MASTER MONOGRAPH ROSICRUCIAN ORDER AMORC ¸ ILLUMINATI SECTION Degree 11 Nos. 10–11 Know thyself, and thou shalt know the universe and the gods. ©2011, Supreme Grand Lodge of the Ancient & Mystical Order Rosæ Crucis. Published by the Grand Lodge of the English Language Jurisdiction, AMORC, Inc. 159 1111 Eleventh Degree No. 10 CONCURRENCE The following excerpt from Les grands monuments de l’Egypte ancienne (The Great Monuments of Ancient Egypt) and today’s lesson discuss the characteristics of the three great periods of ancient Egyptian history—the Old, Middle, and New Kingdoms. The basic structures of Egyptian history, which we know had rather few components, are simple. Prehistory, whose vestiges are very difficult to analyze, is characterized by one great myth: the confrontation of Horus, master of the North, with Seth, master of the South. Horus ended up acquiring a kind of supremacy. Some divine beings, the Servants of Horus, civilized the land of Egypt. They were followed by the first pharaoh, Menes, whose name means “the stable one.” As the king of Upper Egypt and Lower Egypt, which were then made into one country, Menes became the foundation stone of a long line of pharaohs divided into thirty dynasties. The Old Kingdom was the golden age of a vigorous young civilization. It was the time of the Pyramids, of colossal structures, of pharaohs who were the children of the Divine and of the Sun, of great domains ruled by noble people of strong personality. The Third Dynasty was that of Djoser and his magician minister, Imhotep, who invented stone architecture. The Fourth Dynasty saw the reigns of Cheops, Chephren, and Mykerinos, who erected the three famous pyramids of the Gizeh Plateau. The Fifth Dynasty was that of the kings of Heliopolis, the city of Light; they took the title of “Sons of the Sun” and erected temples to its glory. The Sixth Dynasty was made notable by the longest reign in history, that of Pepi I, who ascended the throne when he was six years old and died a centenarian. Then came the brilliant awakening of the Middle Kingdom. It was preeminently the “classical” period, with a prodigious literary flowering, an elegant and refined art, and a great number of monuments of which, unfortunately, very few have been preserved. The Middle Kingdom witnessed the birth of Thebes in the south (on the site of modern Luxor and Karnak), whereas the nucleus of the Old Kingdom (continued on page 10) 2 Rosicrucian Order AMORC Illuminati Section Degree 11 Number 10 Dear Fratres and Sorores, After having considered predynastic Egypt in the last monograph, today we shall study what is often called dynastic Egypt, which began with the earliest pharaohs. This study will lead us to highlight the three great periods marking the history of Egyptian civilization. DYNASTIC EGYPT: From a historical standpoint, it is thought that dynastic Egypt began about 3000 BCE, during the reign of Menes. However, an increasing number of Egyptologists are now questioning this notion and even go so far as to state that this pharaoh never existed. Many believe that Menes was not a real individual, but rather a collage of several kings. Indeed, it is a fact that the Pyramid Texts, which we already mentioned, speak of “seven rulers who governed the two lands at the same time.” Furthermore, some historical writings even mention a “zero dynasty.” As can be seen, it is impossible to state precisely when Egypt was first ruled by a king. Yet it is obvious that any changes came about gradually and in stages, especially seeing that pharaohs ruled even prior to the advent of hieroglyphic writing. One of the most enlightening documents concerning predynastic Egypt is known as the “Turin Papyrus.” In this papyrus, written during the reign of Seti I, about 1250 BCE, is a list of all the kings of Egypt who ruled from its origins until the New Kingdom. It is intriguing to note that only a few historians refer to this document, even though it is of particular interest. Why should this be? Probably this text is avoided by some historians because it contradicts part of the chronology that has been officially adopted by most Egyptologists. The chronology they use is based upon the writings of Manetho, an Egyptian historian who lived before the third century BCE. This is what we learn when studying the “Turin Papyrus.” • There were prehistoric dynasties composed of mythical rulers, the first being Ptah, who was succeeded by Ra, Shu, Geb, Osiris, Seth, Horus, Thot, Maat, and Har. • The mythical rulers were then succeeded by semi-mythical rulers who were called the “Venerables from the North.” • The semi-mythical rulers were then succeeded by rulers who were called Shemsu Hor, which signifies “Servants of Horus.” 3 Rosicrucian Order AMORC Degree 11 • Illuminati Section Number 10 The Shemsu Hor were then followed by the mysterious Menes and all of the pharaohs who ruled thereafter. According to the “Turin Papyrus,” the Shemsu Hor reigned 9,000 years and the semi-mythic rulers 13,420 years. As for the mythical rulers, they go back to the “mists of time”—in other words, the origins of humanity. It is likely that these durations do not correspond to any historical reality, but rather conceal symbolic dimensions, as is often the case with very ancient texts. However, the periods mentioned in the papyrus really did exist and confirm that rulers— or rather pharaohs—ruled Egypt many centuries before Menes. Although not mentioned explicitly, it also seems that from the standpoint of the Primordial Tradition these rulers were Atlantean in origin, which explains the qualifying words “mythical” and “semi-mythical” attributed to them. Whatever the case, official history presently considers the reign of Menes to have marked the beginning of dynastic Egypt. Therefore, he is thought to be the first pharaoh of the First Dynasty. Thereafter, about thirty dynasties succeeded one another, the most important extending over three great periods: Old Kingdom (ca. 3000–2200 BCE), Middle Kingdom (ca. 2040–1650 BCE), and New Kingdom (ca. 1550–1070 BCE). It should also be remembered that these three major periods were interrupted by intermediary periods, whose rulers are not well known. Beginning in 1100 BCE Egypt began its decline, leading eventually to a loss of power and, eventually, independence. This decline came about because the pharaohs were no longer powerful enough to rule the people and maintain their unity. At the same time, other civilizations took advantage of this decline to invade Egypt. The first to come were the Assyrians, followed by the Persians, and finally the Greeks under the leadership of Alexander the Great. THE OLD KINGDOM: Without going into detail, it should be remembered that the Old Kingdom was a prosperous period not only politically and economically, but mystically as well. When seen from the standpoint of the Primordial Tradition, this period may be considered more as the materialization of so-called predynastic Egypt than as the beginning of dynastic Egypt. It is precisely this point which can explain the prosperity we have just mentioned. In fact, all the foundations had been laid to make this country the center of an exceptional civilization. During this long-ago period, the “Two Lands” were already unified and 4 Rosicrucian Order AMORC Illuminati Section Degree 11 Number 10 ruled by a single ruler. Proclaimed as the incarnation of Divinity on Earth, the ruler exercised absolute administrative and religious authority. Nonetheless, this authority was not considered by the people to be an abuse of power or as tyranny. On the contrary, it was freely accepted, as is attested to by all evidence. Such was the case because the pharaoh reigned with wisdom, applying the basic principles of a divinely inspired theocracy that was a legacy from Atlantis. At the beginning of the Old Kingdom, the administrative and religious capital was Abydos. It was then moved to Memphis (in Lower Egypt) by Pharaoh Djoser and remained there until the Middle Kingdom. Most of the step pyramids were also erected during this period, the most famous being those of Saqqarah located in Lower Egypt, about 30 kilometers (18.6 miles) south of modern-day Cairo. Numerous temples were erected over the centuries, and each was related to a specific god, goddess, or pharaoh as the case may be. Among the most prestigious in the eyes of the initiates was the temple at Heliopolis, dedicated to the veneration of the sun god Ra. Generally speaking, most of the important monuments were erected during the Old Kingdom. This is why so many inscriptions and hieroglyphic texts date from this period, with the famous Pyramid Texts being the oldest texts known to us today. THE MIDDLE KINGDOM: The Middle Kingdom is primarily characterized by a change in the status of the pharaoh. Although the pharaoh remained highly respected, this person was no longer thought to be the incarnation of the Divine, but rather the Child of the Divine. As such, the pharaoh possessed the potential for divine wisdom, but might commit errors of judgment and behavior. Thus, the pharaoh was no longer perceived as an infallible being, and had to give proof of legitimacy. Furthermore, the pharaoh was no longer the only individual allowed to enter the kingdom of Osiris after death, because this formerly unique privilege was now accessible to the nobility, notably through the medium of funerary rites created for that purpose. It should also be noted that the entire period was marked by the appearance of numerous texts intended to guide the soul of the dead into the hereafter. Among these, we cite in particular the “Sarcophagus Texts,” which date from approximately 2000 BCE. Being composed of 1,185 chapters consisting mostly of incantatory formulas, their purpose was to allow the deceased to enjoy a happy afterlife and to gain access to Eternity. It is interesting to note that the “Sarcophagus Texts” also convey a change in the conception of Creation. During the 5 Rosicrucian Order AMORC Degree 11 Illuminati Section Number 10 Old Kingdom, it was limited to a duality formed by Heaven and Earth, often called the “Celestial World” and “Earthly World.” Beginning with the Middle Kingdom, there are increasing references to an intermediary world called the Duat. From that time, one must pass through this intermediary world to contact the deities and obtain their clemency. This cosmogonic change had the effect of increasing the power of the clergy, because the priests and priestesses made the most of claiming that they alone could serve as mediators. Moreover, the fact that the nobility also had access to the kingdom of Osiris after death resulted in the construction of a large number of tombs covered with a multitude of burial inscriptions. Another event that occurred during this period was the transfer of the administrative and religious capital of Egypt from Memphis to Thebes in Upper Egypt. THE NEW KINGDOM: To historians, the New Kingdom is mainly characterized by the expansionism which Egypt engaged in during this period. It is a fact that the country undertook many conquests during this period, so as to spread its political, economic, and religious influence beyond its borders. By colonizing Syria, Nubia, and several other nearby lands, Egypt truly became an empire. For obvious reasons, this expansionism was accompanied by a substantial strengthening of the army, which became the second greatest power in the Egyptian nation, along with the clergy. From then on, the pharaoh had to take these two sometimes rival forces into account when governing, and gradually the pharaoh’s own power was weakened. Nevertheless, the pharaoh officially remained the absolute ruler of the nation and was still regarded by the people as being the supreme authority. On the religious level, gaining access to the kingdom of Osiris was growing ever more widespread, so that an increasing number of nobility benefited from funeral rites. A direct result of this change was the composition of The Book of the Dead around 1450 BCE. The literal title of this book is “The Chapters of Coming-Forth-by-Day,” which has a completely different connotation. Contrary to popular belief, the work does not simply constitute a guide to help the soul find its way to the hereafter. Rather, it also contains a set of recommendations intended to prepare for one’s own death. And thus this book became a fundamental part of Egyptian religious life, to the point that it was published on a large scale in the form of papyrus scrolls. Now every Egyptian’s dream was to be buried 6 Rosicrucian Order AMORC Illuminati Section Degree 11 Number 10 with a fragment from this text. Finally, let us mention that it was during the New Kingdom that the first burials were performed in the Valley of the Kings, made famous by the discovery of Tutankhamon’s tomb. In the eyes of the Rosicrucian Tradition, the most important dynasty of the New Kingdom was the Eighteenth Dynasty. Since there is much to be stated regarding this subject, we will study it in detail in upcoming lessons. With best wishes for Peace Profound, Sincerely and fraternally, YOUR CLASS MASTER 7 8 New Kingdom ca. 1550–1070 BCE Eighteenth Dynasty Eleventh Dynasty Mentuhotep (2061–2010) Ahmose I (1550–1525) Middle Kingdom ca. 2040–1650 BCE Fourteenth Dynasty Ephemeral and regional kings (1750–1650) Fourth Dynasty Snefru (2575–2551) Seventh and Eighth Dynasties (2150–2134) Sixth Dynasty Teti (2323–2291) Fifth Dynasty Userkaf (2465–2458) Thirteenth Dynasty Wegaf (1783–1779) Third Dynasty Sanakht (2649–2630) Twenty-Sixth Dynasty Necho I (672–664) Twenty-Fifth Dynasty Shabaka (712–698) Late Kingdom ca. 700–300 BCE Thirtieth Dynasty Nectanebo I (380–362) Twenty-Ninth Dynasty Nepherites I (399–393) Twenty-Eighth Dynasty Amyrtaios (404–399) Twentieth Dynasty Twenty-Seventh Dynasty Setnakht (1196–1194) Cambyses (525–522) Second Dynasty Twelfth Dynasty Nineteenth Dynasty Hotepsekhemwy (ca. 2780) Amenemhet (1991–1962) Ramses I (1307–1305) First Dynasty Menes (ca. 3000) Old Kingdom ca. 3000–2000 BCE DYNASTIC EGYPT This table lists the first pharaohs of many of the dynasties reigning during the Old, Middle, and New Kingdoms of Egypt. If you wish to learn about the other pharaohs, we suggest that you check a good reference work. Please note that we have not listed the intermediate periods between the dynasties. Also keep in mind that the dates are approximate, as various authorities differ. Shemsu Hor Semi-mythical rulers Mythical rulers PREDYNASTIC EGYPT ca. 6000–3000 BCE EGYPTIAN PHARAOHS Practical Application “Whatsoever thou resolvest to do, do it quickly. Defer not till the evening what the morning may accomplish.”—Unto Thee I Grant Summary of This Monograph After carefully reading this monograph, read the following summary. It contains the major principles on which you are to reflect and meditate in the coming days. If any of the points are difficult to understand, refer to the explanations given in this monograph. Moreover, we advise you to read this summary again immediately before your next sanctum period. From a historical standpoint, it is thought that dynastic Egypt began about 3000 BCE, during the reign of Menes. However, an increasing number of Egyptologists are now questioning this notion and even go so far as to state that this pharaoh never existed. According to the Turin Papyrus of Kings, written about 1250 BCE, predynastic Egypt was ruled by mythical rulers, succeeded by semimythical rulers, and then rulers called Shemsu Hor. Afterwards came the dynastic rulers. The history of Egypt is divided into three great periods: Old Kingdom (ca. 3000–2200 BCE), Middle Kingdom (ca. 2040–1650 BCE) and New Kingdom (ca. 1550–1070 BCE). These three major periods were interrupted by intermediary periods, whose rulers are not well known. Generally speaking, most of the important monuments were erected during the Old Kingdom. This is why so many inscriptions and hieroglyphic texts date from that period, with the famous Pyramid Texts being the oldest texts known to us today. The Middle Kingdom is primarily characterized by a change in the status of the pharaoh. Although the pharaoh remained highly respected, this person was no longer thought to be the incarnation of the Divine, but rather the Child of the Divine. As such, the pharaoh possessed the potential for divine wisdom, but might commit errors of judgment and behavior. Beginning with the Middle Kingdom, there are increasing references to an intermediary world called the Duat. This cosmogonic change had the effect of increasing the power of the clergy, because the priests and priestesses made the most of claiming that they alone could serve as mediators. To historians, the New Kingdom is mainly characterized by the expansionism which Egypt engaged in during that period—this expansionism being accompanied by a substantial strengthening of the army. During the New Kingdom The Book of the Dead was composed and the first burials were performed in the Valley of the Kings. 9 Concurrence (continued) was Memphis (near Cairo). Such pharaohs of the Middle Kingdom as Mentuhotep, Sesostris, and Amenemhet are not well known, however, they were outstanding administrators who provided Egypt with renewed prosperity. Prudent individuals, they conquered Nubia and erected fortresses to protect Egypt from invasions. During this era, there were several influential centers, such as the city of Lisht, in the Fayum (not far from Cairo); Heliopolis, where the great temple of the Sun was beautified; Thebes, where the great works of Karnak began. The administration was reorganized and agriculture was developed. Nomarchs—i.e., officials placed in charge of nomes (provinces)— proved to be extremely efficient. But Egypt could not survive very long without a pharaoh. Thebes gave birth to a liberation movement which put an end to two centuries of a seemingly rather mild occupation. Then came the birth of the New Kingdom (Eighteenth, Nineteenth and Twentieth Dynasties), during which Egypt became the first power of the Mediterranean world. The famous Eighteenth Dynasty included such renowned names as Hatshepsut, Thutmose III, Akhnaton, and Tutankhamon, the young king with the fabulous tomb. Egypt was unified once again. An army of quality, a strong economy, conquests, a sumptuous and refined society, Thebes the Magnificent—harboring Karnak, the temple of all temples—here was a dream come true, until the crisis started by young Amenhotep IV, who repudiated Thebes and its priests and founded a new capital in the desert, Tell el-Amarna, where he could worship his deity, the Sun, Aton. — CHRISTIAN JACQ (twentieth century) 10 NOTES 11 Eleventh Degree No. 11 CONCURRENCE In this monograph the deities of ancient Egypt will be considered, and thus we feel it appropriate to quote from one of the remarkable essays of Plutarch, a first century Greek philosopher and author, who discusses the mystical aspects of Isis in the following passage from “On Isis and Osiris.” In their sacred hymns honoring the god Osiris, Egyptians speak of “he who hides in the Sun’s arms”; and on the thirtieth day of the month Epiphi, when the Moon and the Sun are perfectly aligned, they celebrate a festival called “the Birth of the Eyes of Horus,” because they think of both the Moon and Sun as being the eye and light of Horus. Some authors openly state that Osiris is the Sun, that this deity is called Sirios by the Greeks, and that the letter O, which the Egyptians put in front of this name, is the only reason that any misunderstanding may be caused. They also state that Isis differs not at all from the Moon, that the statues where she wears horns are the images of the crescent Moon, and that the statues veiled in black represent the disappearing and obscuring into which the Moon falls when desiring and pursuing the Sun. Isis is nature, considered to be female and capable of receiving all generation. It is within this sense that Plato calls her “the Nurturer” and “She who contains all.” She is also called “the Goddess with countless names,” because Divine Reason leads her to assume all kinds of forms and appearances. She has an innate love for the First Principle—Osiris, the one who exercises supreme power over everything in existence and who is identified with the principle of Good. She desires him, she pursues him, and she flees from and rejects all participation with the principle of evil. It is to Him that she offers herself to be impregnated, for Him to sow within her womb everything that emanates from Him and resembles Him. She rejoices at His sowing and thrills with cheerfulness when she feels heavy and filled with His fertilizing seeds. Indeed, every generation is an image in regards to the impregnating Substance, and every creature is produced in imitation of the Being who gives it life. Thus, it is not (continued on page 19) 12 Rosicrucian Order AMORC Illuminati Section Degree 11 Number 11 Dear Fratres and Sorores, Before beginning our study of the Eighteenth Dynasty, we feel that it would be useful to discuss the Egyptian pantheon and to highlight important points concerning the deities who were part of it. This pantheon of gods and goddesses was a fundamental aspect of ancient Egypt and the religion which made this country great. Therefore, it is necessary that you be provided with a general knowledge of the pantheon, even if only on the cultural level. As previously stated, the initiates of ancient Egypt, among whom were the pharaohs, were monotheistic. The Egyptian people, on the other hand, were polytheistic because they were unable to conceive the existence of a unique and impersonal Deity. They were also imbued with animistic beliefs inherited from the tribes which had lived in that country for thousands of years. In any case, the common people venerated a multitude of gods and goddesses. Originally these divinities only represented natural forces, phenomena, or principles, such as the sky, earth, air, water, fire, night, day, etc. Over a period of time other divinities were added which represented more abstract concepts, such as good and evil, life and death, beauty and ugliness, truth and falsehood, etc. This is a very important fact in that it conveys the evolution of human consciousness and the need to understand the mysteries of existence more fully. EGYPTIAN DIVINITIES: It is impossible to estimate the number of divinities that were venerated in ancient Egypt, especially since they differed from one region or sanctuary to another. However, it is known that there were over one hundred, as shown by the lists engraved in certain temples, notably in Abydos. Most of these deities were represented in the form of a statue corresponding to an animal, a hybrid creature, or a human being, according to what was being symbolized. All were the object of a particular cult which was meant to obtain their protection or to benefit from the powers attributed to them by the people or the clergy. Let us also note that some divinities were supposed to read people’s thoughts and to know their future. By virtue of this belief, they were consulted for their oracles. Such was especially true of Maat, the goddess of Truth. Egyptian divinities were generally placed in four distinct categories: • Cosmogonic divinities (such as Atum, Ptah, and Horus) to whom were attributed the creation of the universe and all that it contains on the visible and invisible planes. 13 Rosicrucian Order AMORC Degree 11 Illuminati Section Number 11 • Natural divinities (such as Nut, Shu, and Hapi) who were believed to direct the forces and phenomena of nature. • Local divinities (such as Shay, Khnum, and Shed) who were mainly venerated for providing protection or for obtaining the realization of a special wish. • Minor divinities (such as Amen, Nehebu-Kau, and Bes) who were mostly classified as spirits and genies living in the hereafter. For initiates the most important divinities were those belonging to the first category, because they symbolized those laws and principles present at the very beginning of Creation. Among the most venerated were Nun (the Primordial Ocean), Atum-Ra (the demiurge that had emanated from the Primordial Ocean), Shu (the vital breath), Tefnut (the motherly water), Geb (the terrestrial world), Nut (the celestial world), Nephthys (the constructive principle), Seth (the destructive principle), Osiris (the masculine principle), Isis (the feminine principle), and Horus (the unifying principle). Moreover, all of these divinities were part of the cosmogony taught at Heliopolis, the city that was the center of the Great White Lodge of Egypt for centuries. When carefully considering the significance of these divinities, it would seem obvious that they do not convey at all any superstitious beliefs, but rather a deep knowledge of the genesis of the world. Let us add that they did not represent specific forces as is generally believed, but different and complementary aspects of a single energy: the Divine. Among the cosmogonic divinities mentioned above, particular attention must be paid to Osiris, Isis, and Horus, because they formed the most venerated trinity in Egypt. You are probably familiar with the legend concerning this trinity, but we would like to recount it so as discuss its symbolism. According to the story, Osiris, the son of Geb and Nut, was held in the highest esteem among all the deities, because of his benevolence toward all humans and his readiness to help them. In certain texts, he is called Wenennofer, which means “he who is perpetually good.” His brother Seth became very jealous of him—so much so that he wanted to assassinate Osiris. With this goal in mind, Seth organized a banquet where all the guests were invited to lie down in a sarcophagus made of precious woods and secretly built to Osiris’s dimensions. The beautiful sarcophagus would be given to the guest whose dimensions it fit perfectly. When Osiris’s turn came, he lay down inside the sarcophagus, at which point Seth and his accomplices rushed forward to nail the 14 Rosicrucian Order AMORC Illuminati Section Degree 11 Number 11 lid down. After this was done, they hurled the sarcophagus into the Nile, from whence it floated into the Mediterranean Sea. Learning of this plot, Isis began an extensive search for her spouse and finally found his lifeless body in Byblos, a port in Lebanon. Facing countless dangers, she brought his corpse back to Egypt and hid it in a secret place. But Seth, as vindictive as ever, wanted to make sure that nothing at all was left of Osiris. Discovering the place where the body was resting, Seth cut it up into fourteen pieces which he then spread around in different places. After a long search, Isis found thirteen pieces of Osiris’s remains and, with the help of Atum-Ra, she put the body back together and brought Osiris back to life. Together, they had one child: Horus. OSIRIS: Apart from the fact that he symbolized the masculine principle in the Egyptian cosmogony, Osiris was considered by the Egyptians to be an especially powerful divinity in the service of the greater good. To many of them, he was even the spiritual representative of Ra, which explains why he was sometimes compared to the Sun. His own legend made him the god of death and resurrection. As such, he had the power to judge the dead and decide their fate in the afterlife. Everyone had to appear before him in the presence of Anubis, guardian of the gates of the hereafter, and also in the presence of Maat, goddess of truth. As a general rule, he was represented as a mummified and crowned individual, with his arms crossed over his chest and holding in his hands a scepter and a flagellum, symbols of his divinity and royalty. ISIS: As you know, Isis, the wife of Osiris, was not limited to the cosmogonic symbolism previously mentioned—in other words, the feminine principle at work in nature. She also represented the mother of all humans, and she alone possessed all the virtues of most other divinities. Her essential role consisted of protecting women and children, not only during their earthly life, but also in the afterlife. Furthermore, she symbolized life and immortality, thus complementing the attributes and functions of her spouse. Isis was most often represented as a woman in a standing position and wearing a throne on her head. A looped cross (crux ansata) was held in her left hand, and her right hand was usually shown stretched out, thus signifying appeasement, protection, and healing. HORUS: Horus, the son of Osiris and Isis, also conveyed important symbolism. Apart from the fact that he represented the 15 Rosicrucian Order AMORC Illuminati Section Degree 11 Number 11 unifying principle in Egyptian cosmogony, he also symbolized humanity’s dual nature—in other words, each human is both a material and a spiritual being. In a wider sense, he represented the pharaoh, as a deity-person having the power to rule over mortals, while he himself was immortal. Horus was generally thought to be not only an intermediary between Heaven and Earth, but also a mediator between the living and the dead. Furthermore, the Egyptians saw him as the personification of good resisting evil so that light could triumph over darkness. Most commonly he was represented as a man with a falcon’s head. In keeping with the previous explanations, the trinity of Osiris, Isis, and Horus represented esoteric principles accessible to people’s understanding. It is probably for this reason that the trinity became quite popular and was the object of great veneration in Egypt. Furthermore, it is important to be aware that this trinity is found in all religions, thus proving that they have a common relationship derived from the same source: the Primordial Tradition. With best wishes for Peace Profound, Sincerely and fraternally, YOUR CLASS MASTER 16 Practical Application “Whatsoever thou resolvest to do, do it quickly. Defer not till the evening what the morning may accomplish.”—Unto Thee I Grant NUN ATUM-RA SHU TEFNUT GEB NUT NEPHTHYS SETH OSIRIS ISIS HORUS This diagram represents the Egyptian cosmogony taught in Heliopolis and accepted by the initiates of ancient Egypt. 17 Summary of This Monograph After carefully reading this monograph, read the following summary. It contains the major principles on which you are to reflect and meditate in the coming days. If any of the points are difficult to understand, refer to the explanations given in this monograph. Moreover, we advise you to read this summary again immediately before your next sanctum period. The initiates of ancient Egypt, among whom were the pharaohs, were monotheistic. The Egyptian people, on the other hand, were polytheistic because they were unable to conceive the existence of a unique and impersonal Deity. It is impossible to estimate the number of divinities that were venerated in ancient Egypt, especially since they differed from one region or sanctuary to another. However, it is known that there were over one hundred, as shown by the lists engraved in certain temples. Egyptian divinities were generally placed in four distinct categories: cosmogonic divinities, natural divinities, local divinities, and minor divinities. For initiates the most important divinities were those belonging to the first category, because they symbolized those laws and principles present at the very beginning of Creation. The Egyptian cosmogony, as it was taught in Heliopolis, was composed of the following divinities: Nun (the Primordial Ocean), Atum-Ra (the demiurge that had emanated from the Primordial Ocean), Shu (the vital breath), Tefnut (the motherly water), Geb (the terrestrial world), Nut (the celestial world), Nephthys (the constructive principle), Seth (the destructive principle), Osiris (the masculine principle), Isis (the feminine principle), and Horus (the unifying principle). Among the cosmogonic divinities mentioned above, particular attention must be paid to Osiris, Isis, and Horus, because they formed the most venerated trinity in Egypt. Furthermore, it is important to be aware that this trinity is found in all religions, thus proving that they have a common relationship derived from the same source: the Primordial Tradition. 18 Concurrence (continued) irrelevant that the Egyptians emphasize in their mythology that the soul of Osiris is eternal and incorruptible. The most perfect and divine Nature is therefore composed of three principles; intelligence, matter, and the product of their union, that which is called the organized world by the Greeks. Plato customarily designates intelligence by the names of idea, model, father; matter by the names of mother, nourisher, and base and seat of generation; and the result of their union, he calls the descendant and the begotten. It seems probable that the Egyptians considered the right-angled triangle as the most beautiful of all triangles, and that they mostly compared the universe to this figure. In the right-angled triangle, indeed, the number three represents one of the sides of the right angle; the number four, the base; the number five, the hypotenuse; and its square equals the sum of the squares of the two sides of the right angle. Thus, the side of the right angle can be represented as male, the base as female, the hypotenuse as the product of the two. Likewise, one may consider Osiris as the First Principle, Isis as the Substance which receives its influences, and Horus as the Effect which results from the union of the two. — PLUTARCH (ca. 46–120 CE) 19 Consecrated to truth and dedicated to every Rosicrucian Grand Lodge of the English Language Jurisdiction, AMORC, Inc. Rosicrucian Park, San Jose, California, U.S.A. This monograph is not subject to sale or purchase by anyone. A sale or purchase may make the seller and purchaser subject to civil liability. This monograph is officially published by the Rosicrucian Order, AMORC, under the emblem appearing on the front cover, which is legally protected and ipso facto protects all engraved, printed, electronic, photocopied, photographed, or typed copies of its cover and of its content. It is not sold but loaned to the member as a privilege of membership. 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