The Gods Of The Egyptians Or Studies In Egyptian Mythology Vol. 2
Read The Gods Of The Egyptians Or Studies In Egyptian Mythology Vol. 2 by Budge, E. A. Wallis, a public-domain english edition published in 1904, sourced from the cited historical archive.
By Budge, E. A. Wallis
Reader’s guide to Volume 2
This is Volume 2 of E. A. Wallis Budge’s The Gods of the Egyptians (1904), an illustrated historical study of ancient Egyptian gods and mythology. The volume is presented as an archival work, not a modern summary of Egyptian religious beliefs. Its original scan-derived text is preserved below, including any OCR imperfections. Readers may also wish to compare the two volumes and newer Egyptological scholarship.
Source and rights: Internet Archive historical scan, published 1904. The source text below is imported without translation or rewriting.
GODS OF the: EGYPTIANS
vme Ji* ‘«’ oxf^zBsrici’ a ?i’ i> im
C.’. feE J!4r VITK K.cr.
THE
GODS OF THE EGYPTIANS
OR
STUDIES IN
EGYPTIAN MYTHOLOGY
in’
E. A. WALLIS BUDGE, M.A., Litt.D., D.Litt., D.Lit.
KEEPER OF THE EGYPTIAN A*VD ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM
WITH 98 COLOURED PLilTES AND 131 ILLUSTRATIONS IN THE TEXT
METHUEN & CO.
36 ESSEX STREET W.C. LONDON 1904
cr:>
CONTENTS
CHAP. - r Art JO
I. Amen, and Amen-Ba, and the Tbiad of Thebes . . . 1
II. Hapi, the God op the Nile 42
III. The Triad of Elephantine 49
IV. Aten, the God and Disk of the Sun 68
V. The Great Company op the Gods of Heliopolis … 85
VI. Osiris 113
VII. Hymns to Osiris 148
VIII. Hymns to Osiris from the “ Book op the Dead ” 153
IX. Hymn to Osiris, — Hieroolyphic text with interlinear
TB.\NSLITE RATION AND TRANSLATION . . . . 162
X. The Names of Osiris 176
XI. Plutarch’s Mythological History of Isis .and Osiris . 186
XI I . Asar-Hapi or Sera pis 195
XIII. Isis 202
XIV. The Sorrows op Isis 222
XV. Set and Nbphthys 241
XVI. Anpu or Anubis 261
XVII. CiPPi op Horus 267
XVIIl, Foreign Gods 275
XIX. Miscellaneous Gods : —
Gods op the Cubij,,- • 291
Gods op the Days of the Months . . , . 292
Gods ok the Months 292
Gods of the £pAaoMBN.AL Days 293
Gods of the Hours of the Day ….. 294
VI
CONTENTS
Miscellaneoub Gone ( continued ) : —
CHAP, Pi**
Gods of the JHodrs op the Night …. 294
Gods who watch behind Osibis-Sbkapis . 295
Gods of the Winds ……. 295
Gods of the Senses ……. 296
The Sodl-God 299
Gods and Goddesses op the Twelve Hours op the
Night 300
- Gods and Goddesses op the Twelve Hours op the
D.ay 302
Gods op the Planets 302
The Dekans and their Gods 304
Star-Gods behind Sothis and Obion …. 310
Stab-Gods op the Southern and Northern Heavens 312
The Zodiac 312
Gods in the Tomb of Seti 1 317
Gods op the Days of the Month …. 320
Gods in the Theban Recension of the " Book op
Dead ” 323
XX. Sacred Animals and Birds, etc 345
Index 385
LIST OF COLOURED PLATES
1 .
2 .
4 .
6 .
7 .
9 .
10 .
11 .
12 .
17 .
18 .
20 .
21 .
22 .
Amen-Ea, king of the gods
TO FACE FACE
Frontispiece
The goddess Apit
2
The god Amsu, or Min ……
8
Menthu, lord of Thebes ……
. 24
The goddess Mut . . ….
. 28
Ta-urt (Thoueris)
30
Khonsu in Thebes, Nefer-hetep
34
The dual god Khensu standing upon crocodiles .
. 36
Nefer-hetep
38
The Nile-god Hfipi
42
Khnomu fashioning a man upon a potter’s table
50
The goddess Sati
. . . 54 ^
The goddess Anqet …….
56
Heru-siio/it, lord of Suteu-hencn ….
. 58
The goddess Anit
60
Ba-ncb-Tatau, the Eam-god of Mendes
64
The god Shu .
. 88
The goddess Tefnut
. 90
Seb, the Erpa of the gods
94
The god Shu raising up Nut from Seb, and the Boats
of the Sun
sailing over the body of Nut ….
. 96
The Lion-gods of Yesterday and To-day .
. 98
Nut, the mother of the gods . . \
. 102
Nut holding a table on which stands Harpocrates
. 104
Nut pouring out water from the sycamore tree .
. 106
Osiris-Unnefer . , . , . . .
. 114
The Sekhet-hotepu, or Elysian Fields
. 120
Osiris and Isis in a shrine
. 130
Anubis ministering to Osiris on his bier
. 132
Ptah-Seker-Aus^
. 136 '
Seti I. addressing Osiris Khent-Amenti
. 138
The goddess Meskhenet ……
. 142
The Judgment Scene (five-fold plate)
. 144
The goddess Isis . , .
. 202
Isis and Ptah-Seker-Ausar
. 206
viii COLOURED PLACES
4 TO FACU PAGIF
Isid in the Papyrus Swamps suckling Horus . 208
Mersekcrt suckling Horus . . " 210'
Isis-Sept 212
The goddess Bennut 214
The goddess Menqet 220
The dual-god Horus-Sot ……… 242
Set and Horus pouring out “ Life ** over Seti I. …. 248
The goddess Nephthys . 254
. Anubis, god of the dead 262
The deceased making offerings to Anubis …… 204
The god Bes 286
Sebek-Efi ………… 354
The god An-Heru 357
The goddess Urt-^ekau ……… 362
The goddess Serqet ….. … 377
LIST OF ILLUSTRATIONS
PAGE
Ilorus and Hokau presenting Amen-hetep III. to Amen-Ea 4
Anicn-Rit, with his attributes . 7
Heru-sa-atef making offerings to Amen-Ra and his ram , .17
Menthu giving life to Ptolemy Alexander ….. 24
Apet 29
The Beams of Aten illumining the names of Khu-en-Aten and iiis
family 70
Amen-hetep IV. and his wife adoring Aten ….. 73
Amen-hetep IV. seated on his throne beneath the Disk … 74
Amen-hetep IV. and his wife and daughter . .77
Seb and Nut ……….. 98
Shu supporting the boat of the Sun beneath the sky-goddess Nut 99
Nut giving birth to the Sun ’ . 101
Nut 103
Seb and Nut …… . … 104
15-31. The Resurrection of Osiris ……. 132-138
Osiris on his funeral bed ……… 152
Soj)ulchral stole ; the deceased adoring Osiris, Serapis, <fcc. 196
Serapis ………… 198
Reniiut, lady of Aat …… … 215
The Seven Stars of the Great Bear . \ . 249
37-40. Gods from the Metternich Stele . …. 268-273
Qetcsb, Min, and Anthiit …….. 276
An that ………. 277
‘Ashtoretli …. … 279
Qetesh … ……. 280
Reshpu …. ……. 282
Bes playing a harp ………. 284
Head of Bes 285
•18. Gods of the Winds ….. 295, 296
The gods of the Senses …….. 297
The gods of the Planets 303
51-87. The Dekans 301-308
The Boat of Osiris, the oldest company of the gods, 6cc. .311
The Star-gods near the North Pole 313
The Signs of the Zodiac 315
Portraits of seventy-four gods from the tomb of Seti I. 318, 319
The gods of the fourteen days of the waxing moon .321
The gods of the fourteen days of the waning moon …. 321
THE
GODS OP THE EGYPTIANS
CHAPTER I
AMEN AND AMEN-RA, KING OF THE
I AAAAAA O I
GODS, AND THE TRIAD OF THEBES
A mong the gods who were known to the Egyptians in very early times were Amen and his consort Ament,
(j ^ ‘’•v’iA/va j and their names are found in the Pyramid
Texts, e.g., Unas, line 558, where they are mentioned immediately after the pair of gods NAu and Nen, Aa/WNA
and in connexion with the twin Lion-gods Shu and Tefnut, who are described as the two gods who made their own bodies,* and with the goddess Temt, the female counterpart of Tern. It is evident that even in the remote period of the Vth Dynasty Amen and Ament were numbered among the primeval gods, if not as gods in chief certainly as subsidiary forms of some of them, and from the fact that they are mentioned immediately after the deities of primeval matter, Nau and Nen, who we may consider to be the equivalents of the watery abyss from which all things sprang, and immediately before Temt and Shu and Tefnut, it wotdd seem that the writers or editors of the Pyramid Texts
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in — *^PP
5rs-
II
<*2 FORMS OF AMEN
assigned great antiquity to their existence. Of the attributes ascribed to Amen in the Ancient Empire nothing is known, but, if we accept the meaning “ hidden” which is usually given to his name, we must conclude that he was the personification of the hidden and unknowu creative power which was associated with the primeval abyss gods in the creation of the world and all that is in it. The word or root amen || certainly means “ what
is hidden,” “ what is no^.; seen,” “ what capnot be seen,” and the like, and this fact is proved by scores of examples which may be collected from texts of all periods. In hymns to Amen we often read that he is “ hidden to his children,” and “hidden to gods and men,” and it has been stated that these expressions only refer to .>Jbhe “ hiding,” i.e., “ setting ” of the sun each evening, and that they are only to be understood in a physical sense, and to mean nothing more than the disappearance of the god Amen from the sight of men at the close of day. Now, not only is the god himself said to be “ hidden,” but his name also is “ hidden,” and his fonn, or similitude, is said to be “unkno^vn;” those statements show that “ hidden” when applied tQ,,Amen, the great god, has reference to something more than the “ sun Avhich has disappeared below the horizon,” and that it indicates the god Avho cenuot be seen with mortal eyes, and who is invisible, as well as inscrutable, to gods as well as men. In the times approaching the I’tolemaic period the name Amen appears to have been connected with the root men j, “to abide, to be permanent;” and one of the attributes whi<^ were applied to him was that eternal.
/Vmen is represented in five forms ; — 1. As a man, when he is, seen seated on a throne, and holding in one hand the sceptre, |, and in the ot|ier the symbol of “life;” in this form he is one of the nine deities who compose the company of the gods of Amen- Rii, the pther%ight being Ament, Nu, Nut, Ijlehui, Hehet, Kekui, Kekel; and Hathor.^ 2. As a man with the head of a frog, whilst his female counterpart Ament has^^ the head of a uraeus. 3. As a man with the head of a uraeus, whilst his female counterpart has the head of a cat. 4. As an ape. 5. As a lion eollchant upon a pedestal.
‘ See Laozoue, op. cit., pi. 12.-*
The Qoooess APIT
AMEN OF THEBES
a
Of the early history of the worship of Amen we know nothing, but as far as the evidence before us ^oes it appears not to have been very general, and in fact, the only centre of it of any importance was the city of Thebes. Under the Xllth Dynasty we find that a sanctuary and shrine were built in honour of Amen at Thebes in the northern quarter of the city which was called Apt, 1| ^ ,
later, jj ® 5 froJ^ this word, with the addition of the feminine article T, the Copts derived their name for the city Tape, TA.ne, and from it also comes the common name Thebes.” Over Apt the quarter of the city there presided a goddess also called Apt,
, who was either the personification of it, or a mere local goddess to whom accident or design had given the same name as the quarter ; it is, however, most probable that the goddess was the spirit or personification of the place. In the reliefs on which she is represented we see her in the form of a woman holding the sceptre, |, and “life,” in her hands, and wearing upon her head the disk and horns, which rest upon (2, the hiero-
glyphic which has for its phonetic value Apt, and stands for the name of the goddess. The disk and the honis prove that the tutehiry goddess of Thebes was a form of Hathor.
Up to the time of the Xllth Dynasty Amen was a god of no more than local importance, but as soon as the princes of Thebes had conquered their rival claimants to the sovereignty of Egypt, and had succeeded in making their city a new capital of the couutiy their god Amen became a prominent god in Upper Egypt, and it was probably under that dynasty that the attempt was made to assign to him the proud position Avhich was after- wards claimed for him of “ king of the gods.” His sanctuary at Karnak was at that time a comparatively small building, which consisted of a shrine, with a few small chambers grouped about it and a forecourt with a colonnade on two sides of it, and it remained, practically, in this form until the rise to power of the kings of the XVIIIth Dynasty. It is difficult to decide if the sanctuary of Amen at Thebes tvas a new foundation in that city by the kings of the Xllth Dynasty, or whether the site had been previously occupied by a temple to the god ; the probability is that the god
‘4
PRIESTS OF AMEN
possessed a temple in 4pl’ the earliest times, and that all that they did was to rebuild Am3n’8 sanctuary. As soon as the Thebmi princes became kings of Egypt their priests at once began to declare that their god was not only another form of the great creative Sun-god who had been worshipped for centuries at Annu, or Heliopolis, in the North of Egypt, under the names of Ra, Temu, Ehepera, and ^eru-khuti, but that all the attributes which were ascribed to them were contained in him, and that he was greater than they. And as Thebes had become the capital instead
Horns and ^okan presentinii: Amen-bctcp TTT., when a habc, and his doublo, to Amen-Ba, lord of the thrones of Kgypt, of the jfods.
of Memphis, it followed as a matter of course tliat all the attributes of all the great gods of Memphis were contained in Amen also. Thus by these means the priests of Amen succeeded in making their god, both theologically and politically, the greatest of the gods in the country.
Owing to the unsettled state of Egypt under the Xlllth and XIVth Dynasties, and under the rule of the Hyksos, pretensions of this kind passed unchallenged, especially as they were supported by arms, and by the end of the XVIIth Dynasty Amen had attained to an almost unrivalled position among the gods of the
HYMN TO AMEN-RA 5
kind. And when his royal devotees in this dynasty succeeded in expelling the Hyksos from the Iwd, and their successors the kings of the XVIIIth Dynasty carried war and conquest into Palestine and founded Egyptian cities there, the power and glory of Amen their god, who had enabled them to carry out this difficult work of successful invasion, became extraordinarily great. His priests began by asserting his equality with the other great gods of the old sanctuaries of Heliopolis, Memphis, Herakleopolis, and other ancient cities, and finally they satisfied, or, at all events, attempted to do so, all worshippers of every form of the Sun-god Ra by adding his name to that of Amen, and thus forming a great god who included within himself all the attributes of the primeval god Amen and of Ra. The highest conception of Amen-Ra under the XTXth and XXth Dynasties was that of an invisible creative power which was the source of all life in heaven, and on the earth, and in the great deep, and in the Underworld, and which made itself manifest under the form of Ra. Nearly every attribute of deity with which we are made familiar by the hymns to Ra was ascribed to Amen after his union with Ra ; but the priests of Amen were not content wth claiming that their god Avas one of the greatest of the deities of Egypt, for they proceeded to declare tliat there was no other god like him, and that he was the greatest of them all.
The power and might ascribed to Amen-Ra are well described in hymns which must be quoted in full. The fii’st of these occurs in the Papyrus of Hu-ncfor (Brit. Mus., No. 9,901, sheet i.), where it follows immediately after a hymn to Ra ; this papyrus was written in the reign of Seti I., and it is interesting to observe that the two gods are addressed separately, and that the hymn to Ra precedes that to Amen-Ra. The text reads : — “ Homage to thee, “ 0 Amen-Ra, who dost rest upon Maat ; as thou passest over the “heavens every face seeth thee. Thou dost wax great as thy “majesty doth advance, and thy rays [shine] upon all faces. “ Thou art unknown, and no tongue hath power to declare thy “similitude; only thoii thyself [canst do this]. Thou art One, “ even as is he that bringeth the tend basket. Men praise thee in “ thy name, and they sAvear by thee, for thou art lord over them.
Thou hearest vrith thine ears and thou seest with thine eyes.
6
HYMN TO AMEN-RA
“ Millions of years have gone over the world, and I cannot tell the ‘number of those through which thou hast passed. Thy heart “hath decreed a day of happiness in thy name of ‘Traveller.’ “Thou dost pass over and dost travel through untold spaces “ [requiring] millions and hundreds of thousands of years [to pass “ over] ; thou passest through them in peace, and thou steerest “ thy way across the watery abyss to the place which thou lovest ; “ this thou doest in one little moment of time, and then thou dost “sink down and dost make an end of the hours.” How far the attributes ascribed to Amen-Ra in this hymn represent those generally bestowed upon the god in the XIX th Dynasty is unknown, but the points chiefly dwelt upon are the unity, and the invisibility, and the long duration of the existence of the god ; nothing is said about Amen-Rii being self-begotten and self-bom, or of his great creative powers, or of his defeat of the serpent-fiend Nak, and it is quite clear that Hu-nefcr drew a sharp distinction between the attributes of the two gods.
The following hymn,‘ which was probably written under the XXth or XXTst Dynasty, well illustrates the growth of the power both of Amen-Ra and of his priests : — “ Praise be to Amen-Ra, the “ Bull in Annu, the chief of all the gods, the beautiful god, the “ beloved one, the giver of the life of all warmth to all beautiful “ cattle.® Homage to thee, 0 Amen-Ra, lord of the thrones of the “ two lands, the governor of the Apts (i.e., Thebes, north and south), “ thou Bull of thy mother, who art chief in thy fields, whose steps are “ long, who art lord of the land of the South, who art lord of the “ Matchau peoples, and prince of Punt, and king of heaven, and lirst- “ bom god of earth, and lord of things which exist, and stablisher of “ creation, yea, stablisher of all creation. Thou art One among the “ gods by reason of his seasons. Thou art the beautiful BuU of the “ company of the gods, thou art the chief of all the gods, thou art “ the lord of Maat, and the father of the gods, and the creator of
’ For the hieratic text see Maiaette, Lea Papyrus Sgyptiena du Maaee de Bt/ulaq, pll. 11-13 ; and a French version of the hymn is g^ven Grebaut, Hyrme a JMmon-Pa, Paris, 1875. ,
- The vrord nsed here for cattle is menmen, and a play is intended upon it and the name Jmen, yrho in his character of “ bull of Annu ” was the patron of cattle.
HYMN TO AMEN-RA
7
“ men and women, and the maker of animals, and the lord of “things which exist, and the {>roducer of the staff of life (i.e., “ wheat and barley), and the maker of the herb of the, field which “ giveth life unto cattle. Thou art the beautiful Sekhem who wast “ made (i.e., begotten) by Ptah, and the beautiful Child who art “ beloved. The gods acclaim thee, 0 thou who art the maker of “ things which are below and of things which are above. Tliou “ illuminest the two lands, and thou sailest over the sky in peace, “ 0 king of the South and North, Ka, whose woi’d hath unfailing “ effect, who art over the two lands, thou mighty one of two-fold “ strength, thou lord of terror, thou Being above who makest the
Amcn-Ku, with his attributes.
“ earth according to thine own designs. Thy devices are greater “and more numerous than those of any other god. The gods. “ rejoice in thy beauties, and they ascribe pi’aise unto thee in the “ great double house, and at thy risings in (or, from) the double house “ of flame. The gods love the smell of thee when thou comest from “ Punt (i.e., the spice land), thou eldest born of the dew, who “ comest from the land of the Matchau peoples, thou Beautiful “ Face, who comest from the Divine Land (Neter-ta). The gods “ tremble at thy feet when they recognize thy majesty as their “ lord, thou lord who art feared, thou Being of whom awe is great, “ thou Being whose souls are mighty, who hast possession of
^ HYMN TG AMEN-RA
crowns^ ivho dost make offerings to be abundant, and who dost “ make divine food (tchefau). •
“ Adorations be to thee, 0 thou creator of the gods, who hast “ stretched out the heavens and made solid the earth. Thou art “ the untiring watcher, 0 Amsu-Amen (or Min- Amen), the lord of “ eternity, and maker of everlastingness, and to thee adorations “ are paid as the Governor of the Apts. Thou hast two horns “ which endime, and thine aspects are beautiful, and thou art the
“ lord of the ureret crown ^ , and thy double plumes are
“ lofty, thy tiara is one of beauty, and thy White Crown “is lofty. The goddess Mehen Uatcheti
“goddesses Nekhebet and Uatchet), are about
“ thy face, and the crowns of the South and North , and the “ Nemraes crown, and the helmet crown are thy adornments (?) in “ thy temple. Thy face is beautiful and thou receivest tlie Atef “ croAvn , and thou art beloved of the South and the North ;
“ thou receivest the cro^vns of the South and the North, and thou “ receivest the amesu sceptre , and thou art the lord of the “ makes ^eptre , and of the whip (or flail, } Thou art “ the beautiful Prince, w’ho risest like the sun with the W^hite “ Crown, and thou art the lord of radiant light and the creator of “ brilliant rays. The gods ascribe praises unto thee, and he who “ loveth thee stretcheth out his two hands to thee. Thy flame inaketh “ thine enemies to fall, and thine Eye overthroweth the Sehdu fiends, “ and it driveth its spear through the sky into the serpent-fiend “ Nak and makcth it to vomit that which it hath swallowed.
“ Homage to thee, O Ra, thou lord of Maat, whose shrine “ hidden, thou lord of the gods ; thou art Khepera in thy boatj “ and when thou didst speak the word the gods sprang into being.
- In the text of Un^ (1. 206 f.) we have, ** O Unas, thou hast not departed ‘ as one dead, but as one living thou hast gone to sit upon the throne of Osiris.
’ Thy ^ptre dh ^hy hand, and thou givest commands to the living, thy
‘ scejjtrc melees ^ P f ) sceptre ncitbet ^ J ^ 8)
^ thy hands, and thou givest commands to those whose places are hidden.*’
HYMN TO AMEN-RA
9
“Thou art Temu, who didst create beings endowed with reason; “ thou makest the colour of th6 skin of one race to be different “ from that of another, but, however many may be the varieties of “ mankind, it is thou that makest them all to live. Thou hearest “ the prayer of him that is oppressed, thou art kind of heart unto “him that calleth upon thee, thou deliverest him that is afraid “ from him that is violent of heart, and thou judgest between the “ strong and the weak. Thou art the lord of intelligence, and “ knowledge is that which proceedeth from thy mouth. The Nile “ cometh at thy will, and thou art the greatly beloved lord of the “ palm tree who makest mortals to live. Thou makest every work “ to proceed, thou Avorkest in the sky, and thou makest to come “ into being the beauties of the daylight ; the gods rejoice in thy “ beauties, and their hearts live Avhen they see thee. Hail, Ra, “ who art adored in the Apts, thou mighty one who risest in the
“shrine: 0 Ani thou lord of the festival of the new
“ moon, who makest the six days’ festival and the festival of the “ last quarter of the moon. Hail, Prince, life, health, and strength, “ thou lord of all the gods, whose appeai’ances are in the horizon, “ thou Govei-nor of the ancestora of Aukert (i.e., the underworld), “ thy name is hidden from thy children in thy name ‘ Amen.’
“ Hail to thee, (3 thou who art in peace, thou lord of joy of “ heart, thou crowned foim, thou lord of the ureret crown, Avhose “ plumes ai’e exalted, whose tiara is beautiful, whose White Crown “ is lofty, the gods love to look upon thee ; the croAvns of the “South and North are established upon thy brow. Beloved art “ thou as thou passest through the two lands, as thou sendest “ forth rays from thy two beautiful eyes. The dead are rajiturous “ with delight Avhen thou shinest. The cattle become languid “ when thou shinest in full strength ; beloved art thou wlien thou “ ait in the southern sky, and thou art esteemed lovely Avhen thou “ aii; in the nortliern sky. Thy beauties take possession of and “ carry away all heai*ts, and love for thee maketh aU arms to relax, “ thy beautiful form maketh the hands to tremble, and all hearts “ melt at the sight of thee.
“ Hail, thou Form Avho art One, thou qreator of all things ;
10
HYMN TO AMEN-IIA
“ hail, thou Only One, thou maker of things which exist. Men “ came forth from thy two eyes, and the gods sprang into being “ as the issue of thy mouth. Thou makcst the green ’herbs whereby “ cattle live, and the stalF of life for the use of man. Thou makest “ the fish to live in the rivers, and the featheyed fowl in the sky ; “ thou givest the breath of life to that which is in the egg, thou ** makest birds of every kind to live, and likewise the reptiles that “ creep and fly ; thou causest the rats to live in their holes, and “ the birds that are on every green tree. Hail to thee, 0 thou “ who hast made all these things, thou Only One ; thy might “ hath many forms. Thou watchest all men as they sleep, and “ thou seekest the good of thy brute creation. Hail, Amen, who “ dost establish all things, and who art Atmu and Harmachis, all “ people adore thee, saying, ‘ Praise be to thee because of thy “ ‘ resting among us ; homage to thee because thou hast created “ ‘ us.’ All creatures say, ‘ Hail to thee ’ ! and all lands praise “ thee ; from the height of the sky, to the breadth of the earth,i “ and to the depths of the sea thou art praised. The gods bow “ down before thy majesty to exalt the Will of their Creator ; they “ rejoice when they meet their begetter, and say to thee, ‘ Come “ ‘ in peace, 0 father of the fathers of all the gods, who hast spread “ ‘ out the sky, and hast founded the earth, maker of things Avhich “ ‘ are, creator of things which exist, thou Prince (life, health, and “ ‘ strength [to thee IJ), thou Governor of the gods. W e adore thy “ ‘ Will (or, souls) for thou hast made us ; thou hast made us and “ ‘ hast given us birth.*
“ Hail to thee, maker of all things, lord of Maiit, father of the “ gods, maker of men, creator of animals, lord of grain, who “ makest to live the cattle on the hills. Hail, Amen, bull, “ beautiful of face, beloved in the Apts, mighty of rising in the “shrine, who art doubly crowned in Heliopolis; thou art the “ judge of Horus and Set in the Great HaU. Thou art the head “of the company of the gods, Only One, who hast no second, “ thou governor of the Apts, Ani at the head of the company of the “ gods, living in Maat daily, thou Horus of the East of the double “horizon. Thou hast created the mountain, and the silver and “ real lapis-lazuli at thy will. Incense and fresh anti are prepared
HYMN TO AMEN-RA
11
“for thy nostrils, 0 beautiful Face, wh6 comest forth from the “ land of the Matchau, Amen-lla, lord of the thrones of the two “ lands, at the head of the Apts, Ani, the chief of * thy shrine,
“ Thou king who art One among the gods, thy names are manifold, “ and how many they are is unknown ; thou shinest in the eastern “ and western horizons, and overthrowest thy enemies at thy birth “ daily. Thoth exalteth thy two eyes, and maketh thee to set in “ splendour ; the gods rejoice in thy beauties which those who are “ in thy [folloAving] exalt. Thou art the lord of the Sektet Boat “ and of the Atet Boat, which travel over the sky for thee in “ peace. Thy sailois rejoice Avhen they see Nak overthrown, “ and his limbs stabbed with the knife, and the fire devouring “ him, and his filthy soul beaten out of his filthy body, and his “ feet carried away. The gods rejoice, Ra is content, and Annu “ (Heliopolis) is glad because the enemies of Atmu are ovei- “ thrown, and the heart of Nebt-Ankh (i.e., Isis) is happy because the enemies of her lord are overthrown. The gods of Kher-aha “ rejoice, and those who dwell in the shrine are making obeisance “ when tliey see thee mighty in thy strength. Thou art the “ Sekhem (i.e., Power) of the gods, and Maat of the Apts in thy “ name of ‘ Maker of Maat.’ Thou art the lord of tehefau food, “ the Bull of offerings (?) in thy name, ‘ Amen, Bull of his mother.’ “ Thou art the fashioner of mortals, the creator, the maker of all “ things which are in thy name of Temu-Khepera. Thou art the “ Great Hawk which gladdeneth the body ; the Beautiful Face “ which gladdeneth the breast. Thou art the Form of [many] “ forms, with a lofty crown ; the Uatcheti goddesses (i.e., Nekhebet “ and Uatchet) fly before his face. The hearts of the dead (?) go “ out to meet him, and the denizens of heaven turn to him ; his “ appearances rejoice the two lands. Homage to thee, Amen-Ra, “ lord of the throne of the two lauds ; thy city loveth thy radiant “light.”
The chief point of interest in connexion Avith this hymn is the proof it affords of the completeness Avith which Amen had absorbed all the attributes of Ra and of every other ancient form of the Sun-god, and hoAv in the course of about one hundred years he had risen from the position of a mere local god to that of the
12
THE PRIEST KINGS
“king of the gods” of Egypt. In the XVIIIth and XIX th Dynasties the wealth of his priesthood must have been enormous, and the religious and social powei’s which they possessed made them, in many respects, as powerful as the reigning family. Thebes, the capital of Egypt and the centre of the worship of
ximen-lla, was rightly called the “ city of Amen,” (|
(the No-Amon of Nahum iii. 8), and there is reason to think that many of the great Egyptian raids in Syria and Nubia Avere made as much for the purpose of supplying funds for the maintenance of the temples, and services, and priests of Amen-Ra as for the glory and prestige of Egypt. The slavish homage which the Thothmes kings, and the Amen-heteps, and the Ramessids paid to Amen- Ra, and their lavish gifts to his sanctuaries suggest that it was his priests who were, in reality, the makers of war and peace. Under the XXth Dynasty their power Avas still very great, and the list of the gifts Avhich Rameses III. made to their order illustrates theii’ influence over this monarch. Towards the close of this dynjisty Ave find that they had succeeded in obtaining authority from tlie feeble and incapable successors of Rameses HI. to leAy ta.xes on the people of Thebes, and to appropriate to the use of their order certain of the revenues of the citv : this was only Avhat Avas to be expected, for, since the treasury of the god was no longer supplied by expeditions into Syria, the priests found poverty staring them in the face. When the last Rameses was dead the high-priest of Ainen-Ra became king of Egypt almost as a matter of course, and he and his immediate successors formed the X Xlst Dynasty, or the Dynasty of priest-kings of Egypt.
Their chief aim Avas to maintain the poAver of their god and of their oAvn order, and for some years they succeeded in doing so ; but they were priests and not warriors, and their Avant of funds became more and more pressing, for the simple reason that they had no means of enforcing the payment of tribute by the peoples and tribes who, even imder the later of the kings bearing the name of Rameses, acknowledged the sovereignty of Egypt. Mean- while the poverty of the inhabitants of Thebes increased rapidly, and they Avere not on]y unable to contribute to the maintenance
NESI-KHENSU
A
13
of the acres of temple buildings and to the services of the god, but found it difficult to obtain a living. These facts are proved by many considerations, but chiefly by the robberies which are described or referred to in several papyri of the royal tombs din the Valley of the Tombs of the Kings at Thebes ; and the discoveries of the royal mummies at D6r al-Bahari shows that the Government of the period was unable either to protect the royal tombs or to suppress the gang of robbers who systematically pillaged them. The robberies were carried out with the connivance of several high officials, and it was to the interests of large numbers of the inhabitants of Thebes to make abortive the legal proceedings which were taken by the Government against them. Notwithstanding their grooving poverty and waning influence the priests in no way abated the pretensions of their god or of tliemselves, and they continued to proclaim the glory and power of Amen-Ra in spite of the increasing power of the Libyans in the Delta.
In a very remarkable document written for Nesi-Khensu, the daughter of one of the priest-kings of Amen-Ra, the god is made to enter into an agreement to provide for the happiness and deification of the deceased in the Undei’^vorld, and the teiins of this agree- ment are expressed with all the precision, and in the phraseology, of a legal document. This is interesting enough as illustrating the relations which the priests assumed to exist between themselves and their gods, but the introduction to the agreement is more important for our purpose here, because in it are enumerated all the chief attributes which were ascribed to Amen-Ra under the XXTst Dynasty. The following is a rendering of this portion of the papyrus of Nesi-Khensu : — '
“ This holy god, the lord of all the gods, Amen-Ra, the lord of “ the thrones of the two lands, the governors of Apt; the holy soul “ who came into being in the beginning ; the great god who liveth “ by (or upon) Maat ; the first divine matter which gave birth “ unto subsequent divine matter ! * the being through whom every
^ A hieroglyphic transcript of the hieratic text of this remarkable document, together -with a French translation, has been published Maspero in Lea Momiea Soyalea de Dcir-el-bahari, p. 694 f.
® Or, “ the primeval pmU which gave’ birth unto the [other] two
NESI-KHENSU
U
“ [other] god hath existence ; the One One who hath made every- thing which hath come into existence since primeval times when “ the world was created ; the being whose births are hidden, whose “ evolution^ are manifold, and whose growths are unknown ; the “ holy Form, beloved, terrible, and mighty in his risings ; the lord “ of wealth, the power, Khepera who createth every evolution of “ his existence, except whom at the beginning none other existed ; “ who at the dawn in the primeval time was Atennu, the prince of “ rays and beams of light ; who having made himself [to be seen, “ caused] all men to live ; who saileth over the celestial regions and faileth not, for at dawn on the morrow his ordinances are “ made permanent ; who though an old man shineth in the form of “ one that is young, and having brought (or led) the uttermost “parts of eternity goeth round about the celestial regions and “ joumeyeth through the Tuat to illumine the two lands which he “ hath created ; the God who acted as God, who moulded himsell’, “ who made the heavens and the earth by his will (or heart) ; the “ greatest of the great, the mightiest of the mighty, the prince who “ is mightier than the gods, the young Bull with sharp horns, the “ protector of the two lands in his mighty name of ‘ The everlast- “ ‘ ing one who cometh and hath his might, who bringeth the “ ‘ remotest limit of eteniity,’ the god-prince who hath been prince “ from the time that he csimc into being, the conqueror of the two “lands by reason of his iniglit, the ten’ible one of the double “ divine face, the divine aged one, the divine form who dwelleth in “ the forms of all the gods, the Lion-god with awesome eye, the “ sovereign who casteth forth the two Eyes, the lord of flame “ [which goeth] against his enemies ; the god Nu, the prince who “ advanceth at his hour to vivify that which cometh forth upon his “ potter’s wheel, the disk of the Moon-god who openeth a way “both in heaven and upon earth for the beautiful form; the “ beneficent (or operative) god, who is untiring, and who is “ vigorous of heart both in rising and in setting, from whose “ divine eyes come forth men and women ; at whose utterance the “ gods come into being, and food is created, and tchefau food is “ made, and all things which are come into being ; the traverser of “eternity, the old man who maketh himself young [again], with
NESI-KHENSU
i'5
“myriads of pairs of eyes and numberless pairs of ears, whose “ light is the guide of the god of millions of years ; the lord of “ life, who giveth unto whom he pleaseth the circuit of the earth “ along with the abode of his divine face, who setteth out upon his “ journey and sufFereth no mishap by the way, whose work none “ can destroy ; the lord of delight, whose name is sweet and “beloved, at dawn mankind make supplications unto him the “ ‘Mighty one of victory, the Mighty one of twofold strength, the “ Possessor of fear, the young Bull who maketh an end of the “ hostile ones, the Mighty one who doeth battle with his foes, “ through whose divine plans the earth came into being ; the “ Soul who giveth light from his two Utchats (Eyes) ; the god “ Baiti who created the divine transformations ; the holy one who “ is unknown ; the king who maketh kings to rule, and who “ girdeth up tl>e earth in its courses, and to whose souls the gods “ and the goddesses pay homage by reason of the might of his “ terror ; since he hath gone before that which followeth endureth ; “ the creator of tlie Avorld by his secret counsels ; the god Kheperii “ who is unknowTi and who is more hidden than the [other] gods, “ whose vicar is the divine Disk ; the unknown one who hideth “ himself from that which cometh forth from him ; he is the dame “ which sendeth forth rays of light Avith mighty splendour, but “ though he can be seen in form and observation can be made of “ him at his appearance yet he cannot be understood, and at dawn “ mankind make supplication unto him ; his risings are of crystal “ among the company of the gods, and he is the beloved object of “ every god ; the god Nu cometh fonvard with the north wind in “this god Avho is hidden; Avho maketh decrees for millions of “ double millions of years, Avhose ordinances are fixed and are not “ destroyed, whose utterances are gracious, and whose statutes fail “ not in his appointed time ; who giveth duration of life and “ doubleth the years of those unto whom he hath a favour ; who “ graciously protecteth him whom he hath set in his heart ; who “ hath formed eternity and everlastingness, the king of the South “ and of the North, Amen-Ra, the king of the gods, the lord of “ heaven and of earth, and of the deep, and of the two mountains “ in W^hose form the earth began to exist, he the mighty one, who
iO FORMS OF AMEN-RA
“ is more distinguished than all the gods of the first and foremost “ company."
The definiteness of the assertions of this composition suggest that it formed the creed of the worshippers of Amen-Ra, for every one of them appears to have been made with the express purpose of contradicting the pretensions urged by the priests of other gods, e.g., Aten and Osiris ; and an examination of the sentences will show that Amen is made to be the source of life of all things, both animate and inanimate, and that he is identified with the great unknown God who made the universe. It is, however, important to note that he is not in any way identified with Osiris in this text, a fact which seems to indicate that the national god of the Resurrection in Egypt was ignored by the priests of Amen who composed the contents of Nesi-Khensu’s papyrus. From what has been said above as to the importance of Amen-Ra it will be evident that a large number of shrines of this god must have existed throughout the country, but in nearly all of them he was an intruder, and his priests must have lived chiefly upon the endowments which the pious Egyptians had provided for gods other than he.
We may now consider the various forms * in which Amen-Rii is depicted on monuments and papyri. His commonest fonn is that of a strong-bearded man who wears upon his head lofty double plumes, the various sections of which are coloured alternately lud and green, or red and blue ; round his neck he wears a deep collar or necklace, and his close-fitting tunic is supported by elaborately worked shoulder-straps. His arms and wrists are provided with armlets and bracelets, in hLs right hand
is the symbol of life, and in his left the sceptre | . Hanging from
his tunic is the tail of some animal, the custom of wearing which by gods and kings was common in Egypt in the earliest times. In this form his title is “ Amen-Ra, lord of the thrones of the two
lands,” O Instead of the sign of life,
he sometimes holds the khepesh war knife, in his right hand.^
, J For a number of them see Lauzone, op. cit., pll. 18 ff.
^ Lanzoue, op. cit., pi. 21.
FORMS OF AMEN-RA
At times he is given the head of a hawk which is surmounted by the solar disk encircled by a serpent, «CX; as “ Amen-Jla-Temu in Thebes ” he has the head of a man surmounted by the solar disk
encircled by a serpent ; before him is the dnhh, , which is provided with human legs and arms, offering lotus flowers to the god.^ Thus he becomes the god both of Heliopolis and Thebes.” In many scenes we find Amen-Iia with the head of a xam, when he usually wears the solar disk, plumes, and uraeus ; at times, how- ever, he wears the disk and uraeus, or the disk only. In this form he is called “ Amen-Ra, lord of the thrones of the two lands, the “ dweller in Thebes, the great god who appeai’eth in the horizon,”
HerU’Sa-atcp, king of Ktliioi>ia, adoring An]en>B&,
or “ Amen-Ra, lord of the thrones of the two lands, governor of “ Ta-Kenset (Nubia).” Another form of Amen-Ra is that in which he is represented Avith the body of the ithyplmllic god Amsu, or Min, or Khem, i.e,, as the personification of the power of generation. In this form he weare either the customary disk and plumes, or the united crowns of the South and North, and has one
hand and arm raised to support Avhich he holds above his shoulder ; he is called “ Amen-Ru, the bull of his mother,” ^ ^ possesses all the attributes of Fara,
i.e., the “ god of the lifted hand,”
pl. 19.
18 FORMS OF AMEN-RA
In one of the examples reproduced by Lanzone ^ Amen-Ra in his ithyphallic form stands by the side of a pylon-shaped building, on the top pf which are two trees, one on each side of a large lotus flower; the lotus flower represents the rising sun, which was supposed to issue daily from between two persea trees. In another form Amen-Ka has the head of a crocodile, and he wears the crown which is composed of the solar disk, plumes, and horns, and is called the “ disposer of the life of Ra and of the years of Temu.” Finally, the god was sometimes represented in the form of a goose; the animal sacred to him in many parts of Egypt, and all over Nubia, was the ram. In very late dynastic times, especially in the Ptolemaic period, it became customary to make figures of Amen-Rii in bronze in which every important attribute of the god was represented. In these he has the bearded head of a man, the body of a beetle with the wings of a hawk, the legs of a man with the toes and claws of a lion, and is provided with four hands and arms, and four wings, the last named being extended. One hand, which is stretched along the wing, grasps
the symbols |, •^, and two knives; another is raised to support j after the manner of the “ god of the lifted hand ; ”
a third holds the symbol of generation and fertility ; and the fourth is lifted to his head. The face of the god is, in reality, that of the solar disk, from Avhich proceed the heads and necks of eight rams. Resting on the disk is a pair of ram’s homs, with a disk on each, and stretching upwards are the two characteristic plumes of the god Amen. From the tip of each of these projects a lion-headed uraeus which ejects moisture from its mouth. This form of the god was a production probably of the period imme- diately following the XXVIth Dynasty, but some modifications of it are not so old. The idea which underlies the figure is that of representing the pant or company of the gods, of which Amen was the chief, and of showing pictorially how every one of the oldest gods of Egypt was contained in him.
In the Saite Recension of the Hook of the Dead we find several passages relating to xVmen, or Amen-R^ which appear to
’ Op. dt., pi. 20, No. 1.
FORMS OF AMEN-RA
19
belong to the same period, and as they .illustrate the growth of a set of new ideas about the god Amen, some of them being probably of Nubian origin, they are reproduced here. The first is found in the Rubric to Chapter clxii. which contains the texts to be recited over the amulet of the cow, and was composed with the view of keeping heat in the body of the deceased in the Under- world. The first address is made to the god PAR, .Sas, ^ , which is clearly a form of Amen-Ra, for he is called “ lord of the phallus,” “lofty of plumes,” “lord of
transformations, whose skins (i.e., complexions) are manifold,”
^ ^ i ^ ^ “f “““y
“ the mighty runner of mighty strides,” etc. The second address is to the Cow Ah at, fO ^ , i.e., the goddess Meh-urt
or Net, who made a picture of herself and placed it under the head of Ra when he was setting one evening, and is the petition which is to be said when a similar amulet is placed under the head of the deceased, and runs, “ 0 Amen, 0 Amen, who art in “ heaven, turn thy face upon the dead body of thy son, and make “ him sound and strong in the Underworld.”
In Chapter clxiii. we have the second passage as follows : —
“ Hail, Amen, thou divine Bull Scarab ^ ’
“ thou lord of the two Ut chats, thy name is Hks-Tchbfetch ’ Osiris (i.e., the deceased) is the
“ emanation of thy two IJtchais, one of Avhich is called Share- “SHAHBKIIBT ^ t S) '
“ SiiAPUNETKBARiKA ^ ^ ^ V uiagical
name of the deceased is “ Shaka-Amen-Shakanasa er hatu Tern sehetch-nef-taui,” ^ and on his behalf the following prayer is made : — “ Grant that he may be of the land of Maat, let him not “ be left in his condition of solitude, for he belongeth to this land
20
FORMS OF AMEN-RA
** wherein he will no more appear, and * An ’ (?) ( 4r) is his
“ name. 0 let him be a pei’fect spirit, or (as others say) a strong “ spirit, and let him be the soul of the mighty body which is in “ Sau (Sais), the city of Net (Neith).”
The third passage is Chapter clxv., which is really a petition to Amen-Ra by the deceased wherein the most powerful of the magical names of the god are enumerated. The vignette of the chapter contains the figure of an ithyphallic god with the body of a beetle ; oii his head are the characteristic plumes of Amen, and his right arm is raised like that of Amsu, or Min, the god of the reproductive powers of nature. The text reads, “ Hail, thou
“ Bekhenno ( J ^ ^ J Hail, Prince, Prince !
“ Hail Amen, Hail Amen! Hail Pab, Hail Iukasa ^
“ (||| ^ I Hail God, Prince of the gods of the eastern
“ parts of heaven, Amen-N athekeuetii i-iVMEiJ ( (|
]
I ^ (j . Hail, thou whose skin is hidden, whose
(i
a
a
is
Si
fS
form is secret, thou lord of the two horns [who wast bom of] Nut, thy name is Na-ari-k -cs>- (|(j or Ka-ari-k,
is thy name. Thy name is Arethi-kasathi-ka ^ l|l|
ka^ntek-share « = I I I V ^ ^ T
Ml S ) ’ name is Amen-naiu-an-
“ or Thekshare - Amen - Rerethi, ^ .TdtT 1|
“ 1 ^ * Hail, Amen, let me make supplication unto thee,
“ for 1 know thy name, and [the mention of] thy transformations “ is in my mouth, and thy skin is before mine eyes. Come, I pray “ thee, and place thou thine heir and thine image, myself, in the “ everlasting underworld. Grant thou that all my members may “repose in Neter-khertet (the underworld), or (as others say) ** in Akertet (the underworld) ; let my whole body become like “ unto that of a god, let me escape from the evil chamber and let “ me not be : imprisoned therein ; for I worship thy name. Thou
NAMES OF AMEN
21
“ hast made for me a skin, and thou hast, understood [my] speech, “ and thou knowest it exceedingly well. Hidden
“is thy name, 0 Letasashaka M ^ ^ J).
“ and I have made for thee a skin. Thy name is Ba-ire-qai
“ s3)’ tty»«""=“Marqathi
iiame is Rerei *^7 iia-ine is Nasa-
“ qebubu ‘’‘y name is Thanasa-
“ Thanasa (li fl ‘^wvt , thy name is Sharshathakatha
“ 0 Amen, 0 Amen, 0 God, 0 God, 0 Amen, I adore thy “ name, grant thou to me that I may understand thee ; grant “ thou that I may have peace in the 1’uat (underworld), and that “ I may possess all my inembera therein.” And the divine Soul which is in Nut saith, “ I will make my divine strength to protect “ thee, and I will perform everything which thou hast said.” This interesting text was ordered to be recited over a figure of the “ god of the lifted hand,” i.e., of Amen in his character of the god of generation and reproduction, painted blue, and the knowledge
of it was to be kept from the god Sukati (P ^ S ’
in the Tuat ; if the directions given in the rubric were properly carried out it would enable the deceased to drink water in the underworld from the deepest and purest part of the celestial stream, and he would become “like the stars in the heavens above.”
A perusal of the above composition shows that we are dealing with a class of ideas concerning Amen, or Amen Ra, which, though clearly based on ancient Egyptian beliefs, are peculiar to the small group of Chaptere which are found at the end of the Saite Recension of the Book of the Dead. The forms of the magical names of Amen are not Egyptian, and they appear to indicate, as the late Dr. Birch said, a Nubian origin. The fact that the Chapters with the above prayers in them are found in a papyrus containing so complete a copy of the Saite Recension proves tliat
22
AMEN WORSHIP
they were held to be of considerable importance in the Ptolemaic period, and they probably represented beliefs which were wide- spread at that time. Long before that, however, Amen<Ra was identified with Horns in all his forms, and Ita in all his forms, and Osiris in all his forms, and the fathers and mothers of these gods were declared to be his; he was also made to be the male counterpaii; of all the very ancient goddesses of the South and the North, and the paternity of their offspring was attributed to him.
From what has been said above it is evident that the worehip of Amen-Rii spread through all the country both to the north and south of Thebes, and the monuments prove that it made its way into all the dominions of Egypt in Syria, tmd in Nubia, and in the Oases. In Upper Egypt its centres were Thebes, Hermonthis, Coptos, Panopolis, Cusae, Hermopolis Magna, and Herakleopolis Magna ; in Lower Egypt they were Memphis, Sals, Xois, Metclis, Heliopolis, Babylon, Mendes, ‘J’hmuis, Diospolis, Butus, and the Island of Khemmis ; in the Libyan desert the Oases of Keneinet,
(i.e., the Oasis of the South, or Al-Khhrgeh), Tchestchesct, (i.e., Oasis Minor, or Daklicl), Ta-ahet, ^ @
(i.e., Farafra), and the great Oasis of Jupiter Ammon ; in Nubia, Wadi Sabu‘a, Abh Simbel, Napata, and Meroe ; and in Syria at several places which were called Diospolis.
The worship of Amcn-lla. was introduced into Nubia by its Egyptian conquerors early in the Xllth Dynasty, and the inhabitants of that country embraced it with remarkable feiwour ; the hold which it had gained upon them was much strengthened when an Egyptian viceroy, who bore the title of “ royal son of Cush,” was appointed to rule over the land, and no efforts wei*e spared to make Napata a second Thebes. The Nubians were from the poverty of their country unable to imitate the massive temples of Kamak and Luxor, and the festivals which they celebrated in honour of the Nubian Amen-Ra, and the processions which they made in his honour, lacked the splendour and magnificence of the Theban capital; still, there is no doubt that, considering the means which they had at their disposal, they erected temples for the worship of Amen-Ru of very considerable
MENTHU
23
size and solidity. The hold which the priesthood of Amcn-Ra of Thebes had upon the Nubians was very gi’eat, for in the troublous times which followed after the collapse of their powCT as priest- kings of Egypt, the remnant of the great brotherhood made its way to Napata, and settling down there made plans and schemes for the restoration of their rule in Egypt ; fortunately for Egypt their designs were never realized. In Syria also the cult of Amen-lla was introduced by the Egyptians under the XVIIIth Dynasty, a fact which is proved by the testimony of the Tell el-‘Amama tablets. Thus in a letter from the inhabitants of the
city of Tunep,’ Amen-
Jietep III. or his son Amen-hetep IV.) the writers remind him that the gods worshipped in the city of Tunep are the same as those of Egypt, and that the form of the woi’ship is the same. From an inscription ® of Thothmes III. at Kamak we know that in the 29th year of his reign this king oftered up sacrifices to his gods at Tunep, and it is probable that the worship of Aiaen-Ra in Northern Syria dates from this time. On the other hand Akizzi, the governor of Katna, in writing to inform Amen-hetep III. that the king of the Khutti had seized and carried oft’ the image of the Sun-god, begs that the king of Egypt will send him sufficient gold to ransom the image, and he does so chiefly on the grounds that in ancient days the kings of Egypt adopted the worship of the Sun-god, presumably from the Syrians, and that they called themselves after the name of the god. To emphasize his appeal Akizzi addresses Amen-hetep III. as the “ son of the Sun-god,” a fact which proves that he was acquainted with the meaning of the
title “ sa lia,” i.e., “ son of Ra,” whi<.h every Egyptian king
bore from the time of the Vth Dynasty onwards. This evidence supports an old tradition to the effect that the Heliopolitan form of the worship of the Sun-god was derived from Heliopolis in Syria. In connexion with Amen-Rji must be mentioned an important
form of the Sun-god which was called Menthu,
^ Seo The Tdl el-^Amanui Tablets in the British Museum, pp. bcv., lixi. s Mariette, Karuak, pi. 13, 1. 2.
24
MENTHU-RA
or Menthu-Ra, *==» ^ ^ O ^ ; though he was commonly
described as “lord of Thebes,” the chief seat of his worship was at Hermonthi^, the Annu-Rest, ^ @ ^ @ > i*®*» “ Heliopolis of the
South,” of the hieroglyphic texts. Menthu was probably an old local god whose cult was sufficiently important to make it
Mentha “life” to Pfcolomy Alexander.
necessary for the priests of Amen to incorporate him with the great god of Thebes, and he appears to have been a personification of the destructive heat of the sun. The chief centres of his worship were Annu of the South, Thebes, Annu of the North,
Tchertet, (EdfA), Dendera, and perhaps the temples of
MENTHU. Loro of Thcb^es.
MENTHU-RA
25
i.
the First Cataract, and his commonest titles are, “ Menthu-Ra, lord “ of Thebes, King of the gods, he who is on his throne in Aptet, “ Mbbti, mighty one of two-fold strength, lord of Thebes of the “ North, Sma-taui, Governor of Behntet, lord of Annu of the South, «* prince of Annu of the North,”^ and “lord of Manu,” i.e., the Libyan mountain.® Menthu is mentioned in the Pyramid Texts (Mer-en- Ra, line 784), together with »a number of ancient gods, in such a way that we may be certain that his worship was widespread,
even in the Vlth Dynasty. Thus Khepera ® ^ and Nu, and Tern, and Uash, -f] C3a, the son of Seb, and
Sekhera, the son of Osiris, entreated to
hearken to the words which tlie dead king is about to address to them. Nekhebet of the Temple of Sar, Q p, in Heliopolis is said to protect him, he is identified with the star Apsh, P J / ^ ^ ’ , and the gods who traverse the land of the Theliennu, ^ ^ ^ ^ , and who live on the “ in-
destructible heavens,”
are besought to allow him to be with them.
Five obscure gods are next mentioned, i.e., Tchent, <£?,
Khek, ^ L SiiENTHET, IvHENu, N^O» and Benutch,
Jj 0 , and then it is said that “ Seb hearkeneth to him, Tern
“ provideth him Avith his form, Thoth heareth for him that Avhich “ is in the books of the gods, Horus openeth out a path for him, “ Set protecteth him, and Mer-en-Ra riseth in the eastern part of “ heaven even as doth Ra. He hath gone forth from Pe Avith the “ spirits of l*e, he is even as is Horus and is fortified by the Great
1
, -t
P==^
zs ,
O C 3
is ^ '
k <12^ iii;
S f © “f”© T— u -
f I 1^ Q ^ ; see LatiKoiie, op. cit., p. 294.
©‘
26
MENTHU-RA
“ and the Little Companies of the gods. He riseth in the con- “ dition of a king, he entereth into heaven like Ap-uat, he hath
“ received the WTiite Crown and the Creen Crown ^ | o y
“ his club is with him, his weapon (or sceptre) avis P
“ is in his grasp, his mother is Isis, his nurse is Nephthys, and the “cow Sbkhat-Hebu
“ is behind him, Serqet is on his two hands. . . . Let him pass, “ and let his desh pass, let him pass, and let his apparel pass,
“ for he hath gone forth as Menth , he hath gone down
“ like Ba , and he hath hunted like Ba-ashem-f ”
3 origin and early history of
Menthu nothing is kno\vn, but his worship must have been very ancient if we are to judge by the passage quoted above from the text of king Mev-en-Ra, for, although mentioned with the two obscure gods Ba and Ba-iishom-f, it is quite clear that he was a great god and that the deceased hoped to resemble him in the Undei-world. Menthu is twice mentioned in the Theban Recen- sion of the Book of Hik Dmd, but curiously enough, only as one of a number of gods. Thus, in Chapter cxl. 6, together with Ra, Tern, Uatchet, Shu, Seb, Osiris, Suti, Horus, Bah, Ra-er-neheh, Tehuti, Naam, Tchetta, Nut, Isis, Nephthys, Hathor, Nekht, Mert(?), Mafit, Anpu, and Ta-mes-tchetta, he is said to be the “ soul and body of Rii,” and in Chapter clxxi. his name occurs among the names of Tern, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set, Nephthys, Heru-khuti, Hathor, Kheperii, Amen, etc., who are entreated to bestow a garment of purity upon the deceased. Menthu is usually depicted in the form of a man with the head of a hawk, whereon he wears a crown formed of the solar disk with the uraeus and two high plumes; as such he is styled “lord of Thebes.”
In a figure reproduced by Lanzone ’ he has two hawks’ heads, each of which is provided with the solar disk, two uraei, and two plumes ; in his right hand Menthu grasps the scimitar, which
^ Op. cit., pi. 119, No. 3.
MENTHU-RA
27
indicates that he was a god of war. Another proof of his warlike attributes is a scene ’ in which he is depicted, with a long spear having a bronze or iron head, in the act of spearing a foe, whose
liands and feet are tied together. In the city of Tchert, ^ ^ ,
Menthu was worshipped under the form of a man with the head of a bull, but instead of the solar disk he wears on his head the lunar crescent and disk, sometimes with and sometimes without plumes. The warlike character of this local form of Menthu is indicated by the bow and arrows, and club, and knife which he holds in his hands, and we are justified in assuming that he was a personification of the fierce, destroying heat of the sun which warred against the enemies of the Sun-god, and smote them to the death with his burning rays which were like fiery spears and darts. In the narrative of the battle of Kadesh we ai*e told that
JIameses II. “rose up as Ra riseth, and took the weapons
“ of father Menthu,” and that when he saw the foe before him “ he raged at them like Menthu, lord of Thebes, and took his “ weapons in his hand,” and that having betsome like “ Bar
in his hour,” he leaped into his chariot and drove
headlong into the battle, wherein he, of course, gained a great victory. Elsewhere Menthu is often styled the “ mighty bull,” and it is possible that originally this god Avas nothing but a pei’sonification of the strength and might of the raging bull when fighting a foe, and that his Avorship in one form or another existed in pi’edynastic times. It must, in any case, be very ancient, because when joined to Ra his name comes first in the compound name and we have “ Menthu- Ihi ” instead of Ra-Menthu. The pictures of the god reproduced by Lanzone • prove that the god possessed other phases Avhich are not at present Avell understood. Thus he is represented standing upright, with the head of a hawk, and he holds in the right hand what appears to be an ear of corn and in the left a vase, as if he Avere in the act of making offerings. In another scene the god, hawk-headed and wearing the solar disk encircled by a uraeus, is seated on a throne and is represented
‘ Op. cit., pi. 120, No. 4.
- im., pi. 120.
28
MUT
in the act of embracing a young Horns god who wears on his head the solar disk with plumes, and a tight-fitting cap with a uraeus in front of it, and who stands on the edge of the throne by the side of the god.
’ The principal female counterpart of Amen-Ra, the king of the gods, in the New Empire was Mut, ^ , whose name means
“ Mother,” and in all her attributes we see that she was regarded as the great “world-mother,” who conceived and brought forth whatsoever exists. The pictures of the goddess usually represent her in the form of a woman wearing on her head the united crowns of the South and the North, and holding in her hands the papyrus sceptre and the emblem of life. Elsewhere we see her in female form standing upright, with her arms, to which large wings are attached, stretched out full length at right angles to her body; at her feet is the feather of Maut. She wears the united crowns, as before stated, but from each shoulder there projects the head of a
vulture ; one vulture wears the crown of the North, ^ , and the other two plumes, [p,‘ though sometimes each vulture head has
upon it two plumes, which are probably those of Shu or Ainen-Ra. In other pictures the goddess has the heads of a woman or man, a vulture, and a lioness, and she is provided with a phallus, and a pair of wings, and the claws of a lion or lioness. In the vignette of the clxivth Chapter of the Book of the Dead she is iissociated with two dwarfs, each of whom has two faces, one of a hawk and one of a man, and each of whom has an arm lifted to support the symbol of the god Amsu or Min, and wears upon his head a disk and plumes. In the text which accompanies the vignette, though the three-headed goddess is distinctly called “ Mut ” in the Rubric, she
is addressed as “ Sbkhet-Bast-Ua,” ^
which accounts for the presence of the phallus and the male head on a woman’s body, and proves that Mut was believed to possess both the male and female attributes of reproduction.
We have already seen that the originally obscure god Amen was, chiefly through the force of political circumstances, made to
1 Lauzone, op. dt., pi. 136.
Ths Qoooess MUT, Lady of Thebes.
FORMS OF MUT
29
usurp the attributes and powers of the older gods of Egypt, and we can see by such figures of the goddess as those described above that Mut was, in like fashion, identified with the older goddesses of the land with whom, originally, she had nothing in common. Thus the head of the lioness which projects from one shoulder indicates that she was identified with Sekhet or Bast, and the vulture heads prove that her cult was grafted on to that of JJekhebet, and the double croAvns show that she united in herself all the attributes of all the goddesses of the South and North.
A pet.
Thus we find her name united ^vith the names of other goddesses, e.g., Mut-Temt, Mut-Uatchet-Bast, Mut-Sekhet-Bast-Menhit, and among her aspects she included those of Isis, and lusaaset. Locally she usurped the position of Ament, ’ Q “ J) the old
female counterpart of Amen and of Apet, the personifi-
cation of the ancient settlement Apt, fi*om which is derived the name “ Thebes ” (Ta-apt) ; she was also identified with the goddess of Amentet, i.e., Hathor in one of her forms as lady of the
30
FORMS OF MUT
Underworld ; and with the primeval goddess Ahunt, who formed one of the four goddesses of the company of the gods of Hermo- polis, which was adopted in its entirety by the priests of Amen for their gods ; and with the predynastic goddess Ta-urt,
with every goddess who could in any way be regarded as a “ mother- goddess.” The centre of the worship of Mut was the quarter of Thebes which was called Asher, or Ashrel, or Ashrelt,^ and which probably derived its name from the large sacred lake which existed there ; the temple of the goddess,
sanctuary, was situated a little to the south of the
great temple of Amen-lla. From the inscriptions which have been found on the ruins of her temple we find that she was styled Mut, the great lady of Ashert, the lady of heaven, the queen of the
^ ^ i
she was thought to have existed with Nu in primeval time, g 000 TtTd, ■" ° . She was, moreover, called
Mut, who giveth birth, but Avas herself not born of any,” j|j p [j] P ^ P Here also Ave find her associated with several goddesses,** and referred to as tlio “ lady of the life of the two lands,” and “lady of the house of I’tah, lady of
heaven, queen of the tAvo lands,” etc.
The great temple of Mut at Thebes was built by Amen-hetep III., about B.c. 1450, and was approached fi’om the temple of Amen-Ra by an avenue of sphinxes ; the southern half of the
^ The forms of the name given by Brngsch {Diet. Gdog,, p. 78) we CEZJ^ jjc3sn™^ noa __ ™ ^ A era ^
AA/WAA N 1
f|
Ml’
i‘ W 1 cii
2 CliampoUiou, Notice», ii., p. 207.
!■ 5U!
•m
e=8= «
“ C> / Ci VO •
• •
TA-URT (THOUERIS). the Associate oe HATHOR.
I’EMPLE OF MUT
31
building overlooked a semi-circular lake on which the sacred procession *0f boats took place, and at intervals, both inside and outside the outer wall of the temple enclosure were placed statues of the goddess Mut, in the form of Sekhet, in black basalt. Another famous sanctuary of Mut was situated in the city of
Pa-khen- Ament, ’ (| ^ ^ , the na^vafiowi^ of l.^tolemy
(iv. 5, § 50), and the capital of the nome,
^ o , Sma-Behutet,
the Diospolites of l^ower Egypt. This city was also called “Thebes of the North,” or tlio “City of the North,”
to distinguish it from Thebes, the great city of Amen
which is always referred to as the “ City,” par excellence. Prom the Egyptian Avord nut, “ city,” is derived the Biblical form “ No,” and the “ No Amon ” of Nahum iii. 8, Avhich “ Avas situate among “the rivers, that had the Avatei’s round about it, Avhose rampart “ wan the sea, and her Avail icas from the sea,” can hardly, be any other than the city of Amen and Mut in the Delta. Among other
shrines of Mut must be mentioned Bekhen, Jj ® toAvn in
the Delta, which Avas probably situated in the sixth nome of I.OAver Egypt, the Khas, fv^ of the Egyptians, and the
-I’lTt r-
Gynaecopolites of the Greeks. Dr. Brugsch pointed out that the deities Avorshipped at Bekhen Avere “ the Bull Osiris,” Amen-Ra, Mut, and Khensu, and he considered * it probable that the city lay
near the capitid of the nome Avhich Avas called Ehasut, ^ P ^ >
by the Egyptians and Xots by the Greeks. Another shrine of Nut
was situated at ‘An,
by Avhich Ave are probably to under-
stand the region in Avhich ‘HpoJtwviroXiv, or Heroopolis, lay. The district of An, according to Dr. Brugsch, fonned the neutral border betAveeu the South and the North, and a text quoted by him concerning it, says, “AVhen Horns and Set Avere diA’iding “the country they took up their places one on one side of the “ boundary and the other on the other, and they agreed that the
^ Diet. Geog^ p. 202.
82
MUT AND NU
“ country of An should form the frontier of the country on one “ side of it, and that it should be the frontier of the oth^ also.” ^ From what has been said above it appears that Mut was originally the female counterpart of Nu, and that she was one of the very few goddesses of whom it is declared that she was “ never born,” i.e., that she was self-produced. Her association with Nu suggests that she must be identified with or partake of some of the characteristics of a remai-kable goddess who is mentioned in the Pyramid Texts (Unas, line 181) under the name of
AAWsX 9 ci variant spelling of which is Mauit,^
name occurs in a passage in which a
prayer is made on behalf of Unas that “ he may see,” and following is the petition, “ 0 Ra, be good to him on this day since yester- “ day ” (isic ) ; * after this come the words, “ Unas hath had union “ with the goddess Mut,* Unas hath drawn unto himself the fiarae “ of Isis, Uniis hath united himself to the lotus,” etc.® The only mention of Mut in the Theban Recension of the Booh of the Dead is found in a hymn to Osiris,® which forms the clxxxiiird Chapter; the deceased is made to say to the god, “ Thou ri.sest up like an “ exalted being upon thy standard, and thy beauties exalt the “ face of man and make long his footstep[s]. I have given unto “ thee the sovereignty of thy father Seb, and the goddess Mut, thy
□
oa
OSH
IS
Diet. G6otj.^ p. 118.
® liemeil de Travaux, tom. iii., p. 197, note 1.
o 0 <
Muit, ajt’e the same goddess as would seem that her name was read as
Mut, under the Early Empire.
• ’ll ” ^ - (Sffl <1^ II. ^
“=■1 i ’ll @ J“-
Paitijrm of Hune/er^ Brit. Mus., No. 9t901, sheet 3.
KHENSU
33
“ mother, who gave birth to the gods, brought thee forth as the “ first-bonf of five gods, and created thy beauties and fashioned “thy members.” The papyrus which contains this passage was Avxitten during the reign of Seti I., about b.c. 1370, and it is evident that at tliat period Mut was identified Avith Nut, and that she was made to be the female counterpart of Seb.
The third member of the great triad of Thebes was Khensu,
® ^ ^ declared to be the son of Amen-Ra and Mut,
and who was worshipped with great honour at Thebes. According to Dr. Brugsch,^ the name “Khensu” is derived from the root
khens, ® H -A , “ to travel, to move about, to run,” and the like,
AWWA I
and Signor Lanzonc® renders the name by “il fugatore, il per- secutore ” ; for both groups of meanings there is authority in the texts, but the translations proposed by the former scholar represent the commonest meaning of the Avord. Khensu Avas, in fact, the “ traveller,” and as ho Avas a form of Thoth and Avas identified by the Thebans Avith the Moon-god the epithet was appropriate. As far back as the time of Unas the motion of Thoth as the Moon-god in the sky Avas indicated by the Avord khens, for in line 1 94 we read, “Unas goeth round about heaven like Ra, and tmvelleth “ through heaven like Thoth.” ® In the passage of the text of the same king (line 510) which describes hoAV he hunted, and killed, iind ate the gods, mention is made of the god “Khensu the
slaughterer,” ® ^ |1 who “cut their throats for
“the king, and dreAv out their intestines for him,” and he is described as the “messenger Avhom he sent out to meet them.”* Khensu the slaughterer and the messenger can, then, be no other than Khensu the Moon-god of later times, and thus Ave see that, under the Early Empire, Khensu occupied a very important position in the mythology of the period as the “ messenger ” of the great gods, and the “ traveller ” who journeyed through the sky
^ Iteligimi, p. 359.
o
Op. cifc,, p. 973.
II-
34
WORSHIP OF KHENSU
under the form of the moon. We have already referred to the great antiquity of the section of the text of Unas in which the hunting of the gods by the king is described, and there is every reason to believe that the existence of Khensu was formulated in the minds of the Egyptians in very primitive times, and that his name is older than the dynastic period. We may note in passing
that the other gods mentioned in the section are Aker, I ,
Tern, and Seb, all of whom are well known from texts of the dynastic period, and Tcheser-tep-f, Her-Thertu, and Sheshemu,^ who assist in marking, and snaring, and cutting up the gods. Among certain ancient Oriental nations the worship of the Moon always preceded that of the Sun, and there is reason for thinking that several of the oldest gods of Egypt were forms of the Moon in her various phases. In the theological system which the priests of Heliopolis succeeded in imposing upon the country some of these wei*e preserved either by identification with the gods of the new scheme or by adoption, and comparatively fixed attributes were assigned to them. At a still later period, when the cult of /Vmen and Amen-Ra was common throughout the country, a further selection from the old gods was made, and some gods had positions apportioned to them in the company of the gods of Amen-Ra at Thebes. The priesthood of that city showed great astuteness in making Khensu, one of the most ancient forms of the Moon-god, to be the son of Amen-Ra, and in identifying him with the sons of the great cosmic gods Horus and Ra.
The chief centre of the worship of Khensu in the latter part of the dynastic period was Thebes, where Rameses III. built the
famous “ House of Khensu in Thebes,”
or “ House of Khensu in Thebes, Nefer-lietcp,” ^ ® 1
I /SA/VwV\ T
As the great deity of his temple he was styled
“ great god, lord of heaven,” “ Khensu in Thebes, (surnamed) “ Nefer-hetep, Horus, lord of joy of heart in the Apts,” and the texts
show that shrines were built in his honour at Bekhent,
® ^ 13 .’
KHENSU IN Thebes. Nefer-Hetep.
WORSHIP OF KHENSU
35
in the Delta (?), at Shentu, 5 « ^ ® at Nubit,
(Ombos), at Behutet, ^ (EdfA), at Sma-Behutet,
at Khemennu (Hermopolis). In the last-named place he was called “ Khensu-Tet^uti, the twice great, the lord of Khemennu,” ‘ a fact which proves that in the late dynastic times he was wholly identified with Thoth ; as Khensu-Tehuti he was also worshipped at Behutet, or Edffi. In Thebes his name was united with that of
Rii tmd of Shu, and we find such forms as Khensu-Ra, ^ 1 ,
^ ^ a /vws/w T I
and KiiENSU-Siiu, ® ^ P ® I* great temple of Ivhensu at
Thebes appears to have contained three shrines, which probably coiTcsponded to three aspects of the god, and we thus have: —
- The Temple of Khensu. 2. The Temple of Khensu in Thebes, Kefer-lietep. 3. The Temple of Khensu, who worketh [his] plans in
Thebes, ^ ^ ^ ^ P ^ fl ^ The forms of
the god Kiiensu-pa-kh AKT, ® ^ , i.e., “ Khensu the
Babe,” and Kiiensu-Hunnu, ^ ^ ^ | ^ i.e., “ Khensu the
Child,” were probably worshipped in the main portion of the temple, for they were purely forms of the Moon-god, and they bore the same relation to him that Heru-pa-khart (Hai’pocrates) and IJcru-Hunnu bore to Horus the Great or to Ra.
From a series of extracts quoted by Dr. Brugsch “ from the inscriptions on the temple of Khensu at Thebes we find that he was the “ lord of Maat,” like Ptah, and the “ moon by night ” ; as the new moon he is likened to a mighty, or fiery bull, and as the full moon he is said to resemble an emasculated bull. As Khensu-pa- khart he Caused to shine upon the earth the beautiful light of the crescent moon, and through his agency women conceived, cattle became fertile, the germ grew in the egg, and all nostrils and throats were filled with fresh air. He was the second great light in the heavens, and was the “first great [son] of Amen, the ‘‘ beautiful youth, who maketh himself young in Thebes in the
Bnigaoli, Diet, Oeog,, p. (500.
o®.
^ Itellgiony p. 360 f.
t
36
KHENSU NEFER-HETEP
“ form of Rii, tlie son of the goddess Nubit, ^ cldld in
“ the moniing, an old man in the evening, a youth at the beginning “ of the year, who cometh as a child after he had become infirm, “ and who reneweth his births like the Disk.” ‘ From this passage it appears that Khensu-pa-kharf- was both the spring sun, and the spring moon, and also the moon at the beginning of each month, in fact, the symbol of the renewed light of the sun and moon, and the source of generation and reproduction. In these aspects he was readily identified with many forms of the young Sun-god, whether Horus or Ru, and with some of the gods of reproduction, e.g., Amsu, or Min. As a Horus god he became the son of Osiris, the “ BuU of Amentet,” and of one of the forms of
Tsis, and as the “ Bull of his mother,” ^
he was
G I
and was regarded
as
the
identified with Amsu-Ra,
brother of the Bull Osiris. As Dr. Brugsch pointed out,^ the “ two Bulls ” mentioned in texts of the late period are Osiris and Khensu, and they represent the Sun and the Moon.
The forms in which Khensu is depicted on the monuments are of considerable interest, and may be thus described. Whether standing or seated on a throne he has usually the body of a man with the head of a hawk ; sometimes, however, his head also is that of a man. He wears on his head the lunar disk in a crescent, O, or the solar disk with a uraous, or the solar disk with the plumes and a uraeus. As “Khensu of Behutet, the great god, lord of heaven,” he is seen seated on a throne and holding in
his hands | and As Khensu Nefei’-hetep he appears on the
stele of Pai, form of a mummied man seated
on a throne ; ® over his forehead is the uraeus of royalty and by the side of his head is the lock of youth. Behind his neck hangs
the mendt ^ , and below his chin is the collar which is usually worn by Hathor; in his hands are and On the
stele behind his back are two pairs of ears and two pairs of eyes.
^ Bragsch, Thenaurus, p. Till. - Religion^ p. 362,
^ See Lauzone, op. cit., pi. 340.
KHENSU NEFER-HETEP 37
U
® deceased is made to address the god as
lord of the gods, Khensu-NEFER-^EXEP-TEHUTi, lord of Annu rest (i.e., Annu of the South), chief Mabi J peace.
“peace, O gracious one, who art at peace, and who lovest “ peace.” As “ Khensu, the mighty, who cometh forth from Nu,” ® 1 he is provided with two hawks’ heads, one
/VSWVS I ^ ^
facing to the right and the other to the left, and four wings, and he stands with each foot upon the head of a crocodile ; on his heads rest the lunar crescent <and disk. In this form he represents both the sun at sunrise and the new moon, and the two crocodiles symbolize the two great powers of darkness over which he has
triumphed. As “Khensu, the chronographer,”
J ^ P j f n ^ wears the solar disk on his head and holds a stylus in his right hand, and as K.hen8U-Ra, ® ^ ,
he wears the crown, ^ .
The phase of Khensu which appears to have been of the greatest interest to the Egyptians Avas that which Avas deified under the name of Khensu Nefer-hetep. This god not only ruled the month, but he wjis also supposed to possess absolute power over the evil spirits Avhich infested earth, air, sea, and sky, and Avhich made themselves hostile to man and attacked his body under the forms of pains, sicknesses, and diseases, and produced decay, and madness, and death. He it Avas, moreover, Avho made plants to grow, and fruit to ripen, and animals to conceive, and to men and women he Avas the god of love. We have no means of knoAving what views the Egyptians held concerning the influence of the moon on the minds of human beings on the seventh, fourteenth, and tAventy-first day of its age, but it is probable that, like the Arabs, they assigned to it difterent and special poAvers on each of these days. In the reign of Rameses III. a large temple was built at Thebes in honour of the Moon-god, and according to a tradition ‘v^hich his priests in very much later times caused to be inscribed upon a stone stele, the fame of his Theban representative Avas so wide-spread that it reached to a remote country called Bekhten, which was situated at a distance of a journey^ of seventeen months
38
PRINCESS OF BEKHTEN
from Eg3rpt.^ According to this tradition a king of Egypt, who was probably Ramoses II., was in the country of Nehem,
/wvnaa aaaaaa t
(W), i.e., a portion of Western Syria near the Euphrates,
collecting tribute according to an annual custom, Avhen the “ prince of Bekhten ” came with the other chiefs to salute his majesty and to bring a gift. The other chiefs brought gold, and lapis-lazuli, and tutquoise, and precious woods, but the prince of Bekliten brought with his offerings his eldest daughter, who was exceed- ingly beautiful; the king accepted the maidcji, and took her to Egypt, where he made her the chief royal wife and gave her the
Egyptian name of Ra-neferu (^o i.e., the “beauties of Ra,”
the Sun-god.
Some time after, that is to say, in the fifteenth year of the reign of the king of Egypt, the prince of Bekhten appeared in Thebes on the xxiirid day of the second month of summer, and when he had been hid into the presence he laid his offerings at the feet of the king, and did homage to him. As soon as he liad the opportunity he explained the object of his visit to Egypt, and said tliat he had come on behalf of the young sister of Queen Rfi-ueferu, Avho was grievously sick, and he begged the king to send a
J awaaa ^ ytyi Qk
«=> . ^ ^ ,
or Bent-enth-reshet, J| ^ ^ Thereupon the king
summoned into his presence all the learned men of his court, and called upon them to choose from among their number a skilled physician that he might go to Bekhten and heal the Queen’s young sister ; the royal scribe Tehuti-em-heb was recommended for this purpose, and the king at once sent him off with the envoy from Bekhten to that country. In due coui’se he arrived there and found that the princess of Bekliten was under the influence of
’ See liosellini, Mommmli Sloriei, tom. ii., tAv. 48 ; do Kongo, Journui Asialique, .5’ scrie, tom. viii., pp. 2U1-248; x., pp. 112-168; xi., pp. 509-572; xii., pp. 221-270; and iny Egyptian Heading Hook, pp. xxvii. ff. and 40 ff.
The meaning of this name appears to be “ daughter of joy,” or “ danghter of pleasure,” reslct being a woll-known word for pleasure, joy, and the like ; the first part of tine name lent must rcpivscut the Semitic woi-d hath, /13, ” daughtei’,” from
NEFER-HETEP.
PRINCESS OF BEKHTEN
30
gome evil spirit, which he was powerless either to exorcise or to contend with in any way successfully. When the king of Bekhten saw that his daughter was in no way benefited by the Egyptian scribe, he despatched his envoy a second time to Egypt with the petition that the king would send a god to heal his daughter, and the envoy arrived in Thebes at the time when the king was celebrating the festival of Amen.
As soon as the king had heard what was wanted he went into the temple of Khensu Nefcr-hetep, and said to the god, “ 0 my “ fair Lord, I have come once again into thy presence [to entreat] “ thee on behalf of the daughter of the Prince of Bekhten ” ; and he entreated him to allow the god Khensu to go to Bekhten, t’lnd said, “ Grant that thy magical (or, saving) j) 0 ‘‘ver may go with “ him, and let me send his divine Majesty into Bekhten to deliver “ the daughter of the Prince of that land from the power of the “ demon.” The king of Egypt, of course, made his request to a statue of the god Khensu Nefer-hetep, and the text of the stele affords reason for believing that the statue was provided with a moveable head, for after each of the petitions of the king we have
the words ken nr sep aeii @ which mean that the
god “ nodded firmly twice ” as a sign of his assent to the king’s Avishes. The head of the statue Avas Avorked by some mechanical contrivance Avhich Avas in the hands of the priests, and there is little doubt that not only the head, but also the arms and hands of statues of the gods Avere rmule to move by means of cords or levers that Avere under the control of the high priest or priest in t;harge. When the god Avas unAvilliug to grant the request of the suppliant the head or limbs of his statue remained motionless. In the present case the king first asked Khensu-Nefer-hetep to send Khensu to Bekhten, and Avhen the god had nodded his assent, he further asked him to bestoAv upon Khensu his m. «««, i.e., his magical, or divine, or saving poAver.
From this passage Ave learn that a god Avas able to transfer his power to work Avonders from himself to a statue, and the text tells us that Khensu Nefer-hetep bestoAved upon the statue of Khensu Avhich Avas to go to Bekhten a fourfold portion of his
40
PRINCESS OF BEKHTEN
‘J)ower and spirit, -cszi- HW- till. How fliis
was done is not stated, but it is tolerably certain that the statue of Khensu warf brought near that of Khensu Nefer-hetep, and that the hands of the latter were made to move and to rest upon the head or shoulders of the former four times. That statues of gods Avere made to move their arms and hands on special occasions is well knoAvn, and in proof may be quoted the instance given in the Stele of the Nubian prince Nastasenen. Before this prince was croAvned king, we are told, he Avas one of those who Avere chosen by the priests of Amen, the great god of Naptata, to appear in the Temple of the Holy Mountain in order that their god might tell them which Avas to be king of those of the royal family who Avere claimants of the throne of Nubia, On a certain day all the young princes assembled in the chamber Avherein was the statue of the god, and as they passed before it the arms and hands of Amen-Rii extended themselves and took hold of the prince Avhom the god had chosen to be his representative upon the throne of Nubia, and he Avas fortliAvith acclaimed by the priests and generals of the soldiers, and in due course his coronation took place. It Avould be idle to assume that statues of gods with moveable heads and limbs Avere employed in this Avay in Nubia only, and we may be quite certain that the Nubian priests of Amen-Ra merely followed the customs connected Avith the election of kings which were current in Egypt. The better informed among the people must have knoAvn that the limbs of the statue Avere moved by mechanism worked by the priests, but the ignorant, who believed that the doubles of the gods animated their statues, would assume that it Avas they Avho moved the head and limbs of the statues and gave them a voice to speak. ^
Returning to the narrative of the Stele we find that the king of Egypt despatched Khensu to Bekhten, where the god arrived after a journey of seventeen months. As soon as he had been welcomed to the country by the Prince of Bekhten and his generals and nobles the god went to the place where the princess
^ Compaiv also Maapero, Aumaire, 1897, Pam, 1896, pp. 15 ff. ; and le Double el lea Statuea Fft^ketiqueSy p. 88.
PRINCESS OF BEKHTEN
41
was, and he found that Bent-reshet was possessed of an evil spirit ; ’ but as soon as he had made use of his magical power the demon left her and she was healed straightway. Then that demon spoke to Khensu, and acknowledged his power, and having tendered to him his unqualified submission he offered to return to his own place; but he begged Khensu to ask the Prince of Bekhten to make a feast at which they both might be present, and he did so, and the god, and the demon, and the Prince spent a very happy day together. When the feast was concluded the demon returned to his o^vn land, which he loved, according to his promise. As soon as the Prince recognized the power of Khensu he planned to keep him in Bekhten, and the god actually tarried there for three years, four months, and five days, but at length he departed from his shrine and returned to Egypt in the form of a hawk of gold. When the king saw what had happened, he spoke to the priest, and declared to him his determination to send back to Egypt the chariot of Khensu, and when he had loaded him with gifts and offerings of every kind the Egyptians set out from Bekhten and made the journey back to Thebes in safety. On his return Khensu took all the gifts which had been given to him by the Prince of Bekhten, and carried them to the temple of Khensu Nefer-hetep, where he laid them at the feet of the god. Such is the story which the priests of Khensu under the New Empire were wont to relate concerning their god “ who could perform mighty “ deeds and miracles, and vanquish the demons of darkness.” ^
’ 1 1 ‘X.‘f
( 42 )
CHAPTER H
HAl*,
OR HAPI,
THE GOD OF THE NII.E
I T has already been said above that the god Osiris was probably in predynastic times a river-god, or a water-god, and that in course of time he became identified with IIap, or Hapj, the god of the Nile ; when such an identification took place we have no means of knowing, but that such was undoubtedly the case is apparent from large numbers of passages in texts of all periods. The meaning of the name of the Nile-god has not yet been satisfactorily explained, and the derivation proposed * for it by the priests in the late dynastic period in no way helps us ; it is certain that Hep, later Hap, is a very ancient name for the Nile and Nile-god, and it is probably the name which was given to the river by the predynastic inhabitants of Egypt. One of the oldest mentions of Hep is found in^he text of Unas * (line 187), where it
is said, “ Keep watch, 0 messengers of Qa , keep watch,
“ 0 ye who have lain down, wake up, 0 ye who are in Kenset, « O ye aged ones, thou Great Terror ( > Setaa-
“ ur), who comest forth from Hep, thou Ap-uat
“ comest forth from the Asert Tree ((| the mouth of Unas
“ is pure.” It is important to note that IJep is mentioned in connexion with Kenset, now Kenset here means the
first nome of Egypt, in which were included the Fii-st Cataract
^ i.e., “this is the body”; see Bmgscli, Religion^ p. 638.
2 See Teta, 1. 65.
HAPI, Goo OF THE NiLE OF THE SOUTH.
THE NILE GOD
43
and its Islands Elephantine, Sahel, Philae, Senmut, etc., and thus it would seem as if the Nile-god Hep, and Ap-uat, “ the opener of the ways,” were even in the Vth Dynasty connected with the places in which in latei’ times the Nile was thought to rise. In the lines which follow the extract given above there is an allusion to the food which Unas is to eat in the Underworld, and to the Sekhet-Aaru, or Elysian Fields, where he is to live, and it is clear that the Nile-god and A.p-uat were exhoi’ted to send forth the Avatei’s of the river from Kenset in order that they might produce grain for the needs of the king. In another passage (Unas, line 43 1) the destroying power of Hep is referred to, and it is said that the houses of tliose who would steal away the king’s food shall he given to the thieves (?), and their habitations to Great I.Iep,
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Hep, or Hiipi, is always depicted in the form of a man, but liis breasts are those of a Avoman, and they are intended to indicate the poAvers of fertility and of nourishment possessed by the god. /Vs the Egyptians divided their country into tAvo parts, the South and the North, so they divided the river, and thus there came into being the god of the Nile of the South find the god of the Nile of the North. An attempt has been made to shoAv that the Nile of the South AA^as that portion of the river Avhich floAved from the Sftdan to Pliilae, but this is not the case, for the Egyptians believed that
the Nile I’ose in the First Cataract, in the Qerti,
A
or
“ Double Cavern," smd the Nile of the Soutli Avas to them th.at portion of the riA’cr Avhich extended from Elephantine to a place some little distance north of the modem Asyfit. The god of the
South Nile has upon his head a cluster of lotus plants.
whilst he of the North Nile has a cluster of papyrus plants, the former is called Hap-IIeset, | % Q • latter
Hap-Meht, forms of Hep or Hapi
are indicated in a single figure, the god holds in his hands the two plants, papyrus and lotus, or tAvo A*ases, from Avhich he was believed to pour out the tAVO Niles. By a pretty device, in Avhich the tAvo Nile-gods are seen tying in a knot the stems of the lotus
44
THE NILE GOD
and papyrus round the emblem of union, the Egyptians symbolized the union of the South and North, and a slight modification of the design, Avas cut upon the sides of the thrones of kings, from very early times, to indicate that the thrones of the South and North had been united, and that the rule of the sovereigns who sat upon such thrones extended over Upper and Lower Egypt. When once Hapi had been recognized as one of the greatest of the Egyptian gods he became rapidly identified Avith all the great primeval, ci’eative gods, and finally he was declared to be, not only the maker of the universe, but the creator of everything from which both it and all things therein sprang. At a very eai’ly period he absorbed the attributes of Nu,
/WWW- j the primeA^al Avatery mass from which RjI, the Sun-
god, emerged on the first day of the creation ; and as a natural result he Avas held to be the father of all beings and things, Avhich were believed to be the results of his handiAvork and his offspring. When we consider the great importance Avhich the Nile possessed for Egypt and her inhabitants it is easy to understand how the Nile-god Hapi held a unique position among the gods of the country, and hoAv he came to be regarded as a being as great as, if not greater than Ha himself. The light and heat of Rii brought life to all men, and animals, and to every created thing, but without the waters of Hapi every living being would perish.
There was, moreover, something very mysterious about Hapi, which made him to be regarded as of a different nature from Ra, for whilst the movement of the Sun-god was apparent to all men, and his places of rising and setting Avere knoAvn to all men, the source of the waters of the Nile-god Avas unknoAvn. The Egyp- tians, it is true, at one period of their history, believed that the Nile rose out of the ground between two mountains^ which lay between the Island of Elephantine and the Island of Philae, but they had no exact idea Avhere and hoAV the Inundation took place,
I Hercxlotus calls these motuttains Kpw^i and which have, by some,
been derived from Qer*]|^api, ^ Q § ° , and Mu-j^pi,
A U \ /WWW
□ w
/WAAA /WWA • A/WAiVv
THE NILE GOD
45
and the rise and fall of the river were undoubtedly a genuine mystery to them. The profound reverence and adoration which they paid to the Nile are well expressed in the following extract from a hymn to the Nile, as found in a papp’us of the XVIIIth or XIXth Dynasty, it reads: — “Homage to thee, 0 Hapi, thou “ appearest in tliis land, and thou comest in peace to make Egypt “ to live. Thou art the Hidden One, and the guide of the dark- “ ness on the day wlien it is thy pleasure to lead the same. Thou “art the Watercr (or Fructifier) of the fields which Ra hath “ created, thou givest life unto all animals, thou makest all the “ land to drink unceasingly as thou doscendest on thy way from
“ heaven. Thou art the friend of bread and of Tchabu JI ® ^ ’
“ i.e., the god of drink), thou makest to increase and be strong “Nepua corn), thou makest pros-
“perous every workshop, 0 Ptah, thou lord of fish; when the “ Inundation riseth, the water-fowl do not alight upon the fields “ that are sown with Avheat. Thou art the creator of barley, and “ thou makest the temples to endure, for millions of years repose “ of thv lingei*s hath been an abomination to thee. Thou art the “lord of the poor and needy. If thou Avert overthroAvn in the “ heavens the gods would fall upon their faces, and men Avould “ peidsh. He causeth the Avhole earth to be opened by the cattle,
“ and princes and peasants lie doAvn and rest Thy form is
“ that of Khnemu. Wlien thou shinest upon the earth ^ shouts of “joy ascend, for all people are joyful, and every mighty man “ receiveth food, and every tooth is provided Avith food. Thou art “ the bringer of food, thou art the mighty one of meat and drink, “ thou art the creator of all good things, the lord of dhune meat
“ ^^^ (||| e 1 1 , pleasant and choice. . . . Thou makest the
“ herb to grow for the cattle, and thou takest heed unto Avhat is “ sacrificed unto every god. The choicest incense is that Avhich “ followeth thee, thou ai’t the lord of the tAvo lands. Thou fillest “ tlie storehouses, thou heapcst high Avith corn the granaries, and “ thou takest heed to the affairs of the poor and needy. Thou
- The foPDi of Kbiiemri here referred to is Khnoiun-Ka.
46
THE NILE GOl)
“makest the herb and green things to grow that the desires “ of all may be satisfied, and thou art not reduced thereby. Thou “ makest thy strength to be a shield for man.”
The following passage is of particular interest, for it proves that the writer of the hymn felt how hopeless it was to attempt to describe such a mighty and mysterious god as tlie Nile. “He “ cannot be sculptured in stone, he is not seen in the images on “ which are set the crowns of the South and the North and the “uraei, neither works nor oflferings can be made to him. He “cannot be brought forth from his secret abodes, for the place “wherein he is cannot be known. He is not to be found in “ inscribed shrines, there is no habitation which is large enough “ to contain him, and thou canst not make images of him in thy
“ heart His name in the Tuat is unknown, the God doth
“ not make manifest his forms, and idle ai’e imaginings conceniing “ them.” * From this passage it is clear that the Egyptians paid peculiar honour to IJiipi, and that he was indeed regarded as the
“Father of the gods,” creator of things which
exist,” epithet of “Vivifier,”
was especially suitable to him. It must be noted too that in one aspect identified with Osiris, and this being so Isis
became his female counterpart, and it is probable that, when offerings were made to Osiris, i.e., Osiris-Apis, or Serapis, in late dynastic times, when every sanctuary of this double god was called
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UATCH-URA AND MAUIT
47
a “Serapeum,” Hapi was held to be included among the forms of the god. From a number of passages found chiefly in com- paratively late texts we learn that the festival of the ainnual rise of the Nile was celebrated throughout Egypt with very great solemnity, and statues of the Nile-god were carried about through the towns and villages that men might honour him and pray to him. When the inundation was abundant the rejoicings which took place after the performance of the religious ceremonies connected with it were carried out on a scale of great magniflcence, and all classes kept holiday. The ancient Egyptian festival has its equivalent among the Muhammadans in that which is celebrated by them about June 17, and is called Lelet al-Nukta^ i.e., Night of the Drop, because it is believed that on that night a miraculous drop falls from heaven into the Nile and makes it to rise.
It has been said above that Osiris was identified Avith Hapi, and this being so, Isis was regarded as the female counterpart of Hapi, but there is little doubt that in very early dynastic times other goddesses were assigned to him as “wives or sisters. Thus of IJapi of the South the female counterpart was undoubtedly Nekhebet, but then this goddess was only a form of Isis in dynastic times, whatever she may have been in the predynastic period. In the north of Egypt the ancient goddess IlATcn-UBA,
T=T , appeal’s to have been the equivalent of
Nekhebet in the South. But Hapi was also identified with Nu, the great primeval water abyss from ivhich all things sprang, and as such his female counterpart was Nut, or one of her many forms. The oldest form of this goddess appears to be Mut,
or More. or Maojt,
who is mentioned in the text of Unas (line 181). The text generally shows that the deceased king is identified with Hapi the Nile-god, and he thus became master of the Nile-goddesses of the South and North, for it is said, “ 0 Ra, be thou good to Unas this “ day as yesterday. Unas has been united to the goddess Mut, “ and he hath breathed the breath of Isis, and he hath been joined “ to the goddess Nekhebet, and he hath been the husband of the
48
MAUIT
“Beautiful One,”
(sa I- “*- (sa
‘=^5) — (sipI k —
() 11^ J The mention of Mut, Isis, and Nekhebet in this
CO
related, and it is clear that even when the text of Unas was written the ancient goddesses Mut and Nekhebet were identified with Isis. We should expect Uatchet to appear in connexion with Nekhebet, but this goddess must have been absorbed in Isis long before the copies of the Pyramid Texts which we have were written.
( 49 )
CIIAFrER III
THE TIllAl) OF AlUJ (ELEPHANTINE), KHNEMH, l\ SATET, AND ANQET,
K HNEMU, the first member of the great ti’iad of Abu, or Elephantine, is one of the oldest gods of Egypt, and we find him mentioned in the text of Unas in such a way as to show that even at the remote period of the reign of that king his cult was very old. The views which the Egyptians held concerning this god changed somewhat in the course of their long history, but tixe texts show that Khnemu always held an exalted position among the ancient gods of their country, and we know from (fnostic gems and papyri that he w.as a god of great importance in the eyes of certain semi-Christian sects for some two or three centuries after the birth of Christ. It is probable that Ivhnemu was one of the go<ls of the predynastic Egyptians who lived immediately before the archaic period, for his symbol was the fiat-horned ram, and that animal appeal’s to liave been introduced into Egypt from the Easst; he disappears from the monuments before the jieriod of the Xllth Dynasty. In the text of Unas the name of Khnemu is found in a section which contains twenty-five short paragraphs, the greater number of which must certainly date from a period far older than the reign of this king, for the forms of the words and the language arc very ai’chaic, and few of the names of the serpents which are addressed in them occur iu later texts. Khnemu is represented on the monuments in the form of a ram- headed man who usually holds in his hands the sceptre and the emblem of life, He wears the White Crown, to which are
sometimes attached plumes, uraei, a disk, etc. ; in one example Ji — u
50
KHNEMU
quoted by Lanzone ^ he has the head of a hawk, which indicates that he possessed a solar aspect. As a water-god he is seen with outstretched hands over which flo>vs water, and he is sometimes seen with a jug, Q, above his horns, which indicates his name.
The name of Khnemu is connected with the root hhnem, ^
**to join, to unite,” and with Ichnein^ “to build”;
astronomically the name refers to the “conjunction” of the sun and moon at stated seasons of the year,* and we know from the texts of all periods that Khnemu was the “ builder ” of gods and men. He it was who, according to the statements which were made by his priests at Elephantine, the chief seat of his worship, made the first egg from which sprang the sun, and he made the gods, and fashioned the first man upon a potter’s wheel, and he continued to “ build up ” their bodies and maintain their life.
The portion of Egypt in which the worship of Khnemu was supreme extended from Thebes to I’hilae, but the principal sanctuaries of the god were at the two ends of the First Cataract, i.e., on Elephantine on the north and on Philae and the adjoining islands on the south. He was the god 2>ar eu’cellfinm of the First Cataract, throughout which, with his female counterpart Satet anil the local Kubiau goddess AnqetJ he was worshipped from the earliest dynasties ; the goddess Satet was identified as a form of
the star Sept, ^ ^ ^ ^ Elephantine and of Menhet, lady of
Latopolis. An examination of the texts makes it clear that Khnemu was originally a water or river-god, and that in very early times he was regarded as the god of the Nile and of the
annual Nile-flood, and as such he bore the name of Qkbh, ^ , and appeared as the ram-headed god, In tlie passages quoted
by Signor Lanzone * and Dr. Brugsch * he is called the “ builder of “ men and the maker of the gods and the Father who was in the
“ beginning,” 0^ i ^ ^ I* T<T(T — o; “ maker of
“ things which are, creator of things which shall be, the source
1 Op. cit., pi. 336, No. 4. iJizionariq^ p. S)57. •
2 Urugfich, JieUtfum. p. 290. ^ JUclvjion^ p. 291.
The Qod KHNEMU fashioning a Man upon a Potter’S Table, behind him stands THOTH
KHNEMU-RA
51
of things which exist, Father of fathers, and Mother of mothere,” ^ ^ III a !V-i
“ the fathers of the gods and goddesses, lord of created things from “ himself, maker of heaven, and earth, and the Tuat, and water, “ and mountains J ** — ywsAAA -C2>- ^===^ C==r=»
yvvwvN rVp/X/l
® “raiser up of heaven upon its four pillars and
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“ supporter of the same in the firmament,”
Klmemu united within himself the attributes of the four gi’eat gods Ra, Shu, Qeb or Seb, and Osiris, and in this aspect he is represented in pictures with four rams’ heads upon a human body ; according to Dr. Brugsch these symbolize fire, air, earth, and water. When depicted with four heads Khnemu was the type of the gi’cat primeval creative force, and was called Sheft-iiat,
The first ram’s head wtis the head of Rsi, and symbolized
Khnemu of Elephantine ; the second was the head of Shu, and symbolized Khnemu of Latopolis ; the thix’d was the head of Seb, and synxbolized Khnemu of I.Jct-ui*t; and the foux’tli was the head of Osix’is, and symbolized Khnemu as lox’d of Hypselis. As Sheft-hat Khnemu was the loi’d of Hei’mopolis Magna and of Thmuis, and possessed all the attributes which have been enumerated above. Fi’om another text we learn that the foui; rams also symbolized the life of Ra, the life of Shu, the life of Seb, and the life of Osiris, and that the I’am of Ra gave him sovereignty over the South and North, and identified him with the Ram of
Mendes, Ba-neb-Tettu,
The principal shrines of Khnemu- R a wei’e situated at Sunnu, the modem Syene, on the Island of Abu, the
modem Elephantine, and on the Island of Senmut, ^ ,
the modem Biggeh, which mai’ked the frontier of Ta-kens, r or Nubia. He appeal’s in these as the loi’d of all the
Or ^ J The Island was also called ^ J @ j ** Qebhet.”
52
KHNEMU-RA
South of Egypt, and is associated with Isis, the great goddess of the South, and in fact is to the South of Egypt exactly what Ptah- Tanen, who was associated with Nephthys, was to the Delta and the North of Egypt. To him was ascribed every attribute of Ra, and thus he is described as the god who existed befoi’e anything else was, who made himself, and who w’as the creative power which made and which sustains all things. When the cult of Khnemu-Ra became general in the south his priests increased the importance of their god by identifying him with Nu, Jj ,
the great primeval god of the watery abyss, and from being the local river-god of the Nile in the Fii*st Cataract he became the god
Hap-ur, ^ ^ heaven ; in the
latter aspect he was said to dwell in the Island of Senmut.
The views Avhich Avere held about Khnernu-Ru as god of the earthly Nile are best illustrated by the famous inscription Avhich Avas discoA-ered on a rock on the Island of Sahal in 1890 bs’’ the late IMr. Charles Wilbour. According to it, in the xviiith year of
king Tciieseu “’Iw Rfis been identified Avith the thml
king of the Illrd Dynasty, the Avhole of the region of the South, and the Island of Elephantine, and the district of Nubia Avere
ruled by the high official Mslter, ^ ^ . The king sent a
despatch to Mater informing him that he Avas in great grief by reason of the reports Avhich Avere brought to him into the palace as he sat upon his throne, and because for seven years there had been no satisfactory inundation of the Nile. As the I’esult of this grain of every kind was A’ery scarce, vegetables and garden ^ produce of every kind could not be found, and in fact the people had very little food to eat, and they Avere in such need that men were robbing their neighbours. Men Avished to Avalk out, but could not do so for want of strength ; children Avere crying for food, young men collapsed through lack of food, and the spirits of the aged were crushed to the earth, and they laid themselves down on the gi’ound to die. In this temble trouble king Tcheser remem- bered the god I-em-lietep, ^ (j -A 0 ? the son of Ptah of the
South Wall, Avho, it would seem, had once delivered Egypt from a
KHNEMU-HAPI
63
similar calamity, but as his help was no longer forthcoming Tcheser asked his governor Mater to tell him where tjje Nile rose, and what god or goddess was its tutelary deity. In answer to this despatch Mater made his way immediately to the king, and jrave him information on the matter’s about which he had asked questions. He told him that the Nile flood came forth from the Island of Elephantine whereon stood the first city that ever existed ; out of it rose the Sun when he went forth to bestow life upon man, and therefore it is also called “ Doubly Sweet Life,”
111®” island out of which the river rose was
the double cavern (?) Qerti, ^>3? whicli wtis likened to two breasts, ^ , from which all good things poured forth ; this double cavern was, in fact, the ‘^coucrh of the Nile,” ^
c=. and from it the Nile-god watched until tlie season
of inundation drew nigh, and then he ruslied forth like a vigoi’ous young man, and filled the whole country.^ At Eleplianthm he rose to a height of twenty-eight cubits, but at Diospolis Parva in the Delta he only rose seven cubits. The guardian of this flood was Khnemu, and it was he who kept the doors that held it in, and who drew back the bolts at the proper time. Mater next went on to describe the temple of Khnemu at Elephantine, and told his royal master that the other gods in it Avere Sept (Sothis), Anuqet, Hiipi, Shu, Seb, Nut, Osiris, Horus, Isis, and Nephthys, and after this he- enumerated the various products that Avere found in the neighbourhood, and from Avhich offerings ought to be made to Khnemu. When the king heard these Avords lie offei’ed up sacrifices to the god, and in due course Avent into his temple to make supplication before him; finally Khnemu appeared befoi’e. him, and said, “ I am Khnemu the Creator. My hands rest upon “ thee to protect thy person, and to make sound thy body. I gave thee thine heart. … I am he avIio created himself. I am “ the primeval Avatery abyss, and I am Nile Avho riseth at his Avill
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54 KHNEMU-HAPI
“ to give health for me to those Avho toil. I am the guide and “ director of all men, the Almighty, the father of the gods, “ Shu, the mighty possessor of the earth.” Finally the god promised that the Nile should rise every year, as in olden time, and described the good which should come upon the land when he had made an end of the famine. When Khnemu ceased to speak king Tcheser remembered that the god had complained that no one took the trouble to repair his shrine, even though stone lay near in .abundance, and he immediately issued a decree in which it was ordered that certain lands on each side of the Nile near Elephantine should be set apart for the endowment of the temple of Khnemu, and that a certain tax should be levied upon every product of the neighbourhood, and devoted to the maintenance of the priesthood of the god ; the original text of the decree w.as written upon wood, and as this was not lasting, the king ordered that a copy of it should be cut upon a stone stele which should be set in a prominent place.^ 1 1 is nowhere said that the god kej)t his promise to Tcheser, but we may assume that he did. Tlie form of the narrative of the Seven Tears’ Famine summarized above is not older than the Ptolemaic i^eriod, but the subject matter belongs to a much older time, and very probably represents a tradition which dates from the Eai’ly Empire.
“We have seen that the spirit, or soul, of Khnemu pervaded all things, and that the god whose symbol was a ram was the creator of men and go<ls, and in connexion Avith this must be noted the fact that, together with Ptah, he built up the edifice of the material universe according to the plans which he had made under the guidance and direction of Thoth. As the architect of the univeree he possessed seven forms Avhich are often alluded to in texts ; they are sometimes represented in pictures, and their names are as follows : —
Khnemu Nehep, “ Khnemu the Creator.” Khnemu Khenti-taui, “ Khnemu, governor
the two lands.”
of
- For tho hieroglypbic text see Brugsch, Die bihliBcJicn siehen Juhre der Ilungermolh, Leipzig, 1891. • .
The Qodoess SATI.
FORMS OF KHNEMU
55
^ 3 ’ Khnkmu Sekiiet ashspu’-f, “ Khnemu,
weaver of his light.”
cm Khnemu Ktiknti i*er-ankh, “Khnemu,
Governor of the House of Life.”
, Khnemu Keb-ta-Ankhtet, “Khnemu, lord of
£ 1 ^ ^
the Land of Life.”
Khnemu Khenti netchemtciiem ankhet, “ Khnemu, Governor of the House of Sweet Life.”
cipal female counterpart of Khnemu, and Avas Avorshipped Avith him at Elephantine, Avhero she Avas a sister goddess of Anqct. Her
name appears to be connected Avith the root , “to
shoot, to eject, to pour out, to tlu’OAv,” and the like, and -iat is also used in connexion Avith the scattering abi’oad and soAving of seetl, and Avitli the sprinkling of Avater ; thus at any rate at one period she must have boon regarded as the goddess of the inunda- tion, Avho poured out and spread over the land the life-giving watei’s of the Nile, and as the goddess of fertility. She sometimes carries in her hands a boA\’’ and arroAVs, a fact Avhich suggests that in her eai-liest form she Avas a goddess of the chase ; according to Dr. Brugsch, she Avas identified by the Greeks Avith their goddess Hera.’ In many pictures of the goddess Ave see her Avearing the croAvn of the South and a pair of horns, Avhich prove that she Avas
a foi’in of Ast-Sept, jj “ lii’JS-SoTJiis. At the time
Avhen the temple of Dendera Avas built she Avas identified AAnth tho local goddess Isis-Hathor of Dendera, AAnth Ament, ||
A/WV\A
of Thebes, and Men.v T, AVVW ^ ^ , of Heliopolis, and Renfit of
^ Tills goddess must not be confounded with the Satet, ^ ^ ^
represented in the form of a woman, and bears upon her liead the Utehat and was a local Alexandrian fomi of Isis; see Lanzone, Dlzioimrio^ p. 1124. " lUJujion^ p. 21)9.
56
SATl OR SATET
Memphis, the goddess of the year, etc. In the text of Pepi I. Sati is mentioned (line 297) under the form Sethat, ^*=9 (| and we see from the context that in that early period the goddess possessed a temple at Elephantine. The dweller in Tep,
is said to have aided the king, who “has censed himself and “ performed his ceremonies of purification with a vessel of wine, “ which hath come from the vine of the god.* . . . Seb stretcheth
“ out his hand to Pepi and guidetli him through the gates “ of heaven, a god in his beautiful place, a god in his place,
- 1 j| 1 behold Setuat washeth
“ him with the water which is in her four vases in Abu ” (Elephan- tine). The mention of Tep shoAvs that there avus some connexion between the goddess of the city of Per-Uatchet and the goddess of Elephantine long before the period of the Vlth Dynasty. In the preface to the cxxvth Chapter of the Bool- of Iho Dead the deceased enumerates the various sacred places Avhich he has visited, and says, “ I have been in the Avaters of the stream, and I “ have made offerings of incense. I have guided myself to the “ SuEKTET Tkee of the [divine] children, and 1 have been in Abu
“(Elephantine) in the Temple of Satet,” ^ ^
the only mention of Sati, or Satet, in the Theban Recension of the Booh of the Dead, but it is of great impoi’tauce as shoAving that the temple of the goddes.s at Abu Avas regarded as one of the principal holy places in Egypt. It has already been said that
Sati Avas connected by the Egyptians Avith the star Sept,
Avherein dwelt the soul of Isis, and from this point of view Sati Avas a foim of Isis, and became in consequence a female counter- part of Osiris ; this fact will account for the mention of Sati in the Booh of tfie. Dead. The centre of the worship of Sati appears to have been the Island of Sfilial, J*-^, Avhich lies about tA"o miles to the south of Elephantine, in the First Catai’act.
■ -w in- -“k Jo k (IT.?. — IPtT, .
The GODOES& ANQET.
ANQET
Anqet, third member of the triad of
Elephantine, which consisted of Khnernu, Sati, and, Anqet, and she seems to have possessed many of the attributes of her sister- goddess Sati. In pictures Anqet is represented in the form of a
woman who holds in her hands the sceptre and the emblem of “life,” she Avears on her head a croAvn of feathers Avhich are
arranged in such a Avay as to suggest a savage origin. She appeal’s to have been originally a goddess of some island in the First Cataract, but in eai’ly dynastic times she was associated Avith Khnernu and Sati, and her Avorship Avas common throughout Northern Nubia; later the centre of her Avorsliip Avas at SAhal, and she Avas regarded as a goddess of that island, and Avas called
“ lady of Satet,” Nebt Satet. Her temple there seems
to have been named “ Ameu-heri-ab,” (1 <=> 3 A , but it is clear
1 /WWSA \ U
from the appearance of Amen’s name in its title that it cannot be older than the XVITIth Dynasty. At l^hilae another temple Avas built in her honour, and it bore the name of “ Pa-mor,”
I and it seems that from this island south AV’ards
she Avas identilied Avith Nephthys. In very early times Osiris, Isis, and Nephthys Avere associated in a triad, and as Osiris Avas a form of Khnernu, and Khnernu a form of Osiris, and Isis and Sati Avere sister goddesses, it folloAved as a matter of course that .Vnqet should be identified Avith Nephthys. According to Dr. Brugsch,’
^ N /w’v^AA n
the name “Anqet” is derived from the root tiiuj, (j ^ :j!, “to
surround, to embrace,” and the like, and has reference to the goddess as the personification of the AAmters of the Nile AV’hich embrace, and nourish, and fructify the fields. Among the pictures of Anqet reproduced by Signor lianzone^ is one in \vhich the goddess is seen seated in a shrine Avith a table of offerings before her ; the shrine is placed in a boat, at each end of Avhich is an
aegis of a goddess, who wears on her head a disk and horns,
and is probably Isis ; the boat floats on a stream from AAdiich runs a small arm. The goddess is styled “ Anqet, lady of Satet (i.e.,
^ p. 302.
- Dhioimrio, pi, xliv. ff.
58
KHNEMU HER-SHEF
“ the Island of Stlhal), lady of heaven, mistress of all the gods,”
12 m i- I” another picture
she is seen suckling a young king whose neck she embraces with her left arm, and in a text which accompanies another repi’esentation she is described as the “ giver of life, and of all power, and of all
“ health, and of all joy of heart,” ^ ° | ^37 P Jj | •
We have now to consider two very important forms of IviiNEMU, that is to say, 1. Khnemu who, under the form of Hkr- siiEF, was Avorshipped at Herakleopolis Magna, and 2. Khnemu Avho, under the form of Osiris, Avas Avorshipped at Mendes.
- Khnemu as Her-shef, or Her-sreft,
^ , Avas Avorshipped at Suten-henen, or TTeiicn-su,
I or Het-Henen-su, J I under the
form of a homed, ram-headed man, and Avore the White Crown Avith plumes, a disk, and uraei attached. The Greeks trans- scribed the name Iler-shef by ‘Apera^-q’;, and as Plutarch says that it means “ strength, bravery,” it is clear that in liis time tlie latter portion of it, xhef or sAc//, Avas deriA^cd from or
“strength, poAver, bi’avery,” and the like. On the other hand tAvo A^ariant fonus of the name of the god are: — Her-siik-f, ^ i-c., “ He Avho is on his lake,” and
Heri-sha-f, , i.e., “ He Avho is on his sand.”
The first form Avould connect the god with I^ake Moeris, and the second refers to him as an aspect or phase of Osiris, Avho bears this title in Chapter cxli., line 109, and Chapter cxlii., line 24, of the Booh of the Deod. In Chapter xlii., line 14, the god Aa-sjjefit, , is mentioned, and it is probable that he also is
to be identified with Osiris. ^j^Fenen-su, the centre of the Avorship of Khnemu under the form of I:Ier-shefi, is often referred to in the Booh of the Deady and a number of important mythological events are said to have taken place there. Thus it Avas here that Ila rose for the first time Avhen the heavens and the earth were created (xvii. 7-9), and it was this rising Avhich formed the first great act
THE BENNU
59
of creation, because as soon as lla rose he separated the earth from the sky. Osiris was here crowned lord of the universe, and here his son Horus assumed the throne of his father left vacant by the death of Osiris. Wlien Ra ordered the goddess Sekhet to go forth and destroy mankind because they had mocked him and had spoken lightly of his age, she started on her journey from Honen-su. To this place also returned Set after his defeat by Horus, who had wounded him severely, and Osiris was believed to have taken a spade and covered over with earth the blood ^ which dropped from him and his fiends, and to have buried the bodies of those whom Hot’US had slain. It is this act which is alluded to by the deceased when he says (Chapter i., line 30), “ I have grasped the spade on “ the flay of digging the earth in Suton-henen (or Henen-su).” Elsewliere (xvii. 49) we have an allusion to the “ day of the union
ol’ the two earths,” *¥ ^ I-TIj arnat fani, ’ivhich is explained
by the stronger expression, “the completing of the two earths,”
The text which follows savs that it
refers to “ the mingling of earth with earth in the coffin of Osiris, “ who is the 8oid that dwelleth in Henen-su, and the giver of meat and drink, and the destroyer of wu’ong, and the guide of “ the everlasting paths, i.e., Ua himself.” An entirely different matter in connexion -with the tAvo earths is mentioned in line 129, where there is an allusion to “ Shu, the strengthener of the two
“ lauds in Heuen-su,’
X
AWV^^ WSAAA
I /vwvvv there is little doubt that the Avords refer to the
T Ji ©
jAart AA’hich Shu played at tlie Creation, when he held up AA’ith his arms and hands the sky Avhich Ra had made to separate it from the earth. ’
At Henen-su lived the Great Bknnit,
(Chapter exxv.’ 18), and in the neighbourhood dwelt tlie
aAvful “ CuusHKtt oif Bonus,” 0 “i— » ^ j , Set-qesu, Avho is
mentioned in tlie Negative Confession, and in this place the souls of the beatified found a place of rest in the realm of Osiris in this
’ JTaWlle, IleracIeojfollH, p, 8.
60
HER-SHEF
place (cxxxvii.A, 25). Near Henen-su were the two great mytho- logical lakes called Heh, | , and Uatcii-urA, (| ^ ;
the variant forms of the first of these are : — S emtj - ijeh, P ^ ^ ^ ^ i . and Utet-heh, ^ ^ | • The sanctuary
of Osiris at IJenen-su was called Nareref, crza, or
“ An-rut-f,” ^‘Uk ^ *’ place where nothing groweth,”
and it was entered by a door on the south side called Re-stau,
I T (^^apter xvii. 52) ; in some poi^tion of the sanctuary
Avas the Aat-en-shet, lii’ ** i’ag*nn of fire,” and near it
Avas the torture chamber named “ Sheni,” 5 /]/] ^ . This
chamber Avas guarded by a god AAdth the face of a greyhound and the eyebroAvs of a man, and he sat Avatching at the “ EIIagav’,”
/I J m ? nf the “ Tiake of Fire ” for the dead Avho passed that way,
and as he remained himself unseen he Avas able to seize upon them and tear out their hearts and devour them. The texts shoAv that there Avas great difference of opinion about the name of this
monster, Avhich is given as Mates, , and Beba,
^ J , and II EUi-SEP-r,
These facts, Avliich are derived chiefly from the xviitli Chapter of the Book of the Dead, proA^e that Heneu-su, or Hei’akleopolis, possessed a system of theology of its oavti, and that this systen^ must be A’ery ancient, but Avhether it is older than that of Helio- polis it is impossible, at present, to say definitely. What is certain, hoAvever, is that the great local god Her-shef Avas sufficiently important to be regarded as a form of the great ram- god Khnemu. It must be noted also that Her-shef wjis a solar god, and that as such many of tlie titles of Ra were bestoAved upon him ; it is said that he lit up the world with his beams, that his right eye Avas the sun and his left eye the moon, that his soul was the light, and that the north wind which gave life to all came forth from his nostrils. He is said, moreover, like Ra, to be “ One.” ‘ In a figure of the god reproduced by Lanzone ** he has
’ .Kc%io», p. iJ04.
- Dnionarioy p. o52.
The Qodde’ss AN IT.
HER-SHEF
01
four heads ; one is the head of a bull, one that of a ram, and two are the heads of hawks. Above these are the characteristic horns of Khnemu which are surmounted by two plumes and four knives. These four heads represent the four gods who formed Khnemu of Henen-su, i.e., Ra, Shu, Seb, andj Osiris, and thus he might be identified with Ra-Tem of Heliopolis, or Amen-Rfi of Thebes, and either of these compound gods might be worshipped as one of his forms.
The female counterpart of Her-shef possesses various names, and Jis she Avas identified Avith various goddesses this is not to be Avondei’ed at; her chief attributes Avere those of Hathor and Isis, and her local name Avas Atkt, or Hkrsekhxet,
r==t p ® Many of her attributes, however, Avere those of
Net (Neith), ^ Meh-urt, and ^lE(iET, and .Vxit,
as the last named goddess she Avas the sister of Ka-hki’EP, i.e., Osiris. Accoi’ding to a text quoted by Dr. Brugscli,* Atet, the local goddess of I,lencn-su, in the form of a cat slew .\pep, the great serpent of darkness. From this it is clear that she Avas a female counterpart of Ra, Avho, as AA’^e kncAv from the xviith Chapter of the liooh of (he Dead, took the form of a cat, and sleAV Apep, the prince of darkness, Avho had taken the form of a monster
serpent. T’he text says, “ I am the Cat (Mau, ^ ^ ^ » “diich
‘‘ fought (?) hard by the Persea Tree (Ashet, in Annu, on
“the night when the foes of Neb-ek-tcheu *
“ destroyed.” The explanation of this statement Avhich folio avs the ‘{iiestion, “ Who then is this ? ” is “ The male C.'i^ is Ra himself, “ and he is called ‘ Mau ’ by reason of the Avords of the god.
“ AA’ho said about him, ‘ [Who] is like (vidu, 2 1| ^ |), unto him ? ’
“and thus his name became ‘Mtiu’ (i.e., Cat).” The fight here I’cferred to is the first battle Avhich the god of light Avaged against
Did. Otoij., p. 399.
2 A form of Osiris, both as the IoihI of the universe, and ns lunl of his pc-uiiited Ixidy.
^ TJie god of Reason, or Intelligence.
62 HENEN-SU
the fiends of darkness at Annu, after which he rose in the form of the sun upon this world.
Finally, in connexion with the city IJenen-su we must note that there existed in the temple there a shrine which was dedicated
to the goddess Neheb-kau AAAAAA , who was
worshipped there in the form of a huge serpent. She was one of the Forty-two Assessors of the Hall of Maati (Negative Confession, line 40), and in the Papyrus of Nu (cxlix. 5) the deceased says that she has “ stablished his head for him ; ” elsewhere she seems to be mentioned as a form of Nut, and to be the female counter- paii; of the sei’pent god Nau.^ She was a goddess who pi’ovided for the dead meat and drink, not the material offerings of earth,
but the divine tcliefaut food, ^ o |j 1 , or fen , or
tche/tehef, compared to the nectar
and ambrosia on which the gods of Olympus lived, and which grew in the portion of the Sekhet-Aaru, or Elysian Fields, called
Tchefet, ®. What this food was cannot be said, but the
word tchef or tclieftchef is connected with tcJmftehef, O ?
“to shed light,” and khefetch O, the “ pupil of the eye”
of Rii, i.e., the “ Eye of Horus,” S^, which is mentioned so
often in the Pyramid Texts, and it must then either be a celestial food made of light, or some product of the mythological Olive
Tree, Baqet, which grew in Annu (Unas, line 170).
£n any case Neheb-kau was a very ancient goddess who was connected with the Elysian Fields of the Egyptians, and she is often depicted’ in the form of a serpent with human legs and arms, and sometimes with •wings also, and she carries in her hands one or two vases containing food for the deceased. In the text of Unas (line 599) she is referred to in the following passage: — “ Homage to thee, O Horus, in the domains of Horus ! Homage “ to thee, 0 Set, in the domains of Set ! Homage to thee, thou
QENEN-SU
63
“god Aab in Sekhet-Anror
Homage to thee, NetetthAb
“ daughter of these four gods who are in the Great House. Even “ when the command of Unas goeth not forth, uncover yourselves “ in order that Unas may see you as Horus seeth Isis, as Neijedu-
“ KAU ^ J ^ ‘iV as Sebek seeth Net
‘• (Neith), and as Set seeth Netetthab.”
Among the greatest of the festivals at Henen-su were those in honour of Neheb-kau which, according to Dr. Brugseh,^ were celebrated on the first of Tybi, that is to say, nine days after the
“Festival of Ploughing the Eaiiih,” Khebs-ta, © J| p ^^37,
when men began to plough the land after the subsidence of the waters of the Inundation. Under the heading “ Osiris ” reference is made to the performance of the ceremony of “ ploughing the earth,” Avhich gave the name to the festival, but it may be noted in passing that it appears to have had a double signification, i.e., it commemorated the burial of Osiris, and it symbolized the ploughing of the laud throughout the country preparatory to sowing the seed for the next year’s crop. Other festivals were those of Bast, which were celebrated in the spring of the Egyptian yoai-, and those of the “ hanging out of the heavens,”
D ^ i.e., the supposed reconstituting of the heavens
each year in the spring. Finally, in connexion with Henen-su may be mentioned the God H eneb,^ I, ^ J Avhom in
the Sai’te j)eriod the official Heru planted two vineyards ; of the attributes of this god we know nothing, but it is probable that he was supposed to preside over grain and other products of the JancL In several passages of the Book of the TJeiul we have the word
henbet § 1) « « corn-lands, provisions,” and the like, and
^ AWVNA U I I I
in Chapter clxxx. line 29, a god called Hknbi, Jj
is mentioned, and he appears to be identical with the Heneb of the stele of Hem*
’ IleUijion, p. 305.
- Brugseh, Diet, pp. 852, 1364.
64
FORMS OF KHNEMU
Coining now to the second great form of Khneniu, viz., that under which he was worshipped at Mendes, we find that at a very early date he was identified with the great god of that city, and was knoivn as Ba-neb-Tettu, ie» the Ram, lord
of Tettu. Now as the Avord for “ soul ” in Egyptian was lia, and as a name of the ram Avas also Dcij the title Ba-neb-Tettu Avas sometimes held to mean the “ Soul, the lord Tettu,” and this was the name at Mendes of the local form of Khneniu, Avhose symbol there, as elsewhere, Avas a ram. Ba-neb-Tettu, Avhose name was corrupted by the Greeks into MduS-rj^, and Tamai al-Amditl ’ by the Arabs, was said to be the “ living soul of Ra, the holy Sekhem
“who dAvellcth Avithin Hat-niehit, and the “life of Rii,’’
“f” 0 — ^5^’ and ho Avas Avorshipped throughout the sixteenth
norae from the earliest times. He Avas regarded as the virile principle in gods and men, and is styled, “ King of the South and “ North, the Ram, the virile male, the holy phallus, Avhich stirreth “ up the passions of love, the Ram of rams, whose gifts are brought “ forth by the earth after it hath been flooded by the Nile, the “ Soul, the life of Ril, Avho is united Avith Shu and Tefnut, the One “ god, Avho is mighty in strength, Avho riseth in the heavens Avith “four heads, who lighteth up the heavens and the earth (like Rfi), “ Avho appeareth in the form of the Nile like (Osiris), Arho vivifieth “ the earth (like Seb), and Avho formeth the breath of life for all “ men, the chief of the gods, the lord of hea'en and the king of “ the gods.” ^ Ba-neb-Tettu Avas originally a local form of Ra, but he subsequently was made to include Avithin himself not only the Soul of Ra, but the Souls of Osiris, and Seb, and Shu. These four Souls are reproduced by Signor Lanzone,® and appear in the form of four rams, the horns of each being surmounted by a uraeus ; they are described as “ The Soul of Seb, lord of flet-
- As a matter of fact the lirst |x>i’tion of this name representa
0/Aovt?, the Greek name of one portion of the ancient city of and the second
— “ al-Aradid ’* — is a coi’ruption of Ba-neb-Tettu, which became Ba-neb-Tet» then Ba-n-Tet, and finally Man-Tet, Mendes.
" See Brogseh, p. 309.
^ Dhionario^ pi. 68.
The Goo BA-NEB-TATAU. the Ram God of Mendes.
HAT-MEHIT
“ teft ; the Soul of Osiris, lord of Ta-sent ; the Soul of
“ Shu, lord of Anit ; and the -Soul of Ba, dweller in ”
In allusion to these Souls the Ram of Mendes is sometimes described as the Ram with “ Four faces (or, heads) on one neck,”
The female counterpart of Ba-neb-Tettu was Hat-mehit,
5eru-pa-khart,
the dweller Avithin Tettu, O ^ @ ^ • This goddess is
always represented as a Avoman, who bears on her head the fish, Avhich is the symbol of the nome, v-^ I. She is described as
the dAveller in Atemet, || and she Avas in some
Avay connected Avith Punt, but the centre of her Avorship in Egypt was the city of Mendes, of Avhich she is called the “ Mother ; ’* she Avas, of course, a form both of Isis and Hathor, and as such Avas called “ the Eye of Rfi, the lady of heaA^en, and the mistress of the gods.” In late dynastic times, when Ba-neb-Tettu was especially regarded as the Soul of Osiris, and Avheu the other aspects of the god were not considered of so much importance, Hiit-Mehit Avas Avholly identified Avith Isis, and her son “ Harpocrates, the dAveller in Mendes,” became to all intents and purposes “ Horus, the son of Isis,” by Osiris. Thus we see that the local god of Mendes, Avho was originally a form of Ra, the Sun-god by day, Avas merged into Osiris, the Sun-god by night ; the priests, how- eA’er, Avere careful to preserve the peculiar characteristics of their god, i.e., virility and the power to create, and to recreate, and they did so by declaring that the phallus and the loAver part of the
backbone, , of Osiris Avere preser\’’ed in the temple of
the city Avhich bore the name of Per-khet, ^ ^ , i.e., the
“ House of the staircase.” The Ram of Mendes was then a form
of “ Osiris as the Generator,” called
1 Pielil in Itecucil, tom. ii., p. 30; do Bouge, Oeog, Andenne^ p. 114.
» t
II — F
66
DECAY OF MENDES
in Chapters cxli. and cxlii. of the Booh of the Dead, and the popul.ai’ity of his cult in the Delta was probably due to the elaborate phallic ceremonies which were celebrated at Mendes and in the neighbourhood annually.
Before the close of the Ptolemaic period, however, some calamity seems to have fallen upon Mendes, and her sanctuaiy was forsaken and her god forgotten; on the other hand, the portion of the city which was kno^vn by the name Thmuis, OfiovK, survived, and was sufficiently important in Christian times to possess a bishop of its own. The Copts called the place eJUtoYEOUC, or ‘f’BA.ici euiOYi, and a Bishop of Thmoui was present both at the Council of Nice and the Council of Ephesus.*
Finally, we have to note that Khnemu as a form of Shu, i.e., as a personification of the wind, and atmosphere, and the supporter of heaven, and the light of the Sun and IMoon, was worshipped at several places in Upper Egypt and in Heliopolis under the form of a ram; the centre of his worship at this last-named place was Ilet-Benben, or the “ House of the Obelisk.” At Jjatopolis he absorbed the attributes of Tern, and he was identified with Nu, the maker of the universe and creator of the gods ; similarly, he wms regarded as a form of Ptah and of Ptah-Tanen, and his female counterparts were Menhit, Sekhet, and Tefnut. In a hymn which is inscribed on the walls of the temple of Esna he is called, “ The “ prop of heaven who hath spread out the same with his hands,” and the sky is said to rest upon his head whilst the earth beareth up his feet. He is the creator of heaven and earth and of all that therein is, and the maker of whatsoever is ; he formed the company of the gods, and he made man upon his potter’s wheel. He is the One god, the source from which sprang the regions on high, the primeval architect, the maker of the stars, the creator of the gods, who was never born, and the begetter or milker of his own being, whom no man .can understand or comprehend. Many other passages in the inscriptions at Esna ascribe to him naturally all the powers and attributes^ of Ptah. Among several interesting
Amcliueau, La Oaographie de V^gijpte, p. 501.
For the enwuei’aition of several of them see Brugsch, Religim, p. 504.
KHNEMU-SHU
67
addresses to the god may be mentioned that wherein it is said, “ Thou hast raised up heaven to be a dwelling-place for thy soul, ^^and thou didst make the great deep that it might serve as a “hiding-place for thy body.” Finally, it may be noted that as Khnemu-Shu absorbed the attributes of Nu, Rs’i, Ptali, Thoth, etc., so also several great goddesses, besides those already mentioned, were identified with his female counterpai*ts, e.g., Nut, Net (Neith), Nebuut, etc.
( 68 )
CHAFTEIl IV
ATEN, THE GOD AND DISK OF THE SUN
I N connexion with the Sun-gods of Egypt and with their various forms which were worshipped in that country must be considered the meagre facts which we possess concerning Aten, who appears to have represented both the god or spii’it of the sun, and the solar disk itself. The origin of this god is wholly obscure, and nearly all that is known about him under the Middle Empire is that he was some small provincial form of the Sun-god which was worshipped in one of the little towns in the neighbourhood of Heliopolis, and it is possible that a temple was built in his honour in Heliopolis itself. It is idle to attempt to describe the attributes which were originally ascribed to him under the Middle or Early Empire, because the texts which Avere Avritten before the XVlIIth Dynasty give us no information on the subject. Under the XVIIIth Dynasty, and especially during the reigns of Amen- hetep III. and his son Amen-hetep IV., he Avas made to usurp all the titles and attributes of tlie ancient solar gods of Egypt, Ra, Ra-Heru-khuti, Homs, etc., but it does not folloAv that they originally belonged to him. In the Theban Recension of the B.ook of the Dead, which is based upon the Heliopolitan, we find Aten mentioned by the deceased thus; — “Thou, 0 Ra, “ shinest from the horizon of heaven, and Aten is adored when he “ resteth (or setteth) upon this mountain to give life to the tAVO “ lands.” ^ Hunefer says to Ra, “ Hail, Aten, thou lord of beams “ of light, [Avhen] thou shinest all faces (i.e., everybody) live ; ”
- See itiy Chapters of Coming Forth by Day (Translation), p. 7 ; for the passages which follow ^ee the Voeqbulary, s.v. itlen, p. 48.
ATEN WORSHIP
69
Nekht says to Ra, “0 thou beautiful being, thou dost renew “ thyself and make thyself young again under the form of Aten ; ” Ani says to Ra, “Thou turnest thy face towards the Underworld,
“ and thou makest the earth to shine like fine copper. The dead “ rise up to see thee, they breathe the air and they look upon thy “ face when Aten shineth in the horizon ; ” “ I have come
“ before thee that I may be wth thee to behold thy Aten daily; ”
“ 0 thou who art in thine Egg, Avho shinest from thy Aten,” etc.
These passages show that Aten, at the time when the hymns from whicli they are taken were composed, was regarded as the material body of the sun wherein dwelt the god Rsi, and that he represented merely the solar disk and was the visible emblem of the great Sun-god. In later times, owing to protection afforded to him by Amen-hetep III., the great Avarrior and hunter of the X Vlllth Dynasty, other views were promulgated concerning Aten, and he became the cause of one of the greatest religious and social revolutions which ever convulsed Egypt. After the expulsion of the Hyksos, Amen, the local god of Thebes, as the god of the victorious princes of that city, became the head of the company of the gods of Egypt, and the early kings of the XVIIIth Dynasty endowed his shrine Avith possessions, and gave gifts to his priest- hood Avith a lavish hand. In spite of this, hoAvever, some of these kings maintained an affection for the forms of the Sun-god AA’hich Avere Avoi’shipped at Helioi.)olis, and Thothmes IV., it Avill be remembered, dug out the Sphinx from the sand Avhich had buiied him and his temple, and I’estored the Avorship of Ra-Harmachis, and he Avas not the only monarch Avho AueAved with disnmy the great and groAving power of the priests of Amen-Rii, the “ king of the gods ” at Thebes.
Amen-hetep III., the son of Thothmes IV., held the same* views Jis his father in this respect, and he Avas, apparently, urged to
give effect to them by his wife Thi, Q Ij!)J , the daughter of luaa, (| 1 | ^ || and Thuau, s=» ^ ^ who Avas a foreigner and
who was in no way connected Avith the royal house of Egypt. Having married this lady, he gave her as dowry the frontier city
of Tcharu, ^ 1 ©> natural ability, coupled Avith the
70
THI AND AMEN-yETEP III.
favour of her husband, maile her chief of all the royal wives, and a great power in the affairs of the government of the country. It has been thought by some that she was a native of the country near Heliopolis, and it is possible that she herself was a votary of Aten, but be that as it may, she appears to have supported the king in his determination to encourage the worship of this god. At an early period in his reign he built a temple in honour of Aten at Memphis, and later he built one at Thebes, quite close to the gi’eat sanctuary of Amen-Ra, the pi’iests of whom Avere, of course, poAver- less to resist the Avill of such an active and able king. Soon after
The besmis of Aten illuiiiinin^; the names of Khu-oii-Atoii ant] his family.
his marriage Avith Thi, Amen-hetep III. <iug, in his Avife’s city of Tcharu, a lake, which Avas about 6000 feet long by 1 000 feet broad,’ and on the day of the festival when the Avater Avas alloAved to flow ‘into it, he sailed over it in a boat called “ Aten-neferu,” (| J i.e., the “ Beauties of Aten ; ” the name of the boat is a clear proof of^his devotion to the god Aten. Amen-hetep IV., the son of Amen-hetep III. by the foreign lady Thi, not only held the religious views of his father, but held them very strongly, and his
its breadth 600 cubits.”
mil
- ‘j-
\7
i.e., “its length J1600 cubits,
71
AMEN-HETEP IV. (KHU-EN-ATEN)
life shows that he must have been from his youth up an adherent of the worship of Aten ; it is supposed, and with much probability, that the intensity of his love for Aten and his hatred for Amen-Rii were due to his mother’s influence.
Amen-hetep IV. succeeded his father without difficulty, even though his mother was not a member of the royal family of Egypt, and for the first few years of his reign he followed the example of the earlier kings of his dynasty, and lived at Thebes, where he no doubt ruled according to his mother’s wishes ; he offered up sacrifices to Amen-Ra at the appointed seasons, and was, outwardly at least, a loyal servant of this god, whose name fonned a part of his name as “ son of the Sun.” W e may note in passing, that he had adoptc<l on his accession to the throne the title “ High- “ priest of Ru-yeru-khuti, the exalted one in the horizon, in his
“name of Shu who is in Aten,” If!
he Avas not only a worshipper of Ra-IIarraachis, anothex’ of the forms of the Sun-god of Heliopolis, but also that he endorsed the vieAVs and held the opinions of the old College of Priests at Heliopolis, which made Shu to be the creator of the gods, and which assigned the disk (Aten) to him for a dAvelling-place. Amen-hetep’s titles as lord of the shrines of the cities of Nekhebet and Uatchet,^ and as the Horus of gold ® also prove his devotion to a Sun-god of the South Avhose attributes were the same as the Sun-god of Heliopolis. During the early years of his reign at
J n /vvN/w\
Jj I 1 5 honour of
Rii-Harmachis at Thebes, and it is probable that he took the opportunity of restoring or enlarging the temple of Aten AvhiqJ^ had been built by his father ; at the same time we find that he worshipped both Amen and Aten, the former in his officisil position as king, and the latter in his private capacity. It was, hoAvever,
2
72
THE CITY KHUT-ATEN
impossible for the priests of Amen-Ra to tolerate the presence of the new god Aten and his worship in Thebes, and the relations between the king and that powerful body soon became strained. On the one hand the king asserted the superiority of Aten over eveiy god, and on the other the priests declared that Amen-Ra was the king of the gods. As, however, Amen-Ra was the centre of the social life of Thebes, and his priests and their relatives included in their number the best and greatest families of the capital city, it came to pass that the king found himself and the worship of Aten wholly unsupported by the great mass of its population, whose sympathies were with the old religion of Thebes, and by those who gained their living in connexion with the worship of Amen-Ra. The king soon realized that residence in Thebes was becoming impossible, and in the fifth year of his reign he began to build a new capital on the east bank of the hTile, near a place which is marked to-day by the Arab villages of Haggi Kandil and Tell el-‘Amarna; he planned that it should include a great temple to .Vten, a psilace for the king, and houses for all those who were attached to the worship of Aten and were prepared to follow their king there.
Whilst the new capital was building the dispute between the king and the priests of Amen-Ru became more severe, and matters were much aggravated by Amen-hetep IV. when Ijie promulgated the edict for oblitemting the name of Amen and his figure from every monument in Egypt. At length the king left Thebes and took up his abode in his new capital, which he called “ Khut-
Aten,” ^ {] i.e., “ Horraon of Aten,” and as a sign of the
entire severance of his connexion with the traditions of his house m respect of Amen-Ila he discarded his name “ Amen-hetep ” and
called himself Khut-en-A.ten i) i-G.j “ Glory of
Aten,” or, “ Spirit of Aten.” At the same time he changed his Horus name of “Exalted One of the double plumes” to “Mighty Bull, beloved of Aten ” (or, lover of Aten), and he adopted as lord of the shrines of Nekhebet and Uatchet the title of “ Mighty one of sovereignty in Khut-Aten,” and as the Horus of gold he styled himself, “ Exalter of the name of Aten.” The temple of Aten at
ATEN WORSHIP
73
Khut-Aten was, like that at Heliopolis, called IJet Benben, Qa J — a name which probably means “House of
the Obelisk 5 it was begun on a very large scale, but was never finished. It contained many altai’s whereon incense was burnt and offerings were laid, but no sacrifices of any kind were offered up on them. The high-priest of Aten assumed the title of the
high-priest of Ra at Heliopolis, Ur-masiu, ^ ^ ^ ^ »
and in many respects the new worship was carried on at Khut- Aten by means of many of the old forms and ceremonies of the Heliopolitan priesthood ; on stated occasions the king himself officiated.
The worship of Aten as understood by Aiiien- hetcp IV. was, hoAvcver, a very different thing from the ancient wor- ship of iVten, for whereas that was tolerant the new worship was not.
It is clear from the re- liefs which have been found in the city of Khut-Aten that Aten was regarded as the giver of life, and the source of all life on this earth, and that liis symbols were the heat and light of the sun which vivified and nourished all creation. Aten was also the one physical body of the Sun, and the weed of A ten ascribed to the god a monotheistic • characteiT or* oneness, of which it denied the existence in any other god. This being so, the new religion could neither absorb nor be absorbed by any other; similarly, Aten could neither absorb nor be absorbed by the other gods of Egypt, because he had nothing in common with them. Attempts have been made to prove that the Aten worship resembled that of the monotheistic worship of the Hebrews, and to show that Aten is only another form of the name
Aiuou-hoti^p IV. and tiis Wife adrini]^ Atou.
74
HYMN TO ATEN
Adun, i.e., the Phoenician god whom the. Greeks knew as iiScui’ts ; but as far as can be seen now the worship of Aten was something like a glorified materialism, which had to be expounded by priests, who performed ceremonies similar to those which belonged to the old Heliopolitan sun-Avorship, without any con- nexion whatsoever Avith the worship of YaliAveh, and a being of the character of Addn, the local god of Byblos, had no place in it anywhere. In so far as it rejected all other gods, the Aten religion was monotheistic, but to judge by the texts which describe the power and AA’orks of Aten, it contained no doctrines on the unity or oneness of Aten similar to those which arc found in the
AniPu-ljKffcep IV. Boatf’d on his throne bf?neath the Dish,
hymns to Ra, and none of the beautiful ideas about the future life, with which we are familiar from the hymns and other compositions
- in Ihe Book o f the Dead.
The chief source of our knowledge of the attributes ascribed to Aten is obtained from the hymns to this god which Amen- hetep IV. caused to be inscribed on his monuments, and from one of them which has twice been published in recent years ’ we
’ First by Bouriant in M^‘moirea de la Miaslon^ tom. i., pp. 2£F., and later, with numerous corrections of Bonriant’s text and a running commentary by Mr. Breasted, in De Hymnia in Salem attb regc Amenophide IV. conceptia^ Berlin (no date).
HYMN TOi ATEN 75
obtain the following extracts. The hymn is prefaced by these words : —
“ 1. A hymn of praise to Heru-khuti (Harmachis), who “ springeth up joyfully in the horizon in his name of ‘ Shu who is “ in the Disk,’ and who liveth for ever and for ever, Aten the “ Living One, the Great One, he who is [celebrated] in the thirty
y AWVWv
year festival, the lord of the orbit of the sun, the lord
“ of the sun, the lord of heaven, the lord of earth, the lord of the “ House of Aten in the city of Khut-Aten, 2. by the king of the “ South and of the North, who liveth by Maat, the Lord of the Two
“Lands, ^Nefer-kheperu-Rsi-uii-en-RaJ,^ the son of the Sun, who
“ liveth by Maat, the lord of crowns, Khu -en-Aten who is great
“ in the duration of his life, 3. and by his great royal wife, his darling,
“ the Lady of the Two Lands, (^Nefert-iti, Nefer-neferu-Aten^ ,^
“ the living one, the strong one for ever.” The hymn proper begins after the words, “ He (i.e., the king) saith, 4. ‘ Thy rising is “ ‘ beautiful in the horizon of heaven, 5. 0 thou Aten, who liadst “ ‘ thine existence in primeval time. 6. When thou risest in the “ ‘ castein horizon thou hllcst every land with thy beauties, 7. thou “ ‘ art beautiful to see, and art great, and art like crystal, and art “ ‘ high above the earth. 8. Thy beams of light embrace the lands, “ ‘ even every land which thou hast made. 9. Thou art as Ra, “ ‘ and thou bringest [ thyself ] unto each of them, 1 0. and thou “ ‘ bindest them with thy love. 11. Thou art remote, but thy beams “ ‘ are upon the earth. 12. So long as thou art in the heavens day “‘shall follow ill thy footsteps. 13. When thou settest in the “ ‘ western horizon the earth is in darkness, and is like a being that “ ‘ is dead. 14. They lie down and sleep in theit habitations, “ ‘ 15. their heads are covered up, and their nostrils are stopped, “ ‘ and no man can see his neighbour, 16. and all their goods and
- These titles mean something like, Jleauiy of the creations of iJa, the only one of Ila.”
2 I.e., Glory of Aten.”
** The proper name is Nofert-iti, and her title means “ IJeauty of the beautiea of Aten.”
76 HYMN TO ATEN
“ * possessions may be carried away from under their heads without “‘their knowing it. 17. Every lion cometh forth from his den, “‘18. and serpents of every kind bite; 19. the night becometh “ ‘ blacker and blacker, 20. and the earth is silent because he who “ ‘ hath made them hath sunk to rest in his horizon.
“21. When thou risest in the horizon the earth lightens, and “ when thy beams shine forth it is day. 22. Darkness taketh to “ flight as soon as thy light bursteth out, and the Two Lands keep “ festival daily. 23. Then [men] wake up and stand upon their “ feet because thou hast raised them up, 24. they Avash themselves, “ and they array themselves in their apparel, 25. and they lift up “ to thee their hands with hymns of praise because thou hast risen. “ 26. [Over] all the earth they perform their Avork. 27. All beasts “ and cattle repose in their pastures, 28. and the trees and the “green herb put forth their leaves and flowers. 29. The birds “ fly out of their nests, and their Avings praise thy Ka as they fly “ forth. 30. The sheep and goats of every kind skip about on “their legs, 31. and feathered foAvl and the birds of the air also “ live [because] thou hast risen for them. 32. The boats float “ doAvn and sail up the river likeAvise, 33. for thy path is opened “ when thou risest. 34. The fish in the stream leap up toAvards “ thy face, 35. and thy beams shine through the Avatere of the “ great sea.
“ 36. Thou makest male seed to enter into Avomen, and thou “ causest the liquid seed to become a human being. 37. Thou “makest the man child to live in the body of his mother. “ 38. riiou makest him to keep silent so that he cry not, 39. and “ tliou art a nurse to him in the Avomb. 40. Thou givest breath “ that it may vivify every part of his being. 41. When he goeth forth from the belly, on the day wherein he is born, 42. thou “openest his mouth that he may speak, 43. and thou providest “ for him Avhatsoever is necessary. 44. When the chick is in the “ the egg, and is making a sound within the shell, 45. thou givest “ it, air inside it so that it may keep alive. 46. Thou bringest it “ to perfection so that it may split the eggshell, 47. and it cometh “ forth from the egg to pi*oclaim that it is a perfect chick, “ 48. and as soon as it hath come forth therefrom it runneth
HYMN TO ATEN 77
“about on its feet. 49. How many are the things which thou “ hast created !
“ 60. There were in the face of the One God, and his
“ had rest. 51. Thou didst create the earth at thy will
“ when thou didst exist by thyself, 52. and men and women, and “ beasts and cattle, and flocks of animals of every kind, 53. and “ every thing which is upon the earth and which goeth about on “ its feet, 54. and everything which is in the air above and which “ flieth about with wings, 55. and the land of Syria and Nubia,
Amen-^etop IV. and his Wife and Daughter,
“ and Egypt. 56. Thou settest every man in his place, 57. and “thou makest for them whatsoever they need. 58. ThoU’pvcs “ videst for every man that which he should have in his storehouse, “ and thou computest the measure of his life. 59. They speak in “ tongues which are different [from each other], 60. and their “ dispositions (or characteristics) are according to their skins. “61. Thou who canst discern hast made the difference between “ the dwellers in the desert to be discerned.
“ 62. Thou hast made Hapi (i.e., the Nile) in the Tuat, 63. and
78
HYMN TO ATEN
“ thou bringest him on according to thy will to make rational “ beings to live, 64. inasmuch as thou hast made them for thyself, “ 65. 0 thou who art the lord of all of them, and who dost remain “ with them. 66. Thou art the lord of every (?) land, and thou “shinest upon them, 67. thou art Aten of the day, and art “revered in every foreign land (?), 68. and thou makest their “ lives. 69. Thou makest Hapi in heaven to come doAvn to them, “ 70. and he maketh his rushing waters to flow over the hills like “the great green sea. 71. and they spread themselves abroad “and water the tields of the people in their villages. 72. Thy “ plans (or, counsels) are doubly beneficent. 73. Thou art the “ Lord of eternity, and thou thyself art the Nile in heaven, and “ all foreign peoples and all the beasts on all the hills 74. go about “ on their feet [through thee], 75. Hapi (i.e., the Nile) cometh “from the Tuat to Egypt, 76. and thou givest sustenance to its “ people and to every garden, and 77. [when] thou hast risen they “ live for thee.
“ 78. Thou hast made the seasons of the year so that they “may cause the things which thou hast made to bring fortli, “ 79. the winter season bringeth them cold, and the summer “ season fiery heat. 80. Thou hast created the heavens which ai’e “ far extending that thou raayest rise therein and maycst bo able “ to look upon all which thou didst create when thou didst exist “ by thyself, 81. and thou dost rise in thy creations as the living “ Aten, 82. and thou dost rise, and dost shine, and dost depart on “ thy path, and dost return. 83. Thou didst create [the forms] “ of created things in thyself when thou didst exist alone. 84. “ Cities, towns, villages and hamlets, roads and river[s], 85. from “ these every eye looketh upon thee, 86. for thou art the Aten of the day and art above the earth. 87. Thou joumeyest through
“ that which existeth in thine Eye. 88 89.
“ Thou art in my heart, 90. and none knoweth thee except thy
“ son (^Nefer-kheperu-Ra-ua-en-Ra^ , 91. and thou makest him to
“be wise and understanding through thy counsels and through “ thy strength. 92. The earth is in thy hand, inasmuch as thou “ hast made them (i.e., those in it). 93. When thou risest man-
HYMN TO ATEN
79
“ kind live ; and when thou settest they die. 94. As long as thou “ art in the sky they live in thee, 95. and the eyes of all are upon “ thy beauties until thou settest, 96. and they set aside their “ work of every kind when thou settest in the west. 97. Thou
“ risest and thou makest to grow for the king.
“98 from the time when thou didst lay the foundations
“ of the earth, 99. and thou didst raise them up for thy son Avho “ proceeded from thy members.” [Here follow two lines wherein the names and titles of the king are repeated.]
The above version of the hymn to Aten will serve to illustrate the views held by the king and his folloAvers about this god, and may be compared with the liymns to Ra, which are quoted in the section on the forms of the Sun-god, when it will be seen that many of the most important characteristics of hymiis to sun-gods are wanting. There is no mention of enemies or of the fiends, Apep, Sebau, and Nak, who were overcome by Ra Avhen he rose in the eastern horizon; no reference is made to Khepera, or to the services which Thoth and Miiat were believed to render to him daily ; and the frequent allusions to the Mutet and Sektet Boats in Avhich Ra Avas thought to make his journey over the sky are Avholly omitted. The old myths which had groAvn up about Ra are ignored, and the priests of Aten proclaimed Avith no uncertain A’oice tile unity of their god in terms Avhich provoked the priests of Amen to Avrath. Aten had existed for ever, they said, he was beautiful, glorious, and self-existent, he had created the sun and his path, and heaven, and earth, and every living being and thing therein, and he maintained the life in man and beast, and fed all creatures according to his plans, and he determined the duration of their life. Ever 3 rthing came from Aten, and everything depended upon him; he Avas, moreover, everlasting. From the absence of any mention of the “ gods ” or of the Avell-knoAAm great gods of Egypt it is evident that they wished to give a monotheistic character to the Avorship of Aten, and it was, manifestly, this characteristic of it which made the king and his god detested at Thebes ; it accounts for the fact that Amen-hetep IV. felt it to be necessary to build a neAv capital for huuself and his god, and supplies us with the reason why he did not settle in one of the
80
ATEN WORSHIP
ancient religious centres of his kingdom. We should expect that, as he styled himself the high-priest of Heru-khuti (i.e., Harmachis), he would have taken up his abode in Memphis or Heliopolis, where this god was greatly honoured, but as he did not, Ave are driven to conclude that there was in the worship of Aten and in the doctrines of his priests something which could neither brook nor tolerate the presence of another god, still less of other gods, and that that something must have been of the nature of monotheism.
Now although the hymn quoted above gives us an idea of the views held by Amen-hetep IV. and his adherents concerning Aten, it is impossible to gather from it any very precise ini forma- tion about the details of the belief or doctrine of A ten, but it is clear that in practice the religion Avas of a sensuous character, and eminently materialistic. Incense Avas burnt freely several times in the day, and the hymns sung to Aten were accompanied by the sounds of the music of harps and other instruments, and the people vied Avith each other in bringing gifts of fruit, and flowei*s, and garden produce to lay on the altars which were never drenched with the blood of animals offered up for sacrifice. The Avorship of Aten was of a joyous character, and the surroundings among which it Avas carried on AA’cre bright and cheerful. The mural decorations in the temple Avorc dilfei’ent from those of the older temples of Egypt, for they Avere less severe and less conventional, and they Avere painted in lively colours; in fact, the artists employed by Amen-hetep IV. threAV ofl’ many of the old ti’ammels of their profession, and indulged themselves in neAv designs, ncAv forms, new colours, and neAv treatment of the subjects Avhich they Avished to represent. We may see from the remains of their Avail decorations that the artists of the city of Khut-Aten made one great step in advance, that is to say, they introduced shading into their painting, and it is greatly to be regretted that it aa^us retraced later ; it was only during the reign of Amen-hetep IV. that the Egyptian artist ever shoAved that he understood the effects of light and shade in his Avork. The texts and inscriptions Avhich Avere placed upon the walls relate to the glory and majesty and beneficence of Aten, and everywhere are seen representations of
ATEN WORSHIP
81
the visible emblem of the god. The form in which he is depicted is that of the solar disk, from which proceed rays, the ends of
which terminate in hands wherein are the emblems of life,
and sovereignty, in the bas-reliefs and frescoes we see these
human-handed rays shining upon the king, and liis queen and family, and upon the cartouches containing the names of himself and of his queen Nefert-itli. The simple interpretation of such scenes is that the sun is the soui’ce of all life and of everything Avhich supports it upon earth, but it is probable that the so-caUed Aten heresy was in some way founded upon the views which the Atenites held about this method of representing their god. Be this as it may, Ainen-hetep IV. loved to be depicted with the human-handed rays falling upon him, and whatever his doctrines of .Vten were he preached them with all the enthusiasm of an Oriental fanatic, and on special occasions he himself officiated as high-priest of the cult. The wisdom of his policy is open to doubt, but there is no reason for regai’ding him as anything but an earnest and honest propagandist of a neAV creed.
Now, as the king changed his religion and his name, so he also caused his own form and figure when i-epresented in bas- reliefs to be changed. In the earlier monuments of his reign he is depicted as possessing the. typical features of his father and of others of his ancestors, but at Tell el-‘Amarna his physical chariicteristics are entirely ditferent. Hero he is portrayed with a very high, narrow, and receding forehead, a large, sharp, aquiline nose, a thin, weak mouth, and a large projecting chin, and his head is set upon a long and extremely slender neck ; his chest is rounded, his stomach inflated, his thighs are large and broad, and in many respects his figure resembles tliat of a woman. It is impossible that such representations of the king would be permitted to appear in bas-reliefs in his city unless he approved of them, and it is clear that he did approve, and that his officials understood that he approved of this treatment of his person at the hands of scidptors and artists, for some of the high officials were themselves represented in the same
manner. Still, some of the drawings of the king must be
• ■
II — G
82 AMEN-HETEP IV.
reffarded as caricatures, but whether intentional or otherwise cannot be said.
For a few years Amen-hetep IV. led a life of great happiness and enjoyment in his new capital, and Ixis whole time seems to have been passed in adorning it with handsome buildings, fine sculptures, and large gardens filled Avith trees and plants of every kind ; he appears to have bestoAved gifts Avith a laAush hand upon his favourites, who it must be admitted, Avere his officials who seconded his wishes and gave effect to them. Life at Khut-Aten Avas joyous, and there is no evidence that men troubled themselves with thoughts about death or the kingdom of Osiris ; if they did, they made no mention of them in their hymns and inscriptions.
On the other hand Amen-hetep IV. did not, or could not, abolish the characteristic funeral customs and beliefs of his country, and the tombs of the adherents of Aten bear Avitness to the fact. The king caused a tomb to be hcAvn out of the rock in the mountains near the town, on its eastern side, and it containcil, Avhen discovei-ed in 1892 by the natives, the things Avhich are usually found in tombs of men of high I’ank. The sarcophagus AA’as broken in pieces, but scattered about the mummy-chamber and along the corridor which led to it were numbers of objects and fragments of objects made of the beautiful purple and blue ghized faience Avhich is so characteristic of the reign of Amen-hetep IV. The body of the king must haA’^e been mummified, and on it must have been laid the same classes of amulets that are found on the royal mummies at Thebes. Portions of several granite usJiabtiu figures were also found, a fact which shows that those Avho buried Jihe king assumed he would enjoy a somewhat material life in Sekhet-hetepet and Sekhet-Aarru in the kingdom of Osiris. That Amen-hetep IV. thought little about his death and burial is proved by the state of his tomb, which shoAvs that he made no attempt to prepare it for the reception of his body when the need should arise. This is the more strange because he had caused his eldest
daughter A ten-merit, ^ buried in it, and
he must have Imo^. frpm sad experience what great preparations
Amen-hetep IV.
83
had to be made, and what complicated ceremonies had to be per- formed when a royal personage was laid to rest. The tombs of the adherents of Aten are very disappointing in many ways, though they possess an interest peculiar to themselves. From the scenes painted on their walls it is possible to obtain an idea of the class of buildings which existed in the city of Khut-Aten, and of the arrangements of its streets and gardens, and of the free manner in which the various members of the royal family moved about among the people. Tlie king’s tomb was never finished, and the remains of the greater number of the paintings on its walls show that they wei’e executed not for him but for his eldest daughter, who has already been mentioned; the chief subject chosen for illustration is the worship of Aten, and both the scenes and the texts accompanying them represented that the god was adored by every nation in the world.
It is, unfortunately, not known how old the king was when he died, but ho must have been a comparatively young man, and his reign could not have been so long as twenty years. In the ten or twelve years of it which he lived at Khut-Aten he devoted himself entirely to the building of las new capital and the development of the cult of Aten, and meanwhile the general condition of Egypt was going from bad to worse, the governors of Egyptian possessions in Syria and lalestine were quarrelling among themselves, strong and resolute rebels had risen up in many parts of these countries, and over and above all this the infuriated pi’iesthood of Amen-Ra were watching for an opportunity to restore the national god to his proper place, and to set upon the throne a king who would forward the interests of their brotherhood. This opportunity came with the death of Amen-hetep IV., when Tut-ankh-Amen, a son of Amen-hetep III. by a concubine, ascended the throne ; he manied’ a daughter of Amen-hetep IV., who was called Ankh-s-en-pa-Aten, but she changed her name into Ankh-s-en-Ainen, and both the new king and queen were worehippers of the great god of Thebes. Tut-ankh-Amen at once began to restore the name and figure of Amen which his father-in-law had cut out from the monuments, and began to build at Thebes ; very soon after his accession he <»uue ito terms with the priests of Amen, and in due course
84
AMEN-HETEP IV.
removed his court to the old capital. On the death of Tut-ankh- Amen, a “ superintendent of the whole stud of Pharaoh ” of the name of Ai ascended the throne by virtue of his marriage with Thi, who was in some way related to the family of Amen-hetep IV. ; before Ai became king he was a follower of Aten, and built him- self a tomb at Khut-Aten, which was ornamented after the manner of those of the adherents of this god, but as soon as he had taken up his abode at Thebes and begun to reign over Egypt he built another tomb in the Valley of the Tombs of the Kings at Thebes.
The decoration of the sarcophagus which he placed in the latter tomb makes it quite certain that Avhen he made it he had rejected the cult of Aten, and that he was, at all events outwardly, a loyal follower of the god Amen-Ra. On the death of Ai several pretenders to the throne rose up in Egypt, and a period of anarchy followed. Of the details of the history of this period nothing is known, and the only certain fact about it is that the power of the XVIIIth Dynasty was broken, and that its downfall Avas certain. During the reigns of Tut-ainkh-Aiiien and Ai the prosperity of the city Khut-Aten declined rapidly, and as soon as the period of anarchy Avhich followed their reigns began its population left it, little by little, and its doAvnfall Avas assured ; the artists and Avork- men of all kinds who had obtained Avork there under Amen-hetep found their occupation gone, and they departed to Thebes and the other cities whence they had come. Under the reign of l leru-em- heb the decay of the city advanced and it became generally deseried, and very soon after men came from far and near to carry off, for building purposes, the beautiful Avhite limestone blocks Avhich were in the teznple and houses. Ileru-em-heb was the nominee of the priests of Amen-Ra, and he used all his power and influence to stamp out every trace of the worship of Aten, and succeeded. Thus Amen-Ra conquered Aten, Thebes once more became the capital of Egypt, the priests of Amen regained their ascendancy, and in less than twenty-five years after the death of Amen-hetep IV. his city was deserted, the sanctuary of his god Avas desecrated, his folloAvers Avere scattered, and his enemies were in undisputed possession of the country.
{ )
CHAFfER V
THE GREAT COMPANY OF THE GODS OF
HELIOPOLIS
A I’ERUSAL of the Pyramid Texts reveals the fact that the priests of Heliopolis believed in the existence of three companies of gods, and that to each company tliey assigned at least nine gods ; in certain cases a company contained eleven, twelve, or more gods. In the text of Unas (line 222 IF.) we find a series of addresses to Rii-Teni, wherein are mentioned Set
and Nophthys, Osiris, Isis, and Iler-hepes, ll , jj ,
-CSO- o’
and
° , Thoth, Anubis, and Usert,
llorus, wliich seems to show that one company of gods, of which the dual god Ka-Tem was the head, consisted of Set, Nephthys, 1.1 er- hepes, Osiris, Isis, Thoth, Anubis, Usert, and Horus, i.e., in all ten gods. In the next section but one of the same king’s text (line 240 f.) the Great Company of the gods of Heliopolis are declared to be : —
Tkm, 2. Shu, p cno ^ . 3. Tki<‘nut, 4. Skb, J .
Nut, 6. Isis, ll. 7. Set, 3^- 8. Neihituys,
Thoth, 10. Houus, Hei’e again we have ten gods
assigned to the divine company, but curiously enough the name of OsiKis, one of the most important of the gods, is omitted. Follow-’ ing these ten names comes an address to the “ Great Company of
the Gods,” > which clearly refers to the gods
whose names we have mentioned. In the text of Pepi 11. (line 665), the gods who are declared to form “ the Great Company of the gods who are in Annu” are: — 1. Tbm. 2. Shu. 3. Teenut.
- Seb. 5. Nut. 6. Osims. 7. Isrs. 8. Set, ^ ^ , and 9.
86
GODS OF HEDIOPOIJS
Nephthys, *^“6 called the “offspring of Tern, who
“ made wide his heart when he gave them birth in your name of “ ‘ Nine.’ A few lines lower down the king makes a petition to the “Great Company of the gods who are in Annu,” and he includes in it the names of Tem, Shu, Tefnut, See, Nut, Osiuis, Osikis-Khent-Amknti, Set of Orahos, Heru of Edfu,* Ra, Khent- Maati,® and Uatciiet ; thus the Great Company of the gods of Heliopolis may contain either nine or twelve gods. In several passages in the Pjrramid Texts two groups or companies of gods, eighteen in number, are mentioned ; thus in the text of Mer-en-Ra, line 453, allusion is made to the “ very great “ eighteen gods who are at tlie head of the Souls of Annu,” but these, clearly, include the Gi’eat Company and the Little Company, who are addressed on behalf of the deceased in the text of Unas, lines 251, 252.
The triple Company to which allusion is sometimes made,
miiniiii;iimimiin
bably supposed to include the Great Company of the gods of heaven, the fnttle Company of the gods of earth, and the Company of the gods of the Underworld, but from many passages it is evident that the Great and Little Companies represented to the Egyptian, for all practical purposes, the whole of the gods whom he attempted to worehip. The priests of the provincial cities and towns adopted by degrees the more important of the views of the Heliopolitan priesthood concerning the Egyptian cosmogony and theogony, and as they were able to identify their local gods with Temu, or Ra-Tem, the head of the Heliopolitan Company of gods, and with the members of his company to whom their attributes were most akin, no serious opposition appeal’s to have been offered by them to the tenets of the great religious centre of Heliopolis. The priests of this city were prudent enough to include as forms of the gods of their divine companies the great ancient gods and goddesses of the South and the North, as well as a number of
1
I
AA/WW AAAAAA
TEM, SHU, TEFNUT
87
lesser gods whose worship was quite local, and in this way they succeeded in causing their doctrines to be accepted throughout the length and breadth of Egypt, and there is no doubt that the great theological system of Thebes under the Middle and New Empires was based entirely upon that of Heliopolis. We have now to describe the attributes of the gods of the Great Company, which for convenience may be assumed to consist of the following : — Tem, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set, and Nephthys.
- Tem or
Tem was a form of the Sun-god, and was the great local god of Aiinu, and the head of the company of gods of that place. His
name is connected with the root tem, |, or tem cm,
I » “ to he complete,” “ to make an end of,” and he was regarded as the form of the Sun-god which brought the day to an end, i.e., as the evening or night sun. He is always depicted in the human form. The attributes of the god have been already described in the section which treats of the forms of the Sun- god Ra.
Shu, P^’^. or p^^, or P|^^, or
TEraoT,
Siiu and his female counterpart Tefnut may be considered together, because they are usually mentioned together, at all events in the texts of the later periods. The name Shu appears to be
derived from the root shiif “dry, parched, wthefed,’
empty,” and the like, and the name Tefnut must be connected with the root tef, “ or fe/fef, ^ ’’ ‘/w««Aj “to spit,
be moist,” and the like ; thus Shu was a god who was connected with the heat and dryness of sunlight and with the dry atmosphere which exists between the earth and the sky, and Tefnut was a peraonification of the moisture of the sky, and made herself
88
SHU AND TEFNUT
manifest in various forms. The oldest legend about the origin of the gods is contained in the text of lepi I., wherein it is said (lire 465) that once upon a time Tern went to the city of Annu and thi he there produced from his own body by the irregular means of Masturbation his two children Shu and Tefnut. In this crude foiTEJ the myth is probably of Libyan origin, and it suggests that its inventors were in a semi-savage, or perhaps wholly savage, state when it was first promulgated. In later times, as Ave have already seen, the Egyptians appear to have rejected certain of the details of the myth, or to have felt some difficulty in believing that Shu and Tefnut were begotten and conceived and brought forth by
Tern, and they thei’efore assumed that his shadoAV, l-lmihit,
acted the part of Avife to him ; another view Avas that the goddess lusaaset Avas his wife.‘
The old ideas about the origin of the tAvin gods, hoAvever, maintained their position in the minds of the Egyptians, and Ave find them categorically expressed in some of the hymns addi*essed to .iVmen-lla, Avho under the New Empire Avas identified Avith Tern, just as at an caidier period lia was identified Avith the same god. In tAA’o hymns quoted by Brugsch * Ave have the folloAving ; — “0 Amen-Ra, the gods have gone forth from thee. What floAved “ forth from thee became Shu, and that Avhich AV’as emitted by thee “ became Tefnut ; thou didst create the nijie gods at the beginning “ of all things, and thou Avast the Lion-god of the TAvin Lion-gods,”
X The IVin Idon-gods are, of course,
Shu and Tefnut, Avho are mentioned in the Booh of the Deatl in several passages.* In the second hymn to iVmen-Ra it is said,
In the passage referi*ed to the words are, “Tom caino to take
pleasure in himself,” p. thinks that the name
of the goddess lusaaset, -A ^ ^ ^ , may be derived fr«)iu them. See
La Mytholofjieitlgyptienne, p. 247.
lielifjion^ p. 422. ^ Brugsch, Eeiae, pi. 26, 1. 26.
- The forms are 1 1
A ( 1(1 s<ie the list of xiassiiges given in my Vocabulary to the Boole of the Deafly pp. 197, 198.
I
I W
OnWIMli!
SHU AND TEFNUT
89
“Thou art the One God, who didst form thyself into two gods, “ thou art the creator of the Egg, and thou didst produce thy “Twin-Gods.” In connexion with the production of Shu and Tefnut Di*. Brugsch refers to the well-known origin of the gods of Taste and Feeling, Hu, ^ and Sa, who are
said to have sprung into being from the drops of blood which fell from the phallus of Ra, and to have taken up their places among the gods who were in the train of Rii, and who were with Temu every day.^ {JSnok of (he Dead, xvii. 62).
Shu is represented in tlie form of a man who wears upon his head one feather, ^ , or tAVo, (|1 , or four, /(jilt ; the phonetic value of the sign ^ is .<?//«, and the use of it as the symbol of the god’s name seems to indicate some desire on tlie part of the Egyptians to connect the Avord xhn, or altdu, “feather,” Avith slin, “light, empty space, dryness,” etc. As the god of the space Avhich exists bctAveen the earth and the sky, Shu aa’us represented under the form of a god Avho held up the sky Avith his tAvo hands, one supporting it at the place of sunrise, autl the other at the place of sunset, and several porcelain figures exist in Avhich he is seen kneeling upon one knee, in the act of lifting up Avith his two hands the sky Avith the solar disk in it. When Shu Avears no feather he bears upon his head the figure of the hind-cjuarter of a lion jich ; in mythological scenes we find him both seated and standing, and he usually holds in one hand the sceptre and in
the other ■^. In a picture gwen by Lanzone” he grasps in his left hand a scorpion, a sei’pent, and a lutAvk-headed sceptre. The goddess Tefnut is represented in the form of a Avoman, AV’ho Avears upon her head the solar disk encircled by a serpent, and holds in her hands the sceptre |, and she, hoAvever, often appeal’s Avith the head of a lioness, Aidiich is surmounted by a uracus, and she is sometimes depicted in the form of a lioness.
, /WA/NA I
□
/VWNAA I*=XD /vwvv\ ~JLL
\
- Op. cit., pi. 386.
90
SHU
An examination of the texts shows that Shu was a god of light, or light peraonified, who made himself manifest in the beams of the sun by day, and in the light of the moon by night, and his
home was the disk ((| of the sun. Viewed in this connexion
it is easy to understand the scene in Avhich the god appears rising up from behind the earth with the solar disk upon his head, and his hands supporting that upon which it rests. In a text at Edfu published by Bcrgmann,’ the creator of Shu is called Tauith,
I ^ , and to him the king who caused the words to be inscribed
is made to say, “ Thou hast emitted (jj dahesh) Shu,, and
“ho hath come forth from thy mouth. . . . He hath become a “ god, and he hath brouglit for thee every good thing ; he hath “ toiled for thee, and he hath emitted for thee in his name of Shu, “ the royal double. He hath laboured for thee in these things, “ and he beareth up for thee heaven upon his head in his name “ of Shu, and Tauith giveth the strength of the body of heaven
“ in his name of I’tah. He beareth up ^{|
“ heaven with his hands in his name of Shu, the body of the “ sky.” - It must be noted that the same word dsheah, 1|
is used to express both the idea of “pouring out” and of “ supporting,” and it is difficult to reconcile these totally different meanings unless Ave remember that it is that which Tern, or Ra-Tem, has poured out which supports the heavens wherein shines the Sun-god. That which Tern, or lia-Tem, has poured out is the light, and light was declared to be the prop of the sky.
HieroglyphiacJic Inscltriften, Vienna, 1879, j»l. 42, 11. 1-4, 10, 11.
AA/WV^.
CZD»
5==1
CZDl
□ ^ t;=q’
iy
The Goddess TEFNUT,
SHU
91
From a number of passages examined by Dr. Brugsch ^ wc find that Shu was a personification of the rays which came forth from the eyes of Ra, and that he was the soul of the god Khnemu, the great god of Elephantine and of the First Cataract ; he also I’epresentcd the burning, fiery heat of the sun at noon, and the sun in the height of summer.
In another aspect his abode was the region between the earth and the sky, and he was a personification of the Avind of the North ; Dr. Brugsch Avent so far as to identify him Avith the “ spiritual Pneuma in a higher sense,” and thought that he might be regarded as the vital principle of all living beings. He Avas certainly, like his father Tern, thought to be the cool Avind of the North, and the dead Avere grateful to him for his breezes. Shu Avas, in fact, the god of the space Avhich is filled Avith the atmosphere, even as Ra Avas the god of heaven, and Seb the god of the earth, and Osiris the god of the Underworld. From the Booh of the Dead (xvii. 16) Ave learn that Shu and Tefnut Avere supposed to possess but one soul betAveen them, but that the two halves of it were identified Avith the soul of Osiris and the soul of Ra, Avhich together formed the great double soul which dAvelt in ‘I’attu. The gate of Tchesert in the UnderAvorld was called the “ gate of the pillars of Shu ” (xvii. 56), and Shu and Tefnut laid the foundations of the house in which the decesised Avas supposed to dAvell. From the xviiith Chapter of the Book of the. Dead Ave find that the princes of Heliopolis Avere Tern, Shu, Tefnut, Osiris, and Thoth, and that Ra, Osiris, Shu, and Bebi Avere the princes of the portion of the UnderAvorld which was knoAvn by the name of ^\nrut-f. We
may note in passing that Bebi, Jj J| Qlj or Baba, jyy. OP or Baba, op Babai,
Avas the first-bom son of Osiris.
According to Dr. Brugsch, Baba Avas personified in the form of some Typhonic mythological animal, and was the god Avho presided over the phallus ; the blood which fell from his nose greAv up into plants which subsequently changed into cedars. Dr. Pleyte has
^ ItcKfjion, p. 432.
92
SHU
rightly identified Bebi or Baba with the Bdfiotv or Be/S&va of Plutarch {JJe hidCf § 62) and with the Bd^v^ of Hellanicus.* Bebon was a name of Typhon, i.e., Set, and that he was represented by an animal is proved by the hieroglyphic form of his name,
which is determined by the skin of an animal, ^ J .
In Chapter xxiii. the deceased prays that his “mouth may be unclosed by Shu with the iron knife wherewith he opened the mouth of the gods.” From Chapters xxxiii. and xxxv. we learn that Shu was believed to possess power over serpents, and he it was Avho made the deceased to stand up by tlie Ladder which would take him to heaven (xcviii. 4). That souls needed a ladder whereby to mount from earth to heaven was a very ancient belief in Egypt. The four pillars which held up the sky at the four cardinal points w’ere called the “pillars of Shu” (eix. 5, ex. 13), and Shu was tlie breath of the god Ra (exxx, 4). The deceased was nourished with the food of Shu, i.e., he lived upon liglit ; and in the Roman period Shu Avas merged in Ra, the god of light. The part played in Egyptian mythology by Tefnut is not easily defined, and but little is knoAvn about her. In the text of Cuas (line 453) she is mentioned together Avith the tAvo Maut goddesses.
and Avith Shu, but curiously enough, she seems to appear
as the female counterpart of a god called Tefen, The
Z/VvWx
passage reads, “ Tefen and Tjsfnet have weighed Unas, and the “ ^laat goddesses have hearkened, and Shu hath borne Avituess,” etc. In the Theban Recension of the fhoh of the Dead slie is mentioned a feAv times in connexion with Shu (Chapters xvii., exxx., etc.), and she is one of the group of gods who form the divine company and the “ body and soul of Rii ” (cxl. 7), but she performs no service for the deceased beyond providing him Avith breath. She Avas originally a goddess of gentle rain and soft Avind, but at a comparatively late period of Egyptian history she was identified with Nehemauit at Hermopolis, with Menhit at Latopolis, AArith Sekhet in Memphis, and Avith Apsit in Nubia.
Unlike most of the gods of Egypt, Shu and Tefnut do not appear
‘ Aeg. Zeitffchri/t, 1865, p. 55.
SHU
93
to have have had set apart for them any special city or district, but at the same time titles were given to certain cities which pre- supposed some connexion between them and these gods. Thus
Dendera was called Per-Shu, P ® 1 > ^ House of Shu,” and
Apollinopolis Magna was called Hinu-en-Shu-nefer, rD lj||
V P^ii 1 )’ Edfu was the “Seat of Shu,” jjp^®> and
Memphis bore the name of “ Palace of Shu,” P 1’^
Similarly, one portion of Dendera was known as the “ House of Tefnut,” or the “ Aat of Tefnut,” ^ ^ or
. Whether there were statues of Shu and
Tefnut in these cities cannot be said, but it is very probable tliat they Avere worshipped in their sanctuaries under the forms of lions, and in this connexion it is worthy of note that xVelian records {!)(> Nat. Animal, xii. § 7) that the people of Heliopolis Avorshipped lions in the temple of Helios.
It has already been mentioned that Shu was the sky -bearer 2)ar axedlence, and AA’e may note in passing the interesting myth Avhich the Egyptians possessed about him in this capacity, and the explanation Avhich they gaA’^e of his occupying this position. According to the text Avhich is found in the tomb of Seti I. in the Valley of the Tombs of the Kings at Thebes, in very remote times, Avlicn Ra lailed over gods and men and hsul his throne established in the city of Sutcn-henen, or Ilenen-su, mankind began to utter seditious Avords against him, and the great god determined to destroy them. He summoned Hathor, Shu, Tefnut, Seb, and Nut into his presence, and having told them Avhat men, Avho had pro- ceeded from his eye, had been saying about him, he asked them for their advice, and promised that he would not slay the rebels until he had hefird what the “ iirst-bom god ” and the “ ancestor gods ” had to say on the matter. In ansAver to this the first-bom
god Nu, ^ P P ^ ^ ’ advised him to let his daughter
Hathor, “ the eye of Ra,” go forth and slay men ; Ra accepted the advice straightway, and Hathor went forth and sleAv all mankind.
^ Brugsch, Diet. Geotj., p. 776.
94
SEB
and when she returned Ra was well pleased with her. Soon after this he became wearied with the earth, and the goddess Nut having been turned into a cow he mounted upon her back and remained thei’e, but before long the cow began to shake and to tremble because she was very high above the earth, and when she complained to llu about it ho commanded Shu to be a support to her, and to hold her up in the sky. In the pictuj’e of the cow which accompanies the text we see her body resting upon the head and the two raised hands and arms of the god. When Shu had taken up his place beneath the cow and was bearing up her body, the heavens above and the earth beneath came into being, and the four legs of the cow became the four props of heaven at the four cardinal points ; and thus it came to pass that the god Seb and his female counterpart Nut began their existence.
Seb, ■^Js^.or O or or or
Seb was the son of Shu and Tefnut, and was the brother and husband of Nut, and the father of Osiris and Isis, Set and Nephthys, and some say of one of the Hoi’us gods ; according to the late Dr. Brugsch his name should be read Geb or Keb, or Gebb, or Kebb, and in very early times this undoubtedly seems to have been the cori’ect form of the god’s name. He is usually represented in the form of a man who bears upon his head eitlier
the white crown ^ , or the crown of the North, to which is added
the Alef crown, or a goose, of the peculiar species
called ««//. This bird was sacred to him because he was believed to have made his way through the air in its form. Seb was the god of the earth, and the earth formed his body and was called the “ house of Seb,” just as the air was called the “house of Shu,” and the heaven the “ house of Ra,” and the Underworld the “ house of Osiris.” As the god of the surface of the earth from which spring up trees, and plants, and herbs,, and grain he played a very prominent part in the mythology of the ‘Underworld, and as the god of the earth beneath the surface of the ground he had authority over the tombs wherein the dead were laid. In hymns
SEB
95
and other compositions he is often styled the erjiut, o
i.e., the hereditary, tribal chief of the gods, and he plays a very important part in the Book of the Dead. Thus he is one of the company of the gods who watch the weighing of the heart of the deceased in the Judgment Hall of Osiris, and on his brow rested the secret gates which were close by the Balance of Rii, and which were guarded by the god himself (xii. 2).
The soul of Seb was called Smam-ub, ^ ^ ,
(xvii. 116). The righteous who were provided with the necessary words of poAver Avere enabled to make their escape from the earth Avherein their bodies Avere laid, but the Avicked Avere held fast by Seb (xix. 14); Sekhet and Anpu were great helpers of the deceased, but it Avas Seb whom he asked to open Avide his tAvo jaws for him, Avhom he begged to open his eyes, and loose his legs Avhich Avere bandaged (xxvi. 1). And of him the deceased said, “My “father is Seb, and my mother is Nut” (xxxi. 5). Like Sliu the god Seb Avas appealed to by the deceased for help against serpents (xxxiii. 2), and he was never tired of boasting that his cakes Avere “ on the earth Avith the -god Seb ” (liii. 4), and that the gods had declared that he Avas “ to live upon the bread of Seb ” (Ixviii. 9). In a burst of joy, Nu, the overseer of the house of the overseer of the seal, is made to say, “ The doors of heaven are opened for me, the “ dooi*s of earth are opened for me, the bars and bolts of Seb are “ opened for me ” (Ixviii. 2), and “ I exchange speech Avith Seb “(Ixxviii. 12), 1 am decreed to be the divine heir of Seb, the “ lord of the earth, and to be the protector therein. The “ god Seb refresheth me, and he maketh his risings to be mine ” (Ixxx. 11, 12).
The religious texts shoAV that there Avas no specitd city or district set apart for the god Seb, but a portion of the temple estates in Apollinopolis Magna Avas called the “ Aat of Seb,”
.J ^ name of Dendei’a Avas “the home of the children
of Seb,” PD l|l| ^ [|i P I ^ ^ chief seat of the god
appears to have been at Heliopolis, where he and his female counterpart Nut produced the great Egg Avhereout sprang the Sun-
96
SEB
god under the form of a phoenix.^ Because of his connexion with this Egg Seb is sometimes called the “ Great Cackler,” Kenken-ub,
S S ^ ^ Thus the deceased says, “ Hail, thou god Tem,
“ grant unto me the sAveet breath Avhich dAvelleth in thy nostrils. “ I embrace that great throne which is in the city of Hermopolis, “ and I keep Avatch over the Egg of the Great Cackler (or, “ according to another reading, I am the Egg which is in the “ Great Cackler, and I watch and guard that mighty thing which “ hath come into being AvhereAvith the god Seb hath opened the “ earth), I germinate as it gerniinateth ; I live as it liveth ; and “[my] breath is [its] breath” (Book of the Dead, Chaptei-s liv., “ Ivi., lix.).
and this bird played a very prominent part in lilgyptian mythology, but the texts do not bear out the extraordinary assertions Avhicli have been made about it by classical Avinters, According to the story whicli Herodotus heard at Heliopolis (ii. 73), the bird visited that place once every five hundred years, on its father’s death ; Avhen it was five hundred, or fourteen hundred and sixty-one yeais old, it burnt itself to death. It Avas supposed to resemble an eagle, and to have red and gold feathers, and to come from Arabia ; before its death it built a nest to which it gave the power of producing a ncAV phoenix, though some thought that a worm crept out of its body before it died, and that from it the heat of the sun developed a new phoenix. Others thought that it died after a life of seven thousand and six yeare, and another vicAv was that the neAv phoenix rose from the burnt and decomposing remains of his old body, and that he took these to Heliopolis Avhere he burnt them. All these fabulous stories are the result of misunder- standings of the Egyptian myth which declared that the renewed morning sun rose in the form of a Bennu, and of the belief which declared that this bird Avas the soul of Ka and also the living symbol of Osiris, and that it came forth from the very heart of the
- Brugsch, Religion, p. 577.
2 See Lucian, De Mort. Pers., xxvii. ; Philostratus, Vit. Apollon,, iii. 49 ; Tzetzes, Chiliar, v. 397 ; Pliny, Hist. Nat., x. 2 ; Pomponius Mela, iii. 8.
The God SEB supporting NUT on Heaven.
SEB
97
god. The sanctuary of the Bennu Avas the sanctuary of Ra and Osiris, and was called Het Benben, J”™ J r©’
“ House of the Obelisk,” and remembering this it is easy to under- stand the passages in the Book of the Dead, “ I go in like the “ Hawk, and I come forth like the Bennu, the Morning Star (i.e., “ the planet Venus) of Ra ” (xiii. 2) ; “I am the Bennu which is in “ Heliopolis” (xvii. 27), and the scholion on this passage expressly informs us that the Bennu is Osiris. ElscAvhere the deceased says, “ I am the Bennu, the soul of Ra, and the guide of the gods “ in the ‘fuat ; (xxix.c 1) ; let it be so done unto me that 1 may “ enter in like a hawk, and that I may come forth like Bennu, “the Morning Star” (cxxii. (5). On a hypocephalus quoted by Prof. Wiedemann,^ the deceased is made to say, “I am in the form “ of the Bennu, Avliich cometh forth from Het-Benbenet in Annu,” and from many passages Ave leam that the Bennu, the Soul of Ra, which appeai’ed each morning under the form of the rising sun, Avas supposed to shine upon the Avorld from the top of the famous Pcrsea tree Avherein he renewed himself. We may note that a Oha[)ter of the Book of ike Dead (Ixxxii.) Avas written AAuth the sj)ecial object of enabling the deceased to transform himself into a Bennu bird if he felt disposed to do so ; in it he identifies himself Avith the god Khepera, and with Horus, the vanquisher of Set, and Avith Khensu.
It has already been said that Seb was the god of the earth and the Heliopolitans declared that he represented the Amry ground upon Avhich their city stood, meaning that Heliopolis Avas tlie birthplace of the company of tlie gods, and in fact that the Avork of creation ])egan there. In several papyri Ave find pictures of the first act of creation Avhich took place as soon as the Sun-god, by Avhatsoever name he may be called, appeared in the sky, and sent forth his rays from the heights of heaven upon the earth, and in these Seb always occupies a very prominent position. He is seen lying upon the ground Avith one hand stretched out ujion it, and the other extended towards heaven, which position seems to be referred to in the text of Pepi I., lines 338, 330, wherein Ave read,
» Aeg. Zeit., 1878, p. 93.
II — II
98
SEB AND NUT
“ Seb throws out his, [one] hand to heaven and his [one] hand
“ towards the earth,” |1 s=> J|
n
□
I By his side stands the god Shu, who supports on his
upraised hands the heavens which are depicted in the form of a woman, whose body is bespangled with stars ; this woman is the goddess Nut, who is supposed to have been lifted up from the embrace of Seb by Shu when he insinuated himself between their bodies and so formed the earth and the sky. This was the act of Shu which brought into being his heir Seb, and his consort Nut, and it was the heirship of this god which the kings of Egypt boasted they had received when they sat upon their tlu’ones.
Seb was the hereditary tribal chief of the gods, and his throne
represented the sovereignty both of heaven and of earth; as a creative god he was
identified with Tern, and so, as Dr. Brugsch pointed out, became the “ father of his father.” As an elemen- tary god he represented the earth, as l»a did fire, and Shu air, and Osiris water. In some respects the attri- butes of Nut were assigned to him, for he is sometimes called the lord of the watery abyss, and the dweller in the watery mass of the sky, and the lord of the Under- world. He is also described as one of the portens of heaven’s gate, who draws back the bolts, and opens the door in order that the light of Ra may stream upon the world, and when he set himself in motion his movements produced thunder in heaven and quaking upon earth. He was akin in some way to the two Akhru gods, ^ i , who were represented as a lion with a head
at each end of its body ; this body was a personification of the passage in the earth through which the sun passed during the hours of night from the place where he set in the evening to that where he rose the next morning. The mouths of the lions formed
The Lion Gods of Yesterday and To-day.
SEB AND NUT
99
the entrance into and the exit from this passage, and as the head of one lion symbolized the evening and the west, and the other symbolized the morning and the east, in later days each lion’s head was provided with a separate body, and the one was called
Skk, be., “Yesterday,” and the other was called Tuau,
^ ®, i.e., “ To-day ” (jh’oot of the Dead, xvii., lines 14, 15).
Though he was god of the earth Sob also acted as a guide to the deceased in heaven, and he provided him with meat and drink ; numerous passages in the Book of the Dead refer to the gifts which he bestowed upon Osiris his son, and the deceased prayed fervently that he would bestow upon him the same protection and help Avhich he had bestowed upoii Osiris.
Shn suppDriing tho bout of tho|Siiiij’od;lH’iunlbJthe sky-jirodilows Nut.
In two passages in the Book of the Dead (Chapter xxxi. 3 of the Saite Kocension ; and Chapter Ixix. 7, Theban Recension) Ave appear to have aii allusion to a myth concerning Seb Avhich is otherwise uuknoAvn. In the former the deceased says, “ I, even I, “am Osiris, Avho shut in his father Seb together Avitli his mother “ Nut on the day of the great slaughter. My father is Seb and my “ mother is Nut and in the latter he says, “ I, even I, am Osiris, “ who shut in his father together Avith his mother on the dav of “ making the great slaughter,” and the text adds, “ noAV, the father “is Seb, and the mother is Nut.” The Avord used for “slaughter”
100
NUT
is shaL ^ , and there is no doubt whatsoever about its
meaning, and according to Dr. Brugsch* we are to understand an act of self-mutilation on the part of Ra, the father of Osiris, similar to that which is referred to in the Bool: of the Death Chapter xvii., line 61. According to this passage the gods Ammiu,
\ ^ f=fii ^ j , sprang from the drops of blood “ which fell from Ra after the process of mutilation, and Dr. Brugsch compared the action of Osiris in shutting in, ® 2 , his father Sob with
the punishment which Kronos inflicted upon his father Uranus because he threw the Cyclopes into Tartarus, and the Ammiu gods had an origin somewhat similar to that of the Erinnyes.
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The goddess Nut was the daughter of Shu and Tefnut, and the wife of Seb, the Earth-god, and the mother of Osiris and Isis, and Set and Nephthys ; she was the personification of the heavens and the sky, and of the region wherein the clouds formed, and in fact of every portion of the region in which the sun rose, and travelled from east to west. As a goddess of the late historical period in Egypt Nut seems to have absorbed the attributes of a number of goddesses who possessed attributes somewhat similar to those of hemelf, and the identities of several old nature goddesses were merged in her. In the Pyramid Texts (e.g., Unas, line 452) Nut appears as the regular female counterpart of Seb, wdio is
described as the “Bull of Nut,” ^ ^ i.e., he was either
the father, or husband, or son of the goddess ; her name is some- times Avritten without F=q, the determinative for sky, e.g., in Pepi I., line 242, where it is said, “Nut hath brought forth
her daughter Venus,” P [j] ^ Properly
^ lieliijioUy p. 581.
1 ^:
NUT
101
speaking, Nut, ^ is the personification of the Day-sky, i.e., of
the sky which rests upon the two mountains of Bakiiau and Manu, that is, the Mountain of Sunrise and the Mountain of Sunset, but the Pyramid Texts prove that the Egyptians conceived the existence of a personification of the Night-sky, and it seems as if
Nat birtli to the Sun, the rays of which full on Hathor in the horizon.
this goddess and her male counterpart were entirely difterent beings from Seb and Nut, and had different names. In the text of Unas (line 567) we find mentioned the two gods NAu and Naut,
^ ^ g however, regarded as one god
102
NUT
and are addressed accordingly. Thus it is said, “Thy cake is to “thee, Nau and Naut, even as one who uniteth the gods and who “maketh the gods to refresh themselves beneath their shadow.” In this passage it is certainly right to assume that Naut represents the Night-sky because of the determinative of the name which is the sky, or heaven, inverted. In another passage (Teta, line 218) we read of the “star Nekuiskii of Naut” (or Nut),
^ i.e., the “star Nekhekh in the Night-sky on
the other hand too much stress must not be laid upon the determinative, because in the word ^ ^ 1 :=^ , which seems
to mean the “ firmament sti*ewn with stars,” ’ the determinative is that of the Day-sky.
At a very early period, however, the difference between the Day-sky and the Night-sky was forgotten, at least in speaking, and it is chiefly from good funeral texts that we learn that a distinction between them was made in writing. In the Papyrus of Ani“ are several examples of the name Nut written
^ or and the latter form is several times found in
the Papyrus of Nu, wliich dates fi’om the first half of the period of the XVIIIth Dynasty; Avhenever one or othei’ of these forms is found in good papyri it is the Night-sky which is referred to in the text. Wo have already seen in the j)aragraphs on the god Nu that he had a female counterpart called Nut, who represented the great watery abyss out of whi<;h all things came, and who formed the celestial Nile whereon the Sun sailed in his boats ; this watery j)ath was divided into two parts, that whereon the Sun sailed by day, and that over which he passed during the night. The goddess Nut, whom the texts describe as the wife of Seb, is for all practical purposes the same being as Nut, the wife of Nu ; this fact is proved by her titles, which are, “ Nut, the mighty one, “ the great lady, the daughter of Ra ” ; “ Nut, the lady of heaven, “ the mistress of the gods ” ; “ Nut, the great lady, who gave birth “ to the gods ” ; “ Nut, who gave birth to the gods, the lady of
^ Maspei’o, llectteil, tom. v., p. 25.
- See my Vocabulary to the JJook of (he Dead, p. 159.
NUT
103
“ heaven, the mistress of the Two Lands.” ‘ The shrines of the goddess were not very numerous, but there was a Per-Nut,
I ^ ^ in Memphis, and a Het-Nut, in the Delta, and
three portions of the temple territory in Dendei’a were called respectively Ant-en-Nut, Per-mest-en-Niit, and Per-netch-
Nut-ma-Shu, |
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goddess is usually represented in the form of a woman who bears upon her head a vase of water, 0, Avhich has the phonetic value Nu, and which indicates both her name and her nature ; ® she sometimes wears on her head the horns and disk of the goddess Hathor, and holds in her hands a papyrus sceptre and the symbol of “life.” She once appeal’s in the form of the amulet of the
buckle, from the top of which projects her
head, and she is provided with human arms, hands, and feet ; sometimes she appears in the form which is usually identified as tliat of Hathor, that is as a woman standing in a sycamore tree
and pouring out water from a vase, ||, for the souls of the dead who come to her. The “ more tree of Nut,”
mentioned in Chapter lix. of the Uouk of the Demi, and in the vignette we see the goddess standing ill it.
On a mummy-case at Turin the goddess appears in the form of a woman standing on the
syca
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® Bmgsch, Diet. Odog., p. 366.
- For a good collection of figares of tlie goddess see Lanzone, op. dL, pi. 150 fiE.
104
NUT
emblem of gold, Above her head is the solar disk
with uraei, and she is accompanied by the symbols of Ne- khebet, TJatchet, and Hathor as goddess of the West; by her feet stand two snake-headed goddesses of the sky, each of whom wears the fejither on her head. The goddess herself weal’s the vulture crown with uraei, and above are the uraei of the South and North and the hawk of llorus wearing the white cro>vn. Below her is the sycamore tree, her emblem, and in it sits the great Cat of Ra who is cutting off the head of A pep, the god of darkness and evil. In the form in which she appears in this picture Nut has absorbed the attributes of all tlie great goddesses, and she is the type of the great mother of the gods sind of the world.
On coffins and in many papyri we find her <lepicted in the
form of a woman whose bodv is bout round in such way as to form a semi-circle ; in this atti- tude she represents the sky or heaven, and her legs and arms represent the four pillars on which the sky was supposed to I’est and mark the position of tlm cardinal points. She is supported in her position by Shu, the son of Ra, who is supposed to have lifted her up from the embrace of Seb, and this last-named god is seen lying on the ground, with one hand raised to heaven and the other touching the earth. On each side of Shu is a hawk; the one represents the rising and the other the setting sun. According to one myth Nut gave birth to her son the Sun-god daily, and passing over her body he arrived at her mouth, into which he disappeared, and passing through her body he was re-born the following morning. Another myth declared that the sun sailed up the legs and over the back of the goddess in the Atet, or Matet Boat until noon, when he entered the Sektet boat and continued his journey until sunset. In the accompanying
The Qoddess NUT holding a Tablet oA which stands HARPOCRATES.
NUT
105
picture we see Ra in liis boat with Shu and Tefnut (?) sailing up through the watery abyss behind the legs of Nut, in the Atet Boat, and sailing down the arms of the goddess in the Sektet Boat into the Tuat or Underworld ; the whole of the body and limbs of the goddess are bespangled with stars. In another remarkable picture we see a second body of a woman, Avhich is also bent round in such a way as to form a semi-circle, within that of Nut, and within this second body is the body of a man which is bent round in such a way as to form an almost complete circle. Some explain this scene by saying that the outer body of a woman is the heaven over which Ra trsivels, and that the inner body is the heaven over which the Moon makes her way at night, whilst the male body within them is the almost circular valley of the Tuat ; others, however, say that the two women are merely personi- fications of the Day and Night skies, and this view is, no doubt, the con’ect one. The raising up of Nut from the embrace of Seb represented, as vre have before said, the first act of creation, and the great creative power which brought it about having scpai*ated the earth from the waters which were above it, and set the sun between the earth and the sky, was now able to make the gods, and human beings, animals, etc. The Egyptians were very fond of representations of this scene, and they had many variants of it, as may be seen from the collection of reproductions given by Jianssone.^ In some of these we find Shu holding up the Boat of Ra under the body of Nut, in others we see the two lioats of Ra placed side by side on her back, the god in one boat being Khepera, and the god in the other being Osiris. Shu is some- times accomp.mied by Thoth, and sometimes by Khnemu ; in one instance Seb has a serpent’s head, and in another the goose, which is his symbol, is seen standing near his feet with its beak open in the act of cackling. The Egyptian artists Avere not always con- sistent in some of their details of the scene, for at one time the region Avherein is the hejid of Nut is desci’ibed as the east, i|f, and at another as the west, at one time Seb lies with his head to the east, and at another to the west. Finally, the goddess once
’ Op. cit., pll. ISOff.
106
NUT
appeal^ holding up in her hands a tablet, on which stands a youthful male figure who is probably intended to represent Harpocrates, or one of the many Horns gods ; in this example she is regarded as the Sky-mother who has produced her son, the Sun-god. According to imother myth Nut Avas transfonned into a huge cow, the legs of Avhich Avere held in position by the Four Children of Horus, whilst her body was supported by Shiu, as the body of Nut Avhen in the form of a Avoman Avas borne up by this god.
From a large number of passages found in texts of all periods we learn that, from first to last. Nut wtis ahvays regarded as a friend and protector of the dead, and the deceased appealed to her for food, and help, and protection just as a son appeals to his mother. In the text of Teta (line 175), it is said to the deceased, “ Nut hath set thee as a god to Set in thy name of ‘ god,’ and thy “ mother Nut hath spread herself out OA^er thee in her name of
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and in line 268 we have, “ Nephthys hath united again for thee
“ thy members in her name
of Sesheta, p oo , the lady
“ of the buildings through Avhich thou hast passed, and thy mother
“Nut in her name of Qersut, ^_^P^ci,hath granted that she
“ shall embrace thee in her name Qersu, ^ P ^ , and that she
“ shall introduce thee in her name of ‘ Door.’ ” In the text of Pepi I. (line 25(5) it is said, “ Pepi hath come forth from Pe with “ the spirits of Pe, and he is arrayed in the apparel of Horus, and “ in the dress of Thoth, and Isis is before him and Nephthys is “behind him; Ap-uat hath opened unto him a way, and Shu “ lifteth him up, and the souls of Annu make him ascend the “ steps and set him before Nut who stretcheth out her hand to “ him.” In the Booh of the Dead are several allusions to Nut and to the meat and drink which she provides for the deceased, and a chapter (lix.) is found which was specially composed to enable him to “ snulF the air, and to have dominion over the Avaters in the
The Goddess MUT pouring out Water from the Sycamore Tree over the Deceased and His Soul.
NUT
107
“ Underworld.” The text reads : — “ Hail, thou sycamore of the “goddess Nut! Grant thou to me of the Avater and of the air “ which dwell in thee. I embrace the throne Avhich is in Unnu “ (Hermopolis), and I watch and guard the egg of the Great “ Cackler.* It groweth, I grow ; it liveth, I live ; it snuffeth the “air, I snuif the air.” To make sure that the recital of these Avords should have the proper result they Avere accompanied by a vignette, in which the goddess is seen standing in a tree, out of Avhich she reaches to the deceased Avith one hand a table covered with bread and other articles of food ; with the other she sprinkles Avater upon him from a libation vase as he kneels at the foot of a tree.
The sycamore of Nut was situated at Heliopolis, and is often mentioned in mythological texts. According to the lluolc of (he Dead (cix. 4) there Avere l-iro turquoise-coloured sycamores at Heliopolis, and the Sun-god passed out betAveen them each morning Avhen he began his journey acro.ss the sky, and “ strode forAA^ard
“over the supports of Shu (i.e., the four pillars, JJIJr which bore “ up the sky) toAvards the gate of the East through Avhich Ra “I’ose.” The sycamore of Nut AA^as probably one of these, but in any case Apep, tlie personification of darkness and cauI, Avas slain at its foot bv the Great Cat Ra, and the branches of this tree became a place of refuge for weary souls during the fiery heats of noonday in the summer time. Here they were refreshed Avith that food whereon the goddess liei’self liA^ed, and here they participated in the life of the divine beings aa’Iio Avcre her offspring and associates. Since the m 3 rthological tree of Nut stood at Heliopolis and Avas a sycamore it may Avell have served as the archetype of the sycamore tree under Avhich tradition asserts tliat the Virgin Mary sat and rested during her flight to Egypt, and there seems to be little doubt that many of the details about her Avanderings in the Delta, Avhich are recorded in the Apocryphal Gospels and in writings of a similar class, ai’e bon’OAved from the old mythology of Egypt. Associated Avith the sycamore of Nut
’ I.e., the Egg out of which sprang the Sun, which was produced by Seb and
Nut.
108
NUT
were the plants among which the Great Cackler Seb laid the Egg of the Sun, and these may well be identified with the famous balsam trees, from which was expressed the oil which was so highly prized by the Christians of Egypt and Abyssinia, and which was used by them in their ceremony of baptism ; these trees were always watered with water drawn firom the famous ‘Ain Shems (a name really meaning the “ Eye of the Sun ”), i.e., the well of water which is fed by a spring in the immediate neighbourhood, and is commonly called the “Fountain of the Sun.” We may note in passing another legend, which was popular among the Copts, to the effect that the Virgin Mary once hid herself and her Son from their enemies in the trunk of the sycamore at Heliopolis, and that it is based upon an ancient Egyptian myth recoi’ded by Plutarch Avhieh declared that Isis hid the body of Osiris in a tree trunk.
In the later times of Egyptian history the priests of Dendera asserted that the home of Nut was in their city, and in an inscrip- tion on their temple ^ they recorded that it Avas the Vjirthplace,
of Isis, and that it contained the birth-chamber,
lil O I
^ Avherein Nut brought forth the goddess in the form of
a dark-skinned child, whom she called “ Khnemet-iinkhet, the lady
of love,” ^ ^ ETt , on the fourth of the five epagomeual
days. When Nut saAv her child, she exclaimed, “As (||p, i.e.,
behold), I have become thy mother,” and this Avas the origin of the name Ast, or Isis. In Thebes Nut Avas identified Avith Isis,
the god-mother, , the lady of Dendera, the dweller in
Ant, the goddess Nubt, who was bom in Per-Nubt, and
gave birth to her brother Osiris in Thebes, and to her son Horus (the Elder) in Qesqeset, her sister Nephthys in
Het-Seshesh, Q ^ and in the same city she was regarded as a
Brugseh, Astronomische und AntrologiscJie Inschrtfien AUaegypthcher Denh^ miiler^ Leipzig, 1883, p. 101,
Brugseh, Diet, 04oij.^ p. 865.
NUT
109
form of the goddess Apet, Ij ° ^ ? or Api, 1| ° ^ , i.e., the hippo- potamus goddess Ta-ukt,
city goddess Apet, 1 ] £ <3 ^ ^ , and so she became a form
of Hathor. ‘fhe identification of Nut with Api the liippo- potamus goddess is very ancient, for in the text of Unas (line 487 if.) we read, “Come Shu, come Shu, come Shu, for “Unas is born on the thighs of Isis, and he hath sunk down “ on the thighs of Nephthys, having been brought forth. O “Temu, thou father of Unas, grant that Unas himself may be “set among the number of the gods Avho are perfect, and “have understanding, and arc indestructible;^ 0 Api, mother “of Unas,“ give thou thy breast to this Unas in order that he “ may convey it to his mouth, and that he may suck milk there- “ from.” Another form of Nut was Heqet, a goddess
Avho was, strictly speaking, the female countei’part of Sebek-Ra of Kom Orabo.
As the children of Nut Avere not all brought forth in one place so they Avere not all born on the same day ; her five children, i.e., Osiris, Horus, Set, Isis, and Nephthys, were born on the five epagornenal days of the year, or as they are called in Egyptian, “ the
five d.ays over the year,” ^ “7”^ f ^ On the first, , took
place the birth of Osiris, second, Avas born
Heru-ur, I p “ ^ , on the third, ® , was born Set, (|) ^ “
on the fourth, , Avas born Isis, jj] P ^ ^ ioSi- “‘J “
the fifth, was bom Nephthys, f[)p^
first, third, and fifth of the epagornenal days were unlucky, the second is not described as either lucky or unlucky, but the fourth is said to be a “beautiful festival of heaven and earth,”
Si) liny— ■
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O 111 Ml II
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110
NUT
CJEP I ^ The part which Nut played in the Egyptian
Underworld was a very prominent one, and from numerous passages in the Book of the Dead we can see that without her favour life would be impossible for those who have left this world, and have begun their journey through the Tuat. The care and protection which Nut exhibited towards her son Osiris caused her to be regarded as a tender and pitiful mother, and every pious Egyptian prayed that she might do for him even as she had done for Osiris, and hoped that through her he might shine in heaven
like the star Sept Sothis), when it shines in the sky just
before sunrise.
The favour of Nut gave the deceased the power to rise in a renewed body, even as lla rose from the Egg which was produced by Seb and Nut, and it enabled him to journey with the Sun-god each day from sunrise to sunset, and to pass through the dreary habitations of the Tuat in safety. So far back as the time of Men-kau-Ra (Mycerinus) the Egyptians delighted to inscribe on the cover of the coffins of their dead a portion of the following extract : —
— P \
0 «=»
•pushesh-ni
‘.V mutdc
Nnf
hor-lc
cm
Spreadeth herself thy mother
Nut
over thee
in
jl A/VWVA
k
reii-i
s‘ en
shet-pet
ertd-s
mi-nuk
em
her name of
coverer of heaven.
she maketh
thee to be
as
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Q
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an
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em rendc
en
neter
a god
without
thine enemy
in thy name of
god,
’ Brugacb, Theaaui’tis, p. 481.
NUT
111
khnem-s tim nid I’het ‘ueh tut mi ren^s
she Avithdraweth thee from thing every evil in her name
^ *=^“ ^^< 1 ^ !|- 11 -
Khnemut iu neh urt thut Urd dm.
of “ Defender from eveiy evil, great lady ; and from Ura whom
merni-s
she hath brought forth ; ”
and Avhenever it was possible they painted on them figures of the goddess, wlio was represented with her protecting Aviugs stretched out over the deceased, and with the emblems of celestial AA^ater and air in her hands. They belieA’^ed that the dead Avere safely under the protection of the goddess Avhen a picture of her Avas painted on the cover of the coffin above them, and they rarely forgot to suggest her presence in one form or the other.
I’he folIoAving passages from the text of Pepi I. (line 100 if.) illustrate other aspects of the goddess ; — “ Hail, Nut, in Avhose “ head appear the Tavo Eyes (i.e., Sun and Moon), thou hast taken ‘‘ possession of Horus and art his Urt-hekau (i.e., mighty one of ‘‘ Avords of poAA^er), thou hast taken possession of Set and art his “ Urt-hekau. Behold, 0 Nut, Avho didst decree that thou shouldst “ be born in thy name of Pet-Annu (i.e., Sky of Heliopolis), decree “ thou that this Pepi shall live, and that he may not perish. “0 Nut, who hast risen as a queen that thou mayest take posses- “ sion of the gods and of their doubles, and their flesh and their “ divine food, and of everything Avhatsoever Avhich they have, grant “ thou that he may be Avithout opposition, and that he may live, “and let thy life, 0 Nut, be the life of Pepi. Thy mother cometh “to thee and thou movest not. Nut cometh to thee and thou “movest not. The Great Protectress cometh to thee and thou
I See text of Teta, 11. 175, 279 ; Pepi I., 11. 60, 103.
112
NUT
“ movest not, but as soon as she hath bestowed her protection upon “ thee thou dost move, for she hath given thee thy head, she hath “ brought to thee thy bones, she hath collected thy flesh, she hath “ brought thee thy heai-t in thy body, thou livest according to thy “precepts, thou spenkest to those who are before thee, thou “ protectest thy children from grief, thou purifiest thyself with the “purifications of all the gods, and they come to thee with their “ doubles.”
( ns )
(‘HAI’l’KR VI
OSIRIS, X. as-Ar. or 32, ^1’
F rom the hieroglyphic texts of all periods of the dynastic history of I’^gypt we Icam that the god of the dead, par excellance, was the god, whom the Egyptians called by a name which may be tentatively transcribed As-ak, or Us-ar, who is commonly knoAvn to us .as “ Osiris.” The oldest and simplest form
of the name is that is to say, it is Avritten by means of two
hiei’oglyphics, the first of Avhich ropi’escuts a “throne” and the other an “eye,” but the exact meaning attached to the combination of the two pictures by those who first used them to express the name of the god, and the signification of the name in the minds of those who invented it cannot be said. In the late dynastic period the first syllable of the name appears to have been pronounced Aits or Us, and by punning it was made to have the meaning of the word itsr, “strength, might, poAvei%” and the like, and there is little doubt that the Egyptians at that time supposed the name of the god to mean something like the “ sti*ength of the Eye,” i.e., the strength of the Sun-god Ra. This meaning may very Avell have suited their conception of the god Osiris, but it cannot be accepted as the correct signification of the name. For similar reasons the sugcestion that the name As-ar is connected Avith the Egyptian word for “ prince,” or “ chief,” scr, cannot be cnteriained. It is probable that the second hieroglyphic in the name As-ar is to
^ Other forms are I O ^ P ^skr, 5^,
Uasui. and || ^ Ausakes.
II — I
114
OSIRIS-UNNEFER
be understood as referring to the great Eye of heaven, i.e., Rfi, but the connexion of the first with it is not clear, and as we have no means of knowing what attributes were assigned to the god by his earliest worshipper’s the difficulty is hai’dly likely to be cleared up.
The throne or seat, j|, is the first sign in the name of As-t, jj
who is the female counterpart of Osiris, and it is very probable that originally the same conception underlay both names. It is useless to argue ^ that, because the dynastic Egyptians at a late period of their history substituted the disk of Ra, O, for the eye, in the name As - a a, and because they addressed to the
god hymns in which they identified him as the source of light and as Ra, therefore As-ar was originally a solar god, especially when we remember the childish plays upon words which the priests resorted to whenever they attempted to find etymologies for the names of their gods.
In comparatively late times Osiris was called Un-nkfer,
J , in religious and mythological texts, and the jiriests (like modern Egyptologists) tried to explain the name. The writer of a hymn quoted by Dr. Brugsch derived the word from ft’ it , ,
“ to open, to appear, to make manifest,” and ue/aru, ^ ^ | ’
“good things,” and Avhen he wrote, “Thy beauty (or goodness) “ maketh itself manifest in thy person to rouse the gods to life in “thy name Un-xefeu,” it is clear that he was only making a play of words on the name “ Un-iiefcr ” ; and again when he wrote, “Thou comest Jis the strength {nsr) of Rii in thy name of As- Ait,” his object was rather to play with ‘vvords on the name As-ar than to afl’ord a trustworthy derivation of the name of Osiris. We may note in passing that modern derivations and explanations of the name Un-nefer are equally unsatisfactory.® The truth of the matter seems to be that the ancient Egyptians knew just as little
- See llragsch, Bdtf/lon, p. 81.
^ According to one writer tlio namo means “ l^eautiful hare,” and according to another the “ Good Being ” ; in one case ua is counectesl with the vei’b un, “ to be,”
and in tiie other with the god Un, or Umi, who is mentioned
in the Boo/l of the Dearly Chapters xv. (Litany), 1 ; cxxxvi.A 7.
OSIRIS - UNNEFER.
115
ATTllIBUTES OF OSIRIS
ahm^fili^ oyig inalfe leaning of the name /Vs-ar as we do, and that they tiad ho better means of obtaining information about it than we have.
Passing now to the consideration of the original characteristics and attJ’ibutes of Osiris we find that the oldest religious texts known to us refer to him as the gi’eat god of the dead, and throughout them it is tacitly assumed that the reader will under- stand tliat he once possessed human form and lived upon earth, and that by means of some unusual power or powers he was able to bestow upon himself after his death a new life which he lived in a new body in a region over which he ruled as king, and into wliich he was believed to be willing to admit all such as had lived a good and correct life open earth, and had been buried with appropriate ceremonies under the protection of certain amulets, and with the proper recitsd of certain “ divine words ” and words of power. The woi’ship of Osiris is, however, very much older than these views, Avhicli, it is clear, could only belong to a people ^vho had advanced to a comparatively high state of civili/^ation and of mental development.
‘I’he oldest authorities for the religious views of the ancient Egyptians are the “ Pyramid Texts,” which are known to us from copies made in the IVth, Vth and Vlth Dynasties, that is to say, in the period of their highest development ; even at this remote time the priests of Aunu had composed a system of theology wdiich was supported l)y the authority of the king and his high officials, and there is no doubt that it was based upon older systems of religious tlitjught and belief. What these mav have been it is useless to speculate, and all that is certain about the Heliopolitan system is that, whilst proclaiming the supremacy of their local god Tern or Ra-Tem, its priests took care to include in it as many of the ancient provincial gods as possible, and to adopt wherever they were able to do so the ancient beliefs and traditions concern- ing them. Among such gods Osiris held a very prominent place, in fact he was in respect of the dead and of the Underworld what Rji, or R.a-Tem was to the living and to this world, and in some passages he is referred to simply as “ god,” without the addition of any name. No other god of the Egyptians was ever mentioned
IIG
WORSHIP OF OSIRIS
or alluded to in this manner, and no other god at any time in Egypt ever occupied exactly the same exalted position in their minds, or was thought to possess his peculiar attributes.
Up to the present no evidence has been deduced from the hieroglyphic texts which enables us to say specifically when Osiris began to be worshipped, or in what town or city his cult was first established, but the general information which we possess on this subject indicates that this god was adored as the great god of the dead by the dynastic Egyptians from first to last, and that the earliest dynastic centres of his worahip were situated at Abydos in the South and at Tettu (Mendes) in the Tforth ; in proof of these statements the following considei’ations are submitted. In a Rubiic to one of the versions of the Ixivth Chapter of the Theban Recension of the Book of the Drud it is said that the Ghaj)ter was “ found ” during the reign of Semti,’ that is to say, the (Chapter was revised, or edited, or re-written, or received some kind of literary treatment, during the reign of the fifth king of the 1st Dynasty. If we look at the version of the Chapter to which this Rubric is appended we find this sentence: — “I am Yesterday, “ and 1 am To-day ; and I have the jjower to be born a second time, “ I the hidden Soul create the gods, and I give sepulchral meals to “the divine beings in Anienti and in heaven.” Osiris is mentioned by name in connexion with “his city,” and I’em, Khepera, Shu, the Urti goddesses, i.c., Isis and Js’eplithys, the goddess Aukert, the Chief of Re-stau, l.lchi, the Bennu, and the 4,001,200 spirits, who are twelve cubits high, are referred to, and we sue that the wliole of the religious and mythological systems of the Egyptians as made known to us by texts of later periods were in a well- developed state even in the 1st Dynasty.
Confirmation of this fact is afforded by a small wooden plaque, in the British Museum, which was made for a “ royal chancellor ”
called Hemaka, ^ ^ l_J , who flourished in the reign of Se.mti, the
king in whose reign the Ixivth Chapter of the Booh of Uih Dead was “ found.” On the right-hand side of the plaque is a scene in which the king is represented in the act of dancing before a deity,
^ His iiamo AvaH foniierly read lUbSKFi i.
SEMTI AND OSIIUS
117
who wears the crown of the South and is seated within a shrine set upon the top of some steps; from various texts and scenes inscribed upon papyri and coffins, etc., of the New Empire ^ve know that Osiris was called the “ god on the top of the steps,” and that he was depicted as a being seated in a shrine set on the top of a flight of steps, and there is no doubt that the god before whom Skmt[ danced was Osiris. Immediately below the scene on the plaque described above is a representation of a ceremonial boat, and if we compare it Avith certain vignettes in the JhoJc of the Dead and elscAvhere Ave cannot fail to identify it as the Avell-knoAvn Henuu Coat of the god Soker (SocUaris). Noav, in the llubric of the Chapter already referred to, Ave are told that the Ch.ajAter Avas found “ in the foundations of the shrine of Hennu,” and thus the Chapter and the god Hennu, i.e,, the god of the Hennu Coat, Avere in existence in the Tst Dynasty, and they Avere in some Avay specially connected Avith king Semti — if Ave are to believe an Egyptian tradition Avhich Avas current under the XVIIIth Dynasty, about u.c. 1(>00. Moreover, if the gods Avhom the Egyptians under the IVth and Vth Dynasties declared to belong to the company of Osiris existed under the 1st Dynasty, Osiris also must have existed, and the mention of the UnderAvorld by the name of Amenti, or Amcntet, presupposes the existence of its god and king, one of Avhose chief titles Avas Kurnti-Amenti. It is imporfcint to note also that on the plaque of Jlemaka Osiris Avears the White CroAAm, or CroAvn of the South, a fact Avhich suggests that at the time Avhen it Avas made he Avas regarded as a god of the South, and to note that although in later times his cult Avas general throughout Egypt he Avas ahvays represented Avith the White Crown on his head, and th.at it was one of his most characteristic attributes.
The plaque of Heniaka proves that a centre of the Osiris cult existed at ^Vbydos under the 1st Dynasty, but avc are not justified in assuming that the god Avas first Avorshipped there, and Avhen we remember the frequent allusions in the Pyramid Texts to Pc- and Tep, the tAvo divisions of the city of Pcr-lTatchet in the Delta, it is difficult not to think thaxt e"en under the 1st Dynasty sludnes had been built in honour of Osiris at several places in Egypt. Dynastic tradition asserted that the head of Osiris Avas buried at
118
OSIRIS KHENT-AMENTI
Abydos, and for this reason that city became of the first importance to worshippers of the god, hut we know that the local god of the nome was An-Heu, and that his cult was thrust out by that of Osiris, who was adored under the title of “ Osiris Khent-Amenti ; ” there must then have been a time when Osiris was brought to Abydos, and it is probable that he was introduced into that city from the North, for the following reasons. In the Pyramid Texts, which are the oldest exponents of the religious system which made Osiris the supreme god of the dead, we have frequent allusions to the food and drink which the deceased enjoys, and to the ajjpai el wherein he is arrayed in the Underworld. We find that he wears white linen garments and sjindals, that he sits by a lake in the Field of Peace Avith the gods, and pail-akes with them of the tree of
life, ^ AAAAAA t e , and that he eats figs and gn^pes, and drinks oil and Avine, and that he lives on the “ bread of eternity,” and
, , 0 ^ /‘✓WvVN /V.‘w’yVV 0 0 1
the “ beer of everlastingness,” Q /vWWV ^
His bread AA’as made of the Avheat Avhich Horus ate, and the four children of Horus, Mestha, Hapi, Tuarnutef, and Qebhsennuf “appeased the hunger of his belly, and the thirst of his lips.” He abhorred the hunger Avhich he could not satisfy, and he loathed the thirst Avhich he could not slake, and one of the greatest delights of his existence Avas the knoAvledge that he Avas “ delivered from the poAver of those Avho Avoidd steal UAvay his food.”
Another source of great joy Avas the power Avhich he possessed of Avashing himself clean, and he and his double are represented as sitting doAvn to eat bi’ead together, each having Avashed himself clean ; yet {mother source of enjoyment Avas his journeying by Avater in a boat Avhich av{is roAved by the mariners of the Sun-god l»a. All these and similar statements point clearly to the fact that the reAV{U’d which Osiris bestoAved after death upon his follower was a life Avhich he led in a region Avhere corn, and Avine, and oil, and Avater Avere abundant, and where circumstances permitted him to Avear white linen robes and white sandals, and where he Avas not required to do work of any kind, and Avhere he was able to perform
- See the Cliapter “ Doctnne of Eternal lAfe ” in my Papyrus of Ant, Loucloti, 181H, pp. Ixxv.-lxxvii.
ANGELS OF THOTH
119
his ablutions at will, and to repose whensoever it pleased him to do so. He possessed his own estate, or homestead, where he abode Avith his parents, and presumably with a Avife, or Avives, and family, and his heavenly life Avas to all intents and purposes nothing but a duplicate of his life upon earth. In several passages in the Pyramid Texts Ave also have allusions to a life in Avhich his enjoyments and delights Avere of a more spiritual character, but it is evident that these represent the beliefs and doctrines of the priests of Rk, Avho declared that the blessed fed upon light, and Avere arrayed in light and became beings of light, and that the place wherein they lived Avas the boat of the Sun-god Ra, Avherein they passed over heaven, and Avlierefi’om their souls fleAv doAvn to earth to visit the scenes of their former life. Thus, as fVxr back as the period of the Vth Dynasty texts belonging to tAVo distinct cults, i.c., the cult of Osiris and the cult of Kfi, existed side by side, and no attempt appears to have been made to suj)press either that of Osiris or that of Rii ; in other Avords, the priests of Heliopolis had the good sense to alloAv the beliefs Avhich Avere connected Avith the cult of Osiris to find expression in the great Recension of religious texts Avhich they promulgated about b.c. 3500. The cult of Osiris Avas very ancient, and was universal, and they saAV that the cult of Ra would not take its place in the minds of the Egyptians for a very considerable time, if ever.
From Avhat has been said above it is quite clear that the iblloAvei’s of ( )siris believed in a material heaven, and Ave have noAv to consider Avhere th.at heaven Avas situated. In a passage in the
text of Unas (line 1 9 1 if.) the iVngels of Thoth, ^ ^ ^ ’
and the Ancient Ones, and the Great Terrifier,
P
who cometh foi’th from the Nile, , Hslp,
and Ap-uat, / Avho cometh forth from the
tree Askbt, S’*’® called upon to Avitness that the mouth
of the king is pure, because he eats and drinks nothing except that upon Avhich the gods live. The text says, ‘‘Ye have taken Enas “ Avith you, and he eateth Avhat ye oat, he drinketh that Avhich ye “ drink, he liveth as ye live, he dAvelleth as ye dAvell, he is powerful
120
THE MATERIAL HEAVEN
“ as ye are powerful, and he saileth about as ye sail about ” ; thus the heaven where Unas lived after death was in some place where there were waters whereon he could sail in a boat. The text continues, “Unas hath netted [fowl and fish] Avith the net in “ i.AttU, Unas hath possession over the Avaters in Srkhet-hetep, “ and his offerings of meat and drink are among the gods. The “ Avater of Unas is as Avine, even as it is for Ra, and Unjis goeth “about heaven like Ea, and he tmverseth heaven like Thoth.” From this extract Ave see that the region Avhere the heaven of Unas Avas situated is called Aaru, (| ))])||| » tbe name having as
a dcterminati\ e a sign Avhich is intended to represent a mass of waAung reeds; in another place (line 412) the I’cgion is called
Sekhet-Aar, P 2 mi (j JSa, and is identical Avith the Sekhet-Aarru, Ml Cl Sekhet-Aanru,
MI ^ ^ later Recensions of the Book of
the Dead. Fi’om a number of other passages Ave find that Aaru or Sekhet-.Aaru Avas divided into a number of districts, the chief of Avhich Avas called Sekiiet-jiutepet, “ f ield of
Ofterings,” or Sekiiet-iietup, i-o-? “ f’ield of Reace,”
and Avas presided oA’^er by the god Sekhti-tietep, iiili] ^
To the .south of this region lay Sekhet-Saneuemu,
I , i.e., “ Field of the Grasshoppers,” ‘ and in
it Avere the I.akes of the Tuat,
and the
Lakes of the Jackals, ’ -
’ I '
Avateis of Aaru, or Sekhet-Aaru, Ra purified himself (Repi I., line 234), and it Avas here that the deceased also purified himself before he began his heavenly life ; here also dwelt the three classes of beings Avho are called AivnEMU-SEKtr, AKnEMU-IlE’rEsir, and AKiiEMr>8ESu-EMAir,- that is to say, three classes of celestial bodies
I See l^ook of the DeatJ^ exxv. Pt. iii., 1. 19.
121
THE MATERIAI. HEAVEN
or beings who were thought never to diminish, or melt away, or decay.
iVll the evidence as to the position of the region Aaru shows that originally it was thought to be in the sky, but, on the other hand, there are indications that it was entered from certain places in the Delta, and among such was the region which contained the double city, Pe-Tep and ‘Pettu, or Tatau. Thus in a passage in the text of Pepi I. (line 255) it is said, “ I’epi hath gone forth from “ Pe, and from being Avith the Souls of Pe, and as he is arrayed in “ the apparel of Horns, and in the garment of Thoth, and as Isis is
“before him and Nephthys is behind him, Apuat openeth a way “ for him, and Shu beareth him up, and the Souls of Annu make “ him to mount the steps that they may present him to Nut “ who stretcheth out her hands to him, even as they did for “ Osiris when he arrived in the other world. 0 IIka-i’-iia-f
- I Pepi hath joimieyed on to Sekhet-.Var,
(P 2 llll-ll ^ It) » Uart,
bv j since he is the body wliich hath come forth
“from (lod, and the ui’aeus Avhich hath come forth from Ka, he “liath sailed on to Sekhet-Aar, having the four Sijii’its of llorus, “ Map, Amset, ‘Jhuxmutef, and Qoblisennuf, with him, two on each “ side.” This view of the position of Seklict-Aaru is supported by
several passages in the Theban liccensiou of tho iho/c of the lif’mJ, and the pictures of the district, with its lakes and canals Avhich form the vignettes to the exth Chapter, indicate that it was situated to the north of lilgypt. The name Sekhet-Aaru appears to mean “Field of Heeds” or “Field of Plants,” and the idea conveyed by it was that of some very fertile I’egion where farming operations could be carried on with ease and success, and where it would be possible to possess a large, well-kept, and well-stocked homestead, situated at no great distance from the Nile, or from one of its main brtmehes. In the text the deceased prays, “ Let “ me have the power to order my own fields in and my own
“ growing crops in Annu. Let me live upon bread made of white
- I.e., “ Ho whose (ace is l)ehiiicl him.”
122
TETTU-BUSIRIS
• • •
“grain, and let my beer be made from red grain, and may the “ persons of my father and mother be given unto me as guardians “ of my door, and for the ordering of my homestead. Let me be “ sound and strong, and let me have much room wherein to move, “ and let me be able to sit wheresoever I please ” (Chapter lii.).
In the neighbourhood of Tettu, then, the original Sekhet- Aam was thought to be located, and in Tettu the reconstruction of the dismembered body of Osiris took place, and it was here that the solemn ceremony of setting up his backbone was performed
each year. The city of Tettu, 0=3 ^ ^ @5
here referred to was the capital of the ninth noine of Lower Egypt called Per-Asar-neb-Tettu,
©
by tlie
Egyptians, and Busiris by the Greeks. In a portion of it called
Neb-sekert,
[1
was preserved, according to one
tradition, the backbone, of Osiris; according to another his jaws were there preserved.^
From what has been said above it is clear that the cult of Osiris is certainly as old as the period of the Tst Dynasty, and that the oldest centre of his woi*ship was situated in the Delta. Every- thing which the texts of all periods record concerning him goes to show that he was an indigenous god of North-east A frica, and that his home and origin wore possibly Libyan. We have no means of finding out what were the earliest conceptions about Osiris, but it seems that he wjxs originally a Avater spirit, or the god of some arm of the Nile, or portion of the main body of the Nile, and that he developed later into a great water-god ; Dr. Brugsch * and M. Maspero’^ both regarded him as a Avater-god, and rightly consider that he represented the creative and nutritive poAvei’s of the Nile stream in general and of the Inundation in particular.
The natural opponent of Osiris Avas Set, Avho typified death and destruction, and Avho Avas the god par excellence of the desert ; and in various forms and told in different ways Ave have the narrative of the contest between the powers of life and death, and
^ 8ee do llouge, Geotj. Anaenne^ p. 39. 2 Jleliijion, pp. 190, 197.
^ Hinfoire Ancienne^ tom. p. 172.
OSTRIS AS WATER-GOD
123
light and darkness, and decay and regeneration, which appears in the religious texts of every period. In fact, Set was the opponent in every way of Osiris who, in the words of Dr. Brugsch, typified the “unbroken rejuvenescence of immortal Nature according to “ the Divine Will and according to eternal laws.” ^ In the xviith Chapter of the Book of the DeoA the deceased says, “ T am “Yesterday ? I know To-day lnau)f
and in answer to the question which follows, “ Who then is this ? ” it is sjiid, “ Yestei’day is Osiris, and To-day is Ra, on the day when “ he shall destroy the enemies of Neb-er-tcher, and Avhen he shall “ establish as prince and ruler liis son Horus” (lines 15-18). This passage proves that although Osiris was the type of that Avhich is gone, or dead, or the past, ho possessed a power of regeneration which expressed itself in the young Horus. In his aspect of a water-god Osiris was the personification of the falling Nile, or the Nile in winter, and of the night sun, and of the winter sun, but he w-as, nevertheless, the cause of the fertility of Egypt, which w’as pci*souified as Isis, and was the father of the young Horus, who in due course grew into an Osiris, and produced by means of Isis a young Horus to take his j)lace, becoming thus the “ lather of his father.” -
Among a people like the Egyptians it would not be very long before the annual rise, and inundation, and fall of the Nile w’ould be compared to the chief periods in the lives of men, and before the renewed rise of the Nile in the following vear Avould be compared to man’s immortality, which in Egypt was taken for granted from the earliest times ; and that this is exactly what happened the hieroglyphic texts supply abundant proof. Un- fortunately, however, wo find nowhere in Egyptian Avorks a connected narrative of the life, acts and deeds, and sufferings and death, and resurrection of Osiris, the man-god, but Ave possess a tolerably accumte account of them in Plutarch’s De IsiAe et Chiride,^ The mythological history of Isis and Osiris by this
- “ Die miaiiterbrochcne Vcrjiingiing der uiisierblichen Natiir ntwli goltliclioni Willon iind nacli cwigeii Gesefy.en,” lletiyion, j>. Oil.
Brugsch, Itetujion, pp. 612, 616.
® Md. Didot {Scripfa Aforalui, tom. iii., pp. 427-461)). §xii. fl’.
1:24
ISIS AND OSIRIS
writer is so important that an English rendering of it by IMr. Squire is given at the end of this chapter, but it will be necessaiy here to summarize the main facts in it in oi’der that they may be compared with the hiei’oglyphic texts which refer to the subject. According to these Osiris was the son of Rhea, the Egyptian Nut, the wife of Helios, the Egyptian Ra, by Kronos, the Egyptian Seb ; Avhen Helios found that his wife was with child by Seb he declared that she should not be delivered of her child in any month or in any year. By a stratagem Hermes, the Egyptian Thoth, played at tables with Selene, and won from her the seventieth part of each day of the year, i.c., in all five days, which he added to the year. On the first of these five days Osiris was bom, and a voice Avas heard to proclaim that the lord of creation was born. In due course he became king of Egypt and taught men husbandry, and established a code of laAVs, and made men Avorship the gods; AA’hen Egypt had become peaceful and prosperous he set out to instruct the other nations of the Avorld, and Isis raled Egypt during his absence. On his return Tyj)hoM, the Egyptian Set, and his seventy- tAvo comrades, made Osiris to lie doAvn in a chest, AAdiich Avas immediately closed by them, and cast into the Nile, which earned it doAvn to its Tanaitic mouths. When Isis heard Avhat had befallen her liusband she cut olF a lock of her hair as a sign of grief, and then set out to find his dead body. x\t length she traced it to Byblos, Avhitlier it had been carried by the sea, and she found tliat the AvaA’^es had gently laid it among the bnmehes of a tamarisk tree, Avhich had gi’own to a magnificent size, and had enclosed the chest within its trunk. The Byblos here referred to is not Byblos in Phoenicia, but the papyrus swamps of Egypt, Avhich are called in Egyptian A’rnu,
a name meaning “papyrus plants;” the Crreeks
rendered the Egyptian Avord for “papyrus” by Bu/8Xo5, and some copyist of the Greek text misunderstood the signification of tlic Avord in this passage, and rendered it by the name of the city of Phoenicia.
The king of the country, admiring the tree, had it cut doAvn and made a pillar for the roof of his house ; it is this tree trunk
ISIS AND OSIRIS
125
which is referred to by the hieroglyphic sign ® , lel^ and which is
continually used in the texts with reference to Osiris. It has been said to represent a mason’s table, but the four cross-bars have nothing to do with such a thing, for they arc intended to indicate the four branches of a roof-tree of a house which were turned to the four cardinal points. When Isis heard that the tree had been cut down, she went to the palace of the king, and through the good offices of the royal maidens she was made nurse to one of the king’s sons. Instead of nursing the child in the oi’dinary way, Isis gave him her finger to suck, and each night she put him into the fire to consume liis mortal parts, changing herself the while into a swallow and bemoaning her fate. On one occasion the queen saw her son in the flames, and cried out, and thus deprived him of immortality. Then Isis told the queen her story, and l)Oggod for the pillar which supported the roof. This she cut open, and took out the chest and her husband’s body, and departed with them to Egypt ; having arrived there she hid the chest and set out in quest of her son Ilorus.
One night, however, Typhon was out hunting by the light of the moon, mid ho found the chest, and recognizing the body, tore it into fourteen pieces, which he scattered up and down throughout the land. When Isis heard of this she took a boat made of papyrus ^ — a plant abhorred by crocodiles — and sailing about she gathered together the fragments of Osiris’s body. Wheresoever she found one, she buried it and built a tomb over it. Meanwhile Horus had grown up, and being encouraged in the use of arms by Osiris, who returned from the other world, he went out to do battle ivith Typhon the murderer of his father. The fight lasted some days, and Typhon was made captive, and was given over to the custody of Isis who, however, set him free. Horus in his rage tore from her head the royal diadem, but Thoth gave her a helmet in the shape of a cow’s head. In two other battles fought between
^ Moses was laid in an ark of bulrushes, and was tlieretoi’C believed to be safti from the attacks of crocodiles.
VICTORY OV HORUS
126
Hoifes and Typhon Horns was the victor. The great battle between Horns and Typhon took place, we are told in the IVth Sallier Papyrns, on the 26th day of the mouth Thoth ; they first of all fought in the form of two men, bnt they afterwards changed themselves into two bears, and they passed three days and three nights in this form.
From the above summary it is clear tliat in Plntarch’s time the Egyptians believed that Osiris was the son of a god, that he lived a good life upon earth and rnled as a wise and just king, that he was slain by the malice of evil men, that his body was mutilated, and that his wife Isis collected his limbs which had been scattered throughout Egypt by Set, or Typhon, and that Osiris by some means obtained a new life in the next world, where he reigned as god and king. The hieroglyphic texts contain abundant testimony that the statements of Plutarch are sub- stantially correct, and from first to last Osiris was to the Egyptians the god-man who sufiered, and died, and rose again, anti reigned eternally in heaven. They believed that they would inlierit eternal life, just as lie had done, provided that wliat was done for him by the gods Avas done for them, and they made use of amulets, and magical texts of all kind, and performed ceremonies connectetl with sympathetic magic in order that they might compel Osiris and the gods who had brought about his resurrection (i.e., Tboth, the “ lord of divine Avords, the scribe of the gods,” and Isis, who made use of the A\’‘ords Avith Avhich Thoth supplied her, and Horns and bis companion gods Avho performed the symbolic ceremonies Avhich were effectual in producing the reconstitution of the body of Osiris and its revivification) to act on their behalf oven as they had acted for the god. The species of the amulets used Avere constant, and they appear to have been sixteen in numbei’, viz., four figures of the children of Horus eaxh Avith his characteristic head, foui* lapis-lazuli Tet pillars, two bulls, a figure of Horus, a figure of Thoth, two carnelian ‘j’et jjillars, and tAVo lapis-lazuli
According to Plufiirch the number of portions into Avhich Set tore the body of Osiris Avas fourteen, but the hieroglyphic texts give at times fourteen and at others sixteen ; the cities and
SHRINES OF OSIRIS
127
sanctuaries wherein these were buried are : — 1. Ament in Koj^s.
Aa-!ib in Elephantine. 3. An-rut-f in Herakleopolis Magna.
Kusae. 5. Heliopolis. 6. At-Ament in Sina-behutet (Diospolis
of Lower Egypt). 7. Letopolis. 8. Pa-Thuhen in Sais. 9. Meh-
ta-f in Hermopolis of Lower Egypt. 10, Athribis. 11. Aq
(Schedia). 12. Ab, in the Libyan Nome. 13. Hot-sera in the city
of Netert. 14. Apis.^ In the late period of Egyptian history, i.e.,
in Graeco-Roman times, the sanctuaries of Osiris were forty-two in
number ; in other words, each norac possessed its centml shrine of
Osiris, which was called a “ Serapeura,” or the place where Serapis
was worshipped, but this happened because Osiris Khent Amenti
was identified with Serapis, who was not the god Osiris himself,
but only a dead Apis bull whicli had become an Osiris. It has
already been said that in some lists the sanctuaries of Osiris are
stated to be sixteen in number, but it is tolerably certain that the
true number is fourteen, because in the insci-iptions at Dendera
which I’efer to the “ mysteries ” of Osiris, the statue of Seker-Osiris,
which played such a prominent part in the ceremonies performed
there, was made up of fourteen pieces," although sixteen pieces are
sometimes enumerated.’* The sixteen members of the bodv of
•/
Osiris are: — his head, the soles of his feet, his bones,
his arms, - -/i, his heart, Q, his interior, aQ", his toimne.
’ 1 * 1 ^ fingers, his back,
ears, his loins, Ws body,
1 Sou liiTigscli, Ae*j. Zeiiitchriji, 1881, p. 79 ff. Anotlior list of tho sixteen sjinctiiiu’ies is given by M. Lorefc in Itecueil, torn, v., p. 85, wJkto tliey aro
8 0-*=^ ili QJ
^[eiuphiis, U I Tntr * J || Kusae, tjf,
Atof-khent, ^ f Sais, ^ Mehtet, ^ Amu. |||
8ma.Behutct ^ TTifp ’ Ketrat,
1 f ©i’ ©’ ^ Deudei.H
" They are enumerated by Bnigsch, Af-g. Zeit., 1881, p. 00 ff.
•’ Birueil, tom. iii., p. 5(5; toin. iv., p. 20.
12%; OSIRIS THE MAN-GOD
i^d with the face of a ram, ® AWW Q . . (1 ^ . and
his hair,
All the evidence on the subject now available goes to prove, as the paragraphs above show, that the early Egyptians believed that Osiris was a man-god Avho wjis murdered and whose body was mutilated, and that the various members of his body were recon- stituted ; and we know from a very interesting text at Dendera^ that during the month of Khoiak a number of festivals were celebrated at all the chief sanctuaries of Osiris in Egypt, and that elaborate ceremonies Avere performed in them in commemoration of every event Avhich took place in the life, death, and resurrection of the god. In this text the uses of the various sanctuaries are described, and detailed instructions are given for the making of the funei’a! chest, and of the model of the god which Avas to be buried in the coffin, and of the incense, and of the amulets, and of the fourteen divine members, and of all the materials, etc., Avhich Avere employed in the ceremonies. On the xiith d.ay of Khoiak the Festival of the I’loughiuff of the Earth and the Festival of the
TkxA, 0 , were celebi-ated ; on the xivth day the great
AAAW*^ I VJL-’
1 The hieroglypiiic texts tell ns that the head of Osiris was buried in the saiictiiaiy of Ani-heh, ^ j Abydos ; his left eye was buiicd in
Het-Mafikheru, n P], i.. I^W«’ Kgy,.l. ; his eyebrows were buiied in Am, ^ ^ (Pelusium) ; his jaw-bone.s Avere buried at Faket in Upper Egypt; certain portions
of his lieail were buried at Ileb-kort,
©
, in the Delta ; hLs neck was
buried in the Delta; an arm and bis right leg were buried at Aterui qeina,
^ buried at Meliet, ^ ; a bone of lus back (ou
coccyx) Avas buried at Heliopolis, and his thighs at Ilet-lier-ateb,
c3 ^ r
a foot was buried at Netert, | ^ ^ ^ j ^ , and hi.s heart at Useklit-Maati,
l“ ©’
and a portion of liis l>ackbone at Pa-paut-neteru, ® m . Various other
parts of his body were burie<l at different jdaces, and in the case of a fcAV members the honour of possessing tliern was claimed by more tlian one city.
" See Diugscli, I., IT*, 10; Diimichen, Itrsnltuts, W, 1-27; Marietie,
Dendi’rah, tom. iv., pll.
his phallus Avas buried at Ilet-Boinm, Q
SETTING UP ‘4:ET
120
’ ■
Festival of Pert ; on the xvith day the Festival of Osiris Amenti ; on the xxivth day the model of the god of the preceding, year was taken out from its place and buried suitably, and the new Osiris was embalmed in the sanctuary ; on the last day of the month
the ‘j et, was set up in ‘I’ettu, because on this day the divine members of Osiris, 9.9,9,? were brought. ‘Fhe new Osiris remained
without burial for seven days because of the tradition which declared that the god had remained for seven days in the womb of his mother Nut when she was with child.
In connexion Avith the ceremonies in the great sanctuaries, o.g., Dendera, thirty-four papyrus boats were employed, and these
were lit up Avith 3(55 lights, or lamps, ^-nnnU’
The gods of Mendes, with Anubis, occupied one boat, and Isis, Nephthys, Horus, and Thoth, each had a boat ; the i*emaining twenty-nine boats Avere dedicated to the folloAving gods: — M esthA,
‘Pita-mutee, Qebii-sennuf, Sah-heq, Akmal’ai,
1’ Maa-tef-e, ^ Ak-ren-f-tchesef,
Am-Tet, -|j- ^ Nefbu-h.vt, I Ast-sen-
ARr-TCllKK, SEAf, HeR-A-F, ^
^ , Sent, ^ , Aki-maat-f-tchesef, ,
Secakhsen, P ^ O j ‘^? Heqe.s, ^ -f)* , Neter-bah,U ,
, Aq-heu-Am-
£f ra ra
< iETET, ‘J 2 ^ , IVUENTI-HEII-F,
f] ^ I J ^ ^ ^ — A.VA.‘VAiN A’,\J\AA q
CNNET-F, 1 ’ NETCmEU-Nia’CHEH, ^ ^ ^
asb,, iipj^=] , PER-EM-KlIEr-KHET, FhTA-
NEF-NEDT, ^ J| “ Q* 1 ’ TkSIIEU-MAATI, , KlIENT-
•jct-Ases, f Q|);^[ls=], maa-em-<jebi.<,
-Vn-f-em-hru-seksek, ^ rrr . The above
facts prove that in the Ptolemaic period the vieAvs A\diich Avere held generally about Osiris Avere substantially the same as those Avhich Avere in vogue in the times Avhen the I’vramid Texts Avesre
€J ar
II K
FORMS OF OSIRIS
130
^oi^osed, and it is clear that the cult of Osiris was Avidespread even in the Vth Dynasty, or about b.c. 3500.
From the Pyramid Texts we leam that the dead kings were already identified Avith (.)siris, and that Osiris Avas identified with the dead Sun-god, but Ave have no means of knowing Avhen he Avas merged in Seker, the god of the Memphite Underworld. The Heliopolitan priests declared that he Av,as the son of Seb and Nut, but it is much to be regi’etted that they did not preserve for us the genealogy of the god according to the priests of the predynastic period. The festivals Avhich were celebrated in the month of Khoiak Avere, no doubt, founded upon very ancient tradition, but the elaboration of detail given in the text at Dendera, to AAdiicli reference has already been made, does not suggest a primitiA^j antiquity, although it shoAVs hoAv deeply seated AA’-as the cult of Osiris in the hearts of the people. The numerous aspects under Avhich the god Avas Avorshipped also show that some of the original conceptions of the attributes of the god Avere forgotten in compara- tively early days, both by foreigners and Egyptians, and it is this fact which explains Iioav he came to be identified Avitli the Greek god Dionysos. The aspects of Osiris were nearly as numerous us those of Ra, hence Ave find him identified Avith the sun and moon, and AA’itli the great creative and I’egenei’ative poAvers of Nature, luid he Avas at once the symbol of rejuvenescence, n^surrcction, and of life of every sort and kind Avhich has the power of renewing itself.
AVo must noAV consider the various forms in Avhich Osiris is represented on the monuments, and in papyri, etc. The cominon form of the god is that of a mummy, Avho Avoars a beard, and has
the White Oi’oavti, (J, on his head, and a mendf, , hanging from
the back of his neck. In a scene reproduced by Lanzone‘ he appears in a gi’oup Avith the Hawk-god Seker, the Beetle-god
Kheprer, and the goddess Suext, and has tAvo forms, i.e.,
Osirih
(i“
lord of .Khut, and Khenfc Ainenti, jj ^ and
^ . In another scene’ he appears in the form of the Tet
’ Duiontirio, {tlute l^i.
j.l. 17.
OSIRIS WEARINQ THE WHITE CROWN AND MCNAT ANb HOLDINQ THE SCEPTRE,
Crook, and Flail. Before him are the Four Children of Horus. and
BEHIND HIM 18 HI8 WIFE ISIS.
FORMS OF OSIRIS
131
pillar, and is called “ Osiris Tet,” and stands at the head of a bier, on which lies the god Seker in mummied form. On a stele at Turin’ Osiris appeai-s in mummied form, seated, and holding in his
hands the sceptre and the flail or whip on his head is the White Crown witli plumes, to which the name Ah^f is usually given. His titles are “ Osiris Ivhenti- Amen tet, lln-nefcr, lord of Tatcheser, the groat god, king of the living.” Behind him are seated Btaii-Sekri, ’’’ sH’ hidden chest,”
Ani’I’, ‘‘ dweller in the city of embahiimeut,” Horns, son of Isis, and Hatlior. As a form of Khnernu-lta he has the head of a ram, the horns of Avhich are surmounted by a solar disk and by four
knives." A common symbol of the god is he., the box which
contained the hesid and hair of Osiris and Avhich was jiveserved at Abydos, where these relics ivere buried. Elsewhere we sec the body of the god bent round backwards in such .a way as to form the region of the Tuat or Underworld (see vol. i., p. 229). Sometimes the god is seated on a throne, which is supported on the back of a monster serpent that rests on the top of the mythological flight of f’teps, at flcnen-Su; he is accompanied by Maiit, Horus, son of Isis, Thoth, Heka, , who holds a serpejit in each hand,
and the snake-headed goddess Hectet, The exact part
which this last-named deity played in connexion with Osiris is unknown, but it is certain that it Avas of considerable importance, and that the goddess assisted in bringing about his resurrection. 1.1 ep tet has the liody of a woman ivith the head of a bearded snake ; on her head is a pair of horns ivhich are surmounted by a solar disk, and Atef Crown, and uraei Avith disks and horns, |. In each hand she holds a knife.*
Oji the AA^alls of the temple of Dendera * is preserved a very interesting group of scenes connected Avith the story of the death and resurrection of the god, Avhich may be briefly described thus : —
- Osiris lying on his stomach on his biei-, beneath Avhich are his four croAvns ; he is called, “ Osiris, beloved of his fsxther, the
liati/oiie, op. cit., pi. 96. " Ihid.^ pi. 1]*3.
So (3 Marictte, tom. iv., pi. (55 tf., Pjiris, l?s73.
UuL, pi. 211 .
132
FUNERAL OF OSIRIS
king of the gods, the lord of life, Osiris.” In front of Osiris is Horns who presents to him a lotus flower.
Ncphthys, and at the foot Isis.
H. Osiris, ithyj)luil- lic, and Avearing the Atef Crown, lying on his bier. On the head of the bier is a hawk witt outstretched wings, and behind it stmids Isis ; on the foot is a similar hawk, and be- hind it stands Horus,
No. 3.
ANUBIS MlNtSTERINQ TO OSIRIS ON HIS BlER i AT THE HEAD KNEELS NEPHTHYS,
AND AT THE FEET ISIS.
FUNERAL OF OSIRIS
133
son of Isis. Above is the soul of Osiris. Below the bier are tAvo crowns, a tunic, and a cap.
Osiris, naked and beardless, lying on his bier, at the head of which is a statue of Isis, and at the foot a statue of Nephthys.
Osiris, naked and beardless, lying on his bier, at the head of Avhich stands Isis who is addressing the god ; beneath the bier arc figures of the four children of Horus, Mestha, Hapi, Tuamutef, and Qebhsennuf, who, besides representing the gods of the four cardinal points, may here be considered us personifications of the four large, internal organs of the body.
Osuis, naked, lying upon his bier, over the foot of Avhicli is the vulture goddess Uatchet, and over the head the uraeus goddess Nekhebet.
Osiris, in mummied form, lying on his bierl)oueath a funeral chest, over Avliic-h a hawk stretches out its wings.
Osiris, | , of Behutet (Edfii) lying on his bier, witli
Nephthys at his head and Isis at his feet.
Osiris of Ta-khcnt lying on his bier, Avith a Hawk-goddess at the head and a Vulture-goddess at the foot.
Osiris of yap, wearing the Atef Crown, lying
face doAvnwards on his bier, beneath Avhich are a number of crowns and caps of the god.
IM FUNERAL OF50S1R1S
Osiris lying on, his bier in the Meskhen chamber with the four funeral vases beneath.
Osiris, ithyphallic, mummied, and beardless, lying on his bier ; he is watclicd over by throe hawks, and ))y Isis, wlio stands
at the head, and by a frog - headed form of the god Tlorus. Be- neath the bier are the ape-headed god Auut,
(| ^ , and tAVo
snake-goddesses, one of which is called 1;1 eh-
TBPT, ^ ^ ibis-headed god.
Seker-Osiris of Mendcs, beardless, lying up- on a bier, with Anubis in at- tendance, holding in his hands a vase of unguent, and an instrument used in embalming.
Seker-Osiris of Mendes, in the form of a haAvk-hejwled mummy, lying upon his
bier, beneath Avhich grow three small trees.
- Seker-Osiris, naked, and bearded, and Avearing the Atef CroAvn, lying upon his bier, be- No. 14. neath ivhich grow tliree
trees.
- Ptah-Seker-Asar of Memphis, in mummied form and bearded, lying upon his bier, at the head of which, on a pedestal, stands a figure of Isis. The bier is placed within a funeral chest, the pillars of which are in the form of Ttaf, || . On the right is
“ Asar 1’et, the holy one in Tettu, ^ ^ form
of a Tet pillar, Avhich is provided with human hands and arms ;
135
FUNI^L of OSIRIS
above it appear the head of (Osiris and the sceptre and flail, or whip.
Osiris on hi.s iiinr ; hoiioath aro tho Canopic jar.s.
Tho niiunniy of Osiris on its bior with tlio hawk of Horus nbovt^ ; at the liead is Neplithys,
and at tho fi»ofc Jais.
- Osiris, beardless, and wearing the White Crown and plumes, in the act of raising himself from his bier at the command of Hbko-netch-tkf-f.
136 FUNERAL OF^IRIS
No. 17. No. 18.
- Osiris lln-uefer, in mummied form, lying on his bier, at
the head of which grows the Pereea tree, Ashvl above the
upper branches stands a soul in the form of a man-headed hawk.
- Osiris, bearded, lying on his bier, Avhich rests within an elaborately ornamented funeral chest; beneath the bier are a number of helmets, caps, etc., belonging to the god. Through one end of the chest Heru-iietch-tef-f thrusts his lance, and touches the face of Osiris with it, with the view, presumably, of effecting the “ opening of the mouth.”
actnin coimocttHl with the ri-siirroctioii c»f OHiriis.
- Osiris, ithyphallic and bearded, in mummied form, lying upon his bier ; over his feet and his body hover two hawks. At the head kneels Hathor, “ Mistress of Amentet, who weepeth for “her brother,” and at the foot is a frog, symbol of the goddess
Hkqet, beneath the bier are an ibis-headed god holding
the Vtchaty two serpents, and the god Bks. It is interesting to note that the frog-headed goddess l^eqet, who was a form of
PTAH-SEKER-AUSAR, THE Triune Goo of the Resurrection.
FUNERAT. OF OSIRIS
137
Hathor, was connected by the Christians with the Christian Resun’ection ; in proof of this may be cited the lamp described by
Signor Tjanzone,’ whereon, he tells us, is a figure of a frog, and the legend ’Eyoi elfit ‘Avaa-Taa-i^, “ I am the resurrection.”
- Osiris, bearded, ithyphallic, in. inurainied form, and Arearing the White CroAvn, lying on his bier, by the side of which stand Anubis, jackal-headed, and Heqet, frog-headed. At the
head stands II ei’n-uetch-tef-f in the form of a hawk, and Nephthys kneels ; at the foot kneels Isis.
- Osiris, bearded, wearing the White Cro>\m with plumes,
’ Dhionario,,}. 853 .
138
RESUKKECTION OF OSIRIS
and holding in his hands the sceptre and flail, or whip, raising himself up on his knees from his bier, which is emdosed within the funeral chest. Beneath the bier are most of the croAvns of the god. Beside it stands Isis.
- Osiris rising up out of a basket (?), which rests upon a pedestal ; behind him stands Isis with her wings stretchc<l out on both sides of him, an<l before him is a boarded god who presents to him “ life.” On the right is a second scene in which the god is
seen kneeling within the boat of the double Tot, , wherein are
No.
a papyrus plant and a lotus plant, the emblems of the South and \orth respectively. The boat rests upon a sledge, the supports of which are made in the form of inverted lotus flowers, whic-h are Avell knoAvn types of the dawn and of reneAved life. The title of the god here is “ Osiris Seker, lord of the funeral (rhest [at] Abydos,”
The tAvro commonest titles of Osiris are “ Khent-Amenti, ’
“Un-Nkfee,” or (331’
as such he holds in his hands one or tAvo sceptres and the whip, or flail, J, and Avears the White Crown. Sometimes he
appears as a man, with a large mouth and eyes and nose, and Avith a Tet surmounted by a disk, plumes, horns, uraei, etc., issuing from his head.^ He once appears in the form of Ptah pouring out * water from a libation vase for a deceased person who kneels before him, and once he appears with the head of the Bennu.® In
‘ Lunzone, Dtzionario, pi. 2H3. , - Ibid., pi. 294. * Ibid., pi. 295.
Ibid., pi. 295.
RESURKECTION OF OSIRIS
139
s5ome scenes Osiris appears as a god of vegetation, and in one instance the god is I’epresented in inuinmied form, and wearing the Atcf Crown, and from his body a row of plants is seen grooving ; in another he is represented by a small mound of eai’th, which is
called “ Osiris,” and from which four trees grow. Above the
mound is a large serpent with the White Crown upon its head, and two small serpents growing out from its body ; on the right are: —
- A ram-headed god, holding a serpent, and 2. the serpent
IvHEBKHKB, €§ J] © Jj ; ou the left are a ram-headed god
holding a serpent, and a feather. The Osiris ceremonies varied in different places, according as the god was identified with local gods, but in all great religious centres Osiris, under one name or anothei’, possessed his own sanctuary. Thus, as Dr. Brugsch has pointed out,* in Northern Nubia Osiris was kno^vn as Khnemu, in Apollinopolis and Dendera as .V.!!, in Thebes as Khnenui-ut-em- ankh, in Coptos as Amsu-Hcru-ka-nckht, in Diospolis Parva as Sekliom, in Lycopolis as Sekhem-taui, in Antaeopolis as Maui, in Ousae as Uri>ab, in Memphis as Seker, in Cyno])olis and Oxyrhynchus as Anubis, in Ileraklcopolis fis Ka-hetep and Heru- shefi, in the Libyfin Nome as Khent-Aujenti, in Heroopolis as Ankh and Tern, in Busiris as Tet. or Tettu, in Heliopolis as Ser-aa, and in other [)ltu;es in tlie Delta as Fentet-ankh, Ilexu-ap-shata. In the cxlist and cxiiind Chapters of the /h»^ of the Dead we have a complete list of the forms and shrines of Osii’is, and as they are of great importance for forming a right idea of the universality of the cult of Osiris in Egypt, it will be foimd, in two vei’sions, at the end of this section on the great gods of Heliopolis.
We have now traced the history of Osiris from the time when he WiUi a river or water god, and of only quite local impoiiance, up to the period when his worship reached from the north of the Delta to the Nubian Nome at Elephantine, and he had become in every sense of the word the national god of Egypt. We have now to consider Osiris in his character of god and judge of the dead, and as the symbol of the resurrection, and the best soui’ce upon Avhich
• tilS.
140 OSIRIS, JUDGE OF THE DEAD
we can draw for information on this subject is the Book of the DeaiJ. In this woi*k Osiris is held to be the greatest of the gods, and it is he who is the judge of men after death, and he is the arbiter of their future destiny. He attained this exalted position because ho was believed to have been once a human being who had died and had been dismombei’ed ; but his limbs had been reconstituted and he had become immortal. The most rejuarkable thing about him was that liis body had never decayed like the bodies of ordinary men, and neither putrefaction nor worms ever acquired ijower over it, or caused it to diminisli in the least degree. It is true that it was embalmed by Horus, and Anubis, and fsis, who carried out with the greatest care and exactitude all the prescriptions which had been ordered by Thoth, and who performed their Avork so thoroughly Avell that the material body which Osiris possessed on this earth served as the body for the god in the world beyond the grave, though only after it had undergone some mysterious change, which was brought about by the Avords of poAver AA’hich these gods said and by the ceremonies Avliich they performed. A very ancient tradition declared that the god Thoth himself had acted the part of priest for Osiris, and altliough the Egyptians believed that it Avas his Avor<ls Avhhdi brought tlie dead god back to life, they Averc never able Avholly to free themselves fi’om the idea that the series of magical ceremonies which tliey performed in connexion Avith the embalmment and burial of the dead produced most beneficial results for their deceased friends.
The compositions Avhich form the chapters of the Hook of thr Dead are declared to have been written by Thoth, and they Avere assumed to be identical Avith those Avhich this god pronounced on behalf of Osiris ; the ceremonies which Avere performed by the priests at the recital of such compositions Avere held to be identical with those Avhich Horus and Anubis performed for the “ lord of life,” and if the words were said by duly appointed and properly qualified priests, in a suitable tone of voice, Avhilst the ministrants and libationers performed the sacred ceremonies according to the Rubrics, it was held to be impossible for Osiris to refuse to grant the deceased eternal life, and to admit him into his kingdom. It may be argued that the words and thp ceremonies Avere the all-important
OSIRIS, JUDGE OF THE DEAD
141
factors of the resurrection of man and of his eternal life, but this was not the case, for the Egyptians only regarded them as means to be used with care and diligence ; it was Osiris, the god-man himself, who had risen from the dead and was living in a body perfect in all its members, who was the cause of the resurrection. Osiris could give life after death because he had attained to it, and he could give eternal life to the souls of men in their ti’ansformed bodies because he had made himself incorruptible and immortal. Moreover, he Avas himself “ Eternity and Everlasting- ness,” and it was he who “made men and Avomen to be bom
’t-i.
K V
the ncAv birth Avas the
birth into the new life of the Avoi’ld Avhich is beyond the grave and is everlasting. Osiris could give life because he Avas life, he could make man to rise from the dead because he Avas the I’esurrection ; l)ut the priesthood taught in all periods of Egyptian liistory that it was necessary to endeavour to obtain the favour of the god by jneans of magical and religious Avords and ceremonies. From the earliest times the belief in the immortality of Osiris existed, and tlie existence of the dead after death Avas bound up Avith that of the god. Thus in the text of Unas (line 210) it is said of the king to ‘I’em, “ 0 Tern, this is thy son Osiris. Thou hast given “him his sustenance and he liveth; he liveth and Unas liveth; he “dieth not, and this Unas dieth not; he is not destroyed, and this “Uuiis shall not bo (lesti’oyed ; if he begetteth not this Unas shall “not beget; if he begetteth this Unas shall beget.” In a text nearly two thousand years later the deceased Ani is made to ask Tern, the head of the company of the gods of Heliopolis, “ Hoav “long have I to live?” and he replies, “Thou shalt exist for “ millions of millions of years, a period of millions of years ” ; * noAv Tern Avsis identified Avith Ra, and Ra, at the time when this text Avas Avritten, Avas held to be the father of Osiris, and to all intents and purposes the question of the scribe Ani Avas addressed to Osiris.
It lias already been said that the great source of information
I (j ^ ^ 1 ^ i f — f
tlie .Boo// of the Dead (Aiii, pi. 19, 1. U5).
142
OSIRIS, JUDGE OF THE DEAD
about Osiris and his cult is contained in the Book of the Dead, which may be termed the Gospel of Osiris, wherein the god is made to point out to man the necessity for leading a pure and good life upon earth, and to instruct him in tlxe words and deeds which will enable him to attain etenial life, and wo must now briefly describe the relations whicli were believed to exist between this god of truth and life and the. deceased. In the accompanying plate, which contains the famous “Judgment Scene” of the Book of the Dead, as contained in the Papyrus of Ani in the British Museum, Ave have a representation of Osiris in his capacity as the Judge of the dead, and a description of it will explain the views of the ancient Egyptians on the jmlginent of the souls of the dead. From certain passages and allusions in the IVramid Texts it is clear that the ancient Egyptians believe*! that the souls of the dead, and perhaps also their bodies, Avere judged, and the place of their judgment seems to have been situate*! in the sky ; no details of tlie manner in Avhich it aa^s perlbrm(;d are giAen, but it seems as if the judgment consiste*! in the “ Avcighing of Avords,”
^ I ntchd me/u, that is to say, the Avcighing of
actions, for the Avord metn means “deed, action,” as much a,-; “ Avord ” (like the liebroAv ddUuir, ‘>31). The “ Avcighing of aaohIs” (or actions) Avas carried out by means *)f a pair of scales, Miikhaat,
o ‘]’] Avhich Avere presided over by Thoth, Avho from
A^ery remote days Avas knoAvn as Ap-nEMui, ^ ^ ?
i.e., “ Judge of the tAvo combatant gods,” that is to say, “ Judge of Horus and Set,” and as Ap-sexui, ^ “Judge of the
I’wo Brotlxei-s.” Thoth, hoAvcA^er, only Avatchod the Balance Avheu “ Avords” Avere being tried in it on behalf of Osiris — at least thi‘ Avas the vieAv in later times.
The Egyptians, having once conceived the existence of a Balance in the Underworld, proceeded to represent it pictorially, and as a result Ave have in the vignette of the Judgment Scene a pair of scales similar to those Avith which they were acc^uainted in daily life. They Avere too logical to think that AVords, or even actions, could be Aveighed in a material balance, and they therefore
OSIRIS, JUDGE OF ^ITHE DEAD
143
represented the weighing of the material heart, from; which they l^eblarfed Jill thoughts and actions proceeded, and somfetirnfi^y t^ whole body of the man who is to be judged was placed by tlj^^ artist in one pan of the Scales. They had, moreover, in vefy [ early times arrived at the conception of “ right, truth, law, and
“rectitude,” all of which they expressed by the Avord uumf, ^ ^
and it was against the emblem of Madt, the feather, p, that they weighed cither the heart or the whole body. Why the fetathcr Avas chosen as the symbol of modi instead of the usual object, £=i, it is impossil^le to say, and this fact suggests that all the amcavs which the Egyj)tiaus held about the Aveighiug of the heart have not yet been understood. As the Judgment Scene stands it represents a mixture of different A’iews and opinions Avhich belong to dilterent periods, but it seems impossible to doubt that at some remote time they believed in the actusd Avtdghing of a portion of tlic physical body of a man as a part of the ceremony of judgment. The judgment of each individual seems to have taken place soon after death, and annihilation or everlasting life and bliss to hav’e been decreed at once for the souls of the dead ; there are no sutlicient grounrls for assuming that the Egyptians believed either in a general resurrection or in protracted punishment. How far they thought that the prayers of the liA’ing for the dead Avere elHcacious in arresting or imalifying the decree of doom cannot be said, but very considerable im])ortauce Av.as attached by them to funeral prayers and ceremonies in all ages, and there is no doubt that they Avere the outcome of the firm belief that they Avould result in the sahnitiou and Avell-being of the souls of the dead. I’lie Jmlgment iiiScene Jis giA’^cn in the Papyrus of Ani may be thus described : —
The scribe Ani and his Avife Thuthu enter the Hall of Maiiti,
; wherein the heart, symbolic of the conscience, is io be weighed in fitlie Balance against the feather, erahlematic of Right and Truth. In the upper register are the gods Avho sit in judgment, and Avho . form the great company of the goils of Heliopolis, to Avhom are added Hatlior, Hu, and Sa. On the standard of the Balance sits
,■■ 7.7
the ^^-headed ape, the companion of Thoth, the scribe of the the god iAnubis, jackal-headed, examines the poipter to
144 OSIRIS, JUEK5E OF THE DEAD
make certain that the beam is exactly horizonta)4> and tSat ihe . tongue of the Balance is in its proper place. On the left of .^he
Balance are : — 1. Shai, TdtT
^ 2. the Mkskuen, ^
head which rests upon a pylon, and is commonly thought to be connected with the place of birth; 3. Meskhknet,
, the god of luck, ortdestiny ; ; cn, or rectangular object with a huml.n
the goddess of the funeral chamber, and Rkxenet, , the
goddess of nui*sing ; 4. the soul of Ani in the form of a human- headed hawk standing upon a pylon. The lines of hieroglyphics which appear above the figures of Ani and his wife contain a version of Chapter xxx.b of the Ihoh- of the Dead, in which the deceiised addresses his heart, and prays tliat the sovereign chiefs may not oppose liis judgment, and that it may not be separated from him in the presence of the keeper of the Balance. ITic sovereign chiefs hero referred to are Mesthsi, llapi, Tuamutef, and Qebhsennuf, the children of Horns. After the heart has been weighed, Thoth, being satisfied with the result, addresses the gods, saying, “The heart of Osiris Ani liatli indeed been weiglied, and “ his soul hath borne witness concerning liiin (or it) ; it hath been “ found true by trial in the Great Balance. Ko evil hath been “ found in him, he hath not wasted the olferings in the temples, “he hath not done harm by his deeds, and he hath uttered no “ evil report whilst he was upon earth.” In answer to these words the gods ratify the sentence of Thoth, and they declare that ho is holy and righteous, and that he hath not sinned against them ;
therefore the monster Amkmet, a <=», or the “ Eater of
the dead,” who is seen standing behind Thoth, shall not prevail* over him, and they further decree that he shall have a homestead in. Sekhet-hetepu for ever, and that offerings sliall be made to him, and that he ^hall have the power to appear before Osiris.-, at will.
In the second part of the scene Horns, the son of Isis, leads Ani by the hand into the presence of Osiris, who is enthroned within a shrine iu the fonn of a funeral chest. Osiris has upon his head the Atef crown, and he holds his usual emblems of authowijy,^
OSIRIS AS JUDGE
145
I > f » 4\ ’ hangs the mendtj || a (^ , i.e., the
amulet which was associated with joy and pleasure. The title of the god is “ Osiris, lord of everlastingness.” Behind him stand Isis and Nephthys ; before him, standing on a lotus flower, are the four Children of Horus, i.e., the four gods of the cardinal points. The first, Mcstlia, luis the head of a man ; the second, Hapi, the head of an ape ; the third, Tuamutef, the head of a jackal ; and the fourth, Qebhsennuf, the head of a hawk. In some papyri the lotus on which these gods stand, is seen to have its roots in a lake, or stream, of water, which flows from under the throne of Osiris. Near the lotus hangs the skin of the pied bull which was sacrificed at the beginning of that portion of the funeral ceremony when two gazelles and a goose were also slain as sacrifices. The side of the throne of Osiris is painted to resemble that of a funeral cliest. Tlie roof of the sTirine is supported on pillars Avith lotus capitals, and is surmounted by a figure of Horus Sept or Horus Seker, and by rows of uraei. The pedestal on Avhich the shrine rests is in the form of the hieroglyphic Avhich is emblematic of Maat, ^==i, i.e., “ Right and Truth.” Before the shrine is a table of ofterings, by the side of Avhich, on a reed jnat, kneels Ani Avith his right hand raised in adoration ; in the left hand he holds the kherp sceptre. He Aveai’S on his head a Avhitened wig, and the so-called “ cone,” the signification of Avhich is unknown. In his speech Horus, the son of Isis, says, “ I have come to thee, 0 Un-nefer, and I have “ brought unto thee the Osiris xVni. His heart is righteous, and it hath come forth innocent from the Balance ; it hath not sinned “ against any god or any goddess. Thotli hath AA’eighed it accord- “ ing to the decree pi’onounced unto him by the company of the “ gods ; and it is most true and righteous. Grant that cakes and “ ale may be given unto him, and let him appear in the presence “ of Osiris ; and let him be like unto the folloAvers of Horus for “ever and ever.” The scribe Ani then makes his prayer to Osiris in the following words : — “ Behold I am in thy presence, 0 lord of “ Amentet. There is no sin in my body. I have not spoken that “which is not true knoAvingly, nor have I done aught with a false “ heart. Grant thou that I may be like unto those favoured ones “ who are in thy folloAving, and that I may be an Osiris greatly II — L
146 Qsmis AS JUDGE
“favoured of i;he bH^tilllt^godi, and beloved of the lord of the “ world, [I] who am indeed a royal scribe, who lovetfe thee, “Ani MAA KHERU before the god Osiris.” The reply of the god Osiris is not recorded, but we may assume that the petition of Ani was granted by him, and that he ratified the decision of the god^ in respect of a habitation in the Sekhet-Aaru. Thus Ani was free to pass into all the various regions of the dominion of Osiris, and to enter into everlasting life and happiness.
In the description of the Judgment Scene given above, reference is made to the Eater of the Dead, and in connexion with: him it must be observed that he Avas supposed to devour straight- way the souls of all those who were condemned in the Judgment Hall of Osiris, and that from one point of view the punishment of the wicked consisted of annihilation. Above, too, it has been said
that Ani became “ maa khkru, ^ | , before Osiris,”
Avhen once his heart had been Aveighed and had not been found wanting. Egyptologists have investigated the meaning of these words very carefully, but have not agreed as to their meaning ; jis a result maa KifEKU has been rendered “ victorious, triumphant, “just, justified, truth-speaking, truthful, true of voice, mighty of “ word or speech, etc.” Their true meaning seems to be “ he Avhose Avord is right and true,” i.e., he Avhose word is held to bo right and true by those to AA’hom it is addressed, and therefore, Avhatsocver is ordered or commanded by the person avIio is declared in the Judgment Hall to be maa kiieuu is straightway performed by the beings or things Avho are commanded or ordered. Before a man Avho is maa kheru every door in the Underworld opened itself, and every hostile poAver, animate or inanimate, was made to remove itself from his path.
Passing now from the consideration of Osiris as the king and judge of the dead, Ave must briefly refer to the beautiful hymns to the god Avhich are found in the Booh of the Dead and elseAvhei’e. First among these must be mentioned the very remarkable composition which is inscribed on a stele in the Bibliothcque ^Nationale, Paris, and which was fii*st made knoAvu by Cbabas. The text is in the form of a hymn addressed to Osiris, but it is of
147
OSIRIS AS JUD0E
unique importance in that it containa a proof of the substantial accuraoy of the account of the life and death of Osiris, and of the birth of Horus, given by Plutarch. After enumerating the various great shrines of Osiris in Egypt, and ascribing great praise to this god, and summarising liis beneficent acts, an allusion is made to his death and to the search which Isis made for his body. This goddess, the sister and wife of Osiris, was a skilled Avorker of mirticles, and she knew words of poAver and hoAV to utter them in such a Avay that the greatest offcct might result from them. In the form of a bird she sought her brother’s body ceaselessly, and Avent 1‘ound about over the face of the eartli uttering cries and moans, and she did not desist from her quest until she found it. When she saAV that he Avas dead she produced light Avith her feathers, aud air by the beating of her AAungs, and then by means of the Avords of power Avhich she had obtained from Thoth she roused Osiris from his state of helplessness and inactivity, and united herself to him, and became Avith child by him, and in due coui’se brought forth her son Horus in .a lonely place unknoAvn to any. The hymn in Avhich the passage occurs is so important that a rendering of it is here given ; the hieroglyphic text, Avith interlinear transliteration and translation, will be found at the end of this scc.tion.
( 148 )
(’HAFl’ER VII
HYMN TO OSIRIS
XVUITII DYNASTY, AltOlJT K.C. 1500
1 . « OMAGE to thee, 0 Osiris, the loi*d of eternity, the king
1 of the gods, thou wlio hast many niuncs, whose forms “ of coming into being are holy, whose attributes are hidden in the “temples, Avhose Double is most august (or venerated). Thou aii; “ the Chief of Tettu (or Busiris), the Great One who dwcllcth 2. in “Sekhem (I.etopolis), the lord to whom praises are offered in the “nome of Athi,^ the Chief of the divine food in Annu (On, or Helio- “polis), and the lord who is conunemorated in tlie [Hall (or City) of] “ two-fold Right and Truth. Thou art the Hidden Soul, the lord “of Qereret (Elephantine^), the holy one in the city of the White “ Wall (Merapliis), the Soul of Ra, and thou art of his own body. “ Offeidngs and oblations are jnade to thy satisfaction in 3. Suten- “henen (Herakleopolis), praise in abundance is bestowed upon “thee in Nart,"’ and thy Soul hath been exalted as lord of the “ Great House in Khemennu (Herrnopolis). Thou art he who is “gi’eatly feared in Shas-hetep, the lord of eternity, the Chief of “Abtu (Abydos), thy seat extendeth into the land of holiness “ (Underworld), and thy name is firmly stablished in the mouth of “ mankind. 4. Thou art the substance of [which were made] the “two lands (i.e., Egypt), thou art Tern, the divine food of the “ doubles, thou art the chief of the company of the gods, thou art “ the operative and beneficent Spirit among the spirits, thou drawest
‘ I.e., the ninth nome of Ijowei* Egypt, also road Anctch.
3 Qereret = Qeri:i, ^ , or <o
/<=z>\©’ ^ W
Nile was tbouglit to rise at Elephantiuc.
^ A sanctuary near Herakleopolis.
3, were the two caverns where the
HYMN TO OSIRIS
149
“ thy waters from the abyss of heaven, thou bringest along the north wind at eventide sind air for thy nostrils to the satisfaction “ of thy heart. 5. Thy heart germinateth, thou producest the light ‘‘ for divine food, the height of heaven and the starry gods obey “ thee, thou openest the great pylons f of heaven], and thou art he ‘‘unto Avhom praises are sung in the southern heaven, and to “whom adorations are performed in the northern heaven. The “ stars which never set 6. are under the seat of thy face, and the “stars which never rest are -thy habitations; and unto thee “ offerings are made according to the decree of the god Seb.
“The company of the gods sing praises unto thee, and the “ starry gods of the Underworld bow down Avith their faces to the “earth [before thee], the ends of the earth prostrate themselves “ before thee, and the bounds of heaven make supplication unto “thee 7. when they see thee. Those who are among the holy “ones are in aAve of thee, and the two lands in their length and “ Ijreadth ascribe praises unto thee Avhen they meet thy majesty, “ 0 thou glorious master, thou lord of masters, Avho art endoAA’ed “ Avith divine rank and dignity, Avho art stablished in [thy] I’ule, “thou beautiful Sekhem of the company of the gods, Avho art “ pleasant of face, 8. and art beloved by him that looketh upon “ thee, ‘^rhou puttest thy fear in all the lands, and by I’eason of “ love for thee all [men] proclaim thy name as being above that of “ every name. All mankind make offerings unto thee, 0 thou lord “ who art commemorated in heaven and in earth, and Avho art “greatly praised in the Uak festival, and the tAvo lands Avith one “ consent 9. cry out unto thee with cries of joy, 0 thou great one, “ thou chief of thy divine brethren, thou prince of the company ol “ the gods, thou stablisher of Maat throughout the tAvo lands, Avho “placest thy son upon the great throne of his father Seb, the “darling of his mother Nut.
“ 0 thou great one of tAAm-fold strength, thou hast cast doAvn ** Seba, thou hast slain 10. thine enemy, and thou hast set thy “fear in thy foe. Thou bringest [together] remote boundaries, “ thou art firm of heart, thy tAvo feet are lilted up, thou art the “ heir of Seb and of the sovereignty of the tAvo lands, avIio hath “seen thy power and hath given command for thee to lead 11. the
150
HYMN TO OSIRIS
“ two lands by thy hand until the end of time. Thou hast made “ the earth in thy hand, and its watera, and its air, and its green “ herb, and all its cattle, and all its birds, and all its fishes, and all “ its reptiles, and [all] its four-footed beasts. The desert is thine “by right, O son of 12. Nut, and the two lands are content to “make him to rise up upon the throne of his fatlier like Ra. “Thou risest in the horizon, thou givest light through the “ darkness, thou makest light to spread abroad from thy plumes, “ and thou floodest witli light the .tAvo lands like the 13. Diskat “ the beginning of sunrise. Thy croAvn pierceth heaven, thou art “a brother of the stany gods, and the guide of every god, and “ thou dost Avork by decree and Avord, 0 thou fuAmured one of the “comjAany of the gods, Avho art greatly beloved by the I^esser “ Company of the gods.
“Thy sister protected thee, and she droAm aAA’-ay thy foes, “14. and she AV’arded oft’ from thee eAdl hap, and uttered the “ Avords of poAver Avith all the skill of her mouth ; her tongue Avas “ trained, and she committed no fault of utterance, and she made “ [her] decree and [her] Avords to luiAm effect, Isis, the mighty one, “ the avenger of her brother. She sought thee Avithout Aveariness, “ 15. she Avent round about through this land in sorroAv, and slie “ set not to the ground her foot until she had found thee. She “ made light Avith her feathers, she made air to come into being “ Avith her Avings, and she uttered cries of lamentation at the bier “ of her brother. 16. She stirred up from his state of inactivity “ him AA’hosc heart A\ais still (i.e., Osiris), she dreAv from him his seed, “ she made an heir, she suckled the babe in solitariness, and the “ place wherein she reared him is unknown, and his hand is mighty “within the house 17. of Seb. The company of the gods rejoice “ and are glad at the coming of Horus, the son of Oisiris, whose “ heart is stablished, and wliose Avord taketh eftect, the son of Isis “and the heir of Osiris. The assessors of Maat gather together “ unto him, and Avith them ai’e assembled the company of the gods, “and Neb-er-tcher himself, and the lords of Maat. 18. Verily “those who repulse faults rejoice in the house of Seb to bestow “the rank [of Osiris], upon its lord, to Avhom is by right all “ sovereignty. The voice of Horus hath found the poAver of madi.
HYMN TO OSIRIS
151
“ The rank of his father hath been given unto him, and he hath “come fortli crowned 19. by the command of Seb. He hath “ received the sceptre of the two lands, and the White Ci’own is “stablished upon his head. He judgeth the earth according to “ his plans, and heaven and earth are open before his face. He “ layeth his commands upon men, and spirits, and upon the jHif “ and hea-memet beings, and Egypt, and the Ha-nebu, and till the “region 20. wherein the Disk revolveth are under his plans, as “ well as the north wind, and. the river flood, and the celestial “ Avaters, and the staff of life, and every flower. [He is] Nepra, “and he giveth his green herbs; he is the lord of tche/nu food, he “ leadeth on abundance, and he giveth it U!ito all lands.
“21. There is joy everywhere, [all] liearts arc glad, [all] “ hearts are glad, every face is happy, and every one adoreth his “ beauties. His love is doubly sweet unto us, and his active “ beneficence embraceth all heaiiis, and the love for him is great in “ every body, and they do what is right 22. for the son of Isis. “ His enemy hath fallen before his wrath, and he that worketh “ evil hath fallen at the sound of his voice ; Avhen the son of Isis, “ the avenger of his father, the son of Isis, cometh against liim, he “ shooteth foi’th his anger in his season. Holy and beneficent is his “ name, and the awe of him abideth in its place. 23. His hiAvs are “ stablished everywhere, the path is cleared, the roads are opened, “ and the two lands are content ; Avickedness departeth, evil goeth “ aAvay, the earth is at peace under [the rule of] its lord, and Maiit “ is stablished by 24. its lord, and setteth its back against iniquity. “The heart of Un-nefer, the son of Isis, is glad, for he hath “ received the White CroAvn, and the rank of his father is his Iaa’ “ right in the house of Seb ; he is Rii Avhen he speaketh and Thoth “ Avhen he Avriteth. 25. The assessors [of Osiris] are content ; let “ Avhat hath been decreed for thee by thy father Seb be performed “ Jiccording to his Avord.
“ May Osiris, Governor of Amentct, lord of Abydos, giA*e a “ royal offering ! May he give sepulchral meals of oxen, and fowl, “ and bandages, and incense, and Avax, and gifts of all kinds, and “ the [poAver to] make ti’ansformations, and mastery over the Nile, “ and [the poAver] to appear iis a living soul, and to see the Disk
152
HYMN TO OSIRIS
“ daily, and entrance into and exit from Re-stau ; may [my] soul “ not be repulsed in the Underworld, may it be among the favoured “ ones before Un-nefer, may it I’eceive cakes and appear before the
“ altar of the Great God, and snuff the sweet breath of the north “ wind.”
( 153 )
(ilAFrEll VIII
HYMNS TO OSiUlS, OSIRIS IjN-NEFER,
FROAI THE BOOK OF THE DEAD
- BE TO THEE, OsiEis Un-nkeek, tlic great god who
dAvcllest within Abtu (Abydos), thou king of eternity,
“thou lord of everlastingness, who passest through millions of
“ voai’s in the course of thine existence. Thou art the eldest son •/
“of the womb of Nut, and thou wast engendered by Seb, the “ Ancestor ei/w/) ; thou art the lord of the crowns of
“ Hie South and N^orth, thou art the lord of the lofty white crown, “ and as prince of gods and men thou hast received the crook, J, and “the whip,^, and the dignity of his divine fathers. Let thine
“ heart, 0 Osiris, who art in the Mountain of Aiuentet, be content, “ for thy son Horus is stablished upon thy throne. Thou art croAvned lord of (Mendes), and ruler iu Abtu (Abydos).
“Through thee the world waxeth green iu triumph before the “ might of Neb-er-tcher. He leadeth in his train that which is, “ and that wliich is not yet, in his name Ta-her-sta-nef ; he toweth “ along the earth by Alaat in his name of ‘Seker’; he is exceedingly “mighty and most terrible in his name ‘ Osii’is’ ; he eudureth for “ever and for ever in his name of ‘ Un-nefer.’
“ Homage be to thee, 0 King of kings. Lord of lords, Ruler “ of princes, who from the womb of N ut hast rule<Lthn,wo dd and
“the Underworld Akert). Thy members are [like]
“bright and shining copper, thy head is blue [like] lapis-lazuli,
1 From tlie Papynis of Ami, sheet 2.
154
HYMN TO OSIRIS
“ and the gi’eenuess of the turquoise is on both sides of thee, 0 thou “ god An (I of millions of years, whose form and whose beauty
“of face are all-pei’vading in Ta-tchesert (i.e., the Underworld).” II. “i’BAiSE UK UNTO THEE,^ OsiBis, lord of eteraity, Un-
“ kepku-H ERU-KnnTi ^ ^ , whose forms are
“manifold, and whose attributes are majestic, Ptaii-Sekkr-Tem
in Annu (Heliopolis), the lord of the
“Hidden House, the creator of Het-ka-Ptah (Memphis) and of “ the gods [therein], thou guide of the Underworld, Avhom [the gods]
( A/\AAA.\ v
^ @ ) . Isis
“ombracetli thee with content, and she driveth away the fiends “from the mouth of thy paths. Tliou turnest thy face upon “ A mentet, and thou makest the earth . to shine as with refined “copper. Those who have lain down (i.e., the dead) rise up to “look upon thee, they breathe the air and tliey look upon tliy face “ when the disk riseth on the horizon ; their heai’ts are at peace “inasmuch as they behold thee, 0 thou who art Eternity and “ Everlastingness.”
HI. “ I. Homage^ to thee, Khabesu (i.e., Starry deities T’kJPi*)’ in Anna (Heliopolis) ami IlEMEMET “ in Kher-aha, thou god Unti, who art more glorious than the gods “who are hidden in Annu. 2. Homage to thee, O Av (|| in
“An-tes (5 rent One, Heru-khuti, thou stridest over
“heaven with long strides, 0 lieru-khuti. 3. Homage to thee, 0 “soul of eternity, thou god Bai (^>?’ (|(| who dwellest in
“Tettu (Alendes), Un-nefer, son of Nut; thou art the lord of “ Akert (i.e., the Underworld). 4. Homage to thee in thy dominion
“ in ‘I’ettu ; the Ureret crown is stablishcd upon thy head :
“ thoo a.“t Oi’.o and thou makest the strength which is thine own “protection, and thou dwellest in Tetfu. 5. Homage to thee, 0
“ lord of the Acacia Tree the Seker Boat is upon its
^ From the Papyrtts of Aiii, shc^et l!).
HYMN TO OSIRIS
155
“sledge; thou drivest back the Fiend the
“ worker of evil, and thou causest the ITtchat (^T;) , to rest upon
“ its seat. 6. Homage to thee, thou who art mighty in thine hour, “ thou great aud mighty prince, wlio dwellest in An-rut-f ; ’ thou “ art the lord of eternity and the ci’cator of cverlastingness, tliou “ait; tlie loi’d of Suten-henen (Herakleopolis Magna). 7. Homage “ to thee, 0 thou who restest upon Mjiat, thou art the lord of Abtu, “and thy limbs are joined unto Ta-tchesertet ; what thou “ abominatest is falsehood (or, decent and guile). 8. Homage to “ thee, () thou who art within tliy boat, thou bringest along Hapi “ (Nile) from out of his source ; ■ Shu sliiucth upon thy body, and thou art he who dwelleth in iVekhen.’* 1). Homage to thee, 0 “creator of the gods, king of the South and Nortli, Osiris,
Qf] -Of’ » ■‘V’hose word is maul, thou possessor of the two
“lauds in thy seasons of oijerative j)ow(;r ; thou art the lord of the “Atebui (i.e., the two lands Avhich lay one on each side of the “celestial Nile).” The above nine addresses form, in reality, a litany, and after each of them the deceased said to (.>siris, “ 0 “grant thou unto me a path whereon I may ])ass in peace, for I “ am just and true ; I have not spoken lies wittingly, nor have I “ done aught with deceit.”
IV. “ HomagiA to tiike, 0 0.sikis Un-Nkkk!!, whose word is “ maat, thou son of Nut, thou first-bom son of Seb, thou mighty “one who comest foi*th from Nut, thou king in the city of Nifu-ur, “thon (lovernor of Ameiitet, thou lord of Abtu, thou lord of souls,
“ thou mighty one of strengtli, thou lord of the .1 fcf crown, ,
“in Suten-henen, thou lord of the divine form in the city of “Nifu-ur, thou lord of the tomb, thou mighty one of souls in “Tattu, thou lord of [sepulchral] offerings, whoso festivals are “many in Tattu. The god Horus cxalteth liis father in every “ place, and he uniteth himself unto the goddess Isj.«..aH<i-ui!tj 0 ^her
’ A disti’icl; (d the Undorwoi’ld. ,
’ An allasioii to tlie fact that Osins was originally a Nili? god.
^ Keklien wn.s the sanctnary of the goddess Neklicbet of Nekhehet (Eileitliyia- poHs), whose male coanteriiort was An, a form of Osiiis.
- Boole of the Dead, Chap, cxxviii. (8ai’t« Recension).
156
HYMN TO OSIRIS
“sister Nephtliys; and the god Thoth reciteth for him the mighty “ glorifyings ivhich are within him, and which come forth from his “ mouth, and the heart of Horus is sti’onger than that of all the “ gods. Rise up, then, 0 Horus, thou son of Isis, and avenge thy “ father Osiris. Hail, 0 Osiris, I have come unto thee ; I am “ Horus and I have avenged thee, and I feed this day upon the “ sepulchral meals of oxen and feathered fowl, and upon all the “ beautiful things offered unto Osiris. Rise up, then, 0 Osiris, for “ I have struck down for thee all .thine enemies, and I have taken “ vengeance upon them for thee. I am Horus upon this beautiful “ day of thy fair rising in thy Soul, which exalteth thee along with “ itself on this day before thy divine sovereign princes. Hail, “ O Osiris, thy double (hi) hath come unto thee and rests with “thee, and thou restest therein in thy name of Ka-Hotep. It “ inaketh thee glorious in thy name of Khu, and it m.*iketh thee like “unto the Morning Star in thy name of I^ehu, and it opencth for “thee the ways in thy name of Ap-uat. Hail, 0 Osiris, I have “come unto thee, and I have set thine enemies under thee in “ every place, and thy word is ’nuuti in the presence of the gods “and of the divine sovereign chiefs. Hail, 0 Osiris, thou hast “ received thy sceptre and the place whereon thou art to rest, and “ thy steps are under thee. Thou bringest food to the gods, and “thou bringest sepulchral meals unto those who dwell in their “tombs. Thou hast given thy might unto the gods, and thou “ hast created the Great God ; thou hast thy existence Avith them “ in their spiritual bodies, thou gatherest thyself unto all the gods, “ and thou hearest the Avord of maut on the day Avhen offerings to “ this god are ordered on the festivals of Uka.”
V. “ Homage to thee,^ 0 Govkunor oe Amentet, Un-neeer, “ lord of Ta-tchesert, 0 thou Avho art diademed like Ra, verily I “ come to see thee and to rejoice at thy beauties. His disk is thy “ disk ; his rays of light are thy rays of light ; his Vrr.nd croAvn is ‘•iny Ureret crown; his majesty is thy majesty; his risings are “ thy risings ; his beauties are thy beauties ; the terror Avhich he “inspireth is the terror Avhich thou inspirest; his odour is thy
^ JJook of the Veculf Chap, clxxxi.
HYMN TO OSIRIS
157
“ odour ; his hall is thy hall ; his seat is thy seat ; his throne is thy “ throne ; his heir is thy heir ; his ornaments are thy ornaments ; “ his decree is thy decree ; his hidden place is thy hidden place ; “ his things are thy things ; his knowledge is thy knowledge ; the “ attributes of greatness which are his are thine ; the power which “ protecteth him protecteth thee ; he dieth not and thou diest not ; “he is not overcome by his enemies and thou art not overcome by “ thine enemies ; no evil thing whatsoever hath happened unto “ him, and no evil thing Avhatsoevcr shall happen unto thee for “ ever and ever.
“Homage to thee, 0 Osiris, son of Niit, lord of the two horns, “whose Atef croAvn is exalted, may the rnn’cf crown be given “unto thee, along with sovereignty before the company of the “ gods. May the god Terau make awe of thee to exist in the “hearts of men, and Avomen, and gods, and spirits, and the dead. “ May dominion be given unto thee in Annu ; mayest thou be “ mighty of transformations in Tattu ( ■Mendes) ; mayest thou be “ the lord greatly feared in the Aati ; mayest thou be mighty “ in victory in lie-stau ; mayest thou be the lord who is com- “ memorated Avith gladness in the Great House ; mayest thou have “ manifold risings like the sun in Ablu ; may triumph be given “ unto thee in the presence of the comi^any of the gods ; mayest “ thou gain the victory over tlu? mighty PoAvers ; may the fear of “ thee be made to go [throughout] the earth ; and may the princes “ stand up upon their stations before the soAmreign of the gods of “ the Tuat, before thee the mighty Sekhem of heaven, the Pnnee “ of the living ones, the king of those Avho are in [his train], and “ the Glorifier of thousands in Kher-aha. The denizens of heaven “ rejoice in thee, 0 thou Avho art the lord of the chosen otferings in “ the mansions above ; a meat ottering is made unto thee in the city “of Het-ka-Ptah (Memphis) ; and the ‘things of the night’ are “ prepared for him in Sekhem (Letopolis). Behold, O mighty god, “ thou great one of tAVo-fold strength, thy son llorus avengeth iiTCS? “ He doeth away with every evil thing whatsoever that belongeth “ to thee, he bindeth up in order for thee thy person, he gathereth “ together for thee thy members, he coUecteth for thee thy bones, “and he bringeth to thee Avhatsocver belongeth to thee. Thus
158
HYMN TO OSIRIS
“ thou art raised up, 0 Osiris, and I have given unto thee thy hand, and I make thee to stand up a living being for ever and “ ever.”
VI. “ Homage to thee,* 0 Governor of those who are in *• Amenti, who makcst mortals to be bom again, who renewest thy “ youth, thou comest who dwellest in thy season, and who art more
“ beautiful than tliy son Ilorus hath avenged thee ; the
“ rank and dignity of Tern have been conferi’ed upon thee, 0 Un-
nefer. Thou art raised up, 0 BuU of Ainentet, thou art stablished “in the body of Nut, who unite th herself unto thee, and who “coraeth forth with thee. Thyheai-t is stablished upon that which “ supporteth it, and thy breast is as it was formerly ; thy nose is “firmly fixed with life and power, thou livest, and thou art “ renewed, and thou makcst thyself young like Ra each and every “day. flighty, miglity is Osiris in victory, and lie is firmly “ stablished with life.”
VII. “ Thy heart hejoiceth,-^ 0 lord of the gods, thy heart “rejoiceth greatly; the Black Land and the Red Land are at “ peace, and they serve thee humbly under tliy sovereign power. “The temples are stablished upon their oavti lands, cities and “ nomes possess firmly the goods which are inscribed in their names, “and we Avill make to thee the divine offerings which we are “bound to make, and offer sacrifices in thy name for ever. “ Acclamations are made in thy name, libations are poured out to “ thy double. Sepulchral meals [are brought unto thee] by the “ khua who are in their following, and water is sprinkled upon “the offerings (?) upon both sides of the souls of the dead in “ this land ; every plan which hath been decree<l for thee according “ to the commands of Ra in the beginning hath been perfected. “Now, therefore, O son of Nut, thou art diademed as Neb-er-tcher “ is diademed at his rising. Thou livest, thou art stablislied, thou “ renewest thy youth, thou art true and perfect ; thy father Ra •‘Tiiakelh stroiiig thy members, and the company of the gods make “ acclamations unto thee. The goddess Isis is with thee, and she “ never leaveth thee ; [thou art] not overthrown by thine enemies.
- Book of the Deutl, Chap, clxxxii. (11. 1.1-iyy 2 Ibid., Chap, clxxxiii. (11. 17 ff.).
HYMN TO OSIRIS 159
“ The lords of all lands praise thy beauties even as they praise Ea “when he riseth at the beginning of each day. Thou risest up “ like an exalted one upon thy standard, thy beauties exalt the “ face and make long the stride. I have given unto thee the sove- “ reignty of thy father Seb, and the goddess Mut, thy mother, who “ gave birth to the gods, brought thee forth as the first-born of “ five gods, and created thy beauties, and fashioned thy members. “ Thou art stablished as king, the white ci’OAvn is upon thy head, “ and thou hast gnisped in thy hands the crook and the whip ; “ whilst thou wert in the womb, and hadst not as yet come forth “ therefrom upon the earth, thou wert croAvned lord of the tAvo “ lands, and the Atfif croAvn of lia Avas upon thy brow. The gods “ come unto thee boAving Ioav to the ground, and they hold thee in “ (ear ; they retreat and depart Avhen they see thee possessing the “ terror of llii, and the victory of thy ^lajesty is in their hearts. “ Idfe is Avith thee, and offerings of meat and drink folloAv thee, “ and that Avliioh is tliy due is offered up before thy face.”
VI [I. “ JloMAGH TO TTiEB,’ 0 thou holy god, tliou mighty and “beneficent being, thou Prince of eternity Avho dAvellest in thy “ abode in the Soktet Boat, thou Avhose risings are manifold in the “ Atet Boat, to thee are praises rendered in heaven and upon “ earth. Peoples and nations exalt thee, and the majesty of thy “ terror is in the hearts of men, and spirits, and the dead. 1’hy “ Soul is in Taltu (Mendcs) and the terror of thee is in Suten-henen “ (llerakleopolis) ; thou settest the visible emblems of thyself in “ Annu and the ffreatuess of thv transformations in the double “ place of purification.”
IX. “ Homage to thee, 0 great God, thou Lord of Maati, “ I have come to thee, 0 my Lord, and I haA’c brought myself “ hither that I may behold thy beauties. 1 knoAv thee, and 1 knoAv “ thy name, and I knoAV the names of the Taa’o and Forty gods Avho “exist Avith thee in the Hall of Maiiti, aa’Iio live as Avardei’s of “sinners and Avho feed upon their blood on the day’^viien tiie ILci?’ “ of men arc taken into account in the presence of the gpd “ lln-nefer ; in truth thy name is ‘ Rekhti^merti-neb-Maati.’ In
‘ Book of the Dead, Chap, olxxxv.
160
HYMN TO OSIRIS
“ trutli T have come to thee, and I have brought Maiit to thee, and “ I have destroyed wickedness for thee. I have not done evil to “mankind. I have not oppressed the members of my family. “ I have not wi’ought evil in the place of Maat. I have had no “ knowledge of worthless men. I have not wrought evil. I have “ not made to be the first [consideration] of each day that excessive “ labour should be performed for me. I have not brought forward “ my name for honours. I have not ill-treated servants. I have “ not thought scorn of God. I hfive not defrauded the oppressed “ one of his goods. I have not done that which is an abomination “ unto the gods. I have not caused harm to be done to the seiwaut “ by his chief. I have not caused pain. I have made no man to “ suffer hunger. I have made no one to weep. 1 have done no “ murder. I have not given the order for murder to be done for “me. I have not inflicted pain upon mankind. I have not “ defrauded the temples of their oblations. 1 have not purloined “ the cakes of the gods. I have not carried off the cakes offered to “ the spirits. T have not committed fornication. X have not “ entered the holy places of the god of my city in a polluted con- “ dition. I have not diminished from the bushel. I have neither “ added to nor filched away land. I have not encroached upon the “ fields [of othei’s]. I have not added to the weights of the scales “ (i.e., cheated the seller). I have not misread the pointer of the “ scales (i.e., cheated the buyer). I have not carried away the “ milk from the mouths of children. X have not driven away the “ cattle from their pastures. 1 have not snared the feathered fowl “ of the preserves of the gods. I have not caught fish [with bait “ made of] fi.sh of their kind. I have not turned back the water at “the time [when it should flow]. I have not cut a cutting in a “ canal of running water. I have not extinguished a fire when it “ should bum. I have not violated the seasons of the chosen meat “ offerings. I have not driven off the cattle from the property of ’ -cttvT " gbas! ’ riu ve not repulsed God in his manifestations. I am “pure. I am. pure. lam pure. lam pure. My purity is the “ purity of that great Bennu which is in the city of Suten-henen “ (Herakleopolis Magna), for, behold, lam the nose of the god of “ the winds who maketh all mankind to live on the day when the
HYMN TO OSIRIS
1«1
“ Eye of Ra is full in Auuu at the end of the second month of the “season Pert* in the presence of the divine lord of the earth. “ I have seen the Eye of Ra when it Avas full in Aniiu, therefore let “ not evil befall me in this land and in this Hall of Maiiti, because “ 1, even I, knoAv the names of these gods who are therein and A\rho “ are the folloAvers of the gi’eat god.”
1 I.e., the Season of Growing; the seeoiid montli of Pert is the sixth month of the Egyptian year.
IT — M
( 162 )
^
dnetch hrd-k
CHAPTER IX
HYMN TO OSIRIS’
XVIIITH DYNASTY, ABOUT B.C. 1600
Asdr neh
ioi 1 =1i
heh nutcu netcru
Homage to thee, Osiris, lord of eternity, king of the gods.
1 1 1
AVWS.\
O III
W’
ei
cxa
auk
■rennn
tclu’ser
hhepern
aheti
drn
em
many
of names,
holy
of creations.
hidden
of forms
in
<=> crzi I III
erpet’u the temples.
(i
ithi^pses 1 m pu hhent
whose It’a is venerated, chief
m
Taftn of Tattu,
nr
groat one
2 .
contained
@ ^ em Sekhem neb
in the temple of Sekhem, lord
hennu
of praises
ei)i
in
g
-a \
yltJii
‘^itrnome Athi7‘‘ehief
tchef em Annu
of the sacred food in Heliopolis,
neb
the lord
’ The stele on wbichv the following text is inscribed is preserved in the Tiibliotlicque Nationale, Its imporbince was first recognized by Chabas (see
Itecue Archrologique, 1857, p. 65), and a complete copy of it will be found in Ledrain, Mommenta JStjyjiduna, pll. xxii. ff.
HYMN TO OSIRIS
163
/i <=>
m k pp ^ –
saJehau em Madti ha slieta nel) Qerert
who is commemorated in Maati, soul hidden, lord of Qerert,
o
Rd
^ _ Ot
tcheser em Aneh-hetch ha Rd tchet - f tchnsef
holy one, in White Wall, the soul of Ra, of his very body,
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ra
O
hetqi
em Suten-hcven meukh
hfiutm am Ndrt
satisfied with in Henen-suten, abundant of praise in Nart, offerings
V
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= -©
Jeheper >.
<ethoiieJ ha -
f neh
hot da
em Khemennu
hath become exalted his soul fas! lord of the Great in Khemennu,
House
^ k
X37
1®! (i
da
veru em
Shas-kotop
iioh
lp‘h I’hont
great one
of terror in
Slias-hctep,
lord
of eternity, chief
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i
k
SI
Abfu
her
d.d - f e m
Ta4i
‘hoser fottet
of A-bydos, extendeth his seat in the liand of estabhshed
holiness,
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1 III P’WO©
reu em re en ret paufti en
of name in the mouth of mankind, the two;>fold paid
oo’ ^/ ii 2
tarn Tom tchef lean I’liont paid
the two lands. Tern the divine god of the /cos, chief ofthepatfi
^11 -rr
Tom
164
HYMN TO OSIKIS
1
kh w
0
AA^^AA
□
■iieteru khu menkh eimud kJm khenp en nef of the gods, sjjirit beneficent among the spirits, he draweth
ooc
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dlh
N^u mu - f khent-nef meld meses
[from] Nu his watei’s, he bringeth along the wind of eventide
nef cr feu(et-f er heteptn dh - f
[and] air to his nostrils to the satisfaction of his heart,
4^
~r
1
III
I
refet en dh-f meges-nef kind iehef
germinateth his heart, heproduceth the light, the divine food,
ill
r/vwv* *
TEinin”
^crz] ^
I ill I I I sban duin
setem-nef herf. itbau ma-nef
obey him heaven and the he rnaketh to the great gates,
star-gods, be open
ra
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u
\ ^
neh hennn em pet reset loi’d of praises in the southern adored
ill an em pat rnahtet
heaven,
kher dst
in the northern heaven,
yc III <=> a I
dukhernu, - seku kher dst Ip’d-f
the stare which never [are] under of liis face, ” diminisirv- the seat
L
crz 3 1 dst - / his seats
0^ SZ
pu dukhemv-urtu jier-nef hetep em
are the stars which never rest, cometh to him an offering by
HYMN TO OSIRIS
165
1 -VJ ? ,,,1?
nln en Seb paut neteru her tua - / shan
the order of Seb, thepaw^ of the gods praise him, the star gods
■k
n
AtVNAAA
^ 1 s
tuat
em iscn ta
iclitchati
of the underworld
smell the earth [before the boundaries [of
him],
earth]
=
em kesu
tcherli
em
thebhu
bow the back.
the limits of heaven
make
supplication
■- 1 1 1
ii
mao-sen
m nam
dm
shepsu
[when] they see
him. Those who are
among
the holy ones
Z ilk’IS
her ner-nef
taui lemt
her ertd
m •
nef daiu
fear him, the two lands, all [of them] give to him praises
l-il. li
em khesefn hen-f sdhu khu khent saAii
in meeting his majesty, the master glorious, chief of masters,
I TT “ TT ? I
uah dat smen heqet sekhem nefer
endowed with divine rank, stablished of dominion. Form beautiful^
— © II ^ 8. S ■
en paut miteru am hrd merer
of the company of the gods, gracious of face, beloved by
106
HYMN TO OSIRIS
-<2>.
maa-vef
him that seeth him.
erfd sent - / He putteth his fear
em tain neb eu ia all lands, through
niert
love [of him]
they all proclaim
/VWWk
ren -/ his name
<=>
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er hat
before [every name].
I I I
feiy - nef nehv
Make offerings to him all men ,
neb sekhan em
the lord who is commemorated in
pet em fa ash hi em, IJak
heaven [and] in earth, [he is] greatly praised in the Uak festival ;
dru - lief dhhi dn taui em Ini nd iir make to him cries to joy the two lands all together, the great one,
1 —
te-p eu senna - f seru
first of his divine brethren, prince
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en paut of the jffiat
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P
srnen
madt
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/diet
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taui
erfd
sa
stablisher of right and throughout the two lands, placer of the son truth
her nest-f da . en dt -f Seb merer mut - / upon his throne great of his father Seb, darling of his mother
HYMN TO OSIRIS
167
^ ^ m PJ(|
Nut da pehpeh sekher -f Sebd dhd sma - /
Nut, great one of two-fold he casts do^vn Sebsi, he hath slaughtered strength,
khcft - f ertd sent - f eni k/ierit, - f an
his enemy placing his fear in his foe. Bringer
trhern iiatu
of boundaries remote,
AA/WkA I
men db firm of heart,
retui-f ihest
his two feet are lifted up.
dudu Seb sntenit taai iaaa~f khn - f
Heir of Seb and the of the two He liath seen his power, sovereignty lands.
snt’i ~ nef nrf sein tain en em d er
he hath given to him to lead the lands by [his] hand to command
X AA^AAA _ _ I
X □.© I
uah en sep
the end of times.
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dri~nef
He hath made
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ta jten em this earth in
« -f
his hand,
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■mu - f nef -/ sem - f moumeiit - / nebt
its waters, its air, its green herbs, its cattle all,
pait nebt khepanen neht tekotfki - f dnt - /
[its] birds all, [its] fishes all, its I’eptiles, its quadrupeds.
168
HYMN TO OSIRIS
3
set srimdu cn m Nut taui heru her
the desert is by right to the son of Nut, the two lands are content
s
1
a
AAA^AA ^
S’! 1
sekhd
her
vest
ent t(f
md Rd
uben - f
to crown
on the throne
of the father
like Ra.
He riseth
[him]
•
O 1
em khnt
ertd -f
4>7jep en her
I’ok
sehetch-aaf
on the horizon,
he giveth
light through
the darkness, he shineth
I’T
A/WVW
g(j 13. [jS
■shu
cm-
shuti-f
hdh~uef
laid
md dthen
with light from bis plumes, hefloodethwith the two like the Disk
light lands
em tap tuait hetch-f tetn-nas hart seneeu
at the early sunrise. His crown pierceth heaven, he is a brother
sbau serau an neiar iieb menJeh utu
of the star gods, the guide of god every, operative by command
51)^ _ e li T §
• metu tiesi en paut neteru dat merer
^ndword, favoured one of thej>mt< of the gods great, beloved of
■? li
pant neteru netcheset dri en sent - f mdleet - / thepaMt of the gods little. Hath made his sister his protection,
HYMN TO OSIRIS
169
□© i
csa 0 Jr
seherit
kheru seheml sep
shet
kheru
driving away
foes, turning back evil hap,
uttering the word
k
li TP T
,JU.
em khu
re-s dqert nes
dn
uh
with the power of her mouth, perfect of tongue, not erring
- jI:
en mein
semenkhet
iitu metn
Ast khut
of speech,
operating by
decree and word
Isis, the strong one.
tT
WP
netchet
seu-s
hehet su
diet hekek
the avenger
of her brother.
She sought him
without A’/eariness,
-jw # —
AWW\ **
revet
ta pen em hai
dn khen - nes
sheweiit round about this earth in- sorrow, not alighted she
an qemhi - s su
without finding him, she made light with her hair (or,
feathers)
4^ k S T “K
khepert nef em tenhui drit henna mendt
making to wind with [her] wings, she made cries at the bier become
wp ■
sen - s setheset enenu * en uH - db
of her brother. She raised up [from] inactivity the one still of heart,
dHt shut
em
I I
shut - 8
170
HYMN TO OSIRIS
® ss
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V^A/VSA
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khenjtet nm -f dHt dudu shetet nekhe’ii
she extracted his seed, she made the heir, she suckled the babe
<}m vddu an rekh hit - f dm beset
in solitariness, not knomi is his place wherein she reared
su d - f nelchtn eni kheat bet Seh pant
him, his hand isiniprhty within the house ofSeb. Thepaf/i
1i ^ ^
netera her resh sep sen ini Asdr sa, l{e.rn men, dh
of gods rejoice, rejoice at the coming of Osiris’ son Horns, stablished
of heart,
“I ¥ ^ PmiZ
• •
mad kheru sa Asf dudu Asdr sehuu - neif
whoseword is absolute, son of Isis, heir of Osiris. Gather to him
fchateliat niadt pant neiern
Neh-er- tcher tcli esef
the sovereign of Maat, the panl of the [aiul] Neb-er-tcher himself princes gods
J Iftyi
Helm. Madt smaiti
dm - s
mdk haiv
[and] the lords of Maat assemble
therewith.
Verily those who repulse
■ VJ-
dsfet senetehemu em het ent
faults rejoice in the house of
Heb er
ertdt dat
Seb to
bestow the rank [of Osiris]
HYMN TO OSIRIS
171
.^7 <=>
AA^/VSA
AVwWx
en neh-s
mteni
en m-adts
nef
(/emen-tn
upon its lord, the sovereignty of its right [is] to him. Hath found
K TT T .1
llfini J:Jieni-f mdu lyrfdii - nuf dut ent tef Horus his voice true. Hath been given the rank of liis father.
fZJ
to him
f \ A(WW\
i’’- k
!
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per-nef
viehu
em
utn
en
Seh
He hath come forth crowned
by the command
of Seb.
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/T J^co: t. n
?
= J
□
1
V
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. ii
she2) - nrf
heq
tavi
ketch
men
He hath received
the sceptre
of the two
the White
is established
lands,
Crown
r\ AAAAAA
4° ^
1 s
<=>
/TV
dm
djMief
ta
er
hhert-f
upon his head.
He judgetli
. the earth
according to his plan.
li
2)<:l ta khiT dst l»’d-J‘ s-utu-nef ref-
Heaven and are under the seat of his face. He commandeth men, earth
khn pdf hafneinet Ta-merd Ha-nehu
spirits, the dead, the and Egypt, the lords of the north,
53 ; 20 . ijs ^ “^ 4 ^ ila
shentu dthen hher sehheru-f mehf dter
the circle of the Disk, are under his plans, ^and the north the flood,
wind,
172
HYMN TO OSIRIS
A^VWW
o
= , - t,1r, i“ T xy
enmii khet en dnkh ren-itet neht Neprd
the celestial waters, the staff of life, herb every. Nepra,
td -f sem ~ f neh trJufau hen - f
he giveth his green herbs, the lord of tchefau food, he leadeth on
^ S 21. -s-Ti
sasau td - f hu era tain bn neb khent
abundance, he giveth it in [all] lands. Everywhere is joy,
•O’
III
dhn netchem hearts are glad,
O III
hdtu
kher reshnt
hi’d-neb
fhehu
hearts
rejoice.
every face
is happy.
du hu-neb Every place
I
I I I
hei’ iua nefeni-f netchetmd mert - / adoreth his beauties. Doubly sweet is his love
kker-n menkhut -f to us, his active goodness
rcr - nes goeth round
O’
III <=> O
dbu tir mert-f
hearts, great is his love
^^22. p,7; —
¥
ji;
em khat neht
mad en sen en
Ast
in every body,
and they do what is right to
the son
of Isis.
-
ktieft - f
kher
en qen - /
dri
tu
His enemy hath fallen before his wrath, the maker of evil
HYMN TO OSIRIS
173
^ D®
er shet hliern ut qm seqi - f
at the utterance of the voice, shooting forth his wrath in his season,
^ ^ i; tsz:
Hj}e,r ercf m Ast neti’ht-nef dt-f
coineth unto him the son of Isis, the avenger of his father.
sHi;lie!<iint. samenkhu ren-f sliejit h’iep-ms dsl - s H ol.y and beneficent is his name ; awe resteth in its seat,
Ci 1
fit vicii er
hpu - /
vat
fteah-thd
stablished everywhere are
his hws.
the path
is opened.
■‘w*
I ‘ inumi
iiidtheniin un
P
ra
w
scherai taid diiit
the roads are opened, content are the two lands, Avickeduess
sinrtnti uui rxiii fa
dopartcth, evil goeth away, the earth is at peace beneatli
a fli
1 I I <=>
etn hetep kher
J 24.
neb-f stnen Aladf en neb - s erfdu sa
its lord, established is Maat by its lord, it giveth the back
□
er
to
^ I ^ j|“ *
«
di<fet iidcheni db’k Uu-nefttr na Ast iniquity. Glad is thy heart, Un-nefer, son of Isis, he hath
m))
174
HYMN TO OSIRIS
/WWW
nef
received
4
hetch smatlti nef dat ent tef
the White is his by right the rank of his father CroAvn,
em I’henmi Het - Seb
within the House of Seb,
[he is] Ra
trhet-f Tchuti
[when] he Thoth speaketh,
an - f tchatchat htr-fhd
[when] he writeth. The assessors are content ;
}^||
ntn, en
what hath decreed
AbVWVk
nek
for thee
||
df/-k
thy father
Seb dn-erda
Seb let be performed
kheft fchefrf-nef even as he spake ;
1 A
mden td hetep H.s’d v
may give a I’oyal Osiris, offering
dlh
• « Khcut Ametdi neb Abfn
governor of Amenti, lord of Abydos,
_ Lu J
id - / per kheru
may he give sepulchral meals,
T ? M ^
dh apt ahesa senlra merhet oxen, fowl, bandages, incense, wax,
- – ei ik
1 licit renpiet neb dri khepern nekheni
gifts of herbs of all kinds, the making of transforma- the mastery
tions,
¥ k V 3 k
lidp pert em ba cinhhi mo a em dthen
of Nile, appearance as a soul living, the sight of the disk
HYMN TO OSIRIS
175
? * ‘I’l ;
<=> 1 ^JU.
1 1 1 /SWS/V\
5^
funit
dq pert
em
liii-ntaii an
shend
at dawn daily,
entrance and exit from into
Re-stau, not
being repulsed
^
ha em
Neter-khert
terp
- tif- - /
em - md
the soul in
the Underworld, reception
among
-Cr^ aaaaaa
y
0 III
cm
hosin
ciiihah Uu-i
icfer
.shep sennit
per
the favoured ones
before Un-uefer, receipt of cakes, coming forth
k2
AAAAAA
1’^
^ nn.™
p.— W..J 1 1 11 ^ 1 g
eiii^hah
•
her kliaut
eat
liefer
fia sesenet nef
before
the altar
of
the god
great, the snuffing of the wind
I
netckcm meht-s sweet of the north.
CHAl’^rEll X
“THE NAMES OF OSIRIS IN EVERY SHRINE AVHEREIN HE DWEELETH ”
(THEBAN RECENSION, ABOUT B.C. 1600)
AssVr Un-nefer .
Astir Ankhti
Asar Neb-ruikh
Asar Neb-er-tcher
i.sar Khenti-
Asar Sab .
Asar Saa .
Asar Khenti-peru
Asar Em Resenet
Astir Em Mehenet
Asar Nub-licli .
Asiir Bati erpit
Asar Ptali-neb-Ankli
Astir Khenti Re-stau
Asar Hor-ab semt
Asar Em Ati (Anetch)
J
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(i 0 ^ ^ ®
^ T © w i ‘’.! '
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ll
i
C25
d
i!
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d
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X
X
I)
II
I’li-
^ J5)
NAMES OF OSIRIS
177
Asar Em Sehtet
iWir Em Netchefet .
Asar Era Resu.
Asar Em Pe .
yVsar Em Neteru
Asar Em Sau-kheri .
Asjir Em Baket
i\ssir Em Sunnu
Asar Em Reheneiiet .
2(). Asar Em Aper .
Asar Qcftermu .
Asar Sekri Em Pet-she
Asnr Khenti Nut-f .
Asar Em Pesek-re .
Asar Em-ast-f-amu-Ta-meli
iVsar Em Pet .
Asar Em-ast-f-amu-Ke-stau
Asar Netcliesti .
3.5. /\sar Sinam-ur .
Asar Sekri
iVsar Heq-tchetta
Asar Tua ….
Xkl’IVJ- XkSSI- X k X k ® S’ XklX^®^-
Xk-VkV4^-
XkJ’lTk®!- X k
xk-iw:;i-
XkXQ®^-
XkXS?®^-
i 1
□
er a.
xt I
L. “i”
-CS>-
fcrzj I
i^S’ z:S’
I
XkjjXXfk’"^
-<2- ^
XSSJ-
X^Xsi- XX’’’’ s^^-
XT^^’
II — N
178 NAMES
Asai’ Em Ater .
Asar Em Sek .
Asar Neb-tchetta
Asar Athi
Asiir Taiti
Asar Era Re-stau
Asiir Her-shai-f
Asar Khenti-seh-liemt
Asar Em Tau-enenet
Asiir Em Netebit
Asar Em Siiti .
Asar Em Beteshu
Asiir Em Tepu .
Asiir Em Sau-heri
OF OSIRIS
Xkil
<=>J’
Jl
-cs>-
ll
ll
ll
-CS2>-
ll
Jk
1 1 1 1 _zr
Jl
-CS>-
JX
^ C3ED_ o
W III
Jl
--
^(il
r:;pi(m^T-
ll
--
1 /WVV\
^ rj L L ^ .
1 TT cr:!]
Jl
.<2[>-
^k
Jl
--
S k
p^k®-
Jl
s^kJS^®-
Jl
-<22^
^k
TSf®-
Jl
-C2>-
S k
Asiir Em Nepert
Asiir Em Shennu
Asiir Em Henket
Asiir Em Ta-Sekri
Asar Em Shau .
Asiir Em Fat-Heru
Asar em Maati .
Asar Em Hena.
II
3K I
6
-C2>-
J
NAMES OF OSIRIS
179
<(
1 .
2 .
6 . 7. H. 9.
10 .
11 .
12 .
13 .
14 .
1(5.
20 . 21 .
THE NAMES OF OSIRIS IN EV^ERY SHRINE IN WJIICH HE DWELLETH”
(SAiTK KECENSION, ABOUT B.C. 300)
Asai- Tln-ncfer . . .
.WrAnkhi . . .
Astir Neb Aiikb Asar Neb-er-tcher Asar Ap- …. taiii Asar Klientet Uii Asar Khcntet Neprti xVsar Sail .
Asar Seps-baiu-Annu Asar Khenti-Tbenexict Asar Em Resenet Astir Em Melienet Astir Neb Heh .
Astir Sa Erpeti Astir Ptali Neb Ankh Astir Ivhent Re-stau .
Astir Ba slieps em Tattu Asar Em Atet .
AWi
‘===’ f 8
j|^ dlt) «=> -=> .V —
AA/‘AiVs AVW\i
(fill ^ c □
a
..•Ci
- o
lii == ]rs sa- il
HfTSsS-
Astir ^eq taiu her-ab Tattu >W J
Astir Her-iib set
Jl^ - iiiiiil’
71 V
Astir Em Hest, or, Neter-selit ^ J P © ^ 1 n ^ •
180
NAMES OF OSIRIS
Asar Neb ta ankbtet .
Asar Em Sau .
Asur Em Netchet
Asar Em Resu, or, em
Tchatchat
Asar Em Fe .
Asar Em Tcpt .
Asar Em Netrii
Asar Em Sau Khert
Asar Em Sau hert
^ — T ® c^-
IS k
ISkT.^^J-
ISkl^fW-
Asar Em An-rut-f .
Asar Em Bakui
Asar
Em
Sunnu
Asar
Em
Kenen
Asar
Em
Aper
jVsar
Em
Qefennu
Asar
Em
Sekri
j;Vsar
Em
Petet
Asar
Em
Het-f em Ke-i
Asar
Em
Nif-ur
Asar
Em
Netit
Asar Khenti nut-f
Asar i;Ieiiti
Asar Em Pekes
jil
iill
© J®
^ © Sl|-
<r :a . ^ wvw. /ly.
1 AWWV ‘TJ
I TTc:z3£‘J*
ji^
□
I
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n ^ <
%
y LZZD a—
\
jSk4^^®i3’
1Sk^<l<lSI^
tTi ® w
Jj]^ ^ ^ I
jS^^-
13
NAMES OF OSIRIS
181
Asar Em het-f am ta reset.
Asar Em het-f am ta moht
47 . Asar Em pot .
- Asar Em ta . , .
4!). Asar Em nest .
iVsar Em Atef-iir
Asar Seker em shetat
Asar heq tchetta em /\nnu
Astir lltet
Astir Em Sektet
iisar Em Ifertu-uifu .
Asar Neb-tchetta
Astir Neb-hch
jVstir Em Tesher
Asar Em Seshet
/Vsiir Em Uhet-resu
Astir Em Uhet-meht
Astir Em Aat-urt
Asar Em Apert.
Astir Em Shennu
Asar Em Hekennut,
Hesertet
- /Vstir Em Seker
or,
ii-
k I
HTSikig^-
Jifl k S®l- Hki^SsS- k ^9’^ iTsS’
j^k
k S’
182 NAMES OF OSIRIS
Asar Em Shau
Asar Fa-Hem
Asar Em Uu-l’ek
i\sar Em Maiiti
Asar Em Menu
Asar Bain tef-f
Asar Neb taiu suten iieteru
Asar Em Bener 7.5. Asar Em Tai
Asar Her shiii-f
AssYr Klient seliet kauit-f .
Asar Em Sti .
Asar Em Sati .
Asar Em Asher
Asar Em taui nebu .
Assir Kheut shet aa-perti .
Asar Em Het Benbenet .
Asar Em Annu
Asar Aau am Annu .
Asar Em ^ernak
Asar Em Akesh
Asar Em Pe Nu
Asar Em Het-aat
Asar Neb-Aukh em Abtu .
-cs&r
M
M®’
M
M
jj^
-CZ 5 r
-025-
] z. in i
i-j-
F==] o o
d AA(WNA I
Jfc3CS /wvw\
-vvf=. s (2 III
^ 1130 ^ ck in
j)^
jiii
aiS’
-= J, -Ig-
□ I 000
CTO
f
i-
NAMES OF OSIRIS
183
As4r Neb-Tattu
Asar Khent Ka-iist .
9,S, Asar Athi her-ab Abtu .
Asar Athi her-ab Shetat .
Asar Em ankh em Ptah-
het-kat
Asar neb pehtet petpet SebVi
Asiir Ba her-ab (Jemt
Asar Aheti
Asfir Seh
Asar I.leru-kliuti
Tern Ka khapautneteru fiat
Ap-uat rest sekhem taui .
Ap-uat meht sekhem pet
Ptali ‘I’ettet sheps ast Ru
Ufi seqeb em Het-Benben
Seb erpiit neteru
JiS ^
-Ta, — S. — = 08 n L-l -s
T ® Id^ ®SiI‘
jj^ S
m-s-
U
r=i6
©
III
<y
^iii □
/I
IJL
Heru-ur.
Heru-khentet-an-maati
Heru-sa-Ast .
1 10. Amsu (Mm)-suten-HerU’
nekht .
An-mut-f ab-perui-urui
Khnemu-Heru-hetep
yeru-Sekhai .
^‘P 1^11^ I-
184
NAMES OF OSIRIS
eru-khent-khatthi Heru-Tehuti .
An-her .
Anpu-khent-neter-seh
Ast netert em ren-s nebii
Re-sekhait
Shenthit
KLeqtit .
Neshmet neb tchetta
Sei’qet . Maat
A hit
Ta ftu Meskhenu amu Abt
Meskhen A at . Meskhen Seqebet Meskhen Ment (?) Meskhen Nefert Amseth .
Hapi
Tua-mut-f Qebh-sennu-f .
*■■■ >1 O
TPlilfloa-
AAWV\ R) ^
csa ^ ^
@ mu’
I’ll i”
?JS-
(tlP^’==‘T3-
§ S’
*^^S’
NAMES OF OSIRIS
185
Aarat her-ab neter het
Neteru semu Tuat .
Neteru Qerti .
Neteru iieterit amu Abtu
Aturti Rost Mebt .
^Vmkhiu nu Asar
jVsar Khent Anientet
Asar Em ast-f nebu.
Asar Em ast-f em ta rest
1 40. .Asar Em aliat-f em tu meht
- Asar Em ast-f iieb meri
ka-f am
/Vsar Em seh-f nebu
.\sar Em qema-f nebu
Asar Em ren-f nebu
Asar Em ker-f neb
Asar Em khau-f nebu
1 53. Asur Em khakeru-f nebu
Asar Em ahat-f nebu
l;Ieru-netch-tef-f em ren-f
neb ….
- Anpu klient neter sell em
I’en-f neb .
Anpu am Uliet
Neteru ent Neter-khert
ent simu Tuat
1
/WWW
inrarikLv
( )
( IIAFrEll XI
PLUTARCH’S MYTHOLOGICAL HISTORY OF ISIS AND OSIRIS’
XII. stoiy of Isis .aiul Osiris, its most si^^nificant and
I “ superfluous parts omitted, is thus briefly related : —
“ Rhea, they Scay, haviii" accompanied Avith Ki’onos by stealth, Avas “ discovered by Helios, who hereupon denounced a cui’se upon her, “ ‘ that she should not be delivered in any month or year.’ Hermes “however, being likcAvise in love Avith the same Goddess, in “ recompence of the favoui’s Avhich he had received froiu hei-, plays “ at tables with Selene, and Avins from her the seventieth part of “each of her illuminations; these scA’crsil parts, making in the “ whole five neAv days, he after Avards joined together, and added to “the three hundred and sixty, of Avhich the year formerly “consisted: Avhich days therefore are even yet called by the “ Egyptians the ‘ Epact ’ or ‘ superadded,’ and observed by them “ as the birth-days of their Gods. For upon the first of them, say “ they, AA’as Osittis born, just at Avhose entrance into the Avorld a “ voice Avas heard, saying, ‘ the lord of all the earth is bom.’ “ There are some indeed Avho relate this circumstance in a difl’erent “manner, as that a certain person named Pamyles, as he was “ fetching Avater from the temple of J upiter at Thebes, heard a “voice commanding him to proclaim aloud, that ‘the good and “great king Osiris Avas then bom’; and for this reason Kronos
- “ committed the education of the child to him, and that in memory “of this event the Pamylia were aftenvards instituted, a festival “much resembling the Phallephoria or Priapeia of the Greeks.
’ See S. Squire, FliiturcUa Treathe of his owl Osiris, (yambiidge, 1744, p. 15 ff.
ISIS AND OSIRIS
187
Upon the second of these days was Akoueris {‘Apovtqpts) born ; whom some call Apollo, and others distinguish by the name of the elder Orus.^ Upon the third, Typiio [i.e.. Set came into the world, being born neither at the j)roper time, nor by the right place, but forcing his way through a wound Avhich he had made in his mother’s side. Isis was born on the fourth of them, in the marshes of Egypt ; as Nephthys was upon the last, Avhom some call Teleute and Aphrodite, and others Nike. Now as to the fathers of thcse*children, the two first of them are said to have been begotten by Helios ; Isis by Hermes ; Typho and Nephthys by Krouos ; and accordingly, the third of these supei’added days, because it was looked upon as the birth-day of Typho, Avas regarded by the kings as inauspicious, and consequently they neither transacted any business in it, or CA’en suffered them- selves to hike any refreshment until the evening. They further add, that Typho married Nephthys; and that Isis and Osiris, having a mutual affection, enjoyed each other in theii’ mother’s Avomb before they Avere born, and that from this commerce sprang Aroueris, Avhom the Egyptians likeAvise call the ‘ elder Orus,’ and the Greeks ‘ Apollo.’ ”
.XIII. “Osiris, being noAV become king of Egypt, applied himself toAvards civilizing his countrymen, hy turning them from their former indigent and barbarous 0001*86 of life ; he moreover
o
taught them how to cultivate and improA*c the fruits of the earth ; he gave them a body of laAVS to regulate their conduct by, and instructed them in that reverence and Avorship, Avhicli they AA^ere to pay to the gods ; with the same good disposition he aftei’Avards travelled over the rest of the Avorld, inducing the people every- where to submit to his discipline, not indeed compelling them by force of arms, but persuading them to yield to the strength of his reasons, Avhich were conveyed to them in the most agreeable manner, in hymns and songs accompanied Avith instruments of music ; from Avhich last circumstance, the Greeks conclude him to have been the same person AAuth their Dionysos or Bacchus.
absence from his kingdom Typho had no
During Osiris’s
^ = H E Rl ’ - 1; R,
188
ISIS AND OSIRIS
“opportunity of making any innovations in the state, Isis being “ extremely vigilant in the government and always upon her guard. “After his return, however, having fiist persuaded seventy-two “ other persons to join with him in the conspiracy, together with a “certain queen of Ethiopia named A so, who chanced to be in “ Egypt at that time, he contrived a proper stratagem to execute “ his base designs. For having privily taken the measure of “ Osiris’s body, he caused a chest to be made exactly of the same “ size with it, as beautiful as might be, and set oft* with all the “ornaments of art. This chest ho brought into his banqueting “room; where, after it had been much admired by all who were “ present, Typho, as it were in jest, promised to give it to any one “ of them, whose body upon trial it might be found to fit. Upon “ this the Avhole company, one after another, go into it, but as it “ did not fit any of them, last of all Osiris lays himself down in it, “ upon which the conspiratoi’s immediately ran together, clapped “ the cover upon it, and then fastened it down on the outside with “nails, pouring likewise melted lead over it. After this, they “ carried it away to the river side, and conveyed it to the sea by “the Tanai’tic mouth of the Nile ; which for this reason is still held “ in the utmost abomination by the Egyptians, and never named “ by them but Avith proper marks of detestation. These things, say “they, Avere thus executed upon the 17 th day of the month Athyr, “ Avhen the Sun Avas in Scorpio, in the 28th year of Osiris’s reign ; “ though there are others Avho tell us that he was no more than 28 “ years old at this time.
XIV. “ The firet Avho kneAV the accident which had befallen “ their king, Avere the Pans and Satyi’s Avho inhabited the country “ about Chemmis and they immediately acquainting the people “ with the ncAvs gave the first occasion to the name Panic Terrom, “ which has ever since been made use of to signifie any sudden “ affright or amazement of a multitude. As to Isis, as soon as the “ report reached her, she immediately cut oft’ one of the locks of “ 5ier hair, and put on mourning apparel upon the very spot where
1 I.e., Apn, [| □ ©, file Panopolis of the Greeks; the name Xc/u/xiv, the
modem Aklimim, is derived fi*om the old Egyptian name, ^ ^
ISIS AND OSIRIS
189
“ she then happened to be, which accordingly from this accident “ has ever since been called Coptos, or the Citu of Moundngy though “ some are of opinion that this word rather signifies Df’jmration.
“ After this she wandered everywhere about the country, full of “ disquietude and perplexity, in search of the chest, enquiring of ‘‘every person she met with, even of some children whom she “ chanced to see, whether they knew what was become of it. Now “ it so happened that these children had seen what Typho s accom- “ pliccs had done with the body, and accordingly aciiuainted her by “what mouth of the Nile it had been conveyed into the sea. For this reason therefore the Egyptians look upon rhihJren as endued “ with a kind of faculty of divining, and in consequence of this “ notion are very curious in observing the accidental prattle which “ they have with one another whilst they are at play (especially if “ it be a sacred place), forming omens and presages from it. Isis, “ during this interval, having been informed that Osiris, deceived by ‘‘ her sister Nephthys who was in love with him, had unwittingly “ enjoyed her instead of herself, as she concluded from the melilot “ gailand (tov MfXiXdriPov crre^avov), which he had left with her, “ made it her business to seai’ch out the child, the fruit of this “unlawful commerce (for her sister, dreading the auger of her “husband Iy[)ho, had exposed it as soon as it was born), and “ accordingly, after much pains and difficulty, by means of some “ dogs that conducted her to the place where it was, she found it “ and bre<l it n[) ; so that in process of time it became her constant “guard and attendant, and from hence obtained the name of “ Anubis, being thought to watch and guard the Gods, as dogs do “ mankind.
“ At length she receives more particular news of the chest, “ that it had been carried by the waves of the sea to the coast of “ Jlyblos, and there gently lodged in the branches of a bush of “ Tamarisk, which in a short time had shot up into a large and “ beautiful tree, growing I’ound the chest and enclosing it on every “ side, so that it was not to be seen ; and farther that the king of ‘‘ the country, amazed at its unusual size, had cut the tree down, “ and made that part of the trunk, wherein the chest was concealed, ‘‘ a jiillar to support the roof of his house. These things, say they.
190
ISIS AND OSIRIS
“being ra.‘ide kno^vn to Isis in an extraordinary manner by the “ I’eport of demons, she immediately went to Byblos ; where, “setting herself down by the side of a fountain, she refused to “ speak to anybody, excepting only to the queen’s women who “ chanced to be there ; these indeed she saluted and caressed in “the kindest manner possible, plaiting their hair for them, and “ transmitting into them part of that wonderfully grateful odour, “ which issued from her own body. This raised a great desire in “the queen their mistress, to spe the stranger, who had this “ admiivable ficulty of transfusing so fragrant a smell from herself “ into the hair and skin of other people. She therefore sent for “ her to court, and after a further accpiaintance Avith lier, made her “nurae to one of her sons. Now the name of the king, Avho “ reigned at this time at Byblos,* Avas Molcarthus, as that of his “ queen Avas Astarte, or according to others, Saonu, thougli some “call her Ncmanoun, Avhich answers to the Greek name of “ AtlievaU.
XVI. “ Isis fed the child by giving it her finger to suck “ instead of the breast ; she likcAvise put him every night into the “ fire in order to consume his mortal part, Avhilst transforming “ herself into a sAvalloAv she hovered round the pillar and bemoaned “her sad fate. Thus continued she to do for some time, till the “ queen, Avho stood Avatching her, observing the cliild to be all in a “ flame, ciyed out, and thereby deprived him of that immortality, “Avhich Avould otherwise haA’e been confeiTed upon him. The “goddess upon this, discovering herself, reijuested that the pillar “ which supported the roof might be given her ; Avhich she accord- “ ingly took doAvn, and then easily cutting it open, after she hafl “taken out what she Avanted, she Avrapped up the remainder of “the trunk in fine linnen, and pouring perfumed oil upon it, “ delivered it again into the hands of the king and queen (which “ piece of Avood is to this day 2?reser'ed in the temple of Isis, and “ Avoi-shijAped by the people of Byblos). When this Avas done she “•threw herself upon the chest, making at the same time such a
1 ‘FUe Hyblos really refeii’ed to here is a city in ilie Papyrns Swamps of tlic Delta.
ISIS AND OSIRIS
191
“ loud and terrible lamentation over it, as frighted the younger of “ the king’s sons, who heard her, out of his life. But the elder of “ them she took with her, and set sail with the chest for Egypt ; ‘‘and it being now about morning, the river Phaedrus sending “forth a rough and sharp air, she in her anger dried up its “ current.
XVII. “No sooner was she arrived at a desert place, where “ she imagined herself to be alone, V>ut she presently opened the “ chest, and laying her face upon her dead husband’s embraced his “ corpse, and wept bitterly ; but perceiving that the little boy had “ silently stolen behind her, and found out the occasion of her “ grief, she turned herself about on the sudden, and in her anger “ gave him so fierce and stern a look that he immediately died of “ the affright. Others indeed say that his death did not happen in “ this manner, but, as was liinted above, that he fell into the sea, “ and afterwards I’cceived the greatest honours on account of the “goddess; for that the Maueros, whom the Egyptians so frequently “ cull upon in their banquets, is none other than this very boy. “This relation is again contradicted by such as tell us, that the “ true name of this child was ralneiitinuitf or Pelusius, and that the “ city of this name was built by the goddess in menioiy of him ; “ atUling farther, that the Maneros above mentioned is thus “ honoured by the Egyptians at tlieii’ feasts, because he was the “ first who invented music. There are others again, who affirm “ that Maneros is not the name of any particular person, but a “ mere customary foi*m, and compliniental manner of greeting “ made use of by the Egyptians one towards another at their more “solemn feasts and banquets, meaning no more by it than to “ wish ‘ that what they were then about might prove foi‘tunate “ and happy to them,’ for that this is the true import of the word. “ In like manner, say they, the human skeleton, which at these “ times of jollity is carried about in a box, and shmvn to all the “guests, is not designed, tis some imagine, to represent the par- “ ticular misfortunes of Osiris, but ratlier to remind tliem of their “ mortality, and thereby to excite them freely to make use of and “ to enjoy the good things whicli are set before them, seeing they “must quickly become such as they there saw ; and that this is
192
ISIS AND OSIRIS
“ the true reason of introducing it at their banquets — but to “ proceed in the narration.
XVIII. “Isis intending a visit to her son Orus, who was “ brought up at Butos,^ deposited the chest in the meanwhile in a “ remote and unfrequented place ; Typho however, as he was one “ night hunting in the light of the moon, accidentally met with it ; “and knoAving the body Avhich was enclosed in it, tore it into “ several pieces, 14 in all, dispersing them up and doAvn in different “parts of the country. Upon being made acquainted Avith this “ event, Isis once more sets out in search of the scattered fragments “ of her husband’s body, making use of a boat made of the reed “ Papyrus in order the more easily to pass thro’ the loAver and “ fenny parts of the country — For which reason say they, the “crocodile neA^er touches any persons, Avho sail in this sort of “ A’essels, as either fearing the anger of the goddess, or else rospect- “ ing it on account of its having once carried her. To this occasion “therefore is to be imputed, that there are so many different “ sepulchres of Osiris sheAvu in Egypt : lor Ave are told, that “ AvhereA’or Isis met Avith any of the scattered limbs of her husband, “ she there buried it. There are others hoAvever avIio contradict this relation, and tell us, that this variety of sepulchres Avas OAving “ rather to the policy of the queen, Avho, instead of the real body, “ as Avas pretended, presented these several cities Avith the image only of her husband ; and that she di<l this, not only to I’ender “ the honours, Avhich Avould by this means be paid to his memory, “ more extensive, but likcAvise that sbe might hereby elude tlie “malicious search of Typho; who, if he got the bettei’ of “ Orus in the Avar Avherein they Avere going to be engaged, dis- “ tracted by this multiplicity of Sepulchres, might despair of being able to find the true one — Ave are told moreover, that notAvitli- “ standing all her search, Isis Avas never able to recover the privy- member of Osiris, Avhich having been throAvn into the Nile “ immediately upon its separation from the rest of the body, “had been devoured by the Lepidotus, the Phagrus, and the “Oxyrynchus, fish which of all others, for this reason, the
’ Ptr-Uateliit, f
ISIS AND osmis
193
“Egyptians have in more especial avoidance. In order, how- “ ever, to make some amends for the loss, Isis conseci’ated the “ Phallus made in imitation of it, and instituted a solemn “ festival to its memory, which is even to this day observed by the “ Egyptians.”
“After these things, Osiris returning from the other world “ appeared to his son Orus, encouraged him to the battle, and at “ the same time instructed him in the exercise of arms. He then “ asked him, ‘ what he thought the most glorious action a man “ could perform ? ’ to which Orus replied, ‘ to revenge the injuries “otfered to his father and mother.’ He then asked him, ‘what “animal he thought most serviceable to a soldier?’ and being “ answered ‘ a horse,’ this raised the wonder of Osiris, so that he “ further questioned him, ‘why he preferred a horse l)efore a lion ? ’ “ ‘ because,’ says Orus, ‘ tho’ the lion be the more serviceable “ ci’eature to one who stands in need of help, yet is the horse more “ useful in overtaking and cutting off a flying adversary.’ These “replies much rejoiced Osiris, as they shewed him that his son “was sufficiently prepared for his enemy. We are moreover told, “that amongst the great numbers who were continually deserting “ from Typho’s pai’ty was his concubine Thueris,* and that a serpent “ pursuing her as she was coming over to Orus, was slain by his “ soldiers — the memory of which action, say they, is still preserved “ in that cord, which is thrown into the midst of their assemblies, “ and then chopt into pieces — afterwards it came to a battle between “ them, which lasted many days ; but victory at length inclined to “ Orus, Typho himself being taken prisoner. Isis however, to “whose custody he was committed, was so far from putting him to “death, that she even loosed his bonds and set him at liberty. “ This iiction of his mother so extremely incensed Orus, that he “ hiid hands upon her, and pulled off the ensign of royalty which “ she wore on her head ; and instead thereof Hermes clapt on an “helmet made in the shape of an oxe’s head. After this Typho “ publicly accused Orus of bastardy ; but by the assistance of “ Hermes, his legitimacy Avas fully established by the judgment of
11 — o
194
ISIS AND OSIRIS
“the Gods themselves. After this, there were two other battles “fought between them, in both which Typho had the worst. Fur- “ thermore, Isis is said to have accompanied Osiris after his death, “and in consequence hereof to have brought forth Harpocrates, “ who came into the world before his time, and lame in his lower “ limbs.”
( )
CHArrKR XII
ASAR-HAPI, or SERAPIS.
I N connexion with the history of the god Osiris mention must be made of Asau-Hapi or Sera pis, a deity whose cult was wide- sjiread in Egypt under the Ptolemies, and in many provinces of the Homan Emi)irc after that country had passed under the authority of the Caesars. The second part of the name, “ Hsipi,” was that which was givmi to the famous bull which formed the object of worship at iVIcmphis very early in the dynastic period of Egyptian history, and which is commonly known as the “Apis Bull,” Avhilst the first part is, of course, nothing but the name Osiris in its Egyptian form. The CTrroeks fused the names of the two deities together under the form ^‘a/jaTris, and, although the exact nature of the attributes whic.h they assigned to Osiris and Apis united is not quite clear, it seems tolerably cei’tain tliat they regarded Serapis as the form wliich Apis took after death. According to the hieroglyphic texts ^ which were found on stelae and other objects in the Herapeum at SakkAra, Apis is called “the life of Oshis, the
“ lord of heaven, Tern [with] his horns [in] his head,” ll XT?" p=q ^ ® and he is said to “ ffive life,
strength, health, to thy nostrils for ever.” Elsewhere Apis-Os iris is described as, “ the great god, Khent Ameutet, the lord of life for
text belongs to the period of the XVIIIth Dynasty, we see that even at the beginning of the New Empire .Vpis and Osiris were
- See Marietle, Ije Sih’itpvum <le Memphis, Paris, 1882, p, 125 ff. ; Maiiette, Mnnotre sur eelte Itepri’seniation greivt’e entrte d-e qiielqties proscyuentes du S’-rapiUtm, Paris, 1856.
196
SERAPIS
Iff wifZs5:ijw»HVfiii5 mufft
joined together by the priests of Memphis, and that the attributes of Apis had been made to assume a funereal character, and that he was at that time recognized as a god of the Underworld. On a monument of the XIAth Dynasty,’ Apis is said to be “ the- renewed
life of Ptah,” f Y
^ , and in an inscrip-
tion of the XXVIth Dynasty he is called the “ second Ptah,”
the same text we have a mention of the “ temple
of Asar-Hapi,
i.e., of 8erapis,
and we may learn from this fact tliat Apis had been finally made a god of the Underworld, and that his identity had been merged in that of Osiris. The ideiitifi<!atiott of Apis M’ith Osiris was easy enough, because one of the commonest names of Osii’is wa.s “ Bull of the West,” and the identiticatiou
- of Osiris were regarded
Sepulcitral taVjlot with a scono in winch tho clecciiKcd ib ®
seen adoring Osiris, Sorapis, and other gods. proper pluCCS at
which the worship of the double god should be paid. Apis was, in fact, believed to be animated by the soul of Osiris, and to be Osiris incarnate, and the appearance of a new Apis was regarded as a new
1 Maiiotte, S/irajmm, p. 139.
8 Ibid., p. 198.
SERAPIS
197
manifestation of Osiris upon earth ; but he was also tui emanation of Ptah, and he was even called the “son of Ptah,”^ ^21,*
‘file double god Asar-Hfipi or IJapi-Asfxr, is depicted in the form of a bull, which has the solar disk and a uraeus between its horns. The peculiar marks on a bull which indicated that he was aVpis, and the general history of the god will be found in the Chapter on “ Animals sacred to tlie Gods.”
The chief centre of the worship of Serapis in Ptolemaic times was Alexandria, where it was e.Hablished, according to tradition, by Ptolemy Soter. This great ruler of Kgypt aj)pears to have wished to find some god Avho could be worshipped both by Greeks and [Egyptians at a common shrine, and one Avhom he could cause to be regarded as the characteristic god of his dynasty in Egypt. The most importaint Egyptian god at the time was Osiris, that is to say Osiris-Apis, the great god of tlie Egyptian Underworld, but it was impossible for him to remove the great sanctuary of this god, and he therefore determined either to rebuild some ruined Serapeum at .Vlexaudria, or to found a new one wherein he might set up a statue whicli should be ■worshipped both as the god of the Egyptian Underworld and the Greek Hades, and in which would be united the attributes of Osiris Khent Amenti, and of Dis. Whilst Ptolemy was meditating upon these or similar things he had a dream, wherein a colossal statue of some god appeared to him, and told him to remove it from where it was to Alexandria ; according to Plutarcli (De hhle et O/firide, § 28), he had never seen a similar statue, and ht^ knew neither the place where it stood, nor to whom it belonged. One day he happened to mention his dream to Sosibius, and described the statue which he had seen, whereon this man declared that he had seen a statue like it at Sinope. Tradition says that this was Sinope on the Pontus, and adds that as the inhabitants of the city were extremely unwilling to part with their statue, it, of its own accord, after waiting for three years, entered
- In the text of Pepi I. (1. 671) the god Ur-siikps-f, P
is called the “beloved, the eon of Ptah,” ||(|^ ^ justified in assuming him to l>e an ohl form of Osii’is-Apis.
, bat we are not
198
SERAPIS
into a ship and arrived at Alexandria safely after a voyage of only three davs. When the Greeks came to see the statue it was introduced to them as the god Hades, and the Egyptian priests were ready to bestow upon him the name Asar-^iipi, or Seraj)is, by which name the Greeks Avere, appai’ently, quite contented to call him. Thus both the Greeks and Egyptians in Alexandria
acquired a god Avhom they Avilli)igly Avorship])ed as the god of the I’luler- Avorld. .
As soon as the god Avho was noAv called Serapis had been established in his new home, his former Avorship and rites Avere greatly modified, and his services and processions Avere made to resemble those of the Egyptians, avIio naturally expected their main features to be brought into harmony Avith those of the cult of Osiris, their national god. It appears to havi* been to the interest of all parties to Avelcome Serapis, and all must admire the astute action of Ptolemy, Avho su(!ceeded in making the Greeks think that in Avorshipping this god they Avere adoring one of their OAvn native deities, and Avho persuaded the Egyptians that they Avere maintaining the supremacy of Osiris- Apis in spite of the fact that the Macedonians Avere the rulers and masters of the (jountry. Some doubt has been cast upon the identification of the Sinope mentioned by Plutarch Avith the Sinope of Pontus, but with insufficient reason. The Serapeum Avhich Ptolemy repaired, or founded, was probably near Raqetit and was a
very remarkable building ; its main plan seems to have resembled that of the famous Serapeum at Memphis, but parts of it Avere richly painted and gilded, and it possessed a fine library Avhich Avas
Asar-Ilupi (Serapis).
SERAPIS
199
said to contain some 300,000 volumes. The following is Plutarch’s account of the introduction of the god of Sinope into Kgypt : —
“ After this, say they, both Isis and Osiris, on account of their “ eminent virtue, were translated from the order of good Demons “ to that of Gods, as in after ages were Hercules and Bacchus ; and “ therefore the honours which are paid them are very properly of ‘’^the mixed kind, such as are due both to Gods and Demons, their “ poAver being very great, not only upon earth, but in those regions “ likeAvise Avhich are under tlie earth. For, say they, Osiris is none ‘‘ other than Pluto, nor is Isis different from Proserpine, as Arche- “ niachus the Eubooan asserts, and as appears likeAvise to have ‘‘ been the opinion of lleraclides of Pontus from his declaring the “ oracle at Canopus to belong to Pluto.
XXVIIT. “ But the following facts will make this point still “ more evident. Ptolemy, surnamed the Saviour, had a dream, “ Avherein a certain Colossean statue, such as he had never seen “ before, appeared unto him, commanding him to remove it as soon “ as possible from the place Avhere it then stood to Alexandria. “ Upon this the king Avas in great perplexity, as he know neither “ to Avhom the statue belonged nor Avhere to look for it. Upon his “ relating the vision to his friends, a certain person named Sosibius, “ Avho had been a great traveller, declai’ed that he had seen just “ such a statue as the king described at Sinope. Soteles and “ Dionysius Avere hereupon immediately dispatched in order to “ l)ring it aAvay Avith them, Avhich they at length accomplished “ though not Avithout much difficulty, and the manifest interposi- “ tion of providence. Timotheus the Interpreter, and Alanetho, as “ soon as the statue Avas shoAvn to them, from the Cei’berus and “ Dragon that accompanied it, concluded that it Avas designed to “ represent Pluto, and persuaded the king that it was in I’eality “ none other than the Egyptian Stfrapis ; for it must be observed, “that the statue had not this name before it was brought to “ Alexandria, it being given to it afterAvards by the Egyptians, tis “ equipollent, in their opinion, to its old one of Pluto. So again, “ Avhen Heraclitus the Physiologist asserts that Pluto and Bacchus “ are the same, does not this directly lead to the same conclusion ? “ For as to those who say that by Pluto is here meant the body,
200
SERAPIS
“ because the soul, whilst it is in it, is as it wore intoxicated and “ beside itself, and that from hence springs the rehition between “ it and Bacchus, this is too subtle and finespun an allegory to “ deserve our serious notice. Hei’suilitus’s assertion therefore may “ be much more probably accounted for, by supposing the Bacchus “ here meant to be the same as Osiris, and Osiris again the same “ as Sarapis, this latter appellation having been given him, upon “ his being translated from the order of Genii to that of the Gods, Sarapis being none other than that common name by which all “ those are called, who have thus changed their nature, as is well “ known by those Avho arc initiated into the mysteries of Osiris.
“ Ijittle regard therefore is to be paid to those Ph ni<ji<in Talt’a, “ wherein mention is made of one Sarapis, as the daughter of “ Hercules, and of Typho, as born of Isaeacus one of his sons : “ nor does Phylarchus better deserve our credit, Avhon ho tells us “ that ‘ Bacchus fii*st brought tAvo bullocks Avith him out of India “ into Kgypt, and that the name of the one aa-^us J/iii, and that of “ the other adding inoreoA’er. ‘ that Sarapis, in the proper
“ meaning of the word, signifies him who dhsiioscd the Ifuim’no’ “ into its presfut bomtifnl ordor.’ Noav though this assertion of “ Phylarchus be Aveak enough, yet it is not quite so absurd as that “ of those Avho sissert, that ‘ Sarapis is no god at all, but the mere “ denomination of the sepulchml chest, Avherein the boily of Apis “ after its death is deposited ; ’ much more tolerable than eithei’ of “ the preceding is their opinion, Avho Avould dcri'c this name from “Avords Avhich in the Greek language import, ‘one who Jirtif. “ impelled and (jure motion to the universe* The priests indeed, at “ least the greatest part of them, tell us, that Sarapis is none other “ than the mere union of Osiris and Apis into one Avord ; declarative “ as it Avere of that opinion, Avhich they are perpetually explaining “ and inculcating, * that the Apis ought ever to be regarded by us, “ as a fair and beautiful image of the soul of Osiris.’ For ray part “ I cannot but think, that if this word be of Egyptian extraction, ** it ought to be interpreted so as to express joy and gladness, seeing “ that festival, Avhich we Grecians call Charmosyna, or the feast of *^joy, is by the Egyptians expressly termed Sarei. Nor altogether “ disagreeable to this last notion of Sarapis, is the explication which
SERAPIS
201
“ Plato gives of the corresponding name of Hades or Pluto, stiling “ him, ‘ the son of cheerfulness, and a kind and gentle Deity to all “ such as come unto him.’ There are likewise many other words, “ which when interpreted into Greek, become entire sentences ; “ such particularly is Ainenthcs, or that subterraneous region “ whither they imagine the souls of those who die to go after their “ decease, a name which expressly signifies in the tongue, t/ie receiver “ and tjirer} But whether this likcAvise be not one of those Avords, Avhich Avere originally transplanted from Greece into Egypt, Ave Avill enquire in another place.”
- Tlio l^^yptian form of hitlflon place.*’
the wortl in
f
Ameuiei^ and the name means
( 202 )
(’HAFl’ER XIII
AST, jJ, OR jJ.., OR j)“^, ISIS
N otwithstanding the fact that As, or Ast, i.e., isis.
is one of the goddesses most frequently mentioned in the hieroglyphic texts, nothing is knowi with certainty about the attributes wliich were ascribed to her in the earliest times. From the fact that she was regarded fis the female counterpart of Osiris in the dynastic period, we may assume that she was also associated with the god in this capacity in tlie })redynastic period, and if he was originally a water spirit or a liver-god, she must have possessed the same characteristics. The name As’r has, like Asar, up to the present defied all explanation, and it is clear from the punning derivations to which the Egyptians themselves had recourse, that they knew no more about the meaning of her name than we do. The probability is that As, or Ast, is a Libyan name originally, and that it is to be classe<l with the names of the other Libyan deities, e.g.. Net, Bast, etc., who were Avorshipped by the predynastic Egyptians, and the sounds of Avhose names v/erc expressed by hieroglyphic symbols as nearly as possible when the people of the countiy borrowed or invented the art of Avriting. The symbol of the name of Isis in Egyptian is a seat, or throne, jj, but we have no means of connecting it with the attributes of the goddess in such a Avay as to give a rational explanation of her name, and all the derivations hitherto proposed must be regarded as mere guesses. Isis is usually depicted in the form of a woman who wears on her head a vulture head-dress, and hblds in her hand a papyrus sceptre. The usual ornament or crown on her head consists of a pair of honi.s, between which is a solar disk, and this is son^etimes surmounted by jj , the symbol of the sound of her name. Sometimes she wears the double crowns
ISIS
203
of the South and the North, to the back of which is attached the feather of Mailt, and sometimes she Avears Avith the pair of horns and tlie solar disk two plumes. ‘ Her horns are usuidly those of the cow of Hathor, or of one of the sister forms of this goddess, / , but occasionally ® she Avears a pair of ram s horns, , under her double croAvn ; since, hoAvever, Osiris Avas represented by the liam of Mendes, and Avas identified Avith Khnemu, it is only to be expected that his female counterpart Isis should appear sometimes Avith the horns which are the peculiar charactei’istic of the great llam-god. Isis, as a Avoman, and not as a goddess, is depicted in the ordinary head-dress of a Avoman, but ev’cn so she has the uraeus OA’^er her forehead, for the Kgyptiaiis Avished it never to be forgotten that she Avas of divine origin ; of the forms Avhich she had the poAver to take in her character of the “lady of Avords of poAver” mention Avill be made further on.
^.n examination of the texts of all periods proves that Isis ahvays held in the minds of the Egyptians a i)osition Avhich Avas entirely different from that of every other goddess, and although it is certain that their vioAvs concerning her'aried from time to time, and that certain aspects or phases of the goddess Avei’e Avorshipped more generally at one period than at another, it is coiTcct to say that from the earliest to the latest dynasties Isis Avas the greatest goddess of Egypt. Long before the copies of the Pyramid Texts AAdiich Ave possess Averc Avritten the attributes of Isis were Avell- detined, and even AA’hcn the priests of Heliopolis assigned to her the position Avhich she held in the cycle of their gods betAA’een H.c. 4000 and n.c, 3000 the duties Avhich she Avas thought to perform in connexion Avith the dead AA’^ere cleaily defined, and Avere identical Avith those Avhich belonged to her in the Graeco-Roman ]ieriod. Isis Avas the great and beneficent goddess and mother, whose influence and love pervaded all heaven, and earth, and the abode of the dead, and she was the personification of the great feminine, creative power Avhich conceived, and brought forth every living creature, and thing, from the gods in heaven, to man on thfe earth, and to the insect on the ground ; Avhat she brought forth she protected, and cared for, and fed, and nourished, and she ^ Kee Lanzoiie, Dizionario, pll. 30(J ff. ’ Ihhl., pi. 3US, No. 3.
204
ISIS
employed her life in using her power graciously and successfully, not only in creating new beings but in restoring those that were dead. She was, besides these things, the highest type of a faithful and loving Avife and mother, and it Avas in this capacity that the Egyptians honoui’ed and Avorshipped her most. In the section on Osiris a rendering of the Mythological Histoi’y of Isis and Osiris by Plutarch has already been given, but reference must here be. made to one or tAVO passages in it for pui’poses of comparison Avith Egyptian texts. According to tliis document Osiris was slain by the cunning of his brother Typhon, or Set, and the box containing his body Avas throAvn into the river, Avhich carried it to the sea ; after long search Isis found it, .and set it, as she thought, in a safe hiding place, but it Avas found by Typhon, Avho cut it up into a number of pieces. It is noAvhere so stated, but it seem.s that Isis Avas childless before the death of Osiris, and both tlu’ narrative of Plutarch and a pjissage in the Hymn to Osiris quoted aboA’e (p. 150) agree in stating that, by means of certain Avords of power Avhich had been given to her by Thoth .and Avhich she kncAv hoAv to use, she restored her dead husband to life, and Avas united to him ; as the result of thi.s embrace she conceived her son Horns, and in due course brought him forth.
The incidents of her search for the dead body of Osii’is, and of the conception and birth, and rearing of her child poAver- fully impressed the imagination of the Egyptians, and hieroglyphic literature is full of allusions to them. In the Pyramid Texts the deceased is said (Unas, line 181) “to breathe the breatli of Isis,” and to make his passage in heaven, Avith Isis, in the Miitet Boat, i.e., the boat of the rising sun (line 293) ; moreover, he is declared to be the very son of Isis and of her twin form Xephthys.^ In a remarkable passage in the text of Tetsi (line 84) the deceased is introduced to the triad of goddesses, Isis, Nephthys, and Asbet, p J) their son, and elseAvherc
(line 172) Seb, the father of Osiris and Isis, is made to speak of
ISIS
205
Isis and Nephthys as his “ sisters.” These things the Egyptians believed because their ancient traditions told them of all that Isis had done for her husband and child, and they hoped that the goddess would be present at the celebrations of their funeral rites, and that she would secure for them a new birth. In the illustrated Recensions of the Booh of the Dead Isis frequently appears both as the mother of Horus, the heir to the thi*one of Osiris, and as the mourning widow of her husband. In the vignette to the clist Chapter Isis kneels at the- bier of the deceased, and says to liim, “ I Inive come to protect thee with the north wind Avhich “cometh forth from Tern; I have strengthened for thee tliy throat; “ I have caused thee to be Avith the god ; and I have placed all “thine enemies under thy feet.” This speech refers to the air Avhich Isis produced l>y the beating of her Avings Avhen she restored Osiris to life in order that she might conceive an heir by him, and also to the air Avhhdi she provided for her son Horns after he had been stung to death by a scorpion. Everywhere in the Booh of Ihe Dead, Isis is regarded as a giver of life and of food to the dead, and she appears behind the god in the shrine wherein Osiris is seated in the Judgment Hall, and in one of her aspects she is identified Avith one of the tAvo IVIaat goddesses ; she may, in fact, be rogarde<l as one of the jutlges of the dead.
Noav, the Book <f the Dead supplies us Avith many interesting allusions to her relations Avith Osiris, but it says little about her devotion to her son Horus, whom she roared with loving care that he might become the “ avenger of his fixther,” and Ave jnust have recourse to the texts which are found insci’ibed on the “ Mettpruich stele,”* if Ave Avould gain a clearer idea of the troubles Avhich Isis endured after the death of Osiris. In one of these the goddess is made to relate the narrative of her Avanderings and soitoavs, mid she says, “ I, even I, am Isis, and I came forth from the house “ wherein my brother Set had placed me.” From this it is clear that Set Avas not content Avith murdering his brother Osiris, but that he must needs shut up the AvidoAv and her child in some place
‘ This stele was found in Alexandria in 1828, and w;is given to l^ince Metternieh by Mul^ammad ‘AH ; for a facsimile of it, and renderings of the texts upon it, see Qolcnisclieff, Die Mettcrnichstcle^ Leipzig, 1877.
206
ISIS
of restraint. Whilst Isis was thus confined, “ Thoth, the great “god, the pi’iuce of Law both in heaven and upon the esirth,” came to her and said, “ Come, 0 thou goddess Isis, it is good to be “ obedient, for there is life for him that will follow the advice of “ another. Hide thou thy son the child [Horus], and this is what “ shall happen : his limbs shall grow, and he will become endowed “ with two-fold strength, and then he shall be made to sit upon the “ throne of his father, .and he shall avenge him and take possession “of the rank of the prince of the Two Lands.” Isis took the .advice of her friend Thoth and, she s.ays, “ I came forth from the “ house at eventide, and there also came forth with me Seven “ Scorpions, Avho Avere to accompany me, and to be my helpem. “ Tavo scorpions, Tefen and Befen, Avero behind me, tAvo scorpions, “ Mestet and Mestetef Avere by my side, and three scorpions, Petet, “ Thctet, and jMaatet, sheA\’ed me the Avav. I cried out unto them “ in a *ery loud A’oice, and my speech entered into their ears even “ as into the c.ars of one who knoAveth that obedience is a thing “ Avhich is .applauded, and that disobedience is the mark of the “ person Avho is of no account, and I said unto them, ‘ Let your “ faces be turned to the ground that ye may [shew me] the Avay,’ “ So the leader of this company brought me unto the marshes of “ Pa-sui, the city of the tAAm DiA’ine Sandals, Avhich lay at the “ beginning of the Papynis Swamps (jj Ateh). When
“ I had arrived at Teb I came forth to the habitations of the “Avomen avIio belonged to the oAXu’lord of the district, .and the chief “ Avoman Avho had seen me coming along shut her doore in my faci‘, “ and, Avas angry Avith me in her heart because of those (i.e., the “ Seven Scorpions) that Avere Avith me. Noav the scorpions took “ Counsel on the matter, and they all at one time ejected their “ poison on the tip of the tfiil of Tefen ; but as for me, a poor “ fen*Avoman opened her door to me, and I entered into her liouse. “ MeariAvhile the Scorpion Tefen entered under the leaves of the “ door of the lady [who had shut her doors upon me], and she stung her son, and fire straightAvay broke out in the house of the “ noble lady ; but there was no Avater forthcoming to put it out, “ and the heavens- dropped doAvn no rain upon the house of tlie “ noble lady, for it Avas not the season for rain. And, behold, the
The Goddess ISIS. PTAH-SEKER-AUSAR.
ISIS
207
“ heart of the woman who had not opened her doors to me was “ sad, for she knew not whether her son would live, and although “ she went round about through her city uttering cries of larnenta- “ tion none came at her call. But mine own heart was sad for the “ child’s sake, and I wished to restore to life him that had com- “ raitted no fault. Thereupon I cried out to the noble lady,
“ ‘ Come to me. Come to me, for my speech hath in it the power “ to jirotect, and it possesseth life. I am a woman who is Avell- “ known in her city, and I can drive the evil out of thy son by one “of my utterances, which my father taught me, for I was the “ ])eioved daughter of his body,’ ”
The noble lady presumably listened to the words of Isis, who, it seems, either went to her house, or had the dead child brought into her presence, for the narrative continues, “ Then Isis laid her •• Imnds upon the child to restore to life him that was without “ breath (literally ‘ him whose throat was foul’), and said, ‘ 0 poison “ of Tofen, come forth, and appear on the ground ; come not in,
“ approach not ! 0 poison of Befent, come forth, and appear on the " ground ! for I am Isis the goddess, and I am the lady of words of “ power, and I know how to work Avith words of poAver, and most “ mighty iu’e [my] Avoids ! 0 all ye reptiles Avhich sting, hearken “ unto me, and fall ye down on the gi’ound ! 0 poison of Mestet»
“ come not hither ! 0 poison of Mestetef, rise not up ! 0 poison of “ letet and Thetet, enter not here ! [0 poison of] Maatet, fall doAvn !’ ” Xext in the narrative Ave haAm the Avoids of the “ Chapter of the stinging [of scorpions] ” Avhich “ Isis, the goddess and great enchantress at the head of the gods,” spake on this occasion, a/id it is said that she leaimt her method of procedure from Seb, Avho had taught her hoAv to drive out poison. At the daivn of day she uttered the Avords, “ 0 poison, get thee back, turn aAvay, begone, retreat,” and added “ Mer-lla ; ” and at eventide she said, “ The Bgg of the Goose” cometh forth “from the Sycamore.” Then taming to the Seven Scorpions she said, “ I speak to you, for I ” am alone and am in sorroiv which is greater than that of anyone “ in the nomes of Egypt. I am like a man Avho hath become old, “ and Avho hath ceased to search after and to look upon Avoineii in “ their houses. Turn your faces doAvn to the ground, and lind ye
208
ISIS
“ me straightway a way to the swamps and to the hidden places in “ Khebet.” ^ Following this passage come the exclamation, “ The “ child liveth and the poison dieth ; the Sun liveth and the poison “ dieth,” and then the wishes, “ May Horns be in good case for his “mother Isis! And may he who shall find himself in a similar “ state be in good case also I ” As the result of the utterances of Isis the fire in the house of the noble lady was extinguished, and “ heaven was satisfied with the words which the goddess Isis ” had spoken. The narrative is continued by Isis in these words : — “Then came the lady who had shut her doors against me, and “ took possession of the house of the fen-woman because she had “ opened the door of her house unto me, and because of this the “noble lady suffered pain and sorrow during a Avholo niglit, and “ she had to bear [the thought] of her speech, and that her son had “ been stung because she had closed the doors and had not opened “them to me.” FolloAving this come the words, “0, the child “liveth, the poison dieth ! Verily, Horus shall be in good case for “ his mother Isis I Verily, in like manner shall he be in good case “ who shall find himself in a similar position 1 Shall not the bread “ of barley drive out the poison and make it to return from the “limbs? Shall not the flame of the hetchet plant drive out the fire “ from the member’s ? ”
“ ‘ Isis, Isis, come to thy child Horus, O thou whose mouth is “ Avise, come to thy son ; ’ thus cried out the gods Avho were near “ her after the manner of one Avhom a scoi’pion hath stung, and like “one Avhom Behat, Avhorn the animal Antesh put to flight, hath “ Avounded. Then came Isis like a Avoman who Avas smitten in her “ own body. And she stretched out her tAvo airms, [saying], I Avill “protect thee, I Avill protect thee, O my son Horus. Fear thou not, “ fear thou not, 0 son, my glorious one. No eAul thing Avhatsoever “ shall hapiren unto thee, for in thee is the seed whereof things “ Avhich are to be shall be created. Thou art the son Avithin the
1 © J Khebet, or Khebit, © J 1|!| j as Dr. Brugscli has
shown, the Egyptian original of tho Greek Xc^/ais, or XifjLfits, an island in the neighbourhood of the city of Buto (Pe and Tep), which, accoi’ding to Herodotus, floated.
ISIS IN THE Papyrus Swamps suckling HORUS-
ISIS
209
“ Mesqet, who hast proceeded from Nu, and thou shalt not die by “the flame of the poison. Thou art the Great Bennu who wast “ born on the Incense Trees in the House of the Great Prince in “Heliopolis. Thou art the brother of the Abtu Fish, who dost “ arrange that which is to be, and who wast nursed by the Cat “within the House of Net. Rbret, I^at and Bes protect thy “limbs. Thine head shall not fall before him that is hostile to “ thee. The fire of that which hath poisoned thee shall not have “ dominion over thy limbs. Thou shalt not fail on land, and thou “ shalt not be in peril on the water. No I’eptile that stingeth shall “ have the mastery over thee, and no lion shall crush thee or gain “ the mastery over thee. Thou art the son of the holy god and “ dost proceed from Seb. Thou art Horus, and the poison which “ is in thy limbs shall not have the mastery over thee. And even “ so shall it be with him that is under the knife. And the four “ noble goddesses sliall protect thy limbs.’*
From the above we see that the gods informed Isis that her son Horus had been stung by a scorpion, and from what follows we shall see in what condition Isis found her son. She says, “ I, Isis, “ conceived a miui child, and I was heavy with Horus. I, the “ goddess, bare Horus, the son of Isis, within a nest of papyi’us “ plants (or, * Island of A teh.’) I rejoiced over him with exceedingly “ great joy, for 1 saw in him one who would make answer for his “ fatlier. I hid him, and I concealed him, for I was afraid lest he “ should be bitten. Now I went away to the city of Am, and the “ people thereof saluted me according to their wont, and I passed “ the time in seeking food and provision for the boy ; but when I “retumed to embrace Horus, I found him, the beautiful one of “ gold, the boy, the child, inert and helpless. He had bedewed the “ ground with the water of his eye, and with the foam of his lips ; “ his body was motionless, and his heart was still, and his muscles
“ moved not, and I sent forth a cry Then straightway
‘‘ the dwellers in the swamps came round about me, and the fen “ men came out to me from their houses, and they drew nigh to “ me at my call, and they themselves wept at the greatness of my “misery. Yet no man there opened his mouth to speak to me “ because they all grieved for me sorely ; and no man among them
II — p
210
ISIS
“ knew how to restore Horns to life. Then there came unto me a “ woman who was well known in her city, and she was a lady at “ the head of her district, and she came to me to restore [Horns] to “life. Her heart was filled with her own affairs, according to “ custom, but the child Horus remained motionless and moved not. “ The son of the goddess-mother had been smitten by the evil of “ his brother. The plants [where Horus was] were concealed, and “ no hostile being could find a way into them.
“ The word of power of Tern, the father of the gods, who is in “ heaven, acted as the maker of life, and Set had not entered into “ this region, and he could not go round about the city of Kheb “ (Khemmis) ; and Horus was safe from the wickedness of his “ brother. But Isis had not hidden those who ministered unto him “ many times each day, and these said concerning him, ‘ Horus “ liveth for his mother ; ’ they found out where he was, and a “scorpion stung him, and Aun-ab (i.e., Slayer of the Heart) “ stabbed him.”
Then “ Isis placed her nose in the mouth of Horus to learn if “ there was any breath in him that was in his coffin, and she 02>ened “the wound of the divine heir, and she found poison therein. “ Then she embraced him hurriedly and leaped about with him like “ a fish when it is placed over a hot fire, and she said, ‘ Horus is “ stung, 0 Ra, thy son is stung. Horus, thy very heir, and the
“lord of the of Shu is stung. Horus, the child of the
“ Papyrus Swamps, the child in Het-ser is stung ; the beautiful “ Child of gold is stung, and the Child, the Babe, hath become a “ thing of nothingness. Honis, the son of Un-nefor, is stung,* etc. “Then came Nephthys .shedding tears, and she went about the “ Pap3mi8 Swamps uttering cries of grief, and the goddess Serqet “ said, ‘ What is it ? What is it ? What hath happened to the “child Horus?’
“ ‘ 0 Isis, pray thou to heaven so that the sailoi’s of Ra may “ cease romng, so that the Boat of Ra may not depart from the “ place where the child Horus is.’ Then Isis sent forth a cry to “heaven, and addressed her pi’ayer to the Boat of Millions of “ Teal’s; and the Disk stood still, and moved not from the place “where he was. And Thoth came, and he was provided with
MER8EKERT SUCKLING HORUS.
ISIS
211
“ magical powers and possessed the great power which made [his]
“ word to become Maat {i.e., Law), and he said : ‘ 0 Isis, thou “ goddess, thou glorious one, who hast knowledge how to use thy “ mouth, behold, no evil shall come upon the child Horus, for his “ protection cometh from the Boat of Ra. I have come this day in “the Boat of the Disk from the place where it was yesterday. “When the night cometh the light shall drive [it] away for the “ healing of Horus for the sake of his mother Isis, and every person “ who is under the knife [shall be healed] likewise.’ ” In answer to this speech Isis told Thoth that she was afraid he had come too late, but she begged him, iievertlieless, to come to the child and to bring with him his magiail powei’s which enabled him to give effect to evtiry command which he uttered. Thereupon Thoth besought Isis not to fear, and Nephthys not to Aveep, for said he, “I have “ come from heaven in order to save the child for his mother,” and he straightAvay spake the Avords of poAver Arhich restored Horus to life, and served to protect him ever afteiwards in heaven, and in earth, and in the Underworld.
The region Avhere all these things took place AA’^as situated in the Delta, and the Island in the Papyrus SAvamps, Avhere Isis brought forth her child and hid him, Avas near the famous double city of Pe-Tep, Avhich Avas commonly called Buto by the Greeks.
It is impossible to assign a date to the composition of the story briefly narrated aboAe, but it is, no doubt, as old as the legends about the death and resurrection of Osiris, and it must form an integral portion of them, and date from the period Avhen Libyan gods and goddesses Avere Avoishipped in the Delta and in certain parts of Upper Egypt before the great development of Sun-woi’ship. The chief importance of the story consists in the fact that it makes Isis to be both woman and goddess, just as the story of Osiiis makes that deity to be both god and man, and it is quite con- ceiA’able that in the predynastic times the soitoavs of Isis, like those of Osiris, formed the subject of miracle plays Avhich were acted annually in all the centres of the Avorship of Isis. Isis as the faithful * and loving Avife, and as the tender and devoted mother won the hearts of the Egyptians in all periods of their history, and we can only regret that the narrative of the Avanderings and sorrows of the
•212
ISIS
goddess is not known to us in all its details. Her persecution by Set after her husband’s death was a favourite theme of ancient writers, who delighted in showing how the goddess outwitted her terrible adversary ; thus on one occasion she was so hard pressed by him that she changed her body into that of the cow-goddess
Heru-sekha, ^ , and her son Horus into an Apis
Bull, ^ and went away with him to the Apis temple,
^ ^ , in order that she might see his father Osiris, who was □ crz]’ ° •
therein.
Another great human element in the stoiy of Isis which appealed strongly to the Egyptians was the desire of the goddess to be avenged on the murderer of her husband, and it is this which is referred to in the words of Isis, who says, “ I rejoiced over him with exceedingly great joy, for I saAv in him one who would make ^‘answer for his father.” The manner in which Horus “made answer for ” and avenged his father is told in the Sallier Papyrus (translated by Chabas,*) Avhere it is said that Horus and Set fought together, standing on their feet, fii’st in the forms of men and next in the forms of tAvo bears. For three days and for three nights the fight between them raged, and Horus gained the victory over Set, but Avhen Isis saAv that Set Avas being overpoAvered her heart Avas touched on his account, and she cried out and ordered the Aveapons Avhich her son Avas Avielding against her brother to fall doAvn, and they did so, and Set Avas released. When Horus saAv that his mother had taken his adversary’s part he raged at her like a panther of the south, and she fled before his Avrath ; a fierce struggle between Isis and Horus then took place, and Horus cut off his mother’s head. Thoth, by means of his words of power, transformed her head into that of a coav Avhich he attached to her body straightway.
Isis, though worshipped all over Egypt, Avas specially venerated in certain cities, and the following are among the commonest of her titles® : — “ The great lady, the God-mother, lady
- Brugseh, Aeg. Zeit., 1879, p. 19. 2 Cahndricr, p. 28.
3 See Lanzone, Dizionario^ pp. 829, £E.
The Qoddess ISIS-SEPT. *
SHRINES OF ISIS
213
^ ^ ^ lady of Sekhet ; lady
cm ; the queen of Mesen,
“ of Re-a-nefer ; Isis-Nebuut, jj “ of Besitet ; Isis in Per Pakht,
“(HP i©’ of Ja-at-nehepet,
“dweller in Netru, of Hcbct, J|^^>
“ Isis in P-she-Hert, ^ Awav. Isis, lady of Khebt, ® Jj“^ j
“ Usert-Isis, giver of life, lady of Abaton, lady of
“ Philae, lady of the countries of the south,” etc. From a list of titles of the goddess collected by Dr. Brugsch,^ it is clear that Isis
, in Heliopolis,
, in Thebes, Aat, a
- ’ Ci
was called Usekt, “j p <
Menkiiet, ® in Memphis, God-mother, “1 o “\, in Coptos,
AAA^AA I
IIert, Letopolis ; and “ Hext,” i.e., “Queen,” in
every nome ;■ and another important list tells us that Isis was called Ament, (| , in Thebes, Mknhet, in Heliopolis,
Renpet, in Memphis, Sept, in Abydos, IJetet,
I in Behutet, Hurt, in Nekhcn, Thenenet,
in Hermonthis, Ant, in Dendera, Sesueta,
in Hermopolis, Hkqet, oJ, in Hibiu, UTatohit, in
Hipponus, Mersekiien, ^ *■ { i / , in Heraklcopolis, Renpet,
A,WV% V./ 0 4
in Crooodilopolis, Neb- i’ept, in Ai-sinoe, That,
s=»(| or Tciietut, o Aphi-oditopolis, and Sh|:tat,
, in Bubastis. Among her general titles may be mentioned those of “ the divine one, the only one, the greatest of the gods “ and goddesses, the queen of all gods, the female Ra, the female “ Horus, the eye of Ra, the crown of Ra-Ijleru, Sept, opener of the “ year, lady of the New Year, maker of the sunrise, lady of heaven,
“ the light-giver of heaven, lady of the North Wind, queen of the ’ “earth, most mighty one, queen of the South and North, lady of “ the solid earth, lady of warmth and fire, benefactress of the ‘fuat,
^ lieUgioHy p. 646.
- Brugseb, Thesaurus^ p. 773.
214 ISIS THE SORCERESS
“ she who is greatly feared in the l\iat, the God-mother, the God- “ mother of Heru-ka-nekht, the mother of the Horns of gold, the “ lady of life, lady of gi’een crops, the green goddess (Uatchet), “ lady of bread, lady of beer, lady of abundance, lady of joy and “gladness, lady of love, the maker of kings, lady of the Great “ House, lady of the House of fire, the beautiful goddess, the lady “ of words of power, lady of the shuttle, daughter of Seb, daughter “ of Neb-er-tcher, the child of Nut, wife of Ra, wife of the lord “ of the abyss, wife of the lord of • the Inundation, the creatrix of “ the Nile flood.”
From a number of passages in the texts of various periods we learn that Isis possessed great skill in the working of magic, and several examples of the manner in which she employed it are well known. Thus when she wished to make Ra reveal to her his greatest and most secret name, she made a venomous reptile out of dust mixed Avith the spittle of the god, and by uttering over it certain words of power she made it to bite Ra as he passed. When she had succeeded in obtaining from the god his most liidden name, Avhich he only revealed because he was on the point of death, she uttered words Avhich had the effect of driving the poison out of his limbs, and Rii recovered. ‘ Noav Isis not only used the Avords of poAver, but she also had knoAvledge of the Avay in Avhich to pronounce them so that the beings or things to which they Avere addi’essed would be compelled to listen to them and, having listened, would be obliged to fulfil her behests. The Egyptians believed that if the best effect Avas to be produced by Avords of power they must be uttered in a certain tone of voice, and at a certain rate, and at a certain time of the day or night, Avith appro- priate gestures or ceremonies. In the Hymn to Osiris, of which a rendering has already been given (see p. 1 50), it is said that Isis was Avell skilled in the use of Avords of poAver, and it was by means of these that she restored her husband to life, and obtained from him an heir. It is not knoAra what the words were Avhich she uttered on this occasion, but she appears to have obtained them from Thoth, the “ lord of divine words,” and it was to him that
Sch: the translatioa of the Tjogend of Ba and Isis given in voi. i., p. 872 ff.
The Goddess RENNUT.
ISIS-SEPT
215
she appealed for help to restore Horus to life after he had been stung to death by a scorpion.
In the Theban Recension of the Booh of the Dead is found a Chapter (No. clvi.) which was composed for the purpose of bestow- ing upon the deceased some of the magical power of the goddess. The Chapter was intended to be recited over an amulet called thet
made of camelian, which had to be steeped in water of
dnkhami flowers, and set in a sycamore plinth, and if this* were laid on the neck of a dead person it would place him under the protection of the Avords of power of Isis, and he would be able to go Avheresoever he pleased in the UnderAVorld. The Avords of the Chapter were: —
“ Let the blood 1) of
“Isis, and the magical powers
I or spirits) of
“ Isis, and the Avords of power
(1,^^ 1) of Isis, be mighty
“to pi-otect and keep safely “ this great god (i.e., the “ deceased), and to guard him “ from him that would do unto “ him anything Avhich he abomi- “ nateth.”
The symbol of Isis in the
which was greatly beloved because its appearance marked not only the beginning of a new year, but also announced the advance of the Inundation of the Nile, which betokened reneAved Avealth and’ prosperity of the country. As such Isis Avas regarded as the companion of Osiris, whose soul dAvelt in the star Sah,
yc i.e., Orion, and she was held to have brought
216
FORMS OF ISIS
about the destruction of the fiend Apep, ^ and of his hosts
of darkness by means of the might of her words of power. As the light-giver at this season of the year she was called Khut,
as the mighty earth -goddess her name was Usbrt,
as the Great Goddess of the Underworld she was
Thenenet, ^ power which shot forth the Nile
flood she was Sati, and Sj^pt, as the embracer of the land
and producer of fertility by her waters she was Anqct, ^ ,
as the producer and giver of life she Avas Ankhot, y ^ ^ ^ ^
the goddess of cultivated lands and fields she Avas Sekuet, ^ ^ ,
as the “oddess of the harvest she Avas Rene n et, , as the
goddess of food Avhich Avas offered to the gods she avjis Tciieft, wri ^ ,
and li'ed in the Temple of Tchefau, Q and as
the great lady of the Underworld, avIio assisted in transforming the bodies of the blessed dead into those Avherein they Avere to live in
the realm of Osiris, her name avus Ament’, () “ J) , i.e., the
“ hidden ” goddess. In this last capacity she shared Avith Osii-is the attribute of “ giA er of life,” and she pi’ovided food for the dead as Avell as for the living ; as /\ment also she Avas declared to be the mother of Rsi. In fact, at a comparatively eai’ly period in Kgyptian history Isis had absorbed the attributes of all the groat primitive goddeiises, and of all the local goddesses such as Nekhebet, Uatchet, Net, Bast, Hathor, etc., and she Avas even identified as the female counterpart of the primeval abyss of Avatcr from Avhich sprang all life. From Avhat has been said above it is manifestly impossible to limit the attributes of Isis, for Ave have seen that she possesses the poAvers of a Avater goddess, an earth goddess, a com goddess, a .star goddess, a queen of the Under Avorld, and a Avoman, and that she united in herself one or more of the attributes of all the goddesses of Egypt knoAvn to us.
From the works of classical writers Ave knoAv that her Avorship spread from Egypt into ‘several places in Western Elurope, and
WORSHIP OF ISIS
217
she was identified Avitli Persephone, Tethys, Athene, etc., just as Osiris was identified witli Hades or Pluto, Dionysos-Bacchus, and other foi’eign gods. According to Herr August Mau,’ various causes contributed to the rapid extension of the cult of Isis and Serapis. “ The worship of Isis, associated with Mysteries from an “ early period, was reorganized by the firet Ptolemy with the help “ of Manetho an Egyptian priest, and Tiinotlieus, a Greek skilled “in the Eleusinian Mysteries …. It had the charm of some- “ thing foreign and full of mystery. Its doctrine, supported by “the prestige of immemorial antiquity, successfully opposed the “mutually destructive opinions of the philosophers, while at the “ same time its conception of deity was by no means inconsistent “ with pliilosophic thought ; and it brought to the initiated that “expectation of a future life to which the Eleusinian Mysteries “owed their attractive power. I’he ascetic side of the worship “ too, Avith its fastings and abstinence from the pleasures of sense, “ tliat the soul might lose itself in the mystical contemplation of “ deity, had a fascination foi* natures that wei’e religiously suscep- “ tible ; and the celebration of the Mysteries, the representation of “ tlie mytli of Isis in pantomime AAnth a inusical accompaniment, “ appealed powerfully to the imagination.” A college of the seiwants of Isis, Avho Avere called Pastophori, AA^as founded in Rome in the time of Sulla, about u.c. 80 (Apiileius, Met. xi.), but after a very feAv years the Avoi’ship of Isis AViis proscribed by the authorities, and the temples of the goddess AA’ere pulled doAvn in the years 58, 58, 50, and 18. In b.c. 43, hoAvever, the triumvirs, seeing that it Avas the only Avay to Avin the affections of the people,, built temples in honour of Isis and Serapis, and publicly siinctioned their Avorship, and in a short time several temples of these gods Avere in existence outside the city; all these Avere under the control of the Government, Avhich had frequently to be exercised in a vigorous fashion on account of the orgies and debaucheries which took place in connexion Avith the celebration of the festiA’als^ of Isis. From the time of Vespasian, hoAvever, the Avorship of Isis and Serapis grcAv and flourished until the general introduction of
^ jPoHijMtV, its Life iind Art, Loiid6u, 1899, p. 162.
218
ISIS IN ROME
Christianity, and the festival of these gods was recognized in the public Calendar.
The chief temple of Isis in Rome stood in the Campus Martius, where the goddess was called “Isis Campensis”; and an inscription of the year 105 b.c. found at Puteoli proves that a temple of Serapis was then standing in that city.^ The important temple of Isis at Pompeii appears to have been built soon after this date, and an inscription over the door states that it was rebuilt by Numerius Popidius Celsinus after the earthquake (that of the year 63). It has ai’chitecturally nothing suggestive of the Egyp- tian style, yet the plan presents a marked deviation from ordinaiy types. In his Eleventh Book Apuleius gives a very interesting description of the manner in which Isis was worshipped in Rome in the latter half of the second century a.d., and adds some curious details about the attributes of the goddess herself. Thus in his prayer to her he calls her “queen of heaven,” rt.ijhia roeli,^ and he identifies her with Ceres, and Venus, and Proserpine, and rel‘ei*s to her in her capacity as goddess of wheat and crops. At daybreak on the day of the festival of the goddess the priest went into her temple, and threw open the doq^s, leaving nothing but white linen curtains across the doorway to screen the interior. When the courts were filled with people, these curtains were diwvn, ainl the worshippers were permitted to gaze upon the image of the goddess ; to it at once the people began to pray, and tlie women rattled their sistra, and the prayers were followed by an interval, during Avhich the devout crowd engaged in silent prayer and contemplation of the goddess. About one hour after daybreak, i.e., when the sun had risen, the multitude sang a hymn to the newly risen god, and then departed to their homes. In the afternoon another service was held, at which sistra were shaken, an<l sacrifices were offered up, and incense was burnt, and an elaborate ceremony in connexion with the use of a vessel of holy Nile water was performed.
The holiest of all the sanctuaries of Isis known to the Greeks
«
was that at Tithorea, and Pausanias tells us^ that festivals were
- Mauy op. cit,, p. 163. 2 The Egyptian ^
^ Book X., chap. xjCxu,^ § 9 (J. G. Frazer’s translation).
ISIS IN TITHOREA
219
held there in honour of the goddess twice a year, one in spring and one in autumn. He says, “ Two days before each festival the “ persons who are free to enter the shrine clean it out in a certain “ secret way ; and whatever remains they find of the sacrificial “ victims which were cast in at the previous festival, they always “ carry them to the same spot and bury them there. The distance “ of this spot from the shrine we judged to be two furlongs. That “ is what they do to the sanctuary on this day. On the next day “ the hucksters set up booths of reeds tand other improvised “ material ; and on the last of the three days they hold a fair for “ the sale of slaves and all kinds of cattle, also garments, and silver “ and gold. After noon they betake themselves to sacrificing. “ The richer people sacrifice oxen and deer, the poorer folk “ sacrifice geese and guinea fowl. But it is against the custom to “,usc swine, sheep, and goats for this sacrifice. Those whose (duty “ it is) to bum the victims, and bring them into the shrine …. “ must wrap the victims in bandages of linen, either common linen “ or fine linen ; the mode of dressing them is the Egyptian. All “ the animals sacrificed are led in procession ; some convey the “ victims into the shrine, others bum the booths in front of it and “ depart in haste. They say that once upon a time, when the pyre “ began to bum, a profane fellow who had no right to go down “ into the shrine rashly entered it out of curiosity. The whole “ place seemed to him full of spectres ; and scarcely had he “ returned to Tithox’ea and told what he had beheld when he gave “ \ip the ghost. I have heard a like story from a Phoenician man. “ He said that the Egyptians hold the festival of Isis at the time “ Avhen they say she is mourning for Osiris. At that time the Nile “ begins to rise, and it is a common saying among the natives that “ it is the teal’s of Isis that cause the river to rise and water the “fields. Well, then, my informant said that at that season the “ Roman governor of Egypt bribed a man to go down to the “ shrine of Isis at Coptos. The man who was thus sent in returned “ from the shrine ; but after he had told us all that he had beheld, “ he, too, I was informed, immediately expired. Thus it appears to “ be a true saying of Homer’s that it is ill for mankind to see the “ gods in bodily shape.”
220 ISIS AND THE VIRGIN MARY
Among the various peoples by whom Isis is venerated must be mentioned those of Syria, who identified her with certain of their local goddesses, and it is clear that the early Christians bestowed some of her attributes upon the Virgin Mary. There is little doubt that in her character of the loving and protecting mother she appealed strongly to the imagination of all the Eastern peoples among whom her cult came, and that the pictures and sculpturas wherein she is represented in the act of suckling her child Horus formed the foundation • for the Christian figures and paintings of the Madonna and Child, Several of the incidents of the wanderings of the Virgin with the Child in Egypt as recorded in the Apocryphal Gospels refiect scenes in the life of Isis as described in the texts found on the Mettcmich Stele, and many of the attributes of Isis, the God-mother, the mother of Horus, and of Neith, the goddess of Sals, are identical with those of Mary the Mother of Christ. The writers of the Apocryphal Gospels intended to pay additional honour to Mary the Virgin by ascribing to her the attributes which up to the time of the advent of Christianity they had regarded as the peculiar property of Isis and Neith and other great indigenous goddesses, and if the parallels between the mythological history of Isis and Horus and tlni history of Mary and the Child be consi<lered, it is <lifficult to see how they could possibly avoid perceiving in the teaching of Christianity reflections of the best ami most spiritual doctrines of the Egyptian religion. The doctrine of ’ partheno-genesis was well known in Egypt in connexion with the goddess Neith of Sais centuries befoi’e the birth of Christ ; and the belief in the conception of Horus by Isis through the power given her by Thoth, the Intelligence or Mind of the God. of the universe, and in the resurrection of the body and of everlasting life, is coeval with the beginnings of history in Egypt. We may note too in passing the probability that many of the heresies of the early Christian Church in Egypt were caused by the survival of ideas and beliefs connected with the old native gods which the converts to Christianity wished to adapt to their new creed. Be this, however, as it may, the knowledge of the ancient Egyptian religion Avhich we now possess fully justifies the assertions that the rapid growth and progress of Christianity in
232
SORROWS OF ISIS
,8.|(| (jf-
Hena em, Aht ser hheper mew’d
the brother of the Abt Fish, the disposer of what is to be, nursed
T
mb mdut em khen en Met Net Itert Hat
by the cat within the House of Net. Rert, and Hat,
S ‘= Im ^ ““
lies em sa en hdu-k an kher tej)~k en and Bcs, protect thy limbs. Not shall fall thy head before
tell (it (iiii-h
him that is to thee, hostile
(in shep hdu-k
Not shall conquer thy limbs
5'1’ia
tai
the fire
AWVAA
en
of
r=xi>
‘)n(’tu~h
tliy poison.
,JU.
/wwv\
an
Not
1 ^ -A ‘crsi
^ AVS-SAiA
1
1 S
heii-k
her
ta
d7i
shalt thou fall
on
tlie ground,
not
<iK- ^ .vw^A.^
^ A/ww\
-■-H - - i
khas-k her mu
slvilt thou be in on water, peril
/vvwv\
an
Not
sekhein re
shall have the reptile injistery
net)
any
pesh
stinging
dm-k over thee.
—0—
AA/VW\
(in
Not
ro
rehen mai
shall crush thee lion
neh
any
sckhemet dm-k
(or) be master over theq,
/WVWA
Q
eiitek
sa
■neter
tchesert
Tliou art
the son
of a god
holy
SORROWS OF ISIS
231
Jfehdt sdn
<C3=< AAAM/K
AA/V>AA
-A — ^
AAAAAA < i
Antesh
Bell at, whom hath put to Antesh. flight
J2^
¥ j; -
per Ast em Appeared Isis as
Q ^ ^ AWVV\
(fet her
• •
shebenet-s
pet-nes
dduis
one who was in wounded
her body.
»
She stretched out
her arms,
¥11
/■ AWW
ciiSi
^ N
vidk-d sep) sen
sa^d
Hern
em He
nt sep sen
I will protect, twice.
my son
Horus.
Fear not, twice,
®
sa khiit-d
dji IiJiepcr
hhet
neh fa
erel:
0 son, my glory. Not shall happen
thing
any evil
unto thee.
^2>- 715.
AWVSA ,11 AV/‘AA 1 1 1
AAAWV
¥
mu dm~h en
dri
unnvt
enteh
Sit
Seed
is in thee
for making things which ITiou art
the son
are to be.
CZ^
000 -A- P. o
~ 4 /WWV\
her-db
Mesqet
per
em
Mu dn mit-lc
em
within
Mesqet,
proceeding from
Nu, not shalt thou die by
dQ>
C
c:^
J 0 (?. — fl
(fip
ta
na
enielc
Ben mi nd
mes
the flame of the
poison.
Thou art
the Bennu Great
boi’n
^fiii
1
i
— c
1^
i®
AAAAAA
A
her tep
trd
em
Het-ser
«r em Annu
enteh
on the incense trees in the House of great in Annu. Thou art
the Prince
230
SORROWS OF ISIS
It I* V Ar
a dnhh nekken mit met
0 liveth the child, dieth the poison.
PTJ
ha senih
Verily shall be sound
^ — i; s PTJ r;
Ileru &>i mnt - f Ast ha snib enti
Horus through his mother Isis. Verily shall be sound he who is
/h
l| ‘VWIflA Q
A/VWW
hher
metes
neb mdtet
dn ia
en
beti
under the knife everyone likewise.
Shall not bread of
barley
- «
-/-I 1 AWW\
0 1^****^ ^
AAAAAA
<r:>
A AA/VNAA ^
ra ‘w
fer -f
met
hem-s dll
heriien hdu
heh
cn
drive out poison ?
It shall return through
all the limbs
the flame of
6
/•yvwvA ^
p n
i ^
® 11
im
J 14 =
hetchet
ler - /
neb eni
hdn en
Ast
sep sen
hdchef
and drive out the fire from the members Isis.
Twice.
vidd’t net llcru rehh rf-s rniid-t en
Come ’thou to Horus. Thou whose mouth come thou to
is wise
ili
IIV
in
Slh —
E<1
sa-t
d
dn
nctem
em
mer - s
md
thy son.
“Hail,”
say
the gods
in
her neighbourhood,
like
’8- n iT»>
entet tcheteb nes Tchart behd~nes
one whom has stung , the scorpion Tchart, whom hath pierced
SORROWS OF ISIS
229
r PTj ^ j;
mat lea snih Hern en mut-f Ast
tlie poison. Verily, healthy be Horns for his mother Isis.
PTJ r; ^ t: ffi
ka snib enti Icher metes mdtet khet
Verily, healthy be he who is under the knife also. The fire
A/V/VAAA
A.‘WSM
Ci C£
- ^ jj“
dkhem~tii pet hetepet her tep re en Ast
is extinguished, heaven is content at the utterance of Isis,
1
neterl
{I
usert
it
dn-s-nd khet~s
the goddess. The lady (who) came, (she who) had shut her house,
on me
^ — V — dII^
meh-ues pa en tnh en ka en tah
she seized the house of the poor woman because the poor woman
vwwv
1P:
I
er iin - na sa - s er nsert her men
had opened to me her door. Wherefore the lady was jn pain
I”’
nsert
9
‘ir’
□
in
I
shenen em kerh ud tep - nes res jjGshu
and soiTOW during night one, she tasted her speech.* Was stung
0
1
sa-8
p h
an-8
kheUs
/VWW\ I
erifh asit en
TDZIDir
tem~s un-nd
her son, was closed her house in return for her not having opened for her to me.
228
SORROWS OF ISIS
k it
nehej? er pet em tchef tlie dawn saying,
em rtehet
from the sycamore.
Br 63. <=> ^ ^
tcher uJch
at the season o f evening.
/ r-w— I
AA/VWV ^
em seshen nr and in sorrow greater
- i . — :
em
(and 1 am) as
l«=Ti)
nek (?) a man
lid-mer mht smen per
“ Ra-mer
, the Egg of the Goose cometh
forth
8
X AAy‘^v>A •n/)
X ^ 2Ji
mdJeu
melet-s
hentu
A protection
(are) her words
spoken
iti
AaA^AA
rr. T
tcJiet-d
en
ten tu-d cm
ud
I speak
to
you. I am in
loneliness
AAAAAA
AAA/>/NA
1 1 1
k —
eii
nahi
em-kket
sept
than (that of) throughout the people
the nomes,
AAWW
.
qemn
shet
fjem
ennu
feeble who hath to seek out
and to look
ceased
er ^ shepset upon women
r . —
em
in
crz3 1 —
I I <vww\
pan-sen their houses.
9-
AAWSA
krd-ten Your face[s]
. m
em kher downwards.
^ — D *5^ <=> 65. <=> If^ 1 y © J 2
her td uat er pelm ei’ dmemi em Khebet
to make a way to the swamps, to the hidden in Khebet.”
places
If #> V Ar f ? V
d dulch nekhen mit met dvkh lid jQ! mit
0 liveth the boy, dieth ^ the poison ; liveth Ra, dieth
SORROWS OF ISIS
227
1
o
netert
u
I
heJca
neht heJca dri heka khu
the “oddess, lady of words of worker with words of mighty
power, power,
^jji
tchet kheru setem-nd re Wfb peshu khert er kher
in utterance of Hearken mouth (which) biteth, fall downwards.
speech.
to me.
every
^ /wvw\
-^O-A
© 1 c
— di^
met en
Mestet
tin
sekhe.Het
met
en Meetetef
Poison of
Mestet,
not
advance,
poison
of Mestetef
tsa<0«^
J\ ^
AAAA/VA
— fu. a
/WWW ^ ^
dll
ihciiet
met
P/U
Pefet
Thetet
dn dqet
not
rise up.
Poison
of
Petet
and Thetet
not enter.
-csc>-
AAWW
OOC<
□
^ AAAWW
Matet
liiher kher
TO
en
pehes
tchrt en
Maatet
fall doAvn.
Chapter of
stinging (which) spake
0 o
U —
iV
in
Ast
netert
urt
heka
Ichent neteru
Isis, the goddess, the great one of words of power, head of the gods.
2™ V j
61.^
.
c=> 4^
=
ertdt-nes Seh
khu - f
er khesef
met
em
Had given to her Seb
his powers
to repulse
poison
from
n A
f f Ar
sekheui-s khceef
JJiet
hem
hat
met
em
her form (?), ‘repulsing.
turning
away,
driving
buck.
away ;
back.
poison
at
226
soimows OF ISIS
I
her~8 er semilch slm cm bet - f
for her sake, (I wished) to (him that was) without I cried out revive fault.
naa-a
/VNiVWV
nes her
m
fl:A ^ ®
maa nd sep sen mak ret-d Icher dnkh
to her, Come to me, twice. A charm is my word having life.
nuk satet rekht em nuts ter hetliet
I am a daughter known in her city, who driveth away evil
- hiri - T ^
eni iep-res sha-uud df/-d er rekh nuk
by her utterance. Taught me my father to know. I am
58.1^ J j)“ ?
satet-f mer hhat~f uah en Ast dduis her
the daughter beloved of his body. Laid Isis her hands upon
Pf
Z3
«=xbf
met
nckhen er sednich entet em ka dhet
the ckild to vivify that of which had closed the throat. 0 poison
Tefen mddt per her
/WSAAA
I
I S AVWNAA **^^’*^ y\ ^ /VVWV^ ta an shaset an dqet
of Tefen, come, appear on the earth, not advance, not enter in.
met
1
I s ta
- O d’
nuk
liefeut mddt per her
0 poison of Befent, come, appear on the earth. I am Isis
SORROWS OF ISIS
225
- TP “-[P]^
Uth nha-s oq-tu er pas sen-en
a poor woman her door, (I) entered into her house. Cunningly
A/VWV\
Tefen
A Ci.
“ i i Trnfi r
daiiL
Tefen entered under the leaves
AA^/WV
en
of
sba tchefeb^nes
the door, smote she
1
1 P:
0
nrzi
£1^ tO
Sia
iisert
hket
pertn
the son
of the noble
fire
broke out
lady,
T
cru
I
em pa in the house
usert
of the noble lady.
AAAAAA
-JU. AA/WV\
Avyvw
an un rnu
not was water
^k-^Ep – - m
dm er dlchems an pet hi
there to quench it, not did heaven let fall
/WWW yyv
AWWW " I
AVWW 1
T 1P:
^JU.
^fs firr;
mii^s cm
pa Hsert
dll
irdt dm
its rain in
the house of the lady, not being it the season thereof.
?p
as pu
tem-s un-nd
db-s
dnt er
And behold, she who had not
her heart
(was) sad
opened to me.
(j) ^ ^ ^ ^ ^
SP
T flk-i
dn rehh
dnhh-f serer-nes
lints
em dmem
not knowing if he lived. She went round her city with lamentation,
through
jp ^ §
an un i en Tcherus dh-d dnt an sher not came [any] at her call. My heart was sad about the child
II — Q
224
SORROWS OF ISIS
- AAA/VSA
I I I I
Ih ^
sa er netchcs
hrd-then era kher her~d uat
of a moa of low estate, “ Let your bent do’wn on the way.”
faces be
I X e
^ 53.
Ill 1
dri sem heh-nud er peh n (/tic)
The leader of the brought me to the swamps company
Pasui of Pasui,
T/tebi
the city of the two Sandal- at the beg inning of the Papyrus
w Jr peh-iK.
goddesses
<=3 cm
Swamps.
sper-nd
I 1 o /a vll I
m Icetut
Having andved at Teb I came forth to the houses of the Avomen
liui an teka - mid sheps cm ua
of the governor. Had seen me the chief woman on the march,
ZS I
teka - nud
^ 54 .
an^nes
aain-,^
hrr^d
rnm-s
lier-dh en
she closed her doors upon me, she was angry in her heart at
o — H— <=> ^ n -1,
^ ^ A Sll I I I I n A^/VWV
etdet er Jien-d ncteh-sen re her-H crtd-sen
• • •
those Avho were with me. They decreed about it (and) they placed
«==iD M /ww .“aap
l III D® I ^ a TUimir n
meftirsen eu sep her tep set en Tefen un^nd
their poison all at one time on the tail of Tefen. Opened to
SORROW’S OF ISIS
223
□ ia a
S
ic|m Q
khep tat hetep-f
her
nest
W - f
netchet-nef
and he shall be made to rest
upon
the throne
of his father,
he will obtain
dat
T
f^q
faui
<=> © I I per-hnd her
a r o
=>10
trdt en
r-g-i ‘=5==’ ■masher
the dignity of prince of the two I came forth at the season of
lands.”
matet vii. Mert hdt-d mad~sen
befoi’e me, they continued
evening, and came seven scorpions forth
S -
nd d
1 - ^
Tefe7i lirfen
ha-d
® II
r“
Mestet
sap sen
A\dth me at Tefen and Befen were behind me, twice, Mestet and mv side.
lIsP’-
Mestetef khar mut-d Petet Thetat Maatef
Mestetef were near me, and Petet, and Thetet, and Maatet
?F ^ I
V±M
- ®
her tcheser
-nd xiat
hen-d
en
sen xir sep sen
showed to me the
way.
I cried out
to
them loudly, loudly.
k
fw ™
met-d
sekhep
em
dnkhxii-sen
em
rekh setem
my word
entered
into
their ears,
as in
(those of) a obedience
Wiseman;
Jr ciSs Jl <=>
ushet tesher em sa sa
is praiseworthy, disobedience (is) as the mark of the son
( 222 )
CHAin’ER XIV
THE SORROWS OF ISIS’
AAA^(/>A 1% /— \
^ SerzD
AAWNA Q
nuk Ast per-kud
am
at
ertd-nud
I am Isis. I came forth
from
the house
placed me
ilT 41
send-d Set. er-s ds
tehet-nd Telmti
• m
ur
my brother Set in it. Behold,
said to me Thoth,
the great one.
Tt J - - i
1 H
T i;
her lep Madt eni pet
fa
viddt
eri Ast
chief of Maat in heaven and earth,
“ Come,
thou Isis,
To f ^
netert nefer Idler pu setem mhh ud se’itis goddess, good (it is) to possess obedience ; life (is to the) one (who is)
1
led
© 50. %
AWWV il
Id
seteka
ert
khcr sa
nelclien
(by) another.
Hide
thyself
with the son
child.
AAtAAA
’ iu - f
enen
hdu-f
nit
pehpeh-f ueh
will happen
these things.
his limbs
(will) giw.
he will grow
strong wholly.
’ See Qoleniecbcff, Die MeiternieJtatelef Leipzig, 1877, pi. 3, 1. 48, ff.
ISIS AND THE VIRGIN MARY
221
Egypt were due mainly to the fact that the new religion, which was preached there by Saint Mark and his immediate followers, in all its essentials so closely resembled that which was the outcome of the worehip of Osiris, Isis, and Horus that popular opposition was entirely disarmed. In certain places in the south of Egypt, e.g., Philae, the worship of Osiris and Isis maintained its own until the beginning of the fifth century of our era, though this was in reality due to the support which it received from the Nubians, but, speaking generjilly, at this period in all other parts of Egypt Mary the Virgin and Christ had taken the places of Isis and Horus, and the “ God-mother,” or “ mother of the god,” , was no longer Isis,
but Mary whom the Monophysites styled Ocotoko?.
SORROWS OF ISIS
233
em 8eh entek Ueru an
Sf’Khs
proceeding from Seb. Thou art Horus, not shall have the
mastery
c ©f vneitt
em hau-h
entek
neter tchesert
the poison in thy limbs. Thou art the son of a god holy
em Seb ya entet kher
mcilet
proceeding from Seb. (With him) under the knife likewise (is it).
that is
<\’n
an IV.
1 “,'^
?)>.se7/ e7ti sa eti hdu-k
The four holy goddesses protect thy limbs.
)iuk Aet duar~th em fclia-s baka-tk em Mem I am Isis, who conceived her male and was with Horus.
ca ^ /WWW
1 ^ 1 1
child,
M
heavy
0 n
/WWW
netert mcs-nd
IJeru
sa
Asdr
em khen
sesli
en
A goddess I bore
Horus,
son
of Osiris,
within
a nesf
of
hdd-nd
I
her-n
^ 169 .
w nep sen her
maa-na
papyrus I rejoiced over it greatly, twice, because I saw (in him) phuits.
T ^ mi \ 1
usheh her dt-f dmen~d su sefek-d su
one who would answer for his father. I ‘hid him, I concealed him
234
SORROWS OF ISIS
‘a ^ Ilk®
kher sent netep-f shema-d dm tud
having fear of his being I went to the city Am, (the people) saluted bitten.
^^ 77 , Til ^
em sent dri …. ursh~d her heh nekhen
■ • • •
according to custom. I spent the time in seeking for the boy
^ .4E>- di
A. ^
<=>
0
k
AAAAAA
her dri kher
-/
hem net
er
seiche n
Heru
(jem-nd
to make his food.
I returned
to
embrace
Horus,
I found
It ^
J 170.
AAAAAA
su Htru
nefer
en nuh
nekhen
silk
him, Horus,
the beautiful one
of gold,
the boy.
the child,
a
A^TA/VA AAAAAA AAAAAA
^ AAAAAA
AAAAAA
T
AAAAAA ^
AAAAAA
AftA/VNA 1
dfei -f
netef-nef
tain
em
mu nu
he was nothing. He had bedewed the ground with the water of
T
/wvw
I
netct
0
1
maat-f em nefet nu septi-f tchet-f his eye, and with the foam of his lips ; his body
urt
was motionless.
1
l~W-l
ca <2 I
0
1
WWV’
i
df>~f betesh dn mctu nu hdu-f uiu-nd
his heart still, not moved the muscles of his body. I sent forth
^rr, i
tda her dmu ateh rer-sen nd
« • • •
a cry The dwellers in the swamp they came round me
SORROWS OF ISIS 235
^ 0 178.
1
/VWAAA
t III
her d
iu
nd
tahu em
pan-sen
at once,
came
to me
the fenmen from their houses,
m □ /WWW
AWW
II —
(irr;
nehep - sen
net
her
kheru~d akeb - s&n
dm
they drew nigh to me at
my call, they wept.
even they.
1 It!
7777^ m
^ Cl
- ^1. ^ J P c=
1
her urn
•men-d
dn un s em
re -f
at the greatness of my misery,
There was none who opened
his mouth
AVWV\
? 181.^ ® ^
■ @
dm cr sa
neb
dvi^fien
her dun sep sen dn
un rehh
thei’e, man
every j
among them grieved greatly. There was none
knowing
<=>
H
^ AAAAAA M
^ sH ^ ^
dm er
sednkh
iu-nd set
relcht
there to make to live (Horus). Came to me aAvoman well known
em nut-H erpel
£3
kheni
iai~s iu-s
in her city, a lady at the head of her district. She c’ame
nd er se~kcr dnkh nieh dh-n dteni her khet - s
m • •
to me to restore life, her heart was filled with her affairs
f V ^ T
em sent sejt sen sa llerit em hetesh
according to wont. Twice. The son Horns (was) in inactivity.
236
SORROWS OF ISIS
®
II
o
1’^“ ■=* ““ — i 1
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The plants were hidden, not could enter there an enemy
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those who were in his service many time[s] a day. These (said)
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concerning “ Shall Horus for his mother?” they found where he him, live. - was,
SORROWS OF ISIS
237
^ ^
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and a Scorpion stung him,
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238
SORROWS OF ISIS
Het-ser
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- ^ J n=^ 000^
pesh nekhen nefer en ntih nu
Stung is the child beautiful of gold. The child,
silk dtiit - f pesh Hern
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o ■
sa Un-nefrr son of Un-nefer.
202 .
iu eref Nebt-het her rem tdau-s rer
Then came Nephthys weeping, she cried, going about
PTI T 204. ® .. s
dateh Serq her petrd sep sen nimci trd
the swamp, and Serqet (who said). What, twice, what then is
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to the child Horns, Isis ? pray thou therefore to heaven
kheper dhii qeti Rd dn nd udn,
so that may a stop to the sailors of Ra, not will travel the boat
come
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SORROWS OF ISIS
239
J o I P
Ast hheru-s er pet
Isis her cry to heaven,
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her prayer (was) to Boat of
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240
SORROWS OF ISIS
em dst - / eti sef kek
fi’oin its place of yesterday. When the night
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cometh
S- - PT ^
seshep fer e.r senb Uent en mut - f
the light driveth (it) away to heal Horus for his mother
Ast sa nrh ent kher maten mdtet
Isis (and) person every who is under the knife likemse.
( 241 )
C’HAl’l’ER XIV
SET,|p SUTi4^;^5^,ANI) NEPEITHYS
S ET, the 2 ’t/^ of Plutarch, ami tlie god who was identified with Typhon in late times, was, according to the Ilelio- politan system of mythology, the son of Seh and Nut, the brother of Osiris, Isis, and Nephthys, the husband of Nephthys, and the father of Anubis ; the worsliip of the god is, however, very much older than this system, and in primitive times the attributes of the god Avere very different from those which are usually ascribed to him in the late dynastic period. In the Pyramid Texts we find Set assoeiated very closely Avith Horus, and he ahvays appears in them in the character of a god Avho is a friend and helper of the dead. It Avill be remembered that according to one myth the floor of lieaven Avas made of a vast, rectangular plate of iron, the four corners of Avhich I’ested upon four pillai’s Avhich served to mark the cardinal points. At cei’tain places this iron plate aa’us thought to be so near the tojDS of the mountains that th(j <leceased might easily clamber on to it and so obtain admission into heaven, but at others the distance betAveen it and the eai’th Avas so great that he needed help to reach it. A legend current in early times asserted that Osiris experienced some difficulty in getting on to the iron plate, and that he only succeeded in doing so by means of a ladder with which Ha provided him. Even tlAcn Osiris appears to have found some difficulty in mounting the ladder, and he Avas finally helped to ascend it by Heru-ur and Set, Avho were tAvin gods. Thus in the text of Pepi I. (line 192), the deceased is made to say, “ Homage “ to thee, O divine Ladder ! Homage to thee, 0 Ladder of Set ! “ Stand thou upright, 0 divine Ladder ! . Stand thou upright, 0 II — B
242
SET AND HORUS
“ Ladder of Set ! Stand thou upright, 0 Ladder of Horus, whereby “Osiris came forth into heaven.” In the text of Unas (line 493) it is said, “Unas coraeth forth upon the Ladder which his “ father Ra hath made for him, and Horus and Set take the hand “ of Unas, and they lead him into the Tuat.” ^ On the other hand, in another passage Ra and Horus are said to set up the Ladder for Osh’is (line 579 ft*.), but ev’^en so when the dead king “ standeth up “ he is Horus, and wlien he sitteth down he is Set.”
The association of Set with Horus in these find many other passages well illustrates the antiquity of the cult of Set, and helps us to underetand his attributes. Here we find him regarded as the equal in every respect of Heru-ur, i.e., “ Horus the Elder,” who was admittedly one of the oldest gods in EgyjJt, and it was considered necessary for the welfare of the deceased that Set should be propitiated, and his favour secured. From other passages, however, it is clear that there existed opposition and hostility between ^eru-ur and Set, and that the destruction of one god by the other was only prevented by Thoth, who in his eapficity as regulator of the strife which e.xisted between the two gods, was
called xVp-REHir, o** Ar-REiiui, ^
I, ^ opponent gods,” and
thus it is clear that even in the period of the Early Empire Set Avas regai’ded both as the enemy of Heru-ur and as a god who could be of service to the dead in the Underworld, and who if he were not a friend to him would certainly be a foe. From the fact that ^eru-ur and Set were thought to be ahvays in opposition avc are justified in assuming that the attributes of the foi’mer god Avere exactly contrary to those of the latter, and the assumiftion is supported by the evidence of the hieroglyphic texts. Heru-ur, as we have already seen, was the god of the sky by day, and Set was the god of the sky by night ; this fact is proved by the figures
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SET AND HORUS
243
of the double god are found in mythological scenes whereon
the head of Heru-ur and the head of Set are seen upon one body. The attributes of Heru-ur changed somewhat in eai’ly dynastic times, but they were always the opposite of those of Set, whether we regard the two gods as personifications of two powers of nature, i.e., Light and Darkness, Day and Night, or as Kosrnos and Chaos, or as Life and Death, or as Good and Evil.
The signification of the name of Set is not easy to determine. Heru, or Horus, certainly means “he Avho is above,” and by analogy the name Set ought to mean something like “ he who is below ; ” and in proof of this Dr. Brugsch calls attention^ to the well- known Coptic words, ^pA.l “above,” and eCHT “below.” The
hieroglyphic form of the name Set, |1o, or ^ , has for its determinative cither a stone, (P > or the figure of an animal,
, or p ; the former of these indicates
that the god was the personification of the stony or desert land and the I’egions of death, but the signification of the latter is not so easy to understand because the animal has not yet been identified. The pictures of the animal which was supposed to be the incarnation of Set represent it with a heatl something like that of a camel, with curious, pricked ears, and a straight tail, bifurcated at the end. In the absence of any facts on the subject we must assume that the animal which was the symbol of Set was one that prowled about by night in the deserts and in waste places of the towns and cities, and that his disposition was hostile to man, and wicked generally, and that owing to his evil reputation he was hunted and slain with such diligence that he became extinct in comparatively early times.
The region in which the Set animal lived appears to have been situated in the South, and the god Set became, in consequence, the god of the South, just as Heru-ur became the god of the Noi’th, and as such he assisted at the coronation ceremonies of kings. Thus a relief ’* at Thebes represents Horus and Set standing one on each side of Seti 1., and each god is pouring out a libation
^ Beliijwn, p. 702.
5* JLanzoiie, Bizionario, pi. 375.
244 '
SET AND HORUS
of “ life ” over the head of the king ; and in another scene ^ Horns and Set are represented in the act of placing the double crown of the South and the North upon the head of Raineses II. Horus says to the king, “ I will give thee a life like unto that of Ra, and y cal’s even as the years of Tem,” and Set says, “I stablish the
“ crown upon thy head even like the Disk head of]
“ Amen Ra, and I will give thee all life, and strength, and health ; ” in his character of giver of life each god holds in his hand the notched palm branch, symbol of “years,” which rests upon a frog, and Q, the emblem of the Sun’s path in the heavens and of eternity. In yet another scene “ we find Set teaching Thothmes III. the use of the bow in connexion with the emblem of the goddess Neith, whilst Horus instructs him how to wield some weapon, which appears to be a staff. According to Dr. Brugsch,® Set was the god of the downward motion of the sun in the lower hemisphere, in a southerly direction, and for this reason he ivas tlie source of the destructive heat of summer ; and since the days began to diminish after the summer solstice, it was declared that he” stole the light from Horus or Ra, and he w.as held to be the cause of all the evil, both physical and moral, which resulted therefrom. The light which Thoth brought with the new moon was withdrawn by Set as soon as it was possible for him to obtain power over that luminary, and he was, naturally, thought to be the cause of clouds, mist, rain, thunder and lightning, hurricanes and storms, earthquakes and eclipses, and in short of every thing which tended to reverse the ordinary course of nature and of law and order. From a moral point of view he was the personification of sin and evil.
The mythological and religious texts of all periods contain many allusions to the fight which Set waged against Honis, and more than one version of the narrative is known. In the first and simplest form the story merely records the natural opposition of Day to Night, or Night to Day, and the two Combatant gods were Ileru-ur, or Horus the Elder, and Set. In its second form the two Combatant gods are Ra and Set, and the chief object of the
• Lanzoiic, Dizhmario, pT. 374., * tbuL, pi. 376. * Relitjion, p. 703.
SET AND HORUS
•245
latter is to prevent Ra from appearing in the East daily. The form which Set assumed on these occasions was that of a monster serpent, and he took with him as helpers a large number of small serpents and noxious creatures of various kinds. The name
of the serpent was Apep, or Aiiapef, ^
which is presei-ved in Coptic under the form A.n(jU^, but he was also called Rkuek, <=> since he was identified Avith a long
series of serpent monsters he had as many names as Ka. The weapons Avith Avhich Apep fought Avere cloud, mist, rain, darkness, etc., and liii, his opponent, W’as armed Avith the burning and destroying heat of the sun, and the darts and spears of light. The result of the fight Avas ahvays the same ; Apep Avas shriA’elled and burnt up by Rfi, but he Avas able to renew himself daily, and at the end of each night he collected his fiends, and Avaged Avar against Ra with unabated vigom\ In the third form of the story the Combatant gods ai’e Osiris and Set, and avo have already seen hoAv Set sleAv his brother and persecuted his AvidoAv and child, and how he escaped punislinient because Osiris had, at the time of his death, none to avenge his cause. In the fourth form of the story the Combatant gods are Horus, the son of Osiris and Isis, and Set, and the a'’o\ved intention of Horus is to slay him that slew his father Osiris.
The tAvo gods fought in the forms of men, and afterAvards in the forms of beare, and Horus Avould certainly have killed Set, Avhom he luul fettered, liad not Isis taken pity upon her bi-other and loosed his bonds aud set him free. The fight betAveen Horus, son of Osiris and Isis, and Set, had a very important bearing on the destinies of the dead, for to it Avas attached the moral idea of the victory of Good over Evil, and the deceased was believed to conquer Set even as Osiris had done. Thus in the .liooh of the Dead (ix. 3), he says, “ I have come, I have seen my divine father Osiris. “ I have stabbed the heart of Suti ” (i.e.. Set) ; and from Chapter xviii.H 1 ff., Ave may see that although the fiends of Set changed themselves into Avild beasts on the night of the breaking and turning up of the earth in Tattu, Osii’is, by the help of Thoth, slcAv them, and mixed their blood Avith the sods. In Chapter
246
SET-TYPHON
xxiii. 2, we find the deceased praying that Thoth will come to him, and will by means of his words of power loose the bandages where- with Set has fettered his mouth ; and in Chapter xxxix. 15, we find him ileclaring that he is Set who “ letteth loose the storm-clouds “ and the thunder in the horizon of heaven, even as doth tlie god
Elsewhere (xl. 1 if.) Apep is , and Am-aau, — “ ^ ^ ^ »
“ Netcheb-ab-f, J ^ called both Hai, [Xl
i.e., the “ Eater of the Ass,” and he is declared to be a being abominable both to Osiris and to the god ^Itias, or
^ ® ^ P ^ referred to here is, of course, Ra ; the
Ass was regarded in one aspect as a solar animal because of his great virility. On the other hand, certain passages prove tliat even in the XVIIlth Dynasty Set was regarded as a god who was friendly towards the deceased, for we read (xvii. 131), “Tern hatli “ built thy house, Shu and Tefiaut have founded tliy liubitation; lo ! “ drugs are brought, and Homs purificth and Set strengthenetli, “ and Set purifieth and llorus strengthencth.” In the Chapter of the deification of members, the backbone of the deceased is identifie<l with the backbone of Set (xlii. 12), and elsewhere the deceased says (l.B 2) “ Suti and the company of the gods have joined together “ my neck and my back strongly, and they are even as they were “ in the time that is past ; may nothing happen to break them “ apart.” But in Chapter Ixxxvi. G, the deceased says, “ Set, son of Nut, [lieth] under the fetters which he had made for me ; ” and elsew’here (cviii. 8), he is said “ to depart, having the harpoon “ of iron in him,” and to have thrown up everything which he had eaten and to have been put in a place of restraint.
A statement in Plutarch’s Be hide et Osiridf’ (§ (J2), informs us that Typlion was called Seth, and Bebo, and Smy, “ all of them “ words of one common import, and expressing certain violent and “ foreible restraint and withholding, as likewise contrariety and “ subversion ; we are, moreover, informed by Manetho that the “ load-stone is by the Egyptians called the ‘ bone of Homs,’ as “ iron is, the ‘ bone of Typho.’ ” This information is of con- siderable interest, for it makes the identity of Set and
SET AND BABA
247
Typhon^ certain, and it is, moreover, supported by the evidence of the inscriptions. The name Seth is, of course, Set, ^ ; Bebo is
the Egyptian Baba, and Smy «
Smai, the well-known Egyptian name for Set as the Arch-Fiend.
The associates of Set were called Smaiu, (|(| I , and the
determinative s — o, shows that the idea of “ violence ” was implied in the name. That iron was connected with Set or Typhon is quite clear from the passage ‘quoted by Dr. Brugsch ® in which Thoth is said to have obtained from Set the knife with which he cut up the bull.
It has been said above that the serpent and the Set animal were the common symbols of Set, but instances are known in which he is represented in the form of a man, wearing a board and a tail, and holding the usual symbols of divinity. In the example figured by Lanzone*the god is called “mighty-one of two- fold
strength,” <-=■-=- t—o, and is accompanied by Nephthys, who
wears upon her head a pair of horns and a disk. Now, as Set was the personification of the powers of darkness, and of evil, an^l of the forccjs of the waters which wei’e supposed to resist light and order, a number of beasts which dwelt in the waters, or at least partly on land and partly in the water, were regai’ded as symbols of him and as beings wherein he took up his habitation. Among
these were the serpent i^pep, the fabulous beast, Akukkh, 0 © which was a species of antelope witli a bird’s head surmounted by tliree uraei, and a pair of wings, the hippoi^otaraus, the croc»dile, the pig, the turtle, the ass, etc. These animals were, however, not the only ones which were regarded as types of Set, for as Dr. Brugsch has rightly observed, every creature v/hich was snared or caught in the waters or hunted in the desert, was treated as an incarnation of Set ; and animals with red, or i*cddish-brown hair or skins, and even red-haired men were supposed to bo especially
- TawkIn, 0^1 or the Arabic word for “ storm, deluge, inundation,
whirlwind,” etc., appears to be derived from the name Tyjihon.
® Selujton, p. 707. ® Dizionarh, pi. 377.
248
SET-ANIMALS
under the influence of Set. On the other hand, the animals which were used by man in the chase, i.e., dogs, cheetas, etc., and certain other animals, e.g., lions, cats, etc., were held to be sacred to the gods, and according to Plutarch hide, § 72), “ the gods, “ through a dread of Typho, metamorphosed themselves into these “ animals, concealing themselves as it were from his purpose in “ the botlies of ibises, dogs and hawks.” The sacrifice of certain animals associated with Set played a prominent pai’t in the ritual of the Egyptian religion, and at the seasons of the year Avhen Set’s influence Avas supposed to be the greatest earnest attempts Avere regularly made to propitiate him by means of ofterings.
Thus in order to driA-^e aAvay Set from attacking the full moon ol‘ the month Paclions an antelope Avas sacrificed, and a black pig Avas hacked in pieces upon an altar made of sand, Avhich Avas built on the bank of the river. On the twenty-sixth day of the month Choiak, which Avas the time of the Aviuter solstice, an ass Avas slain, and a model of the serpent-fiend Avas hcAvn in pieces. On the first day of Mesore, Avhich Avas the day of the great festival of ^eru Behutet, large numbei’s of birds and fish Avere caught, and those Avhicli Avere considered to be of a Typhonic character Avere stamped upon Avith the feet, and those AAdio <lid this cried out, “ Ye shall lio “ cut in pieces, and your members shall be hacked asunder, and each “ of you shall consume the other ; thus doth lla triumph over all Ids “ enemies, and thus doth Heru-Behutet, the great god, the lord of heaven, triumph over all his enemies.” On such occasions, Ave learn from Jflutarch {I)e hide, § 63), sistra^ Avere shaken in the temples, “ for, say they, the sound of these Sistra averts and dri\’es aAvay “ Typho ; meaning hereby, that as corruption clogs and puts a
^ Tlie sistrum is iliiis dfiS(Tibc?d l)y Plafcarch : — “ Now t.lie outor surbioe of tins “ instrument is of a convex tigiire, as within its circumference are contained those “ four chords or bars, which make sucli a rattling when they are shaken ’— nor is “ tliis without its moaning; for that part of the universe wliich is subject to “ generation and corruption is coiitaine«l witiiiii the sphere of the iiKxm ; and “ whatever motions or changes may hap[)eu therein, they ai’e all etfected by the “ diJTerent combinations of the four elementary bodies, tire, earth, water, and air. “ Moreover, upon the upper part of the (Convex Hui’face of the sistrum is carved the “ edigies of a Cat witli a liiniian visage, a.s on the lower edge of it, under those “ moving choitls, is engraved on the one side tlio face of Isis, and on the othex* that ‘‘ of Nephthys,’* etc.
SET AND HORUS POURING OUT LIFE OVER SETl
KINGDOM OF SET
249
“ stop to the regular course of nature, so generation, by the means “ of motion, loosens it again, and restores it to its former vigour.”
The kingdom of Set was supposed to be placed in the northern sky, and his abode Avas one of the stars which formed the constella- tion of Khepesh, ® or the “Thigh,” Avhich has been
identified Avith the Great Bear, and it Avas from this region that he niade use of his baleful influence to tliAvaii; the beneficent designs of Osiris, AA’hose abode Avas Sah or Orion, and of Isis, Avhose home Avsis Sept, or Sotliis. A. little consideration Avill shoAv that the northern sky Avas the natural domain of Set, for vieAved from the standpoint of an Egyptian in Upper Egypt the north Avas rightly considered to be the place of darkness, cold, mist, and rain, each of Avhich Avas an attribute of Set ; and Ave may note in passing that the HebreAvs called the region of darkness, or the Avinter hemi- sphere, Sfei’iioN, a name Avhich
appears to be connected beyond a doubt A\dth SAriiox, “North.” The chief ojApoiient of Set Avas the hippopotamus goddess Rkukt,
^ , AA’ho Avas believed to keep
this poAver of darkness securely ,,,, , ,, ,, , „
J llu5 Bi’VL’U stars oi the Grunt Dear.
fettered by a chain ; this goddess
is usually I’cpreseuted AAuth the arms and hands of a Avoraan Avhicli are attached to the body of a hippopotamus, and in each she holds
a knife. Her temple avjis called Het-Khaat, Q n • The
duty of the goddess Avas to keep in restraint the evil influence of Set and to make clear a Avay in the sky for the birth of Heuu-sma- TAUi, Avhom Dr. Brugseh identified Avitli the spring sun ; the texts, hoAvevor, make it clear that Beret Avas nothing but a form of Isis.
Fi’om a passage in the Hook of the Dead (xvii. 89) avc learn that Set Avas accompanied by the four childi’en of Homs, ^festha, Hapi, ‘.ruamutef, and Qebhsennuf, Avho Averc said to be “behind the Thigh in the northern sky,” and Avere believed to take part in curbing the evil deeds of Set. They may be identified Avith the four Af gods, ^ nil , “ Avho are the four gods of the Followers
•250
SET, NUBTI, SUTEKH
“ wlio do battle against the evil of Set (csn , who is a mighty “ warrior,” and it was»their duty to be with the sailors of the Boat of Ka, that is to say, with the Akhemu-skku, I| ^ ® ^ j ,
of the North, and with the four stars of the Meskhbti, or Great Bear. In the text from which these
details are quoted it is said definitely that the “ Meskheti is tlie Thigh of Set,” ^ ^
times it is tolerably certain that tl^e worship of Set was wide- spread, and his cult seems to have floui’ished until the period which lies between the Xllth and the XVIIIth Dynasties; but about u.c. 1700 a change came over his fortunes, and the Egyptians began to show the greatest detestation for him. He had, of course, always been connected Avith evil, but it appears that the popularity of his cult suffered greatly at this period because he Avas associated Avith the occupation of Northern Egypt by the Hyksos, avIio identified him Avith certain Semitic, Syrian gods. At Kom Ombo and in the south of Egypt a common name of Set Avas Nubti,
^ Jv or Set-Nubti, Jj^®> ^ such he is
usuallj^ represented with one body and tAvo heads, one being that of a haAvk, and the other that of the remarkable animal Avhich Avas the symbol of the god.® In the North and South of Egypt Set Avas
called both Nuivn and Sutekii, or
there is no doubt Avhatsoever that he was cndoAved by the j)eo])les in the Delta Avith all the attributes of the Semitic god Baal, whose name appears in Egyptian under the form Bar, or
Brau, J ^ “Jy .
That the name of Bar was common in Egypt, at all events among settlers from Syria, is proA’ed by its occurrence in proper
names, e.g., Bari-Menthu, Bari-Rumau,
J| ^ ~ ^ the last being the equivalent of the Semitic
name Ba‘al liOim, In Middle Egypt the centre of the
1 Brugscli, Thesaurtis, p. 122 ; lielvjion^ p. 712.
- See Lauzone, op. cit,, pi. 378.
See Muller, Asien mid liuropa^ p, 309; RemeiU tom. xii. 17.
FIGURES OF SET
251
worship of Set was at Sept-Mert-et, aaa ^ , which is
commonly known as Oxyrhynchus,^ and other prominent places of his worship Avere one of the Oases, ^ , and Sennu, I ^ @ ?
and Unnu, ^“9, Hermopolis. In the Delta the centre of his
worship Avas the famous city Het-uart, or Avaris, Avhere the Hyksos king Apepa made him to be the greatest of all tlic gods of his dominions, and at one time Set Avas to all intents and purposes the national god of the Delta. ^
In the narratiA’es of their prowess in battle which kings caused to be inscribed on stelae and on the Avails of their temples, they delighted to have it stated that they Avere as terrible as Btir in the attacks which they made upon their foes. Under the XVIIItli Dynasty Ave hear little of Set, for Amen, the god of the Upper Country, liad the pre-eminence, but the cult of Set appeal’s to have been revived under the XIXth Dynasty, for the second king thereof called himself Seti, after the name of the god, and this king caused bas-reliefs to be set up in his temples Avhereiii Set is repre- sented in the act of performing the coronation ceremonies. Under tins Dynasty Ave have another king culled after the name ,of the god, i.e., Seti II., Menephthah, but after that period the figure of Set appears in no cartouche, and his evil reputation increased. To the XXth Dynasty probably belongs the very interesting bronze figui’e of Set in the British Museum (Xo. 18,191), Avhich Avas Avoru as a pendant, and Avas originally plated Avith gold ; the god stands upright and Avears the double croAvn of the South and the Xorth and a uraeus. When found the figure Avas bent double, a position Avhich it was made to take by violence, probably by someone Avho detested the god, but the body h.as been straightened out and it is now possible to examine the head of the Set animal, Avhich in this specimen is finely shaped. Another interesting figure of Set is No. 22,897, Avhich is of good Avorkmanship ; this, like the preceding, Avas also gilded and Avorn as a pendant. Belonging to a much later period Ave have the small Avooden figure of the Set animal (No. 30,460), and the upper part of a
1 Urugsch, Diet. Gvog.^ p. 275.
•252 SET AND THE ASS
two-headed bronze figure of Amen-Heru-pa-khart (No. 16,228). The former stands on a pedestal on which is a sepulchral inscrip- tion, addressed to Set, “the groat god, lord of heaven,” who is asked to give “life, strength, and health” to him that had it made; and the latter represents Amen under the form of a ram-headed man, who weai*s on his head the plumes of Shu, the disk of Ha, and a uraeus, and the head of Set, with characteristic ears. The above four figures are when taken together of great interest, and, as they all have been acquired by the Trustees of the British Museum since Signor Lanzono issued the last part of his Dizumariu^ they foi’m a valuable addition to the examples registered by him in it.
The ideas which were held by the Egyptians about Set in the late times are well illustrated by the following extract from Plutarch {])e Isldet § 30), who says that it is evident from many of their rites and ceremonies “ that they hold him in the greatest “contempt, and do all they can to vilify and afiront him. Hence “their ignominious treatment of those persons, whom from the “ redness of their complexions they imagine to bear a resemblance “ to him ; and hence likewise is derived the custom of the Coptites “ of throwing an Ass down a precipice ; because it is usually of “this colour. Nay, the inhabitants of Busiris ancl Lycopolis “ carry their detestation of this sinimal so far, as never to make any “ use of trumpets, because of the similitude between their sound “ and the braying of the ass. In a word, this animal is in general “ regarded by them as unclean and impure, merely on account of “ the resemblance which they conceive it bears to Typho ; and in “ conseejuence of this notion, those cakes which they offer with “ their sacrifices during the last two months Paiini and Phaophi, “have the impression of an Ass bound stamped upon them. For “ the same re.ason likewise, when they sacrifice to the Sun, they “strictly enjoyn all those who approach to worship the God, “ neither to wear any gold about them, nor to give provender to “any ass. It is moreover evident, say they, that even the “ Pythagoreans looked upon Typho to have been of the rank or “ order of Demons, as, according to them, ‘ ho was produced in the “even number fifty-six.’ For as the power of the Triangle is
SET AND THE ASS
253
“expressive of the nature of Pluto, Bacchus, and Mars, the “ properties of the Square of Rhea, Venus, Ceres, Vesta, and Juno ;
“ of the Dodecagon of Jupiter ; so, as Ave are informed by Eudoxus “ is the figure of 56 angles expressive of the nature of Typho : as “therefore all the others above-mentioned in the Pythagorean “ system are looked upon as so many Genii or Demons, so in like “manner must this latter be regarded by them. ’Tis from this “ persuasion likewise of the red complexion of Typho, that the “ Egyptians make use of no other bullocks in their sacrifice but “ Avhat are of this colour. Nay, so extremely curious are they in “ this respect, that if there be so much as one black or white hair “ in the beast, ’tis sufficient to render it improper for this service.
“ For ’tis their opinion, that sacrifices ought not to be made of such “things as are in themselves agreeable and well-pleasing to the “ Gods, but, on the contrary, rather of such creatures Avherein the “ souls of Avicked and unjust men have been confined during the “course of their transmigration. Hence sprang that custom,
“ which Avas formerly observed by them, of pronouncing a solemn “curse upon the head of the beast Avhich Avas to be offered in “sacrifice, and afterwards of cutting it off and throAving it into the “ Nile, though now they dispose of it to foreigners. No bullock “ therefore is permitted to be offered to the Gods, Avhieh has not “ the seal of the Sphragistae first stamped upon it, an order of “ priests peculiarly set apart for this purpose, from Avhence likewise “ they derive their name. Their impress, according to Castor, is “ ‘ a man upon his knees Avith his hands tied behind him and a “ sAvord pointed at his throat.’ Nor is it from his colour only that “ they maintain a resemblance betAveen the Ass and Typho, but “ from the stupidity likewise and sensuality of his disposition ; and “agreeably to this notion, having a more particular hatred to “ Ochus than to any other of the Persian nionarchs Avho reigned “ over them, looking upon him as an exsecrable and abominable “ Avi’ctch, they gave him the nick-name of the Ass, Avhich dreAv t^e “ folloAving reply from that prince, ‘ But this ass shall dine upon “ your ox,’ and accordingly he sleAV the Apis : this story is thus “related by Dino. Noav as to those who pi*etcnd that Typho “ escaped out of the battle upon an Ass after a flight of seven days.
254
NEPHTHYS
“ and that, after he had got into a place of security, he begat two ‘‘ sons, Hierosolymus and Judaeus, ’tis obvious from the very face “ of the relation, that their design is to give an air of fable to “ [what] the Jewish history [relates] of the flight of Moses out of “ Egypt, and of the settlement of the Jews about Hierusalem and ‘‘Judaea” (Squire’s Translation).^
As a proof of the correctness of Plutarch’s statements may be mentioned the figure of Set, which is reproduced from a Demotic papyrus at f.eyden by Signor Lanzone,’ and which represents the god as having the head of an ass ; on his breast, which is that of a man, is inscribed the name CHe^. We have now seen how the god Set was the opponent first of Heru-ur, then of Rii, andfi nally of Osiris and his son Horus, and that during the long period of Egyptian history his attributes changed according to the various modifications which took place in the beliefs concerning this god in the minds of the Egyptians, and that from being a power of nature, the darkness, he became the syinbol and personification of both physical and moral evil. We have now to consider briefly the female counterpart of Set, that is to say the goddess Nephthys, and to describe the part which she played in the Great Company of the gods of Heliopolis.
XEHT-nET or Nephthys.
Nebt-iiet, or Nephthys, was the daughter of Seb and Nut, and the sister of Osiris, and Isis, and Set, and the wife of Set, and the mother of Anpu, or Anubis, cither by Osiris or Set. The name “ Nebt-het ” means the “ lady of the house,” but by the word “house” we must understand that portion of the sky which was supposed to form the abode of the Sun-god Horus ; in fact “ het ” in the name of Nebt-het is used in exactly the same sense as “ het ” in the name “Het-Hert,” or Hathor, i.e., the “house of Horus.” In the earliest times Nephthys was regarded as the female counter- part of Set, and she was always associated with him ; nevertheless
- Dizionario, pi. 378.
The Goddess NEBT-HET (Nephthys).
NEPHTHYS
255
she always appears as the faithful sister and friend of Isis, and helps the widowed goddess to collect the scattered limbs of Osiris and to reconstitute his body. In the Pyramid Texts she appears as a friend of the deceased, and she maintains that character throughout every lleceiision of the lloolc of the Dead ; indeed, she seems to perform for him what as a nature goddess she did for the gods in primeval times when she fashioned the “body” of the “ Company of the Gods,” and Avhen she obtained the name
Nbbkhat, body [of the Gods].”
Tlie goddess is represented in the form of a woman who wears upon her head a pair of horns and a disk which is surmounted by the
symbol of her name, or the symbol only; and her commonest
titles are, “ dweller within Senu,” “ lady of heaven,” “ mistress of the gods,” “ great goddess, lady of life,” “ sister of the god, eye of Ra, lady of heaven, mistress of the gods,” “ lady of heaven, mistress of tlie two lauds,” “ sister of the god, the crcfitive goddess who liveth within An,” etc. The chief centres of her worship were Senu
crz3 <=> , Re-nefert,
©, Hebet, Qp ^ (Behbit), Per-mert,
Het-sekhem, Het-Khas, Ta-kehset, and Diospolites.
In the vignettes of the Theban Recension of the Booh of the Dead we find jS’ephthys playing a prominent part in connexion Avith Isis, Avhose efforts it seems to be her duty to second and to forward. She stands in the shrine behind Osiris when the hearts of the dead ai’e Aveighed in the Great Scales in the presence of the god ; she is seen kneeling on by the side of the Tet, from
Avhich the disk of the Sun is thi-ust upAvards by the “ living Ra,”
, at sunrise ; she is one of the “ great sovereign chiefs in Tettu,”
Avith Osiris, Isis, and Heru-netch-hra-f ; and she kneels, at the head of the bier of Osiris and assists him to arise. In the address Avhich she makes (Chap. cH.a), she says, “ I go round about behind “ Osiris. I have come that I may protect thee, and my strength “ Avhich protecteth shall be behind thee for ever and ever. The god “ Ra hearkeneth unto tliy cry ; thou, 0 son of Hathor, art made to
1 See Aeg. ZeitschrifI, 1864, p. 65.
’256
NEPHTHYS
“triumph, thy head shall never be taken away from thee, and “ thou shalt be made to rise up in peace.” Like Isis, Nephthys was believed to possess magical powers, and Uut-iiekau,
^ U ^ ^ i ’ of words of power,” was as
much a title of the goddess as of her husband, Siot-Nubti, the great one of two-fold strength, ■**=> Nephthys also, like
Isis, has many forms, for she is one of the two Mafit goddesses, and she is one of the two Mert goddesses, and she is one of the tAvo plumes Avhich ornamented the head of her father Ril. In her birth-place ^ in Upper Egypt, i.e., H et-Sekhcm, or “ the house of the Sistrum,” the goddess Avas identiiied Avith Ilathor, tlio lady of the sistrum, but the popular name of the city, “ Hkt,” i.e., the “ House,” seems to apply to both goddesses. In the Seraiieum Avhich belonged to the city, or the House of the Bennu, Osiris Avas re-bom under the form of Horns, and Nephthys Avas oikj of his “nursing mothers.” The form in Avhich Osiris appeared here avjis the ]Moon, and as such he represented the left eye of the Bennu or Ha, and as he thus became closely associated Avith Khcnsu and Thotli, to his female counterparts Avei-e asci’ibed the atti’ibutes of Sesii#.ta and Maiit, Avho Avere the female counterparts of Tlioth. Nephthys, as the active creative poAver Avhich protected Osiris, the Moon-god, Avas called Menkuet, ^ and in allusion to her beneficent acts in connection Avith him the names of Benra-merit and Khehsekei’ Avere bestowed upon her, and the former appears to belong to the goddess Avhen she made herself manifest under the form of a cat.
From Plutarch’s treatise on Isis and Osiris Ave may gather many curious facts about the Egyptian beliefs concerning Nephthys. Thus he tells us (§ 38) that the Egyptians call the “ extreme limits of their country, their confines and sea-shores, “ Nephthys (and sometimes Teleute, a name expressly signifying “ the (fiid of anything)^ Avhom they suppose likeAvise to be married “ to Typho. Now as the overfloAvings of the Nile are sometimes “ very great, and extend even to the remotest boundaries of the “ land, this gave occasion to that part of the story, Avhich regards
^ Nephthys was bom on the last of the five epagomenal days.
NEPHTHYS
“ the secret commerce between Osiris and Xeplithys ; and as the “ natural consequence of so great an inundation would be perceived by the springing up of plants in those parts of the country, whicli “ Avere formerly bari*en, hence they supposed, that Typho was first “ made acquainted with the injury Avliich had been done his bed by “ means of a Mellilot-gai’land Avhich fell from the head of Osiris “ during his commerce Avith liis Avife, and afterAvards left behind “ him ; and thus, they say, may the legitimacy of Oriis the son of “Isis be accounted for, as likewise the spuriousiiess of Anubis, “ Avho Avas born of Xophthys. *So again, Avhen they tell us, that “ it appeal’s from the tables of the su<*eessions of their ancient “ kings, that Nephthys Avas mai’ried to Typho, and that she Avas at “ first barren, if this indeed is to be understood, not as spoken of a “ mortal Avoman, but of a goddess, then is there design to insinuate “ the utter infertility of tlie extreme parts of their land, occasioned “ by the hardness of the soil and its solidity.” Plutarch tells us, moreoA’cr, that “ on the upper part of the convex surface of the “ sistrum is carved the effigies of a Cat Avith a humu’i A’isage, as on “ the loAver edge of it, under those moving chords, is engraved on “ tlie one side the face of Isis, and on the other that of Xeplithys.” 1’hc face of Isis represents Generation, and that of Neiditliys Con’uption, and Plutarch says (§ 63) that the Cat denotes the moon, “ its variety of colours, its actiA’ity in the night, and “ the peculiar circumstances Avhich attend its fecundity making “ it a proper emblem of that body. For it is reported of “ this creature, that it at first brings forth one, then tAvo, after- “ Avai’ds three, and” so goes on adding one to each former birth till “ it comes to seven ; so that she brings forth tAventy-eight in all, “ corresjjonding as it Avere to the several degrees of light, Avhich “ appear during one of the moon’s rev’olutious. But though this “ perhaps may appear to carry the air of fiction Avith it, yet may “ it be depended upon that the pupills of her eyes seem to fill up “ and to grow larger upon the full of the moon, and to decrease “ again and diminish in their brightness upon its Avaining — as to “ the human countenance Avith Avhich this Cat is cavAed, this is “ designed to denote that the changes of the moon are regulated “ by understanding and Avisdom.” ii — s
•258
From the above pamgraphs it is clear that Nephthys is the personification of darkness and of all that belongs to it, and that her attributes were rather of a passive than active character. She was the opposite of Isis in every respect ; Isis symbolized birth, growth, development and vigour, but Nephthys Avas the type of death, decay, diminution and immobility. Isis and Nephthys Avere, hoAvever, associated inseparably with each other, even as Avere Horus and Set, and in all the important matters Avliich concern the Avelfare of the deceased they acted together, and they appear together in bas-reliefs and vignettes. Isis, according to Plutarch (§44), represented the part of the Avorld Avhich is visible, Avhilst Nephthys represents that Avliich is invisible, and Ave may even regard Isis as the day and Nephthys as the night. Isis and Nephthys re]3resent respectiA’ely the things Avhich are and the things Avhich are yet to come into being, the beginning and the end, birth and death, and life and death. ‘ We have, unfortunately, no means of knowing Avhat the primiti'e conception of tlie attributes of Nephthys was, but it is most improbable that it included any of the vieAvs on the subject which Avere cuiTent in Plutarch’s time. Nephthys is not a gpddess Avith Avell-detined characteristics, but slie may, generally speaking, be described as the goddess of the death Avhich is not eternal. In the Book of the Bead (Chap. XAdi. 30), the deceased is made to say, “I am the god Amsu (or, Min) in his coming forth ; may his tAvo plumes be set upon my head for me.” In ansAver to the question, “ Who then is this ? ” the text goes on to say, “ Amsu is Horus, the avenger of his father, and his coming “ forth is his birth. The plumes upon his head are Isis and “ Nephthys when they go forth to set themselves there, even as his protectors, and they provide that Avhich his head lacketh, or (as “ others say), they are the two exceeding great uraei Avhich are “ upon the head of their father Tern, or (as others say), his tAvo eyes are the two plumes Avhich are upon his head.”
This passage proves that Nephthys, although a goddess of death, Avas associated with the coming into existence of the life which springs from death, and that she Avas, like Isis, a female counterpart of x\m8U, the ithyphallic god, Avho was at once the type
^ lielujion^ p, 7*^5.
259
NEPHTHYS jmi) ISIS
of virility, and reproduction, and regeneration. Isis and Nephthys jDrepared the funeral bed for their brother Osiris, and together they made the swathings wherewith his body was swathed after death ; they assisted at the rising of the Sun-god when he rose upon this earth for the first time, they assisted at the resurrection of Osiris, and similarly, in all ages, they together aided the deceased to rise to the new life by means of the words which they chanted over his bier. In late dynastic times there grew up a class of literature Avhich is now represented by such works as the “ Book of Respirations,” the “Lamentations of Isis and Nephthys,” the “Festival Songs of Isis and Nephthys,” the “ Litanies of Seker,” etc., works Avhich supply us Avith the very words Avhich were addressed to Osiris and to all those who Avere his folloAvers. The goddesses Avere personified by tAvo priestesses avIio Avere Aurgins and Avho AA’^ere ceremonially pure ; the hair of their limbs Avas to bo shaved off, they Avere to Avear ream’s avooI garlands upon their heads, and to hold tambourines in their hands ; on the arm of one of them Avas to be a fillet inscribed “ ‘ro Isis,” and on the arm of the other Avas to be a fillet inscribed “ to Nephthys.” (..)n five days during the month of December these Avomen took their places in the temple of Abydos and, assisted by the kher heb, or precentor, they sang a series of groups of vei*ses to the god, of Avhich the following are specimens : —
“ Hail, lord Osiris. Hail, lord Osii’is. Hail, lord Osiris. Hail, “ lord Osiris. Hail, beautiful boy, come to thy temple straight- “ Avay, for Ave see thee not. Hail, beautiful boy, come to thy “temple, and draAV nigh after thy departure from us. Hail, “ beautiful boy, Avho leadcst along the hour, Avho increasest dxcept “ at his season. Thou art the exalted image of thy father Tenen, “thou art the hidden essence Avho comest forth from .Vtmu. 0 “thou lord, 0 thou lord, hoAV much greater art thou than thy “father, 0 thou eldest son of thy mother’s Avomb. Gome thou “ back again to us AAdth that which belongeth unto thee, and we “ Avill embrace thee ; depart not thou from us, 0 thou beautiful “and greatly loA’ed face, thou image of ‘renen, thou virile one, “ thou lord of love. Come thou in peace, and let us see thee, 0 “our lord, and the two sisters Avill join thy limbs together, and
260
NEPHTHYS ANjD ISIS
thou shalt feel no pain, and they shall put an end unto all that
“ hath afflicted thee, even as if it had never been Hail,
“ Prince, who comest forth from the womb. Hail, Eldest son of “ primeval matter. Hail, Lord of multitudes of aspects and created “ forms. Hail, Circle of gold in the temples. Hail, Lord of time, “ and Bestower of years. Hail, Lord of life for all eternity. Hail, “ Lord of millions and myriads. Hail, thou who shiuest both in “ rising and setting. Hail, thou who makcst throats to be in good “case. Hail, thou Lord of ten’or, thou mighty one of trembling. “ Hail, lord of multitudes of aspects, both male and female. Hail, “thou who art crowned -with the White Crown, thou lord of the “ Urerer CroAvn. Hail, thoti holy Babe of Hei’u-liekennu. Hail, “thou son of Rfi, who sittest in the Boat of ^Millions of Years. “ Hail, thou Guide of rest, come thou to thy hidden places. Hail, “thou lord of fear, who art self-produced. Hail, thou whose “ heart is still, come to thy city* Hail, tliou who causest cidcs “ of joy, come to thy city. Hail, thou beloved one of the gods “and goddesses. Hail, thou who dippest thyself [in X\i], come to “ thy temple. Hail, thou who art in the Tuat, come tliou to thy “offerings. . . . Hail, thou holy flower of the Great House. Hail, “thou who bringest the holy cordage of the Sekti Boat. Hail, “thou Lord of the IJennu Boat, who renewest thy youth in the “secret place. Hail, thou Pei’fect Soul in Xeter-khert. Hail, “thou holy Judge (?) of the South and of the North. Hail, thou “hidden one, who art known to mankind. Hail, thou who dost “shine upon him that is in the Tuat and do.st show him the “ Di.sjc. Hail, lord of the iVtef Crown, thou jnighty one in Suten- “henen. Hail, mighty one of terror. Hail, thou wlio I’isest in “ Tliebes, who dost flourish for ever. . . . Hail, thou living Soul “of Osiris, who art diademed with the moon. Hail, thou who “ hidest thy body in the great coffin at Heliopolis.”
( 261 )
CHArn’ER XV
AXPU IJ □ ^5^, OR ANUBIS
I T has been said above that Nephthys gave ‘birth to a son called Anpu, or Anubis, and that his father was, according to some, Osiris, and according to others. Set; from another point of view he was the son of Kii. The animal which Avas at once the type and symbol of the god was the jackal, aiid this fact seems to prove that in primitive times Anubis Avas mei’ely the jackal god, and that h(j Avas associated Avith the dead because the jackal was generally seen proAvling about the tombs. His Avorship is^very ancient, and there is no doubt that even in the earliest times his cult Avas general in I’lgypt; it is pi’obable that it is older than tliat of Osiris. In the text of Unas (lino 70) ho is associated Avith the Eye of Horus, and his duty as the guide of the dead in the UnderAVorld on their Avay to Osii’is Avas avcII defined, OA’en at the I’eraote period Avhen this composition Avas Avritten, for avc read, “ Unas sfcindeth Avith the Spirits, g<;t thee oiiAvards, Anubis, into “ Amenti (the Underworld), onAvards, oiiAvards to Osiris.” In the lines that folloAv Ave see that Anubis is mentioned in connexion Avith Horus, Set, Thoth, Sep, and Khent-an-maati. From another passage of the same text avo find (line 207 ff.) that the hand, and arms, and belly, and legs of the deceased are identified Avith Temu,
but his face is said to be in the form of that of Anubis, .
The localities in Avhich Anubis Avas specially Avorshipped are
Abt, the Papyrus Swamps, Sep, Re-au,
, lieru-ti, Ta-hetchet, Saiut,
!©, Ta-hetchet,
262
ANUinS AND OSIRIS
(Lycopolis)» Sekhem, © (Leto-
polis},* etc. In the Theban Recension of the Book of the Dead he plays some very prominent parts, the most important of all being those which are connected with the judgment and the embalming of the deceased. Tradition declared that Anubis embalmed the body of Osiris, and that he swathed it in the linen swathings which were woven by Isis and Nephthys for their brother ; and it was believed that his work was so thoroughly well performed under the direction of Homs and Isis and Nephthys, that it resisted the influences of time and decay. In the vignette of the Funeral Procession the mummy is received by Anubis, wlio stands by the side of the tomb door : and in the vignette to Chapter cli. of the Bonk of the Dead the god is seen standing by the side of the mummy as it lies on its bier, and he lays his protecting hands upon it. In the speech which is put into the mouth of Anubis, he says, “I have come to protect Osiris.” In the text of Unas (line 210) the nose of the deceased is identitiod with the nose of Anubis, but in the xliind Chapter of the Book of the Dead the deceased declares, “ M; lips are the lips of Anpu.” From various passages it is clear that in one part of Fgypt at least Anubis was the great god of the Underworld, and his rank and importance seem to have been as great as those of Osiris, (See Chapter liii.)
In the Judgment Scene Anubis appeal’s to act for Osiris, with whom he is intimately connected, for it is he whose duty it is to examine the tongue of the Groat Balance, and to take care that the beam is exactly hori’/ontal. Thoth acts on behalf of the Great Company of the gods, and Anubis not only produces the heart of the deceased for judgment, but also takes care that the body which has been committed to his charge shall not be handed over to the “ Eater of the Dead ” by accident. The vignette of the xxvith Chapter of the Book of the Dead, as given in the Papyi’us of Ani, represents the deceased in the act of receiving a necklace and pectoral from Anubis, who stands by grasping his sceptre ; in the vignette of the Chapter in the Papyrus of Nebseni Anubis is seen presenting the heart itself to the deceased, and in the text below
1 Lanzoiie, op. cit., p. 68.
DUTIES OF Albums
263
Nebsehi prays, saying, “ May Anubis make my thighs firm so that “ I may stand upon them.” In allusion to his connexion with the embalmment of Osiris the god Anubis is called Am Ut,
in the chamber of embalmment ; ” as
the watcher in tlie place of purification Avherein rested the chest containing the remains of Osiris he was called TvirKNX Skiiet,
^ m ’ Oovernor of the Hall of the G-od ; ” and one of his
names as the god of the funeral mountain was “Tep-tu-f,” ® upon his hill.” In the cxlvth Chapter
of the Booh of the Dead the deceased says, “ I have washed myself “ in the water wherein the god Anpu washed when he had “ performed the office of einbalrner and bandagei’; ” and elsewhere the deceased is told (c.lxx. 4) that “ Anpu, who is upon his hill, “ hath set thee in order, and he hath fastened for thee thy “swathings, thy throat is the throat of Anubis (clxxii. 22), and “ thy face is like that of Anul^is ” (clxxxi. IJ).
The duty of guiding the souls of the dead round about the Underworld and into the kingdom of Osiris Avas shared by iVnubis AV’ith another god whose type and symbol was a jackal, and A^fhose
name Avas Ap-uat, or / i-e.> the “Opener
«.)f the Avays ; ” formerly Anubis and Ap-uat Avere considered to be tAvo names of one and the same god, but there is no longer any reason for holding this vieAv. In the vignette to the cxxxA’iiith Chapter of the llovh of the Dead we find represented the scene of setting up the standard Avhich supports the box that held the head of Osiris at Abydos. On each side of it are a staudai-<.> with a figure of a jackal upon it and a pylon, on the top of Av^hicli lies a jackal ; and as it is quite clear from the groups of objects on each side of the standard that avc are dealing with symbols either of the South and the North, or of the East and the AVest, Ave are justified in thinking that one jackal represents Ap-uat and the other Anubis. Moreover, from the cxlvth Chapter Ave find that the xxist Pylon of the House of Osiris Avas presided over by seven gods, among Avhoin Avere Ap-uat and Anpu,’ and as in the xx’iiith
- The others were Tcher or At, Hetep-nies, Mes-sep, Utch-ro, and Beq.
264
ANUBIS
Chapter (F., G.) we have both gods mentioned, and each is depicted in the form of a jackal-headed man, we may conclude that each was a distinct god of the dead, although their identities are some- times confused in the texts. The function of each god was to ‘‘ open the ways,” and therefore each might be called Ap-uat, but, strictly speaking, Anubis was the opener of the roads of the North, and Ap-uat the opener of the roads of the South ; in fact, Anubis was the personification of tlie Summer Solstice, and Ap-uat of the Winter Solstice.
i
Anubis is called in the texts Skkhbm km pet, and is often said to be the son of Osiris, and Ap-uat bore the title Sf:KHEM tali, and was a foi’m of Osiris himself. AVhen, therefore, we find the two jackals upon sepulchral stelae, we must understiind that they appear there in their character of openers of the ways of the deceased in the kingdom of Osiris, and that they assure to the deceased the services of guides in the northern and southern parts of heaven; when they appear with the tAvo Utchats thus,
■> symbolize the four quarters of heaven and of esirth,
and *the four seasons of the year. On the subject of Anubis Plutarch reports (§§ 44, 01) some interesting beliefs. After referring to the view that Anubis Avas born of Nephthys, although Tsis Avas his reputed mothei’, he goes on to say, “ By Anubis tliey “ understand the horizontal circle, Avhich divides the; iiiAusible pai’t “ of the Avorld, Avhich they call Nephthys, from the visible, to which “ they give the n.‘ime of Isis ; and as this circle equally touches
“ upon the confines of both light and darkness, it may be looked “ upon as common to them both — and from this circumstance arose “ that resemblance, Avhich they imagine betAveen Anubis and the Dog, “ it being observed of this animal, that he is equally Avatchful as “ AA-ell by day as niglit. In short, the Egyptian Anubis seems to “ be of much the same poAver and nature as the Grecian Hecate, a “ deity common both to the celestial and infernal regions. Others “ again are of opinion that by Anubis is meant Time, and that his “ denomination of Kuon does not so much allude to any likenc’ss, “Avhich he has to the dog, though this be the general rendering of “ the Avord, as to that other signification of the term taken from
The De42eased holding a Necklace and Pectoral before ANUBiS.
ANUBIS
•263
bre(:ding ; because Time begets all things out of it self, bearing “ them within itself, as it were in a womb. But this is one of those “ secret doctrines which are more fully made known to those who “ are initiated into the worship of Anubis. Thus much, however, “ is certain, that in ancient times the Egyptians paid the greatest “ reverence and honour to the Dog, though by reason of his devour- “ ing the Apis after Cambyses had slain him and thrown him out, “ when no other animal would taste or so much as come near him, “ he then lost the fii*st rank among the sacred animals which he had “ hitherto possessed.” Referring to Osiris as the “ common Reason “ which pervades both the superior and inferior regions of the “ universe,” he says that it is, moreover, called “ Anubis, and
“sometimes likewise Ukumaxubis (i.e.,
“ kai-Anpi^) ; the first of these names expressing the relation it has “to the superior, fis the latter, to the inferior world. And for “ this reason it is, they sacrifice to him two Cocks, the one white, “ as a proper emblem of the purity and brightness of things above, “ the other of a saffron colour, expressive of that mixture and “ variety which is to be found in those lower regions.”
Strictly speaking, Anubis should be reckoned as the last member of the Great (company of the gods of Ueliopolis, but as a matter of fact his place is usually taken by Homs, the son of Isis and of Osiris, who generally completes the divine paiit\ it is probable that the fusion of Horns with .\nubis Avas a political expedient t)n the part of the priesthood who, finding no room in their system for the old god of the dead, identified him wdth a form of Horns, just as they had done ivith his father Set, and then mingled the attributes of the two gods. Horns and Anubis thus became in the iieAv theology a duplicate of the Horus and Het in the old, and the double god possessed two distinct and oiiposite aspects ; as the guide of heaven and the leader of souls to Osiris he was a beneficent god, but as the personification of death and decay he Avas a being Avho inspired terror. From an interesting passage in the “Golden Ass” of Apuleius (Book xi.) Ave find that the double character of Anubis Avas maintained by his votaries in Rome even in the second century of our era, and in describing the
266
ANUBIS
Procession of Isis lie says, “Immediately after these cainh the “ Deities, condescending to Avalk upon human feet, the foremost “ among them rearing terrifically on high his dog’s head and “ neck — that messenger between heaven and hell displaying “ alternately a face black fis night, and golden as the day ; in his “left the caduceus, in his right Av^aving aloft the green iialni “ branch. His steps Avere closely followed by a coav, raised into “an upright posture — the coav being the fruitful emblem of the “ UniA’crsal Parent, the goddess herself, Avhich one of the happy “ train carried Avith majestic steps, supiDoricd on his shoulders. “By another Av^as borne the coffin containing the sacred things, “ and closely concealing the deep secrets of the holy religion.”
This extract shoAvs that ca’cii in the second century at Ivoine the principal actors in the old Egyptian Osiris ceremonial Avere represented Avith scrupulous care, and that its chief characteristics Avere jjreserA’ed. The coav Avas, of course, nothing less than the symbol of Isis, “ the mother of the god,” and the coffin containing the “sacred things” aa’us the symbol of the sarcophagus of Osiris AA’hich contained his relics. Before these fitly marched Anubis in his tAA’o-fold character, and thus Ave ha'c tyi)es of Osii’is and his mysteries, and of Isis Avho roAUA’ified him, and of Anubis Avho embalmc;d him. Had Apulcius uiiderstood the ohl Egyptian ceremonies connected Avith the Osiris legend and had he been able to identify all the characters Avho passed before him in the Isis procession, he wouhl probably liaA’e seen that Nephthys and Horus and seAX’ral other gods of the funeral company of Osiris Averc duly represented therein. On the alleged connexion of Anubis Avith Christ in the Gnostic system the reader is referred to the interest- ing AV’ork of Mr. C. W. King, (Jvmtiris and their Itemains, Second Edition, London, 1887 , pp. 230 , 27 !).
267 )
CHAFl’ER XVI
CIPPl OF HORUS
t
I N connexion Avith the god Horns and his forms as the god of the rising sun and the syinhol and personification of Light must be mentioned a comparatively numerous class of small rounded stelae on convex bases, on the front of Avhich are sculptured in relief figures of the god Horus standing upon tAVo ci’ocodiles. These curious and interesting objects arc made of basalt and other kinds of hard stone, and of calcareous stone, and they vary in licight from 3 ins. to 20 ins. ; they Avere used as talismans by the Egyptians, A'ho placed them in their houses and gardens, and even buried them in the ground to protect thcmselA’’es and their property from the attacks of noxious beasts, and reptiles, »and insects of every kind. In addition to the figures of Horus and of the animals over Avliich he gained the victory, and the sceptres, eml.)lems, etc., Avhich arc sculptured upon cippi of Horus, the ba<;ks, sides, aud bases are usually covered Avith magical texts. The ideas suggested by the figures Jiud the texts are extremely old, but the grouping and arrangement of them which are found on the stelae under consideration arc not older than the XXVIth Dynasty; it is doubtful if tliis class of objects came into general use very mucli earlier than the end of the period of the Pei’sian occupation of Egypt. The A’^arious museums of Europe contain several e.xaraples of cippi, but the largest, and finest, and most important, is undoubtedly that Avhich is commonly knoAvu as the “ Metternich Stele ; ” ^ it Avas found in the year 1 828 during the building of a cistern in a Frmiciscan monastery in Alexandria, and was pre- sented by Muhammad ’Ali Pasha to Prince Metternich. We are, fortunately, enabled to date the stele, for the name of Nectanebus I.,
’ See Meticrnichatele, ed. Golenischeff, Leipzig, 1S77, pi. 3, 1. 48 £E.
■V-
268 ME^TEAnICH STELE
the last but one of the native kings of Egypt, who reigned from b.c. 378 to B.c. 3(i0, occurs on it, and it is clear from several considerations that such a monument could have been produced only about this period. On the front of the stele (see page 271) we have the following figures and scenes : —
- The solar disk wherein is seated the four- fold god Khncinu, who re- presents the gods of the four elements, earth, air, fire, and water, resting between LI, which is supported on a lake of water; on each side f>f it stand four apes, with their paws stretched out in adoration. No names tire given to the apes here, but we may find them in a text at Edfu’ where tliey
are called: — 1. Aaax, ^ .
^ ^ ^ Hktet-
Sept, 4. Qekten.
/•
iv 5. «. As-
TEN, i|P
■’■‘1 ’
A^/VW^
- IVKHKEH,
iii- ^fU’v
The Bentet apes praised the moniing sun, and the TJtennu tipes pi’aised the evening sun, and the Sun-god was pleased both with their words and Avith their voices. On the right hand side is a figure of king Nec- tanebus kneeling before a lotus standajxl, with plumes and meudt-t, and on the left is the figure of
Side of the Stole. •
f
^ Duemiclien, TempeJtnsehriffenj i., 26.
METTERNICR S’flEEE 269
the gQfl Thoth holding a palette in his left hand.
- In this I’egister we have (a)
Ptah-Seker-iVsar standing on croco- diles, the gods Ainsu and Khepera standing on ^=3 pedestals, Khas, a lion-headed god, Thoth, Serqet and Hathor grouped round a god who is provided with the heads of seven birds and animals, and four Avings, and two homs surniounted by four ui’aei and four knives, and who stands upon two crocodiles. (1) Ta- urt holding a crocodile by a chain or ro 2 )c Avhich a hawk-headed god is ai>out to sjAear in the jjresence of Isis, N’ciphthys, and four other deities, etc.
- Isis holding Horns in her outstretched right hand, and stand- ing on a crocodile. Thoth. Standard of Xekhebet. Horns, with a human phallus, and a lion, on a lake (?) containing tAvo crocodiles. Seven lialls or lakes, each guarded by a god. A lion treading on a crocodile,
Avhich lies on its back, four gods, a lion standing on the back of a crocodile, a vulture, a god embrac- ing a goddess, and three goddesses.
- Horus spearing a crocodile AAdiich is led cai)tive by Ta-urt. The four children of Horus. Neith and the tAvo ci’ocodile gods. Haiqjocrates seated upon a crocodile under a serpent. A lion, tAvo scorpions and an oryx, symbols of Set. Seven
Sido of the Stele.
270 p METTERNICH STELE
serpents havit^ their tails pierced by arrows or darts. A king in a chariot drawn by the fabulous Akiiekh animal which gallops over two crocodiles. Horus standing on the back of the oryx, emblem of Set.
A miscellaneous group of gods, nearly all of whom are forms of the Sun-god and are gods of reproduction and regeneration.
A haAvk god, Avith dAvarf’s legs, and holding boAVs and arroAA’s. Horus standing on an oryx (Set). A cat on a pedestal. An-her spearing an animal. Uraeiis on the top of a staircase. The ape of Thoth on a pylon. Tavo Utchats, the solar disk, and a crocodile. Ptah-Seker-Asar. Tlie Horus of gold. Serpent Avitli a disk on his head. .;V group of solar gods folloAved by Ta-urt and Bes.
In this large scene Horus stands Avith his feet upon the backs of tAvo crocodiles, and he grasps in his hands the reptiles and animals Avhich are the emblems of the foes of light and of the
poAN’ers of evil. He Avears the lock of youth, and aboA-e his head is the head of the old god Bcs, avIio here symbolizes the Sun-god at eventide. The canopy under Avhich he stands is held up by Tlioth and Isis, each of whom stands upon a coiled up serpent, Avhich has a knife stuck in his foi’ehead. Above the canopy are the tAvo Utchats, Avith human hands and arms attached, and AAuthin it by the sides of the god are: — 1. Horus- Rii standing on a coiled up serpent. 2. A lotus standard, Avith plumes and inaidts. 3. A papyrus standard surmounted by a figure of a LaAvk Avearing the
CroAvn.
‘On the back of the Stele Ave have a figure of the aged Sun-god in the form of a man-haAvk, tmd he has above his head the heads of a number of animals, e.g., the oryx and the crocodile, and a pair of horns upon Avhich rest and eight knives. He has four
human arms, to tAvo of Avhich Avings are attached, and in each hand he grasps tAvo serpents, ||, two knives, and “life,”
“stability,” and “power,” and numbers of figures of gods. His two other human arms are not attached to Avings, and in one
hand he holds the symbol of “ life,” and in the other a sceptre.
METTERNICH STELE
271
From the head of the god proceed jets of fii’e, , ^d on each side of him is an Utchat, which is provided with human hands and
The Metternich Stele (Obvorae).
arms. The god stands upon an oval, within which are figures of a lion, two serpents, a jackal, a crocodile, a scorpion, a hippopotamus.
272
METTERNICH STELE
and a turtle. Below this relief are fiv’^e rows of figures of gods and mythological scenes, many of which ai-c taken fi*om the vignettes of the Booh of the Dead, The gods and goddesses ai’e for the most part solar deities who were believed to be occupied at all times in overcoming the powere of darkness, and they were sculptured on the Stele that the sight of them might temfy the fiends and prevent them from coming nigh xmto the place Avherc it was set up. There is not a god of any importance whose figure is not on it, and there is not a demon, or evil animal, or reptile who is not depicted upon it in a vanquished state.
The texts inscribed upon the Stele are as interesting as the figures of the gods, and relate to events which were believed to have taken place in the lives of Isis, Horus, etc. The first compo- sition is called the “ Chapter of the incantation of the Cat,”* and contains an address to Ra, who is besought to come to his daughter, for she has been bitten by a scorpion ; the second composition, which is called simply “ another Chapter,” has contents somewhat similar to those of the fii’st. The third text is addressed to the “ Old Man who becometh young in his season, the Aged One who “ maketh himself a child again.” The fourth and following texts contain a narrative of the troubles of Isis which were caused by the malice of Set, and of her wanderings from city to city in the Delta, in the neighbourhood of the Papyrus Swamps. The l)riucipal incident is the death of her son Horus, which took place whilst she was absent in a neighbouring city, and was caused by the bite of a scorpion ; in spite of all the care Avhich Isis took in hiding her son, a scorpion managed to make its way into the presence of th*e boy, and it stung him until he died. When Isis came back and found her child’s dead body she was distraught and frantic with grief, and was inconsolable until Nephthys came and advised her to apj>eal to Thoth, the lord of words of power. She did so straightway, and Thoth stoj)ped the Boat of Millions of Years in which Ra, the Sun-god, sailed, and came down to earth in answer to her cry ; Thoth had already provided her with the words of power which enabled her to raise up Osiris from the dead, and
\
0^0 J)// o
I 1 iL I I I I
?f;’^2J^R^.fetUA’i=&W"U^;ofe?i6:•rrrr,^|lpg•:
^sliP!:(fepp=’&r4.*^se4’’?rrr2sfcsWffsi’/i:5^4
»^i WUs -!?& 16 L»Wn Pf Sl’l
ZP£nKJ:jinis:u~‘f.ii:j:r?tL¥Pi2Bigi£«fe/siM;
Tho Mottoraicii Stoln (Roverso).
These Isis recited with due care, and in the proper tone of voice, and the poison was made to go forth from the body of Horus, and his strength wtvs renewed, his heart once more occupied its throne,
II — T
274
METTERNICH STELE
and all was well with him. Heaven and earth rejoiced at the sight of the restoration of the heir of Osiris, and the gods were* filled with peace and content.
The whole Stele on which these texts and figures are found is nothing but a talisman, or a gigantic amulet engraved with magical forms of gods and words of power, and it was, undoubtedly, placed in some conspicuous place in a courtyard or in a house to protect the building and its inmates from the attacks of hostile beings, both visible and invisible, and its power was believed to be invincible. The person who had been stung ’ or bitten by a scorpion or any noxious beast or reptile was supposed to recite the incantations which Thoth had given to Isis, and which had produced such excellent results, and the Egyptians believed that because these words had on one occasion restored the dead to life, they would, whensoever they were uttered in a suitable tone of voice, and with appropriate gestures and ceremonies, never fail to produce a like effect. A knowledge of the gods and of the magical texts on the Stele was thought to make its possessor master of all the powers of heaven, and of earth, and of the Underworld.
( 275 )
CHAPTER XVIII FOREIGN GODS
I F we consider for a moment it will at once be apparent from the geographical position of Egypt that her people must have been brought in contact with a large number of foreign gods, and that in certain places a few must have become more or less identified with Egytian gods of similar attributes and characteristics. As a rule Orientals have always been exceedingly tolerant of alien gods, and the Egyptians formed no exception to the rule ; there is, moreover, in the Egyptian inscriptions, no evidence that they ever tried to suppress the gods of the races they conquered, though? we may assume that they never failed, whenever it was possible, to carry off the images of foreign gods, because in so doing they displayed the superior power of the gods of Egypt, and destroyed the religious and political importance of the cities and towns wherein the shrines of the foreign gods were situated. It is not at present possible to decide which gods were indigenous to the Valley of the Nile, and which were of Libyan origin, but the^re is no doubt that a number of Libyan gods were adopted by the dwellers in the Western Delta, in predynastic times, and that they had become to all intents and purposes Egyptian gods under the rule of the kings of the 1st Dynasty. Among such deities may be mentioned Net, or Neith, of Sais, Bast of Bubastis, and it is very probable that Osiris and his cycle of gods, though perhaps under different names, were also of Libyan origin. Under the IVth and Vth Dynasties the cult of Ra, the Sun-god, spread with great rapidity in the Delta and in the neighbourhood of Heliopolis, and his priests, as we have seen, obtained almost kingly influence in the
270 QETESH AND ANTHAT
country. There is no reason for doubting that the Sun was worshipped in the earliest times in Egypt, but the form of his worship, as approved and promulgated by the priests of Heliopolis, appears to have dilFered from that which was current in other parts of the country, and it is probable that it possessed something of an Asiatic character. The foreign gods who succeeded in
‘J’he gofldess Q<?tosh stanrling on a liou bciwoon Min and Koshpa.
obtaining a place in the affections of the Egyptians were of Idbyan and Semitic origin, and there is no evidence that they borrowed any deity, except Bes, from Nubia, or the country still further to the south of Egypt.
First among the foreign deities who are made known to us
ANTHAT
277
by the Egyptian inscriptions is Anthat, goddess
who is called the lady of hejiven, and the mistress of the gods, and who was said to conceive offspring but not to bring them to the birth ; she is declared to have been produced by Set, but it is probable that this origin was assigned to her only after her cult was well established in Egypt. She is depicted in the form of a woman seated on a throne or standing upright ; in the former position she gi’asps a shield and spear in her right hand and wiehls
a club in her left, and in the latter she wears a panther skin and holds a papyrus sceptre in the right hand and the emblem of ‘‘ life in her left. She wears the White Crown with feathers .attached, and sometimes this has a pair of horns at the base. Anthat was, undoubtedly, a war goddess, and her cult seems to have extended throughout Northern and Southern Syria, where certain cities and
’ Variant forms of her name tvre Annnthat, ^ ^ Ant.it,
at O
278
‘ASHTORETH
towns, e.g., Bath’Anth, | and Qarth-Anthu,
H;kT=z!]^> were dedicated to her worship.^ The
worship of the goddess ^Vnthat appears to have made its way into Egypt soon after the Egyptians began to form their Asiatic Empire, and from an inscription published by Virey * we learn that a shrine was built in her honour at Thebes in the reign of Thothmes III. This, however, is only what might be expected, for Thothmes III. must have brought large numbers of Syrians with him into Egypt, and many of them undoubtedly found a home at Thebes. The goddess was honoured by Rameses II. of the XIXth Dynasty, and this monarch went so far as to call one of his daughters Banth-
Anth, (^^171 3 daughter of Anth. Finally we may
note in passing that a goddess called Anthretua, aawa!!
is mentioned with Sutekh in the great treaty between the Klieta and the Egyptians, and it is probable that she and .Anthat are one and the same goddess.
In connexion with Anthat the goddess Asthakthet, i.e., ‘Ashtoreth, is sometimes mentioned in Egyptian texts, and she is called “ mistress of horses, lady of the chariot, dweller in Apollinopolis Magna” (Edfu), ^ ^ j
a ^ Conformably to this description
the goddess is represented in the form of a woman with the head of a lioness, which is surmounted by a disk, and she stands in a chariot drawn by four horses and drives over her prostrate foes. The cult of Astharthet was comparatively widespread in Egypt at the time when the priest-kings began to reign, and it flourished in the Delta, at least, until Christian times. It cannot, however, have been introduced into Egypt much earlier than the beginning of the XVIIIth Dynasty, and it Avas probably not well established until the reign of Ameu-hetep III. In a letter from
- See Miiller, W. M., Asien nnd Enropa^ p. 195.
Tomhenu de Khem {Minioires Mibb. Arch. tom. v., p. 368).
^ See Acfj. Zeitschri/t, 1869, p. 3ff.; Naville, Mythe d’llorm^ pi. 4.
‘ASHTORETH
279
Tusluutta, king of Mitani, to this king he refers to the going down of “ Ishtar of Nineveh (i.e., Ashtoreth, or Asthsirthet), lady of the world,” into Egypt, both during his own reign and that of his father,* and he seems to indicate that her worship in Egypt had declined, and begs Amen-hetep to make it to increase tenfold. From this it would appear that the Egyptians adopted the worship of the Syrian goddess at or about the time when Thothmes III. was engaged in conquering Ruthennu and Palestine and Syria. In Egypt Astharthet, or Ashtoreth, or Ishtar, was identified with one of the forms of Hathor, or Isis- Hathor, early in the XVIIIth Dynasty, and she was regsirded both as a Moon-goddess, and as a terrible and destroy- ing goddess of war. As a war-goddess she was the driver of the rampant war-maddened horses and the guide of the rushing chariot on the field of battle, and this considera- tion shows that as a god- dess of horses she was unknown in Egypt be- fore the XVIIIthDvnastv.
The Egyptians learned to employ the horse in war from the Semites of the Eastern Desert, and their knowledge of the value of that animal for charging and for drawing war-chariots is not older than about b.c. 1800.
Closely akin to Astharthet was the goddess Qetesii, ^ ^ ^
who was also called the “ mistress of all the gods, the eye of Ra,
- The Tell el-Amarna Tablets in the British Museum^ p. xlii,
s Variant, ^ ^ ^ , Qexshu.
280
AASITH
7 -< 2 >- 50 ^ I O
II
Avithout a second,” is=^ § ^ „
’ o ACillllll’all »www O <=» <=>
She, like Astharthet, was regarded in Egypt as a form of Hathor, the goddess of love and beauty, and as a Moon-goddess. She is represented in the form of an absolutely naked Avoinan, who stands upon a lion ; on her head she wears a crescent and disk, O, which prove her connexion Avith the Moon. The later representations of Qetesh depict her in the same attitude, but they give her the peculiar headdress of Hathor, and she Avears a deep necklace or collar and a tight-fitting garment Avhich is held up on her shoulders by two straps, and which extends to lier ankles. In her right
hand she holds lotus fiowers and a mirror (?), and in her left two serpents. It is important to note that, like Bes, she is alAvays represented full face. On a stele in the British Museum (No. 191), Ave sec the goddess, Avho is here
called “ IvKNT Si)’ heaven,” .standing on a lion betAveen Amsu, or Min,
and Beshpu, and Avith these gods she appears to form a Semitic triad, Imt it is not clear which of these tAvo gods A"as her son, and Avhich Avas lier husband. In any case, Qetesh must have been Avor- shipped as a nature goddess, and it Avas probably the licentiousness of her Avoi’ship, at all events in Syria, Avhich ga'e to the HebrcAv Avord rr^ip the meaning Avhich it bears in the Bible.*
Another foreign goddess of interest is Aa.sitfi, 13 \
who is represented in the form of a Avoman, armed Avith shield and club, riding a horse into the battle field. In her Miiller * sees a
Qct3u}i.
- Gen. xxxvin. 21, 22 ; Dent, xxiii. 18 ; Numters xxv. ] ; Hosea iv, 14. ^ Asien nnd Europa^ p. 316.
BAR-BAAL
281
female form of the hunter Esau, who, under the form XJsoos, was regarded as a god who wore skins and was appeased by means of blood offerings. That she Avas a goddess of war and of the desert is clear from a relief, Avhich is found on a stele near the building beside the temple set up by Seti I. at Redesiyeh in the Eastern Desert, on the road to the gold mines of Mount ZAbara.
The greatest of all the Syrian gods known to the Egyptians
Avas Bab, J » or Pa-Bab, ^ J i-o-> B^al, the
of the HebreAvs. Biir a]ppears to have been a god of the mountain and the desert, and his Avorship Avas introduced into Egypt under tlie XVIIIth Dynasty. Like most of the Semitic gods and goddesses ho AV’as primarily a god of Avar and battle, and he may have been a personification of the burning and destroying heat of the sun and blazing desert Avind. To the Egyptians of the Delta he soon became familiar, and as he Avas supposed to be the god Avho supported their foes the Syrians in many a hard-fought battle they regarded him Avith a certain aAve and reAierence. Of his form and Avorship avo knoAv nothing, but the Egyptians placed after their transliterations of his name a figure of the fabi^lous animal in Avhich the god Set became incarnate, and it is clear that they must have believed Bar and Set to have qualities and attributes in common. Raineses II, boasts in his triumphal inscriptions that Avhen he put on his panoply of Avar, and mounted his chariot, and set out to attack the Kheta soldiery he was like the god Bar, and aa-^c are justified in assuming from this and similar passages that the king of Egypt Avas proud to compare himself to the mighty Syrian Avar-god. Bar Avas Avorshipped in the Delta, chiefly in the neighbourhood of Tanis, where Raineses II. carried out such extensive building operations, and Avhere a temple of the god existed.
Here for the sake of convenience may be mentioned the goddess Baibtiia, J ^ vy” I ^ ^ Ba‘alath, or Beltis, ot
Tchapunn, iVaXll’ in full Bairtha. Tchapuna or Ba’alath-
Sephon, Avho may be regarded as the female counterpart of the Ba‘al-Sephon of the Hebrew Scriptures, but not as the Avife of Bar,
282
RESHPU
The city here referred to is on the borders of Egypt (see Exodus xiv. 2). Another city or district of the same name was situated in “Northern Phoenicia,”^ and is mentioned in an inscription of ‘I’iglath-Pileser II. under the form Ba-‘-li Sa-pu-na V’
w ►J-T. In a fragmentary inscription of Esarhaddon (Kuyunjik fragment, No. 3500, col. iv., line 10) the god Ba^al- S«;phon is mentioned, together with other Phoenician gods, in a series of curses, and these are invoked to bring down upon the ships an evil wind Avhich shall destipy both them and their rigging.
In this fragment allusion is also made to Baal Sameme and •Baal Malagi, and all three are said to be the “gods across the
river,” -T W tTf If e,
ildni ehir udri.’
On the stele in the British Museum, No. 101, as has already been said, wo meet with another
Syrian god called Resiipu,
cm
Iiis cult enjoyed a wide
popularity in Syria, wliere lie was regarded as a god of war. Signor Lanzoue compares him to the Apollo Amyclaeus of the Greeks.’ In the Egyptian texts he is described as the “ great god, the lord of eternity, “ the prince of everlastingness, the “lord of two-fold strength among “ the company of the gods ; great god, lord of heaven, governor of
“the gods, I
<3 W
^A/WW^ .Xl
The chief centre of his wor
crzi
©
,ni
O a
F=?
r-nii-
Muller, Asmi.mid Europa^ p. 315.
I owe this reference to Mr. E. C. Thompson of the British Museum. ^ Dtzimiano, p. 483.
SUTEKH-GODS
283
ship yras at Qet-Reshp, Q in the Delta, but it is very
probable that he was specially worshipped at many small provincial shrines on the eastern frontier of Egypt. He is represented in the form of a warrior who holds a shield and spear in his left hand, and a club in his right ; on his head he wears the White Crown, round the base of which is bound a turban. Above his foi’ehead, project- ing from his turban, is the head of a gazelle, which appears to be a very ancient symbol of the god, and to indicate his sovereignty over the desert. Reshpu is connected with the god who was known to the Phoenicians under the name of and was, no doubt, a god of burning and destructive fire, and of the lightning. Opinions differ as to the pronunciation of the name some reading “ Reshef,” i.e., “ lightning,” and others “ Rashshaf,” i.e., “ he who shoots out fire and lightning ” ; the Egyptian transcrip- tion Reshpu supports the first opinion, and from every point of view it seems to be the correct one.
The existence of yet another Syrian god has been pointed out by Muller,’ who in the Egyptian Atuma, ^ ^ or Athuma, “, sees the equivalent of the D’tn of the Hebrew Scriptures ; the female counterpart of the god appears under the form of Atuma, Finally, among the Western
Syrians Miiller has quoted the existence of two goddesses called EraoKAUu, ■“‘J
Etowaku, 5^ “O’! Amait,
In the list of the gods whose names are found at the end of the copy of the treaty which Raineses II. made Avith Kheta-sar,
the prince of the Kheta, are found a number of Sutekh, ^ ^ ^
gods of various cities, among them being Sutekh of Arenna, Sutekh of Thapu-Arenuta, Sutekh of Paireqa, Sutekh of Khisasapa, Sutekh of Saresu, Sutekh of Khirepu (Aleppo), Sutekh of Rekhasua, and Sutekh of Mukhipaina. In the paragraphs on the god Set it has been shown that for all practical purposes Sutekh and Set ivere one and the same god in the eyes of the Egyptians, and the fabulous Set animal was as much a symbol of Sutekh as he ivas of
- Asien itnd Enroptij p. 316.
284
B£S
Set. Sutekh was supposed to be, more or less, a god of evil, but the Egyptians attempted to obtain his favour, even as they did that of Set, by means of offerings and prayers.
Among the foreign gods known to the Egyptians is usually
mentioned Bks, J| ^ ^ , who according to some is of Semitic, and
according to others of African origin ; ‘ we may note, however, that the name of the god appears to be Egyptian, and it seems to have been bestowed upon him in very early times because of the* animal’s skin which he wore ; the animal itself was called “ Besa ”
or “Basu,”* He is usually de- picted in the form of a dwarf with a huge beai’ded head, protruding tongue, flat nose, shaggy eye- brows and hair, large projecting ears, long but thick arms, and bowed legs; rouxid his body he weeirs the skin of an animal of the panther tribe, and its tail hangs down and usually touelies the ground behind him ; on his head he weal’s a tiara of feathers, which suggests a savage or semi- savage origin. He is sometimes draAvn in profile, like the other Egyptian gods, but usually he appears full face, like the god- dess Qetesh. As a god of music and the dance he is sometimes
represented playing upon a harp as a god of war and slaughter, and as a destroying force of nature he carries two knives in his hands ; as a warrior he appears in a short military tunic, Avhich is fastened round his body by a belt, and he
‘ Aaieit uud Kuropa, p. 310; Wiedemann, Jtelujion of Ike Ancient
EfjyjdianHy p. 159.
, Bash = Felis Cynailurus ;
see Aetj, Zeit, ii. 10.
^ Ijanzone, I)mqnari% pH. 76, 77.
BES
285
holds in his left hand a shield and a short sword in his right. Figures of Bes are found carved upon the handles of mirrors, on kohl vessels, and on pillows, all of which indicate that in one aspect at least he was associated with rest, and joy, and pleasure. From a number of scenes on the walls of the temples and from bas-reliefs we see that Bes was supposed to be present in the chambers and places wherein children were born, and he seems to have been I’egarded as a protector of children and youths, and a god who studied to find them pleasure and amusement.
According to Muller,* two figures of the god were found at Kahfm, and, if these really belong to the period when that city was flourishing, Bes must have been honoured there as early as the Xllth Dynasty. Taken by itself, however, this evidence is not Avorth a great deal, because the figures may have been placed in the tombs at Kahfm during burials of a much later date. One of the oldest representations of Bes, as Prof.
Wiedemann has pointed out, is found in a I’elief in the famous temple of Ilatshepset at Dcr al- Bahari, where he appears in the chamber Avhereiii the birth of the great queen is supposed to be taking place. In this chamber Meskhext, the goddess of birth, presides, and Ave see the goddesses Avho act fis midAvives to the queen of Thothmes I., and those Avho are nurses, and the gods of the four quarters of the earth,’ etc., Avaiting to minister to Hatshepset and to her Ka, or double, which Avas, of course, bora Avhen she was. By the side of the couch stand Bes and Ta-ubt, the former Avith his well-knoAA’n attributes, and the latter represented in the form of a hippopotamus standing on her hind legs, and leaning Avith her fore legs upon the emblem of
magical protection, What Bes and Ta-urt Avere to do for the princess is not apparent, but as Ave find one or both of these deities
- Lanzone, Dizionario, p. 310.
286
BES
represented in the lying-in rooms of Egyptian queens, it is clear that their presence was considered to be of great importance both to mother and child. In the Heliopolitan and Theban Recensions of the Book of the Dead the name of Bes does not occur, but in one of the vignettes to the cxlvth Chapter (§ xxi.) of the Sai’te Recension this god is seen guai’ding one of the pylons of the house of Osiris in the Underworld. At some period under the New Empire the original attributes of Bes were modified, and he assumed the character of a solar god and became identified with Horus the Child, or Harpocrates ; little by little he was merged in other forms of the Sun-god, until at length he absorbed the characteristics of Horns, Ra, and Temu. As Horus, or Harpocrates, he wore the lock of hair, which is symbolic of youth, on the right side of his head, and as Ra-Temu he was given the withered cheeks and attributes of an old man. On the Mettemich Stele we see the head of the “ Old Man wlio renews his youth, and the Aged One “ who maketh himself once again a boy,” placed above that of Horus, the god of renewed life and of the rising sun, to show that the two heads represent, after all, only phases of one and the same god..
After the XXVIth Dynasty and during the Ptolemaic period we find from certain bronze figures, numerous examples of which are found in the various Museums of Europe, that Bes was merged wholly in Horus, and that the Egyptians bestowed upon him the body and wings of a hawk united to the body of a vigorous young man, who, however, had the head of a very aged man surmounted by the group of heads with which we are familiar from the Cippi ol Honts. On the Mettemich Stele (see above, p. 273) we see him wearing the plumes of Shu and of the other gods of light and air, and the horns of Amen or of the Ram of Mendes, and above these are eight knives and the emblem of million of years, and he holds in his hands all the emblems of sovereignty and dominion which Osiris holds, besides serpents, which he crushes in his grasp. He stands upon an oval wherein are grouped specimens of all the Typhonic beasts, and we may gather from his attitude that he is lord of them all. In the vignette to the xxviiith Chapter of the Book of the Dead a monster, who somewhat resembles Bes, is
BES
287
seen standing before the deceased, though apparently n^t in a threatening attitude; he holds a knife close to his breast vn his right hand, and he clasps the root of his tail with his left. There is no indication in the text to show who this monster is, but it seems very probable that it is Bes. In the vignette under con- sideration the creature has a huge head with long and shaggy hair, but, although his body is large and his limbs massive, he is not represented as a dwarf ; he has, apparently, come with his knife to cut out the heart of the deceased, and to carry it away from him. The papyrus in Avhich it is found, viz., that of Nefer- uben-f, which is preserved in Paris, probably dates from the XVIIIth Dynasty, and if the monster be really Bes, or some such form of him as Hit, 1^, it is important to note that ho had
found a place in the Theban Recension of the Book of the Deco.l at that eni’ly period of its history.
It is difficult to understand the change of view on the part of the ligyptians Avhich turned the god of mirth, and laughter, and pleasure into an avenging deity, but it may be explained by assuming that he only exhibited his terror and ferocity to the Avicked, Avhile to the good in the UnderAvorld he Avas a true friend and merry companion. In the texts, especially those of the late period, Bes is sometimes mentioned in connexion Avith Netku Ta, or the “ Divine Land,” or “ Land of the Grod,” i.e., Arabia, and as this name is also used in connexion Avith Punt, and is applied to the adjacent lands, attempts have been made to prove that the god is of Arabian origin. This is, hoAvever, extremely improbable, for his characteristics are much more those of an African than Asiatic deity. The figure of Bes suggests that his home was a place Avhere the dAvarf and pygmy Avere held in esteem, Avhilst his head-dress resembles those head-dresses Avhich Avere, and still are, Avorn by the tribes of Equatorial Africa, and this would lead us to place Iiis home in that portion of it Avhich lies a fcAV degrees to the north of the Equator. The knoAvledge of the god, and perhaps figures of him, Avere brought from this region, which the Egyptians called the “ J..and of the Spirits,” to Egypt in the early dynastic period, Avhen kings of Egypt loved to keep a pygmy at their courts. The earthly kinsmen of the god Avho lived to the soutli
288
MERUL
of Egjpt were, no doubt, well known even to the predynastic Egyptians, and as the dynastic Egyptians Avere at all times familiar Avith the figure of Bes those of the late period may be forgiven for connecting him Avith the “Land of the God,” or Punt, whence, according to tradition, came the early people AA-ho invaded the Nile Valley from the east, or south-east, and settled in Egypt at no great distance from the modern city of Kona, Bes Aveai’s an animal’s tail, Avhich is a striking characteristic of the early men of Punt, but so does every Egyptian god, and eveiy god, Avhen once he had been included among the go’ds of Egypt, whether origimilly Libyan, or Syrian, or Nubian, Avas endowed with an animal’s tail and a plaited beard, Avhich are the traditional attributes of the people of Punt. In his original conception Bes is certainly African, and his cult in Egypt is coeval Avith dynastic civilization ; the name of the god continued in use long after ho himself Avas forgotten, and some famous Copts boro it, among them being Besa, the disciple of the great monk Shenftti, ujeitov^".
A Nubian god of interest and of some local irnportjmcc is
MERur. or Meril, ^ | jsa, or «=> {|/| avIio Avas the son of Horus and Isis ; he Avas the third member of the triad of the city of Termes, or Telines, ^ ©, a city the site of
AAdiich is marked by the modem village of Kahtbsheh in Nubia, situated about thirty-five miles to the mn’th of Syeiie. At Dabdd also he Avas the third member of the local triad, Avhich consisted of Seb, Nut, and Mei’ul. In the figures of the god reproduced by Lanzone * ho is depicted in the form of a man, Avith or Avithout a beard, and he Avears the White CroAvn Avith plumes, or the triple croAvn Avith horns and uraei, or a croAvn composed of a pair of horns, Avith tAvo plumes and a solar disk betAveen them, and uraei. His titles are: — “Great god, governor (or dweller in) the White
Mountain,” | ^ | ^ ; “ son of Horus, great god, lord of
Telmes,” ^ | ^37 “ Great Sekliem, governor of
the two lands of the West,” ^ I ^ * Beautiful
’ Dizionario^ pll. 122, 12i^
FOREIGN GODS
289
boy who proceedeth from the son of Isis,” | J
and “holy child of the son of Osiris,” ^ Y
text quoted by Brugsch ‘ speaks of Merul as coming from ‘I’a-ncter, c| both sides of the southern end of the
Red Sea, and the coast of Africa which is further to the south. Thus it seems that Merul is not of Egyptian origin, and it is probable that the Avorship of the god is very ancient. The
variant fonns of his name are: — or \ ,
||1| 5r^» ^cnruil, Mcnlil, and Mer-
uter ; from the first two of these Avas formed the classical name of the god — Mandulis. ^‘he centres of the Avorship of the god were at Telraes and Philae ; at the former place the temple of Merul was rebuilt by Augustus on the site of an earlier building, but the ruins of the little shrine of the god at Philae, Avhich stood behind the colonnade of the Temple of Ari-hes-nefer, suggests that the building Avas the Avork of one of the early Ptolemies, perhaps of Pliiladelphus.
In connexion Avith the question of the cult of foreign go^s in Egypt, and of the gods of Egypt in foreign lands, reference may here be made to a theory Avhich has recently been jiut forAvai’d’ to the effect that several of the gods of Egypt Avere Avoi’shipped as idols by the Arabs of tlie pre- Islamic times. According to this
the Egyptian god Tern, = the Arabic idol Tim, (***;
Tehuti (Thoth), = T.POt, ; lusiius, ^ ^
Ya‘utii, .4>^; Reret, ^ ~ ’ Uatchit, |
‘Azza,
Med.an, Hap-re, | ^ 1 = HAiiAi., Bes, jp’],=
Buss, ; Beniiu, J , = Buwanat, ; Bar, J| >=
Ba‘al, J*j ; and so on. The theory is of intei’est, but beyond a
^ See ‘Hru^scli, Gvogr<ti*hie^ p. 05I.
® See Alimed-Bey Kainal, hMes Ambe.^ rt hs Dirhiit’ii (Recueil, xxiv., p. 11 ff.).
II — U
290
FOREIGN GODS
certain/^imilarity between the Egyptian and Arabic names little proof Has been brought forwai’d in support of it. It is, of c6urse, quite possible that the knowledge of several of tiie gods and goddesses of Egypt should have found its way into Arabia in early times ; indeed this is only what is to be expected. We know that alreiidy in the Illrd Dynasty the turquoise mines of Sinai were worked for the benefit of the kings of Egypt, and that the goddess Hathor was especially worshipped in the Peninsula of Sinai long before the close of the Vlth Dynasty. From Sinai the knowledge of Hathor, and Sept, and of other Egyptian gods worshipped at Sarbiit al-Khadem .and other mining centres would spread to the north and south, and it is tolerably certain that it would reach every place where the caravans carried torquoises for barter. Under the Middle and New Empires this knowledge would become very widespread, and might have reached the tribes in the extreme south of the Arabian Peninsula. On the other hand, we have no proof that the pre-Islamic Arabs adopted Egyptian gods, or that they even attempted to understand their attributes and cult. Before the theory already referred to can be accepted it must be shown that the Egyptian and Arabian gods whoso names are quoted above are really identical, and that it has more to rest upon than similarities of names. The pre-Islamic gods were pro- bably indigenous, and the pre-Islamic tribes being Semitic, their gods would be, naturally, of a character quite different from that of the gods of Egypt, and the attributes of the Semitic gods would be entirely different from those of the Egyptian gods. Whatsoever boiTowing of gods took place under the early d 3 niasties was from Egypt by Arabia and not from Arabia by Egypt, and this is true for all periods of Egyptian history, with the exception of the late Ptolemaic period, when a few locid and unimportant Arabian gods appear to have been adopted at certain places in Egypt. The pre-Islamic Arabs were worshippers of stocks and stones, and it is exceedingly doubtful if they were sufficiently developed, either mentally or spiritually, before the period of the XXVIth D)aiasty to understand the gods of Egypt and their attributes, or to adopt their cult to their spiritual needs which, after all, can only have been those of nomadic desert tribes.
CHAl’^rER XIX
MISCELLANEOUS GODS
I. — Tub Gods op the Twenty-eight finger-breadths op the
Royal Cdbit
Ra, O.
Shu, p.
Khent, £ 3 .
Seb,
Nut,
Asar, ]1 .
A.t, £
Set, S - J ,
Nebt-iiet, ‘o’.
Heru,
Mest, — .
Hap,
Tuamatef,
Qeb^sbnnu-f, III
Tf^iuti,
Sb:p, ■
Heq, I -4^.
Xntsxm, Sfj^.
Maa-en-tep, ^ . ♦
Au-REN-F-TCHESEF, <J£>-
HakI?)
Septo, /i ^
Seb, i<.
An-IIer, V ■ >1 .
HER..1CA, ^Hfj.
SlIEFS,
Amsu (or Min),
Uu,
292 / MISCELLANEOUS GODS
II . — ‘pnE Gods and Goddesses ok the Days ok the Month.
1st hour of tlie 1st day of the Moon : Siitr, P •
Ilnd ,,
Illrd „
TVth „
Vth „
Vlth „
Vllth „
Vlllth „
IXth ,,
Xth „
Xlth „
Xllth ,,
?? ??
ITnd
irird
IVth
Vth
Vlth
Vllth
vmth
IX th Xth
XTth
Xllth
j? *
?? ??
??
??
J?
IJI!BU-SA-AsT, j“,
Ast. jj“.
Sekhet, ^ ® .
Uatchit, J (](j Menhit,
Uk-HEKET, ^
sa, 9^.
Hetet,
Ba-neh-
‘I’e’ptu,
Ilnd
J5
XIVth
yy
yy
[Teknut,
^0
:]•
Illrd
y?
jy
XVth
yy
yy
Seb ((ieh),
IVth
?y
XVIth
yy
yy
NtiT,
Vth
y?
y?
X Vllth
yy
yy
Anpet, (j
0“
□o’
(J.
Vlth
y?
5’
XVIIIth
yy
yy
III. — ^The Gods and Goddes.ses ok the Months ok the Yeak
Month Deity
- euiOYX =-^^ 1 ^ 1 ^. Goddess Tekhi^ ^\.
- Var., TEKU-HEr..
iMISCELLANEOUS GODS
293
Mo-
o* o*
Moiitli
«
nAont = "
Aaoup = ^
sco**-*^ = M
TUU&I =/
6 . jLiex*P = '
- = -
8 . <|>ApjuioYei = ■
- =
10 . nAuim =
11 . cnHn =:
- AjiecajpH =
c» o cm
S^*
tm
Ci 0
CTZ] o O
crz 3
S=o-
CZZ]
CZZ 3
CTZ)
Deity
God Ptah-aneb-res-f’ Goddess Het-iiert
Goddess Sekhet^
God Amsu, or Min^ God Rekeh-ur*
t
God Rekeh-netches Goddess Rennutet
God Khexsl’
God Khenthi® Goddess Apt®
God Heri:-kih;ti^
tk ^
AAW\A ,
o Ja ^
/VWVXA T mZL Ai,
fUtililfl-
I
IV. — The Birthdays of the Gods and Goddesses of the Five
Epagomenal Days.
Day I. . ‘=3:7^, The Birthday of Osiris.
Day II. . O ii, The Birthday of Horus.
1 Vurianls, Menkuet and 0 ^ , HKii-An’.
’ ® o I ci criD
- Var., t I .Mi t Ka-hbu-ka-iieis. ^ Ya-., ’ Suef-eeti.
‘ Van, ^ ® ^ ^ o 5^. Makhiar.
‘ vwt., ^ f ^ IIH ]. a«c..H«xi-.KH»TrrH ““I ‘3? i) ^ ,
HeiuAntet.
® Variants, (| ^ | AJ’T-hest and ‘C3t7 i| ^ ^ ^ P’ HEr-Ari-HKXT-s.
^ Variants, An-RENrir and YSP HEu-‘fEi*.
294
MISCELLANEOUS GODS
3 . I>&yfLIL. . o 111,
Daf IV. . Oiiii,
Day V. . oiiiii.
V. — ^The Gods and
First Hour .
Second Hour
Third Hour .
Fourth Horn*
Fifth Hour .
Sixth Hour .
Seventh Hour
Eighth Hour
Ninth Hour .
Tenth Hour .
Eleventh Hour
Twelfth Hour
Tlie Birthday of Set. ,
The Birthday of Isis.
The Birthday of Nephthys.
Goddesses oe the Hours of the Day.
Amseth
Hap
Toa-mat-f . Qebh-sennu-f Heq .
Armai . Maa-tef-f . Ar-ren-f-tchesef IIentch-hentcii Qet
Ari-nef Nbbat.’ Matchet
A
O o ^ c
-C2>- W/VAA
VI. — ^The Gods and Goddesses of the Hours of the Night.
The deities of the hours of the night are the same as those of ‘ the hours of the day, and their names follow each other in the order in which they occur as gods of the hours of the day.
- Var., An-erta-nef-nebat, ,JU.
MISCELLANEOUS GODS
295
VII. — ^The Gods and Goddesses who watch before -,)^nd BEHIND OsiRIS-SeRAPIS DURING THE TwELVE HoURS ,
OF THE Day AND OF THE NiGHT.
•V
By Day Before Osiris Behind Osiris
Hour 1. Mutchet Amseth
Amseth IJap
Hslp Tuamutef
Tuamutef Qcbhsenuu-f
Qebhsennu-f Heq
Heq Armaiii
Arimiiu Maji-tef-f
Maa-tef-f
,, 9. Ari-ren-f-
tchesef „ 10. llentch- lieutch „ 11. Qet
„ 12. An-ertfi-nef- uebtit
Ari-ren-f-
tchesof
Hentcli-
hentch
Qet
An-orta-nef-
iiebat
By Night Before Osiris Behind Osiris
Hour 1. Thoth and Anep Amseth „ 2. Anep and Ap-uat Hap
„ 3. neru and Thoth Tuamutef
„ 4. ncm Ast Qebhsennu-f
„ 5. AstandNebt-het Heq
- Shu and Seb Armaiu
„ 7. Thoth and Anep Maa-tcf-f
- IJeru and those Ar-ren-f in his train tchesef
9 Hentch-
heutch
„ 1 0. Heru and those Qet in his train
- Neteru ent ha- A.n-erta- abt nef-nebat
„ 12. Heru and Seb MatOhet
VIII. — The Gods of the Four Winds.
- The North Wind was called Qebdi, ^ J ^ or ^
North Wind.
North Wind.
296
MISCELT.ANEOUS GODS
^ The South Wind was called Shehbui,
r’vv “I
ra
11 ^.’
or
- The East Wind was called Hknkhisesui, ^ Pp ® , or
0 zn T ! •
- The West Wind was called Hutchaidi, ® | 1|1| or
East Wiiul.
IX. — ^Thb Gons OP the Sense.s.
- Saa, the god of the sense of Touch or
Feeling and of knowledge and understanding, is depicted in the
MISCELLANEOUS GODS
297
ordinary form of a man-god, and he has upon his head sign which is tlie symbol of his name. One of the eiN^jliest
mentions of this god occurs in the text of Unas (line 439), where it is said that the dead king has “ taken possession of Hu and hath
gained the mastery over Saa,” i ^ P ^
P (j mm 111 the Theban Uecension of the Booh of the Dead,
Saa, or Saa, appears in the Judgment Scene among the gods who watch the weighing of the heart of the deceased in the Great Balance, and he is mentioned m the xviith Chapter as one of the gods who came into being from the drops of blood which fell from Ra when he mutilated himself. From the same Chapter we learn that it was he who made the pun on the name of Ra, the Cat,
God of fiod of tlio God of God of
Toiu-h. Intelligciico. Sooing. ITeariug,
TIu? gods of tiie Senses.
which he declared to be “ 3Iau,” | ^ ^ > because it Avas “ like ”
{rmn, ^ ^ |) that Avhich he made. Saa Avith Thoth, and Sheta,
and Tern formed the “ souls of Khemennu ” (Herraopolis),^ and Saa had a place in the Boat of Rii (cxxxvi.B 12), Avith Hu andt)tlier gods. In Chapter clxix, (line 19), Saa is declared to protect the
members of the deceased by his magical poAvors, (| ^ ^
°*|**”| although Avhat he Avas exactly supposed to do
for him is unknoAvn ; in this passage he is mentioned in connexion Avith the goddess Sesheta, the “ lady of Avriting,” and one of the female counterptu’ts of Tliotlu In Chapter clxxiA^ (line 2), Saa is said to have been begotten by Seb, and to have been brought forth by
^ See Cliapter cxvii.
298
MISCELLANEOUS GODS
the coAipany of the gods, and this statement supplies us with the reas^ why he is grouped among the ‘gods of the cycle of Osiris, The’ texts make it clear that Saa was the personification of the intelligence, whether of a god or of a human being, and the deceased coveted the mastery over this god because he could give him the power to perceive, and to feel, and to underatand. At the end of the clxxivth Chapter (lines 16, 17), a “ Great Intelligence,”
“Intelligence of the
Amenti of Ra,” p || mentioned.
w
Saa-Amenti-Ra, arc
- Hu, § ^ sense of
Taste is depicted in the ordinary form of a man-god, and he also has upon his head the sign Avhich is the symbol of his name. He is mentioned in the text of Unas with Saa, and he appears with him in the Judgment Scene, and he was present together with .Vmen, Thoth, Nekhebet, Uatchet, and Saa, when Tsis brought forth her son Horus in the papyrus swamps of the Delta. Like Saa, the god IJu came into existence from a drop of blood which fell ■from Ra when he mutilated himself. Hu was, however, not only the personification of the sense of taste in god and man, but also became the personification of the divine food upon which the gods and the beatified saints lived in heaven. Thus in the Ixxxth Chapter of the Boole of the Dead the deceased says, “ I “have taken possession of II u in my city, for 1 found him therein,’ and in Chapter clxix. (line 22) it i.s said to the decea.sed, “Hu is in tW mouth.” In some passages it is difficult to decide whether the Im mentioned in the texts refers to the god of the sense ot Taste, or to the divine food hu.
.3. Maa, the god of the sense of Sight, is depicted in
the ordinary form of a man-god, who has upon his head an eye, which is both the emblem of his chief attribute and the symbol of his name. '
- Setem, , the god of the sense of Heaking, is depicted
in the ordinary form of a man-god, who has upon his head an ear, which is both the emblem of his chief attribute and the symbol
MISCELLANEOUS GODS
299
of hia^ name. The gods of the Four Senses appear together in a relief which was made for Ptolemy IV. at Edfft. In this we have the Sun’s disk on the horizon placed in a boat wherein are ’the gods Heru-merti, Ap-uat, Shu, Hathor, Thoth, Neith, and Heru- khent-khathet ; the king stands in front of the boat and is offering
Maat, ^ , to the god. Behind him are the gods of the senses of
Taste and Touch, and behind the boat stand the gods of the senses of Sight and Hearing. An interesting variant form of the god Setem is reproduced by Signor* Lanzone, from which we see that he sometimes had the head of a bull with the body of a man ; the text which accompanies the figure describes the god as “ the dweller in Pa-Shu ” (i.e., Dendera), and calls him the “ bull, loi’d of strength.” *
X . — ^TiiE Soul-God.
The mythological and religious texts contain indications that the Egyptians believed in what may be described as a “ AVorld-
Soul,” Avhich they called Ba, its symbol Avas a beaixied
man-headed haAvk, and it Avas identified Avith more than one god, for there Avas a Soul of Rii, a Soul of Shu,- a Soul of Seb, a Soul of Tefnut, a Soul of Osiris, and “ the Soul of the Great Body Avhich is in SaVs, [i.e.,] Neith.” In the Jiook of the Deoit (xvii. 109 ff.) we find that the Soul of Ka and the Soul of Osiids together form the double divine soul Avhich inhabited the Tchafi,
^ dAA’elt in Tettu. The existence pf a
World-Soul presupposed the existence of a World-Body, which is of course the material univei’se; and the type of this Avas, according to the priests of Heliopolis, the body of Osiris, and according to the priests of Sais, the goddess Neith ; in other cities the priests, no doubt, identified the AVorld-Body Av-ith their local gods. Men and gods Avere supposed to contain the same component
parts. Man possessed : — 1. A physical body khat). 2. A
- Dizionario, pi. 384, No. 2.
3 Brugseh, Dirt, j>. 77G.
300
MISCELLATS^EOUS GODS
s,oul or 3* A heart , dh). 4. A . double (LJ,
M)/ 5. An intelligence khu). 6. Power sehhem).
A shadow I’haihit). 8. A spiritual body ^‘dh).
A nanio ( , rcii) ; and the gods possessed divine counter-
parts of all these. Thus Ivhepera was “strong in his heart when he began to create the world, and according to one version of the Egyptian legend of Creation this god was united to his shadow. A god had only one heart and one shadow, etc., but he might possess several souls and “ doubles,” and wo know that the souls of Rfi were seven in number, and his doubles fourteen. Tlie names of these last were: — 1. Heq, “ intelligence.”
Nekut, J, “strength.” 3. Khu, |^, “ splendoiu’.” 4. Usr, ■|, “power.” 5. Uatcii, |, “ vigoim.” 0. Tchefa, “abund- ance.” 7. SiiEPS, “ Avealth.” 8. Sknem, “ intei’inent.”
Sept, “provision.” 10. Tet, “stability.” 1 1. Maa, -<$>-,
“sight.” 12. Setem, “ hearing.” 13. Sa, .■sjs, “intelligence.” 144. Hu, ^=», “taste.” Similaidy the texts shoAv that the Egyptians believed in the existence of a divine Khu, and of a divine Sekhem, etc.
XI. Goude.sses ani> Gods of the Twet.ve Hours of the
Night.
Goddesses.
Hour 1.
^ WSqA . .
. Nebt-theiient.
„ II.
4K /N
1 .
. Sakset.
„ HI.
^
V ■ ■ -.I J\
. Seheu-tot.
„ IV.
A •
dsa £:» o
. .Va-sheft.
—I ^
MISCELLANEOUS GODS
301
Goddesses.
Hour
V.
n ci .
. Neb-askukt.
. x„, …… ^
VI.
5?
VII.
. H ER-TEP- A U A- II E R-X EB-S
VIII.
f ^ ^ o * • •
. Mert.
IX.
. Ner-sexti.
??
X.
. Mut-xkb-set.
V
XI.
NK 11 C) *
. Kiiesef-kiiemt.
D
XII.
. Pab-xeferu-en-xeb-set.
Gods.
Hour
I.
??
II.
iI‘S'7 ■
?J
III.
I-Jl Q
JJ
IV.
J?
V.
??
VI.
??
VII.
VIII.
D
IX.
r5T* •
55
X.
° =’1
C3EI1 (SD 1
55
XL
55
XII.
Khepera.
Ab-f.m-tu-f.
Neb-xeteru.
An-mut-k.
Baim-f.
Heuu-sbati.
Seker.
Heru-her-kiiet.
Maa-hra.
Pesii-iietep-e.
IVA-TAUl.
Ka-kiiu.
302
MISCELLANEOUS GODS
XII. — The Goddesses and Gods of the Twelve Hours
OF THE Day.
Hour.
oil
III.
C)
IV. s
C3a o
Goddesses.
. . Nundt.
. Semt.
Mak-nebt-s. . Seshetat.
Gods.
P <2 . . . Shu.
Hu.
Y, Jj “ , Nesbet.
VI. . . . Ahabit.
(2 . Sau.
PJoBx-
■
X7 ^
® O
AA/VS,W
VII. ^ ()(| (2^ . Nekiu. VIII- • • Kheperu.
O
M •
IX. w cm '
. Tcheser-shetat. jj
X. f I (] o j . Sati-atot. •
^I-“P§^T1 Sesb-kheperu.
XII. ‘^0 ^ Hap-toheserts. <
a\kERT.
Tehuti. Heru-em-au-ai Khensu.
Ast.
IIeq-ur.
n Maa-ennu-am-
“Ir UAA.
^ “|]~ © ‘Tf=’ A a-am-khekh.
XIII. — The PlaIxets and their Gods.^
- Jupiter, the “star of the South,” ^ilc^v, was called under the XIXth and XXth Dynasties Hebu-.\p-sheta-taui, and in the Graeco-Roman period Heru-ap’sheta,
/ □ or Heru-pe-sheta, ’ ic. This planet
was without a god.
- Saturn, the “star of the West which traverseth heaven,” ic 111 i ^ was called “ Heru-ka-pet,” ^
9 1*6.,
1 See Brugscli, Thesaurm^ p. C5 ff. ; Aegypiologie^ p. 336.
MISCELLANEOUS GODS
303
“ Horus, Bull of heaven,” under the XIXth and XXth Dynasties, and in the Graeco-Roman period Heiid-p-ka and Heru-ka,
and planet was Horu^
- Mars, the “star of the East of heaven,” ^ ° which
is described as the “ [star] Avhich joumeyeth backwards in travelling,” P ^ called “ Heru-khuti,” under
the XIXth and XXth Dynasties, and in the Graeco-Roman period “ Herd-tesher,” Horus.” The god of
this planet was Ra, G.
Venn.*?. Moroiiry. Mars. Saturn. Jiil>ir.er.
- Mercury was called Sebku, ^ ^ 3 ^ ^ > under the XIXth and XXth Dynasties, and Sebek, ^ j S) or Sebbk, Jj in the
Graeco- Roman period. The god of this planet was Set, ^ ^ 4: •
- Venus was called the “ star of the ship of the Bennu-
Asab,” ^ under the XIXth and
XXth Dynasties, and “ Pi-neter-Tuau,” i.e., the “god of the morning,” in the Graeco-Roman pei’iod. The god of this planet was Osiris. As an evening star Venus was called Sbat uatitha,
Ci \N
1 Var.,p’^ (1^*.
304
MISCELLANEOUS GODS
XIV. — ^Tiie Dekaxs and theju Gods.*
^ The Dekaus.
- ‘JV-rA-KrAuT . .
Ptolemaic Variants. -
CI32n
2 .
’ropa-Kotiniut.
Kenmlt ….
Kher-kiiept-Kenmut
- II.-TCHAT . .
i;-
- Pehui-tchat
w
i;-
- Tuenat-hert
Jp
1 Seo Lepsias, Chromlogie, p. 60 ; JJrugsch, Thesaurus, p. 167 fF. ; Aet- ologle, p. 340.
- Tlio Greek traiLScript ions are as follows : —
» CIT * XNOYMIC XAPXNOYMIC
« HTHT ^ OYTHT ** T(0M
MISCELLANEOUS GODS
305
The Dekans.
- Themat-khert . .
Ptolemaic Variants.
Theiiiut-khfrt.
USTIIA.
Bekatha .
Tcpa-Khentot.
Tei*a-khentet
Kiieutei’-heiit
fi
(Ilh i<
- Khentet-kliert,
(Hh
- Thbmes-en-kheotet
t5r ☆
“IPiii*-’
IB. Tiioiries-on-kheniot.
- Sfipt-khoniin.
U. Sapt-khennu
® j.
° ® I*.*
“ A<VWV\ '
’ OY€CT€- BIKWTI ^ TnHXONTI
- A4»OCO ® COYXOJC
■ XONTAP6 « XONTAXP6
» CnTXN€
U— X
806
MISCELLANEOUS GODS
The Dekans.
- Her-ab«uaa . . . ^
/
Hor-iib-uaa.
Shesmu
Kenmu
O’ aSSs >lc.
Ptolemaic Variants.
1
Vc.
■ /WVSAA
. ic-
r~ Yl, J /WWW
zrzz3
Semtet . .
Tepa-semt .
Tepri-semt.
Sbrt
Sasa-sert . . .
Sasa-Sert.
Kher-khept-sert .
» ‘PHOYO) ? C€CM€, CIC€CM€ » KONIM6 ‘ CM AT ® « CPO) ^ CICPO) »
MISCELLANEOUS GODS
307
The Dekans.
- Kiiukhu ….
2 li , Kliukhu.
Ptolemaic Variants.
- \
Baba
Kiient-iieru . . .
2
< 0 ‘k .
- HEJi-AB-KHENTU.
9
I
\
Qet . . . . .
Sasaqet . . . .
-kic O kkk
liA*-’
- Abt
• • • •
1 TnHXY 2 XY » TnHBlOY ♦ BlOY, THIBIOY « XONTAPC « XONTAXP6 ^ CIK€T » XWOY
308
MISCELLANEOUS GODS
The Dekans.
31 . Khau
Ptolemaic Variants.
■
32 . Remen-heru-an-Sah
i’
I
33 . Mestcher-Sah . . [jj P ^ ^ ^ \ ^
■k •
- Mestchcr-Salj.
34 . Remen-khek-Sau . IX
.V
.:V*Sah
=1
-A— ^
fl X *
3r>. Sail.
36 . Sah 14^
i.
37 . Septet . . . . X’
Tfr *
.‘57. Septet.
» €PC0, APOV * P€M€NAAP€ ’ 0OCOAK
- 6yap€ ’ cweic
MISCELLANEOUS GODS
The Gtods op the Dekans.
309
- See, ^ or Hapi-Asmat,
Hapi-Mestha.
Ba, or Isis.
Khentet-khast, ^ 1 D oi’ Isis, or the Children of Horns.
Ast (Isis), jj or Tuamntef, or the Children of Homs.
Nebt-tep-ahet, Children of Horns.
Mestha-Hapi, or Tuamntef.
Qebh-sennuf, or Tnainntef.
Tuamutef, ic .
Tuamutef, Qbuh.senxl’f, or Hapi.
Ti’AMUTEF, II API.
IIeuu,
Set, p .
Heru,
Ast Neut-het, jj^
1*- Set. otUt, |^.
Heru, or Ur, |^.
Mestha, Hapi, Tiamutef, QEiiiiSENXUF,
*^,1 SI’J-III-
Heru,
IjAPi, (I D f|M
Asr, jJ“
Tuamotef, Qebhsennuf.
Qebhsennuf.
310
MISCELLANEOUS GODS
23
24, ^uamutef, Qebhsennuf.
Mestha, IJapi.
i^ERU,
IJeeu,
Heiiu,
29
Mestha, Qebhsenxuf, Titami;tef,Qei!HSennuf, Uapi.
Hapi.
Mestha.
TuAMI:TEF, QEBUSENEliF.
Maat-Heru, Heru,
Maat-Heru, Here,
Maat-Heru,
«Maat-Heru Ast, jj 5^-
XV. — The Stau-guds rehinh Sotfijs ani> Orion.
c
- Shethu, ^ ^ Shetu
csa
i»-X
0 . I I I
^ AWV^.^ ^
ISESUa, ^ i< .
Shi‘:pet,
Apsfotcii, (| if .
SEFiSIIES, P J if .
Uash-neter,
1 Variant for Nos. 20 and 30, jj ^ «*-«» jj] valiant of
No, 29, varimit of No. W, Hapi, Qebhsennuf.
^ I AAiTAiW
spirits, and on tlie left are; — 1. Three jackal-lieaded spirits j 2. The eight primeval gods of Khemciiiiu, frog-headed siiakc-hcadcd ; 3. The four-headed ram of the Xorth wind; and, 4. The llaui-heuded hawk of the East wind.
312
MISCELLANEOUS GODS
XVI. — The Star-gods of the Southern and Northern Heavens.
(See 313.)
^ 1. The hippopotamus Hesamut, or Rerbt,
up the back of which climbs a crocodile without name ; Dr. Brugseh identifies this representation with Draco. In a list of the hours the various parts of the body and members of the hippopotamus goddess are mentioned, e.g., 1. AAAAAA
9 I ^ fuuum,
w
?p- «-g^p- «-w:p-
- The bull Meskheti, ^ ®
equivalent of our Great Bear.
- Horus the Warrior An,
o o
D jl
P- ®-2^P-
this was the Egyptian
who holds ill his hand a
weapon with which he is attacking the Great Bear.
A man standing upright and wearing a disk on his head ; without name.
A man standing upright; he holds a spear which he is driving into a crocodile. This figure is without name.
A hawk ; without name.
The goddess Serqf.t, jl ^ o’ form of a ivoman.
The lion Am (?), eighteen stars.
The crocodile Serisa, j) .
jSas, or
I
T II
with
XVII.— From the famous circular representation of the heavens, commonly known as the “ Zodiac of Dendera,” which ivas formerly in the second room of the Temple Roof at Dendera, but which is now preserved in the Bibliotheque Nationale at Pai’is, we learn that the Egyptians had a knowledge of the Twelve Signs of the Zodiac. It is wrong, however, to conclude from this, as some have done, that the Egyptians were the inventors of the Zodiac, for they boiTowed their knowledge of the Signs of the Zodiac, together with much else, from the Greeks, who had derived a great deal of their astronomical lore from the Baby- lonians ; this is certainly so in the matter of the Zodiac. It is at
MISCELLANEOUS GODS
313
Ik* Sfar.jrofU near the N-:irth Pulo.
314
THE ZODIAC
present a subject for conjecture at what period the Babylonians first divided the heavens into sections by means of the constella- tions of the Zodiac, but we are fully justified in assuming that the earliest forms of the Zodiac date from an exceedingly piimitive time. The early dwellers in Babylonia who observed the heavens systematically wove stories about the constellations which they beheld, and even went so far as to introduce them into their national religious literature, for Babylonian astrology and theology are very closely connected. Thus in the Creation Legend the brood of monsters which were spaAvned by Tiamat and were intended by her to help her in the fight which she was about to Avage .against Marduk, the champion of the gods, possessed astro- logical as Avell as mythological attributes, and some of them at least are to be identified Avith Zodiacal constellations. This A’iew has been long held by Assyriologists, but additional proof of its accuracy has recently been furnished by ]\Ir. L. W. King in his “Seven Tablets of Creation,”* Avherein he has published an interesting Babylonian text of an astx’ological character, froixi Avhich it is clear that Tiamat, under the form of a constellation in the neighbourhood of the Ecliptic, is associated with a number Of Zodiacal constellations in such a manner that they may be identified Avith members of her mythical monster brood. The tablet in the British Museum from Avhich Mr. King has obtained this text is not older th.‘in the Pei’sian period ; but there is little doubt that the beliefs embodied in it Avere formulated at a far earlier time. That certain foi’ms of the Creation Legends existed as early tis li.c. 2300 there is ssitisfactory evidence to shoAv, and the origins of the systefnatized Zodiac sis used by the later Babylonians and by the Greeks are probably as old ; Avhether the Babylonisins Avero them* seh’es the inventors of such origins, or Avhether they are to be attributed to the earlier, non-Semitic, Sumerian inliabitants of the country cannot be said. It is, hoAvever, (juite certain that the Greeks borroAved the Zodiac from the Babylonians, and that they introduced it into Egypt, probably during the Ptolemaic period. The following are the forms of the Signs of the Zodiac as given at Dendera.
’ Vol. I., page 204.
310
SIGNS OF THE ZODIAC
(D
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cr:
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tc
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= ■§
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^ See Sti’assmaier and Epping, AstnmoittlscJiCH tnu^ BahyUm^ p. 7. at end ; Jensen, Kosjuoloyle, p. 57 fF. ; R. C. Thompson, Magicians and Astrologers, p. xxiii. ff.
MISCELLANEOUS GODS
317
XVIII. — In the Second Corridor of the Tomb of Seti I. are the following names of gods, with figures:* — 1. Temtemtch,
= KiIEOTI - QESEB, v’-
Nktch-baiu, ^ 1 . 4. Nef-em-baiu ^ AAA^A/V
1 . 5. Shnki,
- Tbm,
t>. Ba-Ka, ^
. 8. Shu, r-cn ^
- Aatiu,
jjcj. 11. liEiiu, 12. Rifjii, <=
||[| 14 ). Extuti, 1*5 . Amkxt, (|^^rvy].
16 . Aakebi, Jfjll’tCl,- 17 . Kiienti-Ambxti,
)8.Macti 4^;. IS.’rEBATI.^E.-^^. 20.SIIAI,
^ w
- Tchemtch-hat, j . 24. Aper (?) -ta,
. 25. Thenti,
i:i\
. 26. Kiiepi, ® i|l|. 27. Skkheper-
KHATI, 28. Ameni, (j
- Aat,
il
- Mau-aa, ^|. 31. Metu-khut-f, | sa
. 32. .VuAi, ‘^3. Senic-hra,
^ © ,
• A /WwWA y-\ Q g , ***^ *■> ^
- Astiieti, LI , ^ „ Q . 35. Tiieta-i-ixen, 4t Besi-
SIIEMTI, Jjpi|l| ‘^7. SEMAAtlUT, 38.
KhEPERI, ^ 1|||. 39. 1i.-AtENI, ® !|
HRA, P _ 41 , N.\KIU-MeNAT, /«wvw || (|(| ^ ^ .
- Sehetch-khati:, p|^
rj ^ Aww\
- Nut, . 45. Tefxut, . 46. Nebt-het, M
p==q * Ld
- N<j, 48. I^BAAITI, i f] Ijll “• ^9- Netheet,
’ See Lefoburei Lea Ilypogces lioyaux de Thlbes, Paris, 1880, pt. i., pi. lo II.
320 MISCELLANEOUS GODS
Seraa, jj. 51. Qereuti,
Amejt-ha, I ^ 53. Khepber, 54. A.\ai,
-a w nm’
. 56. Sekhen-ba,
(*=0). 55. Sbrqi,
- Rekui, f||. .58. SiiEPi, SE □!• 59.
Sesiibtai, I, Maa-uat,
- Hetchcti, 6S. aDKK, 64.
Then-aru, ^ ‘I -s>- ^ I j . 65. Her-ba, £g£ ^
Qa-ba, 67. Xetchesti,
Amam-ta, . 69. Ketuiti,
Urshiu, 71. A.vn.a-titati, (| ^ 72. Nehi,
XIX. — The Names ok the Days op the Month and their Gods.
00
O w
-k
Heb-enti-paut, or
□
?klr’=^-
Ileb-abet. Day of Heru-netch-tef-f.
Heb-mesper. Day of O-siris.
- ^ -||-^‘X7, Heb-per-setem. Day of Amset.
Hcb-khet-her-kliaii. Day of Heb-en-sjis. Day of IMamutef.
o I a
Ml
() “* /WWW v 37
III
O
[l3^.
c 1
I ‘X7*
Heb-tena. Day of Qebhsennuf.
Hel)-tep-[sibet] Day of Maa-tef-f.
Ueb-kep. DayofAri-tchet-f,.csj>-2^*
322
MISCELI.ANEOUS GODS
10 .
Pil^C-
Q 1 1 1 ^mcE 7 ’
1 1 1 ^
13-
‘1 .
AVWVA
ifiPn”^-
Ily w.
JSi[\
<1:^
^
%
2 «.
^cgn j
Qf=R
0^37”
- ‘JX?
0F=?
e ‘X7‘
Heb-saf.
Heb-satu.
Day of Ai’i-ren-f-tchesel’,
cz> ^
Day of Netchti-ur,‘i“ ^ ^
Heb-Heru-en-
.Day of Netch-an (?),
H eb-iuaa-set.
/v#vw.
Day ofTekcn-cn-Ra,’::::::?! „ .
Heb-sa.
Day of Hen-en-ba, |i 0
H ob-ent-met-tua.
• 1 •
Day of Arraauai, Ijl] ^
H eb-mesper-sen.
Day of Shet-f-met-f,
I;Ieb-.«a.
Day of Heru-her-uatch-f,
k’=‘i’—
Heb-aiili.
Dav of Abi, ^ .
•’ ■ ’ j’-J
H eb-setcm-mctu- f.
Day of Au-mut-f, j| .
Heb-anep.
Day of Ap-uat, / □
^leb-aper
Day of Anpu (Auubis).
Heb-peh-Sept.
Day of Nfii, g (jlj
Heb-tenat.
Day of Na-ur, ^ ^ X 7 .
Heb-qenh.
Day of ISla-tesher, q
Heb-setu.
Day of Slieni,
Heb-pert.
Day of Ma-tef-f, »t 2 _ .
r==n:
Heb-usheb.
Day of Tun-abui, ^^‘W-
Heb-set-ent-pct.
Day of Khnerau.
l;Ieb-ari-sekhem(?) Day of Utet-tef-f, ^ >t^.
Heb-nu-pet.
Day of Heru-netch-tef-f or
/A^A/V^
Nehes fD .
GODS OF THE BOOK OF THE DEAD
U23
XX. The gods and mythological beings who are mentioned in the Theban Recension of the Book of tke Dead}
Ai’ethi-ka-sa-thika Aseb .
Ashu .
Ashbu Asher Akeru Atof-ur Ates-hra-she yVahet .
Aakhabit .
Aa(ietqet
Aah .
Asar .
Ast
Aukert
Aukert-kheutet-ast-s Abu-ur Ap-uat Ap-uat-raeht-sekhem-pet Ap-uat-resu-sekhem- taui
\UU-
CIL_:> AA.VVN.\ ,
onA.
jlfO-
^ The passages in which these names occur are given in the Vocabulary to my edition of the J^ook of the Dead, {Chapters of Comiufj Forth by Day, Loudoo, 1898.)
324 GODS OF THE BOOK OF THE DEAD
Ap-si …. A^>sliat-taui Ara-beseku .
Am-snef
A m-liauatu-ent-pehm-f Amen . . .
Amen-Ra . Amen-Ra-Heru-khuti .
A men-nathek-rethi- Amen Amen-na-an -ka-entek-share Amsu (o’/‘j Min) . Amsu-Heru Amseth
An-erta-nef-bes-f-khenti -heh An-heri-ertit-sa .
Aneniu
An …. An-temt An-utef-f
An-a-f
Anpu …. An-mut-f .
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GODS OF THE BOOK OF THE DEAD
An-Her An-hra xVn-hetep-f .
An-tcbu Ari-Mafit . Ari-em-ab-f x\i’i-en-ab-f .
Ai’i-lietch-f .
Ari-si .
All .
A hi .
Ahiu .
Ahibit iVheti .
Akbsesef Astennu Astes .
Akcu-tau-k-ha-kheru
Akenti
Aqen .
Aqeli .
A kau .
x\kert-khent-ast-s
wfiyiifiti-
(i - i
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32« GODS OF THE BOOK OF THE DEAD
Ata-re-am- tcher- qemtu-ren- par-sheta . . . .
f
Atem . .
Aten . . . . .
A tek-tau-kehaq-kheru Aa-kheru . . . .
Au-a …..
Aurau-aacier-sa-auq-re-bath i
Abu-ta
Aha-afiui
Ahau-hrau . Abt-tosi-rut-en-neter . Apep . . . .
Aapef . . . .
Am-aau Amam-niaat
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Ain-kliebitu
Amunx
Anicmet
Ankhi
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Aukhet - pu-ent-Scbek-neb- Bakbaii . . . .
Ankh-eni-feiitu .
Anti . . . . .
Aliii-un-urt-nef . Akhen-nisuiti-f Akhekhu . . . .
A(|-]ior-i‘imi-unnut-f .
Aipin . . . . .
Aali
Atcli-nr . . . .
Vtx
Uaipii . . . .
Uamemti . . . .
Uart-netci’-seinsu Uatch-Maati Uatcli-N’^esert
[Jatchit , . . .
Uaau . . . . .
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Ilbes-hra-per-em-khetkhet . LI npepet-ent-H et- Hem Uniiat . . . .
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328 GODS
OF THE BOOK OF THE DEAD
Unen-nefei’ .
■ ^ I<=>s§s3‘
Un-hat
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Unti .
AA/SiW\ \ * — 1
Ur-at .
■ ■ ■
Ur-pchui-f .
- ■ ill
Ur-maat
• ■ ■
irr-maat-3 .
. * .
Ur-mertu-s-teshert-sheni
Ur-liekau
User-iib
Usei’-ba
Useft …. Usekli-nemt Usekli-hni .
Utu-rekliit .
Ufcct-hch
I
Utcha-re
Ireqai …. 13a … .
Bai …. Bati …. Bati»erpit .
r-u~l -ri .J.I
^ Ja’Si i-
^fTA■
I •
‘=’y- ■
GODS OF THE BOOK OF THE DEAD
Bau .
«
Bai
Baba .
Ba-neb-Tettet Bai’ekatliatchaua Bast .
Basti ■
Baba .
Bah Bebi .
JJoniiu
I ’a-i’cbaqa-klieperu L*a-shakasa .
I’enti .
l*ehi’eri
I’ckhat
Pesklieti
Pesek-re
Pcstu .
Peti .
Petra .
Ptah .
330 GODS OF THE BOOK OF THE DEAD
Ptah-imeb-res-f .
Ptah-Sekcv . Ptah-Taneu
Fa-pet Maa-iiniif .
Maa- atel-f-kheri-bcti-f .
Maati-f-eni-ssliet . Mauti-f-em-tos
Maa-cni- kerh-au-uet-oui-hru
!Maa-ba-f
Mua-heh-en-renpit
j\Iaatul-lK‘.i‘-ri ]\faaiu-s!u (?) Maa-tliet-i’ .
Slaiit .
e
Maati .
Mruiu-taiii .
MilnjatliJi Mi-slicps Ment . Menkli
GODS OF THE BOOK OF THE DEAD
GODS OF THE BOOK OF THE DEAD
332
Naarik
Kasaqbubu .
Nak ….
Natbkerthi .
Nak ….
Nilau ….
Nai-t . . . . '
Nu . . . .
Nubti ….
Nut ….
Neb-iibui
Nebt-unnut
Neb-lirau .
N eb-pehtet-po tpet-seb li
N eb-pehti-thes-memnent
Neb-rnaat-lieri-tep-retui-f
Ncb-er-tcher
«
Nebt-het
Neb-s ….
Neba ….
Nepera
Nefert
Ncfor-Temu
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Nem-liru Nem .
Kemu . Nenutu-hru Nen-unser . Nentclirt Ner .
Xerati .
Ncri . Ncrau-ta Neliesiu Noha-lira Neha-hau . Neheb-nefert Neheb-ka . Nekhebet . Nekben Neka . Nekau Nekau Nekek-ur . Neti (?)
Net (Neith).
AAWW
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334 GODS OF THE BOOK OF THE DEAD
Neti-she-f .
N eti-hra-f-emmii-nuist - 1’
t
N eteqa- hrti-khesef-at u . Nctit …. Netcheb-ab-f Ketcliefet .
Ketch em
Netcheh-netchcli . Ketchesti Netclises Re-Sekhait .
Re-iukasa .
Re-Ra
Itiii ….
Ra-.Vsar
Ra-Hem-khuti .
Ra-Tem
$
Ru-er-nelieh Ruten-Ast. Rutu-nu-Tem Rutu-neb-rekhit .
Remi …. Renirem
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GODS OF THE BOOK OF THE DEAD 335
Renenet Rennutet ,
Rertu-nifu .
Rerek ….
Rerti . , . .
Rclm . . . .
Rehui . . . .
Reliti ….
Re-hent
Re-lienenet .
Rekhti-merti-neb-Maati
lies-ab
Re.‘3-hra
Rekes (?)
Ref|i . . . .
Rctasashnka
Reta-nifu .
Reta-hen-er-reqau
RetiVsebanqa
Hab-em-atu
Ha-hetep .
Ha-kheru .
Haker
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336 GODS OF THE BOOK OF THE DEAD
Haqa-liaka-ua-lirti Hu-kheru .
t
Hemti
Hai …. Ha-lira H apt-re
H arpukakasharesliabaiii
Harethi Hapi (Nile)
Hapi …. Hapiu (Apis)
Hu‘ .
^[ui ….
klu-tepa
Hit …. Hebt^re-f .
^lept-seshet Hemen Ilein-nu (?)
Henbi …. Hensek
GODS OF THE BOOK OF THE DEAD 337
9enti (Osiris)
Henti-requ
I;Ient-8he . . . .
Heri-akeba-f
•
Heri-uru . . . .
IJertit-an . . . .
F,Ieri-sep-f . . . .
H er-ta …. Her-taui . . . .
Heru ….. Herui (Horus ami Set) Herui-senui (Horus and Set) Hei’u-sii (?)
Heru-ur . . . .
H eru-ein-khent-an-maati Heru-netch-hra-atef“f . Heru-khuti lleru-sa-Ast
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IJra-uii
Hrti-nefer .
I.lra-f-ha-f .
I.Iehi . Iles-hra
T
IVli-
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338 GODS OF THE BOOK OF THE DEAD
Hes-tchefetch
^eqtit
i
Hetep
IJetep-sekhus etep-ka .
Hetep-taui .
Hetemet . . . '
^etetet H etch-re
Hetch-re-pest-tep
Hetch-abehu
Kharsatha .
Kh‘u-kheper-ur .
Khu-tchet-f
Khut ….
Khebent
Khepera
1 .
Khejjesh Xhemi Khemennu .
Klmemu
K hnemet-em-ank h-annuit Khenememti
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GODS OF THE BOOK OF THE DEAD 330
Khcnsu
Khenti-Amentet . Khenti-Khatthj . Kher .
Kheru
Kherserau .
Khersek-Shu
Khesef-at .
Khcsef-hi’a-ash-kheru
Khcsef- hm-khemiu
Khesef-kheniiu
Sa-pa-neinmii
Sa-Araenti-lla
Saau-ur
Sau
Sabes .
Samait Sah (Orion) Sah-en-mut-f Saqenaqat .
Sukati
Sut . . .
Seba .
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340 GODS OF THE
BOOK OF THE DEAD
Sebau …..
Sebek …..
Sebek ….
Sepa . . . . .
Sepes …..
P°P-
Sept …..
h’S’
Sept-kheri-nehait-ami-beq .
Sept-mast- en-Rerti .
Semu-taui ….
Semu-heh ….
Smam …..
Sniarati ….
Smetu ….
Smetti ….
GL-
Ser-kheru ….
ot
Serat-beqet
Serekhi . . . .
Seres-hra ….
xpa^?^-
Serqet . . . .
PnBi3^l-
Sekhiu ….
P®^WJL-
Sekhem-ur ….
P?®^ ^•
Sekhem-em-ab-f .
GODS OF THE BOOK OF THE DEAD 341
Sekh^met-ren-s-em-abut-s
Sekhen-iir .
Sekher-at . .
Sekher-remu
Sekhet
Sekbti-hetep
Sekhet-h ra-ash-aru
Seshet
Seslieta
Seshet-kheru
Seker ….
Sek-hra
Seksek
Seqebot
Seqet bra .
Set …. Set-qesu
Setek …. Shabu
Sliapuneteriirika . Sharesbareshapuneterarika
o 1 I
II5JL •
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DUO “
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Sii-
Sli
1 «L_J3 d I .
I X N I
342 GODS OF THE BOOK OF THE DEAD
Shai’esharekhet .
Shareshathiikatliu
«
Shakanasa .
Shu …. Shefit ….
Shenat-pet-utheset-neter
f
Shenthit Sherem Shes-khentet Sheta-hra .
Ka-hetep
KaA. …. Kaarik
Kaharesapusaremkaherrerat
Kasaika
4
Kep-hra
Kemkem
Kenemti
Ker …. Kehkehet .
Qa-ha-hetep
a’k^’k¥‘‘o’l-
P^l-
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GODS OF THE BOOK OF THE DEAD 343
Qa-hra
•
•
1
Qahu .
Qebh-sennuf
Qemamu
Qemliusu
Qerti .
/I f’ o crr3*
Qetetbu
• ■
1-
Qetu .
■ ■
Ken-ur
/WS/W^ ^ ~ 2 1
Ta-ret .
Taiti .
Tait .
Tatunen
• • — i-
Tefnut
• o^Bi*
Temu .
Tem-sep
Tenait
• ■
o-
Teneinit
•
Tehuti
Tehuti-Hapi
’ 3™ XD \S^’
Teshtesh
• ■
•
Tekem
•
Tutu-f
. ^ Ci£i ^
344 GODS OF THE BOOK OF THE DEAD
Tu-menkh-rerek .
• ■ M
Tuamutef .
■ ■
9
Tun-pehti .
<=3 »
-A \ 5lI
Teb-hra-keha-at .
Tenii .
Tenpu
■ J i ■
Tesher
• ‘ • S®i-
ThAnasa
■ ■
Thenemi
Tliest-ur
■ •
Tcheruu
• • ^Wi-
Tchehes
■ ■
Tcbesert
• • ^“1-
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• • ^1?^-
o r
( 345 )
CHAl^l’ER XX
SACRED AN I MAES AND BIRDS, ETC.
T he Egyptian texts prove beycfnd all doubt that the Egyptians AVoi*shippcd individual animals, and birds, and reptiles from the earliest to the latest times, and in spite of the statements to the contrary “which arc often made this custom must bo regarded as a survival of one of the most popular forms of the religion of the pre<lynastic peoples of the Nile V.alley. At first animals wore worshipped for their strength and power, and because man was afraid of them, but at a later period the Egyptians developed the idea that individual animals were the abodes of gods, and they believed that certain deities were incarnate in tl:y3m. This idea is extremely ancient, and the Egyptian saw no absurdity in it, because at a very early period he had made up his mind that a god was always incarnate in the king of Egypt, and if this were so there was no reason why the gods should not become incarnate in animals. Animals which formed the abodes of gods, or were beloved by them, were treated with especial reverence and care, and apartments for their use Avere specially constructed in the temples throughout the country. AVhen a sacred animal, i.c^ the abode of a god, died, he Avas buried Avith great ceremony and honour, and, in dynastic times at least, his body Av-as mummified AAdth as much care as that of a human being. Immediately after the death of a sacred animal in a temple another beast Avas chosen and, having been led into the temple and duly installed there, the homage and Avorship of his predecessor were transferred to him. The neAV animal Avas a reincarnation of the god, i.e., a neAV manifestation and reappearance of the deity of tlie temple, and as such he was the vdsible symbol of a god. Of the manner in Avhich
340
SACRED ANIMALS
sacred animals were thought to make known the will of the gods who were incarnate in them little can be said, but the priests of each animal must have formulated some system which would satisfy this devout, and they must have had some means of making the animals move in such a way that the beholder would be made to think that the will of the god incarnate was being revealed to him. We may assume, too, that when sacred animals became too old and infirm to perform their duties they were put to death either by the priests or at their command, and also that care was taken, so far as possible, to keep in reserve an animal which could take the place of that which was In the temple in the event of its sudden death. The monuments of the predynastic and archaic periods of Egyptian history which have been discovered during the last few yeai*s prove tliat Neith, Hathor, and Osiris were woi’shipped in the etu’liest times, and the traditions recorded by Greek and Roman writers supplement this first-hand evidence by a scries of statements about the cult of animal gods in Egypt which is of the greatest importance for our purpose here.
One of the oldest animal cults in Egypt was that of Hap, whom the Greeks cjill Ans, and whose worship is coeval with Egyptian civilization. Apis was, hoAvever, one of many bulls which were Avorshipped by the Egyptians throughout the Nile Valley, and it is greatly to be regretted that the circumstances Avhich led up to his occupation of such an exalted position among the animal gods of Egypt are unknown. According to Ailian,‘ Hapi, or Apis, Avas held in the greatest honour in the time of Mena, the first historical king of Egypt, but Manetho * says that it Avas ‘under Kaiekhos, i.e., Ka-kau, LI a king of the Ilnd
Dynasty, that Apis was appointed to be a god. Herodotus (iii. 28) and Ai^lian call Apis ’‘JEva^os, and the former describes him as the “ calf of a cow Avhich is incapable of conceiving another oflTspring ; “ and the Egyptians say that lightning descends upon the coav from
’ Acyei Sc ti5 twv Trpoif^rjrtuv Xoyo$ oi ttoo’iv cfCTTvcrros, on apa [Mi/i’ts] o twv AlyvTTTLwv /SaaiXci’s Ivtvorqtrt l^mov ware a-ifjtiv ii^-^vxpv, cTra p.ivToi irpotikero raupov, iirdvruiv itpaLorarov nvai avrov v€Trtar€vKm. De Nat, Animal, xi, 10.
- See Cory’s Ancient Fragments,
APIS BUI.L
;J47
“heaven, and that from thence it brings forth Apis. This calf, “ which is called Apis, has the following marks : it is black, and “ has a square spot of white on the forehead ; and on the back the “ figure of an eagle ; and in the tail double hairs ; and on “the “ tongue a beetle.” Pliny relates (viii. 72) that the Apis Bull Avas distinguished by a conspicuous Avhite spot on the I’ight side, in the form of a crescent, and he adds that when the animal had lived a certain number of years, it Avas destroyed by being disowned in the fountain of the priests. A general mourning ensued upon this, and the priests and others *went Avith their heads shaven until they found a successor : this, hoAvcver, Pliny says, did not take long, and avo may therefore assume that an Apis Avas generally kept in reserve. As soon as the animal Avas found, he Avas brought to Memphis, where there Avere two Thalami set apart for him ; to these bed-chambei’s the people Avere Avont to resort to learn the auguries, and according as Apis entered the one or the other of these places, the augury Avas deemed favourable or unfavourable. He gave ansAvei’s to its devotees by taking food from the hands of those Avho consulted him. Usually Apis Avas kept in seclusion, but AvhensocA’er he appeared in public he Avas attended by a croAvd of boys Avho sang hymns to him. Once a year a cow Avas presented to him, but it is said that she Avas alAvays killed the same day that they found her. The birthday of Apis Avas commemorated by an annual festival Avhich lasted scA’cn days, and during this period no man Avas ever attacked by a crocodile. In front of the sanctuary of Apis Avas a courtyard which contained another sanctuary for the dam of the god, and it was here that he Avas turned loose in order that he might be exhibited to his Avonshippers (Strabo, xvij. 31). Diodorus tells us (i. 8.5) that Apis, Mnevis, the liam of Mendes, the crocodile of Lake Mocris, and the lion of Ijcontopolis Averc kept at very considerable cost, for their food consisted of cakes made of the finest Avheat flour mixed Avith honey, boiled or ioasted geese, and live birds of certain kinds.
The sacred animals Avere also Avashed in hot baths, and their bodies Avere anointed with precious unguents, and perfumed Avith the SAveetest odours ; rich beds Avore also provided for them to lie upon. When any of them died the Egyptians AA^ei’e as much
348
APIS BULl.
concerned as if they had lost their own children, and they were wont to spend largely in burying them ; when Apis died at Memphis of old age in the reign of Ptolemy Lagus his keeper not only spent everything he had in burying him, but also borrowed fifty talents of silver from the king because his own means were insuflicient. Continuing his account of Apis Diodorus says, “ After the splendid “funeral of Apis is over, those priests that have charge of the “ business seek out another calf as like the former as possibly they “ can find ; and when they have found one, an end is put to all “ further mourning and lamentation, and such priests as are “ appointed for that purpdse, lead the young ox through the city “ of Nile, and feed him forty days. Then they put him into a “ barge, wherein is a golden cabin, and so ti’ansport him as a god “ to Memphis, and place him in Vulcan’s grove. During the forty “ days before mentioned, none but women are admitted to see him, “who being placed full in his view, pluck up their coats and “expose their persons. Afterwards they arc foi*bidden to come “ into the sight of this new god. For the adoration of this ox, “ they give this reason. They say that the soul of Osiris passed “ ini^o an ox ; and therefore, whenever the ox is dedicated, to this “ very day, the spirit of Osiris is infused into one ox alter another, “ to posterity. But some say, that the members of Osiris (who “ was killed by Typhon) were thrown by Isis into an ox made of “wood, covei’ed with ox-hides, and from thence the city Busins “ was called.”
In his account of Apis (xi. 10) ADlian states that Apis Avas recognized by tAventy-nine distinct marks, Avhich Avere knoAvn to the psiests, and that when it Avas knoAvn that he had appeared they Avent to the place of his birth and built there a house toAvax’ds the East, and the sacred animal Avas fed therein for four months. After this period, at the time of nexv moon, the priests made ready a barge and conveyed the neAv Apis to Memphis, Avhere fine chambers Avere set apart for him, and spacious courts fojcJiim to Avalk about in, and Avhere moreover, a number of carefully chosen cows Avere kept for him. At Memphis a special Avell of water was provided for Apis and he Avas not allowed to drink of the waters of the Nile because they Avere supposed to be too fattening.
APIS BULf. 349
Cui’Lously enough the animals which wei’e sacrificed to Apis were oxens and according to Herodotus (ii. 38, 41) if a single black hair was found upon any one of them the beast was declared to be unclean. “ And one of the priests appointed for this purpose “ makes this examination, both when the animal is standing up and lying down ; and he draws out the tongue, to see if it is pure
“ as to the pi’escribed marks He also looks at the hairs of
“ his tail, to see whether they grow naturally. If the beast is “ found pure in all these respects, he marks it by rolling a piece of “ byblus round the hoi*ns, and then having put on it some sealing “ earth, he irnpresses it with his signet ; and so they drive him “ away. Anyone Avho sacrifices an unmarked animal is punished “ witli death.” When an ox of this class was to be offered up to Apis it was led to the altar and was slain after a libation of wine had been poured out ; its head was next cut off and its body was flayed. If the hetul wsis not sold it was tlu’own into the river and the following words were said over it : — “ If any evil be about to “ befal either those who now sacrifice, or Egypt ih general, may “it be averted on this head.” Plutarch {[>e hide, §50) and x\ramianus Marcellinus (xxii. 14, 7) agree in stating that Apis^ was only allowed to live a certain number of years, which was probably twenty-five, and it seems tliat if he did not die before the end of this [>eriod he was killed and bui’ieil in a sacred well, the situation of which was known to a few privileged pereons only.
The Egyptians connected Apis, both living and dead, with Osiris, and their beliefs concerning the two gods were very closely associated. The soul of Apis Avas thought to go to heaven after the death of the body in Avhich it had been incarnate, and fp join itself to Osiris, Avhen it formed with him the dual god Asai’-Hapi or Osiris-Apis. Early in the Ptolemaic pei’iod the Greeks ascribed to Asar-Hapi the attributes of their god Hades, and Graecized the Egyptian name under the form “ Serapis ” ; both Egyptians and Greeks accepted Serapis as the principal object of their worship, and after about b.c. 250 this god was commonly regarded as the male counterpart of Isis. It has already been said that the cult of I;Iapi or Apis is very ancient, and there seems to be no doubt that in one place or another the bull was always Avorshipped
350
APIS BULL
in Egypt as the personification of strength and virility and of might in battle. Osiris, as a water god, poured the Nile over the land, and Hapi provided the strength which enabled the Egyptians to plough it up ; when theological systems began to be made in Egypt this ancient^od was incorporated in them, and at Memphis we find that he^lhs regarded as the “second life of Ptah,” “f* / V ^ I.’ Osiris. From scenes on coffins,
stelae, etc., we know that he possessed the attributes of Osiris the great god of the Underworld, especially after the XXVIth Dynasty, for he is often represented bearing a mummy upon his back, and “ Bull of Amenti ” is a cohimon name of Osii’is. Egyptian bronze figures of the Apis Bull represent tlie god as a very powerful beast, with massive limbs and body. A triangular piece of silver is fixed in the forehead, a disk and a uraeus are placed between the horns, above the foi’C .and hind legs aie cut in outline figures of vultures Avith outstretched Avings, and on the back, also cut in outline, is a repi’esentation of a rectangular cloth Avith an orna- mental diamond pattern. Herodotus (iii. 28) says that the patch of Avhite on the forehead of Apis Avas square, Xcvkoi/ rerpayoivov, and that, the figure of an eagle Avas on the back, cVi Se tow voiTov, aUrov elKacrptuov ; of the beetle which he says Avas on the tongue of Apis and the double hairs in the tail the bronze figures naturally shoAv no tmees.
Of the tombs in Avhich the Apis bulls were buried under the Early and Middle Empires nothing is knoAvn, but the discovery of the famous Serapeum at Sakkara, called by Strabo (xvii. 1 , § 33) the “ temple of Sarapis,” Avhich, he says, Avas “ situated in a very “sandy spot, Avhere the sand is accumulated in masses by the “ Avind,” revealed the fact that so far b.ack as the XVIlIth Dynasty the bodies of the Apis bulls Avere mummified with great care, and that each Avas buried in a rock-heAvn tomb, above which Avas a small chapel. In the reign of Rameses II. a son of this king, called Kha-em-Uast, made a subterranean g.allery in the rock at Sakkara, with a large number of chambers, and as each of these Avas occupied by the mumAied Apis in his coffin its entrance was Availed up, and the remains of the sacred animals were thus preserved for a very long period. Psammetichus I. hewed a
SERAPEUM OF SAKKARA
351
similar gallery in the rock, and its side-chambers were prepared with great care and thought ; the two galleries taken together are about 1200 feet long, 18 feet high, and 10 feet wide. Above these’ galleries stood the great Temple of the Serapeum, and close by was another temple which was dedicated to Apis by Nectanebus IT., the last native king of Egypt. In the Serapeum of Kha-em-Uast and Psammetichus I. a number of Egyptian holy ’ men lived a stern, ascetic life, and it appeal’s that they were specially appointed to perform services in connexion with the commemorative festivals of the* dead Apis bulls. Details of the rules of the order are wanting, but it is probable that the schmne of life which they lived there closely resembled that ^ the followers of Pythagoras, many of whom Avero celibates, and that they abstained from animal food, and had all things in common.* It is interesting to note the existence of the monks of the Serapeum, because they form a connecting link between the Egyptian priests and the Christian ascetics and monks Avho filled Egypt in the early centuries of our era. The worship of Apis continued in Egypt until the doAvnfall of paganism, which resulted from the adoption of Christianity by Constantine the Great and frora^the edicts of the Emperor Theodosius.
As Apis was the sacred Bull of Memphis and symbolized the Moon, so Mnevis Avas the sacred Bull of Heliopolis and typified the Sun, of Avhich he Avas held to be the incarnation. The ancient Egyptians called the Bull of Heliopolis Uk-mek, and described him as the “ life of Eu ’’ ; he is usually depicted in the form of a bull with a disk and uraens betAvecn his horns, but sometimes he appears as a man with the head of a bull. Acco rding to ^lanetho, the Avorship of j\Jnevis Avas established in the reign of Ka-kau, a king of the Ilnd Dynasty, together with that of Apis and the Ram of Mendes, but there is no doubt that it is coeval Avith Egyptian civilization, and that it Avas onl)r a portion of the great system of adoration of the bull and coav as agricultural gods throughout Egypt. Strabo mentions (xvii. I, § 22 ) that the people
^ See Zeller, History of Greek Philosophy, London, 1881, vol. i., pj). 30()-3.-)- ; Hitter uud Pi-eller, Historia Phll-tiraece el Powanae, 1878.
352 JMNEVIS BULL
of Momeiiipliis kept a sacred cow in their city just as Apis was maintained at Memphis, and Mnevis at Heliopolis, and ,adds, “ these animals are regarded as gods, but there are othei y p^ces, “tond these ai’e numerous, both in the Delta and beyontf^t, in “ which a bull or a cow is maintained, which are not regarded as “ gods, but only as sacred.” Mnevis, like Apis, was consecrated to Osiris, and both Bulls Avere “ reputed as gods generally by all the Egyptians ; ” Diodorus explains (i. 24, 0) this fact by pointing out that the bull Avas of all creatures the “ most extraordinarily “serviceable to the iii*st inventors of husbandry, both as to the “ soAving of com, and otlwr advantages concerning tillage, of Avhich “ all rcciped the benefit.” The cult of MueA’is Avas neither so Avidespread nor so popular as that of Apis, and Amuiianus Marcellinus says (xxii. 14, 6) that there is nothing remarkable related about him. A curious story is I’elated by Julian ( Ih Nat. Animal, xii. 11) to the effect that king Bocchoris once brought in a Avild bull to fight against Mnevis, Jind that tlu} savage creature in attempting to gore the sacred animal miscalculated his distance, and having entangled his horns in the branches of a persea tree, fell an easy victim to Mnevis, and Avas slain by him. The Egyptians regarded this impious act Avith great disfavour, and probably hated him as they hated Cambyses for stabbing Apis.
Among the Egyptians another sacred bull Avas that of Hermonthis (Strabo, xvii. 1, 47) which, according to Macrobius {Saturn, i. 26) Avas called Bacouis (or Bacis, or Basis, or Pacis), and according to iElian (xii. 11) Onui’His; the latter name is probably a corruption of some Egyptian name of Osiris Un-nefer. This, bull Avas black in colour, and its hair turned a contrary way from that of all other animals, amiai Be uvtm rpi^e^ ijirep ovv rots dXXoi’i eldiv ; it Avas said to change its colour every hour of the day, and Avas regarded as an image of the sun shining on the other side of the world, i.e., the UnderAvorld. The Egyptian equivalent
of the name Bacis, or Bacchis, is Baku a,
bull is styled the “ living soul of Ra,” ^ V
“of the Mountain of the Sunrise (Bakhau), and the lion O^^the. “ Mountain of the Sunset.” He Avears between hi# hornf a diik.
RAM OF MENDES
353
from Avhicli rise plumes, and a uraeus; over his hindquarters is the saered symbol of a vulture with outspread Avings.^
A^everal places in the Delta, e.g., Hermopolis, Lycopolis. and Brendes, the god lan and a goat Avere worshipped ; Strabft, quoting (xvii. 1, 19) Pindar, says that in these places goats had intercourse Avith Avomen, and Herodotus (ii. 46) instances a case which Avas said to ha'e taken place in the open day. The Mendesians, according to this last Avriter, paid reverence to all goats, and more to the males than to the females, and particularly to one he-goat, on the death of Avhich public mourning is observed throughout the Avliole Mendesian district y they call both lan and the goat Mendes, and both Avere Avorshipped as gods of generation and fecundity. Diodorus (i. 88) compares the cult of the. goat of Mendes Avith that of Priapus, and groups the god Avith the Pans jind the Satyi*s. The goat referred to by all these Avriters is the ftimous Mendean Ram, or Ram of Mendes, the cult of Avhich Avas, according to Manetho, established by Kakau, a king of the Ilnd Dynasty.
In tlie hieroglyphic texts he is called Ba-neb-‘Pkt,
^ Q , from Avhich name the Greek Mendes is derived, and he* is
depicted in the foi’m of a ram Avith flat, branching horns which are surmounted by a uraeus ; pictures of the god of this kind are, of course, traditional, and since goats of the species of the Ram of Mendes are not found on Egyptian ^ronurnents after the period of the Ancient Empire, aa-o can oidy conclude that they Avei’e originally copied from repi’esentations of the Ram Avhich Avere in use before about b.c. 3500. Ba-neb-Tet, or Mendes, Avas declared to be the “ soul of Ra,” but alloAvance must be made for iihe possibility that the Egyptians di<i not really believe this statement, which may only have resulted from a play upon the Avords ha “ ram,” and ha “ soul.” The cult of the Ram of Mendes Avas of more than local importance, and his priesthood Avas a poAverful body. The ram which Avas adored at Mendes Avas distinguished by certain marks, even as Av’as Apis, and Avas sought for throughout the country with great diligence; when the animal AA’as found he
U— A a
I Sco Ijanzonc, Disionario, pi. 70.
35#
THE CROCODILE
was led to tlie city of Mendes, and a procession of priests and of the notables of the city having been formed he was escorted Jto the temple and enthi’oned therein with great honour. From the Stele of Mendes * we learn that Ptolemy II., Philadelphus, rebunt the temple of Mendes, and that he assisted at the enthronement of two Earns, and in a relief on the upper portion of it two Ptolemies and an Arsinoe are seen making offerings to the Ram, and to a ram- headed god, and his female counterpart Ilatmebit. The cult of the Ram lasted at Mendes until the decay of the city, after which for a short period it was maintained at Thmuis, a neighbouring city, which increased hi importance as Mendes decreased. In primitive times the Ram of Mendes was a merely local animal god, or perhaps only a sacred animal, but as the chief city of its cult increased in importance the god ivas identified, first, with the great indigenous god Osiris, secondly, ivith the Sun-god Ra, and thirdly, with the great Ram-god of the South and of Elephantine, i.e., Ivhnemu.
Among the animals whicli were irorshipped devoutly as a result of abject fear must be mentioned the crocodile, which the
Egyptians deified under the name of Sebkk’, pj| or
Sebeq, P .d JI , and which was called Souciios, ^oC;j^os, by the Greeks. In primitive times when the canals dried up this destructive beast was able to wandei’ about the fields at will, and to eat and kill whatsoever came into its way, and the Egyptians naturally regarded it as the iiersonification of the poweis of evil and of death, and the prince of all the powers of darkness, and the associate of Set, or Typhon. According to Herodotus (ii. 69), ci’ocodiles were saci’ed in some parts of Egypt, but were diligently killed in others. At Thebes and near lake Moeris they were held to be sacred, and when tame the people put crystal and gold ear- rings into their ears, and bracelets on their fore paws, and they fed them regularly with good food ; after death their bodies were embalmed and then buried in sacred vaults. Herodotus says they weie called p(a/it/>ai, a word which is, cleaily, a transliteration of
’ i[arictte, Mommenta Divers, jil. 42 ; Acfj. Zeit., 1871, pp. 81-85 ; 1875, p. 33.
8E8EK-RA.
THE CROCODILE :355
the Egyptian word emsehiii. Strabo gives an
interssting account of his visit to the famous city of Crocodilopolis, which in his day Avas known by the name Arsinoe, and Avas the centre of crocodile Avorship ; and tells us (xvii. 1, § 38), that the sacred crocodile there “avos kept apart by himself in a lake ; it is “ tame, and gentle to the priests, and is called Sov)(os. It is fed “ with bread, ilesh, and Avine, Avhich strangers Avho come to see “ it ahvays present. Our liost, a distinguished pei’son, Avho Avas “ our guide in examining Avhat Avas curious, accompanied us to tlie “lake, and brought from the supper table sl small cake, dressed “ meat, and a small vessel containing a mixture of honey and milk. “We found the aiiiiiud lying on the edge of tlie lake. The priests “ Avent up to it ; some of them oijened its mouth, another put the “ cake into it, then the meat, and afterwards poured doAvn the “ honey and milk. The animal then leaped into the lake, and “ crossed to the other side. When another stranger arrived Avith “ his offering, the priests took it, and running round the lake, “ caught the crocodile, and gave him what Avas brought in the “ same imyiner as before.”
In their pictures and reliefs the Egyptians represented ,the god Sebek in the form of a crocodile-headed man Avho wore either a solar disk encircled Avith a uraeus, or a pair of horns surmounted by a disk and a j>air of plumes ; sometimes a small pair of horns appears above the large ram’s horns. Frecjuently the god is depicted simply in the form of the animal Avhich Avas sacred to him, i.e., as a crocodile. What exactly were the attributes of Sebek in early dynastic times Ave haA^e no means of knoAving, but it is probable that they Avere those of an evil and destrijetive animal ; before the end of the Vlth Dynasty, however, he Avas identifie«l Avith Ra, the Sun-god, and Avith the fonn of Ra who Avas the son of Xeith, and Avith Set the opponent and murderer of Osiris. According to the late Dr. Brugseh, Sebek Avas a four-fold deity Avho represented the four elemental gods, Ra, Shu, Seb, and Osiris, and tliis vieAv receives support from the fact that in the vignettes to the xxxist and xxxiind Chapters of the lfj}ok of the TJciul, the deceased is seen repulsing four crocodiles. The same scholar thought that the name of the god Avas derive^ from a root
356
THE CROCODIEE
which signifies “ to collect, to bring together,” and that he was called “ Sebek ” because he Avas believed to gather together that which hiid been sepai’ated by the evil poAver of Set, and to give a hew constitution and life to the elements Avhich had been severed by death.^ This vieAV may be correct, but it certainly cannot be very old, and it cannot represent the opinions Avhich the pre- dynastic Egyptians held concerning the god. That, however, Sebek was believed to be a god AA’^ho AA-as good to the dead is cleai*, and it was held that he Avould do for them that Avhich he had done in primitive times for Horus.
From the CAuiith Chapter of the Jiooh of flw Thad, Ave learn that Sebek, Temu, and Hathor Avere the Spirits of the West, and that Sebek dAvelt in a temple AA’hich Avas built on the Mount of the Sunrise, and that he assisted Horus to be re-bom daily. In the Pymmid Texts, Sebek is made to restore the eyes to the deceased, and to make firm his moutJi, and to giA c him the use of his head, and to bring Isis and Nephthys to him, and to assist in the ovei’- throAv of Set, the enemy of CA^er}’ “ Osiris.” He opened the doors of heaA’^en to the deceased, and led him along the bypaths and Avays of lieaA’en and, in short, assisted the dead to I’ise to the new life, even as he had lielped the child Horus to take his seat upon the throne of his father Osiris. The centre of the cult of Sebek
Avas Ombos, Hubit, Avhere he Avas held to be the father
of Heru-iir, and Avas identified AA’ith Seb, and Avas called, “Father “ of the gods, the mighty one among the gods and goddesses, the “ great king, the prince of the Nine Boav Bai’barians.” As Seukk- Ra-Tjjmu he Avas the poAver of the sun Avhich created the Avorld, and he is styled, “ the beautiful green disk Avhich shineth ever, the “ creator of Avhatsoever is and of Avhatsoever shall be, Avho proceeded “from Nu, and Avho possesses many colours and many forms.”® Other important seats of the cult of Sebek Avere : — 1, Silsila (Khennu,
adored Avith Tern, Nu, Ij[eru-ur, and Hem-Bchutet ; 2. Pa-khent (ffh )’ ‘woi-
shipped with Amen-Ka ; 3. Latopolis, Avhere he was identified
^ llelitjion md MytholtMjie^ p. 588.
• Urugsch, Religion, p. 691,
CROCODILE AND HYDRUS 357
with Qeqa, the son of Shu-Khnemu-Ra and Tefnut-Nebuut-Sokhet- Neith; 4. Smen (0 where he was merged in Ra and was
held to be the father of Horns ; 5. Pa-Sebek, near Hermonthis, where he formed the chief member of the triad of Sebek-Seb, Nut- Hathor, and Khensu ; 6. Hermonthis, where he was merged m Menthu, and as Sebek-Seb became the counterpart of Monthu-Ra and Araen-Ra, and the head of the company of the gods of Hermonthis and Thebes ; at Tuphium, near Thebes, Avliere he was worshipped under the form of a crocodile, with a sun-disk and the feathers of Amen upon his head ; 7. Krokodilonpolis-Arsinoi;, the Shetet, ^^@5 find Ta-Shetet, of the hieroglyphic
texts, which was situated near Lake Moeris, and Avas called the ‘‘ city of Sebek ” par e.trrlknre. In the north of Egypt the chief sanctuaries of Sebek were I*rosopis, Sai’s, Metelis, Onuphis, and the city of Apis, Avhich was situated in the Libyan nome ; ’ in this last-named place Osiris was worshipped under the form of a crocodile, and Isis under the iisual form of Isis.
Fi’om the statements made about tlie crocodile by classical Avriters, it is easy to see that several fantastic notions Avere cui’rent about the animal in the later period of dynastic history. TThus Ammiauus Marcellinus, after describing the strength of the crocodile (xxii. 15) says, “savage as these ’ monsteiAS ai’e at all “ other times, yet as if they had concluded an armistice, they are “ always quiet, laying asitle all their ferocity, during the scA’en “ days of festival on Avhich the priests at Memphis celebrate the “ birthday of Apis.” Herodotus (ii. G8) and Diodorus (i. 35), like Aristotle, declare that the crocodile has no tongue, an error Avhich Avas wide-spread in ancient times, and which Avas conlhionly believed even in the Middle Ages ; it Avas also thought to cat no food during the coldest months of the year, and to be blind in the Avater. Many crocodiles were killed by an animal called the “ hydrus ” in the folloAving miinner. It is related that a little bird called the trochilus Avas in the habit of entering the mouth of the crocodile as it lay asleep Avith its jaAvs open “ toAvards the west,” and of picking out the leeches Avhich clung to teeth and
- For a list of Sebek shrines see Lanzone, Dizionario, pp.
358
CROCODILE
gums. The hydrus, oi’ ichneumon, perceiving this, would also enter the crocodile’s mouth, and crawl along through the throat into its stomacli, and having devoured its entrails, would crawl back again ; the hydrus also is declared to have been in the habit of searching for the eggs of the crocodile, Avhicli were always laid in the sand, and of breaking the shell of eveiy one which it found. hTot withstanding the reverence in ‘which the crocodiles were held in many parts of Egy])t numbers of people made a living by catching them and killing them. i\ccording to Herodotus (ii. 70) and other writers, a hook baited with the chine of a pig avus let down by the fishermen into the river, while a young pig Avas held on the bank and beaten until it squealed ; the crocodile, hearing the noise, made its Avay toAvards the sound of the little pig’s cries, and coming across the bait on the hook, straightAvay swsdloAved it. Then the men hauled in the line and the crocodile Avas soon landed, and its eyes having been plastered up, it Avas slain. Crocodiles at one time Avere regarded as the protectors of Egypt, and Diodorus held the A’iew (i, 35) that but for them the robbers from Arabia and Africa Avould sAvim across the Xile and pillage the country in all directions.
The crocodile played a j)rominent part in Egyptian mythology, in Avhich it appears both as the friend and foe of Osiris; one legend tells hoAV the creature carried the dead body of Osiris upon its back safely to land, and another i*elates that Isis Avas oldiged to make the little ark in Avhich she placed her son Horus of papyrus plants, because only by this means could she protect her son from the attack of the crocodile god Sebek. The later Egyptian astrologers ahvays considered the animal to be a symbol of the Sun, and it is probable that to its connexion Avith the Sun-god the statements of Julian (x. 21) are duo. This Avriter remarks that the female crocodile carried her eggs for sixty days before she laid them, that the number of the eggs AAms sixty, that they took sixty days to hatch, that a crocodile had sixty vertebrae in its spine, and sixty nerves, and sixty teeth in its mouth, that its life AA’as sixty % years, and that its annual period of fasting Avas sixty days. Among other curious but mistaken vieAvs about the crocodile, Plutarch (De hide^ § 75) mentions that the animal was
HIPPOPOTAMUS, TAON
350
looked upon as the image of God, and he explains the supposed absence of a tongue by saying that “divine reason necdeth not speech.” He credits the animal with great wisdom and fore- knowledge, in proof of which he declares that in whatsoever part of the countiy the female lays her eggs, so far will be the ext^t of the inundation for that season. All the above mentioned views are interesting as showing how legends of the animal gods and their powers grew up in the later period of dynastic history, and how mythological ideas were modified in the course of the centuries which witnessed the decay of the old religion of Egypt.
Like the crocodile, the Hippopotami i;s was Avorshipped by the primitive Egyptians, and the hippopotamus goddess Avas called
limiT, or Reiu’U, and Ta-urt,
(|2^, Sheput, etc., and Avas, practically, identified as a
form of every great goddess of Egypt, irrespective of the pi’obability of her being so. In predynastic times the hippoiAotamus Avas probably common in the Delta, and the red and yelloAv breccia statue < 4 ’ the animal Avhich Avas made in the archaic period, and is noAv preserved in the British Museum (Xo. 35,700), proA’es that its cult is (•oeval Avith Egyptian civilization. According to certain theological systems the hippopotamus goddess A^‘^s the female counterpart of Set, and the mother of the Sun-god, or of .’\n-her, Avhoin she brought into the Avorld at Ombos ; for this reason that
city Avas called the “ Meskhenet,” ft] 0 ® , or “ birth-house,”
III I /V’VWVV crzji’
of Apet. On the Avhole, the hippopotamus goddess avjis a beneficent creature, and she appears in the last Augnette of the Theban Recension of the Boo/c of the Dead as a deity of the Underworld, and a kindly guardian of the dead. She holds in her right forepaAv an object Avhich has not yet been satisfactorily explained, and her left rests upon the emblem of “protective,
magical poAver,” on the other hand, the monster Am-mit, Avhich
appears in the Judgment Scene, has the hindquarters of a hippo- potamus, a fact Avhich reminds us that the destructive poAA’er of the animal was not forgotten by the Egyptian theolojfians.
The cult of the Lion Avas also very ancient in Egypt, and it
360
THE LION
seems to have been tolerably widespread in early dynastic times ; the animal was worshipped on account of his gi’eat strength and courage, and was usually associated with the Sun-god, Horus or Ra, and with deities of a solar character. Under the New Empire the chief centre of the cult of the lion was the city of Leontopolis in the Northern Delta, but it is quite certain that sacred lions were kept in the temples at many places thi*oughout Egypt. Julian mentions (xii. 7) that lions were kept in the temple at Heliopolis, and goes on to say that in the liion City (Leontopolis) the sacred lions were fed upon the ‘bodies of slaughtered animals, and that from time to time a calf was introduced into the lion’s den so that he might enjoy the pleasure of killing prey for himself ; whilst he was devouring his food the priests, or men set apai’t for the purpose, sang songs to him. The original home of the lion in Egypt was the Delta, wliero he lived under conditions similar to those which existed in Southei’n Nubia .and in the jungles of the rivers Atbara and Blue Nile; the deserts on each side of the Nile between Khartflni and the Mediterranean Sea of course also
contained lions, but probably not in very large nnmj)ers. In Eg)’’ptian mythology the lion plays a comparatively ])rominent
part, and one of the oldest known Lion-gods is Aker, ^ ,
who was supposed to. guard the gate of the dawn through which the Sun-god passed each moraing; Aker is mentioned in the Pyramid ’^Fexts (e.g., Unas, lines 4!)8, 614), and from the passages in Avhich his name occui’s it is clear that his position and attributes were even under the Early Empire well defined. In later days the Egyptian mythologists believed that during the night the sun passed through a kind of tunnel which existed in the earth, and that his disappearance therein caused the night, and his emerging therefrom caused the day; each end of this tunnel was guarded by a Lion-god, and the two gods were called
Akkru (or AKE£ii:i) U o*” ^
Theban Recension of the Ifouir of the Dead (Chapter xvii.) we find the Akeru gods represented by two lions which are seated back to badk, and support between them the horizon witli the sun’s disk on it, in the later theology they are called Sep and
In the
THE SPHINX
361
Tuau, i.e., “ Yesterday ” and “ To-day ” respectively. Because the Egyptians believed that the gates of morning and evening were guarded by Lion-gods, they placed statues of lions at the doors of their palaces and tombs to guard both the living and the dead, and to keep evil spirits and fleshly foes from entering into the gates to do harm to those who Avere inside them. To such lion guardians they sometimes gave the heads of men and Avomen, and these are familiar to us under the name which was given to them by the Greeks, i.e., “ Sphinxes.”
The oldest and finest human-headed lion statue is the famous “Sphinx” at Gfzeh (in Egyptian Hu, ^ ^ jSas), which was
regarded as the symbol of the Sun-god Ra-Temu-Ivhepera-Heru- khuti, and AA’as made to keep aAvay evil spirits from the tombs Avhich Avere round about it. The age of this marvellous statue is unknoAvn, but it existed in the time of Khephren, the builder of the Second 1 pyramid, and Avas, most probably, very old e'en at that early period. It may be noted in passing that the “ Sphinx ” at Gizeh ;vvas intended to be a guardian and protector of the dead and of their tombs, and nothing else, and the idea of Plutarclj and others that it typified the enigmatical Avisdom of the Egyptians and strength and Avisdom is jiurely fanciful. , The men Avho made the Sphinx believed they Avere providing a colossal abode for the spirit of the Sun-god Avhich they expected to dAvell therein and to protect their dead ; it faced the rising sun, of Avhich it Avas a mighty symbol. The original idea of the man-headed lion statue has no connexion Avith the vicAVS Avhich the Greeks held about their monstrous being the Sphinx, Avho is declared to have been a daughter of Orthus, or Typhoii, and Chimaera, or of TypSon and Echidna ; moreover, Greek sphinxes are winged, and their heads and breasts are ahvays those of a woman, Avhilst Egyptian lion statues have sometimes the heads of men, and some- times the heads of sheep or rams. The “ Sphinx ” at Gizeh is probably the product of the beliefs of a school of theologians which existed Avhen the cult of the lion Avas common in the Delta or Northern Egypt, but tradition perpetuated the idea of ** protection ” which Avas connected with it, and the architecturtd conservatism
362
LION-HEADED GODS
of the Egyptians caused reproductions of it to be made for all the great temples in the country in all periods of its history. *
It is a moot point whether the lion was generally hunted in E^ypt or not, but it is improbable; on the other hand we find that Amen-hetep III. boasts of having shot with his own bow one himdred and two lions during the first ten years of his reign, but these were undoubtedly lions of Mitanni and not of Egypt. Tlie bas-reliefs and texts prove that Rameses II. and Rarneses III. eacli possessed a tame lion which not only accompanied them into battle, but also attacked the enemy ; it is probable, however, that tliese kings valued their pet liofis more as symbols of the Sun-god and of his protective power, tlian as eftective combatants. In the Tlieban Book of the Dead the double lion-god who is so often mentioned
under the name ^ I course, Shu and Tefnut,
or two gods who were identified with them. Other lion-gods bore the names Ani-irKs-xicrER, (| ■<2>- Nei-’eu-Tem, J ^ ^
H EBI, ro ^ (j t| , I.I KHC - XKB - Meses, Ma-hes.
Seeiiet,
lioness-goddesses were Pakiietk,
Mexat, -WWW Renexet, AAA(Vv\
— — /I O Ar/‘/vv\
, SEBtiKT,
and a form of Hathor, and another of Nekhebet. The destroying power of the Lion-god is alluded to in tlie figure of the monster iVm-mit, wliich was part crocodile, part lion, and part hippo- potamus. The vignettes to the cxlvith and cxlviith Chaptei-s of the Book of the Dead show that lion-headed deities guarded certain of the ‘halls and pylons of the Underworld, and some connexion of the Lion-god with the dead is certainly indicated by the fact tliat the head of the bier is always made in the form of the head of a lion, and that the foot of it is frequently ornamented with a repre- sentation of a lion’s tail. For an account of Bast, the great goddess of Bubastis, who was depicted with the head either of a lioness, of a cat, the reader is referred to the section on the subject. *’
In connexion with the lion must be mentioned the Lynx
The Goddess URT-HEKAU.
LYNX AND CAT
363
and Cat, for each of these animals played an interesting part in Egyptian mythology. The lynx was called in Egyptian Maittet,
, or ^ ; the former spelling being that of the
Pyramid Texts, and the latter that in use in the Theban Recension of the Hook of the Head. The animal is like a large cat and has a small patch of hair on the tip of each ear, and its disposition is, on the whole, benevolent. In the text of Unas (line 548) allusion
is made to its attack upon the serpents An-ta-f, || /WWVN A m’ and Tcheser-tep, p W’ ^ , and it is evident from this that
the liVnx-god was a friend of the dead. * In the Theban Recension of the Itouk of the JJead, Maftet takes part with the gods, including Serqet and Maat, in overthrowing the fiend Apep (Chaps, xxxiv., xxxix., cxlix. § 7), and we must therefore assume that the lynx was a destroyer of serpents, and that the Lynx-god was supposed to ward oft’ the attacks of serpents from the dead.
The Ca’I’ was sa»;re<l to Bast, the goddess of Bubastis, and was regarded as her incni-natioii ; its cult is very ancient, and as a persouifitatiou of the Sun-god the animal played a prominent part in Egyptian mythology. Thus in the xviith Chapter of tlie of the Dealt mention is made of a Cat which took up its position by the Persca tree in Heliopolis on the night wlien the foes of Osiris were destroyed, .and in the commentary Avhich folloAvs it is stated that this “ male Cat ” Avas Ra himself, and that he AA’^as called “ Mau,”
2 ^ 1^, by the god Sa, and tlie Augnette deijicts the Cat in the
act of cutting oft’ the head of the serpent of darkness. In the cxxvth Chapter the deceased says (line 11) in the usually received text, “I have heard the mighty word Avhich the Ass spake unto “ the Cat in the House of Hapt-re,” but Avhat that Avord wfis is not stated. The Ass and the Cat are forms of the Sun-god, and it is probable that the deceased learned from them the Avoids which Avould enable him, like them, to vanquish the po Aiders of darkness. From a stele reproduced by Signor L.mzone,* Ave find that prayers were offered to tv-o cats by the two Avomen who dedicated it, but whether these represented tAvo forms of the Cat-god, ^or tAvo pet
1 Diziouario, pi. 107.
364
DOG-HEADED APE
animals only is not clear. The cat is hei’e called Mait, ^
instead of “Mtiu,” as is usual. Another stele ^ contains feliefs in which worship is offered to a swallow and a cat, and the monuments and inscriptions contain abundant evidence that the greatest reverence Avas paid to the cat throughout Egypt, even as classical writers say. According to Diodorus (i. 83) the^ Egyptians fed their cats on breiul and milk and slices of Nile fish, and they called the imimals to their meals by special sounds. When a cat died its master had it placed in a linen sheet and taken to the embalmers, Avho treated the body Avith spices and drugs, and then laid it in a specially ‘prepared case. Wliosoever killed a cat, wittingly or unAvittingly, Avas condemned to die, and an instance is cited by Diodoras in AA’hich a certain lloinau Avdio had killed a cat Avas attacked in his house by the infuriated populace and Avas slain.
Herodotus narrsites (ii. 68) that “When a conflagration “takes place a supeniatural impulse seizes on the cats. For the “Egyptians, standing at a distance, take care of the cats, and “ neglect to put out the fire ; but the cats making their escape, “ and leaping over the men, throw themselves into the ’fire ; and “AA’b 3 n this haj)pens great lamentations are made among the “ Egyptians. In whatsoever house a cat dies of a natural death, “all the family shave. their eyebroAvs only ; but if a dog die, they “shave the Avhole body and the head. All cats that die are “carried to certain sacred houses, Avhere being first einbahned, “ they are buried in the city of Bubastis.”
Among the Egyptians several kinds of Apes Avere regarded as sacied animals, but the most revered of all Avas that Avhich Avas the companion of Thoth, and Avhich is commonly knoAvn as the Dog-headed Ape. This animal seems to have been brought in old, as in modern, times from the country far to the south of Nubia, but wliethcr this be so or not it is certain that the Cyno- cephalus ape found its Avay into Egyptian mythology at a very early period. In the Judgment Scene he sits upon the standard of the Great Scales, and his duty was t; report to his associate Thoth whenk the pointer marked the middle of the beam. Classical
‘ DizionariOf pi. 118.
ELEPHANT AND BEAR 365
wriiew rightly discuss this ape in connexion with the moon, and we ^now that sacred cynocephali were kept in many temples which were dedicated to lunar gods, e.g., of Khensu at Thebes ; certain classes of apes were regarded as the spirits of the dawn Avhich, having sung hymns of praise whilst the sun was rising, turned into apes as soon as he had risen. The cult of the ape is very ancient, and is probably pre-dynastic, in which period dead apes were embalmed with gx’eat care and buried.
In dynastic times the Elephant could not have been a sacred animal in Egypt because he l\ad long before withdrawn himself to the swamps and lands of the reaches of the White and Blue Niles. The Island opposite Syene was not called “ Elephantine ” because the elephant was worshipped there, but probably because it resembled the animal in shape, just as the city on the tongue of land at the junction of the White and Blue Niles was cjilled “ Khartum,” i.e., “ elephant’s trunk ” on account of its resemblance in shape to that portion of an elephant’s body. It is, however, quite certain that great reverence must have been paid to the elephant in prcdynastic times, because on the top of one of the standards painted on prcdynastic pottery * we find the figure of an elephant, a fact which indicates that it was the god either of some great family or district.
The existence of the Beau in Egyj)t has Aot been satisfactorily proved, and it is unlikely that this animal was indigenous. In a passage in the Fourth Sallier Papyrus,® which was translated by Chabas, it is said that when Horus and Set fought together they did so first in the form of two men, and that they then changed themselves into two bears (ils se frapperent I’un I’autre ctant sur la plante de leurs pieds, sous la forme dc deux hommes ; ils se changerent cn d^ux ours, etc.). Now the word rendered “ bears ” by Chabas is tehi, J| which he compared Avith the Avell-
known HebreAV Avord, iSi, “ beai* ” ; but he appeal’s to have for- gotten the Hebrew Avord “ wolf,” Avith Avhich lehi is most
- See J, do Moi’gan, Recherches snr Ics Orhjinesy Paris, 1897, p. 93. A cariieliau elephant amulet is preserved in the British Museum (Ith Eg. Room, Rafale Case F, No, 626 [14,608]).
^ Chabas, Le Calendrier, p. 28.
366
DOG AND WOLF
probably connected, and which provides a more reasonable sugges- tion for translating the Egyptian text coirectly. That beare did exist in Egypt in the Predynastic and Archaic Periods is proved by the green slate or schist model of a bear which is preserved in the British Museum (3rd Eg. Room, Table-case L, No. 29,416). According to Herodotus (ii. 67) there were bears in Egypt, though he says they were few, to? Se op/crov?, eoacro?, <riravia^, and as he mentions them with wolves it is probable that the animals to which he refers were not beai’s but a species of wolf.
The 1 ) 00 , though a very favo.urite aninical of the Egyptians, appears never to have been regarded as a god, although great respect was paid to the animal in the city of Cynopolis ; on the other hand Herodotus tells us (ii. 66) that in “ Avhatsoever house a “ cat dies of a natural death, all the family shave their eyebrows “ only ; bxit if a dog die, they shave the whole body and head …. “ All persons bury their dogs in sacred vaults within their own ^‘city.” If any wine, or corn, or any other necessary of life happened to be in a house when a dog died its use was prohibited ; and when the body had been embalmed it was buried in a tomb amid the greatest manifestations of grief by those to whom it belonged. If we accept the statement of Diodorus (i. 85) that a dog was the guardian of the bodies of Osiris and Isis, and that dogs guided Isis in her search for the body of Osiris, and protected her from savage beasts, we should be obliged to admit that the dog played a part in Egyptian mythology ; but there is no reason for doing so, because it is clear that Diodorus, like many modern writers, confounded the dog with the jackal. The dog, like the jackal, may have been sacred to Anubis, but the mythological and religious texts of all periods prove that it was the jiu:kal-god who ministered to Osiris, and Avho acted as guide not only to him but to every other Osiris in the Underworld.
Like the dog, the Wolf enjoyed considerable respect in certain parts of Egypt, e.g., the Wolf-city, Lycopolis, but there is reason for thinking that ancient writere confounded the wolf with the jackal. Thus Herodotus tells us (ii. 122) of a festival which was celebrated in connexion with the descent of Rhampsinitus into the Undei’world, and says that on a certain day “the priests
JACKAL AND ASS
367
“having woven a cloak, blind the eyes of one of their number “ with a scarf and having conducted him with the cloak on him to “ the way that leads to the temple of Ceres, they then retum ;
“ upon which, they say, this priest with his eyes bound is led ,]?y “ two wolves to the temple of Ceres, twenty stades distant from “ the city, and afterwards the wolves lead him back to the same “place,” The two wolves here referred to can be nothing but representatives of the jackal-gods Anpu and Ap-uat, who played very prominent parts in connexion with the dead. Another legend recorded by Diodorus (i.^88) declares that when Horus was making ready to do battle with Set, his father’s murderer, Osiris returned from the Underworld in the form of a wolf to assist him in the fight. It is important to note here the statement of Macrobius, Avho says {SaturUy i. 19) that Apollo, i.e., Horus, and the wolf were worshipped at Lycopolis with eriual reverence, for it connects the wolf with Horus and Set, and indicates that these gods fought each other in the forms of wolves and not of boai’s. Legends of this kind prove that the Egyptians did not carefully disthiguish bet^veen the wolf, jackal, and dog.
At a very early period the Jackal was associated with the dead and their tombs, because he lived in the mountains ‘and deserts wherein the Egyptians loved to be buried. The principal jackal-gods were Anpu (Anubis) and Ap-aat; for accounts of these the reader is referred to the sections Avhich describe their history and attributes.
The Ass, like many animals, was regarded by the Egyptians both as a god and a devil. In a hymn to Ra as found in the Papjn’us of Ani (sheet 1, line 14), the deceased says, “May I “ journey forth upon earth, may I smite the Ass, may I cruSh the “ serpent-liend Sebau ; may I destroy Apep in his hour,” a passage which proves that the animal was associated with Apep, and Set, and the other gods of darkness and evil. On the other hand, the xlth Chapter of the Book of the Dead is entitled the “ Chapter of driving back the Eater of the Ass,” and its vignette shows us the deceased in the act of spearing a monster serpent which has fastened its jaws in the back of an ass. Here the ass is certainly a form of the Sun-god, and the serpent is Hai, a fonn of Apep,
368
THE PIG
and it is clear from this that the ass was at one period held to be a god. In the cxxvth Chapter we are told that the Ass held a conversation with the Cat, and the passage in which the statement occurs affords additional proof that the ass was a symbol of the ^un-god. The probable explanation of the existence of these two opposite views about the ass is that Egyptian opinion changed about the animal, and that the later form of it held the ass to be a devil and not a god as in the oldest times. Plutarch records a legend {De Iside, § 31) to the effect that Typhon, i.e., Set, escaped from out of the battle with Horus jon the back of an ass, and that after he had got into a place of safety he begat two sons, Hiero- solynius and J udaeus ; but no reliance can be placed on a state- ment which is so absurd on the face of it.
The Pig possessed a reputation for evil in Egypt, as in many other countries of the East, and the Egyptians always associated the animal with Set or Typhon. The cxiith Chapter of the Book of the Dead supplies us with the reason why it was held in such abomination, and tells us that Rii said to Horus one day, “ Let me “ see Avhat is coming to pass in thine eye,” and having looked, he said to Horus, “Look at that black pig.” Thereupon Horus looked, and he immediately felt that a great injury was done to his eye, and he said to Ra, “ Verily, my eye seeraeth as if it Avere “ an eye upon Avhich Suti had inflicted a blow.” The text goes on to say that the black pig was no other than Suti, Avho had trans- formed himself into a black pig, and had aimed the blow Avhich had damaged the eye of Horus. As the result of this the god Ra ordered his companion gods to regard the pig as an abominable animal in future. According to Herodotus (ii. 47), if an Egyptian had only his garment touched by a pig he Avould go straightway to the Hile and j^lunge into it to cleanse himself from pollution. The same Avriter tells us that SAvineherds were the only men Avho were not alloAved to enter any of the temples, and that the Egyptians sacrificed the pig to the moon and Bacchus only. The poor, through Avant of means, used to make pigs of dough, and having baked them, they Avould offer them up as sacrifices, but the Avealthy, having, seen the tip of the tail of the animal and its spleen, and caul, and fat from the belly burnt in the fire, Avould
SHREW-MOUSE, HEDGEHOG
369
eat the flesh at the period of full moon, but at no other time, Horapollo (ii. 37) says that the hog was the symbol of a filthy man, and J£lian, in his account of the pig {De Natura Animalium, X. 16), after stating that it eats human flesh, goes on to say that the Egyptians abominated it more than any other animal. On the other hand, they kept pigs and did not sacrifice them too abundantly, because they employed them to tread the grain into the ground with their feet. According to the Rubric to the cxxvth Chapter of the Boole of the Deady the vignette was to be drawn in colour upon “ a new tile moulded from earth upon which “ neither a pig nor any other animal hath trodden.” Why, how- ever, the pig should be especially mentioned is hard to say. From one point of view the pig was a sacrosanct animal, and it is clear that the idea of its being holy arose from its connexion with Osiris ; the texts, unfortunately, do not explain its exact connexion with this god, and it is doubtful if the Egyptians of the dynastic period themselves possessed any definite information on the subject.
Though representations of the Bat, called in the texts setcha-
l-hemu; ^ , and toki ciss Z5 (|l| , have been found
in Egyptian tombs, proof is wanting that it was worshipped by the Egyptians of the dynastic period ; a green slate model of a bat was, however, found with other prcdynastic remains in Upper Egypt, and it seems that it must have been regarded at least as a sacred creature. >
Among small animals the Shaew-mousr and the PlEUGEnOG were considered to be sacred, but the texts afford no informa- tion about the parts Avhich they played in Egyptian mythology ; figures of both animals in porcelain and bronze have^been found in the tombs. According to Herodotus (ii. 67) the shreAv- mouse Avas sacred to the goddess Buto, i.o., Uatchit, and all mummies of the animal Avere buried in her city ; one legend about it declared that Uatchit took the form of the shreAv-mouso that she might be the better able to escape from Typhon, Avho Avas seeking to destroy Horus, the son of Osiris, after he had been committed to her charge. Curiously enough, the shrew-mouse Avas thought by the Egyptians to be a blind animal, and Plutarch declares
II — b '
370
ICHNEUMON
(Synqy. iv. 5) that it was held to be the proper symbol of darkness ; in connexion with this it is interesting to note that the inscriptions on the bronze figui’es of the animal identify it with IJeru-khent- anrmaa, i.e., the “ Blind Horns,” or, “ Horns who dwelleth in c[arkness.”
The Ichneumon, in Egyptian khab , in Coptic
as a destroyer of snakes and the eggs of cix>codiles, has formed the subject of many curious legends which have been preserved by classical writers.^ Pliny says that “ it plunges itself “ repeatedly into the mud, and then dries itself in the sun : as soon “ as, by these means, it h^jis armed itself with a sufficient number “of coatings, it proceeds to the combat. Raising its tail, and “ turning its back to the serpent, it receives its stings, which are “ inflicted to no purpose, until at last, turning its head sideways, “ and viewing its enemy, it seizes it by the thi’oat.” The ichneumon was said to destroy not only the eggs of the crocodile, but also the animal itself. According to Strabo, their habit was to lie in wait for the crocodiles, when the latter were basking in the sun with their mouths wide open ; they then dropped into their jaws, and eating through their intestines and belly issued forth from the dead body. Diodorus declares that the ichneumon only breaks the eggs Avith the idea of rendering a service to man, and thinks that the creature derives no benefit itself from its act, and he goes on to say that but for the ichneumon the number of crocodiles Avould be so great that no one would be able to approach the Nile. Several figures of the ichneumon in bronze have been found in the tombs, but the texts supply no information about the beliefs Avhich the Egyptians entertained about this remarkable animal. Modem naturalists have shown that there is no truth in the statement that it is immune from the effects of snake-bite, or that having been bitten it has recourse to the root of a certain plant as an antidote ; the fact is that its great agility and quickness of eye enable it to tavoid the fangs of the serpent, and to take the first opportunity of fixing its own teeth in the back of the reptile’s
%
1 Herodotus, ii. 67; Diodorus, i. 87; Strabo, xvii., i. 39; Plutarch, De Isidcj § 74; /Hlian, vi. 38; Aristotle, Hist. Auim^^ ix. 6; Pliny, viii, 36-
HARE, PHOENIX
371
neck. It is very fond of eggs, and for this reason seeks out those of the crocodile with great avidity, hut it loves equally well the eggs of poultry, and in consequence it sometimes bears an evil reputation among the keepers of hens, turkeys, etc.
The Hare was worshipped as a deity, and in the vignette “of the Elysian Fields we see a hare-headed god, and a snake-headed god, and a bull-headed god sitting side by side ; a bare-headed god also guards one of the Seven Halls in the Underworld. The Hai’e-god was probalily called Unnu.^
Among the birds which were worshipped by the Egyptians, or held to be sacred, tlie following \5ere the most important : —
- The Bennu, a bii’d of the heron species which was
identified with the Phoenix. This bird is said to have created itself, and to have come into being from out of the fii’e which burned on the top of the sacred I*orsea Ti’ee of Heliopolis ; it was essentially a Sun-bird, and was a symbol both of the rising sun and of the dead Sun- god Osiris, from Avhom it sprang, and to Avhorn it was sacred. The Bcunu not onl}’- typified the new birth of’ the sun each morning, but in the earliest period of dynastic history it became the symbol of the resurrection of mankind, for a man’s spiritual body Avas believed to spring from the dead physical body, just as the liAiing sun of to-day had its origin in the dead sun of yesterday. The Bennu sprang from the heart of Osiris, and Avas, in consequence, a mpst holy bird ; in a picture reproduced by Signor Lanzone,® it is represented sitting on the branches of a tree Avhich groAvs by the side of a sepulchral chamber. In the Ixxxiiird Chapter of the Book of the Dead, Avhich provides the formula for enabling the deceased to ttifee the form of the Bennu, this bird says, “ I came into being from unformed “ matter. 1 came into existence like the god Kheperii. I am the
“ gei’ms of every god,” ^ • According
to Herodotus (ii. 77), the phoenix only made its appearance once in
’ “ Unuut, Ifidy of Unnut,” Q n ^ ^ tlio*’ fomalu form.
’’ . WWW
See Loiizone, Diziomrio, pi. 02.
" Dhionaiio, pi. 70.
372
VULTURE, HAWK
five hundred years ; his plumage was partly golden-coloured and partly red, and in size and form he resembled an eagle. He came from Arabia, and brought with him the body of his father, which he^iad enclosed in tvn egg of myri’h, to the temple of the sun, and buried him there. Pliny says (x. 3) that when the phoenix became old he built a nest of cassia and sprigs of incense, and that having filled it with perfumes he lay down and died. From his bones and marrow there sprang a small worm which in process of time changed into a little bird, which, having buried the remains of its predecessor, carried off the nest to the City of the Sun.
The VfIjTUKe was ^ the symbol of the goddesses Nekhebet, Mut, Neith, and others who were identified with Nekhebet ; the cult of the vulture is extremely ancient in Egypt, and dates probably from predynastic times, for one of the oldest titles of the Pharaohs of Egypt is “ Lord of the city of the Vulture (Nekhebet, or Eileithyiapolis), lord of the city of the Uraeus” (Uatchet, or Buto), and it is found engraved on monuments of the late pre- djTiastic and early archaic periods. JElian, in describing the vultures (ii. 46), says that they hover about the dead and dying, and ^ eat human flesh, and that they follow men to battle as if knowing that they would be slain. According to this Avriter, all vultures are females, and no male vulture Avas ever known ; to obtain young they turn their backs to the south, or south-east Avind, Avhich fecundates them, and they bring forth young after three years. *
The Hawk was sacred to Horus, Rii, Osiris, Seker, and to other cognate gods, and its Avoi*ship was universal throughout Egypt in predynastic times ; the centre of the cult of the Hawk-god was Hieraconpolis, or the “ Hawk City.” The haAvk Avas not only a Sun-bird but, when represented Avith a human head, Avas symbolic of the human soul. According to Herodotus (ii. 65), death was the punishment of the man Avho killed a hawk or an ibis, and Diodorus records (i. 83) that the sacred hawks Avere maintained at the public expense, and that they Avould come to their keepers Avhen called, and Avould catch the pieces of raw meat which they threw to them in. full flight. The Egyptians venerated two
species, i.e., Jbhe golden hawk,
O llP
and the
HERON, SWALLOW
373
sacred hawk, JJ 1| |; from the Ixxviith Chapter of
the Book of the Dead it may be gathered that the former was supposed to be four cubits wide, and that it was identified with the Bennu, or Phoenix, is proved by the words in the texts which are put into the mouth of the deceased, “ I have risen, and I have “ gathered myself together like the beautiful hawk of gold, which “ hath the head of a Bennu, and Ra entereth in day by day to “ hearken unto my words.” The divine Jiawk was, as we learn from the Ixxviiith Chapter, the^ offspring of Tern, and the symbol of the One God, and of Horus as the successor of his father Osiris, to whom “ millions of years minister, add whom millions of years “ hold in fear ; for him the gods labour, and for him the gods toil “ millions of years.”
- The Heron, 9 was certainlv a saci’ed bird, and that
/WWSA W '
its body was regarded as a possible home for a human soul is proved by the Ixxxivth Chapter of the Book of the Dead, which was composed Avith the view of helping a man to* effect a trans- formation into a heron.
I
- The Swallow also Avas a bird Avherein the human soul might reincarnate itself, and the object of the Ixxxvith Chapter of the Book of the Dead Avas to enable it to do so ; the Rubric of the Chapter declares that if it be knoAvn by the deceased, “ he shall “ come forth by day, and he shall not be turned back at any gate “ in the Underworld, and that he shall make hie transformations “ into a SAvalloAV regularly and continually.” In the opening words the deceased is made to say, “I am a swallow, I am a “ SAvalloAv, I am the Scorpion, the daughter of Rii,” a fact Avhich seems to shoAV that the SAvalloAv Avtis connected with the Scdrpion- goddess [Serqet. From a tablet at Turin, Avhich is published by Signor Lanzone,^ Ave see that offerings Avere made to the swalloAv ; the bird is seen perched upon a pylon-sbaped building, before which stands a table loaded Avith offerings, and above are a feAv short lines of text in which it is called the “ beautiful sAvaUow,”
o I According to Plutarch, the goddess Isis
’ Dizionario^ pi. 118 .
374
GOOSE
took upon herself the form of a swallow when she Avas lamenting the death of Osiris.
- The Goose, or at least one species of it, Avas sacred to .:.in’(jn-Ra, a fact Avhich is hard to explain. In a draAAring giA’en by Signor Ivanzone^ vre ha'e a vase of floAvei*s resting upon the ends of tAvo pylon-shaped buildings, and on eacli of
tliese stands a goose Avith its sh^oAv, behind it, or by its
side ; the five lines of the text above read, “ Amen-Rii, the beautiful Goose,” and “ the beautiful Goose of Amen-Ra.” In another scene Avhich is likcAvise reproduced “ by Lanzone, is depicted a goose Avith its shadoAV standing on a building as before, and opposite to it is seated Arnen-Rsl; before the god and tlie goose is a table of ofterings. The AA’ords aboA’e the god read, “ iWicn-Ril, the hearer of entreatv,” and those OA^‘er the goose are “ the beautiful Goose,
^’-fybdove.1.” ||“<f ^ I- ^ T-
In the earliest time the goose, or rather gander, aa’us associated
AAdth Seb the erinit, □ _ , of the gods, Avho is called in the Honk
of the Dead “the Great Cackler” (Chapters liA, Iv.). The goose Avas V. favourite article of food in Egypt, and Avas greatly in request for offerings in the temples ; according to Herodotus (ii. 37) a portion of the daily food of the priests consisted of goose flesh, ‘fhe goose is said to liave been sacred to^sis, and the centre of the great trade in the bird Avas Xrfvo^oarKtov, or XTjvo^oa-Kia (Chenoboscium or Chenoboscia), i.e., the “ Goose pen,” a toAvn in Upper Egypt, Avhich Avas situated in the noiue Diospolites, and Avas quite near to the mai’shes Avherein large numbers of geese were fattened systematically. The Copts gave the name of “ Sheneset ” to the toAvil, and this has been identified Avith the Egyptian
Q “ Idet-sa-Ast,” by llrugsch;* on the other hand
M. Amclineau thinks that the Greek name Chenoboskion is derived
from the Avords ^ TtTtT w—o AA/SAaA
are equivalent in meaning to “the place Avliere the geese are fattened.” tThe meaning of the goose as a hieroglyphic is “ child ”
- Dizionario^ <pl. 22.
2 Ihid.y pi. 361.
3 Diet, p, 669.
IBIS
375
or ** son,” and Horapollo goes so far as to say (i. 53) that it was chosen to denote a son from its love to its young, being always ready to give itself up to the hunter if only they might be pre- served, and that owing to this trait in its character the Egyptians revered it. .
- The Ibis was universally venerated throughout Egypt, and the centre of its cult in very early times was the city of Khemennu, or Hermopolis, where the bird wfis associated with the Moon and Avith Thoth, the scribe of the gods.* ’ It seems to have been Avorshipped in the first instance because it killed snakes and reptiles in general in hu’ge numbers, an/l it AA^as thought to destroy the Avinged serpents, Avhicli, it Avas declared, A>-ei’e brought over into Egypt from the deserts of Libya by the west Avind. Herodotus tells us that he once Avent to a certain place in Arabia, almost exactly opposite the city of Buto, to make inquiries conceniing the Avinged serpents. On his arrival he “ saAv the back-bones and “ riijs of sei’pents in such numbers as it is impossible to describe ; “of the ribs there Avere a multitude of heaps, some great, some “small, «iome middle-sized. The place where the bones lie is at “ the entrance of a narroAv gorge betAveen steep mountains, which “ there open upon a spacious plain communicating AAuth the great “ plain of Egypt. The story goes, that Avith the sjAring, the “ Avinged snakes come flying from Arabia toAvards Egypt, but “ are met in this gorge by the birds called ibises, avIio forbid their “entrance and destroy them all. The Arabian’s assert, and the “ Egyptians also admit, that it is on account of the scrAuce thus “ i*endered that the Egyptians hold the ibis in so much reAcrence. “The ibis is a bird of a deep black colour, AAdth legs like a^crane ; “ its beak is strongly hooked, and its size is about, that of the “ landrail. This is a description of the black ibis AA’hich contends “ Avith the serpents. The commoner soi’t, for there are tAvo quite “distinct species, has the head and the Avholo throat bare of “ feathei’s ; its general plumage is Avhite, but the head and neck “ are jet black, as also are the tips of the Avings and the extremity “ of the tail ; in its beak and legs it resembles the Ovher species.
^ See /Elian, Be Nut. AnimaL, x. 29 ; Horapollo, i. 10, 3G ; Heiwlotna ii., p. 75 ; Diodoros, i. 83 ; Plutaitsh, Be Imle, § 75 ; etc. •
376
TORTOISE, SERPENT
The winged serpent is shaped like the water-snake. Its wings are not feathered, but resemble very closely those of the bat.*” ^ Among the reptiles which were deified by the Egyptians, or ‘were regarded as sacred creatures, may be mentioned the following: — 1. The Tobtoise or Turtle, which probably came from Nubia, and was worshipped or revered through fear. The
Tortoise-god Apesh, was associated with the powers of
darkness, and night, and evil, and a place was assigned to him in the heavens with their representatives. In the clxist Chapter of the Book of the Dead mention is made of the Tortoise, or Turtle, in such a way as to suggest’^that he was an enemy of Rii, and the formula “ Ra liveth, the Tortoise dieth,” is given four times, once in connexion with each of the four Avinds of heaven. The tortoise
Sheta, i® also mentioned in the Ixxxiiird Chapter,
wherein the deceased is made to declai’e that he has germinated like the things Avhich germinate, and has clothed himself like the tortoise.
- Of the Serpent and Snake many varieties were Avo^’shippcd by the Egyptians for the sake of the good qualities Avhich they possessed, and many Avere revered through fear only. In predynastic time’s Egypt Avas OA’^eiTun Avith serpents and snakes of all kinds, and the ‘Pyramid Texts prove that her inhabitants Avere terribly afraid of them ; the formulae Avhich are found in the pyramid of Unas’against snakes are probably older than dynastic times, and their large numbers suggest that the serpent tribes Avere man’s chief enemies. The cult of the uraeus, or asp, is extremely ancient, and its centre Avas the city of Per-Uatchet, or Buto, Avhere a tem|>le Avas built in honour of the Uraeus-goddess Uatchet,
in early dynastic times. This city enjoyed with that
of Nekhebet a position of peculiar importance among the Egyptians, and one of the oldest royal titles is “ Lord of Nekhebet, lord of Uatchct,” i.e., lord of the Vulture-city, lord of the Uraeus- city. The cities of Nekhebet and Uatchet were in fact the ecclesiastical, centres of the Southern and Northern kingdoms of
j Rawlinson’s Herodotus, vol. ii., pp. 124, 12.5.
Thc Qoooess 8ERQET.
SCORPION
377
Egypt, and they were first fbunded in primitive times when the vulture and the uraeus were especially worshipped. The great enemy of Horus, and Ra, and Osiris, and also of the deceased in the Underworld was the monster serpent Apep, or Apophis, which directed the attacks on gods and men of numbers of serpent broods, and which was held to be the personification of all evil ; on the other hand the uraeus was the symbol of divinity and royalty, for the walls of the abode of Osiris were surmounted by “living uraei,” and the god Ra wore two uraei upon his forehead, and every king is represented with a uraeus upoll his forehead. In primitive times, when^man coveted the powers of various birds and reptiles, and when he appears to have wished • to be able to assume their forms after death, the priests provided a number of formulae which would enable him to do this, and among them was one which gave the
deceased the power of becoming the serpent Sata, ^ and
which read, “ I am the serpent Sata Avhose yearsf^ale many. I die “and I am born again each day. I am the serpent Sata which “ dwelleth in the uttermost parts of the earth. I die and I am “born again, and I renew myself, and I grow young each day.”^ In religious texts the uraeus is associated with Isis and Nephthys, but this is due to the fact that in comparatively late times these goddesses were identified with Uatchet, the uraeus-goddess, who was at one time or another absorbed into all the great goddesses, many of whom were regarded as benevolent and beneficent deities and the protectors of a man’s house, and land and crops, and children.
- The Scorpion was vcnei*ated in Egypt at a very early period, and the scorpion-goddess Serqet or Selqet was in jome of her aspects associated with the powers of evil, and in others with the goddess Isis. In the xxxiind Chapter of the Book of the Dead she appeal’s as a friend of the deceased, and in the xliind Chapter his teeth are identified with those of the goddess. From tihe legend of Isis which is told on the Metternich Stele we learn that this goddess was accompanied on her journey by Seven Scorpions, and that the child Horus was stung by a scorpion which
Book of the Dead^ Gbaiiter Ixxxvii.
378
APSHAIT, BEBAIT
made its way to him in spite of all the precautions which the goddess had taken. According to ASlian (x. 19), the scorpions of Coptos were of a most formidable charactei’, and whosoever was bitten by one of them died of a certainty; in spite of this, however, they respected Isis so much that they never stung the women wlio went to the temple of the goddess to pray, even though they walked with their feet bare or prostrated themselves on the gi’ound. This statement is useful as shoAving that the scorpion Avas sacred to Isis.
The xxxvith Chapter of dhe Book of the Dead mentions a kind of beetle called ^^pshait, TtbT (|(| Avhicii Avas supposed to gnaw the bodies of the dead. In one vignette of the Chapter the deceased is seen threateuing it Avith a knife, and in the other the creature is represented in the form of an ordinary scarabacus Avhich is being speared by him. The Apshait is probably the bi^tle which is often found crushed betAveen the bandages of pocAly made mummies, or even inside the body itself, Avhere it has forced its Avay in search of food.
In the Ixxvi th and civth Chapters of the Book of ihe Dead an
insect called A bit, ^ <«■ J J (|l) =
is mentioned Avhich is said to lead the deceased into the “ House of the King,” and to bring him “ to see the great gods Avho are in the UnderAVorld ” ; this creature is probably to be i<lentified Avith the praying Mantis {miantis rdifjiosa) about Avhich so many legends are current.
(>. The Frog appears to have been Avorshipped in primitive times as the symbol of generation, birth, and fertility in general ;
the *Fi’og-,goddess Hkqet, or Heqtit,
identified Avith Hathor, and Avas originally the female count^part of Khnemu, by Avhom she became the mother of Heru-ur, The great antiquity of the cult of the frog is proved by the fact that each of the four primeval gods Heh, Kek, Nau, and Amen is depicted with the head of a frog, while his female counterpart has the head of a serpent. The cult of the frog is one of the oldest in Egypt, and the Frog-god and the Frog-goddess were believe^ \p have played very prominent parts in the creation of the Avorld.
GUASSHOPPER, BEETLE
379
According to Horapollo (i. 25), the frog typified an imperfectly formed man, ’AirXa.o’Tov 8e apOpotnov ypd<ftoPT€^ ^arpa^ov ^oyypatfyov- crtP, because it was generated from the slime of the river, whence it occasionally happens that it is seen with one part of a frog, and the remainder formed of slime, so that should the river fall, the • animal Avould be left imperfect ; the half-formed creatures referred to by Diodorus (i. 10) seem to have been frogs, yElian Jilso declares (ii. 5G) that in a shower which once fell upon him there were half-formed frogs, and that whilst their fore parts were provided with two feet their hind* parts were shapeless !
7? AVith tlie GitASSiiopi’mt ideas of jeligious enjoyment seem to have Ijeeii associated, for in the JJouh of the Dead (Chap, exxv.) the decciised says, “ 1 have rested in the Field of the Grasshoppers ”
(MiCl SKKHCT-SANEItlSMn),
wherein was
situated the “northern city;” it lay to the south of Sekhet-hetep. The grasshopper is mentioned as early as the Vlth Dynasty, and in the text of Pepi II, (lino 860) the king is said to “ arrive in
heaven like the grasshopper of Ra,”
0 ^ F==l
e.
□ I 7A (gjj]
8, Chief among insects in importance was the Bketle, or ScARABAi-:us, which was called by the Egyptians Uieprerd,
and was the symbol of Khepera, the
great god of creation and resurrection. The Beetle-god is repre- sented at times with a beetle upon his head, and at others with a beetle for a head ; as Ivhepera’s attributes have already been fully described we need only repeat here that he Avas the “ father of the gods,” and the creator of all things in heaven and earth, thal; he was self-begotten and self-born, and that he Avas identified Avith the rising sun, and noAv birth generally. The beetle or scarabaeus which Avas modelled by the Egyptians in such lai’ge numbers belongs to the family called Smeahaeidae (Coprophagi), of Avhich the Scurabaeua sacer is the type. These insects compose a very numerous group of dung-feeding Lamellicoms, of Avhich, JioAvever, the majority are inhabitants of tropical countries, A remarkable peculiai-ity exists in the structure and situation of tlje hind legs,
380
BEETLE
which are placed so near the extremity of the body, and so far from each other as to give the insect a most extraordinary appearance when walking.
’ This peculiar formation is, nevertheless, particularly serviceable “to its possessors in rolling the balls of excrementitious matter in which they enclose their eggs ; wherefore these insects were named by the first naturalists Pilnlariac. These balls are at first irregular and soft, but, by degrees, and during the process of rolling along, become iounded and harder ; they are propelled by means of the hind legs. Sometimes these balls are an inch and a half, or two inches in difimcter, and in rolling them along the beetles stand almost upon their heads, with the heads turned from the balls. These manoeu\Tes have for their object the burying of the balls in holes, which the insects have previously dug for their reception ; and it is upon the dung time deposited that the larvae feed. It does ndt appear that these beetles have the instinct to distinguish theif own balls, as they will seize upon those belonging to another, in case they have lost their own ; and, indeed, it is said that several of them occasionally assist in rolling the, same ball. The males as well as the females assist in rolling the pellets. They fly during the hottest part of the day.’ From the above extract it is clear that the scarabaeus is in the habit of laying its eggs in <lung, which is to serve as food for its larvae, and that the larvae are hatched by the heat of the sun’s rays. The ball of matter contain- ing potential life was compared to the sun’s globe, which contained the germs of all life, and the beetle, with its ball of matter and eggs, was regarded as the symbol of the great god Khepera who rolled the globe of the sun across the sky. Now, the god Khepera also represented inert but living matter, which was about to begin a coui’se of existence for the first time, or to enjoy a renewal of life, and he was thus not only the creator of life but also the restorer or renewer of life, and so at a very early period became associated by the Egyptians, first with the idea of the new birth of the sun daily, and secondly, with the resurrection of man. And since the scarabaeus was identified with him that insect became at
^ J. O. Westwood, An Introduction to the Modern Cfusaijication of Inaeeta, London, 1839, «)1. i., p. 204 ff.
BEETLE
381
once the symbol of the god and of the Resurrection. Now the dead huma^ body, from one aspect, contained the germ of life, that is to say, the germ of the spiritual body, which was called into being by means of the prayers that were recited and the ceremonies th^t were performed on the day of the funeral ; from this point of view the egg-ball of the scarabaeus and the dead body were identical. Moreover, as the scarabaeus had given potential life to its eggs in the ball, so, it was thought, would a model of the scai’ab, itself the symbol of the god of new life and resurrection, also give potential life to the dead body upon whiqh it was placed, and keep life in the lining body, always provided that the proper words of power were first said over it or written uporf it. The idea of “ life ” appears to have been associated with the scarab from time immemorial in Egypt and the Eastern Sfidan, for to this day the insect is dried, pounded, and mixed with water, and then drunk by women, who believe it to be an unfailing, specific for the production of large families. . ^
That the scarab was associated with the sidn is clear from a passage in the text of Unas (line 477), where it is said, “This “ Unas flieth like a bird, and alighteth like a beetle ; he flieth like “ a bird and he alighteth like a beetle upon the throne which is
□
“ empty in thy boat, 0 Ita,” 1| ^ (gjllpl
A^/VW\
® Oi
S P ^ “(F “ G . In th6 text of Teta
(line 89) the king is said “to live [like] the scarab,” @ ^ j
and Pepi I. is declared to be “ the son of the scarab which is born “ in Hetepet under the hair of lusaas the Northern, and the issue
“ of the brow of Seb,” ^ ^ I
n W %■ J- datsical
^vxiters^ the opinion prevailed that female scarabs did not exist, and laatreille thinks that this belief arose from the fact that the females are exceedingly like the males, and that both sexes appear
1 ./Elian, x. 16 ; Horapollo, i. x. ; Porphyry, De Altthicntto, iv. 9.
882
11EETI.E
to divide the care of their offspring equally between them. According to Horapollo, a scarabaeus denotes an “ oji/j/-begotten, generation, father, world, and man.” It represents an “only- begotten ” because the scarabaeus is a creature self-produced, being iinconceived by a female. The male, when desirous of procreating, takes some ox-dung, and shapes it into a splierical form like the world. He next rolls it from east to west, looking himself towards the east. Having dug a hole, he buries it in it for twenty-eight days ; on the twelity-ninth day he opens the ball, and throws it into the water, and from it the, scarabaei come forth. The idea of “ generation ” arises from its supposed acts. The scaiabaeus denotes a “ father ” because it is engendered by a father only, and “ world ” because in its generation it is fashioned in the form of the world, and “ man ” because there is no female race among them. Every scarabaeus was also supposed to have thirty toes, corresponding with the thirty days’ duration of the month. For accounts of the pse of scarabs as amulets the reader is referred to other woi’ks.
Conceniing the cult of Fish among the Egyptians but little can be said, because the hieroglyphic texts afford us little informa- tion on the subject. According to Strabo (xvii. 2, 4), there were “in the Nile fl.di in great quantity and of different kinds, having “ a peculiar and indigenous chax’acter. The best known are the “ Oxyrhynchus, and the Lepidotus, the Latus, the Alabes, the “Coracinus, the Choerus, and the Phagrorius, called also the “ Phagrus. Besides these are the Silurus, the Citharus, the “ Thrissa, the Cestreus, the Lychnus, the Physa, the Bous, or ox, “ and large shell-fish which emit a soun<l like that of wailing.” Ambng these were chiefly worshipped the Oxyrhynchus, the Phagrus, the Latus, and the Lepidotus. The chief seat of the cult of the Oxyrhynchus Fish was the city of Oxyrhynchus, Avhere it was held in the greatest reverence j this fish was supposed to have swallowed the phallus of Osiris * when Set was hacking the body of this god in pieces, and for this reason was sacred not only in the nome of the Oxyrhynchites and its metropolis, but all over Egypt.
1 See my Jfawmy, p. 233 £f. ; Magic, p. 3e fE. ’ Plutarch, De laidc, § 18.
FISHES
383
In certain places the Egyptians would not eat it. The Phagrus, or eel,^ was worshipped in Upper Egypt, and mummied eels have been found in small sepulchral boxes. Of the Lepidotus Fish no legends have been preserved ; the Latus was worshipped at Esneh- Tlie fish with the very wide and large mouth which is seen on the ,
head of the goddess Hatmehit, I. O been
identified. In the Booh of the Dead two mythological fish are mentioned, the Abtu, ^ Jj ^ and the Axt, (|
these fish were supposed to swim, one on each side of the bows of tlie boat of the Sun-god, and to drive away from it every evil being or thing in the waters which had a mind to’attack it. The identifica- tion of Nile fish is at present a difficult matter, but it is to be hoped that when the Egyptian Government issues the monograph on the fish of Egypt and the Delta, and of Nubia and the Sudan it may be possible to name coiTectly the various bronze and wooden fish which exist in the many collections of Egyptian antiquities in Egypt and Europe.
INDEX
A=TaoTn, i. lO’i Aa-al), ii. 127 Aiiiii. i. 312 Ajiai, ii. 3211 Aa-aiii-kliolcli, ii, 302 Aiirui, ii. 208 AAajhI’, ii. 21.’)
A Ah, ii. 323 Aaliet* ii. 323 AAljiries If., i, lOiS AAh-’lVhuti, i. 412, 413 i. 340 ; ii,. 317 Aiii, fiss-heiulod man, i. 19(5
Aai gods, i. 19(5 Aain-f-ein-lcha-uor, i, 2.74 Aalvohi, i. 240, 342 Aakobi, ii. 317 Aakliahit. ii. .323 Aakhlm, i, 2.79 Aa-kli«peru-mus-aru, i, 240
Aa-kliorn, i. 177 ; ii. 32(5
Aamu, i, 188, 3(14 A an, ii. 292 AuuA, i. 211
^iana-tuati, ii. 320 Aapef, ii. 320 Aaqetet, i. 494 Aaqetqet, ii. 323 Aar, ii. 03
Aarat l.ier ab netor liet, U. 185 II — c e
Aai’cr, i. 455 Aiiiu, ii. 120; Lake of, i. 297
Aa-sekhemu, i. 178 Aa-sliefit. i. 1 1 1 ; ii. 58 Aa-sheft, ii. 300 AAsith, ii. 280 Aa(iii, ii. 317 Aat (Isis), ii, 213 Aat of Sob. ii. 95 Aat of ‘IVl’niit. ii, 93. Aatsof Osiris, tlie Fifteen, i. 177
Aat-Aat. i. 492 .Vat-aatft, i, 2 ! 1 A.a-tA (iioiiin), 1. 97 Aat-ab, i. 473. 492 Aa-tcdia-Miitot, i. 401 Aat-en-.slu‘t. ii, 00 Aat-h<>bn, i. 472 Aati,‘i.‘419; ii. 327 Aati, ii. 1.77 Aat-klm, i. 178 Aat-khn, i, 244 Aat of IiA, i. 471 Aat-setekau, i, 241 Aat-sbatet. i. 481 .Vat-sbefsliefl, i. 191 Aat-tohaiimtet, i. 421 Aat-Tcheteinit, i. 484 AAt-Tefnut, i, 517 Aatu, i. 341 Aau, i. 180
Ab, i. 211
Abata, ii. 320 Abaton, ii. 213 Ab-eiii-tn-f, ii. 301 Abe.sh, i. 198 Abet-neterns, i. 243 •Abit, ii. 378 Abrabani, i. 277 Ab sceptre, i. 102 ; ii. 8 Ai»-sli;‘i-aui-Tuat, i, 23(5 Abshekj i. 42S.>
.\b-3in, ii. 31(5 A))t (norae), i. 97 Abt, ii. 2(51 Ab-ta, i. 194 Abtiti, .temple of, i. 405 Abt-tesi-nit-en-neter, ii, 320
Abtn (Abydos), i, 97, 410/492
Abtn Fish, i. 324 ; ii. 209, 383
Ab-tut (Abydos), i, 97 A bn, i. 90, ^(55, 103 ; ii.
49, 51, .5(5, *
Abn Siml)e], ii. 22 Abu-nr^ii. 323 Abydos, i.’97, 103, 104, 401 ; ii. 118, 148 Abv<los, the ^oal of souls, i. 175
Abyssinia, ii. 108 Adam, i. 6 * ’
A don, ii. 74 Aceiouo, i. 280
386
INDEX
Aelian, ii. 346, 352, 369, 370, 372, 379, 381 ^aSlian, ii. 358, 360; quoted, i. 63, 350, 402 ; li. 93
Af, the (lead Sun- God, i. 206, 257, 505 ; his new birth, i, 2t)0 Af, i. 274 Afa beings, i, ICO Af-Asar, i. 234 Afau, i, 211 AHi, i. 241 At- Hu, i. 226 Af-Teui, i. 234 Afn gods, i. 83, 84 Alu on his staircase, i, 211
Afu, tlio dead Khepera,
i. 226
Ah (Aah), ii. 325 Aha, i. 31, 453 ; plaque _ of, i. 24 Aha-Aavii, ii. 320 Alia-aii-iirt-iKjf, ii. 327 Aha-en-urt-iief, i. 238 Aha-neteni, i. 220 Ahubit, ii. 302 Ahat, i. 248 Ahat, ii. 19 Ahau-hrau, ii. 326 Ahat, i, 101 Aheti, ii. 325 Ahi, i. 228, 469, 495 ;
ii. 322, 32|>
Ahi bit, ii. 325 Ahi-mn (?), i. 419 Ahit, ii. 184 Ahiu, ii. 325 Ahu, i. 79
Aj’, i. 196 Ai (king), ii. 84 ^Ain Shem8,Ai. 108 Aion, i. 285 Air, i. 288
Aliau, ii. 325 Akebiu, L 201 Akeneh, i. 23 Akent, i. 433 Ak(ni-tau-k-ha-khern, i.
176 ; ii. 325 Akeuti, i. 177 Akenu, i. 433 ; ii. 325 Aker, i. 33, 45, 79, 325 ; ii. 34
Aker, liiou-god, ii. 3(50, 361
Akert, i. 194, 246 ; ii.
154, 302 Akortet, ii. 26 A kerf - kbcnt - ast - s, ii. :J25
Akern, ii. 323, 36U Akeni gods, ii. 5)8 Akerni. ii. 300 Akesi, i. 178 Akel of Set, i. Ill Akhan-maati, i, 191 Akliekh, ii. 247 Akbekh, ii. 270 Akhekhi, i. 263 Akbeklui, ii. 327 Aklieiii-heini-f, i. 242 Aklieni - kbemcs - t‘, i. 242
Akbcm-sek-f, i. 242 AklieTiiii-lhitesh, ii. 120 Akhem-urt-f, i. 242 Akbemu-Seku, i. 198; ii. 126, 250
Akheinu - .Sesh - eunui , ii. 120
Akhen-iiiaati-f, ii. 327 Akhet-uen-tha, i. 79 Akhintm, ii. 188 Akhmiu, i. 196 Akhpa, i. 344 Akhrokbar, L 260 Akbsesef, ii. 325 Akizzi, ii. 23
Alabastronpolis, 1 98, 102, 432
Alabes fish, ii. 382 Al-A‘raf, i. 171 Al-Ba§ra, i. 6 Ale, i. 178 Aleppo, ii. 283 Alexander the Great, i, 293, 489 ; his son, L 293
Alexandria, i. 332 ; ii. _ 197
Alkat, i. 433 Al-Khiivga, ii. 22 Allah, i.‘l41 Al-Iul, ii. 316 Am, i. 326 Am, ii. 312 Ama, i. 250 Ama, i. 346 Ania-Amta, i. 346 Am-uau. ii. 246, 326 Anuiit, ii. 283 Amam, i. 326 Aiufini, ii. 32(5 Arnam-injtat, ii, 326 Amrim-mitu, i, 211 Amam-ta, ii. 320 Amanoi - ton - ouranou, i, 280
Am-Amiu, i. 90 Am-Antchet, i. 90 Am-ara-(|ah-f, i. 182 Ama-ta, i. 346 Am-beseku, i. 419 ; ii, 324
iVim’dineau, i. 269 ; ii, 374
Auiemet, ii. 144, 326 Aniemt, i, 443 Amen, i., 23, 79, 88; iL 1-16, 324
Amon, a serpent, L 218 Amen, city of, L 366 ; u. 12
INDEX
387
Amen, derivations of the name, ii. 2 Aineu-h&, ii. 320 Amen-liuu, i 342 Amen-heri-ab, i, 401; ii. 57
Amen-Ileru-pa-khart, ii. 252
Amen-hetep, ii. 30 Amea-hetej) III., i. 329 ; il 23, 68, 69, 70, 279, 362 ; presenteil to Amett-lia, ii, 4 Amen-hetep IV., i. 104 ;
ii. 23, 68, 70, 71-84
Amen-hetep, son of U.ipu,
i. 625
Amcni, ii, 317 Ameni, name of Ra, i. 345 Auieft-khat, i. 198, 313 ;
ii. 317
Amen-kheperutet, i. 499 Amen - na - an - ka - entek - share, ii. :ffi4 .Amen-nain-an-ka - entek - share, ii. 20
Amen-Nathekeroth i- Amou, ii. 20 Amen-nathek - rethi- Amen, ii. 324 Amen of Sapi-res, i. 99 Amen {puni of Thoth ), i. 113
Amen, *[»iarrel of priests of, with Amen-hetep IV., ii. 74-84 Ammi the Elder, i, 468 Amen-Ra, i. 97, 172; ii. 324
Amen-Ra, brotherhood of, i. 175
Amen-Ra, company of,
u. 2
Amen-Ra- l,Ieni-khnti, ii. 324
Amen-Ru, Hymn to, ii 6
Amen-Ra, inc.arnation of, i 330 j spread of his cult, ii 22
Amen-Ra of Sma-Behu-
tet, i 100
Amen-Ra of Xois, i. 99 Amen - Ra-llorns- Osiris, ii. 21
Amen - Rji - AInt- Khensu, •
i 111
Amen-Ra-Teni, ii. 16, 17 Amen • R il - T e m n - R h e - pera - 1 lent - khuti, i. 447
Ament, ii. 317 Anient, i 70 ; Circle of, i. 220 ; Circles of, i. 340
Ament, counterpart of Amen, i 287 ; ii 1, 2 Ament (godi less), ii. 29, 30, 55
Ament (Isis), ii 213, 216 Ament (uome), i. 99 Ament of Apt, i, 465 Ament (pfin/ of Thotb), i 113
Araent-nefert, i. 210 Ament-lia, i. 465 Ament-senni-.set, i. 226 Ament-sthan, i, 216 Amentet, i. 172, 203 ; ii. 154
Amentet, i.e., Under- world, ii. 201 Amentet, Bull of, ii, 158 ; Mountain of, ii. 153 ; souls of, i 196 Ameutet-nefert, i 178 Anienthes, ii 201 Anienthet (goddess), i, 431
Amen-ur, i 468
Amesu sceptre, ii 8 Amet-tchern, i, 211 Am - h auatu - eut - pehui-f, ii324
Am-helj, ii, 326 . •
Am-hent-f, i 441 ,
Am-henth-f, i, 79 Am-I;letch-puar, i 90 Am- Het-Serqet-Ra-hete- pet, i 90
Am-Het-ur-Ra, i. 90 Am-huat-ent-peh-fi, i 176
Aini-hemf, i, 25 Amit, goddess, i, 366 .Vm-kehuu, i. 88, 4i) .Vm-khaibotu, i 419 Am-khent (uome), i, 100, 444
Amkhin nu Asar, ii, 1.85 Aui-khu, i, 228 Amniehet,i 178, 190, 216 Am met, i, •1: >2 Ammianus Marcell imis, ii 349, 352, 357 • Amini-seshet, i. 519 .-Vm-mit, i 60, 218; ii. • 302
.\mmiu gods, ii, 100 Amny-naui-f, i. 200 Am-Neter-het, i, 90 Am-net f, i. 200 Ani-Xit, i. 179 Ani-l’ehu (nome), i. 100 Am-Sah, i. 90 •
Am-seiif, i 419 Am-sepa-f, i. 79, 441 Amset, i. 79, 491, 492 Aniset = South, i. 158 Amseth, i 450 ; ii 184, 324
Amseti-A.ah, i. 470 Ani-snef, ii 324 •
Amsu, i 79, 97, 496, 507 ; ij. 20
INDEX
Amsu (uome), i. 97 Amsu, god of Panopolis,
i. 97; ii. 258, 280, 291, 293, 324
AnfdU’Anaen, ii. 8 ^nisu-lleru, ii. 324 Amsu-tleru-ka-nekht, ii, 139
Amsu-Ril, ii. 30 Amsa suteii Ilern-nekht, ii 183 Amta i. 343 Am-ta, i, 340 Am-Tep, i. 90 Am-tet, ii. 129 Amu, i, 250 Amu-fia, i. 211 Amulets in the SuHtin, i. 16
Am-Unmi-l\reht, i 90 Am-Unmi-Kesu, i. 90 Am ut (Anubis), ii. 203 An, ii. 324
An, a form of Osiris, i. 440.
An, a god, ii. 20 An, city of, i. 427 An (city), ii. 31, 32 An in Antes, ii, 154 An, of millions of vears,
ii. 154
An, the warrior, ii. 312 Ana, i. 79 ; 1 450 An-aarorc-tef, i., 495 An-a-f, i. 115, 419, 521 ;
ii. 324 *
An-aret-f, i. 495 An-atef-f, ii. 324 Aufiu gods, i. 202 Andrew, St., i. 280 Andrews, J)r. C. W., i. 11
An%b, i. 514 »
Aneb-abt, i, 514 Aneb-iitbi, i, 514.^
Aneb-betch (uome), i. 99, 512
Aneb-vest-f, i. 514 Anebn, i. 513 Aneiupli, i. 281 Aneniu, ii. 324 Anep, i 437
An-erta-i\ef-bes-f-klienti - heh‘-f, i. 494; ii. 324 An-crta-nef-nebat, ii. 291 Anetch, ii. 17G An-f-em-lirn-seksek, ii. 129
Angei’ of the two gods, i.
83
Angel of Death, i, 19 Angel of the Lord, i, 19 Angels, i. (5
Angels, functions of in l<nr’an, i. 5
Angels, mortal and ini- mortal, i. 0
Angels of service, i. 21 Angels of Thoth, ii. 1 19 Anhai, Papyrus of, i. 507 An-hat, i, 482 An-hefta, i, 1 94 Au-her,i. 172,173, 102;
ii. 184, 325, ;’.59 An-heri-ertil-sa, ii, 324 An-hetej)-f, ii. 325 Aii-I.ler, i. 97, 103, 115; ii. 118, 291
Au-hcr of Sebennytus, i.
100
Aiihotep, i, 222
An-hetep-f, i. 419 An-hrn, i. 176; ii. 325 Anhur, i. 103 Animals, sacred, ii, 345 d‘. Ani, PapjTus of, i. 335, 360, 427
Ani (scribe), ii. (59 Ani, the scribe, ii. 141- 146
Ani (city), i. 439 Ani (Esneh), i. 452 Ani, form of Sun-god, ii. 9, 10, 11
Animals, reason why adored, i. 22
Animals, the abodes of gods, i. 2
Anit, i. 427, 431, 469;
ii. 61, 65 Aiikh, i. 79 Ankh-aapau, i. 222 Ankh-iiru-tchefan; i. 234 Ankh-em-fontn, i. 176; ii. 327
Aukhet (Isis), il 216 Ankhet - pu - ent- Sehek -• m4).Pakhan, ii. 327 Anklud, scorpion go<ldess,
i. 220
Ankhet-kheperu, i. 216 Ankh-f-cn-Kliensu, i. 460 Ankh-l.ua, i, 228 Ankhi, ii. 32i;
Ankhi (serp(;ut), i, 260 Ankhiu, i. 161 Ankh=::(.)siris, ii. 139 Ankh-s-en-A(en, ii, 83 A nk II - s - on - pa - A t cn , ii, 83
Ankh-ta, i. 246 Ankh-tani, i, 513 Ankli-tauit, i, 433 Ankhti, ii. 326 Ankhtith, i. 234 .Vukii, i. 234 Au-mut-f, i. 79; ii. 183, 301, 322, 324 Annu, i. 100, 354, 471;
ii. 4, 148
Amin, crops of, ii. 121 Annu Meht, i. 328 Annu, North, ii. 25 Annu, pant of gods of, i.
INDEX
389
Annu, priests of, i. 78 ADnu-Hest, ii, 24;
Anma Hesn, L 328 Annu, Souls of, i. 109 Annu, South, ii. 25 Annu, Two Companies of gods of, i. 91 Annut hat, ii. 277 Ano-Menthu, i. 433 Au=Osiri8, ii. 139 Anpet, i. -132 Anpet, i. 496 ; ii. 292 Anpu, i 79. 210, 340 ; ii 95, 261-266, 322, 324, 367
Anpu (nome), i. 98 Anpu, god of Anpu, i. 98 Anpu, god of llet-suten,
i 98
Anpu am IJhet, ii. 185 Anpu-IIorus, i. 493 Anpu khent neter sell, ii. 184
Anpu khent neter seh em ren-f neb, ii. 185 Anfpjt, i 431 ; ii 50, 67 ff.
Anqet (Isis), ii. 216 Auqet Nephthys, ii. 57 An-rut-f, i. 352, 410, 482 ;
ii 60 ; 155 Aushar, i. 289, 291.
Ant, i. 161
Ant (city), i. 493, 515 Ant (country), i. 517 Ant (Dondera), i. 472 Ant Fisli, i 324; ii 383 Ant (Isis), ii. 213 Antaeopolis, i 97 Antaeopolis of i 98 Antaeopolites, i. 96 Antaf, i 23 An-tii-f, ii. 363 • Au-tcher-f, i. 79 Antchet, i 88
An-tebu, ii 325 An-temt, ii 324 Ant-en-Nut, ii. 103 Antes, ii. 154 Antet, i. 433 Antetu, i 346 Anthat, i 431, 432 ; ii. 277
Antheth, i. 228 Aiitheti, ii. 317 Anthretha, ii. 278 Anti, ii. 327 Antit, ii 277 Antiu, i. 198 *
Aiituf, i. 524 Anu=’Ai/£)?, i 289 Ann (tho heavens), i. 359 Anubis, i 9, 418, 425, 454 ; ii 85, 129, 261- 266, 366
Anubis, Path of, i. 513 Anubis-Horus, i. 493 AnubisssOsiris, ii. 139 Anu-Ea-Bel, i 290 Aminu, i 454 Anuqet, ii 53 Aoi, i 280 Ap, ii. 268, 292 Apa-ankh, i 454 ’ATraaiav, i. 289 Ape = Amen, ii. 2 Ape, a form of Thoth, i. 403
Ape and pig, i, 190 Ape, worship of, i, 2 ; the sacred, ii. 364 Ape-god ill ‘I’nat, i. 347 Ape -gods, the four, i 202
Apep, i 11,61, 180, 202, 269 ft’., 277, 324, 436, 447, 489 ; ii. 79, 107, 216, 245, 326 ; soul of^ i. 371
Apepa, ii. 251
Apep, Book of overtlirow- iug, i. 325 Apepi, i. 306 Aper-hra-neb-tchetla, ^ i. 252
Aper-pehui, i. 516 ’
Aper-ta, i. 344 Aper-ta, ii. 317 Apes, the, i 346, 347 Apes of the East, i. 21 Apes, the four, i. 196 Apes, the Seven, ii. 268 Apes, the singing, i. 207 Ape.sh, ii. 376 Apet, ii 29, 29, 30, 359 Apet (goddess), ii. 109 Aphoso, ii. 305 Aphrodite, i. 435 ; ii. 187
Aphroditopolis, i. 97, 98, 431, -132, 446 Aphroditopolites, i. 96 Api, i 79; ii 30, 109 Apis, ii. 353
Apis, incarnation of Osiris, i. 330 ^pis Bull, i 26, 27; ii 195-201, 212 ; signs of, described, ii. 350 Apig ^city), i. 99 Apis-Osiris, ii, 195-201 A pit, goddess, i, 427 Apollinopolis Magna, i, 431 ; ii.93, 95, 278 Apollinopuli Parva, i. 431, 467
Apollo, i 486 ; ii 187 Apollo Amyclaeus, ii 282
ApollopoUtes, i. 96 Apoph, ii. 245 Apostles, i. 5 Ap-relm, ii. &42 *
Ap-rehui, i, 427 ; ii. 142, 242 *
390
INDEX
Ap-senui, ii. 142 Apsetch, ii. 310 Apsh, ii. 25 Ajjshait, ii. 378 Ap-shS.t’t»ui, ii. 324 •Apsi, ii. 324 Apsit, iL 92 Apt, ii. 293 Apt, city of, i. 427 Apt (Thebes), ii. 3 Apt. goddess of the xith, month, i. 444 Apt, goddess of Thebes, ii. 3
Apt-en-khet, i. 178 Apt’en-qahu, i. 178 Aptet, iL 25 Apt-hent, ii. 293 Apt-net, i. 178 Apt-renpit, ii. 293 Apts, the, ii. li, 7, 9, 10 Apt-taui, i. 254 Apu, i. 97, 470 ; ii. 188 Apu^a god, i. 194 Apu (serpent), i. 230 Ap-uat, i. 79, 102, 1 09, 206,210, 454, 493^ ii. 20, 43, 119, 15G, 263, 322, 323, ‘3(57 Ap-uat of Tivcopouc, i. 98
Ap-uat inebt sekhein pet, ii. 183, ks
Ap-uat rest sekltem taui, ii. 183 •
Ap-uat-resu-sekhein - pet, iL 323
Apuloius, ii. 217, 218, 265, 266 Apzu, i. 291
Apzu-rishtu, i, 288, 289 Acjan, iL 327 Aqebi, L 182 Aqeh, ii. 325 Aqen, ii. 325 '
Aq-lier-nmmi«unnut-f, L 494
Aq - her - am - unnut - f, ii. 129
Aq-ljer-ami-unnut-f, ii. 327
Arab angels, i. 6 Arabia, L 353, 498 Arabian influence on Egyptian religion, L 334
Arabi.m nume, i. i)6 Arabs, i. 41, 119, 401 Aranbfi, L 241 Ar-ast-netor, i. 211 Archaic I’eriod, gods of i. 78 ft-.
Archangels, i. 5, 6 Arcberaachus, ii. 19S) Arenna, ii. 28;> Arethi-kasathi-ka, ii, 20 Arethi-ka-sa-tbika, ii. 323
Ar gods, ii, 249 Ar-hes-nefer, i, 464 Ari-ankh, i. 511 Arians, i. 69 Ari-eni-ab-f, i, 419; ii. 325
Ari-en-ab-f, ii. 325 Ari-bes, i. 446 Ari-bes-nofer, ii. 289, 362 Ari-Maat, ii. 325 Ari - maat - f- tchesef, ii, 129
Ari-nef NebAt, ii. 294 Ari-ren-f-tchesef, ii, 322 Ari-si, iL 325 Aristotle, iL 3.57, 370;
quoted, L 62 Arit, city, L 433 Arit (a pylon), i. 186 Aritatheth, i. 248 Ariti, L 244 Arits, the, L 427
Arkharukh, i. 266 Arkheokh, i, 266 Arinaua, ii, 291 Armanai, ii, 322 Armani, ii. 129 Aroeris, i. 467 Aron, ii. 308 Aroneris, iL 187 Arq-lieh, iL 128 Ar-ren-f-tchesef, ii. 129, 291
Aitows, i. 85 Arsaphes. ii. 58 Ansiel, L 275 Arsinoe, town of, ii. 355 Arsinoites, i, 96 -Vri, ii. 3o7 A-Sah, ii. 308 Asar, ii. 323 As.nr Aa am Ainni, ii, 182 Asar Abeti, ii, 1 83 Asar Athi her ab Ab(ii, ii. 183 •’
Asar Athi her ab Shetat,
ii. 183
Asar-am-iib-netern, i. 228 Asar Ankbi, ii. 179 Asar-Ankbti, ii. 176 Asar Ap-shat-taui, ii, 179 Asar-Asti i. 214 Asar Athi, ii. 178 Asar 11a lier-ab Qemt, ii, 183
Asar bain-tef-f, ii, 182 Asar lla slieps eiu 1’attu, U. 179
Asjir-Ba-Tettet-, i. 371 Asar-bati (?), L 214 Asar llali-er pit, ii. 176 Asar em Aat-urt, ii. 181 Asflr em ab«t-f era ta Meht, ii, 185 Assir em ahat-f nebn, ii. 185
Asar em Akesli, ii. 182
Asar em ankli era Ptah- l^et-Ea, ii. 183 Asiir era Aimu, ii. 182 Assir-era-An-rut-f, ii. 180 AssU’ em Aper, iL 1 77, 1 80 As.^r em Ai)ert, ii. 181. Asar em Asher, ii. 182 Asar em-ust-f-aiuu-Re- stan, ii. 177
Asfir em - ast - f - amu - ta- meli, ii. 177
Asar eni iist-f em ta rest,
ii. 185
Asar era ast-f neb meri ka-l” am, ii. 185 As: ir em ucbu, ii.
185
Asfir em Atef-nr, ii. 181 As:\r em Aten, ii. 178 As>ir em Atet, ii. 170 Asiir-em-Ati, ii. 170 A.s:ir em Baket, ii. 177 As:ir era Ba^ui, ii, 180 As::!’ em Bener, ii, 182 A8::r em Betesh, ii, 178 As!\r em Fat-Heru, ii. 178
As:ir e:u Plekenmit, ii. 181
As: ir em Hemak, ii. 182 As;ir cm lien:’:, ii. 178 As:ir em i.Ieiiket, ii. 178 A8!ir em Idlest, ii. 1 70 As:ir em Hct-aat, ii, 182 Aa:ir em llet Benbenet, ii. 182
Asar em hct-f :im ta Meht, ii. 181 AsAr era 1)®**^ Am ta . Beset, iL 181 AsAr em-Het-f em Re- staii, ii. 180
AsAr em Kakheru-f nebu, ii. 185
AsAr em ker-f neb, ii. 185
INDEX
Asar em khau-f-nebu, ii. 185
Asar em Maati, ii. 178, 182
Asar - em - Mehenet, ii. 176, 179
As::!’ era Men A, ii. 182 Asar em Nepert, ii. 178 Asar em nest, ii. 181 Asar em Netcliefet, ii. 177
As:ir era IJetcbet, ii. 180 Asar eiu Netebit, ii. 178 Asar era Neteru, iL 177 Asfir em Netit, ii, 180 As:’!!’ em Netra, ii. 180 Asar em Nif-iir, iL 180 Asar em Pe, ii. 177, 180 Asar em Pe Xu, ii. 182 A8:ir em Pekes, ii, 180 As:ir e!u Pesek-re, ii. 177 As:!!’ em pet, iL 177, 181 As::!’ e!U Petet, ii. 180 Asar em Qefenmi, ii, 180 Asar era qemau-f nebu, ii. 185
Asar em Reneu, ii. 180 As!:r em Iieheiieuet, ii,* 177
Asar em ren-f nebu, ii. 185
Asilr em Rertii-iiilu, ii. 181
Asar-em-Reseuet, ii. 170, 171)
Asar era-Re-stau, ii. 178 Asar e!u Kesu, ii, 177, 180
AsAr em Sa, ii. 182 AsAr em S:iti, ii. 178, 182 AsAr em 8au ii. 180 AsAr em Sau-heri, ii, 178 Asiir em Sau hort, ii, 1 80 Asar em 8:iu-klieri, ii. 177
391
AsAr em Sau Khert, ii. 180
A8::r em soh-f nebu, ii, 185
AsAr-em-Sehtet, iL *177 AsAr em Sek, ii. 178 ,
Asar em Seker, ii. 181 As:!)’ em Sekri, ii. 180 Asar om Sektet, ii. 181 Asar em Sesliet, ii. 1 81 Asar em Shau, ii. 178, 182
A8!lr eiii Slienuu, ii. 178, 181
Asar em Sunnu, ii. 177, 180
Asar om ta, ii. 181 Asar em Ta-sekri, ii. 178 Asar em Tai, ii, 182 As:a’em tain nebu, ii. 182 AsAr em Taueneiiet, ii. 178
AsAr em Tchatcln:t, ii. 180
Asar cm T^pt, ii, dSO As:ir em Tepu, ii. 178 Asar em Teslier, ii. 181 Asar em Uhet mekt, ii, 181
Asj^r eju Uhet-resu. ii. *181
Asar em Uu-pek, ii. 182 Asar Fa Heru, ii. 182 Asar- 1.1 ‘ip, L 513 Asar-lh’qji, iL Asur-llapi (Serapis), ii. 195201
Asar Heriti, ii. 180 As:’!!* 1.1 eq t::in her ah Tattu, ii. 179 As!ir heq tchetta e!a Annu, ii. 181 Asar pler-ttb-set, iL^7i> iVsAr Ber-ah-set (semt), ii. 179
392
INDEX
Assir-lier-klien-f, i, 214 Assir Iler-shrii, ii. 178 Asar her shai-f, ii. 182 Asar IJeru-khuti, ii. 183 Asar>ka-Ameiiti, i. 214 AsAr khent Amentet, ii. ’ 185
Asiir Khentet Nepra, ii. 179
Asar Khentet Un, ii. 179
Asar-khenti- ii. 176
AsAr-Khcnti-Amenti, i. 214
Asar Khenti nut-f, ii. 177, 180
AsAr-khenti-pern, ii. 176 AftVr Khenti-lte-stau, ii. 176
Asar Khenti- sell -hemt, ii. 178
Astir Khenti Thenenet, ii 179
Asar Khent Ka-Ast, ii. 183
Asar Khent Ke-stan, ii. 179
Asar Khent sehet kahit-f, ii 182
Asar Khent shet aa-perti,
ii 182
Asar-neh-Araenti, i. 214 Asar Neb-ankh, ii. 176, 179
Asar Neb-ankh fm Abtu,
ii m
Asar Neh-er-tcher, ii. 176, 179
Asar Neb-heh, ii. 179, 181
Asar neb pehtet petpet Seba, ii. 183 Asar Neb ta ankhtet, ii. 1^0
Asar neb tain suten neteru, ii. 182 ,
As&r neb Tattu, ii. 183 Asar neb-tehetta, ii. 178, 181
Asar Netehesli. ii. 1 77 Asar-nnb-heh) ii. 176 Astir (Osiris), i. 79 As-tlr (Osiris), ii. 113 Astir Ptah-neb-Ankh, ii. 176, 179
Astir Qeftenuu, ii. 117 •Astir- Sna, ii. 176 Astir sa Erpetj, ii. .179 Astir Sah, ii. 176, 179 Astir 3aha, i. 214 Astir seh, ii. 183 Astir Seker em shetat, ii. 181
Astir- sekhein-neteni, i. 214
Astir Sekhri, ii. 1 “7 Astir Sekri ein Pet-she,
• • -IMP*
u. l
Astir Seps-bain-Anmi, ii. 179
Astir Smam-ur, ii. 117 Astir Taiti, ii. 178 Astlr-Tet, ii. 134 AsAr-thet-heh, i. 214 Astir Tiia, iL 177 Astlr-Unnefer, ii. 176 AsAr Uii-ncter, ii. 179 Astir Utet, ii. 181 Asbet, ii. 302 Asbet, a goddess, ii. 204 Asbu, ii. 129 Aseb, ii. 323 Asert Tree, ii. 42, 119 Aslibn, ii. 323 Ashebu, i. 176 Ashera of Aru, i. 83 Ashem, i. 38, 40, 41 Ashemu, i. 38, 40, 41 Ashemu, the, i. 159 Asher, ii. 323 Ashet Tree, ii, 61
Ashet, ii. 136 Ashet, L 432 Ash-hrau, i. 226* ‘Ashtoreth, ii. 278 Ashu, ii. 323 Ashur-bani-pal, i, 290 Asken, i. 79 Asmus, i. 136 As-netem, i, 240 Aso, queen of Ethiopia, ii. 188 Ass, ii. 253
Ass, Eater of the,’ i. 208, 210, 491 ; ii. 240, 367 Ass, the, ii. 367 Ass, the speaking, i. 19 Asset, i. 178 ’A<r<T(i)po<i, i. 289 Assyrians, i. 18, 62 As-t (Isis), ii. 114 Ast (Isis), i. 79 Ast, ii. 202, 292, 302, 317, 323 ,
Astahet, i. 482 x\st-anihit, i. 228 Astarte, ii, 190 Asteii, i. 402, 510; ii. 268
Astenuvi, ii, 325 Astes, i. 457 Astes, ii. 325 Astliorf et, ii. 362 Asthtirthet, ii. 278, 279 Asthertet, i. 478 Asti, i. 370 Asti-ncter, i. 244 Asti-paut, i. 244 Ast-Net, i. 452 Ast-Netchet, i. 211 Ast notert ein ren-s nehu, ii. 184
.Ast-Qerhet, i. 353 Ast-sen-ari-teher, ii, 129 Ast-Sept, ii. 55 Aswan, L 11
INDEX
Asyftt, ii, 43 At, ii.^263
A tare - am - teller - qe mtu - renim-par-sheta, i. 519 Atare - Am - teher - qemtu- ren-par-sheta, ii, 326 Atbara, ii. 360 Atch-ur, ii. 327 Ateb, i. 470 Atebni, the two, ii, 155 Atef crown, ii. 131, 144 Atef-khent (20th nome),
i. 98
Atef-peha (21st nome),
i. 98
Atef-ur, ii. 323 Ateh, ii. 206, 261 Atek-tau- kehaq -kheru,
ii. 326
Atom, ii. 326 Atemet, ii. 65 Aten, i. 101 ; ii. 16, 326 Aten, high jiriest of, ii, 73
Aten, liynins to, ii. 75-79 Aten-nierit, ii. 82 Aten-nefern, ii, 70 Aten, worship of, ii, 68-
70, ff.
Atennn, ii. 14 Ater-asfet, i, 79 Atert,, i. 203 Aterui-qeuijl, ii. 128 Ates-hra-she, ii. 323 Atet (goddess), ii. 61 Atet Boat, i. 206, 338;
ii. 11, 104, 105, 159 Ateuchiis Aegyptiorum, i. 356
Atba, i. 481 Athenais, ii. 190 Athene, i. 458, 461 ; ii. 217
Athep, i. 259 Athi, name of, ii. 148
Athpi, i. 250 Athribis, i. 100, 432 ; ii. 127
Atlu’ibites, i, 96 Athroni, L 281 Athn, ii. 124 Athnma, ii. 283 Athyr, ii, 188 Ati (nome), i. 99 Atmu, ii. 10, 11 Atru - she-en-neseit-f-em- ahet, i. 178 Atu, i, 178 Atuma, ii. 283 *
Aturti Rest ^[elit, ii. 185 An-a, ii. 326 Auai, ii. 317 Anain, i. 346 Auer, i. 281
Ankert, i. 145, 338; ii. 9, 323
Ankert (goildess) ii. 110 Ankert-khentet-ast-s, ii, 323
Aunuunif, i. 254 Aurau-iiaqor - sa - anq - ro- bathi, ii. 326 i^nrnab, ii, 210 Anvt, ii. 134 A^^rn, i. 259
Ansares, (Osiris), i, 300;
ii. 113
A van’s, jj. 251 Axe = god, i, 64 Axe, the flint, antiquity of, i. 64 ; the double, I 65
Azrael, i, 5 ‘Azza, ii. 289
Ba, i. 80, 163 Ba, a god, i. 380 ; ii. 26 Ba (god of Xlth Hour), i.200
:m
Ba (Iron-god), ii. 328 Ba (Set), i. 481 Ba, Soul, i. 39 Ba = World Soul, ii. 299 Baabu, i. 80, 110 Baal, ii. 250, 281 Ba‘al, ii. 289 Ba‘al Bam, ii. 250 Baal Samame, ii. 282 Ba’al SephOn, ii. 281, 282
Ba’alath, ii. 281 Ba-ashem-f, i. 80 ; ii. 26 Baba, i. 80
Baba, ii. 91, 92, 247,307, 329
Bahai, ii. 91 Babat, i. 370 Babi, i. 80 Babua, i, 80 Babylon, ii. 22 Babylonia, i. 277 Babylonians, i. 18, 62, 273
Bacchis Bull, ii. 35'2 Bacchus, ii. 199, 217, 253 ^Back = lleqet, i. 110 Backbone = Snia, i. 110 Backbime of Osiris, i.
4ip6; ii. 122 Bah, i 401,437 ; ii. 26, 329
Bahtet, i. 513 Bfiimt, i. 421 Bai, i. 314 ;. ii. 1;^4 Bai (Ham-god), ii. 329 Bai (Soul-god), ii. 328 Bairilst, i. 450 Baireqai, ii. 21 Bfvirtha, ii. 281 Bain ftmu Tuat, i. 220 Bak, i. 492 ^
Bak, i. 516 *
Baka, i. 493 Bakha, the Bull, ii. 352
394
INDEX
Bakliau, i. 24, 79, 470 ;
ii 101, 352 Bakrawiyeh, i. 15 Balaam, i. 19 Balance, i. 521 B.‘ilance, the Great, i. 358
Balu, ii. 260 Bandage of Hathor, i, 437 ; of Nekhebet, i. 441
Ba-iieb-Tattu, i. 100, 103, ll'4 ; ii. 64 Banebtattu - H a t ni o h i t- IJerupa-khart, i. 114 Ba - neb - ‘Fot, ii. 353, 354, ff.
Ra-neb-Tetet, i. 496 Ba-ueb-Tett«t, ii. 329 Ba-neb-Tettu, ii. 292 Ba-neteru, i. 240 Bant, i. lil8 Bautli-Auth, ii. 278 Bapi-f, ii. 301 Baqet, ii. 62 Bar, ii. 27, 250, 25.1, 281 Ba-l»a, ii. 317 ^
Bare-Ast, i. 146 Barirkathatchaiia, Ai. 329 Bari-MeJithn, ii. 25»9, Bari-Riunaii, ii, 250 Barkal, i. 16 Bailey, i. 165 Bartholomew, S. 280 Barn, 1. 79 .
Ba^ihu, i. 515 Ba-siliak serpent, i. 279 Bast, i. 100, 432, 444,
- , 514; ii. 28, 29,
03, 275, 329, 362
Bast, identifications of,
- 446
Blistet, i, 86, 110 Basti, i. 419, 445; ii. 329
Bast - Sekhet - Renpit, i, 432
Basil, ii, 284 Bat, the, ii. 369 Bath, i. 194 Bath-Anth, ii. 278 Bati, ii. 328 Bati-erpit, ii, 328 Ban, ii. 329 Beads, nse of, i. 14 ‘Bear,4.he, ii. 365 Beautiful Faoe (Ptah), i. 101
Beaifiifnl Face, i. 125, 501 ; ii. 7 Beha, ii. 66 Behait, ii. 378 Bebi. ii. 91, 92; u. 329 Bebo, ii. 246, 247 Beb6n, ii. 92 Bebro, i. 281 Bedeyat Arabs, i, 17 Beer, ii, 122 Beer of eternity, i, 165 Beer of everlastingness,
ii. 118
Beer of IM, i. 365 Bees, i, 238 Beetle-god, ii, 130 Beetle in boat of Ba, i. 356
Beetle of Ivhepeni, ii.
379
Beetle, the, ii. 378 Beetle, the living, i, 240 Beetles used in medicine,
i. 17
Befell, i. 487 ; ii. 206 Befent, 207 Behbit, ii. 255 Behen, i. 492 Beliutet, i. 84, 85, 92, 102, 427; ii. 25, 35, 133
Behutet (city), i. 476
Behutet (goddess), L 431 Beliutit, i. 427 Bekatha, ii, 305 ‘ Bekennii, ii. 20 Bekhen, ii. 31 Bekhennu, ii. 20 Bekheut, ii. 34 Bekhkhi, i. 192 Bekhten, ii. 37 Bekhten, Princess of, ii. 38flf.
Bekhti-menti-neb - AI auti, ii. 159 Bel, i. 305
Bel and the Dragon, i. 327
Belb£^s, i. 450 Belly = Nut, i. 110 BOltis, ii. 281 Ben ben, ii. 71 Benben-hoiise, i. 317 Benbenit, the obelisk god, i. 348 Bwie Elohmi, i. 7 Benen, i, 192 Benlia, i. 17 Beni Hasan, i. 517 Benini, ii. 96 ; ii. 1 1 6, 289, 329
Bennu-Asar, ii, 303 Beiinu = Ka ainl Osiris,
ii. 07
Bennii, the, ii. 371 Beunu, the Great, ii. 59 60, 160, 209 Benra-merit, li, 256 Bentet, ii. 268 Benth, i. 211 Beiiti-ar-uht-f, i. 228 Bent-Beshet, ii. 38 Benutch, ii, 25 Beq, i. 177 ; ii. 263 Bergmanii, i. 363 ; ii, 90 BerimoUt i. 281 Borosus, i, 305.
INDEX
Beraa, i. 15
Be8,i..498;ii.l36,209, 270, 276, 280, 284 ff. Besa, ii, 284 Besa, ii. 288 Besabes-utia, i. 211 Bes-aru, i. 242 Bes-Hai’pocrates, ii. 286 Bes-Horus, ii. 286 Besi, i. 198, 347 Besi-Sliemti, ii. 317 Besitet, iii, 213 Bes-Rri-Toinii, ii.[28C) Bestct, i. 44.5 Betesliu, i. 326 Betct, i 272 Biggeh, ii. 51 Biou, ii. 307 Birfli, Dr. S., i. 63, 136, 204, 208, 407, 434 Birds, sacrod, ii. 346 Birth, the second, ii. 116 Black Land,’!. 304 Blacksmiths, i. 8-5, 476, 478, 485
Blind Horus, i. 299, 470; U. 370
Bine Nile, i, 17 ; ii. 360 Boat of Isis, i. 210 Boat of Millions of Years,
i. 333, 36.3, 488, 518;
ii. 210, 260, 272 Boat of Nepr, i. 210 Boat of Osiris, i. 21 0 Boat of 770 cubits, i. 85 Boat of the Earth, i. 208,
210
Boats, the 34 papyrus, ii. 129
Bocchoris, ii. 352 Bods, i. 268 Boethus, i. 445 Bone of Horus, ii, 246 Bone of Typho, ii. 246 Bonomi, i. 178, 304
Book of Breathings, i, 409
Book of Coming Forth by Day, i. 175 Book of leu, i. 267 Book of Knowing Evolu- tions of Ha, i. 294, 295 Book of Overthrowing Apep, i 293, 294 Book of Proverbs, i. 122 Book of the Dead,f[Uoted’ •i. 23 *
Book of the Gates, i. 328 Book of the PylAis, i.
174, 175, 304 Book of the Dnderworld described, i, 204 fi’. Book of Wisdom, i. 122 Books of Thoth, i. 414 Bouriant, M., ii 74 Bous fish, ii, 3b2 Bramble, 1 1 9 Bread, ii, 122 Bread of eternity, i 165; ii 118
Brea.st = Baahu, i 110 Broa.sted, Mr., ii 74 Bringcrs of doubles, i 184
Brittany, i, 64 Brugsch, Dr. H.,i.63,67, 89, 224,284,285.291, 363, 367, 402 ff. Bna-tep, i. 343 Bubastis, i 100, 432, 438, 444
Bubastis, described by Herodotus, i. 449 Bubastis, festivals of, i. 448
Bubastis of tlie South, i 446
Bubastis, triad of, i, 450 .Bubastites, i 96, 444 Bull = jbnen-Ra, ii. 11
Bull Apis, i 26 Bull, Assyrian man- headed, i 62 Bull, early worship of, i. 25
Biill-god, i. 427 Bull M no vis, i. 27, 330 Bull of Ameutet, i 26 ; ii. 158
Bull of Amenti, ii. 3.50 Bull of heaven, i. 34 Bull of Nut, ii. 100 Bull of the Nine, i. 109 Bull of the Underworld, i 26
Bull of the West, ii 196 Bull Osiris, ii 31 Bull-Searab, ii, 19 Bull, the young, ii 14, 15
Bulls, hoofs of, i 58 Bumlu, i. 2.59 Buslies = clouds, i. 306 Busiris, i. 95, 99, 103, 11.5, 191, 469.152; ii. 12J, 148, 2.52, 318 Busirites, i. 96 Buss, ii. 289 Butof i 24, 100, 115, m ; ii ^08, 211
Butos, ii, 192 Buttocks = two boats, i, 110
Bums, ii’. 22 Buwaiiat, a. 289’ Byblos, ii 74, 124, 189, *190
Cauasites, i 90 Cubasus, i 100 Caekler, the Great, ii 96, 107, 108 Caesarion, i 161 Cailliaifd, i, 35<)
39G
INDEX
Cakes, i. 178 Canibyses, i, 458; ii. 352 Campus Martins, ii. 218 Canis Major, i, 488 Cannibalism, i. 28 ‘Canopic jars, i. 45G Canopus, i. 432 ; ii. 1{)0 ;
Stele of, i. 448 Cardinal points, i. 210;
gods of. i. 158 Cat, ii. 248
Cat and the Ass, ii. 368 Cat, Chapter of, ii. 272 Cat, god and goddess, ii.
363
Cat of Neb, ii. 200 Cat = Ha, ii. 01, 297 Cat, the Great =I’ia, i.
345; ii. 107 Cataract, b’irst, ii. 25, 43 Cataract, Sixth, i. 305 Cerberus, ii. 100 Ceres, ii. 218, 253, 307 Cestrins fish, ii. 382 Chal/as, i. 120, J30; ii.
146, 102, 305 ,
Chaos, ii. 243 ^
Charinosyna, ii. 200 Chejiiniis, i. 412 ; ii. 188 Chemres, i. 442 • ,
Cheiiobosciniii, ii. 374 Cheops, i. 420 Chernhiin, i. 0 Cherfibim, i. 7 *
ChiinaA’a, ii,«301 Chin = Khert-kheut- sek- hein, i. 110 Choemis fish, ii. 382 Chosroes, i. 289 Cicero, i. 2
Circle, Hidden, i. 339, 340 ■
Ciftle of Amentet, i. 210 Circles of the Tuat, i.- 238
Citharus fish, ii. 882 Civitas Luoiuae, i. 439 Clemens Alexandiinus, l 414
Cleopatra VII., i. 161, 329
Cognizance, the, i. 25 Combatants, the Two, i. 410, 475
Constantine the Great,
ii. ife]
Coprophagi, i: 294, 355 ; ii. 379
Coptiltes, i. 96 ; ii. 252 Copto.s, i. 07, 431 ; ii.
22, 189, 219, 378 Copts, i. 106, 143 ; hell of. i. 205
Cord-bearers, the Twelve, i. 186
Cord of Law, i. 188 CoiTcinus tish, ii. 382 Coi’v, Anc. Frag, quoted, i.‘35
Coukhos, ii. 305 Cow, early worship of, i. 25
Cow-goddess, ii. 19 Creation, lleliopolitan account of, i. 307, 308- 321; order of events of, i. 300
Creation Legend, i. 18 Creation Series, i. 279 Creation, Seven Tablets of, i. 288, 290 Crocodile, early worship of, i. 24 ; worship of,’ i. 2
Crocodilopolis, i. 95, 98, 488 ; ii. 355 Crusher of Bones, ii. 59
Cubit, gods of the, ii. 29]
Cusae, i 98, 432 ; ii. 22;
Hathon of, i. 4?4 Cyclopes, ii. 100 Cynocephalus Ape, i. 17 ;
ii. 364
Cynocephalus Ape in the Judgment, i. 20, 21 Cvuopolis, i. 98, 102, *432
Cynopolites, i. 96
DAm.vNUs, i. 268 '
i. 289 IVikhcl, ii. 22 Damasciiis, i. 289, 290 Darius II., i. 113, 464 Darkness, i. 202 ; ^ the outer, i. 200
Day of Jndgraent, i. 5, 6 Day-sky, ii 102, 105 Days, Epagomenal, ii IdO : lucky and un- lucky, ii. 109 ; gods of, ii 293
Days of the Tnonth, gods of, ii. 320, 322 Dekaus, the 30, ii. 304- 308
Delos, i 453 Delta, i 24, 31, 93,103; ii 31
Delta, kingdom of Osiris in. ii 121 Demi-gods, i. 3 Dendera, i. 93, 97, 421, 420, 429, 440, 464, 484 ; ii 24, 55, 93, 95, 108, 299
Dendera, Hathor of, i, 435
Dendera, Osiris scenes at, li 131^y.’
Deraarai’ llapaon, i. 280
INDEX
307
D^r al-Bahart, i. 329 ; ii. 13, 285
D4r al-Sledina, i. 437 D6r al-Mediuet, i. 12G De Rouge, E., i. 08, 09, 100, 126, 136, 441 Desert gods, i, 116 Deus, i, 69 Deva, i. 69
Devouror of Amenti, i, 60
Diana, i. 448 Dioisbalnierikli, i. 281 Dilgan, ii. 316 Diodorus, i. 9(5, 444, 493 ; ii. 347, 352, 357, 364, 366, 370,375 ; quoted,
i. 62
Dionysius sent to Sinope,
ii. 1S>9
Dionysos, ii. 217 Diopolites, i. 96 Diospolis, i. 432 ; ii. 22 Diospolis Magna, i. 100 Diospolis I’ai’va, i. 97, 431 ; ii. 53 Diospolitos, ii. 31 Disk, ii. 15
Disk, Houso of the, i. 613
Disk, the, i. 3:56, 338; the Great, i. fGO ; tlie winged, 481, 483 Dives, i. 171 Divine rrovideiiee, i. 125 Do-decagon of J upiter, ii. 253
Dog, the, it 36(5 Dogs, howl before a death, .1 19
Door=Nut, ii. 106 Driuso, ii. 312 Dfiin&h, i. 274 Dumichen, i. 34,^9, 516 Dung-beetle, i, M6
Ea, i. 289, 359, 360 Earth, i. 288 Earth, Boat of, i. 208 Earth-gods, L 116 East, Gate of, L 353 East, soitls of, i, 107, 351 Eater of the Ass, i. 208, 209, 491 ; ii. 246 Eater of the dead, i. 20, 60
Ecelesiastious, i. liiftl EdCu, i. 85,92,470,477, 499; ii. 2-4, 278 Egg, i. 182 ; ii. lid Egg-ball of beetle, i. 357 Egg of Sob, ii. 95 Egg, the Great, ii. 11)7 Eight godsof Henaopolis,
i. 519
Eileithyia, i. 97 Eileithviapolis, ii. 155, 372 '
Eileithyiaspolis, i. 24, 431, 4:57
Eiseiimeiiger, i. 171, 275, 278 ; (piotod, i. 7, 21 El, i. 66, 67
Elements, the four, i. 288 Elephant, i. 31 ; ii. 365 Elephant in pretlynastic times, i. 22
Elephantine, i. 9-5, 96, 1 07, 286, 365, 4:4 1 , 46:3 ;
ii. 43, 44, 51, 52, 53, 91, 148, 35i. 365
Elephantine, triad of, ii,
49 ft .
El-Kab, i. 439, 467 EltMiini, i. 133, 141 Elves, L 12
Elvsian Fields, i. 103, i68; ii. 62, 63 Embalnnncnt, Ritual of, i. 454
Em-kheut-mauti, i, 80
Eneu, i. 81, 89 Enenet, i, 81 Eneuet-heiiiset, i, 289 Enen-retui, i. 2:30 Enkht lion in, i. 266 ‘ En-me-shar-ra, ii. 310 Euuead, i, 114 Ennit, i. 286, 289, 201 Ennukaru, ii. 283 Ennntchi, the Nine, i.
188
Entair, i. 281 Eritiiti, ii. 317 Enzu, ii. 316 fioue, i. 281 fioureph, i. 281 Epagomenal days, ii, 109 Epaphos, ii. 346 Ephesus, Council of, ii,
66
Epping, .1., ii. 316 Erebos, i. 285 Ereliiu, i, 7 Eriunyes, ii, 1LM»
- Erman, Jtr., quoted, i.
329 ^
Kriuen-hei’t, i. 98 feijuont. i, 161, :-52’.l Erraen-ta, i. 194 Enmam, i. ^5i’, 259 Ermenui, i, 248 Eros, i. 285 Erpat = 8eb, ii. 05 Erp’i - hell • er - leqau, i.
i77 *
Ertu-iief-uebt, ii. 129 Ertilt-Sebaiiqii. i. 177 Esau, ii. 281 Eshmuiien, i. 401 Esna, i. 97 ; ii. 66 Ksneh, i. 452, 463, 464 Eteoph, i. 281 Eternity, brelul and bedr
of, i.’l65 fitet, ii. 301
398
Eudoxus, ii, 253 Euphrates, i, 277 Eusebius quoted, i, 35 Eutliari, i. 281 EvS, i. 19
Evening, Hathor of, i. 107
Evil Eye, i. 13, 14 Eve, name of Eu, 340, *342
Eye of Flame, i, 447 Eve of Horns, i. 1 09. 1 05, 202, 248,303, 457, 407 Eye of Xn, i. 300 Eye of Xu = the Moon, i. 299
Eye of X^u = the 8un, i, *298
Eve of Ea, i, 304, 305, 4-1(5. 510, 517; ii. 8, 101
Eye of Ka = Meh-urt, i. 422
Eye of Tern, i. 158, 305, ‘ 44 (^
Eye, tlie Hlack = Aah,
‘i. 413
Eve,- the White = Ha. i.* 113
Eves, cure forbore, i. 17 Eyes = Hathor, i. 109 Eyes of Ttali-Teneii, i. ‘510
Ezekiel, i. 62 •
Fa, i. 250 Fa-a, ii, 17 Fa-akh, i. 178 Pace — Ap-uat, i. 109 Faces, god of four, i. 85 Faket, ii, 128 Fsftiine, the Seven years’, ii. 54
Pa-pet, i. 178; ii, 330
INDlgfe
Farafra, ii, 22 Father of fathers, ii, 51 Fa-trAu, L 211 Fayytim, the home of huge serpents, i. 11 Feather of Mafit, i. 20 Feka, i. 433 Fentet-ankh, ii. 139 Fenti, i. 419 Fetish, i. 28
‘FieldVf Grasshoppers, i, 344, -120 .
Field of Hetep, i, 367 Fieldof Peace, i. 58, 334; ii. 120
Field of Plants, ii. 121 Field of Eceils, i. 334 ; ii. 121
Fields of Siri, i. 35, 30 Fields of the spirits, i. 186
Fiery Lake, i. 35 Figs, i. 58
Figs in heaven, ii, 118 Fig tree of heaven, i. 1(55
Fig tree speaks, i. 19 Fingers, the two, i. 85 Fire, i. 288
Fishes, mythological, i, 324
Fish-god, i. 303 Fish-gods, ii. 382 Fisli, worship of, i. 2 Flame (uraen.s), i, 184 Flesh of Osiris, i. 234 Flesh of Ha, i, 226, 273 Flesh of Tern, i. 234 Flint cow-goddess, i, 25 Followers of Horns, i, 84,
- 158
Fooii, celestial, i. 164 Forty-two Assessors, i, 418, 153 ; ii. 62 Forty-two Judges, i. 38
Fountain of the Sun, i.
328 ; ii. 108 Frazer, Mr. G., ‘quoted, i. 43
Fringes, i. 14 Frog, the, ii. 378
Gabkikij, i. 5, 278 Gabriel and his 600 wings, i. 5
Gate of Osiris, i. 230. Geb, ii. 94 Gobelen, i. 435 Gehenna, i, 273 Gehenna, chambers of, i. 275
Gelienna, river of, i. 275 Gehenna, size of, i, 274 Ge Hinnom, i, 273. * Geoige of Cappadocia, i. 2(58
George, Sayit, i. 189 Gir-tab, ii. 31(5 Gizeh, ii. 361 Gizeh, Pyramitis of, i. 471
Gnomes, i. 12 Goblins, i. 12 (jrod, One, i. 131, 132, 133
God, conception of, i. 57 God on the staircase, i. 191
God, self produced, i, 134 Gods, mortal, i. 6 Gods of archaic Period, i. 78
Gods of Egypt, the foreign, ii. 275-290 “ Gods,” the, conception of, i. 57
Gods, the Eighteen, i. 86 Gods, the forty-two, iju 159 • ■
Gods = T]io names of God, i, 134
Gods, the oldest company
of,i.282ff.
Gods, the Twenty-seven,
i. 83. 87
God-mother, ii. “221 God-Soul, i. 148, 302 Goldziher, quoted, i, 278 Golenischeff, ii. 205 Good and Kvil, ii, 2 13 Goose of Auien-Ra, ii, 374
Goose = Seb, ii, 04 Goshen, i, 100 Grapes in heaven, ii, 118 Grasshopper, iL 370 Grasshopper of Ka, i. 445 Grasshoppers, i, 42 J Grasshoppers, Field of,
ii. 120
Great llalance, ii, 262 Great Bear, ii, 240, 250 Great Cackler, ii. 374 Great Green Sea, i, 480, 511
Great Scales, i. 36, 153, 100
Grebaut, ii. 6 Green Crown, ii. 26 Griffith, Mr. F. L., i. 64 Gu-an-na, ii, 316 Gud-an-na, ii, 316 Gynaecopolites, i. 96; iL *31
ii. 246 llabal, ii. 289 Hftb-ein-atn, ii. 335 Hades, i. 263 ; ii. 197 Hades, the god, ii. 198, 349
Haggi l^andil, IL 72 Ha-hetep, ii, 335
i$i)EX
Ha-hra, ii, 336 Hai, ii 245
Hai, i. SS-l; ii. 320, 336 Hai, Serpent-god, ii, 367 Hair, i. 109
Hair of Children of Horns, i, 210 Hair of Horns i. 157, 466
Hak, ii. 291 Haker, ii. 335 Haker festival, i, 410 Ha-khern, ii. 33.5 Hall of .Tndsment, L 153 Hall of Maiiti, i, 38 ; ii. 62
Hall of Meh-nrt, i. 423 Ha-nif;hit (city), i. 406 Haminoiiian nome, i, 96 Ha-nelm, i. 370; ii. 151 Tlilp, i 110
llfip (.Ipis), Bull, the, i.
26 ; ii. 346
l.Iap, city of, ii. 133 l;lap, Hapi, the Nile-god,
i. 178 ; ii. 42, 13 ff.
Hap = north, i. 158 llap. sou of Horns, i.
491, 402
Hiipi, i. 198, 456 ; ii.
77, 129, 145, 184 Hapi (Nile), i. 286, 335 ;
ii. 4, 155, 336
Itfipi (Nile-god), i. 146, 147
Hapi (son of Horns), ii.
- 336
Hupi-Asniat, ii. 309 Ilapi-Khiiemn, ii. 45 Hapi-Ptah, ii. 45 l.lapi-Nu, ii. 47 T.lapiu (Apis), ii, 336 Hap-re, iL 280 Hap-semxx-s, i. 241 J.lajvtcheserts, ii, 302
399
Hapti-ta-f, i. 242 Hapt-re, ii. 336, 363 Hilp-nr, ii. 52 llaqa-haka-ua-hru, ii. 336
Haq-p-khart, i. 469 Hare-god, i. 427 ; ii. 371 Hare, nome of, i. 28 Harepnkaliasliaresha- baiu, i. 519 Harethi, ii. 336 Harrnaehis, L 470; ii. 10, 75
Harpocrates, i. 285, 468, 469, 495 ; ii. 106 Harpocrates gods, i. 464 Harpocrates, origi ii of, ii. 104
Harpukakashareshahai II,
’ iL 336
Hartiuaiui, i. 136 Ha-sert, i. 178 Ijashmaliin, i. 7 flat, i. 401 ; ii. 200 Ila-tehat, ii. 304 *
Hat-chetchn, i. 21 1 Hatot, i, 255 Hathor, i. 78, 93.4a«8,* 428-437 ; ii. 2. 36, 93
los, m
i i
Hathor- Aphrodite, i. 435 Hathor destroys man- kind, L 365
Hathor, flint symbed of, L 25
Hathor of Aphrodito- polis, L 97, 98 Hathor of Cnsae, i. 98 Hathor of Dendera, i. 97 Hathor of Diosixolia Parva, i. 97
Hathor of Nut-ent-Hap,
L 98 ’
Hatliors, the Seven, i. 433, 484
400
INDEX
Hathors, the Twelve, i. 434
Hat-mehit, i. 114, 432 ;
- ii. 65, 354, 383 Hat-mchit, nome of, ii. ^ 64
Hatshepset, i. 160, 329 ;
- iL 285 Hivii, i. 23 Ilau-hrA, i. 326 Hauna-aru-ljior-hra, i.
272
Hawk, antiquity of worship of, i. 9 Hawk-go. I, ii. 372 Hawk, Home of, i. 27, 28 Hawk, the Groat, ii, 11 Hawks as ahodos of dis- embodied s[)irits, i. 16 Head = liawk, i. 109 ‘‘Hearing, god of, ii. 298 Heart = Hastet, i. 110 Heart, Chapters of, i. 42 Heaven, i. 166 ff.
Heaviu of Osiris, the, ii,
119
Hol.-Antct, ii. 293 ‘
Keb ->pi-he!it-s ii, 293 ‘
Heb-apt, ii, 203 ^
Hfcben, i, 180,^92 T.Iobenii, i. 480 Jlc’bomin, i, 98, 494
llebe:s-ka. i. 100 l.leb..t. i. 113;. ii. 213, 255 t ^
Hobi, ii. 302
I.leb-Kftrt, ii, 128 Hebrews, i. 41, 119; ii. 73
Hebrews, Heaven of, L 166
Hebrewf, Hell of, i. 171, 2fe5 ‘
Hebrews, their system of Angels, i. 6 fi’.«
Hebs, i. 244 Hebset, i, 241 Hebt, i. 492 l,Ieb-tep, ii. 293 Hebt-re-f, ii. 336 Hedgehog, ii. 369 Heels = souls of Annu, i. 110
Heglik-tree, i. 17 Hell, 289
Hob, %»ntral support of heaven, i. 157 ^
11 eh, Lake of, ii, 60 Ilelietv ii. 2
l.lehi, ii. 116, 337 llehn, i. 113, 267, 258, 283, 284
llehiii, ii. 2
l.lobnt, i. 113, 267, 258, 283, 286, 289
Heka, i. 23
Hoka, i. 82, 180; u.
131
liekaii, i. 4(> ; ii. 4 IJekemt, i. 220 Hekennut, i. 513 riekcmth, i, 234 H()kret, i. 23 Heliopolis, i, 92, 100, 282, 328, 471 ; ii. 4, 5, 22, 95, 96, 97, 141 Heliopolis and Aten worship, ii. 68 Heliop.jlis, Bull of, ii, 351, 352
Heliopolis, company of g.jds of, ii. 85 ff. Heliopolis, lions of, ii, 360
Heliopolis, Mnevis god of, i. 26
Heliopolis, pant of gods of, i 88
Heliopolis, souls of, i, 107
Heliopolis, sycamore of, ii. 107
Heliopolis visiWd by Piankhi, i. 331 Heliopolitan doctrine, i 333
Heliopolites, i. 96 Helios, ii. 93, 124, 186, 187
Hell, i. 171 ff.. 263 ff. Hell, prototype of, i. 12 Hell, Seven Mansions..of,
i. 278
Hellauicns, ii. 92 Ileni, i. 81 Hemaka, ii. 116, 117 Heinemet, ii. 164 He-men, i. 81 ; ii. 336 Hemhemet, i. 481 Hemheniti, i, 320 *
Hem-nii, ii. 330 Hemt, i, 228 Hom-taiii, ^ 320 Hemtb, i. 2:>
Hemti, ii. 3:5t)
Hfcnbi, ii. 03, 336 Ileneb, ii, 63 Heneiia, i. 81 I.len-en-ba, ii. 322 IJeneu-su, ii, 58, 98, 69, 131
Heiihenitli, i, 22S Hen-Hern, i. 211 HeidvUisesui (Hast wind),
ii. 296
Heiunemet, i. 84, 169, 160; ii. 151 Hwiiiii Boat, i. 606, 500;
ii. U7, 2(i0 Henothcism, i. 136 Hon-pesetchi, i. 81 Hensek, ii, 336 Hent, i. 81 Heut (Isis), ii. 213 Hentch-henttdi, ii, 294
INDEX
401
llenti, iL 337 IjLenti (Osiris), i, 457 ^enti-requ, i, 177 ; ii. 337 .
Ijentiu, i. 198, 259 Ilent-neteru, i, 254 yent-nut-8, L 244 Hent-she, ii. 337 Sep, i. 81; ii 42 Sep (Nile) i. 81 Sep-Metit, ii. 43 Hep-Beset, ii. 43 Sep-ur, i. 81 Sepa, L 254 Hepath, i. 81 Hephaistos, i. 461, 501 Heptanomis, i 90 Septet, ii 131 Sept-seshet, ii. 336 Sept-shet, i. 419 Sept-ta, i. 192 Seq, U. 291 Seq, ka of Itiv ii. 300 Seqa, ii. 357 Seq-at (nomo), i. 100 Heqes, ii. 129 Seqet, i 82. no, 329, 431 ; ii 01, 109, 136, 137, 213, 378 Seqtit, ii. 184, 338, 378 Seq-ur, ii, 302 Ser-jib-Khentu, ii 307 Ser-ab-uaa, ii. 300 Heracleopolites, i, 96 Heracliiles, ii. 199 Heraclitus, ii, 199, 200 Ser-a-f, ii. 129 Herakleopolis Magna, i, 98,354, 365,472 ; ii 5,22, 58,59,148,1155, 159
Ser-aua, ii. 291 Ser-ba, i 345 ; ii. 320 Hercules, ii 199, 200 Serent, i 492
II — D d
Serert, i 186 Ser-liepes, i 81; ii. 85 Ser-bequi, i 222 Seri-akeba-f, ii. 337 Seri-sep-f, ii. 60, 337 Seri-seru, i. 419 Serit, i 202 Seri-uru, ii. 337 Ser-ka, i. 463 Ser-khu, i. 222 Hermanubis, i. 4S3 ; ii. 265
Hermes, i. 402, 414 ; ii.
124, 187, 193 ^
Herraonthis, i. 328, 431, 469; ii. 22, 24, 352, 357
Hermonthites, i. 96 Hermopolis.i 95,98, 149, 332, 400, 405, 432; ii. 30, 92, 107, 149, 353, 375
llenuopolis, Eight gods of, i. 292
Hermopolis Magna, ii. 22, 51
Hermopolis of North, i. 427
Hermopolis of South, i. 427
Hermopolis, Souls of, i. 107
Hermopolites, i. 96 Herodotus, quoted or referred to, i. 1, 44^1, 448, 452, 514; ii 96, 208, 346, 353, 357, 858,364,366,369,370- 372, 375
Heron, the, ii. 373 Horoopolis, i 354; ii. 31 Horoopolites, i. 353 Ser-pest, i. 480 Ser-qen’bet-f, i, 188 Ser-sha-f, ii. 58
Ser-sha-8, i. 256 Ser-she-f, ii 58 Ser-shefi, i. 98 Ser-sheft, ii. 58 ff.
’ r
Ser-she-taiu, i 248 Ser-she-tuati, i 244 Sor-ta, ii. 337 Ser-tani, ii. 337 Ser- tep-aba- her - neb- s, ii. 301
Ser-tept, ii. 134 Sert-ermon, i. 246 Ser-tesu-f, i. 232 Sert-hantuil, i. 255 Ser-thertu, i. 38, 49 ; ii. 34
T.Iertit, i. 325 Sertit-an, ii. 337 Hert-ketit-s, i. 255 Hert-nekenit, i. 250 Sert-n^mmat-set, i. 256 Sert-sefu-s, i. 256 Ser-tuain, i. 211 Seru(Horus), i 78, 81;
ii. 317, 337 Seru-jii, ii. 337 Seru, an ofiicial, ii, 63 tieru-aa-abu, i. 498’**’ ’ ’ Seru-aab, i. 81, 497 Serp abai, 498 Horu-am-henu, i. 81 Som-ftra-hennu, i. 497 Hern - simi - abn-ber-ab- s\ini-khat, i. 498 Heru-iuni-utien, i.‘‘498 Seni-An-mut-f, i 470 Seru-ap-shata, ii, 139 Heru-ap-sheta-tani, ii ’ 302
Heru-bebutet, i<96, 473 ;
- U. 248
Seru-behutet and ‘Set, i.
•489 ‘ ‘ •
l,Ieru-em-au-ab, ii, 302 Heru-emdjeb, ii. 84
402
INDEX
5eru-em-liet-Aa, i, 413 IJeru-em-khebit, i. 498 ^eru-em-khent-an•maati, ii 3;:17
Heru-bebenu, i. 486 *yeni-bekennu, i. 473;
a 260
Heru-liekenu, i. 206, 450 Hem-hennn, i. 469 Ileru-her-khet, a 301 IJeru-her-neferu, i, 498 Ileni-her-uatch-f, a 322 Herui (Horus-Set), a 337
llerui (nome), i. 97 llerui-senui, ii. 337 lleru-ka, ii. 303 ^era-ka-nekbt, a 214 l.Ieni-ka-pet, ii. 302 I.Ieru-kbabit, i 211 ■‘Heru-kbart, i. 81 Ueru-kbent-ftn-raaati, i. 299, 468
lleru- kbeiitet - an - maati, a'183
Heru-kbent-heb, i ^98 lleru -kbenti-iibet-f; L
Heru-kbenti-an-M^ati, i.
470 / • .
lleru-khenti-kbat, i. 470 Heru • kbenti • maati, i.
494
lleru-kbent-khattbi, a 184 #
Heru-kbent-kbatitb, ii. 293
Heru-kbent-peru, i, 81,
497
llerU’kbesbctcb-maati, i.
81
Heru-kbuti, I 336, 349, f?Off.,a"4,293, 337 IJeru-kbuti-Kheper&, i.
’ 470
I.Ieru-khuti-Ra, i, 352 I.Ieru-khuti-Tem, L 470 aeru-khuti - Temu - lleru Kbepera, i. 357 Heru - kbnti -Ba - Temu- KheperA, i. 472 Heru-khuttbA, i. 81 I.Ieru-ma-taui - pa -kbart, i 495
Heru-merti, i. 469 f. ; ’ ii, i09
Heru-neb-Meseu, ii. 362 Heru-neb-nreret, i. 498 Heru-«etcb-hra-toi’-f, i, 495 ; a 337 Heru-neteb-tef-f, i. 488; a 135, 322
lleru-netcb-tef-f era ren- f neb, a 185 lleru-nub, i. 470, 426 lleru-pa-kbart, L 469 if. ; a 35
lleru -pa -kbart, son of Hnt-Mehit, ii. 65 Heru-pa-kbart, son of Osiris, i. 495, 496 I.Icru-pe-slieta, ii. 302 lleru-p-ka, ii. 303 Heru-p-kbart of Bnsiris, i. 469
Heru-Ru-p-kliart, i. 469 J leru-sa- Ast, a 183, 292, 337
Heru-sa-Ast-sa-Asar, i, 486
Itern-sbati (?), ii 301 Heru-sekba, a 212 lleru-sekbai, i 498; a 183
l.Ieru-sept, i. 81, 498, 499
lieru-shefi = Osiris, a 139
lleru-sbemsbu, i 490 Ileru-sbet-hrA, i 498
^ern-sbu•p•kbart, i 469 Qem-sma-taui, i 354, 472; a 249 ’ IJeru-Tat, i 81 IJeru-tri-ta-f, i 358, 426, 524
Beni-Tehuti, i 414 ; a 184
lleru-tema, i. 468 lleru-tesber, a 303 Hem-tesber-raaati, i, 81 Heru, tbe Hawk-god; L 322
IJeru, the oldest god, i
466
Heru-tboraa, i, 486 lleru-ti, ii. 261 lleru-Tuat, i 211 Heru-tuati, i, 196 Uer-natch-f, i, 497 Heru-ur (Aroeris), i, 9, 78, 102, 467 if.; ii 109, 183, 241, 337, 356, 378
lleru-ur and Sot, i. 489 ;
ii. 243
lleru-ur of Sekliem, i,
99
lleru-ur, god of tlie North, i 468; a 243 Heru-iir of the South, i.
467
Her-ut-f, i 256 lies, i 433 IJesamut, ii 312 llesat, i 82 llesentet, ii. 181 Hesepti, i 358, 506 IJesert, i 401 Hes-brA, i 519 ; ii 337 Hostnennu, i. 82 lles-nefer-Sebek, i. 464 Ilespu, tbe, i 95-100 i.lcs-tcbefetch, a 19, 338 Ilet, i 97
INDEX
403
Het, i. 161 I.Iet-Aa, i. 513 Uet-Abtit, I 405 llet-a-nekht, i. 478 l[et-Ant, i. 492 Uet-baiut, i, 496 Het-Benben, ii, 66, 73, 97
flet-Benbenet, i. 331 Ilet-Bennu, ii, 128 l.Ietoh-H, i. 211 I;leish-iibehu, L 419 ; ii. 338 ■
Hetchhetcb, i. 81 Hetchiu, i 344 Hetch-rnet, i. 222 Hetch-nfiu, i, 218 Hetch-nefer-Sebeq, i.457, 464 .
lletcli-paiir, i. 88 l.letch-re, 338 Hetch-re-pest-tep, ii. 338 l.letcluiti, ii. 820 lletemet, ii. 338 Fleteniet-baiii, i. 178 Hetemet-kheniiu, i. 241 Hetemet-khn, i. 244 Heteinitet, i. 232 llet-ennut, i, 469 Hetep, ii. 338 Hetfcp (city), i, 161 Iletepc’t, city of, i. 429 ;
ii. 381 ; scarab of, i. 85 lletep-ka, ii. 338 IJetep - kbenti - Xwat, i. 228
iretep-mes, ii, 263 IJetep-sekliet, i. 367 iletop-sekbns, i. 495 ; ii, 338
1.1etep-taai, ii, 338 Ileteptiu, i, 226 l;Ietep-Bs\n, i. 242 Uetcpni, i. 230 fletet, ii 213, 292
Hetetet, ii 338 l;letet-Sept, ii 268 llet-her-ateb, ii 128 llet-ilert (Hathor), i 82, 42^37; ii293 llet-Heru, i. 78 flet-ka-khnem-neteru, i 51
Bet-ka-Ptah, i. 502, 512, ‘522;ii. 154 TJet-ka-Ptah (see ittem- phis), ii 157 tlet-khaat, ii 249 Het-khas, ii 255 ITet-khiit, i 515 Ijlot-khebit, i. 452, 464 Het-maa-kheru, ii, 128 llet-Mnt, ii 30 llet-nefert-Tera, i 473 ilot-neh, i. 492 Het-Net, i 452 Ilet-Nut, ii 103 llot-Jieshp, ii 283 Ijet-sa-Ast, ii 374 Het - sekhem, ii 255, 256
ilet-ser, ii. 210 Het-Serqet, i. 88 Flet-Seshesh, ii 108 Het-stau-kher-Aha-RH, i 228
llet-suten, i 492 l.let-ta-lier-ab, i. 100 Het-teft, ii. 64 Uet-temtet-Ra, i 228 Hettenuut, i. 81 Het-tua-Ra, i 228 Het-uart, ii 251 llet-ur-ka, i, 88 Het-iirt., ii, 51 Ret-utet, i 513 Hidden-Face, i. 343 Hiddon-Hoxise, ii. 154 Hidden-Name, i. 48 Hidden One, ii. 21
Hidden.Soul8,i212,213,
215
Hidden symbols, i. 222 Hierakonpolis, i. 431, 476; ii 372 Hierosolymus, ii. 254 ; 368
High priest of Memphis,
i 101
High priest of Thebes, title of, i. 101 lli-rau, ii, 336 Hinnom, i. 273 Hinu-en-Shu-nefer, ii. 93
Hipponon, i. 98, 494 Hippopotamus of Set, i 478, 480
Hippopotamus, the, i. 24;
ii 359
Hit, ii‘ 287, 336 Hobgoblins, i 12 Ilokhmrih, i, 296 Holy fathers, i. 101^ Homer, ii. 219 Horapollo, i. 62, 234,284, 366, 402, 461, 462; ii. 369, 375, 379,*ll81,’ 382
Ucjrn A’the West, i ‘205 '
Horse and Ox, Fable of,
i 18
Horus, i 78, 145, 146, 180, 304, 3«41; li 129
Horus and Set, i. 484 ;
ii 31, 62, 244; double- head, i 194 ; 6ght between, i. 117 ; fight of, i 405, 475, 488 ; hold the lijdder^ i. 167 ; their fight, ii 2i2
Horus as Advocate in the Judgnient, i 490^
404
Horns, battle of, with Set, il 125
Horns-brethren, the two, i.410
Homs, Cippi of, ii. 267-
- 274
Horns cuts off head of Isis, i. 405
Homs = To-day, i, 487 Horns, Followers of, i.
196
Horns, four Children of,
i. 210, 228, 456, 497 ;
ii. 106, 145, 249 Horns, fonr Children of
as gods of Dekans, ii. 309, 310
Horns-gods, the, i. 466 ff. Homs, ka of, i. 163;
Ladder of, ii. 242 ’toorus-naine, the, i. 25 Homs of Antaeopolis, i, 97
Horns of Athribis, i, 100 Homs of Behutet, i, 84 Horns of Behutet and , Set, i 405 Homs of EdfO, i. 92 Horns stung by a ^or- pion, ii, 208, r?2 . ^
Horns of Hippobon, i. 98 Horns of Tanis, i. 100 Horns of the East, ii, 10 Homs of the^ Papyrus 8wamp^, i.’ 442 Horns of Tn-f, i, 98 Homs Pakht, i. 518 Homs, two Red Eyes of,
i. 497
Horns Soker, ii, 145 Horns Sept, i, 166, 200 ;
ii, 145
HorufeiSet, i. 200, 211 Horns the Aged, i. 84 • Homs the Blind, i. 299
INDEX
Homs the Child, L 469 Homs the Elder, i, 188, 467, 496
Homs, two Bine Eyes of, L 497
Honrs, gods and god- desses of, ii. 300, 301 Honse of Osiris, i. 103 Honse of Sim, ii. 93 House of the Net, i. 405, 407 ^^’
Hra-f-ha-f, i. 81, 419; si. 121, 337
Hra-n^Ter, u. 337 Hra-uu, ii. 337 Hu, i. 81, 99, 203, 206, 215, 472; ii. 89, 297, 299, 302, 336 Hu (city), i. 492 Hn (the Sphinx), ii. 361 Hn, ka of Ra, ii. 300 l.Inaaiti, i. 341; ii. 317 Hui, ii. 336
I.Init, god of Sphinx, i, 348
Hn-khem, i. 176; ii. 336
Human sacrifice, i. 234 Hun, i. 21 1
Hnnefer, PapjTus of, i. 131, 335, 410,489; ii. 5, 6, 68
Hunger, ii. 118 llunt, i. 81 Huntheth, i. 248 Hur al-‘uyun, i. 166 Hurt, ii. 213 Hut, i. 492
Hutchaiui (West wind), ii. 296
Hu-tepa, i. 177; ii. 336 Hydras, the, ii 358, 359 Hyk8os,*i 104 ; ii 4, 69, 250
Hypsole, i, 97
Hypselis, i 431 ; ii. 51 Hyreraat quoted, i 269
lAi, i 280
Ia6, i 280
Ibis = Thoth, i 403
Ibis-god, i. 401
Ibis, the, ii. 375
Ibis, worship of, i. 2
Ibiu, i 432
Ibrahim ROshdi, i 1? ’ Ichuenmon, ii. 370 leana Menaman, i. 280 I-em-hetep, i. 14, 126, 522, 523 ; ii 52 I-en-her-pes, i. 80 leou, i. 280 ni&hat, i 15 ■ Immortality, i. 144, 151 Imouthes, i. 522 Incarnation of Amon-Ra, i 330 .
Incarnation of Osiris, i. 330
Incarnation of Temu, i. 330
Incense, ii. 80 Incense trees, ii. 209 India, ii. 200 Ink-pot, i. 411 Inundation (of Nile), i.
10, 11, 44, 03, 123 louo, i 280 Ireqai, ii. 328 Iron, ii. 241 Iron floor of heaven, i 167, 491
Iron knife, ii. 92 Iron sky, i. 156 ff.
Iron throne, i 58, 158 Isaeacus, ii. 200 Isliim, i 7
Ishtar, i. 273 ; ii 279 Isi8,i58,151,166,230,
^NDEX
405
231,341,431; u. 29, 85,108,109,124,125, 120, 129, 186, 187, 2P2
Isis and her Seven Scor- pions, i. 487
Isis and Nephthys, La- mentations of, i. 293 Isis and the Virgin Mary, ii 220, 221
Isis as enchantress, ii. •207
Isis, blood of, ii, 215 Isis Campensis, ii. 218 Isis, Festival Songs of, i. 294
Isis, forms of, ii. 213 Isis and Ibl, Legend of,
I 360 if.
Isis, mysteries of, ii. 217 ; sorrows of, Egyptian text, ii. 222-240 ; wan- derings and troubles of,
u. 206 if.
Isis of Cabasiis, i, 100 Isis of Ssipi-res, i. 99 Isis of Tithorea, ii. 218- 220
Isis-Athene, i. 459 Isis-Hathor, ii. 55 Isis-Nebuut, ii. 21 3 Isis-Net, i. 452 Isis-Sati, ii. 57 Isis-Sothis, ii. 55 Island of Ateh, ii. 209 Isokhobortha, i, 281 Israel, Children of, i, 19 Israelites, i, 136, 137 Israfel, i. 5 Israi, L 280 It (city), i. 492 Ithyphallio god, ii 17, 18
luaa, ii. 69 lubani, i 326
lubau, i. 326 lukasa, ii 20 Insaas, i. 85 lusaas, ii 289 Insaa8[et], city of, ii, 381
lusaaset, i 354, 432, 441, 446; ii 29, 88 lusaaset-Nebthctep, i 354
Jackal, ii. 367 Jahannam, i 27^
James, Saint, i 280 Jebel Barkal, i. 14, 15, 16
Jequier, quoted, i 178 Jerusalem, i 273, 278 Jews, i. 19 Jinn, i. 14, 133 John, Saint, i 144 Judaeus, ii. 254, 368 Judges, Book of, i, 19 Judgment Scene, ii, 142 ff.
Julius Africanus, i. 445 Juno, ii. 253 Jupiter, ii 186, 253, 302, 303
Jupiter Ammon, ii 22 Justinian, i. 289 Juvenal, i. 28, 36;
quoted, i, 1, 2
Ka, or “ double,” i. 3 i-, 39
Ka of Osiris, i 149 Ka, son of Melj-nrt, i 516
Ka, the god, i 286 Kaa, ii 342 Ka- Ament, i 198 Ka-Amentet, i, 240
Kaarib, ii. 342 Ka-ari-ka, ii. 20 Kadesh, ii. 27 Ka-en-Ankh-neteru, i, 257
Eaharesapusaremk a h e i * remt, ii 342 Ka-hemhem, i, 228 Ka-her-ka-heb, ii. 293 Ka-heseb (nome), i. 100 Ka-hetep, ii. 139, 156, .342
Ka-hetep (Osiris), ii. 61 Kahun, ii 285 Kai, i. 230 Kaiekhos, ii 346 Kait, goddess, i. 286 Kakasi, i. 329 Ka-kau, u. 346, 351, 353 Ka-khu, ii. 301 Kaiabsheh, ii288* ^
Ka-qem, i. 492 Ka-qem (nome), i 100 Kaqemna, i. 122, 138 Karau-Anememti, i 326 Kamak, ii. 22 Kasa, i. 98
Kasaika, ii. 20, 3^.^ Ka-set (nome), i. 99 KaitShu, i. 206 i^asut,^ 83 Ka-taui, ii 301 K^tKa, ii, 23 Kau of Kfi, i. 34 Keb, i. 369 Keb-ur, i. 259^
Kefi, i 198 Kehkeh, ii. 268 Kehkehet, ii 342 Kek, i 371 Keket, ii 2 Kekiu, ill3 , Kekmt,i‘113 ^
Keku, i 241 Kekuij.i 283, 285; ii. 2
406
Eemkem, ii. 842 Een&t, i. 248 Eenememti, i. 326 Eenemet, ii, 22 Eetiemti, i. 419 ‘Senken-ur, ii. 96 Eenmii, ii. 806 Eenmut, ii. 304 ^ennu, i. 433 Eenset, i. 85, 433, 492 ; U. 42
Eent, il 280 Kenur, i. 83 Ken-ur, ii, 343 Eepenut, i. 433 Kep-hra, ii. 342 Eer, ii. 342 Kerch, i. 113 Kere^et, i. 113 Kerb, i. 283, 286, 289, r.371
Kerhet, i, 283,286,289
Keseiu, i, 499 Keset, i. 433 KetuiSgofls, i. 346 Ketuiti, ii. 320 Ketuit-ten-ba, i. 211 ■ Kb-./?) (Home), i. 100 Khtt-gods, i. 39, 43 Kha, Lake of, i. ^8 ’ Khri-ii, i. 246 I Ehaata, i. 82 Khabesu, the, ii. 154 Kha-ein-Uast, -ii. 350, at51
Kha-f-Ei(; i. 445, 472 Khak-ab, i. 326 Khakhat, i, 433 Kha-nefer, i, 512 Khan-ru- . . . i, 326 Kharakhar, i. 266 Eharkhroumis, ii, 304 Khars^th^ iil 338 Khartum, iL 360, 365 • Eharubu, i. 326 .
INDEJJ^
Ehas, ii. 31, 269 Khas(?)-eii-Sept, i, 499 Ehasut (Xois), i. 99 Khat, i. 492 Khat (city), i. 496 Khatat, i. 473 Eliati, i. 344 Khati gods, i. 457 Ehatn’i, L 215 Ehat^i, i. 241 Khau>:i. 308 Khauit, i. 433, Kban-tcbet-f, i. 177 Khebeijt, ii 338 Khebet, city of, ii. 208 Khebetch, i 82 Khebit, Island of, i 442 Khebkheb, ii 139 Kliebs-ta, i. 241 ; ii. 63 Khebset-urt, i. 455 Khebt, ii. 213 Kheft-lira-en-neb-s, i, 437 Ehekh, i, 516 Ehekhsit, i. 432 Khekhuit, i. 433 Khem, i. 97, 470 ; ii 17 Khem (god), i 97 Khem (uoine), i. 97 Khema, i 274 Khembis, ii 208 Khemennn, i 98, 332, 353, 358, 400, 401, 457; ii 149, 297, 338 Eheuiennu, Eight gods of,i 113, 292 Khemi, i. 419 ; ii 338 Khemit, i. 222 Ehemmis, ii 208, 210, Khemmis, Island of, ii, 22 Ehenememti, ii. 338 Ehennu, ii. 356 Ehensu, i, 39, 49, 82, 447,448,464; u. 33, 35, 36, 97, 293, 302, 339
Ehensn (nome), i 99 EhensU’Behntet, ii 36 Ehensu-l;[nnnu, if. 35 Khensu-Nefer-hetep, ii.
34 ff., 39 ff.
Ehensu - nefer - hetep-Te - huti, ii 37
Ehensu-pa-khart, ii. 35, 36
Khensu-Ra, ii. 35 Ehensu-Sept, i. 82 Ehonsu-Shu, ii 35 Khensu-Tehuti, ii. 35 Ehensu the chronogra- pher, u. 37 Khens-ur, i. 109 Khent (goddess), ii. 292 Ehent-abt (nome), i. 100 Khent-Abtet, i. 431, 432 Ehent-Ainenti, i. 82, 439 ; ii. 138 Ehcnt-au-muati, ii. 261. Kheiit-eni-iii/^ht-akeba, i. 455
Khent-Heru, i. 246; ii 307
Khent- l.Iet-Anes, ii. 129 Ellieut-Eheru, ii. 307 Ehent-maati, i. 82, 85; ii. 86
Khent-Sohot, ii. 263 Khentet-hert., ii. 305 Ehentet-Ehast, ii 309 Ehentet-khert, ii. 305 Khoiithi, ii. 293 Khenti = Thoth, i. 402 Ehenti Auientet, i. 172, 173 ; ii 339
Khenti -Amenti, i. 198, 342; u. 117.317 Ehenti-ast-f, i 248 Khenti-Aukert, i, 215’ Khenti-hoh-f, ii. 129 Khenti-khas, i. Il l Khenti-Khat-thi, ii. 339
Khenti-ment, i, 248 Khenti-qerer, ii 317 Ehenti - Tnat = T h o t h, i 226 ■
Ehenu, i, 242 ; ii, 25 Ehen-unnut-f, i. 242 Eheper, i, 78 Khepera, i. 203, 257, 294, 295, 297, 306, 308-321, 336, 3«10, 349, 470; ii. 4, 14, 15, ^ 7 , 301, 317, 338, 371, 380
Ehepera kheper tcheaef,
i 355
Eliepera-Rn-Tem, i, 352 Eheperii-Ra-Tenni, i. 363 Eheperi, ii. 317 Eheper-ta, i. 511 Eheport-kekii i-khA ut- mest, i. 257 Kheporu, ii. 302 Ehejicah, ii, 338 Eliepesh, constellation, ii. 249
Ehephren, i. 471 ; ii. 361 Khepi, ii. 317 Eheprer, i. 78, 342 ; ii.
- 25, 130, 320
- Ehepri, i, 196
- Eher, ii, 25, 339
- Ehera, i. 107 ; ii. 339
- Eher-rJia, i. Ill, 178,
- 425 ; ii. 11, 154, 157
- Eher-lieb priest, i, 331
- Eherp-hu-khofti, i. 211
- Ehersoket, ii. 256
- Eliersok-Shu, i. 418
- Ehert-kbeut-Sekhem, i.
- 110
!^Keri-beq-f, i. 494 E^r-kbept-Ee.imiat, iL 304
Eher-khept-sert, ii. 306 Eher-khu, i. 200
INDEX
Khemuti, i, 326 Eher-sebn, L 200 Ehersekhet, i. 432 Ehersek-Shn, ii. 330 Eherseraii, iL 339 Ehesef-at, iL 339 Ehesef- haa-beseq-Neha- lird, i. 230 Ehesef-lira, L 326 • Ehesef-hra-ash-kh^, L 176; iL 339 / .
Ehesef-hra-kbemin, i.
177; a 339 Ehesef-kliemiu, ii, 339 Ehesef-klieint, iL 301 Ehesfu, i. 246 Eheta-Sar, a 283 Eheti (a serpent), i, 192 Ehirepu, ii, 283 Khirie, i. 281 Ehisasapa, a 283 Khneniet-ankh, i. 435 Ehnemet-ankhet, a 108 Ehncmet - em - aukh - an - nuit, a 338 Khnemiu, L 201 Khnem-renit, i. 254 Kliiiemu, L 78, 82, 95, 96, 107,180,200,254, 286, 329, 163, 464, 472,502,513; a49ff., 91, 268, 322, 338, 354, 379
Kbneinu Ba-neb-Tet, a
64, 65
Ehnciuu- Ba-neb - Tottet, L 354
Ebneniu-llapi, L 146 Ebnemu - IJer > sbef ii, 58 ff.
Ebnemu Ileru-betep, ii, 183
Ebnemu -l.Ieni-abelit, i, 354
Kbnemu-Nu, ii, 62
407
Ebnemu of Ermen-hert,
L 98
Ebnemu of Sbas-betep,
L97
Ebnemu -Osiris, a *51, 67, 58
Kbnemu-qenbeti, i, 211 Ehnemu-£a, iL 45, 51, 131
Ebnemu-Seb, ii. 51 Ebuemu-Sbu, iL 51, 66 Ebnemu, the seven forms of, ii. 54, 55 Ebnemu-ut-em-ankb, ii. 139
Ebnoumis, ii. 304 Ehoiak, ii. 128, 130 KliOkbar, i. 267 Ebokbe, i. 281 Khokbeteopb, i. 281 Ebontakhre, iL 305, 307 Ehontare, iL 305, 307’^ Ehoou, a 307 Khrfimaor, i, 267 Ehu, L 163 ,
Ebu (a Dekan), iL 307 Ebu, god of Light, L 379 Ebu, ka of Ila, ajJOO^ Ebu, spirit, i. 39 **
Kbufqj> i. 426, 445, 524 ‘Ehui,\211 Elmit, L 432 Ebu-kbeper-ur, ii. 338 Kbu-tcbjBt-f, i. 177 ; a ’ 338 ,
Ehnkbu, a 357 *
Ebusrau, L 289 Ebut, a 338 Ebut, goddess, i. 306, 323
Ebut (Isis), a 216 Ebut = magical cere- mony, L’ 296 Ebut-Aten, city of, ii.
72 fit
408
Khut’Nebat, i. 447 £hut-taui, i. 512 Khuti, a go<l, i. 182 King, L. W., i. 406;
quoted, i. 13, 273 ff.,
- 288, 289; ii. 314 Kings, incarnations of gods, i 3 Kingu, i. 327 Kisliar, i. 289, 291 Kttraapi], i, 289 Knitousokhreopli, i. 281 Kohl, i. 17 Koni Ombo, ii. 109 Koniine, ii, 306 Kosmos, ii 243 Konlcianiiu Miai, i. 280 Krokodilonpolis-Arsinoe, ii 357
Kronos, i, 467 ; ii. 100, 124, 186, 187 Krophi, ii, 44 Kur’aii, quoted, i. 5 Kurasb, i 142
•LABYIilNTH, i 96
heaven, i. 167,- 168, 490
Ladder of »Shu, 92 Ladder, the D^ine, li
241
Ladder-bearers, i. 188 Lady of the boat, i 207 La|fe Moeris,*ii 58, 347, 357 <■
Lake of Aaru, i. 297 Lake of Battle, i. 481 Lako of Fire, i, 35 Lake of Flame, i. 34 Lake of Kha, i. 158 Lake of .Life, ii. 184 Lake gf Tesfes, i. 335, 339
Lake of Uraei, i.*184
INDEX
«
Lake Victoria, i, 11 Lakes of Jackals, ii, 120 Lakes of the Taat, ii. 120 Lakhainu, i. 289, 291 Lakhmu, i. 289, 291 Lamb, worship of, i, 2 Lamellicoms, ii 379 Lamkhamur, i. 266 Land of the Spirits, ii. 2^7
Lanz\e,i 204,284, 286, 328, .3.54, 40j2 flf. Laraukh, i. 266 *
L;U, ii 289
Latopolis, i. 431, 463, 408; ii. 50, 51, 06, 92, 356
Latopolites, i 96 Latreille, i .356 ; ii, 381 Latus Fish, ii. 382 Lazarus, i. 171 Ledrain, ii. 162 Leek, worship of, i. 2 Lefebure, U. E., i. 180 ir., 20.5, .319, 349, 360, 363
Legge, Mr. F., quoted, i. 64
Legs = twin soul -gods, i. 110
L^let al-Nukta, ii. 47 Leo, sign of, i. 464 Leontopolis, ii. 347, 361 Lcontopolites, i 96 Leopard with human head, i. 61
Leopard with serpent’s bead, i, 59
Lepidotus Osh, ii, 192, 382
Lepsius, i. 34 Letasashaka, ii 21 Letopolis, i, 99, 432 ; ii 148, 167
Leviathan, i. 278, 279
Libationers, i 101 Libyans, i 188 ; ii. 13 Liddon, Canon, i 144 Lieblein, i 68, 69, 7 I Life and Death, ii 243 Life, everlasting, i 412 Life, plant of, i. 165 Light and Darkness, ii. 343
Light-bearers, i 200 Linen, ii, 118 Linen garments, i. 1Q5 Lion as Amen, ii 2‘
Lion, the, ii 359>361 sacred, ii. 347 ; wor- ship, i. 24 Lion-god, ii. 15 Lion-gods, the Twin, ii. 88
Lion gods and goddcsSes ii 362
Lips of deceased, i, 109 Lizard with«hnman head, i 210
Aojot, the, i, 407 Loins =Pautti, i 110 Longp(5rier, M. Adrien de, i 64 Lonkhar, i. 266 Lords (angels), i, 6 Lotus, i. 521, 522 Lucian, ii. 96 Luxor, i. 329 ; ii. 22 Lychnus Fish, ii. 382 Lycopolis, i. 98, 426, 432,434; ii 252, 262, 353, 367
Lycopolites, i, 96 Lynx, i. 24, 324 ; ii 362,
363
Maa, i 254, 309 Maa, ka of liu, ii 300 Maa, Sight-god, ii 298
Maa-ftb, i, 189 Maa-ftb-khenti>&1>t’f, L 228
Maa^-an f, i, 419 Maa>dnuf, ii, 330 Maa-atef-f, i. 494 Maa-atef-f-kheri-beq-f, ii. 330
Maa-em*kerb, ii. 129 Maa-em-kerh-an-nef -em- hru, i. 494 ; ii. 330 M-aa-ennu-dm-uaa, ii. 302 Maa-en-tef, ii. 291 Maa-ha-f, ii. 380 Maa-beb-en renpit, ii, 330
Maa=JIoklimab, i. 296 Maa-bra, ii. 301 Maaiu-su, ii. 330 Mbakheru, ii. 146 Mail-kheru, i. 408, 409 Mafim, i, 492 Maa-nefert-llu, i. 257 Maa-tot-f, ii. 129 Maa-thet-f,i. 178 ; ii. 330 M&i-uat, i. 320, 344 Maat, i. 20, 80. 103, 323, 338,339,346,302,370, 416-420, 432, 433, 501, 502; ii. 5, 10, 11, 13, 19, 26, 75, 145, 184, 256, 330
Maat, boat of, i. 109 Maat, feather of, ii, 143 Mailt goddesses, ii. 92 Maat, lords of, ii. 100 ;
assessors of, ii. 150 Mailt, the pedestal of, i. 416
Maat-fleru, ii. 310 Maat-Heru-Ast, ii. 310 Maat-Ehnemu, i. 80 Maatet, ii. 206, 207 Maati. i. 189, 418; ii. 330
l^NDEX 409
Maati (city), L 433 Maati, Hall of, i, 38, 153
Maati-f-em-shet, ii. 330 Maati-f-em-tes, i. 419 ; a 330
Maatuf-ber-a, ii. 330 Maau-taui, a 330 Mabi, a 37
Macarius of Anti^b, i, 268 / • Macedonians, i. 272 Macrobius, a 352, 367 Mafek, i. 430 ,
Maftet, i. 324 ; a 363 Maftet (Lynx), i. 85 Magic, Antiquity of in Egypt, i. 13 Ma-hes, a 362 ifahlf/faSf i. 14 klaiimiari, i. 280 Mait, a 363 Makba-taiu, i. 513 Mukliouut, i. 467 Makhi, i. 211 Makhiar, ii. 25)3 Mak-nebs, a 302 Malacbim, i. 7 Mallet, i. 459 Mallet, M. I)., quoted, i. 93, 454
Mandrakes, i. 365 Mandulis, ii. 289 Maneros, a 191 Manes, i. 3
Mauetho,tho priest quoted or referred to, i. 332, 445,524; a 199,217, 246, 346
Man-god, the, i. 333 Mankind, destruction of, Egyptian text of, i. 388, 399 Mantis, iL 378 Milntit Boat, i. 257
Mann, i. 351, 417, 470, 516; a 25, 101 Maraeotis, i, 96 Marakhakhtha, i. 280 ManWi, i, 16 *
Marduk, i.277,278,279;
305, 327 ; ii. 314 Marduk and Tiamat, fight of, i. 406, 407 Marei, i. 280 MariS, i. 280 Mariette,i. 126, 139,204;
a 6, 23, 196, 354 Marinus, i. 289 Mark, Saint, a 221 Markhour, i. 260 Marmarakhtha, i. 280 Marne, i. 64 Marqatha, a 21, 330, Mars, ii. 253, 303 ^ MarUa, i. 15
Mary, the Virgin, i 108, 328 ; a 107 Mashkhith, i. 274 Maspero, Prof. G.,* i. 23, 67, 71, 117, 142, 205, ‘224, 404, 445, 48(?; a 13, 102 Mastaba, i. 330 l^aste^f the back, i. 194 Master M the front, i. 194 Masturbation, i. 116,297 Matju-iyeh, i. 328 Mat Bojlt, i. 110 Matchat, i» 457 ,
Matebau, the,* a 6, 7, 10
Miltchet, i. 433 ; ii. 294 Ma-tef-f, a 322 Muteu (nome), i. 98 Matenu, i. 31 Mater, ii. 52, 63 *
Mates, a feO j Miites-sma-ta, i. 218 Matet,*i. 488
410
Boat, i. 323, 331, 332, 369 ; u. 104, 204 Mati, cat-headed goddess,
i. 201
Mali = Snn-god, i. 342 ‘Matter, primeval, i, 288 MAn, ii. 297 Mau (Ea), ii. 61 hlau-aa, ii. 317 Man, Dr. A,, ii. 217 Mani, ii. 139 Mamt,i80,167; iL32, 47
Maudubi, i. 281 Mau-taui, i. 420 Msiuti, ii. 317 Maxims of Ani, i, 126 ;
of Khensu-hetep, i. 126 Medan, ii. 289 Meh, i. 482
J^eh-mahetch (nome), i,
98
Meh-ta-f, ii. 127 Meh-nrit, i. 511 Meb-nrt, i. 422, 432;
ii. 19, 61, 331 ‘Meh-nrt, Seven wise ones
.,sf, j. 516 Mehanuti-Ea, ii. 331 Mehen, i. 180, 2/2, 234, 238;ii. 8, 3?1 Mehenot, i. 452, 464, 515 Mehenit, i. 462 ; ii. 331 Mehet, ii. 128 * MeJ>i,i.402,*191; ii.331 Mehit-Tfifnut-khut-ilen - hit, i. 431 Mehiu, ii 331 Mehni, i 252 Meht, ii. 331 Meht-khebit-sa^i -neter, ii. 331
Meljt-iirt, i. do, 362, 455 Mekes sceptre, ii 8 Meket, i. 40 •
INDEJC
Melcarthus, ii. 190 Members, deification of, i 109, 110 Memnon, i, 1 Memokh, i. 281 Memphis (see IJet-ka- Ptah), ii 157 Memphis, i 27, 95, 99, 126,218,433, 502,504; iifc^, 22, 70, 92, 148,
• 15lS?47
Memphis, Apis god of. i. 26
Mempljis, captured by Piankhi, i. 331 Memphis, great triad of,
i. 600 ff.
Memphis, liigh-priest of, L 101, 505
Memphis, high-priest and high-priestess of, i. 101 Memphis, triad of, i. 114 Memphites, i. 96 Men and women, creation
of, i 312
Men, destruction of, ii. 93
Men, origin of, i. 304 Mena,i. 24, 463iii.346 Men-A, i. 244 Meuat, i. 430, 432, 498;
ii. 130
hlenat, ii 289, 362 Menut, goddess, ii. 55, 289
Mendes, i. 100, 101, 115, 148, 191, 354, 403, 496 ;ii. 22,64,65, 66, 116, 129, 153, 353 Mendes, Earn of, i. 27 ;
ii 51, 347, 364 Mondes, Stele of, ii 354 Mendes, triad of, i. 114 Mcndesian Earn, i 103 Mendesium, i 96
Menelaites, i 96 Menenui, i 248 Meues, i. 24 *
Menhet, i. 426, 446 ; ii. 50
Menhot (Isis), ii. 213 Menhi, i 241 Menbit, i 431, 463 ; ii 66, 92, 292 Meni-ret, i. 230 Men-kau-Hern, i. 330 Men-kau-Ea, i. 358 ^ ii. 110
Mcrikert, i. 248 Monkh, ii 330 Menkhet, i 244 ;ii. 213, 256, 293 Monlil, ii, 289 Menmemu, i. 220 Mcn-nefer, i. 512 *
Men-nefert, i. 99 Mennipos, i. 281 Meuqet, ii. iiO I Menruil, ii. 289 Men-sheta, i. 191 Ment (?) i. 437 Ment,i 80;ii 330, 331 Mentchat, i. 457 Mentef, i. 80 Meuth, i. 437 Meuthu, ii. 23, 21 ff., 331
Menthu-Ea, ii 24 Menti, i. 498 Mer, ii. 331
Mer of the North, i. 507 Mer of the^South, i. 507 Mercury, i, 449 ; ii, 303 Mer-en-armi-f, i, 254 . Mer-e7i-Ea, i 440, 441; ii 25
Mer-en-Ka- Mehti-em-sa- f, i 77 Meril, ii. 288 Meris, ii. 331
INDEX
411
Mer-Nit, i. 31 Mer-Bft, ii. 207 Meroej i. 15 j ii. 22 Mers^khen, ii. 213 Merseklient, L 432; ii. 61
Mert, ii. 301 Mert goddesses, ii. 25C Mertet, sea of, i. 480 Merti, ii. 25, 33J Merul, ii. 288 ; titles of, ,Ji. 289
Mer-ur (Mnevis), i. 26;
ii. 331, 351 Meruter, ii. 289 Mesen, i. 473 ; ii. 213 Meskba, i. 80 Meskhaat, i. 80 Meskhen Aat, ii. 184 Mcfskhen klent, ii. 184 Meskhen Nefort, ii. 184 Meskhen Bcqebet, ii. 184 Meskhen, tlv», ii, 144 Meskhenet, i. 329 ; ii, 144, 359
Meskhenet of Isis, ii. 108 Meskhent, ii. 285 Meskheti, ii. 250, 312 Meskliti, i. 254 Mesnct, i. 476 Mesniu, i, 84, 47(J Mesore, ii. 248 Mes-peh, i. 177 ; ii 331 Mesperit-iVnlt-inaatu, i, 224
Mes-Ptah, i 177 Mesqet, ii 209 Mesqet chamber, i 494 Mes-sep, ii 263 Mes-sepekh, ii 331 Meat, i. 198 Meat (Amset), ii. 291 Mestoher-Sah, ii. 308 Mest-tcheses, i. 211 Mest>en>A8ar, i. 211
Mestet, i 487; ii 206, 207
Mestetef, i 488 ; ii. 206, 207
Mestha, ii 129 ; ii 145, 331
Mesu-nifu, i 202 Metohetat, i. 80 Metchet-nebt- j’uatiu, i. 226 /> Metehet-qat-utehp:,i 246 kletelis, ii 22, 357 Metelites, i. 96 Met-on-Asar, i. 211 Meteni, ii. 289 Metes, i, 200 Met-hni, i. 228 kletes-hra-ari-she, i. 176 ; ii 331
Motes-man-nt, i. 218 Metes-nehelj, i. 218 Metes-sen, i 177 ; ii. 331
Methyer, i. 422 Mettemich, Prince, ii. 205
Metternich, Stele, ii. 205, 220, 267-274 Metu-kliut-f, i. 345; ii, 317
Melu-ta-f, ii. 331 Meyer, Herr, quoted, i. 100
Mieliael, i, 5 Miji, i 79, 97, 470, 496, 507; a 17. 20, 36, 280, 293
Min, god of Panopolis, i
97
Min (nome), i 97 Miu-Amen, ii 8 Minerva, i. 453 MiuioAor, i. 284 Mi-sheps, a 330 Mitani, a 279
Mitanni, a 363 M’Lennan, Afr. J. F., i 29
Mnenor, i 281 Mnevis, a 347, 351 ff. Alnevis Bull, i. 26 Mnevis, incarnation of Bit gods, i, 330 Moeris, a 354 Moloch, i. 273 Momemphis, ii, 352 Alonophysites, 221 Alouotheism, i. 120, 144 Month, i 80 Month, gods of days of, a 292
Alonth = Khens-ur, i, 109
Alonths, gods of, ii. 292, 293
Monthiour, i. 281 Aloon, creation of, i 370 Aloon-god, i. 412, 413 Moon on a pedestal, i. 210 « Mophi, a 44 Alorgan, J. de, i. 22 ; ii’ 365
Alorning Star, i. 107 ; ii.
gf, .^6 Aiosos, 254 Alother of Alothers, ii. 51 Alothor, reverence for the, i 127
Alother, thc> universal a 28
MtovfiK, i, 288
Mountain of Sunrise,’ i.
470; a 101 Mountain of Sunset, ii 351, 470 ; ii 101 Alountain of the. West, i.
179 ’ ,
Alouth, Opening of the,
i. 358
412
Mtesa, i, 142 Muhammad, L 5, 141, 142
Muhammad ‘All, ii. 205,
^267
Muhammadans, i. 5, 6, 14, 19
Muhammadans, heaven of, i. 166
Muhammadans, hell of, i.’ 171
Muhammad wad-Ibrahim,
i. 15
Mu-Hnpi, ii, 44 Muit’ i. 80 ; ii. 32, 47 Mukhipaina, ii. 283 Muller, Kight Hon. Prof.
F. Max, i, 135 Muller, W. M., ii. 250, 278, 283, 285 ^Mummu-Tiamat, i. 288, 289
Mut, i. 80,88,431,518;
ii. 28ff., 47, 159 MuUBast-Isis, i. 447 Mut-hetep, Papyrus of, i.
- 351
JSutifJkhenti-Tuat, i. 244 Mut-nob-set, ii, 301 Mnt-nu, ii. 32 / • ^ Mut of Asheriv i. 446** Mut - Sekhet - Bast - Men- hit, ii. 29 Mut Temt, ii.«29 M^trUatchet-Bast, ii. 29 Myceriifus, i. 358 ; ii, 110
Mysteries of Isis, ii. 217 Mysteries of Osiris, i. 453
Mysteries, the Eleusinian, u. 217
Mythfof llu and Isis, i. 352
Mythical animals, i. 59
IND^X
Naau, iL 26 Naarerf, L 351 Naarik, ii, 332 Na-sVri-ka, ii. 20 Na-ateb, 1 442 Na-tesher, ii 322 Nfi-ur, ii 322 Nuau, 332 NfiAu-tchetta, i. 437 NaL i 23, 320 ; a 322 •Nak^V 324, 335 ; ii 8, 11, 79, 332 Nak, ii. 332 '
Naka^a, i 31 Nakith, i. 232 Nakiu-Menat, ii. 317 Name, use and impor- tance of, i. 10, 301 NanaY, i 281 Napata, i. 14 ; ii, 22, 23, 40
Nareref, ii. GO Nart, ii 149, 332 Nasaqbubu, ii. 332 Nasaqebtibu, ii, 21 Nastasenen, ii, 40 Nathkerthi, ii. 332 Natho, i. 442 Natura, i. 68 Nau, i. 267 ; ii. 02 Nau, i 80; ii. 1, 101, 102
Naucratites, i. 96 Nau-shesraii, i 267 Naut, ii 101, 102 Naville, i 348, 353, 363, 444, 445, 476, 498; ii. 278
Neb, House of, ii 209 Neb-abui, i 419 ; ii. 332 Neb-aiikhet, ii. 301 Neb-Aqet, i. 248 Neb-uut-ab, i. 450 Neb-baiu, i 348 ;ii 320 Neb-er-tcher, i. 294, 305,
308, 491 ; ii. 61, 123, 150, 153, 214, 332 Neb-brAu,i 419 ,*ii 332 Neb-khat, ii. 255 , Neb-Maat, i 419 Neb-Maat-heri-tep-retui- f, i 418 ; ii 332 Neb-neteru, ii, 301 Neb-pat, i. 244 Neb - pehtet - petpet- seb&, ii 332
Neb -pehti -thes-men^«!it, ii. 332
Neb-pcliti-thesu-mennie- net, i. 418 Neb-s, ii 332 Neb-sekert, ii. 122 Neb-Senku, i 348; ii. 320
Neb-seuti, ii. 301 *
Neb-tept (Isis), ii. 213 Ncb-Tesheru, i. 516 Neba’ii. m Neba-per-em-khetkhet, i, 419
Nebes Tree, i, 468 Nebiui, i, 443 Nebseni, ii. 262 Nebseni, Papyrus of, i. 419
Nebt, i. 352 Nebt, a god, i. 425 Nebt-aha, i. 189 Nebt-ankh, ii. 1 1 Nebt-ftu-kheut-Tuat, i, 244
Nebt-het, i 80 ; ii 317, 332
Nebt-ljotep, i. 432 Nebt-hetep, i. 441 Nebt-hetep, counterpart of Tom, i 354 Nebt-Iletopet, i. 438 Nebti, i 244 Nebt-khu, i 254
INZ)EX
413
Nebt-m&t, i, 244 Nebt-semu-nefu, i. 240 Nebt-seltau, i. 244 Nebt-ebat, i. 244 Nebt-sbefshefet, i, 244 Nebt-a-tcbefau, i. 184 Nebt-tep-Abet, ii. 309 Nebt-Tbebent, ii. 300 Nebt-unnut, L 336; ii 332 Nebt-usba, i 236 Nebnclmduezzar II., i. 278
Nebui, 211
Nebuut, i. 431, 463 ; ii. 67, 213
Nectanebua I., ii. 267 Nectanobua II., ii. 351 Nef-em-baiu, ii. 317 Nefer-Abt, i. 353 Nefer-Ament (nome of), i 441
Nofer-Mt, ii. 129 Nefer-hiiti, i.’’516 Nefor-hotep (god), ii. 34 Nefer-sbuu, i. 515 Nefert, i. 85 ; ii. 332 Nefer-Teni, i. 80, 450, 491 ; ii 362 Nefcr-Tem (an assessor), i 419
Nefer-Temu, i 520 ; ii 332
Nefer-Temu-kbu-taui, i.
520
Nefer-Temti -kbu - taui - ilnkh-rckhit, i. 520 Nefer-tutu, i. 101 Nefer-uben-f, ii, 287 Nefert-iti, ii 75 Neferus, i. 433 Negative Confession, i.
38, 49, 145, 418 Negroes, i 188, 519 Negroes, created by masturbation, i, 304
Nebaba, i 480 Neha-bau, i 419; ii. 333
Neba-hrft, i 231, 232, 246 ; ii. 333 Nebata, i. 244 Nehbet sceptre, ii 8 Nebebet sceptre, i. 162 Nebeb-ka, ii. 333 Nebeb-kau, i. 81, ^0 ; ii62 ‘ #
Ne^eb-kau 3(an assessor), i419
Nebeb-nefert, i 419 ; ii, 333
Nebebu-kau, i 455; ii. 63
Ncbeh, i. 371 Nebemauait, i. 427, 432 Nebemauit, i.421; ii 92
Neheru, ii. 38 Nehes, ii 322 Nehesiu, ii 333 Nebesu, i 304 Neliet, Hatlior of, i, 434 Nehet-rest, i, 516 Nebi,i 347; ii 320 Nohr, i 211 Neht, i 81 Nelmi, i. 258 Neith, i 30, 32, 78, 92, 93, 95,103, 161,246, 450*465; ii. 220, 244, 269, 275 ; early cult of, i, 31; and crocodiles, i 32 ; four forms of, i 252 Neith of Sais, i. 99 Neka, ii 333 Nekau, i 177, 520 ; ii. 330, 333
Nekheb, i 92, 95, 97 Nekek-ur, ii. 333 Nekenu, i 216
Nekbben, i 81 Nekbebot, Nekhebit, i. 24,81, 92, 95,97,329, 431, 438 fif., 479,483; ii 8, 25. 47, 48, V’l, 104, 269, 333, 372 Nekhebet Fakit, i. 440 Nekhebet-Isis, i. 440 Nekbekh, i 83 ; ii. 1Q2 Nekbekb (star), i. 498 Nekhen, i. 84, 492, 497 ; ii 155, 333
Nekhen (an assessor), i. 419
Nekhen, Souls of, i. 107J;
watchers of, i. 161 Nekhent, i. 439 Nekht (god), ii. 26 Nekht, ka of Ra, ii 300 Nekht, Papyrus of,i 335, 435 ‘ ,
Nekht (scribe), ii. 69 Nekiu, ii. 302 Nem, ii. 333 Nemanouu (Nebenrauit), ii. 190
Nein-hra, ii. 333 Nemi, i. 196 •
Nemmes crown, ii. 8 Neiflu,!. 521 ; ii 333 Men, ii. \
Nenha, i. 180 Nentcha, i. 436 ; ii 333 Menu, i. 113, 286 Nenuerbasta, i. 184 Nenuit, i, 286 • Neu-unser, ii. 333 Nenut, i. 113 Nenutu-bru, ii. 333 Neolithic Period in
Egypt, i. 8
Nepon, i. 211 ,
Neperft, ii. 332 ^
Nepbismaoth, i. 280 Nephthomaotb, i, 280
414
INDEX
Ne^-hthys, i, 341, 488 ; ii 85, 106, 109, 129, 166, 186, 187, 264- 260
Nepme^, i. 180 • Nepr, i. 210, 211 Nepra, ii. 45, 151 Nepsiomaotli, i. 280 Nfr, ii. 333 Ner&u, i. 177 ; ii. 333 Ner&u-ta, ii. 333 Neri,i 177; ii. 333 Nert, i. 254 Nerta, i. 254 Nes-Amsu, i. 293, 325 Nesbet, ii. 302 Xesert, i. 81, 432, 454, 456, 515
Neshmet neb tchetta, ii. 184
^sht, i. 326 Nesj-Amsu, papyras of,
i. 271
Nesi-Ivbensii, papyrus of, u. ^l3
Nesinekhef, i. 258 Nes-Min, i. 293 N\J8ru,-ii. 310 Nesti-khenti-Tuat, i. 244 Net, i. 78; ii. t9,‘2p, 26, 61, 62, 63; 184 ‘
Net, fishing, ii. 120 Net, House of the, i. 405, 407
Net^Neith), 11460-465;
ii. 33Jf
Net of the Four Winds, i407
Net-AsAr, I 212 Net-hetep, i. 453, 454 Net-Rl, i. 207 Net-Menliit, L 403 Netch-&i, ii. 322 Netch-atef, I 228 Netch-baiu, ii. 317
Netcheb-sib-f, i. 436 ; ii, 246, 334
Netcheh-netcheh, i, 494 ;
u. 129, 334 Netchefet, ii. 334 Netchem, ii, 334 Netchemtchemt, i. 161 Netcheses, i. 177 Netchesti, ii. 320, 334 Netci^.-pautti, i. 228 Netchsfci, ii. 334 Netcbti-nr, ii;- 322 ^
Neteqa-hra-khesef-atu, i, 176 ;««. 334 Neter, i. 41, 108 Neter, examples of mean- ing of, i. 63, 72-74 Neter-bah, ii. 129 Neter-khaita, i. 484 Neter-khertet, i. 73; ii. 20
Neter-neteni, i. 242 Neter-ta, L 443 ; ii. 7, 287
Netert, i. 41, 473 Netert (city), i. 450 ; ii, 128
Netert-en-khentet-RiV, i. 244
Netetthasib, i. 455 Netettbab, i. 81 ; ii. 63 Neteru, i. 41 Neteru ent Neter-khent ent Amu Tuat, ii, 185 Neteru neterit nmu Ab^u, ii. 185
Neteru, Qerti, ii. 185 Neteru semu ‘J’uat, ii. 185
Neteru, the, i, 4 Neterui (nome), i, 97 Nethert, L 341; ii 317 Netheth, i. 248 Nethmamadth, L 280 Neti, i. 81
Neti (Bati), u. 333 Neti -bra-f-emma-mast - f, ii.334
Neti-she-f, ii. 334 . Netit, a 334 Net-neb-ua-kheper-uiitu, i. 214
Netru, i. 250 ; ii. 213 Netuti, i. 342 Neunheit, i. 89 NeAvman, Cardinal, i. 144 Ni, i. 258, 286, 289, 291 Nice, Council • T, ii. 66 Nifu-iur, ii. 155 Night of the Drop, ii. 47 Nigbt-Sky, ii, 102, 105 Nike, ii. 187 Nile, i. 361, 362 Nile, the celestial, i. 107, 174
Nile-god, ii. 40 ff. Nile-goddesses, ii, 47 Nile, Inunckktion of, i. 435
Nile = Osiris, ii. 123 Nine Bows, ii, 356 Nine chiefs, the, i, 182 Nine gods, the, i. 85 ff., 182
Nine Ennutchi, i. 188 Nineveh, i. 19 ; ii. 279 Ni-ni, i. 465 Nit, i. 30, 92, no, 431, 443
Nit (not Neith), i. 286 Nit-ljetep, i. 31 Nit-tep-Ament, i. 211 No-Amon, ii. 12, 31 Nome gods, i. 95 ff. Nome-percb, i. 28 Nome standards, L 30 Nomes, number of, i 96 Nomes of Egypt, i. 27 NOpsiter, i. 280 Nu, i. 78, 109,113,134,
200, 257, 283, 284, 291, 309, 341, 367,
456 > ii. 2, 14, 15, 25, 44,. 317, 332; battle of, i. 241 ; Eye of, L 306 ; milk gf, i. 331 ; the aged, i. 511 Nu, Papyrus of, i. 357, 427; ii. 62, 102 Nubia, i. 274, 304, 483 ; iL 12, 17, 22, 40, 57,
Nubia; civilization of, Egyptian origin, i. 14 Nubia, Lower, ii, 51 ; upper, ii. 51
Nubia, tree worship in, i. 17
Nubians, ii. 23 Nub*it, ii. 35, 356 Nubit (goddess), ii. 36 Nubt, i. 80 Nubt (goddess), ii. 108 Nubt (Hathor), i. 437 Nubti, i. 468; ii. 250, 332
Nubti (Ombos), i. 492 Nudiminud, i. 289 Nun-shame, ii. 316 Nunut, ii. 302 Nut, i. U3, 120, 172, 200, 201, 257, 283, 284, 291, 338, 339, 341, 367, 369; ii. 2, 20, 62, 100-112, 184, 317, 332
Nut, a Lake, i. 222 Nut, five children of, ii. 109
Nut, Sycamore of, ii. 107 Nut-en-^bak, i. 98 Nut-ent-l;Iap, i. 99 Nut-Hathor, ii. 357 Nut-Ta-Sobeq-hrsi, i. 241 Nuth, i. 258
IJJDEX
Oases, ii. 22, 251 Oasis, the Great, L 464 ; ii. 22
Oasis, Minor, ii. 22 Oasis of Kharga, i. 113 Oasites, two nomes of, i.
96
Obelisk-god, i. 348 Obelisk, House of, ii. 66,
97 y
Ogdoad, L 404 ^ .
Oia, i 28(1
Oil in heaven, ii. 118 Oimenephtah, i. 178 Oimenepthah, i. 304 Olive tree, i. 165 ; iL 62
Olive tree speaks, i. 19 Olympus, ii. 62 Ombites, i. 96 Ombos, i. 431, 468, 492; ii. 35, 356
On, i. 100, 328; ii. 148
One=Amen-Ra, ii. 9, 10, 11
One Alone, i. 132 One, name of Neith, i, 458
Oneness of gods, i. 131 ff. Onion, worship of, i. 2 Onuphis, ii. 357 Onuphites, i. 96 Onupliris, ii. 352 Oonskhous, L 281 Ophannira, i. 7 Opsither, L 280 Orion, i. 39, 41, 88; ii.
215, 249 Orthus, iL 361 Orus, ii. 187, 192, 193 Oryges, L 190 Osiris,-’ L 103, 171; ii. 16, 85, 109, U3 S.; Amulets, ii, 126; and
415
his Cycle, L 77 ; as a Water- god, ii. 122, 123 ; as God, i. 121 ; as god of the dead, L 150 ; as the god of the Kesiirrection, ii. 139 ff. ; Eye of lla, i. 236 ; Four earthly forms of, L 230 ; Four souls ^of,
i. 232 ; Four tombs of, L 232; head of, iL 118; his nine forms, L 214 ; his sixteen members,
ii, 127 ; history of, iL 124 ff. ; history of, by Plutarch, ii. 187 ff. ; hymn to, 148 ff. ; hymn to, hieroglyphic text of, ii. 162 ff. ; Hymns to, from liook of the Dead, ii. 153 ; Khenti-Amen- ti, ii. 118; names of, ii. 176 ff. ; scenes of his burial and resurrection, ii, 131-138; 8hrir«es of, ii. 127 ; soul of, ii. 65, 169 ; soul of in an oxj
- ii. 348 ; the M^n-god, i.l3;theTuat,i.203; TJn-nmer, ii. 136, 153, ‘155, 353
Osiris-Bast- Heru-IJeke- nu, i. 450
Osiris = Christ, ii. 220, 221 ♦ - Osiris = Pluto, iL* 199 Osiris = Water, ii. 98 Osiris = Yesterday, L 487 Osiris-Aub, i. 414 Osiris -An - Hast - Temt- Ari-hes, i. 450 Osiris-Apis, ii. 47, 195- 201, 349*
Osiris-Isis-Horus, i. 114, 240 .
416
INDE^
Osiris-Ba, i 384 Osiris-Ba in i.
148
Osiris-Seker, i. 218, 417 OsMs-Tet, a 131
- Ostrich feather, i. 416 Ouare, a 308 Ouestre-Bikoti, ii, 305 Oxyrhynehites, L 96 ; a 882
Oxyrhynchus fisli,a 192, 382
Oxyrynchus, i. 98, 432
Pa-ait, i. 468 Pa-Atemt, i 353 Pa-Bur, a 281 Pa-Bast, i. 444 Pa-bil-sag, a 316 P^chbns, a 248 Pagourt\ i. 280 Pai, i. 203 Paireqa, ii. 283 Pa-kh3n-Ament, ii. 31 Pa-khen-en-Amen, i, 100 Pa-khent, a 366 Pakheth, ii. 362 Pakht, i. 517, 51,8 , Pakhth, i. 432 Palace of Shufa 93 Palaces, the 7 of Ge- henna, i. 274 Palaeolithic Period in Egypt, i. 8. Palaestiuus, a 191 Palestine, i. 142, 276 ; a 4, 83
Palette, i. 411, 427 Palettes (shields), i. 25 Pallas, i. 458 Pa-mer, ii, 57 Pa-ihertet, i, 515 Pamyles, ii. 186 Pamylia, a 186 •
Pan, a 353
Pa-nenuun-nembk, i 519 Panic Terrors, ii. 188 P-ankhi, i 246 Panopolis, i. 97, 431, 470 ; a 22, 188 Panopolites, i. 96 Pans, a 188 Paophi, a 252 Pa-jl;^t-neteru, ii. 128 Pa-penejt;, i. 513 Papyrus plant, ii. 125 Papyrus Swamps, ii. 190, 206
Pa-Qerhet, i, 353 Pai-, ii. 19, 20 Paradise, Egyptian, i. 165, 166
Parehaqa-khepem, i. 518 ; a 329
Par-neferu-en-neb-set, ii, 301
Pa-Sebek, a 357 Pas6mis, i. 437 Pashakasa, i. 518; ii. 329 Pasht, i, 517 ParShu, ii. 299 Pastophori, ii. 217 Pa-sui, ii. 206 Pa-Tein, i 432 Pa-Thuhen, a 127 PaUni, a 252 Pausanias, quoted, ii. 218
Paut, meaning of, i. 89 Paut of eartH, i. 91 Paut of gods, the Great,
i. 86
Paut of gods, the Little,
i.86
Paut of heaven, i. 91 Paut of Heliopolis, a 85
Paut of Horus, i. 80 Paut of ten gods, i. 87
Pant of eleven gods, i.
88
Paut of twehje gOds, L
88
Paut of the Tiint, i, 91 Pauti of gods, i, 87 Pe, i. 84, 410, 492,497;
ii. 25, 107, 117 Pe, Souls of, i. 107 Po, Watchers of, i. 161 Peace, Field of, ii 118 Peljreri, ii, 329 ,, -%
Pehu, a 156 Pehui, ii. 304 Pekh, i. 517 Pekhat, i 518 ; ii, 329 Pekhet, i. 517 Pekheth, i. 517 Pekhit, i 517 Pekht (city), i 517 * Pelusiiim, ii. 128 Pelusius, a 191 Pent, i. 80 ,
Peiiter, i. 200 Penti, ii. 329 Pepi I., i 72, 77, 297, 445
Pepi II., i. 77, 445 Per-iia, i, 242 Per-!ib, i. 401 Per-flba, i 481 Per-i^ar, i 99, 103 Per-Asar-neb-Tettu, a 122
Per-Atem, i. 99 Per-ba-neb-‘i’attu, i 100 Per-Bast, i. 100, 444 Per-em-hru, i, 174 Per-era-khet-khet, ii 129 Porer-Amu-pet, i. 51 Pergamos, Church of, i 301
Per-IJeru-nubt, i, 470 Perit, i 244 Periu, i. 200
IWEX
417
Per>Khemennu, i. 421 Per-khet, il 65 Per-Kktft, i. 496 Per-Matchet, i, 98 Per-Menat, i, 443 Per-mert, ii. 255 Per-meat-en-Nut, ii. 103 Per-netchem, L 492 Per - net - mut - klieper - tietoh, i. 452 Per-netch - Shu - ma-Nut, ii.a03
Per-Nub’t, ii. 108 Per-Nut, ii. 103 Per-Pakht, ii. 213 Per-Ra, i. 452 Per-rerehu, i. 480 Peraea Tree, ii. 61, 371 JPersephone, ii. 217 Per-Sept, i. 499 Per-8ui, i. 488 Per-Teljuti, i. 100 Per-Tchuti-np-rehnh, i. 421
Per-Tem, i. 452 Per-tennu, i. 433 Per-TTatchot, i. 24, 92, 93, 95,100, 433,438,439; u. 56, 117, 376, 442 flf.
Pert, Festival of, ii. 129 ;
season of, ii. 161 PeseljL-Re, ii. 329 Pesetohet, i. 80 Pesh-betep-f. ii. 301 Pesi, i. 256 Peakheti, ii. 329 Pestet, i. 250 Pestlii, i. 246 Peatu, L 250 ; ii. 329 Poaufi, ii. 306 Pet-Annu, ii. Ill Petcliatcha, i. 492 Pe-tep, i. 441; ii. 121, 211
II — K e
Petet, L 488; ii. 206, 207 •
Peti, ii. 329 Petr&, i. 252 ; 329 Peukhfir, i. 281 Phagrorius 6sli, ii. 382 Phagrus, ii. 382 Phagrus fish, ii. 192 Phallephoria, iL 186 Phallus = IJap, i. liy Phallus of Osiris, iy 496 ;
ii, 65, 128; 193, 382 Pharaoh, i. 242, 361 Pharbaethites, i. 96 Phaturitos, i. 96 Philao, i. 473, 523, 525 ;
ii. 43, 45, 50. 57, 289 Philip, St., i. 280 Philostratus, ii. 96 Phoenicia, ii. 124 Phoenix, ii. 96, 371 Phoutet, ii. 304 J’hthoinphu, i. 96 ^vTiUKTi’ipiop, i. 234 ^u<ri9, i. 68 Phylarclius, ii. 200 Physa fish, ii. 382 Piiinkhi, i. 331 Pibeseth, i. 444 PieVret, M. P., i. 66, 68, 140, 204, 459 Pietschmann, i. 415 Pig, i. 190; iL368; the black, i. 496, 497 Pi-hahiroth, i, 353 Pillars of heaven, i. 210 Pillars of Shu, i. 4(i7 Pillars of the sky, i. 157 Pilulariae, ii. 380 Pindar, ii. 353 Pi-neter-tuau, ii. 303 Pistis Sophia, i. 206 if. ; ed. Sc’hwartze quoteil, i. 279
Pi-tchepet, i. 442
Pi-tep, i. 442 Pithom, i. 99, 353, 432 Planets, gods of, ii. 302 Plato, i. 332, 407 Pleyte, Dr. , i. 360 ; ii. 9 1 ;
quoted, i. 99 Pliny, i. 96, 441, 444 ; ii. 96, 347, 370, 372; quoted, i. 62 Plutarch, L 150, 353, 422, 448, 458, 459, 467, 489, 493 ; ii. 58. 123, 126, 147, 241, 248, 349,358, 361,368,370, 373, 375, 382; his history of Osiria and Isis, ii. 186
Pluto, ii. 199 ; ii. 217, 253
P-neb-taui, i. 468 Pneumu; i. 285 Polytheism, i. 137 Pompeii, ii. 218 Pomponius Mela, ii. 96 Pontus, ii. 197, 198 ^ Porphyry, i. 356 ; quoted, i. 62
Power of Powers, i. 40 Powei’, prksuoval, L 288 Powers (angels), i. 6 Precepts of ^’talj-hotop,
i. 122
Precepts of Kaqemna,ti.
123
Precepts of Kh&nau-l? ■?tep, i. 127
Priapeia, ii. 186 Priapus, ii. 353 Principalities, i. 6 Prisse d’Avennes, i. 122 Prisse Papyrus, i. 122,
124 ^ ‘ ^
Prod us, i. 459 Prophets, the, i. 5 ProserpiueJ ii. 199, 218
i
J
418
Prosopia, i 432 ; ii. 357 Frosopites, i, 96 Froto-Seraites, i, 8 Providence, Divine, i. 125
Faammoticlius I., ii. 350, 351
Pselket, i. 401 F-ahe-hert, ii 213 Fainother, i 280 Ftalj, 178,218,500 ff.;- a 7, 30, 35, 53, 66, 329 ; hook of, i. 502 ; of Memphis, i. 99 ; of the Beautiful Face, i, 125 ; second life of, ii. 350 ; the second, a 196 Ftah-ftneb-res-f, a 293, 330
Ftah Aaftr, i. 502 ^Ptah Hapi, L 146, 502, 503
Ftah-hetep, L 122, 125, 126, 138
Pt».h-neb-aukh, i. 500 Ptah-Nu, i. 502, 503 Ptah-Seker, i. 50^; ii. 330
Ptah-Seker-A^Ar^ i. 502, 503, 523; a434, 269
Ftah-Seker-Tem, i. 502; a 154
Ftah-Sekhet-Jemhetcp, i.
.H4 i
Ptah - Sekhet-Nefer-Tem, i. 450, 512 Ptah-Sekri, a 131 Ptah-Tanen, L 489,502 ;
503; a52, 66, 330 Ptah-Tenen, hymn to, i. 508-512
PtSh-Tette^ aheps aat Ba, a 183
Ptenethu, i. 96
IND^X jE
Ptenetu, i. 441 Ftolemai’s, i. 432 Ptolemies, the, i. 26 Ptolemy Alexander, ii. 24
Ptolemy II., i. 332; a 354
Ptolemy IV.. i. 523 Ptolemy V. I 523 Pkilemy Lagus, a 348 PtoleQjy ’Philadelphus, a 289
Ptolemy Soter, a *197, 199
Ptolemy, the Geographer,
a 31
Punt, a 6, 7, 65, 287, 288
Purgatory, i. 171, 261, 265
Puteoli, a 218 Pythagoras, a 351 Pythagoreans, a 252 Python, L 11
Qa (god), a 42 Qa-Ba, i. 345 ; ii. 320 Qah, i. 492 Qa-ha-betep, ii. 342 Qa-bra, a 343 Qal.)u, ii. 343 Qaqa of Khemennu, i. 332 Qarth-Anthu, a 278 Qeb, a 292
Qebh — Ehnemu, a 50 Qehhet, a 51 Qebhsennuf, L 83, 198, 456, 491, 492; a 129, 145, 184, 343 Qebbsennuf a: West, i. 158
Qebhu, i. 429 '
Qebhu, eighteen gods of,
i.86
Qebti, L 97
Qebni (N. wind), ii. 295 Qeften, a 268 * Qemamu, a 343. Qembusu, a 343 Qemqem, i. 469 Qem-baius, i. 473 Qereret, a 148 Qerert, i. 149 Qererti, i. 342 ; ii. 320 Qer-Bapi, ii 44 Qerhet, i 353 , r
Qemeru, i 326 '
Qersu, ii. 106 Qerti, ii 53, 148, 343 Qerti (an assessor), i. 419
Qerti, the, a 43 Qesqeset, i. 467 ; ii 108^ Qesera, i 100 Qeset, i. 161 Qesi, i 98 Qet, a 294, 307 Qete8h,ii 276, 279,280, 28-4
Qetet, a 129 .
Qetetbu, a 343 Qettu, i. 326 Qetu,i519; a 343
EA,i34,78,146,322fiF.; ii. 334 ; and his cycle, i 77 ; and the destruc- tion of men, a 94 ; birth of, i. 462 ; boat of, ii. 210 ; daily birth of, i. 20^ ; darts of, i 85 ; eyes of, i 363 ; life of, a 64 ; mutilation of, a 100; myths of, i. 359 ff. ; religion of, i 332 ff.; soul of, i 149 a 64; the Aged, i. 506 ; the Babe, i. 506 ;
I]J?DEX
419
the fourteen doubles of, ii. 800; the seven souls ‘of, ii. 300; the Seventy-five Praises of, i 339-348
Ba and Amen, L 105 Ba and Apep, i 484, 489 ;
fight of, i. 405 Ba s= Fire, ii 98 Ba and Horns hold the ladder, i 167 Bo snd Isis, Legend of, i 366 ff.
Ba and Isis, Legend of, Egyptian Text, i 372- 387 ; myth of, i 352 Ba-Asiir, ii. 334 Ba-Atem, i. 101 Ba-Ateni, ii 317 Ba-er-neheb, i. 437; ii 26, 334
Ba-Harmachis, ii. 69 Ba-Heru, i. 260 Ba-I.iera-khuti, i 148, 178; ii 334 Ba-Menthu, ii 27 Ba-neferu, Queen, ii. 38 Ba’Of Annu, i 100 Ba-Osiris, i. 334, 148 Ba-Tem, i. 92, 104, 105, 131, 133, 148, 282, 330, 350, 352 ; ii. 61, 85, 86, 90, 115, 334 Ba-Tem-KheperA, i 282 Ba-Temu, i. 335 Ba-Temu-Kheperft-Heru- khuti, ii 361 Ba worship, i. 3S8 Bfthabh, i 278 Bain, i 414
Bameses II., i 142; ii 27,38,278,350,362; serekh of, i 26 Bameses HI., i 160, 331, 512; ii 12,37, 363
Bameses IV., i 348, 364 Bamessids^ ii 12 Barn-god, ii. 203 Bam of four faces, ii 65 Bam of Mendes, i. 27 ; ii 286, 351 ; four souls of, i 496
Bam of Tattu, i 103 Bam = Bn, i 342 Bams* heads, Jbhe four, ii. 51 * V
Baqetit, ii. *198 Bashshilf, it. 283 Bat, i 88, 90, 446, 458 Bat, counterpart of Ba, i 287, 328
Bat-tamt,i328,431,469 Bau, i246 Be-iiu, i 492 ; ii. 261 Be-a-uefer, ii. 213 Be-henenet, ii 335 Be-bent, a 335 Bed Crown, i 39, 53, 54 Beddsiyeh, a 281 Bed Horns, a 303 Bod Land, i 304 Bed Sea and Nile Canal, i 353
Bed-souls, i 203 Behehui, i. 405 Bebesaui, i 515 Behesu, i 433 Bebti, ii 335 Bebu, i 443 ; a 335 Bebui, i 421, 475 ; ii. 335
Bebui (city), i. 401 Be-Iukasa, a 334 Bekeh netches, a 293 Bekeb ur, a 293 Bekes, i 325 ; ii 335 Bekh, i 252 Bekhasda, a 283 Bekbi,i 343 ; a 320 Bekhit, i 159, 256
Bekht, i 514 Bekhti, i 410 Bekhti goddesses, i 462 Bekhti -merti-neb- Mat’ti, a 335 Bern, i. 303 Bemenaare, a 308 Bemen-I.leru-an-Sab, a 308
Bemen-kher-Sab, ii 308 Bemi, i 303, 341; ii 317, 334
Bem-neteru, i. 240 Bemrem, ii, 184, 334 Be-nefert, ii. 255 Be-qerert-Apt-khat, i 250 Be-Bn, a 334 Be-Sekhait, ii. 184, 334 Be-8tau,i216,352.410;
a 60 ; Chief of, ii 116 Ke-ur, i. 492 »
Benenet, i. 426 ; ii 144, 335, 362
Benenet (Isis), ii. 216 Benen-sebn, i. 198 Bene^ut, i. 81 Benniu, i 201 Bennutot, a 293, 335 Benou^ Bt le Page, i. 66 Benpet (Isis), a 213 Benpit, i 432 ; goddess of, a 55 Benpti, i 211 Bepit, i. 432 Beqetit, i 492 Eeqi, a 335 Berei, ii. 21 Berek, a 245, 335 Beret, a 209, 249, 289, 312
Beri, i. 203 Bert, a 359 .
Berti, i 419 ; ii 335 Bortu, a 359 Bertu-nifu, a 335 ,
420
INDEX
Res-db, i. 176 ; ii. 335 Res-brft, i. 176; ii 335 Besenet, i, 452, 464 Reihef, ii 283 Reshpu, ii 280, 282 Rest-f, i. 254 Resurrection, ii. 381 ; of the body, i 357 ; of Osiris, ii 137,138; triune god of, i 508 Reta, i 250
Reta-hon-er-reqau,ii. 335 Reta-nifu, ii 335 lietu-sebanqa, ii 335 Retasashaka, ii. 335 Rethenu, i. 198 Rethma, i. 492 Revillout, i 458 Rbampsinitus, ii 366 Rhca,i 467; ii 124, 187 Romans, i. 68 Rosellini, i 60 Rossi, i 360
Royal Library at Nine- veh, i. 18
^Rulers (angels), i. 6 Rurutha, i 81 Rut-fti-Ast, ii 334 Ruthennu, ii. 279) Rut-tetet, i. 329 *•
Rutu-neb-relchit, ii. 334 Rutu-nu-Tem, ii, 334
i| 107, 180,203,206, 215
Sa (Ape), ii. 292 Sa (city), i. 615 Sa (god), ii 89 Sa, ka of Ru, ii. 300 Saa, i 82 ; ii. 296 Sa^-AnfenthRa, ii 298 Saaba, i 469 Saatet-ta, i 326 Saa:i-ur, u. 29“8, 339
Saa-set, i 180 Sa-abu-tchar-khat, i 420 Sa-Akeb, i 242 Sa-Amenti-Ra, ii 339 Sabaoth, i. 280 Sabes, i 176 ; u. 339 Saft al-Henna, i. 498 Sah, a 249, 306 Sab (city), i 515 Sab\Orion), i 41, 83; • ii. 389 ‘
Sahal, ii52,‘56,57, 58 Sahel, a 43 Sah-enoiut-f, a 339 Sab-beq, a 129 Sahu, i 39, 40, 54, 164 Sahu of Maat, i 443 Sahura, i, 329 Sais, i 30, 31, 92, 95, 99, 101, 250, 252, 451; ii 20, 22, 275, 357 ; festivals of, i 452 ; of the South, i 452 Sait, i. 256 Saites, i. 96 Saiut, a 261 Saiut (Lycopolis), i, 98 Sak, i. 59, 60 Sakhabu, i. 329 Sakkara, i 23, 41, 78, 125
Samait, a 339 Sara-Behutet (norae), i
100
Sam-taui-p-khart, i. 469 Samti, i 177 San, i 616 Sanchuuiatho, i. 35 Sandals, i. 165 ; ii 118 ;
the divine, a 206 Sankhunyathan, i 35 Saosis (Insfiaset), a 190 Xa<n<!, i 354 Sa-pa-nemma, a 339 §aph6u, a 249
S&pi, i 80, 452, 464 SAp-meb (home), i 99 SApi-mebji i 452 ‘ Sapi-res (nome), i.^99 Sapt-khennu, ii. 305 Saqenaqat, i 519 ; a 339 Sar (Osiris), i 200 Sar, temple of, ii 25 Sarapis, i 26 ; a 199 Sarapis, daughter of Her- cules, a 200 Sarbhtal-Ehadem, ii„299 Sarei, ii. 200 ‘ Saresu, ii. 283 Sarsarsartou, i. 280 Sarset, ii. 300 Sasaqet, ii 307 Sasasert, ii. 306 Sashsa, i. 82 Sata, a sorpent-god, a 377
Satot, i 431; a 50, 55 ff. •
Sathet, i. 82 Sati,i 286 ;a 55 ff.
Sati-firut, a 302 Sati (Isis), a 57, 216 Saturn, a 302, 303 Satyrs, ii. 188, 353 Sau, a 302, 339 Sau (Apep), i. 326 Saut, i 30, 451 Saut (Sui’s), i 99 Sbat-uatithft, ii. 303 Scales, a 142 Scales, the Great, i 9, 20 Scandinavia, i. 64 Scarab, i. 355 Scarabaei, eaten, i 17 Scarabaeus, the, a 379 Scarabaeidae, ii 379 Scarab of l.Ietepet, i. 85 Schediu, ii 127 Scorpio, a 188 Scorpion, ii 373, 377
Scorpions of lais, L 487 Scorpion stings Horns,
i. 488 s!/
Scorpions, the Seven of
Isis, ii 206, 207, 377 Sea of Mertet, L 480 Seat of Shu, iL 93 Seb, I 34, 82, 85, 86, 198, 341, 369, 489, 496, 504; ii. 25, 34, 94 ff., 149, 291, 317 Seband Nut, embrace of, iL 105
Seb Earth, ii. 98 Seb, ei’pti of the gods, i, 109
Seb, soul of, ii. 65 SebA,L149,352;ii. 149,
. 339
Seba-ent-Seba, i. 326 Sebi’ik gods, i, 371 Sebakhsen, ii. 129 Sebi\u,i.324j u. 79,155, 340
Sebau fiends, i. 410;
ii. 8
Sebek, i. 78, 79, 95, 98, 114, 303; ii. 303, 340,
354
Sebek, four-fold character of, 11. 355, 3u6 Sebek, son of Neith, L 32 Sebekhti, i, 202 Sebek (Mercury), iL 303 Sebek of Sapi-lies, i, 99
Sebek of the green feather, L 455
Sebek - Isis - Amen, i. 114
Sebek-Ha, L 200, 464; a 109
Sebek-Seb, a 357 Sebek-Temu-Hathor, a 356
INDEX
Seben - besq * khaibit, i. 211
Sebennytes, L 96 Sebennytus, L 100, 115, 332
Sebeq, a 354 Sebeq-lira, i. 241 Seb erput ueteru, a 183 Sqbi, L 203 Seb-qenbeti, L 2ll Sebshes, a 310 >
Sebti, L 433
Sebuit-nebt-naa -khesfet- sebau-cm-pert^/, L 250 Sef, a 99
Sef (Yesterday), ii. 361 Sefekh-aabu, L 422, 424, 425, 430 Sefer, L 59, 60 Sefhet-nabut, L 432 Sefi - per - em - Hes - bra - bapu-tchet-f, i. 519 Sefkhet-aabut, L 431 Seftit, i. 248 Sebepu, i. 82 Selier-Tut, a 300 Sehert, L 515 Sehert-baiu-s, i. 241 Selies, i. 206 Sehetch-khatu, ii. 317 Sobith, i. 228 Sebut, i. 83 Sek, i. 433
Soker,i.82,506; aU7,
153, 341
Seker, body of, L 218, 220
Seker, Circle of, L 220 Seker, god of the seventh hour, a 301 Seker, Land of, i. 216, 217, 222
Seke<’ Litanies of, L 434 ; a 259 Sbker = Osiris, a 139
421
Seker Osiris of Mendes,
a 134
Seker Osiris, the sixteen parts of, i. 127 Seker, symbols of, i. 222 Seher-Boat, i. 504, 505 ; a 154
Sekhabsenfunen, L 182 Sekhat-lleru, iL 26 Sekhem,L 101,132, 410; a 148
Sekhem=sAmen-Ea, a 11
Sekhem, god, i, 425 Sekhem (city), i. 149, 425, 468, 492 Sekhem-em-ab-f, ii, 340 Sekhem em pet, ii. 264 Sekhem-hra, L 326 ; a 317
Sekhem (Letopolis), ii. 262
Sekhem of heaven, a 157 Sekhem = Osiris, ii. 139 Sekhem, praises of, i. 339-348
Sekhem, son of Osiris, ii. ’ 25
Sekh^mitaui, iL 2()4 Sekhem-taui= Osiris, ii. 139
Sekhem, the, L 163 Sekhem, the Great, L 38, 39, 40-
Sekhem, thi holy,^i.j446 Sekhem-ur, ii, 340 Sekhemet (city), L 463 Sekhemet-reu-s-em-ubut- 8, a 341 Sekheraf, i. 82 Sekhemt, i. 99 Sekhemu, j, 38. Sekhemus, ^ 216 Sekhen-Ba, L 343; iL 320 ’
422
INDEX
Sekhen-ta-en-tir, i. 82 Sekhen-taatui, i, 250 Sekkenu, u 252, 259 Sekhen-nr, i, 177 ; ii. 341
Sekheper-khati, ii, 317 Sekher-at, t 216; iL 341
Sekker-remu, i, 178, 216; a 341
Sekket, i. 82, 114, 126, 188, 248, 270, 304, 365, 366, 431, 432, 442,443,447, 457,463, 614-618; a 31, 58, 66, 92, 95, 292, 293, 341, 362
Sekket-Aanre, i. 520 Sekket- Aar, ii, 120, 121 Sekket-Aarer, i, 455 ; a 63
Sekket - Aarru, ii. 82,
120, 121
Sekket-Aami=slst Aat, i. 177
Sekket-Aami, 21 pylons
- of, i. 177
Sekke* -Aaru, i. 367 ; ii 43,62 V , Sekket-Sost, i. 614 £:. Sekket-llast-xta, i. 518;
a 28, 29, 30 Sekliet-en-Peru, i. 212 Sekket - hetep, i, 164,
168 : ii. 120
Sekket-ketepet, i. 103, 297; a 82 Sekket-ketepu, i. 408 Sekkot-kn‘i’Hskt-uru, i.
176 ; a 341 Sekket (Isis), ii, 216 Sekket-m3tu„i, 244 Sekk’et-Nnt, i 515 Sekket of Tkebes, i, 211 Sekkft-Ba, i, 433
Sekket-Sanekemn,a 120 Sekket-S^si, i 35 Sekket-tcker, i, 110 Sekkiu, a 340 Sek-kra, a 341 Sekkti-ketep, ii. 341 Sekktiu, i. 244 Seksek, ii. 341 Sekscn, i 82 ^
Sektet Boat, i 206, 331, 332, ,335, 336, 337, 352,506; a 11,^104, 105, 159 Selone, a 187 Self-production, i. 295 Selqet, i. 455 ; ii. 377 Semaaljut, a 317 Sem (god), ii, 129 Sem, priest, i. 514 Sem-slf, i 259 Sera-IJeru, i. 248 Sem-Nebt-ket, i 252 Sem-shet, i. 252 Seraamti, i. 177 Semetu, i, 176 Semi, i, 198
Semit-hen-iibt-uiia-s, i, 220 *
Semket Boat, i, 110, 323 Semsem, i. 252 Semsu, name of llu, i. 346
Semt, a 302 Semtet, a 306 Semti, i 191, 358, 506 ;
a 116, 117
Semu-kek, a 60, 340 Semu-taiii, a 340 Senb-Kheperu, a 302 Senem, ka of Ra, ii. 300
Senemet, i 429, 515 Senenahemtket, i.\3 Seni, i 452, 463 Senit, i 97, 439
Senket, i 241 Senk-kra, i 346 ; a 317 Senki, a 317 Senmet, i 433 Senmut, i, 433 ; a 61 Senmnt, Island of, a 43 Sennu, a 251 Senses, gods of, a 296, 297
Sent, a 129 Senti-Nefert, i. 99 Senu, ii. 255 Sop, i 401 ; a 261, 291 Sepa, i 494; a 340 Sepes, a 340 Sephon, a 249 Sepku-nrt, i. 82 Sept, i 25, 82, 107,166, 178, 200, 435, 436; a 53, 249
Sept (city), i 443 Sept (god), i, 100, 446; a 56, 34u
Sept (nome of), i 100, 432, 498
Sept, star, ii, 50, 215 Sept, symbol of, i 499 Sept-krft, i. 228 Sept-Hat, i. 471 Sept (Isis), a 213 Sept, ka of Itn, a 300 Sopt-mast-en-Rerti, a 340
Sept-mert-et, a 251 Sept-metu, i, 225 Sept “ kheri -nehait-^imi- beq, a 840 Septet, i 83 ; a 308 Septet-nauau, i, 182 Septet- uauau - setet-sek- Ra, i 182 Septit, i 432, 499 Septu, i 521 ; ii 291 Seqebet, ii 341 Seqet-krft, i. 176; a 841
INDEX
423
Ser, i. 230 Seiv&a, iL 139 Seraa, H. 320 Serapeum, L 523 Serapeam, ii. 47, 127 ; Egyptian name of, L 513
Serapeum at Sakkara, ii. 195,350
Serapeum of llet, ii. 256 Serapeum ofMempbis, ii. ^ 1^9
Seraphim, i. 6,7 Serapis, ii. 46, 195-201,
349
Serat-beqet, ii. 340 Seref-ur, i. 82 Serekh, the, i. 25 ; illus- ^ tr^tion, i. 26 Sereiftlii,i. 419; ii. 340 Serem-taui, i. 326 Seree-hra, ii. 340 Serisa, ii. 31%
Ser-kheru, i. 419 ; ii. 340
Serpent-god, ii. 376 Serpent of Sunrise 30 cubits long, i. 24 Serpent made by Isis, i. 361 ; seven - headed, i. 267 ; speaks, i. 19 ; 30 cubits long, i. 20 Serq, i. 198
Serqet, i. 110, 198, 232, 328, 456, 488; ii. 26, 184, 269, 312, 340,
862, 377
Serqet-hctu, L 82i 455 Serqi, i. 343 ; ii. 320 Sert, ii. 306 Sesenet-khu, i. 211 SeshaA, i. 86 Seshemet, i. 468 Seshem-Nuthert, i. 343 Seshesh (uome) i. 97
Sesheshet, i. 31 Seshet, ii. 341 Sesheta, i. 422, 424, 425; u. 213, 256,341 Sesheta (1st Circle), L 238
Sesheta = Nut, ii. 106 Seshetai, L 344; ii. 320 Seij^etat, iL 202 SeAet-kheru, ii. 341 Seshshft, L 19iif ■
Sesi, i. 196,
Sedme, ii. 306 Set, i. 60, 82, 109, 110, 455,470,475,486; ii. 10, 25, 62, 63, 85, 92, 97,106,109,122, 123, 124, 204, 210, 241- 254, 283, 341, 354, 356 ; animal of, ii. 243 ; defeat of, i. 477 ; figures of, ii. 251 ; god of Mercury, ii. 303 ; god of South, ii. 243 Set and Horus fight, i.
488
Set animal, i. 24 Sot beings, i. 160 Set beings, inferior aud superior, i. 84 Set festival, L 425 Set-lieli, i. 255 Set, Ladder of, iL 242 Set (uome), i. 97 Set of Oxyrynchus, i. 98 Set, the serpent, i. 481 Set, tho snake, i. 256 Set-bra, i. 192 Set-kesu, i. 419 Set-Nephthys-Anubis, i. 114
Set-Nubti, ii. 251, 256 Set-q^u, ii. 341 Set-usert-iia, L 447 Setaa, ii. 119
Setaa-ur, ii. 42 Seta-ta, L 184 Setcha, i. 59, 60, 61 Setcheh, i. 23 Setchet, i. 180 *
Sotchet-gods, i. 346 Sotcheti, L 347 Seteb girdle, i. 331 Setek, ii. 341 Setem, God of hearing, ii. 298
Setem, ka of Ka, iL 300 Seth, ii. 246, 247 SethasethA, i. 82 Sethat, iL 56 Sethe, Prof., i. 330, 523 Sethroites, i. 96 Setheniu-tep, L 201 SeththA, L 82 Sethu, i. 196 Seti X, i. 290, 348, 364, 370;ii. 5, 33 Seti I., sarcophagus of, L 171, 178 Seti II., L 348 »
Seti II. Meneplitah, ii. 231
Setu, i. 246 ^
Seven G^tes, i. 27^ Sevpn’hawks, L 510 . Seven-headid serpent, i. 267
Seven Scorpions of Isis, i. 488 .
Seven Spirits, the, a 494 Seven Tablets of Creation, L290
Sha, a mythical animal, L 60
Bha-qa-em-Amen, L 331 Bhabu, ii. 341 Shadow of Khepersi, L 310 Shadow of Tem,*ii. ^8 Shai, L 343; iL 317 Shai, Lock, ii. 144
424
Shai-qa-em-Annu, i. 331 Shaka-Amen- Shakanaaa, er- hatu -Tern - sel^jietch - nef-taui, ii. 19 Shakanasa, ii. 342 Shamash, i, 859 Shapimeterarika, ii. 19,
341
Sharpe, i 204 Sharesharekhet, ii. 19, 844
Sharesharesh apuneterari- ka, ii. 841
Shar8liath^athi, ii. 21,
342
Shashertet, i. 483 Shas-ljetep, i. 97 ; ii. 148 Shat ‘}’uat, i. 174 Shat en Sebau, i, 175 She-en-SasA, i. 47 Shifi-beti, ii. 293 Siefit, ii. 342 Sheft-bat, ii. 51 Shehbui (S. wind), ii. 296 Shema, ii. 322 Shemat-khn, i. 244 Shemertlii, i. 246 Shemeu Hern, i. 84. 168
Sbemti, i. 194, 347 ^ Shei)at-pet-n,^beset-iieter, ii. 342
Sheneset, ii. 374 Sho-neter, i. 481 Sheiift, ii. 60 Shent; ii. 130 Shenthct, ii. 25 Shenthit, ii. 184, 342 Shent tree, i. 468 Shentn, ii. 85 She*mu-alia, i. 481 Shenutr, ii. 288 Shefr, L 492 *
Shepes, L 234 Shepet, ii. 310 <.•
INDEX
Shepi, i. 191, 843; u. 320
Sheps, ii. 291 Shepe, ka of Ha, ii. 300
Sheps = Thoth, i. 402 Shepu, i. 250 Sheput, ii. 359 Sherem, iL 342 She-Sasa, i. 35 Shesat-mtiket-neb-s, i. 208 ’ , Shesemu, i. 38, 50 Sbes-en-meh, i. 492 Shesera, i. 246 Sheshemn, ii. 34 Sheskhentet, i. 83, 514 Shes-khentet, ii. 842 Shesinu, L 83 ; ii. 306 Shesshes, i. 196 She8u-I.leru, L 158 Shot, i. 98 Sheta, L 326 ; ii. 297 Sheta-ab, i. 189 Sheta-hra, ii. 342 Sheto-sheta- Ameni, name of Ra, L 345 Sheta, the Tortoise-god, ii. 376
Shota-hra, i. 343 Shetait, i. 445 Shetat-bcsn, L 200 Shetat (goddess), i. 446 Shetat (Isis), ii. 213 Shetati, i. 342 Shetau, i. 200 Shetennu, i. 470 Shetonu, L 433 She-Tesher, L 433 Shetet, ii. 357 Shet-f-inet-f, ii. 322 Shethu, ii. 310 Shet-kheru, i, 41^ Shetn, i. 250, 252, 254 Shibba, i 16
Shim*dn ben-Lakisb, , 276
Shishanim, i. 7 Shoulder of OsiriS; i. 468 Shoulders and arms r: Set, i. 110
Shrew mouse, ii, 869 Shu, i. 58, 82, 130, 260, 305, 310, 340, 496, 502; ii. 1,87-94, 291, 292,’ 302, 317, 342; birds of, i. 1 68 ; house of, ii. 93 ; origin of, i. 116; palace of, ii. 93; pillars of, i. 332, 353, 467; ii. 107; seat of, ii. 93 ; soul of, it 65
Shu = Air, ii. 98 ,
Shu and Tcfnut, origin of, t 296, 297 Shu-Aton, it 71 Shu-Khnemb-Ea, it 357 Sight, god of, it 298 Siket, it 307 Silsila, ii, 356 Silurus fish, ii. 382 Simon, Saint, i. 280 Sinai, it 290 Sinope, ii. 197, 198, 199 Siphirepsuikhieu, t 281 Sisesme, ii. 306 SisrO, it 306 Sistrum, the, t 421 Sit, ii. 304 Skull = goose, 1 109 Sky, four pillars of, i, 157 Sky Mother, it 106 Sky, of day and night, i, 156
Slatiu Pasha, quoted i, 17 Sma, 1 110, 463 Sma, a king, t 31 • Sma-Behutet, it 31, 35 Sma-ta, i. 347
INDEX
425
?
Sma-iir, L 82 Smai, ii, 247 Smaiti, iL 247 Smam, ii. 840 Smamti, ii. 340 Smam-tir, i 504 ; ii. 95 Smat, ii. 306 . Smen, 357 Smen-Maat, i. 513 Smenuut, i. 468 ,
Smentet, L 82 •Siuetti, il 340 Smeta, ii, 340 Smoiir, i. 281 Smy, ii. 246 Snake, i. 16 Snake-god, ii, 36 Soane, Sir John, i. 178 Sqpharis, ii. 117 Sokhabrikher, i. 281 Soles of tho feet = Madti boat, i. 110
Solomon oi’Al-Basra, i 6 Solon, i. 332 Sons of God, i. 32 Sosibins, ii 199 Soteles, ii. 199 Sothis, i 58, 435, 436, 488, 514, 517, ii 110, 249
Sdthis, ii. 308 Sonbaibai Appaap, i. 280 Sonchos, ii. 354 Soul, a name of Ea, i
348
Souls of Annu, ii. 86, 106
Soul of Eii, ii 64 Soul of Seb, ii. 95 Soul of Shu, ii. 65 •Soul One, i 342 Soul (gods), i 107 Soul, the Hidden, ii. 116 Souls of East, i 351 Souls of the Tuat, i. 208
‘Souoni, i 281 Souphen, i. 281 Southern Wall, i. 101 Space, primeval, i. 288 Spear of Khent-maati described, i. 85 Speos Artemidos, i. 432, 517
^liinx, i 471, 472 ; ii 69
Sphinx at Gize)^, i 62 • Sphinx, hawk-headed, i ’ 194
Sphinx, the, ii,. 361 ff. Sphinx-god, i 348 Sphinxes, i 222 Spirits of Horns, the four, ii. 121 Spirits of Pe, ii. 106 Spirit of the Nile, i. 10
Spirits, the 4,601,200, i 164 ;ii. 116
Spirits, universal, i 9 ff. Sptkhne, ii. 305 Square of Rhea, ii. 253 Sro, iL 306 Stabl al-Antar, i. 517 Staff of Hathor, i. 436 Staircase, the god on, i. 191
Standards of boats, i. 22
Star gods, ii. 312 Star-bearers, i. 200 Star-room, i. 331 Steering pole, i. 109 Stepiu, i. 198 Stele of Canopus, L 448 Steps, the god on, ii. 117
Story of tho Shipwreck,
ir*20
Strabo, L 96, 444; ii. 847, 350, 351, 352,
353,355, 370; quoted, i. 62
Strassmaier, Dr., ii. 316 Stream of Osiris, i. ^12, 214
Succoth, i. 99 Sad&n, i 22, 145 SOddu, the Eastern, i. 14, 17
Siiddnt men, i. 13 Suez Canal, i. 484 Sukati, ii, 21, 339 Sulla, ii. 217 Sumer, i. 290 Summer Solstice, ii. 264 Sun, fountain of, i. 331 Sun-Egg, ii. 95 Sunnu, ii. 51 Sunrise, Mountain of, i. 79, 107, 156 ; ii. 351, 352, 356
Sunset, Mountain of i.
351, 352 Sunth, i. 82 Sut, ii. 339 Sutekh, ii. 250, 278 . Sutekh gods, the, ii. 283
Sut^n-^enen, i. 353, 365; .-ii.58, 93,148, 156 Suten-taui, i. 511 Suti, i. 497, 504 ; ii. 26,
241-254
Swallow, the, ii. 373 Sycamore, ii. 10^*’ , Sycamore tree of Hathor and Nut, ii. 103 Syene, ii. 51, 365 Syria, i. 276 ; ii. 12, 22, 83 ; god of, i. 198 Syrian influence on Egyp- tian reljgiosi, i. 334 Syrians, ii. 23 Syrians, their system ot angtils, i 6 £f. ’ ,
426
INDEXc
Ta, i. 241 Ta-A^et, ii. 22 Tanppt, ii. 29 Taat , I 497 Ta-at-Nehepet, ii, 213 Ta-en-tarert, i, 97 Ta ftu Meskbenu amu Abtu, ii. 184 Tarher-sta-nef, ii. 153 Ta-^etcbet, ii. 261 Ta-i>et-pa-Aten, i. 513 Tait, i. 83,432; ii. 343 Taiti, ii. 343 Ta-kebset, ii. 255 Ta-kens, L 401, 477 ; ii, 51
Ta-kenset, ii 17 Ta-kensetet, i 519 Ta-khent, ii, 133 Ta-kbelit (nome), i. 96 Tale of the Two Brothers,
i.’^ig
Talmis, i, 401 Tamai al-Amdid, ii. 64 Tamarisk tree, ii. 189 Ta-mes-tehetta, i. 437 ; ‘ii. 26
Tamt, ic339 Ta-neseraer, i 192 ^ Ta-Aeter, ii. 289 *
Tanis, i. 100,«473, 474, 482, 484 Tanites, i. 96 Tape, ii. 3 ‘
Tar, i’^20 "
Tarabtl, a name given to Pyramids, i. 14 Ta-ret, i. 419 ; ii. 343 Tarsbtsbim, i. 7 Tartarus, ii 100 Ta-sent, ii 65 Ta-sex^-nefert, jL 431,468 Ta-flbe (FayyOm), i. 98 TarSbetet, ii 357 T^iste, god of, ii. 299
Tatau, ii
Ta-tcbesert, i 149, 410 Ta-tchesertet, i 507; ii.
154, 155, 156 Tatet, i 83, 432, 454 Ta-thenen, i 339, 347; (serpent), i 230; the Four forms of, i. 238 Ta-thunen, i 50^ p Ta-thunenet^ i 508 Tattam, i 66 Tattu, i i03, 104, 440, 425
Tattu (Mendes), ii 157 Tatuba, i 208, 210 Ta-tunen, i 89, 131, 132, 133, 351,508; ii343 Tauith, ii. 90 Ta-ur, i. 401 Ta-urt, ii. 30, 193, 269, 285, 359 Ta‘fit, ii. 289 Tavdk, i 289 TawiSn, ii. 247 Tcbabu, ii. 45 Tcbafi, ii 299 Tcbalu, i. 100 • Tcbapuna, ii. 281 Tcbar, i 482, 484, 516 Tcbart, i, 492 Tcbaru, ii. 69, 70 Toha-Tuat, i 242 Tcbefa, ka of Ba, ii. 300
Tobefau, ii. 216 Tcbefet, ii. 62 Tcbeft (Isis), ii. 216 Tcbeftcbef, name of Ba, i 344
Tcbebes, ii 344 Tcbemtcb-hat, ii. 317 Tchen, ii 263 Tcbent, ii. 25, 83 Tcbenteru, i 83 .Tohenti, i 347
Tobeqa, i. 99 ; triad of,
i 113
Tcher-kbu, i 241 ’ Tcbert (city), ii 27* Tcbertet, ii 24 Tcberutet, i. 433 Tcheruu, ii. 344 Tehesef, i 177 Tcbeser (king), ii. 52, 53, 54 I
Tchoserit, i. 196 Tcbeser-sbetat, ii. 301, 302
Tchesert, i. 168 ; ii. 344 Tcheser-tep, i. 23, 419; a 344, 363
Tcheser-tep-f, i, 49, 138;
ii 34 ‘
Tchenttcbenter, i. 83 / Tchestcheset, a 22 Tchet-s, i 252 Tohetbi, i. 184 Tobetemet, i. t:79 Tchetut, a 213 Tears of Khepera, the origin of men, i. 312 Teb, i 96 Teb, city of, a 206 Teb-her-kehaat, i. 176 Teb-hru-keba-at, ii. 344 Teba,‘i 83 Teba, i 244 Tebat, i 241 Tebati,i 343; ii 317 Tebat-netoru-s, i. 238 1’ebt (Tanis) i. 473 Tebut, i 97 Teeth = Souls of Annu, i. 109
Tefen,i83,487j a 92, 206, 207
Tefer-Tem, i. 514 Tefnet, i 115; a 92 Tefnut, i 58, 83, 305, 810, 841, 463, 515 ;
INDEX
427
ii 1, 66, 87-94, 317, 843
Tefiln^ Aat of, iL 93 Tefnvt^ House of, ii. 98 Tefnut, origin of, i, 116 Tefiiut-Nebuut- Sekhet- Net, ii. 357
•Tefnut-Seb-Nut, i. 240 Tebut (nonie), i. 100 Tebnti, i. 83, )13; ii. 26, 289, 302, 343 , ^ebuti, derivation of, i. 402
Tebuti-Hfipi, ii. 343 Teljuti-khenti-Tuat, i. 226
Teka, i, 437
, ^Tekaharesapusaremkaka- • ^met, i. 519 Teka-bra, i. 186 Tekem, ii. 343 Tekemi, i. 186 Teken-on-Ka, ii. 322 Tekh, i. 516 Tekh-bob, ii. 292 Tekhi, ii. 292 Tekhni, i. 370 Telfeute, ii. 187, 256 Tell al • MaskbOtah, i. 353
Tell el-’Amama, ii. 23, 72
Tell el-Kebir, i. 353 Telmes, ii. 288 Tem, i. 33, 46, 83, 92, 180, 182, 184, 203, 330; ii 1, 25, 34, 66, 87. 98, 115, 210, 244, 289, 317
Tem, Eye of, i. 305 Tem, or Temu, i 349 ff. Tem = Osiris, ii 139 Tem ka khat pant aat, ii 183
Tem-Askr, i 354
Tem-Harmaohis, i 352 Tem-9eru-khuti, i. 338, 352i 354
Tem Homs, i 351 Tem-Insaaset-Nefer-Tem, i450
Tem-Ehepera, i. 332 Tem-Khepera-Shu, i. 238 Tem-kheprer, i. 83 ‘Am-Ru, i 92, 109 Tem-sep, i 4i9^ ii 343 Te4-Thotb, i 412 l^mau, i 246 jemretnt, i 49^
Temt, ii. 7
Temt, counterpart of Tem, i446
Temt (Hathor), i. 431 Xemt-hatu, i 343 Temtemtch, ii. 317 jemtet, i 241 Temtith, i 232 Temtu, i 244 Temu, i 88, 107, 254, 340, 471, 489 ; ii 4, 8, 18, 157, 343 Temu = Bull of bis mother, i 363 Temu- I.leru- kbuti-Kbe- penl, i. 353 Temu of Succotb, i. 99 Temu-Heru-kbuti, i. 417 Temu-Kbepersi, ii. 11 Ten (king), i. 506 Ten (nome), i 31, 97 TenA, ii. 344 Tena basket, ii 5 TenA Festival, ii. 128 Tenait, ii. 343 Tenunu, i 84 Tenemit, ii 343 Tenen, i. 508 TeJj^f i 232 Tenith, i 232 Tenpu, ii 344
Tent, i 200 Tent’kaiu, i 212, 521 i^Tenteo, i 83 Tentit-uhes-qet-khat-Ab, i 246
Tentyrites, i 96 Tep, i 88, 454; ii 56, 117
Tep-Abot, i 98, 432, 433 Tepa-kenmut, ii 304 TepA-kbentet, ii. 305 Tepa-semt, ii 306 TepAn, i 222 Tepeh-tcbat, i. 513 Tepbet-sbetat, i. 230 Tepi, i. 194, 242 Top-nef, i. 515 ‘I’eptherA, i. 246 Tep-tu-f, ii. 263 i’epu, i 211, 410 Tepui, i 252 Ter, i 224 Termes, ii. 288 Terrifier, tbe Great, ii.
119 i
Tes-aha-Ta-tbenen, i
’ 240
» Tes - am - mit - em-sbeta- f, i 242
Tjis-ennen-ta, i. 241 ) Tesert-ant^ i. 244 Tesert-baiu, i. 203 Tesber, ii 344 Tesber-maati, ii 129 Tesber-maiti - jVmi^-bet- Anes, i. 494 **
Tesbtesb, ii. 343 Tes-kbaibit-tuatiu, i.
- 241
Tes-kbem-bain, i. 240 Tes-kbu, i 241, 259 Testes, Lake qf, i. 335, 339
Tes-Ra-khelti-f, i 241 Tes-sekbem-Aru, i 241
428
INDEX,
Tes-sept-nestn, 1 241 Te’s ‘* fillets - em - tliehen- netera, i. 240 Teg.-aiua^kekt>i, i, 241 Tet (Edffi), i. 478 Tet, ka of Ba, ii. 330 Tet = Osiris, ii. 139 Tet, pillar of, ii. 131 Tet, the, ii. 129 Tet, the double, i. 410 Teta, i. 22, 32, 33, 37 Tetet, daughter of Ra, i. 432
Tethys, ii. 217 Tetteta, i. 524 Tettii.ii. 121 ff.
Tettu (Mendes), ii. 116 Thales, i. 332 Thanasa, ii. 344 Thftnasa-Thanasa, ii. 21 Thapu-Arenuta, ii. 283 Tiamakhakhan, i. 280 That (Isis), ii. 213 Thebes, L 31, 431, 492, 52? ; ii. 3, 12, 21 ; of 100 gates, i. 1 ; of the Delta, ii, 31 ; triad of, I 114
Theb-ka (norae),(i, 100 TIAb-neter, i. 100 ’ Thebti, i, 488 Thehennu, ii. 25 Tlieket, i. 99 Thekshare - Amen - Rere- th»V ii 20 Themaru, i 259 Themath, i 248 Theiuat-hert, ii, 304 Themat-kheut, ii, 305 Themehu, i, 304 Themes -en-khentet, ii, 305 ’ .
Then-&ru, i 3^5 ; ii, 320 Thenemi, i 419, 445 ; ii. 344
Thenen, i 623 Thenenet, i 431 ; ii 218 Thenenet (Isis), ii. 216 Thenit, i. 97 Then-netem, fe257 Thenti, i. 344| ii. 317 Theodosius, ii 351 Theogony of Heliopolis,
i 116 r
Therer, i, 492 Themop^, i, 280 Theropsin, i. 280 f Thes-ljertu (nome), i 96 Thes-hrAu, i, 246 Thest-ur, ii 344 Thesu, i. 246 Theta-enen, ii 317 Thet amulet, ii. 215 Thetet, i, 486 ; ii. 206, 207
Thethu, i. 23 Thi, Queen, ii, 69, 70 Thigh in heaven, i. 35 Thigh of Set, ii. 250 Thigh, the, ii 249 Thighs = Nit and Ser- qot, i. 110 Thinites, i. 96 This, i. 431 Thmoui, ii 66 Thmuis, ii 22, 51, 64, 354
ThObarrabau, i 280 Thomas, St., i 280 Thompson, Mr. R. Camp- bell, i 359; ii 282, 316
Thosolk, a 308 Thoth, i 9, 20, 34, 36, 37, 95, 98, 100, 113, 190, 196, 324, 336, 369, 400 ff., 421, 427, 477, 482, “’lO; a 33, 85, 125, 129, 140, 156, 204, 210,
’ 211, 244; angds ‘of, a 119; as reciting angel, i. 408 ; of, i 414, 41§^ ^ tM
judgment, iL^l^ ; «hi his staircase, i. 211; the intelligence of God, il60
Thoth and Osiris, i. 410 Thoth Horns, i 413 Thoth Trismegistos, i 401
Thothmes I., a 285 Thothmea III., i 142; a 23, 278
Thothmes IV., i. 471, 472; a 69 Thrissa fish, ii. 382 Throne of iron, i. 58 Thrones (angels), i 6 Thuau, a 69 Thneris, ii 193 Thuket, 1 . 333 Thunder, i. 414 Thuthu, wife of Ani, a 143
Tiamat, i 18, 277-279, 288, 291; a 314 ; caught in a net, i. 407 Tiele, Prof., i 130, 137, 138 «
Tigris, i 277 Tim, a 289 Time, primeval, i 288 Timotheus, a 217 ; the Interpreter, a 199 Tithorea, ii 218, 219 To-day, ii 99, 123 T6m, ii 304 Tombs of the Kings, i, 178
Tongue = steering pole, i 109
Toothache, incantation against, i 360
INDEX
429
Tdpheth, L 273 Tortuse, i. 254 ; ii. 376 i 27 ■’^|fpua^. L230 ;*EbTichj”^d of, ii. 296 Tp6t>ioii, ii, 307 Tp^khonti, ii. 305 ■Tpekhu, ii. 307 <
Tree gods, i, 116 Trees, talking, 1,19 Tree-trunk of Osiris, ii, 124,125
Tree worship in the Stid&n, 1 17 Triad, the, 1 ]14ff. Triangle, the, ii. 252 Tribal ancestors, 1 27, 28 Trochoides, i, 452 ’ ’Ivolls, 1 12 Ttfa-IJeru, i. 248, 254 Tua-khu, i. 248 Tuumu, ii. 316 Tnamutef, ’ i, 83, 198, 456; ii. 129, 145, 344 ‘f uamutef = East, i. 158 Tuamutef, son of Homs, 1 491, 492 Ti3®-mut-f, ii. 184 Tuat, 1 158, 510, 511; il 14, 51, 77, 97, 105, 431; divisions of, i. 176 if. ; pant of, i. 91 Tuat, the Book of that which is in, 1 174 ff. Tuat, the, described, 1
171 if.
Tuatet-miiltet-neb-s, i, 242
Tuati, i. 259; ii. 317 ‘IHiati, a god, i. 343 •Tj’uau = To-day, ii. 99, 361
Tu-f (nome), i. 98 Tu-menkh-rerek, ii. S44i Tun-ubui, ii. 322
Tnnep, ii. 23 ‘^n-pehti, i. 176 ; ii, 344 Tuphium, ii. 357 Tu-qa-aat, i. 178 Tu-qat, $^;97 Turquoie^/ sycamores of, ii. 107
Turrupa, i. 326 Turtle, i. 24 ; ii. 376 «ishratta, ii. 279 T^t^ankh-Aihen, ii. 8.3,
TuMi. 326, 463, 464 Tutu-f, i. 419 ; ii. 343 Tu-ui, Hathor of, i. 434 Twin-gods, i. 148 Tybi, ii 63
Tylor, Prof. E. B., i. 29 Typho, ii 187, 189, 192, 200
Typhon, i 422; ii 92, 124, 125, 354, 361; names of, ii. 246 Tzetzes, ii 96
Ua, u. 327
Ua-iib, i. 180
Uaau, i 176; a 327
Uab (nome), i 98
Uafet, i 513
Uahu, i 80
Uai, i 326
Uaipu, a 327
Uak festival, a 149
Uakh, i 168
Uamemti, i 198, 419;
a 327 Uart, a 121 Uart-neter-semsu, a 827 Uas (nome), i 31 Ua seqeb em HetBenben, ii 183 Uwh, a 25 Uash-ba, i 344
Uash-neter, ii. 310 Uasri, a 113 Uast, i 492; 523 Uast, city, i 97 Uast (nome), i. 97 Uatchet, i. 24, 92, 93, 100, 329, 431, 432, 441 ff., 479, 483; a 8, 48,71, 104,289 Uatchet (nome), i 97 Uatchet-Isis, i. 440 Uatchit, i 24; a 292, 327
Uatchit (Isis) ii. 213 Uatch, ka of Ka, a 300
Uatch-Maati, ii. 327 Uatch-nes, i. 419 Uatch-Nesert, a 327 Uatch-ur4, a 47 ; Lake of, a 60
Uatchti goddesses, a 8, 11
Uauaa, i 161 Uauat, i. 477 ,
Uben, i 345; ii 320 Uben-An, i. 345 .
Ubes - hrU - per - em - khet- khel^ i 494 ; a 327 lia; i 23 j
ti, a 327
Un (god), a 114 ; nome of, i 98, 426 Un-hat,, a 328 Un-nefer, i 14£^ 427; 475; ail4,ia§,146; hymn to, i. 153 Un-nefer-}.Ieru-khuti, i, 502; a 154
Un-nefer (Osiris), i. 490^^ Un-nefer, son of Nut, a 154
Units, i 22, ^3, ^2,-33 ; a 8, 32, 33, 34, 43 ; hunts, kills, and eats
430
gods, L 34 ff, ; on the Ladder, ii 242 Underworld, the, ii 106, 170 ff.; Paut of, i 91^ ^ Unen-nefer, ii. 328 Unnn, i 406; ii 107 261; city of, i 426; the Hare-god, ii 371 Unnu-Meht, i 88 Unnn-Eesu, i 88 Unnut, ii 327 ; goddess, ii 371 ; city, ii. 371 ; counterpart of Thoth, i426
Unnnt-netchtet, i 200 Unpepet - ent- l.Iet - Heru, ii. 327 Unt, i. 161 Unt (Xth Aat), i 178 Unti, ii 154, 328 Unti lApep), i 326 Untk (god), ii 114 Unti, star-god, i. 198 Uraeus, early worship of, i24,
Ur-at, ii. 328 Ui-gu-la, ii 316 Ur-hekau, ii 328 Ur-hekei ii. 292 , Ur-Ejiah, ii 316 '
Ur-maat, ii 328 Ur-maat-s* ii. 328 *• Ur-maau, ii, 73 Ur-mertu-s-tesher-sheni,
Ur-nier,‘ii 351 Ur-nes, i, 208 Ur-peljni, a 328 Ur-sheps-f, i 80 ; a 197 -Ur-sun, i. 458 Ur-tenten, i 480 Ur-U^ht£, i. 483 Ureret ‘Orown, a 154 Urit, i 401 Urshiu, a 320 *
INDEX
ijrehiu^^a godi i 347 - f Urshiu, the Watchers, i
347
Ur^in ofPe, i $4 Urshu of Nekhen, i 84 Urt,i80,101,230,456 Urt-ftb, a 139 Urt-Apset, i 432 Urt-hekau, i 80, 456/.
a 111,1*66,362 i Urt-sekhemus, i 216k ; Urti goddesses, ii Xlf Us, a nome, i 31 ,
Us-ar (Osiris), a 113 Usekh-hnv; a 328 Usekh-nemt, a 328 Usekht-Maati, a 128 Usekht-nemmat, i 419 User, a 113 User-iib, a 328 User-ba, a 328 Userkaf, i 329, 330 Usert, i 80 : a 85, 328 Usert (Isis), a 213, 216 Usert-Ijieqet, i. 432 Usertsen I., i, 330 Usit, i 248 Usoos, a 281 Usr-Ba, a 113 Usr, ka of Ba, a 300 Usthd, a 306 Utcha-barf. i 101 Utcha-re, a 328 Utchat of Thoth, i, 413 ;
ofRa, i413 Utchat-Hern, the official, i 458
Utchat, seat of, a 155 Utchat-sekhet-urt-hent- neteru, i 519 Utchatet, i 436 Utchati, i 160 Utch-re, a 263^’
Utennu, a 268 U^nu beings,’ i 160
Utennu gods, i 83,, 84 Utet-beh, a ‘60, 328 Uteti, i 346 s Utet-tef-f, a 322 » Uthes, i 80 Utu, i 246
Utn-rekhitj i 145, 419 ;
a 328 Un, a 291
Veda, i 135 Venus, i 224; a 97, 100, 218, 253, 303 Vespasian, ii 217 Vesta, a 253 Vine of heaven, i. 166 Vine speaks, i 19 Virey, quoted, a 278 Virgin Mary and Isis, u. 220, 221 Vulcan, i 601 Vulture, early Vorship of, i24
Vulture, the, ii. 372
WAdI er-Bab6bl, i. 33^ Wddi Ijlammamut, i 485 WAdt Sabh’a, a 22 Wall of Hell, i 171 , Widls, a name of Mem- phis, i 514
Wasps (evil spirits), i 15 Watchers of Pe and Nekhen, i 161 Water, i, 288 Water gods, i. 116 Weighing of words, i 36 West, horn of, i 205; Mountain of, i 179; Souls of, i 107 ; Spirits of, a 856
Westcar Papyrus, i 329 ‘Wheat of Horns, a 118
White Crown, i, 39, 63;* ii. 8, 26, 130, 151 White Nekhen, L 439 Whit4Wall, i 125, 514; a*i4^
Wiedemann, ii, 97, 285 Wilbojir, Mr. 0., iL 52 Wind-gods, i. 202; ii,
■ 295, 296
Wine of the gods, L 58 Wings of angelsj i. 5 Winter Solstice, ii, 264 ’ W^f, the; u. 366 Women in Egyptian heaven, L 166 Words of power, i, 13 Word-soul, i, 340
CUITTIO MY OILBSKT AMD
INDEX 431
:’>Words,* w^hing of, t Yannai, i, 276 408 . , Ya^ath, ii. 289
Yesterday, ii, 99, 123
World-body, ii, 299 World-fioul, ii. 299 Worm of Babylonia, i, 359
Worm, the, i, 202 Workshop of Ptab, i. 601
Yahweh, i, 137, 141, 278 ; a 74
ZabIrI, Mount, ii, 281 Zagoure, i. 280 Zenei, i, 281 Zenodotus, L 289 Zibanitum, u. 316 Zodiac of Dendera, u, 312
Zodiac, origin of, ii, 312- 314
Zodiac, Signs of, Egyp- tian, a 315 Zorokothora, i, 280
HIVIMQTOK, 8T. JOBlf’S HOUbX, CUBKKXirKLLi LOITDOM, B.O.
