Ritual and belief : $b Studies in the history of religionHartland, Edwin Sidney
Religion
Ritual and belief : $b Studies in the history of religion
Hartland, Edwin Sidney
Ethnopsychology; Magic; Religion; Rites and ceremonies
There no door would open to him who knew not its
name; no demon would allow the passage of the dead who did not call
upon him correctly, nor would any god come to his help unless invoked
by the right name; no food could be had so long as the exactly
prescribed prayers were not uttered with the true intonations. But the
dead who {136} knew these formulas, and who knew how to speak them
correctly at the proper moment, who was _maâ kherû_
(right-speaking), might rest assured of immortality and of eternal
blessedness.”[136.1] This led of course to the multiplication of
spells, to the elaboration of ritual, during the long ages of Egyptian
history, until at last they must have become extremely burdensome.
Moreover, sorcery was not only expended by man in the service of the
gods and of the dead: it was used by the gods themselves. “Only by
means of conjurations could Ra himself pass through” the divisions
between the twelve hourly spaces of the night.[136.2] By the power of
his name Neb-er-tcher or Khepera, often identified with certain
aspects of Ra, the Sun, evolved himself and created the world.[136.3]
The secret name of Ra was a word of might. Isis set herself with all
her arts to learn it, that she might possess the world in heaven and
upon earth as Ra did (that is, become a goddess); and when she had
extorted it from the august divinity, she turned the weapon without
hesitation upon himself.[136.4] By examples like these men were
authorized to have recourse to magic in their own secular concerns,
their loves and hates, their sickness, their social and business
relations, their private enterprizes, their competitions and
resentments. Kings consulted the soothsayers on public affairs; they
employed magical processes to vanquish their enemies; {137} with the
aid of soothsayers and magicians they governed their realm. It was
only when sorcery was directed against the king’s life, when it aimed
at the overthrow of his power, or the injury or death of others, that
it was reckoned a crime, or even reprehended on moral grounds.
Public-domain text, read in full here on John Shaqi.
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