“Now from a few words of text which follow the above narrative we learn that the object of writing it was not so much to instruct the reader as to make a magic formula, for we are told that it was to be recited over figures of Temu and Horus, and Isis and Horus, that is to say, over figures of Temu the evening sun, Horus the Elder, Horus the son of Isis, and Isis herself.
Temu apparently takes the place of Râ, for he represents the sun as an old man, i.e., Râ, at the close of his daily life when he has lost his strength and power.
The text is a charm or magical formula against snake bites, and it was thought that the written letters, which represented the words of Isis, would save the life of any one who was snake-bitten, just as they saved the life of Râ.
If the full directions as to the use of the figures of Temu, Isis, and the two Horus gods, were known unto us we should probably find that they were to be made to act in dumb show the scenes which took place between Râ, and Isis when the goddess succeeded in taking from him his name.
Thus we have ample evidence that Isis possessed marvellous magical powers, and this being so, the issues of life and death, as far as the deceased was concerned, we know from the texts to have been in her hands.
Her words of power, too, were a priceless possession, for she obtained them from Thoth, who was the personification of the mind and intelligence of the Creator, and thus their origin was divine, and from this point of view were inspired.”
E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. 142.