Grace before a Meal from Edfu (excerpts)
The dining table is identifed with the creator Atum, and Pharaoh with his
eldest son Shu, created from saliva. Atum produces food-stuffs; the king
offers them back on the altar, and ultimately consumes them (temple
procedure in miniature, known as reversion of offerings).
To be spoken by His Majesty when partaking of a meal:
O table god, you have spat forth Shu from your mouth ... O table god, may
he give to you all that he will have dedicated , since he has become a god
who is an emanation, alert, worshipful and powerful. May he dedicate to
you every good thing which you will give him, since he has become Heka. May
he dedicate to you every good thing, food-offerings in abundance. May he
set them before you and may you be content with them, may your spirit be
content with them and may your heart be content with them forever....
Retranslated from:
A. M. Blackman, "The King of Egypt's Grace before Meat," Journal of
Egyptian Archaeology, vol. 31 (1945): 57-73.
Protection against Food Poisoning
Copies at Edfu, Esna, and Kom Ombo
Principle of "talion"/retribution; turn curse/poison upon
offending enemy.
O Sakhmet of yesterday, Wadjet of today,
You have come and replenished this table of -Your name here-
Just as you did for your father Re, when you came forth from the cult city
of Pe.
Protect -Your name here- with that papyrus wand of life which is in your
hand, in that name of yours of Wadjet.
Shoot your arrow against all the food of him who shall speak against -Your
name here- by means of any evil matters. Let a slaughter be made of them
like that time when you overpowered the enemies of Re in the primordial age
in that name of yours of Sakhmet.
Your offerings belong to -Your name here-
He is Re from whom you came forth.
So long as he exists, you will exist, and vice versa!
Retranslated from:
Blackman, above; and Jean-Claude Goyon, "Une formule solennele de
purification des offrandes dans les temples ptolémaïques,"
Chronique d'Égypte, vol. 45, no. 90 (1970): 267-81.
Spell for swallowing a fishbone caught in the throat
The Unique One (= creator) belongs to me as my servant! The Unique One
belongs to me! My bread is in town, my portion of meals is in the field -
bone get right! A man should say this spell over a cake, to be swallowed
by the man in whose throat is the fishbone.
Retranslated from:
Alessandro Roccati, Papiro Ieratico n. 54003, Turin: 1970, p. 36 (no. 11,
verso, cols. 15-18).
Spell for drinking Beer (prophylaxis for Hangover)
Hail to you Lady of Hetepet (Hathor, goddess of drunkenness)! There is no
restraining Seth when he has set his heart on conquering a heart in that
name of his of "Beer," to confuse a heart, to conquer the heart of an
enemy, a fiend, a male ghost, a female ghost, etc.
This spell is said during the drinking of beer; to be spat up. Truly
effective, (proved) millions of times!
Retranslated from:
J. F. Borghouts, The Magical Texts of P. Leiden I 348, Leiden: 1971, p. 27
(no. 24) and pl. 13 (col. 13/3-5).
Remedy for Headache (Patient as Horus; theme of reversal)
"My head, my head," said Horus. "The half of my head (= migrane), the half
of my head," said Thoth. "Act for me, mother Isis and aunt Nephthys! Give
me your head in exchange for my head, the half of my head!"
(Isis speaks): "Just as I have seen these people (= human sufferers), so =
I have heard these gods (Horus and Thoth) saying to me on behalf of my son
Horus: 'Let there be brough to me your head in exchange for my head.' Let
threads be brought from the edge of a garment, having been made into seven
knots, placed on the left foot of -Your name here- born of -Mother's name
here. What is placed below will cure what is above, for I have elevated
what the gods seek.
This spell is to be said over seven threads of a garment, made into seven
knots, placed on the left foot of a man.
Retranslated from:
Borghouts, p. 18 (no. 8) and pls. 3-4 (cols. 3/8-4/3).
Spell for Protecting a Book
As for any man, even of any foreign land, whether of Nubia, Cush, or Syria,
who shall remove this book, carrying it off from me - their corpse shall
not be buried; they shall not receive cool water; their incense shall not
be inhaled; no son or daughter shall wait upon them to pour water offerings
to them; their name shall not be remembered anywhere on earth; they shall
not see the rays of the solar disk. But, as for any servant who shall see
this book, when he has caused that my soul and my name be enduring with
praises - there shall be done the like for him after death ("mooring") in
exchange for what he has done for me.
Retranslated from:
R. O. Faulkner, "The Bremner-Rhind Papyrus - II," Journal of Egyptian
Archaeology, vol. 23 (1937): 11.
"Lost" Oracular Amuletic Papyrus (OIM 25622) for Lady Taibakhori,
spoken by the Goddess Nekhbet:
"...I shall keep her healthy in her flesh and her bones. I shall protect
her and I shall look after her. I shall be between her and any sickness. I
shall grant her life, health, and a great and goodly old age. I shall
cause her eyes to see; I shall cause her ears to hear; I shall cause her
strength to flourish. I shall open her mouth to eat and I shall open her
mouth to drink. I shall cause her to eat in order to live and I shall
cause her to drink in order to be healthy. I shall cause her to be
completely satisfied with a happy life on earth."
Retranslated from:
I. E. S. Edwards, Oracular Amuletic Decrees of the Late New Kingdom,
Hieratic Papyri in the British Museum, vol. IV, London: 1960, p. 107;
with gratitude to Ray Tindel for his assistance in rediscovering this
errant papyrus.
Dawn was the most propitious time to perform magic, and the magician had to be in a state of ritual purity. This might involve abstaining from sex before the rite, and avoiding contact with people who were deemed to be polluted, such as embalmers or menstruating women. Ideally, the magician would bathe and then dress in new or clean clothes before beginning a spell.
Metal wands representing the snake goddess Great of Magic were carried by some practitioners of magic. Semi-circular ivory wands - decorated with fearsome deities - were used in the second millennium BC. The wands were symbols of the authority of the magician to summon powerful beings, and to make them obey him or her.
Only a small percentage of Egyptians were fully literate, so written magic was the most prestigious kind of all. Private collections of spells were treasured possessions, handed down within families. Protective or healing spells written on papyrus were sometimes folded up and worn on the body.
A spell usually consisted of two parts: the words to be spoken and a description of the actions to be taken. To be effective all the words, especially the secret names of deities, had to be pronounced correctly. The words might be spoken to activate the power of an amulet, a figurine, or a potion. These potions might contain bizarre ingredients such as the blood of a black dog, or the milk of a woman who had born a male child. Music and dance, and gestures such as pointing and stamping, could also form part of a spell.
Protection
Angry deities, jealous ghosts, and foreign demons and sorcerers were thought to cause misfortunes such as illness, accidents, poverty and infertility. Magic provided a defence system against these ills for individuals throughout their lives.
Stamping, shouting, and making a loud noise with rattles, drums and tambourines were all thought to drive hostile forces away from vulnerable women, such as those who were pregnant or about to give birth, and from children - also a group at risk, liable to die from childhood diseases.
Some of the ivory wands may have been used to draw a protective circle around the area where a woman was to give birth, or to nurse her child. The wands were engraved with the dangerous beings invoked by the magician to fight on behalf of the mother and child. They are shown stabbing, strangling or biting evil forces, which are represented by snakes and foreigners.
Supernatural 'fighters, such as the lion-dwarf Bes and the hippopotamus goddess Taweret, were represented on furniture and household items. Their job was to protect the home, especially at night when the forces of chaos were felt to be at their most powerful.
Bes and Taweret also feature in amuletic jewellery. Egyptians of all classes wore protective amulets, which could take the form of powerful deities or animals, or use royal names and symbols. Other amulets were designed to magically endow the wearer with desirable qualities, such as long life, prosperity and good health