3. Capítulo III: Identidad y apropiación teológica de la praxis cristiana en perspectiva de paz
3.4. E1 recuerdo y narración celebrativa: la reivindicación de los derrotados
One of the most cited of the Egyptian temple observances is the daily ritual of the temple, delineated in modern times as The Ritual
of
the Divine Cult. It is recorded at the temples of Karnak and Abydos, and many of its components are included in funerary and the dedicatory ceremonies of Egyptian monuments.However, it was consistently performed at dawn in the temple and employed a great number of personnel, most of whom were resident in the Divine House for at least a season of the year. A generous array of offerings were presented in this daily event, along with individual rites-from awakening the deity and pre
senting its Earthly nourishment to transferring its power via the officiants to di
vine images or human recipients. Fifty-three individual rites are described, and each was followed every day in the temple, never deviating from tradition. How
ever, in the great temples, rites were elaborated with additional hymns and offer
ings particular to the deity of that locale. For instance, when the statue of the
made to the serpent goddesses:-Wadjet, Meretseger, and Renutet.
The day began with the awakening of the deity and welcoming it into the mundane world. The event was observed in every temple, from the humblest local shrine to the great city-temples along the Nile. The primary officiant of this rite was the Kher Heb ("lector priest"), who represented Pharaoh as son of the gods, welcoming the Neter into the sanctuary. The royal person was the living descendant of the gods, and as such was spiritually qualified to perform divine labors. Among these, the duties of feeding and clothing divine beings were es
sential. But the royal person's duties could be performed, if necessary, by spiritu
ally appointed surrogates, and in most cases they were. Certain clergy of the temple were dedicated to this task, and enacted those labors according to the tra
ditions exclusive to the god of the temple.
The ritual followed in this time-honored order:
1. Striking a Fire: The brazier of the sanctuary is lit. A pair of deep stone cauldrons, filled with embers, usually flanked the sanctuary entrance of the temple to provide a continuous supply of incense coals.
2. Presenting the Censer: The censer in which the incense is burned is first pre
sented to the Neter. The An Heru ("hand of Heru") is fashioned in the form of a long rod ending in a hand or falcon's claw that grasps the in
cense bowl.
3. Dedication of the Incense: The temple incense, which is composed of small, rolled spheres of precious materials (storax, benzoin, frankincense, myrrh) is presented to the Neter.
4. Placing the Incense on the Fire: This is a solemn act, one that initiates the sanctification of the naos.
5. Advancing to the Holy Place: This act is performed with the "call to awaken the deity" in the form of chant and litany.
6. Breaking the Cord of the Seal: The naos had been sealed with a tied papyrus cord and stamped clay seal on the previous night, in the belief that the Neter would repose in its celestial realm until dawn, when it would de
scend into the temple.
148 Theurgy
7. Breaking the Clay Seal: Spells were recited to protect the officiant from any harm that results from breaching the temple seal.
8. Removing the Seal: Brushes and ceremonial brooms carried by attendants were part of the seal-breaking rite, to ensure absolute cleanliness and order in the sanctuary.
9. Opening the Face of the Deity: The door of the naos is opened, and litanies of the divine names are recited. The head of the officiant is bowed in re
spect.
10. Looking on the Face of the Deity: The highlight of this ritual comes when the face of the Neter is exposed to its servant. Recitations of prayer and acknowledgment of the god's powers are spoken.
11. Smelling the Earth: The officiant and attendants prostrate themselves be
fore the Neter.
12. Embracing the Earth: The sanctuary ground is kissed in respect for the ap-pearance of the Neter.
13. Rising Up: The temple musicians proceed to pay homage to the Neter.
14. Bowing Down: A recitation of praises and hymns are sung to the Neter.
15. Presentation of Honey: The Neter's meal begins.
16. Presentation of Incense: A censing of the Neter's image proceeds.
17. Entering into the Sanctuary: The Neter's image leaves the secluded naos.
18. Entering into the Shrine: The Neter's image appears within the sanctuary to all attendants.
19. Withdrawing.from the Shrine: The Neter leaves the sanctuary room.
20. At the Steps of the Sanctuary: The Neter enters the Hall of Appearings, im
mediately outside the sanctuary.
21. Uncovering the Deity in Festival: The clothing of the previous day is re
moved from the image of the Neter.
22-29. Opening the Mouth: In this "rite within the rite," the image of the Neter is reanimated with the tools of the Un Ra, the ceremonialist whose spe
cialty is confined to performing this ritual.
23.
Presentation of Water on the Table of Offerings:
Nile water is sprinkled upon the offering table.24.
Pouring the Libation:
Precious oils are poured into offering bowls at the table.25.
Censing the Table of Offerings:
The offerings and oils are censed in a final sanctification of the god's morning meal.26.
Presentation of the Table of Offerings:
For each Neter, the morning meal was prescribed according to the temple tradition, and this differed by region and the function of the Neter's house. Each component of the of
fering was articulated in a presentation litany.
27.
Incense Offering to All the Deities:
The images of the subsidiary gods of the temple are now censed.28.
Food Offering to All the Deities:
The offering table is taken around the temple to the shrines of the subsidiary gods.
29.
Image of the Deity Withdrawn:
Hymns are sung as the image returns to the sanctuary room.30.
Censing, Hymns, the Presentation of Maat:
In the name of Pharaoh, the officiant censes the Neter's images while hymns are sung by the temple chanters; the image of Maat (truth and order) is shown as proof that an
cient protocol is followed and the primeval pattern continues.
31.
Censing of the Deities in the Sanctuary:
A final censing of all the images is performed.32.
Laying of Hands on the Deity:
In this mystic act, the officiant receives the power of the god through a transference. This power (Sa) may in turn be transmitted to other images, persons, or objects at the conclusion of the ritual.33.
Opening the Box of Purification:
The casket containing ritual vases and substances is opened so that the divine toilet may begin.
34.
Purification by Four Nemes Vases of Water:
A bath of water poured from green vases brings the powers of proliferation into the ritual.150
Purifications by Four Deshret Vases of Water: A bath of water poured from red vases brings the life force into the ritual.
Purification by Natron: A cleansing by natron proceeds, by sprinkling the powder on a cloth and rubbing the divine image.
Presentation of Apparel: The new clothing for the Neter's image is initially presented.
Donning of W hite Apparel: The image receives its first piece of clothing, and a strict order of presenting the materials by color is employed.
Donning of Green Apparel: This color represents the proliferation of life and ensures the prosperity of the Neter while in its sanctuary.
Donning of Red Apparel: This color brings the powers of animation to the Neter.
Donning of Headdress: Regalia in the form of crowns are placed upon the Neter's image.
Presentation of Oils: Ten flasks of precious oils are presented to the Neter, each anointed on the brow. The ten oils are the same used in the purifica
tion rite of the temple priest.
43. Presentation of Copper Cosmetic: The Neter's eyes are painted with this sub
stance, which possesses both medicinal and magical powers for sight.
44. Presentation of Lead Cosmetic: The eyes are outlined with galena, to ac
quire the power to see through the halls and chambers of the Divine House.
45. Scattering the Sand: The sanctuary floor receives a light scattering of sand followed by a thorough sweeping.
46. Circumnavigation of the Sanctuary: This is performed clockwise, four times.
47. Presentation of Bet Incense: The sanctuary is censed while circumnavigated.
48. Presentation of Natron Vase: The sanctuary is symbolically purified while circumnavigated.
49. Purifications: Recitations to eliminate hostile forces purify the atmosphere of the sanctuary.
form of statuary or carved representations is placed in front of the naos.
51. Presentation o
f
Water Vessel: A small offering bowl of water is placed in front of the naos.52. Presentation o
f
Natron: A small offering bowl of natron is placed in front of the naos.53. Burning o
f
Myrrh: A final censing takes place as myrrh is placed in the temple braziers and the door of the naos is closed. It will be sealed following the evening service.
Similarly, the individual's awakening, conscious participation with the present, and active spiritual functions should be engaged in an event that is observed each day. Several daily rites (Khesu) comprise this-Purification, Offering, and Rever
sion of Offering (Communion).
The temple is a living entity, and its powers-for rejuvenation, harmony, and wholeness-wax and wane over time. The benefit that emanates from these powers is accessible, and it comes from consistent observance. It is the Khesu that fulfill this, beginning with personal purification that awakens the divine na
ture, and proceeds with an offering ceremony that restates the unity of the Neteru with nature and human life. The reading or recitation of the temple cos
mogony and its perpetual renewal may also be included in an individual's Khesu at the end of the day, and this is presented in chapter 7.
It is ultimately the officiant who benefits most from these acts, and who in ef
fect plays the central role in the daily transformations that arise from the Khesu.
In this manner, temple ritual is an emulation of the timeless, creative order that brought forth life and enables it to continue. In this process, one becomes a par
ticipant in the dynamic flux of nature, a co-creator. As it is often said in the sacred literature, " ... it benefits the one who knows it, it excellently equips the soul."