Amulets not Cyanide "The favour of the beings who were placable and friendly to man might be obtained by means of gifts and offerings, but the cessation of hostilities on the part of those that were implacable and unfriendly could only be obtained by wheedling, and p. ix cajolery, and flattery, or by making use of an amulet, or secret name, or magical formula, or figure, or picture which had the effect of bringing to the aid of the mortal who possessed it the power of a being that was mightier than the foe who threatened to do evil to him." " AMULET" is a name given to a class of objects and ornaments, and articles of dress and wearing apparel, made of various substances which were employed by the Egyptians, and later by other nations, to protect the human body, either living or dead, from baleful influences, and from the attacks of visible and invisible foes. The word "amulet" is derived from an Arabic root meaning "to bear, to carry," hence "amulet" is "something which is carried or worn," and the name is applied broadly to any kind of talisman or ornament to which supernatural powers are ascribed. It is not clear whether the amulet was intended first of all to protect the living or the dead body, but it seems that it was originally worn to guard its owner from savage animals and from serpents. As time went on the development of religious ideas and beliefs progressed, and as a result new amulets representing new views were invented; and the objects which were able to protect the living were made, by an easy transition p. 26 in the minds of those who wore them, to protect the dead. Moreover, as the preservation of the corruptible body, with the number of its members complete and intact, was of the most vital importance for the life of the spiritual and incorruptible body which was believed to spring therefrom, under the influence of the new beliefs the dead body became a veritable storehouse of amulets. Each member was placed under the specific protection of some amulet, and a number of objects which were believed to protect the body generally from serpents, worms, mildew, decay and putrefaction were laid with a lavish hand in, and upon, and about it, and between the bandages with which it was swathed. When men in Egypt began to lay amulets on their dead cannot be said, and it is equally impossible to say when the belief in the efficacy of such and such an amulet sprang into being; it seems clear, however, that certain amulets represent beliefs and superstitions so old that even the Egyptians were, at times, doubtful about their origin and meaning. Amulets are of two kinds: (1) those which are inscribed with magical formulæ, and (2) those which are not. In the earliest times formulæ or prayers were recited over the amulets that were worn by the living or placed on the dead by priests or men set apart to perform religious services by the community; but it was not in the power of every man to employ them, and at a comparatively early date words of magical p. 27 power and prayers were cut upon the amulets, which thus became possessed of a twofold power, that is to say, the power which was thought to be inherent in the substance of which the amulet was made, and that which lay in the words inscribed upon it. The earliest name for the formulæ found upon amulets is hekau, and it was so necessary for the deceased to be provided with these hekau, or "words of power," that in the XVIth Century B.C., and probably more than a thousand years earlier, a special section 1 was inserted in the Book of the Dead with the object of causing them to come to him from whatever place they were in, "swifter than greyhounds and quicker than light." The earliest Egyptian amulets known are pieces of green schist, of various shapes, animal. and otherwise, which were laid upon the breast of the deceased; these are found in large numbers in the pre-historic or predynastic graves at several places in Egypt. It is most unlikely that they were made by the aboriginal inhabitants of Egypt, for, notwithstanding the various conjectures which have been made as to their object and use, it is pretty certain that, as M. J. de Morgan said, 2 they "belong to the cult." According to this writer their use was exceedingly widespread until the end of the neolithic period, but with the advent of the p. 28 people whom we call Egyptians they become very rare. In the subsequent period the animal forms disappear, and their place is taken by plaques of schist, rectangular in shape, upon which are inscribed, in rough outline, figures of animals, etc. The theory that these objects were intended as whetstones, or as slabs upon which to rub down paint, will not hold, for the reasons which M. J. de Morgan has given. Moreover, in the green stone scarab which was laid upon the breast of the deceased in dynastic times, we probably have a survival of the green schist amulet of predynastic times in Egypt, both as regards the object with which it was made and the material. But the custom of writing hekau, or words of power, upon papyrus is almost as old as that of writing them upon stone, and we see from the inscription on the walls of the corridors and chambers of the pyramid of Unas, king of Egypt about B.C. 3300, that a "book with words of magical power" was buried with him. 1 Elsewhere 2 we are told that the book which Teta, king of Egypt about B.C. 3266, had with him "hath effect upon the heart of the gods"; and there is no doubt that the object of every religious text ever written on tomb, stele, amulet, coffin, papyrus, etc., was to bring the gods under the power of the deceased, so that he might be able to compel them to do his will. "