Magic in Egyptian Religion
Magic in Egyptian Religion
Magic in Egyptian Religion
The English word "magic" is the accepted translation of the Egyptian word "heka." The extent to which the two terms are synonymous, however, has been a subject of much discussion. The English term "magic" tends to carry pejorative connotations that the Egyptian term does not. Frequently "magic" has been opposed to "religion," the one seen as somehow a debased form of the other. At various times, scholars have seen magic as unauthorized, abnormal, illegal, or as deviant behavior. None of these connotations is present in the Egyptian term. The association of "magic" with "heka" is not an invention of modern scholars, however. Coptic, the last stage of the Egyptian language, written with the Greek alphabet, used the equivalent of heka to translate the Greek terms for magic or magician.
The Egyptian Coffin Texts state that the creator god Atum created heka ("magic") first of all his creations in order to protect all he had ordained. In the Teachings for Merykare, the king is told that the god had created magic as a weapon for mankind to ward off the blows of events. In view of these Egyptian statements regarding the purpose of magic, Egyptologists have tended to focus on the protective nature of heka in trying to define it. One such definition involves Egyptian heka as actions involving human contact with supernatural/divine powers in order to exploit these powers to deal with specific, unforeseen events. Such events include sickness, scorpion sting, snakebite, safety during childbirth, and threats from a living or dead enemy, evil spirit, or demon. Certain times, such as nighttime during sleep, and the end of the year, were considered particularly dangerous, and required the use of magic as a means of protection. Magic could also be used to induce love.
Practicing magic in ancient Egypt required reliance on the written word, so magicians had to be literate. Most magicians belonged to the ranks of the priesthood, and bore titles such as "Prophet of Heka," "Chief of Secrets," or "Lector Priest." The manuals necessary for the practice of magic, consisting of compilations of spells and instructions on their use, were composed, compiled, and stored in the temple scriptorium called the "House of Life." While most magicians would have been men, texts from the workmen's village at Deir el-Medina preserve mention of a "wise woman" who may have functioned as a seer.
Magicians in Literature.
Egyptian literature does preserve accounts of famous fictional magicians and their incredible deeds. In Khufu and the Magicians, the Old Kingdom king Khufu (2585–2560 b.c.e.) is entertained by his sons with tales of the deeds of great magicians. The lector priest Webaoner was said to have fashioned a crocodile out of wax and brought it to life in order to avenge himself on the townsman who had cuckolded him. The magician Djadjaemonkh performed a feat that would later be duplicated by the biblical Moses when he recited a magic spell to part the waters of a lake. In the Egyptian's case he performed this feat so that one of the female rowers of the king's boat could retrieve a pendant she had dropped overboard. The magician Djedi was able to reattach a severed head through the use of a spell. When the king, anxious to see such a fantastic deed, asked for a prisoner to be brought as a test subject, Djedi refused, preferring to perform his feat on a goose rather than a human.
Methods of the Magician.
These literary tales serve to highlight the methods used by the magician. The primary tool of the magician was the magic spell. These spells frequently associated the problem at hand with an event or element in the divine world in order to bring about the desired result. A sufferer from scorpion bite would be equated with the infant Horus, who had suffered and been saved from a similar fate. Spells to hasten childbirth equated the mother with Isis, and the infant with Horus. Such spells could be recited over the sufferer, but there were other ways in which a person could make use of a written text. Healing stelae known as cippi had their surfaces covered with magical images and texts and were set up in temples, houses, or tombs. Frequently such stelae were accompanied by basins, and individuals availed themselves of the power of the texts and images by pouring water over the stela and then drinking it. Yet another way of ingesting the power of the written word was by washing off the ink of an inscribed papyrus in a liquid such as water or beer and drinking it or by licking the ink off an inscribed object.
Manipulation of Objects.
In addition to written spells, objects also played a role in Egyptian magical practices. Protective wands made of ivory and decorated with images of deities wielding knives served to protect women during childbirth. The names of enemies could be inscribed on images of bound captives known as execration figures or on red pottery and then smashed to bring about the destruction of the enumerated enemies. Images of such enemies could also be drawn on the sockets of doorposts, on the bottoms of sandals, or on foot-stools, so that every step or opening of a door caused the enemy to suffer. As in the story of Webaoner, figurines of animals could be fashioned out of wax in order to accompany a spell. A spell against scorpions involved the fashioning of a scorpion of clay, and another required the creation of a wax cat, presumably an enemy of the scorpion. From the Ptolemaic and Roman periods, a spell for the summoning of Thoth involved the creation of a wax baboon.
Joris Borghouts, Ancient Egyptian Magical Texts (Leiden, Netherlands: E. J. Brill, 1978).
Geraldine Pinch, Magic in Ancient Egypt (Austin: University of Texas Press, 1994).
Robert Ritner, The Mechanics of Ancient Egyptian Magical Practice (Chicago: University of Chicago Press, 1993).