa, on the other hand, feared what would happen when the two girls were wed. So she kept putting off the ceremony with a whole series of excuses. Yet finally, the wedding could be delayed no more. In desperation, Telethusa takes Iphis to the Temple of Isis. She throws herself upon the Goddess altar, crying and praying to Isis for help—for, after all, it was by the word of the Goddess Herself that Iphis lives!
Suddenly, the altar of the Goddess begins to shake. The temple doors tremble. The horns on the headdress of the statue of Isis shine like the moon and the rattling of sistra is heard throughout the temple. Heartened, mother and daughter take their leave of the Goddess. But as Telethusa turns to look at her daughter, she sees that Iphis now has a tanned, less ladylike, complexion, shorter hair, sharper features, and a longer, more masculine stride. Behold! Iphis is transformed into a boy.
In gratitude to Isis, mother and now, son, place a votive tablet in Her temple. And the next day, Iphis and Ianthe wed…and, we presume, lived happily ever after.
Ianthe and Iphis at the Temple of Isis
This story comes from a book called Metamorphoses in which Ovid tells the history of the world from Creation to Julius Caesar in a collection of myths about transformations of one kind or another. It was an immediate bestseller when first published and continues to exert influence and inspire art to this day. One of our best sources for over 250 classical myths, it was a major inspiration for Dante, Chaucer, Shakespeare, and Milton.
The story illustrates a number of things about Our Goddess. First, it demonstrates Her soteriological function; Isis is well known as a Savior Goddess in the Roman period, and She saves Iphis and her mother in their time of need. The traditional Isian theme of dream visitation is part of the tale, too. In dream, Isis makes a promise to Telethusa, who “belongs to Her,” and She keeps the promise. Her saving nature, Her communication through dream, and Her ability to be there—in an immediate, even physical way—for Her devotees were all well-known aspects of the religion of classical Isis. But perhaps most importantly, the story shows the power of Isis’ magic.
In this tale, as from the beginning, Isis is the Goddess of Magic. And transformation is specifically one of the things She does. In one of the tales in the Egyptian myth cycle known as the Contendings of Horus and Set, for example, Isis transforms Herself into a beautiful young maiden, an old woman, and Her sacred raptor, the kite (a form She takes quite often, as a matter of fact). In this case, She transforms a girl into a boy; and so Iphis becomes a transgendered Isiac.
We cannot know for certain what Ovid meant to impart by this tale and I don’t want to read too much into it. Yet I feel quite comfortable putting a modern interpretation on it and understanding in it the love of Isis for Her transgendered devotees. Modern priestesses, priests, and devotees of Isis come in all sexual orientations. We all hear the voice of the Goddess. We all feel Her strong wings. We all taste Her magic. She lives in all our hearts.
This is one of the most popular posts on this blog. It seems many of us have questions about Isis’ powerful and magical wings. Indeed, the wings of Isis are among Her most dynamic attributes. The widespread wings of the Goddess are the means by which She fans renewed life into Osiris. They are the protection spread out over the deceased in the tomb. Egyptian representations of Isis frequently show Her with wings attached to Her graceful human arms or embroidered into the fabric of the slim-fitting dress that wraps elegantly around Her body.
Keep me, Isis, in the shadow of Your wings.
So why does Isis have wings? The first and easiest answer is that Isis is a Bird Goddess. Her most important sacred animal is a bird of prey. The Goddess often takes the form of Her sacred raptor; the kestrel (the most common falcon in Egypt) or the black kite.
Isis protecting Osiris with Her wings
In Egyptian art, when Isis and Nephthys are not shown as women, They are shown in full bird-form or sometimes as woman-headed kites or kestrels sitting or hovering by the bier of Osiris. As birds, Isis and Nephthys mourn Osiris, screeching Their shrill bird cries to express Their sorrow. Even quite late, Isis and Nephthys were shown with wings attached to Their arms—which is the way we are most used to seeing Isis’ wings portrayed—or wearing a garment of stylized wings that wrap gracefully around Their bodies.
Kites were connected with funeral customs from at least the beginning of the Old Kingdom, if not earlier. Texts speak of a woman called The Kite who was the Pharaoh’s chief female funerary attendant. She was supposed to remove poisons from the deceased, magically purifying him. Soon there are two Kites—specifically identified as Isis and Nephthys in the Pyramid Texts. The Kites not only lamented and purified Osiris, but also were responsible for ferrying Him to the Otherworld. (It is not until the New Kingdom that we find illustrations of Isis and Nephthys as kestrels.)
The black kite, sacred raptor of Isis
Black kites are fairly large, dark-plumed birds (although they are more brown than deep black) that feed on both live prey and scavenge for carrion. They are sociable, intelligent, and aggressive birds—and would even attack wounded human beings. It may have been the bird’s fierceness that inspired one of the earliest Pharaohs to take the name Kite.
Isis is fierce in protecting both Osiris and Horus. Both Sisters are fierce in Their lamentations for the God. The black kite’s cry—a shrill, plaintive, screeching—may have sounded to the ancient Egyptians like wailing, lamenting women. It may have been that the ancients saw a correspondence between the kite’s scavenging for carrion and Isis’s scavenging for the scattered pieces of Her husband Osiris’ body in order to assemble them for renewal. Or perhaps in the cleverness of the black kite the Egyptians saw a reflection of the cleverness of the Goddess Isis as She tricked the enemy Set time and again.
Isis fans life into Osiris with Her wings
On a magical level, Isis’ wings are the means by which She fans renewed life into Osiris. Spread out over the deceased in the tomb, the Wings of Isis protect the dead. Many of those who have connected with Isis in ritual or meditation have known the feeling of Her wings being wrapped protectively about them. Beneath Isis’ wings, we are sheltered in this life and the next.
For human beings, wings have always exerted a strong fascination and engendered intense longing. We are in awe of the ability of winged creatures to fly under their own power. Even today when flight is available through mechanical means, many people still have “the flying dream.” In the dream, we fly on our own, our arms held out to our sides like huge wings, soaring like great, wild birds. Yet beyond physical flight, wings also commonly symbolize spiritual flight—ascent to the Heavens. And since feelings of rising, floating, or flying upwards can accompany spiritual experience, it is quite natural for cultures throughout the world to conceive of spirit beings—from angels to faeries—as winged.
In Egypt, a very ancient conception of the cosmos envisioned the Heavens as the enormous wings of the great falcon God Horus. These heavenly wings, attached to the disk of the Sun, were a common Egyptian protective motif. In fact, the image of the winged disk of Egypt was so powerful that other peoples, such as the Babylonians and the Hittites, adopted it. Some scholars believe that the beautiful Hebrew biblical phrase “the sun of righteousness shall arise with healing in his wings” may have been inspired by the Egyptian symbol of the winged solar disk.
I love the flying dream!
This protective aspect of the symbol of wings was key in Egyptian thought; so almost invariably, when you see the open wings of a Deity, the wings are intended to protect—and Isis is the protective Goddess par excellence.
Isis mourning with “to fold the wings” gesture
Furthermore, the Egyptian word for “to fold the wings,” sekhen, also means to embrace. An Egyptian mourning posture mimicked the protective embrace of Osiris by Isis. And surely, it was Isis’ protecting, enfolding, winged arms that the Egyptian mother had in mind when she recited this protective charm for her child: “My arms are over this child—the arms of Isis are over him, as she put her arms over her son Horus.”
Nevertheless, the wings of Isis could also be aggressive, one text tells us that Isis “struck with Her wing” and closed the mouth of a river.
The open wings of Isis can also be related to a posture seen in images of the ancient Egyptian Bird Goddess. This is the posture of the famous Neolithic statuette of a so-called dancing woman with her arms raised in an open curve above her head, and which has become a popular amulet among modern Goddess worshippers. The same posture can be seen in the Goddess figures that ride in the curved boats that were a favorite theme of pre-dynastic Egyptian pottery and petroglyphs.
The Bird Goddess or Her priestess with arms raised to indicate wings
According to Egyptologist Louis Breasted, the posture is typical of Egypt. And although these ancient figures do not have obvious wings, their unwinged but upraised arms foreshadow the winged, upraised arms of Goddesses seen in later Egyptian art. These beak-faced figures are often identified as Bird Goddesses, so perhaps the wings are implied—or they may indicate that the figures represent human priestesses who are imitating their Bird Goddess. Whatever the case, the “wing” stance is a posture of great antiquity and numenosity and many researchers consider it to be characteristic of the Divine Feminine.
If you wish to experiment with the power of Isis’ wings for yourself, try The Wings & Breath of Isis on page 268 of the new edition ofIsis Magic.
Will you be able to see the lunar eclipse and “blood moon” tomorrow? Sadly, it looks like it’s going to be a cloudy sky for me, but I hope you will have better viewing conditions. (For a good explanation of the science, visit here.) With the moon in high focus right now, let’s look at Isis’ association with the moon.
So…is Isis a Moon Goddess?
Well, it depends on when you ask.
Early in Egyptian history, Isis was firmly associated with the heavens—with the star Sirius in particular, and even with the sun—but She was not considered a Moon Goddess.
The horns of the Moon Goddess rising
Moon Gods were the norm for Egypt—Iah, Thoth, Khonsu, and Osiris are among the most prominent and the moon’s phases were quite important to the ancient Egyptians. Scholars generally agree that the first Egyptian calendars, like those of so many ancient people, were lunar based. The temples marked the moon’s changes and especially celebrated its waxing and full phases. But the face the Egyptians saw in the moon was masculine rather than feminine.
The lunar Eye of Horus
For example, the waning and waxing of the moon could be associated with the wounding and healing of the Eye of Horus. And so, we can perhaps think of Isis as the Mother of the Moon. In some myths, Isis is the one Who heals Horus’ Eye, in others, it is Thoth or Hathor. By the time of the New Kingdom, the beloved of Isis, Osiris, becomes prominent as a lunar God. We have a number of examples of statuettes of Osiris-Iah—Osiris assimilated with Iah, a Moon God—or simply as Osiris the Moon. So in this case, Isis is married to the Moon. But She’s not really a Moon Goddess Herself.
On the other hand, the Greeks and the Romans were all about the Moon Goddess. In fact, the moon itself was simply called “the Goddess.” People spoke of doing something “when the Goddess rises.” They would kiss their hands, extending them toward the rising moon, “to greet the Goddess.” Magical texts give instructions for performing a certain working “on the first of the Goddess,” meaning at the new moon. When they saw Isis with Her horns-and-disk crown, they saw a Moon Goddess.
A Roman Isis with lunar crescent
And because we have so much information about Isis from these Moon Goddess-loving people, today when many people think of Isis, the moon is one of the first things they associate with Her. Yet, interestingly, it seems to have been a third century BCE Egyptian priest named Manetho who first connected Isis with the moon. By the following century, when Plutarch recorded the most complete version of the Isis-Osiris myth we have, the tradition of Isis as a Goddess of the Moon was firmly established—even in Egypt.
Of course, it was easy to associate the fertility-bringing moon with the fertile Mother Isis. The ancient world also associated love affairs with the moon (the romance of moonlight, you know) and, in Her passion for Osiris, Isis was a famous lover. Of course, the moon and the obscuring darkness of night were connected with magic, too—and Isis was one of Egypt’s Mightiest Magicians from the beginning. One Egyptian story told how a particular magical scroll—which the tale calls a “mystery of the Goddess Isis”—was discovered when a moonbeam fell upon its hiding place, enabling a lector priest in Isis’ temple to find it.
Today, we also connect the moon with emotions, the deep, the waters, the feminine (taking our cue from the ancient Greeks and Romans, no doubt), the home, Mystery, and change (to name but a few). And Isis can definitely be associated with all of these things—from the emotional passion of Her myths to Her ancient Mysteries and Her enduring role as the Goddess of Regeneration and Transformation.
So is Isis a Moon Goddess? She certainly has been for millennia. Whether we choose to honor Her in this form has more to do with us than with Her. A modern NeoPagan will probably be quite comfortable working with Isis as a Moon Goddess; a Kemetic Reconstructionist, not so much. But Isis is a Great Goddess; She is All, and so She is unquestionably to be found in the deep and holy Mysteries of the Moon.
For myself, while I do find Her in the moon, I resonate more strongly with Isis of the Stars and Isis of the Eternities of Space and Isis the Radiant Sun Goddess. Nevertheless, I feel called to explore this aspect of Her. What about you?
This is my essay published in the recent Awaken the Feminineanthology. Many of the authors are sharing their essays freely on their blogs. And so am I. Feel free to share it as you wish, too. Click the book title above to go to the Amazon.com site to see the list of authors and even to buy a copy for yourself. All authors donated their work to this book. Oh, and since this essay was written for a general, if Goddessy, audience, so some of you will probably already be familiar with some of these ideas.
What if I told you that magic was real?
Would it call to mind a popular card game? Or perhaps Harry Potter and the Hogwarts gang? Would you imagine an illusionist making elephants disappear from the Las Vegas stage? Or would you have visions of witches with poppets and pins and poisons dancing in your head?
I can only do this on the astral.
The real magic I’m talking about is none of those things. The Path of Sacred Magic is, in fact, an ancient spiritual tradition, one that may still be followed today and which I believe has much to offer us. It is a way of opening ourselves to greater possibilities, a method of connecting intimately and personally with the Divine. It is but one of many ancient yet enduring pathways to Goddess, to God, that is being rediscovered by women and men who are no longer satisfied with the rigid spiritualities most readily offered to them. The Path of Sacred Magic is about transformation; and transformation—of ourselves, our societies, and our world—is exactly what so many of us seek today.
But before we go further, what do I mean by “magic”?
Opening to enchantment
The Replenish card from the game Magic. It lets you get all your “enchantments” back. Of course, it’s Egyptian-ish.
When we speak casually of magic today, for instance, when we say that the Yuletide season or the springtime is a magical time of year, we mean that it is out of the ordinary, special. Our senses are heightened. Lights seem brighter. Scents are more pungent and evoke memories and images. Music is clearer, more beautiful, more meaningful. The numinous seems to be with us in the faces of the people we meet, in the very earth itself.
This enhanced perception of the world, this enchantment if you will, is something we human beings crave. Indeed, we have long complained about the world’s disenchantment. German sociologist Max Weber famously decried it in the early 1900s and before him Friedrich Schiller in the early 1800s. No doubt the complaint goes back much farther than that. More recently, psychotherapist and former monk Thomas Moore’s books Care of the Soul and The Re-Enchantment of Everyday Life were best sellers, indicating just how many of us are longing for a world in which magic and mystery are alive once more.
This is precisely what the Path of Sacred Magic can do. It can open us to the enchantment of the world that already exists. It can show us ways to participate in the Mysteries—of life, of spirit, of the Divine. It can also empower us to do something about healing the so-very-many things that desperately need healing these days. By helping us focus our attention and awaken our souls, sacred magic heightens our senses so that we perceive in a more-than-ordinary way. This state of heightened perception may be invoked by a magical ceremony, by meditation, by prayer—or it may come upon us spontaneously, often when overawed by nature. No matter how magical perception comes upon us, it expands our senses and we perceive what we ordinarily might not perceive in our day-to-day consciousness.
Such magical perception is neither fantasy nor an illusion that we are creating in our heads. It is a genuine expansion of our perceptive ability, not a diminishment. We’re not closing off the world of reality. We are instead expanding our ability to perceive more than just physical reality.
If we are of a spiritual inclination, the Path of Sacred Magic can help us reach out toward the Divine; for many of us reading this book, toward the Goddess specifically. Magical perception can help us grow in Her presence, undergo Her initiations of life and of death with greater understanding, and to more deeply explore Her holy Mystery.
Isis, Goddess of Sacred Magic
For me, magic is sacred because its source is the Divine.
As little as ten years ago, whenever you read anything about the Great Egyptian Goddess Isis, She was almost invariably described as a Fertility Goddess. That’s not untrue; She—along with most Egyptian Deities—are important to the fertility of the land and to the fertility of the human beings and other creatures who live upon it. Fertility is a vital and eternal human concern. But “fertility Goddess” does not get to the essence of Isis.
You’d also see Her described as a Great Mother. This, too, is true. In Egyptian tradition, She is the mother of Horus, and thus of the pharaoh; a vital concept in ancient Egypt. As Isis became more widely worshipped, She also came to be experienced as the Great Mother of the World. Yet again, to me, this does not get to the essence of Isis.
Today, I am very pleased to see Isis increasingly described as what is indeed one of Her core identities: Goddess of Magic. While Isis is a Primordial Goddess, a Great Mother, a Lady of Nature, a Queen of the Mysteries, a Goddess of Women, a Goddess of Death and Renewal, and more, each of these aspects is supported by Her central identity as Goddess of Magic.
What the ancient Egyptians meant by “magic”
To the ancient Egyptians, the essential and primordial power of the Egyptian Goddesses and Gods was the power of magic. Through magic, the Universe comes into being. Through magic, all things live. Through magic, the Deities accomplish all that is Their will.
Werethekau (“Great of Magic”) as a winged Cobra Goddess
The Egyptian word that Egyptologists translate as “magic” is heka (HAY-kah). It is a very flexible word. It can mean the power of magic, an act of magic, magic words, magical formulae, a magician, or the God Magic. As a God, Heka is said to be the first-created thing and it is because of Him that all the Deities live. Thus the ancient Egyptians conceived of magic as a living force, a primordial power, the very energy of the universe.
They believed heka to be the essential, living energy that infuses and underlies all things, both spiritual and physical. Heka—magic—connects everything and allows the levels of Being to interpenetrate and affect each other. Magic is required to ascend to the realm of the Deities, which was every ancient Egyptian’s post mortem goal. By learning to come into harmony with the magic that is woven into all things, human beings can commune with the Deities, transform and be transformed, have increased effect in the world, and be spiritually renewed.
As Lady of Magic, the Great Goddess Isis is the patroness, embodiment, and most-potent wielder of this sacred, powerful, and living energy. The ancients called Her Iset Hekaiet, Isis the Magician; Iset Ichet, Isis the Sorceress; Nebet Heka, Lady of Magic; and my personal favorite, Great of Magic: Weret Hekau.
Out of Egypt: Mageia Hiera
As Isis’s worship spread from Her native Egypt to Greece, Rome, and beyond, Her identity as Lady of Magic followed. In the Greek Magical Papyri, a fascinating and sometimes-beautiful collection of ancient magical texts, Isis appears in healing rites, love spells, divinations, and She is associated with the mystery of the moon, of darkness, and the underworld.
Yet one of Isis’ strongest and most enduring connections is with what is often called “high magic” or spiritual magic. The association of Isis with spiritual magic was so consistent that when Plotinus, the Greek founder of Neoplatonism, agreed to a magical evocation of his guardian spirit, the Egyptian priest who conducted the ceremony declared that it could only take place in the Temple of Isis because it was the only “pure place” appropriate for the working of such high magic in all of Rome.
Just as we often do today, the ancients distinguished spellcasting from spiritual magic. In Greek, one term they used for spiritual magic is mageia hiera, “sacred magic.” In the Papyri, mageia hiera is especially associated with initiation and the magician is called an initiate. It may be that sacred magic as a personal spiritual practice grew out of the spiritual experiences of the Ancient Mysteries. In Her Mysteries, Isis is considered to be a Savior Goddess and, as She always has, offers renewal and rebirth after death.
The main shrine of the Temple of Isis in Pompeii. Photo copyright Forrest 2009.
In his Apologia, Apuleius of Madaura, a 2nd-century-CE initiate of the Mysteries of Isis and author of our only surviving first-person account of an initiation into any of the Ancient Mysteries, defined magic as a religious tradition dealing with the Divine. He called it an art that the Deities Themselves accepted and which gave human beings knowledge of how to worship and honor the Deities.
Sacred magic then is a spiritual path for approaching the Divine.
Another ancient term for spiritual magic is theourgia, anglicized as theurgy, and meaning “divine working.” The method of theurgy is ritual work. In other words, theurgy is ritual magic for spiritual purposes—for communion with the Divine and the spiritual growth it fosters. One of theurgy’s greatest proponents, the 4th-century-CE Neoplatonist Iamblichus, insisted that theurgy works not simply because of the mechanism of the ritual, but because of the foundation of Divine love that supports the process. The Deities respond to our invocations because They love us. I heartily agree, and most especially in the case of Isis.
There is a band named Kore Kosmou…and they have a gorgeous album cover
Isis also appears in the Corpus Hermeticum, a collection of influential spiritual teaching texts, purporting to be Egyptian (and now proving to be much more Egyptian than scholars previously thought, but that’s another story), but written in Greek in what appears to be the style of Greek philosophical dialogs. Isis is one of the key Hermetic teachers. In a text called Kore Kosmou, or Virgin of the World (2nd or 3rd century CE), Isis instructs Her son Horus that philosophy and magic sustain the soul just as medicines sustain the body. Thus magic is on a par with the high art of philosophy.
An enduring magical tradition
At the height of Her ancient religion, Isis was known throughout the Mediterranean world as the Goddess of Ten Thousand Names; She became a universal Goddess. Her universality, along with the great popularity of Her religion with highborn and lowborn people of both sexes, put Her in a unique position. For many people in the polytheistic Græco-Roman world, Isis became THE Goddess.
This is important for understanding why—even with the coming of the Christian Empire and the outlawing of all Pagan worship—Isis and Her sacred magic retained an important place in human consciousness. As The Goddess, Isis could represent the totality of the Divine Feminine, even while retaining the exotic Egyptian-ness that made Her so attractive to so many in the first place.
Christine de Pisan
While Mary became the outward, Christian face of the Goddess in the West, Isis entered into the hidden world, the occult world. There, the secret truth of the Divine Feminine was kept alive in a variety of powerful forms: in magical traditions, in alchemy, in the work of first-feminists like the 13th-century-CE Christine de Pisan, in euhemeristic stories that were often considered to be historical, in wisdom teachings, among the Rosicrucians, in the early Masonic lodges, and in the temples and lodges of late-19th, early-20th-century occultists like the magicians of the Golden Dawn and Dion Fortune. Today, Isis is still one of the most-invoked Goddesses among Goddess devotees, Neo-Pagans, Wiccans, Kemetic polytheists, Magicians of many different traditions, and others. The over-26,000-member, international Fellowship of Isis continues the tradition of honoring Isis as a universal Goddess Who can represent in some way the totality of the Divine Feminine to its members.
Isis & sacred magic today
While we cannot claim that the worship of Isis is an uninterrupted religious tradition, we can rightfully say that Isis never fully left human awareness. And neither did magic. Both merely went underground. But today, with our souls crying out for the re-enchantment of the world, our lives, and our spirits; with the eternal and deeply felt need for connection with our Divine Mother, Who IS a Sacred Magician, the Path of Mageia Hiera beckons to us. We can walk that sacred path. We can reawaken Magic and Mystery and let it flower within us once more.
But how?
For those of us attracted to Isis Great of Magic, we can begin by learning about Her religious traditions, including the sacred magical traditions. Tradition enables us to learn about Her and to discover ways to think about Her. If we know Who She was for those who went before us, perhaps we can learn Who She is for us. If we know more about the symbols traditionally associated with Her, the stories traditionally told about Her (at least the ones of which we have records), then we will find we can come into a sweet communion with that deep current of the Feminine Divine river that is Isis.
A modern offering table
Tradition can provide the roots of our devotion. It can give us an anchor for our modern love of Isis as we walk the Path of Sacred Magic. It can give us a way to feel close to Her. We can learn and interpret anew Her ancient myths. We can give Her the offerings that were traditionally given to Her. If we are of a scholarly bent, we might learn a bit about hieroglyphs so that we can write Her name in the ancient ways. We may use excerpts from the Egyptian sacred texts in our rites or sing Her traditional epithets in chant. All these, and more, are the methods of sacred magic. They are “a religious tradition dealing with things divine.” They give us ways to approach the Great Goddess Isis.
Yet tradition should not constrain us. Ancient magic is not Her only magic. Tradition may provide the anchor and roots, but not necessarily the wind in the sails of our boat or the sunlight necessary for blossoming. (Isis is perhaps the quintessential Goddess for our dizzying, technological times; for if any Goddess can lay claim to the title of Technologia, it is Isis. But that, too, is a story for another day.)
Artist Audrey Flack titles it “Egyptian Rocket Goddess.” I like to think of Her as Isis Technologia.
Thousands of years have passed since Isis’ name was first spoken in praise by human beings. History shows us how Isis manifested Herself differently to the different people who knew Her throughout the long ages. During that time, human beings changed. We are changing right now. And we shall continue to do so. This means that our experience of Isis will never be exactly the same as our ancient sisters and brothers. So while our understanding of Isis may begin with the roots of tradition, it must continue with the flowering of our own experiences of Her. Now. And here.
Those of us who are attracted to Isis today are heirs to a powerful spiritual tradition of sacred magic that we are called upon to bring forward into the present and the future. By opening ourselves to Isis through the Mysteries and rites of mageia hiera, we experience the sacred. We grow, transforming ourselves beneath Her wings. We discover who we really are, becoming wiser and more compassionate. We learn how to live more authentically, in greater harmony with our true selves and with the Divine reality of the Goddess.
The ancient worshippers of Isis found the creative and renewing power of magic to be both natural and, in the hands of their loving Goddess, a great boon to humanity. They understood magic to be inseparable from a relationship with Isis, the Goddess of Magic and a Sacred Magician Herself. Like them, we can have the same understanding. From the compassionate magic of healing to the ecstasy of the theurgic union that renews the spirit and deepens the soul, we can know all these things as part of the Path of Sacred Magic that is now, and always has been, guided by the hand of Isis.
I’m going to be publishing Isiopolis posts here again. These will be some of my favorite posts and some of your favorite posts over the years—but updated and revised. I keep learning things and so there’s always something new to add.
For instance, have you seen this beautiful sarcophagus? This is from a cave tomb in the rock of Borj, Carthage, 3rd-4th century BCE. They think the tomb owner was probably a priestess of our Goddess Isis.
I am pleased to tell you that one of my essays has been included in a new anthology curated by Karen Tate. My essay is called “The Path of Sacred Magic & the Goddess,” and those of you who know me will not not at all surprised at that.
The book as a whole is a collection of essays looking toward the future of the Goddess movement and how it can help us change our world for the better. Can we achieve the ambitious goals discussed by the authors in this book?
Just a note to tell you how wonderful each of you who joined me for the Isis Magic classes this past semester is. Thank you. Thank you. Thank you. You inspire me. You make me do research to answer your very excellent questions. You have experiences that are different than mine and make me think of things I hadn’t considered. You make me work hard to figure out how to share all of this with you. And, oh yes, yes, yes. You teach me; we teach each other. Which really is the best way, don’t you think? I am humbled by your dedication, your Work, and your love of Her. May She bless you abundantly. And may She kick your ass when necessary (I say this only because one of the most recent comments on my blog was about Isis the Ass-Kicker…which She will do. I love You, Isis. Thank You, Isis.) And if I may say so, each of you has kicked MY ass this past semester and I am so thankful for it.
Hello, all…Isis Magic classes are now full and the magic begins…thank you so much for your interest and love.
You are invited to join me for Isis Magic classes starting this March, 2018.
Please read the information below, and if this seems like something for you, I’d be thrilled to have you with me on this journey with the Great Goddess Isis.
(And if you know someone who might be interested in these classes, would you please do me the favor of sharing this with them? Thank you so much!)
Nefertari makes offering to Isis
1 class per month
Spring to Fall, 2018
1st class isMarch 25, 1 pm (As a group, we’ll figure out the rest of the class dates/times at this first class.)
Open to women and men 18+
Classes held in private temple in Portland, OR
ISIS—Mistress of Magic, Divine Mother, Goddess of the Green Earth, Queen of the Mysteries, Goddess of Women and Sacred Sexuality, Lady of Hermetic Wisdom. Isis is one of the most well-known, well-loved,mysterious, and powerful Goddesses of all time. Come learn more about this Great Goddess and explore Her Living Magic with others during this series of 6 intensive classes.
Develop and deepen a relationship with the Great Goddess Isis
Participate in meditations, exercises, and rituals
Learn powerful techniques for connecting with Goddess
Discover new methods of personal growth and transformation
Increase your magical and priest/esscraft skills
Pre-Requisites
Before signing up for these classes, please have:
An interest in Isis
Done a bit of reading on Goddess in general and/or Isis in specific
Participated in at least a little bit of ritual, solitary or group
Classes are with M. Isidora Forrest, author of Isis Magic, Cultivating a Relationship with the Goddess of 10,000 Names, and Offering to Isis, Knowing the Goddess through Her Sacred Symbols. Classes are sponsored by the Hermetic Fellowship.
This is just one of 24 prehistoric Goddess gifs created by Nina Paley that are free for all to use. You can find them here.
This figure has been called a Dancing Woman, a Nile Goddess, a Bird Goddess, and probably some other things that I’m not thinking of right now. Well, she’s certainly dancing now, thanks to artist Nina Paley.
If you know Isis Magic, you might also recognize her posture as the “Wings of Isis.” It is a posture that can be used to invoke, thank, and commune with Isis. So, I like to think of this ancient figurine as a priestess invoking her Goddess, imitating the protective and powerful wings of Isis.
Here’s a brief excerpt from Offering to Isis about this posture:
The open wings of Isis can also be related to a posture seen in images of the ancient Egyptian Bird Goddess. This is the posture of the famous Neolithic statuette of a so-called dancing woman with her arms raised in an open curve above her head, and which has become a popular amulet among modern Goddess worshippers. The same posture can be seen in the Goddess figures that ride in the curved boats that were a favorite motif of pre-dynastic Egyptian pottery and petroglyphs. According to Egyptologist Louis Breasted, the posture is typical of Egypt. And although these ancient figures do not have obvious wings, their unwinged but upraised arms foreshadow the winged, upraised arms of Goddesses seen in later Egyptian art. Nevertheless, the beak-faced figures are identified as Bird Goddesses, so perhaps the wings are implied—or they may indicate that the figures represent human priestesses who are imitating their Bird Goddess. Whatever the case, the “wing” stance is a posture of great antiquity and numinosity and many researchers consider it to be characteristic of the Divine Feminine.
May Isis spread Her wings for you today and enclose you in Her feathered embrace.
As you might expect, I have alerts set up for all kinds of Isis-related topics. Every now and then, something interesting comes up. On this day after Thanksgiving, I’d like to share a couple of them with you.
Isis Magic is FAST
That’s Isis Magic out in front.
The other day, an alert came across for “Isis Magic” that amused me. Turns out there’s an Isis Magic that isn’t a book, but rather, an Australian racehorse. She’s a five-year-old mare with a 57% “win percentage” and a 64% “place percentage.” So she’s a winning horse, too, and is supposed to be able to run very fast for a very long time. Isis has endurance! I have no idea how Isis Magic got her name, but I sure would like to know. Anybody have an inside information on that?
New Isis temple uncovered in Egypt
Workers building a housing project found an Isis temple. Scary seeing that shovel scooping up pillars with hieroglyphs.
Earlier this month, workers who were building a residential project in the area of Tell Atrib near Egypt’s Banha City unearthed the remains of a pharaonic Temple of Isis. Tell Atrib is in the southern delta, about 30 miles north of Cairo. In Greek, it was known as Athribis. In ancient Egyptian it was Hwt-ta-ḥry-ib, “the place over the heart”. The heart of Osiris was supposed to be located there.
The city may have been established as long ago as the Old Kingdom, but our physical evidence so far only comes from the 12th dynasty. It was once capital of the 10th nome, Kem Wer, the “Great Black One,” named for the sacred black bull that was kept there and associated with Osiris, the black-faced Lord of the Dead. The city was most prominent in the Ptolemaic and Roman periods.
The Temple of Isis in the Place over the Heart
However, the earliest Deities of the Heart City were Khentikhety, a crocodile God, Who was said to have found the heart of Osiris and watched over it, concealing it beneath His own heart. Khentikhety is paired with Khuyet, a winged Goddess Whose name means “Protector.” Eventually, Khentykhety was assimilated to Horus. I haven’t found out for sure yet, but it would seem reasonable that Khuyet would have been assimilated to Isis, though we also have at least one reference to Khuyet protecting Isis Herself.
And that’s what I’ve got for now!
Except for this PS from my publisher, who has asked me to remind you that Isis Magic (the book, not the horse) is available from Abiegnus House…and makes a great gift for any Isis-interested folks on your list. Just click on the book on the right. Thank you so much!
If you’ve been trying to purchase Isis Magic from Amazon and run up against the message that the book is unavailable, please purchase it from the publisher, Abiegnus House. We are currently having some issues with Amazon that may not be resolvable. (Amazon is engaging in some practices that seem to be designed to push out small publishers. Sigh.)
However, the book IS available from the publisher—and at the same price as it was on Amazon.
Just click on the book on the right and the link will take you to the publisher’s site where you can purchase the book.
Thank you and so sorry for the inconvenience.
Oh…and if you wouldn’t mind, would you please let your friends and folks in your social circles know that the book is still available from the publisher? Thank you so much!
By the way…if you’re in the Portland, Oregon area. I plan to do some Isis classes starting in March that will go until Fall Equinox. To be made available soon. So be thinking on that. I’ll let you all know when I’ve got the details worked out. This will be the first classes in quite a few years. I’m a bit nervous. And excited!
A priestess making offering; photo by Victor Keppler
This is for those of you in the Portland, Oregon area who are in on the secret that…just as Isis is my Goddess, so Dionysos is my God. This is a call for Bacchants to take part in a Fall Equinox Festival, Sept. 14-17 at Ffynnon this year. Here’s the official spiel:
Have you heard the call of Dionysos?
Thiasos (group) forming now for ritual parts in 2017 Fall Equinox Festival (Sept 14-17, 2017). If He has called you, if He has claimed you, then come explore that call and claim with us. Learn more about Dionysos, trance dance in His ecstasy with your sisters and brothers of the thiasos. Your commitment? Meet once a month, likely on a Sunday afternoon, at The Hallows (private home with a grapevine in the backyard—yes!) in NE Portland; be open to learning and gaining new experience; then serve at the Festival in September. Thiasos size is strictly limited, so think about it now. Then if you’re still interested and if you can make the commitment of time (we cannot emphasize this enough; we need your physical presence), then contact Isidora Forrest (aka Klea) at: isidora.forrest@gmail.com. Put “Bacchant” in the subject line.
I am looking for Bacchants of all ages and genders (sorry, you will need to be 18+ as there will be wine). As it says above, you must commit to a physical presence monthly at my house. You will come to know Him, His Mysteries, and you will practice your part in the Festival.
Group is limited in size, so email me ASAP if you want to/can/desire/are inflamed to be a part of our mad group.
I love you.
Now enjoy some Bakchic eye candy that should inspire you:
Okay? So email me. Right away…group starts meeting in April.
I am pleased to let you know that one of my Isis articles in included in a new anthology entitled Goddess 2.0, edited by Karen Tate. And wow, am I in some good company, indeed. Here’s the list of contributing authors:
Anne Baring, Starhawk, Carol P. Christ, Riane Eisler, Barbara G. Walker, Cristina Biaggi, Elizabeth and Robert Fisher, Shirley Ann Ranck, Bob Gratrix, Patricia ‘Iolana, Nancy Vedder-Shults, M. Isidora Forrest, Karen Tate, Amy “Amalya” Peck, Linda Iles, Andrew Gurevich, Charlotte L. Cressey, Delphine DeMore, Tabby Biddle, Trista Hendren, and Harita Meenee.
I am humbled that my work will appear alongside the work of these outstanding women and men.
The collected essays in Goddess 2.0 are intended to show us a way forward from where we find ourselves now, guided by the Divine Feminine by whatever name you know Her. In my case, of course—and perhaps yours, too—She is Isis, and my essay is about “Isis and the Path of Sacred Magic.”
Yes, you can get it on Amazon. You can also get it at editor Karen Tate’s site…actually for less than on Amazon. (By the way, none of the contributors are making any money. Costs mainly go to cover publication.) Here’s what the cover looks like:
I invite you to check it out in the hope that it will offer some end-of-the-year inspiration. Many blessings and may you remain, Under Her Wings.
This is a gift the priest/ess brings 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.
And 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 take action. We must continue our Work. And perhaps we will find that we need to take up new work. There are rights that we thought we had won that will have to be defended—or even won back. If we join together we can do this. Let us not despair.
Instead, let us renew our dedication to our Deities and our spiritual work for this will strengthen our souls. Let us support progressive institutions with our dollars. Let us join with others in progressive organizations to work for the change we want to see.
Our Goddess is strong and practical; let us follow Her in this wisdom.
And on a final and yes, practical, note, here are some suggestions from Slate for some very specific things we can do once our mourning period has passed.
I’m popping my head out of my cave because one of the things I’ve been working on in Isiopolis’ downtime has finally come to fruition.
Those of you who know me may know that in addition to my Isiac and Dionysian devotions, I am also a Hermetic Adept. I was asked to write an article about that Work for a new book from Azoth Press called LIBER SPIRITUUM: A Compendium of Writings on Angels and Other Spirits in Modern Magick. The publisher’s info on the book is below, but I wanted to give you a more personal intro to my article.
This was a hard article for me to write because it was to be about my personal Adept Work and I tend to be very private about that. It’s more self-revelatory than I generally am in this blog. You see, many years ago, the Archangel Raphael asked me to be His priestess. Yeah. Weird, I know. So I spent 40 days exploring that possible relationship as part of my Adept spiritual Work. This article is about what happened during that 40 day exploration.
Yes, I’m still working on the next Isis and Egyptian magic book, too. (It will be a while, but I think you will like it.) For now, I wanted to let those of you who may be Hermetically inclined as well know that this new project is now available.
Below is info on the book from the publisher:
The book is available for order through the online bookstore, Miskatonic Books (http://www.miskatonicbooks.com). The 500-copy hardbound edition retails at the excellent price of $59.00, and the 32-copy deluxe leather-bound edition at $379.00.
About Liber Spirituum:
For Liber Spirituum: A Compendium of Writings on Angels and Other Spirits in Modern Magick, Azoth Press has assembled a group of nine of the foremost writers in the field of ceremonial magick, representing a depth of devoted study and practical expertise spanning the Western Magical Tradition from the Greek Magical Papyri to the Solomonic grimoires, from the Golden Dawn to Thelema, from Theurgia to Goetia, from Qabbalah to Rosicrucianism. In this beautiful volume, obviously designed for the practicing magician, these teaching adepts share their insights, experiences, tools, techniques, and even new rituals, all focused on a central concern of magical praxis, communication with those Spiritual Beings from Gods to Angels to Demons with whom the magus must become truly and transformatively familiar.
Table of Contents
Introduction: Opening a Book of Spirits
by Adam P. Forrest
The Place of Mingled Powers: Spiritual Beings in the Magical Lodge
by John Michael Greer
Patrons and House Gods: Building Lifelong Relationships with Your Spiritual Guardians
by Aaron Leitch
The Evocation of Metatron: A Golden Dawn Z-2 Ritual
by Charles Chic Cicero & Sandra Tabatha Cicero
The Prayer for Success
by Jake Stratton-Kent
Lay Thy Tongue Upon My Heart: Forty Days of Ritual Communion Between a Pagan Adept and the Archangel Raphael Tipherethel
by M. Isidora Forrest
Substance Through Spirit: A Reflection on Magical Evocation and Talisman Construction
by Bryan Garner (Frater Ashen Chassan)
Kalein tous Theous: Divine Invocation in the Late Neoplatonic Tradition
by Jeffrey S. Kupperman
Evoking Zodiacal Angels
by Scott Michael Stenwick
The hardbound edition is limited to 500 copies. Printed in two colors throughout, with 2-color illustrations, bound in faux leather silk-touch cloth. Foil stamp on both the front and back boards, with a full color frontispiece by acclaimed artist Caniglia.
The deluxe leatherbound edition is limited to 32 copies, with satin ribbon sewn-in marker, custom endpapers, and housed in a handmade tray case.
6×9 inches
256 pages
More about the Liber Spirituum can be found at AzothPress.com
A Portrait of Isis, by Feather Collector. See it here. This reminds me of a vision I had of Her long ago.
My fellow lovers of Isis,
I have been writing this blog since May of 2009 and it seems that the time has now come to put it on hiatus. I don’t know for how long. A while.
As some of you may know, I work full time at a rather demanding job. This leaves me only weekends to write. Since 2009, I have been spending pretty much all of that writing time on this blog, leaving me none for other projects.
The good news is that I find I have a significant new writing project to which I wish to devote that time. Yes, a book, but I won’t say what it is right now. It, too, will be a while. There’s much research and much meditation still to be done. But you can be sure it will grow from our work together with the Great Lady of Sacred Magic.
Of course, you can still reach me here at Isiopolis for comments and questions as usual. I’ll stay in touch.
And remember, there are 325 posts that still live here at Isiopolis, so I hope that you just might find something of interest to read while I’m out.
Thank you all so much for reading Isiopolis…and I’ll see you again on the other side of my project.
As those of you who have been reading along know, I rarely comment on the ongoing discussions in the Pagan blogosphere. But this week, I am inspired by some current posts and commentary about the “re-enchantment of the world” over on Patheos Pagan and Witches and Pagans. I believe the discussion was started by John Beckett, whose work I often admire and who has written on this topic previously. Others added their own thoughts: Galina Krasskova: Re-Enchanting the World; Sara Amis: The World Isn’t Disenchanted. It’s You; Ivo Dominguez Jr.: Already Enchanted.
Yet the heart-cry for re-enchantment is not new. We human beings have long complained about the world’s disenchantment. German sociologist Max Weber famously decried it in the early 1900s and before him Freidrich Schiller in the early 1800s. No doubt the discussion goes back much farther than that, too.
The disenchanted Max Weber
I first read the term in the work of Thomas Moore, a psychotherapist, former monk, and spiritual writer. His books, Care of the Soul and The Re-Enchantment of Everyday Life, were best sellers, which tells us that there are many of us longing to bring the enchantment back. As steps toward re-enchantment, Moore calls us to get away from our self-centeredness and experience the Other, to relinquish some of our literalism to become more poetic, to get out in nature, and to seek out Mystery.
The God Heka, “Magic”
The enchantment of everything—the magic in everything, the magic OF everything—is one of the things I most admire about [probably my personal fantasy of] ancient Egypt, as least as far as we understand it. I love Jeremy Nadler’s interpretation in his book, Temple of the Cosmos, when he writes about the “interpenetrating worlds” of the ancient Egyptians. Spiritual realities are immediate and present because the spiritual world interpenetrates the earthly: “for the ancient Egyptian, a metaphysical world poured into the physical, saturating it with meaning.” Yes. Yes. YES!
My own quest for enchantment is one reason why I describe my spiritual path as Sacred Magic. In practice, this encompasses everything from simply chanting for Isis to a wide range of the expressions of modern Hermeticism (which indeed has its oldest roots in ancient Egypt), including the theurgic rites of magic that are intended to grow our souls and spirits. Of course, it also explains, at least in part, my attraction to Isis, Great of Magic.
You have probably also seen Isis described by the lovely title, “the Great Enchantress.” Who else would be the Goddess of Re-Enchanting the World but the Great Enchantress Herself? Yet when we see the title in older English translations, “Isis the Great Enchantress” usually translates Iset Werethekau, which we have discussed here. It seems to have been preferred by some of the Old Gentlemen of Egyptology who were perhaps a bit uncomfortable with the squirmy idea of magic and wanted a kinder and gentler epithet for the admirable Goddess Isis.
But enchantment has a long magical history. It comes from the idea that acts of magic are often sung or chanted or at least accompanied by singing or chanting. To be enchanted is to be affected by the magic carried in the chant or song. About 1300 CE, the word enchantment came into English from Old French, which got it from Latin incantare, “to sing into.”
Isis often activates Her magic by voice. The “Hymn to Osiris” in the Book of Coming Forth by Day says of Isis:
She recited formulæ with the magical power of her mouth, being skilled of tongue and never halting for a word, being perfect in command and word, Isis the Magician avenged her brother.
A papyrus in the Louvre says:
Isis. . .who repels the deeds of the enchanters by the spells of her mouth.
And a healing formula in the collection of the magical papyri says the spell will be successful
…according to the voice of Isis, the magician, the lady of magic, who bewitches everything, who is never bewitched in her name of Isis, the magician.”
The Goddess Merit
In the second example above, Professor Robert Ritner, who has studied Egyptian magic and its vocabulary extensively, translated the Egyptian word shed-kheru as “enchanters.” “Shed” means “to enchant” and “kheru” is “coming/going forth” as in peret kheru, an invocation offering, the “going forth of the voice.” Shed-kheru then is something like “those who send forth enchantments by voice.” Shed seems to have been a specialized form of “to recite” and was used both in magical formulae and in temple ritual texts. When the Creatrix Goddess Neith spoke the cosmos into existence, She shed, “recited,” Her akhu, “spells.”
Especially on His healing cippi, Horus is sometimes called Horus-Shed, “Horus the Enchanter.” And yes, you are way ahead of me again. Of course, Isis, too, is called The Enchanter. In Her case (feminized), it is Iset ta Shetyet. In fact, we have a handful of instances of that name being applied to Isis. And so it seems that Isis is indeed The Enchantress and I shall have to retract my previous snark at the Old Gentlemen.
Chanting, singing, and music were a vital part of the worship of the ancient Egyptian Deities. By the time of the New Kingdom, the most common sacred title for women was Chantress or Singer of the Deity. These priestesses served both Goddesses and Gods, providing the songs and music that raised and channeled the energy of the sacred rites.
The Mereti, a dual form of Merit, one for upper and one for lower Egypt
The Divine archetype behind this ritual role was the Goddess Merit or Meret, Whose name means “The Beloved.” With Her song, music, and magical gestures, Merit took part in the Creation. Daily, Her song greets the dawn and in kingship rites Merit encourages the king to bring good things to his kingdom, commanding him to, “Come, bring!” In this role of speaker and singer, Merit and the priestesses who represented Her—and in some cases, bore Her name as a title—were called “Great of Praise.” This was not meant to indicate that the priestess herself was praiseworthy (though she may have been). Instead, it meant that her praise—that is, the hymns she sang and the words she spoke—were words that had effect in the Divine realms. Just as the words of Isis, the Lady of Words of Power, are ritually efficacious, so the words of Merit are ritually efficacious.
Much of the magic of the ancient Egyptians was focused on the idea of renewal, rebirth, and reconnecting to the perfection of the First Time. For ourselves today, perhaps we should add to those three “r”s, a fourth: re-enchantment. As we work to renew and restore the world around us, it may be that our inner work is to renew our own magical perception of the world, re-enchanting ourselves from the inside out. And I’m quite sure that a chanted incantation to Isis the Enchantress wouldn’t hurt either.
I’m taking this weekend off from the blog, for this weekend there is a festival at our house: the Hallows Grape Stomp & Bacchanalia. And so I offer these thoughts on the harvest, early this year, as we have had a very hot summer.
Today I serve not Isis, but Dionysos. For He is my other Divine love. And today we celebrate His harvest…
It is sweet, sad September. Amber and scarlet just beginning on the leaves of trees. The decayed-honey scent of fallen foliage. Sugar-dusted grape clusters dangling from the vines in our grape arbor. In this golden month, at the time when day equals night and the world enters its slow roll toward the darkness, the empurpled grapes are finally ready for harvest.
All of our Pagan beloved ones—Bacchants for a day—ply their sweet labor among our vines. Oh yes, we shall make wine.
Our Virgo Wine Mistress, Priestess of the Hydrometer, fusses. The children giggle as they rip grapes from the stem, toss them into the barrel (and at each other), and run screaming around the yard in a fine, Bacchic frenzy. The adults drink last year’s vintage as they work. They joke and gossip with each other. Then, we begin The Crush. As the grapes are stomped into juice beneath our purified, bare feet, we sing. We invoke Dionysos, the God of the Vine, the Bull-Horned One, the Mad, Honey-Sweet God of Divine Intoxication.
As we crush His purple flesh, our song is as sad and sweet as September itself. Once all have danced upon the grapes, we strain the fresh juice into the “must bucket.” There, the God’s holy blood will ferment into His own Divine wine, making our kitchen smell like grape-y bread for two delicious, heady weeks.
But tonight…tonight, the grapes have just been picked and crushed and the juice secreted away in the must bucket; and so, we dance. We dance, entranced—drums thundering—in the sweet thrall of the God, breathing the breath of the Wine Muses and loving, loving, loving the mad, human beauty of every single one of our friends.
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
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 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.
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.
A Mongolian shaman making offering
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.
Roman girl making offering
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.
Hebrew priest making offering
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.”
An offering formula from a tomb
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.
That’s it for now. Next time we’ll look at some ways to use invocation offering in a relationship with Isis.
We ended last time wondering whether Horus, the son and student of Isis, might be the “Pupil of the Eye of the World” rather than Isis. So let’s have a look at that.
As you already know, the Kore Kosmou is one of the Hermetica, spiritual teaching texts meant to illuminate the student. Like a number of other Hermetica, it appears to end with a significant hymn. I say “appears” because our fragmentary text ends just as Isis is about to reveal the hymn to Horus.
“Ay, mother, Horus said. On me as well bestow the knowledge of this hymn, that I may not remain in ignorance.
And Isis said: Give ear, O son! [. . . ]”
And that’s where it breaks off.
The hymn that we don’t have is the culmination of the entire text and must have had great magical/spiritual power for it is the hymn Isis and Osiris recited before They re-ascended to the heavens after having completed Their civilizing Work on earth.
Close up on an Isis knot, 1st century CE
I’ve been reading a paper by Jorgen Sorensen about the Egyptian background of the Kore Kosmou. He suggests that the missing hymn, combined with a secret that Isis refuses to reveal to Horus earlier in the text could be the text’s main point.
The secret comes up in Isis’ narrative when the embodied souls, not remembering their divine origins, are really messing up the world and the Elements complain to God. They ask that an “Efflux” of God be sent to earth. God consents and as God speaks, it is so. The One the Elements have asked for is already on earth serving as judge and ruler so that all human beings receive the fate they deserve.
Horus interrupts to ask how this efflux or emanation came to earth. Isis replies,
“I may not tell the story of [this] birth; for it is not permitted to describe the origin of thy descent, O Horus, [son] of mighty power, lest afterwards the way-of-birth of the immortal Gods should be known unto men—except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest Goddess Isis, that they might help the world, for all things needed them.” (Mead, Kore Kosmou, 36)
Thus the coming into being of the efflux of the Divine is intimately connected with the coming into being of Horus Himself. It is a secret that Horus, a Hermetic student but not yet an adept, isn’t ready to know.
Sorensen suggests that had Isis revealed the secret, it would have been that Horus Himself is the emanation of the Divine that dwells on earth. He notes that the Kore Kosmou is not alone in this and that a number of other Hermetica teach that the student, when fully adept, may indeed be a source of divinity in the world.
A Roman-era Harpokrates, reaching for His mother
Sorensen thinks that the ancient Egyptian idea of the pharaoh as a living God is behind the concept of the Hermetic adept as a point of Divine light in the world. It is, of course, significant that the pharaoh is “the Living Horus,” the very embodiment of Horus, son of Isis, in the text.
What’s more, since kore can sometimes be translated as just “eye” rather than pupil, the “Eye of the World” can be considered the Eye of Horus, the Eye that, when healed and complete, becomes a great blessing for the world for it is the very essence of offerings and the greatest talisman of ancient Egypt.
I think I like this idea.
It would be consistent with the so-called “democratizing” of Egyptian funerary/spiritual literature. At first such texts were only for the king, then they became available to nobles, and eventually anyone, at least anyone who was able to purchase their own copy of the book of the dead. And we should remember that the hoped-for culmination of the post mortum process described in the texts was in essence to become a deity, living among the Deities.
Isis Pelagia, Roman, now in the Capitoline Museum, photo by Ann Raia,
By the time of the Hermetica, the idea developed so that living human beings can find the divine potential within themselves. What’s more, their Hermetic studies and practices can help them work toward that potential. Like the healed and complete Eye of Horus, the fully initiated, “completed” adept can bring blessings.
During the first centuries of the Common Era, the period of the Kore Kosmou, the religions of the Mediterranean world were in turmoil. This is the period of the rise of Christianity, the development of Neoplatonism, Gnosticism, as well as other new and changing religious and philosophical movements. People were dealing with the concept of monotheism, discovering its benefits—and paying its price, as Egyptologist Jan Assman puts it in the title of his book The Price of Monotheism.
Sorenson sees a society in which many people felt that the Divine had created the world then simply left it on its own, much like the complaints of the Elements in Kore Kosmou. This may be simply part of the human condition or it may have been something particular to that time.
Hermes Trismegistos as a rather pale pharaoh as pictured in Manly P. Hall’s Secret Teachings of All Ages
And yet many people today have that same feeling. That may be why we are seeing the rise of fundamentalist religions that insist that only certain beliefs and behaviors will put the world to right and bring whatever their particular conception of God is back into the world, while at the same time, fewer people identify as religious and more as atheist. Here in the first century of the second millennium, perhaps we too are in a period of spiritual upheaval.
During those first centuries of the first millennium, it may be that the sense of abandonment was even more acutely felt in Egypt where the Goddesses and Gods had always extended Themselves intimately into the manifest world. The solution of the Hermetic schools (which more and more scholars are now coming to accept derive from genuine Egyptian tradition) was to bring the ancient ideal of the Divine pharaoh forward so that now the individual adept—no longer just the pharaoh—could be a light of the Divine on earth, helping to turn the world to right (Ma’at) through her or his own being and actions.
There is much more that we could talk about in relation to the Kore Kosmou. For instance, we could trace the powers and blessings in the Isis & Osiris aretalogy of our text to concepts in Egyptian tradition. But this is work I haven’t yet done. So for now, we’ll leave the Kore Kosmou and next week’s post will be on another topic. (For aretalogy in relation to Isis, see here and here and even some here.)
