Category Archives: Kore Kosmou

Is Isis a Virgin Goddess?

Seen this about a million times? Yeah, me, too.

It’s that time of year when we (once again) see all those articles comparing the Divine Mother Mary with the Divine Mother Isis, followed by either outrage or approbation, depending on who’s doing the writing.

Not long ago, in relation to this, a friend of this blog asked a very excellent question. It had to do with Isis’ status as a Virgin Goddess. Basically, is She or isn’t She? She is often compared with the famously Virgin Mary, and the images of the two Goddesses, nursing Their holy babes, are strikingly similar. And then there’s all of this.

Well, as is often the way with Goddesses, the answer is both no and yes.

We’re all pretty familiar with the sexual relations between Isis and Osiris. All the way back to the Pyramid Texts we hear about it, rather explicitly we might add. Pyramid Text 366 says, “Your [Osiris] sister Isis comes to You rejoicing for love of You. You have placed Her on your phallus and Your seed issues into Her…” Plutarch, in the version of the story he recorded, tells us that Isis and Osiris were so in love with each other that They even made love while still within the womb of Their Great Mother Nuet. And, of course, we have the sacred story of how Isis collected the pieces of the body of murdered-and-dismembered Osiris, all except the phallus. Crafting a replacement of gold, the flesh of the Gods, She was able to arouse Her Beloved sufficient for the conception of Horus. The mourning songs of Isis and Nephthys have Her longing for His love. The priestess, in the Goddessform of Isis, sings that “fire is in Me for love of Thee” and She calls Him Lord of Love and Lord of Passion. She pleads, “Lie Thou with Thy sister Isis, remove Thou the pain that is in Her body.” (For more on the Songs or Lamentations, go here.)

So, is that all there is to it? Isis is not a virgin?

Well, not quite. Because Isis is a Goddess.

Isis is the Goddess of 10,000 Names and 10,000 Forms. Among those forms are the sexual Lover of Osiris and the Mother of Horus. Also among Her many Names are syncretisms with famously virginal Goddesses such as Artemis, Hekate, and Athena, as well as heroines such as Io, a virgin priestess of Hera (a Goddess Who Herself renews Her virginity on the regular). Isis is identified with both Demeter the Mother and Persephone the Kore, the Young Girl, Who were sometimes seen as a single unit, Mother-Daughter, containing All in Themselves. Goddesses can be many things, all at once, without any contradiction—or perhaps with every contradiction, which is one of the ways of Goddesses.

No text shows us these Divine Feminine contradictions/not-contradictions as clearly as “The Thunder, Perfect Mind,” a text found among the Nag Hammadi papyri. It is a long poem in the voice of a Feminine Divine Power that some scholars have linked to Isis; or at least they think that Her worship influenced the content of the text. Could be, but in my opinion, the Divine Speaker may be better understood as Sophia—with Whom Isis is also identified. The Coptic (late Egyptian) manuscript from which the text comes is dated to roughly 350 CE. Here’s a brief excerpt from this amazing work:

For I am the first and the last. I am the honored one and the scorned one. I am the whore and the holy one. I am the wife and the virgin. I am the mother and the daughter. I am the members of my mother. I am the barren one and many are her sons. I am she whose wedding is great, and I have not taken a husband.
The Thunder, Perfect Mind

Clearly, Isis is syncretized with Virgin Goddesses throughout the Mediterranean world. And it is not at all unusual for such Goddesses to be both virginal and associated with fertility. What about Egyptian sources?

The ancient Egyptians were not quite so concerned with virgins—by which I mean, in this case, a young person who has not yet had sex—as were the Greeks and some other Mediterranean peoples. For instance, there was no requirement that young women or young men be sexually inexperienced when they married. Many young women probably were—particularly those who were married very young to older husbands. But prior to marriage, young people might engage relatively freely with each other. After marriage, sexual exclusivity was demanded—especially for women. The penalties for non-compliance could be very harsh—especially for women.

This is not to say that Egyptian virginity was not valued or even required under certain circumstances. The text that included the lamentation songs of Isis and Nephthys noted above specifies that the priestesses taking the roles of Isis and Nephthys be “pure of body and virgin” and also that they are to have their body hair removed, wigs on their heads, tambourines in their hands, and the names of Isis and Nephthys inscribed on their arms.

This text, one of very few we have, is from the Ptolemaic period, when Egypt had been influenced by Greek rule. I wonder whether virginity would have been considered necessary earlier. Perhaps the priestesses would have only had to abstain from sex for a period of time before their ritual service. We know that people serving in Egyptian temples had to abstain from sex for a time (at least a day, often a number of days) as part of their purification. But they weren’t virgins.

The God’s Wife of Amun, the highest of high priestesses, usually a female relation of the king, was virgin for life. Beginning in the 2nd Intermediate Period, the lifetime position of the God’s Wife gained a great deal of power, eventually becoming second only to the king. Interestingly, it was an “Isis”—Iset, the virgin daughter of Rameses VI—who began the tradition of the God’s Wife being celibate. Later, in the Roman period, some Roman priestesses of Isis maintained lifelong virginity. And we know that the Roman Isiacs might maintain a 10-day period of pre-ritual chastity known as the Castimonium Isidis or Chastity of Isis.

Isis Herself is called the Great Virgin in one of the inscriptions from the Isis Chapel in Seti I’s mortuary temple at Abydos. In Egyptian, this is Hunet Weret. Hunet is the word for girl or maiden, weret is the feminine form of great. Hunet is also the Egyptian name for the pupil of the eye and is connected to the Hermetic treatise known as the Kore Kosmou, the “Virgin of the World.” You can read about those maidenly connections here. (And read about the Kore Kosmou here, here, and here. )Just like Greek parthenos, hunet could mean a virgin, a girl, a maiden, or just youthful. (A young boy or youth is hunu.) And all Egyptian Goddesses are forever young.

Parthenogenesis was not unknown in Egypt, either. The First Creators in many Egyptian myths, such as the God Atum and the Goddess Neith, created everything from Themselves alone. Some Egyptian queens, such as Ahmose, Hatshepsut’s mother, were said to have given birth to pharaohs after sexual union with a God. Just like Mary and the Holy Spirit of the Christian God.

So, is Isis a Virgin Goddess? Yes. Does She have sex with Her Divine Husband? Yes. She is, as so many Goddesses are, Both And. She is a patroness of marital sexual desire and bliss and She is an ever-renewing, ever-youthful Virgin Goddess. In this holy season and every day, may She bless you with the gifts you most desire.

Is Isis a Virgin Goddess?

Recently, in relation to this, a friend of this blog asked a very excellent question. It had to do with Isis’ status as a Virgin Goddess. Basically, is She or isn’t She? She is often compared with the famously Virgin Mary, and the images of the two Goddesses, nursing Their holy babes, are strikingly similar. And then there’s all of this.

Well, as is often the way with Goddesses, the answer is both no and yes.

So, is that all there is to it? Isis is not a virgin?

Well, not quite. Because Isis is a Goddess.

Isis is the Goddess of 10,000 Names and 10,000 Forms. Among those forms are the sexual Lover of Osiris and the Mother of Horus. Among Her many Names are syncretisms with famously virginal Goddesses such as Artemis, Hekate, and Athena, as well as heroines such as Io, a virgin priestess of Hera (a Goddess Who Herself renews Her virginity on the regular). Isis is identified with both Demeter the Mother and Persephone the Kore, the Young Girl, Who were sometimes seen as a single unit, Mother-Daughter, containing All in Themselves. Goddesses can be many things, all at once, without any contradiction—or perhaps with every contradiction, which is one of the ways of Goddesses.

Perhaps no text shows us these Divine Feminine contradictions/not-contradictions as clearly as “The Thunder, Perfect Mind,” a text found among the Nag Hammadi texts. It is a long poem in the voice of a Feminine Divine Power that some scholars have linked to Isis; or at least they think that Her worship influenced the content of the text. Could be, but in my opinion, the Divine Speaker may be better understood as Sophia—with Whom Isis is also identified. The Coptic (late Egyptian) manuscript from which the text comes is dated to roughly 350 CE. Here’s a brief excerpt from this amazing work:

For I am the first and the last. I am the honored one and the scorned one. I am the whore and the holy one. I am the wife and the virgin. I am the mother and the daughter. I am the members of my mother. I am the barren one and many are her sons. I am she whose wedding is great, and I have not taken a husband.
The Thunder, Perfect Mind

The ancient Egyptians were not quite so concerned with virgins—by which I mean, in this case, a young person who has not yet had sex—as were the Greeks and some other Mediterranean peoples. For instance, there was no requirement that young women, or young men for that matter, be sexually inexperienced when they married. Many young women probably were—particularly those who were married very young to older husbands. But prior to marriage, young people might engage relatively freely with each other. After marriage, sexual exclusivity with demanded, especially for women. The penalties for non-compliance could be very harsh, especially for women.

The God’s Wife of Amun, the highest of high priestesses and usually a female relation of the king, was virgin for life. Beginning in the 2nd Intermediate Period, the position of the God’s Wife gained a great deal of power, eventually becoming second only to the king. Interestingly, it was an “Isis”—Iset, the virgin daughter of Ramesses VI—who began the tradition of the God’s Wife being celibate. Later, in the Roman period, some Roman priestesses of Isis maintained lifelong virginity. And we know that the Roman Isiacs might maintain a 10-day period of pre-ritual chastity known as the Castimonium Isidis or Chastity of Isis.

Isis Herself is called the Great Virgin in one of the inscriptions from the Isis Chapel at Abydos. In Egyptian, this is Hunet Weret. Hunet is the word for girl or maiden, weret is the feminine form of great. Hunet is also the Egyptian name for the pupil of the eye and is connected to the Hermetic treatise known as the Kore Kosmou, the “Virgin of the World.” You can read about those maidenly connections here. (And read about the Kore Kosmou here, here, and here. )Just like Greek parthenos, hunet could mean a virgin, a girl, a maiden, or just youthful. And all Egyptian Goddesses are forever young. A young boy or youth is hunu.

So, is Isis a Virgin Goddess? Yes. Does She have sex with Her Divine Husband? Yes. She is, as so many Goddesses are, Both And. She is a patroness of marital sexual desire and bliss and She is an ever-renewing, ever-youthful Virgin Goddess. On this holy day and every day, may She bless you with the gifts you most desire.

Is Isis a Virgin Goddess?

Well, as is often the way with Goddesses, the answer is both no and yes.

So, is that all there is to it? Isis is not a virgin?

Well, not quite. Because Isis is a Goddess.

Perhaps no text shows us these Divine Feminine contradictions/not-contradictions as clearly as “The Thunder, Perfect Mind,” a text found among the Nag Hammadi texts. It is a long poem in the voice of a Feminine Divine Power that some scholars have linked to Isis; or at least that Her worship influenced the content of the text. Could be, but in my opinion, the Divine Speaker may be better understood as Sophia—with Whom Isis is also identified. The Coptic (late Egyptian) manuscript from which the text comes is dated to roughly 350 CE. Here’s a brief excerpt from this amazing work:

For I am the first and the last. I am the honored one and the scorned one. I am the whore and the holy one. I am the wife and the virgin. I am the mother and the daughter. I am the members of my mother. I am the barren one and many are her sons. I am she whose wedding is great, and I have not taken a husband.
The Thunder, Perfect Mind

Clearly, Isis is identified with Virgin Goddesses throughout the Mediterranean world. And it is not at all unusual for such Goddesses to be both virginal and associated with fertility. What about Egyptian sources?

The ancient Egyptians were not quite so concerned with virgins—by which I mean, in this case, a young person who has not yet had sex—as were the Greeks and some other Mediterranean peoples. For instance, there was no requirement that young women, or young men for that matter, be sexually inexperienced when they married. Many young women probably were—particularly those who were married very young to older husbands. But prior to marriage, young people might engage relatively freely with each other. After marriage, sexual exclusivity with demanded, especially for women. The penalties for non-compliance could be very harsh, especially for women.

Isis Herself is called the Great Virgin in one of the Egyptian hymns to Osiris (I believe it is from the Isis Chapel at Abydos; still checking into it.) In Egyptian, this would is Hunet Weret. Hunet is the word for girl or maiden, weret is the feminine form of great. Hunet is also the name for the pupil of the eye and is connected to the Hermetic treatise known as the Kore Kosmou, the “Virgin of the World.” You can read about those maidenly connections here. (And read about the Kore Kosmou here, here, and here. )Just like Greek parthenos, hunet could mean a virgin, a girl, a maiden, or just youthful. And all Egyptian Goddesses are forever young. A young boy or youth is hunu.

Parthenogenesis (asexual reproduction), was not unknown in Egypt, either. The First Creators in many Egyptian myths, such as the God Atum and the Goddess Neith, created everything from Themselves. Some Egyptian queens, such as Ahmose, Hatshepsut’s mother, were said to have given birth to pharaohs after sexual union with a God.

So, is Isis a Virgin Goddess? Yes. Does She have sex with Her Divine Husband? Yes. She is, as so many Goddesses are, Both And. She is a patroness of marital sexual desire and bliss and She is an ever-renewing, ever-youthful Virgin Goddess. On this holy day and every day, may She bless you with the gifts you most desire.

Was Horus born on December 25th?

Hello, Isiacs. I’m reposting this because, well, it’s that time of year and this question must be answered. Again.

Every year, at about this time, one post on this blog starts to get a lot more “traffic,” that is, visitors viewing it, than any other. (In fact, it’s already started.)

It’s the one about Horus being born on December 25th. Likely, people are searching for information about how Christianity absorbed Pagan winter solstice traditions (from the non-Christian side) or how it most certainly did not (from the Christian side). The statement about Horus’ birth on that date is often used to dismiss the Christian tradition of the birth of the Christ on December 25th (and by inference, Christian tradition in general) as “mere Pagan superstition.” Which is rude to both Pagans and Christians.

Early Christianity most certainly was influenced by the people and cultures around it. But the thing I specifically wanted to look into was the birth of Holy Baby Horus from the Holy Virgin Isis on December 25th.

Gotta love the expression of both Deities’ faces.

What bothered me about it was that I thought that the December 25th date was stretching the truth to make a point; the point being that the “real meaning of Christmas” was, in fact, the celebration of a Pagan Deity Who was born on the winter solstice. Why should we have to distort the truth to make that point?

As you might expect from a sun-focused culture—the winter solstice was quite important in Egyptian culture and religion. There are many inscriptions and texts to support this, as well as a number of temples and monuments oriented toward the winter solstice sunrise. Temples with that orientation were often dedicated to Re-Hor-Akhty, Re-Horus of the Horizon.

In the 17th year of the reign of Pharaoh Amenemhet I (approx. 1991-1962 BCE), the king chose to take a new title as the sun approached winter solstice. The title was Nem-mestu, Repeater of Births. This designation was also given to the dead and may refer to daily/yearly solar rebirth or even to reincarnation.

But still, that’s the winter solstice, usually December 21 or 22, not December 25.

The Greek priest Plutarch, writing in the late 1st and early 2nd century CE, is our source for the most complete version of the Isis and Osiris myth that we have. In his essay, he mentions several Egyptian winter solstice traditions, including the birth of Harpokrates (from Hor-pa-khered, Horus the Child) on the winter solstice. (I quote it here at length because I like the snarky lead-in):

Thus we shall attack the many boring people who find pleasure in associating the activities of these gods with the seasonal changes of the atmosphere or with the growths, sowing, and plowing of crops, and who say that Osiris is being buried when the corn is sown and hidden in the earth, and that he lives again and reappears when it begins to sprout. For this reason it is said that Isis, when she was aware of her being pregnant, put on a protective amulet on the sixth day of Phaophi, and at the winter solstice gave birth to Harpocrates, imperfect and prematurely born, amid plants that burgeoned and sprouted before their season . . . and they are said to celebrate the days of her confinement after the spring equinox.
Plutarch, On Isis and Osiris, 65B-c

Since Horus is a solar God, His birth at the winter solstice—even to the extent that He is “imperfect and prematurely born” at that time—makes symbolic sense. (Calendar translation is always tricky, but in this later period, the 6th of Phaophi would be sometime in October or November by our calendar. So if Isis was going to give birth at the solstice, She would have had to have been pretty inattentive to have only worn a protective amulet that late in Her pregnancy. Seems more likely that She put on the protective amulet in the more dangerous weeks just prior to giving birth.) This tradition of Horus’ winter solstice birth was still going strong in the 4th and 5th centuries CE. Another writer, Macrobius, famous for his book about the Saturnalia festival, notes that:

…at the winter solstice, the sun would seem to be a little child like that which the Egyptians bring forth from a shrine on the appointed day, since the day is then at its shortest and the god is accordingly shown as a tiny infant.
Macrobius, Saturnalia, 1.18:10

The Egyptians weren’t the only ones to note and welcome the winter solstice with its soon-to-be-lengthening days. Just as there are today, there were other winter holy days around the time of the winter solstice. You’re probably familiar with the Roman Saturnalia (Greek Kronia) which took place from December 17th through the 23rd (at its most developed stage). It was a carnivalesque festival with plenty of partying and gift-giving on the last day, just a day or two from the astronomical solstice.

The 4th century CE Christian polemicist, Epiphanius, notes two very interesting Pagan festivals that took place “on the very night of Epiphany,” which is Epiphanius’ preferred date for the birth of the Christos (January 6). He grouches that “many places deceitfully celebrate a very great festival on the very night of the Epiphany, to deceive the idolaters who believe them into hoping in the imposture and not seeking the truth.” (Epiphanius, Panarion, 22,8) Of the celebration in Alexandria, he writes:

First, at Alexandria, in the Koreum, as they call it; it is a very large temple, the shrine of Kore. They stay up all night singing hymns to the idol with a flute accompaniment. And when they have concluded their nightlong vigil, torchbearers descend into an underground shrine after cockcrow and bring up a wooden image which is seated naked on a litter. It has a sign of the cross inlaid with gold on its forehead, two other such signs, one on each hand and two other signs, one actually on each of its two knees—altogether five signs with a gold impress. And they carry the image itself seven times around the innermost shrine with flutes, tambourines and hymns, hold a feast, and take it back down to its place underground. And when you ask them what this mystery means, they reply that today, at this hour Kore—that is, the Virgin—gave birth to Aion.
Epiphanius, Panarion, 22,9

Isis-Kore/Persephone, from Heraklion, Crete

Some scholars believe that the Alexandrian Kore or Virgin was Isis (some ancient Egyptian Hymns call Isis “virgin;” in the Hermetic text, Kore Kosmou, Isis is likely the “Cosmic Virgin” of the title) and that the “crosses” on Her limbs may have been ankhs. Could be, but doesn’t have to be; Alexandria was, after all, a polytheistic city. Epiphanius goes on to mention other identical and, in his mind, deceitful festivals in Petra and in Elusa celebrating the birth of the “only son of the Lord” of a Virgin Goddess. In Petra, the Holy Child is Dusares, an Arabian God identified with Dionysos, Who was, in turn, identified with Helios, the sun. (Epiphanius, Panarion, 22,11)

Those of you who have been following along with this blog may recall that the famous Roman Calendar of Philocalus (354 CE)* lists a festival called The Isia from October 28 through November 1.**

Much earlier, in the 1st century BCE, the Greek mathematician and astronomer Germinos noted that the Greeks believe that the Isia—which was derived from the ancient Egyptian Khoiak festival—occurs at the winter solstice. (The Khoiak festival celebrated the death of Osiris and His finding, lamentation, and resurrection by Isis.) Germinos says that that was true 120 years ago, but that, in his time, it had shifted a month earlier. The modern Kemetic Orthodox religion celebrates the Khoiak Festival in late November; so just about now.

Isis and the pharaoh raise the Djed pillar, the symbol of the resurrection of Osiris, as part of the Khoiak festival

However, here at the 45th parallel, we are happily privy to a calendar Mystery. The ancient Khoiak Festival took place in the fourth month of Inundation, which began on the Egyptian New Year. As you likely know, the New Year was heralded by the heliacal rising of Sirius, the Star of Isis. The festival took place over a period of many days, culminating at the end of the fourth month with the resurrection of Osiris.

Here in Portland, the Star of Isis rose this year on August 23. Four 30-day Egyptian months from that date is December 21, the winter solstice. So if you were here in Portland with me, we could celebrate the Isia on the days leading up to and ending with the winter solstice.

Yet, as fabulous as that is, it’s still not December 25th, is it?

Well, as it turns out, the answer to this little puzzle is not all that mysterious after all.

You see, the Roman calendar went through a certain amount of upheaval and—bottom line—December 25th was considered the “traditional” date of the winter solstice, even if that was off from astronomical solstice. (If you want to calendar geek on that, check this out or this.) From a number of ancient sources, including Epiphanius, we have that “the eighth before the kalends of January” was considered to be the winter solstice. (Epiphanius, Panarion, 22,3) Because of the inclusive way the Romans counted, this “eighth before the kalends” was December 25th. (In the Roman calendar, the kalends is the first day of the month.)

What’s more, the early Christians who chose that date, chose it precisely because it was the winter solstice and was connected to the return of the light. In a work attributed, perhaps falsely, to the 4th century Christian church father John Chrysostom, the writer connects the birth of Jesus with the birth of Sol Invictus, the Unconquerable Sun, which was celebrated on Rome’s traditional winter solstice, December 25th:

But Our Lord, too, is born in the month of December . . . the eighth before the kalends of January [25 December] . . ., But they call it the “Birthday of the Unconquered.” Who indeed is so unconquered as Our Lord? Or, if they say that it is the birthday of the sun, He is the Sun of Justice.
Chrysostom, De Solstitia et Aequinoctia Conceptionis et Nativitatis Nostri Iesu Christi et Iohannis Baptistae; “On the conceptions and births of our Jesus Christ and John the Baptist on the solstices and equinoxes.”

On this protective amulet, Isis & Nephthys guard the shining solar child, Horus.

Another interesting thing about the choice of December 25th is that—even just those few days after the astronomical solstice—you can begin to see that the light is indeed returning. Some scholars have suggested that the December 25th date for the solstice reflects this perceivable change, so that even though the exact moment of astronomical solstice is prior to the 25th, it becomes noticeable about the 25th.

So there we have it. There actually IS reason to connect the winter solstice birth date of Isis’ Holy Child, Horus, with the traditional December 25th birth date of Mary’s Holy Child, Jesus.

Should we claim that early Christians “stole” the birthdate of Horus (or any of the other solar Gods Who always were and always will be born on the winter solstice)? Nah, let’s not. In fact, it makes perfect sense to celebrate the birth of Jesus Christ, the bringer of the light of Christianity to its believers, at that time of year when the light of the sun begins its return to the world. It is an excellent symbol and early Christians would have been silly to ignore it.

Artist Alex Grey’s mesmerizing *Cosmic Christ*

Of course early Christianity was influenced by the many religions around it. And remember that much early Christian development was in Alexandria, Egypt. For early Christians, as for ancient Egyptians—and indeed for modern people as well—the return of the light at the winter solstice is at once an uplifting environmental fact and a hopeful spiritual symbol.

And so, as we begin the count down in the waning days of the year, I wish you all Many Happy Returns of the Light as we celebrate the upcoming holy days of December 21st and December 25th.

*The reason Philocalus’ calendar is so famous, is that it contains the oldest reference to a regular celebration of the birth of the Christos. The calendar notes: “Eighth day before the kalends of January, Birth of Christ in Bethlehem of Judea.” Earlier, one of the Church fathers, Cyprian (200-258CE), commented how very, very providential it was the when the sun was born, so was Christ.

**If we go by Philocalus, that late October-early November date for the Isia, with its emphasis on death, lamentation, and renewal, makes a perfect option for our own Samhaim/Halloween celebrations.

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.

Isis & the Kore Kosmou, Part 3

This is the last in the Kore Kosmou series for now. But I’d also like to let you know that I found out some other strange and interesting information on the Isis-Paris post. I’ve updated it in the reddish text here.

We ended last time wondering whether Horus, the son and student of Isis, might be the “Pupil of the Eye of the World” rather than Isis. So let’s have a look at that.

As you already know, the Kore Kosmou is one of the Hermetica, spiritual teaching texts meant to illuminate the student. Like a number of other Hermetica, it appears to end with a significant hymn. I say “appears” because our fragmentary text ends just as Isis is about to reveal the hymn to Horus.

“Ay, mother, Horus said. On me as well bestow the knowledge of this hymn, that I may not remain in ignorance.
And Isis said: Give ear, O son! [. . . ]”

And that’s where it breaks off.

Winds Of Horus by Pierre-Alain D; you can purchase a copy here.

The hymn that we don’t have is the culmination of the entire text and must have had great magical/spiritual power for it is the hymn Isis and Osiris recited before They re-ascended to the heavens after having completed Their civilizing Work on earth.

I’ve been reading a paper by Jorgen Sorensen about the Egyptian background of the Kore Kosmou. He suggests that the missing hymn, combined with a secret that Isis refuses to reveal to Horus earlier in the text could be the text’s main point.

The secret comes up in Isis’ narrative when the embodied souls, not remembering their divine origins, are really messing up the world and the Elements complain to the Creator. They ask that an “Efflux” of the Creator be sent to earth. The Creator consents and as it is spoken, it is so. The One the Elements have asked for is already on earth serving as judge and ruler so that all human beings receive the fate they deserve.

Horus interrupts to ask how this efflux or emanation came to earth. Isis replies,

“I may not tell the story of [this] birth; for it is not permitted to describe the origin of thy descent, O Horus, [son] of mighty power, lest afterwards the way-of-birth of the immortal Gods should be known unto men—except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest Goddess Isis, that they might help the world, for all things needed them.” (Mead, Kore Kosmou, 36)

Thus the coming into being of the efflux of the Divine is intimately connected with the coming into being of Horus Himself. It is a secret that Horus, a Hermetic student but not yet an adept, isn’t ready to know.

Sorensen suggests that had Isis revealed the secret, it would have been that Horus Himself is the emanation of the Divine that dwells on earth. He notes that the Kore Kosmou is not alone in this and that a number of other Hermetica teach that the student, when fully adept, may indeed be a source of divinity in the world.

A Roman-era Harpokrates, apparently wanting Mom to pick Him up — A Roman-era Harpokrates, reaching for His mother

Sorensen thinks that the ancient Egyptian idea of the pharaoh as a living God is behind the concept of the Hermetic adept as a point of Divine light in the world. It is, of course, significant that the pharaoh is “the Living Horus,” the very embodiment of Horus, son of Isis, in the text.

What’s more, since kore can sometimes be translated as just “eye” rather than pupil, the “Eye of the World” can be considered the Eye of Horus, the Eye that, when healed and complete, becomes a great blessing for the world for it is the very essence of offerings and the greatest talisman of ancient Egypt.

I think I like this idea.

It would be consistent with the expansion of Egyptian funerary/spiritual literature to be available to more people. At first such texts were only for the king, then they became available to nobles, and eventually anyone, at least anyone who was able to purchase their own copy of the book of the dead. And we should remember that the hoped-for culmination of the post mortum process described in the texts was in essence to become a deity, living among the Deities.

Isis Pelagia, Roman, photo by Ann Raia — Isis Pelagia, Roman, now in the Capitoline Museum, photo by Ann Raia.

By the time of the Hermetica, the idea developed so that living human beings can find the divine potential within themselves. What’s more, their Hermetic studies and practices can help them work toward that potential. Like the healed and complete Eye of Horus, the fully initiated, “completed” adept can bring blessings.

During the first centuries of the Common Era, the period of the Kore Kosmou, the religions of the Mediterranean world were in turmoil. This is the period of the rise of Christianity, the development of Neoplatonism, Gnosticism, as well as other new and changing religious and philosophical movements. People were dealing with the concept of monotheism, discovering its benefits—and paying its price, as Egyptologist Jan Assman puts it in the title of his book The Price of Monotheism.

Sorenson sees a society in which many people felt that the Divine had created the world then simply left it on its own, much like the complaints of the Elements in Kore Kosmou. This may be simply part of the human condition or it may have been something particular to that time.

Hermes Trismegistos as a rather pale pharaoh as pictured in Manly P. Halls Secret Teachings of All Ages — Hermes Trismegistos as a rather pale pharaoh as pictured in Manly P. Hall’s *Secret Teachings of All Ages*

And yet many people today have that same feeling. That may be why we are seeing the rise of fundamentalist religions that insist that only certain beliefs and behaviors will put the world to right and bring whatever their particular conception of God is back into the world, while at the same time, fewer people identify as religious and more as atheist. Here in the first century of the second millennium, perhaps we too are in a period of spiritual upheaval.

During those first centuries of the first millennium, it may be that the sense of abandonment was even more acutely felt in Egypt where the Goddesses and Gods had always extended Themselves intimately into the manifest world. The solution of the Hermetic schools (which more and more scholars are now coming to accept derive from genuine Egyptian tradition) was to bring the ancient ideal of the Divine pharaoh forward so that now the individual adept—no longer just the pharaoh—could be a light of the Divine on earth, helping to turn the world to right (Ma’at) through their own being and actions.

There is much more that we could talk about in relation to the Kore Kosmou. For instance, we could trace the powers and blessings in the Isis & Osiris aretalogy of our text to concepts in Egyptian tradition. But this is work I haven’t yet done. So for now, we’ll leave the Kore Kosmou and next week’s post will be on another topic. (For aretalogy in relation to Isis, see here and here and even some here.)

Isis & Kore Kosmou, Part 2

For those of you just dropping by, we’re discussing a fragment of an ancient text entitled Kore Kosmou. In it, Isis is the Divine Teacher and She instructs Her “Wondrous Son” Horus in spiritual truths.

So let’s start with the title of the text. Unlike some other ancient texts, it actually does have a title: Kore Kosmou. The simplest translation is Virgin (or Maiden) of the World. “Kore” is “girl, maiden, virgin,” as, for example, Persephone is called Kore—Maiden or Daughter—to Demeter’s Meter—Mother. Kosmou is “of the world, universe.”

Oh, but it ain’t that simple.

As is so often the case when discussing Things Ancient, interpretations vary. In fact, as far as I’ve seen, there has yet to be a single agreed-upon scholarly interpretation of the title, though they all have something to offer us.

So let’s have a look. First of all, who is this Virgin, Maiden, or Daughter of Whom we speak?

The most obvious answer is that She is Isis. Isis is the teacher in this text and She, like so many Egyptian Goddesses, has a youthful Form. In a Hymn to Osiris, Isis is even called the Great Virgin/Maiden (hwn.t or hunet). She is also a Divine Daughter, the daughter of Heaven, Nuet, and of Earth, Geb. What’s more, if the dating of the text to 1st-3rd century CE is correct, Our Goddess is by that time considered a kosmokrator, a universal ruler, so it’s no stretch to consider Isis to be the Maiden of the Universe in the title.

So, problem solved?

Oh, heck no.

What if the Virgin of the Universe isn’t Isis at all? It may be that the Virgin is Nature Herself. Nature is sexually virgin in the tale. She creates Her own abundance from seeds which She Herself supplies to the Sole Ruler and which the Sole Ruler then returns to Her in order to start the chain of fruitfulness upon the earth. We also find identification of Kore with Nature in another Hermetic text, the Perfect Discourse. That text reiterates that the Creator “does not possess the nourishment for all mortal living creatures, for it is Kore Who bears the fruit.” The text is, after all, a creation story, so perhaps the title refers to the creation of the Virgin Universe.

On the other hand, Isis Herself may certainly be considered to be Nature. Plutarch calls Her “the female principle in Nature” (On Isis & Osiris, 53). We have also discussed the idea that Isis’ name of “Throne” may refer to Her as the Original Place of Being. So perhaps we are intended to understand that Isis, Nature, and Kore Kosmou are one.

And that’s all fine. But now we come to the more interesting interpretations.

They revolve around another meaning of the word kore. For it also means “pupil,” as in the pupil of the eye, that black, liquid, bottomless center in the center of the eye.

Now at first, that seems rather strange. How can a maiden and the pupil of the eye be related concepts? But it turns out that many cultures have an expression for the pupil that translates as “the girl in the eye.” In fact, according to ethnologists who’ve studied such expressions, about one-third of the languages in the world have a term for the pupil of the eye that refers to a small human or human-like being. For example, Spanish speakers call the pupil the nina del ojo, the “girl of the eye,” which ultimately derives from Latin, which had the expression: pupilla, the “little girl” of the eye. (“Figurative Language in a Universalist Perspective,” Cecil H. Brown and Stanley R. Witkowski, American Ethnologist, Vol. 8, No. 3, Symbolism and Cognition (Aug., 1981), pp. 596-615.)

The Eye of Horus with its deep, black pupil

The origin of the expression is probably the fact that when we look into someone’s eyes, we can see a tiny reflection of ourselves in the black mirror of the pupil.

The ancient Egyptians had this expression, too. Pyramid Text 155 says to Osiris, “Take to thyself the damsel [girl] who is in the eye of Horus; open thy mouth with her.” (That is Samuel Mercer’s translation; Faulkner translates it “pupil of the eye of Horus.” It is both.) Later, the expression was simplified to “the girl in the eye” and then just “the girl” so that by the time the Kore Kosmou was written, the pupil was frequently just called “the girl.” And yes, the Greek in which our text was written also has the expression: the pupil of the eye is the kore.

Not every language in which this expression occurs sees a girl in the pupil; some see babies, little men, or even angels. But in Egypt, it was a hunet, a young woman. Why?

This is pure speculation, but when it comes to the Eye of Horus, perhaps it is because His mother Isis is the young woman Who is reflected in His own Child God’s eye. Or perhaps it is because of the power of the Uraeus “Eye” Goddesses in Egypt.

There are many myths in which the Divine Eye goes forth in the form of a powerful Serpent Goddess, usually as a great protective power.

Isis is among these Goddesses of the Eye. In the Festival Songs of Isis & Nephthys from the Bremner-Rhind papyrus (Faulkner translation), Isis protects both Osiris and Horus and She is “Mistress of the Universe, Who came forth from the Eye of Horus, Noble Serpent which issued from Re, and which came forth from the pupil in the eye of Atum when Re arose on the First Occasion.”

But there are more mysteries of the eye. A praise of Amun-Re from Hibis demonstrates the power and mystery of the Divine Eye: “O Amun-Re Who hides Himself in His iris/pupil, Ba Who illumines by means of His oracular wedjat-eyes, Who manifests a manifestation: sacred one Who cannot be known. Brilliant of visible forms, Who hides Himself with His mysterious akh-eye: mysterious one, Whose secrets cannot be known.”

As the physical eyes are the organs of perception of the light of the sun and the moon, so the Divine Eyes can illuminate or conceal the deep Mysteries hidden within Their depths, most especially at the core, in the pupil, in the deepest, yet most reflective, part of the eye. For in the darkness of the pupil of the eye lies concealed spiritual illumination.

Thus it seems that the title of our text may also be translated as Pupil of the Eye of the World/Universe and that, as would-be initiates, we should understand the blackness of the pupil to conceal spiritual light. And indeed, in the Kore Kosmou, the Hermetic teacher Isis, begins the process of illuminating Her Wondrous Son, Horus, Who is Himself the possessor of Egypt’s most important eye, the talisman of talismans, the offering of offerings, the Eye of Horus.

The Kore Kosmou teaches about creation, and souls, and reincarnation, and the nature of Divinity. It reveals Mysteries—but not yet all of them—to the Hermetic student, Horus. Thus a title like Kore Kosmou, with its hidden meanings, is quite appropriate to this teaching text.

Isis is the Girl in the Pupil of the Eye. As a Holy Cobra Goddess, She comes forth from the Pupil of the Eye of Atum and She is a Divine Eye Goddess Herself. She knows the secrets of the darknesses of the kosmos (cosmos), a word that not only means “world” or “universe,” but also order, and so perhaps even Ma’et. Thus She is the one Who can appropriately reveal—or conceal—the Mysteries of the creation, ordering, and structure of the universe and the souls within it.

So it seems I am not yet done with the Kore Kosmou. I’m still researching and reading and I think I shall perhaps have some more to say on this subject next time.

The Kore Kosmou, the Pupil in the Eye of the Universe

But on the other hand, perhaps we should understand Horus as the Pupil of the Eye of the World; He is, after all, the student or “pupil” of His mother. And yes, that word is related, too…

Isis & the Kore Kosmou, Part 1

Yes, we are in the realm of the Hermetica; — “As Above, So Below” is probably the most well-known Hermetic axiom

My chat with Janus and Domonic of The Magician and the Fool podcast has been published. We had fun talking about a wide range of Isis topics. You can listen here.

This week, I’m starting a 3-part series on an ancient text known as the Kore Kosmou. When this post was first published, it was in answer to a request and a question from a friend of this blog, Andrea, about this particular text…

But first, some background.

The Kore Kosmou is one of the Hermetic texts and it follows the common pattern of a dialog between teacher and student. In the Hermetica, most often the teacher is Hermes Trismegistos and the student Asclepios, Ammon, or “Tat,” the son of Hermes. In the Kore Kosmou, Isis is the teacher and Her son, Horus, is the student.

Certainly, there were many more Hermetica than what has come down to us. It also seems likely that there were once more Isis-as-teacher texts than just the Kore Kosmou and the few fragments we have. This, of course, would make a great deal of sense: Isis and Thoth-Hermes—Egypt’s two great and wise Magician Deities—serving as the main Hermetic teachers. It is interesting to note that, as time goes on, more and more scholars are recognizing the genuinely Egyptian elements that are such an important part of the Hermetica. More on that later.

But in case you’re not familiar with Hermeticism and the Hermetica, here’s a brief introduction and then we’ll delve into Andrea’s question about the Kore Kosmou and discuss what the text contains.

Hermeticism & the Hermetic Texts

Hermes Trismegistos as a human sage, from the Siena Cathedral

Hermeticism began as a late Pagan branch of esotericism and was one of the many products of the meeting of the ancient Hellenic and Egyptian cultures in the centuries surrounding the beginning of the Common Era. The primordial and venerable religion of Egypt, its ancient wisdom, and its eternal magic combined with the dominant Greek culture, religion, and philosophy to produce a powerful mix that continues to influence esotericism to the present day.

Hermeticism’s most fertile home was the great syncretic Egyptian capital city of Alexandria—a city that had honored Isis from its inception and which left an indelible stamp upon the Hermetic tradition. As religious wisdom and philosophy flowed into Alexandria from many cultures, it likewise flowed into Hermeticism. In addition to Egyptian and Greek Paganism, Judaism, Christianity, Gnosticism, and Iranian Zoroastrian all added to the Hermetic amalgamation.

Thoth; Trismegistos' Egyptian original — Thoth; Trismegistos’ Egyptian original

The Hermetic texts address a wide range of topics, including cosmic principles, the nature and orders of Being and beings, the human desire to know the Divine, astrology, alchemy, magic, and medicine, among others.

Scholars generally place the individual texts of the Hermetica in one of two camps: the philosophical and religious Hermetica, or the technical—that is, magical or theurgic—Hermetica. The main philosophical Hermetic texts that have come down to us are contained in the Corpus Hermeticum, a collection of approximately 17 treatises written in Latin and Greek. The exact date for the composition of the texts is unknown, but they are usually thought to be dated to the second or third centuries CE. Technical Hermetica range more broadly, and are tentatively dated to a period spanning the first century CE to the fourth. It is quite possible, however, that at least some of the texts were based on significantly earlier models.

We’re not sure when the Kore Kosmou was written either. In 1909, Egyptologist Flinders Petrie suggested that it could be as old as 510 BCE and thus is the oldest of the Hermetic texts. Frankly, it doesn’t feel quite that old to me and although it can be considered one of the most “Egyptian” of the Hermetica, it has enough in common with the other texts that the 1st-3rd centuries CE date seems more right to me.

So What Was the Question?

You know. This guy. — God the Father, from the Sistine Chapel

Andrea wanted to know what I thought about the androcentricity of the creation story told in Kore Kosmou. And it definitely is androcentric. The Supreme Creator is a He and a Father. “Nature,” the product of Creation, is a beautiful feminine Being. So there ya go; stereotypes all around.

But there’s absolutely nothing special about that. It’s just the usual sexism of the day.

As a woman reading the ancient esoteric texts, I almost always have to mentally “translate” or interpret them for myself. Is the author talking about human men or humankind? Are women intended to be included in this, that, or the other statement? Were women even worth bothering about in the author’s eyes? If there is an encounter with a feminine Divine Being in the text, does the same spiritual dynamic apply to women or would a woman have an encounter with a masculine Divine Being?

This is true of…well…just about every ancient text I’ve ever read, no matter the tradition. Not only must I puzzle through the meaning of the ancient author, but then I must try to discover whether or not it was intended to relate to me as a female seeker. (And all of this applies to heterosexuals; how much more translation is required if you’re LBGTQ?) So I grit my teeth and try to ignore the sexism to find the underlying spiritual meaning. Some days are better than others but, I must admit, it does get tiresome.

Okay, I’m done now. With that small rant duly ranted, let’s discover what’s in the Kore Kosmou.

As it is my opinion that the Ultimate Divine is ultimately beyond gender, as I summarize the text, I shall be using the term “Creator” and “Sole Ruler” (both of which are in the original text) instead of Father, Craftsman, God, or the masculine pronoun when referring to the Ultimate Divine. All other Deities retain Their traditional, textural pronouns.

What’s in the Kore Kosmou?

Give heed, my son Horus, for you shall hear secret doctrine, of which our forefather Kamephis was the first teacher. It so befell that Hermes heard this teaching from Kamephis, the eldest of our race. I heard it from Hermes, the writer of records, at the time when he initiated me in the Black Rites [possibly alchemy], and you shall hear it now from me…

—Kore Kosmou, Walter Scott translation

This is how Isis begins Her dialog. She then describes for Her son the creation of the Universe, the Elements, and Nature. Nature is the most important female character in the story and is described as “a being in woman’s form, right lovely, at the sight of whom the gods were smitten with amazement.”

Isis next describes how the Souls—which are Divine and share with the Creator the ability to create—were made and how they became too proud of their creative ability, overstepping the bounds the Creator decreed for them.

To punish the Souls for their pride, the Souls are placed into human bodies by Hermes Trismegistos on command of the Sole Ruler. Yet the Creator is merciful. As consolation to the imprisoned Souls, the Creator allows them to forget their heavenly origins, to receive blessings from the Deities, and to return to the Heavens provided they do good upon earth.

Theres a band called Kore Kosmou...and they have a gorgeous album cover — There’s a band called Kore Kosmou…and they have a gorgeous album cover

Nevertheless, once the Souls are embodied, they began to fight amongst themselves, killing each other and polluting the world, so much so that the Elements complain to the Creator. The Creator bids the Elements to return to Their work, for help is on the way.

And so the Creator sends Isis and Osiris, Who are “the efflux” of the Divine, to help create order, religion, and civilization.

The Goddess and God bring “that which is Divine” into human life, thereby putting a stop to savage slaughter. They establish the rites of worship on earth, consecrate temples, and give human beings food and shelter. They introduce the oath and law and justice. They teach the art of mummification. They discover the cause of death by finding that the life-breath eventually returns to its place of origin. They learn the ways of the Spirits and inscribe the secrets on stones for human edification. They devise the “magic of the prophet-priests” so that human souls can be nurtured by philosophy and human bodies can be healed by the healing art.

Having brought all these Divine blessings to earth, Isis and Osiris are allowed to return to heaven after speaking a hymn. Horus asks to learn the hymn…and that is, unfortunately, where the text breaks off.

Isis and Osiris, from a stele now in the Louvre, photo by Rama

Another fragment seems to pick up the tale and has Isis answering Horus’ questions about the nature of the many types of Souls, how they are differentiated, and how they become intelligent.

In the surviving Hermetica, Isis often concerns Herself with Souls; an interest continuing from Her early function as a funerary Goddess and a guide and protector of the dead. In other Isis-to-Horus fragments, Isis teaches about reincarnation and the nature of Souls. In their Isian and Hermetic concern with the journey of the Soul after death, the texts resonate with the power of the ancient Egyptian tradition from which they, in part, derive.

Read It for Yourself

If you’d like to read the whole text for yourself, you can find the G.R.S. Mead translation here. And the Kingsford-Maitland translation here. Both of these translations are in the public domain, which is why you find them online. Mead’s is overly poetic in true Victorian fashion and Kingsford & Maitland had their own agenda. Of the translations I know of, the Walter Scott version seems best to me, though he is criticized for some of the “corrections” he made. It, however, is not in the public domain, so you won’t find it online. Always remember; translation is an art, not a science.

But it seems that I’m not quite done with the Kore Kosmou. So next time, we’ll talk about some of the genuinely Egyptian elements in the text and find out how it may indeed be the most “Egyptian” of the Hermetica.

Isis & the Kore Kosmou, Part 3

Isis Fortuna, Roman, 2nd century CE

We ended last time wondering whether Horus, the son and student of Isis, might be the “Pupil of the Eye of the World” rather than Isis. So let’s have a look at that.

“Ay, mother, Horus said. On me as well bestow the knowledge of this hymn, that I may not remain in ignorance.

And Isis said: Give ear, O son! [. . . ]”

And that’s where it breaks off.

Close up on an Isis knot, 1st century CE

The secret comes up in Isis’ narrative when the embodied souls, not remembering their divine origins, are really messing up the world and the Elements complain to God. They ask that an “Efflux” of God be sent to earth. God consents and as God speaks, it is so. The One the Elements have asked for is already on earth serving as judge and ruler so that all human beings receive the fate they deserve.

Winds Of Horus by Pierre-Alain D; you can purchase a copy here.

Horus interrupts to ask how this efflux or emanation came to earth. Isis replies,

“I may not tell the story of [this] birth; for it is not permitted to describe the origin of thy descent, O Horus, [son] of mighty power, lest afterwards the way-of-birth of the immortal Gods should be known unto men—except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest Goddess Isis, that they might help the world, for all things needed them.” (Mead, Kore Kosmou, 36)

A Roman-era Harpokrates, reaching for His mother

I think I like this idea.

It would be consistent with the so-called “democratizing” of Egyptian funerary/spiritual literature. At first such texts were only for the king, then they became available to nobles, and eventually anyone, at least anyone who was able to purchase their own copy of the book of the dead. And we should remember that the hoped-for culmination of the post mortum process described in the texts was in essence to become a deity, living among the Deities.