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The First Female Pharaoh, by Andrew Collins

The First Female Pharaoh: Sobekneferu, Goddess of the Seven Stars, by Andrew Collins
Bear & Company, 1591434459, 464 page, April 2023

Most people are familiar with the famous Egyptian queens Cleopatra, Nefertiti, and Hatshepsut, but few are aware that they were preceded by Sobekkara Sobekneferu, the first woman to break the glass ceiling and be crowned pharaoh of Upper and Lower Egypt. Sobekneferu (pronounced “sob-bek-nef-frew”) was the last ruler of the Twelfth Dynasty, which brought the Middle Kingdom to a close about 3,800 years ago. She may have been around 30 years old at the time of her accession to the throne, and she ruled for almost four years, between the approximate dates of 1798 to 1794 BCE. The circumstances surrounding her coronation and her untimely death are unknown.

I first learned of Sobekneferu by reading Egyptologist Kara Cooney’s work When Women Ruled the World: Six Queens of Egypt (2018), and I was thrilled to review a book dedicated to this fascinating monarch. In The First Female Pharaoh: Sobekneferu, Goddess of the Seven Stars, author Andrew Collins (Göbekli Tepe: Genesis of the Gods, 2014) does rigorous archaeological detective work, analyzing a variety of statues and beads honoring Sobekneferu, in an effort to humanize her and unravel the mystery of her life and death. This book also has a historical whodunit vibe, as Collins explores possible political intrigues that may have led to her rise and fall. It’s amazing how much information can be gleaned about her from so few inscriptions and artifacts, and Collins walks the reader through each exhibit, clarifying its context.

Collins begins his search for the enigmatic Sobekneferu in London’s British Museum, where he inspects a cylinder seal bearing her royal titles. He presents clear diagrams of the inscriptions on the seal, accompanied by translations of the hieroglyphs so the reader can examine the artifact along with him and imagine the feeling of this ancient stone bead rolling between their fingers. We learn from the seal that her throne name, Sobek ka Ra, means “Sobek is the soul [ka] of Ra,”1 and her personal name, Sobek neferu, means “Beauties of Sobek of Shedet”2. 

The ancient city of Shedet (known to the Greeks as Crocodilopolis), located in the lush oasis of the Fayum, was the cult center of the crocodile god Sobek, to whom Sobekneferu was devoted. Sobek was a manifestation of the solar deities Ra and Horus, and as Sobek-Ra he represented the sun’s nocturnal journey through the Fayum’s great lake, Lake Moeris, before being reborn at dawn every morning.  He was also connected with the divine right of kings to rule and the annual flooding of the Nile. Before Sobekneferu, the Twelfth Dynasty pharaohs, who ruled Egypt from the city of Itj-tawy in the Fayum, adopted the name of Amun or his consort Wosret. Sobekneferu’s identification with the fierce male crocodile god and her alliance with his local priesthood may have politically supported her claim to the throne.

Another seal in the Egyptian Museum in Cairo gives the grammatically masculinized forms of her names, suggesting that the gender of her royal epithets may have sometimes been changed to legitimize her rule. A headless quartzite bust of Sobekneferu in the Louvre Museum in Paris may have been smashed in an attempt to erase her from history. What remains of the decapitated statue depicts the striped lappets of the nemes-headdress worn by male rulers cascading over her shoulders, and although she is wearing the shoulder straps of a woman’s dress, she appears to have flattened breasts.3 Like the Eighteenth Dynasty Queen Hatshepsut, it appears that Sobekneferu masculinized herself to be accepted as pharaoh, and perhaps Hatshepsut was inspired by her predecessor’s images. Other statues Collins analyzes have also been defaced. He explains that iconoclasts broke noses off of statues in the belief that without them the soul of the deceased wouldn’t be able to breathe in the afterlife.

Sobekneferu’s Two Ladies appellation, Sat sekhem nebet tawy, meaning “Daughter of Power, Mistress of the Two Lands,” is a reminder that she inherited the throne from her father, the mighty king Amenemhat III.4 Sobekneferu further legitimized her reign through her divine patriarch by honoring his memory, completing his pyramid complex at Hawara, known as the Labyrinth. 5 She deified him there and made herself the high priestess of his temple cult, a suave political move that emphasized her reign being the will of the gods. 6

Her Horus name, Meryt-Ra, meaning “Beloved of Ra,” was feminized, and was a title often given to priestesses, indicating that she may have served as one before rising to power.7 Collins believes she may have served the goddess Hathor. 8 During the Twelfth Dynasty, it was trendy for queens and kings to be depicted as sphinxes. In doing so, the monarch embodied the lion-headed goddess Sekhmet, the vindictive aspect of Hathor, whose name means “The Powerful One.”9

While Sobekneferu’s tomb has never been discovered, there is evidence that cult veneration of her continued long after she passed away. Graffiti left by visitors in the funerary chapel connected to the Theban tomb of a priestess of Hathor named Senat indicates that her burial site doubled as a place of veneration for Sobekneferu.10 Perhaps pilgrims were drawn to this location because it was the only Middle Kingdom tomb built for a woman.11

Sobekneferu’s older sister, Neferuptah, was heir to the throne, but she died young, and was buried in a small pyramid in her father’s temple complex. 12 Neferuptah was the first Egyptian woman in history to have her name inscribed within a royal cartouche, suggesting that her father may have been preparing her to rule after his death.13 Collins brings up the possibility that Neferuptah was murdered.14 Her cause of death is a mystery because her body unfortunately disintegrated due to groundwater leaking into her tomb.15

After Amenemhat III passed away, presumably from old age, Sobekneferu may have wed her brother Amenemhat IV upon his ascension to the throne and co-ruled with him, a position that had been intended for Neferuptah.16 Nine years later, Amenemhat IV died without a male heir to take his place, perhaps due to sterility resulting from generations of inbreeding.17 

In ancient Egypt, a woman could take the throne as regent, temporarily ruling on behalf of an heir who was perhaps too young to rule himself.18 Hatshepsut, for example, established herself as regent but did not relinquish the throne when the male heir, her co-king and nephew, came of age. After the death of her brother-husband Thutmose II, Queen Hatshepsut served as regent for her two-year-old nephew, Thutmose III 19. Instead of functioning as a placeholder who would step down when he came of age, by the seventh year of her regency (or perhaps sooner), she was officially coronated as king, assuming full pharaonic power through the religious authority of the oracle of Amun, which had declared her the rightful ruler. 20

In the case of Sobekneferu, when her brother died, there was no heir, and she took the throne without the pretense of regency, which is quite amazing. Collins suggests there may have been a nationalist plot to usurp Amenemhat IV and place Sobekneferu on the throne.21 Her brother’s “progressive ideologies” and open border policies would have been perceived as a threat to Egyptian nationalists, who were concerned about the influx of western Asiatic foreigners settling in northern Egypt and occupying positions of power, which no doubt paved the way for the Hyksos invasion a few generations later. 22 He was also allied with the priesthood of Atum in Heliopolis rather than the local cult of Sobek. 23

A controversial theory which Collins presents for the first time in this book is that the legend of Queen Nitocris, recorded in book II of The Histories by the Greek historian Herodotus in the fifth century B.C.E., is a dramatized account of Sobekneferu exacting revenge for her brother’s regicide. 24 According to the legend, Nitocris invited the Egyptian subjects who murdered her brother-husband to a banquet in an underground chamber and then drowned them by flooding the room with Nile water through a secret channel. 25 Afterwards, she committed suicide by throwing herself into a chamber of hot ashes in order to avoid retribution for her actions. 26

The Egyptian historian Manetho recorded that Nitocris was the last ruler of the sixth dynasty, but there is no evidence that she ever existed, and Collins believes that the twelfth dynasty ruler Sobekneferu is the best historical fit. 27 “The real Nitocris of legend was, I would argue, an abstract memory of the life and deeds of Sobekneferu,” Collins says. 28 He suggests that she may have collaborated with Egyptian nationalists to have her brother assassinated, then shifted blame onto her political opponents after she was placed on the throne. 29

Sobekneferu may have fallen out of favor due to low flood waters during the third year of her reign, which would have been disastrous for the cultivation of crops. 30 Since the failure of the inundation would have been perceived as her fault, Collins suggests that she may have been pressured by the priesthood at Heliopolis to take the role of sacrificial king and either commit suicide or be murdered. 31 

Collins has an intriguing theory regarding the method of her ritual death. He suggests that the serpent involved in Cleopatra’s suicide may have been symbolic for the ingestion of poisonous plants or the inhalation of their smoke, 32 which leads him to believe that the chamber full of hot ashes into which Nitocris threw herself may have been a room suffocated with mephitic fumes, and that this was how Sobekneferu committed suicide. 33

While the theories Collins presents are often pure conjecture, he clearly delineates between what is based upon concrete archaeological evidence and what is speculation, all the while acknowledging that we may never know the truth. Readers who are armchair archaeologists will appreciate his detailed analysis of artifacts, and those who want to learn more will find Kara Cooney’s book When Women Ruled the World: Six Queens of Egypt, which Collins cites several times, to be an excellent companion text to The First Female Pharaoh. 

The figure of Sobekneferu is just as relevant today as ever because she presents an interesting historical perspective on gender stereotypes and public perceptions of women’s leadership abilities both past and present. Women in positions of power are still pressured by society to adopt masculine fashions in order to be taken seriously, such as the pant suits worn by modern female politicians and other professionals. One might argue that these suits have evolved to become gender neutral, but originally they were worn to project an air of male authority, and on a subliminal level, they still convey the same message. Appearing androgynous often requires women to minimize or conceal their femininity instead of embracing it, perhaps even blurring their perceived gender identity, as was the case with both Sobekneferu and Hatshepsut. 

Hatshepsut in particular depicted herself as a man towards the end of her reign, and in When Women Ruled the World, Egyptologist Kara Cooney says that rather than this being an indication of her own gender confusion, “Hatshepsut’s problem was that she was trying to inhabit a masculine role within a patriarchal system on a long-term basis while there was a male king already occupying the throne.” 34 Depicting herself as a man was a way of validating her right to rule. 

In modern times, Sobekneferu has reincarnated in pop culture as a dangerous Egyptian queen with supernatural powers who returns to the realm of the living by possessing a young woman’s body. The subtitle of The First Female Pharaoh: Sobekneferu, Goddess of the Seven Stars, invokes Bram Stoker’s Egyptian novel The Jewel of Seven Stars (1903), in which the daughter of an Egyptologist, a young woman named Margaret, is possessed by the spirit of Queen Tera.

Critics have perceived this as a Gothic horror personification of the New Woman movement of First Wave Feminism at the turn of the century. As the spirit of Queen Tera takes control of Margaret, she becomes more strong-willed and independent, putting up increasing resistance to the masculine authority of her father and love interest, perhaps serving as a cautionary tale about the dangers of female empowerment, since Stoker didn’t seem very fond of the movement based on his treatment of strong female characters. 

Collins believes that Stoker’s evil Queen Tera was inspired by Sobekneferu, 35 and that she in turn influenced the character of Queen Kara in the 1980 film based on the novel titled The Awakening, starring Charlton Heston. 36 Collins posits that Stoker’s source materials were two works on ancient Egyptian star lore and mythology by Gerald Massey (1828-1907) that featured Sobekneferu, associating her with an ancient “Mother-Goddess of Time,” the “Goddess of the Seven Stars,” identified with the constellations Draco and Ursa Major. 37

The enigmatic queen Sobekneferu has also made quite an impact on the occult community. Esteemed occult writer Kenneth Grant drew connections between Sobekneferu and an ancient Draconian cult in his Typhonian Trilogies (1972-2002).38 According to the Tumblr account of Pacific North Witches, Sobekneferu even has a feast day, which falls on July 23.39 

It seems this ancient queen has indeed been resurrected into the collective consciousness. Whether we view Sobekneferu as a high priestess of Draconian magic or as the ultimate embodiment of female empowerment, she has achieved the dream of immortality that all the mighty ones of ancient Egypt sought to attain, inspiring new generations with her mysterious legacy, nearly 3,800 years after her death.

Becoming a Garment of Isis, by Naomi Ozaneic

Becoming a Garment of Isis: A Nine-Stage Initiatory Path of Egyptian Spirituality, by Naomi Ozaneic
Inner Traditions, 9781644113936, 352 pages, May 2022

“What passes for an ancient Egyptian religion and is often described as such is within the temple tradition, theurgy, the divine work of being and becoming. This is essentially a mystical endeavor quite unlike modern religion.”1

Becoming a Garment of Isis: A Nine-Stage Initiatory Path of Egyptian Spirituality by Naomi Ozaneic is one of those rare reads that emanates its energy and power simply by the calling of its title and the first few words on introduction offered. When you encounter a title of that sort, the reader knows that this will be an extraordinary read with much that is held between the words on the page and how these resonate within the consciousness of the reader by way of inner transformation. 

The book begins with “Preface: Preliminary Thoughts” that speaks to the evolution of its title and includes a powerful retelling of the author’s calling by Isis to take up Her mantle of heart and illumination to better serve the world’s needs in these modern times…

“Do you hear my voice? Do you rise upon a new path? Do you desire to be among my service with all the powers of your heart? Do you turn to me with outstretched hands as a child reaches out to a mother? Do you know the love of my heart? Then come. I am not distant but nearby. I am not locked in the past but I am ever present. I am as close as your next breath.”2

“Introduction: Kemetic Sacred Science” provides the reader with context and a thorough foundation of the Kemetic philosophies and application as a very specific mindset inclusive of science, religion and art…

“The Kemetic Sacred Science is an initiatory schema not a faith, it is a gnosis not a belief, it is a technology of consciousness not a religion. Its conceptual foundation is in a cosmology and theology that embraced all of nature from stone to star as a living presence mediated through a hierarchy stretching from the Above to the Below and completing in the human person as an embodiment of the divine.”3

The rest of the book is separated into four parts and takes the reader through the minds of the heart, spirit, and soul. As the reader moves through the heart of its content the incorporation of magical practice is evident in every aspect of this title and none more so than in the way in which it is organized beyond the preface and introduction. Ozaneic makes use of the enneagram and the number nine that corresponds to its structure in the crafting of nine sections of praxis designed to encourage the application of its content. 

“Nine is the highest digit. It symbolizes comprehensiveness and culmination. The enneagram is a fusion. It’s used for the pursuit of knowledge and in the quest for cosmic deities.4

The first three parts each contain three praxis sections (for the total of nine) and are entitled “Temenos I: The Heartmind”, “Temenos II: The Spiritmind”, and “Temenos III: The Soulmind”. I was intrigued by the use of the word “Temenos” and looked at the definitions given, all of which are telling in the creation of another layer of magic that holds the words of each section as sacred sanctuaries where the reader may explore and step into the power of their Divine nature.

  1. (noun) In Greek antiquity, a sacred enclosure or precinct; a piece of land marked off from common uses and dedicated to a god; a precinct, usually surrounded by a barrier, allotted to a temple or sanctuary, or consecrated for any other reason5
  2. (noun) A sacred circle where one can be himself without fear6

Of note in “(Part 1) Temenos I: The Heartmind” are the Twelve Attitudes of Mind for Spiritual Intelligence, which are part of Praxis 1: The Power of Intelligence.  These key attitudes are taken from the book Spiritual Intelligence by Dana Zohar and Ian Marshall and form the “SQ” or Soul’s Intelligence, an integral concept in the ancient Egyptian’s life’s purpose. These twelve keys encourage the reader to cultivate self-awareness, vision, resiliency, compassion, a diverse mindset, curiosity and humility to name a few. The inclusion of the keys by Ozanaeic offers the reader another path to explore as the Kemetic principles and worldview become interwoven with modern practices of spiritual awakening.

The concluding section, “Part IV: the Star of Mysteries”, refers to the nine-pointed star and each of the praxis sections that have carried the reader to the door of becoming and initiation in the ways of the Goddess, Isis and Egyptian cosmology and spirituality. In the same way that the preface shared the author’s experience in being called to writing this title, the concluding sections provide a detailed recounting of Ozaneic’s experience of embodying the Goddess Isis for her own workings as well as in attendance at the “Parliament of the Worlds”, a multifaith convention that brings together some of the most revered spiritual leaders of the world.

This chapter is an invitation to the reader to give consideration to the service and greater work of offering oneself up to devotion and expression of the ancient Kemetic ways. And, in the sharing of the author’s journey on that path, the reality of such a commitment is presented in a way that maintains the power of self-awareness and accountability and the evolution of spirit through sacrifice and service. 

This whole book is rich in history, theory, practical application and a concluding chapter “Guidance” that offers the reader a contemplative practice to deepen the work of the material offered by each praxis. I found these to prove that powerful contemplatives do not have to be lengthy and filled with unnecessary verbiage to affect the synthesis and change desired.  It is a dense read, as should be any title that takes on the task of reaching out to the most ancient of deities. Its writing is infused with the devotion and illumination of Ozaneic and, thus, exemplifies the gifts and challenges of pledging spiritual service to the Egyptian goddess, Isis. 

The primary take-away from this title is the comfort (or perhaps for some fear) that although many feel far removed from the unity and cosmological understanding of the Egyptian culture and their divine Neter (Gods/Goddesses) there is a re-awakening of the need for their universal connections. The cycles of time and events have merged and interwoven with similar events that caused the downfall and laying aside of the truths held in the Ancient Civilizations.

Becoming a Garment of Isis is a reminder that there is much value to be had in connecting to some of the elder philosophies, calling out to the Deities that held the understanding of creation within their forms and living in accord with the natural order of the world(s) and humanity’s place within it. 

“My journey into the Kemetic landscape has been a personal revelation; all journeys bring discoveries and this has been no exception. I have seen the abyss in perspective between this ancient view of life and our own. Silenced by an inability to read any symbolic language and made unconscious by glittering consumer distractions, we stand deaf, dumb and blind in a world singing to us clothed in the raiment of glory and inviting us to engage and enter into partnership.”7

Pagan Portals – Sekhmet, by Olivia Church

Pagan Portals – Sekhmet: Lady of the Flame, Eye of RA, by Olivia Church
Moon Books, 978-1789047134, 120 pages, February 2022

“Sekhmet is a Goddess for today’s world.  She fiercely protects right order, returning balance to the world, and just as fiercely protects those who celebrate Her.  Her name means “Powerful Woman” and She symbolizes courage and strength as well as inspiration and comfort.”1

Pagan Portals – Sekhmet: Lady of the Flame, Eye of RA by Olivia Church is one of those titles that seems synchronistically to appear exactly when it is needed, much like the Goddess Sekhmet Herself.  And, I would even go so far as to say that in general, the rising interest in the ancient Egyptian deities aligns well with the societal need for a way of devotional that is powerful and terrifying all at once. Sekhmet, as Candace Kant so eloquently expresses in the quote above, is exactly that energy.

This book provides the reader with the tools of information and inspiration that allow for the cultivation of a connection to Sekhmet at multiple layers of experience. Much like the Goddess Sekhmet, the many paths that lead to Her wisdom hold multi-layers of meaning in and of themselves. And, as is the way with the Egyptian Deities–each has many epithets that only give the smallest hint of what lay hidden as you get to know them more deeply. To that end, Church has separated her book into seven chapters that take the reader from ancient knowledge of Sekhmet and the mythos surrounding her and concludes with a more modern approach of devotion and worship. 

Preceding the Introduction there a several pages containing abbreviations used throughout the book and a timeline of Ancient Egyptian history, as well as a geographical map of the more prominent Egyptian sites relevant to Sekhmet. The reader is given a very clear understanding of the the book’s intentions and what can be expected in delving into the Egyptian pantheon.

“Sekhmet is instantly recognizable today from her fierce appearance, bearing the proud head of a lioness, crowned by the sun disc and cobra, with the lower body of an Egyptian woman.  As with many Egyptian deities, Sekhmet is a complex character with a dramatic mythology and enduring influence, which continues to inspire people today…. Sekhmet is a challenging Goddess and this introductory volume will present her without airs and graces…. She is a Goddess of contradiction, sovereign over violence and sickness, as well as patron of healing and protection; she is truly the Mighty One.”2

These few sentences offered in the Introduction set the tone for what Church follows though in providing to the reader in the chapters to come. Each chapter offers the reader the ancient practices, as we know them, of devotion and interaction with Sekhmet and concludes with a section entitled “A Contemporary Pagan Perspective”. Within its writings are ways that the modern practitioner can meld together the inroads laid by the ancients and make them more relevant and accessible within a modern culture. 

As a fitting beginning of introduction to this Goddess, “Chapter 1: Mythology” tells of two myths that convey the origins of Sekhmet.  The subject of Sekhmet’s actual birth is one that exemplifies the mindset of the Ancient Egyptians and the adaptability of their Deities to evolve/spilt and become aspects of various states of being and temperaments rather than singular notions of anthropomorphic overlay.

She is one of several Egyptian Deities that have rather ambiguous beginnings, depending on who is telling the story and where the first stirrings of Sekhmet take place. In reading these myths, we see another layer typical to the Egyptian Deities, where one Deity morphs into another, not quite a hiving off into another half, but in keeping with the Ancient Egyptian psycho-spiritual perspectives, the second becomes an aspect of the first’s personality. This also speaks to the overlapping and true interconnectedness of the Egyptian Deities. 

The first myth presented is the Myth of the Eye of the Sun (The Wandering/Distant Goddess) and the second, which has come to be the more familiar regarding Sekhmet – The Book of the Heavenly Cow/The Destruction of Mankind. In the second myth, Hut-hor (Hathor) through her destructive actions against humanity at the request of RA, her father, Hathor sets out to wreak havoc on those who had turned away from the adoration of RA.  

“Send out your Eye that it may smite them for you, those who have conspired so wickedly. May it descend in the form of Hathor (B.H.C. 10-15; trans. Wente,2003) . . “I have overpowered mankind, and it was agreeable to my heart.” And so, Sekhmet came into being. (BHC.14015)”3

Hathor becomes Sekhmet as another form of being that is the perceived antithesis to the loving and regenerating nature of Hathor and drawing upon that rage and anger, Sekhmet, independent of Hathor comes into being.

“Egyptian mythology makes it clear that Sekhmet “came into being” when Hut-hor (Hathor) manifested true rage within herself.”4

As the reader progresses through Pagan Portals – Sekhmet, the chapters provide a very clear and concise image of the breadth of Sekhmet’s attributions and how important a Deity she was to the Ancient Egyptians. Chapters two to four speak to her designations as “The Devouring Flame” (chapter two), “The Great Healer” (chapter three) and as “The Eye(s) of RA” (chapter 4). And, chapters five to six provide the reader with the ways in which Sekhmet was revered in her “Temples & Cults” (chapter five), “Rituals and Festivals” (chapter six) and the “Magic and Prayers” (chapter seven) offered in adoration and supplication.  

The final chapter, “Worshiping Sekhmet Today”, speaks to some of the powers that were attributed to Sekhmet in ancient times and how these were directly affected by Egyptian culture, geographic location, and more. And, in recognition of those energies, Church encourages the reader to also see from an alternative perspective that worship is impacted by their own culture, geographic location, and worldview.

“I believe that Sekhmet’s ancient manifestations according to the Egyptian ancestors should be considered alongside the perspectives shared by their modern Egyptian descendants and contemporary Pagan experiences of her… As a contemporary polytheist I do not believe that deities remain static and frozen in their first appearances in human culture. I believe the Netjeru, like deities from other cultures, respond to their devotees and changing times…. that they travel with their devotees and are not limited to a single landscape, although they will always retain the memory and connection to their original land and culture.”5

“The Appendix: Key Egyptian Names and Words” is a welcome addition to the book and contains the Ancient Egyptian name/word and its Greek counterpart after assimilation into the Greek pantheon. The encouragement given by Church is for the reader to familiarize themselves with the original Egyptian name–a key factor in aligning with their energies. The Bibliography is a lovely blend of titles that are academic/historical in nature and those more recently written that give an expanded view of the gifts of Sekhmet and the Egyptian pantheon and cosmology in general. 

The test of a valuable title is one that can engage the reader and stimulate interest in the subject matter whether the individual has prior knowledge to build upon, is simply curious or just ordered the wrong book. Oh, and by the way about that last statement of a “wrong book” there are no coincidences! Pagan Portals – Sekhmet is definitely in the category of valuable and informative.

Regardless of what path or tradition you have your spiritual roots anchored within, it cannot be denied that most everything relates back to the Ancient civilizations. And, the Ancient Egyptian world view, their Gods and Goddesses hold a particularly vital place in that lineage. However it is that you come to this book there is a wealth of wisdom in the energies of Sekhmet. And, there is so much more to Her story than a single title could contain. Church has piqued the interest of her reader and what lay within the fires and ferocity of that interest could just be the Divine birthright that changes worlds for the better. 

Confessions of an Egyptologist, by Erich von Daniken

Confessions of an Egyptologist: Lost Libraries, Vanished Labyrinths & the Astonishing Truth Under the Saqqara Pyramids, by Erich von Daniken
New Page Books, 1632651912, 208 pages, September 2021

Doesn’t it sometimes seem like Egypt holds all the secrets to the Universe? It’s easy to get lost in the ancient history of such a vast, expansive empire. I had previously read Erich von Daniken’s book Chariots of the Gods, and was curious what other hidden history might be revealed in Confessions of an Egyptologist: Lost Libraries, Vanished Labyrinths, & the Astonishing Truth Under the Saqqara Pyramids.

The book starts off with a very violent act of terrorism, but this sets the stage for the story of Adel H. to unfold, who was tragically murdered in the rampage. When the company Adel was working for needed a guide for von Daniken’s group, Adel volunteered, despite von Daniken’s notoriety for asserting his own information. Adel had read von Daniken’s work and was eager to have the opportunity to speak with him, sparking a decade-long friendship.

Throughout their relationship, Adel shares tons of insider information, having come from a family of grave robbers, with von Daniken. Confession of an Egyptologist‘s  primary focus is on one particular experience that Adel had in the Saqqara Pyramids, which changed his life forever and reveals fascinating information about what might still be hidden beneath the pyramids.

Adel had claimed that his family knew of underground structures that dated back even further than we could comprehend – tens of thousands of years at least. This sparked von Daniken’s interest, as he had written about books written longer than 2,000 years ago hidden in underground labyrinths. His own knowledge, plus what Adel shared sparked von Daniken’s curiosity.

“And I could help but wonder under which deserts, settlements, or sanctuaries these labyrinths must be hidden. Where were these lost, underground worlds from distant times? Had they been excavated and then covered up again? If so, by whom? Had these long-forgotten structures become inaccessible due to natural disasters?

And where are the millions of books that were written in the distant past? Were they burned? Damaged? Deliberately destroyed? And if so, again, why? Is the little that we see today all that there is? Or do secret libraries exist, accessible only to hooded guards or members of obscured orders? Who actually had an interest in writing, hoarding, and then hiding books for millenia? Who wanted to make these books disappear again?”1

Suddenly, I became curious about these questions, right along with von Daniken, and this made me eager to continue reading. It is of von Daniken’s opinion that the Egyptians hid these books because they feared a flood. However, humanity has also proven to be just as destructive of knowledge, from Caesar trying to burn down the Great Library of Alexandria to Pope Gregory IX burning Jewish books in the Talmud burning. (For more on the topic of book burning, I highly recommend Burning the Books: A History of the Deliberate Destruction of Knowledge by Richard Ovenden, which I’ve been reading this week too.)

As the different theories of why books would be hidden and where they might be, different theories come up between Adel and von Daniken based on their cumulative knowledge. One that was especially interesting was the concept of books being inscribed in precious stones hidden in the artwork on the underground walls. Von Daniken brought up the ancient text The Life of Adam and Eve, which describes how Adam learned how to communicate with a sapphire stone and learned all about astronomy and the earthly calendar.2 Adel had his own experience related to this:

“I saw a sculpture of the goddess Hathor carved into the wall in addition to the strange, tubular objects I described before. Between her eyes, in the middle of her forehead, was something like a precious stone. I clearly remember the indescribable awe I felt that prevented me from prying out the stone.”3

Is it possible that precious stones can communicate knowledge spanning millennia? If so, this would point to an advanced technology of the Egyptians, which might be hard to explain for some, but not for von Daniken. He asserts time is relative, and in both the past and present Earth has had visitors from the skies. Citing multiple witnesses of UFOs, von Dankien ultimately concludes the extraterrestrial intelligence that has come before is now present again on earth. 

To be honest, this felt like a stretch to me, but it was an intriguing concept nevertheless. I just wish it had been substantiated a little better than the assortment of testimonies von Daniken put together, leading to a kind of smorgasbord of ideas trying to pass as a credible theory. So while I wasn’t sold on the ultimately conclusion about alien life present on Earth, I did enjoy another focus of the book: the search for historical labyrinths and the experience Adel confided in von Daniken.

Before proceeding to discuss my thoughts on that content, it’s worth noting that the greatest flaw in the book is the lack of organization and skipping from one subject to the next without any clarity about how they are related. It feels like there could be some loose, easily broken thread connecting the different topics covered, but the book lacked a strong thesis, which made it hard for me to follow along with how one part of the book led to another. It felt like a mis-mash of information, which is often what makes me dubious of the veracity of the content.

As mentioned, the highlight of the book was Adel’s personal story of being stuck in the underground labyrinth of the Saqqara pyramids. While accompanying his father and uncle in a grave robbing expedition, he ended up getting stuck in the pyramid when a rock blocked his path back out.

Noticing a stairway that led downward led to mystical experience for him, filled with intimate relationships with a beautiful young woman and discovery of a mechanical throne, possibly linked to King Solomon’s. He was able to survive and escape with the help of a falcon that guided him to an exit. This is a quick summary, and his experience is recounted in much more detail by von Daniken, but it sounds incredible. It makes one wonder about what’s hidden in the unexplored tunnels underneath the pyramids.

Overall, I got some entertainment from reading Confessions of an Egyptologist. It was interesting to imagine the scenery and experiences of Adel, and I did learn some new information about Egypt from von Daniken. Just like many “conspiracy theory”-esque or outlandish ideas, the book has enough factual information to make it seem plausible, but it is simultaneously riddled with loopholes of confusion and inconsistency. So while I am not full subscribing to the tenets of the book, I am at least glad that I read it for consideration.

Egyptian Magick, by Mogg Morgan

Egyptian Magick: A Spirited Guide, by Mogg Morgan
Mandrake of Oxford, 1906958992, 432 pages, November 2020

The influence of ancient Egypt has remained strong in the imagination of Western magic through the Hebrew and Greek traditions and was popularized again in its revival during the Enlightenment. While this energy is still potent centuries later, it is often molded into the one-size-fits-all, easy-to-digest books that make this type of magickal practice easily accessible to the reader. This is wonderful for those who do not intend to delve into a full practice, but it often leaves those who seek to deepen their magick wanting. Cue Egyptian Magick: A Spirited Guide by Mogg Morgan, which is just the book for those who truly wish to expand their practice into a working system.

Morgan is both a practitioner and scholar of the occult. The level of detail described in Egyptian Magick duly reflects this combination, which clearly showcases the relationship between scholarship to inform practice and practice contextualizing scholarship. He has authored quite a few other titles, the most notable being Isis: Goddess of Egypt & India, Supernatural Assault in Ancient Egypt: Seth, Renpet & Moon Magick, The Ritual Year in Ancient Egypt: Lunar and Solar Calendars and Liturgy, and Seth & The Two Ways: Ways of Seeing the Demon God of Egypt. His area of focus is “the connections between the popular magick of ancient Egypt and its continuation/crossover with the living magical traditions of the middle East, and the Kaula/witchcraft of south Asia and beyond.”1

Egyptian Magick is Morgan’s compilation of the core ideas from his previous books all brought together to create one authoritative guide. And let me tell you, it is PACKED with information. I will admit, I was a bit intimidated when I began reading this book. With only a novice level of knowledge about Egyptian Magick, I instantly felt like I was in over my head. At first I did my best to find my footing in the book by dutifully going through it page by page, but quickly I realized I could jump around a bit within each chapter and slowly weave together the tapestry of information. This method helped me to not feel overwhelmed and discover my own method of working with the book rather than becoming inundated (and stuck!).

There are eight chapters in the book that are all filled with sub-sections and even more small headers with information. At times this can feel a bit choppy, but I also believe this style offers as much information as possible within the framework of the book. The book begins with an invocation and then delves into Heka & Hekau. This section really stands out because it describes all types of Egyptian magick: sleep magick, image magick, human sacrifice, funeral rites, and more! So often, scholarship wants to overlook these gruesome details within occult practices, but Morgan does not shy away from topics such as decapitation and reversals or cannibalism. It’s a bit gruesome, but at the same time enlightening, and almost liberating, to be able to delve into such taboo topics.

Reading on, Morgan expands on his reasoning for the basis for this work with contextual references to the Hermetic Order of the Golden Dawn and Aliester Crowley. He writes, “I have come to believe that the real ‘Golden Dawn’ is an experience rather than an organization.”2. He then encourages the reader to “try to put aside what you know and approach the surviving records of ancient Egyptian magick with a fresh mind.”3 This sentiment really stuck with me, as many of the techniques and practices I’ve learned thus far have stemmed from the Golden Dawn. Some of the fascinating topics that resonated with me most were the correspondences of Greek vowels with elements, secret languages of magicians, the relationship between sigils and hieroglyphs, Egyptian numerology, and an impressive array of seals.

Chapter four, “The Temple of Imaginarium,” was probably my favorite in the entire book. Ever since I learned about this mind-mapping technique in Masonic Magician by Philipa Faulks and Robert L.D. Cooper, I’ve been fascinated but haven’t been able to learn more. Morgan explains it well in writing:

“What else is a temple but a representation, in material, of the cosmology of the people who built it? The temple represents the archeology of gnosis, the sequences of a journal through the temple represent the initiatory journey to the ‘holy mountain’.4 It can be an imaginarium or House of all Possibilities, a theatre in which to locate one’s magick.”5

Morgan offers a guided visualization to move through this temple to discover your own magical potency. You gain the ability to move through and access the energy of Egyptian deities, performing the role of a priest. I’ve only tried this once, but found it quite impactful. I plan on familiarizing myself with this exercise when I have time to truly dedicate to experimenting with the technique.

The following chapters detail the rites of initiation, lead the reader through the underworld, and then go into the longest chapter about the ritual year of the Egyptians. These chapters are the real key to opening oneself into this working system of Egyptian Magick. The rituals can be performed at the start of each month and help to orient the practitioner to the time of year and energy available. Since I prefer attuning to the spirit of the place where I physically am, I haven’t tried any of the rituals. However, for a reader who wishes to fully work this system, everything that is needed is within this chapter.

What strikes me the most about Egyptian Magick is the level of insight that Morgan has accumulated. I would guess this isn’t his last book, but in many ways it feels like a magnum opus. Without hesitancy, Morgan clearly elucidated occult practices with objectivity, reverence, and awe. The book is clearly shaped by Morgan’s unique perception, but in no way does it feel contrived to push a practice. Rather, it clearly lays it all out for the reader, from the taboo to the mundane aspects of this work, and offers an all-encompassing guide to Egyptian magick.

Overall, Egyptian Magick is a trustworthy source for expanding one’s knowledge of the Egyptian occult and how this magick can be practiced today. It beautifully blends scholarship with experience to offer a compendium of information. I hesitate to recommend it to a novice practitioner, but I do believe that is a must-have for anyone working with Egyptian deities or is interested in learning more about Egyptian practices. Within these pages is a year-round system of Egyptian magick that utilizes techniques that have amply survived the test of time.

As Morgan writes, “Ideally this becomes part of a practical theology by which the practitioner becomes, through ‘dynamic resonance’ the image of the gods or divine forces he or she emulates.”6 I feel putting this book into effect could absolutely achieve these results. It certainly is not for everyone, but Egyptian Magick is a reliable resource for those who are ready to take their practices to the next level.

Ancient Egyptian Magic for Modern Witches, by Ellen Canon Reed

Ancient Egyptian Magic for Modern Witches: Rituals, Meditations & Magical Tools, by Ellen Canon Reed
Weiser Books, 1578637379, 288 pages, February 2021

..In Wicca, our approach to magic is usually through the Gods. Having done all we are capable of doing on this plane, we turn to magic, and will often ask for the help, guidance, and blessing of specific deities….Egyptian legend says that Ra invented magic. The Gods were too busy to do everything, so Ra gave humankind magical powers, heka, so that we would be able to handle the unseen world ourselves.1

The writings of author, Ellen Canon Reed (1943-2003), have been widely accepted and long used as foundational points of reference within the Craft and practice of Wicca. Her teachings have been noted as holding true to the philosophical approach of the Witch as well as serving as a foundational path towards increasing one’s knowledge beyond the basics of witchcraft, including the Qabalah, Egyptian Magic and more. During her lifetime she was considered to be one of prominent resources regarding the Craft and even after her death her books are used widely within the pagan community.  

Her book Ancient Egyptian Magic for Modern Witches: Rituals, Meditations & Magical Tools fills all of the check boxes in creating a read that is both informative and able to be used in practical application. Although it is not as robust as some of the many titles we are finding in more abundance about the spiritual practices and religious philosophies of ancient Egypt, it is true to and in keeping with informing a Wiccan practice. This is one of the things that set this book apart from the others in offering a “way” to the Egyptian deities that is compatible with any system you are already employing, especially that of the  witch.

Something the reader will encounter throughout is the use of the term “Tamerans” in place of Ancient Egyptian. This serves both a pragmatic approach for the author and offers an alternative to the readily used term of Khemtic that we often encounter around writings of Ancient Egyptian magic. And, I believe the statement below illustrates Reed’s very simple and authentic approach in a desire to share the knowledge and offer a point of path for any who seek the wisdom…

…I discovered very early in writing this book that typing “ancient Egyptians” became tedious. If it’s tedious to write, it might well be tedious to read. Here’s how I solved the problem. An ancient name for Egypt was Tamera, which means “Beloved Land”… I will refer to ancient Egypt as Tamera and to its inhabitants as Tameran.2

This book lives up to its title in content. Reed provides the reader with enough information to begin the journey of spiritual connection for more than two dozen Egyptian Deities, and in doing so also expands the baseline of the more traditional gods/goddesses that are more prominently served. At 288 pages there is not nearly enough space to even scratch the surface of the cosmic view embedded in all of ancient Egyptian life, but the structure of the book lends itself well to a satisfying sampling of ways to engage in the profound energies of this pantheon, its culture, and its magic. 

Ancient Egyptian Magic for Modern Witches is separated into three parts, beginning with an introduction to the deities that can be called upon. Part 1: Gods and Goddesses of Egypt begins with one of the most well-known goddesses, Nut…

…The ancients portrayed Her stretched across the heavens with her feet to the East and her head to the West. The stars, they said, were jewels on her body, and the Milky Way was milk from her breasts.3

The hieroglyph representing the deity being discussed graces the top of the page and some basic information about the energy offered by that deity follows. I appreciated the image of the hieroglyph(s) because it lent an additional layer of use for connecting with that deity utilizing the strongly visual nature that humans inherently have.

Reed engages the reader with an easily recognizable portrayal of these larger than life deities through the use of personal examples of interaction or the experience of their calling as part of her coven’s ritual workings. This approach is used throughout the book and is a style common to the writings of Reed. She was able to encourage her readers to approach Wicca and the practice of a Witch without fear and/or the need for distancing oneself from the honoring of the divine beings that are our co-creators of this spiritual path. The final section of Part 1: Gods and Goddesses of Egypt provides the reader with an additional snapshot of forty-plus lesser-known Egyptian deities, their hieroglyphs, and just enough information to prompt further exploration.

I especially enjoyed Part II: Meditations, Rituals, and Developing Relationships with Deities. The primary focus of this section is one of practical experience as a tool towards bringing these deities into your life in a meaningful and deeply connected way. Reed states…

…We’ve used these techniques individually and as a group. Those who were involved-students, friends, other covens-almost invariably gained something more than knowledge of the Gods. They gained a relationship with Them. To us, these Gods are not abstract ideas or energies. They are not distant unreachable energies. To us, They are known, and loved…greatly loved.4

This statement sets the tone for what follows as a gift of meditations, mantras, rituals, recipes for food, incense and oils, and songs with lyrics and musical score. Each of these components has been tested for efficacy by Reed’s coven, Sothistar; and its members crafted many of the recipes for incense, food, and drink. I really enjoyed the ritual “Celebration of the Birthdays of the Gods” shared that Reed’s coven enacted annually….

…. For many years Sothistar held a “Birthday of the God/dess” party , to celebrate the birth of the five Egyptian Deities (Asar, Aset, Heru, Nebet Het, Set). … These celebrations were held on the Saturday or Sunday that fell within the five days preceding July 19th, the date of the rising of Sirius.5

Part III: Magic and Magical Tools wraps everything up nicely with suggestions and instructions for creating amulets, pillows, creating a sistrum (the sacred instrument of Hathor), and more. There is a section with images of various basic hieroglyphs that can be inscribed for magical workings, another dedicated to some unique ways of using Divination with the overlay of Egyptian magic, and one about Reed’s process of trial and error. This seems a fitting way to conclude the journey that began with introduction to the Deities you would be working with, putting into more practical use the relationship that developed.

The Appendices add to the resources provided in Ancient Egyptian Magic for Modern Witches. Appendix A: Tameran Names is a wonderful addition of recommendation for those wishing to take a magical name that is in keeping with the Tameran language and meanings. We are told that Appendix B: The Calendar is a reflection of information found on the Cairo Papyrus regarding the various dates observed by the Egyptians. This resource is not one that is usually included in other books and provided another layer to be used in deepening our connection to the Ancient Egyptians. The calendar spoke to each day of the year and the trials or joys, festivals of the gods and more… 

…The Tamerans had a calendar of twelve 30-day months, with five “extra” days called the epagogemental days occurring right before the New Year.  The year began the first day Sirius (Sothis) rose at dawn after the rising of the Nile. This took place approximately July 19 on our present day calendar.6

The Glossary at the end of the book and the Bibliography provided serve as additional reference tools and opportunities to explore other writings related to the Ancient Egyptians. 

Ancient Egyptian Magic for Modern Witches is definitely a title worth reading whether you are committed to a path aligned with Egyptian magic or another. In fact, this book is a reminder that many of the religious and spiritual practices of the Egyptians are those that were adapted and refined to mold more easily to the cultures in which they were introduced. By gaining an understanding of these older deities and practices of the Ancient Egyptians, we gain a deeper understanding of those that have followed as Celtic, Greek, and others.