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  • amulet of the soul  By : Love Spellcaster
    he amulet of the soul

    This amulet was made of gold inlaid with precious stones in the form of
    a human-headed hawk, and, when the words of the LXXXIXth Chapter of the
    Book of the Dead had been recited over it, it was directed by the
    rubric to the Chapter to be placed upon the breast of the deceased. The
    object of the amulet is apparent from the text in which the deceased is
    made to say, "Hail, thou god Anniu! Hail, thou god Pehrer, who dwellest in
    thy hall! Grant thou that my soul may com
  • THE amulet of the papyrus sceptre  By : Love Spellcaster
    THE amulet of the papyrus sceptre

    This amulet was intended to give the deceased vigour and renewal of
    youth; it was made of mother-of-emerald, or of light green or blue
    porcelain, and, when the words of the CLIXth Chapter of the Book of the Dead
    had been recited over it, it was placed on his neck on the day of the
    funeral. In the XXVIth dynasty and later it seems as if the amulet
    represented the power of Isis, who derived it from her father, the husband of
    Renenet, the goddess of abundan
  • The amulet of the collar of gold  By : Love Spellcaster
    The amulet of the collar of gold

    This amulet was intended to give the deceased power to free himself
    from his swathings; it is ordered by the rubric to the CLVIIIth Chapter of
    the Book of the Dead to be placed on his neck on the day of the
    funeral, and to be made of gold. The text of the Chapter reads:--"O my father,
    my brother, my mother Isis, I am unswathed, and I see. I am one of
    those who are unswathed and who see the god Seb." This amulet is very rare,
    and appears to have been the e
  • The amulet of the vulture  By : Love Spellcaster
    The amulet of the vulture
  • The amulet of the pillow  By : Love Spellcaster
    The amulet of the pillow

    This amulet is a model of the pillow which is found placed under the
    neck of the mummy in the coffin, and its object is to "lift up" and to
    protect the head of the deceased; it is usually made of hematite, and is
    inscribed with the text of the CLXVIth Chapter of the Book of the Dead,
    which reads:
  • The amulet of the Tet  By : Love Spellcaster
    The amulet of the Tet

    This amulet probably represents the tree trunk in which the goddess
    Isis concealed the dead body of her husband, and the four cross-bars
    indicate the four cardinal points; it became a symbol of the highest
    religious importance to the Egyptians, and the setting up of the Tet at
    Busiris, which symbolized the reconstituting of the body of Osiris, was one
    of the most solemn of all the ceremonies performed in connexion with the
    worship of Osiris. The Tet represents neith
  • The amulet of the buckle  By : Love Spellcaster
    The amulet of the buckle

    This amulet represents the buckle of the girdle of Isis, and is usually
    made of carnelian, red jasper, red glass, and of other substances of a
    red colour; it is sometimes made of gold, and of substances covered
    with gold. It is always associated with the CLVIth Chapter of the Book of
    the Dead, which is frequently inscribed upon it, and which reads:--

    "The blood of Isis, and the strength of Isis, and the words of power of
    Isis shall be mighty to act as powers to protect this great and divine
    being, and to guard him from him that would do unto him anything that
    he holdeth in abomination."

    But before the buckle was attached to the neck of the deceased, where
    the rubric ordered it to be placed, it had to be dipped in water in
    which �nkham flowers had been steeped; and when the words of the Chapter of
    the Buckle given above had been recited over it, the amulet brought to
    the deceased the protection of the blood of Isis, and of her words of
    power. It will be remembered that she raised the dead body of Osiris by
    means of her words of power, and there is a legend to the effect that
    she smote the Sun-god R� with severe sickness by the magical power which
    she possessed. Another object of the buckle was to give the deceased
    access to every place in the underworld, and to enable him to have "one
    hand towards heaven, and one hand towards earth."
  • The amulet of the scarab,  By : Love Spellcaster
    The amulet of the scarab,

    From what has been said above it will be seen that the amulet of the
    heart, which was connected with the most important and most popular of
    the Chapters for protecting the heart, was directed to be made in the
    form of the scarab at a very early date. We can trace the ideas which the
    Egyptians held about this insect as far back as the time of the
    building of the Pyramids, 1 and there is no doubt that they represented
    beliefs which even at that early period were very old. The Egyptian seems to
    have reasoned thus: since the physical heart is taken from the body
    before mummification, and the body has need of another to act as the
    source of life and movement in its new life, another must be put in its
    place. But a stone heart, whether made of lapis-lazuli or carnelian, is
    only a stone heart after all, and even though by means of prayers properly
    recited it prevents the physical heart from being carried off by "those
    who plunder hearts," it possesses nothing of itself which can be turned
    to account in giving new life and being to the body on which it lies.
    But the scarab or beetle itself possesses remarkable powers, and if a
    figure of the scarab be made, and the proper words of power be written
    upon it, not only protection of the dead physical heart, but also new
    life and existence will be given to him to whose body it is attached.
    Moreover, the scarab was the type and symbol of the god Khepera, the
    invisible power of creation which propelled the sun across the sky. The
    particular beetle chosen by the Egyptians to copy for amulets belongs to
    the family of dung-feeding Lamellicorns which live in tropical countries.
    The species are generally of a black hue, but amongst them are to be
    found some adorned with the richest metallic colours. A remarkable
    peculiarity exists in the structure and situation of the hind legs, which are
    placed so near the extremity of the body, and so far from each other,
    as to give the insect a most extraordinary appearance when walking. This
    peculiar formation is, nevertheless, particularly serviceable to its
    possessors in rolling the balls of excrementitious matter in which they
    enclose their eggs. These balls are at first irregular and soft, but,
    by degrees, and during the process of rolling along, become rounded and
    harder; they are propelled by means of the hind legs. Sometimes these
    balls are an inch and a half or two inches in diameter, and in rolling
    them along the beetles stand almost upon their beads, with the heads
    turned from the balls. These man�uvres have for their object the burying
    of the balls in holes, which the insects have previously dug for their
    reception; and it is upon the dung thus deposited that the larv�, when
    hatched, feed. It does not appear that these beetles have the ability to
    distinguish their own balls, as they will seize upon those belonging to
    another, in the case of their having lost their own; indeed, it is said
    that several of them occasionally assist in rolling the same ball. The
    males as well as the females assist in rolling the pellets. They fly
    during the hottest part of the day. 1.

    Among the ancients several curious views were held about the scarab,
    whether of the type scarab�us sacer or the Ateuchus Aegyptiorium, 2 and
    Aelian, Porphyry,and Horapollo declared that no female scarab existed.
    The last named writer stated that the scarab denoted "only begotten,"
    because it was a creature self-produced, being unconceived by a female.
    He goes on to say that, having made a ball of dung, the beetle rolls it
    from east to west, and having dug a hole, he buries it in it for eight
    and twenty days; on the twenty-ninth day he opens the ball, and throws
    it into the water, and from it the scarab�i come forth. The fact that
    the scarab flies during the hottest part of the day made the insect to
    be identified with the sun, and the ball of eggs to be compared to the
    sun itself. The unseen power of God, made manifest under the form of the
    god Khepera, caused the sun to roll across the sky, and the act of
    rolling gave to the scarab its name kheper, i.e., "he who rolls." The sun
    contained the germs of all life, and as the insect's ball contained
    the germs of the young scarabs it was identified also with the sun as a
    creature which produced life in a special way. Now, the god Khepera also
    represented inert but living matter, which was about to begin a course
    of existence, and at a very early period he was considered to be a god
    of the resurrection; and since the scarab was identified with him that
    insect became at once the symbol of the god and the type of the
    resurrection. But the dead human body, from one aspect, contained the germ of
    life, that is to say, the germ of the spiritual body, which was called
    into being by means of the prayers that were recited and the ceremonies
    that were performed on the day of the funeral; from this point of view
    the insect's egg ball and the dead body were identical. Now, as the
    insect had given potential life to its eggs in the ball, so, it was
    thought, would a model of the scarab, itself the symbol of the god Khepera,
    also give potential life to the dead body upon which it was placed,
    always provided that the proper "words of power" were first said over it
    or written upon it. The idea of "life" appears to have attached itself
    to the scarab from time immemorial in Egypt and the Eastern S�d�n, for
    to this day the insect is dried, pounded, and mixed with water, and
    then drunk by women who believe it to be an unfailing specific for the
    production of large families. In ancient days when a man wished to drive
    away the effects of every kind of sorcery and incantations he might do
    so by cutting off the head and wings of a large beetle, which he boiled
    and laid in oil. The head and wings were then warmed up and steeped in
    the oil of the �pnent serpent, and when they had been once more boiled
    the man was to drink the mixture. 1

    The amulet of the scarab has been found in Egypt in untold thousands,
    and the varieties are exceedingly numerous. They are made of green
    basalt, green granite, limestone, green marble, blue paste, blue glass,
    purple, blue and green glazed porcelain, etc.; and the words of power are
    usually cut in outline on the base. In rare instances, the scarab has a
    human face or head, and sometimes the backs are inscribed with figures
    of the boat of R�, of the Bennu bird, "the soul of Ra," and of the eye
    of Horus. The green stone scarabs are often set in gold, and have a
    band of gold across and The scribe Ani holding a necklace with pectoral,
    on which is a figure of the boat of R� containing a scarab, or beetle,
    in the presence of Anubis, the god of the dead.

    down the back where the wings join; sometimes the whole back is gilded,
    and sometimes the base is covered with a plate of gold upon which the
    words of power have been stamped or engraved. Occasionally the base of
    the scarab is made in the form of a heart, a fact which proves the
    closeness of the relationship which existed between the amulets of the heart
    and scarab. In late times, that is to say about B.C. 1200, large
    funeral scarabs were set in pylon-shaped pectorals, made of porcelain of
    various colours, upon which the boat of the Sun was either traced in
    colours or worked in relief, and the scarab is placed so as to appear to be
    carried in the boat; on the left stands Isis and on the right Nephthys.
    1 The oldest green stone funeral scarab known to me is in the British
    Museum (No. 29,224); it was found at Kurna near Thebes and belongs to
    the period of the XIth dynasty, about B.C. 2600. The name of the man for
    whom it was made (he appears to have been an official of the Temple of
    Amen) was traced on it in light coloured paint which was afterwards
    varnished; there are no "words of power" on this interesting object.

    When once the custom of burying scarabs with the bodies of the dead
    became recognized, the habit of wearing them as ornaments by the living
    came into fashion, and as a result scarabs of almost every sort and kind
    may be found by the thousand in many collections, and it is probable
    that the number of varieties of them was only limited by the ability of
    those who manufactured them in ancient days to invent new sorts. The use
    of the scarab amulet passed into Western Asia and into several
    countries which lay on the Mediterranean, and those who wore it seem to have
    attached to it much the same idea as its early inventors, the Egyptians.
    From a Greek magical papyrus translated by Goodwin 1 we may see that
    certain solemn ceremonies were performed over a scarab before it was
    worn, even in the period of the rule of the Greeks and Romans. Thus about
    the "ring of Horus" and the "ceremony of the beetle" we are told to take
    a beetle, sculptured as described below, and to place it on a paper
    table, and under the table there shall be a pure linen cloth; under it
    put some olive wood, and set on the middle of the table a small censer
    wherein myrrh and kyphi shall be offered. And have at hand a small
    vessel of chrysolite into which ointment of lilies, or myrrh, or cinnamon,
    shall be put, and take the ring and lay it in the ointment, having
    first made it pure and clean, and offer it up in the censer with kyphi and
    myrrh; leave the ring for three days, and take it out and put it in a
    safe place. At the celebration let there lie near at hand some pure
    loaves, and such fruits as are in season, and having made another sacrifice
    upon vine sticks, during the sacrifice take the ring out of the
    ointment, and anoint thyself with the unction from it. Thou shalt anoint
    thyself early in the morning, and turning towards the east shalt pronounce
    the words written below. The beetle shall be carved out of a precious
    emerald; bore it and pass a gold wire through it, and beneath the beetle
    carve the holy Isis, and having consecrated it as above written, use
    it. The proper days for the celebration were the 7th, 9th, 10th, 12th,
    14th, 16th, 21st, 24th, and 25th, from the beginning of the month; on
    other days abstain. The spell to be recited began, "I am Thoth," the
    inventor and founder of medicines and letters; "come to me, thou that art
    under the earth, rise up to me, thou great spirit."
  • The amulet of the Heart.  By : Love Spellcaster
    The amulet of the Heart.

    The heart was not only the seat of the power of life, but also the
    source of both good and evil thoughts; and it sometimes typified the
    conscience.
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