Death

Words of Power For The Dead

In the Theban Recension of the Book of the Dead is found a Chapter which was composed for the purpose of bestowing upon the deceased some of the magical power of the goddess Isis. The Chapter was intended to be recited over an amulet called thet, made of carnelian, which had to be steeped in water of ankhami flowers, and set in a sycamore plinth, and if this were laid on the neck of a dead person it would place him under the protection of the words of power of Isis, and he would be able to go wheresoever he pleased in the Underworld.

The words of the Chapter were:

“Let the blood of Isis, and the magical powers (or spirits) of Isis, and the words of power of Isis, be mighty to protect and keep safely this great god (i.e., the deceased), and to guard him from him that would do unto him anything which he abominateth.”

Isis and Words of Power:

From a number of passages in the texts of various periods we learn that Isis possessed great skill in the working of magic, and several examples of the manner in which she employed it are well known.

Thus when she wished to make Ra reveal to her his greatest and most secret name, she made a venomous reptile out of dust mixed with the spittle of the god, and by uttering over it certain words of power she made it to bite Ra as he passed. When she had succeeded in obtaining from the god his most hidden name, which he only revealed because he was on the point of death, she uttered words which had the effect of driving the poison out of his limbs, and Ra recovered.

Now Isis not only used the words of power, but she also had knowledge of the way in which to pronounce them so that the beings or things to which they were addressed would be compelled to listen to them and, having listened, would be obliged to fulfill her bequests. The Egyptians believed that if the best effect was to be produced by words of power they must be uttered in a certain tone of voice, and at a certain rate, and at a certain time of the day or night, with appropriate gestures or ceremonies.

In the Hymn to Osiris it is said that Isis was well skilled in the use of words of power, and it was by means of these that she restored her husband to life, and obtained from him an heir. It is not known what the words were which she uttered on this occasion, but she appears to have obtained them from Thoth, the “lord of divine words,” and it was to him that she appealed for help to restore Horus to life after he had been stung to death by a scorpion.

From Gods of the Egyptians (1904)

Litany For The Dead

From The Papyrus of Ani, we have this Egyptian litany for the dead:

Homage to you, stars in Heliopolis, men and women in Kher-aha, god of existence, more glorious than the hidden gods in Heliopolis.

Homage to you, o moon-god Iwen in Iwen-des, great god, Harmachis travelling with long strides over heaven, he is Harmachis.

Homage to you, who is the soul of eternity, the soul in Busiris, Wen-nefer son of Nut, he is lord of the necropolis of Heliopolis.

Homage to you, in your kingdom of Busiris, the double crown remains on your head; you alone perform his protection; you rest in Busiris.

Homage to you, lord of the sycamore, placing the boat of Seker on its sledge, warding off demons who do evil, placing the Eye of Ra to rest on its seat.

Homage to you, who is mighty in his moment, most great one in the Place where Nothing Grows, lord of eternity, maker of infinity, you are lord of Herakleopolis.

Homage to you, who rests on truth, you are the lord of Abydos; your limbs are brought together in the Holy Land; you are he who loathes falsehood.

Homage to you, in his boat, bringing Hapi from his caverns. His light shines on his body; he is in Hierakonpolis.

Homage to you, maker of the gods, king of the South and North, Osiris, true of voice, founder of the Two Lands in his benevolent era; it is he who is lord of the banks of the Nile.

May you give me a way where I may pass in peace. I am judged true; I do not knowingly speak falsehoods, and I do not act doubly.

Mioriţa

Though there are countless whimsical and ghostly tales, Mioriţa is a folklore poem, exclusive to Romania. There are over 1,500 variants of the poem and was conceived in Transylvania. The poem, which was translated into a ballad, is based on an initiation rite and is sung in the form of carols during the winter holidays. It’s cultural significance is that it has been shared among some of the most influential and important people of Romania. Having been translated into over 20 languages, the Mioritic has been the inspiration for countless writers, composers and artists. It is one of the most popular of the four traditional myths of Romanian literature. Here is the translated version:

Mioriţa

Near a low foothill
At Heaven’s doorsill,
Where the trail’s descending
To the plain and ending,

Here three shepherds keep
Their three flocks of sheep,
One, Moldavian,
One, Transylvanian
And one, Vrancean.

Now, the Vrancean
And the Transylvanian
In their thoughts, conniving,
Have laid plans, contriving

At the close of day
To ambush and slay
The Moldavian;

He, the wealthier one,
Had more flocks to keep,
Handsome, long-horned sheep,
Horses, trained and sound,
And the fiercest hounds.

One small ewe-lamb, though,
Dappled gray as tow,
While three full days passed
Bleated loud and fast;
Would not touch the grass.

”Ewe-lamb, dapple-gray,
Muzzled black and gray,
While three full days passed
You bleat loud and fast;
Don’t you like this grass?

Are you too sick to eat,
Little lamb so sweet?”

”Oh my master dear,
Drive the flock out near
That field, dark to view,
Where the grass grows new,
Where there’s shade for you.

”Master, master dear,
Call a large hound near,
A fierce one and fearless,
Strong, loyal and peerless.

The Transylvanian
And the Vrancean
When the daylight’s through
Mean to murder you.”

”Lamb, my little ewe,
If this omen’s true,
If I’m doomed to death
On this tract of heath,

Tell the Vrancean
And Transylvanian
To let my bones lie
Somewhere here close by,

By the sheepfold here
So my flocks are near,
Back of my hut’s grounds
So I’ll hear my hounds.

Tell them what I say:
There, beside me lay
One small pipe of beech
With its soft, sweet speech,

One small pipe of bone
Whit its loving tone,
One of elderwood,
Fiery-tongued and good.

Then the winds that blow
Would play on them so
All my listening sheep
Would draw near and weep
Tears, no blood so deep.

How I met my death,
Tell them not a breath;
Say I could not tarry,
I have gone to marry

A princess – my bride
Is the whole world’s pride.
At my wedding, tell
How a bright star fell,
Sun and moon came down
To hold my bridal crown,

Firs and maple trees
Were my guests; my priests
Were the mountains high;
Fiddlers, birds that fly,
All birds of the sky;
Torchlights, stars on high.

But if you see there,
Should you meet somewhere,
My old mother, little,
With her white wool girdle,
Eyes with their tears flowing,

Over the plains going,
Asking one and all,
Saying to them all,

’Who has ever known,
Who has seen my own
Shepherd fine to see,
Slim as a willow tree,

With his dear face, bright
As the milk-foam, white,
His small mustache, right
As the young wheat’s ear,

With his hair so dear,
Like plumes of the crow
Little eyes that glow
Like the ripe black sloe?’

Ewe-lamb, small and pretty,
For her sake have pity,
Let it just be said
I have gone to wed
A princess most noble
There on Heaven’s door sill.

To that mother, old,
Let it not be told
That a star fell, bright,
For my bridal night;
Firs and maple trees
Were my guests, priests
Were the mountains high;
Fiddlers, birds that fly,
All birds of the sky;
Torchlights, stars on high.”

We Remember Them

At the rising of the sun
and at its going down,
We remember them.
At the blowing of the wind
and in the chill of Winter,
We remember them.
At the opening of buds
and in the rebirth of Spring,
We remember them.
At the blueness of the skies
and in the warmth of Summer,
We remember them.
At the rustling of leaves
and the beauty of Autumn,
We remember them.
At the beginning of the year
and when it ends,
We remember them.
As long as we live,
they too will live;
for they are now a part of us,
as we remember them.
When we are weary
and in need of strength,
We remember them.
When we are lost
and sick at heart,
We remember them.
When we have joys we yearn to share,
We remember them.
When we have decisions
that are difficult to make,
We remember them
When we have achievements
that are based on theirs,
We remember them.
As long as we live,
they too shall live,
for they are a part of us,
as we remember them.

~by Rabbi Jack Riemer

Isis Heed My Call

susan-boulet-isis-and-osiris_1024x768

O Isis, heed my call this night,
If it is time for my spirit to flee this shell,
then send those who will
guide me to your light!
Grant me rest O Beloved Mother,
for Your child is wracked with pain.
If my time has yet to come,
help me Great One to heal from within.
O Isis, heed my call this night!

Source: Liberated Thinking

The Legend of Pancake Marion

There’s been a lot of talk of late about Pancake Marion, and the whole “Shrove Tuesday” phenomenon. But just who is she? And why did she do the horrible things that she did? Historian Marcus Ploughmans looks back at the history of one of England’s darkest secrets.

pancake marion

“Pancake Marion, Pancake Marion
Now’s the time to fry them
Pancake Marion, Pancake Marion
Now’s the time to fry
Don’t you dare to drop them
On the table plop them
Tuesday’s day is pancake day
We dance our cares away”

The ever-popular children’s nursery rhyme is now only ever really associated with cooking pancakes. But there was once a time when it was sung to remind children of the dangers of going into the darkness of Marionwood, Herefordshire.

The Raven-Barrow Family Portrait

In 1854, Jonathon Raven-Barrow (a wealthy industrialist from Westminster, London) lost his entire fortune to bad investments made in overseas property. Jonathon, his wife and their daughter, Marion, were homeless and destitute. They were forced to live in makeshift accommodation in the woodlands of Hereford, surviving by eating scraps, scavenged from the dustbins of the local townsfolk.

But, unknown to the Raven-Barrows, the villagers had grown tired of the rogue family’s presence. They saw the family as vermin. The woods were once a play area for children, but had become a no-go area since the Raven-Barrows had taken over. The villagers conspired to trap the family, and, on the night of the 14th of February 1857, caught them deep within the woods.

One by one, they were boiled alive in a vat of rancid eggs and lard…ingredients that were consistently stolen. As Marion was being executed she managed to escape. The villagers assumed that her fierce wounds would finish her off. But they were wrong. She lived. Albeit deformed and unhinged. Her mind twisted by the sight of the murder of her parents.

She fed off wild animals…to begin with! When the animals ran out…she turned to the children of the village. And anyone else who was foolish enough to go into the woods. All were captured…tortured and eaten alive, covered in boiling batter. They called her Pancake Marion.

Armies of men would march into the woods, all carrying weapons…but none would return. In a five year period she claimed over 200 victims. Eventually, the woods were burned to the ground. It seemed the only way to end her reign of terror. And the name of Pancake Marion became a thing of folklore.

Source: Wikipedia

The Doom of Odin

odin2

“I find no comfort in the shade
Under the branch of the Great Ash.
I remember the mist
of our ancient past.
As I speak to you in the present,
My ancient eyes
see the terrible future.

“Do you not see what I see?
Do you not hear
death approaching?

“The mournful cry of Giallr-horn
shall shatter the peace
And shake the foundation of heaven.

“Raise up your banner
And gather your noble company
from your great hall,
Father of the Slains.
For you shall go to your destiny.

“No knowledge can save you,
And no magic will save you.
For you will end up in Fenrir’s belly,
While heaven and earth will burn
in Surt’s unholy fire.”

— Doom of Odin,
from the Book of Heroes

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