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Flesh is not heir to the divine mandate of eternal life, though spirit attains this knowledge through the progressive stages of its embodiment and transforma­

tion. Natural forces exist within the physical form to ensure the continuance of vital functions, as well as the timing of their departure back to the great lifestream from whence they originated. The transmutation of the spirit through

cosmic and earthly realms forms a portion of this great journey, but the dissolu­

tion of the body is also a necessary phase required of the sojourner.

The four "sons of Heru," consist of this group, and are associated with Heru by virtue of the vitalization they transfer from the Solar principle to physical form.

Imset,

Daumutef,

Qebsenuf

mations described in the ancient Pyramid Texts as well as Late Period funerary and magical literature. They assume both animal and human form, which to the symbolist denotes the presence of exalted functions at work in the physical sphere-the pure, unembodied natural forces supporting organic forms and pre­

venting dissolution or decay. In the funerary tradition they are referred to as the

"four genii," akin to beneficent entities that "guard" the mummified remains.

But esoterically, they represent the processes by which the forces of the natural.

world move through the human form and stabilize its functions. When invoked, they may vitalize the body, restoring it to health or supernormal strength. And once dispersed, they go on to embody other forms and fulfill their roles as stabi­

lizers in organic life. They represent, in a sense, the recycling of forces in nature, though they are not to be confused with the principle of reincarnation, which applies to the return of individual spirit to human embodiment. An invocation to these Neteru, describing their mystic function, is inscribed in the Dynasty 5 pyramid of Pepi:

0 sons of Heru-Haapi, Daumutef, Imset, and Qebsenuf: make the motions which transfer the fluid of life to your father the Osirified. It is that which will endow him with substance before the gods

Utterance #593

The Funerary Quaternary are not spiritually conscious principles, but serve as terrestrial, autonomic functions that stabilize sentient life and its environment.

The Egyptians believed that when disruptions occurred in either world, a conse­

quent alteration took place in the other through the medium of these four genii.

There is differing information on the rulerships and functions of the four, which seem to shift at various periods in Egyptian history. I have found conflict­

ing associations forwarded by various egyptological authorities, indicating that no fmal scholarly word has been spoken on the symbolism of the Funerary Quaternary.

Given the uncertainty surrounding these Neteru, the following can be said with confidence. Imset is regarded as the leader of the quaternary, one of his titles being

"Leader of His Brethren." Personified with a man's head, he was said to associate with the right side of the body and the western direction. He represents the

"Principle of Coagulation," physically functions in the liver, and his element is Air.

The man-headed figure denotes conscious influence and choice, as well as the unique qualities of mammalian life.

Haapi (the name rendered differently to distinguish the Neter from Hapi, the Nile), means "to circulate." His action is similar to that of the Nile god, but his work is confmed to the physical body rather than the river's great cycle in nature.

He is represented with a baboon head, and associated with the lower regions of the body and the southern direction. Haapi represents the "Principle of Circulation,"

and he physically functions in the lungs. His element is Water. The baboon-headed figure denotes the activity of periodic phenomena and the balance of natural forces. The baboon was also an image of the Lunar functionaries-Djehuti and Khans-and it sat at the counterpoise of the scale in the hall of judgment in the inner life.

Daumutef evokes transmutation, being associated like Anpu with the canine species. His work is the transformation of organic substance into vital energy, being connected with the upper regions of the body and the northern direction.

Embodying the "Principle of Decomposition," his physical power functions in the stomach and his element is Earth.

Qebsenuf is given the title, "He Refreshes His Brethren," and is associated with the hawk. Representing the "Principle of Assimilation," he physically functions in the intestines, the seat of nutrient absorption. His orientation is the left side of the body and the eastern direction, his element, Fire.

The functions of these four Neteru included rulership of the vital Canopic vessels in the funerary equipment, each containing the separately-mummified internal organs they once embodied. This procedure was undertaken to drain the vital energy from the body, so that the soul would be free of the sensations (hunger, thirst, breath, and desire) that these organs impose when stimulated by their counterparts in nature.

In the ceremonial magic of the Late Period, the four genii were invoked to accomplish enchantments, sometimes using their corresponding organs, which

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were taken from animals. These served as the physical sources of natural energy for the temporary embodiment of inanimate or lifeless forms. Such practices sur­

vived in the African folk magic of later centuries.