One of the Gnostic Saints listed in The Gnostic Mass
Amoun was the Hellenicized name of a major Egyptian deity, in the native language Amun, "the hidden one" (alternative spelling "Amon"). He was one of the Ogdoad and was married to Ipet. He was also a Berber god, but there were differences between the Berber Ammon and the Egyptian Ammon. The Greeks honoured the Berber Ammon, and the Phoenicians mixed their god Baal with the Berber Ammon to create the god Baal-Ammon.
The Egyptian Amoun
He was, to begin with, the local deity of Thebes, when it was an unimportant town on the east bank of the river, about the region now occupied by the temple of Karnak. The Eleventh dynasty dynasty sprang from a family in the Hermonthite nome or perhaps at Thebes itself, and adorned the temple of Karnak with statues. Amenemhe, the name of the founder of the Twelfth dynasty, was compounded with that of Amun and was borne by three of his successors. Several Theban kings of the later part of the Middle Kingdom adopted the same name; and when the Theban family of the Seventeenth dynasty drove out the Hyksos, Ammon, as the god of the royal city, was again prominent.
It was not, however, until the rulers of the Eighteenth dynasty carried their victorious arms beyond the Egyptian frontiers in every direction that Ammon began to assume the proportions of a universal god for the Egyptians, eclipsing all their other deities and asserting his power over the gods of all foreign lands. To Ammon the Pharaohs attributed all their successful enterprises, and on his temples they lavished their wealth and captured spoil.
Ammon is figured in human form, wearing on his head a plain deep circlet from which rise two straight parallel plumes, perhaps representing the tail feathers of a hawk. Two main types are seen: in the one he is seated on a throne, in the other he is standing, ithyphallic, holding a scourge, precisely like Min, the god of Coptos and Chemmis (Akhmim). The latter may be his original form, as a god of fertility, before whom the king ceremoniously breaks up the ground for sowing or cuts the ripe grain. His consort was sometimes called Amaunet (feminine of Amun), but more usually Mut; she was human-headed, wearing the double crown of Upper and Lower Egypt, and their son was Chons.
The name of Re, the sun-god, was sometimes joined to Ammon, especially in his title as "king of the gods": the rule of heaven belonged to the sun-god in the Egyptian cosmos, and this identification with Re was only logical for a supreme deity. Ammon was entitled "lord of the thrones of the two lands," or, more proudly still, "king of the gods." Such indeed was his unquestioned position when suddenly he was overthrown and his worship proscribed. Not even a henotheist fervently worshipping one of many gods, Amenhotep IV of the Eighteenth dynasty became the monotheist Akhenaten; discarding all the gods of Egypt, and especially persecuting Ammon; he devoted himself to the purer and more sublime worship of Aten, light itself. But he failed to win the permanent adhesion of the people to his reform, or to conciliate or entirely crush the enormously powerful priesthood of Ammon.
A few years after the reformer's death, the old cults were re-established and the monuments of Aten studiously defaced. Hymns were then addressed to Ammon-re, which are almost monotheistic in expression. The cult of the supreme god spread throughout Egypt and was carried by the Egyptian conquerors into other lands, such as Syria, Nubia and Libya, and was accepted by the natives both in Nubia and in Libya, where Egyptian influence was pervasive.
After the Twentieth dynasty the centre of power was removed from Thebes, and the authority of Ammon began to wane. Under the Twenty-first dynasty the secondary line of priest kings of Thebes upheld his dignity to the best of their power, and the Twenty-second favoured Thebes: but as the sovereignty weakened the division between Upper and Lower Egypt asserted itself, and thereafter Thebes would have rapidly decayed had it not been for the piety of the kings of Nubia towards Ammon, whose worship had long prevailed in their country. Thebes was at first their Egyptian capital, and they honoured Ammon greatly, although their wealth and culture were not sufficient to effect much.
Ammon (as Zeus) continued to be the great god of Thebes in its decay, notwithstanding that a nome-capital in the north of the Delta as well as many lesser temples -- from El Hibeh in Middle Egypt to Canopus on the sea -- acknowledged Ammon as their supreme divinity; he probably in some degree represented the national aspirations of Upper Egypt as opposed to Middle and Lower Egypt. He also remained the national god of Ethiopia, where his name was pronounced Amane. The priests of Amane at Meroe and Nobatia, in fact, regulated through his oracle the whole government of the country, choosing the king, directing his military expeditions (and even compelling him to commit suicide, according to Diodorus Siculus) until in the 3rd century BC Arkaman (Ergamenes) broke through the bondage and slew the priests.
Ammon had yet another outburst of glory. There was an oracle of Ammon established for some centuries in Libya, in the distant oasis of Siwa. Such was its reputation among the Greeks that Alexander the Great journeyed there, after the battle of Issus and during his occupation of Egypt, in order to be acknowledged the son of the god. The Egyptian Pharaohs of the Eighteenth dynasty had likewise been proclaimed mystically sons of this god, who, it was asserted, had impregnated the queen-mother; and on occasion wore the ram's horns of Ammon, even as Alexander is represented with them on coins.
The Egyptian goose (chenalopex) is figured in the Eighteenth dynasty as sacred to Ammon; but his most frequent and celebrated incarnation was the woolly sheep with curved ("Ammon") horns (as opposed to the oldest native breed with long horizontal twisted horns and hairy coat, sacred to Chnumis). It is found as representing Ammon from the time of Amenhotep III onwards.
As king of the gods, Ammon was identified by the Greeks with Zeus and his consort Mut with Hera. Chnumis was likewise identified with Zeus probably through his similarity to Ammon; his proper animal having early become extinct, Ammon horns in course of time were attributed to this god also.
Other Names of the God
- Kematef (much later in Egyptian history)
Amoun in Thelema
According to Crowley, the Word of the Magus Thoth was AMOUN, "whereby He made Men to understand their secret Nature, that is, their Unity with their True Selves, or, as they then phrased it, with God." In "The Paris Working" with Victor Neuburg in 1914, Crowley identified Mercury with Thoth, and Jupiter with Amoun.
Crowley's annotations to The Vision and The Voice describe Amoun as "the Concealed One, whose plumes are Truth, and whose Phallus is the Middle Pillar, the sivalinga."
Kenneth Grant later identified Amoun with Pan, probably due to the ithyphallic character of Amoun. Later still, Grant characterized Amoun as "a name of the Sun in Amenta," and declared him to be "the Hidden God," thus bringing Amoun into the grand Grantian (con)fusion of Set, Shaitan-Aiwass, Ad, Had, Adonai, El Shaddai, Ra-hoor-khuit, Ankh-f-n-khonsu and Typhon to which Grant affixed that title.
- Crowley, Aleister. (1991). Liber Aleph vel CXI : the Book of Wisdom or Folly. York Beach, Me. : S. Weiser.
- Crowley, Aleister. (1997). Magick: Book Four. Edited, annotated, and introduced by Hymenaeus Beta. York Beach, Me. : S. Weiser.
- Crowley, Aleister. (1998). The Vision & the Voice : the Equinox, IV(2). York Beach, Me. : Samuel Weiser.
- Grant, Kenneth. (1974). Aleister Crowley and the Hidden God. New York : Samuel Weiser.
- Grant, Kenneth. (1991). The Magical Revival. London : Skoob Books.
- Erman. 1907. Handbook of Egyptian Religion .
- Meyer. "Ammon" in Roscher's Lexikon der griechischen und römischen Mythologie.
- Pietschmann. "Ammon" and "Ammoneion" in Pauly-Wissowa, Realencyclopädie.
- Wikipedia. (2004). Ammon. Retrieved Sept. 21, 2004.
- This page was originally sourced from Thelemapedia. Retrieved May 2009.