Bainchoooch / Bainchôôôch

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Bainchoooch / Bainchôôôch

Post by billd89 »

***Workbook: edits to follow****

Louise Dudley, The Egyptian Elements in the Legend of the Body and Soul [1911], pp.36-77:
In the fourth book of the Pistis Sophia, to which Schmidt assigns an earlier date than to the first three,14 the "Receivers” correspond more nearly to the angel Death in the Testament of Abraham. The angels who take the souls are not all called by the same name, "Pacific Receivers," but are known as the "Receivers" of the different powers, according to the sins the soul has committed. 15 The soul of the slanderer is taken by the "Receivers of Ariel,” the soul of the murderer is taken by the “Receivers of Ialdabaoth,” and so on. The soul of the man who has not sinned but who has not received the mystery is taken by the “Receivers of Bainchôôôch, who is one of the Triple-Powered gods." Are not these the same as the “Receivers of the Light of the Grand Triple Power, among whom there is one Great One"? If so, we have a change exactly parallel to those changes which had taken place in the three texts studied earlier—the good soul is removed from its body by the higher orders who, in other versions, take the soul from those whose unique privilege it was to remove souls. The parallel extends further, however. In the Testament of Abraham Death changes his appearance and his manner of taking the soul in accordance with its character, appearing beautiful to the good and hideous to the sinful. In this part of the Pistis Sophia distinctions are not lacking. The souls of most sinners are taken by the “Receivers,” who then pass three days on earth, teaching it the creatures of the world. The soul of the murderer, however, is tied by its feet to a demon having the face of a horse, which gallops with it through the world. The soul of the blasphemer is tied by its tongue to a similar horse-faced demon. Moreover, the just soul is led from its body with joy and gladness, and the “Receivers ” spend the three days on earth teaching it the creatures of the world with joy and gladness. 16

14 Introduction to his tr on of the Pistis Sophia, p. xvii. This part of the Pistis Sophia is entitled by Amélineau and Mead, Extract from the Books of the Savior.
15 Pp. 379 ff. Tr. Amélineau, pp. 197 ff.
16 Documentary evidence does not bear out all these points. The Testament of Abraham is older than the Mary and Joseph Apocrypha, and the last book of the Pistis Sophia is reckoned older than the first three, though I take the angel Death of the Mary and Joseph gospels and the “Pacific Receivers” to be the more primitive type. There are several reasons why I do so. In the first place, popular beliefs change slowly and at different times in different places, so we may not unnaturally find the older belief in the later document. Moreover a change very similar to that I am urging here, has taken place in those versions of the Testament of Abraham and of the two Coptic gospels which are acknowledged of later date, so the documentary evidence is itself contradictory. Fundamentally also, the idea of a messenger of death who appears awful to all men is older and less Christian than that of a messenger who distinguishes between the good and the evil. 17 P. G., 34, 387.

In the Spurious Homily of Macarius the angels who remove souls are described as “inclement angels.”

Cum mittuntur angeli animam seu justi seu injusti accepturi, timore tremit ista, ipsamque terribilium et inclementium angelorum praesentiam exhorrescit.17
Angeli inclementes animas non baptizatas e corpore accipiunt.**

They are hideous, they inspire all with fear and dread, and contrary to the other texts, retain possession of all souls after removing them. 19 Indeed there is but one slight indication that they had not the same power over all souls alike. They beat the pagan soul in removing it; in the case of baptized souls, on the other hand, this is not stated — only their fear and dread are dwelt upon.

Ialdabaoth, Samael and Ariel are a triad; Bainchooch might be the fourth? 'Triple-Powered' Bainchooch, like Hermes Thrice-Great, should be Egyptian c.300 BC. Bainchooch would be hellenized as Apollyon, the Chastizing Angel (his agent), and later conflated w/ Lucifer (c.50 AD) for similar functions.

Simone Michel, Die Magischen Gemmen: Zu Bildern Und Zauberformeln Auf Geschnittenen Steinen Der Antike Und Neuzeit [2004],pp.82-4:
This becomes also evident by the magic name which most frequently accompanies the Pantheos image on magic gems: -> Bainchôôôch 430. This term, which can be translated as 'Ram-' , or 'Soul of Darkness', designates the Night-Sun, Sun-God Atum, who wanders through the Underworld (darkness) in the form of a ram as an animating soul. Bainchôôôch can be further interpreted as the ‘Manifestation of God (His Ba) in Darkness’ which was Chaos before Creation. Traced back to the Hermopolitan Ogdoad of primordial gods, the name might finally refer to Kuk or Keku, personification of Darkness 431. Just like that Bainchôôôch of Greek magical papyri, Egyptian magical texts describe Keku as primeval, the Creator god, so moreover Bainchôôôch as Creator God is adapted to Amun in an invocation of the magic papyri 432. On the one hand, that Keku/Bainchôôôch as well as Amun could be visualized in the Pantheos figure is shown by the Brooklyn Papyrus, in which the Pantheos is called ‘Amun’, ‘the hidden one’, as well as is designated as its large and mysterious figure, hidden to the gods and humans; on the other hand, it is also shown by some Pantheos amulets, which contain name variants of ‘Amun’ 433. Furthermore, the equation of Amun with the so-called 'Nine-Figured' can be traced in both Egyptian and {Greek} Magical Texts 434 as well as in the inscription of a Pantheos amulet from Byblos 435. In: Religion and Philosophy in Ancient Egypt, Yale Egyptological Studies 3 (ed. W.K. Simpson 1989) 111. 430 41.1.d. 431 Harrauer, Meliouchos 78ff. note 84 (lit.); Kâkosy, Religion 2993.

According to magical texts, the 'Nine-Figured One" received the figures and the power of the nine gods rising with the sun, whereby the number nine can be understood as expression of highest increase, since with the number three in the Egyptian the plural is designated and thus means 3x3 "plural of the plural" 436. As preparation for a consecration ceremony of the magic papyri within an Ouroboros the 'Nine-Figured' should be drawn standing on a sparrow-headed crocodile, under it the seven -> vowels of the Greek alphabet which symbolically represented the Cosmos. It becomes clear that in the magic also the 'Nine-Figured' carries the already pursued features of a cosmic all and/or time god (Aion) and a protective deity and it is furthermore a manifestation of the sun god 437. Obviously - as later and in particular in the spell "Bainchôôôch" with the sun god was merged" - also on the amulets originally different manifestations flowed together: the Pantheos is both the mysterious hidden Amun Re, sun god and 'Nine-Figured One', as well as Ur- and Creator god Keku or Bainchoooch - Soul of Darkness and the protective deity: old, highest god of the Aion, Lord of Eternity 439.

The Egyptian Ram-god, Khnum, was associated w/ Yahu at Elephantine. Seth-Re, opponent of Osiris, is the Night-Sun: nocturnal aspect of the monotheistic 'Supreme God' Amun.

Attilio Mastrocinque, From Jewish Magic to Gnosticism [2005]:
In the Coptic exorcism edited by A. M. Kropp, Ausgawahlte koptische Zaubertexte, II, Brussels 1930, no. XLIIl = Meyer, Smith, Ancient Christian Magic (n.183), 131, no. 70, Bainchoooch is described as "invisible". In Pistis Sophia IV
137 (356 Schmidt, Macdermot) Βαϊνχωωωχ is one of the gods endowed with triple strength.

At this point the passage following the hymn in the magical papyrus in Paris can be read: "Thou who art seated at the summit of the Cosmos and beholdest All things 745, surrounded by the Circle of Truth and Faith746 IYAH IQAI, enter, appear to me, O Lord, who art outside and inside Fire and Ice, for I am Bainchoooch747, born of Heaven, and My Name is Balsames748

We may infer a lineage from this invocation. The Most High (?El) or Cosmocrator (Bel) is not Baalshamin/Balsames (the Son), to whom the appeal is made; the Lord/Son is the one who descends. Here is a god becoming an Angel, the intermediary. The priest assimilates unto this Son-God, who is accessible, transformative on earth.

Bainchoooch (= 'Soul of Darkness', Osiris), perhaps the Egyptian form of Shalem, Ugaritic God of Twilight, whose city is Jerusalem. Shahar/Lucifer (Brother God) would be the Morning Deity.
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