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Tag: Sektet

Shining from the Sektet Boat

“We may see this view which was held concerning words of power from the following passages:—

“May Thoth, who is filled and furnished with words of power, come and loose the bandages, even the bandages of Set which fetter my mouth. . . . Now as concerning the words of power and all the words which may be spoken against me, may the gods resist them, and may each and every one of the company of the gods withstand them.” (See Chapters of Coming Forth by Day, p. 81).

“Behold, I gather together the word of power from wherever it is, and from any person with whom it is, swifter than greyhounds and quicker than light.” (Ibid., p. 81).

To the crocodile which cometh to carry off from the deceased his words of power he says, “Get thee back, return, get thee back, thou crocodile fiend Sui! Thou shalt not advance to me, for I live by reason of the words of power which I have with me. . . . Heaven hath power over its seasons, and the words of power have dominion over that which they possess; my mouth therefore shall have power over the words of power which are therein.” (See Chapters of Coming forth by Day, p. 340 f).

“I am clothed (?) and am wholly provided with thy magical words, O Râ, the which are in the heaven above me, and in the earth beneath Me.” (Ibid., p. 81).

To the two Sister-Mert goddesses the deceased says, “My message to you is my words of power. I shine from the Sektet boat, I am Horus the son of Isis, and I have come to see my father Osiris.” (Ibid., p. 87).

“I have become a spirit in my forms, I have gained the mastery over my words of power, and it is decreed for me to be a spirit.” (Ibid., p. 129).

“Hail, thou that cuttest off heads, and slittest brows, thou who puttest away the memory of evil things from the mouth of the spirits by means of the words of power which they have within them, . . . let not my mouth be shut fast by reason of the words of power which thou hast within thee. . . . Get thee back, and depart before the words which the goddess Isis uttered when thou didst come to cast the recollection of evil things into the mouth of Osiris.” (Ibid., p. 150).

E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. 126-7.

Men Attaining the Form of the Radiance of Ra

“Elsewhere it is ordered that the boat of Râ be painted “in a pure place,” and in the bows is to be painted a figure of the deceased; but Râ was supposed to travel in one boat (called “Âtet “) until noon, and another (called “Sektet”) until sunset, and provision had to be made for the deceased in both boats.

How was this to be done? On one side of the picture of the boat a figure of the morning boat of Râ was to be drawn, and on the other a figure of the afternoon boat; thus the one picture was capable of becoming two boats. And, provided the proper offerings were made for the deceased on the birthday of Osiris, his soul would live for ever, and be would not die a second time. (Ibid., p. 212).

According to the rubric to the chapter (i.e., CXXX) in which these directions are given, the text of it is as old, at least, as the time of Hesepti, the fifth king of the Ist dynasty, who reigned about B.C. 4350, and the custom of painting the boat upon papyrus is probably contemporaneous.

The two following rubrics from Chapters CXXXIII. and CXXXIV., respectively, will explain still further the importance of such pictures:–

1. “This chapter shall be recited over a boat four cubits in length, and made of green porcelain [on which have been painted] the divine sovereign chiefs of the cities; and a figure of heaven with its stars shall be made also, and this thou shalt have made ceremonially pure by means of natron and incense.

And behold, thou shalt make an image of Râ in yellow colour upon a new plaque and set it at the bows of the boat. And behold, thou shalt make an image of the spirit which thou dost wish to make perfect [and place it] in this boat, and thou shalt make it to travel about in the boat [which shall be made in the form of the boat] of Râ; and he shall see the form of the god Râ himself therein.

Let not the eye of any man whatsoever look upon it, with the exception of thine own self, or thy father, or thy son, and guard [this] with great care. Then shall the spirit be perfect in the heart of Râ, and it shall give unto him power with the company of the gods; and the gods shall look upon him as a divine being like unto themselves; and mankind and the dead shall fall down upon their faces, and he shall be seen in the underworld in the form of the radiance of Râ.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. 111-2.

Legend of the Destruction of Mankind

The text containing the Legend of the Destruction of Mankind is written in hieroglyphs, and is found on the four walls of a small chamber which is entered from the “hall of columns” in the tomb of Seti I., which is situated on the west bank of the Nile at Thebes.

On the wall facing the door of this chamber is painted in red the figure of the large “Cow of Heaven.” The lower part of her belly is decorated with a series of thirteen stars, and immediately beneath it are the two Boats of Ra, called Semketet and Mantchet, or Sektet and Matet.

Each of her four legs is held in position by two gods, and the god Shu, with outstretched uplifted arms, supports her body. The Cow was published by Champollion, [Monuments, tom., iii., p. 245] without the text.

[ … ]

The legend takes us back to the time when the gods of Egypt went about in the country, and mingled with men and were thoroughly acquainted with their desires and needs. The king who reigned over Egypt was Ra, the Sun-god, who was not, however, the first of the Dynasty of Gods who ruled the land.

His predecessor on the throne was Hephaistos, who, according to Manetho, reigned 9000 years, whilst Ra reigned only 992 years; Panodorus makes his reign to have lasted less than 100 years.

Be this as it may, it seems that the “self-created and self-begotten” god Ra had been ruling over mankind for a very long time, for his subjects were murmuring against him, and they were complaining that he was old, that his bones were like silver, his body like gold, and his hair like lapis-lazuli.

When Ra heard these murmurings he ordered his bodyguard to summon all the gods who had been with him in the primeval World-ocean, and to bid them privately to assemble in the Great House, which can be no other than the famous temple of Heliopolis. This statement is interesting, for it proves that the legend is of Heliopolitan origin, like the cult of Ra itself, and that it does not belong, at least in so far as it applies to Ra, to the Predynastic Period.

When Ra entered the Great Temple, the gods made obeisance to him, and took up their positions on each side of him, and informed him that they awaited his words. Addressing Nu, the personification of the World-ocean, Ra bade them to take notice of the fact that the men and women whom his Eye had created were murmuring against him. He then asked them to consider the matter and to devise a plan of action for him, for he was unwilling to slay the rebels without hearing what his gods had to say.

In reply the gods advised Ra to send forth his Eye to destroy the blasphemers, for there was no eye on earth that could resist it, especially when it took the form of the goddess Hathor. Ra accepted their advice and sent forth his Eye in the form of Hathor to destroy them, and, though the rebels had fled to the mountains in fear, the Eye pursued them and overtook them and destroyed them.

Hathor rejoiced in her work of destruction, and on her return was praised by Ra, for what she had done. The slaughter of men began at Suten-henen (Herakleopolis), and during the night Hathor waded about in the blood of men. Ra asserted his intention of being master of the rebels, and this is probably referred to in the Book of the Dead, Chapter XVII., in which it is said that Ra rose as king for the first time in Suten-henen.

Osiris also was crowned at Suten-henen, and in this city lived the great Bennu bird, or Phoenix, and the “Crusher of Bones” mentioned in the Negative Confession.

E.A. Wallis Budge, Legends of the Gods: The Egyptian Texts, edited with Translations, London, 1912. (No page numbers are given in my edition).

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