In the Theban Recension of the Book of the Dead is found a Chapter which was composed for the purpose of bestowing upon the deceased some of the magical power of the goddess Isis. The Chapter was intended to be recited over an amulet called thet, made of carnelian, which had to be steeped in water of ankhami flowers, and set in a sycamore plinth, and if this were laid on the neck of a dead person it would place him under the protection of the words of power of Isis, and he would be able to go wheresoever he pleased in the Underworld.
The words of the Chapter were:
“Let the blood of Isis, and the magical powers (or spirits) of Isis, and the words of power of Isis, be mighty to protect and keep safely this great god (i.e., the deceased), and to guard him from him that would do unto him anything which he abominateth.”
Isis and Words of Power:
From a number of passages in the texts of various periods we learn that Isis possessed great skill in the working of magic, and several examples of the manner in which she employed it are well known.
Thus when she wished to make Ra reveal to her his greatest and most secret name, she made a venomous reptile out of dust mixed with the spittle of the god, and by uttering over it certain words of power she made it to bite Ra as he passed. When she had succeeded in obtaining from the god his most hidden name, which he only revealed because he was on the point of death, she uttered words which had the effect of driving the poison out of his limbs, and Ra recovered.
Now Isis not only used the words of power, but she also had knowledge of the way in which to pronounce them so that the beings or things to which they were addressed would be compelled to listen to them and, having listened, would be obliged to fulfill her bequests. The Egyptians believed that if the best effect was to be produced by words of power they must be uttered in a certain tone of voice, and at a certain rate, and at a certain time of the day or night, with appropriate gestures or ceremonies.
In the Hymn to Osiris it is said that Isis was well skilled in the use of words of power, and it was by means of these that she restored her husband to life, and obtained from him an heir. It is not known what the words were which she uttered on this occasion, but she appears to have obtained them from Thoth, the “lord of divine words,” and it was to him that she appealed for help to restore Horus to life after he had been stung to death by a scorpion.
From Gods of the Egyptians (1904)
From The Papyrus of Ani, we have this Egyptian litany for the dead:
Homage to you, stars in Heliopolis, men and women in Kher-aha, god of existence, more glorious than the hidden gods in Heliopolis.
Homage to you, o moon-god Iwen in Iwen-des, great god, Harmachis travelling with long strides over heaven, he is Harmachis.
Homage to you, who is the soul of eternity, the soul in Busiris, Wen-nefer son of Nut, he is lord of the necropolis of Heliopolis.
Homage to you, in your kingdom of Busiris, the double crown remains on your head; you alone perform his protection; you rest in Busiris.
Homage to you, lord of the sycamore, placing the boat of Seker on its sledge, warding off demons who do evil, placing the Eye of Ra to rest on its seat.
Homage to you, who is mighty in his moment, most great one in the Place where Nothing Grows, lord of eternity, maker of infinity, you are lord of Herakleopolis.
Homage to you, who rests on truth, you are the lord of Abydos; your limbs are brought together in the Holy Land; you are he who loathes falsehood.
Homage to you, in his boat, bringing Hapi from his caverns. His light shines on his body; he is in Hierakonpolis.
Homage to you, maker of the gods, king of the South and North, Osiris, true of voice, founder of the Two Lands in his benevolent era; it is he who is lord of the banks of the Nile.
May you give me a way where I may pass in peace. I am judged true; I do not knowingly speak falsehoods, and I do not act doubly.
I am the Dark Lady of the Egyptian Night, the goddess of Mystery
My signs are the lion, who walks proud and free, without fear
and the viper, who poisons those who displease it
I am offered meat and milk, for these two forms
And also blue lilies, for the dark skies of magic
I walk in the desert at night, and none know me
I stay in caves, and groups of rocks, and old trees
I know the pathways through the darkness on earth,
and I know the pathways beyond
Few have known my secrets, and they have been forgotten
with the moving of sands and of armies
But I still live, and hold the keys, and the passwords
To the worlds that appear after death
As the lion-goddess, I prey upon the unworthy
I am the wrath of the desert to the dishonest
I am the wrath of many gods, for I do not hesitate to act
And I have been involved in vengeance
I deserve to be feared
For my anger has gone forth upon the tomb-robbers and the killers of children
But for those who fear me, and speak with respect
I give knowledge of the many worlds of death
I am the Dark Guide, the secret way-finder, the one who leads through mazes
Some seek the worlds of the pharoahs,
those proud men bloated with their own importance
They now live in kingdoms which are echoes of their own worldly power
And they never change or grow
They paid their magicians well to make these worlds
As they paid their architects and sculptors to make monuments in the sand
They earned their money, and made afterlives of waters and date palms
But they stay there forever, without knowledge or love
Remembering their days of power
These are not worlds to visit
Where should one go in the after life?
This is the question
It depends on your ideals and your worthiness
One may be initiated during life, or after death to find the way
My worlds are those of dark beauty, the worlds of magicians, and explorers of the night
Not angry ghost and monsters, not the hell worlds
But places of clean pure air, filled with sorcery and wonder
Where one can feel the power and move it at will
Where the night air is your sculpture, and the stars your paint
Where each person can make a world of his own
Or, one may go to the worlds of Ra, the shining one
Whose rays are full of secret worlds
Ra whose boat travels the skies
Whose explosive power fills the skies with fireworks
Who shows the range of what already exists
Or we have the worlds of Isis
Lover, mourner, queen
It is Isis who both heals and steals, who is both truth and falsehood
Isis is the drama queen who plays the faithful wife
Yet takes power whenever she can get it
She is no great goddess who rules the sky
She is the trophy wife, desired by men and manipulating them
She can heal if she wishes but she may also lie about it
Osiris has the green worlds, and the death worlds
He is an ocean who absorbs all souls
To become Osiris is to lose your soul
I am the dark goddess who shows the way
Who strides like a lion in the darkness.
~Poetry from Crystal Rivers
O Isis, heed my call this night,
If it is time for my spirit to flee this shell,
then send those who will
guide me to your light!
Grant me rest O Beloved Mother,
for Your child is wracked with pain.
If my time has yet to come,
help me Great One to heal from within.
O Isis, heed my call this night!
Source: Liberated Thinking
I am Aset, Daughter of Earth and Sky
I am the Mother of Power
I am the Sister of Authority
I am the Wife of Death
I am the Lady of Life
I am the Adversary of the Enemy of my People
I know the Secret and Powerful Name
I am the Lady of all Magicks
I am Watcher of the Limit, I test it, I break it
I bring Life out of Death
My wings cause the Breath of Life
I am the Wife and Mother of Sorrows
I am the Mighty Throne of Power
I am Aset, Queen of Heaven
I endure throughout the ages
My peoples have not forgotten Me.
From: Isis Moon Temple
The courtship of Inanna and Dumuzi is one of the oldest love poems from the ancient world. It is a story of love between the gods (although some argue that Dumuzi was a real person, who rose to power, and so attained mythical divine status). When the gods consummate their love the result is fecundity on earth, particularly for their worshipers.
This Sumerian text is often compared to the Song of Songs. The Egyptian love poetry makes a better parallel, but there are some connections. However, a word of warning, this is much more explicitly sexual than the Song of Songs, and, of course, it is about divine lovers.
Here it is:
The brother spoke to this younger sister
The Sun God, Utu, spoke to Inanna, saying:
‘Young Lady, the flax in its fullness is lovely,
Inanna, the grain is glistening in the furrow.
I will hoe it for you, I will bring it to you
A piece of linen, big or small, is always needed.
Inanna, I will bring it to you.’
‘Brother, after you’ve brought me the flax, who will comb it for me?
Sister, I will bring it to you combed.’
‘Utu, after you’ve brought it to me combed, who will spin it for me?
‘Sister, I will bring it to you spun.’
‘Brother, after you’ve brought the flax to me spun, who will braid it for me?
‘Sister, I will bring it to you braided.’
‘Utu, after you’ve brought it to me braided, who will warp it for me?’
‘Inanna, I will bring it to you warped.’
‘Brother, after you’ve brought the flax to me warped, who will weave it for me?’
‘Sister, I will bring it to you woven.’
‘Utu, after you’ve brought it to me woven, who will bleach it for me?’
‘Inanna, I will bring it to you bleached.’
‘Brother, after you’ve brought my bridal sheet to me,
Who will go to bed with me?
Utu, who will go to bed with me?’
‘Sister, your bridegroom will go to be with you
He who was born from a fertile womb,
He who was conceived on the sacred marriage throne
Dumuzi, the shepherd! He will go to bed with you.’
Inanna bathed and anointed herself with scented oil.
She covered her body with the royal robe
She arranged her precious lapis beads around her neck
She took the royal seal in her hand
Dumuzi waited expectantly
Inanna opened the door for him
Inside the house she shone before him
Like the light of the moon
Dumuzi looked at her joyously
He pressed his neck close against hers
He kissed her Continue reading