Category Archives: goddess

More Occult History of the Mensa Isiaca

Part 3

For the past couple of weeks, we’ve been looking into the history—occult and otherwise—of the unique artifact known as the Mensa Isiaca or Table/t of Isis. And it is, literally, unique. We have no other ancient artifact like it. It is a large bronze tabletop, or perhaps altar top, with Egyptianizing figures and pseudo-hieroglyphs, all expertly crafted in polychrome metals.

Lets dive back in and see what some other writers, thinkers, and magicians had to say about it.

Other Ideas

Following Kircher’s intensive explication of the meaning of the Mensa, it became a subject of much scholarly discussion. For centuries.

In 1719, a monk named Bernard de Montfaucon addressed the Mensa. Montfaucon was a scholar and is credited with helping to develop early archeology. He thought the Mensa described Egyptian religion in some way and found it very symbolical and enigmatic. He went on to describe the Mensa in some detail, seeing almost every figure in it as either Isis or Osiris. Of Kircher’s interpretation, he commented, somewhat snarkily, that he doubted whether any Egyptian had ever thought as he did.

In his Sacred and Profane History of the World Connected, Samuel Shuckford considered the Mensa to have been made before the Egyptians came to worship their Deities in anthropomorphic form because the priests shown kneeling in the border all kneel before animal forms.

William Warburton, a Christian Bishop and writer, came pretty close to modern thinking about the Mensa. He thought it was made in Rome by an Isis devotee due to the odd mixture of hieroglyphs and the fact the Isis is clearly the most important figure. Yet another writer, Paul Ernest Jablonski, thought the central figure was Neith. He saw Isis in a number of the other female figures and thought that the Mensa was a calendar of Egyptian festivals, adjusted to Rome.

Levi’s attribution of the sections of the Mensa Isiaca to Qabalistic and astrological symbolism—and thus to the tarot

The English masonic authority, Kenneth Mackenzie took note of the Mensa because of its three-part division and thus its possible correspondence with three-part craft masonry.

Eliphas Levi & the Mensa Isiaca

Eliphas Levi, a French writer, esotericist, and magician, also had an interest in the Mensa Isiaca. Writing in his History of Magic (1860), Levi said,

The most curious, and at the same time the most complete key to the Tarot, or modern version of the famous Book of Thoth, is found in the Isiac Tablet of Cardinal Bembo, which has been represented by Kircher in his work on Egypt: this learned Jesuit has divined, without being able to establish complete proof, that this Tablet contained a key in hieroglyphics to the sacred alphabet.
History of Magic, Eliphas Levi

(You see, it was the secrets of the Alphabet of Thoth that the Hebrews took with them when they left Egypt…and thus developed Qabalah…which, in Hermetic Qabalah, has correspondences to the tarot.)

Looking at his chart (above) and his description in his book, I am baffled as to how he reached some of his conclusions. For instance, he says there are 21 images in the middle register that correspond to the letters of the alphabet. Surely he must mean the Hebrew alphabet, but neither the French, Hebrew, nor Egyptian alphabets have 21 letters. Second, there’s no way I can count the figures in the middle register that adds up to 21. You?

An easier-to-see illustration of the Mensa Isiaca; click to enlarge

But perhaps it’s all just too recondite and admirable for me. Or perhaps Levi cheated a bit. Westcott (remember him from last week?) was a big fan of Levi and in his own book on the Mensa, he expanded on Levi’s comments, connecting the images and divisions of the Mensa to various Qabalistic and astrological symbols.

The Secret Teachings of All Ages & the Mensa Isiaca

Manly P. Hall in his Secret Teachings of All Ages introduces the section on the Mensa Isiaca by quoting “a manuscript by Thomas Taylor” that said,

Plato was initiated into the ‘Greater Mysteries’ at the age of 49. The initiation took place in one of the subterranean halls of the Great Pyramid in Egypt. The Isiac Table formed the altar, before which the Divine Plato stood and received what was always his, but which the ceremony of the Mysteries enkindled and brought from its dormant state. With this ascent, after three days in the Great Hall, he was received by the Hierophant of the Pyramid (the Hierophant was seen only by those who had passed the three days, the three degrees, the three dimensions) and given verbally the Highest Esoteric Teachings. After a further three months’ sojourn in the halls of the Pyramid, the Initiate Plato was sent out into the world to do the work of the Great Order, as Pythagoras and Orpheus had been before him.
Manly P. Hall, The Secret Teachings of All Ages

Due to the popularity of Secret Teachings, this statement has been often repeated in various esoteric publications, both print and digital. For the record, there is nothing like this in any of Thomas Taylor’s* published works, nor are there any known records of such details of Plato’s purported initiation. According to the Greek historian and geographer Strabo, Plato studied in Egypt for 13 years, learning geometry and theology. But the description above sounds perhaps a bit too masonic with its three degrees. For the rest of his section on the Mensa, Hall relies mainly on Westcott’s book.

IYNX! A Funny Thing Happened on the Way to this Blog Post

Strangely, this part of the Mensa is what Kircher labels the Azonian Hecatine Triad

Perhaps it was a subconscious prompting. Or perhaps it really was a meaningful synchronicity. But here’s what’s going on. I keep a folder with blog post ideas. And since the Getty Museum semi-recently put out a paper on their study of the Mensa, I thought, “why not?” What I intended to be one post turned into three. And then I came across a somewhat surprising name in Kircher’s discussion of the Mensa. The name is Hekate.

Where does She come into it? Remember that Westcott remarked that the Mensa’s cosmic scheme is almost identical to that of the Chaldean Oracles? Well, if you’ve got Chaldean Oracles, you’ve got Hekate. She is the Anima Mundi, the Soul of the World, and the connector between the Empyrean (heavenly) and Hylic (earthly) Worlds.

And that funny word, Iynx, with which the Mensa’s Isis is labeled? It can be a magical tool—the so-called strophalos, or wheel, of Hekate—a bird used in erotic magic, or a type of Being in the Chaldean system. As a Being, Iynges (plural) are “transmitters” of higher-level energies to the lower worlds. The Hathor-headed pillar in the center of the image (above) is what Kircher says is “Isis under the form of Hekate.”

Isis—as the “Supreme Mind, or Pantomorphous Iynx”—sits in the center of the Mensa, connecting everything and transmitting the Divine energies throughout the Universe.

Don’t know if these are actually supposed to be Chaldean Iynges, but it will do

Why does this matter to me right now? Because I’m preparing to take part in a Fall Equinox festival dedicated to Hekate. I’ve been working with Her for many months now in preparation. And so, with this series of posts, my two Goddesses have come together for me, for now.

A Meditation

As you can see, the Mensa Isiaca, the Table of Isis, has been a screen upon which many have projected their thoughts for hundreds of years. Even as a Roman work of art with incomprehensible hieroglyphs, it has served as an Egyptological and esoteric inspiration. And, I think, it has also shown how things can be symbolically connected, even if that was not the original intent of the work. And though we may not be quite as invested in all ancient religions being the same as Kircher was—still—there is something beautiful and magical in the weaving of those connections.

Honestly, a meditation like Kircher’s could be very worth doing for Isis devotees. For instance, we might pick out an ancient Egyptian image of Isis (like the one at the top of this post) and, in gentle meditation, give a meaning to each and every detail, each and every color the artist used. When we do, we’ll see what connections arise for us and in us. No doubt, it won’t be exactly what the ancient Egyptians intended. But it will be a meditation of deepening and it might help us identify some of our own inner symbolism and how, for us, it connects with Isis.

*Thomas Taylor was an 18th-19th-century English translator and neoplatonist. He was the first to translate into English the complete works of Aristotle and Plato.

The Occult History of the Mensa Isiaca

Frontpiece of the oldest known treatise on the Mensa Isiaca; first edition 1605; Lorenzo put himself in the picture as the artist/scholar

Part 2

A Mysterious Artifact

At about the time we first hear about the Mensa Isiaca, non-Egyptians were becoming increasingly fascinated with ancient Egypt. They wanted to discover what the hieroglyphs said. And because it had so many hieroglyphs, the Mensa Isiaca was one of the key sources for such early discovery.

One of earliest to take a specific interest in it was Lorenzo Pignoria, an Italian cleric, antiquarian, writer, and philosopher. In 1605, he published “An accurate explanation of the very Ancient Brazen Tablet, engraved with the Sacred Figures of the Egyptians.”

It includes a drawing of the Mensa, but apparently Pignoria was only able to identify a few of the figures and pronounced himself unable to fully unravel its secrets. Yet now a large-sized reproduction of the Mensa, in convenient paper form, was available to other researchers.

The Secrets of the Egyptians

It was Athanasius Kircher, a German Jesuit scholar and polymath, who really went to town on the Mensa. He believed it to be from the holy-of-holies of an Egyptian temple and to contain a wealth of mystical secrets.

Kircher’s personal studies spanned most of the arts and sciences of his day, from music to geology, as well as multiple languages, including Coptic. He correctly understood Coptic to be a late form of ancient Egyptian and produced a book on Coptic grammar.

While he was a devout Catholic and a biblical literalist, he also wholeheartedly embraced the Hermetic writings, no doubt influenced by Marsilio Ficino and Pico della Mirandola before him. He had a keen interest in ancient Egypt and considered Egypt to be the source of all ancient religion, from Greece and Rome to China and the Americas.

Title page of *Oedipus Aegyptiacus*, 1654; Kircher shows himself as Oedipus solving the riddle of the Egyptian sphinx

Thus, he wanted to understand ancient Egyptian religion because he believed it was humankind’s earliest and that there were underlying harmonies in all religions. Through later, better-documented religions, he believed he could extrapolate information about the Egyptian. According to Kircher, the theologies of Zoroaster, Orpheus, Pythagoras, Plato, Proclus, the Chaldeans, and Hebrew Qabalah all had their source in ancient Egypt. He was definitely of the “all the Gods are one God” school…with that one God (eventually) being the Holy Trinity of Father, Son, and Holy Spirit.

His key Egyptological work is Oedipus Aegyptiacus, published in 1654. In it, he put his ideas about the connections between ancient religions and Egypt into practice and claimed to have deciphered the hieroglyphs—with the Mensa Isiaca and several Egyptian obelisks (still in Rome today) assisting in this endeavor.

An illustration of Isis from the *Oedipus Aegyptiacus* following Apuleius’ description of the Goddess

There’s quite a lot that could be said about Kircher. His work has been derided because of how much he got wrong. Yet, studying what was available to him, he did indeed get some things right about ancient Egypt. Oedipus Aegyptiacus, along with his Coptic grammar, are now considered some of the very earliest works of Egyptology. Unfortunately, one of the things he got right wasn’t the hieroglyphs. His hieroglyphic interpretations are both highly cosmological, highly Neoplatonic, and completely wrong. It’s all quite complex and I won’t go into it here, except for what he says about Isis.

Kircher’s Isis

In Kircher’s Father-Son-Holy Spirit trinitarian scheme, Isis is—interestingly—the Son. Thus, She is the savior, just as she was in the the Hellenistic world. (Kircher had read his Apuleius.) In Oedipus Aegyptiacus, much of his Egyptian discussion is given under the heading, “The Temple of Isis.” By doing so, he was placing all of his Egyptian interpretations under the purview of the Goddess of Wisdom, our Lady Isis.

William Wynn Westcott, medical doctor, freemason, a founder of the Hermetic Order of the Golden Dawn, and author of a book about the Mensa Isiaca

Since I don’t read Latin, when it comes to Kircher’s interpretations of the Mensa, I’m going to rely on W. Wynn Westcott’s translated quotes and discussion of Kircher’s text in his own book on the Mensa, The Isiac Tablet. Westcott was very much a fan of Kircher’s interpretation of the Mensa—and added his own interpretations as well.

Kircher’s and Westcott’s Isis

Westcott says that the philosophy and theosophy Kircher associates with the Mensa Isiaca is almost identical with that of the Chaldean Oracles, an important text to Neoplatonists, now only known from quotes in other works. And furthermore, that it also has much in common with the Hebrew Qabalah. Here, he quotes Kircher’s explanation of the Mensa:

The universe is regulated from the Paternal Foundation through three triads; this Foundation is variously called The Iynx, Soul of the World, the Pantomorphous Redeemer, and by Philo, the Constructive Wisdom, and exists in the perfection of triads of Pater, Potentia, and Mater, or Mens, the Father, the Power, and the Mother, or Design: coexisting with Faith, Truth, and Love.
Westcott, in The Isiac Table, quoting Kircher in Oedipus Aegyptiacus

Kircher is talking about the figure of Isis in the center of the Mensa as the Paternal Foundation. She is Isis and She is the Iynx, the Soul of the World, and the Panomorphous (All Formed) Redeemer. He goes on to say that the figures around Her are administrators of the Divine power in various spheres, such as the zodiac, the planets, and the winds.

Later, he says the central seated figure of Isis is “the Supreme Mind, or Pantomorphous Iynx Multiform Sphynx or Logos, Word, or Soul of the World, and is placed here in the middle, as in the Centre of Universal Nature.”

Isis’ enthroned posture means dominion and power; the dog on Her throne (looks more like a cat to me) is because “the Isiac Iynx is associated with the Dog Star, Sirius.” Her winged clothing “denotes the sublime velocity of the higher powers.” Each and every detail of the image is given mystical significance. (It’s a lot, so I won’t include it here. What’s more, almost every figure in the Mensa, he considers to be a form of Isis…She’s pantomorphous, after all.)

Some things he gets right. For instance, he says the disk and scarab represent the sun. Other things don’t match what we know about Egyptian symbolism, but gain meaning through Kircher’s mystical exercise. For instance, the alternating black and white stripes on the lotus-form columns represent the ups and downs of earthly life, which Isis as “the mother of Universal Nature” rules.

All in all, Kircher’s decoding of the Mensa Isiaca reveals cosmic Mysteries containing the Wisdom of the Egyptians, with Isis in Her many forms guiding and controlling the multifaceted Universe throughout.

Kircher Isn’t the Only One

The importance Kircher gives to Isis, and his ongoing influence, especially in esoterica, is one of the keys that helps us understand why Isis continued to be such an integral part of the western spiritual imagination. Through works such as Kircher’s, She remained an important part of the Western Mystery Tradition.

Well, I’m at the end of this post and we’re still not quite to the end of this exploration of the Mensa. I thought I’d be able to do it in two, but it looks like three will be the charm. So next time we’ll look at what some other historians and occultists had to say about the Mensa. And I’ll tell you about a weird synchronicity that happened for me in relation to these posts.

The central register of the Mensa Isiaca with Isis enthroned

What is the Mensa Isiaca?

Have you ever heard of the Mensa Isiaca?

Did this mysterious Isiac artifact serve as the altar when Plato received his initiation into the Egyptian Greater Mysteries in a secret, subterranean hall beneath the Great Pyramid? Was it an altar top from a Roman Temple of Isis? Was it a repository of ancient occult lore? A key to the hieroglyphs? Or the tarot? Perhaps it was just a rather expensive piece of home decor for a rich Roman with a penchant for Isis?

All of these things have been suggested as the ultimate identity of this significant Isiac artifact. It has quite the history…and some legit mysteries, all of which we take a look at as we try to find out more about this literally unique artifact—and discover what it has meant in the long story of the worship of our Goddess Isis.

As you may have guessed, “Mensa Isiaca” is Latin. It means “Table (or Tablet) of Isis.” It’s also known as the Bembine Table of Isis. I’ll explain why in a bit.

One of the prizes in our library, a copy of one of the few works about the Mensa Isiaca. The author is W. Wynn Westcott, one of the three founders of the Hermetic Order of the Golden Dawn.

First, what is it?

The Mensa Isiaca is a large bronze tabletop inlaid with polychrome metals—that is, a variety of colored metals—featuring Egyptian figures in a selection of typical Egyptian-style poses, all surrounding the central, enshrined figure of Isis. Or at least She has always been taken to be Isis due to the popularity of the Goddess during the period of the Mensa’s creation, sometime between the 1st century BCE and the 1st century CE. And it was almost certainly made in Rome.

The reason we cannot be absolutely sure the central figure is Isis is that, while the Mensa includes hieroglyphs, they are only pseudo-hieroglyphs and cannot be read. They are decoratively placed near the figures, as well as around the lip of the Mensa and the borders that separate its three surface registers. So, unfortunately, they cannot help us clearly identify the figures on the Mensa. The Mensa’s later interpreters, however, did not know this and spent a good deal of brainpower on trying, unsuccessfully, to decipher the glyphs.

The art style is all very Egyptian, in the Hellenistic mode. In other words, the images look very much like the ones found in many of the Hellenistic-era temples we see in Egypt today. It’s that slightly softer style you see at Denderah rather than the older, crisper style at Abydos.

But before we go further, you may be wondering what the Mensa Isiaca looks like; click for a larger image:

The Mensa Isiaca; I know, it’s hard to see, so there’s an illustration later in the post. As you may have guessed, that’s Isis in the middle.

I hadn’t remembered how large the Mensa Isiaca was until I read a recent article with results from an intensive study of the Mensa while it was on loan from Italy’s Turin Egyptian Museum to the Getty Museum in L.A. At almost 50 inches wide (126 cm) and 30 inches tall (75.5 cm), it is decidedly table-sized rather than tablet-sized. It also has a slightly-over-2-inch lip on all sides of the table. I had been picturing it as something a bit more portable. But no. It’s of an impressive size as well as being an impressive work of art.

While at the Getty Museum, researchers took advantage of new technologies that enabled them to study the Mensa Isiaca in new depth and non-invasively.

Examples of Egyptian polychrome metalwork; note the inlaid gold, silver, and copper

A striking feature of the Mensa is its polychrome inlays. Earlier in the Mensa’s history, some of the more colorful inlays had been described as enamel. Others suggested that the beautiful variety of colored metals were the result of Egyptian alchemical experiments. Researchers found that the metalsmiths used at least seven distinct alloys, including silver, gold, black bronze, and a variety of different copper and zinc alloys. They achieved colors from red, yellow, orange, and brown to blue-grey. Each figure is intricately outlined in silver or black bronze wire. The Mensa is in remarkably good shape and shows no signs of ever having been buried. In other words, it has remained in someone’s hands throughout its lifetime.

An illustration of the Mensa Isiaca so you can more easily see the imagery; click to enlarge

Polychrome metalwork was a specialty of Egyptian craftspeople; we have examples from at least the 18th dynasty and researchers now think the technique was much more widespread than they had previously believed. Thus, the Mensa Isiaca was created using techniques that were genuinely Egyptian—even if the craftspeople didn’t know hieroglyphs (many didn’t by that time). Due to the excellence of the work and Egyptian mastery of those techniques, my guess is that is was created by Egyptian metalsmiths working in Rome, perhaps with Roman smiths. But we have no proof. It could also have been made by Roman smiths in an Egyptianizing style.

A closeup of some of the complex metalwork on the Mensa

The green represents where silver was used; the purple represents gold

If you’d like to read all the details about the Getty investigation into the physical properties of the Mensa Isiaca, here’s the link. (Most of the images in this post are from this article.)

What is its history?

There is no historical mention of the Mensa Isiaca until after the sacking of Rome in 1527. Some of the unpaid-for-a-long-time forces of the Holy Roman Emperor, Charles V, overran the city of Rome and went on a rampage of destruction, looting, and killing.

The Mensa was likely kept in one of Rome’s palaces prior to the sacking. Afterwards, it came into the hands of a blacksmith or ironworker who eventually sold it to Cardinal Bembo—after which it was known as the Bembine Table (or Tablet) of Isis. Bembo was an Italian scholar, trained in Neoplatonism and intensely interested in his country’s history. In later life, he was made a cardinal in secret. He is buried in the Santa Maria Sopra Minerva basilica, part of which lies over the older Temple of Isis in the Campus Martius.

The Mensa remained in Bembo’s hands until after his death. Then, it came into the possession of the Dukes of Mantua, who kept it in their museum until 1630, when Mantua was besieged and also sacked. We don’t know how, but it next came into the hands of Cardinal Pava, who gifted it to the Duke of Savoy, who eventually gave it to the King of Sardinia in 1730. In 1797, French troops brought it to Paris, where it was exhibited in the Bibliothèque Nationale. With peace between France and Italy, it was returned to Turin. Today, Turin is the site of Italy’s Museo Egizio (Egyptian Museum) and the permanent home of the Mensa Isiaca.

Proposed original appearance of the central register with Isis, digitally recreated except for missing or damaged areas

In Westcott’s book about the Mensa (see the image above), he notes that a guidebook for travelers to northern Italy by John Murray, published in 1863, mentions the Mensa and gives an unattributed history. Murray says that the Mensa was originally found on Mount Aventine in Rome where once stood a temple of Isis and suggests it was made during the reign of Emperor Hadrian. This period for its creation is entirely possible since Hadrian’s reign roughly matches the current scholarly dating for the Mensa Isiaca—and Hadrian himself was quite the Egyptophile. As far as I can tell, none of the known Isis temples in Rome was on the Aventine hill. But then, much of the Aventine is unexcavated since it is covered with many homes.

What is the Mensa Isiaca’s occult significance?

That’s enough of historical history (as far as we know it) for now. Its occult history is much more interesting. The Mensa Isiaca has been an inspiration to occultists for centuries and was believed to contain the deep secrets of ancient Egyptian mysteries and magic. We’ll get into that fascinating subject next time in Part 2.

She is Rising 2023

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.

One of my favorite tarot images: Isis as The Star in the Ancient Egyptian Tarot by Clive Barrett

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.

The Star of Isis is at its highest point in the night sky right now — The Star of Isis, coming soon to a dawn near me

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.

Iset-Sopdet following Sah-Osiris in Their celestial boats

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.

The original temple of Satet on Elephantine; made of mudbrick nestled among the natural boulders

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.

Sopdet rising — The star Sopdet over the head of the Goddess

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?

On the horizon, She rises, with Orion/Osiris above

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.

Isis & the Soul, Pt 2

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.

Tutankhamon’s innermost sarcophagus, aka “the egg”

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.

Two forms of Isis from Denderah: anthropomorphic and in Her Ba form

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.”

I don’t know how to attribute these AI illos, but this one gets something of Her power; here’s the link

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.

Knot Magic & Isis

Note the knots in the straps of the Goddess' garment as well as the little loop between Her breasts. — Note the knots in the straps of the Goddess’ garment as well as the little loop between Her breasts.

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.”

A knot amulet found at Hatshepsut's mortuary temple — A knot amulet found at Hatshepsut’s mortuary temple

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.

Hapi using a knot to unite the Two Lands — Hapi “tying the knot” to unite the Two Lands

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.

The Rite of the Tiet (the Knot of Isis)

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).

Opening

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!

Invocation of the Powers of Isis

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!

Tying the Knots

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.

Isis Spreads Her Wings by Brandon Pilcher. See the work here.

Closing

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.

Use a simple, overhand knot in this ritual

Isis & Epona?

Epona on a horse carrying a basket of abundance

Well, this one is new to me.

And I always love, love, love it when I find out something new about Isis.

I found this ‘something new’ in an article about connections between Isis and the Celtic Horse Goddess Epona in Apuleius’ ancient tale known as The Golden Ass. (This is the one that has a fictionalized account of initiation into the Mysteries of Isis in the Greco-Roman world.) And I thought I’d share some of these possibilities with you.

A lovely Epona in ‘Lady of the Beasts’ pose in Roman garb

Now I’m going to say right up front, I think the connections are fairly tenuous. Nonetheless, a professor of Classics (Jeffrey Winkle) wrote a whole article about it, so for me, it’s decidedly interesting enough to look into. What I think it boils down to is that many of the soldiers in the Roman Cavalry had a devotion to Isis—particularly as Isis-Fortuna and Isis the Savior because they were soldiers—and to the Goddess Epona—because they were in the cavalry and horses were vital to them. Very often, as we may experience in our own devotions, Deities can come together in our minds and hearts as we worship Them.

Now, a note for those of you who have a devotion to Epona. I don’t know much about Her—and certainly not on an experiential level as you know Her—but I do understand that She is more than “just a horse Goddess.” All Deities are more than Their short-form definitions. More broadly, Epona the Great Mare, is a Goddess of Abundance and Her images often include cornucopias, sheaves of grain, along with newborn foals. Thus, like Isis, a couple other short-form definitions for Epona are Goddess of Fertility and Mother Goddess (She is often shown with the Matres).

There is another fertility and motherly Goddess Who is a great mare: Demeter. One tale says that as Demeter is searching for Her daughter, Poseidon (short-form: Sea God, Earthquake God, and Horse God) becomes sexually obsessed with Her. She turns Herself into a great mare in an attempt to hide from Him, but He transforms into a great stallion and succeeds in raping the Goddess in this form. As a consequence, Demeter (now with the epithet Erinyes, “Fury”) gives birth to Areion, an immortal and heroic horse. Pausanias tells us of a sacred image of Demeter in Arcadia made with the head and hair of a horse. We already know how closely connected Isis and Demeter came to be in the Hellenic world; parts of Their myths become indistinguishable. An important Egyptian Goddess later syncretized with Isis, Hathor, is specifically called Mistress of Horses at Her temple at Denderah.

In addition to being Fertility and Mother Goddesses, Epona and Isis (as well as Hathor and Demeter for that matter) also share an underworld connection. Epona sometimes carries a Hekate-like key to the underworld and She and Her horses can serve as psychopomps leading the souls of the dead into the afterlife. If you’ve been reading this blog, I certainly don’t have to tell you about Isis’ care for, protection of, and guiding of the dead.

Isis Fortuna, with Her sistrum, and (possibly) Harpokrates riding a horse approaching

So, the slim threads of connection are there. Still, we don’t find images of Isis with a horse’s head, or in the form of a horse, or even riding a horse as we do Epona. The horse does make an appearance in Plutarch’s telling of the Isis and Osiris tale. When asked by Osiris which animal He thinks is the most useful for a soldier, Isis’ son Horus names the horse. And we do find late images of Horus, particularly as Harpokrates, riding on a horse. Isis Herself can also be broadly connected with the ass since it is one of the forms of Isis’ sibling Set. And hey, there is a modern racehorse named Isis, so there’s that.

A grown Hapokrates riding a horse and subduing a crocodile

Isis is further connected with the ass in Apuleius’ tale. And this is where the article I’m reading comes in. If you’re familiar with the story, you’ll know that the protagonist, Lucius, is accidentally turned into an ass by irresponsibly playing around with magic. Most of the story is about Lucius’ trials and tribulations as an ass. The denouement of the story is in its last book (we’d call it a chapter) when Lucius prays to the Moon Goddess for help and is answered by Queen Isis, Who is All Goddesses. She saves him from his asinine state, returning him to human form. He becomes initiated in Her Mysteries and is devoted to Her for the rest of his life.

It’s in all the books leading up to Lucius’ salvation by Isis that our professor looks for connections between Epona and Isis. Since Epona is protectress not only of horses, but of ponies (a small horse, not a young horse), mules (crossbreed of a horse and a donkey), donkeys (a domestic ass), and asses (a wild donkey), the ass-formed Lucius would easily come under Her purview. So what hints of Isis can we find in these other books?

In the very first line of the story, Lucius invites the reader to enjoy the tale as long as they “don’t object to reading Egyptian papyri, inscribed by a sly reed from the Nile.” As you might guess, this leads some researchers to scent a foreshadowing of Isis from the very start. Others have seen hints in the names of the Thessalian witches in one of the episodes in the story. They are Meroe and Panthia. Meroe is a Nubian city in which Isis was prominent and Panthia is close to Panthea, All Divine or All Goddess, a common epithet of Isis. But if they are supposed to hint at Isis, it must be as Her opposites, for the witches here are not the good guys.

Yet another researcher sees a prefiguration of Isis in the decorations of Lucius’ aunt’s home. The home’s atrium includes a statue of “a palm-bearing goddess, wings outspread” in each corner. Isis is indeed both winged and associated with the palm. Furthermore, we get Egyptian characters throughout the tale. In yet another episode, an Egyptian priest successfully raises a dead man to enable him to identify his murderer.

A female figure on horse between two lares; is She Isis-Epona?

We first meet Epona once Lucius has been magically turned into an ass. Her sacred image is in the stable where Lucius spends the night awaiting the roses that will restore his humanity. Then he notices that Epona’s image is adorned with garlands of roses—exactly what he needs. Just as he is trying to reach them, a stable hand comes in and stops the uppity ass from toppling Epona’s image. A moment later, robbers break into the stable, steal the animals…and so Lucius’ adventures as an ass begin.

A drawing of the same image so you can see it more clearly; I *think* the figure riding sidesaddle on the donkey is carrying a child in Her arms, strengthening the Isis connection

Here we do have a parallel between Epona and Isis. Both Goddesses offer salvation with the aid of magically needful roses, which can be associated with both of Them. Lucius is foiled before he can eat the roses of restoration that adorn the image of Epona. It is only after many trials that Lucius finds Isis and She succeeds in providing the roses that enable him to become human once more. But should we take this as an equation of Epona and Isis? I don’t think so; yet we can know that Goddesses or THE Goddess is the means to Lucius’ salvation. The article aptly describes Lucius’ meeting with the two Goddesses as “bookending” his experiences. Lucius finds Epona just after he is transformed into an ass and he finds Isis before he can become human once more.

We do have an ancient text that specifically connects Isis and Epona—and with asses. It is from an early Christian making fun of the Pagan religions, so the remark is offensive. But the point isn’t the snark; it’s that he mentions both Goddesses in the same breath and connects both with asses. Here’s the quote:

Who is so stupid as to worship this kind of thing? Who is even more stupid so as to believe such a thing is worshiped? Unless, of course, you consecrate and decorate all the asses in your stables along with your—or rather their own—Epona and you reverently do the same to all your asses with Isis.
Minucius Felix, in Octavius

From Pompeii, we have a couple of frescos linking Isis and Epona. One of them (shown above), from a stable, shows a female figure riding a horse or donkey between two lares, household guardian spirits. Some scholars think the figure between them is Isis-Epona. Another, now lost except for a drawing of the original, shows Isis Fortuna on one side of the fresco with a horse-riding Goddess, most likely Epona , on the other. This particular image comes from a bakery, where donkeys would have been used to turn the flour mill. So here we have both Goddesses and an ass once again.

So there you have it. I’m not quite convinced that there ever was a syncretic Isis-Epona, but we can say that these two foreign-to-Rome Goddesses met up in a few places and certainly share in the sisterhood of Goddesses.

Isis-Fortuna on the left with typical headdress and sistrum (on the altar) with Epona riding a horse and carrying a torch on the right

Iset Demdjet, Isis the Bone Collector

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

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

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

Oh, there are theories. The one I am most seeing lately is that She is originally from some small city in the Egyptian delta of Lower Egypt. But strangely, no town in ancient Egypt, Upper or Lower, claimed to be Her “birthplace.” Since She became Egypt’s most famous Goddess, you would think someone would claim Her as their own.

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

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

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

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

Some very pretty skulls and bones from an Egyptian tomb

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

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

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

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

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

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

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

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

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

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

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

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

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

A Summer Solstice Isis Rite

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.

The summer solstice sunset at Karnak temple

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.

Isis the Rebel

Athenian grave stele with the woman in Isiac dress; note her embrace of her (I presume) husband, which is reminiscent of many Egyptian couples’ funerary images.

You might remember from last week all those Athenians who had themselves represented on their grave steles in specifically Isiac garments. In fact, one-fifth of all the grave steles from the period when Athens was ruled by Rome are women in Isiac dress. There are also steles for several Isiac men, but it’s mostly women.

In Athens.

For a non-Greek Goddess.

I’m reading a scholarly article now that suggests that this way of having themselves represented in death was an Athenian response (perhaps unconscious) to Roman imperialism. The idea is that these people chose to represent themselves as “other” than the standard Greco-Roman way because it let them preserve some of their individuality and personal power (as well as cultic status) in an era when they felt they had little of it politically. (And, of course, these were mostly women, people who have had little political power at the best of times, in ancient society and now in many places.)

In other words, these people were rebelling against Roman societal rule in a way that helped them fashion new and more complex selves—and Isis helped them do it.

The 1990 debut album of Lin Que, rapping under the name of Isis, was *Rebel Soul*.

Although you still see Isis described as “the ideal wife and mother”—which often has the connotations of 1950s housewife—I’ve always thought of Her as rather rebellious in that She does what She wants to do, not letting anything stop Her.

That’s why I was taken aback when a friend once remarked to me that she couldn’t get into Isis because of the subservient way She went around “picking up after Osiris.” My friend was, of course, referring to the main Isis-Osiris myth in which Isis travels the length and breadth of Egypt to find and conduct proper funeral rites over the scattered pieces of Her murdered husband’s body.

For its day, I have always considered the ancient myth of Isis to be pretty darned feminist, modeling both feminine power and independence. My own feminism is one of the reasons I began exploring Goddess in the first place.

So my friend had seen the Isis-Osiris myth as just another “woman-taking-care-of-her-man” story, while I’d seen it as the opposite: a tale of the reversal of stereotypes. Instead of the prince saving the princess, the princess had to save the prince, put him back together, and give him renewed life.

We were both right, of course. A myth speaks to us however it speaks to us. Yet, I do think that Isis and Her cycle of myths, especially when you include the important Isis & Re story, provide a proto-feminist model.

Part of the credit for this goes to ancient Egyptian society. While we should have no illusions that men and women were true equals in Egypt, still they were more equal in Egypt than in any of Egypt’s Mediterranean neighbors. In Egypt, women could hold and sell property; they were considered (at least theoretically) equal to men before the law; they could instigate lawsuits; they could lend money; and although it was unusual, a woman could live independently, without a male guardian. In contrast, Greek and Roman laws firmly relegated women to control by their husbands or male relatives and provided little economic or legal protection to women.

So when Isis’ myths depict Her acting autonomously for Her own ends or wielding power, this type of female behavior was not as strange in Egypt as it was in the rest of the Mediterranean world. Another example of Isis wielding power are the tales of Isis as warrior that we have from the tales in the Jumilac papyrus.

Even when Egypt was ruled by non-natives under the Ptolemies (from 305 to 30 BCE), the native Egyptian respect for the feminine and The Feminine seems to have crept in. By the end of the dynasty, the historian Diodorus Siculus (Diodorus of Sicily) could write that due to the success of Isis’ benevolent rule of Egypt (while Osiris was on His mission to civilize the world):

…it was ordained that the queen should have greater power and honor than the king and that among private persons the wife should enjoy authority over her husband, the husbands agreeing in the marriage contract that they will be obedient in all things to their wives.
Diodorus Siculus, Book II, section 22

This wasn’t true, but it is interesting that that would be the impression that Diodorus received when visiting Egypt and speaking to Egyptians.

The deceased lady, Djed-Khonsu-iw-es-Ankh, worships Re-Horakhty in the Otherworld

I’m also reading an article in the Journal of Hellenic Studies by Rachel Evelyn White about women in Ptolemaic Egypt that discusses the possibility that the family tomb may have been the property of a female heir, and which was likely a holdover from ancient Egyptian tradition. This is based on some Egyptian contracts of the time combined with the fact that this was specifically the case among the nearby Nabataeans. If so, this could be one of the bases for retained female power in Egypt, as well as giving women another connection with Isis as the provider of proper burial and funerary rites. It may also point to very ancient matrilineal traditions in Egypt.

We should also recall that in several of the remaining Isis aretalogies, the Goddess declares women’s equality with men. What’s more, the relationship between women and men is meant to be friendly and loving—like the relationship modeled by Isis and Osiris. The aretalogy from Maronea states that Isis established language so that men and women, as well as all humankind, should live in mutual friendship.

In a later Hermetic text entitled Kore Kosmu, Isis explains to Horus the origin and equality of male and female souls, declaring that:

The souls, my son Horus, are all of one nature, inasmuch as they all come from one place, that place where the Maker fashioned them; and they are neither male nor female; for the difference of sex arises in bodies, and not in incorporeal beings.
Scott, Walter, Hermetica, Vol. 1 (Boulder, Colorado, Hermes House, 1982), p. 499-501.

The Oxyrhynchus Invocation of Isis states it quite plainly: “Thou [Isis] didst make the power of women equal to that of men.” I know of no other ancient texts that lay out the message of equality so strongly as is done in the Isis aretalogies and hymns.

And so, I honor Our Lady, Isis the rebel and Isis the feminist.

Isis Outside of Egypt

A statue of Isis from a private sanctuary of the Egyptian Gods near Marathon, Greece built by a Roman statesman.

How many of us were Egyptophiles from very early on in our lives, even as children? That’s true of me. You, too?

The power of ancient Egypt is magnetic, irresistible. And our Goddess Isis is perhaps THE most well known—and for some of us, most magnetic and irresistible—of the representatives of Her ancient homeland.

We are not alone in our attraction to Egypt and to Isis. We’re not alone today, and we’re not alone historically. Fascination with Egypt and devotion to Isis spread far beyond the borders of ancient Egypt. In the beginning, Isis was a local Deity. Eventually, Her worship and that of Osiris spread throughout much of Egypt. By the 5th century BCE, the Greek historian Herodotus said Theirs was the only pan-Egyptian worship. (This isn’t so, but it shows how widely their worship had spread within Egypt.)

Isis from a temple in Macedonia, 2nd century BCE

Even during archaic times (as early as 800 BCE), we see traces of devotion, such as inscriptions or votive images, outside of Egypt. By the 4th century BCE, Isis and Her family were adopted into Nubia to the south of Egypt and Greece to the north. Then, from the beginning of Ptolemaic rule in Egypt (305-30 BCE) through the Roman Empire, devotion to Isis spread very quickly.

Due to some ancient documents we still have, we can know that the first temple of Isis was built in Greece, in the Piraeus, Athens’ port city, by the late 4th century BCE. I found an article detailing how that may have come about.

The first thing we hear of it is in a legal document that the folks who had received said document had carved in stone and set up in the Piraeus. They wanted to make sure there would be no mistake that they had proper permission. The people who had it carved were from Cyprus and they had gained permission to set up an Aphrodite sanctuary. The interesting thing for Isiacs is that they had done it on the precedent of Egyptians having built a sanctuary of Isis in the same area. The document is dated to 333/2 BCE. So this means that the formal worship of Isis was established in the Athens area sometime before 333/2 BCE. On the Greek holy island of Delos, sometime about this same period, an altar dedicated to Isis is the oldest of the inscriptions related to the Egyptian Deities.

A priestess of Isis of the period — Funerary relief of Sosiba in the dress of Isis, from Attica

The person who had proposed that Athens grant this permission to the Cyrians was a guy named Lycurgus who was in charge of Athenian finances, and so was quite powerful. At least one scholar has suggested that he had something of a personal interest in the previous Isian sanctuary. His grandfather, also named Lycurgus, may have been the one who proposed that the Egyptians be allowed to build their sanctuary. If it was Lycurgus senior who was connected with the Egyptians and their sanctuary, then that would put the establishment of an Isis temple at Athens about the late 5th century BCE.

However, getting foreign sanctuaries built was not an easy thing. And in fact, Lycurgus senior was thoroughly mocked for his promotion of the Egyptian Deities. He was nicknamed “Ibis” in Aristophanes’ comedy, The Birds. An ancient scribe commenting on this nickname opined that he was called that either because he was Egyptian by birth or due to “his Egyptian ways.” A fragment from another comedian pictured Lycurgus wearing a kalasiris, the long, form-fitting sheath dress of an Egyptian woman. Yet another suggests that Lycurgus might be carrying messages home to “his fellow countrymen” in Egypt.

A reproduction of a sacred image of Isis from the private sanctuary near Marathon that is on site today

Most scholars are pretty sure Lycurgus senior wasn’t Egyptian—and are certain that he was an Athenian citizen—but it seems that he may have indeed been an Egyptophile. What we don’t know for certain is whether Lycurgus the younger was actually the grandson of Lycurgus the Ibis. So there may be no connection at all and the names merely coincidental. The author of the article I’m reading suggests that grants to both to the Isis and Aphrodite devotees may have been more political than religious. Athens had suffered some defeats during this time period. The author suggests that Lycurgus the younger was welcoming sanctuaries from other areas so that he could help build up Athens’ trade and thus its economic power. So it’s always money.

While it may have been money for Lycurgus the financial administrator, it wasn’t just money for other Isis-interested people in the Mediterranean. For instance, we see more Greek parents giving their children names that included Hers at about these same times. Scholars generally agree that when we see an upswing in what are known as theophoric names (“Deity-Bearing” names; for instance, “Isidora” is a theophoric name), we are witnessing an increase in the Deity’s popularity as well. In Greece, we see a few Isis-bearing names in the 3rd century BCE, many in the 2nd century BCE, then an absolute explosion of Isis names from the 1st century BCE through the Roman Imperial period.

Perhaps even more interesting is that people may have taken names that included Hers as a sign of their devotion. This is not so different today. My own theophoric name is a taken name that I legally changed to permanently connect me with Her. And I know I’m not the only one.

Grave stele of Mousa, daughter of Dionysios, dressed as an Isiac

Isis may have been especially important in Miletus, an ancient Greek city in what is now Turkey. There are five women, known from their funerary reliefs, who all bore the name Isias (or Eisias) and had come to Athens from Miletus. Some scholars have suggested that these women may have been former slaves who were freed in the name of Isis and therefore took the name of their deliverer. Others have suggested that they were initiates of Isis who took Her name—or that they may have been both.

Funerary relief of Alexandra in Isis dress, from Roman-era Athens

The five Isis-named women were shown on their grave reliefs in the famous “dress of Isis,” that is, the fringed mantle with Isis knot, and holding the sistrum and situla. But theirs were not the only examples. In fact, we know of 108 such Attic reliefs of women and some men with Isis attributes; the women wear the Isis-knotted dress, while the men hold the sistrum and situla. During the Roman period in Athens, this number makes up one-third of all the known (and published) grave reliefs. If that number reflects true percentages rather than just chance, that’s an awful lot of Isiacs.

In addition to the possibility that these Isis-accoutered people were initiates of Isis, it has also been suggested that they may have either been priest/esses, had a priest/essly function, or may simply have been especially enthusiastic devotees; for example, volunteers who helped maintain the sanctuaries and participated in the rites.

Or they may have been members of religious associations that were connected with the sanctuaries and served both a religious and social function. We know of one such group in particular that was connected to one of the Isis-Sarapis sanctuaries on Delos. It seems likely that enthusiasts would be members, or even founders, of such associations.

People could also stay for a time at the temples. In Apuleius’ tale of initiation into Isis’ Mysteries, prior to deciding to be initiated, his character Lucius simply spends time in Isis’ sanctuary:

I took a room in the temple precincts, and set up house there, and though serving the Goddess as layman only, as yet, I was a constant companion of the priests and a loyal devotee of the Great Deity.
Apuleius, the Golden Ass, Book XI, 19

I wish he had described what specific things he, as a layperson, was allowed to do to serve the Goddess. He does describe, in part, the morning rites to which the public seems to have been welcomed:

I waited for the doors of the shrine to open. The bright white sanctuary curtains were drawn, and we prayed to the august face of the Goddess, as a priest made his ritual rounds of the temple altars, praying and sprinkling water in libation from a chalice filled from a spring within the walls. When the service was finally complete, at the first hour of the day, just as the worshipers with loud cries were greeting the dawn light…
Apuleius, the Golden Ass, Book XI, 20

A Hellenistic bracelet with two busts of Isis, made in Egypt

From the evidence we have from Greek Isis sanctuaries, it seems that the Greeks used priest/essly titles they were familiar with, but with adaptations to fit Isis’ mythos. We have records of a hiereus, a priest, a stolistes, one who adorns the sacred image of Isis, a zakoros, an attendant, a kleidouchos, a key bearer, and a melanophoros, a bearer (or wearer) of the black garments—Isis’ black garments of mourning. We can expect that Isis received offerings of food and drink, as did native Greek Deities.

We have mentions from several Roman writers about devotions to Isis. The poets Propertius and Tibullus complain of the period of sexual abstinence their mistresses undertook for Isis. Ovid writes of the crowds of penitents at the temple of Isis. Tibullus also mentions a ritual called votivas reddere voces in which devotees could join in the singing of the virtues (aretai) of Isis in front of Her temple twice a day. (I wonder if they used any of the aretalogies of Isis we know of.)

A Renaissance statue of Isis by the sculptor Andrea Bregno, in the style of ancient Rome

Interestingly, when Isis comes to Rome, Her Roman worshipers seemed to have tried to make Her worship more “Egyptian” than did Her Greek worshipers. For instance, Roman Isis temples celebrated the rising of Sothis. They added back Egyptian symbols, such as the divine animals: crocodile, baboon, and canine. We see the development of lifelong priesthoods, something done in Egypt, but not done in Greece. Some Roman emperors may have especially appreciated the Egyptian relationship between Isis the Throne and the pharaoh. And it is in Italy that we first see priestesses of Isis rather than just priests.

For modern devotees, knowing the ways in which our spiritual ancestors—whether in Her homeland of Egypt or outside of its borders— honored Isis can inspire us in developing our own ways to honor Her. Whether we make offerings of food upon Her altar, pour libations of milk and wine, or sing of Her virtues before our shrines, we honor the Goddess Who fills our hearts and we connect with those who have gone before us.

The Mother of Isis

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.

Goddess Nuet overarches all things — Nuet, the Circle of Eternity, encompassing All

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.

The Star of Isis — Sopdet (Sirius), the Star of Isis

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.

Sarcophagus lid with Nuet opening Her protective wings over the deceased

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.

Magical Images & Isis

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

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

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

The old gentlemen of early Egyptology initially guessed that the nude females and paddle dolls—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.

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

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

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

Paddle dolls

Paddle dolls are flat images with truncated arms, no legs, an emphasized vulva, decorative painting on the body, big hair—and sometimes no head, just 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.

A particularly beautiful 12th dynasty image from Thebes

Magical images

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

A Ptolemaic beeswax image of one of the sons or Horus

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

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

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

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

Images of the nursing woman

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

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

I like this idea very much. It’s also excellent magical practice. Modern 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.

Isis & Hathor, Twins?

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

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

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

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

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

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

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

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

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

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

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

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

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

Blessed be the Ladies.

Offering to Isis: Fall EQ 2021

The festival starts this coming Friday. The weather forecast is perfection. The ritual cast is rehearsed. We are ready to go and can’t wait to see those of you who can make it. Still time to register!

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

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

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

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

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

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

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

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

The Rites of Offering

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

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

Now, Let’s Celebrate

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

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

Now here’s a little something about Making Offering…

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

Well, no.

And, yes.

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

So did the Goddess receive Her offerings or not?

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

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

King Hor’s ka statue; beautiful and haunting

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

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

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

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

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

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

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

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

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

Modern Balinese food offerings that look remarkably Egyptian

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

Offering table piled high with kau and other offerings

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

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

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

More Nephthys

"Nephthys" by the Popovy sisters — “Nephthys” by the Popovy sisters

Yes indeed, there is much more to say about Nephthys…

O, She is a Hidden One. In the Book of Caverns (an afterlife text), She is even described as the one Whose “head is hidden.” Yet She reveals Herself when you pay attention, when you search, when you ask.

Remember that lovely image of Nephthys by the two sister artists in last week’s post? Well, I found a couple more shots of it. Turns out the artwork is stranger and more unexpected than you would have thought having seen just the first photo.

Nephthys Herself is like that. She is stranger, more intriguing, and indeed more beautiful and powerful than you might, at first, think.

When we first read our Egyptian mythology, we see loyal Nephthys always in Her more dramatic sister’s shadow. She assists Isis with Osiris and Horus; She gets stuck with the troublesome, rowdy, and too-dry-to-be-fertile Set for a husband. As I mentioned last time, we used to think She didn’t even have Her own temples. But She did. And Her own priesthood, too.

The whole Nephthys sculpture...not what you expected? Me neither. — The whole Nephthys sculpture…not what you expected? Me neither.

When in a dyad with Isis, Nephthys is decidedly the “darker” one. The Pyramid Texts advise the king to “descend with Nephthys” in the Barque of the Night, but arise with Isis in the Barque of the Day. Nephthys speaks and the pathways of the Otherworld are obscured. The one being reborn is to “throw off the tresses of Nephthys” like he throws off his mummy wrappings at his rebirth. (I refer you back to a post on the magic of hair in Egyptian funerary ritual.) Nephthys is called Keku, Darkness itself. She is the Lady of the West, She is “in the Cemetery,” She is Lady of the Duat (the Underworld), Mourner and, like Her mother Nuet, She is called “Coffin.” She shares a number of these epithets with Isis (Who can be quite as dark as Her sister when She so desires).

Some researchers see Her darknesses and consider Sad-at-Heart Nephthys to be Death Itself and specifically the first half of the death process—the dying part, the entering into death part that does indeed make us sad at heart. Plutarch records that one side of the sistrum was decorated with Isis’ face while the other had Nephthys’ face, symbolizing creation and death respectively. (On Isis and Osiris, section 63)

It is an interesting and useful identification—and you can certainly make a good case for it. Yet it doesn’t quite satisfy me.

Not that Death isn’t a Big Thing. Death is possibly the Biggest Thing we face in our lives—outside of being born itself. But because it is so big, many of the Egyptian Deities are Death Deities. For instance, we could certainly consider Amentet to be Death Herself for Amentet means “The West,” that is, the Egyptian Land of the Dead and Amentet is often called the Beautiful West and welcomes the dead to Her realm.

Death is among the concerns of many Deities and it is indeed an intimate concern of Nepththys. But we’re not there yet. Where else can we look for Nephthys?

One place some scholars have looked is Her connection with other Deities. One of the more interesting ones is Her surprisingly close connection with Seshat, the Lady of Books, the Mistress of Builders.

Yeah, I know. Not the first one that would come to mind, is it?

As early as the Pyramid Texts (the oldest ones date from 2400-2300 BCE), Nephthys is said to have “collected all your members for you in this Her name of Seshat, Lady of Builders.” (Pyramid Texts, Utterance 364) Her much-later hymn from Komir invokes Her as “Seshat the Great, Mistress of Humanity, the Mistress of Writing, the Lady of the Entire Library. To You, Who utters divine decrees, Great of Magic, Who rules in the Mansion of Archivists.” There may be Isis-Nephthys parallelism in this spell from the Book of the Dead in which the deceased is seated beside the Great of Magic (possibly Isis) while Seshat (possibly Nephthys) is seated before the dead person: “Thou coolest thyself on the cedar tree beside the Great of Magic, while Seshat is seated before thee and Sia [Divine Perception] is the magical protection of thy body.” (Book of the Dead, Spell 169)

Seshat, Goddess of Wisdom, Knowledge, and Writing, shown with Her stylus — In Her name of Seshat, Lady of Builders

A Ptolemaic text from the Denderah temple says that Nephthys is “She who reckoneth the life-period, Lady of Years, Lady of Fate,” which Seshat does for the Pharaoh by marking notches on a palm rib. (This, of course, brings us back once again to Nephthys’ association with death.)

The Coffin Texts say, “O <name>, Horus has protected you, He has caused Nephthys to put you together, and She will put you together; She will mold you in Her name of Seshat, Mistress of Potters, for such is this great lady, a possessor of life in the Night-barque, Who raises up Horus, and She will bring to you.” (Coffin Texts, Spell 778) Texts at Edfu and Kom Ombo also record Seshat as a form of Nephthys. (However, it is well worth noting that Isis and Seshat were assimilated as well; which should remind us that, when it comes to Egyptian Deities and when it comes to spirituality, nothing is ever completely without contradiction or complication.)

The priesthoods of Nephthys and Seshat seem to have overlapped in places, too. Nephthys is married to Set and is the mother of Anubis with Osiris; interestingly, we have records of a priest of Seshat who served both Set and Anubis—and who was also in charge of “controlling the foreigners.” More on that in a minute.

The most complete discussion of Nephthys-Seshat (that’s available in English and accessible via your library, if your library is subscribed to Jstor) is in a paper by G.A. Wainwright from the 40s called “Seshat & the Pharaoh.”

A Seshat with a five-pointed star and two serpents forming Her headdress

He proposes that both Seshat and Nephthys were so old by the Old Kingdom that They were already starting to be forgotten and that Nephthys may have originally been rather Hathor-like, having been a Sky Goddess and a Love Goddess and a Victory Bringer (think Goddesses like Inanna and Ishtar, Who are involved in both love and war and are connected with the planet Venus). Plutarch, in the 2nd-century CE, noted that some called Nephthys Teleutê (“End”; more on that shortly), others Aphrodite, and some Nikê (“Victory”). (Plutarch, On Isis and Osiris, section 12) Nephthys got renewed life by being brought into the Isis-Osiris cycle, while Seshat came into the counting house of pharaoh and became connected with Thoth.

A Nephthys-Seshat connection that doesn’t seem to have been made by anyone I’ve read so far jumped out at me. So…speculation alert; here we go.

As Lady of Builders, one of Seshat’s main functions is to lay out the boundaries for new buildings, especially temples, via the ceremony of “stretching the cord,” which was a method of using a cord or rope to measure out straight foundations for a building. She is Goddess of architecture, math, and accounting, as well as being the Divine Scribe. Broadly, these are concerns of delineation, creating limits, setting boundaries, deciding what is in and what is out. Keep that in mind as we go on to the next part.

A statuette of Nephthys with Her name glyph, showing the neb basket and the temple "blueprint" — A statuette of Nephthys with Her name glyph showing the neb basket and the temple “blueprint”

Next, let’s look at Nephthys’ name. In Egyptian, it’s Nebet-Hwt, the Lady (Nebet) of the Temple (Hwt). You will also see it as Lady of the House. “House” is one translation of hwt, but that translation has, for most of us at least, connotations of the home or household—but Nephthys has little in Her of Hestia or Vesta. More usually, hwt means a mansion, temple, or even tomb. (Remember those similar meanings for Isis’ name?)

The hieroglyph for Nephthys’ name combines two other symbols: a neb bowl placed on top of the hwt sign, which is a rectangular sign with a little square or rectangle in the lower right. The neb glyph represents a wickerwork basket and conveys concepts such as “lord” (neb) or “lady” (nebet with the feminine t ending) and “all” or “every.” My guess is that because neb meant “all” it was also used to refer to the ruler of all, the lord or lady. Gardiner (Egyptian Grammer) says the hwt glyph is an “enclosure seen in plan,” in other words, we’re sort of looking down at a blueprint for a building.

What better name glyph for the Lady of Builders than one that represents the blueprint of a building? The Lady of the House—the Goddess with a blueprint in Her name—is also the architecture Goddess Who delineates the foundations of all buildings—but especially the sacred houses of the Deities, the temples.

At Denderah, we even find an ibis-headed Nephthys, which only strengthens the connection between Nephthys and the Divine Scribe, this time with the Divine Male Scribe (Sesh), Thoth, rather than the Divine Female Scribe, Seshat.

The ibis-headed Nephthys from Denderah; I'm working on finding the hieroglyph translations...but you can see Her name above Her head — The ibis-headed Nephthys from Denderah; I’m working on finding the hieroglyph translations…but you can see Her name above Her head

Now, let’s go back to Plutarch’s comments about what people in his time called Nephthys: Teleutê. In Greek, it means ending or completion. Plutarch says, “They give the name Nephthys to the ends of the earth and the regions fringing on mountains and bordering the sea. For this reason, they call Her Teleutê and say She cohabits with Typhon [Set].” (On Isis and Osiris, section 38) Later he says that Nephthys is what is “below the earth and invisible” in contrast with Isis Who “is above the earth and manifest.” (On Isis and Osiris, section 44) Both statements speak of Nephthy’s mystery and liminality. She is the border between here and there, then and now, in and out. And if She is that border, She also controls it. The priest of Seshat mentioned earlier was also “controller of the foreigners” and Nephthys’ husband Set is God of foreigners and foreign lands; thus the Goddess and God delineate or “draw the line” between us and The Other.

An Egyptian epithet of Nephthys calls Her Nebet-er-djer Em Em Netjeru, which Tamara Suida translates as “Lady to the Limit Under the Gods.” (Thank you, Tamara for your booklet on Nebt-hwt…and most especially those epithets.) There’s also a God called Neb-er-djer, which I’ve seen translated as Lord to/of the End or Lord to/of the Utmost, so we may also translate this Nephthys epithet as Lady of the End (Teluetê again!) or Lady to the Utmost Em Em (“among”) the Deities. Here again, Nephthys is the border, the line, the limit between “all of this” and whatever is beyond the End, the Limit, the Utmost.

As you probably figured out, djer in Egyptian is “end” or “limit.” Faulkner (Middle Egyptian) thinks djeri may mean an enclosing wall, a djeru is indeed a boundary, and the djerty are the Two Kites, Isis and Nephthys. This last, the Djerty, may mean nothing other than being an interesting coincidence. On the other hand, perhaps we can think of the Two Djerty circling aloft, delineating a space in the heavens—one that may be reflected on earth, for example, as They protectively encircle the body of Osiris as He awaits rebirth.

Now let us come back once more to the Lady of the Temple. What are temple walls but the boundary and the limit between sacred and profane? Thus it is Nephthys, the Lady of the Temple, Who founds and builds the temple walls, enclosing the sacred within, setting it aside as special, protected, and preserved.

Whew! I’m stopping now. I think I’ve must have worn us both out for today. I’ll have more to say about Her sometime soon. For instance, there is some doubt about that whole “adultery with Osiris” thing. We shall see.

Amma, Nebet-hwt.

Isis & Her Dark Twin, Nephthys

A stunning modern Nephthys by—appropriately—a pair of artist sisters, Katya and Lena Popovy, dollmakers — A stunning modern Nephthys by—appropriately—a pair of artist sisters, Katya and Lena Popovy

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.

A wonderful Nephthys by Jeszika Le Vye. Get your copy here.

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.

Nephthys in Her protective stance, mirroring Isis — Nephthys in Her protective stance, a mirror of Isis

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.

Isis of the Winds

Are Iset and Isis the same Goddess? — Isis, Mistress of Wind

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.

A fanciful Italian mosaic, from the Hellenistic period, showing Egypt during 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.

Today, the wind provides power in Egypt; this is the Zafarana wind farm

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.

Elemental de Aire by Ades21 on Deviant Art — *Elemental de Aire* by Ades21 on Deviant Art

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 deceased holds a sail to catch the breath of life

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.”

Isis Pharia with Her sail and the lighthouse on the right

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.

Serving Isis: Spiritual Growth

Finally, we come to the heart of the personal work of the ministrant of Isis. It is the last of the keys to serving Isis we’ll talk about: the work of spiritual development.

Spiritual growth or development is a process, not an end result. It is the ongoing search for and discovery of the truth of our hearts and souls, our Selves, and our relationship with the Divine.

It is not a single truth nor is it an unchanging truth. The process of growth is, after all, a process of change. It is not a truth contained in the pages of just one book—though Paths to it may be found in many books, written in many different languages. It is a truth most convincingly found in our own experience of the Divine by whatever Name we call It and in whatever form we imagine It. This truth calls us from the core of our Being. It is the truth against which our hearts will be weighed on the Scales of Truth when we pass from this world into the next.

Spiritual growth is the process of discovering our personal truth and learning how that truth is in (or can be brought into) harmony with the Divine truth. Once discovered, this gnosis—this deep, sacred knowing—can serve us as a guide for creating ways to live life more authentically and with more wisdom and compassion.

Our entire relationship with Isis is part of this process. Anything and everything we do in relation to Her, from making offering to deep communion, helps this process. Each and every time we make contact with our Goddess, we can increase our harmony with Her. We are like the strings of a musical instrument that begin to vibrate when the bow is drawn across any one of them. The ancient theurgists would have considered such Divine contact to help “purify” us, that is, to help us connect more clearly with our pure or essential natures.

All of the exercises, rituals, and meditations that make up the stages of relationship with Isis in Isis Magic are designed to help us do this. One of the key tools for growth, the “Invocation of the Shining One,” first makes its appearance at the stage of relationship called the Magician of Isis.

Like Isis Herself, the Shining One has been called by many names. In ancient Egypt, it would have been the Akh, meaning both “shining” and “effective” one. It has also been called the Higher Self, the Deep Self, the True Self, the God/dess Self, the Genius, the Atman, the Augoeides, the Holy Guardian Angel, and the Isis Within. It is that greater part of each one of us which is essentially Divine. Contact with this Divine Self is critical to our spiritual development.

Many people find they have difficulty with this aspect of the spiritual journey. I know I did. And do. It is genuinely difficult work, yet it is vital. Only patience and persistence will see us through. Simply return again and again to the work of making contact with and experiencing the Shining One, the Isis Within.

This work is hard to talk or write about because it becomes very personal and individual. For insight, there are numerous books you can explore. Look for works on enlightenment; Hindu, Buddhist, Christian, Pagan.

The work of spiritual growth will make us weep. Many times. It will also make us laugh with unexpected joy. We will catch a glimpse of the Isis Within. And then we will go on with our lives.

For spiritual growth does not mean there will be no more trouble in our lives. It does not insulate us from trouble or pain. No matter how spiritually developed we may be, we and the people in our lives are still human, capable of all the beauty and ugliness of humanity.

What spiritual development does mean is that we will be able to cope with our day-to-day duties and the trials we encounter in our lives in a much wiser and more compassionate manner. We will be better able to understand—and thus shape—our thoughts and actions so that they are better aligned with our growing gnosis. We will find ourselves less tossed about by our emotions, more able to see the beauty in life. We will become more open, less defensive.

In our relationship with Isis, we experience the sacred. We grow. We discover who we really are. We become wiser and more compassionate. We learn how to live more authentically, in greater harmony with our true selves and the Divine reality of the Goddess. It is, perhaps, the most vital aspect of serving the Goddess as Her devoted ministrant. If we have done it well, we will become better people.

Like many of us (I suspect), I have been living with a very heavy heart lately. Yet I cannot let fear or despair take me. They are not only the mind killers, they are the heart killers. All of us will need both our minds and our hearts to get through this, whether our “this” is internal or external or both. Note to self—and you, if you need it—just keep connecting with Her; keep growing toward Her.

Serving Isis: Worshiping the Goddess

A worshipper giving worship and receiving from the God — A worshipper giving worship and receiving energy that looks like flowers from the God

Some time ago, I was corresponding with a man in England on Dionysian subjects. (You may recall that, in addition to my devotion to Isis, I also have a passion for Lord D.) During the course of our conversation, I said something about worshipping Dionysos. He wrote me back to the effect of “you wouldn’t catch me worshipping anybody or anything!”

I suspected we had a definition problem—and that turned out to be so, because when I explained that what I meant by worship was an expression of love, appreciation, and honor toward the Divine, my Dionysian pal wrote back saying he’d decided that, in that case, he guessed worship was okay with him.

keep-calm-and-love-isis-5 — Always good advice

I think a lot of people share my friend’s ideas about worship. The word is too…um… “churchy.” For many, it has come to have a hollow sound and worse yet, a hollow feeling. Some associate it with merely going through the motions—attending church, sitting in rows, singing ill-harmonized hymns, and eventually passing the collection plate. Others may associate worship with bowing before some cold and distant deity. (I am inevitably reminded, and perhaps you are, too, of Monty Python’s toadying minister: “Oh God, You are so gosh-darned BIG…”) Such prostration appears to them to have no respect for the sacred possibilities of either humankind or Nature and leaves an unpleasant taste in their mouths.

Kissing the ground before Her beautiful face

Yet worship is one of the most significant ways we can relate to the Goddess. It is certainly an appropriate way for a ministrant of Isis to relate to Her.

True worship has to do with reverence and appreciation for the Divine, as well as for that which is sacred in others, in ourselves, and in the manifested world. Worship is a meaningful way of expressing our feelings and inner selves to the Divine. It is a way of speaking about and participating in that which we find sacred. Worship requires participation not by the mere rote actions of our bodies, but by the focus of our minds, the openness of our hearts, and the willingness of our souls and spirits.

When we sense Isis’ heartbeat and understand that She senses ours, we are participating in worship. When we finally, actually know, in our bones, in our guts, in our hearts that She really is there, the door to worship is flung wide. The temple of our soul is opened, and She indwells. When we taste Her truth upon our tongues, and are grateful, grateful, grateful for that taste, then we worship. When Her Mystery allures and deepens us rather than merely baffling, that is worship. When we know Her in the light in our lover’s eyes, a blade of grass, a spider’s dance, we are worshiping.

We may do this intuitively or, using the Art of Ritual, we may speak to Isis, sing to Her, listen to Her, make offerings to Her, express our gratitude to Her, commune with Her in a ritual context. When we do this consciously and with full intent to expand our souls and spirits, it is then that we truly worship. As we come to know Isis through our acts of devotion, we come to love Her and to understand that She has always loved us.

And love…love is the true essence of the worship that a ministrant of Isis gives to their Goddess.

Opening of the Ways to the Goddess Isis

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.

ENTERING

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.)

PURIFICATION & CONSECRATION

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.

OPENING

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.

INVOCATION

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.

CLOSING

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.

Serving Isis: the art of ritual

I believe that the ministrant of Isis should develop some facility with ritual. Of course, this is more important for those of us who are involved in ceremony with other people, less important if we work solitary. But even for solitaries, having some ritual skill benefits our spiritual work by making it more graceful. This, in turn, enables us to be less self-conscious and better able to focus on developing our relationship with Isis.

Ritual is how we human beings do religion. Throughout the world—almost without exception—the practice of religion involves the practice of ritual. Even quiet, private prayer or meditation is normally ritualized in some way. Whether by folding our hands, sitting in a yoga asana, counting a rosary, or simply lighting a candle, some sort of ritual pattern is usually incorporated in spiritual activity.

Ritual is a communicative art that goes beyond what we are able to express by speech alone, dance alone, music alone, or intellectual effort alone. Because ritual can combine all these things—and energize them with the power of symbolism—ritual enables us to communicate with the other people in the ritual and with the Divine in ways beyond our normal capacity. Some things, particularly the ineffable, sacred things we are trying to express in a relationship with Isis, can only be expressed through ritual.

Ritual takes us beyond the body-mind/soul-spirit split. It gives us a holistic way to communicate with and relate to Isis. It is a primary tool of the ministrant of Isis for worship and spiritual growth. Working to gain ritual proficiency is particularly appropriate for someone in an intense relationship with Isis because of the strength of the ritual tradition in Egypt and because Isis is a Goddess of Sacred Magic, an art that is almost always practiced through ritual. What’s more, I can tell you from my experience with other ministrants of Isis, it seems that the Goddess often gifts us with rituals that they are then asked to share.

What ritual does

Just like every Pagan ritual you’ve ever been to…right? (Bouguereau, The Youth of Bacchus)

Ritual is completely natural to human beings. It is an essential, even primal, human activity. Indeed, some of the earliest evidence from our cave-dwelling ancestors is evidence of ritual.

There are biologically based rituals in which we engage—for example, sexual behaviors. We also take part in social ritual. We may shake hands when we meet each other; we mark life passages such as marriage or death with ceremony. These types of rituals give us ways to interact with each other and to understand each other, especially at times when words fail, such as funerals.

And then there is sacred ritual. Sacred ritual not only helps us recognize changes in our lives, it also helps us create changes and—this is important for devotees of Isis—provides us with a means of worship.

A woman working magic — A solitary ritual; John Waterhouse, The Magic Circle

Ritual is not just a set of actions we move through by rote. Ritual is powerful because it deeply affects us. It affects us psychologically and it affects us physiologically, both of which, in turn, feed back into our spiritual selves.

You may be familiar with the work human potential researcher Jean Houston. She has done extensive work on what she calls “psychophysical” exercises. They include such things as visualization, working with the kinesthetic body (some ritualists might call this the astral body), learning through conversation with a personified aspect of the self, and personification of an object to discover its “essence.”

Many of us would recognize these things as elements of at least some types of ritual. From her studies, Houston concludes that these exercises give people the ability to learn more quickly, to think on multiple tracks at once, and to tune into the symbolic and mythic parts of themselves at will. This alone would make ritual worthwhile, but there’s more.

In therapy, Houston says these ritual-type exercises work much better for patients than talking therapies alone because talking therapies involve only one part of the person’s being while these exercises, (rituals), involves the whole person.

I strongly agree that the holistic nature of ritual is deeply valuable for human beings. By addressing the whole person, physical and spiritual, ritual can move us toward greater wholeness. Wholeness is one of the keys to spiritual growth and spiritual growth is one of the key responsibilities of ministerial work with and for Isis.

Invocation and offering

Some of the basic components of ritual include chanting, singing, drumming, spoken invocation, moving in circles, dancing, meditation, and repeated patterns. Researchers have studied the effect of these things on the brain and the human nervous system and there seem to be two main things that these ritual components do in the human system: they trigger our emotions and they decrease the distance between us and others—including the Divine. These repeated patterns affect the brain’s neurological ability to define the limits of the self. They break down the walls we put up between ourselves and others—including those we erect between ourselves and the Goddess. Thus ritual helps us find self transcendence. By becoming less focused on ourselves, we can better open ourselves to the experience of Isis.

On the emotional side, strong rhythm or repetition (of a mantra, for example) has been shown to produce positive limbic discharge in the brain (the limbic system is part of the brain that deals with emotion among other things), which results in pleasurable feelings. If these feelings are prolonged, a part of the brain called the amygdala gets involved; the amygdala is connected with the fear-arousal system. Some researchers think that the combination of pleasure and a slight elevation in the fear-arousal system could produce the feeling of religious awe that many of us experience.

Ritual has also been proven to lower blood pressure, decrease heart rate, lower rates of respiration, reduce levels of the hormone cortisol (the “stress hormone”), and and create positive changes in immune system function. It seems that ritual is even good for our health.

Built for spiritual experience

None of this means that there is no magic in ritual. Far from it. What it means is that our physical bodies were built for and/or evolved this way so that we are able to participate in the magic of ritual and to better communicate with the Divine; in our case, with Isis.

Our bodies are not the mere cause of the effect; they are its result. As the ancient Hermeticists would say: As Above, So Below. We are a microcosm reflecting the way the macrocosm works. Our bodies do not make us experience the spiritual. They enable us to experience the spiritual. We have evolved this way because the spiritual is real, because it is valuable, and because we human beings need to be able to experience it.

The magic of ritual profoundly affects us. Whether it’s a scripted group rite, a drumming circle, or an unscripted intuitive rite, ritual is one of our most powerful tools for human growth, spiritual expression, and Divine communion. The ministrant of Isis should have at least some facility with this important tool.

Serving Isis: a responsibility to know and to experience

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

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

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

Knowledge

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

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

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

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

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

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

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

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

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

And Experience

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

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

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

Priest making offering — A priest purifying

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

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

Offering to Isis: Fall EQ 2021

Yes!

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

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

The Rites of Offering

Now, Let’s Celebrate

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

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

Now here’s a little something about Making Offering…

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

Well, no.

And, yes.

So did the Goddess receive Her offerings or not?

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

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

Isis the Ass-Kicker

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

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

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

We had all experienced it, you see.

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

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

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

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

You remember that thing we were talking about? Well?

But that’s just the surface stuff.

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

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

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

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

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

“Doing Things” for Isis

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

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

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

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

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

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

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

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

Lector priest and Sem priest, Doing Things

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

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

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

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

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

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

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

People Doing Things and Not Doing Things in the afterlife

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

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

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

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

Becoming Joined to Your Star

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Isis the Scorpion

Egyptian scorpion — An ancient Egyptian representation of a scorpion

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Keeper of the Pharos Lighthouse

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

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

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

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

Herodotus writes,

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

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

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

Plutarch mentions it, too:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Isis the Lighthouse Goddess

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

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

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

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

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

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

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

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

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

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

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

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

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