Ankh-ef-en-Khonsu i

Ankh-ef-en-Khonsu i appears in the archaeological and epigraphic record as a priest of Montu from Thebes dated to the late Third Intermediate / early Late Period (late 25th–early 26th Dynasty, c. 725 BCE). He is attested by a painted wooden offering stele (museum accession Cairo A 9422, formerly Bulaq 666) and by coffin material from a priestly burial assemblage at Deir el-Bahari. The stele and burial were discovered in the mid-19th century (sources vary between 1854 and 1858 for discovery) in a large interment of priests of Montu; one account names the excavator François Auguste Ferdinand Mariette. In later history the stele was adopted and retitled in Thelemic contexts as the "Stele of Revealing," and the Hellenized/variant forms of the priest's name were used by occult practitioners as magical signatures and symbolic personae.

As attested in the sources, Ankh-ef-en-Khonsu i is represented archaeologically by his funerary equipment rather than a detailed portrait: his painted wooden offering stele (Cairo A 9422, formerly Bulaq 666) is described as a fairly typical Theban offering stele from the late Third Intermediate Period. The stele is painted wood, made for the priest as a votive/funerary monument; it was found in a priestly burial context alongside a coffin identified as belonging to the dedicant. The supplied materials do not include a physical description (height, facial features) of the man himself, nor do they reproduce the full inscriptional text of the stele within the provided excerpts (though translations of the stele text are noted to exist elsewhere).

In the ancient Egyptian funerary framework represented by the stele, no personal supernatural powers are ascribed to Ankh-ef-en-Khonsu i in the provided materials; rather, the funerary practice embodied by the painted offering stele functions to secure the deceased priest's continued existence in the netherworld. In modern esoteric reception, authors such as Aleister Crowley adopted variants of his name as a magical signature and implied a continuity or re-embodiment of the priesthood's "magical current" — interpretive attributions of symbolic power in Thelemic literature rather than claims preserved in the ancient Egyptian corpus.