Egyptian Magic

Florence Farr

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A dvaun'ng depicti?ig n ritc oldcr than Abrahant. Thoth, receiving the utwd of life f-om Pharaoh, Note, P)utrtzalt holding n hi8 dght hand llre C'ruz Amatu or handled crord, a rmhol o! Regensration 3 and Eternul t i f e , among t te Anaent Epyptians.

FLORENCE FARR

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THE PARTS OF A HUMAN BEING.

-4 FISH - - Khat or f i t Rody, Corpse. X MUMMY AND A SEAL = Snltu - Elemental nody, Astral Body. AN UPRIGHT SWAKP. = Tci or Zd Spiritual Body, Soul.

= Kliailrl ( Radiations of the Sahn; thc Sphere or Aura, Ernanation, Odotir, ctc. THE FOREPART o? A [ =

I ! Execntant, Hiiman heredity, Habft, Instinet. LION - I ( The Will, similar tu the animal Will, biit

. VESSEI, U*IT~{ l . - . - , I#&oK Ab - . - contairiing within it the gcrms of the Spirit EARS AS HAYDLES 1 nnd Hitrnan Ego, in the form of an I 1 ~ g antl j a concave receptaeie.

Trr~ UPRAISED HANDS = Kai oc Kn 'The Indiviciuality, thc Hilman Ego. A HAWK. HERON OR 1 - *, ,, B,h .. r Thc penetrating Mind, the link with the

HAM - . i- t Divine. Tha 3lagical powers. The Shiniug one. Tlic THE HENNU BIRD = i'hoirK1fu~rY4*k't { Augoeides of Greak pliilasop hp.

THF I ~ A O I A T I N C I St:s = Hn~l~fne?lf i t t The Unborn Sotil ; apparently a scparate i crnanrriioti of tlic Solar Liglit.

THE study of Magic, which has now fallen into disre- pute was, among the Egyptians, regarded with a vene- ration hardly accorded t the highest Philosaphy in modern times.

To the Ancient Egyptians the most eminent man was he who had by hard training gained supremacy over the Elements, from mhich his own body and the blanifested World were alike formed ; one whose \Vi!] had risen Phcenix-like frorn the ashes of his dcsires; one u*hosc Intuition, cleansed from the stains of material illusion, was a clear mirror in which he could perceive the Past, the Present and the Future. The Kin s and Priests of Egypt were the elect of

those who R ad studied with success in the u Schml of \!!isdom." a Philosophical Anstocracy ; they were chosen because they were not only wise, but could use their wisdom. They could give strength to the armies of the nation aud they had the means of transmitting t heir power ; for t he Staff of the u King- Initiate " held so strong a magical potcncy, that, with it in his hand, the leader of armies became as mighty as Pharaoh himself.

The King-Priests gave forth an exoteric religion to the people, by which to guide their footsteps until they had reached that stage of development (it may have

x

been only after repeated failures, incarnation ater incar- oation), when they also might join the ranks of the initiated : yet it appears extremely probable that the lvhole Egvptian population was allowcd a certain par- ticiption ;n the b1 ysteries ; for the tests of a candidate before Initiation were of such a nature that n0r.e but human beings developed to a considerable degree of per- fection could hope to stand thetn.

There is every reason to suppose that onIy those who had received some grade of initiation were mummified ; for i t is certain that, in the eyes of the Egyptia~s, mummification effectually prerented reincarnation. Re- incarnation mas ncccssary to imperfect souls, to those who had failed to pass the tests of initiation ; but for those who had the WilI and the capacity to enter the Secret Adytum, there was seldom necessity for that liberation of the soul mhich is said to be effected by the . destruction of the body.

The body of t he Initiate was therefore prcserved after death as a spccies of Taiisman or material basis for the manifestation of the Soul upon earth.

In studying E ptian hlagic one has at once a thoroughly scienti P r c satisfaction. One is tmubled with no vague theories, but receives precise practical details ; wve observe that every square inch of the Upper nnd Under Worlds is mapped out.. The strength that such n system inherently contains was proved by thc long duration of thc archaic Egyptian civilization.

Tlie first principies of Egyptian Magic were based on an elaborate system of correspndences depending on the formula that, the evolution of what is material foilows the type and syrnbol of the emanation of the spiritual : that spirit and matter are opposite faces of the self- same mystery.* The Egyptian Adepts regarded the conceptions of the mind, the aspirations of the soul, the words of the motith and the functions of the body, as

See Westcatt on I(abdah. in L I V ~ ~ I Y , May, 1893, p. 204, and 'iyndall. &Ifapt Arldreg..

possessing analogies from which a complete system of rules of life and death could be constructed. Moreover they lookcd upon cach body, or manifested being, as the material basis of a long vista of immaterial entities func- tioning as Spirit, Soul and Mind in the Formative, Crea- tive and Archetypal Worlds.

Included in this volurne is a list of standard works upon the subject of '' Egyptian Beliefs," fot the use of those who have not studied the m d e r n theories on the subject ; so there is no need to enter here into details which can easily be found elcewhere. I shall therefore at once state the ideas which my stndy of ancient lore has lec! me to forrnulatc, without waiting to quote the hypotheses set forth by our leading Egyptologists. In the first place we have hitherto written of man as

composed of soul and body ; but the Initiated Egyptians regarded thernselves as being far from simply soul and bdy. They gave names to several human facul- tics, and p t u l a t e d for each a possibility of separate existente.

The KHAT, KIT, or Body, was only a vehicle or material basis for the operations of the Ego upon this plane of human earth-life.

In considering the Egyptian philocophy of the Life Cycle, let us start from the beginning ; according to the obelisk of Queen Hatshepsu, a human HAMMEXIIT or Primal Entit circled round the sun for a period of One Hundred an 6' Twenty Years before incarnation. During this period certain cosmic and elemental forces would be more powerful than others ; these environing the Primal Entity would give it a certain charactenstic bias, and p i d e it in the choice of the means and moment of incar- nation. In thc meantime the reflections of the higher elemental forces affecting the Primal Entity would be at w-ork in the material world. These reflections would bias the human parents in like mmner. When the natal epoch arrived the Great Mother-Force, symbolized by the vulture holding thc Seal, imprinted upon the Primal

Entity the symbots dominant at the selected moment ; and this is the rationale of the Astrological horoscope,

The human rnother had in the meantime becomc the centre of elemental forces that formulated an illusive attraction around her, This is the formulation of thc SAHU, or the Astral body of the future human being, under the magic of the natural elemental forces. For the plainest woman, for a time, becomcs beautiful in the eyes of her lover. No sooner, ho~vever, is the co-opera- tion of the parent forces accomplished than the SAHU hastily attaches itself to the vitalized germ and remains with it as an invisible pattem towards which solid matter gravitating forrns thc material M y . This operation of the Sahu accounts for the vision which some clair- voyants have perceived in regard to the Vegetable Kingdom, of aa astral plant-form attached to seeds or grains before they are sown in the ground.

The elemental body then having concentrated round the vitalized ovum, ieaves the human mother in her natural state, stnpped of the illusive beauty it had im- parted to lier : and she does not, or should not, regain her specially attractive power until she has done her part by the human being she is about to foster. W e sec then that the unborn child is prepared for its

emergente into life by the parents who contribute the principie called by the Egyptians the HATI or whole heart." That is, the Seat of the Inhented iastincts racial and individual ; including such functions as digestion, hearing, seeing, smelling, and SO on. In one word the HATI is the heredity. It is clothed by a body formulated by elemental forces, the SAHU* The SAHU, or astral body, both before and after conception, pos- sesseC that power of radiation which formed the sphere of attraction round the human mother, which was sealed by the great Vulture-Mother-Force at the time of con- ception, and mas withdrawn instantly to form the sphere or aura of the futurc hurnan bcing-this is called the KHAIBT, or radiating aura.

At the moment of birth the "Ego" joins the body, and there are extant many pictures (dating from the period of the highest Egyptian civilization) which show the birth of great princes ; in t h e the double forms of the Celest iaily and Terrestrially gencratcd Wies are recognisablc. This is to sriy the circling HAMMEMIT *now throws off an .ernanation which is called the KA or double of the ncw-born child, and this fonns its link with the earthly body by means of anotlier principle, the AB. The HATI is always spoken of in Egyptian texts as associated with the .4e or Heart. Just as we. in our conversation, ohen confuse and combine our instinct and will. Will is a quality Iatent in every animal ; it can in man be developed and cultivated until it becomes Fre \Vill. In the same way the AB (will) or Red Vessel of the Heart is represented in the RooR of thG UcDd a s containing an egg, and a concave germ : when this concave germ is developed by cultivation the real life and full development of t he Ego could begin : that is to say the KA could progress in its celestial evolution, just as the body could progress in its terres- tria1 evolution.

Of course in thousands of cases the celestial body was restn'cted ; the fatal moment of conception loaded the ter- restrial being (composed of t he SAH u, HATI, and AB wkhin the KAB or material body) with chains of destiny too strong for him to break through. And t he KA or Ego had to return to the HAMMEMIT in the Place of Spirits and await the t ime when it rnight again have a chance of regenerating matter Astral and Material, and become of the number of these u Shining Ones," who are set like Jelvels in the Diadem of the LORD OF SPIRIT AND LIFE, NADE OSE.

ID this conception we have at once the explanation of the dogma regading the sacrifice of self to self. For the KA or Ego can only grow and become poten t t hrough arden t and patient persevcrance and st mggle.

"Three days 1 hung upon the Cross, my Self a Sacrifice unto myself," says the God of the Eddas.

Ich bin- nichts in mir. Ichts in dir, und leben in deinern Ichts aus Nichts, lebe du doch in mir, und bringe mich aus dem Ichts in dir," said the Gerrnan l'vlystic.

The Man who cannot be Himself " must be melted dotvn in the casting-ladle of PHTHA. The artist-crafts- man of th Gods wiIl disperse the elemental material which in its present combination cannot, and will not, be regenerated ; he bides his time for a happier moment of operation.

W e have Christ enunciating this dactrine in the parable of the Talents, St. Luke, xix. 26, " Unto every one which hath shall be givcn, and from him that hath not, even that he hath shall be taken away from him." This old Egyptian Doctrine is to be discovered again

in Matthew Arnold's sonnet on Immortality.: "

N No, no, the ener Kept on bcyond gK t c of grave, 'lfe may but be not begiin, Aud be who flagged not in the earthly strife From strength to strength advancing, only he His soul wctl knit and al1 his battlcs won,

S Monnts, and that hardly, to eterna1 life." Having dwelt for some period on that dark side of

the Egyptian Faith which dooms the impotent soul to extinction ; 1 will proceed to discuss the carcer opened before those who, taking the reins of the chariot of life in their own hands, guide the elemental forces which are linked to that vehicle, safe to the desirablc goal.

The seeds placed within the heart or AB may now be considered as symbolising the powers of Thought and Will : t hese once set in action by Theurgic practices or self-devot ion to the highest aspiration of the conscious being produte a curious result. Remembering that in the representations of the AB the principlcs are reversed as though reflected in a vessel of blood-the concave

germ being uppermost. IVe can then see that the two ends of the concave mass stretch round and form a receptacle for the egg : this symholises a mare quintes- sential influx frorn the primal entity or HAMMEMII' descending upon the upstretched arms of the KA in the form of the Hawk or Baie. TheCultivationof Thought *and \Vil1 is again shown by the uplifted hands in tlie hieroglyph which represents the KA : and the attitudc of aspiration enables it to formulate a resting-place for the piercing, penetrating spirit, the B ~ i e . This latter principle is represented in four ways ; by a hawk cromned, or the HORUS BAIE ; by a human-headed hawk ; by a Bcnnu bird or by a ram. The BAIE (spirit) can operate through the egg-like principle contained in the AB and the KA (human Ego) through the concave principle.

These four bieroglyphs used for the word Baie showed distinct orders or genera of souls; for instance, the hawk-soul is only represented as resting upon the KA of the King or Queen. It is called the Roya1 cjoul. The hurnan-headed hawk hovers over the mummies of great initiates and doubtless represents t he soul after th; in- carnation had ceased ; its human head is the symbol of the quintessence of the human individuality which the bird. bears to the Abode of Blessed Souls.

The B A ~ E represented by the ram would be the pro- gressive, penetrating power which breaks doxm barriers and enables the energised human soul to pass into regions, the guardians of which could hold their own against meeker enquiry.

The Bennu bird also is remarkable for traasfixing and piercing its prey. There is considerable difficdty about this hieroglyph ; if it represents the phaenix as it has been commonly supposed to do, it would be easy to understand that it was the symbol of a soul belonging to a more complcx range of being, only to be svolved through a long series of labours on the part of its human counterpart ; but if it is simply a form of a common

hemshaw 1 should take it as implying a mrlder and Iess fiery nature in the soul.

The ram head is often placed on the stone scarabiious (symbol of self-creation) which replaces the heart in the body of a murnmy; representing what the medizval mystics meant when they talked of the "Stooe of the Wise." That is, the Will which hhad become self- creative and was united eternally to its ceIestial, pro- gressive, penetrat ive faculty. The consecrated Will and purified Thought of the true Magus.

In the first Egyptian Room at the Brih'sh Museum a painting, said t o be of Queen Hatshepset, who lived about B.C. 1600, is hung on the wdls (the Queen's name has been painted out and that of Thothmes 111. sub- stituted), she is making perfume offenngs ; this picture is reprduced from an obelisk now fallen, tvhich was set up by th i s Queen at Karnak. A print of this painting is reproduccd in the English translation of Wiedemann's Imniortdiy of fhc Swl.

Here we have a representation of a fuljy initiated ruler. Hcr Divine Powers arc represented on her head-dress by the feathcrs of the Celestial and Terres- trial Truth ; the orb of the Sun ; the two Goddcsses mling the commencement and t he hi t ion, represented by the horned and orbed urzii, symbols of beauty, Iife, and fierce protective motherhood ; the ram's horns of all-penetrating potency ; the nemess with the fiery ser- pent of prophecy and protection upright before her face.

Above thc f i~ure of the Queea is t he Mother-vulture; at once the avchging, prot&tive, and intuitive emissary of MAUT the Mother of al1 things; holding the Sea1 composed of a ring and a plate engraved with tha symbols of the birth-presiding forces which gave a name of power to the Queen.

Behind her is her KA or real Ego ; the hands, iifted in aspiration aSove the head, enclose the rectangular parallelogram represen ting the Portal of W isdorn in which is written the HORWS or heroic Narne which

according to Egyptian dogma \vas to be won by the Theurgic rites of Initiatioc. On it is seated the Royal H o ~ u s BAIE. In the hands of the KA is the Staff or Magical Llrand which, rightty understood, was a means of transmitting the Royal Power to such of her subjects as she selected to carry out her \Vill.

- Proclus in Timeus book v., page 330 says, speaking of the BAIE, Spirit :

'' Her seeds are hurled into the realrns of generation : and she must purify herself from circumjacent fluctua- tions of matter. For she contains two-fold powers, one lending to generation the other from generation to true being. The one leads her round the Genesiurgic, the other round the intellectual circle."

In this way we come to the consideration of the magical Poivcr of the Soul : called by the Egyptians the YEKW, KHOU or Shining One. \'Ve find in nearly al1 the Magical Tales that it was through the initiative of tfic KHOU that realiy rnagical acts wcre performed. M. Chabas in his supplement to t h e Havris M@cd Papyrus gives many instances of the good and evil uses made of t h e KHOU.

Une entered the body of r princess who aas obsessed for a long period, until it was cast out by means of the health-giving Divinity.

It was t h e KHOL. which ha heen degraded that be- carne a demon and the torturer of mankind. The fate of such was to sacrifice the negatively evil, those who had neglected their opportunities; but the evii K ~ o t l s could not themselves be annihilated. An evil immor- tality awaited the great ev i l -dar or destroyer among mankind; just as a beautifd immortality awaited t h c Shining Ones ~ v h o had added to the beauty of life in their mortal days. Betwccn tbese extremes of beauty and destruction Iay the impotent and the ignorant. whose blindness doomed them to annihilation. The beatitude of the Justified Knou was by no means

purely contemplative. The inscription on the obelisk

of Queen Hatshepsu (sometimes spelled Hatshepset) speaks of them as holding converse with the un- generated souls during the one hundred and twenty years that the Iatter circle round the Sun. They had the power to take al1 imaginable forms, or to move hither and thitber a s they pleased.

We find in the Riturtl of tlic Dead elaborate fonnulas for the assistance of ths KHOU of the deceased. The Justified KHOU was obliged to pass many tests ; it had to cultivate the gardens of heaven, destroy monsters, take on certain obligatory forms, escort the Gods in their Heaven-traversing ships, take part in the ceaseless struggle between thc two contending forces, cross burn- ing and desolate zones, suffer in the regions of hunger, thirst, and terror, submit to proofs, reply to questions, and pass the arrned and hideous Deity who guarded the Portals of Wisdom.

Now, if an Egyptiaa failed in standing such tests as these, in the ceremony of his initiation, he was regarded as a man liable t o ~ o m e an evil KHOU if his p w e r was develo ed : and in their Wisdom the Priests rejected him P and le t him in that ignorance which Ied to oblivion and the annihilation of thc incamatina Ego. Not only this, but if he, by underhand means, khnd out rnagicnl for- mulas and was able to use them effectively, the punish- ment was death.

Details of this kind are given in the supplement to M. Chabas' translation of the Iinrris Dlngical Pafyms. The period was that of Rameses 111. Compare this quotation :

Har, the evil rnan, was a shepherd. He had said :-

" Oh ! that I might have a book of spells that would give me resistless powcr.'

u He obtained a book of the Formulas of Rameses- Meri-Amen, the Great God, his roya1 Master. By the Divine Powers of these, he enchanted men. He ohtained a deep vault furnished

with implements. He made waxen images of men, and love-charms. And then he pero petrated a11 the horrors that his heart coii- ceived."

Now on the face of the matter it is very easy to see that a great part of Egyptian Magic lay in a species of H ypnotism, cailed by later maqicians, Enchantrnent, Fascination, and so fort h. Anybody with intelligenct and charm can hypnotise an innocent percon that interests him, but such a practice is derogatory both to fascinator and fascinated, even when it takes place in matten of ordinary passional lile. How much more so when it Icads to dcbauchery of the soul. In this way we perceive the possibility of an Uninitiate successfully performing the spells he had discovered.

Rituals or Ceremonies now simply regarded as a waste of time by thosc who have to assist at their celebration, had a potent effect when the symbolisrn o each action was fully recognised, and whcn the imagination was extended and ultra-sensitive, and t he WiU concentrated firmly and repeatedly, on the object to be accomplished. The KA of the Ritualist was thcs at high tension actina upon its counterpart the concave germ in the As (heart) or vessel of conscious desire; this reacts upon the HATI (Instinctive habit) or unconscious executan t. The whole human Ego then being in a state of theurgic excitation the BAIE (spirit) descended and the whole bcing became a lurninous KHOU or Shining Body of super-human potency, the Augoeides of the Greek Mystics.

This glit tering beingestablished in thc midst of the SAHU (Elemental Body) then by its radiation cm awako cor- responding potencies in nature. For this purpose the KHAIBT was used as a link behveen the Ego and the non-Ego, and t he spiritual body or ZET was established.

When this condition was brought about, a man became in the eyes of the Egyptians, Osirified. That is to say, a Microprosopus, or Yerfect copy of the Macro- prosopus. But he who, ignorant and unpurified, pcr-

forme these rites, became the habitation of an illusive and fatal force, ever dragging hirn down to the deep abysses of blind potency.

We may nolv perceive dimly how tbe Egyptians conceived the seed of the Tree of Life-Etemal to be implanted in the heart of eacb man or woman born on' earth; how it can wither and fade; how it can be cultivated until the man becomes either an Evil Demon or a God.

To t h e high initiate there was no question of choice in this matter. He knew that the heart turned inward on itself was a very por altemative for that expansion of being that belongs to the development of the whole latent IXvine Powers of the Mcroprosopus. In other words, the perfect formulation of the Osiris soul, the Holy Spirit of tbe Divinc, made manifest and eternai.

Now thc Egyptians had elaborated a marvellous system of symbolism. The forms of the universal powers or Goc?s, stood, each compIete, behnd a human or animal mask ; his Divinity symbolized by his head- dress, his powers by his S t d and the Symbol of Life which he bore in his hands. hllhl. Chabas and Textor de Ravisi have told us that the most potent magical formula was the identification of the Ritualist with the God wliose power he was invoking. So increasing hirn- self to an immeasurable greatness he leapt bcyond al1 bodies, and transcending time becarne eternity. He became higher than al1 height, lower than al1 depth. He knew himself part of the great chain of Creation at onceunbegotten,young,old,dead. l iefel t within him- self latent, unfolding facul t ies, and retained the meniory of experiences gained in time Iong past and dead. His feet to-day stood in the place that yesterday his eye could scarcely see, and beyond him in the Invisible was his next day's resting place. In the sixty-fourth chapter of the Book of th W,

dating back to the lVth dynasty about 3733 B.C., the mbric teIls us that :

If this chapter is known the person is made triumphant upon earth, and in the nether world, and he performeth a11 things that are done by the living. This composition is a secret-not to be seen or Ioked at. Recite the chapter when sanctified and purc, not approaching women, not eating gots' flesh or fish."

The text contains tbe folloaing passages : '' 1 am Yesterday, To-day and To-morrow, for 1

am bom agaia and ngain. I arn That Whose Force is unmanifest and nounsheth the Dwellers in the \Vest. 1 am the Guider in the East. The Lord of the Two Faces Nrho seeth by His own Light. The Lord of Re- sunections VVho cometh forth from the Dusk and Whase Birth is from the House of Death.

Ye Two Divine Hawks upon yonr stations ; Watchers of the Material World ; ye who go with the bier to its eterna1 home, and ye who conduct the Ship of the Sun ; advancing onwards from the highest Fleaven to the place of the Sarcophagus.

This is the Lord of the Shnne which standetli in the centre of the Earth, He is in me; and I ani in Him.

Mine is the radiance in which PHTHA Aoateth over H is Firmament .

Oh! Sun Who smileth gladly, and whose heart is delighted with the perfect Order of this day as thou enterest into Heaven and comect forth in the East: the Ancients and those Who are gone bcforc, acclaim thee !

Let thy paths be made pleasant for me.

Idet thy ways be made wide for me to traverse the earth and the expanse of Heaven, Shine Thou upon me, O penetrating power, as 1 draw near to the Divine Words my ears s h d hear in the Abodes of the \Vest. Let no pollution of that which brought me forth ' be upon me, Deliver me, protect me from him who closeth His Eyes at twilight and bnngeth to an end in darkness. (Tho annihilator.)

1 am He \%'ho bursteth the Bonds. Utter- most Extension is my Name. 1 bring to its fulness the Force which is hidden within me.

*' 1 am He Who cometh forth as One Who breaketh open the Gates : and Evedasting is the Daylight which His \Vil1 hath created. 1 know (have power over) the Deep Waters, is my Name.

441 shirne forth as the Lord of Life and the glorious Law of Light.

a b

1 come as the Ambassador of the Lord of Lords to avenge the cause of Osixis in this Place. Let the Eye consume its tears. 1 am the Guide to the House of Him Who dwelleth in His Treasures,

a a a

1 travel on high, 1 head upon the Firmament, 1 raise a flame with tha lightning which mine

e hath made, and 1 fly fonvard towards x e Splendours of the Glorified in the pre- sence of the Sun, who daily giveth Life to every man who walketh a h u t the habitations of the earth.

Oh ! thou who leapest forth ! Conductor of the Shadm and the g1orified Ones from the earth ! Let the fair path to the Western .4bodes, which is made in behalf of those ~ h o faint, and for the restoration of those who are in pain, be grantcd unto me.

'' Blessed are they who see the bourne. Beauti- ful is thc God of the motionless hmrt, who restoreth Peace to the Torrent.

'' Behold ! there cometh forth the Lord of Lile, Osiris, Thy support mho abideth day and night.

. . . .

1 fly up to heaven snd I alight upon earth and mine eye turneth back towards the traces of my footsteps. 1 am the offspring of yater- day. The cavems of the earth have given me birth, and I arn revealed at my appointed time.:'

This is the T n u m p h a ~ t Death-Song of the Initiated Egyptian. To Him the Life beyond the grave-the abodes' of the West-opened a wider ran e of activity. B To him Initiation meant the hastening o the Time of Ripened Power when he might become One with the Great God of Humanity, Osiris; slain that he might rise vain, perfected t hrough su flering, glorified t hrough humiliation.

This was the highect work of magic, the Spiritual Alchemy or the Transmutation from human Force to Divine Potency. As is said by the great Iamblichus, in section iv., chapter ii., of Thc lffystcyics :

. The Priest who invokes is a man ; but when

he commands wers it is because through P" arcane symbo S, he, in a certain respect, is invested with the sacred Form of the Gods."

famblichus also tells us that the daimon or elemental

.ruIer is received at the hour of birtb. I t is a personifi- cation of the Symbol imprinted on the SAIIV or Ele- mental body; and its action may be defined as that of Fate or Destiny. I ts forces are dralvn from the whole ~vorld, and it is establishd in the SAHU bcfore the soul

tions, drew a sharp contrast between them and the ascetics of India and Christendom. Whatever your hand findeth to do do it with your might," is a text that may weli have come down to us from Ancient Egypt. The genciative proceses of Nature were honoured by them at special fcstivds-but sit the carne time thc degradation of natutal functions by escess 1v3s stemly reprimanded.

The Laws of Moces were to a great extent derived from the Laws of Ancient Egypt, and whatever else may be said of them they certainly tend to sanitary condi- tions, and length of life, individual and racial.

Now we know that with the Jews Magic was prac- tiser! in the Sanctuary, but denounced by the Priesthood ; it was only when Saul found thc Sacred Oracles of the Urim and Thummim deaf to his questions that be con- sulted a mistress of the AUR or Astral Light.-x Samue1 xxviii. v. 7.

So in Egypt we fuid side by side with the high Theurgic mysteries (of which a good idea may be formed from the wntings of Iamhlichus), a more mate- rial development of hlagical Art. .4t the Leyden Museum there is a large collection of rnagical formulz of late date; but the best specimen now at hand is the hieratic Papyrus of Harris probably dating back to the XVI I Ith Dynasty. It contains twcnty-two formulas which rna be divided into three parts; thefirst including Songs ad d ressed to Shu, to th t Five Great Gods of Hcr- mopolis, and to Ammon-Ra, of which I here give a t r a s - lation, as follows :

THE BOOK OF SONGS POWERFUL AGAINST THE INHABITANTS OF TWE IVATERS. .

Hail to thee Child o Ra, First-born, E'tech of his Flesh. B Him hast thou been tried since thy birth. Valorous 8 ne, Lord of the Transformations, overthrow- iog the impious each day. At the nreath of Thy Mouth the Ship rejoices, the vessel is made glad : for they per- ceive Shu, Son of Ra, triumph over his enemics and strike the impure with his spar . He pilots the Sun t the heights of the Heavens from the dawning of each day. i'efnut rests upon his head. She darts out her flames against his enemies and behold they are not. Formed by Ra, endowed with greatness, inheritor of his father's Throne, His Powers expand and are one with the Powers of Ra.

(The origin attnbuted to this papyrus is the usual source by which reve!ations were conveyed to the Egyp- tians.)

He (Shu) wrotc this book for the Iibrary in which are the wrttings of the Lord of Hermopolis at the Southern Abodo of Harmachus: in the Pylon of the Palace of Hermonthis. And he placed it scuIptured and engraved under the feet of Ra Harmachus.

Hail to thee, Son of Ra, Begotten by Tmu, self-created without substance. Thou art the Very Lord of the two-

fold Truth. The Master Who cornmands the Gods. Thou guidest the sight of thy Father Ra. A11 honour unto thee who with thine own hands hast directed the iiiclinations of the Gods.

The furies ot the great Goddess are celmed by Thee. ,By the Fire of His Will He draws forth His Strength and al1 the Gods fear His Face. He is King of the Heights and of the Depths of the Land of Shu, Son of Ra, Life Pure and Strong. The God of the rnorning of Time. Formed of the substance of the Sun in Herrnon- this to overcome the enemies of his Father. Thou sailest peaceably in t he bark, t he boat men are filled wi th joy, AII the Gods Invoke Thee, and give thee praise when they hear Thy Kame. Thou art more mysterious than t h e Gods, Tllou art twice great in thy Name of Shu, Son of Ra.

Stop Crocodile.Mako, Son of Satem, I atn An-Hur, Great Master of the sword.

I. Greater and Vaster than the Gods art Thou in Thy Name of the Great Gaddess.

2. Thy twofold lume out-tops the Heavens in Thy b Name of the God 1 ho raises up the Two-fold Plume. 3. Thou sustainest Thyself upon Thy Shield in Thy

Name of the God that is established upon his shield. 4. From T h y Throne Thou guidest the Upper

Heavens in th name of An-Nur. 5. Thou c r estroyest the Storm, thou illuminatest the

desolation in thy Name of the God CVho destroyeth the Storm.

6. Thou exorcisest the Crocodile risen from the Abyss, in Thy N ~ m e of God Who exorciseth Crocodiles.

7. Thou hast thy spear which shall pierce tlie heacls of the impious in Tby Kame ot the Horned God.

8. Thou smitest those who approach in thy Kame of Smitina with the Double Horns.

g. ~h Forma are vaster than the Gods in thy Name of E hief God of the City of Tenu.

10. The Sun carne forth w6en thou camest forth in thy Name of Shu son of Ra.

I 1. Thou seizest thy spear and attackest the impious in thy Name of Horus Tenu.

x 2. T hou cestroyest the iniquity of the world on the earth in thy Name of the Dwelling place of the Sun. 13. Thou massacrest the Asiatics and the Sati, in

thy Narne of First-born child. 14. Thy Name is more powerful than the Gods in

thy Name of God Seated in the centre of thy ship. 15. The Force of Youth given to thy nostrils extends

to the limits of the Thebaid, in thy Name of First-born Child. 16. Thou striltest the heads of the irnpious in thy

Narne of Lord of the Sacrifices. 17. Thou makest the Bark to sail with a favourable

IYind in Thy Name of the G d d e s s Maat. 18. Oh ! -bcing who has formulated his oun body ! 19. Oh ! only Lord procceeding from Noun ! 20. Oh ! Divine subs tance self-created ! 21. Oh ! God Who has made the substance that is

within Him ! 22. Oh ! Gcxi who has formulated His Father nnd

made fertile Nis Mother !

Hail to ye, oh ! Five Great Gods, come from Hermo- polis, ye who are not in heaven, who are not on earth, md mho shine not in any light. Come to me. Test thou the river for me. Bind that which dwetls therein. Let not that wl~ich swims, pass. Shut the rnouths, shut the mouths, make fast the jasvs, make fast the jaws.

As the sword is fixed in the scabbard when the earth is lightened frorn the east as the edge of the swords of the great Goddesses, AN ATA and ASTATE are concealed. They conceive and bnng not forth. The are sea!cd by t he Gods. . They have been created by l 'et. They are overcome by that which is above and which brings fortli

'Good.

VI.

Adoration of Ammon Ra Harmachis, who created himself who possessed the earth from the beginnng, composed by the Divine C ocephali of the God Put - Api, in order to adore the Ejesty of the August God Ammon-Puf-To when he shines on the Noun which is the Goddess Nu. These words are to be said over water 2nd earth.

Hail to Thee the Holy One Who hast fonned thyself, Vast in Thy Measure, Illimitable, Divine Chief rejoicing in the ponfer of creating himself. Vast and Flaming Serpents of Wisdom, Strength Supreme and M ysterious Form. Invisible SpUit. Author of His Unconquerable Powcr, King of the Higherand the Lomar LanC, Ammon Ra. Perfect and forceful Light. Created from Him- se![! Twofold Horizon. Hawk of the East. Brilliant. Illuminating. Blazing forth. Intelligence more intel- lectual than the Gods. Thou art hidden in the grcat Ainmon. In thy transformation thoit revolvest in the solar disk. God, Totnen, Vaster than the Gods. Thou wast old and art born again. CVanderer of the Cen- turies. Ammon eterna1 in al1 things. Thou, the God whose thought begat the \170rld.

(Adjuration against al1 inhabitants of Water.) Come unto me Strong and vigorous Life of the Gods. Destroy the perils which surround me, from tbc plants which are in the waters. Le t them be for me like pebbles upon the earth. Let the dangers dicappar as hunger dis- appears in s fruitful land.

VII.

Hymn to Ammon-Ra, said b the Divine Cynocephali of the God Put-Apigrro. In t e great adoration of the God who is in the midst of the Waters, whose bones are of silver, and flesh of gold, and behind whose head is the true Lapis Lazuli.

Thc DiMnc Cynocephali say : Oh Ammon hidden iri the centre of his eye, spirit which

shines in the sacrcd eye, adoration to the Holy Trans- formers, to those which are not known 1 btilliant are his forms veiled in a blaee of Light. Mystery of hlysteries, ConceaIed mystery ; Hail to thee in the midst of the heavens. Thou, who art Truth, hast brought forth the gods. The Signs of Tmth are in thy mysterious sanc- tuary. By thee is thy mother Meron madc to shine. Thou puttest forth ilIuminating rays. Thou surroundest the earth with thy Iight until tbou returnest unto the moun tain which is in the Country of Aker. Thou art adored in the waters. The fertile earth adores thee. When thy cortege passes to the hidden mountain the wild anirnai rices in his lair, the spirits of the east praise thee, they fear the light of thy disk. The spirits of the Khenac acclaim thee when thy Light shines in their faces. Thou traversest anot her heaven over which thine enemy may not pass. The fire of thy heat attac?;~ the monstcr Ha-her. The fish Teshtu guard the waters :iround thy bark. Thou orderest the dwelling of the monster Oun-ti, which Nub-ti strikes with his sword. This is the God who seized the heaven and the earth in his tempest. His virtue is powerful to destroy his enemy. His spear is the instmment of death for the rnonster Oubn-ro. Suddenly seizirig him he holds him clown ; he makes himself master of him and forces him to re-enter his abode; then he devours his eyes and therein is bis triumph ; then is the monster devoured by a burning f?ame ; from the head to the feet al1 hk mem- bers burn in its heat. Thou. bringest thy servants ta

the haven with a favourable wind. Under thee, the Gnds find peace. Thy bark rejoices, thy paths are enlarged, because thou has: overcome the ways of the au t hor of evil.

Sail, wandering stars ! Sail on shining stars ; ye who wander with t h e winds! For thou art restiag in the 'boxim of the sky, thy mother embraces thee ; when thou comest unto the wcstem horizon, the earth holds up his arms to reccive thee. Thou who art worshipped by a11 existing things !

.%DJVRATION AGAINST LIONS, CKOCODILES AND REPTILES.

Come unto me, oh Lord of the Gods! Make the lions of Meru to depart. The crocodiles going up from the river and the sting of the venomous reptiles creeping from their holes! Stop hlako, Crocodile, Son of Set I Swim not, use not thy limbs, open not thy jaws ! May the water become an ardent fire before thee, thou whom the Thirty Seven Gods have iormed. Who wast bound by the great serpent of the Sun and wtio wast bound with great chains of metal before the bark of Ra. Protect me, Amrnon, fertilizer of the substance of thy being.

Say this over an image of Ammon in the f o m of the God with Four Rams' Heads, painted on a plaque of white clay, a crocodile under bis feet, divine cynocephali making adoration on the right hand and on thc lcft.

The second part of tiiis papyw consists of formulas to enchant and protect the reciter from water monsters. In al1 these thc great formula of protection is the Asa sumption of the Forrn of some God ; Khem, Shu, or Anubis as the case may he.

It would appear that the crocodile held in Ancient Egypt the same position as the Dweller of the Threshold did in the mind of the author of Zclnoni. Something ter- rible was to assaif those who ventured into the Aitidic

realms of the invisible; the Nile and the crocodiles therein are the symbols of the River of Phantasy full of delusions that must be traversed b the aspiring Soul. r The last three chpters of the 1- arris papyrus contajii interesting formulz. One is a Ritual of Ranishment to he performed in the South, North, West, and East, with the formulation of a guardian in the shape of a dog that was to be terrible to al1 attacking forces. The transln- tion is as folIows :

< < Arise, Dog of Evil, that I may hstnict thee in thy present duties. Thou art imprisoned. Confess thou thnt it is so. Honis it is who has given this commandment. Let thy face be terrible as the storm-parted sky. Let thy jaws close pitilessly. Nake sacrifice as the God Her-Shafi. Massacre as :he Goddess Anata. bfay thy hair stand up like rods of fire. Be thou great as Horus and terribIe as Set. Equally to the South, to the North, to the West and to thc East. The whole land belongs unto thee. Nothing shall stop thee, while thon settest thy face n my defence; while thou settest thy face against savage beasts ; while thou settest thy facc to protect rny paths, opposing thyself to the enemy. 1 bestow upon thee the power of banishing, of becoming noiseless and invisible. For thou art my guardian, cowageous and terrible." The next formula is similar, but specifies exactly the

dangers feared by a s!eeper, which are to be guarden against by the Watcher.

Tbe last formula is a list of names, of which no ex- planation is offered by M. Chabas, and regarding which vpe may bear in mind the injunction, " Change not batbatous names of evocation."'"

Baron Textor de Ravisi on page 286 of the Mm&r of tfte COT,~YCSS of FrMIch &ientalists held at St. Etienne. 1875, defines the different kinds of supernatural appari- t ions described by thc Egypt ians.

Before the entirc resurrection o1 the body," he says. See Chnldtntr Omrlts. cdited by IVynn \Irestcott. page 47.

the justified KA could, if it chose, re-animate the body of the dead. Sucb apparitions usually menace some evil doer, give injunctions, or predict death."

Such be it remembered would be also the constitutioti of the vampire,when the corpx is said to be found fresli as the day when it \vas laid in its tomb. Ravisi defines manifestations which are visible but intangible ; of which the head is distinctly seen, but of which the limbs are vaporous, to be compoced of the KA and the ZET. Their nature is sweet and consolatory. The manifesta- tions w s c h resemble the bodily fonn of the deceased, but are intangible, are compused of the KA and the CAKU. They are generally terrifying. Manifestations of the AB and the HATI re-united in the ZET (Spiritual body) are only visible to the spiritual senses. blanifes- tations of the image of the mortal procured through a medium are due to the KHAIBT alonc, and have none of t he individuality of the KA in them.

An initiated King received four names; the second of which was the KA name. Now to know tht? secret name or REN of a man meant in the eyes of the Egyptians the knowledge of the most powerful means of influencing that man ; it could be uscd as a means of exercising his personal qualitics t brough the ponver of his name. W e know that the Jews nevcr called their God by His Name except for come sacred purpose, and this was probably a tradition denved from Egypt through Moses.

The greatest merit was atttibuted to t5e Son who made his father's narne to live ; for this meant that the Dead man's KA survived, was invoked, received offerings, .md heard his glory or his virtues sung by his succecsors.

Now we find in the following legend that the '' Ren " or Tme Name was a secret to be gained by tfiose tvho Gshed for the knowledge of the most powerful formula, just a s in Christian belief the IYoyd is the ChiId of Gob, thc Manifestor of Life Eternal, and 2t the name of Jesus every knee must bow.

THE LEGEND OE' KA AND ISIS.

DATE SXTH DYNASTY.

Now Isis was a Woman knowing Words of ilfagical Power, her heart was weary of multitudes of men, and sl~e chose the ~nultitude of Gods, but a b v e al1 tlre multitude of the Shining Ones. And she meditated iii her heart and said " Might not 1, also, by nleans of the names of Shining Power become as the Sun God in Heaven ? "

Now RA and His Cycle of Pomers were established every day in the Abodes of the Horizon. Ancient was the Divine One and his Mouth dropped forth water. T h e water fe11 upon the earth, dew from his lips fe11 upon the ground. Isis kneaded this with t he earth, and made it in the form of a serpent of power divine and in the image of a dart. She placed it no: before her fore. head, but left it lying in the path that the ml of tlre great God had placed bettveen his two domains. Tlie God of Power crowned and holy was follo~vved by the Gods of the twofold abodes life, strength and health.

Now RA proceded as was his daily wont. I t s bcing shone forth from the sacred serpent ; the

fireof life shot from its body, and the dweller among the cedars was prostrated. Then RA the God of gods opened bis mout h, and the cry of his might, life, strength, alid well-being reached up to heaven. The Comp~nv of Gods cried out : t1 IVhat is it ? " and again the ~ o d s said'b\lrhat i s t ? " 'But R ~ f o u n d novoicewith whicl\ to aaswer. His teeth chattered, his limbs trembled, the lmison flowed tiirough his veins, as the Nile God flows iii his course. Then the might of the God confirme his will and he cried out to those in his train :

u Come unto me, ye who proceded from me. Ye powers that carne forth froni me let the Creative Forni

I)e told that 1 a m wounded by a deadly thing. My heart knoweth it. Mine eyes have no& seen it. fiIy hand hatli not fashioned it. I know not who hath made this thing. I have not tasted pain like unto it. No pain is Iike unto it. 1 am a prince, ion of a prince created by a god. 1 ani the Mighty Son of the hliglity, Strength of my Father is

'mynarne, 1 am of many names and of many forms, the ~ i v i n e Image of my &ing is in cvery god. 1 have been heralded by Tmu and Horus, the formulators of tlic FormIess. My Fatber arid Mother gave me rny name as an infant, it was conceded in rny body so that the enchanter might not gain pomer over me by liis enchantrncnts. I had come forth from my abode to see the world I had fashioned, and was p,ssing over my creation when I was stricken by 1 know not.what. Ik it F i re? 1s it Wate r? My heart is full of Fire, my limbs trembie, my flesh is seized as with an a p e .

1 pray you Iet my divinc offspring be brought to me. Light is in their IVords, IVisdom is in their mouths, th& powers reach unto heaven."

His crics brought his divine children unto him. Isis carne with her words of Light ; the Breath of Life was in her mouth ; and her discase-destroying incantations, her words giving life to silent hearts. She said :

Oh ! Divine Father, what is this ? What is it ? .l serpent hath made thee fear, one of thy darts hath liftcd up its head against thee, it shall be overthrown by words of beneficent power. 1 will make it depart froni the sight of thine eyes."

The holy God opened bis mouth, saying : a 1 was passing along the path which divideth my

twofold dominion, wishing in rny heart to behold rny creation. 1 was stung by a serpent, I saw it not. 1s it Fire ? 1s it Water ? 1 am coldcr than Water, 1 am Iiotter than Fire. M y limbs sweat. 1 tremble. My eye dims. 1 cannot see the heaven ; sweat nses on my f:ice as in the time of sorrosv."

Said Isis unto RA :

" Oh te11 me thy name, oh my divine Fnther, for Life is in the Power of thy name."

Said RA: I am the maker of hcaven and earth, supporting the

mountaias,creating what existeth thereon. I am the maker of water, I~ringing fortb the f l d s , makin fdtful' T the Universe, giving increase. 1 am the 3 aker of Heaven and have made beautiful the horizon. 1 have given the spirit of the Gods a place thcrein. 1 am he, ivho when he openeth his eyes, bringeth forth light, and when he closeth his eses, bringeth forth darkness. 1 arn the Nile God whose name the Gods know not, bringing about the inundation with my word. I m the Maker of liours, the Creator of days. 1 am the opener of the yearly festival, the creator of mshing water, the maker of living fue. 1 cause the abodes of delight to be built. 1 am Kephera in the darkness, Ra in the midday, and Tmu in the evening."

But the poison was not driven out of its course, the great God found no pace ; so Isis said unto RA :

'( Thou hast not told me thy name. Oh, te11 it unto me and the poison sfiaI1 depart, for Iife is in the Power of thy name."

The poison bumed 6 t h bumings, 'it was stronger than flames of fire; the majesty of RA spake and said :

1 give myself to be searched out by Isis, my name shall pass from my W y into her body."

The Divinc One was hidden frorn the Gods, %

to be dispersed upon the earth. It hath been overcome. Verily the name of the Great God hath been taken from him. May RA Live. itlay the poison die. hlay the poison die and may RA live. Way Main son of hfainthe live. May tlle Poison dic."

Thus said the Mighty Isis, Mistress of the Gods, 'tvho knew RA by his own name.

Such is the Legend of RA and Isis. Its incidents are known to u s in the old tale of Meriin and the Witcli Vivien. It is obviously a sun-myth, bcing, of course, an allegory of an eclipse of the Sun. In ancient symbolim the head snd tail of a Dragon or Serpent represented the places of Solar and Lunar eclipse in the Zodiac. It is well L ~ o m that the moment of eclipse has ever been felt to be fraught with sinister occul t power. Of t3e name of RA it is interesting to learn that he

is creditcd with no less than seven BAIES and FOURTEEN KAS, each with its own name, corresponding to different attributes such as, Wealth, stability, majest , glory, might, victory, and so forth, similar to the abalistic Sephiroth, or Emanations of Dcity.

d Each man's KA could at the dcath of the body enter

into any image or picture or rnngical implement prepared for its reception. ID the Story of Setaa," a demotic papyrus now in the Ghizeh Museum, and translated by Professor Flinders Petrie, in his second series of Egyp- tian tales, it is witten :

Nant in the Tomb was Na-Nefer-Ka-Ptah and with hirn was the KA of his wife Ahura, for though she was buried at Koptos, her KA dwelt at Memphis with her husband whorn she loved."

That is to say it dwelt in a statue prepared for its recepton. Now it secms esceedingly probabIe that as the mummy was the material basis for the Srnu m d

KHAXBT, so tlie murnmy-case with its painted present- ment of the living person was the material basis for the preservation of the KA of a 1ow grade initiate or tbe KHU of a fully-equipped Adept. 1 append some quotations from ths Book of i?' Dcad in.

~vhich the various parts of the human being are speciaily rnen tioned.

AB of mine which is that of my rnother. HATI of my coming into being. Thou art my KA (Ego , W ~ O art in stengt heneth my limbs.

2 my XHAT (Body). The artist who ometh and CNAPTER XXVI.

1 know my AB (Wiii) 1 have gained power over my HATI (Instincts) ; 1 have gained power to do what pleaseth my KA (Ego).

CHAPTER LIUU(1X. A Prayer to Annihi that the BAIE (Spirit) may be re-

united to tbe KHAT (Body Behold ! Grant that t 1; e BAXE (Spirit of Osiris may PR come forth. May he see his KRAT ( atenal Body) ;

may he rest upon his SAHV (Astral form) ; May his ZET (Spiri tual Body) never be dest royed.

CWAPTER XCI. 1s an Address to the Spirit of Spirits saying : He m k e t h a Path for the Khou (Illurninatcd One) for

the BAIE (Spirit) of Osiris. . . . 1 am furnished forth (or enrobed, armed). 1 am an arrned KHOU, 1 have made my may to the place -*here Ra and Hathor dwell.

CHAPTER XCII. The Path of B ~ r u (Spirits) is opened. My su1 seeth

it. The Great God within the Boat of Ra, the Light of

Souls, is my Coul. Let not my BAIE be imprisoned. Let not my KHAIBT be enchained. Let Paths be opened for rny BAIE and my KHAIBT (Kadiation). . - 4 ~ is with thee.

T ~ Y

O ye recent offspring of Shu, who js possessor of bis diadem at sunrise, dawn after datvn ; oh ye future gene- rations of men. (This Chapter is addressed to the Un- born Ones or Hammemit.)

Professor Flinders Petrie gik-es several instantes of Magical practices in the Egyptian tales translated by him. In the first one dating from the fourth dynasty, U bao Aner said :

" Bring me rny casket of ebony and electmm." Whereupon he fashioned a crocodile of wax, seven fingers long. \17hen cast in the water it became seven cubits long, swallowed the enemy and eventually dicappeared on receiving perrnission to do so.

I n Baufra's Tde the chief rcci ter spake his magic words and divided the waters ; having found what he desired he spake again and the waters returned to their place.

In Hordcdcf s Tdc the description of a magician is given :

He eats five hundred loaves of bread and a side of beef, and d&ks a hundred draughts of beer unto this day ! He knows how to restore t he head that is smitten off. He knows how to cause the lion to follow him, trailing his halter upon the ground. He knows the designs of the Abodes of Thoth. The majesty of Upper and Lower Egypt has long sought for t he Designs of the Abodes of Thoth in order that he might have them copied on the Walls of his Pyramid. (There is an aiter- native suggestion that this may mean his horoscope.) For the rnagical ceremony the old magician required his hooks, and t he assistance of his youths. The king asked

liim if he knew the number of the designs of the Abodes of Thoth. He replied, 1 know not their number, but 1 know where they are.' Urhere is that ? * ' In a chest of whetstone in a chamber narned the plan-raom in lieliopolis and they are kept in this chest.' " A search was instituted, but the last part of the papyrus recording the details, is missing. In the Sto~y of Bata self-mutilation enabled him to

draw out his HATI (Human heredity) and place it on the topmost fi omer of a9 acacia tree, so that he could not be killed unless the tree were cut down. When this happened his HATI was found in a seed ; which, being placed in a cup of water grew, and his body reviving, he drank the water. Then he changed into a sacred BuI1, which was eventually sacrificed ; two drops of its bloo

page 167, gives the history of a princess reported to be obsessed by a Kstou. The royal scribe has not power enough to drive out this evil demon. The God Chons finally delivered her. The God perfonned a health- giving ceremony and the KHOU retired peaceably, but uvas not deprived of its inherent faculty of occupying another bod y at pleasure. Thc same story informs us that in the Holy Place of the Temples secret books were kcpt (under the charge of special agents) which the Pharaoh consulted when in difficulties. M. Chabas gathers that the living might come to the help of the KHOU in its life beyonc! the tomb, by means of mystical formula!? pronounced under favourable circumstances, and with amulets or symbolic figures. The K ~ o u s on their sidc could manifcst to tl~e living, they could haunt Dr obsess a human being, and the living could only de- Iend themselves with the aid O: formu!as, talismans or divine images. In a papyrus before alluded to and quoted by M. Chabas,

Hai thc Shepherd obtained the h k of mag-icd formulas belonging to his royal master, and he managed by the process called Neter Paut" or joining hirnself to a God Form, to procure the power of enchantin~ or fascinating men. He made inisgcs of Menh, which may mean was or same more occult preparation. He made charrns and telesmas to provoke love. FIe practised these things really and made them al1 to the horror of the Divine Oncs. He psralysed a man's hand, and by meaas of a slave did things which the King did not aIlow evcn the Master of His house to perfonn. " He spoke, and said such and such a tl~ing should be produced, he operated, and it was produccd."

Here we have vague hints of possible magical formulas, but we must come down to much Iater times to fiad the relics of the more practica1 written details of magic as practised by the Ancient Egyptians. For of old they were carehlly preserved from the profane.

There is, however, a fragment talten from a papyrus C

presenied in the British Museum, No. XLVI (Greek). and there is also in the Leyden Museum a demotic papyrus with a Greek versiori, of which Leemans gives the following summary of contents :-

I. RIagical ceremonies, performed by rneans of lovc considered as a great t haumaturgic power.

2. Receipt for a remedy ; by one I-Iermerius. 3. Receipt for happiness and good fortune. 4. Receipt by Agathodes, to produce a dream. 5. Receipt to procure a dream. 6. Receigt to preserve a dream. 7. Receipt for consulting a Deity. .8. Receipt for checking a man's anger. 9. Invocation of a Deity.

10. Receipt to procure dreams. I I and 12. Receipt to procure nist upon gold. 13. T o make a ring having the property of rnaking

every enterprise succeed, and of bringing good fortune.

14. Description of a similar ring. 15. T h e sphere of Democritus for prognosticating b

calculation the recovery ot death of a sic person.

h x 6. A means of separation : a formula to cause separ-

ation between husband and wife, or other persons.

r 7. Formula for causiag sleepless nights to a person until be dies. This section is ernbellished with a drawing of an Egyptian Deity.

18. A charrn to rnake oneself beloved, and always have friends.

19. Explanations of certain mystical names of plants and other objects.

These works which appear to have been found at Thebes are attnbuted by Reuvens to some gnostic of the Marcosian school of the Third or Fourth Century of our era.

Profcssor Goodwin says that the magicians of this

penad iiivoked by the powers of i\loses, tlle God of Abraham, the Gods of Eaypt, Persia, md Greece. They identiy Gods and Daimons of al1 k n o m myths. Their fundamental ideas seem to be Cerived from the old Egyptian religion, and he considers that the authors o these papyri rnay have bsen priests of Isis or Serapis, practising the particular kind of t heurgy criticised by Porphyry, and defended by Iamblichus, who writing in reply to Porphyry says :-that he considers the world to be undcr the care of a host of daimons, who super- intend the operations of nature, and that the priest or magician, duly initiated, becomes incorporated with the Divine and over-ruling ponTcrs of the U niverse, so a s to acquire a certain authority over these subordinate ministers. He mentions that the Chaldean magicisns, whose invacations are addressed to the Gods alone, used no threats ; while the Egyptians occasiondly do so, but only towards the Daimons. IVith regard to the formulz he says that the Egyptians and Assyrians heing cacred nations, a pecu!iar sanctity is at tached to their languages which make them an appropriate medium for communi- cation with the Deity. He also says that the Divine Names in use among these peoples having been handed down from remote antiquity, and preserved inviolate and immutable, have therefore a peculiar affinity with the irnmutab!e Gods.

The Egyptians invented and w r i e d out unques- tionably the best working system of national life as national life ever yet formulated. The power and duration of their civilisation prove this beyond doubt. The glory of their nation continued very nearly five times as longas the glory of any other nation exccpting on1y that of the pcrsistent Chinese. The xience of Egypt was Applied Science, in the strictest sensc of the word. No vague drcamings found a part in their metaphysics. For physics and metaphysics ali ke were made use of. Every depnrtment of thought, idea and imagination were as clcarly mapped out in the minds of an initiated

Egyptian, as sere tlie nomes (divisions) and towns of his own country. 'LYhat is more, exact correspondences tvere as far as posible established between his country, his body, his soul, his mind, and the realms of ides, creation and formulation. The Ancient , ptian did not adopt the extreme

doctrine of origin *Y sin, but certainly did not consider that al1 men were born free and equal. As far as can I)e ascertaiaed there ufas no strict system of caste among the Egyptians ; an aristocracy governed, but each individual of that arstocracy had to subrnit to such severe physica!, intellectual and spiritual tests that only mreat natures could pass through them. A systern of 3 consecration and purification ot a very real and very practica1 nature was the path to distinction arnong the elect of Ancient Egypt. The Egyp:ians of tlie time of Iamblichus blame their forefathers for the materiality of their religion ; but its very materiality made it so much the more potent. Religion was a real force when it had behind it an initiated king and an adept priest- llood. The Pharaoh united in himself the powen of the

North and of the South ; of the Delta and the Said ; of the Red Crown and the White Crown ; of the Papyms and the Lotus; of Homs and of Set ; and of Ptah and of Ammon. Maspero gives on the 46th page of bis book on Egypt the following address to the King, which no doubt acted by a species of Hypnotic sugges- tion and tended to cxalt the Kinghood of the King when recited by the faithfu1:-

a & Thou recemblest RA in al1 that thou doest. There- fore the wishes of thy heart are always fulfilled. If thou desirest a thing during the night, at d a m it is already there. If thou sayest, Come up on the moun- tains, the celestial water shall flow at thy word. For thou art RA incarnate m d Khe >era created in the flesh, P Thou art the living Imagc o thy Father, Tmu; and Lord of the City of the Son. The God who commands

is in thy mouth. The God of Wisdom is in thy heart : t l~y tongue is the sanctuary of truth, a God sits upon thy lips, thy words are accomplished every day, and thc wish of thy heart realises itself like that of Phtha when he creates his works. Since thou art eterna], every- thing acts according to thy designs and everything obeys thy words."

Again we have the following Snttrtatwii fc, Pharnoh crnnkcrrtd.

Tum thy face to me oh nsing sun, which lighteneth the world with thy beauty, disk sparkling amongst men that drivcst away the darkness of Egypt. Thou resem- hlest thy father when he rises in heaven, and thy rays penetrate into ail parts of the earth. There is no place dcprivcd of thy beauty, for thy words ruIe the destinies of al1 lands. When thou art resting in thy palace, thou hearest al! that is said in every country, for thou hast millions of ears. Thine eye is more brilliant than any star in heaven, and more piercing than the sun : if any one speak, cven if thc mouth that s p d e t h be within the walls of a house, its words reach thine csr. If any hjdden action be committed thine eye perceives it. O ! King gracious Lord, who givest to a!! the breath of life."

1 now quote the folloniing hymn to give some idea of the attributes assigned to the Great Gods.

HYMEI TO PHTHA-TANEN. Hail to thee, oh Phtha-tanen, great God who con-

cealetb his form . thou art watching when at rest, the father of al1 fathers, and of al1 gods . . watcher who traversest the endless ages of eternity ; the heavtn was uncreated, uncrcated was the earth, the water flowed not ; thou hast forrnulated the earth, thou hast united thy limbs, thou hast counted thy members. What thou hast found apart thou hast put into its placc. Oh! God, Architect of the \Vorld, Thou art without a Fathcr, Begotten by thine. Omn Growth ;

Thou art without a hlother, being born by refiection of thyself. Thou drivest away the darkness by the besms of thine Eyes. Thou ascendest into the Zenith of Heaven ; and thou comest down evcn as thou wentest up. Whcn Thou art a dweller in thc Infernal \?70rld, Thy knees are above the earth. and Tby Head is in the Upper Sky, Thou sustainest the substances which thou hast made. It is by thine o m strength that thou movest ; Thou art raised up by the might of thine own arms, thou weighest upon thyself kept firm by the rnystery which is in thee. I'he roarjng of thy voice is in tiie clouds; thy breath is on the mountain tops ; the waters of thy inundation cover the lofty trees of every region . . Meaven and earth obey the command which thou hast given . Thou restest and it is Night ; when thine Eyes shine forth ive are illuminated; Oh ! let us give glory to the God Who hast raised up tIie sky, and who causest his disk to float over the bosom of blut. 'Clrho hath made Gods and men and al1 tlieir generations. . . Thou the babe aho is brought forth daily. Oh thou Ancient One IVho has reached the limits of Time; Thou Immovable One Who traverseth evey Path ; the Height which cannot be attained."

THE GNOSTIC M.4GIC OF EGYPT.

Having given quotations which illustrate the various aspects of Magic as it was taugh t and practised at the best period of Ancient Egypt, we may now pass on to the consideration of the Iatet forms of the higher magic existing in Alexandria during the second and third cen- turies of our era. Mr. G. R. S. Mead has given us a trarislation of the Pistit Soplia ~vhich is regarded as the most precious and perfect relic of the fol!owers of the Gnosis; as this volume is now in circulation I shall not allude to it further ; but I propose to give considerable extracts frorn a Coptic papyrus of much the same date, which mas found by Mr. Bruce in Upper Egypt : it has never before been translated into English.

The magical words and formu1z-e of this papyrus give some idea of the kind of sounds understood by initiates to be concealed under such symbols as the

is probably the second or third century of our erri. Basilides and Valentinus, the two greatest Eg ptian Gnostics, did al1 they could to gain adherents in 6 gypt and probably produced several works of the kind. I have giren a translation of the most interesting parts of the papyrus, and will here remark tbat the greater part of it consists of Sigils, Keys and numbers, and the names of watchers and guardians, which at once rernind the student of the Rmk of tlic Dcd, notably of the eigh- teenth chapter in which the formulas of the various localities have to be known; also of the hundred nnd forty -sixth chapter treating of the tmenty-one Pylons (gates) with their guardians and watchers ; and, finally, of t h e hundred and forty-seventh chapter giving tlie names of the door-kecpers, the watchers, and the heralds.

In these portions we have r distinct analogy mith the Egyptian Esoteric Methods of Initiatio~. But the present ignorance of the real may in which to use &' Sccret' Formulci- " makes these portions of ancient Gnostic t ract S uninterest ing to t he generality of occul t students. For this reason one formula only mil1 be given as an example; this specimen is general in its nature, buf it is one of which it was said that "if per- formed with arcane knowledge, it would suffice to open al1 the gatas, unto which the soul cou1d aspire."

Let us first, howcver, consider t he esscn tia1 principies of Gnosticism, which are briefiy as follows :-

First-A denial of the dogma of a personal supreme God, and the assertion of a Supreme Divine Essence, consisting af the purect Light, and pervading that boundless space of perfected matter wbich t hc Greeks called the Pleroma. This Light called into existence the Great Father and the Great Mother whose children were the E o n s or God-spirits. Tbat is to say from the Supreme issues the h'oirs or Divine Mind; and thence successivc emanations, each l es sublime than the pre- ceding. The Divine Lifc in each becoming lcss intense

until the boundary of the Pleroma, or the Fulness of God is reachcd. From thence there comes into being a taint of imperfection, an abortive and defective evotu- tion, the source of materiality and the origin of a created universe, illuminated by the Divine, but far removed from its'infinitude and perfection. (The Little Thought of the text quoted below.)

Kow the Gnostics considered that the actual ruler nnd fashioner of this created universe and its beings good and evil, was the Demiurgos, a power issuant from Sophia or Wisdom. By some it wns s&d that the Cesire of souls for progression caused the origin of a Universe in which they might evolve and rise to the divine. The Gnostics definitely beliwed in the thevry of

C cles of Ascent and return in the evolutionary progress ?' o worlds, ages, and man ; the ascents and descents of the soul; the pre-existente of al1 hurnan'souIs now in worldly life and the surety that al1 souls that desire the highest must descend to matter and be born of it. They were the Philosophical Chnstians.

The RuIc of the Chnstian Church howcver fe11 into the hands of those who encouraged an emotiond religion, destitute of philosophy ; whose members should be bound together b personal ties of human sym athy with an A exalted su erer and preacher, rather than y an intellec- tual acceptance of high truth.

E The Gnostics dissented from the creed then being

defined, on the ground of the inferiority of the Hero worship of Christ, to the spintual knowledge of the supemal mind, which they considered He taught.

The Gnostics were almoct universally deeply imbued with the doctrines of Socrates and Plato ; and a reli ion 7 of emotion and reverence, combined with moral p ati- tudes, did not seem to them of a sublimity sufficiently intense to be worthy to replace the Religious M ysteries of Egypt, India, and Persia, the Theocracy of the Jews, or the sublime truths hidden in the myths of Greece.

The Giiostic doctors were tnen who before a11 hnd received Hellenic culture. Their systems prove thnt they knew the works of the philosophers and had united them with the purely oriental ideas flowing from the ancient religions of Egypt, Chaldea, Persia and Indiii. Tlieir aim was to amalgarnate the ideas of the Eaet and the Philosophy of the Greeks with the inborr. potency of the Christian faith.

The important forrnuIas of thc Three Baptisms I hnve miven in full, so that the student may observe the link m t hey create betiveen t he 3lagical Ceremonies of Initii- tion and the sacraments of the Roman and especially the Greek Cliristian Church. For in the ceremonies of the Greek Church there is an even closer adherence to the formulas of ancient Nisdom than is found in the Rornan Church.

A chart of the PIeroma is given by Valentinus, which niay be descnbed as follows :

Yirst, is thc Point, the Monad. (The Great Deep.) Then the Trimgle, the union of the point with the line.

{The great Deep, hlind, and Truth.) Then the Square, two vertical and two horizontal lines.

('The Word, The Life, Man and the Assembly.) Finally, the Pentagram and Hexad which with their

reRected emanations count as ten and twelve, these t o ~ e t her form t h e t wenty-eight emanations or ideas of the Divine mind.

The Pleroma is bounded by a circumference emana- ting froni the point or Monad, this is called the Homs or boundary, Stauros or cross, and Metzcheits or partici- pator.

\Vithout this circumference is the emanation of tlle u Sophia " sometimes called the abortion," sometimes as in our text t h e Little Thought," which is the uni-

-

verse as we know it. I will end this introduction 6 t h one quotation fron~

t he Pistk SoPIcia : The spirit of the Saviour was moved in him,

and he cried, 'How long shall 1 bcar with you? how long shall 1 suffer you ? Do ye still no: know, and are ye ignorant ? Know ye not and do ye not understand, that ye are al1 Ange1.s. and al! Archangels, and Gods and Lords, and al1 Rulers. . . . That ye are from al1 ; of yourselves and in yourselves in turn, from one m a s , and one matter, md one essence.' "

(Discoune& by B m , nnd Prescrotd in thc Bodtn'att Librnty.)

Tha words In italfcs commencin each paragraph are merely f a short summary o the contents. Thc Bmk of fb Knotvledge of thc Invisr'b&.-Jesus,

Lord of Life, He W'ho knoweth the Truth, spake and said : '' 1 have loved ou, 1 have dcsired Life for you." 7 This is the Book o the knowledge of the Divine In- visibility, according to the mystery hidden in the Book which guides the chosen peopie, hidden in the Pace of the Life of the Father, by mcans of the Saviour. He bought the souis that can receive this Word of Life, risen above al1 Life, by the knowledge of Jesus, Lord of life. He descended from His Father in the Eon of Light, in the fulness of the Pleroma (Perfect Kature), in the Knowledge which is the only real being, and which Jesus taught to His Apostles, saying :

d d 1 give thee the Wisdom in which is contaned a11 knowledge."

Jesus, Lord of Life, spake and said to His Dis- cipIes :

Happy are those who cmcify the IVorld, and whom the world hath not crucified."

The Apostles replicd to Him with one 6 c e , say- ing :-

Jesus, the Lord of Life, answered them and said :- u He whocrucifis the world is he aho keeps my mord.

who fulfils the Will of Him who has sent me." The Apostles anmrered unto him and said:- ' c Speak, Lord, so that we may hear 'I'hee. \Ve have

followed Thee with our whole hearts; we have left father, mother, pastures, and fields ; we have abandoned riches and roya1 greatness, we have followed Thee that Thou mightest teach us the Life of the Father ~ h o has sent Thee,"

Jesus, t he Lord of Life, replied and said :- 4'The Life of my Fathcr is this, that you shouId

receive the gift of the Spirit, t hat your souls should cease to be weighed down, by mems of that which I am about to say to you, to the end that you rnay fulfil my Word and be saved from the Arkhon (Rder) of this Acon 3nd his eterna1 illusion. But yoo, you rn Disciples, hasten T to receive my Words with a firm be ief, treasure them inyour hurts so that the Arkhon of the E o n , he who has no part in me, may not overcoma you, so that you also, oh ! my Apostles, may accomp!ish my words, through me. It is 1 Who have madc yoa free to the end that you may live in holy liberty in which there shall be no stain ; and as the Paraclete (Holy Spirit) has heen purified, so rnay you also be sanctified tbrough the Paraclete."

All the Apostles, Matthew and John, Phiiip, Bar- tholomew, and ames replied with one voice :-

a & Oh, Jesus, i. ord of Life, from whorn virtue doweth upon those who have obhined Thy Wisdom and Thy Likeness, who illuminatcst by Thyself Light which is in the Light, which hath illuminated our hearts so that we can receive the Light of Life ; the IVord of Tntth : which, by the Understanding, teacheth us al1 the know- ledge hidden in the Lord of Life ! "

j esus, the Lord of Life said : Happy is the man who has h o w n these things,

~vho has brought d o ~ m Heaven unto the Earth, who

has taken the Earth and raised it to the Heavens, so that they are no longcr dvided ! " The Apostles replied and said :

Jesus, Lord of Life, te11 us how we can make the Heavens to descend, for we have followed Thce in order that Thou mayest show us the Light of Truth."

Jesus, the Lord of Life, answered and said : Of tfte InviJibIc V/o~d. - '~ The Word was in Heaven

before the Cosmos existcd. If you know my Word you may make Heaven descend upon Earth, so that it may ahide in you. Heaven is the Invisible Word of the Father ; if you know it you have the Power to bnng it d o w unto you. As to the Earth, 1 will show you how you rnay raise it unto Heaven, for the Earth which rices to Heaven is that which hears the Word of Wisdom, which has ceased to be a terrestrial spint and has become celestial," . - . Of ihe Imuge o/ thc Plnoma. The Monnd, OY

The Image of the Pleroma is that in which we pm" ive and * - die. I t is the Abode of the Patber, the Garment of the Son, and the Strength of the Mother. It is the first Father of al1 things; it is the First Etemal One; it is the King of those whom no man can approach; it is that in which al1 things are Iost ; it is that which hath in Itself the form of al1 thin S; it is the abode which knoweth itself, which is born f rom itsdf ; it is the a b y s of al1 things; it is the greatness and truth which is in the abyss; it is that which gave birth to the Plororna and mhich died for it. They have given it no name, for it is unnameabIe. The first source, which, in the future, shall be in al1 places. The First Cound comprebendng al1 sounds that shall ever be heard. I t is that of which the members form countless myriads of Powers, cach contained in each, Of tlzc Fahcr, tke L)mriurp, fhe C~rativc Gad. The

Liw, OY dttad.-The Second Abode is that which is ca1led t he Demiurgus, Fat her, hvord, Source, Nous, Man, Eternal, I~finite, I t is the Column; it is the

Watcher ; it is the Father of al1 things; it is He on \Jfhose head the Eons form :r radiant Crown ; the Exterior \Vorlds cannot te11 the Fulness of His Counte- )lance; they are ever seeking its Light ; because His Word hasreached them,.they desirc to see Him. The Light of ~ i s Eyes penetrates the abodes of the Exterior Pleroma, and His Word goes forth from His Mouth ; it reaches both those who inhabit the Heavens, and those who dwell in the abyss. The Hairs of His Head are equal in number to the Hidden \frorfds; the Forms of Iis Countenance are the types of the Eons, the Lockc of His Beard are the Xumber of the Exterior Worlds; the Spreading of His Hands is the Mmifesta- tion of the Cross : the Extension on the Cross is the Ennead. That which is on t he Right, and on the Left, is the Seed of the Cross, it is the Eiusive Being. It is the Father ; it is the Spring, which sounds in the Silence ; it is t ha t which we are ever seeking ; it is the Father from whom shineth the hlonad Iike a Spark of Light. I t is that which contains al1 things in the radiance of its splendour. They have received Know- ledge, Life, Hopc, Peace, Faith, tho Second Rirth, and the Sea1 ; ths is the Ennead which has come forth from the Father, without beginning; He who is his own Father and His Own Mother ; the Twelvc Abysses which the Pleroma surrounds.

Thc TwtZvc A bysscs.-The First Abyss is the Universal Spring, from which al1 Springs come forth.

The Second Abyss i s thc Universal Wisdom, from which aii Wisdoms come forth.

The Third Abyss is the Universal Mystery, from which al1 Mysteries come forth.

Thc Four th Abyss is the Universal Knowledge, from ~vhich al1 Knowledgc comes forth.

The Fifth Abyss is the Universal Purity, from which al1 Purity comes forth. The Sixth Abyss is that Siience which contains al1

Silence.

The Seveuth Abyss is the Primal Essence, from which :ill Essence comes forth.

The Eighth Abyss is the Forefather, whence exist al1 Forefat hers.

The Ninth Abyss is the Fathcr of dl, and the creator of his own Reing, He in Whom is aii paternity, Who is himself alone Father of all.

The Tenth libyss is the All-Powerful One, whence dl Powers ernanate.

The Eleventh Abyss is the First Invisible One, whence comes al1 Invisibility. The Twelfth Abyss is the Tmth whence comes al1

Truth. Truth which is over al1 things, the Image of tke Father, the End of al1 things, the Illother of a11 the E o n s , that ~vhich surrouadeth al1 the Abysses. Of thc M d a~rd the Demitrrgits.-This is the Mon;id

which is unknowable and which no man hath known ; that hath no Symbol ; al1 Symbols are in it, it is blessed from generation to generation. This is the Ineffable Fat her, inconceivable, unt hinkable, motionless. This is that to which al1 things have become similar; they rejoice, they are filled with happiness, they bring forth myrjads and myriads of Eons in joy, for they have rejoiced witb the Father. These are the worlds in which the STAYROS (Cross) was manifested, and RIan carne forth from his incorporeal members ; this is thc Father, the Root of al1 Being, whose members have emanated from Him. Froni the Fatlier al1 narnes exist, as t he Ineffable, Incor- ruptible, Invisible, Uncompounded, Solitary, Powerful, Omnipotent, there are al1 Names hidden in the Silence ; tliey are hidden in the Father. This is He whom al] the hlanifest Worlds see like stars in the Firrnament of Night. As men desire to see the Sun, so the Manifest 'Worlds desire to see the cause of the Mystery mhich surrounds them. This is He who has ever given life to the E o n s ; it is by His Word that the exist. The Holy Pleroma exists throvgh His Word. Ghis is the Father, ttie Second Demiiirgos ; it is by the Breath of His

3Iouth that the Pronoia (that which designs or knows beforehanc?) conceived the idea of those who have not yet come into existence. They shdl exist by His Will for He has ordered that al1 things shall exist. He crcatcd the Holy Pleroma in this way.

Dtscvz~Lion of thc FOUY Wa fch Towm O tke Univmse.-At the Four Watch Towers of the d leroma are Four Monads, one Monad at each Watch Tower, and Six Defenders at each Gate: in al1 twenty-four Defenders and twcnty-four myriads of Powers at each Gate. Nine enneads at each Gate, ten decads at each Gate, twelve dodecads at each Gate, five pentads of power at each Gate; a Watcher with three faces, one inborn face, one tme face, and one ineffable face at each gate ; one of these faces looks outward to the face of the Manifest Eons, the other looks in towards the SBheys (hidden place), the third looks upward ; in each monad is the Mntshirre (the power of bringing fortli, ernanation), there is found aphradon (without heart), with the twelve Christs therc is thc great Ancestor, also Adam, the Adam of Light, with his three hundred Eons, there is thc perfect mind. They border on another abyss of immortality ; the ineffable face of the Watcher looking upwards to the Holy of Holies, which is the Infinite, Chief of the Holy Place. This Chief has two faces, nne looking towards the Place of the Abyss, and thc other towards the abode of the Watcher, who has been named the Server.

TIrc Xbyss of Lidf.-Tbere is tn abyss called Light or that tvhich gives Light ; in tllis Abyss is hidden the only Regotten one. He made manifest the Three Powers, He is the Power of Powers. He is Indivisible, and can never separate from himself. Aii things are open unto him, because with Him is the Power.

Of anotlrrr A bys.-Tbere is also another Place which has been called an Abyss, where there are three Pater- nities. The First is the abode of Kalyptb, this is the Hidden God. 1n the SeconJ, there are five trees and in

the midst thereof is a Tablet. One tVord, The only begotten or Munuptncs, is on this Tablet, the ~ w e l t e Faces of tho Mind of al1 things; and the Prayers o t al1 beings are placed before Him. The Pleroma re- joices because of Him for he has manifested Himseif. I t is H e to whom the Invisible has shown its mystery ; it is through Him that Man has come forth. In the Third, Patemity is the Silence. and tho fountain which the Twclve Christs contempIate, seeing thernselves reflected therein. I n it also is Agap (Love) and the Nous (mind) of the Pleroma, and the most holy Pam- mEt6r (mother of all) whence has come the Ennead whose Names are PROTIA, PANTIA, PAKCENIA, DOXO- PHANIA, DOXOGENIA, DOXOKRATEIA, ARSFTNOCENIA, LOIA, I O Y ~ L . This is the First Unknowable One, the Mother of the Ennead which completes the Decad emanating from the Monad of the Unknowable. Tk Incommmsu~~te A byss.-Thcre is another Vaster

Abode in which is hidden a great treasure which sur- rounds the Plerorna, this is the Incommensurate Abyss, where is a tablet on which are gathered together Three Powers; Onc Solitary, Onc Unknowable, and One Infinite. In the midst of which is a MntshEre (sonship), which is called Christ, the Glorifier; This is He Mrho glorifies each one and impnnts upon Him the Sed of the Father. IVho leads al1 into the E o n of the First Pather Who alonc Is, He. by Whom al1 esists, and wit hout W hom nothing is.

Abyss of Suhrys, *tkc hiddrn tlarc.-After this is the Abyss of S~tizeys. This is that, in which are al1 things surrounding the Twelve Faternities, in the rnidst of which it dwells. Each Patemity has three Faces. As a Whole they form the number thirty-six. These are thcy from which the i'vianifest Ones havc received their Seals and Characters, and this is why they have ever raceived Glory.

There are sti11 Twelve others wlio surround its Head and who thernselves are crowned. They radiate on the

worlds which surround them because of tbe Light of the only begotten which is hidden within Him, and which is sought by all. Of th8 Nnttt~e of tlre O*& Begotirn.-This is He, the

True God, the Only Begotten, the All. the Eons of tlie Pleroma know that it is by Hirn that they have become Gods, and they have become holy in this Name. This is He ol whom Johri hath said : In the beginniog was the Word and the U7ord was in God, and t he tVord was God, without whom nothing exists, and what He hath brought forth is Life. This is the Only Begotten Who abode in ihe monad, who dwelt in it as in a city, and it is the Monad who like a thought is in the Stheys (hidden place) and the Stheys is throned in the Temple like a King, and is God. This is the Word of the Demiurgos which commaoded the Pleroma to operate ; this is the mind of the Demiurgos according to the Law of God the Father ; Him that al1 Creation irnploreth as its God and its Lord ; unto whom al1 that js,is in subrnission.

Thc ddomtwti of t6e Pkrornu uf fhc Only Btgotftn.-Ths Pleroma (the Perfect Nature) adores Hirn for His Beauty and His Goodness; those who are in the Pleroma f o m His Crown ; t h w who are without are under His Feet, and those who are in the midst thereof surround Him. Blessing Him and saying :or' Holy, Holy, Holy, AAA, EIE, EEE, 000, YYY, 060," That is to say, Thou art the Living, among the Living ; thou art Holy, among the Holy Ones; thou urt among those that are ; thou art Father among the Fathers ; thou art God among the Gods; thou art Lord among tbc Lords; thou art E o n s among the Eons."

And He blessed them and said : r d Thou art the abode ; it is thou who dwellest in the

abode," And He blessed them and said to the Son who is

biddcn within Hirn : 4 d Thou art, Thou art, oh l only begotten, Light and

Life and Grace."

Of tkc Ptrrc 7yte.-Then Stheys (hidden one) sent to- ivards t lie Invisible a Spark ; it burned and becamc a Light for the whole Temple of the Pleroma, and they saw by the Light of the Spark, and they rejoice, and thcy sang rnyriads and myriads of Glarificatians in honour of the Setheys, in honour of the Spark of Light, which had become manifest ; seeing that in it wzs thc Image of them a11 : and they representcd tlie Spark unto them- scIves as an Illuminated Rlan of Truth. They named H i m PANTOMORPHE (having a11 fonns) and Pure One ; they aamed Him ASALEYTOS (tranquil) and al1 the E o n s called him PASTODY~AMO~ (otnnipotent). He is the Server of the E o n s , and H e serves the Pleroma. And the indivisible One sent forth the Spark from the

Pleroma, and the Three Thunders descended into the Place of the Self-born, and they saw :he grace of the E o n s , the Light which had been given unto them, and they rejoiced over that which carne forth to them. Then were opened the Firmaments, and the L