"Hoor-paar-kraat," & "Heru-pa-kraath," etc. Significance?
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Liber Legis I:7. "Behold! it is revealed by Aiwass the minister of Hoor-paar-kraat."
Liber Legis 2:8. "Who worshipped Heru-pa-kraath have worshipped me; ill, for I am the worshipper."
Liber Legis 3:35. “The half of the word of Heru-ra-ha, called Hoor-pa-kraat and Ra-Hoor-Khut.”
Anything significant behind the difference in spelling between the three verses?
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Reminds me of the difference in spelling of "Ra-Hoor-Khu" / "[...]-Khut" / "[...]-Khuit", on which Crowley commented:
"Why is the name of Him spelt Khut? We have seen that ST is the regular honorific ~terminitation for a God. Ra is, as shown in the Old Comment, the Sun, Hoor the Warrior Mars; who is Khu? He is the Magical Ego of a Star. Without the Yod or Iota, Khu-t, we get a human conception; the insertion of that letter makes the transmutation to Godhead. When therefore Ra Hoor Khut is rewarded or Re-guarded with the Magick Word of the Aeon, he becomes God. Thus in the next verse. I 'raise the spell of Ra Hoor Khuit'."
"Suggested by a doubt arising in the mind of the prophet as to the unusual spelling. But the “I” makes a difference in the qabalistic interpretation of the name."
So, regarding "Heru", you can see its significance from the comment on the name "Heru-Ra-Ha":
"Heru-ra-ha combines the ideas of Horus (cf. also 'the great angel Hru' who is set over the Book of Tahuti; see Liber LXXVIII) with those of Ra and Spirit. For He-Aleph is the Atziluthic or archetypal spelling of He, the Holy Ghost. And Ha=6, the number of the Sun. He is also Nuith, H being Her letter.
The language suggests that Heru-Ra-Ha is the 'true Name' of the Unity who is symbolized by the Twins Harpocrates and Horus. Note that the Twin Sign – and the Child Sign – is Gemini, whose letter is Zain, a sword."
And regarding gematria, once again Crowley commented on Ra-Hoor and not on Hoor-pa-kraat:
"Note that Ra-Hoor Resh-Aleph-He-Vau-Vau-Resh = 418."
And WEH note on Crowley's commentary on the second chapter:
"Interestingly, the full name of Ra-Hoor-Khuit is Ra-Heru-Khuti-Ba-Hadi, Ra-Horus who flies into the disk of the sun. — information researched by Fr. Ebony. Liber AL was received during that part of the year in which Ra-Heru-Khuti-Ba-Hadi was said by the ancient Egyptians to rule the decan occupied by the Sun. It is not known if Crowley was aware of this particular deity being astrologically “on official watch” at the time."
Moreover, Crowley's commentary on the first chapter:
"The first strict charge not to tamper with a single letter of this book.
The comment is to be written “by the wisdom of Ra-Hoor-Khuit”, i.e., by open, not initiated wisdom."
And his New Comment on the same verse:
"It is of immense importance to the stability of the Law to have a Book not merely verbally but literally inspired, so that even errors in spelling and grammar have a secret significance."
So, combining all of the above, I think there is some significance to it.
Let's try gematria:
Hoor-paar-kraat could be spelled as:
הוור פאאר קראאט = 810
הוור פאאר קראאת = 1201
הור פאאר קראאת = 1195
הור פאאר קראאט = 804
Heru-pa-kraath could be spelled as:
הרו פא קראאת = 994
Hoor-pa-kraat could be spelled as:
הוור פא קראאת = 1000
הוור פא קראאט = 609
הור פא קראאט = 603
הור פא קראאת = 994
I think the most interesting numbers we got so far were 1201 and 1000. However, I know Crowley likes to treat "O" as "ע", which is incorrect in this case, but perhaps it could yield some interesting results. Let's give it a try:
העער פאאר קראאת = 1329
העער פאאר קראאט = 938
העער פא קראאט = 737
העער פא קראאת = 1128
These values don't seem interesting, but maybe I'm wrong.What do you think?
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Thanks for all the information. That helped me out.
I’ll probably take a crack at it myself before too long.
I’ll use Vavs for the Os.
Caph for K.
Teth for T.
Tav for Th.Not sure about E.
Any precedents? I see there is no E in the Sepher Sephiroth table. I’ll probably try it with and without Aleph for the E.
93
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I can’t find anything particularly impressive though gematria isn’t my strong suit. I mean, there’s some stuff I could stretch, but it feels like a stretch. I’ll look at it some more when I have the time.
Probably the most interesting thing I can see is that, structurally, the third version is a combination of the first two, taking the middle part of Hadit’s version and placing it between the outside parts of Nuit’s version. But, you know, maybe I just have sex on the brain.
Perhaps there is more fruit in Egyptian language peculiarities, of which I know nothing.
