I previously put together the “Setian Pyramid Texts,” which is a compilation of the Setian, non-Osirian verses of the earliest Egyptian, and human, religious scripture. In other words, it attempted to find the pure, original meaning of the Pyramid Texts before the importation of Osiris. These can be read here: The Setian Pyramid Texts (final draft) • /r/occult. Now I want to comment on this text, from not only a historical perspective but one of modern occult ideology. I highly recommend you have the text open, and have at least read through it without my input once for yourself. There were 19 numbered paragraphs which will be the guide for this commentary. For ease, the single letter N will represent the name of the dead, or of the individual reading the Setian Pyramid Texts.
1. The first paragraph is the most straight forwards, and begins with the literal first line of the texts (1a). Nut, goddess of the night sky is speaking, announcing the coming of N, and staating that she is satisfied with N. This is the ascension of N to the heavens after death that is being announced. N is given Nephthys, who is guardian of the Ka and mourner of the dead. Obviously the seat of the soul was seen as the heart, and so Nephthys is uniting N with their Ka during the ascension.
2. Copper was a material that was consistently associated with Set himself, and is even called the “bones of Set.” Copper was used to make the Adze tool, which itself was made in the shape of Ursa Major, the thigh of the Bull, a constellation belonging to Set himself. It was the tool which literally opened the mouth in the Opening of the Mouth ceremony, which is required to breath life back into the soul after death, and allow the individual to speak in the afterlife. The text states that this act of opening the mouth with the Adze causes Set to go with N. To “carry off the red crown of Horus” means to rule over the lands of Horus, thus Set dominating all Egypt. The text continues that Nut has made N godlike towards their enemies. We also learn that Horus’ eye was not inherently magic or powerful, but it was only after Set took it, touching it with his fingers, that the eye became powerful. The eye is then used to make all of Egypt bow to N like Horus, and fear N like Set. It then compares N to Set in the conquering of Nubia, saying that N will reign over both the regions of Horus (the earth and sun) and Set (the night sky, heavens, and afterlife).
3. This is a rather clear warding off of Osirian religion. Neither Osiris nor Horus are stronger or have the power to overrule Set.
4. All of paragraph 4 is said by N, who quotes Set and Nephthys within their own speech. N states that he has come to Nephthys, and asks Set and Nephthys to announce their (N’s) coming to the Gods. The term “imperishable star” is key to understanding Setian religion, and refers to the northern circumpolar stars. These stars never sink below the horizon, and were seen as separated from and above the cycle of the Sun, planets, and all other beings or Gods represented by the stars. This was the original focus of the afterlife, and is crucial to understanding the role of the Serpent in both Egypt and all history (Draco). Set was seen to represent all the imperishable stars, specifically Draco and Ursa Major, and Nephthys was the space in which the stars resided. Set and Nephthys announce that whichever gods N wishes to die will be eliminated. N is “masked like Anubis,” the Opener of the Way, in order that N themselves may weigh the hearts of the Gods and choose which they approve of, a staunch reversal to the deities judging mankind with Osiris religion and onward to the modern day.
5. It is stated that Set and Thoth were not even able, in all their wisdom, to conceive of a way to weep for N, meaning they could not imagine N actually perishing permanently. Here “crown of lower Egypt” is a reference to the god Horus, then the Uraeus Serpent, then Atum the creator God, then Set. “When Set carries you” is a reference to N ascending to the imperishable stars and uniting with their Ka.
6. Paragraph 6 is spoken entirely by Set. He calls N great and stated that they were conceived by Sekhmet, whose throne is brighter than the thrones of the Serpent and Vulture goddesses of Egypt. It is here that N officially becomes a star. It is interesting to stop and mention the common terms from groups like Thelema that relate to all this. The Uraeus Serpent plays an important role in AL, and of course the comparison to stars are there as well. As we continue it will become clear that books like AL were interpreted incorrectly through a solar lens, and are actually Dark/Setian/LHP in nature.
7. This paragraph is spoken entirely by the primordial gods. It is interesting to note that N is refered to as “a” Horus, making Horus out to seem very much like a title. This is not the only time this happens. It is also important to note that the term “cleaves” is directly related to Set and his forced birth. Set is also refered to as “though who dost cleave the night”, meaning cutting his way out of Nut. Khepri, the god of Coming into Being (from the verb Xpr), is stated to be the path of initiation into the imperishable stars.
8. The first part of the paragraph describes an incoming storm, Set of course being the god of storms. The Uraeus Serpent on the brow is sign of the Pharaoh, the King, and again brings us to the contents of AL. “Burn upon his brow oh splendorous serpent!” N is again compared to Set, and we are told that at some point in the past Set chose to isolate or separate himself from the other gods, and to feed on their magic to increase his own, to evolve. We are also told that the Serpent watches over N, and keeps the gods from doing them harm. Then it is described that Khonsu, a god associated with the moon, Thoth, and being a warlike deity, is the messenger of N who gathers the magic of the Gods for N to consume. Again this ties into the AL, in which Khonsu plays a crucial role, the stele of revealing even being from a follower of his! Due to the fact that N has consumed the intelligence of the gods, they will always be more dignified than the gods.
9. The daughter of Anubis is Kebechet, who was often referred to as a refreshing and purifying Serpent, as well as water. The texts call upon this purifying Serpent to open the gates of heaven for N, and refers to N as renowned, terror inducing, and magical. N is referred to as the chief of the gods and immortal. The double doors seem to be Ursa Major and Minor, two near identical constellations, one on either side of the Serpent and both Alpha Draconis and Polaris, the two pole stars Egypt experienced. This path through the gates seems to be some sort of trial. It is described in a way where you can imagine a gate with a tunnel underneath it. The tunnel is on fire, making it impossible for normal beings to get through. However, N is a Horus, and uses the fires under their wings to fly through the tunnel unharmed.
10. N, Set, and the Serpent are all associated with each other here. B3-bii the baboon can more or less be seen as an avatar of Thoth, though technically a unique god. The baboon is also associated with Set and called the Lord of Night. It seems without Set there would be no life as we know it. At this point, the doors of heaven have been opened, and N has entered.
11. N loves Horus, Set, Thoth, and the Two entire Enneads. It was N who gave Horus back his eye, and Set back his testicles. I have no idea what the things with Thoth’s arm is, and would love if anyone has info on this! It ends by describing the Two Enneads as servants to N.
12. Again we see the gods bowing to N. N takes a Set-like canine entity into the stars, likely a representation of Set himself. Even in the myths of Osiris it is Set who carries Osiris into the afterlife on his back, and this is likely what is happening to N here. As noted, the symbol for Set in some of the pyramid texts literally translates to separator. In another anti-Osirian verse, we see that Osiris fears the ascension of N.
13. This paragraph is directed to the creator god Atum, asking him to accept N as a god. While being presented to Atum, N is dressed like Set.
14. This continues describing the awe-inspiring divinity of the ascended N. Not being rejected by earth or the planets is another references to the circumpolar starts being outside of the cycles of the gods. N is again compared to a Serpent, which we can now see is universally positive within Setian ideology. The Uraeus Serpent is warned that if it turns against N, Horus and Set will destroy it, but if the Uraeus is wise it will be honored and respected by N. Perhaps the most fascinating line of ancient texts, we see that the Serpent is associated with mystery and hidden things specifically because it is slithering on the ground, rather than walking, and so when the gods turn to look for the Serpent it is hidden from sight. The final line describe the endless turning of the circumpolar stars.
15. N has mastery of their Uraeus, and the God of the first word, Hu (sound of an exhale, so the first Breathe) bows before N.
16. The two eyes seem to be referencing Horus and Set, especially based on the following lines. Griffins were very popular in early Egypt, and is likely where Set and possibly Horus originated from. In fact, we see 3 griffins together in early Egypt: the Set animal, a falcon-headed beast, and a serpent-headed beast. The jackal + falcon is obviously Anubis, son and manifestation of Set, and Horus to be combined into one. N is compared to Venus, the morning star, which leads in the Sun. Here we must tie this to the story of Set fighting Apep, in which Set always went before the Sun into the underworld to push back Apep, much like the morning star Venus leads the sun across the sky.
17. “The high places” which are of Set are, we by now know, the circumpolar stars. This paragraph is actually kind of a compilation and summary of the previous texts, and so should not need much explanation.
18. Another spell against Osiris, telling him and Horus the Younger to be shunned. It is important to recognize that even at this point the difference between Horus the Older and Younger is being highlighted, because it was recognized that the Osirians twisted the Elder into the son of their own God. Horus himself is not shunned, only in his form of the younger.
19. The texts close with Anubis commanding N to become the morning star. Wepwawet is an early version of Anubis, which today is considered to be identical with Anubis later on. He represents all the things that Anubis does, the Opening of the Way. As is well known, the animals representing the gods were chosen for specific reasons, such as falcons being good hunters, or the nose of the Ibis being associated with the cresent moon (and for whatever reason intelligence). N is described to have the eyes of Horus, the nose of Thoth, the back of the Bull form of Set, and the arms of Set himself. In other words, the great sight of the falcon, the wisdom of Thoth, the strength of Set. It ends with a call to Khepri, saying that N has come into being like Set, and asking the Name of N to endure eternally as does the name of Set. Of course the name was quite important to the Egyptians, and it was believed that so long as the name was known the soul would survive. It is why names like Akhenaten’s were scratched out, trying to destroy their immortal soul.
1. The first paragraph is the most straight forwards, and begins with the literal first line of the texts (1a). Nut, goddess of the night sky is speaking, announcing the coming of N, and staating that she is satisfied with N. This is the ascension of N to the heavens after death that is being announced. N is given Nephthys, who is guardian of the Ka and mourner of the dead. Obviously the seat of the soul was seen as the heart, and so Nephthys is uniting N with their Ka during the ascension.
2. Copper was a material that was consistently associated with Set himself, and is even called the “bones of Set.” Copper was used to make the Adze tool, which itself was made in the shape of Ursa Major, the thigh of the Bull, a constellation belonging to Set himself. It was the tool which literally opened the mouth in the Opening of the Mouth ceremony, which is required to breath life back into the soul after death, and allow the individual to speak in the afterlife. The text states that this act of opening the mouth with the Adze causes Set to go with N. To “carry off the red crown of Horus” means to rule over the lands of Horus, thus Set dominating all Egypt. The text continues that Nut has made N godlike towards their enemies. We also learn that Horus’ eye was not inherently magic or powerful, but it was only after Set took it, touching it with his fingers, that the eye became powerful. The eye is then used to make all of Egypt bow to N like Horus, and fear N like Set. It then compares N to Set in the conquering of Nubia, saying that N will reign over both the regions of Horus (the earth and sun) and Set (the night sky, heavens, and afterlife).
3. This is a rather clear warding off of Osirian religion. Neither Osiris nor Horus are stronger or have the power to overrule Set.
4. All of paragraph 4 is said by N, who quotes Set and Nephthys within their own speech. N states that he has come to Nephthys, and asks Set and Nephthys to announce their (N’s) coming to the Gods. The term “imperishable star” is key to understanding Setian religion, and refers to the northern circumpolar stars. These stars never sink below the horizon, and were seen as separated from and above the cycle of the Sun, planets, and all other beings or Gods represented by the stars. This was the original focus of the afterlife, and is crucial to understanding the role of the Serpent in both Egypt and all history (Draco). Set was seen to represent all the imperishable stars, specifically Draco and Ursa Major, and Nephthys was the space in which the stars resided. Set and Nephthys announce that whichever gods N wishes to die will be eliminated. N is “masked like Anubis,” the Opener of the Way, in order that N themselves may weigh the hearts of the Gods and choose which they approve of, a staunch reversal to the deities judging mankind with Osiris religion and onward to the modern day.
5. It is stated that Set and Thoth were not even able, in all their wisdom, to conceive of a way to weep for N, meaning they could not imagine N actually perishing permanently. Here “crown of lower Egypt” is a reference to the god Horus, then the Uraeus Serpent, then Atum the creator God, then Set. “When Set carries you” is a reference to N ascending to the imperishable stars and uniting with their Ka.
6. Paragraph 6 is spoken entirely by Set. He calls N great and stated that they were conceived by Sekhmet, whose throne is brighter than the thrones of the Serpent and Vulture goddesses of Egypt. It is here that N officially becomes a star. It is interesting to stop and mention the common terms from groups like Thelema that relate to all this. The Uraeus Serpent plays an important role in AL, and of course the comparison to stars are there as well. As we continue it will become clear that books like AL were interpreted incorrectly through a solar lens, and are actually Dark/Setian/LHP in nature.
7. This paragraph is spoken entirely by the primordial gods. It is interesting to note that N is refered to as “a” Horus, making Horus out to seem very much like a title. This is not the only time this happens. It is also important to note that the term “cleaves” is directly related to Set and his forced birth. Set is also refered to as “though who dost cleave the night”, meaning cutting his way out of Nut. Khepri, the god of Coming into Being (from the verb Xpr), is stated to be the path of initiation into the imperishable stars.
8. The first part of the paragraph describes an incoming storm, Set of course being the god of storms. The Uraeus Serpent on the brow is sign of the Pharaoh, the King, and again brings us to the contents of AL. “Burn upon his brow oh splendorous serpent!” N is again compared to Set, and we are told that at some point in the past Set chose to isolate or separate himself from the other gods, and to feed on their magic to increase his own, to evolve. We are also told that the Serpent watches over N, and keeps the gods from doing them harm. Then it is described that Khonsu, a god associated with the moon, Thoth, and being a warlike deity, is the messenger of N who gathers the magic of the Gods for N to consume. Again this ties into the AL, in which Khonsu plays a crucial role, the stele of revealing even being from a follower of his! Due to the fact that N has consumed the intelligence of the gods, they will always be more dignified than the gods.
9. The daughter of Anubis is Kebechet, who was often referred to as a refreshing and purifying Serpent, as well as water. The texts call upon this purifying Serpent to open the gates of heaven for N, and refers to N as renowned, terror inducing, and magical. N is referred to as the chief of the gods and immortal. The double doors seem to be Ursa Major and Minor, two near identical constellations, one on either side of the Serpent and both Alpha Draconis and Polaris, the two pole stars Egypt experienced. This path through the gates seems to be some sort of trial. It is described in a way where you can imagine a gate with a tunnel underneath it. The tunnel is on fire, making it impossible for normal beings to get through. However, N is a Horus, and uses the fires under their wings to fly through the tunnel unharmed.
10. N, Set, and the Serpent are all associated with each other here. B3-bii the baboon can more or less be seen as an avatar of Thoth, though technically a unique god. The baboon is also associated with Set and called the Lord of Night. It seems without Set there would be no life as we know it. At this point, the doors of heaven have been opened, and N has entered.
11. N loves Horus, Set, Thoth, and the Two entire Enneads. It was N who gave Horus back his eye, and Set back his testicles. I have no idea what the things with Thoth’s arm is, and would love if anyone has info on this! It ends by describing the Two Enneads as servants to N.
12. Again we see the gods bowing to N. N takes a Set-like canine entity into the stars, likely a representation of Set himself. Even in the myths of Osiris it is Set who carries Osiris into the afterlife on his back, and this is likely what is happening to N here. As noted, the symbol for Set in some of the pyramid texts literally translates to separator. In another anti-Osirian verse, we see that Osiris fears the ascension of N.
13. This paragraph is directed to the creator god Atum, asking him to accept N as a god. While being presented to Atum, N is dressed like Set.
14. This continues describing the awe-inspiring divinity of the ascended N. Not being rejected by earth or the planets is another references to the circumpolar starts being outside of the cycles of the gods. N is again compared to a Serpent, which we can now see is universally positive within Setian ideology. The Uraeus Serpent is warned that if it turns against N, Horus and Set will destroy it, but if the Uraeus is wise it will be honored and respected by N. Perhaps the most fascinating line of ancient texts, we see that the Serpent is associated with mystery and hidden things specifically because it is slithering on the ground, rather than walking, and so when the gods turn to look for the Serpent it is hidden from sight. The final line describe the endless turning of the circumpolar stars.
15. N has mastery of their Uraeus, and the God of the first word, Hu (sound of an exhale, so the first Breathe) bows before N.
16. The two eyes seem to be referencing Horus and Set, especially based on the following lines. Griffins were very popular in early Egypt, and is likely where Set and possibly Horus originated from. In fact, we see 3 griffins together in early Egypt: the Set animal, a falcon-headed beast, and a serpent-headed beast. The jackal + falcon is obviously Anubis, son and manifestation of Set, and Horus to be combined into one. N is compared to Venus, the morning star, which leads in the Sun. Here we must tie this to the story of Set fighting Apep, in which Set always went before the Sun into the underworld to push back Apep, much like the morning star Venus leads the sun across the sky.
17. “The high places” which are of Set are, we by now know, the circumpolar stars. This paragraph is actually kind of a compilation and summary of the previous texts, and so should not need much explanation.
18. Another spell against Osiris, telling him and Horus the Younger to be shunned. It is important to recognize that even at this point the difference between Horus the Older and Younger is being highlighted, because it was recognized that the Osirians twisted the Elder into the son of their own God. Horus himself is not shunned, only in his form of the younger.
19. The texts close with Anubis commanding N to become the morning star. Wepwawet is an early version of Anubis, which today is considered to be identical with Anubis later on. He represents all the things that Anubis does, the Opening of the Way. As is well known, the animals representing the gods were chosen for specific reasons, such as falcons being good hunters, or the nose of the Ibis being associated with the cresent moon (and for whatever reason intelligence). N is described to have the eyes of Horus, the nose of Thoth, the back of the Bull form of Set, and the arms of Set himself. In other words, the great sight of the falcon, the wisdom of Thoth, the strength of Set. It ends with a call to Khepri, saying that N has come into being like Set, and asking the Name of N to endure eternally as does the name of Set. Of course the name was quite important to the Egyptians, and it was believed that so long as the name was known the soul would survive. It is why names like Akhenaten’s were scratched out, trying to destroy their immortal soul.