Aegis of Heru Who Unites the Two Lands: The Path to Holiness


The completed underdrawing of the Aegis of Heru Who Unites the Two Lands/ Panel Three of the Lords of Valor Triptych- a work in progress


The protection of Heru is He-Who-is-in-His-Disk,

Who illuminates the Two Lands with His glorious eyes.

And such is the case with the protection of the sufferer.

The protection of Heru is the Eldest One in heaven,

Who gives orders about the government of everything.

And such is the case with the protection of the sufferer.

The protection of Heru is that Great Dwarf Who goes

about in the Two Lands at twilight.

And such is the case with the protection of the sufferer.

The protection of Heru is the Lion of the Night Who

travels in the Western Mountain.

And such is the case with the protection of the sufferer.

The protection of Heru is the Great Hidden Ram

Who travels about in his two eyes.

And such is the case with the protection of the sufferer.

The protection of Heru is the Great Falcon Who flies

about in the sky, on the earth and in the Underworld.

And such is the case with the protection of the sufferer.

The protection of Heru is the Noble Beetle,

the Great Winged One in heaven.

And such is the case with the protection of the sufferer.

The protection of Heru is the mysterious corpse in its

mummy form in its sarcophagus.

And such is the case with the protection of the sufferer.

The protection of Heru is the Underworld,

the lands where faces are reversed and things are mysterious.

And such is the case with the protection of the sufferer.

The protection of Heru is the Divine Heron

Who sits down in His Sound Eye.

And such is the case with the protection of the sufferer.

The protection of Heru is His own body.

The magic of His Mother Auset is His protection.

And such is the case with the protection of the sufferer.

The protection of Heru are the names of His Father in His

manifestations in the districts.

And such is the case with the protection of the sufferer.

The protection of Heru are the lamentations of

His mother and the cries of His brothers.

And such is the case with the protection of the sufferer.

The protection of Heru is His own name.

The Gods serve Him while protecting Him.

And such is the case with the protection of the sufferer.

– Words of the God Djehuty to the Goddess Auset concerning Her Son Heru(1)


The Aegis of Heru Who Unites the Two Lands (Heru-sema-tawy, Greek Harsomptus) is the third panel of the Lords of Valor Triptych, completing this “family” of gods Who are united through the magic of reconciliation and reunification. These are three Netjeru Who each function as powerful gods in Their own right, governing the terrestrial and stellar, solar and lunar domains; however, in the nearly earth-shattering Contendings of Heru and Set, the 80 year family war for the kingship of the Two Lands, we are told of the “birth” of the lunar orb (Iah, the orb of Djehuty’s headdress) from the forehead of Set (Sutekh) via the semen of Heru the God Set had ingested (2). This strange event links all three gods in an unlikely relationship; one in which the wise Djehuty is arbiter and pacifier of the two Combatants bent on gaining physical and moral ascendancy over the other. It is the God Djehuty Who steps between the two antagonistic deities to separate truth from falsehood- in the hopes of achieving an accord within an increasingly hostile situation that threatens to rend the harmony of creation.

The weaving of harmony from disparate elements is part of the Heka (or Magic) of this triptych, which gives us the healing radiation of the Moon (the Aegis of Djehuty), the searing fire of the desert (the Aegis of Sutekh), and finally the calm majesty of the infinite sky (the Aegis of Heru). The Aegis of Djehuty and the Souls of Khmennu is the residence of that Lord of the Divine Words (neb medu-netjer), Whose wisdom is so great as to encompass knowledge of every thing that has been created, and all that has yet to be created. Djehuty appears as the One “Who brings the Wedjat Eye” (Ani-Wedjat), as that Great Magician with the power to heal the Eye of Heru after it has been torn from Heru by Set. It is Djehuty Who comes forth to provide the healing that is vital to the continuance of the proper order and maintenance of creation (Ma’at). But in a certain sense, the healing orb of Djehuty, that is to say, the lunar disk, is the byproduct of a divine synthesis between the explosive energies of the Gods Set and Heru. This is a synthesis that is magically captured in the iconography and functions of the Aegis panels of Sutekh and Heru, which bring together these volatile gods not as combatants or adversaries, but as compliments within the dichotomy of creation. Here the Gods work together as the co-creators of wholeness (wedjauw), epitomized in the central panel of the triptych by the status of Djehuty as the One Who Brings Forth the Wedjat Eye. The other two panels in the triptych are each intended to stand in for part of the Wedjat Eye, which is eternally in the process of being reconciled or healed after injury.


The “Aegis of Sutekh Great of Strength” / Panel #2 of the Lords of Valor Triptych~ An original Kemetic icon by Master Iconographer Ptahmassu Nofra-Uaa / Extra fine watercolor, acrylic, precious metal, semi-precious stones on 5″ x 7″ museum conservation panel / Genuine mineral pigments used as watercolor:  lapis lazuli (sourced from Chile), amethyst (Soladad, Brazil), bloodstone (Alaska, USA), jadeite (Alaska, USA), piemontite (Alaska, USA), rhodonite (Bellahorizonte, Brazil), red fuchsite (Brazil), garnet (Brazil), hematite (Utah, USA) / 22kt yellow gold, 23kt rose gold, platinum / Cabochon gemstones:  fire opals (Mexico) & carnelian / Austrian lead crystal elements by Swarovski®



Aegis of Djehuty and the Souls of Khmennu“:  an original Kemetic icon by master iconographer Ptahmassu Nofra-Uaa / panel one of the Lords of Valor Triptych / natural semi-precious mineral watercolor, acrylic, semi-precious stone, Austrian lead crystal, 22 karat yellow gold, 23 karat red gold, platinum on 5″ x 7” archival wood and clay panel.
Natural mineral pigments used as watercolor:  lapis lazuli, amethyst, malachite, jadeite, garnet, red fuchsite, piemontite / Austrian lead crystal elements by Swarovski®


September 6, 2017 was Tep Semdet or Full Moon Day, the day of the completion of the Aegis of Sutekh Great of Strength, and the ritually appointed time for bringing to fruition the new and renewed. My husband and I made a pilgrimage to Salt Lake City’s Sugarhouse Park to hold a prayer vigil and blessing for the newly completed Aegis of Sutekh beneath the tree we had adopted there on the Netjer’s behalf. In the spirit of reconciliation and healing, I placed the Aegis of Sutekh in His lockable travel shrine together with the virgin panel within which the Aegis of Heru-sema-tawy would become incarnate; thus could the Aegis of Sutekhthe beneficiary of so many powerful rites and blessings over the summer months- grant His sanctification to the untouched panel of Heru Who Unites the Two Lands.

The sanctification of a cult image is a long and drawn out process, and a vital part of that process is its participation in holy rites and “feeding” through the offerings of cultic service. It is the continuous participation in cultic servicebuilding up the reservoir of divine energy within a sacred image that makes it a fit vehicle for a deity’s possession. Without sustained veneration and exposure to sacred activities, it is impossible for the build up of divine energy to occur, which means that an image cannot function as a vehicle for the deity’s boons in the material world. Thus it is always a goal of the iconographer to begin the sanctification of a new icon as quickly as possible, and one of the ways this may be accomplished is the placing of a new icon within the vicinity of other cult images whose power and divine possession have already been confirmed. So the blank panel for the Aegis of Heru traveled on our pilgrimage to Sugarhouse Park directly beneath the Aegis of Sutekh, and was the recipient of the prayers for “Revealing the Face” of the Netjer to the sky.

Later that night, after the Full Moon had risen, we took the two icons to the center of the Bonneville Salt Flats in the northwestern Utah desert, and there performed the Khnem-Iah or “Union with the Moon” for the two gods. The Aegis of Sutekh Great of Strength and the virgin Aegis of Heru Who Unites the Two Lands were exposed to the holy radiation of the Full Moon, and were fed with litanies, prayers, and material offerings of flame, incense, bread and beer. On this night of Tep Semdet the Aegis of Heru was installed on the offering table of our Shrine of the Household Gods, where He will be placed at the end of each working session of His creation so that He may receive the offerings and veneration granted to the Netjeru the following day during the prayer rite known as the “House of the Morning”.


The Aegis of Sutekh Great of Strength & virgin panel of the Aegis of Heru Who Unites the Two Lands receive the full lunar radiation of the Khnem-I’ah Rite on September 6, 2017


The holiest cultic rite in which an icon may take part is the Khnem-Aten or “Union with the Sun”, which is traditionally performed by all temples once a year at sunrise on Wep Ronpet or New Year’s Day; however, the holy miracle of the “First Occasion” is technically repeated each dawn with the rising of the sun, and contains the same vital magic of renewal, though perhaps not to the extent experienced on Wep Ronpet morning. But Khnem-Aten may be offered to the Gods of a temple or shrine on any dawn of the year, which sees the most sacrosanct cult objects placed outdoors where they will receive the unobstructed first rays of sunrise, and will thus be charged and magically renewed. We performed the Khnem-Aten for the Aegis of Heru on the morning of September 13, 2017, which was Denat or Last Quarter Moon Day. Present also for this holy radiation blessing were the Aegis of Sutekh Great of Strength, the Aegis of Djehuty and the Souls of Khmennu, and the icons of Ptah-Sokar-Ausir Lord of the Secret Shrine and Anpu Lord of the Sacred Land.




The virgin panel of the Aegis of Heru receives the Khnem-Aten rite in front of the (from left to right) Aegis of Djehuty and the Souls of Khmennu, Ptah-Sokar-Ausir Lord of the Secret Shrine, Anpu Lord of the Sacred Land, and the Aegis of Sutekh Great of Strength

Heru-sema-tawy aha-ef em akhet Heru-nefer-en-nebu sekhem-her set(wt) nek / “Heru Who Unites the Two Lands, He Who fights in the horizon as the beautiful Heru of gold, the almighty of countenance Who begets illumination”. These are the names and epithets of the God Heru spelled out in the medu (hieroglyphs) on the Aegis of Heru, and they were first given to the Aegis in ceremony at dawn on New Moon Day (Pesedjentiu) on September 19, 2017. A permanent oil lamp was lighted for the Aegis of Heru on this morning, and the Netjer was asked to take possession of the icon panel during a rite for removing obstacles performed each day for the temple. This rite includes the use of a ceremonial iron dagger, which is used to dub or tap the corners and vital elements of the panel with magical names linked with the eradication of chaos. The Netjer is asked to use the Aegis (the akem or shield) as a vehicle for establishing order (Ma’at) and healing (saseneb), and for maintaining the sanctity of the temple as a palpable embodiment of the living Gods and Their powers.


The Aegis of Heru panel as He appeared in early September of 2017, having only the grid and register lines in place, and being the recipient of daily offerings on the Shrine of the Household Gods.  A knotted blessing cord consecrated to the Goddess Auset has been placed around the Aegis as an act of sanctification.

The following afternoon at 2:50 p.m. my husband and I took the Aegis of Heru on a pilgrimage to one of our local holy places we have established as a place for the bestowal of offerings and prayers to the Gods. Leppy Hills Trails is one of the natural beauties of West Wendover, Nevada, containing some unusual rock formations, pyramidal peaks, and high vantages for viewing the city and the glistening stretches of the Bonneville Salt Flats beyond. This is one of the places we have found closely linked with the desert Gods and the Blessed Dead, where it is possible to feel a tangible thinning of the veil between this world and that of the spiritual. The sky was filled with dark gray clouds that day, threatening rain as we hiked to the natural shrine we have dubbed Sokar Rock. Sokar Rock is named for the sparrowhawk or falcon-headed deity associated with the Gods Ptah and Ausir to form the triune deity Ptah-Sokar-Ausir. It is here that Brent and I pour out libations for Lord Sokar and the Netjeru of the Western Desert, and make petitions for healing on behalf of those who are in need of divine intervention.

As we arrived at Sokar Rock Brent pointed to the distant sky directly above our shrine, and we saw two large vultures circling continuously; these we took as an avian sign of blessing for our intentions to further sanctify the Aegis of Heru in this holy spot. And this we did by placing the icon panel in the center of the natural offering table standing directly beneath the bird-shaped formation of Lord Sokar jutting out from the rocks above. We poured out libations for Heru-sema-tawy and the avian Netjeru, and invited Lord Heru to receive, sanctify, and take up residence in the icon panel.

At approximately 3:07 p.m., as we were hiking down the trail from Sokar Rock concluding our blessing ceremony, a large, long snake crossed the trail directly in front of us, pausing for long enough to allow us to observe him/ her and offer our respects. A similar incident had occurred at the end of May when I began work on the Aegis of Sutekh Great of Strength, when a similarly impressive bull snake had crossed our path on Leppy Hills Trails following our request to Lord Set for a sign. These auspicious signs were completed upon our arrival back at the beginning of the trails when a burst of 10 to 12 quail shot straight up into the air from behind where I was standing, and flew into an east/ northeast direction.


The falcon-like head of Sokar Rock juts out into a dark sky threatening rain





The Aegis of Heru, wrapped in a red cord bearing the Holy Knot of Auset, is blessed on a natural stone offering table beneath the gaze of Sokar Rock





The large adult snake (type currently unknown) that crossed our path immediately following our blessing rite for the Aegis of Heru

The Aegis of Heru-sema-tawy, like the other two icons in the triptych, is an embodiment of healing and protection, and a magical weapon against the forces of chaos bent on dismantling the creation of the Gods. The aegis- or, to be more precisely Kemetic, the akem or “shield”- takes the form of the head, crown/ headdress and shoulders of the deity, which are covered by the broad collar known as the wesekh, and further ornamented in many instances by an elaborate pectoral suspended from multiple strands of drop-shaped beads. The aegis can be found in the form of amulets or the caps of military or temple standards carried in parades, but are most prominently seen as sacred ornaments on the prow and stern of the portable barque-shrines in which the cult images of the Gods are carried in religious processions. The aegis is, therefore, a device encompassing the dynamic power of a deity in action, and carries with it the apotropaic force of the god or goddess it represents. There is a defensive nature to the aegis, which at all times behaves as a repellent to the enemies of the Gods. This means that the presence of the aegis may be adopted by devotees of the Gods as a means of being surrounded (quite literally shielded) by the boons of the deity that repulse all beings or forces contrary to that deity’s presence. In terms of the healing graces emanated by a deity, the aegis is the most intimate manifestation of that power which preserves life and averts disaster.




A stunning gold aegis of the Goddess Sekhmet in the collection of the Walters Art Museum


A bronze cult image depicting the Goddess Bastet holding an aegis in the collection of the Walters Art Museum

8535685719_2e731b64aa_k (184)

King Seti I burns pellets of incense over an offering table before the barque-shrine of the God Amun-Ra.  The prow of the holy ark is capped with the aegis of the Netjer in the form of a ram crowned with the solar disk.  From the chapel of Amun-Ra in the temple of Seti I at Abydos.

When I was given my first impulse for creating the Aegis Series of icons, some time in mid-late April of 2017, the feeling I had was that these special cult images would be given over almost wholly to healing and protection, and to the overall process of magical defense against the enemies of the Gods. These would be works intended to draw out the powers of the living Gods into the material, mortal world, and thereby establish active gateways through which the dynamic presences of the Gods could be approached directly by those in need. Hand in hand with these functions, these Aegis/ Akem panels would form a system of magical technology for invoking the Gods directly into sacred space and rooting Them there; and, once rooted in sacred space through the vehicle of the Aegis-body, the Gods would have the easiest and shortest route through which to work Their healing/ protective boons on behalf of Their devotees.

Each Aegis panel represents and contains the vital power of a specific deity, and encompasses specific aspects of a deity’s personality. The Gods are unique and individual holy powers, and Their various names, epithets and modes of iconographic representation are each linked to unique qualities of that deity’s manifestation through the substance of creation. The Aegis of Heru Who Unites the Two Lands, though consecrated as the body of Heru-sema-tawy, is more unique still because it is being utilized by multiple deities simultaneously, instead of by a single deity. The God Heru is generally acknowledged to share the same essence as a legion of deities known loosely as the “Heru Gods”, Who can appear in the myth cycles as “elder” or “younger”, as the father or forerunner of one deity here, and son of another pair of gods there. The Heru Gods and Their iconography appear to be greatly interchangeable, though this in no way means that They are not also distinctly Their own sacred personalities. Each temple or locale in ancient times appears to have had its own manifestation of this Netjer, which was doubtlessly understood to be both its own individual deity and linked with the powers of the other Heru Gods all at the same time.(3)

The Aegis of Heru is the dwelling ground of multiple Heru Gods, including Heru-sa-Auset (Gr. Harsiese, “Heru/ Horus the Son of Auset or Isis”), Heru-Behdety (“Heru the Behdetite”, that is, Heru of the town of Edfu), Heru-Wer (“Heru the Elder”), Heru-em-akhet (“Heru of the Horizon”),Heru-akhty (“Heru of the Two Horizons”) and Heru-pa-khrad (or Gr. Harpocrates, “Heru the Child”). The use of a cult image for multiple deities is not my usual modus operandi as an iconographer, however, flexibility is one of the requirements of my vocation as co-creator with deities Whose manifestations are vast, and Who, on occasion, may direct me to operate outside the strict rules of canon in order to accommodate Their desires for contact. The Heru Gods certainly fall into this category, for it seems to me that They are quite comfortable with the wearing of one another’s clothing, and that They all share an essential underlying nature we might call “Heru-ness”.

At the beginning of fall 2017 I was contacted by the Rt. Rev. Lady Zarita Zook (an Archpriestess of the Fellowship of Isis and foundress of Temple of Auset Nevada) and asked to conduct a healing ritual for her and her husband- who had been recently diagnosed with inoperable terminal cancer. Lady Zarita relayed to me how the Goddess Auset was guiding her to make the trip from Montana to West Wendover in order to be touched by the powerful magic of this place, and, more specifically, through the magic of taking part in a sacred rite performed by me in this landscape. The Goddess seemed very insistent that there was a special presence located in Wendover, an energy field, gateway or portal, an actual place where healing could be facilitated more easily. My husband and I have always felt that the desert surrounding Wendover holds a “thinning of the veil” between the worlds, and a number of natural sites where the spiritual dimension may be accessed easily. These are places where we conduct holy rites for the Gods, give offerings and cultic service, and invoke the Gods and Ancestors for intervention and guidance. These are also places that take a significant role in the sanctification and awakening of the icons I co-create with the Gods.

On September 27, 2017, First Quarter Moon Day (Denat), the four of us gathered for a private ritual in our household shrine, during which I offered Lady Zarita and Rev. Warren a healing rite taken from the texts of the magical healing of the child Heru from a lethal scorpion sting. Such texts were recorded on special stelae– like the renowned Metternich Stela known as the cippi of Horus, these being replete with images of apotropaic deities and dominated by figures of the young God Heru standing atop crocodiles while grasping the noxious denizens of the marshes. The magical texts recorded with these images give us an account of the trials and tribulations of the Goddess Auset and Her infant son Heru:

I am Auset, Who had been pregnant with Her fledgling,

Who had been expecting the Divine Heru.

I gave birth to Heru, the Son of Ausir

in the nest of Khebit (Khemmis).

I very much rejoiced at that because I saw the Avenger of His Father!

I concealed Him, I hid Him from That One!

I wandered to and fro about the land begging

for fear of the evildoer.

I spent the day gathering sustenance for the child

and taking care of His needs.

Having returned to embrace Heru, I found Him-

the Beautiful Heru of Gold, the innocent child,

the fatherless one-

while He had moistened the banks

with the water of His eyes,

with the saliva of his lips,

His body limp, His heart weak,

while the vessels of His body did not beat!

I uttered a cry, saying:

Heru has been bitten!

Oh Ra, Your Son has been bitten!

Heru has been bitten, the Heir of an Heir,

the Lord Who would set forth the Kingship of Shu!

Heru has been bitten, the child of Khebit,

the child in the House of the Magistrate!

Heru has been bitten, the Beautiful Child of Gold,

the innocent child, the fatherless one!

Heru has been bitten, the Son of Wen-Nefer

born of the wailing woman!

Heru has been bitten, the guiltless one,

the youthful boy among the Gods!

Heru has been bitten, the One to Whose needs I took due

care because I recognized the avenger of His Father!

Heru has been bitten, the One Who was anxiously cared

for in the womb, Who was already feared

in the belly of his mother!

Heru has been bitten, the One Whom I eagerly awaited

to see, and for Whose benefit I loved life!’(4)

These trials are then transferred from the mythic past to become the mythic present, during which the afflicted person takes the place of the God Heru, and the priest-magician performing the rite becomes the vehicle for the great magic of the Goddess Auset and other protective divinities.(5) The Aegis of Heru took part in our healing ritual through His presence at the front of our Shrine of the Household Gods for the duration of the ceremony; and, following the healing rite proper, was taken with us on a pilgrimage to the northwestern side of the Bonneville Salt Flats in the Utah desert. Here the Heru Gods received a libation of wine and loaf of bread via the Aegis of Heru, and were invoked to witness the ritual burial of the knotted threads of the Goddess Auset where the afflictions of Zarita and Warren had been ritually trapped. Concluding our ceremony, Lady Zarita held the Aegis of Heru in her hands and bestowed her blessing on Him, calling on the Lord Heru to be ever-present there, and a perpetual source of healing for all who would see Him. At the very moment Lady Zarita finished her blessing prayer a warm wind picked up over the salt flats and played through the scarf of glinting fabric covering Zarita’s head. Above us in the clear powder blue sky the First Quarter Moon was clearly visible, and within us was a sense of satisfaction that healing had been accomplished, and the Aegis of Heru had been sufficiently blessed.


The Rt. Rev. Lady Zarita M. Zook holding the Aegis of Heru Who Unites the Two Lands

October has seen two further occasions of sanctification for the Aegis of Heru; the first on the 3rd , when the Aegis was “shown the sky” in Sugarhouse Park in Salt Lake City, Utah, and the second on the 5th, on Full Moon Day (Tep Semdet), when the Aegis received the Khnem-I’ah or “Union with the Moon” out on the Bonneville Salt Flats. By that time the annual monsoon rains had filled a large portion of the salt flats with a temporary lake, and we arrived precisely as the moon was rising to its zenith over the shimmering waters. I opened the lockable travel box containing the Aegis and presented Him to the full radiation of the moon, together with the cabochons of carnelian and lapis-lazuli that would eventually be set in gold on the Aegis upon completion. The air of the fall night was crisp around us as we stood there, bathed in the yellow alabaster radiance streaming from the moon, but somehow all we really felt was the warmth of the Heru Gods as Their earthly image gazed up at the sky.


“Revealing the Face” of the Netjer to the sky in Sugarhouse Park, Salt Lake City, Utah on October 3, 2017




The full moon as it appeared on the rainwater of the Bonneville Salt Flats on the night of our Khnem-I’ah rite for the Aegis of Heru on October 5, 2017


The underdrawing of the Aegis of Heru Who Unites the Two Lands was completed on Friday October 13, 2017, the day after Last Quarter Moon Day (Denat). Like His companion panels in the Lords of Valor Triptych (and all the icons I have birthed in service of my Netjeru), the Aegis of Heru is being filled with the essence of the living Gods, slowly taking steps down the path to holiness through the life-affirming and sanctifying feet of a living religious tradition. What I do is not the art of copying or mere imitation, nor is it the craft of intellectual satisfaction by dabbling in history or myth via the visual arts. What I do, what I have given my life over to with every breath of my being, is service to the very Gods Who gave humankind its breath and its soul; and what I do with my two hands is provide a meeting ground between Creators and created, between the Immortal and mortal worlds. Not art for art’s sake, nor even art for the sake of inspiration, the fruit of my labor is the tangible manifestation of the Gods in our world, which has been and always will be the pursuit of holiness.



1  Adapted from Borghouts, J.F. Ancient Egyptian Magical Texts. Brill, Leiden, 1978, pp. 65-67.

2  See Meeks, Dimitri & Christine Favard. Daily Life of the Egyptian Gods. John Murray, London, 1997, pp. 68.

3  See Edmund S. Meltzer in The Oxford Essential Guide to Egyptian Mythology. Oxford University Press, New York 2002, pp. 164-165.  See also Watterson, Barbara. The House of Horus at Edfu: Ritual in an Ancient Egyptian Temple. Tempus Publishing Limited, Stroud, 1998, pp. 31-33.

4  Text from the ritual program I performed in West Wendover, Nevada on September 27, 2017 for the Rt. Rev. Lady Zarita Zook and the Rt. Rev. Warren Zook. Adapted from Borghouts, ibid, pp. 64.

5  For an authoritative and illustrated investigation of the magical texts of the Metternich Stela, and how these and the cippi of Heru were used in such healing rituals, see Nora E. Scott. The Metternich Stela, Volumes 8-9 of Bulletin of the Metropolitan Museum of Art. Metropolitan Museum of Art, 1951.


2 thoughts on “Aegis of Heru Who Unites the Two Lands: The Path to Holiness

  1. Wonderful indeed!

    When you are able to get to something for Antinous, then, I suspect working during the October 28th-November 27th period will be significant, since the former is His death-date, the latter His birth-date, and Foundation Day on the 30th falls in between…it’s exactly four weeks between the 30th and the 27th, and the new and full moons are bound to fall within that timeframe at some point. It would be great if the divine aegis were begun on the day of His mortal death, continued on the date of His deification, and were completed on the 27th and His birth, both as a mortal and as a Deity celebrated as such in perpetuity by many communities across the ancient world as well as today. But that’s just an idea. 😉


  2. Pingback: Bringing the Shields of the Lords of Valor: A Journey in the Mysteries of Religious Engagement Comes to an End | Icons of Kemet

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