Chapter CLVI of the Pert Em Hru
In a book I'm reading, Egyptian Magick: Enter the Body of Light & Travel the Magickal Universe by Gerald and Betty Schueler, a mention is made concerning chapter CLVI of the Pert Em Hru. Naturally my attention was ratcheted up a few notches when I noted not only that number, but that the chapter in the above book (EM, not the PEH) was The Amulet of Isis. Most curious! The Schuelers provide their own translations of many of the texts of the Pert Em Hru. For comparisons sake, let's first give Budge's translation of this very short chapter:
The Osiris Ani, whose word is truth, saith:-
The blood of Isis, the spells of Isis, the magical powers of Isis,
shall make this one strong, and shall be an amulet of protection [against him] that would do to him the things which he abominateth.
The Schuellers skip the first line:
May the Blood of Isis;
May the hekau, the magickal power, of Isis;
May the khutu, the spiritual power, of Isis;
Enter into this noble amulet
And grant the ability to preserve me.
So, if what we're really talking about here are the kalas of Isis, then the method for charging such an amulet takes on a whole new light doesn't it? There may be other ways to interpret this, of course, but I suspect I'm onto something here.
It is also worth noting that the Schuellers translate the amulet's purpose as the ability to "preserve" the user, as opposed to "protect" that person. The difference may seem insignificant, but especially considering Budge's simplistic notion of such rituals as mere superstition, the difference seems of major importance.
The amulet was often hidden in the mummy wrappings of the deceased, and the "preservation" was of the souls consciousness from dispersion/disassociation.
Most curious, of course, is that this little tidbit is found in chapter CLVI!
If this seeming rambling makes sense to you, and you understand what I'm writing here, please by all means find a way to contact me.
OK, that's enough for today.
The Osiris Ani, whose word is truth, saith:-
The blood of Isis, the spells of Isis, the magical powers of Isis,
shall make this one strong, and shall be an amulet of protection [against him] that would do to him the things which he abominateth.
The Schuellers skip the first line:
May the Blood of Isis;
May the hekau, the magickal power, of Isis;
May the khutu, the spiritual power, of Isis;
Enter into this noble amulet
And grant the ability to preserve me.
So, if what we're really talking about here are the kalas of Isis, then the method for charging such an amulet takes on a whole new light doesn't it? There may be other ways to interpret this, of course, but I suspect I'm onto something here.
It is also worth noting that the Schuellers translate the amulet's purpose as the ability to "preserve" the user, as opposed to "protect" that person. The difference may seem insignificant, but especially considering Budge's simplistic notion of such rituals as mere superstition, the difference seems of major importance.
The amulet was often hidden in the mummy wrappings of the deceased, and the "preservation" was of the souls consciousness from dispersion/disassociation.
Most curious, of course, is that this little tidbit is found in chapter CLVI!
If this seeming rambling makes sense to you, and you understand what I'm writing here, please by all means find a way to contact me.
OK, that's enough for today.