Beruflich Dokumente
Kultur Dokumente
r^
Xi^
r? frTw^i-..
^S/clSi^
Division
oL244
.
SectioQ
N 52G
CROWN THEOLOGICAL
LIBRARY
VOL. XXX.
NAVILLE'S
flinto
lui
lirwjsrh I'asha]
Osiris in his Shrint
THE WEICxHING
IN THE
Hall
[Frontispiece.
by the Deceased,
Thoth
re-
cording the
Judgment.
OF THE HEART
OF THE Truths.
THE OLD
EGYPTIAN FAITH
BY
'
/V
^-ii
f^^B
'-r
EDOUARD NAVILLE r
;
9 1910
<
Hon. D.C.L., LL.D., Ph.D., Litt.D., Hon. F.S.X^^-. CORRESPONDENT OF THE INSTITUTE OK FRANCE; ^<iPl ^ f^ O i CT^' FOREIGN MEMBER OF THE HUNGARIAN ACADEMY OF SCIENCeT""^* ^ '* *" ^^'^' FELLOW OF king's COLLEGE, LONDON PROFESSOR OF EGYPTOLOGY AT THE UNIVERSITY OF GENEVA
I '
TRANSLATED BY
COLIN CAMPBELL,
M.A., D.D.
AUTHOR OF 'the gardener's TOMB AT THEBES," " TWO THEBAN QUEENS, "critical STUDIES IN ST LUKE's GOSPEL," " THE FIRST THREE GOSPELS IN GREEK," ETC.
NEW YORK:
:
G.
P.
PUTNAM'S SONS
PREFACE
The
the
six
l^ectures which
first
de
France
of
the
Michonis
in 1905.
endowment,
subject the
and
were
delivered
Their
religion
of
the
old
Egyptians
too
to
a
the discussions
rise.
I
have
accordingly selected
me
to be
to
afibrd
us
a
in
general
spite
idea
of the
Egyptian
religion,
of
numerous
For
my
disposal
rendered
inevitable.
this
vi
PREFACE
I
reason
have endeavoured,
these
studies
;
in
this
volume,
to keep
in
the
character
and
form of lectures
in this respect I
have really
made almost no
I
change.
crave
the
if
indulgence
of
my
learned
colleagues
for
an
ordinary
public
audience,
have
several
acknowledge
my
am
them
names.
brilliant
individually,
and
I
to
in-
mention
their
Especially
debted to the
gations of
and instructive
investi-
Others
alongside of
fruits
my own
have
property.
My
my
beliefs
imbue
we had
to study,
have frequently
;
found
in the
I
volume, of which
in
almost every
instance
PREFACE
The
first
vii
lecture alone
is
slightly different
It
in character
from the
rest.
was necessary,
at the start, to
and
this involved
dis-
their bearing
on questions which
controversy.
are
still
matters of
much
EDOIIARD NAVILLE.
Malagnv, near Geneva,
June 1906.
TRANSLATOR'S NOTE
A RE-PERTisAi. of
La
Religion
Profcssor Edouard Naville's
des
Anciens
convinced
Egyptiens,
in
Egypt
last winter,
me
that, even
after the
Old
Egyptian
Naville's
I
Faith,
such
as
that
which
Dr
Coiiferences afforded.
Accordingly,
applied to
him
a
I
privilege
which
my
Professor
Naville's
confidence
in
humble worker
field
in the vast
and ever-expanding
of Egyptian studies
to
which he was
TRANSLATOR'S NOTE
ago by
his old
late
Professor Lushington,
but will
also assist in
body
it
of religious
It
human mind
has
ever conceived.
would be an impertinence on
my
part to
commend
ally
I
his feet."
The
Yet, per-
may
book
because
its
author purposely
many otherwise interesting details seems to me to afford some lucid guiding ideas
omitted
and
principles, not
met with
in
known
to me, which
of the
TRANSLATOR'S NOTE
during thousands of years.
details omitted,
xi
Even many
of the
writers
so
important,
are
when
the
illustrated,
captivating
to
the
here
will
laid
down.
On many
many
that
points, too,
other accounts
but
it
is
Dr
like
IS^aville
skir-
hard,
if
not impossible, to
overthrow.
knowledge
he
is
he knows
how
easy
it
is
ments
and
in
a field
is
so
he
is
desire,
draw
special attention to
xii
TRANSLATOR'S NOTE
a note, written at
my
on the
in
brief,
reform
accomplished
religion
and
art
Amenhotep IV., Khu-en-aten, a portrait of whom, from a slab found by the translator in Luqsor Temple in 1906, is inthe Pharaoh
The
spot.
illustrations are
With Dr
Naville's consent, 1
have
in-
Cow
and
7,
1906,
when
my
wife and
present.
Dr
Naville
is
seen beside
is
now
in the
It
a unique representation of
Hathor
as a
Cow.
The
the Heart,
TRANSLATOR'S NOTE
Cairo
xiii
It is from a Ptolemaic Museum. papyrus in the Museum, and has never before
been pubHshed.
Unfortunately,
it is
too long
JNIy
thanks
are
due to him
as well as to
the Trustees of the British INluseum, for permission, through the kindness of
Dad
The
which he has
Naville's
endeavoured
to
present
Dr
meaning
faithfully, will
not only be
religion.
some sub-
which
will give
him food
for thought.
C. C.
Edinburgh,
October 26, igOQ.
CONTENTS
I
PAGES-
Not Negroes
:
Their Pre-
Their Civilisation was Pictures was Mena? The Invaders: From S. Arabia: Egyptian Orientation: The so-called Royal Slate Tombs of Abydos, mere Funerary Chapels Palettes The Primitive Royal Name The Falcon Mena or Kings The King a Horus, and Divine Menes, the First King, a Foreigner The Ka and the Fan: A Hierarchy: Mena's Name not yet Found:
Pottery
African:
Who
The
Nile
Build-
Egyptian Architecture and Stone Unique: Animals: Papyrus Plant: Vine Culture: The Horites Metal-working Imported Writing Horus and Set " The Opener of the Ways " Anthropomorphism Possible Relations with Babylon
: :
:
:
1-50
II
Methods
of Burial
The
so-called
memberment
of the
Body
:
Ka
Secondary Burial
: :
ment Life of the Ka Personality Body, Ka, Soul, Shadow, Heart, etc. Prospects of the Dead Tombs The Ideal Life The Mdstaba of the Old Empire Chamber for the A'a The Stele in the Tomb No Importance of the Double or other Religious Object Ka Ancient Worship Idealised Terrestrial Bliss The Pyramids are but Tombs Mariette's Discovery
:
: :
:
xvi
T->
CONTENTS
Pyramid Religious Texts
tion
:
T-.
r^
PAGES
:
The
:
First
Osiris Myth Every Pyramid Texts for the King only Book of the Dead for All Mummification The Temples are Mortuary Chapels: Hatshepsu's Temple and Tomb: Osiris
: :
The
Forms
:
of the
Book
"Am
:
Ra
The
Soldiers of Ra,
:
Those who accompany Ra Those who do not and the Enemies of Ra Re-birth
:
of the
Sun (Ra) The Serpent Gods " The Friends of Ra Mortuary Chamber
:
called
:
"The
Life of the
:
.......
Ushabti Figures
The
U-IO^
III
The Doctrine of Heliopolis Egyptian Religion Unsystematic The Egyptians could not forget, either in Religion or in
: :
Art No Fixed Doctrine, therefore no Heresy Ancient Heliopolis (On), the Religious Capital:
:
The The
:
:
Ennead
of the
Gods of Heliopolis
:
Their Descent Osiris the most interesting God The only one with a touch of Morality: The Z>a^ Symbol, the Skeleton of Osiris Set and Nephthys Set repre:
:
sents the
Wild Animal-world
"The
Adoration of
Ra": The
Forms:
:
"Litany of the Sun": Henotheism Pantheism The Theban Doctrine The Theban Triad, Amon, Mut, and Khons Hymns to Amon Amon not a Creative God " The Decrees of Amon " Pantheism again Colleges
:
of Priests
Priestly
Power The Aten Worship and IV., Khu-enaten: Pantheism of Khu-en-aten's Reform political in its aim Note on Khu-en-aten's
:
:
Revolt
104-158
IV
The Book
of
Dead Not a Unity any more than the Book Psalms Magic at its Root Should be called "Book
of the
:
:
of
Coming
Its
out
instead
of
"by
Day":
CONTENTS
of "
xvii
I'AGES
The Triumphant One": Origin of the Book Old Empire Fragments of the Book Chapter XVII. perhaps The Saite Recension Difficulties of the the Oldest Book Its Introductory Hymns to Osiris and Ra
:
Power of
:
Thoth
Magical Virtue of the Words of the Book Myth of Osiris TransmigraIncoherent Doctrines
: :
:
tion of Souls:
Garden of Aalou
of the Soul
:
The "Answerers":
:
The Judgment
Forty-two Trespasses
:
Decalogue compared The Sentence Conscience Future Bliss Dialogue of a Man with his Soul Egyptian Pessimism, Carpe Diem A Woman's Wail A Better Hope in the Next World 159-207
: :
:
....
:
Anthropomorphism in the Egyptian Religion Egyptian Myths, and Greek The Myth of the Destruction of Mankind Origin of Sacrifice Creation of the Heaven More Incoherence (Sky) and the Earth The An Egyptian Deluge Why Magical Use of Myths Swine were forbidden to be Sacrificed to Horus Myth of Ra and Isis the Enchantress Her Device to gain More Magical Myths the Knowledge of Ra's Name Miracle of Healing by Thoth Anthropomorphic Myths The Complaint of the Sphinx, who begs to be The Relations of Gods and Men cleared of the Sand Prayer of Rameses II. to a System of Bargaining Amon His Claims on Amon A Healing Image The Story of the Possessed Princess Speaking
:
Statues
The
VI
Rites and Ceremonies
:
The
Sovereign's
of ()ueen
Divme
Birth
Queen
:
The Enthronement
Hatshepsu
at
Der
el
xviii
CONTENTS
PAGES
Bahri
Her
Presentation to
the
People
Associated
with her Father, Thothmes I., on the Throne: The Worship of the Monarch, even during Life Determining the Royal Style and Names Royal Duties to the Gods The Founding of a Temple The Sed Festivals Deification of the King The King always Divine Kings and Ordinary Mortals Cult of the KinginLife: Cult of other Divinities: Rituals of Abydos and Thebes The Daily Service A Glance of the God might be Fatal Sacrifice, and the Egyptian Account of the Origin of Sacrifice Human Sacrifice in Egypt Amenhotep II. 's Slaughter of Seven Princes: Description of a Theban Tomb where Human Sacrifice is alleged M. Maspero's Theory untenable Human Sacrifice possibly practised on Extraordinary Occasions Its Burlesque in Ptolemaic Times Wealth of the
: :
:
Egyptian Ceremonial The Latest Cults Differences between the Old and the New Customs and Inscriptions on the Temples Excessive Development of Magic Hybrid Divinities Dawn of Christianity
: :
: :
The
so-called
:
Hermetic Books
End
of the Egyptian
.
Religion
of a Faithful Soul
264-319
320, 321
Principal Authorities
........
LIST
The Weighing
OF ILLUSTRATIONS
of the Heart.
a Ptolemaic Papyrus
....
Parts.)
(Two
From
Frontispiece
PAGE
The
Hathor
Shrine
and
Cow,
.....
with
.
.
Professor
1
18
Thothmes
III.
Blacksmiths
41
The
so-called
Embryonic Posture
in his
in Burial
.
53
91
1
The Sun-God
Boat at Night
The Horus
Isis
of Edfou
Osiris as the Rising
.
.
08
Sun
.
126
1.S8
Thothmes
worshipping Anion Ra
.
Amenhotep
IV. (Khu-en-aten)
.151
2.50
the King
.......
Cow
.
Amenhotep
II.
266
271
XX
Sety
I.
LIST OF ILLUSTRATIONS
offering
Maat (Truth)
of Paheri of Renni
to Osiris
292 300
302
305
Man
in Skin, in Skin,
in Skin, in Skin.
Tomb
Tomb Tomb
Man
Man
of Sen-nofer
of
Man
Tomb
Menna
306
1,
[I'hoto by Translator.
7,
1906,
THE
To what
race did
Were
they
autochthonous,
native to the
soil,
who
its
outwardly at
essentially
least,
the
?
same
more
than
four
thousand years
hav^e
in
long confronted
studies.
all
who
are engaged
Egyptian
more
on the attention
1
from the
Egyptian civihsation
coming.
At
it
appeared
in all its
inferior
own
perhaps,
but
still
of a kind which
true that
to
it
preferred not
or
turn
these
for,
elements
any
of
much
account;
with
periods
it
alternating
remained throughout
it
history
much
the same as
had been
at its
first
appearance.
recurs,
first
origin of these
how
many
centuries
civilisation
reached
For
our
a long period
it
and that
all
impenetrable
decade
light
has
many
we
a
are convinced,
bosom
our children.
The
recent
excavations
Quibell,
of
Amelineau,
have
Morgan,
Petrie,
and others
we
can go,
Egypt
call
a primitive population
from what we
It
was
North Africa,
AVhen we speak of Libyans or Berbers, we must not think that we are dealing with a
negro race
;
"I
set aside,
Dr Fouquet, who
has
made
Egyptian
race, affirms
even
fair in colour,
is
hair,
is
the most
marked
pottery
Some rude
found
paintings
in
which
adorn
the
manner of
life
of
them.
;
In
the
first
place, they
were huntsmen
bows and
And
if
rather
uncouth
drawings
on
these
earthenware
articles
drawings
different
which
ways,
in
have
been
interpreted
in
their
wicker-work
dwellings
stood
enclosures
the
inhabitants
men, bow
in
bowmen seem
not
gazelles
In later days,
when more
state.
useful
Within
we
which
We
can recognise,
kinds of birds,
especially
two
in
number, one on
Boats propelled by
rowers or by
sails
how
to
navigate
these
boats
were most
Nothing
as
form of
cult,
was perhaps
stood.
Now
mentary
It
this
culture
or
is
civilisation, so
rudi-
in its nature,
an African culture.
has
The Libyans
Egypt
seems,
it
indeed, that in the time of the fifth dynasty a white African population occupied the region
adjoining
what
is
now
the
Sudan, namely,
These peoples,
whom
we
the
find afterwards
Tamahou
practised
Tehennu.
a
We
fact
that they
tatooing,
which
we
can
establish also
figures
of the
oldest
and they
also
adorned
their heads
primitive
bowmen.
opinion, these white African people
In
my
means archers
Sinai
as
far
as
we
find
as the
Thus the
basis of the
Egyptian population
in type
;
this race
nmch
further to the
south than
it
by the negroes.
still
its
repre-
and Kabyles,
find almost
example, amongst
whom we
the same
arts, especially
we
is
meet with
Now, did
centre or
these
Anou
possess towns
It
was the
religious
metropolis
of
Egypt, afterwards
In
fact,
Egypt
is
The
conquerors of
whom we
shortly
speak
had established
own
cult
in
the old
village,
but
times to be
greatest
reverence,
and
For,
maintained
all its
heavenly
The Greek
glyphic
lists
historians
tell
us that the
or Menes.
historical
is
Mena
It
certain
a great
:
change
in
the
it
appears, indeed,
down
the
did
Was Mena
we
?
Was
the race
who subdued
the aborigines,
who
To
it
these questions
;
we
are
unable to
shall try to
but, as
we
the authorities
in declaring
what we should
represented a
Clearly he
which up to
rather backward.
We must now
came
we
consult not
Babylon,
Sea, on
Africa,
different
we
shall
Red
bore
a region which
is
Kush
often
divine
incorrectly rendered
and
another,
Fount,
very
common
or
the
hieroglyphic
inscriptions,
even
Ta-nouter, the
designation.
It
land,
its
more frequent
seems
10
it
was
from
who were
settled
This Arabia of
at that
remote
epoch
later
we
age,
are ignorant
of,
but of whom, at a
when they
we
possess
some
portraits.
of an aquiline
fillet
or
and they
wear a cincture
a race in
all
like the
Egyptians
altogether,
on the
Nile,
them
are later
the date of the sojourn of the conquerors of the Nile valley in the south of Arabia.
The
is
a differ-
ence of colour
the
we
THE INVADERS
bring the foreign element, and
the same race as the Africans,
it
11
belonged to
the
first
occupants of the
civilisation.
By what
said,
differ considerably
on
this point.
been
by Lepsius
seems
point of
They must
is
difficult to
now
called Kosseir
Harbour, and
Wady Hamamat,
httle to
I
town of Keneh,
Middle Egypt, a
For myself,
cannot
Red Sea
where
in the region of
Massowah, or even on
This opinion agrees
classical authors, of
whom He Siculus.
Egypt
is
says
The Ethiopians
affirm that
12
brought
down from
the Nile.
their country
by the deposits of
same
I will
according
the
Greek authors,
it
was
clearly
from
is,
Tliere
in
we have
arrested at
Upper Egypt.
way
in
He
on
his left.
We
by
his ancestors.
EGYPTIAN ORIENTATION
tion of
it
is
13
quite different.
In the mytho-
logical traditions,
is
regarded
as
and
It
then,
natural
;
for
er
means of sustenance and suffer him to Besides, it is a fact beyond all doubt live.
that,
in in
even
most
is
remote
epochs appears
whenever Egypt
South
Upper
over
Egypt
the
is
always named
first,
eminence
other.
The kings
king, or royal,
of
Upper Egypt
are
Lower Egypt.
sufficient
The word
to
in
itself
indicate
the king
of
Upper Egypt.
in
In certain
sacrifices, too,
when
will
place
of slaughtering
is
two
bulls
one
suffice,
that of
Upper Egypt.
The
14
more marked
I
Upper than
in
Lower Egypt.
first
place of settlement.
where
the
river,
and covered
it
Here
was that
led
them
to
an
civilisation.
The degree
invaders
is
known
by the excavations
made in recent years by Amelineau, Petrie, and Morgan in different parts of Egypt. They came upon buildings, sometimes underground, composed of a central chamber round
15
which were ranged rows of narrow rooms, all of them containing vases, remains of furniture,
and especially amphoras with earthen stoppers bearing an impression made by a cylinder on
the clay while
it
was
still soft.
These build-
tombs
indeed, in
all
deal with
them they are called the Royal Tombs of Abydos. The most famous is the one that some would fain associate with
Menes, situated
I
in a locality called
Negadah.
I
cannot
fall
in
look on
these buildings as funerary chapels in which a certain cult was rendered to the dead
who
or
were buried
at
somewhere
in the neighbourhood.
monu-
ments that remain to us of that remote period. We possess also what are known as palettes,
in
schist, of
different sizes.
Of
only one of
place of origin.
The
and 76 centimetres
in length,
more than
centimetres
16
thick.
and
it
is
not impossible
that
was
added
In
as
an enrichment of the
decorations.
the
middle of one face of the palette is a little round hollow, which some authorities would
regard as a place for grinding colours.
I
this
hollow
is
quite
we have
regard to the
it.
representations
which
surround
It
was
meant
to hold the
emblem
of a king or a god
in form, either a
The majority
of these
men
but there
real
is
small
in-
scriptions in hieroglyphics,
in hiero-
we
shall
meet
at
later
period.
We
must, then,
admit that the writing as we know it was imported by the conquering foreigners. But
when
say imported,
is it
17
Were
before
script
cannot go so
contrary, to
inchne,
on the
For
it is
has a
we never
element.
The
vations
And
first, let
and
in a
same.
At
we
see a bird
is
a falcon,
This bird
is
is
perched on
often described
at the
bottom
in
18
a collection
At
signs,
some
characteristic
epithet
of the king
or
the
AAA/VV\
>^CxX>OW0<
thus
of the
Hoius name
of king,
thc
i
prenomcu by
it
a qualification or title
the
first title,
or the
first
But the
fact
that the
mation
of
the
utmost
all
consequence.
of
The
them
falcons,
men
19
we
are
Now,
first
its
appearance in this
the beliefs of
when
is
the time
vanished,
the god
Horus
whether
represented
man
Further, the
is
also
an
and
this brings us
back again
to the opinion
the original
must be sought
Thus,
it
brought
civilisation
the land of
Egypt
when they conquered the indigenous African race that peopled it. This fact, which we
gather from the oldest monuments,
is
con-
Greek
historians.
According to several
the
last
chronologies
Horus
is
of the gods
who
ruled over
Egypt
as the predecessors of
20
and
in the hieroglyphic
companions or followers of
epoch
Horus"
Manes
the
in
demi-gods, -
were mortals.
Horus"
repre-
it
was
drawn
we
find
Horus and
his
companions, a clan, a
as
tribe
who had
the falcon
;
their
is
sacred
every king
himself a
king
is
not
designated by
is
his
Horus
added.
This
in
we
in
must bear
is
21
divine nature he
invested with an
we remember,
title
Roman emperors,
we must
since
reckoned
the Horus
among
them
that
at
their
accession,
we
of
extraordinary
lasted
all
years.
In
ages
Horus
"to
sit
"
the rights
By
that
whom
22
and distant
past,
in
god of Edfou,
Accordingly, the
legend recounted
reigned
how his father, Ra Harmachis, in Nubia, and how in the three hundred
his reign
he embarked
by
soldiers
without number,
in order to
make
time
in the possession
panions.
down
battles,
the various
episodes
of
which
are
Though
certainly
we must not look for history in this we may nevertheless conclude from
even
in the
legend,
it
that
was
still
held that
had
out from
MENA THE
long settled.
FIRST KING
this
23
For us
first
sojourn in Xubia
originated in Arabia.
The
as the
hieroglyphic
lists
Greek
first
Menes
was the
this
king.
The
JVIiddle
Egypt,
in the
near neighbourhood of
called
his
Abydos.
Hence
Menes and
immediate successors
He
went down
made
of wars
waged
damming
making
this
all
sorts
Diodorus constory
:
tributes
extraordinary
"
Menes
to
them
he also taught
them how
stuffs
in
word, he
living.
introduced
luxurious
and sumptuous
after,
And some
generations
father of
24
of
supplies
in
desolate
for a
and
up with,
whole
found
it
perfectly dehghtful,
who had
first
set
Moreover, he applied himself so thoroughly to make an entire change in his food, drink, and bed, that
he
commanded
the priests
to
inscribe
his
And
this
seems to
me
why
paid to
times."
Menes
In
this,
long time.
Menes
There
the
is
assuredly the
first
sovereign
whom
king
of Egypt.
no doubt whatever on
this point, as
lists
MENA A FOREIGNER
I
25
am
AAHien
we
Rameses
II.
drawing up a
of sovereigns
who had
line of
we may be
first,
sure that he
or with
him
whom
first.
Had
there been
have
failed to
in
Though
it
JNIenes
is
said to
was, however, in
capital of
Abydos,
the
first
in
kings remained,
the
present,
found,
up to
26
been
called
the
to
this
remote age.
in these
tombs
which,
for
my
part, I
must
is,
continue to
call
the
portion of the
tomb
worship and
will
civilisa-
It does
not differ
existed
excavated which
travellers.
the
admiration
From
is
glyphic script
use
it
is
doubtless less
developed than
just the
it
was
later,
We
graven on
maces.
times,
And
is
often
accompaniment
of
27
it
is
the explanation.
attained
they
and the
tlie
if
foundation of
in a
is
rudimentary
the marking
If the matter in
hand
its
lines
on the
in order
to
was done,
several
thousand
at
years later,
by a
Roman
re-
Emperor
Denderah.
the fan-bearers.
The
must not be
and cool
air to
the king
element of
his
personality
the
emblem of
what
At/,
is
the_
of which any
28
person
was annihilated.
protecting genius
whom
he would not be
The
and
fan, the
emblem of
it is
king,
even
in
such
seen
battle.
We thus
which we
find
running
There
are, besides,
other examples of
l^efore the
These
M. Loret
emblems of
designations of the
nomes
or provinces which
A HIERARCHY
composed
Egypt.
29
these
anti-
the
among the first descendants of Horus tribes we can discern the first
Thus,
and of
all
pomp which
afterwards
assumed
such
an
extraordinary development.
As we have
at this period an
economic organlands
we
find
certain
named
as
properties
tombs.
And
we
art,
turn to the
department of industry or
we
discover
material
made
appearance, for
we
possess
two
or three
30
of articles of furniture
as ivory feet
art.
The weapons
now
now
or a
that
of the
Rameses
On
some
his
;
the
schist
palettes
the
a
king
clubs
enemies,
others he
or
is
celebrates
great festival
on
of the
desert animals.
times,
as
in
I
the case of
whose name
Without
we
came
in
element
among
MENA^S
facility in
31
making
in
stone,
implements.
But
as to
in
what
should
call
civilisation
anything that
of
race
this
we can
find
who peopled
historic.
We
it
time
was believed
for
we have
whose
arrived
name
at
we have not
contemporary monument
had
32
We
Egyptian
to the
dynasty.
believe,
But
if this
first
dynasty came,
;
as
we
and
if,
crossed the
Red Sea
for
good
also carried
if so,
this civilisation
it
how comes
of
it
that
we can
discover no traces
How
we
happen that
it
it
is
only in Egypt
so
first
find
with
?
its
characteristics
definitely
marked
If
shall
we study
we
culture in
by
the
nature
of
the
country
where
it
it
developed,
could
The
civilisation
is
essentially agricul-
THE NILE
tural in
its
33
like the majority
origins
it arises,
on the
interest-
in the
is
world.
the
creation, or, as
Herodotus
Great River.
The
Nile,
we know,
has a level
It
has no
it
it
rises
and
it
falls
is
unceasingly.
;
At
the
summer
rise,
solstice
lowest
it
then
begins to
a hundred
and
;
this
days
then
some days
after,
it
begins to
fall
As
the
waters
fall
and the
covered,
forth
and sow
after
in the spring
in
months.
We
the
understand how,
these
circumstances,
Egyptians
had
They had
the
various years,
solar year
year,
vague
sixty-five
of
three
hundred
and
days,
and,
34
as
some
in
reason,
practice,
a lunar year.
bound
movement
falhng
of the of
Nile,
the
rising
and
phases
the
inundation.
The Egyptian was not slow^ to notice the Nile mud, sun-dried, was an easy
ally in so
that
sub-
dry a climate.
No
great effort of
making
it
mud
out,
was only a matter of cutting the there was no need to bake it.
the burned
or baked brick
the Romans.
in countries
in the clay.
The
fire
is
necessary
where there
no binding matter
first
of
brick and
[|
wood
it
was only
for fine
buildings,
It does
not appear as
35
The own
bound
fathers, or to
we can
In
from brick to
stone.
Egypt was
singularly favoured, as
quahty.
It
first
used,
Upper Egypt,
;
and
its
and of
it
structed.
soft
Then came
the
Various kinds of
:
employed
quarries
;
36
queiit
periods,
and
capable
of
delicacy.
Nothing was
of the inhabitants.
stand
how
the Egyptians
builders,
and
them with
all
is
Edifice construction
civilisation
In
all
it
and
it
was on
When
his
might speak
vague terms of
his conquests,
bounds of
but
all
these are
but conventional
sovereign
after
expressions
repeated
by
ANIMALS
sovereign.
precise
37
He
becomes, however,
much more
In anyit is
when he speaks
it
is
country,
special
and
determined
of the
entirely
by
the
it
conditions
birth.
land in which
had
its
We
have mentioned
above
that
in
the
earliest representations
domestic animals do
animals of
w^ild animals,
much
mummi-
animals
The
experts
have
It
no
unanimous conclusion.
probable that several
varieties
domestic
animals
;
came
from
and
38
them from
if
never seen
he appears only
Hyksos,
who probably came from Mesopotamia. Of the sacred animals, all of which
indigenous,
it
is
are
ibis,
the
god Thoth.
The same
fate has
which
it
it
is still is
found
in
the
Upper
Nile,
though
no
longer seen in
Egypt
itself
it
As
it
grows
as
would appear
the
with them
in
first
indeed
making
paper.
can be put to
the stem
is
many
uses
39
may
be used
and even
for
making small
they would
during their
Arabia.
is
boats.
have learned to
know and
utilise it
way from
already
did
made
the
Asia,
Whence
of
Egyptians bring
for
Apparently from
we know
the
names
several
in the
all
came from
the Delta.
We
and that
If
now we
we And even
ivory,
which of course
an African product.
As
amethyst
in
in fact, in the
tombs of the
Old Empire,
so rich
and
instructive,
we
find
40
nothing that
that
we may not regard as the normal development of a culture which, though still rudimentime a sudden expansion and growth from
explain.
the
mode
of writing.
Now,
most
seen,
it is
Egyptian
Evidently
pronounced.
w^as
was made.
Egyptian
objects
we meet with
of the
they are
representations
life.
of
everyday
The
Egyptians
sculptured
them
just as they
it
work a
from
[I'hotv by Tranalator.
Thothmes
III.
WRITING: METAL-WORKING
birth in the Nile valley,
41
There
isation
is,
civil-
in
by
come from
of
metals.
mean
the
working
Egypt
allow
is
minerals to
its
to which
have already
Egypt
some of
There
his
companions
were blacksmiths,
whom
he settled in different
is
here perhaps
Maspero concludes, of an Egypt who had into irruption of tribes These amonpfst them a caste of blacksmiths.
an echo, as
M.
what they
whose companions
or escort these
in
men
is
were.
people
skilled
metals
certainly
42
may have
them,
such
as
native
Africans
knew
how
Yet we can
can work
man who
xV
some instrument he
proverb has
invention
of
all
;
familiar
it
that necessity
the mother of
and necessity
JNIan
his
civilisation.
instruments
because
demand
in his
assistance, a
was wholly
We
may
motive
this assistance
is
which
another
way
of saying that
in
THE HORITES
culture comes
first.
43
There
is,
then, nothing
profit
by
them by the
settled.
They very
knew how
from
to assimilate
who
being
savages.
And
from
the
Egypt
that
we know
make
tions
which surprise
these
us.
We
are accustomed
to
call
imperfections
to interpret
conventions.
think
we ought
they
them
quite other-
wise
spring
from
their
childish
falls
behind.
:
Nothing
Egypt ever
into desuetude
for
anything
44
better?
it
to serve the
same
purpose again
The
conquerors, as
we have
seen,
were the
followers of the
this leads us
to speak of
either
religion,
or of the
pre-
ceding one.
element
at
all
is
where
this
primitive
people dwelt.
This
we can
as
a
in
constituti^'e
or, to
use a word
much
vogue nowit
Was
already
45
god
Was
it
ever elementary
we may
to h-dxe
been
To
case
these questions
we cannot
yet give
an answer.
The
is
quite different
whom
Horus the
very truth to
whom
a cult
we know
certain
little,
ceremonies.
There
is
feature,
Horus the
there are
goddesses,
querors, he
others
besides,
both
gods
and
quadruped which we
Some would
;
see
him the
he
is
okapi, or
greyhound
at
any
rate,
foreign
origin,
with
whom
the
Horites are
46
sometimes
Set
at
peace.
may have
so
of the
to
it difficult
kings
made an
Set.
two gods,
Horus and
There are
emblem
which
is
composed
Of these deities the one we most commonly meet with is Apouatou, or Oupouatou, literally, "he who opens the ways." " To open the ways " means
of a shield and two arrows.
in
Egyptian to
give access
to
unexplored
unknown
frequent
place
title,
made
boast.
as
Apouatou
is
perch or standard
a pole
with a cross-bar or
47
out the
way
for
them and
obstacle.
in the
enable
I
them
is
to
overcome
every
This deity
\
Abydos
Thinite epoch
\
take
the
It in
name
is
of Osiris.
all
to
these gods,
whom we
shall find
after-
wards be given,
an elaborate
cult,
abound-
the
life
of the nation
deities
in
character.
While
still
preserving some
have assumed a
human
form,
if
not entirely,
shape.
falcon's
Horus
head
;
will
become
will
Neith
become
woman,
attri-
her
emblem
will be
and arrows,
name.
shows
itself
48
period;
the
gods
are
still
either
often
And
here a question
give a precise
serves
?
which
has
it
is
difficult to
answer
the
animal
that
as
or,
on
it
Hag of the
tribe
I
It
venture
an answer.
seems to
of
these
primitive man, there was something intensely mysterious about its existence as he saw the
creature reproducing itself unceasingly, in a
perpetual renewal of
its
kind.
;
Besides,
an
it
goes straight to
it
is
mark,
to
how
wants and
guided by
would be interpreted
as a supernatural
49
a something transcending
humanity,
men
One
trihe
which
it
rendered worship
the
ibis
special
god
to
all this is
fact
it
common
but
I
ages.
1 believe,
then, that
flag of the
is
tribe,
only a
conjecture on
my
part.
ancient
civilisation
on a question which
Did
this
Egyptian
civilisation,
which
partly
?
from
without, take
rise
in
Babylon
Was
lower
Mesopotamia
the
mother
country
upheld in
Germany by Hommel,
France by
it
whom
was sug-
50
That analogies
is
civilisations
incontestable,
its
own
that
course,
different
paths
is
we can
directly
derived
from the
other.
cannot
believe that
Egypt was Babylon's daughter. On the other hand, we may admit that both
came from the same
from
it
is
this
common
To sum up
jugated and
civilised
from Arabia, crossed the Red Sea, invaded the country at the south, and who were not slow
to
race,
this
of
is,
in
short,
sum and
substance
recent
of the Egyptians.
II
Before entering on
because then
we
in
shall
to come.
It
is
evident that,
if
their
must have believed that the existence of the body was a necessary condition of the life
beyond the grave
;
survivors
some
In con-
we
shall
be able to show
mummify
52
their
was
so firmly fixed
w^ell
thereby provoking
Church.
The
mummy
if it
and
it
seems as
explorers
that, at the
oldest period
what you
case.
will
this
the methods of
In the
who had
we
find small
of mummification, with
Sometimes
schist,
PRLAIITIVE
BURIAL
5S
bird, or
''
an animal.
This position
if it
has
in
been called
the
attitude
best
embryonic," as
preparatory
to
were
second
birth
the
position
for
body about
to be born into a
new
life.
The
so-called
embiyonic posture in
burial.
But
is
it
appears to
me
trifle
tion.
There
He
says
(iv.
Nasamonians,
an
African
people
'*
:
They
moment when
the
man
expires
54
to place lying
and not to
let
him
die
of
''
down on his back." When ice speak men sitting " we naturally think of them
on chairs or some other
sit
as sitting
seat.
But
in
on
as the face.
Take
Bedouin or even
a fellah,
he
;
other
way
of the desert.
Turn over on
his side a
man
Herodotus
custom.
is
posture
that
it is
which the
his
hunter
assumes
when he
meal.
returns to
labours,
hut or
or
when he
eats
his
frugal
Now
man
as
is
almost
some jars or
55
may
will
food,
The whole
of the
life
a rudimentary representation
after death
quite similar to
behind.
least, it
seems to
for
me am
this
that
we can very
governed
I
well account
this
the
I
idea which
kind of burial.
can say as
much
regarding
at
in
we
often
meet with
burials
remote
epoch,
namely, the
body was
first
buried
cor-
and,
when the
flesh
had decomposed by
a tomb.
56
into a
not, or
many
instances
Negadah cemetery,
inclined
excavated by Petrie,
remains of
cannibal feasts.
these
last
years
abandoned
this
hypothesis.
The custom of secondary burial is met with among other peoples besides the Egyptians,
and
idea
it
is
rather difficult to
lies
which
at
the
root either of
memberment
would
be
remained.
or
final
when
explains
nothing
but
bones
Wiedemann
the world
dismemberment by
a kind of
image
With
this
particular
WIEDEMANxVS THEORY
object in view, the deceased
57
was decapitated
beside
etc.,
him
in
the
were
undeniable that
they even
went
But
plane
of
?
the
peoples
who
Jxa
dismemberment
Did
they, at that
or double, which
lies
beyond the
it
is
tomb
We
to
cannot
say
meantime
this
difficult
interpret
otherwise
it
strange
custom, unless
we
see in
a kind of sacrifice
made
to the gods
We
58
secondary burial.
seems to
me
to
have
body of
all
to preserve only
what endures,
especially
if
in
the so-called
embryonic
position.
as
same sentiment
mummification
the
wish,
exist,
because
What happened
the seat
JNIemphis
We
are
unable to say
but at
events,
which distinguishes
the
definite
this epoch,
we
and
now
of a
to
all
witness
introduction
Dismemberment
to
now
gives place to
;
embalmment,
mummifi-
cation
there
is
59
intact,
and to shield
which
protect
it
it
from
all
possible violation to
all
to
This
mean
had
only
practices
completely
but
they
were
and to exresembling
dismemberment.
In a book with which
we
shall
deal later
we
made
against
dismemberment,
against
whose
destructive
power they
precautions.
felt
many
Several of
chapters promise
his
In chapter
cliv.
chapter
'
title,
The
in
60
the
of what
the indescrib-
painted in the
of cor-
most
realistic
colours.
The prospect
" I
am,
am,
I
I live, I live,
grow,
shall
awake
in
peace,
I
I shall
not be destroyed in
shall
be free of pestilence,
be corrupted,
ear will not
my
be deaf,
my
head
not be
my
is
eyebrows
will shall
No
body
grievous
firm,
harm
it
my
shall
not be destroyed.
It shall
Thus the
and
it is
he was embalmed
and mummified.
to cling
(U
destruction
involved
the
;
destruction
of the immaterial
element
it
individual,
life
beyond the
person-
tomb.
ality
For
to the Egyptians
human
diverse
first
the body,
then the
double, a second
re-
producing
him
feature
for
feature,
it,
his
or "
com-
panion
"
according to Champollion.
life
During
the earthly
now
its
separated
from
the
body, had
to find
the tombs.
During
life,
was so
62
closely
with
"
the
body
that
the
and
out.
It
either
It
kept
in
man
placed in the
its
tomb
multiplied.
Moreover, a
:
human being
could
he might have as
many
also
fourteen.
The
offerings
depicted on the
walls
doubles,
the
support
and
it
was enough to
passer
them
into
existence
if
ated the
ofFerinfifs.
two
different
names
ELEMENTS OF PERSONALITY
were sometimes given, or
subdivided
into
it
63
was sometimes
This third
in nature,
two elements.
what we
is
symbolised by a bird
we
;
it
the
Will
the
at another,
One,
Bright
would be the
light
Intelligence, as symbolised
by
and
fire.
The
it
soul departs
into
world.
any form
pleases,
including the
human
form.
But
and
of
it
from
wishes
still
to enjoy
life.
All these
ill-
doctrines,
defined
everything relating to
among
the
Egyptians, there
is
64 or
outin-
standing features.
We
forming us that
human
divided,
We
in
my
opinion,
;
is
only another
way
of
naming
the double
as
we
among
other peoples,
moral element.
except what
Nothing
is
we know
the ideas
life
to come.
We
now
is
inquire
of what
called the
is,
We
have clear
enough information on
nificent
mag-
tombs
of
the
large
cemeteries at
is
unsurpassed in later
()5
They
numerous personal
call
servants,
vassals
and
having at his
crowd of
who
known
industries
and
We
plete picture of
details,
Egyptian
surround themselves.
these
As
the inscriptions in
titles
tombs always
was to
inform us as to the
and varied
how
liis
table, of
of
and of
all
the
workmen who
Mariette, w^ho
66
He
fact that
no matter what
were, the repre;
of the
dead
men
same
they had no
often
we can
see in
tomb
after
of the
way.
it
is
impossible,
then, to
Old Empire
their
owners.
They
rather
show us the
which
de-
life,
is
in
all
life,
the future
it,
and such
to enjoy.
It
is
thus a kind
wherewith
to
decorate
I
the
tombs.
\\'ith
may
be permitted,
MAGIC
IN
THE TOMBS
67
We
have, I believe, in
idea,
namely,
produces
of
like,
we
Ti or Ptahhotep
all
of cattle, estates,
all
the bands of
workmen
is
employed
in his service,
all this,
it
by no
means
knew
It
in
world
but
it
was desired
for
it.
him, his
him of
may
his
it
was
of
perhaps
the
affection
his
children or
attaining
he would gain
there was no
more
certain
walls of
it
in wliich
and move.
To
68
all
the elements of
of
all
the eyes
Egyptians
alike, in
life
around them
as
it
Hence
we
Empire
are
on a
plan.
To
what
is
rectangular
in
shape,
with
four
towards a
common
is
centre.
The
building
smooth and
is
level plat-
On
doorway
stele is
giving entrance to a
room
in
which a
always found
the
room.
This chamber
may
in
()9
there
may
be several rooms
The
roof
is
pillars,
and then
the walls
are
covered with
the
niagnificent
sculptures
of
which
we have
spoken.
Not
far
on the south
a sort of recess or
cell
was
name
of
of which
sometimes there
is
a pretty large
number.
which ministered to
and to
by
his relatives
and
friends, or the
smoke of
it
was by
70
On
is
the
mouth
of
from 10 to 100
feet
is
it
when
ropes,
the descent
made with
we
notice at the
which
is
the vault or
is
mortuary chamber.
ately
This chamber
immedi-
the deceased, as
it
feet.
The
vault
is
in a corner
was
sarcophagus pre-
embalmed
in
custom
I
'
in later times.
Sometimes a head-rest
was placed beside the
itself
of
wood
;
or
alabaster
body
there was no
meant
to hold
some
liquid,
and some
THE STELE
ox-bones.
LN
THE TOMB
71
filled
No
one could
now
was thus completely protected from violation. Though it was no easy matter to penetrate to
the vault,
left
tomb
violators
us
many
perseverance.
important part
It
is
chamber
is
the
stele.
a slab of
form of a false and bearing an inscription of ^ arying length, but having always the same general
door,
import.
It is
is
god who
jackal,
and who
'^
great
god
" Osiris,
considered by
Le Page Renouf,
an English Egyptologist, as one and the same person under different names. The prayer to
Anubis
is
tomb
in the
good
recei\'e
72
offerings
great plenty on
certain festival
days.
deities
Two
who
Pantheon,
namely,
Thoth,
the
Egyptian
Amon
the generator.
The
found
in
it
contains no
them.
We
see
occasionally
funerary cere-
monies
any offering to any divinity whatever. It does not seem as if the dead had any need of gods
at
all,
except those to
;
whom
the stele
is
addressed
and, moreover, as
M. Maspero has
is
condio?i
all
will
even go further:
it
seems to
me
that
good
tomb
is
burial in the
in
West
which the
tomb
but
to
an ideal
73
and
which
will be the
From
paths
lent,
this ideal
"
:
tomb "he
good
opu-
and
We
This future
life
of theirs
is
It
is
There
no thought
in
it
of the
judgment
of
to which,
according to the
Book
the
yet
Dead, the
it
And
is
certain
worship
is
made
is
to
him
as
to a real
clearly
god
his
double has
priests,
which
man
something
more than
a simple mortal.
Here we must
74
*'
slave,"
The
gods
title
double, then,
has
servants as
class
as the
of priests a
inscriptions
translate
by '^prophets."
next world,
is
whom, however,
is
the
is
simple
homage
to a progenitor or antecedent
for
who
is
no more, and
is
whom
all
kinds of
is
prosperity
desired.
The
adoration offered
Ancestors were
now
midst of
left this
whom
they
lived,
now
is
natural
again.
75
it
was different
The sovereign
he
is
and he
is
therefore
summoned
is
of future.
The king
buried in a pyramid,
way
related to
the
tombs
of
the
same
epoch.
Nothing
in these
chambers
life
of the sovereign
life
there
no allusion to a manner of
led
similar to
what he
on earth
and often
all
of beneficent spirits
Egyptian
imagination
peopled
the
region
76
many
Pyramids.
and
also
from the
of which
mode
of sepulture was
among
At
is
the present
true,
but
all
same end
;
in view.
it
A pyramid
artificial
is
only an
No
it
reared,
the idea
is
the
body from
possible violation,
and preserve
it
pyramid
has,
component
parts as a mastaba
outside, the
MARIETTE^S DISCOVERY
temple, chapel, or halls where the people
77
came
him
vault
and
the sepulchral
which
present day.
pushed
still
further
by
a narrow passage
this
is
were placed.
Owing
tions,
to
and of
it
all
chambers,
the
tell
pyramids were
who
were
laid within
them.
his curiosity,
78
he
moment he
arrived in
Egypt
in 1880, in the
two half-ruined
The opening
last
of these
his
triumph.
his
German
of
Egyptologist, to
inspect
latter's
the
result
the work.
On
the
he had copied.
tidings
scientific
man.
The news
among
remote
Egyptologists.
was a
at
revelation,
that
an epoch as
I
the
fifth
mean
The
79
efficacy as
was
attributed to
them
later
And
it
was
all
same
as
those of
the
classic
epoch.
The Pyramid
a
for
long time.
And
this brings us
we put
little
while ago
and so stupendous
all
exactly
ahke.
It
is
on the walls
book or
collection (^uite
The following
is
the
first
80
by Brugsch, then
JNIaspero, to
by Lauth, and
lastly
by
whom
we owe
only one
translation of the
Pyramid Texts,
as yet the
we
possess.
What
:
am
about to
JNlerenra,
He who
Horus,
stands
who
Merenra,
it
is
thy son,
am
am
come
away,
from thee,
his father.
am
and
who smote
thee,
my
thee pain.
Horus, he
who
my
;
father
When
81
is
Ra.
Sit
make
Ra
is
Merenra
is
Take
Keb
it
has been
made ready
spirits
for thee
who are at the head of the The two gods, the very great,
upon the throne of Horus
thee to their abodes,
who
those
who guide
made
for
Ra
when they
set
him upon
their thrones."
see,
we
introduces us,
Egyptian
differis
doctrines, such as
we
find,
with certain
intelligible,
Horus presents
he
calls
whom
his
him.
He
performed the
rites
of
82
purification
him,
to
by
means
;
of
his
which
severed
Merenra
comes
hfe again
come together
dis-
and reconstitute
his
is
membered.
It
who
Dead the address is made to him by a god who declares to him that he has just come to hfe again, and
speaks, as in the
Book
this
god
calls
Horus.
myth
if
is
Thus,
already
known,
express
in
it
;
an embodied shape,
one
may
so
and
it
beyond the
the
husband of
Isis,
his sister.
is
Beguiled by the
deceit of Set, he
this
is
;
slain
and cut
in pieces
tomb
at
night
Osiris,
avenges
magical
body by
his
THE
OSIRIS
MYTH: VARIANTS
is
88
regarded as the
new
is
Osiris,
is
dismembered by Set
his son his
his
avenge
his father
By
reconstituting
members.
We
have
here,
ment
now
fate
held in abhorrence.
to
undergo
Osiris.
He
had to pass
whom
his
But
lie
would
;
also share in
son would
him back
to
life,
and pro;
for
end
all
84
the
double,
that
is
safe
enjoy the
life
He
why
Avould
become
and
this is
Osiris.
As
and intelligence.
He
will
no longer be tram-
human
;
nature
all
he
the
likes
assume
all
forms he pleases
allow himself
the joys
;
in short,
we cannot
he will be
Ra
can
Ra
says.
every day,
He
The
him without
pronounced
into
his
those put
efficacious,
mouth, are
all
sufficiently
opposition
the enemies he
85
have to
face.
We
a kind of pantheism
shall find in the
we
is.
Book
same
collection
man
of
humble
It
is all
the more
Book
rank,
should
be depicted
as
life
totally
divine
element.
Here we have
contrast
Pyramid Texts
tell
us of
it,
the city of
On
to
or
An.
We
closely
shall
have to study
It
this doctrine
more
this
:
immediately.
amounts
who
issues
from the
86
liquid
solar
god,
the king
who
Like Toum,
of his
Ra
is
the creator of
his
things,
own
members, of
son Horus
who
is
born every
we have
seen, avenges
Set.
who had fallen under the attacks of Even at this stage we find in these texts
number
of divine beings and
for the fertility of in\ ention displayed
in the
a considerable
genii
;
domain of
re-
and mythology
is
something incredible.
w^e left,
namely, the
we
find
at
the
beginning
of the
JMiddle
The tomb
is
show representations
life
assigned to
him
in the
from
his
is
supposed to be
thus sometimes
continued.
The
inscriptions
87
come
that,
into
all
the
element
in
is
by no means forgotten,
of the Old
of
Empire;
and
of
the
Book
or
the
Dead
are
on
the
sarcophagus.
In the case of
ties
tlie
is
the practice
recess
where the
mummy
laid distinct
from
were admitted.
The
great temples
T'heban Desert,
INledinet
such as
Der
el-bahri, the
Ramesseum,
Habou,
are only
tombs hidden
away some
name
I
of
Muluk).
have
name
is
Hatasou.
On
88
of which
is
at first the
for
who
her
Amon
Thothmes
then
I.,
we have
Fount
and
As
she was
chambers
made
same
deceased father.
still alive,
And
she w^as
established and
the
At
hundred yards
length,
excavated in the
last
penetrated
THE RAMESSEUM
to her funeral
89
chamber
;
but the
mummy
texts,
had
only
some
kings
religious
life
with
on
earth.
fol-
The
great
lowed her
the
Ramesseum, which
travellers,
II.
is
On
it,
same way,
its
builder had
his eastern
his
victorious
campaigns against
all
foes engraved, in
their
details.
But
his
tomb
texts
is
in the
same
valley,
tations found
kings
affected,
Book
of
the
Lower Hemiof
the
night.
it
is
In
tlie
case of the
there
is
life,
their family.
I
have
mentioned
the
'^
Book
of
the
90
Lower Hemisphere."
*'
Egyptian
is
Tlie
Book
of that which
is
in the
Douat."
The Douat
rises in
the East.
This
As
to
it,
placed
M. Maspero
regions
believes that
it
lay
on the same
known
river
to the Egyptians.
resembled
a broad valley
hemmed
in
by mountains, with
it.
a large
to-
after
it
emerged there
rose.
the
of
am
world
if
we may judge
we must think
of
it
as
lying
sets,
below
this world,
[To face
jiage 91,
"THE DOUAT"
Each
in
91
Douat
to
best
is
the
it
is
Theban
and
the
book
in
which
priests
by the
of
Amon,
work
into
which they
they above
all
divinity,
Amon. Though the sun is not designated by the name of Amon, he is none the less represented in the form of a man with the head of
a
ram
the
of
animal that
is
the pre-eminent
traverses
emblem
his
Amon.
The sun
the
in
night,
At
the twelfth
come
The book is preserved for us in two different At first it was reserved exclusively for forms.
the
use of the kings,
pictures
afterwards
an abridged form of
m
we
find
was made.
it
in the
We
are care-
fully
each
Hour
is
;
that
we
find
is
reproduced on the
an exact copy of
what
Douat
we
which
original of
During the
a kind
Hour
of vestibule which
120 stadia in
ram
"
"
for
the sun
has
When
the dead
:
who
follow
he
who
are in this
There
1
is
also a distinction
made between
the
The
translations (French)
Le,s
M. Maspero's
9'3
The
shares in
all
boat
all
but as
they do not
of
share the
in
same
fate.
Some
them remain
the
It
probable
that
what
condemns
them
is
to
remain thus
fact
the
that they do
not
possess
the magical
either to
them
mount the
to the
in the First
solar
god himself
Hour, he
encounter later
they
form a
sort of
his arrival,
out flame to light him on his way, and the twelve goddesses
place
successively take their
bark.
to
on the
divine
:
addresses
them
Open
me
your gates,
let
me come
my
members, that
may
give
94
you of
of
my
body, that
my
soul, that I
power. ..."
lo,
follow,
the god
In each of them
to
cruel gods
who
inflict
them.
On
faithful ones,
will
and
allots fields to
them which
This happens
we
see gods
crowned with
ears of corn,
palm
branches.
They
are,
commanded
them,
"'
Ra
"
god to
who
are
pieces
armed with your swords, and cut in the enemies of Ra (Osiris), ye whose
95
....
dwell
in
your
. .
fields
.
with
JNly soul
tlie
as
you wage
me
I
against
Apep, you
have
life
through
.
.
my
soul,
my
body.
Cause that
may go on
to the
my
The
difference
deities
is
On
Ra
him and
that he
their creator,
and defend
particularly
him
against
his
enemies,
and
against Apep.
god worshipped
Memphis.
The book
thus
com-
the priests of
Amon
probably col-
96
in the descrip-
Hours that we
Here
;
we meet with
have
birds'
genii,
some
;
others are monster serpents, sometimes with two or three heads apiece, or they are equipped
human
legs.
One
discs
of these
serpents
human
and
stars.
what
is
said of
:
Third Hour
"
in this picture
in the dwelling of
Dad
(Osiris),
when this great god speaks to them they live, for when he addresses them he grants them their heart,
they worship this great god, and
same time
in
discourse.
Their work
lies
the
THE SOLDIERS OF RA
Ament
(West);
it is
97
to cut
whoever
under
hand
fires,
forth
their swords.
utter bowlings
leaves
of pain
when
in the
great
god
them
behind him."
It
is
thick
Ra makes his voyage. They are soldiers of Ra and of Osiris; they fight
that
the the
o\'er
whom Ra
souls
I
"
ye whose
have
liidden,
made
mysterious,
I
whose souls
have
whom
who
have sent
him
....
existence
assured by
rites,
ye
who
breathe
who
who wear
veils
on your heads
....
who have
98
overthrown at
places, for I
am come
to see
my
bodies, to look at
;
my
images w^hich
me
tliat
to allow
I
me
to bring
them
my
I
help, so
Osiris,
behind
is
.... me I
;
mount on
traverse the
night and
my
soul
;
you
have created
you from
The nome
or
is
The god
dwells
here in a kind of
cell,
of an elliptical shape,
Sokar himself
is
he
is
made up
human
heads on the
RE-BIRTH OF THE SUN (RA)
on
the
left
;
99
he
has
two
wings,
between
erect.
The
nine
whole
makes but
also
one god.
In this
Hour we
last
see
first
carrying
a red
crown
"
evidently an
Ennead of gods.
five
heads.
The pool
is
shown
in the sculptures,
Ra
through
his Ulysses-
night, in
made by Ra
moves
are so
priests could
or the gods
whom
he
At
the
Twelfth
Hour
the sun
scarab^eus.
For
purpose
he
is
towed
" the
its
life
mouth.
100
In this
where he
He is
faith-
''
:
they enter,
serpent,
and they
issue
from
it
as rejuvenated
servants or forms
are
of
Ra
every day."
the
They
of
the dead
right
the
magic requirements
after the
This
is
he
Still,
is
assimilated
to
Ra from
the
we do not
been
born
to
all
;
day, to join
Ra
just before he
it
is
re-
nor can
we
discover whether
aspire
open
of
everyone to
to
the
privilege
coming
forth rejuvenated.
'
GODS^^
101
The Book
of that which
is
in the
Douat
which reign
Egyptians.
would, indeed, be
difficult to
who
god.
If w^e
would look
a key to the
fantastic
continually run
against
and
complete
that
I believe
we
more
called
Egyptians
themselves.
Leaving the corridors and passages where this book which we have tried to analyse is
engraved,
we come
is
where there
furniture, presents,
for the
and
on coming
102
twofold purpose
was
called
on to do
in the
Elysian
fields,
and
The dead
This
place
Egypt,
is
for
it
is
found also
the
Greece.
to
what
prompted
all
survivors
in the
tombs
may
of
be picked up to-day
the
cemeteries
of the
Egypt
as
well as
in
those
Greek
islands or Tanagra.
The
is
conclusion
we draw from
this
rapid
on the
Nile banks,
the double
of the
that
to
its
life,
and Avhich
beyond the
This
is
the
why
CONCLUSION
balmment of their dead
and so successfully and
performed that
as an imperative
skilfully
103
duty
mummies
art.
several thousands of
Ill
The
is
and
all
the ceremonies
If
we
understand
defined
features
by
rehgion
a
least
body of
in
clearly
doctrines -at
their
main
to
given
its parts,
then we can
no Egyptian
;
that
there
beliefs,
is
There are
\
very diverse in
there
kind and
are
deities,
:
are myths,
cults
but
this
THE RELIGION NOT SYSTEMATIC
our minds as when, for example,
105
we
For
this
state
of things there
are
many
we must notice here. And iirst, to revert for a moment to the origins, we see a certain number of tribes or clans, each with or standard, all of whom Menes its god brought together under his sceptre when he made of them a single kingdom. But when
causes which
he succeeded in subjugating
perhaps more or
less
these tribes
nomad
nomes
and
beliefs to the
same
whatever
name
was.
The
The
result
was that
own
particular god.
deity which, at
106
and
great god
bore a different
name from
that of the
stance which,
if
unity
the people,
country,
Italy
or
dweller on the
What
in
determines
case,
manners and
pasturage, the
tain,
customs
is,
one
the
in
another,
for tillage
in
still
another case,
the
sea.
But
in
107
were absolutely
identical.
its
There was
entirely barren
in
life
was
only possible
the
fertilis-
ing
water
the
Nile came.
The
great
stream was
country,
the
absolute
his
monarch
of
the
flood
who
by
overspreading
Yet the
soil
could
who
ruled humanity.
These
few
in
primitive peoples,
who
;
instinctively
as these
referred
them
to their gods
but
gods were
districts, there
were
way
in
mena were
ticular, the
in par-
names of the
different
gods were
kept
If,
distinct.
however,
we study
of Egypt,
we
shall
see that
108
what
one another
above
the
name and
the
appearance with
in
any particular
at Thebes,
Amon
[Photo, by Translate):
The Horns
of Edfou.
at
at
but, in the
main, they
attributes,
because
the
same
THE EGYPTIANS COULD NOT FORGET
powers of nature
for
;
109
or, to
we must
all
they
philo-
are
living beings
whose action
is
seen in
the same
says
:
natural
phenomena.
philosophy
As Cousin
is
"
Every
infant
This expression
is
absolutely
It
a religion of nature
the manifestations of
all
their forms,
all
to use the
the
births
anything
may
this
become god
about
a given
moment.
But
there
is,
repeat,
no system at
all,
no
strict logic at
past
they
right
to
live,
and
so
they
coexist
alongside
of others
complete negation.
110
of
the
sight
an
We
entirely analogous to
in
other domains,
as,
for
example, in those of
language
and
art.
period.
ing
boldness
and
firmness
of
treatment,
in
and
with
an
extraordinary
cleverness
strokes
representing
by
two
or
three
the
are
we
Greek
artist,
even though
For
you
find a
head in
profile
with a front
anatomy
in the
EITHER
IN
RELIGION OR IN ART
in
111
which
their art
began
childhood,
and an
afraid
of
having recourse to
it
;
methods
law
no one forbade
and so the
inflexible
religion
there
is
no
fixed
or
is
defined doctrine,
and consequently
there
no heresy.
:
this diversity
Amon
not take
it
amiss to
in the
on the contrary, he
will
receive
them
graciously, and
even
give
offerings brought to
him by
We
Egypt.
deities
all
cosmic elements
the Nile
;
Hapi, of
Nile
;
and
be
Hathor, in
recognised.
whom
But
may
we
closely study
any one
112
local
we
shall
find
that the
as to
same
be
him
one of the
may
There
is,
it
prevail
over
called
all
Heliopolis,
city
An
On
in
Egyptian.
That
was
and
the
certainly
one of
became a kind
country.
Its
of
college
of priests
was
very
a long time a
well-deserved reputation,
all
that pertained to
of which
in
Later, however,
Roman
times,
both city
much
con-
He
tells
us
that
who
days were
(ON)
IIB
one
with
came
to
Heliopolis
but
who was
fool.
and a
and
also holds
an important place
which
is
by no
is
also a mythological
Egypt with
celestial
city.
its
cities
and
sanctuaries.
capital,
Of this
country
It
On is the
is
the outstanding
if
conse-
quently a mistake
geographical
we always
in
it
interpret a
name
occurring
religious
bears in a terrestrial
map
of
the country.
\e
as
often find,
for
instance, Osiris
named
Dadou, the
is
Delta
and
it
Lower Egypt. But if we consult the Book the Dead we shall see that Dadou does not
all
answer to a city
in
the
Delta, but to a 8
114
to be born
is
hfe,
and where he
the rising
sun.
Elsewhere
Dadou
is
Abydos
is
to the AVest.
At
which was given the name of one of the regions and in which, according to legend, they dwelt
;
afterwards
native to
it
as
There are
in
What happened
She
is
certainly
whom
she
is
way."
She was
During the
became a
but
we must not
;
go upstream to meet
the
Horites
of
the
Ho
interesting to inquire
how HehopoHs
Its
came
name
of
An
to
or
On
is,
as
we beUeve
digenous population, and with w^iom the conquering foreigners came to be amalgamated.
An An
means
also a pillar or
column of
stone,
and
city of the
column.
That may
the god
from the
Ra Toum was
form of a pyramid or an
Be that
its
as
it
may,
it is
origin
Egypt
predominant power
religion.
everything relating to
The body
polis
constituted an
Ennead
the
or
company of
?
Nine (Paut).
Why
number nine
We
116
must
was con-
it
We do not mean
in
The
oldest
list
we
"
find in the
Pyramid Texts
thus given
is
in
Heliopohs,
Osiris,
Keb,
Nout,
Isis,
Nephthys, children of
Toum, his heart expands over your births, in your name of the Nine." There is here an untranslatable play on the words "expand"
and "nine."
This
fist is
repeated absolutely
ence to the
gift of
later
than the
first fist.
both
lists
the
name
of
Horus
is
entirely want-
117
The
eight gods
included
number, because
In a chapter of
are
Nine,
including
replace
Toum
shall
speak
later,
and which
the tombs
:
found
at the entrance of
list is
almost
all
as follows
Toum,
it
is
beetle),
Here
Osiris that
absent
he
is
replaced by Nou,
At
the outset
we
by the
the
first
with
a very
118
summary
In the beginning
Toum,
and
who
will create
But
Toum
has another
first
god
name Ra
finally
Ra
is
name
of
Toum
was
at
The
rising
sun
is
Ra
forth
is
Khepera,
name
the
it
Ra
is
Toum,
latter
He
was who
was alone
he
in the
may
Nou
is
itself.
Toum
in
human form
only
IN
FORM
119
mans
form.
sidered
that
all
the gods,
forth
all
who
all
bring
life
organise
existence,
appearance
has,
are
not
abstract
it
beings,
may be
forth.
the time
when
their
activity
is
put
Other
gods
besides
Toum would
is
get
the
it
human
The
form, but he
the
first
to possess
who come
this
after
Toum
in the list
M. Maspero,
a
from
idea, has
reconstructed
They were
of
Toum
Toum
would be the
first
pair,
Shu and
deities
Tafnout,
who
in their
two
V20
Set
Now,
notwith-
M.
we may
of
ask
if
little
too precise,
priests
more
definite
they themselves
gave
them.
The descent
in the texts.
way
The
of
first
Toum, and
god with a
Toum
alone,
human
head
the
:
he
is
tirst-born.
slips in
He
has a
special
He
Nout,
often
121
an arch.
air or
is
Undoubtedly we must
atmosphere
;
Shu the
for
in fact, the
is
word
air
wind
the same.
Shu
thus the
This uplifting of
is
one of
that
acts
Toum, as we learn from a text from the Rook of the Dead, where the deceased says " I ain Toum, when I come
:
forth alone
from Nou
am Ra
reign"
;
at his appear-
ance,
when he began
*'
his
to which the
commentator adds,
of Shu."
Ra began
to appear as a
local
god of two
cities,
in
the Delta.
that
is
is,
Shu who
carries the
upper sky.
is
He
re-
confounded
who
is
also remarkable
Shu's sister
is
Tafnout.
Her name
is
derived
122
a Uoness-headed goddess
under her
name of Tafnout she has no special sanctuary we know of no city dedicated to her any more than to Shu, but we find Tafnout as a second name of other lioness -headed goddesses,
Sekhmet
goddesses,
in
particular,
all
the
companion
of
other lioness-headed
on the contrary,
then
she
she
who
lives
in
the
furnace."
We
that
thus
the
learn
from
these
two
examples
primitive
deities
was
speedily
divorced
from
their
original
is little
logic or fixity in
is
Keb
and Nout.
M. Maspero
regards
them
as being
123
as the
Keb
of Shu,
his
it
is
Nout,
always called
are rather
"daughter of
the
two
deities
whom Shu
who
feet, so that
has separated in
We
is
need have
deities
;
the sky,
the
re-
masculine element,
lying on the
presented by a
man
Keb
;
ground.
in
not indeed of
since
Heliopolis.
is
Keb
is
Nout
Cosmic Nout
is
It
is
of her the
born, and
all
124
Keb and Nout become the parents of the two last pairs of the Ennead first, Osiris
firmament.
:
and
I sis,
Osiris
certainly the
;
most
interesting of the
Egyptian gods
in
we
shall see,
whom we
anything resembling
lie is
moral character.
Here, however,
a cosmic
;
and we have to
inquire what
is
;
his
nature in the
Ennead
his
is.
That he
numerous
texts testify
name correspond ? Must we not perhaps regard him as the emblem or figure of different beings
?
We would
all
supposition
we have
beliefs.
certain
that
Osiris
is,
at
the
Nile,
and
the reason
lists
why
he
is
replaced by
Nou
in
one of the
of the Ennead.
He
would
THE
DAI):
SKELETON OF
I
OSIRIS
125
sis
the vegetative
earth
helps to enrich
by
the inundation,
richness
would
excellence, according to
Isis.
One
is
of the most
common emblems
name
is
of Osiris
transcribed
dad or
:
dido II.
interpreted in various
;
ways
it
it
has been
as a " tree-trunk
The
texts,
however,
The dad
the
is
a conventional representation
skeleton, or
of
human
the
backbone with
Not seldom
is
this skeleton
surmounted by a
126
that of a
human
being,
is
we may
a representa-
Isis
that of the
female.
Osiris
primitive
human
Heliopolis,
the old
JNIaspero
Ennead,
as
he
is
of later date.
M.
denies that
Osiris
but
may be
my
Book of the Dead, the didou or dad emblem stands for the rising sun (chap. xv.
of the
at
his
rising
and
and
is
by
Isis
and Nephthys.
if at
Now,
if
Osiris
is
is
the
sun,
and
the
human
we
up
to
the
outstanding feature
viz.,
of the
Osirian
myth,
of
the
life
man and
the
life
of the sun
Osiris,
Isis
Reproduced by permission of
I'.ritish
.Museum.)
127
disappears
he
falls
to
pieces
and
at death.
The
final
made up
is
of
Set
and
not
I
Nephthys.
This couple
often,
but
Osiris
JNI.
and
Isis.
am
unproductive.
it
Consequently we
may
regard
towards the
causes
beneficent
rich
earth
from
which
Osiris
harvests
to be gathered.
According to
to Set
this idea,
symmetry
only,
and so
who
companions.
the
At
note that in
the
struggle
appears.
Osiris
is
theology
Osiris
of
Heliopolis
between
and
Set
in
scarcely
which
made
the
in w^iich
for
murder of
father,
are
entirely the
and originated
128
We
is
might
Book
with
of the
Dead
but
there
perhaps
god.
human
see
appears
to
me
that
we can
Set
is
the god.
it
is
said in the
Book
Dead
and
his
the
name
of
Set,
which was
also
born of
Subsequent legends
deities did
Keb and
Nout.
They had
who
;
are sometimes
still,
and others
129
whom
some
difficulty in con-
quering.
But here we
are getting
beyond the
Ennead.
If
now we
we have
Ha Toum, who
first,
own body
air
gives birth,
to
and moisture;
earth
in
its
the
things rest,
its
and
position
when Shu
Nout:
first,
Osiris
and
Isis,
the
that
witli
fruitful
and covers
primordial
likewise
the
human
;
take up their abode on the earth next come Set and Nephthys, the barren desert land,
9
130
found
in
man
has
sometimes to
We
fairly
the
of
is
Ennead
There
fire.
Heliopohs yields
is
complete.
In
point
we may
be
ask
if
we
have
not
ourselves
rather
misled
by the etymology of the name " Tafnout," whom we have called "the spitter," as referring to the water of the sky
?
Ought we
and to remember
way
two
the
of hypothesis
first
but, according to
air
it,
the
twins would be
and
fire
and thus
book extant which gives us the doctrine of HeUopolis in a more developed form than the Ennead. This book is sculptured at the entrance of all the royal tombs, and is
There
is
"
"THE ADORATION OF RA
called
131
"the adoration of
The Ament
dead go.
is tlie
The book,
for
I
then,
the adoration of
Ra Toum,
Temt
as
an
name
of
Toum.
There are
him by name
thee,
and
saying,
!
''
Acclamation
to
power
supreme
"
up the
on the ground.
They
in
are, then,
Ra
he gives himself
cosmic
elements.
forms
or
show that he
Thus, we
possesses
certain
qualities
form
is
the emblem.
one of the
forms of
Ra
should be that of
the beetle (Kheper), but this only amounts to saying that he reproduces himself by himself
132
that he
his
own
is
son.
To
call
him Kheper
(beetle), therefore,
no end, since he can be born again unceasingly from his own substance. Another form of
E.a
is
he he
is is
Tonen, one of the names of the earth at one time mentioned in two places
;
:
in
him
at
another
time
he
is
the begetter
who
destroys his
him
a certain likeness to
Ra
also
gi'eat
disc,
and which
he
is
most
day, and
when he
shines in the
Ament, the
earth.
The
moon
among
find the
we
Ennead such
o'ods
as
we have
order,
described
last
it.
The
not
follow in
but the
are
135
the
lists
we have
quoted.
We have
Nout
:
the same.
Then come
and
Set.
two goddesses,
The
different
From
what
these formulas
we succeed
;
in determinine:
by other forms.
We have
;
seen
it is
the
same
for
fire.
Mention of the
Fnnead occurs
but
we very soon
of ritual.
There
is
no possible
order in these
seventy-five
acclamations of
Ra
same part
telling of
as the beads
on a string
;
but the
a laby-
them
is
quite confused
in
v^ain
it is
rinth
where we look
for
a guiding
thread.
We
134
We
can, however,
we
seek a
Thus
Word
This
is
assigned to the
one of
his
funda-
mental
alludes.
qualities
to
The
creative
word
is
power
also
one of
spirits
most coveted
to come.
privileges,
which the
when they
reach the
owe
their existence to
Thus, in
''THE LITAxW OF
which
is
THE SUN"
LS5
in
him."
1
What we
it
possess in the
book which
called
of
the
Sun
when
before
translated
the
first
time, are
it
man had
why we
evil are
Good and
There
he
is
are, indeed,
whom
summoned
opposing
is
in
what he wishes to
The
creation
between the
must subjugate.
this
We
may
choose to see in
and
but,
if
good
not
certainly very
among
the
way
If
we now
must give
to this doctrine of
call
it
name we Heliopolis, we
Henotheism, or
136
even
Everything,
is
the
creation or emanation of
Ra Toum, and
All
must return
to him.
the
enumeration
the the
introduction
deceased,
to
long
Ra
and
identified with
Ra
in fact, to
be entirely
deity, as
Ra, embraces
all
Ra
is
the source
are his
the gods
who
return to him.
This
is
certainly
what we
call
Pantheism
but
pantheism, or
Its
even that
it
began
as pantheism.
pan-
exist-
and we
also find
HKXOTHEISM: Px\NTHEISM
137
is
not merged
in
It
is
just as
we remarked
at
there
is
:
clearly defined
lines
exist
and, altogether,
we may
beliefs
of
we must
If
we wdsh
disis
we must begin by
and
localities.
tinguishing
periods
This
cosmogony
as w^e find
at Heliopolis,
pantheism.
If
now we
Ennead,
who
is
of
Toum.
em-
braces
pairs,
like Osiris
coiuit
only as one.
By
138
way
Amon
is
there added in
At
Memphis, Ptah
too,
is
an Ennead, we believe,
may
it
is
be found
rather the
a triad that
I
and
child.
You may
have
is
Amon.
He,
it
is
true,
whom we
most frequently
He
is
is
usually
Amon
or
who
called
Ra
is
Toum,
Toum
Ra, at Heliopolis.
Amon
who comes
into special
when
that city
became the
it
capital of
Egypt on the
power.
transference to
rise
of the royal
After the
of Thebes to greatness
and importance,
its
its
god,
whom
among
the
royal
dynasty considered
progenitor, assumed a
the other
{To face
})aijc
138.
[Pfioto by Translator.
Tliotliiiies
Hathor
Shiiiie, discoveieil
1S9
in
his
of the
country;
and
it
was
man
lias
city in itself, in
which we
find a
summary
of
An Ennead
tioned, but
of Thebes
may
it is
of recent date.
it
me
probable that
was composed
for
the
sake of
symmetry with the Heliopolitan one. In the Pyramid Texts, Amon, we find, is
Min, who
Amon
the Generator.
At Thebes
he
is
the goddess
Mut means
many
mother
she
represented
of a vulture, and
instances
at
may
be regarded, in
a
least, as
As for Khons, he is certainly a lunar deity, who duplicates himself, for there are at least two of the name at Thebes. Amon is often
called the
fies
husband of
his
140
power of generation,
the
Like
Osiris.
Amon
is
man
whose appearance he
the ram.
assumes, namely,
That
is
why
temples.
The
of
Avord
sphinx
denotes a
complex animal, a
the
head of a man,
emblem
Toum,
The whole
later date
doctrine regarding
Amon
is
of a
There are
being
differences,
however
some
dis-
features
peculiar
to
Thebes,
tinguishing
is
Amon
from Toum.
Thus
is
Amon
the
why
Amon
has some-
and,
we
shall see,
he interferes of his
own
accord
AMON
in
141
human
affairs.
He
approximates rather to
how-
moral side in
his character, as
Osiris does.
the god in
human
appears to be a side
priests of
of the doctrine
which the
into
Thebes
to
brought specially
prominence, and
Tims
union of
Amon
with the
queen mother,
is
in the
speaking
later,
to
which we
shall
allude
as
the
part which
Amon
plays
in the
the splendour of
power,
and
when
her
god
held
the
premier place
the land.
among
And
yet, if
speak of
we Amon,
consult
if
all
we
find that
;
Amon
resembles
Toum
or
Ra, absolutely
lie
142
Nor
is
the
different.
We
at other times,
one
is
merged
way
as to
make but
a single being.
to
Amon, which
Here
is
the
all
Theban epoch
All
producing
creates
all
who
beings.
human
beings have
come from his eyes, and the gods are born of He it is who creates the word of his mouth.
the herbs which feed
plants for
all cattle
is
and nourishing
brings to being
air,
men he
;
it
who
is
the
fish
in the
egg;
HYMNS TO AMON
... he
as
it is
143
who
who
gives
what
is
who
the woods."
" Hail to
whose arms
are
rests,
rests,
men
w^ho,
all
though he
animals,
Amon
who
keeps
all
things in
life.
Toum
and Har-
in all their
thou dwellest
in us
we
prostrate ourselves
to the
us forth.
width of
sea.
The
they exalt
They
say:
all
Come
laid
in
peace,
father
of the fathers of
aloft the sky,
the gods,
who
hast
:
hung
and
144
gods,
At hymn
first
we might be
misled by this
into regarding
his
Amon
as a creator god,
independent of
creatures,
and providing
monotheism provided.
in other fragments he
is
But
not really so
called the
god of the
and
moon, Ani, or
still
who
traverses the
Nou
all
in his
barques
by saying that
he has
is
things because he
Now, we know who Toum is, the sole, primordial being, who emerges from the liquid element and we see, therefore,
Khepera.
;
Toum
Heliopolis
features.
is
complete, at least in
its
main
Another
which
kind
of
documents
which we
" Decrees,"
Amon
and
the
certain
will
advantages
enjoy
in
which they
next
These
*'
Decrees
145
hymn
in lionour of
the god.
Here
are
the gods,
Amon
first cycle,
whom
all
all
who made
when
innumerable
sov^ereign
lord
of
being,
all
that
is
exists
because
he
is,
and
when he began
;
to be, there
first
from the
already
dawn
he
was
prince of splendours
and of
life
to
human
beings."
These few
lines are
spirit
enough
to help us
to
understand the
piece.
^
which
inspires the
whole
10
146
Anion
from
whom
emanates, and
who
manifests
is
at the
is
which
the origin of
things.
is
The
still
hymn, of com-
the time
w^alls
oasis.
El
Khargeh,
proper.
triad of
and
therefore
outside
of
Egypt
Amon Ra
but other
deities,
Toum
and Thoth,
found there.
hospitality
Amon
give
them
are
Here
some
fraghis
ments
"
He
is
bones are of
lapis-lazuli,
silver, his
his
He
also
viii.
Translator.]
PANTHEISM AGAIN
is
147
who
rests in his
gives birth to
When
When
.
. .
they celebrate him as do their companions they celebrate his royal majesty,
their
lord
who
reveals
himself in
all
all
things,
and
who who
things,
from the
rivers.
For
it is
Amon
god who
according to
He
is
Ptah,
who becomes an
his
who renews
god
youth
like a
an eternal duration."
see that the
is
We thus
already called
of the
king
who
him
the
is,
we
shall find
also, that
myth.
He
is
Amon
148
hidden god
things,
and
at
Ptah the
creator.
also con-
other localities
''
:
Thy
and the
oasis
when thou
Amentit was by
thee.
Thou
didst
in
the
Thou
didst
is
go to the
found
;
nome
Cusse
it is
ram
of
and thou
became Shu,
the
what thou
so
at
didst
that
thou
didst
Ennead,
several
"
the
beginning
he
is
of
being."
to
In
:
passages
likened
Osiris
Thy
149
He
world.
and
everywhere he
the place
glad
:
god of
is
"
The
when thou dwellest in the territory of Heliopolis. Thou art there the water of the
On.
in the
The land
of
Memphis opens
before thee,
he
is
who was
set
the beginning.
is
Thy
throne
up
at
like to that
of
Anion Ra."
the
We
:
clearly
Egyptian
"
than in the
is
following phrase
Thy
throne
reared in
every place
wiliest
it,
thou
desirest,
thou
dost
There
is,
who
bears a
different
name according
is,
abode, that
wherever
his cult
celebrated.
like
Thebes
too, colleges of
150
priests
power
was the
his
especially
if
their
home
as
city
capital,
lists
The
tions
we
here
made by
amply
were sure to
The
the
priestly orders
first
Egypt
certainly held
is
this
true that
exceedingly
uncommon
is
to find
not attached
A
be
priest's title
might
only a
less
title inpartibiis,
clung tenaciously to
for
it
gave him a
more exalted rank, and perhaps secured certain The rehgion was likewise privileges for him.
closely
bound up with
we
and
we may
xVmenhotep IV.,
ATEN WORSHIP
a king of
tlie
151
was impelled to
religions motive.
is
It
who has
One
of
his successors
his
reign was
idea.
Like
he was named
influence
Amenall
hotep, and,
moved by some
unknown
the
and of these
first
place to the
most
brilliant manifestation of
Ra,
comes
beams of
this
light
disc
ending
It
is
to
solar
he addresses
adorations
chiefly
and makes
of
fruits
his offerings,
which consist
and
\egetables.
Aten
is
never
152
anthropomorphic, that
represented
disc
as
man but
with rays.
always
as
the
of the
sun
more
changed
his
own name,
names
(Khu-en-aten)
";
his
own
car-
both of which
It
Amen
Thebes
occupied the
it
Amon
and
at
this leads us
much
god
himself as
priests,
who were
encroachments he dreaded.
In the same interest he resolved that Thebes
should no longer be his capital, and so he pro-
ceeded to found a
at a place
new
city in JNIiddle
Egypt
now called Tell el Amarna, where he set up his new cult, and built a palace of In the which remains may still be seen.
; ;
AMENHOTEP
IV.
153
and
in
these
he
is
depicted in a
singular
though
his robes
just the
same
His
dis-
strongly
appearance,
mark
him
but
off
from
all
Egypt
his
similar
fashion.
taste,
peculiar
plained.
His
;
his direct
to the worship of
Amon
Aten
deities.
The
gods
cult of the
absolutely similar
in
to that which
was celebrated
honour of the
;
whom
but what
we have
is
some very
154
beautiful
in
which
the
power
of
extolled.
These
hymns
less
There
certainly
much
poetry in
several of them.
Here
^
:
are
some fragments
thy dawning
When
Thou Thou
thou
fillest
risest in
art beautiful
and great,
brilliant,
and exalted
above earth.
all
on
all creatures.
Thou Thou
upon the
And
When
The
thou
is
earth
Men
And no
1
is
beside him.
Mr
Mr
155
comoth from
his den,
:
And
And
darkened,
Under
his
form of Aten,
And dayhght scatters the darivness, And all the land rejoiceth.
Then men awake and stand upon their feet, They bathe their limbs, and clothe themselves,
And
And
lift
the land.
is
before them.
lie
down
in their pastures
The
birds
fly
And spread their wings in adoring thy ka. Thy beams go down to the depth of the sea. And they give life to the child in the mother.
.''
. .
describes
how
the god
lulletli
;
rest, so
that
it
stops crying
und
156
"
Thou
make the earth according When no one was by thee, Men, beasts wild and tame.
everything that
flieth
And And
The
air.
countries of Syria
Egypt,
Thou
Thou
Who
forms.
disc,
The rising sun, in all his splendour. Coming and going, all these forms are
in thee,
god."'
less
marked
it is
here
than
in
other pieces,
because
addressed to a god
who
is
never
of the teaching
is
the same
single
deity
all
who embraces
is
all
whom
things proceed,
manifestation
It
the
A ten
or solar disc.
was,
tlien,
He
desired,
above
colleges of
157
as a
who
stood in his
way
and,
means of
it
in
his
own
fashion.
He
means of the
But
which
was
much more
political
than a
religious revolution.
NOTE
Since
the
foregoing lecture
was
delivered,
special
Amenhotep
IV.
by
different
first
by the discovery of a
city
which he
Upper Nubia, and chiefly by the finding of two tombs. One of the latter contained his maternal
founded
in
which several of
own, though
my
it is
we need only refer to the part played Amenhotep IV. as a reformer. Some would fain see by in him a monotheist who alone possessed the secret of
this occasion
On
e\en
It
is
impossible
for us to
158
persist
in
our
It is
whom
he persecutes with
chiefly at
Thebes, the
from the
priests,
and
this
This cult
the no doubt developed form, but existence at Thebes, cult had already been
in in
same
as
may
hotep IV.
What,
in
city
and
March 1909.
IV
After Champollion had
ment of the
the
there his
went to study
monuments
the Turin
Museum, and
by a large
He
;
also
and
in the
next world, he
''A
document was
attracted
one
the
a
subjects
which
to
I^epsius,
then
159
young man,
160
Turin,
way
to
Rome
in
1836, to join
first
to
M. de Bunsen, who had been the urge him to devote himself to EgyptoLepsius soon perceived that
given by Champollion was not correct.
is
logical studies.
the
title
The
tain
collection
not a
ritual,
nor does
it
con-
minute prescriptions
as to the
way in which
the deceased.
composition the
the Dead.
name
title,
of Todtenbuch,
Book
book
of
This
no information
only
is
it
tells us,
what
it
The
great papyrus
and
of
his
all
To
we owe
divided.
161
if
We
should
regarded the
make a Book of
great mistake
we
its
the
Dead
as
work
not a unity
it is
but a collection
something
respect.
like the
Book
of Psalms
in
this
The presence
It
of one
chapter does
rather a collection of
laid
where
the dead
man
has arrived.
In one passage
which he undergoes
in another,
the gates
of the gate.
fields, in
which
11
tilling
162
an incomplete being, to
is
whom
the head or
;
wanting
is
restored
and here
we recoonise memberment
against
the
Again, he passes in
judgment before
which we
shall
Osiris, in a
famous scene to
have to return.
The whole
is
In
the book
we
everything that
may happen
lie
to the deceased.
before
him any
well-
all
many
no, everything
that can
happen to
him
all
the
possible
; ;
MAGIC AT
choices before
ITS
ROOT
solely
163
him
depend
well
on whether
he
is
names he ought
to
know.
But there
is
no
him
we
must appear
him
;
there
is
way
dead
or the other.
And
;
their
on the papyii
body-
which were
cloths.
As no
itself,
regular order
is
followed in
the book
much
in
clearly
another
be
would
164
itself;
executed at the
the text.
cost as to
It
would be
entirely a question of
The
title
of the book as
commonly given
It
is
is
The Book
of the
Coming
Forth by
Day
A
to
pro-
"
me
the
''the
his
hfe
of a
man
is
and
quit
life "
in
the
of
losing
his
existence.
We
life,
know
several
elements
double.
is
*'
To
therefore,
to be
165
and space.
the day
" is
to
be dehvered from
is
these limits.
Hence
there
"under
wishes."
all
the
forms which
the
deceased
The book
of a
title,
is
greatly in length
more
or less
developed, followed
indicating at
is
sometimes
by a rubric
what
to be read, or
what
have on the
The
follow-
"
The Chapter
coming
doing work in
preventing
deceased from
166
opening
to
the
mouth,"
giving
is
heart
the
deceased."
Then
there
Let
it
is
a
is
description
way
is
in
which
what
mentioned
in the title
titles are
done or ought to
happen
the
by the
titles.
is
The
first
result to be achieved
that the
deceased
md
"justified."
words
that
is
to say, the
his enemies.
consider
meaning too
There
ORIGIN OF
are
167
grounds
words rather
is
differently.
voice that
alluded to
the
the
dead
man
thereby causes
it
he
to
thereby makes
reality,
he causes
it
become
in
other words,
when he
into
I
commands
Before
we
Several
a Thinite
for
:
Menes.
AVe have,
example, at chapter
'*
Ixiv.,
tions of
Hounnou (a temple of Osiris) by mason who was building a wall in the time
King Ousaphais, the
is
Am
of
victorious.
is
This com-
position
secret
it
not to be seen or
168
looked
Another version
attributes
it
(rubric) of the
same chapter
to
King Mycerinus
" This
Eshmoun (Hermopohs)
in
(Thoth),
victorious
in
;
the
of
King Mycerinus,
found
it
the
Hortetef,
when he was
travelling to
make
the inspection
of the temples."
Other
texts, later
seems then
that,
on
was a
all
well-established tradition
and
it
is
the
more
are
made
while
Ousaphais
Thinite
It
is,
king
and
Mycerinus a Memphite.
then, quite
169
Memphite
dynasties,
if
not further
in
is
back
Some fragments
assign
It
is
occur
the the
as the doctrine
note
while
these
Pyramid Texts
are
the epoch
when
same
relating
life,
Some fragments
of the time of the
served.
of the
Book
of the
Dead
pre-
A
us
tombs of the
supplied
w^ith
is is
number.
Chapter
xvii.
it
fragments:
is
much
shorter than
it
afterwards became
but
170
even at
was beginning to be
as
is
proved by
A sentence
is
is
?
" \Vhat
replies
that
" to
by an explanation.
we
witness
emergence of texts
also
in
great
numbers,
on papyrus and
hand-
hieroglyphics
erroneously styled
They
Accordingly,
if
we wished
in
to reconstruct the
of the period,
we
should
have
to
papyri,
and
all
yet
together
On
were dropped
in
later
times.
No
order of
171
found
in these papyri
all
that
we
is
have a different
most important,
is
in
two
places,
one of which
quite
at
the
hymn
to Osiris as an introduction.
is,
towards the
era, a revision
and
Book
of the
a definite order
was adopted,
\"arious chapters
fantastic
We
might
also
was made.
But
work was done by men who had certainly the meaning of what they wrote, and a
large
number
of
glosses
were
introduced
172
obscure.
of the
is
with that
it
of
is
Hebrew
Saite
JNISS.
certain that
the
is
number
the
version
much fewer than in the Theban texts. Anyone who is famihar with the Book of the Dead is struck at the first glance with the
difficulty
of
translating
it
a
we
difficulty
of
precisely the
same nature
For
is
as
find in the
Pyramid Texts.
reasons.
various
There
first
who worked for the dead were mere craftsmen, who displayed all
text
itself.
The
copyists
very
common
writing.
correct,
Besides,
nobody
would
it
would
suffisr
:
be
it
:
prejudiced,
no
interest
by
nobody would
in the
ever see
again
it
would be hidden
in the
band-
Next, the
religi-
question
may
DIFFICULTIES OF
THE BOOK
173
to be repro-
these
unlettered
men
Many
all
understood.
able
Moreover, there
is
consider-
number of
with which
we
far
from
it.
It
is
is
the stumbling-
block
The meanit
plain,
is
and yet
often
easy to translate
We
cannot, how-
Beneath
first
strange
mode
of
speech, which at
sight
makes us
smile,
there
may
lie
We have not
174
Egyptian way
it
Evidently
was
by metaphors, and
to
until
we have found
the key
them we
literal
meaning, which
may
lead us astray, or
meaning^the
the senses or
transla-
meaning,
sion
viz.,
strikes
Thus the
Book
Book
in
of the Pyramids,
only provisional
many
hymn
Here
Osiris, a figure
in black,
deceased
address
and
wife
approach
him and
god,
him thus:
"Hail,
venerable
great and
he
is
whose dwelling
He
he
is
exalted
RECONSTITUTION OF OSIRIS
175
his
image
at
On,
his
power
1
over
all
forms, in
;
tlie
double sanctuary.
am
come
to thee
my
my
grant
me
to be
among
in
down
the river
is
thy train."
as
We
a
represented
stituted
or
reconstructed
elements
constituting
localities.
is
his
come
from various
His chief
attribute,
;
Egypt,
The chapter
in the
that
is
numbered
I.
in the
Turin
Theban text
called
'*
that
it is
and
176
way
to deposit the
mummy
Western Desert.
these
to Osiris in
words
"
Bull of the
Ament,
there.
I
it
1
is
who
is
am
am
the powers,
his enemies,
who make
is,
Osiris
w^ords (that
am
am
one of these
who
defence.
am
I
of thy family,
I
Horus
thy name.
am
Thoth,
who makes
Osiris
day of the
weighing of w^ords
in the
I
who
is
in
Hehopolis.
am
Didou, son of
at
Didou;
Didou
sisters
is
my
name.
am
make mourning for Osiris at Rekhit, and who make Osiris victorious over his
w^ho
Ra who
has
commanded Thoth
:
make Osiris victorious o\ er his enemies a command carried out by Thoth on my behalf."
So
far,
the deceased
is
represented as being
Nout, or even
however,
lie
Didou that
tell
is,
Osiris.
Now,
is
goes on to
us that he
" I
am
am
magnify him
who
I
on the height.
am
the prophet in
is
raised.
who beholdeth the mysteries of Restau. I am he who reciteth tlie liturgies of the Spirit who is at Didou. I am the Sej/i
he
priest
in
all
am
that
pertaineth to
:
his
office."
Then comes an
ye bring along
invocation
"
ye
who guide
with
you
178
let
him
let
him understand
as
as
ye under;
stand
sit as
let
him stand up
sit,
ye stand up
Osiris.
let
. .
him
.
ye
in the
house of
ye
who open
open
who
prepare the
paths for
Osiris,
who
is
with
in
you
let
him enter
boldly,
and go forth
peace,
and without
being repulsed.
pleases,
is
Let you
him
and
enter
when
;
he he
for
victorious with
will
let
that be done
Osiris.
:
which he
command
lias
in the
house of
in
No
transgression
is
been found
him
the
balance
him."
free
is
added
"
He who knows
coffin
it
this
book on
on whose
lias
been written,
lie
may come
pleases,
without anyone
And
179
much
;
flesh
altar-table of
Ra
earth."
We
had.
now
It
is
see
what
book
it
enough
the deceased
knew
when he was
it
he has
to put
when he
dies,
him
and the
blessed
awaiting him
in the
gardens of
Aalou.
virtue of the
words of the book, whose composition the old Egyptians attributed to Thoth.
book
whole
there
is
man
Tlioth (Hermes)
Osiris
he who has
the power of
his
making
in
triumphant over
is
enemies
another he
Osiris himself, he of
Didou,
East
he to wliom
a
little
life
in the
further on, he
180
a suppliant,
the
for him.
He
judgment
is
free
He changes
from pos-
from one
state to another,
sessing the
shown
all
this
without the
sudden
and
total transformations.
;
rather incoherent
but
it
to the
Egyptian
other
;
if his
ideas
clashed with
one an-
rules or system.
this
by
time
full-
see
from
for
several
allusions.
is
a dead
is
man
whom mourning
his son
made
as
he
avenged by
Horus, and
is
offerings are
made
is
to him.
is
He
spoken of
without movement
;
besides, he
mention
is
also
made
of the
MYTH OF
will refer to
OSIRIS
Osiris
181
the day
;
when
triumphs
see pro-
Thus, Osiris
seen
in
:
he seems to be, as
man
and he
dies.
Is
it,
then,
man
that
is
thus
;
on the contrary,
is it
like a
human
by
We
may put
if
doubt much
the old
Close to chapter
i.
we sometimes
;
find the
at other
times
hymns
to the
is
to the rising
are found.
hymn
there
a general
title,
''
The Beginning
of the Trans-
182
form^ions of
end that
his soul
his
body be renewed
eternally."
in
number
''
'i'o
take
the
liglit
in
darkness
"
an evident reference to
which
]M.
the moon.
Then
Benmm
may
head
Loret
calls
the ash-
human
Keb
of the falcon of
;
of the swallow
;
of the crocodile
and of the
in
length, are
strictness or sharpness
religions.
in other
By
man
hopes to
Here, for'instance,
183
what
is
said
of the
serpent
''I
am
the
he down and
am
born every
day;
earth
;
am
I
ends of the
born,
I
he down, then
I
am
am
re-estabhshed,
grow young again every day." The description of the garden of Aalou
geography of these Ely-
sian fields,
by the
Answerei^s
these
little
statues
in
which are
the tombs,
on them to
requires
Lo,
here
me."
Chapter
Toum coming
cer-
Book
of the
Dead.
Else
we might look
for
a different place of
184
origin
to
Abydos,
myth
of Osiris
it is
comes
from
that
there.
is
Yet undoubtedly
Heliopolis
I
consider
Book
is
Judgment.
esting of
in
all,
This part
also the
most
inter-
because
it is
Up
to
are
this
we have
seen,
;
the gods
deities
more
or less cosmic
is
whose nature-character
and whose
relations with
man
are
precisely
phenomena.
good and
evil,
How
comes
by
moral code
as well,
which
for
admiration?
We
are here in
is
presence of a
contradiction w^hich
man
185
he
could
not be a
man
conduct
it
is
man
himself
who must be his own judge. The scene of the Judgment occupies chapter One of the longest, it cxxv. of the book.
is
also
Indeed,
value
for
it
of
all
others
had the
greatest
the
deceased, and
summed up
it
him.
it
is
Frequently
follows
but
book.
consists
of three parts,
titles,
with an
one of
which
the
is
**
Hall of the
Two
Truths,
or
the
Two
Justices, to the
may
be delivered
from
It
it.
his sins
is
Justice,
should
goddesses,
absolutely
186
at the
They keep
minghng of cosmic
altogether
which
is
human
all,
in its character,
an
order
of
ideas
apart from
nature.
;
his wife
adoration
makes
his
addresses to Osiris,
who
come
;
is
in his
hall or pavilion,
and he says:
''
Hail to thee,
to thee,
I
my
Lord, to
I
know
know the name of the two-and-forty gods who are with thee, who de\'our those who meditate evil, who drink their blood the day when a man gives account of himself before Unnofer. Truly thy name is He whose two
thee,
:
Behold me,
have
come
I
to thee,
will
put aside
lying."
Then he begins
REPUDIATION OF FAULTS
confession
enters
187
which he repeats
Hall:
I
'^
Uiter
when he
evil to
the
;
any
who put to death his kindred I am not one who telleth lies in place of truth. ... I am not a doer
man
am
have not
have
am
not a murderer;
have not given commands for murder; 1 I have not have not caused men to suffer
;
have not
;
have
;
not robbed the dead of their funeral offerings I have not diminished I am not an adulterer
;
I
I
...
down
not
the
arm
of the balance
have not
I
falsified
the
balance];
have
mouth of
some
and
from
their
pastures."
Then
follow
delinquencies
188
smack
" I
its
appointed time
of water in
its
course."
regarded
it
could
on a large
are
also
river
and on inundation.
with
reference
There
to
trespasses
the
gods.
We
man
the offerings
to
the
list
" I
in the
way
is,
of the god
when he cometh
is
forth," that
his festival.
And
''
:
at the very
end
man exclaims I am pure, I am pure .... let no harm come to me in this land, in the Hall of Justice, because I know the name of all the gods who make their
appearance in
it."
is
The foregoing
fession
made
at the gate
it
is
not enouoh to
OSIRIS
189
him
of
At
the
is
end
it
the
supreme judge,
enthroned in a pavilion;
as and sometimes with him are four judges In points. assessors, the gods of the cardinal tongue of front of the judge is a balance, the
which Thoth
verifies,
(in
the frontispiece
it
is
Horus)
deities to
whom
fit
to in-
spire
is
him with
Sometimes
also there
the
Enemy par
excellence,
"he who
eats
composite body the dead,"^a monster with a lion, and a of three animals, a crocodile, a
hippopotamus.
ino-
chill-
heart
no longer
in himself; he sees
before
him
one of the scales of the balance, and His first the goddess of Justice in the other. Heart cry is to it " O Heart of my mother.
in
:
of
my
birth,
earth,
190
rise
not up as a witness against me, be not my adversary before tlie Divine Powers, let not the scale weigh against me in presence of the guardian of the Balance do not say,
;
'See there what he has done, in truth he has done it do not suffer wrongs to
;
arise against
me
in
presence
of the
great
his
god
of
the
Ament."
Then he begs
heart to
come
The
and
for this
purpose he challenges
deities
who
the
that are
he
is
found guilty
and he
calls
which would
who
boldest
in
the
fire,
191
thou
in
Eshmoun,
am
He
confession
made
at the entrance.
When we
its
we
reveals.
forbidden
is
both
codes
false witness-bearing
forbidden also
in the
" doing
wrong
master"; and
covetousness
is
not specially
of
the
present
is
Blasphemy
192
Certain obligations imposed are interesting, like the following: - I have not been deaf to the words of justice (righteousness)." I
was
is
Hebrew
law,
but perhaps
my own
property."
is
wei^hino- the
translate
:
for a princess
"
The
triumphant
the balance before the guardian Anubis, under the command of the god of Hermopohs
himself, in presence of the
of Justice.
No
is
her heart
body is free from evil, the tongue of the balance shows true there is no doubt: all her members are perfect." Then
;
god
"Let
193
spirits
She
will
grant
clothes
restored
Here, then,
we have
tion of conscience.
accuser of
man
he who
his
bring
down on
has earned,
skill
he
whose
is
no one has
his
to
gainsay,
man
himself,
own
heart, that
knows
perfectly.
When
wills.
the dead
man emerges
he
enters
triumphantly
Sometimes
;
a hall
is
called
"
he declares that he
to
whom
those
who
see
him
say, "
man Come in
the
peace."
hall asks
him
if
he know^s
floor, etc.,
and everywhere he
allowed to pass.
I^ater,
13
194^
M.
Maspero
"the fourteen
islands of the
West."
in another
we
Hehopolis,
where
it
was supposed to
for in the
Niles.
It
at this
point the
Book
of the
Dead
of the
ends, with
finished."
We
now
leave
the dead
his,
man
in
which he
at
Ha
himself, at another
still,
a bird
or
a lotus
an
existence
in
which he can
contend with
pleases, or
Aalou, where he
has numberless courses open to him, without following any definite line or complying with
any
obligation.
we
FUTURE
BLISS
195
Egyptian
no
possi-
hfe,
but there
is
bihty of discovering in
doctrine.
it
a systematic or settled
We
life
lines of
we have that life described for us, in which the human being becomes a god, and may even be called Ra or
prosperity
;
at a later period
Osiris,
and enjoy
all
fall
We
have witnessed
com-
manding him
was nothing
the deceased.
to be treated as a god.
There
On
life
who
they
I
were tired of
brilliant
were fascinated
before
by the
prospects
them,
and
;
clamoured
but, if
may
or
was
is,
one followed by
the
196
monies and
prescriptions
the
for
and
conditions
necessary
West.
Finally,
it
was
essential
that
the
made up
the
human
:
the
papyrus
the beginning of
lost.
There we read of
an unhappy
beseeches
at first
it
man who
to allow
him
Some
his
words
let fall
in his misery,
wearied of
condition.
life,
give us an inkling of
calls
He
is
man
are
he
who
always successful
fortune
it
no one stood
faithfully
197
body was
hurry to forget
and
his very
name had become loathsome to all. The unfortunate wretch now opens his mouth and replies to some words spoken by his soul. The conversation takes place in
presence of witnesses, but
they were
his soul
we do
not know.
He
reproaches
instead of paying
him the
She,
man
in
life,
him
up to him
The
which
soul at
first
replies in
she
seems
to
refuse
to
accompany him;
immediately
but
the
unhappy
he
will
man
no
answers
that
on
He
will take
lot,
and hers
too.
198
is
the
West ought
as
to
become
dwelhng-place.
;
besides, to fear
is
she will be
happy
he
who
in his
pyramid, and as
he to
whom
a living
man on
funeral honours;
souls
''
she will
me
So,
my
soul,
my
me
make
and to prepare the funeral bier.' Then my soul opens her mouth and replies to what I
have
said:
it
is
^f
thou
art
thinking
is
of
thy
funeral,
only
affliction, it
that w^hich
makes
and distresses human beings, and causes a man to rush out of his house and throw himself on the ground thou wilt then no more rise again to behold the light
tears flow,
;
of the sun.
1
The whole
has
Erman.
199
pyramids
with
splendid work,
tables
of
empty
good
as those of the
.
.
wretch
that dies
to
Hearken
hearken
aside thy
me
it
for
man
to
celebrate
cares.
''
. .
a
.'
Then
what
my mouth
has
said."
and
reply thus
to
my
soul
The unhappy
man now
I
suppose we ought to
its
we may
judge from
" Behold ye,
my name
is
odious
behold ye,
birds on a
summer
Behold
burning hot.
my name
is
Behold ye,
my name
is
more odious
Behold ye,
my name
of.
is
her husband
when
To whom
shall
speak to-day?
JNly
200
brothers
perverted,
To whom
full
shall
speak to-day
Hearts are
his
of pride, and
each
one
seizes
neighbour's goods.
?
To
ruin,
To whom shall I speak to-day The wretched man is faithful while the brother who is with him becomes his foe. To whom
men.
shall I
speak to-day
brance of yesterday
is
in a
moment
shall
I
as if it
To
of
T'o
whom
whom
earth,
speak to-day?
am
full
man
?
is
no more.
speak to-day
is
and there
no end to
Death
is
before
me
is
to the sick,
when one
Death
the
before
me
down
in the shelter of
is
on a windy day.
Death
before
me
on the bench
HIS
SOUL
201
Death
is
before
me
to-day as he
who
home
He who
who
is
over there
mighty
as a
in the
person of him
is
He who
of
11a,
and
in
the
temples.
He who is over there is like a wise man whom no one hinders from directing his
speech to Ra.
"
Then
my
soul says to
if
I
me
'
:
Cease thy
complaints
far,
....
Thy
1
members
go into
the
ground,
will
"
Thus
the soul
who appeared
so inexorable at the
man
We
Yet
in the fore-
utterances,
202
From
a
totally
school of
style
which we should
materialistic,
pessimistic
is
''
:
even
is
whose
maxim
life
;
There
let
us enjoy the
we have
tendency
only
runs
misery
to
expect."
This
Book of the
remarkable
Dead, and
point.
it
shows
itself
at
On
or
banquet
the
more
less
sumptuous, according to
deceased
;
rank of the
harpers
sing
are
and
to
musicians and
the
feast
summoned
to
and
play.
We
song,
have
several versions
in
it
is
of the harper's
differing
date
a
by
text,
which might be called canonical, and the root idea is always the same, ca?^pe diem,
" seize the passing hour," " enjoy hfe," for in
is
EGYPTIAN PESSIMISM
to but sadness
203
is
and deception.
Here
the
us,
oldest
come down
'' '
to
Whilst
one body decays, others live on, since the time The gods who existed aforeof the ancestors.
timethey
are
like
the
mummies and
the
Dwellshades that are lying in their tombs. no ings were built for them, but now there is
more place
become?
I
for
them.
See
whom
:
its
they had
opulence, to
us to the
them conduct
place
Pacify thy
heart by
making
it
forget,
and be happy by
livest.
long as thou
;
array thyself in
Translated by M. Maspero.
204
fine linen,
most precious
Spare not to
in
what
is
enjoy thyself.
heart,
Do
not thy heart so long as thou on earth, until the day arrive when lament will be made for thee and when he whose
afflict
and
art
heart beats no
tions.
more hears not the lamentaTears can in no way revive the heart
is
of
him who
in the
tomb.
So celebrate a
it.
l.o,
no
one
is
him;
yea,
is
gone
thither."
Here
is
much
;
later
time, since
it
is
Greek kings
I
but
still
more poignant,
It treats of a woman who was happy and keeps telling us so. She recounts on her large funerary stele that when she was
more
tragic.
Thrice
son,
became a
no
no
one
to succeed her
husband
205
The
priest in a
dream, and
On
awakening,
his
immediately assembled
workmen he
could
find.
fifth
on the
The work was accomplished, and of the month Epiphi the priestess
gave birth
''
to a son,
who was
called Imhotep.
I
was
to
the tomb.
My
husband the
me in
me
all
the
laid
rites,
he gave
me
a splendid funeral,
and he
me
in his
After this
and
us
now
hear her
:
addressed to posterity
"
and
of love,
festival
follow
'206
spend on earth.
For the
a land
who
dwell in
it.
They
they
sleep,
they are
know not
The
their
mother
living
who
I
is
for
me
... came
am
I
since
valley.
;
Oh
oh
I
had only
face ^vere
if
my
Perchance
it
would
refresh
forth.
my
my torment,"
and so
So there were
Egypt some
desolate hearts
who
love
to
A BETTER HOPE
repeat
these
207
other
words,
full
''
:
of
I
hope,
to
come
every day.
repulsed.
am
not shut
are
in,
am
at
not
the
JNIy
members
renewed
all
thy faithful
am
am come
to the
Thou,
for
me
that
may
be even as a god
-Do not expect from Egypt charming myths hke those that we find in the Greek poetry.
Myths
several
all
we
which have been preserved to us in their details but a large number betray
;
Book
of the
Dead.
As, however,
we
find
but a single
impossible to reconstruct the whole from such slender material. Indeed, it would be
it is
surprising
for they
if
there were no
myths
in
Egypt,
answer to one of the characteristics of the Egyptian mind. man of the time
of the
Thothmes family
or of the Ramessides
EGYPTIAN MYTHS
the thought of his death and burial, as
are
209
we
was
He
he loved
music
and
dancing
and
in
literatiu'e
he
more
frequently,
it.
with
dash
of
the
marvellous in
how
his
imao-ination
life
it,
to
fashion the
to garnish
or adventures which
so,
might
befall
them.
And
as
though these
legends
in
possess
none
of the
charm of those
Homer
or in Hesiod, they
the anthropomorphic
character
of the gods
hymns
or the
magical formulae.
one
men
;
of the gods
among
themselves.
Let us begin
with the
first
we
shall
human
beings. 14
210
FAITPI
One
these
that
gods.
of the Destruction
It is
of
Mankind by the
dynasties.
found
in
two of
We
There, the
first
for
many
long years,
is
grown
of
lazuli.
Now,
was
in
Egypt
the colour
of ebony
his
bones were of
silver,
and
his
flesh of gold.
He
men
says
Then
he
addresses
to
his
court
and
"Summon
my
presence
Shu,
Tafnout,
was
still
in
men may
not
not notice
terrified.
You
will
when they
have given
211
consent.
at
..."
When
the gods
had
in
arrived
bowed down
hear them."
see here that tlie gods
We
human
gods,
The assembly
family council,
Heliopolis.
the
or rather the
is
What
Ra
to
of their deliberations
Said by
Nou
!
"
T
of the gods, of
ancestral
whom
am
and ye
gods, lo
me what
I
ye would do
I
in this
matter
Behold
them,
Said
have not
slain
before
say."
"
O my
who
art greater
than those
who formed
212
dost inspire;
upon
those
who
conspire
against Thee."
Said by
the majesty of
Ra
Then spake
eye go
Ra
''
:
Only
let thine
it
will
....
the
let it
descend in
god
becomes
goddess Hathor.
When
god says
"
Come
replies
in peace,
:
Hathor !"....
art alive
;
The goddess
over
it."
"
Thou
when
destruction, for
stated
several
nights she
starting
wades
in the
blood of mankind,
from Heracleopohs.
is
Ra
begins to be
and
bestirs
213
to
Said by
Ra
'
:
summon
me
like
let
them speed
"
wind
."
once.
His majesty
them
let
Let them
them bring me
mandrakes
in
great
number."
When
the
who
while
dwells in Helio-
to
grind them,
the priestesses
crushed barley to
make
filled
human
blood,
jars.
of
Ra
with his
gods to see
drink, after he
had spoken
Said
I
by the majesty of Ra
your voice on
slay
'
It
is
well
am
Give
this.
will
mankind."
it
departed, and
stop her
at
is
least she
and
this
the
device
The
214
majesty of
under cover of
in
water
she
it,
mankind no
'
:
more.
Ra And
in
Come in memory
is
of this
event
monies
in the cult of
Such
tlie
stratagem.
himself;
Ra
Ra
satisfied, as
;
work
wanting to
his satisfaction
ORIGLN OF SACRIFICE
he
is
^15
ever.
Said by
the majesty of
Ra:
"I have
sharp pain
is
what, then,
ahve, but
wrong
heart
I
me
Truly
am
;
my
have
my
who
liis
following
Away
all
:
with thy
that thou
weariness
didst desire."
But Ra
insists
" INIy
members
I
have been
unable
to
in
am
to
walk
get
another
help me."
to
to carry
At
this
juncture
sally
men
bow in hand and it is probable that they make an offer to Ra to fight his enemies. The god also delivers himself of these interestm(y words: "Your sins are behind you
216
(forgiven)
arise
sacrifices."
interpretation
of a
instiis
tution of sacrifice
among
the
same
as
among
the
tion
and henceforth
sacrifices arise to
commemorate
total
mankind from
uncouth
Under
an
this
apparel,
idea
which
deserves
to
Ra
he
his
creative
power.
He
calls
then he places
i^lT
height."
my
daughter
Nout,
live
and
the
in
be their
them upon thy head and Shu and Nout thus foster-father."
place
all
and
is
this
is
the reason
why
the
cow
of
"
:
Nout
called
the
up
cow carrying
all
the stars.
By
the
this
cosmogony of Heliopolis
is
we return to Ra springs
Shu and
is
the father of
Nout; the
latter
is
suphelps
who
stars.
the
Next,
Ra
addresses
and
his
finally,
he speaks to a god
who
is
favourite,
and
who
Ennead
of Heliopolis,
namely, Thoth.
He
218
tells
or.
become
it,
as
Erman
translates
" his
deputy
"
it
will be his
duty to give
Ra
then
various
ibis,
symbols
to
the god
Thoth,
the
the crane.
Here, then,
we have
It
is
a good example
in
reigns
Egyptian
is
The book,
besides,
very
"He
and
who
it
is
said, "
ought to
balm and
hands
"
;
fine oil,
have a censer
in
his
and
after other
:
"
When
and
Thoth wishes
and
to
purifies himself
by nine days'
priests
men ought
to do the same."
is
It is
found
219
of
in places certainly
by the
first
comer.
Now,
as
we might
point
constitiitino'
a fundamental
difference be-
tween
myth.
the
Egyptian
myth and
is
the Greek
not a story
meant
it
is
endowed
we
shall after-
wards
allude.
legends, or even
in the
is
Book
of
not possible
establish
any
real
resemblance.
earth
is
In the
Egyptian
myth
the
covered with
human race, but, on the contrary, of saving it. The one feature common to both stories is the
220
own
is,
as
Ra
says, the
work of
his eye.
But
of the Dead,
we
occurs in a
myth
originating in Heracleopolis, in
It
Middle Egypt.
consists
Toum.
To one
of the deceased's
questions
I
Toum
replies in these
words
I
'
:
Lo
am
have made.
The
earth will
it
dation, as
was
left
shall
be
Osiris,
and
form of a
little
serpent
see.
I
am
will give
him
son
world,
and
his
Horus
flames."
AN EGYPTIAN DELUGE
Here we have
a
real
2^1
deluge,
that
is,
destruetion of everything
not an
it
many days
like
will
at
once
rise
up of
itself
mighty
an
be
will
like
inundation,
ocean.
and
The
sole
being
will
Toum, who
hide,
will
He
little
it
is
Osiris
who
will
become
Horus,
his
son.
what he
wills
sit in
on
that
Horus
will will
come
to
his place,
and he himself
rest.
The
cos-
mogony
the
first
here
is
somewhat
different
;
from that
of Heliopolis.
place
;
Toum
the
his son,
disappears
Osiris takes
human
Osiris dies,
and to
him succeeds
Horus.
shows that we have to do with a myth of Heracleopolis, whose great god was Osiris
surnamed "the
terrible."
This
is
the reason
222
why
The
Greeks
translated
his
name by
Arsaphes).
lines
terrible,
broken
they point to a
is
mention
made
of
'*
the
Ra
thou dost
inspire.
One
it
is
fact
this:
stands
that
out
from
this
myth, and
Toum
what he
had created,
in order to
is
make way
for Osiris.
Here, again,
are
North
in
to the South.
The myth
happens
but
with worship.
in
disaster
to
Horus
on
his part
wishing to
be his equal.
The myth comes from the Book of the Dead. The deceased speaks as follows " Do you know for what purpose the North
:
2'2S
not
in
know
it.
amends
for
know it, if ye do It was Ra who gave it to him the wound which Horus received
Horus
?
to
Ra,
'
Suffer
me
Ra
:
Then Ra rephes
to
Horus
He
eye
is
Ra
'My
me by
as
been given
ally)
*
Set,'
'
that
to
is,
he regretted
to Ra.
Then Ra
his
says
;
"
Lay
Horus upon
bed
It was, of course,
Set
the form
wound
to
Horus.
the gods
'
The
Horus
the pig
if
is
he gets
comes that
an abomination to Horus.
'
:
And
all
224
fices
him
now
who
is
are
As
to
whose
Isis,
Ra
;
Give
me two
of
;
them
for
for the
for the
South
they are of
my
is
them be with me
an eternal duration.'"
the reason
This, then,
why
swine are no
lono-er sacrificed to
Horus
because
lets
he once
imprudently asked of
whom
his father
had
him have a
;
inviting
him
but
The
pig
in
disguise,
myth
is
no longer
sacrificed
Horus.
it,
We
from a
might
fable,
as
MYTH OF HA AND
ISIS
225
We
two cosmogony
the
one
or the
;
the earth
why
certain victims
were proscribed
in
sacrifice.
It
is
intend.ed
to
enhance the
remedy.
Something happens to
Ra
I
and, as
we
myth shows
that
better her
like that of
any
"Now^
Isis
of
Ra
in the
1
15
226
mistress
so
she meditated in
her heart
knew the name of the venerable god ? " This name was a secret, a mystery and we shall see why she was so keen to know it. " Now Ra came every day
if
she only
at
the head
of his
boatmen, and
installed
old,
and
his saliva
down
to the ground.
And
Isis
kneaded
it,
and of
made
not stand
left it
she
lying
was wont to
double realm.
of
as
bit
The venerable god went forth, the gods Then he walked this Pharaoh in his train.
he did every day, and the sacred serpent
him.
. . .
his
What What is
'
is
that
?
?
'
and
there
'
But
THE DEVICE OF
Ra
all
ISIS
227
his
;
jaw-bones rattled
the
members
shivered
venom took
the great god
When
had strengthened
in his following
:
his heart,
'
he cried to those
Come
to me, children of
my
may
cause you to
know what
has happened.
malignant
my
know
felt
heart
it,
knoweth that
but
my
I
my
and
not what
pain like
ought to do.
there
I
is
have never
nothing
this.
am
a prince,
am
one
I
my
he
tude
god.
father
thought
out
my name
exists
am
who
of forms
my
being
in
every
Toum and Horus have addressed their my father and my mother praises to me uttered my name, but it was concealed in my breast by him who begat me, so that no
;
228
magician
his
me by
enchantments.
'
"
Lo
my
dwelHng
to behold
in the
what
world which
I
know
it
is
not
pan of
fire,
my
flesh quivers,
I
me
those of
my
children
wise
his
When
wept
with
but
I sis
sorceries,
life,
full
and her
She says
is
What
is it,
what
into
this
serpent has
sent
suffering
thee;
liis
head against
thee
Truly he
shall
I
be overwhelmed by
will
rays.'
my
beneficent
at
charms.
of
the sight
thy
THE DEVICE OF
begins to
tell
ISIS
229
o^'er
him
he describes afresh
'
the
'
ills
that tor-
ment him.
^A'ater,'
he says,
streams
my
face as in the
summer
time.'
says to
Ra
'
:
Tell
me
who
is
by
name.'
We
see that
aiming at getting.
;
he
tries to
'
am
he
who made
thing that
upon
it.
am
he
who made
I
the
am
he
who
them
who when he opens his eyes produces the light, and when he closes them produces darkness who makes the waters of tlie Nile to rise, when he givetli the
of the gods.
I
am
he
command.
name.
I
his
am
he
who makes
the
hours and
230
it
is
who open
the
am
he
who
as to
am
and
Khepera
morning,
Ra
at his noon,
Toum
his
in the evening.'
The god
effect
;
ceases, but
is is
the poison
not arrested in
not relieved.
god
;
I sis
she
remains implacable.
'Thy name,'
she says,
tell it
poison, for he
who
called
by
his
name
it
Hves.'
fiercer
like fire,
was
Ra
into
'I consent
shall
be searched
forth
my name
her
come
from
my
body
body.'
became
invisible
in the
before
was empty
When
the time
came that
heart,
which
Bind
THE DEVICE OF
two
ISIS
231
me
the
"
When
god,
his
great
'
I sis,
great
magician,
said
;
Run
out, poisons,
come
forth
forth
from
Ra
Eye
of Horus,
come
who have
name
worked,
it is I
who
Ra
is
alive,
is
dead.'"
she
is
who
more
Nothing
which
we
are
now
introduced to
origin of
live,
I
that
;
sis,
she
who knew Ra by
own name."
whose virtue
These
will
be
Toum,
232
Isis,
The
fact
of having pro-
poison of serpents
mans whose
be
infallible.
But
it
is
words
increase; the
effects.
:
For
it,
this
is
"
Put
having written
be swallowed by a person.
in the
it
and lay
on
neck.
It
is
an effectual remedy.
Make
drunk by the
person
afflicted.
It
is
said
above that
this tale
has a medical
purpose, as
words.
we are informed, indeed, in so many The first myth was rehgious in its
meant
to be used for the benefit
nature, and
when
it
was read
and
all
tlie
233
also gives
The
other
contains no religious
a magician's
charlatan's.
it
is
simply
say, a
myth ^we
It
is
might almost
son of So-and-so
"
And
of the
yet
it
still
same
which
we have
noticed
elsewhere.
:
quite anthropomorphic
I sis
all
is
he
still
all
things
his
his
and
power manifests
in
all
his
works,
all
that
contains.
The myth
of
I sis
healing
Ra
is
very ana-
owner from
different
especially
from the
bite of serpents or
of scorpions.
specially magical
234
myths.
I sis
and
the
who was
This
the tale as
^
:
it
was told
in the
time of King
Nectanebo
" I
am
;
Isis
Horus
the goddess,
saw that
hid
he would take
him
I
went to the
old,
city of
Am
I
was hailed
as of
and
to bring
him
and
returned to embrace
Horus
gold,
found
my
if
Horus,
my
precious
;
my
new-born, as
he were no more
his
body was
his
"
his heart
1
was
'
still;
no muscle of
:
limbs moved.
is I, it is 1
.
.
It
what she
said
is
so
much
.
.
destroyed that
^
it
cannot be translated.
MORE
"
I
IvfAGICAL
MYTHS
me
:
235
summoned
and they
the people
came
me from
their houses,
hearing
over
my voice. They too uttered laments my great misfortune, but none of them
for every
one of
them showed
them
knew how
"
to restore the
And
to
there
city a
woman,
:
well
known and
she
came
me
to restore the
my
;
motionless."
It
is
difficult to
it
understand the
as if
would seem
The poor
she puts
find out
mother's despair
he
still
breathes;
236
^we
fire,
should say,
like
mad-
woman but
thrown on the
stung, thy son
"'
Ra, he
is
Horus
he
is
he
is
whom
sorrow
"
the land
'
and Selk
who
asked again
and again,
son Horus
What
Isis,
of
Ra
it
will
Ra
will
go forward no
will
more
come
to a halt.'"
Isis lifts
up her voice
to
to a standstill
when the
request
stir
from
his
enchantments, carrying
formula
of
257
and says
is
"
Isis,
glorious goddess,
whose mouth
to no
ill,
for his
I
protection
bark of Ra.
am come
disc,
light disappeared, to
might
heal
Horus
for his
like sufferer."
Then
Isis
the goddess
is
spake
thus
"
Thoth, great
thy heart
;
with
all
?
.
"
" Fear
I
not,
O goddess Isis
Horus ! Horns !
saved, like
strengthened,
poison.
his disc,
to the /Ire
of the
is
Horus
him who
in
saved, too,
is
every
Saved
is
Horus the
first-born of the
23H
sky, he
and that
shall
be
"
;
The
last lines
am Thoth, the eldest of the sons of Ra. Toum and the cycle of the gods have charged me to give Horus back safe and sound
I
to
his
every
suffering being.
is
Horus
Horus
thy double
is
thy
its
safeis
guard
the
venom
is
dead,
and
fire
destroyed."
Then
extend
Isis,
in gratitude, requests
Thoth to
mother
life
and
also that
the
could bring.
petition.
''
who
are in the
ANTHROPOMORPHIC MYTHS
Horus has been given back
Isis,
239
alive to his
mother,
will be given
is
back ahve to
dead,
and
its
strength
gone."
These
it
is
and
serpents.
If
anyone has
it
in his house,
it v^ill
engraved on a
stele or other
monument,
We thus
itself,
see that
the Egyptian
myth
in It
is
and for
is
thing
it is
it
This
why
it is
to be read, or
it
why
people must
in their houses or
about
chiefly
myths,
is
found elsewhere
beings,
in the
life
of
240
magic
the
v^ill
known.
in
many ways
dreams
is
The
belief in
communication
and
in
all religions,
Egypt
as
well
the
magicians,
priests.
belonged to the
college
of
the
There are
stories
For
instance.
hunting
in the district
which we now
call
and
he
falls
asleep
at
midday
in
the
is still
Sphinx.
The
story runs
"
mouth,
Translated by Maspero.
^41
tlie
emblem
of
god Harmachis
Thothmes,
and
1
it
:
is,
"
my
son
am
my throne,
a prince
among
and
things.
I
all
will
place at
thy disposal
revenues from
tribute,
and a period of
which
for
Ra
my
Now
look at
my
so that thou
my beautiful
on which
I
members.
The sand
of the desert
am
has surrounded
me
I
is
ha^ e
in
my
for
thou art
;
my
son,
;
m}' protector.
am
with thee
am
thy father.'
16
242
Unfortunately,
is
broken here,
for
it
is
one,
is
interesting in
many
god
is
respects.
It
relations existed
The
nowhere shown
imposing majesty
we
Sun
his
no, he
is
quite
humble
he appeals to
was then,
enormous body, and only allowing his head and back to be seen. He would like well to
his
dis-
splendour
and
for this
work
This
is
dearest
it
wish, but
he liardly ventures to
indeed to appeal to
;
make
the
known.
affection
He
tries
filial
A BARGAIN-MAKING GOD
ficent promises
:
24S
the throne
glorious reign
all
the riches of
Egypt and of
In
invasion
The two
sides of
the bargain,
it
Thothmes has
characteristic
The
spirit
thing
is
the
mercantile
believe,
apparently, in his
right
gives, I
]Man, however,
Amon
goes to the
244
assistance
piece
of
writing which
called a
its first
;
translator, E.
certainly,
de Rouge,
poem
and
though we are
imaginative
descriptions
fully
warrant the
name.
Its subject
is
Rameses
II.,
a prince
who
has
long enjoyed a
fictitious prestige.
For long
the
know him, his halo of glory fades the more, and we can safely affirm that Rameses was a
pompous, ostentatious monarch, whose
well as his contemporaries
sole
as
and
also,
that his
We
left
us the
work of the
A BARGAINING PRAYER
copied
245
it
on papyrus, but
also caused
to be
It
walls.
how he was
part,
at
Klieta, a
people of Syria.
Whether from
incapacity
on
his
enemy, he
finds himself
suddenly surrounded
two thousand
off*
five
his
retreat.
He
quite
alone in
his
The king
is
then
calls
not deaf
;
to his appeal.
He
comes
;
he shows himself to
to
who
How
?
;
does the
\AMiat
is
voice of the
god make
?
heard
We
is
do not know
let us re-
member
makes.
that
it is
poetry
we
are reading.
But
or
:
the invocation
a
l{ameses
not
cry
of distress,
an
he
makes much of
his rights,
and counts
246
up
such a
critical
moment,
end of
his petition
does he allude to
for him.
It
Amon
might have
Thothmes IV.
to
when
''Then
Harmachis
his
made
*
appeal
him.
majesty says:^
Who
art thou,
O
{
my
son
?
father
Amon
I
Have
I
Have
not stept or
thy word
have
I
?
Have
not
I
have
I
filled
years
I ha^'e
:
given thee
I
all
my
storehouses
have
sacriall
thousand
I
cattle,
with
wood
of sweet scent.
...
their
myself have
1
set
up
masts.
brought
Translated by E. de Rouge.
RAMESES
tliee obelisks
II.
CLAIMS ON AMON
;
247
from Elephantine
'tis I
who had
Galleys are
on the sea
for
thee
they convey to
()
verily
wretched fate
(is
reserved)
;
for
him w^ho
who knows
Anion
thee
for
I
on thee,
O my
father
Behold
to
unknown
no other
me in me all
;
am
alone by myself,
soldiers
with me.
My many
my
But
have
and when
listens to
call to
of
them
is
my
voice.
that
Anion
worth more to
me
than a million of
soldiers,
gathered in one.
:
No works
tlieni.
of
I
many
lune
men
avail
Anion
will
exceed
Anion, and
counsels.
Lo
248
tlie
of the
earth
:
The
I
:
voice
at
rang as
Hermonthis
Amon
hand.
came
raise
'
my
call
he gives
;
me
his
shout of joy
he called to
me
behind
!
am
I
is
am
with
it is I,
thy father
my
hand
with thee,
and
am
of tliousands.
lovinof
am
I
sovran lord
of night,
is
valovu'
courageous, and
shall
am
well pleased.
JNIy will
be accomplished.
Like
;
Month, on the
left I
my
I
arrows
on the
over-
whelm them.
before them.
chariots
am
like
hundred
in
that
before
me
"
are
broken
pieces
my
mares.'
Rameses then
made
" It
is
of his
They
is
not a
mortal
man who
is
in
it
amongst
is
us. it
Sutekh,
alone, all
249
thousands, without
his
chiefs,
his soldiers."
narratives are
first
is
found
in a tale,
and the
other in a poem.
power; these
of healing
to
which
had
for
the cure of
wounds
still
But the
Egyptians went
Not
with
them, not
which
if
cantations
utter, as
Thoth
was
supposed
to
but
they
made
statues
speak
they
intervened on
many
occasions in their
lives.
250
This sanctuary
dates
the
the
last
dynasty,
dynasty
of
the
priest-kings,
Amon who
succeeded so
establishing themselves
by the
side
it
themson
of
Khons
and
was
;
originally
the
Amon
Mut
his
worship
was
closely
Amon
and we
may
Amon
it
readily
the fraud
At
the
close
of
the twentieth
and which
relates
how
a request
was
made
go and exorcise
a princess in
Mesopotamia.
What
is
at
once
the fact
To fare
pat/r 250.
251
II.
beginnmg,
it
places
Rameses
bow themselves in his presence and to implore his favour. Now, according to what we know of his reign and campaigns,
earth
came
to
so far as
Mesopotamia
However
that
may
his
be,
we
of
of
Bakhtan brought
woman
his wife
name of Ra-neferou (the beauties of Ra). Now, one day at Thebes, when he was holding a great festival in honour of Amon, he was
informed of the arrival of an envoy from the
who
and
came
sister,
to tell
the
man
of
skill
Rameses assembled
sacred
scribes,
all
the
wise
men, the
the
252
number
choice
set
a skilful
The
fell
on a
for
who
out
princess possessed
by a
He
him
is
obliged
it
is
messenger that a
King
god
this time.
Amon
:
and Mut.
M. de Rouge
by
'
translates the
"
name Neferhotep
it
might
also be
The
epithet
god
is
his abode,
others
he
We
in
is
He
Olymof
without forsaking
shall
pian
calm.
keep to
his
name
Neferhotep
what
follows.
to allow
253
or
god
Khoiis,
''
He who
makes
his
Rameses
with
I
god
him
"
on the journey
believe,
would be put
by the double of
power required
''
Khons,
who-executes-plans," appears
to
me
In the
myth
of the
Destruction of Mankind
we saw
that the
god
the
Ka
sent forth
his
eye,
which assumed
appearance of Hathor.
plans
is
Khons Neferhotep
he
is
him
when
his powder
must be put
forth at a distance.
We
may
254
or before
it,
The
special
epithet, " he
who
he
who
expels
The god
carried
sets
out in his
:
bark,
in the
which
bark
or
is
is
on men's shoulders
contains escorted
his
statue
five
his
emblem.
He
East.
is
by
smaller
boats, a chariot
West and
any
We
if
of the journey,
not rapid
for
it
lasted a
As
Bakhtan, with
his
came
to
meet him
he
Khons
repaired at once
probably by laying
his
hand
255
But the
her did
spirit
spirit or
the
demon
that possessed
^
The
which dwelt
-
presence
-
of
"
Khons - who
executes
plans
in
Thebes
drivest out
is
the rebels
thine, its
I will
am
thy
slave.
my
honour by the
to his
prince of Bakhtan."
priest,
saying
Bakhtan make a
While these things were happening, and while Khons - who - executes - plans - in - Thebes was
talking with the
spirit,
He
made
to
Khons as
Translated bv E. de
Roiio;e.
256
of the princess, so
much
We
for
at the
end of that
one night,
as the prince of
Bakhtan was
The prince awoke sorely troubled he summoned the priest of Khons and said The god desires to return to Egypt let his
Egypt.
:
*'
Needless to
he did not
rich
him with
first,
lasted
more than
entered
^57
He
had the
all
the presents
made
to
him
at
Bakhtan, but to
In this
last
touch
we may
the
or
discover the
It
motive in
clear
composing
the
statue
tale.
seems
that
emblem
of
Khons
was to be used
in effecting
miraculous cures.
other journeys
to
make
though probably
ously surrendered by
him
an important and
priests.
well -endowed
college
of
It
is,
indeed,
that herein
we have
is
time.
was,
if
may
be
excused
the
familiar
expression,
''pufF"
were marvellous,
so old, since
it
like this
258
from
taken
whom
its
name.
in
human
An
inscription of ahiiost
the same
epoch
supplies us with
another example.
It appears there
had been
temple
in the
Amon,
A
of
major-
gravely
com-
and
the
high
priest
Amon,
For
laid
against
him.
the third
this
member
of the
Theban
triad.
When
he was
sign,
was a
that
it
silver
mechanism
floor.
When
the
SPEAKING STATUES
259
he did
even more.
Pinodjem
laid
before
him two
writings, probably
the words
*'
:
It
is
case of
Twice over Pinodjem displays the documents before Khons, who takes
and
rejects
the latter
the former
declares
by
But
also
not enough.
Thothmes appeared
before
Amon, and
fines
and
all
and
punishment
which
he
it
known by
signs
that
Thothmes should be
and
And
so
the
official
is
who was
supposed to be unfaithful
260
those
he
had
formerly enjoyed.
thus
endowed
;
with
w^e
movement
or
and
made
in
means of persuasion
imposing on the
put vocal
moving
statues, because
is
appears to
me
that
much hght
more
whose composition was attributed to Thoth. In the myths and the statues we seem to
grasp the
conceptions
which
the
common
crowd formed of divinity and the influence which the deity had on their lives. The fellah
of the time of Cheops or of
Rameses wor-
shipped above
deity whose
all
own
city,
the
261
in
it
called
in
it
Horns
;
one
Amon
or
it
or
Hathor
;
another
might
The
the
the
phenomena
soil,
and
the
Nile,
on
which
his
life
depended.
Now
the
this belief
country,
but
because
all
conception of
respects,
in.
whatever part of
more akin
to those in
which they
themselves lived,
in a
human
gods.
Besides, they
had arrived at
262
the stage of
themselves
gods
Hence
human
same weaknesses
men, and to
quite
avoid.
of stars.
The
home,
at
bites of
serpents
or
they possessed
of
of the house.
Such,
it
appears to us,
is
man
w^hose
A NATURE-CULT
into the
common
trench.
It
is
a nature-cult;
above
all, it is
Nile, the
fructified the
life
human
beings,
and which,
everyday
existence, to
assumed
all terrestrial
forms.
As
knowing
this
was a question
of
the
common
herd
VI
The
death
or
pyramid
a rock-hewn
tomb
he was divine
every act
his
he performed
in
when he
laid
From
:
his very
it
was Anion
;
who had
himself
at the first
father.
is
the god
divine
was
his
real
The
narrated for us
eighteenth dynasty
name
for us
is
unfolded
el
^65
Although
it
is
first
made
most
have
known
to us at this epoch
that
is,
at the
much
further
and
it
was kept up
till
a very
late age,
we
find
it
again
the
Roman
'i'he
following
is
Der
el
Bahri.
It deals,
that
her husband,
Thothmes
to
died
young,
and
owing
also
her
nephew,
with
her
Thothmes
power
III.,
being
associated
while he was
still
entirely in her
own
The legend
:
Amon,
all
the
them
that he
^66
sovereigns
before her.
Then
Amon
telling
is
He names
is
her to
Amon,
called
woman.
Amon visits
The scene
the queen
Amon making
Khnoum,
the potter,
we
to
holding
the
child
on her
knees
the goddess
Hathor
will
will
tlien,
suckle her
herself,
take
care
of her doubles.
that the princess
There
is
is,
no doubt
;
a divine being
is
it
is
not
Thothmes
in
I.,
but
Amon, who
and,
will
her father.
will be reflected
like
her,
the
kings
their
who come
origin
love
to
recall
by a
picture,
often
found
in
[Photo
bij
Translato)
after leinoval
II.,
THE ENTHROxVEMENT
the temples,
goddess. of
their
267
being
suekled
by a
They had
:
to
fulfil
all
the
made
to the child
an eternal sove;
they must
he, in his
now own
person,
are the
The
duties
The
ritual
of enthrone:
ment
first,
is
made up
of a succession of ceremonies
must be
allowed that in
all
themselves
officiate.
depicted for
really carried
us
in
is
through
it
is
no make-believe.
The gods
deities.
up
in
the costume,
\
arious
is
The
distinctive
268
more complete
for
disguise
was resorted
to, as,
who had
a hippo-
to
inspire
mony
see the
which, in certain
;
respects,
was only a
masquerade
they knew
how
The
deities
purification
by two
king.
At Der
el
Eahri
it is
princess,
in this
Thou
art pure,
solemn investiture of
"
;
after
happy
life
Then
^f)9
Amon
;
takes her
on
his
and next he
shows her to the cycle of the gods of the South and the North.
When
people
see her
who
must
also
is
and do homage.
The ceremony
god Ra.
(princess)
He is in a whom he
about
to
associate
him
then he takes
of the
her
whom
become
his place,
" for
my
daughter
what the
270
subjects
the
a character
it
which
as
to the gods.
Moreover,
not a thing to
among
whom
by
emblems
not
of the gods.
Is
there anything,
his
own
?
Amongst
the
company assembled
to
make
is
the
is,
properly
of different parts
first
271
or
we have
is
Horus, that
that
he belongs
whose
This falcon
tomb through
death.
and out
after
his
On
^izi
UU
hoius name
of
epithet
forming the
name
of
is
of the
double.
In the case
Queen
''She
Hatasou, her ka
name
-Shila'!"'^'
who
is
"
The powerful
is
banner name, comes a second epithet, introduced by these words, " Lord of
the two crowns," that
of the West.
is,
272
"
Abounding
takes
years," or
who
possession
of
title
lands
"
"
her
father's
corresponding
was
He who
This
part of the
name, which
"
Here
of the Queen,
"
is
we have two
Her
different versions
'*
She
who
vivifles hearts."
He
who
properly
it
serves usually to
"
designate the
the King of
Upper
car-
cartouche
is
number of
the
name
two
of the king.
in
The cartouches
first
are generally
is
number,
at
of wliich
the
name given
the
273
it
is
That
(/xci)
of
(the
Hatasou means
" the
true
double
After
the words
"Son
Ra" comes
the second
be inscribed on the
monuments
in
"
years,
Golden
Horus
ka
of
who
Ra),
vivifies
hearts,
the
King
of
LTpper and of
(true
Hatshepsut
joined
to
Khnoumit
Amon)."
Amon
(Hatshepsut
We
queen
is
distinctly
stands
duly proclaimed,
we should
say, registered
by the priests
the
most
274
in
pavilions
where there are gods who place on her head successively the diadem of the South and that of the North. Then the monarch goes
round a walled enclosure,
called the
Northern
crowns.
He
is
accompanied
in this
round by
who embraces
they
and consecrate
is
divine
character,
but
it
He
must
is
acknowledge
in
pleasing to them.
He
as
Horemheb, the
dynasty, did, of
last sovereign of
the eighteenth
:
whom
it
it
is
said
"
From
the
this land
he
as
was
in the
Ra.
He
restored
275
before
what
its
statues life-size,
land,
and
endowed them
beo^inninff,
and he established
them
all
and
all
he equipped
them
with
priests,
;
officiating ministers,
and picked
in writing
soldiers
he
made
cattle,
it
gifts to
them
them
of fields and
was meet
in
to have."
way
If the
the cere-
Book
Gods
begun
First
Ennead."
276
mine the
and
temple by the
stars.
He
building.
He
was
assisted in
this
operation
'
by a goddess Safekhaboui or
Seshait,
She
who watched
also
she
who
fruit
The
marked
then he marked
it,
its
which
soil.
made the marks stand out on the black Then he moulded a brick for each of the
corners
four
of the
building,
in
the
excavations.
Although the
deposits
" are
texts
bricks
inform us
of
that
these
gold and
precious
it
is
stones
for
the
seldom that
this
statement
is
completely
made
in our
FOUNDING OF A TEMPLE
time.
Til
The foundation
of the king
the
but,
name
for
who founded
the temple,
the
most
part,
hov/ever,
they
are
At
this
probably
before
the
made
of a
here
we have
practice,
stone
human
blood.
made
of consecrating
it
For
this
pur
it
to
thing by touching
it
with
his
mace
a certain
278
number
At
tion stone,
we have ahnost
is
presented to us which
its
by no means clear in
holds in one hand an
meaning.
The king
like
oar,
and
in
which looks
mason's
as
if
square
in
he
is
making
running.
a great
stride,
the act of
this
As
companion picture to
we
stride,
but holding
31. JNIoret,
all
now
to
rites,
whom we owe
learned study of
the
regards these
consecration,
fire
the
of the solar
purification of the
site
make
Be
that as
is
it
may, the
king in
all
these ceremonies
acting as a
279
he
is tlie
son of Anion, to
it
is
whom
as a son
fatiier
that he
were other
One
of
them
in particular,
Sed
festival, often
supposed to be
consider the
its
Sed
its
is,
in
nature, and
that
on the inhabitants of the country were imposed for a stated number of years; and since the
foundation of every impost was the tenth or
tithe that
amount paid for worship and everything connected with it there is nothing
is,
the
character.
As
such
we
already find
it
represented on the
280
monuments
and
it
con-
tinued to be so
down
to the
Roman
period.
At
up to
it.
this,
hands above
"
The South
The
a kind of
presents
During
carry
his progress
he
him
in a palanquin.
On god whom
the threshold
he
is
going to
deity
makes him
a libation of
welcome.
Thoth and
281
numname on
the
On
into
banqueting-room, where
pavilions
may
all
be seen several
each
before
whom
are
heaped up
among
This
making
to
himself.
act
may
be
He
is
so
much
so
a god, he partakes to
is
deemed
to possess
divinity, that
he does not
offerings
make
to himself, and
above
all
to
take his
place
among
the gods to
whom
Rameses
IT.
When,
for
instance, at
Abu
282
Simbel we see
end of the
of
Egypt
offering
or w4ien
we
read his
name on
the
whom
he
his
Nothing of
whom
worin
was given.
There
is
no presumption
all this,
Begotten by
hands at
and attributes of
divinity, the
king
is
one of
usually a bark in
^83
the
emblem
of the god
of the
This emblem,
believe,
was
the pro-
cessions
where we see
it
placed on a throne.
The
real distinction
is
ordinary mortals
this
with Osiris
all his life,
he,
is
is
god
he
from birth
consequently,
during
all his
life
bring
his
divine
relief.
We
can show, as
we have
Der
el
Bahri.
There we
find a
specially
consecrated
to
queen, and
lier
which was
dedicated to her
lifetime.
She
sits
all
kinds to her
284
from
the
Pyramid Texts.
and
is
in
the
dedicated
Thothmes
I.,
we
see repre-
which are
almost
is
identical.
In
however, there
is
no possible doubt
But, in
is
quite
this
otherwise
she was
still
full
;
of
life
when
still
she had
her.
Now,
all
as
many we can
later,
the details of
be paid to her
in
advance,
we must
homage were
paid to her as to a
divine being.
continue
there
same
this
religious
and
magical
leads
formulse.
And
consideration
me
to
adopt
285
I
conclusion from
M.
JNIoret's
was only
In
my
;
were not
at
first
dead
on the contrary,
living,
believe they
were at
first
on whose
of
its
own which
number
a
of various
offices.
We
walls
to
know
of
this
is
on
the
seven
chambers, each
deity.
consecrated
texts
different
These
were
reproduced
on
us.
papyri
which
have
come
of
down
ritual
to
are
Scattered
to be
fragments
the
also
walls of every
epoch.
daily service
as
done
by the
he was called
286
in
day," as
the
king's
substitute,
theoretically
the
king
alone
But
as
it
was
all
himself
down
who became
idea that
his
Yet the
original
the
priesthood
we have
of religious
it
it.
per-
is
who
also
is
supposed to do
means of honouring the god than by showing that the only personage worthy of serving
him was
he
who was
The
Thebes
crusted
ritual of
Abydos
to
the
same
as that of
in-
refers
statues
of gilt- wood,
with
precious
stones.
They were
^8T
or a tabernacle of
officiating
It
is
wood
alone
which the
priest
thus but a
is
ceremonial
that
contained
in this ritual.
statues
emblems
falcon.
those
temples, such
its
carrying
The
ritual
we
The
possess
the ritual
title
of the book on
"
The beginning
of the chapters
Amon
vice."
in
the course
The
gestures,
magical
288
The
nacle
priest
is
is
in the sanctuary;
the taber-
still
closed;
purifications,
by
fire,
by fumigation, and by
fire,
water.
He
kindles a
chiefly to light
in
up
the
hall,
com-
plete
darkness;
he
takes
the censer,
for burning the incense on the censer, and sprinkles some grains of incense on the flame and advances towards the holy place. Each of these acts is accompanied
places the
bowl
by formulae
in
which the
priest
is
set poses as a
god
but he
divine
'^
name "that
and
is
is
is,
it
sonality,
addressed as a divinity.
Here,
for
instance,
what
is
said to
the censer:
"
Homage
upon
to thee,
who
two
;
Thoth
my
;
two arms
Horus
my
like those of
Thoth
my
upon
289
I
I
am
the Hving
Ra;
am
pure, for
have purified
myself, and
my
the
censer,
are
the
same which
himself.
will
be
addressed
to
Amon
The
divine
nature
is
which
is
officiating
and
the
The second
is
the entry of
the priest into the naos, where he must purify the statue and take
it
in his arms.
He
breaks
the
seal,
calls
it,
''
the finger
presence of the
The
slightly
statue
is
covered, according to
I
an interpretation which
to
a
think
may
be given
ambiguous
phrase,
with
;
an
the
remove
god
is
To
290
look at him,
beholder not without danger, either to the look or glance or even to the god, since the
which
god.
falls
on him
is
that of a
king that
is,
The power
of the eye
is
acknowledged
a
and
en destructive,
priest
as
officiating
testifies:
;
"My
is
face
is
pre-
the god
it
is
preserved from
my
it
is
divine face
for
for
the gods
I
who have
walk, and
made
god/'
me
the king
who
has sent
me
to behold the
risk.
Thus
''
neither of the
groundhes
is
"and then
his
:
on
his
stomach.
Each of
like these
acts
accompanied by words
to thee,
"
Homage
down on
Amon Ra
Thou
I
have
lain
my
stomach out of dread of thee, for I exthou perience fear before the terror which
dost inspire
;
^^91
may
may
not
fall
Then
All
in
he
rises up,
is
this
much
mosques
at the
hour of prayer
from time to
the
ground
he
:
raises
his
arms.
There
is
this
difference
When
a
hymn
god
"
Homage
to
thee,
Amon
man who is the ornament of the gods! All men rejoice at sight of thee him who is the lord of terror, who calms fear, the prince of all
who
by
his
calls
when he
speaks.
lioht,
Amon
the creator
^92
He
next proceeds to
make
made
of honey, followed
by
incense.
:
in a
embrace, not
to
;
do,
since the
the
first
time.
Entering
again, he
gestures, prostrates
hymns
is
in
honour
She
the goddess of
it
and
Law
and
appears to
me
emblem
to a god, he
who
will regard
judge, to whose
ready to submit.
in
my
opinion, a
means of rendering
lord
homage
offerer,
recognises
and
To
fare,
page 292.
I'hotu
bit
Translator.
Sety
I.
otlering
Maat
(Trutli) to Osiris,
Abydos.
293
is
emblem
the
of the goddess
but
the pledge of
act
of
submission.
JNlaat is
So
image of
made,
always
after
amongst
entering.
the
first
very
soon
The
But
statue
it
in
full.
first
then
after
more incense
white
his
is
burnt again to
and
First
two
are given
him
for
wrapping round
head
up
after
Then
wrapped round
with a piece of
and
different kinds of
we do not
Each of these
allusions
accompanied by
which
in
many
cases
we do not
be unintelli-
understand.
Moreover,
it is
the characteristic
to
294
gible
:
would
certainly
ceremony
at an
end; the
is
priest
shrine, the
it.
door
shut close,
seal is affixed to
briefly, is
Such,
teeming
Avith
repetitions,
and taking up so
if
it
much time
could
that
we
are
tempted to ask
every
day.
really
be
celebrated
M.
Moret
Ra, dies every day, and is exposed at all times to the attack of a typhonian god. The
object of the cult in
protection of the god from possible death, by performing over him the rites which availed
to
resuscitate
Osiris
and
deceased
persons.
it
is,
We
in
prolongation
295
the person
who
later,
coherency in this
we
find,
by the
that
is,
priest
as a
may
is
be regarded as an Osiris,
is
to be resuscitated
as, for
at other times, he
quite alive,
instance,
at the
moment
fjital.
when
might be
The
ritual
is
any more
divinity.
Before
leaving
the
ritual,
one
question
remains to be put.
What
296
and, in particular,
?
sacrifices
One
thing
is
we
has
an antelope. been
cut,
is
The
lying on
;
side
its
tied together
up,
who
;
The numerous
sculptors
are
where
almost identical
the
first
fond of showing
forelegs
;
but
all this is
not essentially
The
intention,
above everything,
to
laid
on
his altar
him
by the
priests.
It
is,
we have
SACRIFICE
from them, were
of the
offering
offered.
297
the
food or nourishmentit
is
brought to
;
neverthe-
for
official
in
This offering
is
to the gods
For them,
as
for, as
JNI.
life
of the victims by
human
offer
Sometimes
it
w^as sufficient to
;
or, in
in
other
was placed
the
tomb
effect
of the
as
was desired
We
found
in
the
myth
298
of
Thebes
in the
When
notices
;
the slaughter
men
and
sally forth
offer,
as
we
:
suppose,
"
to
sins
destroy
are
his
enemies, he replies
Your
as
behind
you
hence
This
(forgiven)
slaughter averts
slaughter,
come
sacrifices,"
the
text
adds.
define
the kind
;
but
it
that
human
sacrifices
are
in
question.
avails to
Ra
pardon men
if
this
death
has
it
an expiatory value
it
of
ox or a gazelle substituted
for
at
least
HUMAN
SACRIFICE IN EGYPT
Osiris.
299
\\^e
know
;
is
not
named
in the
myth
Destruction of Mankind,
we cannot
There
is,
there
is
even
more.
Amenhotep
from
Syria,
re-
own mace
this
M.
Lefebure sees in
It
barbarous act a
sacrifice.
seems to
me
that here
we have
rather an
in other
of
and
but
e\'ery class of
who was
instinctively regarded as an
is
enemy.
our
This feeling
also
sliown even in
peoples.
uncivilised
us
how
but
the Egyp-
strangers;
Herodotus
300
mentions
contradict
it,
and he
How should
"
?
human
beings
There
exists in a
Theban tomb
a series of
Man
(From Tomb
in
Skin on Sledge,
kind.
in
The subject
is
a funerary
rite,
celebrated
We
see
him seated on
a stool
pit
before
him two
;
in
the ground
foiu'
looks at
servants dragging a
man who
:
is
fifth
HUMAN
lying
INI.
SACRIFICE IN EGYPT
301
The man
following
down
is
called
Tehen,
or,
JNIaspero's vocalisation,
Tihanou.
Another
in the
still
tomb shows
skin, lying
us the
man wrapped up
I
on a
turned earthwards.
this
am
inclined to see in
does, a
ceremony, as
INI.
Maspero
symbol
of the
new
birth.
The man
passes through
him to
again, in the
Hour
in order to
Tihanou
sacrificed,
same scene we
cow and
man
lying on the
men who,
we
it
is
said, are
;
going to throw
it
dug
in the
ground.
Quite
two men
downwards.
302
on the ground
The
text calls
in
who
our
were
Egypt.
the
If
primitive
African population of
refer to the oldest
now we
preserved
find
it
those
the
:
Thinite epoch
we
there
mentioned once
heads of the
is
Anou
also a festival
in later
the Anou."
in the picture
It
is
we
and
it
appears, indeed,
occasions to
human
sacrifices,
when
the victims
whom
the
But
little
further on
we
see
them unswathed
officials
who
Above
the heads
of the
To face
pruje 302.
HUMAN
Nubians
which
is
SACRIFICE IN EGYPT
the
crenelated
303
we
see
enclosure
a cartouche
two characters
a
it
word of various meanings. Here, I think, ouoht to be translated "the two swathed
is,
ones." that
little
We
w^hich
also,
Tikanou, the
hair,
the leg,
sacrificed, in order
be burned.
me
to think
human
sacrifice.
sacrifice,
but
I
or
sham
Indeed,
men whom
fiction.
I
by
fire.
On
this point I
feJ04
am
to
do
made
to submit
dead
man
in
companions to wait on
him
be
The
it
ushabtj figures
answered
laid
if
end
in the
tombs
would be enough
even
the
but,
on the contrary,
some
tion
action which
of
their
from
coming
Here, then, as on so
the
sacrifice
many
and
other occasions,
recalls
commemorates a
very probable that
are speaking of
Yet
it
appears to
me
tomb we
is
The
strangling
same category
by the
of a bunch of enemies
whom
he holds by the
COUNTERFEIT SACRIFICE
hair of the head
sentations.
I
:
305
the
human
this
victims on
solemn occasions,
as,
;
for instance, at
[Photo
h]i
Translator.
Man
in Skin.
at Thebes.)
among
also, at
all
nations of antiquity
the beginning,
human
for
sacrifice
the
in
celebration
triumphs.
But
later
times the
.
human
We
an Edfou inscription of
It describes a
solenm
^0
306
festival held to
victories of
Horus.
We
victories
are
accomplished, that
he
has
smitten
;
to
the
in
death
all
and
remembrance there
brought
forth,
not a
[I'lwto
bii
TranAlatin-.
Man
in Skin.
of Meinia at Tliebes.)
Man
in Skin.
(From Tomb
human
live
one
be
to
sacrificed,
and we see
sacrificing
priest
plunging
!
creature
And
an
artificial
victim,
A PTOLEMAIC FICTION
they had
all
,507
human
that
sacrifice,
at
least
re-
the
customary
worship,
which was
put
in
gulated
by
rules
were
force
every day.
No doubt
any one
it
is
sometimes
of a
dangerous
to
representation of
yet in the
if
would be extraordinary,
had
really existed
if
human
find
sacrifices
rites,
they not to
instance
of
innumerable religious
the temple walls.
pictures
that which
it
is
have
and assuredly
difficult to
regard
If
it
Egyptian
appears to be
dominant
is its
pomp and
splendour of
manifestations.
It certainly
308
of the nation.
;
its
complex
in its nature
the innumerattri-
all
this
must
make
who
;
first
time
the
mysterious
in the ceremonies,
to
those
at
which Indian
present day,
travellers
tell
us
of
the
the
we
shall
understand
how
deemed
to
it
in-
cumbent on
imbibe
this
them
at
in
to
come
and
personally
to
knowledge,
a time
undertake
the journey
when
certainly the
country was
decadence, and
when the
,309
religious
books,
and especi-
rapidly.
side of the
had already,
the
nine-
teenth dynasty,
at
grown
Abydos and Thebes, now became much more so under the Ptolemies. These kings,
as well as the
best
means of securing
themselves
religion,
and to be benefactors
the
cult.
It
was
the
period
when
the beautiful
Ombos, and
this
day,
were
built.
And
they
are
all
of Cheops,
the
310
followers
cessors of
Horus/'
the
legendary prede-
Mena.
us of considerable
endowments bestowed on
by the kings
;
particular sanctuaries
and, in
domain.
Yet the
from
are,
inscriptions
on these temples
ancient
edifices
fuller.
:
differ
those on
for
the
they
one thing,
III. or
infinitely
I.
AVhen
Thothmes
Sety
was
brief
it
which were
NEW
311
At
battle
other times,
successful
war
scenes, too,
and
prisoners
brought
frequent subjects.
structures
historic
But
is
the
Ptolemaic
this,
there
:
nothing of
there
are
all
no
scene
if
wars,
they are
Set.
those which
To
make up
minute
worship.
its
a profusion
kind
for
everything
pertaining
to
name, and
purpose
is
explained to us
if it
we
are told
what these
the place
in
if it is
;
books
in it are
mentioned
if it is
how
it is
done
if it is
a staircase
which
will
if
it
is
31^
be a kind of
A reason
knowledge
gradually
lost,
and therefore
it
became
still
necesfor
known,
I
should
It
had
lost
spiritual character
thintr
but a
just
of forms and
And
in
proportion
in
as these
monies increased
more
detailed,
The Ptolemaic
its
tomb, again,
is
life
after death.
chapels
situated
313
Book of
the
appear to be sought
of the
incorrect
scribes
met
with,
made by
who
did
wxre writing.
about them
;
magic a
subject
heart.
To
carried, that in
Rome
as
priests
had an
evil reputation.
centuries of the
all
Christian era
fusion
in
Egypt
for I
do not
of Greek or
;
Roman
and
this
deities
terra-cotta figures, of
large
Egyptian
each with a
name
its
modified, so as to allow of
pronunciation
are acquainted
by a Greek tongue.
Thus we
SI
witli a
is
and
as,
God
of Silence
;
Isis
sometimes he
is
too
and Horus
seen
all
on horseback transfixing
his enemies.
In
these figures, what are called the old conventional forms have been
abandoned
a freedom
of treatment
unknown
come
in
hardly happy,
effect of
which
is
seldom
also
Traces of
were used
as
amulets
and
all
charms and
magic
in
arts
Egypt.
But
felt.
in a short
It
for
fanatical
Shenouti and
DAWN
St
OF CHRISTIANITY
destruction
old
315
Macaire
spread
among
the
religious
edifices
spirit
of
Egypt.
But the
many a long day, for example, in the mode of burial. I found in the temple of Der el Bahri mummies
survived
as,
Egyptian
On
the
wrapped might be
by
And
Gnosticism,
in Christian
Egypt,
certainly
conceptions.
The
of old
latest
books which
reflect
the beliefs
Egypt
Hermes
Books.
ority.
others
are
cited
by the scholiasts
the fathers,
;
lastly,
316
there
we
to
know
M. Menard,
whom we owe
surviving
them
only
as the sole
monuments known
although
they
It is true that
of the Egyptian
philosophy,
appear
in
Greek.
doctrine
we
between
it
in portions of the
we
read,
life,
for
instance,
that
God
the universal
the
All of
whom
is
God
all,
everything
is
full of
is
him
there
is
nothing in
not God.
of the
him
:
as the
father
is
Or
again
is all:
" Everything
a part of
God
so
God If we
God," that
is,
a fragment of
God " the old expression " this Amon, we fancy we are reading a hymn composed in the time
That there
are present in the
of Rameses II.
317
are,
There
howbeen
portions which
appear to
have
^one
men who,
to the very
hist,
tried to
Island
of
Philae,
Emperor Theodosius
Latin translation,
souls
is
one of these
;
last faithful
whom
and
in
words
more
would
be
the
forerunner
of
terrible
calamities that
" Vet,
as
is
wise
men ought
it
to
foresee
all
events,
it
a thing
a time will
come when
all in
seem
and
as if the
Egyptians had
much
piety,
as if all
barren and
318
unheard.
and
forsaking
Egypt
leav-
of religion,
bereft
of the
filling
all
^Vith foreigners
is
harder
religion, piety,
Then
and
made
sacred
by
so
many
shrines
O Egypt
which
Egypt
tales
nothing
The Scythian
or the Indian, or
some
heavens
humanity abandoned
and Egypt
w^ill
will die
com-
be a desert, and
gods.
address
I
myself to thee,
foretell
most holy
Tides of
Stream, and
thy future.
A FAREWELL LAMENT
blood, polluting thy divine waves, will
319
()\'er-
the
number
;
and
any inhabi-
be Egyptian only in
speech, but
ways.
will
will
Dost
thou weep,
sadder
Asclepius
There
herself
evils.
be things
fall
still.
Kgypt
into
will
ones
this
school
model of every
no
violence.
man
longer
have
for
admiration or lo\e."
These
we have allowed
themselves,
could
not
have a more
fitting
and
thrilling farewell
320
Amelineau
(E.)^
Les nouveUes
la
fouilles cVAbydofi.
foui/les
Paris.
el
Bouriant (L,),
Deux jours de
JReise
Tell
Ai mama
I.
(Memoires de
Mission archeologique
fra?i^ais),
p.
1.
Brugscb (H.),
Leipzig,
]
nach
der grossen
Oase el-Khargeh.
Bruxelles,
878,
Capart (Jean),
1904.
Egiipie.
Erman
(A;),
Gesprdch
Seele.
Leipzig, 1877.
Hymne
livre
Ammon-Ud.
Bibliotheque
Paris, 1875.
de
Le
Paris,
1894.
Lefebure
(E.), Zeitsch.
fur
aeg. Spraclie.
1883.
Rites egyptiens.
Paris, 1890.
''
(extrait
de
in
la
Maspero
(G.),
London, 1904. Th. Davis, The Tomb of T. IV. Etudes de mythologie et dWircheologie egyptiennes.
1.
Vols.
et
ii.
Paris.
Paris,
Le
double
et
les
i.
statues
prophetiques.
Etudes
de
la
mythologie.
Vol.
el
Bahari (^Memoires de
594.
1
fran<;ais), I. p.
Menard
Moret
(L.),
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Trismegiste.
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Le
rituel
du
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les
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Paris,
'
L'dge de
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Paris, 1897.
tomheau
roipil
de Necradah *
Vols.
ii.
Naville
(E.), The Temple of Dcir and iii. The Festival Hall of Osorkon Bubastis. London, 1897,
el-Bahari.
II.
in
the
Temple of
La
destruction
des
hommes par
in
les
dieux (Trans
of
S.B.A., 1875).
the
112 du Livre
des Morts.
a Leema)is.
Das
aegyptische
Todtenhuch
der
X JTII.
his
XX.
Dynastic, Einleitung.
Inscription historicpie dc
Berlin, 1886.
1
Pinodjem III. Paris, 88.S. Les plus anciens monuments cgyptiens {Rccueil de travaux
a la philologie
ct
relatifs
U archeologie egyptiennes
et
and
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xxv.).
IL
Quibell
L, 11.
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(E. de), Etude sur unc stele cgyptienne, appartenant a la bibliothccpie imperiale. Paris, 1858.
Le Page Renouf (P.), The Egyptian Book of the Dead. Translation and Commentary, continued by E. Naville.
Wiedemann
(A.),
Religion
of
the
Ancient
Egyptians.
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21
DATE DUE
BL2441 .N326
The
old Egyptian faith,
Princeton Theological Seminary-Speer Library
'
v;