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Tag: Amen

Amen, the Only God

“Of Nut-Amen, the successor of the great Piânkhi who came down from Gebel Barkal and conquered all Egypt from Syene to the sea, we read that in the first year of his reign he one night dreamed a dream wherein he saw two serpents, one on his right hand and the other on his left; when he awoke they had disappeared.

Having asked for an interpretation of the dream he was told:—

“The land of the South is thine, and thou shalt have dominion over the land of the North: the White Crown and the Red Crown shall adorn thy head. The length and the breadth of the land shall be given unto thee, and the god Amen, the only god, shall be with thee.” (See Brugsch, Egypt under the Pharaohs, Vol. ii., p. 259).

The two serpents were the symbols of the goddesses Nekhebet and Uatchet, the mistresses of the South and North respectively.

As the result of his dream Nut-Amen invaded Egypt successfully and brought back much spoil, a portion of which he dedicated to the service of his god Amen.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. P. 215.

Gnostic Magical Names From the Metternich Stele and the Harris Magical Papyrus

“The examples of the use of names possessing magical powers described above illustrate the semi-religious views on the subject of names which the Egyptians held, and we have now to consider briefly the manner in which the knowledge of a name was employed in uses less important than those which had for their object the attainment of life and happiness in the world to come.

In the famous magical papyrus (British Museum, No. 10,042) which Chabas published (Le Papyrus Magique Harris, Chalon-sur-Saône, 1860) we find a series of interesting charms and magical formulæ which were written to preserve its possessor from the attacks of sea and river monsters of every kind, of which the following is an example.

“Hail, lord of the gods! Drive away from me the lions of the country of Meru (Meroë?), and the crocodiles which come forth from the river, and the bite of all poisonous reptiles which crawl forth from their holes. Get thee back, O crocodile Mâk, thou son of Set! Move not by means of thy tail! Work not thy legs and feet! Open not thy mouth! Let the water which is before thee turn into a consuming fire, O thou whom the thirty-seven gods did make, and whom the serpent of Râ did put in chains, O thou who wast fettered with links of iron before the boat of Râ! Get thee back, O crocodile Mâk, thou son of Set!”

These words were to be said over a figure of the god Amen painted on clay; the rod was to have four rams’ heads upon one neck, under his feet was to be a figure of the crocodile Mâk, and to the right and left of him were to be the dog headed apes, i.e., the transformed spirits of the dawn, who sang hymns of praise to Râ when he rose daily. (See the scene in the rounded portion of the Metternichstele illustrated on p. 149, reproduced below).

Detail, Metternich stele. (Clippus of Horus, Metternichestele, ed. Golenischeff, plate 1.) Reproduced from E.A. Wallis Budge, Egyptian Magic, p. 149.

Detail, Metternich stele. (Clippus of Horus, Metternichestele, ed. Golenischeff, plate 1.)
Reproduced from E.A. Wallis Budge, Egyptian Magic, p. 149.

Again, let us suppose that some water monster wished to attack a man in a boat. To avoid this the man stood before the cabin of the boat and, taking a hard egg in his hand, he said, “O egg of the water which hath been spread over the earth, essence of the divine apes, the great one in the heaven above and in the earth beneath, who dost dwell in the nests which are in the waters, I have come forth with thee from the water, I have been with thee in thy nest, I am Amsu of Coptos, I am Amsu, lord of Kebu.”

When he had said these words he would appear to the animal in the water in the form of the god Amsu, with whom he had identified himself, and it would be afraid and flee.

At the end of the papyrus in which the above extracts occur we find a series of magical names which may be read thus:–Atir-Atisa, Atirkaha-Atisa, Samumatnatmu-Atisa, Samuanemui-Atisa, Samutekaari-Atisa, Samutekabaiu-Atisa, Samutchakaretcha-Atisa, Tâuuarehasa, Qina, Hama, Senentuta-Batetsataiu, Anrehakatha-sataiu, Haubailra-Haari.

From these and similar magical names it is quite certain that the Gnostics and other sects which held views akin to theirs obtained the names which they were so fond of inscribing upon their amulets and upon the so-called magical papyri.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. P. 173-6.

Names of the God Amen, and Sekhet-Bast-Ra

“Passing now to certain chapters of the Book of the Dead which are rich in names of magical power, (chapters CLXII., CLXIII., CLXIV., CLXV) we notice that the god Amen, whose name meant the “hidden one,” possessed numerous names, upon the knowledge of which the deceased relied for protection.

Thus he says, “O Amen, (see Chapters of Coming Forth by Day, p. 295) Amen; O Re-Iukasa; O God, Prince of the gods of the east, thy name is Na-ari-k, or (as others say) Ka-ari-ka, Kasaika is thy name. Arethikasathika is thy name. Amen-na-an-ka-entek-share, or (as others say) Thek-share-Amen-kerethi, is thy name.”

“O Amen, let me make supplication unto thee, for I, even I, know thy name. Amen is thy name. Ireqai is thy name. Marqathai is thy name. Rerei is thy name. Nasaqbubu is thy name. Thanasa-Thanasa is thy name. Shareshatha-katha is thy name. O Amen, O Amen, O God, O God, O Amen, I adore thy name.”

In another place (Ibid., p. 293) the deceased addresses Sekhet-Bast-Râ, saying, “Thou art the fire-goddess Ami-seshet, whose opportunity escapeth her not; thy name is Kaharesapusaremkakaremet, Thou art like unto the mighty flame of Saqenaqat which is in the bow of the boat of thy father Harepukakashareshabaiu, for behold, thus is [the name uttered] in the speech of the Negroes, and of the Anti, and of the people of Nubia. Sefiperemhesihrahaputchetef is thy name; Atareamtcherqemturennuparsheta is the name of one of thy divine sons, and Panemma that of the other.”

And in yet another chapter (see Chapters of Coming Forth by Day, p. 289) the deceased addressing the god Par says, “Thou art the mighty one of names among the gods, the mighty runner whose strides are might thou art the god the mighty one who comest and rescuest the needy one and the afflicted from him that oppresseth him; give heed to my cry.”

“I am the Cow, and thy divine name is in my mouth, and I will utter it; Haqabakaher is thy name; Âurauaaqersaanqrebathi is thy name; Kherserau is thy name; Kharsatha is thy name. I praise thy name . . . . O be gracious unto the deceased, and cause thou heat to exist under his head, for, indeed, he is the soul of the great divine Body which resteth in Annu (Heliopolis), whose names are Khukheperuru and Barekathatchara.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. P. 172-3.


Now the cow is, of course, Isis-Hathor, and both the words and the picture refer to some event in the life of Râ, or Horus. It is quite evident that the words of power, or charm, uttered by Isis-Hathor delivered the god out of some trouble, and the idea is that as it delivered the god, and was of benefit to him, even so will it deliver the deceased and be of benefit to him. The words of power read:—

“O Amen, O Amen, who art in heaven, turn thy face upon the dead body of thy son, and make him sound and strong in the underworld.”

And again we are warned that the words are “a great mystery” and that “the eye of no man whatsoever must see it, for it is a thing of abomination for [every man] to know it. Hide it, therefore; the Book of the lady of the hidden temple is its name.”

An examination of mummies of the late period shews that the Egyptians did actually draw a figure of the cow upon papyrus and lay it under the head of the deceased, and that the cow is only one figure among a number of others which were drawn on the same papyrus.

With the figures magical texts were inscribed and in course of time, when the papyrus had been mounted upon linen, it superseded the gold figure of the cow which was fastened to the neck of the deceased, and became, strictly speaking an amulet, though its usual name among archaeologists is “hypocephalus.” The figure on the opposite page well illustrates the object. It will be noticed that the hypocephalus is round; this is due to the fact that it represents the pupil of the Eye of Horus, which from time immemorial in Egypt was regarded as the source of all generative power, and of reproduction and life.

Ancient Egyptian Tomb Hypocephalus

Hypocephalus or object placed under the head.

 Hypocephalus or object placed under the head 
of the deceased Shai-enen to keep warmth in the body.

The first group of gods are:—

Nehebka offering to Horus his Eye, a goddess with the Eye of Horus for a head, the cow of Isis-Hathor described above, the four children of Horus, two lions, a member of the human body, the pylon of heads of Khnemu the god of reproduction, and Horus-Râ.

In the second are the boat of the Sun being poled along by Horus, and the boat of the Moon, with Harpocrates in the bow. In the other scenes we have the god Khepera in his boat, Horus in his boat, and Horus-Sept in his boat.

The god with two faces represents the double aspect of the sun in setting and rising, and the god with the rams’ heads, who is being adored by apes, is a mystical form of Khnemu, one of the great gods of reproduction, who in still later times became the being whose name under the form of Khnumis or Khnoubis occupied such an important position among the magical names which were in use among the Gnostics.

The two following prayers from the hypocephalus will illustrate the words of power addressed to Amen, i.e., the Hidden One, quoted above:—

1. “I am the Hidden One in the hidden place. I am a perfect spirit among the companions of Râ, and I have gone in and come forth among the perfect souls. I am the mighty Soul of saffron-coloured form.

“I have come forth from the underworld at pleasure. I have come. I have come forth from the Eye of Horus. I have come forth from the underworld with Râ from the House of the Great Aged One in Heliopolis.

“I am one of the spirits who come forth from the underworld: grant thou unto me the things which my body needeth, and heaven for my soul, and a hidden place for my mummy.”

2. “May the god, who himself is hidden, and whose face is concealed, who shineth upon the world in his forms of existence, and in the underworld, grant that my soul may live for ever!

“May the great god in his disk give his rays in the underworld of Heliopolis! Grant thou unto me an entrance and an exit in the underworld without let or hindrance.”

Chapter CLXIII. of the Book of the Dead was written to prevent the body of a man mouldering away in the underworld, and to deliver him from the souls which were so unfortunate as to be shut in the various places thereof, but in order to make it thoroughly efficacious it was ordered to be recited over three pictures:

(1) a serpent with legs, having a disk and two horns upon its head;

(2) an utchat, (see above, p. 55) or Eye of Horus, “in the pupil of which shall be a figure of the God of the lifted hand with the face of a divine soul, and having plumes and a back like a hawk”;

(3) an utchat, or Eye of Horus, “in the pupil of which there shall be a figure of the God of the lifted hand with the face of the goddess Neith, and having plumes and a back like a hawk.”

If these things be done for the deceased “he shall not be turned back at any gate of the underworld, he shall eat, and drink, and perform the natural functions of his body as he did when he was upon earth; and none shall rise up to cry out against him; and he shall be protected from the hands of the enemy for ever and ever.” (See Chapters of Coming Forth by Day, p. 292).

E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. 115-21.

Words of Power in the Egyptian Tuat

The ultimate fate of the souls of human beings who had departed to the Tuat must always have been a matter of speculation to the Egyptians, and at the best they could only hope that they had traversed the long, dark, and dangerous valley in safety.

The same may be said of numbers of the gods, who in very early times were believed to possess a nature which closely resembled that of men and women, and to be in danger of extermination in the Tuat. Of the gods the only one about whose successful passage of the Tuat there was no doubt was Ra, or according to the priests of Amen, Amen-Ra, for he rose each morning in the East, and it was manifest to all that he had overcome whatsoever dangers had threatened him in the Tuat during the past night.

This being so, it became the object of every man to obtain permission to travel in the boat of Ra through the Tuat, for those who were followers of Osiris could disembark when it arrived at his kingdom, and those who wished to remain with Ra for ever could remain in it with him. To each class of believer a guide to the Tuat was necessary, for up to a certain place in that region both the followers of Osiris and the followers of Ra required information about the divisions of the Tuat, and knowledge of the names of the Halls and Gates, and of the beings who guarded them and who were all-powerful in the land of darkness.

For the worshippers of Amen, or Amen-Ra, the BOOK AM-TUAT was prepared, whilst the followers of Osiris pinned their faith to the BOOK OF GATES. From each of these Books we find that the Sun-god was not able to pass through the Tuat by virtue of the powers which he possessed as the great god of the world, but only through his knowledge of the proper words of power, and of magical names and formulae, before the utterance of which every denizen of the Tuat was powerless.

Osiris had, of course, passed through the Tuat, and seated himself on his throne in the “House of Osiris,” but even he would have been unable to perform his journey in safety through the Tuat without the help of the words of power which Horus, the son of Isis, the son of Osiris, had uttered, and the magical ceremonies which he had performed.

Words and ceremonies alike he learned from Isis, who, according to a later tradition, obtained the knowledge of them from Thoth, the Divine Intelligence. Now if Osiris and Ra had need of such magical assistance in their passage through the Tuat, how much greater must have been the need of man!

E.A. Wallis Budge, The Egyptian Heaven and Hell, 1905, pp. 91-3.

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