Hello, Isiacs!
No new post this Sunday as I am off in the wilds of Ffynnon celebrating the Rites, Devotions, and Mysteries of Hekate for Fall Equinox.
Many blessings of the Equinox to all of you and I’ll see you next time.
In the meantime, here’s a brief video of The Opening of the Ways:
As Weret Hekau, Great of Magic, Isis’ magical “push” can be powerful indeed. If you are inclined to your own magical pushing every now and then (as I am), let me suggest one thing first: connection to Great Isis before any other Work.
Commune with Her about your purpose. Ask Her advice. Many of us are feeling anger right now, and while anger is not necessarily out of place in magic (as you will see in the upcoming tale), it can be blinding and cause us to make mistakes. Centering in Her Divinity will always help us see more clearly.
That said, as you know, Isis is not all sweetness and light. So today, we have an Isis story that shows Her fierce and fiery aspect and which you may not have heard before.
This is a tale of Isis the Avenger and it is from the Papyrus Jumilhac. The only publication of the papyrus has been in French (which is why English readers probably haven’t heard the tale). Via the blessings of interlibrary loan, I was able to borrow the French text.
The Papyrus Jumilac is about 23 “pages” long. It is a Ptolemaic text (approximately 2nd century BCE) but it was found in Upper Egypt and records some thoroughly Egyptian myths. It may have been a sort of training manual for the priesthood of the 17th and 18th nomes and tells stories connected with the local landmarks. Our Isis story from it is a tale of transformations, and in it, Isis changes Herself into a hound, a uraeus serpent, Hathor, and Sakhmet—all in Her pursuit of and revenge upon the murderer of Her husband.
Herewith is the tale of Isis the Fierce:
Set once more regrouped His allies, but Isis marched against them. She concealed Herself in Gebal which is south of Dunanwi, after having made Her transformation into Her Mother Sakhmet. She sent out a flame against them all, seeing to it that they were burned and devoured by Her flame. (It is said to Her, “Hathor, Mistress of the Two Braziers.”) She [Isis] created for Herself there, a place to observe the preparations of the Evil One and His allies. (It is said to Her, “The Temple of the Mistress of the Two Braziers,” and the wab priest of this Goddess is called Ouroumem [the Great Devourer].) Then Set, seeing Isis at Her observation point, transformed Himself into a bull to chase Her, but She made Herself unrecognizable and put on the form of a bitch with a knife at the end of Her tail. Then She began to chase Him, and Set couldn’t trap Her again. So He scattered His semen upon the earth, and Isis said, “It is an abomination to have scattered Your semen like this, O Bull.” His semen grew, in Gebal, in the plants which we call bdd-k3w.
Then the Goddess entered into the mountain which we call Hout-Kâhet, and settled Herself there. After which, She went to the north and, having transformed Herself into a serpent, She entered into that mountain which is north of this nome to spy on the allies of Set as they arrived in the evening. (It is said to Her, “Hathor, Mistress of Geheset.”) The Goddess [Isis] watched the allies of Set as they arrived in the Oxyrhynchite Nome and as they crossed the country to reach Gebal, the City in the East. She pierced them all [with Her fangs since She was in the form of a serpent], and She made Her venom penetrate into their flesh, so that they perished, all together; their blood poured out upon the mountain, and this is why this mountain is called the prsh of Geheset.
The story bears a little commentary to explain some of the features. Isis is pursuing Set in revenge for His having murdered Osiris. It is interesting to note that it’s not Horus the Avenger Who is going after Set, but Isis the Avenger. I’m not sure exactly where the local Gebal is; but we are told that it is south of Dunanwi. Dunanwi is a local God of the 18th Upper Egyptian nome, so perhaps the direction refers to a temple or shrine of the God or the text is using the Deity’s name as a name for the nome itself.
Although Isis’ first transformation is into “Her Mother” Sakhmet, Isis is repeatedly called by the name and epithets of Hathor, a local Goddess of Geheset. Geheset is a mythically powerful place; it hasn’t been conclusively identified with any real place in Egypt, but some scholars believe it may be at modern Komir, on the westbank of the Nile, south of Esna. (Interestingly, Komir was a center of the worship of Nephthys and a temple dedicated to Her has been found there. It is in the 3rd nome, however, south of the 17th and 18th nomes.) The Jumilhac papyrus does contain more information on Geheset. In another passage it says:
“Regarding Geheset, it is the temple of Hathor of Geheset, the house of the Chief of the Two Lands. House of Uraeus is the name of the Divine Booth of Hathor in this place. Isis transformed Herself into the uraeus. She hid from the companions of Set, Nephthys was there at Her side. The companions of Set passed by Her without their knowing. And then She bit them all. She threw Her two lances at their limbs. Their blood fell on this mountain, flowing, and their death happened immediately.”
Now, in the 4th nome, there was a famous Hathor cult center in Pathyris or Aphroditopolis, modern Gebelein. It is reasonably near to the Komir Nephthys temple. If this is the mythical Geheset, then Nephthys being at Isis’ (as Hathor) side makes some geographic sense.
In the encounter between Isis and Set, in the form of a bull, Set attempts to rape Isis. We know this because He eventually ejaculates on the ground and Isis castigates Him for having wasted His semen like that. This reminds me of the myth in which Hephaestus tries to rape Athena, but His semen either falls on the ground or on Her leg, which She then wipes off in disgust and tosses it on the ground. The semen fertilizes Gaia and the Earth gives birth to Erichthonius, a mythical ruler of Athens who may have been part serpent. In this case, the semen of Set becomes an unidentified local plant called beded kau; the kau part is the plural of ka or vital essence.
For the final part of the tale, Isis Herself takes the form of the holy cobra, the uraeus serpent. As a great serpent, She kills all of Set’s companions with Her venom. Their blood pours out on the mountain and becomes juniper berries (prsh); there is an Egyptian pun here on juniper berries and the flowing out of blood. In another part of the Jumilhac papyrus, Isis “cut up Set, sinking Her teeth into His back” and in yet another She first transforms into Anubis, “and having seized Seth, cut Him up, sinking Her teeth into His back.” (Is there some connection between Isis transforming Herself into a dog with a knife in Her tail and later into Anubis?)
The myths recorded in the Papyrus Jumilhac are surely much earlier Egyptian stories that the priesthood used to teach their tradition in the temples of the 17th and 18th nomes. There were almost certainly other tales like these, from other nomes, in which it is Fierce Isis Herself Who takes revenge upon the murderer of Her beloved Osiris. I hope someday we will find more of them.
May the Fierce Goddess always protect you and guide your heka.
For me, there are two things that make August wonderful, here in Portland, Oregon. One of them is all the produce that I can go pick on Sauvie’s Island, fresh from the farmers’ fields. (My countertops are full of peaches and tomatoes right now and peppers are on the way.) The other—and the more important for us local Isiacs—is the heliacal rising of the Star of Isis, Sirius.
While everything else starts to crisp in the late-summer heat, I am refreshed in the cool morning of Her rising power.
Now some of you may be saying, “wait, wait, I thought that happens in July.” It could. When you are able to see Her heliacal (“before the sun”) rising depends on where on this globe you are.
Here in Portland, Oregon in 2023, Sirius rises at 4:31 in the morning, Local Solar Time, on August 23rd. Further south, She rises earlier. It all depends on your latitude. You can calculate Her rising in your area with this online calculator. The calculator results are in Local Solar Time. It gives you star rise and sun rise in LST.
There is some difference between clock time and Local Solar Time. But check the time of sunrise locally and you can work backward from there. In my case, I’ll want to be at my point of observation about 5:30 in the morning, about an hour before local sunrise. And this year, for once, it may be clear enough to see Her rise.
While Isis has connections to both the sun and the moon, the heavenly body in which I most easily see Her is the star, Her star: Sirius (Sopdet in Egyptian, Sothis in Greek). And it isn’t just because of Her strong ancient connections with the Fair Star of the Waters, the Herald of the Inundation. It’s something about the way my particular spiritual “stuff” fits with Her particular Divine “stuff.” Her diamond starlight draws me, lures me, illuminates my heart and mind.
I fell in love with Her as Lady of the Star the first time I saw Sirius through a telescope. As I watched, Her brilliant star sparkled with rays of green and blue and pink and white. It was incredibly, unutterably beautiful. It was alive. And pure.
Likely, you already know why Sirius was important to the ancient Egyptians, so I won’t repeat that here. But I would like to add a few interesting bits about Sirius that you may not know about; in particular, the orientation of some Egyptian temples and shrines to Sirius at the time of their construction. For instance, the small Isis temple at Denderah and Isis’ great temple at Philae seem to have been oriented toward the rising of Sirius. Philae may even have a double stellar orientation: one axis to the rising of Sirius, one to the setting of Canopus.
Overall, Egyptian temples have a variety of orientations. A survey of temples taken between 2004 and 2008—that actually went to the temples in Egypt and measured the orientation—showed that most temples were oriented so that the main entrance faced the Nile. But not only that. It seems that the temples were also oriented toward other astronomical events, most especially the winter solstice sunrise, which of course makes very good sense as a symbol of rebirth.
Orientation to Sirius is rarer and harder to be certain of since the earth’s position in relation to the stars has shifted over the millennia.
A Horus temple, called the “Nest of Horus” on the summit of the highest peak of the Hills of Thebes, seems to have been oriented to the heliacal rising of Sirius around 3000-2000 BCE. Nearby, an inscription carved in rock during the 17th dynasty (1580-1550 BCE) records the observation of just such a rising of Sirius. This high place would have been ideal for Horus in His nest to await the coming of His mother Isis. On the other hand, the archaeoastronomers who did the survey I mentioned believe that it may also be oriented to the winter solstice sunrise, an event closely associated with Horus.
Another temple that may have a Sirius orientation is the archaic temple of the Goddess Satet on the island of Elephantine. The original temple was built amidst the great boulders on the island and really is quite simply the coolest temple ever. It seems that when it was built (around 3200 BCE) the rising of Sirius and the rising of the winter solstice sun were at the same place—so it could have been built to accommodate both important astronomical events.
After the initial study, the same team followed up with a survey (in 2008) of some temples in the Fayum that they hadn’t been able to study before as well as temples in Kush. They found generally the same results except for the Nile orientation since many of these temples were built far away from the river. They made note of a son of a Priest of Isis, Wayekiye, son of Hornakhtyotef, who was “hont-priest of Sopdet” and ”wab-priest of the five living stars” (the planets) and “chief magician of the King of Kush.” This is from an inscription on Isis’ temple at Philae dating to about 227 CE. It emphasizes the importance and sacrality of the study of celestial objects and events to the kingdom and it is quite interesting that this was the work of the Chief Magician. This study revealed that most Kushite temples and pyramids were oriented either to the winter solstice sunrise or the rise of Sirius.
Another interesting thing the study found was that by the time of the New Kingdom, in the 34 temples that were unmistakably dedicated to a Goddess—specifically Isis or a Goddess associated with Her—the most important celestial orientation point was the rising of Sirius. But, in addition to Sirius, the star Canopus was also a key orientation point. According to their data, Goddess temples in general were more frequently aligned with these very bright stars, Sirius and Canopus, while God temples were more often oriented to key solar-cycle events. Isn’t that interesting?
If you are, as I am, feeling the anticipation of Her rising later this month, you might like to do some ritual. The Opening of the Ways is always good. You could use it as an invitation to Her. Or try a simple meditation, allowing yourself to yearn for Her coming. Waiting for Her and wanting Her is sometimes a very good exercise. You might set out a vessel of water (a shiny silver one is nice) on the night of Her rising, let it be charged with that rising energy in the dawn, then use it as part of your holy water for purification. I have just such star water that I use waiting in my shrine right now.
Last time, we talked about the Egyptian ba—very loosely translated as the soul. When represented in tombs, the ba is shown as a human-headed bird, often a falcon or hawk, and bearing the face of the person to whom it belongs.
With their power of flight, birds have always been magical creatures to us flightless human beings. Not only in Egypt, but in many cultures throughout the world, birds of various types have been associated with death and the afterlife. In some cases, birds (especially the owl) are seen as harbingers of death. Sometimes, birds are psychopomps, guides of the dead, showing the newly-disembodied human soul or spirit the correct path to the Otherworld. Researchers have suggested that the concept of birds as spirits of the dead that have returned to earth is almost universal.
But more often than being harbingers of death, birds are associated with the idea of transcendence and rebirth, as they decidedly were in ancient Egypt. The innermost coffin was sometimes referred to as “the egg,” so you can see the power of this idea almost immediately. In the funerary literature, we also find birds in connection with the so-called “transformation” spells, which are designated in the texts by the verb kheper, “to become.” So once again, we come to that important word.
As you already know, our Goddess Isis is often depicted in birdform. She is the hawk, falcon, kestral, or swallow protecting the body of Osiris, and thus all the dead, with Her powerful wings. But sometimes, She is also shown as a human-headed falcon. In this case, we are being shown Her powerful ba kheper. If you recall last week’s post, you’ll remember that in the earliest Egyptian records, the ba is a Divine Force. That Divine Force is what we are intended to see when we find Isis in this form. It is Her Great Ba that is with us.
From an inscription at Denderah, we are told that Isis is “She Whose Ba (-Power) is Great” and “She Whose Ba is Great Among the Gods,” and even “She Whose Ba is Greater Than All the Gods.” Human beings recognize the power of Her ba: “those on earth bow to Her Ba.” (And, it is often the ba of the Deity that was understood to inhabit the Deity’s sacred image; sometimes the ka, too, but mostly the ba.)
Isis is also among the Great Goddesses Who are called Ba-et Goddesses. As a Ba-et Goddess, Isis’ ba-power is understood to be exceptionally powerful among the bau (plural) of all the other Deities. Isis is “She Who is More Mighty (Ba-et) than the Gods.” She is especially powerful in the sky: She is “The Mighty One (Ba-et) in the Sky,” “The Mighty One in the West and the East,” and She is “The Mighty One of the Bau Souls.”
This last title likely refers to Isis’ status among the Deities—a Great Ba among Great Bau. But I wonder if we might also take it as a reference to Her care of the human bau, souls, who are under Her wings.
It is Isis Who initiates the human ba into its new, transformed existence without the living body of the deceased. She is the Lady of All in the Secret Place—the Otherworld—and She is asked by the deceased in the Coffin Texts to, “spiritualize me, O You who split open my mouth for me and Who guide my soul on the paths of the Otherworld.” We are told that “Isis rejoices when She sees you (the deceased)” in the Otherworld and reciprocally, that the dead (as Osiris) rejoice when they see Her, for they know they can count on Her help in their renewal.
Isis also bestows upon the deceased power and awe so that enemies of the deceased are easily fended off. The dead are told that they are possessors of “the fear (awe or power) that went forth from Isis to Horus.” While the texts do not explicitly say so, it seems to me that Isis may have endowed the deceased with some of Her powerful and “awe-full” ba-power. In another Coffin Text, the deceased is told that “the power of Isis is your strength” and that the dead one is “more spirit (akh)-like and more soul (ba)-like” than the Southern or Northern Gods.
Isis’ concern with souls continued as Her worship entered the Graeco-Roman world. She becomes known as a Mystery Goddess—and the Mysteries were always about the Mysteries of death, rebirth, and often, the saving of souls. In Isis’ famous Mysteries, initiates learned what lay before them in the afterlife so that they lost their fear of death and could live more fulfilling lives on earth. In fact, Isis was specifically known as a Savior Goddess, which not only pertains to Her ability to initiate our souls into the Mysteries of Death and Rebirth, but also to Her saving grace in our day-to-day lives.
In a Hermetic treatise, the Kore Kosmou (“Virgin of the Universe”), Isis continued to be associated with souls. (Read more about the Kore Kosmou here, and here, and here.)
In this text, Isis describes for Horus how human souls were created and how She and Osiris devised the “magic of the prophet-priests” so that our souls could be nurtured by philosophy and our bodies could be healed by the magical arts. Other Hermetic texts depict Isis teaching about reincarnation and the true nature of our souls.
From the earliest to the latest periods, Isis has been the Lady of Souls. She has, and is, an extremely powerful ba Herself and always, always maintains Her concern with and knowledge of souls.
What is your concept of the soul?
It’s one of those things that we often talk about, but we don’t have a firm definition of what—exactly—it is. Is it the divine part of ourselves? Is it the immortal part that survives after death? Is it some kind of “essence” of ourselves? Is it our inner life, our thoughts, feelings, passions? Do only human beings have one, or do other beings and things have one, too? Is it what animates us, what makes us alive? In Latin, the word for soul is anima and modern languages like French and Spanish have words for soul (âme and alma) that come directly from Latin.
The English word derives from Old English sawol and is related to a number of similar old-European words. Psychology, the study of the psyche—Greek for soul—thus involves the study (or literally, “speaking about,” –ology) the soul. So psychologists and psychotherapists are concerned with healing the soul.
Most people, throughout the world, have some sort of concept of something like the soul. Yes, of course, the ancient Egyptians did, too. And yes, of course, Our Lady Isis has an intimate concern with souls.
Those of you who have been reading this blog probably already know that the ancient Egyptians did things a little differently. And you may already know that they had a broader concept of what goes into making up the full nature of the human being. These are words like ka, ba, akh, khat, ren, ib, and shadow. We find these terms numbering from about five on the low end to about sixteen on the high end. Often, you will see them referred to as “components” or “parts” of the human being, both in life and afterlife. That’s not quite right, so more-modern scholars will call them “aspects” of the human being. This is much closer.
But I just learned today, that there is an Egyptian word that is not only appropriate and which at least some learned Egyptians seem to have used as the collective term for these aspects. The word is kheperu.* It means “forms, transformations, manifestations” and oh-so-much more. It is found in the name of the Sun Scarab God, Khepri or Khepera. As a verb, it means “changing, transforming, becoming.” The root also has to do with creation, birth, and rebirth.
What I learned is that in some examples of the funerary literature, you will see a list of the familiar aspects of the human being, but with the word kheperu at the end. Scholars think that the word kheperu—transformations—at the end was meant to sum up all the preceding aspects. Why is this important? Because it confirms that the kheperu of a person should not be understood as discreet or disjointed “parts” of the human being. But rather that the ancients understood them to be forms or ways of being that the human being could transform into during different aspects of their life/afterlife journey.
Today, I’d like to focus on just one of these kheperu: the ba.
We have come to use the word “soul” to translate ba because way back in the 4th century CE, a writer name Horapollo (a perfect Egypto-Greek name if ever there was one) so translated it. Horapollo was a Greco-Egyptian intellectual who wrote a book, in Greek, on the meanings of the hieroglyphs. In addition to giving us the ba = psyche equation, Horapollo also connected the ba with the heart, for, he said, the Egyptians say that the soul resides in the heart.
Here’s Horapollo’s entry on The Soul:
That the hawk is a symbol for the soul is clear from the interpretation of its name. For the hawk is called by the Egyptians Baieth. If this name is divided, it means “soul” and “heart.” For Bai is the soul and Eth is the heart. And the heart, according to the Egyptians, contains the soul. Hence the interpretation of the combined name is the “soul in the heart.” Wherefore the hawk, since it has the same character as the soul, never drinks water, but blood, on which the soul is nourished.
The Hierogliphics, Book I, entry on The Soul
We may also note that in Book II of Horapollo, the symbol for the human soul is a star—as well as a symbol for a Deity, twilight, night, and time, all of which is true enough. Remember that by the 4th century CE, a lot of the traditional knowledge about the sacred writing had been lost. So it’s likely that what Horapollo reports is what was current in his day.
Ba is an extremely complicated concept in ancient Egypt (and don’t get me started on ka!) Like so many other things, it too, changed over the millennia. Scholars are still trying to figure out precisely what it meant. But happily, we do know some things, so we’re not completely in the dark.
In the earliest Egyptian texts, the ba appears to be a Divine force. The word seems to refer to a manifested spirit, usually the manifestation of a Deity. The ba of a Deity could appear as a natural force—the wind is the ba of Shu—or in the form of a sacred animal. For instance, the Apis bull of Memphis was considered the ba of, first Ptah, then Osiris; the Hesis cow, mother of the Apis, was considered the ba of Isis. What’s more, one Deity could be the ba of another. Osiris and Heka are bas of Re; Sothis is the ba of Isis. By the end of the Old Kingdom, the concept of the ba was understood more broadly. Everybody—and some things as well—had one. Post Amarna, every Deity and everything could be considered a ba of Amun/Amun-Re.
When it comes to human beings, generally, the ba was thought to be a non-physical aspect of a person that comprised their personality or character. The impression one makes on others is because of the nature of one’s ba. The ba is also a form or manifestation—a kheper—of the human being in the spiritual realm. After death, a human being’s ba could take on super-human power; not as powerful as a Deity’s, but powerful.
In tombs, the ba of the deceased person is usually shown as a human-headed bird, often a hawk like Horapollo says. Sometimes the ba-bird also has human arms and hands. With it’s human face, it is linked to the individual human being and reflects the personality or character of the person. Yet its birdform gives it the ability to move between the worlds. And because it can enter into the spirit world, it knows things beyond normal human knowledge. Thus it can also serve as a counselor to human beings while we are still alive. We have a piece of ancient literature in which a man is in a dispute with his ba over whether or not he should commit suicide. Egyptian wisdom literature also advised people to do good in life in order to feed their bas.
Well. I see that this post has gotten a bit long and I haven’t even brought in Isis, She Who “guides my soul on the paths of the Netherworld.” So we’ll continue this soulful discussion next time and learn the may ways that Isis is connected with the powerful ba.
* In Isis Magic, I use the term Kheperu for the various forms of the Deities as well as the magical technique of “Taking on the God/dessform.”
I am slightly obsessed with knots in Egyptian magic. The basic idea is fairly simple: tied knots bind and untied knots release. Beyond that, knots can unite opposites and—since a knot secures things—protect.
Working magic, heka, is sometimes described as weaving or knitting, which is just another form of knotting. The deceased person is said to be “knit together in the egg” prior to rebirth. Some texts say that the head of the deceased is “knit on.” The concept of weaving or knitting magic—bringing the strands of magic together to create or preserve—makes complete and utter sense to me. There is a delicacy and precision that weaving and knitting requires.
Knot magic was well known in Egypt from an early period; an inscription in one of the pyramids states that Isis and Nephthys work magic on Osiris “with knotted cords.”
The Book of Coming Forth by Day also gives several examples of the magical power of the knot. In one, knots are tied around the deceased to help them come into the presence of the Deities: “The four knots are tied about me by the guardian of the sky [. . .] the knot was tied about me by Nuet, when I first saw Ma’et, when the gods and the sacred images had not yet been born. I am heaven born, I am in the presence of the Great Gods.”
In addition to these four knots, another text talks about seven knots, or tesut, that were tied about the deceased to protect them.
The power of the magical knot is in its ability to both unite and “surround” things. The tied knot is a symbol of the coming together of two things in perfect wholeness, a condition that promotes a positive outcome.
A passage in the Coffin Texts says that when the hair of Isis is knotted to the hair of Nephthys, the Two River Banks (that is, the land of the living and the land of the dead) are united. Tying a knot could also refer to sexuality; the perfect coming together of two people in an act of creation. We still “tie the knot” when we get married.
Furthermore, because the two ends of the cord used in tying a magical knot symbolically go all the way around something, they “surrounded” that thing. Thus knot magic could be used to “surround” or “bind” an enemy—or even tie a curse to them.
In the Book of the Dead, formula 42 in Budge, the knot appears as a kind of seed. The deceased is said to be “the knot within the tamarisk tree, beautiful of splendor more than yesterday.” This surely refers to Osiris within the tree prior to His resurrection.
And, of course, the famous Knot of Isis is a magical knot. In most cases, it is protective and associated with renewal and resurrection. As time passed, it became a must-have amulet for all mummies and was usually placed on the upper torso.
In the ritual that follows, we are using the knots to surround with protection. We call upon Isis primarily, but also Nephthys, Neith, and Selket as the four Goddesses often found guarding the four corners of a shrine as well as the four Sons of Horus, Who in turn protect the canopic jars.
About the Rite: In this rite, you will magically tie a protective knot around yourself (or around anything you wish to protect). The ritual draws upon sources in the Book of Coming Forth by Day and is, in part, adapted from an ancient rite for consecrating the Tet amulet.
Temple Arrangement: Altar at center; all tools on altar.
Ritual Tools: Nile water in Lotus Cup; petals from lotus, lily or rose flowers; Isis incense in censer; six pieces of fairly substantial red cord, each approximately one foot long (if you can’t find red cord that is thick enough, use white rope); Knot of Isis representation in any medium (if desired).
Purify and consecrate the temple and yourself according to the formulae of the House of Isis. Return to the altar, take up the lotus (lily or rose) petals and elevate them.
Ritualist: O, you Souls of Life, Lotus Dwellers, Breathers, you of the Pure Air from the Wings of Isis, I have come for you. By the Blood, by the Power, by the Magic of Isis, establish yourselves within these petals. (Vibrating onto petals) ISET NEF!
Place some of the petals in the chalice.
Ritualist: (Addressing petals) I know you, you shining flowers. Your name is “Life Is In It”. Your name is “Protection”. Your name is “Peace Bringer”.
Place the pieces of red cord upon the altar and anoint each of them with the Nile water with flower petals in it.
Ritualist: (Touching each piece of cord) Isis protects!
Next, invoke the Goddess, raising your arms in Adoration.
Ritualist: I call the power of my Mighty Mother Isis. I call Her strength to me. For I shall knot the cord, the Knot of Isis, and the power and peace of Isis.
O Isis, my Mother, I call You!
I call You with the breath of my body (breathing out).
I call You with the beat of my heart (touching chest).
I call You with the pulse of my life (touching wrists).
I call You with the words of my mouth (touching mouth).
I call You with the thoughts of my mind (touching forehead).
I call You Power. I call You Life. I call You Protection.
I call You, Isis!
Take up one of the pieces of red cord and move to the southeast corner of the temple space. Holding the two ends of the cord in your hands, say:
Ritualist: You have Your Blood, O Isis. You have Your Power, O Isis. You have Your Magic, O Isis. The Blood of Isis and the Strength of Isis and the Words of Power of Isis shall be mighty to (state what you wish to protect) against all that would cause harm.
With strength and intention, tie a knot in the cord and set it in the southeast corner of the temple.
Ritualist: By the Power of Isis, I have knotted the cord.
Repeat this same procedure in the southwest, northwest, and northeast of the temple, above your head (leave the cord on the altar), and upon the ground (leave the cord at the foot of the altar).
Stand west of the altar, facing east. Make the Sign of the Wings of Isis.
Ritualist: O Isis and all You mighty Goddesses of Protection, I call upon You to guard (state what you wish to protect) as You did guard Osiris Himself, as You did guard Horus the Child.
Isis, Mighty Magician; Nephthys, Lady of Life; Neith, Primal Mother; Selket, Powerful One—tie the Knot of Isis against all harm. Keep it away! Restrain it! Let it not come near! O, Isis and all You Goddesses of Protection, grant Your peace and protection.
If you wish to meditate or do other work, this is an excellent time to do so.
If this is a ritual for protection from some outside threat, leave the tied knots in the temple for as long as desired or needed and conclude the rite by making the Sign of the Wings of Isis at the altar and speaking the last line.
If this rite was worked simply to create peace for meditation, you may untie the knots when you are finished by simply going to each knot in the order you tied it and untying it.
Ritualist: I have untied the knot. Be in peace, O You Blood and Power and Magic of Isis. Be in peace.
Take each piece of cord to the altar. [Skip to here if you are leaving the Knots tied.] At the altar, make Sign of the Wings of Isis.
Ritualist: I thank You, Isis, in all Thy names of Protection. Hold me ever near You, bound by Your protective knots.
Quit the temple.
We’re not quite there yet, but I thought you might like to have this small rite early in case you’d like to find a special outdoor place to celebrate the coming solstice.
In Egypt, about 3000 BCE, at the latitude of ancient Memphis, the summer solstice coincided with the heliacal rising of Sirius, the star of Isis, the beginning of the all-important inundation, and the coming of the new year. It was a time of joy as people anticipated the coming harvest and other blessings from the Divine Ones.
In this rite, we celebrate with gratitude the fullness of summer in the dawning light of our closest star, the sun. Yet we also know that the ba of Isis—in Her holy star Sirius—is also present with us, though still unseen by most of us in the northern hemisphere.
And, of course, Isis is a Sun Goddess, too.
Stuff You’ll Need
For this rite, you’ll need Nile water and a vessel, a flowery incense and something to safely burn it in, your sistrum, and a ripe avocado or sweet, juicy fruit like a peach, and something to cut it with. You’ll be eating the fruit in offering communion with Her, so make it something you like.
Your Temple Space
Ideally, this is an outdoor space where you can see the sun rise on summer solstice. Make sure you arrive before sunrise. If not possible, you can also do this indoors, visualizing the sunrise.
Arising
Rattle your sistrum softly at your heart. As you see the sun rise, stand and open your arms like the wings of Isis.
Ritualist: (Vibrating softly) ISET-RE, ISET-SOPDET! (Speaking softly) I welcome You with open heart into Your abode (moving your hands to cross upon your heart).
Purifying the Heart
Pour the Nile water into the vessel. Sprinkle water upon your own body, paying special attention to your heart.
Ritualist: Purify, purify, purify, purify! I am purified by the Mother of Rivers, the Lady of the Living Waters. Into Her care I release al pain, all anger, all frustration, all regret—all the sorrows of my heart. (Breathe deeply and repeat until you feel that it is so.)
The temple of my heart is made new, purified and opened unto Isis, the Lady of Abundance.
Awakening the Heart
Take up the sistrum again, light the incense. Rattling the sistrum softly at your heart (so much the better if you can feel the vibrations of the sistrum), say,
Ritualist: In the name of Isis-Re, in the name of Isis-Sothis, my heart awakens. (Breathe deeply and repeat until you feel that it is so.)
Be seated comfortably. Now listen and hear. Listen to the dawn and find the heartbeat of the Great Goddess Isis. Her noble heart beats all around you. In the awakening song of birds. In the wind moving through grass and trees. In the waters. In the deep earth.
Find the heartbeat of Isis.
Now, touch a pulse point on your own body and find your heartbeat.
Attune your heartbeat to Hers, slowing or speeding up as needed. (Just do the best you can; it doesn’t have to be perfect.)
Ritualist: (Speaking softly to yourself and to the Goddess) Iset Ib, my heart’s desire. Her heart. My heart.
I am aware in my heart. I am in power in my heart. I am aware and in power in my heart, which is the heart given to me by my mother (stating the name of your human mother)—and by my Great Mother Isis.
Iset Ib, my heart’s desire. Her heart. My heart.
I am intelligent in my heart. I am compassionate in my heart. I am intelligent and compassionate in my heart, which is the heart which drums in rhythm with the heart of Great Isis.
Iset Ib, my heart’s desire. Her heart. My heart.
I am alive in my heart. I am full in my heart. I am alive and full in my heart, the center of all Being, the beginning of all Becoming. I am alive and full in my heart, and my heart knows all the joys and pleasures of my life.
In the fullness of my Being, I am Becoming joyful. Isis arises—all is well. Isis comes—peace returns. I am sitting in the Throne of Abundance. Once again, I attune my human heart to Her Divine heart (pausing to do this).
Now speak aloud at least ten things for which you are grateful. If you can name more than that, do so. Let yourself feel joy, satisfaction, pleasure, or pleasant surprise as you name each thing. Take time to re-attune your heart to the Goddess’ heart between each thanksgiving. When you are finished, continue:
Ritualist: Iset Ib, my heart’s desire. Her heart. My heart. I am aware in my heart and I am grateful in my heart. You have blessed me, Isis, and I bless You. Amma, Iset. Grant that it ever be so.
Communion of the Heart of Isis
Take out the avocado (or other fruit) and look upon it.
Ritualist: This fruit is the fruit of the holy persea tree, sacred unto Isis. It is the fruit of the tree from between whose branches rises the Soul of Isis—Sothis—and the Face of Isis—the Sun. The wise say that the sacred persea bears the Heart of Isis (elevating fruit), therefore when I hold this persea fruit in my hands, I hold the Heart of the Goddess. Rich and sweet, the persea fruit is indeed the Heart of the Beautiful One, the Heart of Abundant Summer.
Cut the fruit into five pieces and lay them upon the altar like the five-rayed Star of Isis.
Ritualist: O Isis-Re, O Isis-Sothis, You shared with me Your sacred heart (eating one piece of fruit). Spirit is joined to spirit (eating another piece of fruit). Mind is joined to mind (eating another piece of fruit). Soul is joined to soul (eating another piece of fruit). Body is joined to body (eating the last piece of fruit). Heart joined to heart (crossing your hands over your heart).
Closing
Take up the sistrum and, beginning at your heart, rattle it in the four directions, above you and below you.
Ritualist: O Isis, You have filled my heart. You are indeed the Lady of Abundance.
Take up the vessel of water. Holding it at your heart, sprinkle water in the four directions, above you and below you.
Ritualist: O Isis, I ask that my heart remain open to Your heart, this day and every day. Amma, Iset. Grant that it be so.
Face east and the rising sun and the hidden star. Open your arms like the wings of Isis, then close them over your heart. Remove all traces of your presence, then depart in peace.
NOTE: This is a shortened version of the summer solstice rite from Isis Magic. For the more complete rite, see pages 344-351 in the second edition.
While Isis is Herself a Mother Goddess, She also has a Divine Mother. Isis’ mother is Nuet (Nut, Nuit), the Great Egyptian Sky Goddess.
I am not Nuet’s priestess, but O, the Secret One draws me. I am awed by Her Eternity, Her Depth, Her Beauty, and I want to lose myself in Her. And right now, on this Mother’s Day in the US, in the northern hemisphere, Our Lady Isis is Herself lost within the beautiful body of Her mother Nuet.
Right now, the star of Isis, Sirius, is hidden. Here in Portland, Oregon, She will not be seen again until pre-dawn in late August. Astronomically, that’s because the star is in conjunction with the sun. As the sun rises, its greater light makes the light of Sirius invisible to us. By late August, Sirius and the sun will move further away from each other so that, just before dawn, we can once more see the brilliance of the star in the twilight sky.
But that’s just astronomically. Mythically, Isis sojourns within the body of Her powerful mother Nuet. She Who is called the Mistress of All and the One Who bears the Gods and Goddesses. She is the Splendid and Mighty One in the House of Her Creation. She is the Great One in Heaven and the “indestructible stars” (that is, the circumpolar stars that are always visible) are said to be in Her.
Nuet embraces the deceased king and each of us “in Her name of Sarcophagus” and “in Her name of Tomb.” She is the Mistress of the Secret Duat (the Otherworld). She is the Glowing One (perhaps as the Milky Way) and in Her we are joined to our stars, Becoming Divine. She is the one Who gives birth to us and Who welcomes us back into Her starry body at our deaths. She is Heaven and She is the Otherworld. She gives birth to the Sun God Re each day and receives him back into Her body, by swallowing, each night. She is the one Who is “Amid the Iset Temple in Dendera” for She is over Her daughter and Her daughter is in Her.
But now, while Isis is in Her mother’s womb, She is also in the Underworld for Nuet is the Lady of the Duat and Her body is both the Heavens and the Underworld. So now in the rising heat of the year, our Goddess is in the cool depths of Eternity. Perhaps this is the time for us, as Her devotees, to enter the Otherworld as well.
We usually think of symbolically going into the Underworld during the endarkening time of the year rather than the enlightening. Yet now, with the rising of the light until summer solstice, it may be a particularly safe time to take that Underworld journey, for now we have the support of Isis Who awaits us there.
If we have scary things to face in our own personal Underworlds, now is a more supportive time to do so. The light of dawn comes more quickly now and the sunlight of Isis the Radiant One is more readily available to us after we have faced those inner darknesses that we must face in order to grow.
This may also be a good time to explore our relationships with our mothers. A strong priestess of my acquaintance, who was serving as a Priestess of Nuet at a festival a while ago, told me an interesting thing about how she perceived the relationship between Nuet and Isis. It was her distinct impression that Nuet did not get along with Her daughter. Of course, in the human realm, this is far from an uncommon thing. Mothers and daughters (and mothers and all their children, for that matter) can have issues. Now, with the light of the coming summer and the help of the Goddesses available to us, might be a time to shed some light on those issues.
But even if we don’t have mom stresses, this can be a time to honor our mothers, both human and Divine—perhaps under a star-filled sky. Since my own mother has already been enfolded in the wings of Isis, I shall plan to honor my Divine Mother Nuet and Her Starry Daughter, Isis tonight, for we are forecast a clear and starry night.
As with so many things in Egyptology, there’s controversy surrounding the many female figurines that have been found throughout Egypt and spanning its long history.
These figurines take several forms. Some are standing females, usually nude with sexual characteristics emphasized (eyes, breasts, vulva). Some are abstracted into what have been called “paddle dolls”; more on them shortly. Some show a woman lying on a bed, often with a baby or child beside her. Others show a woman nursing a child.
The old gentlemen of early Egyptology initially guessed that the nude females and paddle dolls—some of them found in tombs—were “spirit concubines” for deceased Egyptian men. Because of course they did. However, the fact that they have been found in the tombs of women and children, too, throws a significant monkey wrench into that interpretation.
There’s also the more modern controversy about whether ancient female figurines should be interpreted as images of Goddesses or even as representations of an all-encompassing Mother Goddess. In opposition are those who regard the figures as devoid of divinity altogether and more likely to have been toys, ancestor figures, tools for sex instruction, or as mentioned above, the ever-popular post mortum concubines.
While the idea of a singular worldwide Goddess cult goes farther than strict interpretation of the evidence can take us (and, in fact, that is not what most proponents of the Goddess interpretation claim), the virulence of the opposition makes me question its objectivity as well. The truth is, we just don’t know. We have no ancient texts explaining these figures for us. Yet, at the very least, the ubiquity of the female figurines as well as their greater numbers in comparison to extant male figurines indicates a keen interest in the feminine by our ancient siblings.
Female figurines in Egypt
These images are also commonly interpreted as general “fertility symbols.” This makes sense due to the emphasized sexual characteristics of many figurines and the connection with the child in others, as well as the fact that a number of them seem to have been given as votive offerings to the Great Goddess Hathor, one of Whose concerns is fertility. Hathor also received what one Egyptologist described as “basketsful” of clay phalluses.
Another cache of these images that has received study come from the temple precinct of the Great Mother Mut. Of the small handful of votive images that include inscriptions, all are requests for children. In addition to temples and tombs, these figures have also been found in ancient homes and in domestic shrine settings.
Many modern Egyptologists have come to the consensus that the female figurines are symbols of fertility in its the broadest sense, which includes the ideas of general health and well-being, rebirth and regeneration—in addition to concerns with human reproduction.
There are some other interesting ideas as well. One that I hadn’t come across before is the idea that the paddle dolls are related to a specific type of royal and sacred musicians and dancers.
Paddle dolls
Paddle dolls are flat images with truncated arms, no legs, an emphasized vulva, decorative painting on the body, big hair—and sometimes no head, just a large mop of beaded hair. (See more on the magical importance of Isis’ hair here.) They were first called paddle dolls because of the flat, paddle-like body shape and dolls because they were thought to be toys; some even looked to the archeologists like they had been played with by a child. The largest number of paddle dolls have been excavated from the cemeteries around Thebes in Egypt.
In a paper on the subject, Ellen F. Morris follows a variety of interesting lines of evidence to conclude that the paddle dolls were meant to be representations of the khener-women. Members of the khener were once thought to be part of the pharaoh’s harim, but now are understood to have been skilled and respected musicians and dancers.
Married women and men could also be part of a khener. The khener could be connected to the royal household, to temples of the Deities, and to mortuary temples. When associated with the temples, it seems reasonable to think of them as priest/esses of music and dance.
The story of the birth of the three kings told in the Westcar Papyrus indicates that the women of the khener might also serve as midwives. In this tale, Isis, Nephthys, Heqet, Meshkhenet, and Khumn are specifically said to be disguised as a khener when They deliver the three children of Reddjedet. By the time of the New Kingdom, we know that a khener was part of the worship of Isis.
On several of the paddle dolls and on a number of examples of the female figurines, cross-shaped marks were found on the upper body. Some researchers have correlated these cross marks to similar cross marks seen on the bodies of partially nude female mourners in some New Kingdom tomb paintings. In some of these, two of the mourners are specifically identified as Isis and Nephthys. Scholars have theorized that the partial nudity may refer to Isis’ use of Her arousing sexuality to help bring Osiris back to life. This strengthens the argument that at least some of the female figurines were tools of resurrection, imbued with the arousing power of Isis. This ability of the nude or partially nude figures to induce (male, heterosexual) arousal may hold a key to the reason why they may be considered fertility figures. For potency—in life or after life—the male must be aroused and the female must arouse him.
Magical images
There are other possible uses for these figurines as well. Some researchers have suggested that they were purposely generic so that they could be assigned magical roles as need be. Healing seems to have been a common use. We have a ritual text that instructs the sufferer to recite a particular spell “over a woman’s statue of clay.” The spell, in the Leiden Papyrus (3rd century CE), is to cure a bellyache. Once the spell is spoken, the papyrus says that “the affliction will be sent down from him into the Isis-statue until he is healed.” (Would you like that in Egyptian? It is repyt Iset, “a female image of Isis.”)
We also find images of Isis used in relation to healing from snakebite. A spell in the Turin Papyrus (First Intermediate Period) instructs the ritualist to use “this clay of Isis that has come forth from under the armpit of Selket” to ward off a snake. In this case the spellworker is to enclose a knife and a particular herb within the clay. We can’t be completely sure whether the “clay of Isis” was in the form of Isis or used to form an image of the Goddess. Some scholars think that it likely was in the form of the Goddess and that the spell in full should read “this clay figure of Isis.”
In addition to clay, magic workers also used beeswax to form their magical images. Figurines made of beeswax are known from the magical papyri and, in specific relation to Isis, from Diodorus Siculus (1.21, 5-6). He says that the Goddess used wax to create multiple figures of Osiris, which She then gave into the keeping of priests throughout Egypt so that Osiris could be buried in locations throughout the land and thus to be widely honored.
A number of the female figurines we’ve found are broken. Originally this was thought to have been accidental. Now scholars are more inclined to think the state is purposeful. Why? Well, if they were being used in healing spells like the one in which the bellyache “went down into” the Isis statue, then to keep the bellyache from returning, it would be reasonable to break the image, permanently obliterating the bellyache with it. Modern magic workers often do the same sort of thing. Once the magic is accomplished, the talisman is dismantled, de-charged, or destroyed.
One of the books I’ve been reading on this conjectures that, given Her role in healing and protection, many of the generic female images may have been used specifically as Isis figures. The image “became” Isis with the recitation of the spell. The crude fashioning of many of the images is to be explained by the fact that, in many cases, they were intended to be disposable. Once broken and disposed, the images were no longer Isis, but simply a container for the affliction.
Images of the nursing woman
The female figure of a woman nursing an infant is easily seen as Isis nursing Horus. Stephanie Budin argues, however, that we should not understand this specifically as Isis and Horus until the late New Kingdom. Before that time, the image reflected a variety of Divine Wet Nurses nourishing the king.
She also discusses the fascinating idea that images such as the nursing woman—as well as the other female figurines we have been discussing—might have been used to intensify magic and prayers. She refers to them as “potency figures.” (This idea is also discussed by Elizabeth Waraksa, who has studied these images from the Mut temple.) In other words, the images were a kind of magical battery that empowered the ritual.
I like this idea very much. It’s also excellent magical practice. Modern priest/ess magicians would call it adding “correspondences” to the rite. Colors, stones, herbs, and symbols that relate to the ritual purpose can be used to help the magic worker “tune in” to the divine powers that can assist in accomplishing the magic of the rite. In the case of the nursing woman images, our ancient Egyptian might be tuning in to the nurturing or protective powers of Isis.
Budin also suggests that, alternatively, the nursing-woman images (for example, the one now in Berlin pictured above) may have been used as prayer intensifiers when honoring Isis and Horus. In this case, the image would serve as an offering as well as a magical battery.
All of these are interesting ideas and each makes sense in certain contexts. To me, it seems likely that the answer is “all of the above.” Egypt was an image-intensive society. The images were probably used in a wide variety of ways, some of which we may have deduced, some of which, as yet, we have not.
Let us have a little Nephthys today. It is early September and there is melancholy in the air. Not to mention that there is some serious s*it going down all around us. Sometimes we look to our Dark Goddesses in such times.
And sometimes, when we look to Them, we find surprising things.
For instance, older Egyptological books informed us that Nephthys was never worshipped alone and had no temples of Her own. But that was only because they hadn’t found any yet.
We now know of several Nephthys temples, a smaller New Kingdom one within a Set temple precinct at Sepermeru, halfway between Heracleopolis and Oxyrhynchus (where that huge cache of texts, including magical texts and a praise of Isis was found), and a Ptolemaic and Roman-era temple at Komir, near Esna.
In Her Komir (Egy. Pr Myr) temple, there is a lengthy hymn to Her that identifies Her with many other Goddesses, just as Isis is known by many names. She is “the Great, the Most Excellent, dwelling in the Beautiful Country—the abode of Her brother Osiris, Who comes to life again in Her, She Who renews for Him the body that once was, in Her name of Renewing of Life.” She is invoked as Meshkenet, the Birth Goddess, Hathor, Mistress of Drunkeness and Joy, Tefnut “in the moment of Her wrath,” and Seshet, Lady of Writing and “of the Entire Library.” She is Mut and Mafdet and Meret and Heket. She is the one Who “utters divine decrees, Great of Magic, who rules in the Mansion of Archivists.” She is Excellent of Kindness and unites Herself with Ma’et. She is the Mother of Amun and the Daughter of Re. She is Mighty, Formidable, Beautiful.
In a papyrus known as the Book of Hours—Ptolemaic and probably from Memphis—praises are recorded for a select group of Deities, including Nephthys. There She is called Kindly of Heart, Mistress of Women, the Valiant, the Strong-Armed, Who Begat Horus, Potent of Deeds, the Wise, the Acute of Counsel, and the Sad at Heart.
Interestingly, Her epithets in this papyrus do not parallel those of Isis, Who is In All that Comes Into Being at Her Command, Lady of What Exists, Sharp of Flame, Who Fills the Land with Her Governance, Who Pleases the Gods with What She Says, the Savior, Isis-Bast and Isis-Sakhmet, the Sister of the Great One, Who Comes at Call, and the Living North Wind.
As Twin Goddesses, Isis and Nephthys are often called “the two” this or that. You’ll find a list of those twosome names in a previous Isis and Nephthys post here. We often think of Isis as the Bright Twin and Nephthys as the Dark Twin. And it’s true. Sort of.
For instance, the Pyramid Texts instruct the deceased king to
Ascend and descend; descend with Nephthys, sink into darkness with the Night-barque. Ascend and descend; ascend with Isis, rise with the Day-barque.
Pyramid Text 222
The Two Goddesses bear light and dark children to the same God. Osiris fathered the bright God, Horus, with Isis while with Nephthys, He fathered the dark God, Anubis. The Two Goddesses also manifest their Divine power differently. While Isis guides and sheds light on the hidden paths of the Otherworld, the Coffin Texts tell us that Nephthys speaks and they are obscured: “Hidden are the ways for those who pass by; light is perished and darkness comes into being, so says Nephthys.”
While Isis summons the Barque of the Day, Nephthys is “a possessor of life in the Night-barque.” As in Pyramid Text 217, Nephthys is paired with Set, a God of dark moods and dark reputation and associated with Upper Egypt, while Isis is paired with the benevolent God Osiris and connected to Lower Egypt. In the tomb of Tuthmosis III, Nephthys is said to be the Lady of the Bed of Life, by which was meant the embalming table. She is also Queen of the Embalmer’s Shop. Plutach preserves the tradition that Nephthys was associated with the desert and the fringes of the earth, while Isis is that part of the earth made fertile by the Nile.
But wait. As with most Things Egyptian, it’s not that simple. It’s not that black-and-white nor dark and light.
Isis is not just about rebirth and sunrise. She is also the Great Mooring Post, the one Who calls each of us to our deaths. She is the Goddess “ruling in the perfect blackness” of the Otherworld and She has Her own wrathful and fiery moods. Nephthys, on the other hand, is not only about descent in the Night-barque. She is right there with Isis at the sunrise rebirth. And She is a Goddess for Whom festivals of drunkenness and joy were celebrated. She is the Lady of Beer and while Isis, too, can be so called, I know of no festivals of Divine inebriation celebrated for Her, even given Her close connection to Hathor, the original Queen of Divine Drunkenness.
The Two Sisters are not so much opposites as complements to each other. It is interesting that Isis and Nephthys seem to have become attached to different aspects of Hathor in Their association with Her. Sad at Heart Nephthys became connected with Hathor, Lady of Joy and Divine Intoxication. Lady of Governance Isis became connected with Hathor the soft-eyed Cow Mother, the Mother of the God, and the Lady of Amentet. Yet, as always, these roles are fluid and the Two Sisters flow into one another, even as They express different aspects of Their Divinity.
People sometimes wonder whether Isis and Nephthys are two different Goddesses or one Goddess? For me, the answer is, “Yes. And no.” They are One and They are Two. In my personal work with the Two Sisters, I can’t say that Nephthys feels very much different than Isis (though there are differences), but that may be because I pay a lot of attention to Isis’ own darker aspects. That admission inspires me to take some time this weekend to honor Nephthys, Excellent of Kindness, and see what more She may wish me to know.
Today, let us take a deep, cleansing breath and honor Isis as Lady of the element of Air—of Breath, of Wind, and thus of Spirit.
Indeed, many cultures associate breath, air, and wind with Spirit. For while these things are invisible, they are invisible Powers, and we are intimately touched by their influence. We breathe the air and we live. The wind fills a sail and we move. Wind, air, and breath thus can be seen as manifestations of the invisible powers of the Deities.
Perhaps that is why my favorite title for an Egyptian book of the dead is the Book of Breathings. It is the book “which Isis made for her brother Osiris, to make his ba live, to make his body live, to make young all his members” and it especially emphasizes the importance of breath for resurrection. The Lady of the Breath of Life fans Her wings and puts “wind” into Osiris’ nose. The God lives and His Divine Spirit revives when He “smells the air of Isis.”
In Isis, breath, air, and wind are one.
In the Book of Coming Forth by Day, Isis declares that She comes “with the north wind.” The Goddess and the wind were associated because both were known to bring the cooling, life-giving waters of the Inundation. It was thought that the north wind “dammed up” the Inundation, which flowed from the south, enabling the water to flood and nourish Egyptian fields. So Isis is not only the one Who heralds the Inundation and causes it to flow (as Iset-Sopdet), but Her northerly winds also keep it in place so that it will water and fertilize the fields.
As Iset Mehit, Isis of the North, and Lady of the North Wind, the Goddess brings the sweet-smelling north wind and all good things. Temple texts at Edfu identify Her with the “good north wind.” In the Book of Hours, She is the “living north wind.” Isis is especially found whenever air is active, whether in beating wings or gusting winds. Some stories describe Her mourning cries for Osiris as the wailing and moaning of the winds.
Isis can be a controller of the winds, too, for it is She Who promises the king in the Pyramid Texts (Utterance 669), “the south wind shall be your wet nurse and the north wind shall be your dry nurse.” The wind or breath of Isis can also purify. In the Pyramid Texts (Utterance 510), the deceased is cleansed with a vessel “which possesses the breath of Isis the Great.” In a work by the Roman writer Lucian, Isis is invoked to send the winds.
In the myth of the Contendings of Horus and Set, when the Ennead finally rules in favor of Horus to succeed His father Osiris, Isis sends the north wind—which She both controls and personifies—to bring the good news to Osiris in the underworld.
Isis can also be connected to other directional winds. In the Book of Coming Forth by Day (Chapter 161), the four winds are attributed this way: Osiris is the north wind, Re is the south wind, Isis is the west wind, and Nephthys is the east wind. All of them enter the noses of the deceased and bring them life.
Isis is not the only Deity associated with the winds and air, of course. Wind is also the manifestation of Amun, the Hidden One, of Shu, the God of Air and Light, and of Atum, the Creator. In the Book of Coming Forth by Day, an otherwise unidentified “Great Goddess, Mistress of Winds” brings benefits to the deceased. In the Coffin Texts, the deceased calls himself “Mistress of the Winds in the Island of Joy.” Another tells us that the deceased receives the breath of life from four primordial Maidens associated with the four winds and Who existed “before men were born or the gods existed.” (Formula 162.)
The Book of Coming Forth by Day sometimes shows the deceased holding a sail to catch the breath of life. Since the dead are identified with Osiris, it would make sense that the sail is intended to help them magically catch the air fanned into the dead by the powerful wings of Isis.
In a later period, images of Isis Pharia show the Goddess Herself holding a sail. The billowing sail of Isis Pharia ensures smooth sailing on the seas as in life. Perhaps this later image harks back to Isis’ more ancient attribution as She Who fills the sails of the dead with breath and life.
In Graeco-Roman texts of about the same period as the Isis Pharia images, Isis “hast dominion over winds and thunders and lightnings and snows” and She declares in one of Her aretalogies, “I am the Queen of rivers and winds and sea.”
A second-century-CE papyrus found in Oxyrhynchus, Egypt calls Isis the “true jewel of the wind and diadem of life.” A hymn at the Goddess’ Faiyum temple connects Her with the winds, too: “Whether you have journeyed to Libya or to the south wind, or whether you are dwelling the outermost regions of the north wind ever sweetly blowing, or whether you dwell in the blasts of the east wind where are the risings of the sun…”
In whichever wind She dwells, Isis is always the ancient Lady of the Living Air, Queen of the Winds, Winged Goddess of the Spirit Revivified. From Her we receive our breath and our life.
There will be another post in the current series tomorrow…I’m publishing this ritual from Isis Magic so it’s easy to access for some of us who will be Offering to Isis for the local Fall EQ Festival.
About the Rite: This is the all-purpose opening ritual of the House of Isis. It can serve as a beginning of almost any other rite or it can be an entire working by itself. It is an excellent opening for personal work or communion with Isis.
Temple Arrangement & Ritual Tools: Nothing special needed.
Enter the temple, face East, and give the Sign of the Wings Of Isis.
Ritualist: I am a Beloved of Isis. I am a Child of the Goddess. (Repeating until you feel it to be true.)
Perform any type of purification and consecration that works for you. When this is complete, return to center of temple, facing East, and makes the Sign of the Wings of Isis.
Ritualist: Isis is all things and all things are Isis.
Stand in the West, facing East. Again raise your arms in the Sign of the Wings Of Isis.
Ritualist: Open, O Heaven! Open, O Earth! Open, O East! Open, O West! Open, O South! Open, O North! The gates of Your temple shall be flung wide for You, Goddess Isis!
Move to the center of the temple; visualize your aura as a glowing egg completely surrounding your body. Give the Sign of Opening the Shrine.
Ritualist: Let the shrine of the East be opened unto Isis, only Isis. (Vibrating) ISET NEF.
Visualize the Eastern part of your aura becoming like a glowing net—complete, yet open to the Goddess. Next turn to the South and repeat the entire procedure.
Ritualist: (Facing South) Let the shrine of the South be opened unto Isis, only Isis. (Vibrating) ISET ASH.
(Facing West) Let the shrine of the West be opened unto Isis, only Isis. (Vibrating) ISET MU.
(Facing North) Let the shrine of the North be opened unto Isis, only Isis. (Vibrating) ISET TA.
Facing East once more, extend your arms above your head and give the Sign of the Opening of the Shrine.
Ritualist: Let the shrine of Heaven be opened unto Isis, only Isis. (Vibrating) ISET BA.
Repeat the Sign below you.
Ritualist: Let the shrine of the Earth be opened unto Isis, only Isis. (Vibrating) ISET KA.
Repeat the opening motion, starting from the heart and moving outward.
Ritualist: Let the shrine of my Heart be opened unto Isis, only Isis. (Vibrating) ISET IB.
Visualize doors opening in your heart—chains falling away, shells breaking open.
Continue facing East and make the Sign of the Wings of Isis.
Ritualist: I have opened the ways for You, Goddess Isis.
Turn your arms inward to the cup posture and invoke:
Ritualist: Come, therefore, Winged One and fill this vessel. Grace me, Isis, with Your presence. Enter into Your House and be with me. O come Beloved One, Great of Magic, Beautiful of Wings, Bright of Face.
Open my eyes to Your everywhere-presence. Awaken my heart to the voice of Your beating wings. Make bare my soul to the beauty of Your Words of Power.
I arise on wings of aspiration unto You, Goddess Isis. Come, descend from above, arise from below, expand from within—and fill me. From the rising bud of the lotus, to the mighty branch of the sycamore, to the Moon and Sun which are Your eyes, to the Stars which entwine Your hair, all the Universe is Yours, Isis—as am I. O Isis, Goddess, Mother, Sister, Queen—the Ways are open unto You—I am open unto You.
I invite You—enter in now! (Vibrating) ISIS. ISIS. ISIS.
Visualize the Light of Isis filling the cup you are making with your arms. When you feel it is full enough, slowly lower your arms, letting the Light pour into your aura. Now is the time to commune with the Goddess or perform other work.
Face East. Begin at the heart and make the Sign of the Closing of the Shrine. Then move in reverse order as you close below, above, then in each direction.
Ritualist: Let the shrine of my Heart be closed. Let the shrine of Earth be closed. Let the shrine of Heaven be closed. Let the shrine of the North be closed. Let the shrine of the West be closed. Let the shrine of the South be closed. Let the shrine of the East be closed.
Visualize your aura as solid once more. Thank the Goddess, make the Sign of the Wings of Isis, then quit the temple.
Notes:
For the Sign of the Wings of Isis, raise your arms like wings.
For the Sign of the Opening of the Shrine, put your hands in front of you, arms straight and palms together. Slowing move them apart as if opening heavy curtains. The Sign of the Closing of the Shrine is this in reverse.
Perhaps it was coincidence or perhaps it was the hand of Isis, but twice in the past week, the idea of “being joined to one’s star” has been brought sharply to my attention. So today, let’s talk a bit of the Way of the Stars…and especially the way of our own personal star.
In Isis Magic, the Path of the Stars is the path of the Prophetess or Prophet of Isis. (In Egyptian, this would be Hem/et Nutjeret; the Servant of the Goddess.)
On this path, we deal with the important star Sirius (Sothis in Greek, Sopdet in Egyptian), which is the Star of Isis. The Goddess Herself may be seen in the star and sometimes the star is said to be the ba, the manifestation or soul, of the Goddess
We honor Isis in Her singular and beautiful star, but on the Path of Stars, we also work with the idea of a universe filled with millions and millions of stars—stars that are, like us, within the body of Nuet, the Sky Goddess and Mother of Isis.
In the Pyramid Texts, it is clear that the deceased king ascends to the heavens and becomes a star. This ascension also makes him Divine, a god among Gods. He takes his place in the otherworld as a star, sometimes called the Lone Star or the Morning Star.
In Utterance 245 of the Pyramid Texts, the Sky Goddess says to the deceased, “Open up your place in the sky among the stars of the sky, for you are the Lone Star, the companion of Hu…” (Hu is one of the great creative powers of Re, “Creative Utterance.” It may be that the Goddess is likening the king to Sia, “Perception,” for indeed he specifically declares himself to be Sia in Utterance 250.) Utterance 248 reiterates the king’s star-nature. He is “a star brilliant and far traveling,” and he has “come to his throne which is upon the Two Ladies [Isis and Nephthys or Wadjet and Nekhbet] and the king appears as a star.” A text from the tomb of Basa, a priest of Min and mayor of ancient Thebes, says of the deceased, “your star be in heaven, your ba upon the earth.”
While the Pyramid Texts are concerned with the king, as time went on, the Egyptian conception of the otherworld got more democratic; everyone could participate and have their own Divine stars.
But if you’ve read any of the Pyramid or Coffin Texts or the Book of the Dead, you’ll know that those sacred texts are not intended just for the dead. The texts tell us that the knowledge they impart is also beneficial for living human beings. “As for him who knows this spell on earth . . . he will proceed to a very happy old age” says one text. Another states that anyone who knows the spell will “complete 110 years of life,” while yet another explains, “it is beneficial for anyone who does it.”
The same thing applies to being conscious of or joined to your star. It is not solely a post mortum activity. If our “star” is our Divine Self, the one we will hopefully become after death, then to know our star in this life means that its light can serve as a guide as we move through our current earthly lives. What would my star self do in any given situation?
One of the Greco-Egyptian magical papyri even has a specific ritual for learning about “your star,” and which is referred to as “an initiation.” There are quite a number of preparations, but in short, you purify yourself for seven days while the moon is waning. On the night of the dark moon, you begin sleeping on the ground each night for seven nights, waking every morning to greet the sun and to name the Deities of the hours of the day. On the eighth night, you rise in the middle of the night, perform a series of invocations and magical acts, recite the account of creation, and call upon the Great God. When the God arrives, you avoid looking in His face and ask Him about your fate. “He will tell you even about your star and what kind of daimon [spirit] you have…” (PGM XIII 646-734)
It is well for us to know “even about our star.” For it illuminates the individual life and spiritual path that is uniquely ours, but it also places us in the company of the Divine Ones.
I did a meditation, not too long ago, about the Child Horus in the stillness of the womb of Isis. It came to me that it may be there and then that we are first joined to our stars. But to truly benefit from this starry relationship throughout our lives, we must continually renew, strengthen, and deepen the connection so that our star’s holy light may always inspire and guide us.
We might think of our star as our Star Self or Isis Self. But, like the Goddess Herself, it has many other names as well. It can be called the Higher Self, the Augoeides (“Shining One”), the Holy Guardian Angel, the Higher and Divine Genius, Christ Consciousness, the Atman, the True Self, the Inner Teacher, and many more. And when we are joined to it, we will be our truer and more divine selves.
A friend living in the desert told me she’d been stung by a scorpion and that, in her words, “it royally sucked.” No doubt. The ancient Egyptians, as you may know, had the same problem…and often with much more poisonous scorpions than the one that got my friend.
Since much of Egypt is dry desert, it has plenty of scorpions to go around. It’s true today just as it was in ancient times. In fact, the danger of scorpion sting was ever-present; and because scorpions are smaller and harder to spot, the chance of getting stung by a scorpion outweighed that of snakebite.
Whether an Egyptian’s experience of scorpion sting merely royally sucked or took them to the afterlife depended on which scorpion did the stinging as well as the size and health of the victim. For instance, one of the most poisonous scorpions in the world, the Palestine Yellow—aka The Deathstalker—is found in Egypt today. Luckily, it is small and cannot deliver enough poison to kill an adult, though that has happened.
On the other hand, scorpions were a lethal threat to children, as well as to pets, especially cats. Picture a scorpion with its scuttling movement and raised and waving tail and you’ve pretty much got an irresistible cat toy.
Not surprisingly, we have a number of ancient Egyptian healing spells against scorpion sting, including this heart-rending one for a pet cat:
O Re, come to Your daughter for a scorpion has stung her on a lonely road! Her cries have reached heaven. Come to Your daughter! The poison has entered her body and it has spread in her flesh. She has put her mouth to the ground, See, the poison has entered her body! Do come with Your power, and Your rage, with your wrath! See, it is concealed from You, now that it has entered the whole body of this cat under my fingers…”
The rest of the formula has Re come to save His daughter, the cat, by identifying the various parts of her body with the Deities. (This is the same formula that was often used for human beings, by the way.) At the end of the formula, Isis and Nephthys join in the healing and weave Their protection: “Isis has spun and Nephthys has woven against the poison.”
Yes, of course, we have to circle around to Isis, for Isis is a formidable Scorpion Goddess Herself. In this guise, She is called Iset Ta-Wahaet, Isis the Scorpion. In other texts, Isis is joined with Serket Hetyt, the Scorpion Goddess, “She Who Causes the Throat to Breathe,” as Isis-Serket. (It is interesting to note that, since scorpion venom is a neurotoxin, death from a scorpion sting is by asphyxiation, that is, suffocating.)
At Isis’ sanctuary at Koptos, it was said that during the time when the women ritually lamented with the Goddess, they could walk through a mass of scorpions unharmed. Late legend had it that scorpions would refuse to sting any woman—or any worshipper of Isis, for that matter—out of respect for the Goddess.
Scorpions are the faithful companions, protectors, and guides of Isis in one of Her most famous myths.
In the tale, Isis is fleeing in an attempt to hide Her newborn child, Horus, from Set. Seven magical scorpions accompany her. In what smacks of a ritual formula, we are told that the scorpions Tefen and Befen walked behind Isis. On Her right was Mestet, on Her left, Mestetef. Before Her walk Petet, Thetet and Maatet.
Upon reaching a city at the edge of the papyrus swamps, Isis found She was weary and approached the home of the chief woman of the district for shelter. But seeing the scorpions, the woman was afraid and angry that anyone would dare approach her home with these dangerous creatures. She refused the Goddess. The scorpions became angry at the rejection and vowed revenge. While Isis found refuge with a poor woman, the scorpions gathered all their poison together and placed it in the tail of Tefen. Tefen entered the home of the chief woman and stung her young son who fell instantly from the terrible poison. But Isis took pity on the child and cured him. At this, the chief woman was ashamed of her behavior and filled the home of the poor woman who had sheltered the Goddess with beautiful gifts from her very own home.
This story about the seven scorpions and Isis is, in fact, from a healing spell to cure a scorpion sting. In another tale—also from a healing formula—the son of Isis, Horus the Child, is stung by Set in the form of a scorpion. Isis stops the Boat of the Sun in the sky so that Thoth can come down and cure the child. (It may seem odd that Isis Herself could not cure Horus, since it is She Who is called upon in other scorpion spells to do the healing—but that’s the story and I’m sticking to it. Perhaps additional magic was needed because this was no ordinary scorpion, but Set in disguise.)
Right after this story is another spell for healing a scorpion sting using seven magical knots (perhaps alluding to the seven Isiac scorpions?), and following that another one in which Isis invokes Re to heal a scorpion-stung Horus. Parts of that formula sound very much like the language used in the story of “Isis and Re” in which Isis cures Re of snakebite. There are also formulae in which Horus is the one Who cures the scorpion sting. There are yet others that are spoken to stop the scorpion from coming near by blocking or enwrapping it. I love this line from one of those spells:
A very small thing, a sister of the snake is the scorpion, a sister of Apophis [the great Enemy Serpent], sitting at a crossroads, lying in wait for someone who goes in the night, who goes in the night…
The association of Isis with the scorpion reaches far beyond ancient Egypt. Athanasius Kircher, a 17th century Jesuit scholar and philosopher, called the constellation of Scorpio “the Station of Isis” and identified the brightest star in Scorpio, the red star Antares, with the Goddess. According to a turn-of-the-century star guide by Richard Hinkley Allen, Antares was originally associated with the Scorpion Goddess, Serket.
Oh, and there’s an Isis comic book in which Isis teams up with The Black Scorpion, another female superhero, so the two Goddesses continue to be linked even in modern mythology.
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.
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.
I doubt that any of those who offer to the Troll see him as a Deity—at most, he’s a quirky neighborhood spirit. Yet people leave offerings just the same.
Perhaps it’s because when we make offering we are seeking relationship. In the case of the Troll, perhaps we seek connection with the progressive spirit of the neighborhood. Maybe the Troll’s mere existence gave us a chuckle and we offer a gift of thanks, connecting with those who share our amusement or with the Troll’s artist-creators. Perhaps the offerings were intended to be discovered by someone in need, as Hekate’s Supper offerings were meant.
In a divine context, making offering can be a joyful sharing of blessings with the Deity or spirits with whom we have or seek a relationship. As an act of gift giving, offering is a universal way to create the sweet bonds of interconnection and ongoing reciprocity between giver and receiver. Offering encourages generosity in the giver. Some Tibetan Buddhists say that it is this growing generosity in ourselves that pleases the Deities, rather than the actual offerings. Offering can be a meditation, a prayer, a way to honor tradition, an act of devotion, a method of giving thanks, a path to greater openness of spirit.
Making offering was essential to the Egyptian relationship with the Divine while the relationship itself was essential to the proper functioning of the universe. The Egyptians knew that the universal order hinged upon the ongoing, interwoven relationship between Divine and human, natural and supernatural. If human beings failed to provide right worship to the Deities—a significant part of which was the act of making offering—the world would dissolve into chaos and the Goddesses and Gods would not have the energy required to maintain and renew the physical universe. The exchange of energy, the building of relationship made the act of offering an ongoing renewal of the world in partnership with the Deities.
In fact, offering was considered such a key part of the functioning of the universe that there are numerous representations of Deities making offering to each other. From Isis’ temple at Philae, we learn that the Goddess made libation offerings to Her beloved Osiris every 10 days. The temple calendar from Esna notes that She also made offering to Osiris (and to another Deity Whose name is lost) on the 10th day of the first month of the season of Inundation.
In ancient Egyptian temples, the offerings were often food and drink, flowers, incense, perfume, and even special items associated with the particular Deity: jewelry for Hathor, hawk feathers for Horus. Symbolic offerings were given too. The Eye of Horus, for example, could represent many different types of offerings and statuettes of Ma’at were given to represent the offerant’s dedication to upholding the Right and the Just and the True, which is the Being and Nature of the Goddess Ma’at.
But today, I’d like to talk about a particular type of offering, one that may be especially appropriate to Isis as Lady of Words of Power and, as She was called in Busiris, Djedet Weret, the Great Word. Egyptologists today call it an “invocation offering.” Egyptians called it peret kheru, the “going forth of the voice.”
We’ve talked many times about the power of the word in Egyptian practice. Isis conceives something in Her heart, then speaks it into existence. Words can establish, they can move magic, they can nourish and renew the spirit. A Hermetic text from the early centuries of the Common Era expressed the genuinely ancient Egyptian tradition that the quality of the speech and the very sound of the Egyptian words contain the energy of the objects of which they speak and are “sounds full of action.” This is precisely why words are powerful: they contain the energy of the objects they name, which is the energy of original Creation.
Because of their power, many of the most important words were preserved in Egypt’s great temple complexes in structures known as the Per Ankh, the House of Life. Primarily, the House of Life was a library containing information about all the things that sustained life and nourished the soul and spirit—from magic to medicine to religious mysteries.
The sacred words contained in the Houses of Life were sometimes understood as the food of the deceased as well as of the Deities, particularly of Osiris as the Divine prototype of all the dead. One of the funerary books instructs the deceased that his spiritual “hw-food” is to be found in the library and that his provisions “come into being” in the House of Life. A papyrus known as the Papyrus SALT says that the books in the House of Life at Abydos are “the emanations of Re” that keep Osiris alive. An official who claimed to have restored the House of Life at Abydos said that he “renewed the sustenance of Osiris.”
Because of the nourishing and sustaining power of the word, tomb inscriptions not only asked visitors to speak the name of the deceased, but might also ask them to recite an offering formula so that the offerings would be “renewed.” Egyptologists know this as the “appeal to the living.” The deceased assures the living that he or she need only speak the formula with the “breath of the mouth” and that doing so benefits the one who does it even more than the one who receives it.
By speaking the words and naming the offerings, the spiritual essence and magic of those offerings was re-activated and reconnected with its non-physical source so that it could once again feed the spirit of the deceased. It was as if the tomb visitor had given the offerings anew. Since both the human giver and the spirit receiver gained during this process, the act of making offering in this way reinforced and promoted the reciprocal blessings between the material and spiritual worlds.
Thus the peret kheru is an offering where no material object was given, but magically potent words were spoken. Because of the essential spiritual unity of an object, its representation, and the words that describe and name it, the Egyptians considered invocation offerings to be fully as effective and fully as valuable as physical offerings. Invocation offering is a genuine, traditional Egyptian form of offering.
While I have no declared priestesshood for Nuet, She draws me. A lot. In fact, almost anytime I do spiritual work with Her, I am overawed by Her Eternity, Her Depth, Her Beauty, and I want to lose myself in Her.
Nuet is the mother of Isis. And She is also the One Who Bears All the Gods and Goddesses, and so She is called the Mistress of All. She is the Splendid and Mighty One in the House of Her Creation. She is the Great One in Heaven and the “indestructible stars” (that is, the circumpolar stars that are always visible) are said to be in Her.
She embraces the deceased “in Her name of Sarcophagus” and “in Her name of Tomb.” She is the Mistress of the Duat (the Otherworld). She is the Glowing One (as the Milky Way) and in Her we are joined to our stars, Becoming divine. She is the one Who gives birth to us and Who welcomes us back into Her starry body at our deaths. She is Heaven and She is the Otherworld. She is the one Who is “Amid the Iset Temple in Denderah” for She is over Her daughter Isis and Her daughter is both in and of Her.
As Nuet gives birth every day, She is the quintessential Mother Goddess. She births the Sun God Re each day and receives him back into Her body, by swallowing Him, each night. She also gives birth to Him yearly at the winter solstice. A cycle within a cycle within the Mother.
The decan stars, by which the ancient Egyptians kept time throughout the night, rise and set within Her heavenly body and so She is also a keeper and regulator of time. In one instance of what Egyptologists refer to as a “shadow clock,” the Hours of the Night are counted off in relation to where the sun is on/in Nuet’s body: First Hour, “hand,” Second Hour, “lip.” Third Hour, “tooth,” Fourth Hour, “throat,” and so on.
Most ancient Egyptian painted representations of Deities show Them in profile. Yet there are a few Who come to us face-forward. The Great Goddess Hathor is famously depicted that way, as is Bes, the God Who is a protector of households, children, and mothers. Interestingly, we also find Nuet shown in this way. Like Hathor, She is a Mother Goddess and like Bes, She is a mighty protectress.
We often find Her on the inside of a coffin, stretched out over the deceased person like the sky, positioned face-to-face with them. This face-forward, face-to-face position is particularly intimate, particularly appropriate for the close relationship with a mother…or a Mother Goddess. Yet facing forward is also a protective stance. We see some of these face-forward Deities holding dangerous beasties (scorpions, snakes, crocodiles) harmlessly in Their hands, demonstrating how They can protect us from real as well as metaphorical beasties. Isis’ son, Horus the Child or Harpokrates, is often shown in this way on what are known as Cippi of Horus.
Nuet has another interesting epithet that is found in the Otherworld books known as The Book of Caverns and the Book of the Earth. Just like the more-famous Book of the Dead, these are magical texts to assist the dead in the Otherworld.
In these books, there is an important Goddess known as the Secret One, the Shetait. Egyptologists generally believe that this is an epithet of Nuet. As the Secret One, Nuet can be seen, not face-forward, but standing between serpents and crocodiles that She has tamed on behalf of the Sun God (and thus the deceased). Her power over them is in the form of heat or fire. They “stay in their place due to the fire, the heat which is in this Goddess,” says the Book of the Earth. The Book of Caverns says that the Goddess “is secret of form, being in their darkness as a flame to which the gods cannot ascend.” She is thus a fiery Light in the Darkness, a flame that protects and illuminates.
The Secret One holds in Her hands a sun disk and a ram or sometimes a ba-bird, both representing the Sun God, Who is in the process of being regenerated and reborn. The Secret One holds this process in Her hands.
The Book of Caverns tells us that the Secret One’s head is in the upper Duat while Her feet are in the lower Duat. The Sun God travels upon Her arms, but at the same time is hidden by Her from the Gods, the akhu (the transfigured, light-filled, effective spirits), and the dead. The process of rebirth is delicate and must be hidden until the proper time. In the Book of the Earth, it is said that “the double ba, he travels Her body.” The double ba is Re when He is joined with Osiris, something that must also happen in the Otherworld in order for the sun to be reborn.
In Her Name of Sarcophagus, Nuet spreads Herself out over the deceased and is called Shet Pet. Shet Pet is a common epithet of Hers and means “Coverer of the Sky.” With a little bit of the word play for which the ancient Egyptians were so well known, this epithet can also be interpreted as the Secrecy of the Sky (Sheta Pet) reinforcing Nuet’s identification as the Secret One.
With Her doubled snakes and doubled bas, Nuet can also split Herself in two and become manifest as Her two daughters, Isis and Nephthys. Just as Nuet unites the east and west with the arch or Her body across the sky, so Her daughters form a unity as They position Themselves to the right and left of Osiris or They are to be found framing either side of one of the illustrated scenes in the Otherworld books.
The Secret One is, for me, a particularly potent epithet of the Goddess. It tastes of Her Mystery, the great Mystery of Life and Death and Rebirth. It speaks of Her Eternity. It breaths Her Depth and Her Power.
Many blessings of the Equinox to you.
Ahhh, light finally balances dark. Things are stirring, stirring, stirring everywhere. The flowerbeds and backyard in general are screaming for my attention.
Even in this weird time of pandemic that we are living through, I am blessed in that my Equinox is full with rituals and people…even if they are still all on zoom.
So this post is a repost about Isis and the egg. It seems right…and I still do get a bit melancholy in the spring. Hopeful, but a little bit melancholy, too.
Do you know what I mean?
Sometimes, when I’m feeling like this, I’ve found that it can be a sign that I’ve drifted a bit from my core—from Her—and that what I really I need to do is to reweave our connection. Rather than expanding as the flowers of spring so beautifully urge us to do as they break forth from the dark and muddy womb of the earth, what I need to do is pull in a bit.
Fortunately, in addition to spring’s pink, yellow, and purple floral heralds, there is another springtime symbol that is almost as ubiquitous and which may be more appropriate to my inward-turning state of mind: the egg.
Like human beings always have, the ancient Egyptians knew and valued this important symbol. Indeed, one of the euphemistic names for the innermost sarcophagus (the one right next to the mummy) was “the egg.” For them, the coffin was merely the eggshell protecting human beings until they were ready to break free and be reborn as a Shining One among the Deities.
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.
As they are for us, eggs were a primary food for the ancient Egyptians. So naturally, eggs were given to both Deities and the dead as food offerings. We also find examples of decorated ostrich eggs in some tombs.
Even in the later period of Isis worship, eggs continued to play their part. When Apuleius describes the purification of the Isis ship during the Navigium Isidis, he says that fire, sulfur, and an egg were used.
While fire and sulfur are common instruments of purification, some scholars think the egg was added because of the importance of the egg in Egyptian symbolism.
But right now—where we are right now—the egg is not yet cracked. It lies with its spring-colored companions in the grass-filled woven nest. The chick is yet quiescent. Perhaps that chick, that Isis-kite-to-be, is me. If you like, it can be you, too.
For while everything around us seems to be breaking out of its the shell, we are still within ours, humming our pre-birth song, dreaming of our Mother, still feeling Her warmth around us.
We breathe, slowly and carefully, our eyes closed. We put our left forefingers to our lips and let is rest there. Is this the gesture of a child sucking on its finger? Is it a gesture of silence as later devotees of the Goddess believed? It doesn’t matter. It is a gesture that brings us in and quiets us. We envision the eggshell surrounding us, protecting us, as we prepare for our own true awakening of spring.
But for now, for now, we simply float in our egg, feeling the warmth and the presence of Our Mother Isis. Her feathers cover us. She protects us. She is infinitely patient as She awaits our birth. It will take exactly as long as it takes. She has all the time in the world to wait for us.
And as we feel Her infinite patience, we are also aware of the living cord that connects us to Her, an umbilical woven of magic that is the bond between us. This is the sacred magic of the Knot of Isis, the bond that connects the Great Goddess Isis with all Her children, whether they are within the egg or have already struggled out of their shells and are emerging in all their bewildered beauty.
But at some point, for us, the time comes. We are at last ready. We shift and try to spread our wings. We peck at the eggshell about us, cracking it. Light comes forth as we break free, emerging from the warm confinement of the egg into the pale, damp-bright, flower-scented air of spring.
As we shake off the last bits of shell, Isis cries out for us: “Behold, you are in being; behold, you are knit together; behold, you have broken the egg!”
Isis’ name with the egg determinative that indicates “Goddess”
As with so many things in Egyptology, there’s controversy surrounding the many female figurines that have been found throughout Egypt and spanning its long history.
These figurines take several forms. Some are standing females, usually nude with sexual characteristics emphasized (eyes, breasts, vulva). Some are abstracted into what have been called “paddle dolls”; more on them shortly. Some show a woman lying on a bed, often with a baby or child beside her. Others show a woman nursing a child.
The old gentlemen of early Egyptology initially guessed that the nude females and paddle dolls, a number of them found in tombs, were “spirit concubines” for deceased Egyptian men. (However, the fact that they have been found in the tombs of women and children, too, throws a significant monkey wrench into that interpretation.)
There’s also the more modern controversy about whether ancient female figurines should be interpreted as images of Goddesses or even as representations of an all-encompassing Mother Goddess. In opposition are those who regard the figures as devoid of divinity altogether and more likely to have been toys, ancestor figures, tools for sex instruction, or the ever-popular post mortum concubines.
While the idea of a singular worldwide Goddess cult goes farther than strict interpretation of the evidence can take us (and, in fact, that is not what most proponents of the Goddess interpretation claim), the virulence of the opposition makes me question its objectivity as well. The truth is, we just don’t know. We have no ancient texts explaining these figures for us. Yet, at the very least, the ubiquity of the female figurines as well as their greater numbers in comparison to extant male figurines indicates a keen interest in the feminine by our ancestors.
Female figurines in Egypt
These images are also commonly interpreted as general “fertility symbols.” This makes sense due to the emphasized sexual characteristics of many figurines and the connection with the child in others, as well as the fact that a number of them seem to have been given as votive offerings to the Great Goddess Hathor, one of Whose concerns is fertility. (It should be noted that Hathor also received what one Egyptologist described as “baskets full” of clay phalluses.) Another cache of these images that has received study come from the temple precinct of the Great Mother Mut. Of the small handful of votive images that include inscriptions, all are requests for children. In addition to temples and tombs, these figures have also been found in ancient homes and in domestic shrine settings.
Many modern Egyptologists have come to the consensus that the female figurines are symbols of fertility in its the broadest sense, which includes the ideas of general health and well-being, rebirth and regeneration—in addition to concerns with human reproduction.
There are some other interesting ideas as well. One that I hadn’t come across before is the idea that the paddle dolls are related to a specific type of royal and sacred musicians and dancers.
Paddle dolls
Paddle dolls are flat images with truncated arms, no legs, an emphasized vulva, decorative painting on the body, big hair—and sometimes no head, just an abundance of beaded hair. (See more on the magical importance of Isis’ hair here.) They were first called paddle dolls because of the flat, paddle-like body shape and dolls because they were thought to be toys; some even looked to the archeologists like they had been played with by a child. The largest number of paddle dolls have been excavated from the cemeteries around Thebes in Egypt.
In a paper on the subject, Ellen F. Morris follows a variety of very interesting lines of evidence to conclude that the paddle dolls were meant to be representations of the khener-women. Members of the khener were once thought to be part of the pharaoh’s harim, but now understood to have been skilled and respected musicians and dancers. Married women and men could also be part of a khener. The khener could be connected to the royal household, to temples of the Deities, and to mortuary temples. When associated with the temples, it seems reasonable to think of them as priest/esses of music and dance.
The story of the birth of the three kings told in the Westcar Papyrus indicates that the women of the khener might also serve as midwives. In this tale, Isis, Nephthys, Heqet, Meshkhenet, and Khumn are specifically said to be disguised as a khener when They deliver the three children of Reddjedet. By the time of the New Kingdom, we know that a khener was part of the worship of Isis.
On several of the paddle dolls and on a number of examples of the female figurines, cross-shaped marks were found on the upper body. Some researchers have correlated these cross marks to similar cross marks seen on the bodies of partially nude female mourners in some New Kingdom tomb paintings. In some of these, two of the women are specifically identified as Isis and Nephthys. Some scholars have theorized that the partial nudity may refer to Isis’ use of Her arousing sexuality to help bring Osiris back to life. This strengthens the argument that at least some of the female figurines were tools of resurrection, imbued with the arousing power of Isis. This ability of the nude or partially nude figures to induce (male, heterosexual) arousal may hold a key to the reason why they may be considered fertility figures. For potency—in life or after life—the male must be aroused and the female must arouse him.
Magical images
There are other possible uses for these figurines as well. Some researchers have suggested that they were purposely generic so that they could be assigned magical roles as need be. Healing seems to have been a common use. We have a ritual text that instructs the sufferer to recite a particular spell “over a woman’s statue of clay.” The spell, in the Leiden Papyrus (3rd century CE), is to cure a bellyache. Once the spell is spoken, the papyrus says that “the affliction will be sent down from him into the Isis-statue until he is healed.”
We also find images of Isis used in relation to healing from snakebite. A spell in the Turin Papyrus (First Intermediate Period) instructs the ritualist to use “this clay of Isis that has come forth from under the armpit of Selket” to ward off a snake. In this case the spellworker is to enclose a knife and a particular herb within the clay. We can’t be completely sure whether the “clay of Isis” was in the form of Isis or used to form an image of the Goddess. Some scholars think so and that the spell in full should read “this clay figure of Isis.”
In addition to clay, magic workers also used beeswax to form their magical images. Figurines made of beeswax are known from the magical papyri and, in specific relation to Isis, from Diodorus Siculus (1.21, 5-6). He says that the Goddess used wax to create multiple figures of Osiris, which She then gave into the keeping of priests throughout Egypt so that Osiris could be buried in locations throughout the land and thus to be widely honored.
A number of the female figurines we’ve found are broken. Originally this was thought to have been accidental. Now scholars are more inclined to think the state is purposeful. Why? Well, if they were being used in healing spells like the one in which the bellyache “went down into” the Isis statue, then to keep the bellyache from returning, it would be reasonable to break the image, permanently obliterating the bellyache with it. Modern magic workers often do the same sort of thing. Once the magic is accomplished, the talisman is dismantled, de-charged, or destroyed.
One of the books I’ve been reading on this conjectures that, given Her role in healing and protection, many of the generic female images may have been used specifically as Isis figures. The image “became” Isis with the recitation of the spell. The crude fashioning of many of the images is to be explained by the fact that, in many cases, they were intended to be disposable. Once broken and disposed, the images were no longer Isis, but simply a container for the affliction.
Images of the nursing woman
The female figure of a woman nursing an infant is easily seen as Isis nursing Horus. Stephanie Budin argues, however, that we should not understand this specifically as Isis and Horus until the late New Kingdom. Before that time, the image reflected a variety of Divine Wet Nurses nourishing the king.
She also discusses the fascinating idea that images such as the nursing woman—as well as the other female figurines we have been discussing—might have been used to intensify magic and prayers. She refers to them as “potency figures.” (This idea is also discussed by Elizabeth Waraksa, who has studied these images from the Mut temple.) In other words, the images were a kind of magical battery that empowered the ritual. I like this idea very much.
It’s also excellent magical practice. Modern magicians would call it adding “correspondences” to the rite. Colors, stones, herbs, and symbols that relate to the ritual purpose can be used to help the magic worker “tune in” to the divine powers that can assist in accomplishing the magic of the rite. In the case of the nursing woman images, our ancient Egyptian might be tuning in to the nurturing or protective powers of Isis.
Budin also suggests that, alternatively, the nursing-woman images (for example, the one now in Berlin pictured above) may have been used as prayer intensifiers when honoring Isis and Horus. In this case, the image would serve as an offering as well as a magical battery.
All of these are interesting ideas and each makes sense in certain contexts. To me, it seems likely that the answer is “all of the above.” Egypt was an image-intensive society. The images were probably used in a wide variety of ways, some of which we may have deduced, some of which, as yet, we have not.
This is a revised repost, dear Isiacs…and a little earlier than my usual Sunday posts. But don’t click away. There’s a secret here that all who love our Goddess should know.
In fact, I repost this every year because an amazing stellar event happens worldwide on our modern New Year’s Eve. And I want you to be a part of it.
You see, SHE is visible throughout the world in a striking way at New Year. So for those of us who see Isis in the light of Her beautiful star, every New Year’s Eve is special.
Why?
Because the Star of Isis reaches its highest point in the night sky at midnight on New Year’s Eve. In the Northern Hemisphere, look toward the south, and you’ll easily see Sirius shining there around midnight. In the Southern Hemisphere, look overhead or high to the north at around midnight. She will be there. Glittering and gleaming in the depths of the night sky…
This means that the Star of Isis can be our New Year’s Star just as the heliacal rising of Sirius was the Star of the New Year for the ancient Egyptians. I find this fact to be a small miracle, a gift of the Goddess that we can unwrap every New Year’s Eve. (For some Sirius science, look here.)
While some may see Isis in the pale, magical light of the moon. And others may see Her in the golden, life-giving rays of the sun. (I do find Her in both those places; oh yes, yes, yes.) But for me, the heavenly body in which I most easily see Her is the star, Her star: Sirius (Sopdet in Egyptian, Sothis in Greek).
I can’t help it. And it isn’t just because of Her strong ancient connections with the Fair Star of the Waters, the Herald of the Inundation. It’s something about the way my particular spiritual “stuff” fits with Her particular Divine “stuff.” Her diamond starlight draws me, lures me, illuminates my heart and mind.
I fell in love with Her as Lady of the Star the first time I saw Sirius through a telescope (thank you, Alana and John). As I watched, Her brilliant star sparkled with rays of green and blue and pink and white. It was incredibly, unutterably beautiful. It was alive. And pure. And holy.
You may already know why Sirius was important to the ancient Egyptians, so I won’t repeat that here. But I would like to add a few interesting bits about Sirius that you may not know; in particular, the orientation of some Egyptian temples and shrines to Sirius at the time of their construction. For instance, the small Isis temple at Denderah and Isis’ great temple at Philae seem to have been oriented toward the rising of Sirius. Philae may even have a double stellar orientation: one axis to the rising of Sirius, one to the setting of Canopus.
Overall, Egyptian temples have a variety of orientations. A survey team in 2004 to 2008 actually went to all the temples in Egypt and measured their orientations. They showed that most temples were oriented so that the main doorway faced the Nile. But not only that. It seems that the temples were also oriented toward other astronomical events, most especially the winter solstice sunrise, which makes very good sense as a symbol of rebirth.
Orientation to Sirius is rarer and harder to be certain of since the earth’s position in relation to the stars has shifted over the millennia.
A Horus temple, called the “Nest of Horus” on the summit of the highest peak of the Hills of Thebes, seems to have been oriented to the heliacal rising of Sirius around 3000-2000 BCE. Nearby, an inscription carved in rock during the 17th dynasty records the observation of just such a rising of Sirius. This high place would have been ideal for Horus in His nest to await the coming of His mother Isis. On the other hand, the archaeo-astronomers who did the survey I mentioned believe that it may also be oriented to the winter solstice sunrise, an event closely associated with Horus.
Another temple that may have a Sirius orientation is the archaic temple of the Goddess Satet on the island of Elephantine. The original temple was built amidst the great boulders on the island and really is quite simply the coolest temple ever. It seems that when it was built (around 3200 BCE) the rising of Sirius and the rising of the winter solstice sun were at the same place—so it could have been built to accommodate both important astronomical events.
After the initial study, the same team followed up with a survey (in 2008) of some temples in the Fayum that they hadn’t been able to study before as well as temples in Kush. They found generally the same results except for the Nile orientation as many of these temples were built far away from the river. They made note of a son of a Priest of Isis, Wayekiye, son of Hornakhtyotef, who was “hont-priest of Sothis (Sopdet) and wab-priest of the five living stars” (the planets) and “chief magician of the King of Kush;” this according to an inscription on Isis’ temple at Philae dating to about 227 CE. This emphasizes the importance and sacrality of the study of celestial objects and events to the kingdom and it is quite interesting that this was the work of the Chief Magician. This 2008 study revealed that the largest number of Kushite temples and pyramids were oriented to either the winter solstice sunrise or the rise of Sirius.
Another interesting thing the study found was that by the time of the New Kingdom, in the 34 temples that were unmistakably dedicated to a Goddess—specifically Isis or a Goddess identified with Her—the most important celestial orientation point was the rising of Sirius. But, in addition to Sirius, the star Canopus was also a key orientation point. According to their data, Goddess temples in general were more frequently aligned with these very bright stars, Sirius and Canopus, while God temples were more often oriented to key solar-cycle events.
The New Year has always been a time of reorientation and renewal, of oracles, portents, and purifications. As Sopdet, the Ba or Soul of Isis, shines down on us from its highest vantage point, now is a perfect time to undertake our own personal rites of renewal and reorientation. It is a time of clarity as we bathe in Her pure starlight, a time when we may ask for Her guidance.
Whatever your favorite divination method, why not do a reading for the New Year while She rides high in the sky?
Or, if you like a more ritualized oracle, try “The Rite of Loosing the Eyes” in Isis Magic. It is a winter rite in which you purify yourself and your temple, then ask Isis and Nephthys as the Eye Goddesses Who Go Forth to bring you news of what the New Year has in store. And May They bring us good news for 2021 after the year we have all been through.
Amma, Iset. May it be so, Isis.
From the Northern Hemisphere, look toward the south, and you’ll easily see Sirius shining there at around midnight. From the Southern Hemisphere, look overhead or high to the north at around midnight.
Just a note of joy before we start this post: Ahhhhhhhh. Many blessings to those who worked magic, who worked their butts off organizing, calling, and writing, and who worked their powerful, worldly magic by voting. Many thanks to our Divine Ones Who inspired and watched over us. We have a chance again.
And now back to our regularly scheduled post…
You may recall that, to the ancient Egyptians, bodily fluids could be a way of moving magic or heka. Written spells could be licked from the papyrus in order to be taken into the human body. Magic could be eaten or swallowed. Human beings know, deep in our bones, the magic and life-power of both blood and semen.
Multiply the power of these magic-containing fluids to the nth degree when it comes to the Deities. Atum created His children, Shu and Tefnut, by spitting (or ejaculating in His hand in another version). The tears of Re created human beings. The tiet, the Knot or Blood of Isis, protects the dead in the Otherworld.
Yet of all these magical bodily fluids, it may be that milk, especially divine milk, is the queen of them all. To us at least, milk is the most pleasant—and palatable—of the magical body fluids. It is, after all, our first food. In fact, it is the perfect food and it gives us an intimate connection with our mothers. Children nursing at the breasts of their mothers are drinking Life Itself. No death has ever touched this pure milk. It comes from the mother alive. It is drunken alive. It becomes part of a living being.
Milk is indeed magic.
As Great Divine Mother and a Cow Goddess, Isis is also the Egyptian Milk Goddess from a very early period. The Pyramid Texts say to the deceased, “Take the breast of your sister Isis the milk-provider.” Throughout Egyptian history, Isis is the mother and nurse of kings. A scholar who as studied the images of Isis Lactans (“Milk-Giving Isis”) observed that the idea that milk from the breast of the Goddess (Isis as well as other Goddesses) not only gives life, but also longevity, salvation, and even divinity is one that exists “in the mentality of the populations of the Delta from the earliest antiquity, and manifests itself in the official imagery of the Pharaohs.” (Tran Tam Tinh, Isis lactans: Corpus des monuments greco-romains d’lsis allaitant Harpocrate, Leiden: Brill, 1971.)
Egyptian art shows the king drinking this holy milk of the Goddess three important times: at birth, at his coronation, and at his rebirth. The symbolism is clear. Goddess milk provides life to the babe, royal power—and perhaps wisdom and a touch of divinity—to the new king, and renewal after death for the deceased king.
A daily ritual conducted in the temples at Thebes, Memphis, and Abydos was designed to confirm the power of the king. Pharaoh (or more likely, his representative) received the sa en ankh, life-energy, from his Divine Father, Amun-Re, by means of magical gestures. Then he received the power of the Goddess from his Divine Mother, Amunet, by means of drinking Her milk. Carved on temple walls, the Goddess invites the king to suckle the milk from both Her breasts. In Hatshepsut’s temple, Hathor’s milk gives the young Pharaoh “life, strength, health.” The Pyramid Texts have Isis bring Her milk to the deceased Pharaoh to assist in his rebirth: “Isis comes, she has her breasts prepared for her son Horus, the victorious.”
But the king wasn’t the only one to benefit from the divine life magic of milk. Milk was also used for healing. The “milk of a woman who has borne a son” was a fairly common ingredient in Egyptian medicines.
Archeologists have recovered a number of small vessels in the shape of a woman pressing her breast to give milk or, as in the case of the vessel shown here, a woman nursing. They were designed to hold human milk, perhaps for making medicine, perhaps for later feeding of a child. The milk of the Divine Mother was also directly invoked for healing. In a formula for the relief of a burn, Isis says that She will extinguish the fire of the burn with Her milk. By applying Goddess-milk to the body of the sufferer, they will be healed and the fire will leave the body. In a New Kingdom myth, the Goddess Hathor uses gazelle’s milk to heal the eyes of Horus, which had been torn out during one of His battles with Set. A spell from the Berlin Magical Papyrus instructs that if one takes milk with honey at sunrise, it “will become something divine in your heart.” Isn’t that just beautiful?
With all its magical properties, milk was common among the supplies buried with the dead and it served as a valuable offering to the Deities. At Isis’ Philae temple, wall carvings attest that milk was offered to all the Deities worshipped there. To help renew Osiris, milk was poured upon His tomb at Biggeh, a small, holy island visible from Philae. Every ten days, Isis Herself was said to have made these libations.
The whiteness of milk also added to its sanctity in the eyes of the ancient Egyptians, for white was a color they associated with purity and joy. In tomb paintings and funerary papyri, Egyptians are usually shown wearing pure, white clothing. This also carried over into the later Isis cult where the wearing of white marked one as an Isiac initiate. Ritual implements were often made of white alabaster. Sacred animals were described as being white; and actual white animals—like the White Buffalo Calf of modern Native Americans—were exceptionally sacred.
The magic of milk was also understood in the wider Mediterranean world. The Greek Kourotrophoi, (“Child-Carrying” and Nurturing Goddesses), could confer hero status on a mortal by feeding him on Their milk. Mysteries, such as the Orphic-Dionysian Mysteries, envisioned a kind of baptism in milk.
It is widely understood that the Isis Lactans images of late Paganism became the models for the mother-and-child images of the Virgin Mary with Baby Jesus. (Although, since I am updating this post, I have since seen some arguments against it…)
Nevertheless, early Christianity, too, had the concept of the blessings bestowed by divine milk. Eventually, it is Christianity’s male God Who becomes the Divine Nurse of worshippers. The Gnostic 19th Ode of Solomon says,
“The Son is the cup; the Father is he who was milked; and the Holy Spirit is she who milked him; because his breasts were full and it was undesirable that his milk should be released without purpose.”
(Sigh. And this is doubly odd since the feminine Holy Spirit (She!) is right there.) Nevertheless this adoption of a Goddess power by a God simply points out, once more, the potency of the symbol of milk—for all of us.
Milk IS magic. It is life, health, healing, resurrection, renewal, and salvation. For me, this holy, holy milk is always the milk of Isis, the Milk Provider, the Great of Magic and the Great of Milk.
It’s not Isis, but wow!
With the world seemingly crumbling about our ears, we have very good reasons to be depressed. This is a hard year. A very hard year. And it most certainly can affect our practice. Yet it is just such times as these that we need our practice. We need our Deities. We need one of the key tools of the devotee of Isis: hope. With that in mind, I am republishing this post on the Dark Night of the Soul…
I read a short blog post the other day that made me sad…and sympathetic. It was by a young woman who felt she had lost the mystery of her Pagan path. The power of the rites had flown. She doubted. Her anguish was palpable in what she wrote.
This may have been the first time that had happened to her.
Yet I can guarantee that, if we follow any spiritual path for a sufficient length of time, this same thing will happen to each of us. At some point, the mystery dries up. The excitement dies down. The thrill of discovery is not as thrilling as it once was. Usually, this doesn’t happen all of a sudden and usually not in the early part of our journey with Isis. Rather, it’s a slow erosion that we don’t even notice. We just don’t feel like tending Her shrine or meditating or making offering today. We find we have other things to do. Practice slips away. That wonderful sense of Isis being with us in every step of our lives slips away. But we hardly notice.
Until we do. Notice, that is. Then, we might panic a bit. Especially if we have chosen a priest/essly relationship with Isis. O my Goddess, O my Goddess, O my Goddess! What happened? Where is She? What have I (not!) done?
If we’re not careful—and forget to breathe—thoughts and feelings can quickly escalate from there. Why am I even doing this? What if it’s all a lie? Where is She? Where is She? Where is She? We ask questions, but get no answers. It isn’t like it was before. We don’t seem to be who we were before, either. We may feel like strangers to ourselves just as we feel like strangers to Isis. We feel alone, cut off from the Goddess, perhaps even cut off from other human beings and from other pleasures in our lives.
The first thing we must understand about such periods in the spiritual life is that, though we feel desperately alone, we are not. Spiritual people throughout the ages have had this experience; all the way back to prehistory I’d be willing to wager. There’s even a term for it, a term you probably know. It’s the “dark night of the soul,” which is the title of a poem and a treatise written by the 16th century Christian Mystic known as Saint John of the Cross. He writes of it as a necessary part of the soul’s journey to union with God. The phrase is so perfectly evocative that it has been adopted by many spiritual traditions today.
There’s even an ancient Egyptian precedent. It’s generally known as A Man Tired of Life in Dispute with His Soul (Ba) and is found in Berlin Papyrus 3024. The papyrus itself has no title. What we have left is the last part of the work; the first part is missing. In it, a scribe is arguing with his ba, trying to convince his ba to die with him. The man berates himself and declares the world around him to be a horrible place. The ba argues that the scribe should live and die only when it truly is his time. Egyptologists consider the papyrus very obscure and difficult. As a result, there are many different translations of the papyrus and they differ widely in their interpretation.
We do not know the purpose of the papyrus or the exact period to which it is dated. Most scholars put it in the First Intermediate Period, a time of confusion between the Old and Middle Kingdoms. Some have theorized that the author’s despair is a reflection of the chaos of that Intermediate Period. Bika Reed, who is of the Schwaller de Lubicz school of Egyptology, has interpreted it as an initiatic text, essentially dealing with the dark night of the soul.
We don’t know for sure, but the point is, this happens to us—and it has always happened. But what do we do when it happens?
I can tell you that I have had more than one dark night of the ba in my life with Isis. I have learned that patience and persistence are the keys to survival (as they are in so much of life). In these dark and dry places, we must be patient with ourselves and with the Goddess; we must persist in our practice. Even if we don’t feel anything happen when we meditate with Isis or when we place flowers upon Her altar, we must continue to do so. But we must also give ourselves a break. It’s okay if we don’t feel anything right now. It doesn’t mean Isis has abandoned us. It only means we are in a period of transition, even of initiation. Some consider a dark night to be part of the process of ego death that must precede a deeper relationship with the Divine, in our case, with Isis.
We may even give ourselves another type of break. If it had been our practice to meditate daily, perhaps we do so once every few days or once a week. That’s okay, too. The important thing is not to stop altogether, even if the sense of connection isn’t there. We just persist. Eventually—in a month, or even a year—something will change. The shell surrounding our hearts will crack. Like the Child Horus, our hearts will struggle out of the egg and be born. Eventually, we will return to our practice and find that it, too, is transformed. It is deeper, richer, juicier.
Held in Her wings, we are Becoming, even when we don’t know it.
With so many of us “Covid baking” these days, I write today in honor of bread—both as a worthy offering to Isis and Her Divine family and as a powerful symbol of transformation.
Indeed, the offering tables of ancient Egypt fairly groaned beneath the weight of loaves of offered bread. In tomb paintings you can see them, baked into neat, conical or oval shapes and piled high upon the altars. “Thousands of loaves” were promised to Deities and deceased pharaohs. Excavations have shown that actual loaves of bread were among the grave goods of kings and commoners alike. In the Book of Coming Forth by Day, the deceased declares he will live on the bread of the Goddesses and Gods.
As in so many places in the world, bread in ancient Egypt was a basic, even archetypal, food and the grain from which it was made, an essential, as well as symbolic, food crop. To the ancient Egyptians, a loaf of bread came to symbolize all types of food offerings and all good things.
Both Isis and Osiris are strongly connected with bread and the grain from which it is made. A number of Isis’ epithets attest to this. She is the Lady of Bread and Beer, Lady of Green Crops, Goddess of the Fertility of the Field, and the Lady of Abundance. (And by “bread and beer” the Egyptians meant more than just a sandwich wrapper and a drink. The phrase meant every good thing; Egyptians would even greet each other by saying, “bread and beer,” thus wishing each other prosperity.)
For Osiris’ part, like so many Gods, He is identified with the cycle of the living and dying grain. The Coffin Texts connect Osiris and grain with immortality: “I am Osiris . . . I live and grow as Neper [“Corn” or “Grain”], whom the august gods bring forth that I may cover Geb [the earth], whether I be alive or dead. I am barley, I am not destroyed.” The texts also tell us that the deceased, identified with Osiris as the Divine grain, nourishes the common people, makes the Gods Divine, and “spiritualizes” the spirits. Thus bread and grain are more than just bodily sustenance; they are spiritual sustenance as well.
Temple walls show grain growing out of the body of the dead Osiris while His soul hovers above the stalks. But it is not enough that the grain sprouts and grows. It must also be transformed so that Osiris Himself may also be transformed. And, as in the main Isis and Osiris myth, the Goddess is the one Who transforms the God. In the myth, She does this by reassembling His body and fanning life into Him with Her wings. Using the grain metaphor, Isis becomes the Divine Baker Who transforms the raw grain into the risen and nourishing bread. In the Book of Coming Forth by Day, the deceased person asks for a funeral meal of “the cake that Isis baked in the presence of the Great God.”
As a symbol of transformation and ongoing life, grain has magical properties. Some of the funerary texts have the deceased rubbing her body with barley and emmer wheat in order to partake of these magically transforming properties.
In several temples where important festivals of Osiris were held, the priests made a complex form of bread, called Divine Bread, that was molded in the shape of Osiris. (In fact, the ancient Egyptians were quite adept at using molds to bake bread in a variety of shapes and forms.) The Osirian Divine Bread was made from grain and a special paste consisting of ingredients such as Nile mud, dates, frankincense, fresh myrrh, 12 spices with magical properties, 24 precious gems, and water.
At Denderah, this Divine Bread was modeled into the shapes of the pieces of the body of Osiris and sent to the various cities in which Isis was said to have enshrined them.
At Mendes (which is where, we must note, the phallus of Osiris was enshrined), a sacred marriage was part of the Osirian celebrations. It took place between the Goddess Shontet, a form of Isis, and Osiris as the grain. In the Goddess’ holy of holies, Her sacred statue was unclothed and grain was strewn on a special bed before Her. After allowing some time for the Goddess and God to unite, the grain was gathered up, then wrapped in cloth, watered, and used to model a full-body figure of Osiris Khenti-Amenti (“Osiris, Chief of the West,” that is, the Land of the Dead). Finally, Osiris the Divine Bread was buried with full ceremony, including a priestess who took the role of Isis to mourn Him and work the transforming magic of the Goddess.
Several ancient writers describe an entirely different type of bread also associated with Isis. It is lotus bread. According to Herodotus, the Egyptians who lived in the Delta gathered the lotuses that grow profusely there. They dried the centers containing the seeds then pounded them into flour that was made into bread. Lotus-seed bread was made from both the white and the blue water lilies. The lily rhizomes were also used; they were dried, then ground into flour for bread making—though the rhizome version was likely to have been less palatable than the seed bread. In Diodorus’ account of Egyptian prehistory, he mentions that lotus bread was one of the Egyptian subsistence foods and that the “discovery of these is attributed by some to Isis.”
Isis is the Lady of Abundance Who gives us the bread of earthly life; and She is the Divine Baker Who makes the magical bread that gives us eternal life. She is the Goddess Who regenerates the Grain God as She guides the transformation of Her Beloved from the threshed grain into the ever-living Green God Osiris. She is the Goddess of Divine Bread Who feeds our bodies and souls and Her sacred bread is a pleasing offering to Isis, Goddess of Transformation.
Let’s get baking!
It is getting to be that time. That time when She rises early, early in the dawning light. This is known as the “heliacal rising of Sirius” and it’s the best thing that happens in August as far as I’m concerned. While everything else starts to crisp in the late summer heat, I am refreshed in Her rising power.
Now some of you may be saying, “wait, wait, I thought that happens in July.” It could. When you are able to see Her heliacal (“before the sun”) rising depends on where on this globe you are.
Here in Portland, Oregon in 2020, Sirius rises at 4:34 in the morning of August 22rd. Further south, She rises earlier. It all depends on your latitude, you see. You can calculate Her rising in your area with this online calculator. Then, if you’d like to celebrate Isis’ birthday, it would be two days before the rising of Sirius, in my case, August 20. So Isis is a Leo (at least at this latitude.) And well, She is Isis-Sakhmet, after all.
Of course, some people see Isis in the pale, magical light of the moon. Or in the golden, life-giving rays of the sun. I do find Her there, yes…
But for me, the heavenly body in which I most easily see Her is the star, Her star: Sirius (Sopdet in Egyptian, Sothis in Greek). And it isn’t just because of Her strong ancient connections with the Fair Star of the Waters, the Herald of the Inundation. It’s something about the way my particular spiritual “stuff” fits with Her particular Divine “stuff.” Her diamond starlight draws me, lures me, illuminates my heart and mind.
I fell in love with Her as Lady of the Star the first time I saw Sirius through a telescope. As I watched, Her brilliant star sparkled with rays of green and blue and pink and white. It was incredibly, unutterably beautiful. It was alive. And pure.
Likely, you already know why Sirius was important to the ancient Egyptians, so I won’t repeat that here. But I would like to add a few interesting bits about Sirius that you may not know about; in particular, the orientation of some Egyptian temples and shrines to Sirius at the time of their construction. For instance, the small Isis temple at Denderah and Isis’ great temple at Philae seem to have been oriented toward the rising of Sirius. Philae may even have a double stellar orientation: one axis to the rising of Sirius, one to the setting of Canopus.
Overall, Egyptian temples have a variety of orientations. A survey of temples taken between 2004 and 2008—that actually went to the temples in Egypt and measured the orientation—showed that most temples were oriented so that the main entrance faced the Nile. But not only that. It seems that the temples were also oriented toward other astronomical events, most especially the winter solstice sunrise, which of course makes very good sense as a symbol of rebirth.
Orientation to Sirius is rarer and harder to be certain of since the earth’s position in relation to the stars has shifted over the millennia.
A Horus temple, called the “Nest of Horus” on the summit of the highest peak of the Hills of Thebes, seems to have been oriented to the heliacal rising of Sirius around 3000-2000 BCE. Nearby, an inscription carved in rock during the 17th dynasty (1580-1550 BCE) records the observation of just such a rising of Sirius. This high place would have been ideal for Horus in His nest to await the coming of His mother Isis. On the other hand, the archaeoastronomers who did the survey I mentioned believe that it may also be oriented to the winter solstice sunrise, an event closely associated with Horus.
Another temple that may have a Sirius orientation is the archaic temple of the Goddess Satet on the island of Elephantine. The original temple was built amidst the great boulders on the island and really is quite simply the coolest temple ever. It seems that when it was built (around 3200 BCE) the rising of Sirius and the rising of the winter solstice sun were at the same place—so it could have been built to accommodate both important astronomical events.
After the initial study, the same team followed up with a survey (in 2008) of some temples in the Fayum that they hadn’t been able to study before as well as temples in Kush. They found generally the same results except for the Nile orientation since many of these temples were built far away from the river. They made note of a son of a Priest of Isis, Wayekiye, son of Hornakhtyotef, who was “hont-priest of Sopdet” and ”wab-priest of the five living stars” (the planets) and “chief magician of the King of Kush.” This is from an inscription on Isis’ temple at Philae dating to about 227 CE. It emphasizes the importance and sacrality of the study of celestial objects and events to the kingdom and it is quite interesting that this was the work of the Chief Magician. This study revealed that most Kushite temples and pyramids were oriented either to the winter solstice sunrise or the rise of Sirius.
Another interesting thing the study found was that by the time of the New Kingdom, in the 34 temples that were unmistakably dedicated to a Goddess—specifically Isis or a Goddess associated with Her—the most important celestial orientation point was the rising of Sirius. But, in addition to Sirius, the star Canopus was also a key orientation point. According to their data, Goddess temples in general were more frequently aligned with these very bright stars, Sirius and Canopus, while God temples were more often oriented to key solar-cycle events. Isn’t that interesting?
If you are, as I am, feeling the anticipation of Her rising later this month, you might like to do some ritual. The Opening of the Ways is always good. You could use it as an invitation to Her. Or try a simple meditation, allowing yourself to yearn for Her coming. Waiting for Her and wanting Her is sometimes a very good exercise. You might set out a vessel of water (a shiny silver one is nice) on the night of Her rising, let it be charged with that rising energy in the dawn, then use it as part of your holy water for purification. I have just such star water that I use waiting in my shrine right now.
I was researching something else and was reminded of this Egyptian story. It’s a classic type of ancient tale. Yes, magic is involved. Isis and Thoth are involved. And dead people are involved.
It is usually called Setne and the Magic Book. It’s the one where the son of Rameses the Great, Setne Kaemweset, learns of a previous prince, Naneferkaptah, who aspired to magical knowledge and had discovered a magic book locked inside a series of chests and sunk in the bottom of the river. And now the son of Rameses, also a glutton for magical knowledge, wants it for himself.
I’d seen reference to that story again and again over the years, but I’d never read the whole thing. Turns out the tale is much more interesting than I’d thought. For one thing, the main story-within-a-story is being told by a woman, Ahwere, the daughter of King Mernebptah and wife of Naneferkaptah. What’s more, she’s dead when she’s telling it.
The tale has five separate sections: the story of how Setne gets the book, loses everything, has a strange adventure with the daughter of a priest of Bast, and eventually learns his lesson and returns the book.
For today’s Isiopolis, I’d like to tell you Ahwere’s tale. It comes from the Ptolemaic period, but as historical fiction, it refers back to a much earlier time. There is only one extant copy of this story. I’m using a translation by Flinders Petrie. The first part of the story is lost, but can be guessed from other information in the story.
Setne and his brother search for and discover the tomb of the former prince, Naneferkaptah, who was supposed to have this most amazing magical book. But when they get to the tomb, they find the kas of the prince, his wife, the princess Ahwere, and their child, Merib, quite present in the tomb. Ahwere warns them away from seeking the book of magic as she relates her tale:
The princess starts by explaining that she and Naneferkaptah were the only children of the king and he loved them both very much. When they were grown, the king decided to marry them to the children of one of his generals. But the queen objected and said the siblings should be married to each other.
The next paragraph is a bit unclear but is a bantering exchange between Ahwere and her father. Apparently Ahwere, too, wanted to marry her elder brother, Naneferkaptah, and had sent a message to her father saying so. He played grumpy, then they both laughed and Ahwere got her way.
She and Naneferkaptah were married. They loved one another and Ahwere soon became pregnant with their child. The king was happy and sent precious gifts. When Ahwere bore her child, he was named Merib, meaning Beloved Heart, and his name was registered in a book in the House of Life.
Naneferkaptah was very keen to learn from the ancient writings and spent much time reading in the Memphis cemetery and deciphering the sacred inscriptions on the monuments. One day, a priest saw him at his work and laughed at him. The priest said that what the prince was working so hard at was worthless compared to the magic book the priest knew of, which was written by Thoth Himself and which “will bring you to the Gods.”
The priest told Naneferkaptah that—quoting here—”When you read but two pages in this, you will enchant the heaven, the earth, the abyss, the mountains, and the sea; you shall know what the birds of the sky and the crawling things are saying; you shall see the fishes of the deep, for a divine power is there to bring them up out of the depth. And when you read the second page, if you are in the world of ghosts, you will become again in the shape you were in on earth. You will see the sun shining in the sky, with all the gods, and the full moon.”
Well, Naneferkaptah was completely excited and promised the priest whatever he wanted if only he would tell Naneferkaptah where the book was. The priest wanted enough silver so that he could have a rich funeral, a wish the prince readily and easily granted.
So the priest told him, “This book is in the middle of the river at Koptos, in an iron box; in the iron box is a bronze box; in the bronze box is a sycamore box; in the sycamore box is an ivory and ebony box; in the ivory and ebony box is a silver box; in the silver box is a golden box; and in that is the book. It is twisted all round with snakes and scorpions and all the other crawling things around the box in which the book is; and there is a deathless snake by the box.”
Then Ahwere says, “And when the priest told Naneferkaptah, he did not know where on earth he was, he was so much delighted.”
She, however, was not happy about her husband’s desire and felt a sense of foreboding. But the prince would not be dissuaded. Taking the royal boat, Ahwere, and Merib with him, the prince sailed to Koptos.
There was a temple of Isis in Koptos and so all the Isis priests came to meet the arrival of the royal boat. The priests entertained the prince and the wives of the priests entertained Ahwere. And so they feasted and “made holiday” with the priests of Isis and their wives.
After four days, the prince was ready to go after his prize. He had apparently learned enough magic that he could create a crew of magical workmen and tools from wax. The prince “put life into” the boat and crew and sent the magical workers off to find the book in the river.
This they did. The book was enclosed and guarded just as the priest had said it would be. Naneferkaptah put a spell on the magical guardians and fought the “deathless snake,” finally cutting him to bits and placing sand between the pieces so they could not rejoin.
The prince opened chest after chest, finally finding the book. He read it and—as promised—he could enchant the heavens and all the rest of the promised powers were his. So he had the magical workmen take him back to where Ahwere waited for him, in her words, sitting “like one who is gone to the grave.”
Now this next part, I found very interesting. Ahwere herself asks to read the book. She does so and she, too, can now enchant the heavens and has gained all the other powers as well. Ahwere can read, but she cannot write, which is needed for the next part of the magic. So she asks Naneferkaptah, who is an excellent scribe, to write everything on the book down on papyrus so that he could dip it in beer, then drink the dissolved words, and thereby know everything that was in them forever.
So back they go to Koptos and “make a feast with Isis of Koptos and Harpokrates.” But by now, Thoth had learned of the theft of His book and the killing of His magical guardians, which really kinda pissed Him off. So Re decrees that Naneferkaptah and all his kin could be killed. Ouch.
And so tragedy strikes. First the child Merib falls in the water and drowns. His father magically brings the body up and enchants the child so he can say what happened. Thus Naneferkaptah and Ahwere learn of Thoth’s anger. They return to Koptos, have their child embalmed and buried, and head back to Memphis.
But on the way back, the same thing next happens to Ahwere. She drowns, is magically brought up, then embalmed and buried in Koptos.
With such disaster befalling his family, Naneferkaptah could not return alive to his father, the king. Tying the book to himself, he drowns himself in the river. None of the crew knew where he was, so they returned to Memphis and related the entire sorry story to the king.
In mourning, the king and his court went to the boat, only to find the body of Naneferkaptah in the inner cabin of the boat—still dead—but at least available for proper rites and burial, which the king has done.
The king also orders the magic book hidden once more. Ahwere concludes, “I have now told you the sorrow which has come upon us because of this book.”
Oh course, Setne still wants the book (he is being quite unwise) and he contests with the ka of Naneferkaptah to get it. The ka of the great magician actually wins the contests, but with the help of the God Ptah and some additional magic, the brother of Setne (remember him?) brings Setne back.
The story of Setna and his further adventures with Naneferkaptah and Ahwere continue, but this post is long enough for now and I’ll tell that on another day.
There are a number of interesting things about this story. Importantly, it is told by a woman. She is no mere appendage, but a main player. We should also note that through Ahwere’s body is in Koptos, which is a LONG way from Memphis, her ka is still present with her husband in his tomb. It is also interesting that Ahwere can read, but not write. So even a princess did not necessarily learn to write. You can also see some of the main mechanisms of Egyptian magic: magical servants, magical guardians, consuming the words of a spell to integrate the magic into yourself, necromancy, and of course, the power-conferring magical book itself. It was also interesting to see the involvement of the priesthood of Isis and Harpokrates in Koptos. In my fantasy version of the tale, they would warn the prince of his coming folly. But I guess you don’t mess with a royal on a mission.
Last time we saw that there is no evidence for temple prostitution in ancient Egypt. Yet we still find modern writers (usually very well-meaning ones discussing sacred sexuality) who relay the tale 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 by Magus as the “Thought of God” and the reincarnation of Helen of Troy and rescued from her life of prostitution 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 (shock! horror! faint!), 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 fabulous 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.
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?
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.
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.
Yet there is still 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.
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.
The Key to Egyptian Magic, Part 3
We’ve been talking about what I call (for lack of a known ancient Egyptian term for it) Kheperu, “Forms” or “Transformations.” It is a way of taking the imaginal Form or Image of a Deity upon ourselves and—for a specific, limited period—thus Transforming ourselves into the Deity; in this case, Isis.
It’s not exactly the same thing as trance possession or “being ridden” by a Loa, as in Voudon. In the case of Kheperu, the ritualist does not lose their own consciousness. Rather, consciousness is expanded. Assuming a Kheper (sing.) is more like stepping into a stream of Divine power, more like being carried than carrying.
When successfully done, Kheperu puts us in touch with a deeper wisdom that serves as guide in any act of magic, mundane or spiritual. It means no more—and no less—than placing the Divine part of ourselves in contact with a greater Divine power. In this way, we “become” the Goddess. The potential that this offers for spiritual development as well as for practical magic is immense.
People differ in what they believe a Kheper or—as it is often known in modern ceremonial magic—a God/dessform is. Some consider it to be a purely human psychological construct. Some consider the imaginal Form to reflect an archetype, which in turn, reflects a Divine Reality. Most will consider a Kheper to be a little of both—a sacred and enlivened image to which both humanity and Divinity contribute.
I’ve seen some folks using the term “Godform” in a way that suggests that the Form is somehow the whole Divine Being; that “Godform” is just another, perhaps more technical, word for God. Nope. The Form is just that: a form. It is an interface that human beings can use to connect with some part of the Truth of a Deity. I’ve also seen some criticism of using the term “energy” to talk about what we sense in the presence of a Deity as being a bit too new age-y. However, I find it a useful metaphor, so I’m going to continue using it. Feel free to substitute your preferred term if it’s not to your liking.
To me, a Kheper is an image that interprets the Divine energy of a particular Deity or aspect of the Deity to us as human beings. Normally, it would be an image that has some history behind it, an image that has been invested with human spiritual, mental, and emotional energy for hundreds or even thousands of years. When it comes to Isis, we may picture Her in any number of ways that artists have portrayed Her during the thousands of year of Her worship.
To use Jungian terms, we can think of a Kheper as an image recorded in the Collective Unconscious. By assuming the Form, we make it conscious rather than unconscious. These images live by virtue of the energy, both Divine and human, invested in them.
Like the ancient Egyptian who dons the cloak of the Great Lady and becomes the Great Lady, we, as modern devotees, can also put on the cloak or Form of the Goddess and “become” Isis. An invocation of Isis by the technique of Kheperu is a great, sacred cycle of inflowing and outflowing energy, from human to Divine, Divine to human.
If we succeed in doing this, we will certainly know it—for the feeling is very unlike any normal state of consciousness. We may feel as if our body, soul, mind, and spirit have tapped into a stream of power coming from outside ourselves, a stream which extends beyond the physical and touches invisible realms. We may perceive ourselves as enormous, towering over the earth or suspended in space. We may have a feeling of expansion in the heart or little rushes or spasms of energy throughout the body. We will feel the intense presence of Isis and may participate in the creativity and magic that are an essential part of Her nature. Through the Kheper of Isis, we will be able to use some of the power of the Goddess Herself to initiate, empower a rite, charge a talisman, or commune with Her.
Big Magic Caveats
With Big Magic like this, there are always caveats. If you are reading this blog, I will assume that you have some form of devotional relationship with Isis. That’s good. If not, you might wish to develop one before doing this rite. (That’s not to say you can’t take on the Kheper of a Deity you don’t have such a relationship with, just that it will be easier and more productive if you do.)
I probably don’t have to tell you this, but we do not Become the whole Goddess with this technique; rather, we help our own divinity blossom into a little bit of Her. The great Neoplatonist teacher Iamblichus discussed this in relation to theurgy. I’m paraphrasing now, but he tells us that with this technique, we maintain a dual perspective: we are both in touch with Deity and aware of our own natural human place in the world. We know both at once—just as in the Coffin Texts example from last week.
And remember, when we’re doing ANY magical Work, we are always using the only tool we have: ourselves. We are human beings and we come with a full complement of psychological shit packed into our heads and hearts and souls. The more we are aware of our own psychology and as we work to heal what we need to heal, the more we can separate what is our own stuff from Hers. Indeed, Divine contact like this can be part of the therapeutic process. Since Isis is alway ma’et, Right and True, when we align ourselves with Her in this way, we become more ma’et, too.
What’s more, in this process, we will discover that true Divine contact, though very powerful, is humbling and does not idly flatter the ego. We may come to believe, as did the theurgists and Hermeticists of old, that the Divine Ones participate in our assumption of Their Forms not merely because of the ritual or Their harmony with the images, symbols, and names employed, but because of Their Goodness and Divine Love for us. We will see that when we expend our effort to reach out the Them, They will in turn stretch out Their hands to us, guiding us, assisting us in our magic, and most importantly, helping us grow spiritually.
The following rite, Becoming Isis, is from Isis Magic and envisions Isis in Her role of Lady of Heaven, Earth, and the Underworld. If Kheperu is a new technique for you, Isis is an excellent choice as She will be indulgent and kindly as you learn. When you work this rite, you may or may not have success the first time. Either way, it’s okay. Just keep coming back to it. Use your sacred imagination to visualize the image and the energy. Breathe. Take your time.
Prepare yourself with a ritual bath or other purification of your choice. Make sure you have an opening and closing ritual ready. If you’re using Isis Magic, try any of the rites suggested in the rubric below. If not, do whatever you would normally do to open a ritual, such as casting a circle and calling the Quarters.
Enter the temple and face east. Still yourself by breathing the sequence of the Breath of Isis (or just breathe slowly and deeply) until you are calm and focused. Perform the Four Pillars of the Earth, the Star of Isis, or the Opening of the Ways to open the temple. At the midpoint, begin your invocation:
Ritualist: I invoke Isis, the Giver of Life, Who pours out the Inundation, She Who makes green plants grow and all people live. I call upon Isis the Ever-Living, Who offers Her abundance to all the souls of earth. I ask You, Isis, Lady of Heaven, Lady of Earth, Lady of the Otherworld, to come. O Lady of All Who brought all things into existence through what Her heart conceived and Her tongue spoke into Being, come to me. Come, You Who are the Living Soul of Everything, come to this, Your temple, and to me, Your Child. Let me take on Your Kheper, Your Form, O Goddess Isis the Great. Let me be Your garment.
(Vibrating) ISIS! ISIS! ISIS!
Be seated in a comfortable, meditative posture and close your eyes. Visualize the form of Isis as described in the speech that follows. Imagine the Goddess as very large, with Her feet in the Underworld and Her head in the Heavens. Next, visualize yourself growing larger and larger. Notice how your perceptions of the world change as you grow. When you are almost, but not quite, the same size as Isis, turn to face Isis and look into Her eyes—if you can. Bow in respect, then turn so that the Kheper of the Goddess is once again behind you.
Now, imagine stepping backward into the Kheper of Isis. The face of Isis is before your face. The wings of Isis are upon your arms. The heart of Isis surrounds your heart. The body of Isis envelops your body. The feet of Isis uphold your feet. Through an act of will, now let yourself expand to completely fill the Kheper of Isis.
Ritualist: (When ready, speaking in the Kheper of Isis, as Isis) I am Isis. My Form is that of a beautiful woman with shining Wings. I am crowned with the Crescent of the Moon and the Disk of the Sun, and above them rises a Star that rests upon the image of My Throne, for I am Queen of Heaven. In my right hand I bear the Lotus Wand with which I enliven all of nature. In my left, I bear the Ankh, for I am the Mother of Life and the Lady of Re-birth. Light pours forth from My Form.
I am the Great Goddess. I am called Isis the Divine and Lady of Words of Power. I am Isis the Magician. I am the Movement Around the Still Point. I am the Form and I am the Ritual. I am the Shaper of the Forces. I am the Goddess Throne, Maker of Kings and the Seat of All Being. Through knowledge of Me, My Devoted Ones learn to guide themselves with Wisdom.
I am the Light-giver of All. I am Isis.
Allow as much time as you desire to experience the energy and presence of Isis. You may receive a greater understanding of Her nature. You may see visions from the point of view of the Goddess. You may hear the words of the Goddess in your mind. All these things are experiences of the energy of Isis. When the experience is complete, end the vision by thanking Isis.
When you are ready, take off the Kheper of Isis by reversing the procedure for taking on the Form. Visualize yourself growing smaller so that you no longer fill the image of Isis. Step forward out of the Form, feeling your separation from the image of the Goddess. When you have fully separated, turn to face the Goddess and bow in respect. Then allow yourself to continue becoming smaller until you return to your human size. Become aware of your human size, shape, and the feeling of your own human energy. Open your eyes and come back to yourself.
Ritualist: I thank You, Isis, the Giver of Life, Who pours out the Inundation. Isis, Who is the Living Soul of Everything. I thank You for allowing me to take on Your Kheper, Lady. I thank You for letting me be Your garment and for receiving this glimpse of Your Divinity.
Be in Peace, Goddess.
Amma, Iset [Ah-MA, Ee-SET; ancient Egyptian for “Grant it, Isis”].
Close the rite in the manner appropriate for the opening, then quit the temple.
I hope you will share with me your experiences with the Kheper of Isis. Be blessed beneath Her wings.
The Key to Egyptian Magic, Part 2
Last week, we talked about Kheperu or “Transformations” as the key to Egyptian magic. This is the technique by which a human magician, priest/ess, or other adept practitioner, may briefly partake of Divine powers through the use of sacred images, ritual speech, and right action. It is a way of empowering our magic.
To develop this technique, a society would need to understand that human beings could become godlike—which ancient Egypt did—and further, that human and Divine beings naturally interact with each other and mutually affect each other.
This is a magical and participatory world. In Jeremy Naydler’s book The Temple of the Cosmos, he comments that the Egyptians believed human beings depended on the Deities, but that the Deities also depended on human beings—even to the extent of relying on human action to help mobilize heka (“magic”) in the universe through the temple rites. Both Deities and humanity must uphold Ma’et (“Rightness,” “Truth”) or the universe will be thrown into chaos. Thus human beings have an innate power and influence, although we cannot hope to match that of the Goddesses and Gods. In this world view, it is theoretically possible for a human being—especially one who had acquired a lot of heka, because one can acquire it—to cause change or even chaos in the universe. If humans are part of the universal order, we can affect the universal order.
This interconnectedness is why we sometimes find threats made against the Deities in Egyptian magical formulæ. This was one of the things that freaked out Greek magic workers when they encountered it. To them, claiming godlike power was hubris—and the Gods were sure to smack you down for it rather than help you out.
Nuet, the Heavens, joined to Geb, the Earth
Yet the idea that human beings have the power to affect the universe stems from the interrelatedness and interdependence of the human and the Divine worlds in Egyptian tradition. In the same way that the Great Goddess of Magic, Isis, threatens to stop the Boat of the Sun in its tracks unless Her son Horus is healed, so the human magicians sometimes threatened the Deities with a similar upset to the cosmic order unless their desires were met. “The expertise of the magician lay in bringing together the spiritual and material levels in a deliberately engendered and powerful coalescence. Magic did not function exclusively on the physical or the psychic or the spiritual planes but on all three together,” writes Naydler. And a most effective way of joining all three worlds is through the technique of Kheperu.
Some Examples of Kheperu
In his excellent study, Conceptions of God in Ancient Egypt, the One and the Many, Egyptologist Erik Hornung defines Egyptian Deities by three criteria: Onoma (the name of the Deity), Logos (words or knowledge about the Deity), and Eidolon (the image of the Deity). All three, combined with ritual, are also used in Kheperu as we see it expressed in Egyptian texts.
A longish passage from the Coffin Texts illustrates these principles and highlights some of the characteristics of Kheperu (CT Formula 484, Faulkner translation):
“The Sistrum-Player is in my body, the pure flesh of my mother, and the dress will enclose me. I don the dress of Hathor, my hands are under it to the width of the sky, my fingers are under it as living uraei, my nails are under it as the Two Ladies of Dep, and I kiss the earth, I worship my mistress, for I have seen her beauty. She creates the fair movements which I make when the Protector of the Land comes; the gods come to me bowing and praise is given to me by the gods, they see me at my duty, and I am initiated into what I did not know, I cross the retinue of this Great Lady to the western horizon of the sky, I speak in the Tribunal. [. . .]
“The god who protects the land comes,” say the horizon dwellers concerning me. “The god comes, having gone aboard the bark,” say they who are about the shrine, who sit in the sides of the bark, who eat their food. They see me as the Sole One with the secret seal. I don the dress, I wear the robe, I receive the wand, I adorn the Great Lady in her dignity. Her Sistrum-Player is on her lap, and he has built mansions among your great ones, he has presented offering cakes, so that he may live thereon and that he may celebrate the monthly festival in his hour in company of those who are in linen, for he has looked at his face. So says the occupant of the throne of the Great Lady concerning me.”
We can be sure that the deceased is intended to be in the Kheper of Form of the Goddess because when he “dons the dress of Hathor,” “the Sistrum-Player is in my body,” and it is She Who “creates the fair movements which I make,” and the horizon dwellers “see me as the Sole One with the secret seal.” He employs the Onoma, the names and epithets, of Hathor in his formula. He has knowledge of Her Logos for he describes Her place in the sacred barques of the Gods. He also uses Her Eidolon, symbolized as the dress of Hathor, building up the Goddess’ image through the description in the text and putting on Her dress or image.
As in this example, Kheperu is often characterized by a multiplied consciousness. Here, the deceased perceives as a human being, as Hathor, and as Her son, the Sistrum-Player. The deceased is at once the Great Lady, Her Divine Child, and Her worshipper. So can we be both human being and Divine Being, mediating between Heaven and Earth, partaking of and blending both.
Another excellent example is a Coffin Text formula “for the Soul of Shu and for Becoming Shu” (CT Formula 228, Faulkner translation):
“I am the soul of Shu the self-created god, I have come into being from the flesh of the self-created god. I am the soul of Shu, the god invisible of shape, I have come into being from the flesh of the self-created god, I am merged in the god, I have become he.”
In the rest of this formula, the magician spends considerable time making statements that identify them with Shu. The magician recites the full myth of Shu, and beautifully ends the formula with “I am invisible of shape, I am merged in the Sunshine-God.”
In the following example, the deceased is identified with Re, quality by quality—which allows ample ritual time for visualization (Book of the Dead, Formula 181, Faulkner translation):
“His sun disk is your sun disk;
His rays are your rays;
His crown is your crown;
His greatness is your greatness;
His appearings are your appearings;
His beauty is your beauty. . .”
In Formula 78 of the Book of the Dead, the deceased says:
“Horus has invested me with his shape [. . .] I am the falcon who dwells in the sunshine, who has power through his light and his flashing. My arms are those of a divine falcon, I am one who has acquired the position of his lord, and Horus has invested me with his shape. “
Once the Kheper is assumed, the Deity could be perceived within: “Hail to you, Khopri within my body” states Formula 460 in the Coffin Texts.
I have no doubt that if you worked these spells today—as written and while in the proper frame of mind—you could indeed assume the Form of Hathor or Shu or Re or Horus…or, importantly for us, of Isis.
This is really a huge topic and, once again, I have taken up enough of your time for today.
One of the most important things about this technique is that it persisted. From ancient Egypt to the magic of the Greco-Egyptian Magical Papyri to the Hermetica to early Christian magic to Medieval magic to Qabalah and Christian mystics to modern ceremonial magic, Kheperu is there. And it is there because it works.
The Key to Egyptian Magic, Part 1
I admire the blogging work of John Beckett on Patheos. His recent post talks about the period of disruption we are in right now, which he (and some of his compatriots, I gather) call Tower Time, after the tarot card.
In this particular post, I was struck by his recommendation to magic workers to “take your magic up a notch” in response to current times. I do agree. As I said a couple weeks ago, this time of change, this time of flux, is precisely when magic can have an outsized effect.
So today I’m going to start a series on what I believe is THE key to Egyptian magic. It has no known Egyptian name, but you find it everywhere throughout Egyptian sacred written materials. It freaked out the Greeks when they learned about it from Egypt. And it still freaks out some modern magic workers.
Here, let me demonstrate it:
I am Isis. I have gone forth from my house and my boat is at the mooring rope… O you who travel in the sky, I will row him with you, I will travel as Isis.
My name is Isis in the Sealed Place; I am in my name and my name is a god; I will not forget it, this name of mine.
I am Isis when she was in Chemmis, and I will listen like him who was deaf and who stared.
Go behind me for I am Isis!
These excerpts from the ancient Egyptian Coffin Texts show the technique precisely. Of course, those texts can often be a bit obscure. Here’s another example of the technique in a modern Neo-Pagan/Witchcraft/Wiccan context:
Cool moonlight streams into the Circle, falls upon the altar, glitters the silver jewelry upon the breast of the High Priestess. Her eyes are closed. Her arms and legs are flung wide—as if she would abandon her body by sheer human desire. She feels her heart radically alive. She breathes softly and deeply, praying in silence for the Goddess to come, to come.
Before her, the High Priest kneels, “I invoke Thee and call Thee, Mighty Mother of us all, By seed and root, by bud and stem, by leaf and flower and fruit, by life and love do I invoke Thee to descend upon this Thy servant and Priestess!”
The witches begin a low humming as the High Priest continues to invoke the Moon Goddess by Her many names, asking Her, praying Her to descend—now! now!—into the body of Her Priestess.
Then a sharp intake of breath. The High Priestess’ breathing has become ragged. Moonlight catches in her hair, illuminates her body. An electric thrill runs up her spine. The nape of her neck prickles with spirit fire. Her hair stands on end. Her dark eyes snap open, staring strangely. The atmosphere within the Circle is changed. Every one of us feels it. Excitement in the pit of the stomach. Anticipation. Truth.
The High Priestess looks into our eyes, into our hearts, and begins to speak the Charge of the Goddess, “Whenever you have need of anything, once in the month, and better it be when the moon is full, then shall you assemble in some secret place to adore the spirit of Me, Who am Queen of all the Witches…”
We have Drawn Down the Moon. The woman who was our High Priestess is—for this brief and sacred moment—the Goddess incarnate. And She gives us Her blessings.
Drawing Down the Moon
The name of the modern ritual practice of Drawing Down the Moon comes to us from ancient Greece, when it was a known practice of the famous Thessalian witches. The ritual was well known in even the highest intellectual circles of Greek and Roman society. Plato mentions it as do Lucan and Horace.
We have no evidence that the ancient practice was similar to the modern one. The scant clues we do have suggest that it was not. Nonetheless, the modern rite is not without ancient precedent. It is simply to be found somewhere else—in texts, some of which, are roughly contemporary with the height of the activities of the Thessalian witches: the Greco-Egyptian Magical Papyri. This collection of ancient magical workings is usually known as the Greek Magical Papyri (PGM) because they are written largely in Greek. Nonetheless, scholars are generally agreed that much of the magical technique to be found in them is Egyptian. (Yes, I’m finally getting to Egypt.)
As I said, we don’t have a sure Egyptian name for this powerful magical technique. I have called it Kheperu, “Transformations” or “Forms.” The Egyptian root of the word means “to be, to exist, to form, to create, to bring into being, to take the form of someone or something, and to transform oneself.”
Recognizing Kheperu
It’s relatively easy to tell when we are witnessing the technique of Kheperu. Most simply, whenever we find the deceased, the priestess, or the magician claim TO BE a particular Goddess or God and speaks in the first person, we are likely to be witnessing Kheperu. It is the voluntary taking on of the astral or imaginal form of a Deity that enables the ritualist to share, albeit briefly, in the powers and Divine energy of that Deity, usually for the purpose of enhancing the effectiveness of a ritual or for deep communion with that Deity.
A clear example comes from a Coffin Text about the Goddess Hathor. The deceased says:
I am in the retinue of Hathor, the most august of the Gods, and She gives me power over my foes who are in the Island of Fire. I have put on the cloak of the Great Lady, and I am the Great Lady. I am not inert, I am not destroyed, and nothing evil will come to pass against me.
The deceased “puts on the cloak”—the imaginal or astral form—of Hathor and becomes Hathor. Doing so enables him to use Her power to protect himself in the Land of the Dead.
The Egyptian Concept Behind Kheperu
There is a basic idea that must exist in a culture to make it possible for the idea of Kheperu to develop—and that is that human beings are not divorced from the Divine and that they have the ability to become even closer to the Divine.
And indeed, the idea that a human being could be god-like is found throughout Egyptian literature. In the Instruction for Merikare, wisdom literature from the First Intermediate Period, it is said that the deceased is “like a god” in the beyond and refers to humanity as the “likeness of God.” A human being with great knowledge is also said to be a likeness of God.
Deities are inherently godlike, but human beings who wish to partake of godlike powers have to make an extra effort—through ritual actions and by being in accord with Ma’et, “Rightness” or “Truth.” By proper words, deeds, and personal rightness, human beings may participate with the Divine.
Using Kheperu
The technique of Kheperu is a defining characteristic of Egyptian and Egyptian-derived magic. There are reasons to believe that it was more than a mere invocatory convention to the Egyptians and that a genuine connection with the Deity invoked was both intended and achieved. Kheperu was one of the key ways the ancient Egyptians empowered their spirituality—and it is one of the most important ways we can empower our own spirituality and our relationship with Isis, today.
Next time, we’ll look at some more background on this technique, then follow that up with some ways we can use it in our relationship with Isis and take our magic up a notch.
Deep breath. In and out.
It helps when we are angry. Or can’t sleep. Or tired…as many of us are right now.
So today, we take a deep, cleansing breath and honor Isis as Lady of the element of Air—of Breath, of Wind, and thus of Spirit.
It’s quite true that many cultures associate breath, air, and wind with Spirit. For while these things are invisible, they are invisible Powers, and we are intimately touched by their influence. We breathe the air and we live. The wind fills a sail and we move. Wind, air, and breath thus can be seen as manifestations of the invisible powers of the Deities.
Perhaps that is why my favorite title for an Egyptian book of the dead is the Book of Breathings. It is the book “which Isis made for her brother Osiris, to make his ba live, to make his body live, to make young all his members” and it especially emphasizes the importance of breath for resurrection. The Lady of the Breath of Life fans Her wings and puts “wind” into Osiris’ nose. The God lives and His Divine Spirit revives when He “smells the air of Isis.”
In Isis, breath, air, and wind are one.
In the Book of Coming Forth by Day, Isis declares that She comes “with the north wind.” The Goddess and the wind were associated because both were known to bring the cooling, life-giving waters of the Inundation. It was thought that the north wind “dammed up” the Inundation, which flowed from the south, enabling the water to flood and nourish Egyptian fields. Thus, Isis is the one Who heralds the Inundation and causes it to flow (as Iset-Sopdet), but also Her northerly winds keep it in place so that it will water and fertilize the fields.
A fanciful Italian mosaic, from the Hellenistic period, showing Egypt during the Inundation
As Iset Mehit, Isis of the North and Lady of the North Wind, the Goddess brings the sweet-smelling north wind and all good things. Temple texts at Edfu identify Her with the “good north wind.” In the Book of Hours, She is the “living north wind.” Isis is especially found whenever air is active, whether in beating wings or gusting winds. Some stories describe Her mourning cries for Osiris as the wailing and moaning of the winds.
Isis can be a controller of the winds, too, for it is She Who promises the king in the Pyramid Texts (Utterance 669), “the south wind shall be your wet nurse and the north wind shall be your dry nurse.” The wind or breath of Isis can also purify. In the Pyramid Texts (Utterance 510), the deceased is cleansed with a vessel “which possesses the breath of Isis the Great.” In a work by the Roman writer Lucian, Isis is invoked to send the winds.
In the myth of the Contendings of Horus and Set, when the Ennead finally rules in favor of Horus to succeed His father Osiris, Isis sends the north wind—which She both controls and personifies—to bring the good news to Osiris in the underworld.
Isis can also be connected to other directional winds. In the Book of Coming Forth by Day (Chapter 161), the four winds are attributed this way: Osiris is the north wind, Re is the south wind, Isis is the west wind, and Nephthys is the east wind. As the winds, these Deities enter the noses of the dead and bring them to life.
Isis is not the only Deity associated with the winds and air, of course. Wind is also the manifestation of Amun, the Hidden One, of Shu, the God of Air and Light, and of Atum, the Creator. In the Book of Coming Forth by Day, an otherwise unidentified “Great Goddess, Mistress of Winds” brings benefits to the deceased. In the Coffin Texts, the deceased calls himself “Mistress of the Winds in the Island of Joy.” Another tells us that the deceased receives the breath of life from four primordial Maidens associated with the four winds and Who existed “before men were born or the gods existed” (Formula 162).
The Book of Coming Forth by Day sometimes shows the deceased holding a sail to catch the breath of life. Since the dead are identified with Osiris, it would make sense that the sail is intended to help them magically catch the air fanned into the dead by the powerful wings of Isis.
In a later period, images of Isis Pharia show the Goddess Herself holding a sail. The billowing sail of Isis Pharia ensures smooth sailing on the seas as in life. Perhaps this later image harks back to Isis’ more ancient attribution as She Who fills the sails of the dead with breath and life.
In Graeco-Roman texts of about the same period as the Isis Pharia images, Isis “hast dominion over winds and thunders and lightnings and snows” and She declares in one of Her aretalogies, “I am the Queen of rivers and winds and sea.”
A second-century-CE papyrus found in Oxyrhynchus, Egypt calls Isis the “true jewel of the wind and diadem of life.” A hymn at the Goddess’ Faiyum temple connects Her with the winds, too: “Whether you have journeyed to Libya or to the south wind, or whether you are dwelling the outermost regions of the north wind ever sweetly blowing, or whether you dwell in the blasts of the east wind where are the risings of the sun…”
In whichever wind She dwells, Isis is always the ancient Lady of the Living Air, Queen of the Winds, Winged Goddess of the Spirit Revivified. From Her we receive our breath and our life.
In this strange stay-home-and-stay-isolated world right now, many people are reporting changes in their dreaming patterns. More dreams, odd dreams, dreams that are not like their normal dreaming life. Are you dreaming more, dreaming weird? I know I am.
Our Lady is a Goddess of Dreams. People slept in Her temples, hoping for dreams of healing or divination. Interestingly, the most common Egyptian term for dream was rsw.t, from a root meaning “to awaken.” So in dream, we awaken in our sleep…
Does Isis communicate with you in your dreams?
In Egypt, as in most of the ancient world, people definitely paid attention to their dreams. Kings and commoners alike regularly acted on messages received in dream. Sometimes the dreams were clear, the message needing no interpretation. Or a dream might be prophetic, providing information or warnings about the future. Some dreams instructed the dreamer to carry out certain actions; the temples were full of dedicatory plaques to the Deities stating that some action was taken “in accordance with a dream.” Yet these types of dreams were rare—as they are today. Most often, people dreamed in symbols and images that had to be interpreted in order to understand the meaning. For this, one needed a dream interpreter.
(The artwork above was inspired by a dream the artist had of the Temple of Isis in Pompeii. See what her dream was and more of her work here.)
The dream interpreter might be a village wise woman like the one of whom we have evidence from Deir el-Medina. Dream interpreters would set up shop outside the temples—especially during festival days. But most often the dream interpreter would have been one of the priests or priestesses of the Houses of Life at the great temples. Dream Books cataloged dream symbols and their meanings and may have served as resources for the temple interpreters. We have several surviving examples of these dream books.
In addition to bringing one’s dream to the temples for interpretation, one might also seek a special dream by sleeping in the temple. This sacred sleep is known to scholars using the Latin term incubatio (Greek enkoimesis) and was particularly associated with healing temples and healing Deities, such as Isis, Hathor, and Asclepius. It was a frequent practice in temples of Isis. In fact, the temples of Isis at Memphis and Canopus were quite famous for incubation. The Goddess was known to provide accurate diagnoses and effective prescriptions to those who appealed to Her. Diodorus Siculus records that She
gives assistance in their sleep to those seeking it, visibly revealing her very own presence and her beneficence towards those in need. As proof of these claims they say that they themselves offer not myths akin to those of the Greeks, but visible results: for nearly all of the inhabited world serves as witness for them, seeking to add to her honors because of her manifestation through healings. For appearing in their sleep she gives aid to the sick against their diseases, and those who heed her regain their health contrary to all expectation.
An example of an Isis incubation dream survives from a Greek orator named Aristides. Aristides spent a great deal of time visiting healing shrines due to his chronic illness. (Some have even called him a hypochondriac.) In one of his books, he describes a number of synchronicities surrounding a sacrifice of geese to Isis that was surely part of his pre-incubation rite. Then he gives a hint about his dream, writing that a light came from Isis relating to his salvation.
Another interesting example of incubation in an Isis temple comes from a letter written from Aspasia (470-410 BCE), the hetaira who was so beloved by the Athenian statesman Pericles, to Pericles telling him of her journey to several temples of healing to seek relief for (perhaps) a skin irritation of some kind. On the advice of her physician, she first visited the temple of Isis in Memphis. She writes, “I beheld the statue of Isis and her son Orus, seated on a throne supported by two lions” and says that sebestus (a species of Egyptian date) grew about Her shrine and describes the burning of incense in the morning, myrrh during the day, and cyplis [kyphi?] in the evening.”
Aspasia slept in the temple, but says she found no relief. The problem, according to the temple attendants, was Aspasia’s “incredulity.”
Next she went to the temple of Hygieia at Patras where the Goddess “appeared to me in the form of a mysterious pentagon.” Finally it was Aphrodite Who, in in the form of a dove, cured Aspasia.
I include this interesting anecdote for several reasons: first, to demonstrate that then, as now, the hoped for dream communication may not always come to us; second, that “mysterious pentagon” form in which Hygieia appeared to Aspasia. It is likely that the “mysterious pentagon” was the Pythagorean pentagram associated with Hygieia and used as a symbol of recognition among the Pythagoreans. As an educated woman, Aspasia conversed with philosophers, was a philosopher herself, even being described as “a female Socrates” by one ancient writer. And finally, Who better than Aphrodite to heal a hetaira? For me, Aspasia’s experiences ring true and reflect some of the many and varied ways the Deities can interact—or not—with us.
Isis is also known to call to Her initiates and devotees in dream. In Apuleius’ tale that culminates with his protagonist’s initiation into the Mysteries of Isis, we learn that Lucius must remain in the temple of the Goddess—waiting patiently—until he receives a summons from Isis Herself. Only then, when he knew for certain that Isis had invited him, could he undergo the ceremony of his initiation and further cultivate his relationship with the Goddess.
Dream invitation is part of modern devotion to Isis as well. Many are the modern priestesses and priests of Isis who were called to Her service in dream or in vision, which we may think of as a waking dream.
Yet, as always, there are cautions that go along with all this dreaming and visioning. We cannot forget that any information that comes from Her comes through us. The dream or vision-seed of information may come from Isis, but it passes through our human minds and souls, as well as our physical brains and bodies. It’s easy for that seed to be affected by what’s going on with us, in our daily lives and in our spiritual lives. There’s no way to avoid this. The best we can do is to try to develop wisdom and self-knowledge so that we don’t fool ourselves into thinking Isis told us something when we were really just hearing our internal echo chamber. Yet, as long as we can recognize it as our own stuff, this too can be a valuable learning experience.
If we can be honest with ourselves, then when we do have an important dream or vision, we will more easily be able to recognize it. The dream or vision will be more vivid—in our minds, hearts, and memories. We will have a sense of its importance and, at least for us, truth. (Never, ever rely on memory alone; write it down, please. I speak from experience.)
Once Isis has made Herself known to us in our dreams or visions, then it is up to us to take Her up on Her invitation or take up any tasks She may have given us.
