/e>°i3n
V.3
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in 2009 with funding from
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http://www.archive.org/details/godsofegyptianso02budg
THE
GODS OF THE EGYPTIANS
LONDON
printed by gilbert and rivington, ltd. st. John's house, clerkenwell, e.c.
AMEN-RA, the King of the Gods, the Lord of Heaven.
THE
GODS OF THE EGYPTIANS
OR
STUDIES IN EGYPTIAN MYTHOLOGY
BY
E. A. WALLIS BUDGE, m.a., Litt.d., d.Litt., d.Lit.
KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM
WITH 98 COLOURED PLATES AND 131 ILLUSTRATIONS IN THE TEXT
VOLUME II.
CHICAGO THE OPEN COURT PUBLISHING COMPANY
LONDON: METHUEN & CO. 1904
CONTENTS
CHAP. PAGE
I. Amen, and Amen-Ra, and the Triad of Thebes ... 1
II. Hapi, the God of the Nile 42
III. The Triad of Elephantine 49
IV. Aten, the God and Disk of the Sun 68
V. The Great Company of the Gods of Heliopolis ... 85
VI. Osiris 113
VII. Hymns to Osiris 148
VIII. Hymns to Osiris from the "Book of the Dead" . . 153
IX. Hymn to Osiris, — Hieroglyphic text with interlinear
transliteration and translation 162
X. The Names of Osiris 176
XI. Plutarch's Mythological History of Isis and Osiris . 186
XII. Asar-Hapi or Serapis . 195
XIII. Isis 202
XIV. The Sorrows of Isis 222
XV. Set and Nephthys 241
XVI. Anpu or Anubis 261
XVII. Cippi of Horus . ... 267
XVIII. Foreign Gods 275
XIX. Miscellaneous Gods : —
1. Gods of the Cubit 291
2. Gods of the Days of the Months .... 292
3. Gods of the Months 292
4. Gods of the Epagomenal Days 293
5. Gods of the Hours of the Day 294
PAGE
vi CONTENTS
Miscellaneous Gods (continued) : —
CHAP.
6. Gods of the Hours of the Night .... 294
7. Gods who watch behind Osiris-Serapis . . . 295
8. Gods of the Winds . ' 295
9. Gods of the Senses 296
10. The Soul-God 299
11. Gods and Goddesses of the Twelve Hours of the
Night 300
12. Gods and Goddesses of the Twelve Hours of the
Day 302
13. Gods of the Planets 302
14. The Dekans and their Gods ..... 304
15. Star-Gods behind Sothis and Orion .... 310
16. Star-Gods of the Southern and Northern Heavens 312
17. The Zodiac 312
18. Gods in the Tomb of Seti 1 317
19. Gods of the Days of the Month .... 320
20. Gods in the Theban Eecension of the " Book of
Dead " 323
XX. Sacred Animals and Birds, etc 345
Index . 385
LIST OF COLOURED PLATES
1. Amen-Ka, king of the gods
2. The goddess Apit
3. The god Amsu, or Min ....
4. Menthu, lord of Thebes ....
5. The goddess Mut . . . .
6. Ta-urt (Thoueris)
7. Khensu in Thebes, Nefer-hetep .
8. The dual god Khensu standing upon crocodiles
9. Nefer-hetep ......
10. The Nile-god Hapi
11. Khnemu fashioning a man upon a potter's table
12. The goddess Sati
13. The goddess Anqet .....
14. Heru-shefit, lord of Suten-henen
15. The goddess Anit
16. Ba-neb-Tatau, the Eam-god of Mendes
17. The god Shu . ....
18. The goddess Tefnut ....
19. Seb, the Erpa of the gods .
20. The god Shu raising up Nut from Seb, and the Boats
sailing over the body of Nut
21. The Lion-gods of Yesterday and To-day
22. Nut, the mother of the gods
23. Nut holding a table on which stands Harpocrates
24. Nut pouring out water from the sycamore tree
25. Osiris-Unnefer .....
26. The Sekhet-hetepu, or Elysian Fields
27. Osiris and Isis in a shrine .
28. Anubis ministering to Osiris on his bier
29. Ptah-Seker-Ausar ....
30. Seti I. addressing Osiris Khent-Amenti
31. The goddess Meskhenet
32. The Judgment Scene (five-fold plate)
33. The goddess Isis ....
34. Isis and Ptah-Seker-Ausar
TO FACE PAGE
Frontispiece 2
24 28 30 34 36 38 42 50 54 56 58 60 64 88 90 94
of the
Sun
96 98 102 104 106 114 120 130 132 136 138 142 144 202 206
Vlll
COLOURED PLATES
35. Isis in the Papyrus Swamps suckling Horus
36. Mersekert suckling Horus ....
37. Isis-Sept
38. The goddess Kennut
39. The goddess Menqet .
40. The dual-god Horus- Set . .-
41. Set and Horus pouring out " Life " over Seti I
42. The goddess Nephthys ....
43. Anubis, god of the dead
44. The deceased making offerings to Anubis .
45. The god Bes
46. Sebek-Ea '
47. The god An-Heru
48. The goddess Urt-Hekau ....
49. The goddess Serqet
TO FACE PAGE
. 208
. 210
. 212
. 214
. 220
. 242
. 248
. 254
. 262
. 264
. 286
. 354
. 357
. 362.
. 377
LIST OF ILLUSTRATIONS
9, 10 11 12 13, 14 15 32 33, 34, 35, 36. 37- 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51- 88. 89. 90. 91. 92. 93.
Khu-en-Aten and his
sky-goddess Nut
Horus and Hekau presenting Amen-hetep III. to Amen-Ea
Amen-Ea, with his attributes . .....
Heru-sa-atef making offerings to Amen-Ea and his ram
Menthu giving life to Ptolemy Alexander .
Apet
The Beams of Aten illumining the names of family ......
Amen-hetep IV. and his wife adoring Aten
Amen-hetep IV. seated on his throne beneath the Disk
Amen-hetep IV. and his wife and daughter
Seb and Nut
Shu supporting the boat of the Sun beneath the
Nut giving birth to the Sun
Nut
Seb and Nut -31. The Eesurrection of Osiris
Osiris on his funeral bed .
Sepulchral stele ; the deceased adoring Osiris, Serapis, &c
Serapis .....
Eennut, lady of Aat .
The Seven Stars of the Great Bear -40. Gods from the Metternich Stele
Qetesh, Min, and Anthat .
Anthat ....
Ashtoreth ....
Qetesh
Eeshpu ....
Bes playing a harp .
Head of Bes
Gods of the "Winds
The gods of the Senses
The gods of the Planets 87. The Dekans .
The Boat of Osiris, the oldest company of the g
The Star-gods near the North Pole
The Signs of the Zodiac
Portraits of seventy-four gods from the tomb of Seti I.
The gods of the fourteen days of the waxing moon
The gods of the fourteen days of the waning moon
4
7
17
24
29
ods, &c.
. 70
. 73
. 74
. 77
. 98
. 99
. 101
. 103
. 104 132-138
. 152
. 196
. 198
. 215
. 249
268-273
. 276
. 277
. 279
. 280
. 282
. 284
. 285
295, 296
. 297
. 303
304-308
. 311
. 313
. 315
318, 319
. 321
. 321
THE
GODS OF THE EGYPTIANS
CHAPTER I
AMEN AND AMEN-RA, (T — '«J, KING OF THE GODS, AND THE TRIAD OF THEBES
AMONG the gods who were known to the Egyptians in very early times were Amen and his consort Ament, [I o (I /wwvv5 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, ™~* M v\ 8 11 ® ,
and in connexion with the twin Lion-gods Shu and Tefnut, who are described as the two gods who made their own bodies,1 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 would seem that the writers or editors of the Pyramid Texts
II B
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 unknown 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 (I : , certainly means "what
7 AftAAAA Li
is hidden," " what is not seen," " what cannot 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 Ave 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 the "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 form, or similitude, is said to be "unknown;" these statements show that " hidden" when applied to Amen, the great god, has reference to something more than the " sun which has disappeared below the horizon," and that it indicates the god who cannot be seen with mortal eyes, and who is invisible, as well as inscrutable, to gods as well as men. In the times approaching the Ptolemaic period the name Amen appears to have been connected with the root men " to abide, to be permanent ; ' ' and one of the attributes
which were applied to him was that of eternal.
Amen is represented in five forms : — 1. As a man, when he is seen seated on a throne, and holding in one hand the sceptre, j , and in the other the symbol of " life ; " in this form he is one of the nine deities who compose the company of the gods of Amen- Ra, the other eight being Ament, Nu, Nut, Hehui, Hehet, Kekui, Keket, and Hathor.1 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 couchant upon a pedestal,
1 See Lanzone, op. cit., pi. 12.
The Goddess APIT
later article T, t
AMEN OF THEBES 3
Of the early history of the worship of Amen we know nothing, but as far as the evidence before us goes 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, f\ D Q , r © ; from this Avord, with the addition of the feminine le Copts derived their name for the city Tape, T<\ne, and from it also comes the common name " Thebes." Over Apt the quarter of the city there presided a goddess also called Apt, 0 Q i 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, J, and "life," -¥-, in her hands, and wearing upon her head the disk and horns, \°y ' •> 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 horns prove that the tutelary 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 country 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 which 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 was 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 Apt from the earliest times, and that all that they did was to rebuild Amen's sanctuary. As soon as the Theban 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, Khepera, and Heru-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 Hekan presenting Amen-lietep III., when a babe, and bis double, to Amen-Ea, lord of the thrones of Egypt, king of the gods.
of Memphis, it followed as a matter of course that 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 XHIth and XlVth 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
land. And when his royal devotees in this dynasty succeeded in expelling the Hyksos from the land, 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 XlXth 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 with claiming that their god was one of the greatest of the deities of Egypt, for they proceeded to declare that 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 Avell described in hymns which must be quoted in full. The first of these occurs in the Papyrus of Hu-nefer (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, Avho 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 thou thyself [canst do this]. Thou art One, " even as is he that bringeth the tend basket. Men praise thee in " thy name, and they swear by thee, for thou art lord over them. " Thou nearest with 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 XlXth 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-Ra being self-begotten and self-born, or of his great creative powers, or of his defeat of the serpent-fiend Nak, and it is quite clear that Hu-nefer drew a sharp distinction between the attributes of the two gods.
The following hymn,1 which was probably written under the XXth or XXIst 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.2 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 first- " born 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 Bull 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
1 For the hieratic text see Mariette, Les Papyrus Hjgyptiens du Muse'e de Boidaq, pll. 11-13 ; and a French version of the hymn is given by Grebaut, Hymne a, Ammon-Ba, Paris, 1875.
The word nsed here for cattle is rnenmen, and a play is intended upon it and the name Amen, who in his character of " bull of Annu " was the patron of cattle.
HYMN TO AMEN-RA
men and women, and the maker of animals, and the lord of things which exist, and the producer 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. Thou illuminest the two lands, and thou sailest over the sky in peace, 0 king of the South and North, Ra, whose word 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
Amen-Ea, 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 praise 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
8 HYMN TO AMEN-RA
" crowns, who 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 u 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 endure, and thine aspects are beautiful, and thou art the
u lord of the ureret crown (<=> ° Pa) , and thy double plumes are " lofty, thy tiara is one of beauty, and thy White Crown M o n\ u is lofty. The goddess Mehen (™"5Pn), and the Uatcheti u goddesses ("Hh Jk J)n, , i.e., Nekhebet and Uatchet), are about " thy face, and the croAvns of the South and North Cy ) , and the " Nemmes crown, and the helmet crown are thy adornments (?) in " thy temple. Thy face is beautiful and thou receivest the Atef " crown ( j2) ' anc^ thou art beloved of the South and the North ; " thou receivest the crowns of the South and the North, and thou " receivest the amesu sceptre (y ) , and thou art the lord of the " makes sceptre (S) , and of the whip (or flail, J\) -1 Thou art " the beautiful Prince, who risest like the sun with the White " 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 maketh " thine enemies to fall, and thine Eye overthroweth the Sebdu fiends, " and it driveth its spear through the sky into the serpent-fiend " Nak and maketh it to vomit that which it hath swallowed.
" Homage to thee, 0 Ra, thou lord of Maat, whose shrine is " hidden, thou lord of the gods ; thou art Khepera in thy boat, " and when thou didst speak the word the gods sprang into being.
1 In the text of Unas (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 sceptre db ( y J is in thy hand, and thou givest commands to the living, thy
" sceptre mekes ( ^|\ ^zz^ If) an(i ^7 sceptre nehbet (/vw™ 0 j ^ Q ) are in " thy hands, and thou givest commands to those whose places are hidden."
The God AMSU.
HYMN TO AMEN-RA 9
"Thou art Temu, who didst create beings endowed with reason; " thou makest the colour of the 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 nearest " 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 workest 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 when they see thee. Hail, Ra, " who art adored in the Apts, thou mighty one who risest in the
"shrine: 0 Ani (fl flfl ^)> tnou 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 appearances are in the horizon, " thou Governor of the ancestors of Aukert (i.e., the underworld), " thy name is hidden from thy children in thy name ' Amen.'
" Hail to thee, 0 thou who art in peace, thou lord of joy of " heart, thou crowned form, thou lord of the ureret crown, whose " plumes are exalted, whose tiara is beautiful, whose White Crown " is lofty, the gods love to look upon thee ; the crowns 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 rapturous " with delight when thou shinest. The cattle become languid " when thou shinest in full strength ; beloved art thou when thou " art in the southern sky, and thou art esteemed lovely when thou " art in the northern sky. Thy beauties take possession of and " carry away all hearts, and love for thee maketh all arms to relax, " thy beautiful form maketh the hands to tremble, and all hearts " melt at the sight of thee.
" Hail, thou Form who art One, thou creator of all things ;
10 HYMN TO AMEN-BA
" 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 makest the green 'herbs whereby " cattle live, and the staff of life for the use of man. Thou makest " the fish to live in the rivers, and the feathered 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, " 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 which " ' are, creator of things which exist, thou Prince (life, health, and " ; strength [to thee !]), thou Governor of the gods. We 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 Maat, 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 Hall. 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 dnti are prepared
HYMN TO AMEN-RA 11
for thy nostrils, 0 beautiful Face, who comest forth from the land of the Matchau, Amen-Ra, 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 [following] exalt. Thou art the lord of the Sektet Boat and of the Atet Boat, which travel over the sky for thee in peace. Thy sailors rejoice when 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 over- 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 they 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 tchefau 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 lands ; thy city loveth thy radiant light."
The chief point of interest in connexion with this hymn is the proof it affords of the completeness with which iinien had absorbed all the attributes of Ra and of every other ancient form of the Sun-god, and how 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 XlXth Dynasties the wealth of his priesthood must have been enormous, and the religious and social powers 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
Amen-Ra, was rightly called the "city of Amen," ® (j
(the No-Amon of Nahum iii. 8), and there is reason to think that many of the great Egyptian raids in Syria and Nubia were 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 was still very great, and the list of the gifts which Rameses III. made to their order illustrates their influence over this monarch. Towards the close of this dynasty we find that they had succeeded in obtaining authority from the feeble and incapable successors of Rameses III. to levy taxes on the people of Thebes, and to appropriate to the use of their order certain of the revenues of the city ; this was only what was 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 Amen-Ra became king of Egypt almost as a matter of course, and he and his immediate successors formed the XXIst Dynasty, or the Dynasty of priest-kings of Egypt. Their chief aim was to maintain the power of their god and of their own order, and for some years they succeeded in doing so ; but they were priests and not warriors, and their want 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 under 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 were not only unable to contribute to the maintenance
NESI-KHENSU 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 in the Valley of the Tombs of the Kings at Thebes ; and the discoveries of the royal mummies at Der 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 Avas 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 growing poverty and waning influence the priests in no way abated the pretensions of their god or of themselves, 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 Underworld, and the terms of this agree- ment are expressed with all the precision, and in the phraseology, of a leg-al 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 XXIst Dynasty. The following is a rendering of this portion of the papyrus of Nesi-Khensu : — l
" 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 ! 2 the being through whom every
1 A hieroglyphic transcript of the hieratic text of this remarkable document, together with a French translation, has been published by Maspero in Les Momies Eoyales dc Deir-el-bahaH, p. 594 f.
2 Or, "the primeval paut which gave birth unto the [other] two pautti."
14 NESI-KHENSU
" [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 " evolutions 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 " journeyeth through the Tuat to illumine the two lands which he " hath created ; the God who acted as God, who moulded himself, " 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 eternity,' the god-prince who hath been prince " from the time that he came into being, the conqueror of the two " lands by reason of his might, the terrible 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 15
" 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 the 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 the world by his secret counsels ; the god Khepera " who is unknown 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 flame " which sendeth forth rays of light with 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 forward with the north wind in " this god who is hidden ; who maketh decrees for millions of " double millions of years, whose 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 whose form the earth began to exist, he the mighty one, who
16 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 x in which Amen-Ra is depicted on monuments and papyri. His commonest form is that of a strong-bearded man who wears upon his head lofty double plumes, the various sections of which are coloured alternately red 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 his 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," |]aO ^ SS ^( Instead of the sign of life, •¥-, he sometimes holds the Jchepesh war knife, ^=^-, in his right hand.2
1 For a number of them see Lanzone, op. cit., pll. 18 ff.
2 Lanzone, op. cit., pi. 21.
FORMS OF AMEN-RA
17
At times he is given the head of a hawk which is surmounted by the solar disk encircled by a serpent, n&; as " Amen-Ra-Temu in Thebes " he has the head of a man surmounted by the solar disk
encircled by a serpent ; before him is the dnkh, -¥- , which is
provided with human legs and arms, offering lotus flowers to the god.1 Thus he becomes the god both of Heliopolis and Thebes." In many scenes we find Amen-Ra with the head of a ram, 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 appeareth in the horizon,"
Heru-sa-atep, king of Ethiopia, adoring Amen-Ra.
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 with the body of the ithyphallic god Amsu, or Min, or Khem, i.e., as the personification of the power of generation. In this form he wears either the customary disk and plumes, or the united crowns of the South and North, and has one hand and arm raised to support A , which he holds above his shoulder ; he is called " Amen-Ra, the bull of his mother,"
r""1"! q
5^
and possesses all the attributes of Fa-a,
i.e., the " god of the lifted hand,'
1 Lanzone, op. cit., pi. 19.
II-
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 of 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-Ra 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-Ra 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 1 , -V- , u , and two knives ; another is raised to
support £\, 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 which proceed the heads and necks of eight rams. Resting on the disk is a pair of ram's horns, 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 paid 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 Booh of the Dead we find several passages relating to Amen, or Amen-Ra, which appear to
1 Op. cit., Pl. 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, AK -£s& Jn , which is clearly a form of Amen-Ra, for he is called " lord of the
phallus," ^zy ?\ 0fef|C==a' "lofty of plumes," "lord of
transformations, whose skins (i.e., complexions) are manifold," *^^ (1 < ^v fev CDL , the " god of many names,"
I ^ III 1 A/WWV _B^_B^ III' ° J '
" the mighty runner of mighty strides," etc. The second address is to the Cow Ahat, >\ \T\ \\ ^^hm, 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 ( ^J §--> & "^L, $\ ?
" thou lord of the two TJtchats, thy name is Hes-Tchefetch " (? V fl^^s- ^ '^T) Jn, the Osiris (i.e., the deceased) is the " emanation of thy two TJtchats, one of which is called Share- " sharekhet (jjjjj *>\ <~=> T1T1T "%\ ^7^ cfl) j anc^ tne other
" Shapdneterarika (JM, ^ □ ^ ^ ^ ^ V ^) '" The ma£ical name of the deceased is " Shaka-Amen-Shakanasa er hatu Tern sehetch-nef-taui," x 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
UJ a = J T.T.T ^ ^ % ~~ ^ £ <=»
raV^»^kl*I^
20 FORMS OF AMEN-RA
"wherein he will no more appear, and 'An' (?) ( £s\ is his " name. 0 let him be a perfect 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 ; on 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
" Bekhennq (J ^ 0 v\ T) , Bekhennu ! Hail, Prince, Prince ! " Hail Amen, Hail Amen! Hail Par, Hail Iukasa C^K 1^ j£=& Jn " (m v\ ^=^> *<k\ tpj ! Hail God, Prince of the gods of the eastern " parts of heaven, Amen-Nathekerethi- Amen (f\ Jn /WWVN ^, fl " ^^ I ft! fl Q 0^1 0 Jn) • Hail, thou whose skin is hidden, whose " form is secret, thou lord of the two horns [who wast born of] "Nut, thy name is Na-ari-k ("^ -az>- M ^^>, or Ka-ari-k,
z=x) , and Kasaika (^ ^ ^ I (j(j ^=* ^ J),
"is thy name. Thy name is Arethi-kasathi-ka (~K\ | Oil
" ^z^s "vx & I ji \m ^z^> <|\ J"n , and thy name is Amen-naiu-an-
(rv minim o. ^1 4 V 4 ^VVW fl1^ j — .^k 1 1 u o 1 aaaaaa i t rr\^ I ill I v '
I " or Thekshare - Amen - Rerethi, ) ^* LM 1\ <=> J (1 e=a
" <?*^ ll QQ w) ' Hail, Amen, let me make supplication unto thee, " for I 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 (n R§ fl)
" is thy name, 0 Letasashaka ( * skiY T?^T "%^ ^^ "%^ M), " and I have made for thee a skin. Thy name is Ba-ire-qai " (VI WT *\ 11 &)> %-meisMarqatha (-^"^ " Ih^))' *n^ name is Rerei ( 'QQw))> *ny name is Nasa- " qebubu (^ ^^J^>JJ^>^j)> thJ name is Thanasa- " Thanasa ( \ (1 ^aaa IK to1 _j| ©V 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 Tuat (underworld), and that " I may possess all my members 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 (m \\ Z5 *fes. ^TT^ fli] Jn) ,
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 Chapters which are found at the end of the Sai'te Recension of the Booh 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 Sai'te Recension proves that
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 Horus in all his forms, and Ra 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 counterpart 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 worship of Amen-Ra 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, and 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, Sais, Xoi's, Metelis, Heliopolis, Babylon, Mendes, Thmuis, Diospolis, Butus, and the Island of Khemmis ; in the Libyan desert the Oases of Kenemet,
aaaaaa (i.e., the Oasis of the South, or Al-Khargeh), Tchestcheset,
n-=*| n"=,j ^ ^ (i.e., Oasis Minor, or Dakhel), Ta-ahet, =s==» (1 fi ^
(i.e., Farafra), and the great Oasis of Jupiter Ammon ; in Nubia, Wadi SabiVa, Abu Simbel, Napata, and Meroe ; and in Syria at several places which were called Diospolis.
The worship of Amen-Ra was introduced into Nubia by its Egyptian conquerors early in the XHth Dynasty, and the inhabitants of that country embraced it with remarkable fervour ; 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 were spared to make Napata a second Thebes. The Nubians were from the poverty of their country unable to imitate the massive temples of Karnak 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-Ra of very considerable
MENTHU 23
size and solidity. The hold which the priesthood of Amen-Ra of Thebes had upon the Nubians was very great, for in the troublous times which followed after the collapse of their power 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-Ra was introduced by the Egyptians under the XVIIIth Dynasty, a fact which is proved by the testimony of the Tell el-'Amarna tablets. Thus in a letter from the inhabitants of the
city of Tunep,1 ^ v\ □ , to the king of Egypt (i.e., Amen- hetep 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 worship is the same. From an inscription 2 of Thothmes III. at Karnak we know that in the 29th year of his reign this king offered up sacrifices to his gods at Tunep, and it is probable that the worship of Amen-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 Khatti had seized and carried off 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 Ra," i.e., " son of Ra," \^, which 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-Ra must be mentioned an important
form of the Sun-god which was called Menthu, s=> v\ 3 ,
AAAAAA " i — 1
1 See The Tell el-lAmarna Tablets in the British Museum, pp. lxv., lxxi.
2 Mariette, Karnak, pi. 13, 1. 2.
24
or Menthu-Ra
MENTHU-RA
=» \\ JH Q J; though he was commonly
/vww\ - /l i— i ■*■ — 'I -i— -t
described as " lord of Thebes," the chief seat of his worship was at Hermonthis, the Annu-Rest, HlStk^ i-e-j " Heliopolis of the South," of the hieroglyphic texts. Menthu was probably an old local god whose cult was sufficiently important to make it
Menthu giving "life" to Ptolemy 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, <5>^^ (Edfu), Dendera, and perhaps the temples of
MENTHU. Lord of Thebes.
MENTHU-RA 25
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, 11 Merti, mighty one of two-fold strength, lord of Thebes of the " North, Sma-taui, Governor of Behutet, lord of Annu of the South, " prince of Annu of the North,"1 and "lord of Manu," i.e., the Libyan mountain.2 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 ® £5 <==> , and Nu, "\^j&, and Tern, and Uash, *£] cs=>, the son of Seb, and
Sekhem, the son of Osiris, I Y ® \j^, "n^ JJ > are entreated to hearken to the words which the dead king is about to address to them. Nekhebet of the Temple of Sar, fj M <=> , in Heliopolis is said to protect him, he is identified with the star Apsh, [ ' J * \/ ,, > an(i the gods who traverse the land of the Thehennu, A/®A ^^ *^\ =s?= ) ° , and who live on the " in- destructible heavens," 111 /ww* © £3 *|k (j e ^ ju ^ [I ^*,
are besought to allow him to be with them.
Five obscure gods are next mentioned, i.e., Tchent, «~^ df,
c^-s> i
Kher, ® I, Shenthet, e=s-is: =>j Khenu, VpG, and Benutch,
<- > V A^/W\A t=i O
J 0 ^} , and then it is said that " Seb hearkeneth to him, Tern
" provideth him with his form, Thoth heareth for him that which " 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 11 heaven even as doth Ra. He hath gone forth from Pe with the " spirits of Pe, he is even as is Horus and is fortified by the Great
i
w
5 see Lanzoue, op. cit., p. 294.
firm £24 &•
000
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 White Crown and the Green Crown (|^^ J ^ £/), " his club is with him, his weapon (or sceptre) ams (*^\ t\ fl K), " is in his grasp, his mother is Isis, his nurse is Nephthys, and the "cow Sekhat-Heru (PTl^0 l^^r$) §ivetn mm muk. Net " is behind him, Serqet is on his two hands. . . . Let him pass, " and let his flesh pass, let him pass, and let his apparel pass, " for he hath gone forth as Menth (aww J&j, he hath gone down " like Ba (\ fe* JkA , and he hath hunted like Ba-ashem-f "
(^s= ^-, 1\ J©- *^^) • Of the origin and early history of Menthu nothing is known, but his worship must have been very ancient if we are to judge by the passage quoted above from the text of king Mer-en-Rii, for, although mentioned with the two obscure gods Ba and Ba-ashem-f, it is quite clear that he was a great god and that the deceased hoped to resemble him in the Underworld. Menthu is twice mentioned in the Theban Recen- sion of the Book of the Dead, 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, Tebuti, Naam, Tchetta, Nut, Isis, Nephthys, Hathor, Nekht, Mert(?), Maat, Anpu, and Ta-mes-tchetta, he is said to be the " soul and body of Ra," and in Chapter clxxi. his name occurs among the names of Tern, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set, Nephthys, Heru-khuti, Hathor, Khepera, 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 1 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, ^sh, which
1 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 l in which he is depicted, with a long spear having a bronze or iron head, in the act of spearing a foe, whose
hands 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 are told that
Rameses II. "rose up as Ra riseth, and took the weapons (flfifl) " 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 become like " Bar
( J <r=> ^n 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 was nothing but a personification of the strength and might of the raging bull when fighting a foe, and that his worship in one form or another existed in predynastic 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-Ra" instead of Ra-Menthu. The pictures of the god reproduced by Lanzone 2 prove that the god possessed other phases which are not at present well 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 were 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
1 Op. cit., pi. 120, No. 4. ■ Ibid., pi. 120.
28 MUT
in the act of embracing a young Horus 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, A\ ^ J] , 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 oat full length at right angles to her body; at her feet is the feather of Maat. 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, \f , and the
other two plumes, m ,* though sometimes each vulture head has
upon it two plumes, which are probably those of Shu or Amen-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 associated 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 " Sekhet-Bast-Ra," $ J % ^ ^ 3 ^3 , a fact 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 Lanzone, op. cit., pi. 136.
The Goddess MUT, the Lady of Thebes
FORMS OF MUT
29
usurp the attributes and powers of the older gods of Egypt, aud 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 Nekhebet, and the double crowns show that she united in herself all the attributes of all the goddesses of the South and North.
Apet.
Thus we find her name united with 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 Iusaaset. Locally she usurped the position of Ament, M c~~i ° J) , the old
female counterpart of Amen and of Apet, (1 D Q J) , the personifi- cation of the ancient settlement Apt, from 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 Ament, 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,
~!k ^»Bi» or ^PI' 1°^' ^or' ^PT' fl°^); and' in short'
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 Asnrelt,1 and which probably derived its name from the large sacred lake which existed
there ; the temple of the goddess, Q A\ ^, Het-Mut, with its sanctuary, A\ TL , was situated a little to the south of the
great temple of Amen-Ra. 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
gods," 53 ^ ^ 4« = J ^ _ ^ | T, aad that she was thought to have existed with Nu in primeval time,
aaaaaa pa q
AA/WSA <k^v J}^'. "" • She was, moreover, called
AAAAM nnn W\AA>\
a
MAMA
" Mut, who giveth birth, but was herself not born of any,"
*V\ ffj (I ,_n_ fn I II. Here also Ave find her associated with
several goddesses,3 and referred to as the " lady of the life of the
two lands," T^37-¥-|T, and "lady of the house of Ptah, lady of
heaven, queen of the two lands," etc.
The great temple of Mut at Thebes was built by Amen-hetep III., about B.C. 1450, and was approached from the temple of Amen-Ra by an avenue of sphinxes ; the southern half of the
1 The forms of the name given by Brugsch (Diet. Geog., p. 73) are
"*"*, U _ -S£=& aa >aa,
SZ1 <=*
2 Champollion, Notices, ii., p. 207.
mnr.ss-?
O AAA-A X O
TA-URT (THOUERIS), the Associate of HATHOR.
TEMPLE OF MUX 31
building overlooked a semi-circular lake on which the sacred procession of 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, •£*< (1 ^, the ITaxra/aowis of Ptolemy
(iv. 5, § 50), and the capital of the nome, $LSl_®, Sma-Behutet,
the Diospolites of Lower Egypt. This city was also called
"Thebes of the North," ^^@, or the "City of the North,"
^% to distinguish it from Thebes, the great city of Amen
which is always referred to as the " City," par excellence. From the Egyptian word nut, "city," is derived the Biblical form "No," and the "No Amon" of Nahum iii. 8, which "was situate among " the rivers, that had the waters round about it, whose rampart " was the sea, and her wall was 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, J ^ ^ , a town in
the Delta, which was probably situated in the sixth nome of
Lower Egypt, the Khas, rv/vo 24J-, of the Egyptians, and the
TPffF
Gynaecopolites of the Greeks. Dr. Brugsch pointed out that the deities worshipped at Bekhen were " the Bull Osiris," Amen-Ra, Mut, and Khensu, and he considered x it probable that the city lay
near the capital of the nome which was called Khasut, ^ 11 "v\ ^,
by the Egyptians and Xoi's by the Greeks. Another shrine of Nut
was situated at 'An, Hr , by which we are probably to under-
stand the region in which ' HpaxovnoK^, or Heroopolis, lay. The district of An, ^according to Dr. Brugsch, formed the neutral border between the South and the North, and a text quoted by him concerning it, says, "When Horus and Set were dividing "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
1 Diet. Qeog., p. 202.
32 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 other also." x
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 remarkable goddess who is mentioned in the Pyramid Texts (Unas, line 181) under the name of
ra ,^\ /w\AAA _
Mut, ^\ v\ ZZXt , a variant spelling of which is Mauit,2 f\ a a \\ M o J). Her 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 " (sic) ; 3 after this come the words, " Unas hath had union " with the goddess Mut,4 Unas hath drawn unto himself the flame " of Isis, Unas hath united himself to the lotus," etc.5 The only mention of Mut in the Theban Recension of the Book of the Dead is found in a hymn to Osiris,6 which forms the clxxxiiird Chapter; the deceased is made to say to the god, " Thou risest 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
D a
30X =5?
r-vv — i
Did. Geog., p. 118.
3 Becueil de Travaux, torn, iii., p. 197, note 1.
± nvwv\ pa i—i n a$ —
AAA/lM
4 If ^^^^^^^^^^^^^fl'^0"^11'1^^^^'
Mdit, are the same goddess as A\ ^ , it would seem that her name was read as Mut, under the Early Empire.
5
Q*«£~(^k*s«M*LI(5D
6 Papyrus of Hunefer, Brit. Mus., No. 9,901, sheet 3.
KHENSU 33
M 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." The papyrus which contains this passage was written during the reign of Seti I., about B.C. 1370, and it is evident that at that period Mut was identified with Nut, and that she was made to be the female counterpart of Seb.
The third member of the great triad of Thebes was Khensu,
1 vJ) wno was declared to be the son of Amen-Ra and Mut,
A/WWA I —21 i — '
and who was worshipped with great honour at Thebes. According to Dr. Brugsch,1 the name " Khensu " is derived from the root
khens, ® M-A, "to travel, to move about, to run," and the like,
/WW\A '
and Signor Lanzone 3 renders the name by " il fugatore, il per- secutor " ; 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 word. Khensu was, in fact, the "traveller," and as he was a form of Thoth and was identified by the Thebans with 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 was indicated by the word Jchens, for in line 194 we read, " Unas goeth round about heaven like Ra, and travelleth " through heaven like Thoth." 3 In the passage of the text of the same king (line 510) which describes how he hunted, and killed, and ate the gods, mention is made of the god " Khensu the
slaughterer," ^ V ^cs I'oj, who "cut their throats for
" the king, and drew out their intestines for him," and he is described as the " messenger whom he sent out to meet them."4 Khensu the slaughterer and the messenger can, then, be no other than Khensu the Moon-god of later times, and thus we 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
i Religion, p. 359. 2 Op. cit., p. 973.
II — D
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, "v\ _ I ,
Tern, and Seb, all of whom are well known from texts of the dynastic period, and Tcheser-tep-f, Her-Thertu, and Sheshemu,1 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 were 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 Amen 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," ^ • \\*] ^ f ©,
or "House of Khensu in Thebes, Nefer-hetep," C=~~=1 ~*»* ® 1 t\
T © A C n* ^"s ^e Srea* 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, J) ® ^
«£_) /VW\AA V9 }
KHENSU in Thebes, Nefer-Hetep.
WORSHIP OF KHENSU 35
in the Delta (?), at Shentu, 9 «»%©, at Nubit, (Ombos), at Behutet, ^ (Edfu), at Sma-Behutet, "T <=^>, and
at Khemennu (Hermopolis). In the last-named place he was called " Khensu-Tehuti, the twice great, the lord of Khemennu," 1 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 Edfu. In Thebes his name was united with that of
Rfi and of Shu, and we find such forms as Khensu-Ra, ® 1 ^ , and Khensu-Shu, ® I U @ | . The great temple of Khensu at
/WW\A I I
Thebes appears to have contained three shrines, which probably corresponded to three aspects of the god, and we thus have: — 1. The Temple of Khensu. 2. The Temple of Khensu in Thebes, Nefer-lietep. 3. The Temple of Khensu, who worketh [his] plans in
Thebes> ^i\\ %l - pxi k i ;•* The for- °f
the god Khensu-pa-khart, JJ^ ^ % D Jl)^, i.e., "Khensu the Babe," and Khensu-Hunnu, ®^ ^ {f%$> le-> " 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 (Harpocrates) and H era- Hunnu bore to Horns the Great or to Rii.
From a series of extracts quoted by Dr. Brugsch 3 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
1 ® 1 Jt |=| EEo®.
2 Brugsch, Did. Geog., p. 600. 3 Religion, p. 360 f.
36 KHENSU NEFER-HETEP
" form of Ra, the son of the goddess Nubit, ryi (|(| ^J, a child in " the morning, 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."1 From this passage it appears that Khensu-pa-khart 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 Ra, and with some of the gods of reproduction, e.g., Amsu, or Min. As a Horus god he became the son of Osiris, the " Bull of Amentet," and of one of the forms of
Isis, and as the " Bull of his mother," *-* ^^ AN *-=—, he was
identified with Amsu-Ra, =s^= - — a Jn , and was regarded as the
brother of the Bull Osiris. As Dr. Brugsch pointed out,2 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 uraeus, or the solar disk with the plumes and a uraeus. As u Khensu of Behutet, the great god, lord of heaven," he is seen seated on a throne and holding in
his hands 1 and ■¥•. As Khensu Nefer-hetep he appears on the
stele of Pai, J^ <g\ (1(1 ^j , in the form of a mummied man seated
on a throne ; 3 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 (w , and below his chin is the collar which is usually
worn by Hathor ; in his hands are £\ , | , u , and j . On the
stele behind his back are two pairs of ears and two pairs of eyes,
1 Brugsch, Thesaurus, p. 511. " Religion, p. 362.
3 See Lanzone, op. cit., pi. 340.
The dual God KHENSU standing upon Crocodiles.
KHENSU NEFER-HETEP 37
S> §> §> §> , and the deceased is made to address the god as
"lord of the gods, Khensu-NEFER-HETEP-TEHUTi, lord of Annu
" rest (i.e., Annu of the South), chief Mabi ( J M Jn\ , peace,
" peace, 0 gracious one, who art at peace, and who lovest " peace." As " Khensu, the mighty, who cometh forth from Nu,"
^^ sc^ he is provided with two hawks' heads, one
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," ® 1 £=. J ^
I 8 (i H y ®« he wears the solar disk on his head and
holds a stylus in his right hand, and as Khensu-Ra, ® 1 V T»
/www T —11 I
he wears the crown, /J .
The phase of Khensu which appears to have been of the greatest interest to the Egyptians was that which was deified under the name of Khensu Nefer-hetep. This god not only ruled the month, but he was also supposed to possess absolute power over the evil spirits which infested earth, air, sea, and sky, and which 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 was, moreover, who made plants to grow, and fruit to ripen, and animals to conceive, and to men and women he was the god of love. We have no means of knowing what views the Egyptians held concerning the influence of the moon on the minds of human beings on the seventh, fourteenth, and twenty-first day of its age, but it is probable that, like the Arabs, they assigned to it different and special powers 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 which his priests in very much later times caused to be inscribed upon a stone stele, the fame of his Theban representative was 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 Egypt.1 According to this tradition a king of Egypt, who was probably Rameses II., was in the country of Nehern,
HI £££ 0^4, i.e., a portion of Western Syria near the Euphrates,
collecting tribute according to an annual custom, when 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 turquoise, and precious woods, but the prince of Bekhten brought with his offerings his eldest daughter, who was exceed- ingly beautiful ; the king accepted the maiden, and took her to Egypt, where he made her the chief royal wife and gave her the
Egyptian name of Ra-neferu (©JJJjL 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 xxiind day of the second month of summer, and when he had been led into the presence he laid his offerings at the feet of the king, and did homage to him. As soon as he had the opportunity he explained the object of his visit to Egypt, and said that he had come on behalf of the young sister of Queen Ra-neferu, who was grievously sick, and he begged the king to send a
• w Cjj ,
or Bent-enth-reshet, J V <=> n ^^ C/J Q . 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 course he arrived there and found that the princess of Bekhten was under the influence of
1 See Rosellini, Monumenti Storici, torn, ii., tav. 48 ; de Rouge, Journal Asiatique, 5e serie, torn, viii., pp. 201-248; x., pp. 112-168; xi., pp. 509-572; xii., pp. 221-270 ; and my Egyptian Beading Booh, pp. xxvii. ff. and 40 ft.
2 The meaning of this name appears to be " daughter of joy," or " daughter of pleasure," resliet being a well-known word for pleasure, joy, and the like ; the first part of the name bent must represent the Semitic word bath, J"I3, " daughter," from
.run = run .
NEFER-HETEP.
PRINCESS OF BEKHTEN 39
some 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 kin<r had heard what was wanted he went into the temple of Khensu Nefer-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, and said, " Grant that thy magical (or, saving) power 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 hen ur sep sen ' U ^r— a ^* © u, which mean that the
god " nodded firmly twice " as a sign of his assent to the king's wishes. The head of the statue was worked by some mechanical contrivance which was 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 were made to move by means of cords or levers that were under the control of the high priest or priest in charge. When the god was unwilling 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 when the god had nodded his assent, he further asked him to bestow upon Khensu his sa <=mt°, i.e., his magical, or divine, or saving power.
From this passage we learn that a god was able to transfer his power to work wonders from himself to a statue, and the text tells us that Khensu Nefer-hetep bestowed upon the statue of Khensu which was to go to Bekhten a fourfold portion of his
40 PRINCESS OF BEKHTEN
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power and spirit, ^s>- ^ °mt° **"* w 1 Q ^ II II- Jlow this was done is not stated, but it is tolerably certain that the statue of Khensu was 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 were made to move their arms and hands on special occasions is well known, and in proof may be quoted the instance given in the Stele of the Nubian prince Nastasenen. Before this prince was crowned king:, we are told, he was one of those who were chosen by the priests of Amen, the great god of Napata, to appear in the Temple of the Holy Mountain in order that their god might tell them which was to be king of those of the royal family who were claimants of the throne of Nubia. On a certain day all the young princes assembled in the chamber wherein was the statue of the god, and as they passed before it the arms and hands of Amen-Ra extended themselves and took hold of the prince whom the god had chosen to be his representative upon the throne of Nubia, and he was forthwith acclaimed by the priests and generals of the soldiers, and in due course his coronation took place. It would be idle to assume that statues of gods with moveable heads and limbs were employed in this way in Nubia only, and we may be quite certain that the Nubian priests of Amen-Ra merely followed the customs connected with the election of kings which were current in Egypt. The better informed among the people must have known that the limbs of the statue were 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 was they who moved the head and limbs of the statues and gave them a voice to speak.1
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
1 Compare also Maspero, Annuaire, 1897, Paris, 1896, pp. 15 fE. ; and Le Double el les Statues Prophetiques, 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 own 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." *
p^nxtf-xift-
( 42 )
CHAPTER II
HAP § — °T=r OR HAPI 8 — °^^ THE GOD OF THE NILE
IT 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 Hap, or Hapi, 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 l 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 the text of Unas2 (line 187), where it
is said, " Keep watch, 0 messengers of Qa (a 'v\ ^) , keep watch, " 0 ye who have lain down, wake up, 0 ye who are in Kenset, " 0 ye aged ones, thou Great Terror ( y ess ^. ^\ ^^ , Setaa- " ue), who comest forth from Hep, thou Ap-uat (^Z^f^f), who " comest forth from the Asert Tree (J\ <==> \^), the mouth of Unas " is pure." It is important to note that Hep is mentioned in connexion with Kenset, ^^ ^ ; now Kenset here means the first nome of Egypt, in which were included the First Cataract
1 Hd-pu, i.e., "this is the body"; see Brugsch, Religion, p. 638.
2 See Teta, 1. 65.
If
li
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 Avith the places in which in later 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 Ap-uat were exhorted to send forth the waters 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 those who would steal away the king's food shall
be given to the thieves (?), and their habitations to Great Hep,
a ^ rp3 n o □
Hep, or Hapi, is always depicted in the form of a man, but his breasts are those of a woman, and they are intended to indicate the powers of fertility and of nourishment possessed by the god. As the Egyptians divided their country into two 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 and the god of the Nile of the North. An attempt has been made to show that the Nile of the South was that portion of the river which flowed from the Sudan to Philae, but this is not the case, for the Egyptians believed that
the Nile rose in the First Cataract, in the Qerti, <=> , or
" Double Cavern," and the Nile of the South was to them that portion of the river which extended from Elephantine to a place some little distance north of the modern Asyiit. 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 H ap-Reset, | d ¥ ^ , and the latter
Hap-Meht, § o w **. When the two forms of Hep or Hapi
are indicated in a single figure, the god holds in his hands the two plants, papyrus and lotus, or two vases, from which he was believed to pour out the two Niles. By a pretty device, in which the two Nile-gods are seen tying in a knot the stems of the lotus
44 THE NILE GOD
and papyrus round X, the emblem of union, the Egyptians symbolized the union of the South and North, and a slight modification of the design, £|L, was 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 with all the great primeval, creative 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 early period he absorbed the attributes of Nu,
<w ~n . the primeval watery mass from which Ra, the Sun-
god, emerged on the first day of the creation ; and as a natural result he was held to be the father of all beings and things, which were believed to be the results of his handiwork and his offspring. When we consider the great importance which 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 how he came to be regarded as a being as great as, if not greater than Ra himself. The light and heat of Ra 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 were known to all men, the source of the waters of the Nile-god was unknown. 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 where and how the Inundation took place,
1 Herodotus calls these mountains Kpw<£i and Mw^i, which have, by some,
j/] Q n [ i /www been derived from Qer-Hapi, ■=[] Q jj n £££, and Mu-Hapi, ™~™ q t=t
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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 papyrus of the XVIIIth or XlXth Dynasty, it reads: — "Homage to thee, 0 Hapi, thou " appearest in this 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 when it is thy pleasure to lead the same. Thou "art the Waterer (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 descenclest on thy way from " heaven. Thou art the friend of bread and of Tchabu (jSNj 1 @ J\ , " i.e., the god of drink), thou makest to increase and be strong "Nepra D (1 1 | jj, i.e., the god of 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 wheat. Thou art the creator of barley, and " thou makest the temples to endure, for millions of years repose " of thy fingers hath been an abomination to thee. Thou art the " lord of the poor and needy. If thou wert overthrown in the " heavens the gods would fall upon their faces, and men would " perish. He causeth the whole earth to be opened by the cattle,
" and princes and peasants lie down and rest Thy form is
" that of Khnemu. When thou shinest upon the earth l shouts of "joy ascend, for all people are joyful, and every mighty man " receiveth food, and every tooth is provided with 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 divine meat
tw ( (1(1(S; l Jfl) i pleasant and choice. . . . Thou makest the
" herb to grow for the cattle, and thou takest heed unto what is " sacrificed unto every god. The choicest incense is that which " followeth thee, thou art the lord of the two lands. Thou fillest " the storehouses, thou heapest high with corn the granaries, and " thou takest heed to the affairs of the poor and needy. Thou
1 The form of Khnemu here referred to is Kbnemu-Ra.
46
THE NILE GOD
" 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 the 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 offerings 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 are imaginings concerning " them." 1 From this passage it is clear that the Egyptians paid peculiar honour to Hapi, and that he was indeed regarded as the
" Father of the gods," ° | , and " the creator of things which
exist," __ SKm, and that the epithet of "Vivifier," l-f m ,
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was especially suitable to him. It must be noted too that in one aspect Hapi was 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 annual 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 magnificence, 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 with 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 Hapi 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 Uatch-uea, nJL :fe M ^ J=-r ^ appears to have been the equivalent of
Nekhebet in the South. But Hapi was also identified with Nu, the great primeval water abyss from which 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,
^^E£, or Muit, $^41°' or Mauit, ^^ (](]-$, who is mentioned in the text of Unas (line 181). The text generally shows that the deceased king is identified with H api 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
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connexion proves that all these three goddesses were intimately 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.
( -19 )
CHAPTER III THE TRIAD OF ABU (ELEPHANTINE), KHNEMU,
Qk^l- SATET- XI' AND ANC*ET> Tzlk
KHNEMU, the first member of the great triad 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 tne texts show that Khnemu always held an exalted position among the ancient gods of their country, and Ave know from Gnostic gems and papyri that he was 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 Khnemu was one of the gods of the predynastic Egyptians who lived immediately before the archaic period, for his symbol was the flat-horned ram, and that animal appears to have been introduced into Egypt from the East ; he disappears from the monuments before the period 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 are very archaic, and few of the names of the serpents which are addressed in them occur in later texts. Khnemu is represented on the monuments in the form of a ram- headed man who usually holds in his hands the sceptre jL and the I emblem of life, ■¥-. He wears the White Crown, to which are sometimes attached plumes, uraei, a disk, etc. ; in one example II — E
50 KHNEMU
quoted by Lanzone x 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 flows 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 lchnem, Pj ¥\ V,, "to join, to unite," and with khnem, ^t^ym "to build"; astronomically the name refers to the " conjunction " of the sun and moon at stated seasons of the year,2 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 Philae, 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 par excellence of the First Cataract, throughout which, with his female counterpart Satet and the local Nubian goddess Anqet, he was worshipped from the earliest dynasties ; the goddess Satet was identified as a form of
the star Sept, A ■ ^ J] , of 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 Qebh, fOJ),
and appeared as the ram-headed god, *W . In the passages quoted
by Signor Lanzone3 and Dr. Brugsch4 he is called the " builder of " men and the maker of the gods and the Father who was in the
" beginning," VM ^ v& ^^ ^\ | , — TtTtT a; " maker of
" things which are, creator of things which shall be, the source
1 Op. cit., pi. 336, No. 4. 2 Brugsch, Beligion, p. 290.
3 Dizionario, p. 957. 4 Beligion. p. 291.
KHNEMU-RA 51
" of things which exist, Father of fathers, and Mother of mothers,"
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" 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 : " *^L_ *«mm 3 ^|^| ^37 O ^rii
2J (g) Aw™ r^vi, and "raiser up of heaven upon its four pillars and
" supporter of the same in the firmament," <=> -C) NK *
Khnemu united within himself the attributes of the four great 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 great primeval creative force, and was called Sheft-hat,
*l=_ «=^# The first ram's head was the head of Ra, and symbolized o in c ' J
Khnemu of Elephantine ; the second was the head of Shu, and symbolized Khnemu of Latopolis ; the third was the head of Seb, and symbolized Khnemu of Het-urt; and the fourth was the head of Osiris, and symbolized Khnemu as lord of Hypselis. As Sheft-hat Khnemu was the lord of Hermopolis Magna and of Thmuis, and possessed all the attributes which have been enumerated above. From another text we learn that the four rams also symbolized the life of Ra, the life of Shu, the life of Seb, and the life of Osiris, and that the ram of Ra gave him sovereignty over the South and North, and identified him with the Ram of
Mendes, Ba-neb-Tettu, "5^ ^37 ||^.
The principal shrines of Khnemu-Ra were situated at Sunnu,
flj§£©, the modern Syene, on the Island of Abu, ^i^,1 the
modern Elephantine, and on the Island of Senmut, ^
the modern Biggeh, which marked the frontier of Ta-kens,
1 , or Nubia. He appears in these as the lord of all the
1 0r ? O J ^ @- The Islancl was also called A J (? © > " Qeb,.iet-"
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 before anything else was, who made himself, and who was 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, ^^ 3 ,
the great primeval god of the watery abyss, and from being the local river-god of the Nile in the First Cataract he became the god Hap-ur, l^T^i ^||, or the Nile of heaven; in the latter aspect he was said to dwell in the Island of Senmut.
The views which were held about Khnemu-Ra as god of the earthly Nile are best illustrated by the famous inscription which was discovered on a rock on the Island of Sahal in 1890 by the late Mr. Charles Wilbour. According to it, in the xviiith year of king Tcheser fw7 ^1, who has been identified with the third king of the Illrd Dynasty, the whole of the region of the South, and the Island of Elephantine, and the district of Nubia were ruled by the high official Mater, m o ^^ v& . The king sent a
despatch to Mater informing him that he was in great grief by reason of the reports which were 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 result of this grain of every kind was very 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 were in such need that men were robbing their neighbours. Men wished to walk out, but could not do so for want of strength ; children were 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 ground to die. In this terrible trouble king Tcheser remem- bered the god I-em-hetep, 0 (1 J\ / , the son of Ptah of the
South Wall, who, it would seem, had once delivered Egypt from a
KHNEMU-HAPI 53
similar calamity, but as his help was no longer forthcoming Tcheser asked his governor Mater to tell him where the Nile rose, and what god or goddess was its tutelary deity. In answer to this despatch Mater made his way immediately to the kino-, and gave him information on the matters 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," 1 1 "J" ® • The spot on the island out of which the river rose was the double cavern (?) Qerti, <~> ^ , which was likened to two
1 1 n 1 1 1 1 1 1 - — -m LJ
breasts, ~^ V ? from which all good things poured forth ; this double cavern was, in fact, the " couch of the Nile," ^= <p=^ D £== (^ ^_% ar>d from it the Nile-god watched until the season of inundation drew nigh, and then he rushed forth like a vigorous young man, and filled the whole country.1 At Elephantine 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 were Sept (Sothis), Anuqet, Hapi, Shu, Seb, Nut, Osiris, Horus, Isis, and Nephthys, and after this he enumerated the various products that were found in the neighbourhood, and from which offerings ought to be made to Khnemu. When the king heard these words he offered up sacrifices to the god, and in due course went into his temple to make supplication before him ; finally Khnemu appeared before 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 who created himself. I am the primeval watery abyss, and I am Nile who riseth at his will
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54 KHNEMU-HAPI
" to give health for me to those who 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 was 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 It is nowhere said that the god kept his promise to Tcheser, but we may assume that he did. The form of the narrative of the Seven Years' Famine summarized above is not older than the Ptolemaic period, but the subject matter belongs to a much older time, and very probably represents a tradition which dates from the Early 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 gods, and in connexion with 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 universe he possessed seven forms which are often alluded to in texts ; they are sometimes represented in pictures, and their names are as follows : —
0 1 jk X D A 3 ' Khnemu Nehep, " Khnemu the Creator." \lf 1 1 \\ 5} , Khnemu Khenti-taui, " Khnemu, governor of
the two lands."
1 For the hieroglyphic text see Brugscb, Die biblisclten sieben Julire der Hiingersnoth, Leipzig, 1891.
The Goddess SATI.
1
FORMS OF KHNEMU 55
® ^[=®=l2^=^J' Khnemu Sekhbt ashsep-f, " Khnemu, weaver of his light."
| ^ uru ^-^, Khnemu Khenti per-ankh, "Khnemu, Governor of the House of Life."
= T^Cw' Khnemu Neb-ta-Ankhtet, "Khnemu, lord of the Land of Life."
r)TK If ■¥- Q jf|. Khnemu Khenti netchemtchem ankhet, " Khnemu, G-overnor of the House of Sweet Life." ^W Jj 5, Khnemu Neb, "Khnemu, Lord."
Sati> s3|j' or Satet' ^C^or> T"~$\' was &e Prin- cipal female counterpart of Khnemu, and was worshipped with him at Elephantine, where she was a sister goddess of Anqet. Her
name appears to be connected with the root sat, ]T" , "to
shoot, to eject, to pour out, to throw," and the like, and sat is also used in connexion with the scattering abroad and sowing of seed, and with the sprinkling of water ; thus at any rate at one period she must have been regarded as the goddess of the inunda- tion, who poured out and spread over the land the life-giving waters of the Nile, and as the goddess of fertility. She sometimes carries in her hands a bow and arrows, a fact which suggests that in her earliest form she was a goddess of the chase ; according to Dr. Brugsch, she was identified by the Greeks with their goddess Hera.2 In many pictures of the goddess we see her wearing the crown of the South and a pair of horns, which prove that she was
a form of Ast-Sept, j| A ^ -^ J) , or Isis-Sothis. At the time
when the temple of Dendera was built she was identified with the
local goddess Isis-Hathor of Dendera, with A:\jent, (1 " ^J),
of Thebes, and Menat, awaa W of Heliopolis, and Renpit of
1 This goddess must not be confounded with the Satet, ? "* J] ? who is
represented in the form of a woman, and bears upon her head the Utchat ^^^ , ami was a local Alexandrian form of Isis; see Lanzone, Dizionario, p. 1124.
2 Religion, p. 299.
56 SATI OR SATET
Memphis, the goddess of the year, etc. In the text of Pepi I. Sati is mentioned (line 297) under the form Sethat, |l s=> (j ^*, 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.1 . . . Seb stretcheth " out his hand to Pepi and guideth him through the gates " of heaven, a god in his beautiful place, a god in his place,
" 1 Ibv fP 'I *"^~ 1 frk ll ' °> anc^ behold Sethat washeth " him with the water which is in her four vases in Abu " (Elephan- tine). The mention of Tep shows that there was 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 Booh of the Dead the deceased enumerates the various sacred places which he has visited, and says, " I have been in the waters of the stream, and I " have made offerings of incense. I have guided myself to the " Shentet Tree of the [divine] children, and I have been in Abu
" (Elephantine) in the Temple of Satet," || ° pA . This is
the only mention of Sati, or Satet, in the Theban Recension of the Booh of the Dead, but it is of great importance as showing that the temple of the goddess at Abu was regarded as one of the principal holy places in Egypt. It has already been said that
Sati was connected by the Egyptians with the star Sept, A J) »
wherein dwelt the soul of Isis, and from this point of view Sati was a form 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 the Dead. The centre of the worship of Sati appears to have been the Island of Sahal, J^~, which lies about two miles to the south of Elephantine, in the First Cataract.
- ~ I I Y>\ aa/w\a '|66l I J ^ ^ I I I
The Goddess ANQET.
ANQET 57
Anqet, aa^a n 9 was the third member of the triad of
Elephantine, which consisted of Khnemu, 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 T, and the emblem of "life," •¥-; she wears on her head a crown of feathers which are arranged in such a way as to suggest a savage origin. She appears to have been originally a goddess of some island in the First Cataract, but in early dynastic times she was associated with Khnemu and Sati, and her worship was common throughout Northern Nubia ; later the centre of her worship was" at SAhal, and she was regarded as a goddess of that island, and was called
"lady of Satet," ^37 ^^ Nebt Satet. Her temple there seems to have been named " Amen-heri-ab," (1 <=> 3 T, but it is clear
I AftAAAA \\ U vi>
from the appearance of Amen's name in its title that it cannot be older than the XVIIIth Dynasty. At Philae another temple was built in her honour, and it bore the name of " Pa-mer,"
£3-2, and it seems that from this island southwards she was identified with Nephthys. In very early times Osiris, Isis, and Nephthys were associated in a triad, and as Osiris was a form of Khnemu, and Khnemu a form of Osiris, and Isis and Sati were sister goddesses, it followed as a matter of course that Anqet should be identified with Nephthys. According to Dr. Brugsch,1
the name "Anqet" is derived from the root anq, (I • , " to
surround, to embrace," and the like, and has reference to the goddess as the personification of the waters of the Nile which embrace, and nourish, and fructify the fields. Among the pictures of Anqet reproduced by Signor Lanzone2 is one in which the goddess is seen seated in a shrine with a table of offerings before her ; the shrine is placed in a boat, at each end of which is an aegis of a goddess, who wears on her head a disk and horns, ^4y . and is probably Isis ; the boat floats on a stream from which runs a small arm. The goddess is styled "Anqet, lady of Satet (i.e.,
1 Beligion, p. 302. 2 Dizionario, pi. xliv. ff.
58 KHNEMU HER-SHEF
" the Island of Sahal), lady of heaven, mistress of all the gods,"
r^^^^^'^i^in^7^!- in an°ther pictnre
she is seen suckling a young king whose neck she embraces with her left arm, and in a text which accompanies another representation she is described as the " giver of life, and of all power, and of all
" health, and of all joy of heart," ^ ^ ^7 [1 ~J | ^ <A ^ .
We have now to consider two very important forms of Khnemu, that is to say, 1. Khnemu who, under the form of Her- shef, was worshipped at Herakleopolis Magna, and 2. Khnemu who, under the form of Osiris, was worshipped at Mencles.
1. Khnemu as Her-shef, ^ n3 J, or Her-sheft,
JJ , was worshipped at Suten-henen, or Henen-su, I m /w»™ or Het-Henen-su, J I ^)AAAA^, under the
T AWVAA K O © • III LT=1 T AWAA JT <=> ©'
form of a horned, ram-headed man, and wore the White Crown with plumes, a disk, and uraei attached. The Greeks trans- scribed the name Her-shef by s ' Apaacf)^, and as Plutarch says that it means " strength, bravery," it is clear that in his time the latter portion of it, shef or sheft, was derived from shef, or shift, JJ, "^^^ | j "strength, power, bravery," and the like. On the other hand two variant forms of the name of the god
are: — Her-she-f. v «^^, i.e., " He who is on his lake," and
Heri-sha-f, ^ ^ ^j\ ° °, i.e., "He who is on his sand."
The first form would connect the god with Lake Moeris, and the second refers to him as an aspect or phase of Osiris, who bears this title in Chapter cxli., line 109, and Chapter cxlii., line 24, of the Booh of the Dead. In Chapter xlii., line 14, the god Aa-shefit, <7^>n (1 (1 ^ 2L Jn , is mentioned, and it is probable that he also is
to be identified with Osiris. Henen-su, the centre of the worship of Khnemu under the form of Her-shefi, is often referred to in the Booh of the Dead, and a number of important mythological events are said to have taken place there. Thus it was here that Ra rose for the first time when the heavens and the earth were created (xvii. 7-9), and it was this rising which formed the first great act
HERU-SHEFIT. the Lord of Suten-Henen
THE BENNU 59
of creation, because as soon as Ra 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. When 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 Henen-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 Horus 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 day of digging the earth in Suten-lienen (or Henen-su)." Elsewhere (xvii. 49) we have an allusion to the " day of the union
of the two earths," IT *K\ , smut taui, which is explained
by the stronger expression, " the completing of the two earths,"
fofo c ' , temt taui. The text which follows says that it
refers to " the mingling of earth with earth in the coffin of Osiris, " who is the Soul that dwelleth in Henen-su, and the giver of ,; meat and drink, and the destroyer of wrong, and the guide of " the everlasting paths, i.e., Ra himself." An entirely different matter in connexion with the two earths is mentioned in line 121), where there is an allusion to " Shu, the strengthener of the two
" lands in Henen-su," A A X R\ 3 ' ^^ u\> <=
A/WVAA A/WVAA ^ A I —21 i — I ' • • • ' S —21
% ^™ , and there is little doubt that the words refer to the
part which Shu played at the Creation, when he held up with his arms and hands the sky which Ra had made to separate it from the earth.
At Henen-su lived the Great Benxu, J m% tj^wj □ _y> QQ
- a (Chapter cxxv. 18), and in the neighbourhood dwelt the
' w ■
awful "Ckusher of Bones," [l^^^ — ° E i, Set-qesu, who is mentioned in the Negative Confession, and in this place the souls of the beatified found a place of rest in the realm of Osiris in this
1 Naville, Heracleopolis, p. 8.
60 HER-SHEF
place (cxxxvii.A, 25). Near Henen-su were the two great mytho- logical lakes called Heh, ^i ! , and Uatch-urA, ^ ^ (| ^ S ; the variant forms of the first of these are : — Semu - heh, P ^5^ tjk ^ -^ jf1 ' ' an^ Utet-heh, ^\ ^ ^ W\ i . The sanctuary
AAAAAA ^ ^> *=»/V
of Osiris at Henen-su was called Nareref, "^ Jy> nm , or
" An-rut-f," _n_ y\ , i.e., " the place where nothing groweth,"
and it was entered by a door on the south side called Re-stau,
~^~ ' ' ' (Chapter xvii. 52) ; in some portion of the sanctuary
was the Aat-en-shet, '^ |1 , or " region of fire," and near it
was the torture chamber named " Sheni," X (1(1 . This
chamber was guarded by a god with the face of a greyhound and the eyebrows of a man, and he sat watching at the " Elbow,"
a \ \ , of the " Lake of Fire " for the dead who passed that way,
and as he remained himself unseen he was able to seize upon them and tear out their hearts and devour them. The texts show that there was great difference of opinion about the name of this
monster, which is given as Mates, ^g^ e=^ ^>^ , and Beba, and Heri-sep-f
\\ □© These facts, which are derived chiefly from the xviith Chapter
of the Booh of the Bead, prove that Henen-su, or Herakleopolis, possessed a system of theology of its own, and that this system must be very ancient, but whether it is older than that of Helio- polis it is impossible, at present, to say definitely. What is certain, however, is that the great local god Her-shef was sufficiently important to be regarded as a form of the great ram- god Khnemu. It must be noted also that Her-shef was a solar god, and that as such many of the titles of Ra were bestowed upon him ; it is said that he lit up the world with his beams, that his right eye was 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." 1 In a figure of the god reproduced by Lanzone2 he has
1 Religion, p. 304. " Dizionario, p. 552.
The Goddess ANIT.
HER-SHEF 61
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, and Osiris, and thus he might be identified with Ra-Tem of Heliopolis, or Amen-Ra 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 as she was identified with various goddesses this is not to be wondered at ; her chief attributes were those of Hathor and
Isis, and her local name was Atet, J), or Mersekhnet,
3=r|lff fij . Many of her attributes, however, were those of
Net (Neith), ^^ J), and Meh-urt, and Heqet, and Anit, | M\ °;
as the last named goddess she was the sister of Ka-hetep, i.e., Osiris. According to a text quoted by Dr. Brugsch,1 Atet, the local goddess of Henen-su, in the form of a cat slew Apep, the great serpent of darkness. From this it is clear that she was a female counterpart of Ra, who, as we knew from the xviith Chapter of the Booh of the Dead, took the form of a cat, and slew Apep, the prince of darkness, who had taken the form of a monster
serpent. The text says, " I am the Cat (Mau, 0 0 y\ tSr) , which
" fought (?) hard by the Persea Tree (Ashet, (1 e*=^ A), in Annu, on
"the night when the foes of Neb-er-tcher 2 ( wf) were
" destroyed." The explanation of this statement which follows the question, " Who then is this ? " is " The male Cat is Ra himself, " and he is called ' Mau ' by reason of the words of the god Sa,3
" who said about him, ' [Who] is like (man, 2 Q y> - )> un^o him?' "and thus his name became 'Mau' (i.e., Cat)." The fight here referred to is the first battle which the god of light waged against
1 Diet. Geog.t p. 399.
3 A form of Osiris, both as the lord of the universe, and as lord of his re-united body.
3 The 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 Henen-su we must note that there existed in the temple there a shrine which was dedicated to the goddess Neheb-kau ^^ t\ ? J *tM WL 3 , 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 " stablishecl his head for him ; " elsewhere she seems to be mentioned as a form of Nut, and to be the female counter- part of the serpent god Nau.1 She was a goddess who provided for the dead meat and drink, not the material offerings of earth,
but the divine tchefaut food, ^ | *|\ \\ <=> <l^ 3 i , or |) ^=^ , or
tcheftchef, ^^% "^ "%v , which may be 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, ^3 ^/V © . What this food was cannot be said, but the word tchef or tcheftchef is connected with tcheftchef, 1^10) "to shed light," and tchef etch ^ ^ 0, the "pupil of the eye"
of Ra, i.e., the "Eye of Horus," ' " V^, 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, ^* w, Baqet, which grew in Annu (Unas, line 170).
In 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, 0 Horus, in the domains of Horus ! Homage " to thee, 0 Set, in the domains of Set ! Homage to thee, thou
AA/WV\ 1
Aat x., 1. 6.
HENEN-SU 63
" god Aar (l\ ^j\ -^^) , in Sekhet - Aarer
>/ \ | ^ nifil ril , nl ii 11 1 iM ril n
"11^21)1)1)1)!)' Homa°e to thee' Netetthab Q ^(jo), " 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 Nehebu- " kau (>www A J ^\ ULi 3^j seeth Serqet, 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. Brugsch,1 were celebrated on the first of Tybi, that is to say, nine days after the
"Festival of Ploughing the Earth," Khebs-ta, © JO ^^7,
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," which 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 land throughout the country preparatory to sowing the seed for the next year's crop. Other festivals were those of Bast, Avhich were celebrated in the spring of the Egyptian year, and those of the " hanging out of the heavens," K^y ° ^3[P , i.e., the supposed reconstituting of the heavens each year in the spring. Finally, in connexion with Henen-su may be mentioned the God Heneb,2 8 ViX B|M , for whom in
r> /wwv\ *£u
the Saite period 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 land. In several passages of the Booh of the Dead we have the word
heribet | ^t L , " corn-lands, provisions," and the like, and in Chapter clxxx. line 29, a god called Henbi, « Ml J \ M ■ jj.
is mentioned, and he appears to be identical with the Heneb of the stele of Heru.
1 liel'ujion, p. 305. - Bragsch, Diet. Gt'og., pp. 85:2, 1364.
64 FORMS OF KHNEMU
Coming now to the second great form of Khnemu, 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 known as Ba-neb-Tettu, "^ ^37 j j? @, i.e., the Ram, lord of Tettu. Now as the word for " soul " in Egyptian was Ba, and as a name of the ram was also Ba, the title Ba-neb-Tettu was sometimes held to mean the " Soul, the lord Tettu," and this was the name at Mendes of the local form of Khnemu, whose symbol there, as elsewhere, was a ram. Ba-neb-Tettu, whose name was corrupted by the Greeks into MeVSr??, and Tamai al-Amdid : by the Arabs, was said to be the " living soul of Ra, the holy Sekhem
"who dwelleth within Hat-mehit, v-^-i,," and the "life of Ra,"
■V- a^vnaa a and he was worshipped throughout the sixteenth
nome from the earliest times. He was 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, which 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 Ra, who is united with Shu and Tefnut, the One " god, who is mighty in strength, who riseth in the heavens with " four heads, who lighteth up the heavens and the earth (like Ra), " who appeareth in the form of the Nile like (Osiris), who vivifieth " the earth (like Seb), and who formeth the breath of life for all " men, the chief of the gods, the lord of heaven and the king of "the gods."2 Ba-neb-Tettu was originally a local form of Ra, but he subsequently was made to include within himself not only the Soul of Ra, but the Souls of Osiris, and Seb, and Shu. These four Souls are reproduced by Signor Lanzone,3 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 Het-
1 aj>-^\ ^3. As a matter of fact the first portion of this name represents ©/xout?, the Greek name of one portion of the ancient city of Tettu, and the second — " al-Amdid " — is a corruption of Ba-neb-Tettu, which became Ba-neb-Tet, then Ba-n-Tet, and finally Man-Tet, Mendes.
2 See Brugsch, Religion, p. 309. 3 Dizionario, pi. 68.
C=D
|
\aI\MSv\ A* |
k r ~ |
|
l! |
|
— — —
HAT-MEHIT 65
" teft ; the Soul of Osiris, lord of Ta-sent ; the Soul of
" Shu, lord of Anit ; and the Soul of Ra, 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,"
99 _^ J 0"
The female counterpart of Ba-neb-Tettu was Hat-mehit,
e==^00\| Qhc!$' anc^ ^er son ky the g0^ was Heru-pa-khart, the dweller within Tettu, vv □ S)?|ftu. This goddess is
always represented as a woman, who bears on her head the fish, <^)\, which is the symbol of the nome, *-«-il. She is described as
"ITT T T
the dweller in Atemet, **"* (j Q ] and she was in some
way connected with Punt, but the centre of her worship in Egypt was the city of Mendes, of which [she is called the " Mother ; " she was, of course, a form both of Isis and Hathor, and as such was called " the Eye of Rfi, the lady of heaven, and the mistress of the gods." In late dynastic times, when Ba-neb-Tettu was especially regarded as the Soul of Osiris, and when the other aspects of the god were not considered of so much importance, Hat-Mehit was wholly identified with Isis, and her son " Harpocrates, the dweller in Mendes," became to all intents and purposes " Horus, the son of Isis," by Osiris. Thus we see that the local god of Mendes, who was originally a form of Ra, the Sun-god by day, was merged into Osiris, the Sun-god by night ; the priests, how- ever, were 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 lower part of the
backbone, - — •— >^ , of Osiris were preserved in the temple of
the city which 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," jl ^ %> 1^ f"^ > as ne is called
1 Piehl in Recneil, torn, ii., p. 30; de Rouge, Gcog. Ancienne, p. 114.
II — F
66 DECAY OF MENDES
in Chapters cxli. and cxlii. of the Book of the Dead, and the popularity 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 sanctuary was forsaken and her god forgotten ; on the other hand, the portion of the city which was known by the name Thmuis, Gfxovis, survived, and was sufficiently important in Christian times to possess a bishop of its own. The Copts called the place -ejutoveujc, or ^Baki ojuioyi, and a Bishop of Thmoui was present both at the Council of Nice and the Council of Ephesus.1
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 Moon, 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 Het-Benben, or the " House of the Obelisk." At Latopolis he absorbed the attributes of Tern, and he was identified with Nu, the maker of the universe and creator of the gods ; similarly, he was 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 maker 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 attributes2 of Ptah. Among several interesting
1 Amelinean, La GeograpMe de I'HJgypte, p. 501.
2 For the enumeration of several of them see Brugsch, Religion, 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, Ra, Ptab, Thoth, etc., so also several great goddesses, besides those already mentioned, were identified with his female counterparts, e.g., Nut, Net (Neith), Nebuut, etc.
( 68 )
CHAPTER 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 spirit 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 were written before the XVIIIth 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 was made to usurp all the titles and attributes of the ancient solar gods of Egypt, Ra, Ra-Heru-khuti, Horus, etc., but it does not follow that they originally belonged to him. In the Theban Recension of the Booh 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 two "lands."1 Hunefer says to Ra, "Hail, Aten, thou lord of beams " of light, [when] thou shinest all faces (i.e., everybody) live ; "
1 See my Chapters of Coming Forth by Day (Translation), p. 7 ; for the passages which follow see the Vocabulary, s.v. aten, 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 thv " face when Aten shineth in the horizon ; " " .... I have come " before thee that I may be with thee to behold thy Aten daily; " " 0 thou who art in thine Egg, who shinest from thy Aten," etc.
These passages show that Aten, at the time when the hymns from which they are taken were composed, was regarded as the material body of the sun wherein dwelt the god Ra, 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 warrior and hunter of the XVIIIth 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 with possessions, and gave gifts to his priest- hood with a lavish hand. In spite of this, however, some of these kings maintained an affection for the forms of the Sun-god which were worshipped at Heliopolis, and Thothmes IV., it will be remembered, dug out the Sphinx from the sand which had buried him and his temple, and restored the worship of Ra-Harmachis, and he was not the only monarch who viewed with dismay the great and growing power of the priests of Amen-Ra, the " king of the gods" at Thebes.
Amen-hetep III., the son of Thothmes IV., held the same views as his father in this respect, and he was, apparently, urged to
give effect to them by his wife Thi, f J \\ ()(H , the daughter of Iuaa,
M % 0 ~^\ , and Thuau, s=> v\ ft v\ J) , who was a foreigner and who was in no way connected with the royal house of Egypt. Having married this lady, he gave her as dowry the frontier city of Tcharu, — 3^ v\ ) ©, and her natural ability, coupled with the
70
THI AND AMEN-HETEP III.
favour of her husband, made 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 great sanctuary of Amen-Ra, the priests of whom were, of course, power-
less to resist the will of such an active and able king.
Soon after
The beams of Aten illumining the names of Khu-en-Aten and his family.
his marriage with Thi, Amen-hetep III. dug, in his wife's city of Tcha.ru, a lake, which was about 6000 feet long by 1000 feet broad,1 and on the day of the festival when the water was allowed to flow into it, he sailed over it in a boat called " Aten-neferu," (j "^ T IT, 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
1 (T\ ^^ "~-a its breadth 600 cubits."
« U ^=— s>~- £> <o<a, i.e., "its length 3600 cubits,
AMEN-HETEP IV. (KHU-EN-ATEN) 71
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-Ra 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 formed a part of his name as " son of the Sun." We may note in passing, that he had adopted on his accession to the throne the title " Hio-h- " priest of Ra-Heru-khuti, the exalted one in the horizon, in his "name of Shu who is in Aten," c] y u mmm t\§ ^jf , — <£h , —
.s *— _§^ [3 _p O 0 xv £=■ (j "g*, which is a clear proof that
he was not only a worshipper of Ra-Harmachis, another of the forms of the Sun-god of Heliopolis, but also that he endorsed the views 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 dwelling-place. Amen-hetep' s titles as lord of the shrines of the cities of Nekhebet and Uatchet,1 and as the Horus of gold 2 also prove his devotion to a Sun-god of the South whose attributes were the same as the Sun-god of Heliopolis. During the early years of his reign at
Thebes he built a massive Benben, J "vww J } m honour of
Rii-Harmachis at Thebes, and it is probable that he took the opportunity of restoring or enlarging the temple of Aten which had been built by his father ; at the same time we find that he worshipped both Amen and Aten, the former in his official position as king, and the latter in his private capacity. It was, however,
0
1^\
I
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 every 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 Nile, 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 Aten, a palace 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-Ra became more severe, and matters were much aggravated by Amen-hetep IV. when he promulgated the edict for obliterating 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," ^ 0 a^a, i.e., " Horizon of Aten," and as a si«:n of the
entire severance of his connexion with the traditions of his house in respect of Amen-Ra he discarded his name " Amen-hetep " and
called himself Khut-en-Aten (^>J — (j ~g*l, i.e., "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 Het Benben, M ^ J] AAAAAA J ■ a name which probably means "House of
the Obelisk ; " it was begun on a very large scale, but was never finished. It contained many altars 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-maau, ^* ~p "v\ 0 >> ^j ?
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 Amen- hetep IV. was, however, a very different thing from the ancient wor- ship of Aten, 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 his 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 creed of Aten ascribed to the god a monotheistic character 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
Amcn-hetep IV. and his Wife adoring Aten.
74
HYMN TO ATEN
Adon, i.e., the Phoenician god i*TN, whom the Greeks knew as "a Sams ; 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-worship, without any con- nexion whatsoever with the worship of Yahweh, and a being of the character of Adon, 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 works of Aten, it contained no doctrines on the unity or oneness of Aten similar to those which are found in the
Amen-hetep IV. seated on his throne beneath the Disk.
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 the Book of 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 l we
1 First by Bouriant in Memoires cle la Mission, torn, i., pp. 2ff., and later, with numerous corrections of Bouriant' s text and a running commentary by Mr. Breasted, in Be Hymnis in Solem sub rege Amenopliide IV. conceptis, Berlin (no date).
HYMN TO i 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
" year festival, the lord of the orbit (0 "^1 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, f Nefer-kheperu-Ra-ua-en-RajL1 the son of the Sun, who
" liveth by Maat, the lord of crowns, f Khu-en-Aten J,2 who is great
" in the duration of his life, 3. and by his great royal wife, his darling,
" the Lady of the Two Lands, f Nefert-iti, Nefer-neferu-Aten V
'* 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 hadst " ' thine existence in primeval time. 6. When thou risest in the " ' eastern horizon thou fillest 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, 10. 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 in thy footsteps. 13. When thou settest in the u ' western horizon the earth is in darkness, and is like a being that "'is dead. 14. They lie down and sleep in their 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
1 These titles mean something like, " Beauty of the creations of Ra, tbe only one of Ra."
- I.e., " Glory of Aten."
3 The proper name is Nefert-iti, and her title means " Beauty of the beanties 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 wash 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 work. 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 wings praise thy Ka as they fly " forth. 30. The sheep and goats of every kind skip about on " their legs, 31. and feathered fowl and the birds of the air also " live [because] thou hast risen for them. 32. The boats float " down and sail up the river likewise, 33. for thy path is opened " when thou risest. 34. The fish in the stream leap up towards " thy face, 35. and thy beams shine through the Avaters of the " great sea.
" 36. Thou makest male seed to enter into women, 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. Thou makest him to keep silent so that he cry not, 39. and " thou art a nurse to him in the womb. 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 whatsoever 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 proclaim 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 !
" 50. 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 11 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-hetep 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 pro- " 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.
" Q2. 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 down 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 fields 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 forth, " 79. the winter season bringeth them cold, and the summer " season fiery heat. 80. Thou hast created the heavens which are " far extending that thou mayest rise therein and mayest be 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 journeyest through
" that which existeth in thine Eye. 88 89.
" Thou art in my heart, 90. and none knoweth thee except thy
" son f Nefer-kheperu-Ra-ua-en-Ra J, 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 lono- 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 kino-.
"98 from the time when thou didst lay the foundations
" of the earth, 99. and thou didst raise them up for thy son who " 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 followers about this god, and may be compared with the hymns 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 hymns to sun-gods are wanting. There is no mention of enemies or of the fiends, Apep, Sebau, and Nak, who were overcome by Ra when he rose in the eastern horizon ; no reference is made to Khepera, or to the services which Thoth and Maat were believed to render to him daily ; and the frequent allusions to the Matet and Sektet Boats in which Ra was thought to make his journey over the sky are wholly omitted. The old myths which had grown up about Ra are ignored, and the priests of Aten proclaimed with no uncertain voice the unity of their god in terms which provoked the priests of Amen to wrath. 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. Everything came from Aten, and everything depended upon him ; he was, moreover, everlasting. From the absence of any mention of the " gods " or of the well-known great gods of Egypt it is evident that they wished to give a monotheistic character to the worship 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 new capital for himself 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, we 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 imforma- tion about the details of the belief or doctrine of Aten, but it is clear that in practice the religion was of a sensuous character, and eminently materialistic. Incense was 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 with each other in bringing gifts of fruit, and flowers, and garden produce to lay on the altars which were never drenched with the blood of animals offered up for sacrifice. The worship of Aten was of a joyous character, and the surroundings among which it was carried on were bright and cheerful. The mural decorations in the temple were different from those of the older temples of Egypt, for they were less severe and less conventional, and they were painted in lively colours; in fact, the artists employed by Amen-hetep IV. threw off many of the old trammels of their profession, and indulged themselves in new designs, new forms, new colours, and new treatment of the subjects which they wished to represent. We may see from the remains of their wall 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 was retraced later ; it was only during the reign of Amen-hetep IV. that the Egyptian artist ever showed that he understood the effects of light and shade in his work. The texts and inscriptions which were 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, 0; in the bas-reliefs and frescoes we see these human-handed rays shining upon the king, and his queen and family, and upon the cartouches containing the names of himself and of his queen Nefert-ith. The simple interpretation of such scenes is that the sun is the source of all life and of everything which supports it upon earth, but it is probable that the so-called 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, Amen-hetep IV. loved to be depicted with the human-handed rays falling upon him, and whatever his doctrines of Aten 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 regarding him as anything but an earnest and honest propagandist of a new creed.
Now, as the king changed his religion and his name, so he also caused his own form and figure when represented 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 characteristics are entirely different. Here 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 that 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 sculptors 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.
regarded 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 his 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 bestowed gifts Avith a lavish hand upon his favourites, who it must be admitted, were his officials who seconded his wishes and gave effect to them. Life at Khut-Aten was 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 witness to
the fact. The king caused a tomb to be hewn out of the rock in
the mountains near the town, on its eastern side, and it contained,
when discovered in 1892 by the natives, the things which are
usually found in tombs of men of high rank. The sarcophagus
was 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 glazed
faience which is so characteristic of the reign of Amen-hetep IV.
The body of the king must have 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 ushabtiu
figures were also found, a fact which shows that those who buried
the 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 shows 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, f\ ^^ "^x. (1 (1 <=> Jj , to be buried in it, and
he must have known from 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. The king's tomb was never finished, and the remains of the greater number of the paintings on its walls show that they were 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 he 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 his 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 Palestine 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 jDriesthood of Anien-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 married a daughter of Amen-hetep IV., who was called Ankh-s- en-pa- Aten, but she changed her name into Ankh-s-en-Amen, and both the new king and queen were worshippers 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 came 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 when 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 was certain. During the reigns of Tut-ankh-Amen and Ai the prosperity of the city Khut-Aten declined rapidly, and as soon as the period of anarchy which followed their reigns began its population left it, little by little, and its downfall was assured ; the artists and work- men of all kinds who had obtained work 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 Heru-em- heb the decay of the city advanced and it became generally deserted, and very soon after men came from far and near to carry off, for building purposes, the beautiful white limestone blocks which were in the temple and houses. Heru-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 was desecrated, his followers were scattered, and his enemies were in undisputed possession of the country.
( 85 )
CHAPTER V
THE GREAT COMPANY OF THE GODS OF HELIOPOLIS
A PERUSAL 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 they 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 Ra-Tem, wherein are mentioned Set
and Nephthys, ^J? ^ , Osiris, Isis, and Her-hepes, E , JJ ,
* | , Thoth, Anubis, and Usert, ^%, ~^' I ' anc^
Horns, which seems to show that one company of gods, of which the dual god Ra-Tem was the head, consisted of Set, Nephthys, Her- 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 : —
I.Tem, ^. 2. Shu, Poa^. 3. Tefnut, gfL. 4. Seb, 1g*J. 5. Nut, °. 6. Isis, i . 7. Set, >$_j. 8. Nephthys,
9. Thoth, a >^. 10. Horus, v^. Here again we have ten gods
assigned to the divine company, but curiously enough the name of Osiris, 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," c ^^, which clearly refers to the gods
whose names we have mentioned. In the text of Pepi II. (line 665), the gods who are declared to form " the Great Company of the gods who are in Annu" are: — 1. Tem. 2. Shu. 3. Tefnut.
4. Seb. 5. Nut. 6. Osiris. 7. Isis. 8. Set, [1 c , and 9.
86 GODS OF HELIOPOLIS
Nephthys, ^] , and they are called the " offspring of Tern, who " made wide his heart when he gave them birth in your name of " ' Nine.' '51 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, Seb, Nut, Osiris, Osiris-Khent-Amenti, Set of Ombos, Heru of Edfu,2 Ra, Khent- Maati,3 and Uatchet ; thus the Great Company of the gods of Heliopolis may contain either nine or twelve gods. In several passages in the Pyramid 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 the head of the Souls of Annu," but these, clearly, include the Great 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,
nmninmrnmnmrn <t^> «- ^ *- *--
bably supposed to include the Great Company of the gods of heaven, the Little 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 worship. 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 appears 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
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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 folio win «■ : — Tern, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set, and Nephthys.
1. Tem *ac, or
Tem was a form of the Sun-god, and was the great local god of Annu, and the head of the company of gods of that place. His
name is connected with the root tem, ^^ t\ • , or temem,
tar _M* _B^ } ' " to ^e compleW " 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.
2.SHn,pm^,orp^,orP!jy,orQ[y.
3. Tefnut, f- |.
Shu 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 shu, G@jR, "dry, parched, withered, empty," and the like, and the name Tefnut must be connected
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with the root tef, f a^ww? or teftef, ^^ww, "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 personification 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 Pepi I., wherein it is said (line 465) that once upon a time Tern went to the city of Annu and that he there produced from his own body by the irregular means of masturbation his two children Shu and Tefhut. In this crude form 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 we 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 Tefhut were begotten and conceived and brought forth by
Tern, and they therefore assumed that his shadow, Ti, hhaibit,
acted the part of wife to him ; another view was that the goddess Iusaaset was his wife.1
The old ideas about the origin of the twin gods, however, maintained their position in the minds of the Egyptians, and we find them categorically expressed in some of the hymns addressed to Amen-Ra, who under the New Empire was identified with Tern, just as at an earlier period Ra was identified with the same god. In two hymns quoted by Brugsch 2 we have the following : — " 0 Amen-Ra, the gods have gone forth from thee. What flowed " forth from thee became Shu, and that which was emitted by thee " became Tefhut ; thou didst create the nine gods at the beginning " of all things, and thou wast the Lion-god of the Twin Lion-gods,"
Q _2i£ J] fiZj i J\ nj . The Twin Lion-gods are, of course,
Shu and Tefnut, who are mentioned in the Booh of the Dead in several passages.4 In the second hymn to Amen-Ra it is said,
1 In the passage referred to the opening words are, " Tern came to take pleasure in himself," J\ I \h f^\ iu s«, and M. Maspero thinks that the name
of the goddess Iusaaset, J\ v\ <>-=- M , may be derived from them. See
La Mythologies Hgyptienne, p. 247.
2 Religion, p. 422. 3 Brugsch, Beise, pi. 26, 1. 26.
h (1(1 <jj y see the list of passages given in my Vocabulary to the Boole of the Dead, pp. 197, 198.
The God SHU.
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 Dr. Brugsch refers to the well-known origin of the gods of Taste and Feeling, Hu, 8 v\ ^ Jn, and Sa, sb *\\ Jn, 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 Ra, and who were with Temu every day.1 (Booh of Hip Dead, xvii. 62).
Shu is represented in the form of a man who wears upon his head one feather, f) , or two, [1] , or four, tHjj. ; the phonetic value of the sign \\ is shu, and the use of it as the symbol of the god's name seems to indicate some desire on the part of the Egyptians to connect the word shu, or shdu, "feather," with shu, "light, empty space, dryness," etc. As the god of the space which exists between the earth and the sky, Shu was represented under the form of a god who held up the sky with his two hands, one supporting it at the place of sunrise, and the other at the place of sunset, and several porcelain figures exist in which he is seen kneeling upon one knee, in the act of lifting up with his two hands the sky with the solar disk in it. When Shu wears no feather he bears upon his head the figure of the hind-quarter of a lion Jg), peh; in mythological scenes we find him both seated and standing, aud he usually holds in one hand the sceptre j, and in
the other •¥■ . In a picture given by Lanzone 2 he grasps in his left hand a scorpion, a serpent, and a hawk-headed sceptre. The goddess Tefnut is represented in the form of a woman, who wears upon her head the solar disk encircled by a serpent, and holds in her hands the sceptre I, and -r; she, however, often appears with the head of a lioness, which is surmounted by a uraeus, and she is sometimes depicted in the form of a lioness.
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90 SHU
An examination of the texts shows that Shu was a god of lio-ht, or light personified, 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 (J\ ^A of the sun. Viewed in this connexion it is easy to understand the scene in which 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 Bergmann,1 the creator of Shu is called Tauith, " "J 3 , and to him the king who caused the words to be inscribed
is made to say, " Thou hast emitted (! /"^ dshesh) Shu, and
" he hath come forth from thy mouth. ... He hath become a " god, and he hath brought 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 Ptah. He beareth up II fj ^or ^hee
" heaven with his hands in his name of Shu, the body of the " sky." 2 It must be noted that the same word dshesh, [ ^^ i> is used to express both the idea of " pouring out " and of "supporting," and it is difficult to reconcile these totally different meanings unless we remember that it is that which Tern, or Ra-Teni, has poured out which supports the heavens wherein shines the Sun-god. That which Tern, or Ra-Tem, has poured out is the light, and light was declared to be the prop of the sky.
1 Hieroglyphische Inschriften, Vienna, 1879, pi. 42, 11. 1-4, 10, 11.
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The Goddess TEFNUT.
SHU 91
From a number of passages examined by Dr. Brugsch 1 we 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 represented 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 wind of the North ; Dr. Brugsch went so far as to identify him with the " spiritual Pneuma in a higher sense," and thought that he might be regarded as the vital principle of all living beings. He was certainly, like his father Tem, thought to be the cool wind of the North, and the dead were grateful to him for his breezes. Shu was, in fact, the god of the space which is filled with the atmosphere, even as Ra was 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) we learn that Shu and Tefnut were supposed to possess but one soul between them, but that the two halves of it were identified with the soul of Osiris and the soul of Ra, which together formed the great double soul which dwelt in Tattu. The gate of Tchesert in the Underworld was called the "gate of the pillars of Shu" (xvii. 56), and Shu and Tefnut laid the foundations of the house in which the deceased was supposed to dwell. From the xviiith Chapter of the Book of the Dead we find that the princes of Heliopolis were Tem, Shu, Tefnut, Osiris, and Thoth, and that Ra, Osiris, Shu, and Bebi were the princes of the portion of the Underworld which was known by the name of Anrut-f. We
may note in passing that Bebi, J J mm J), or Baba, J (1 J (1 Jj, or J^_ jjj , or Baba, J ^ ^ J ^ ^ ^ , or Babai,
J ^7^ 1^ JI "%* !^ QQ $\ ' was *^e nrst_Dorn son °f Osiris.
According to Dr. Brugsch, Baba was personified in the form of some Typhonic mythological animal, and was the god who presided over the phallus ; the blood which fell from his nose grew up into plants which subsequently changed into cedars. Dr. Pleyte has
1 Beligion, p. 4:'d.
92 SHU
rightly identified Bebi or Baba with the Befiwv or Befitova of Plutarch (De Iside, § 62) and with the Bdfiw; of Hellanicus.1 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 <^s J ^^ W .
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 who made the deceased to stand up by the 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 were called the "pillars of Shu" (cix. 5, ex. 13), and Shu was the breath of the god Ra (exxx. 4). The deceased was nourished with the food of Shu, i.e., he lived upon light ; and in the Roman period Shu was merged in Ra, the god of light. The part played in Egyptian mythology by Tefhut is not easily defined, and but little is known about her. In the text of Unas (line 453) she is mentioned together with the two Maat goddesses,
^^j \ (1 , and with Shu, but curiously enough, she seems to appear
as the female counterpart of a god called Tefen, *^. . The
passage reads, " Tefen and Tefnet have weighed Unas, and the " Maat goddesses have hearkened, and Shu hath borne witness," etc. In the Theban Recension of the Book of the Dead she is mentioned a few 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 Ra " (cxl. 7), but she performs no service for the deceased beyond providing him with breath. She was originally a goddess of gentle rain and soft wind, but at a comparatively late period of Egyptian history she was identified with Nehemauit at Hermopolis, with Menhit at Latopolis, with Sekhet in Memphis, and with Apsit in Nubia.
Unlike most of the gods of Egypt, Shu and Tefnut do not appear
1 Aeg. Zeitschrift, 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, c~=1 R @ T , i.e., " House of Shu," and Apollinopolis Magna was called Hinu-en-Shu-nefer, m (](j Q
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Memphis bore the name of " Palace of Shu," Jrtl ° © R % 1 .x
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Similarly, one portion of Dendera was known as the " House of Tefnut," or the " Aat of Tefnut," ^=^_r^^, i^m^ ga or
r» av Whether there were statues of Shu and Tefnut in these cities cannot be said, but it is very probable that they were worshipped in their sanctuaries under the forms of lions, and in this connexion it is worthy of note that Aelian records {Be Nat. Animal, xii. § 7) that the people of Heliopolis worshipped lions in the temple of Helios.
It has already been mentioned that Shu was the sky-bearer par excellence, and we may note in passing the interesting myth which the Egyptians possessed about him in this capacity, and the explanation which they gave of his occupying this position. According to the text which is found in the tomb of Seti I. in the Valley of the Tombs of the Kings at Thebes, in very remote times, when Ra ruled over gods and men and had his throne established in the city of Suten-henen, or Henen-su, mankind began to utter seditious words 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 what men, who 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 heard what the " first-born god " and the " ancestor gods " had to say on the matter. In answer to this the first-born
god Nu, 1 J (1 t\ fl %> f% & , 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 slew all mankind,
1 Brugscb, Did. Gdog., p. 776.
94 SEB
and when she returned Ra was well pleased with her. Soon after this he hecame wearied with the earth, and the goddess Nut having been turned into a cow he mounted upon her back and remained there, but before long the cow began to shake and to tremble because she was very high above the earth, and when she complained to Ra about it he commanded Shu to be a support to her, and to hold her up in the sky. In the picture 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, ^.J^.or^J^, or vj|, or *"], or V|.
Seb was the son of Shu and Tefnut, and Avas the brother and husband of Nut, and the father of Osiris and Isis, Set and Nephthys, and some say of one of the Horus 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 correct form of the god's name. He is usually represented in the form of a man who bears upon his head either
the white crown Q , or the crown of the North, to which is added
the Atef crown, ^T, or a goose, ^*> of the peculiar species
called seb. 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, THE ERPA OF THE GODS
SEB 95
and other compositions he is often styled the erpdt, 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 Ra, and which were guarded by the god himself (xii. 2).
The soul of Seb was called Smam-ue, fl Ih^7 t\ ^Zh 3 ^*
(xvii. 116). The righteous who were provided with the necessary words of power were enabled to make their escape from the earth wherein their bodies were laid, but the wicked were held fast by Seb (xix. 14); Sekhet and Anpu were great helpers of the deceased, but it was Seb whom he asked to open wide his two jaws for him, whom he begged to open his eyes, and loose his legs which were bandaged (xxvi. 1). And of him the deceased said, "My "father is Seb, and my mother is Nut" (xxxi. 5). Like Shu the god Seb was appealed to by the deceased for help against serpents (xxxiii. 2), and he was never tired of boasting that his cakes were " on the earth with the god Seb " (liii. 4), and that the gods had declared that he was " to live upon the bread of Seb " (lxviii. 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 " doors of earth are opened for me, the bars and bolts of Seb are " opened for me " (lxviii. 2), and " I exchange speech with Seb "(lxxviii. 12), I 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 " (lxxx. 11,12).
The religious texts show that there was no special city or district set apart for the god Seb, but a portion of the temple estates in Apollinopolis Magna was called the " Aat of Seb,"
■^ J \v\ ' an(^ a name °f Dendera was "the home of the children
of Seb," ^ IT] (]() ^ ffl P J ^ J ^ • The chief seat of the god
appears to have been at Heliopolis, where he and his female counterpart Nut produced the great Egg whereout sprang the Sun-
96 SEB
god under the form of a phoenix.1 Because of his connexion with
this Egg Seb is sometimes called the " Great Cackler," Kenken-ur,
S Z3 "^» % § Thus the deceased says, " Hail, thou god Tern,
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" grant unto me the sweet breath which dwelleth in thy nostrils. " I embrace that great throne which is in the city of Hermopolis, " and I keep watch 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 wherewith the god Seb hath opened the " earth), I germinate as it germinateth ; I live as it liveth ; and "[my] breath is [its] breath" (Booh of the Dead, Chapters liv., " lvi., lix.).
The name of the phoenix in Egyptian is "Bennu," J ~ ■ and this bird played a very prominent part in Egyptian mythology, but the texts do not bear out the extraordinary assertions which have been made about it by classical writers. According to the story which Herodotus heard at Heliopolis (ii. 73), the bird visited that place once every five hundred years, on its father's death ; when it was live hundred, or fourteen hundred and sixty-one years old, it burnt itself to death. It was 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 new 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 years, and another view was that the new phoenix rose from the burnt and decomposing remains of his old body, and that he took these to Heliopolis where he burnt them.2 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 was the soul of Ra and also the living- symbol of Osiris, and that it came forth from the very heart of the
1 Bragsch, Religion, p. 577.
2 See Luciart, Be Mort. Pers., xxvii. ; Philostratus, Vit. Apollon., iii. 49 ; Tzetzes, Chi liar, v. 397 ; Pliny, Hist. Nat., x. 2 ; Poruponius Mela, iii. 8.
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SEB 97
od. The sanctuary of the Bennu was the sanctuary of Ra. and Osiris, and was called Het Benben, Q J Lvw^ J i.e., the
" House of the Obelisk," and remembering this it is easy to under- stand the passages in the Booh 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. Elsewhere the deceased says, " I am the Bennu, the soul of Ra, and the guide of the gods " in the Tuat ; (xxix.c 1) ; let it be so done unto me that I may " enter in like a hawk, and that I may come forth like Bennu, "the Morning Star" (cxxii. 6). On a hypocephalus quoted by Prof. Wiedemann,1 the deceased is made to say, " I am in the form " of the Bennu, which cometh forth from Het-Benbenet in Annu," and from many passages we learn that the Bennu, the Soul of Ra, which appeared each morning under the form of the rising sun, was supposed to shine upon the world from the top of the famous Persea tree wherein he renewed himself. We may note that a Chapter of the Book of the Dead (lxxxii.) was written with the special object of enabling the deceased to transform himself into a Bennu bird if he felt disposed to do so ; in it he identifies himself with the god Khepera, and with Horus, the vanquisher of Set, and with Khensu.
It has already been said that Seb was the god of the earth, and the Heliopolitans declared that he represented the very ground upon which their city stood, meaning that Heliopolis was the birthplace of the company of the gods, aud in fact that the work of creation began there. In several papyri we find pictures of the first act of creation which took place as soon as the Sun-god, by whatsoever 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 with one hand stretched out upon it, and the other extended towards heaven, which position seems to be referred to in the text of Pepi I., lines 338, 339, wherein we read,
i 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,
XX
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 thrones.
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
|
/>U |
^Tngrr^ V |
|
Seb and Nut.
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 Ra 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 porters of heaven's gate, who draws back the bolts, and opens the door in order that the light of Ril 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 Akeru gods, ^\ ^o £££ 3 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
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
Sef, I , i.e., "Yesterday," and the other was called Tuau,
* 1^ V ^' *'e*' "To-day" (Book of the Dead, xvii., lines 14, 15). Though he was god of the earth Seb also acted as a guide to the deceased in heaven, and he provided him with meat and drink ; numerous passages in the Booh of the Bead 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 which he had bestowed upon Osiris.
Shu supporting the boat of the Sun-god beneath the sky-goddess Nut.
In two passages in the Booh of the Dead (Chapter xxxi. 3 of the Saite Recension ; and Chapter lxix. 7, Theban Recension) we appear to have an allusion to a myth concerning Seb which is otherwise unknown. In the former the deceased says, " I, even I, " am Osiris, who shut in his father Seb together with 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 with his mother on the day of "making the great slaughter," and the text adds, "now, the father " is Seb, and the mother is Nut." The word used for " slaughter "
100 NUT
is shdt, a ^k , and there is no doubt whatsoever about its
meaning, and according to Dr. Brugsch 1 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 Book of the Dead. Chapter xvii., line 61. According to this passage the gods Ammiu,
-JL- \\ \\ \\ f=a *n i , sprang from the drops of blood2 which fell
from Ra after the process of mutilation, and Dr. Brugsch compared
the action of Osiris in shutting in, ^ " g , his father Seb 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.
Nut, D~, or®", or ®®, or «
^o
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 herself, 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, who is
described as the "Bull of Nut," " ^a ", i.e., he was either
the father, or husband, or son of the goddess ; her name is some- times written without f==*s the determinative for sky, e.g., in Pepi I., line 242, where it is said, "Nut hath brought forth her daughter Venus," f I ff| 1 1 (j ««w O "fe^ R cs jO . ^ Properly
1 Religion, p. 581.
n
Id^¥M=^!^ ^l^^t^
i i i
NUT
101
speaking, Nut,
a o
is the personification of the Day-sky, i.e., of
the sky which rests upon the two mountains of Bakhau 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
Nut giving birth to the Sun, the rays of which fall ou Hathor in the horizon.
this goddess and her male counterpart were entirely different beings from Seb and Nut, and had different names. In the text of Unas (line 557) we find mentioned the two gods Nau and Naut,
I A. „ ^ , , who are, 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 t=d, which is the sky, or heaven, inverted. In another passage (Teta, line 218) we read of the "star Nekhekh of Naut" (or Nut),
/WWW ^?\ /WVWA h 15?
^^* □ Y^ ©°, 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 1 c ^ v\ f=q, which seems
to mean the " firmament strewn with stars," l 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 Ani2 are several examples of the name Nut written
/WWW /WWW Qj.
° © , or * — 1 )L , and the latter form is several times found in
r — i' e>l@ lift'
the Papyrus of Nu, which dates from the first half of the period of the XVIIIth Dynasty; whenever one or other of these forms is found in good papyri it is the Night-sky which is referred to in the text. We have already seen in the paragraphs on the god Nu that he had a female counterpart called Nut, who represented the great watery abyss out of which all things came, and who formed the celestial Nile whereon the Sun sailed in his boats ; this watery path 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
1 Maspero, Becueil, torn, v., p. 25.
2 See my Vocabulary to the Booh of the Dead, p. 159.
NUT, the Mother of the Gods.
NUT
10;
" heaven, the mistress of the Two Lands." 1 The shrines of the goddess were not very numerous, but there was a Per- Nut,
a ^ J) , in Memphis, and a Het-Nut, cj , in the Delta, and three portions of the temple territory in Dendera were called respectively Ant-en-Nut, Per-mest-en-Nut, and Per-netch-
Nut-ina-Shu, ||
MA/VW 7T ^
AAWM
D ^ ^
and
ctzd
t
*M
.2 The
goddess is usually represented in the form of a woman who bears upon her head a vase of water, 0, which has the phonetic value Nil, and which indicates both her name and her nature ; 3 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 appears in the form of the amulet of the
buckle, ft, 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 that of Hathor, that is as a woman standing in a sycamore tree
and pouring out water from a vase, (v, for the
souls of the dead who come to her. more tree of Nut," „ /$ <
The
syca-
D ^
IS
mentioned in Chapter lix. of the Booh of the Dead, and in the vignette we see the goddess standing in it.
On a mummy-case at Turin the goddess appears in the form of a woman standing on the
* ■* , .« + *+♦
♦ * • » ■» « ,
♦ « i ♦ *
« *
! ° ~ ^fc*
o
o ^
f=^ ^ II
1«
° Q ^
Y7
2 Brugsch, Diet. Geog., p. 366.
3 For a good collection of figures of the goddess see Lanzone, op. cit., pi. 150 ff.
104
NUT
emblem of gold, f^. Above her head is the solar disk with uraei, and she is accompanied by the symbols of Ne- khebet, Uatchet, and Hathor as goddess of the West; by her feet stand two snake-headed goddesses of the sky, each of whom wears the feather (J on her head. The goddess herself wears the vulture crown with uraei, and above are the uraei of the South and North and the hawk of Horus wearing the white crown. Below her is the sycamore tree, her emblem, and in it sits the great Cat of Ra who is cutting off the head of Apep, the god of darkness and evil. In the form in which she appears in this picture Nut has absorbed the attributes of all the great goddesses, and she is the type of the great mother of the gods and of the world.
On coffins and in many papyri we find her depicted in the
form of a woman whose body is bent round in such a 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 rest and mark the position of the 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
Seb and Nut.
The Goddess NUT holding a Tablet on which stands HARPOCRATES.
NUT 105
picture we see Ra in his 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, which 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 travels, 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 correct one. The raising up of Nut from the embrace of Seb represented, as we have before said, the first act of creation, and the great creative power which brought it about having separated 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 Lanzone.1 In some of these we find Shu holding up the Boat of Ra under the body of Nut, in others we see the two boats 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 accompanied 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 were not always con- sistent in some of their details of the scene, for at one time the region wherein is the head of Nut is described as the east, ¥> an(^ at another as the west, ft ; at one time Seb lies with his head to the east, and at another to the west. Finally, the goddess once
1 Op. cit., pll. luOff.
106 NUT
appears 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 Horus gods ; in this example she is regarded as the Sky-mother who has produced her son, the Sun-god. According to another myth Nut was transformed into a huge cow, the legs of which were held in position by the Four Children of Horus, whilst her body was supported by Shu, as the body of Nut when in the form of a woman was 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 was always 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 over thee in her name of
,- , MAMA <<r\ 3-? pa r-1
" ' Coverer of the sky,' " ^ ^ NK O ^L 1 —
1
□ n ^k n §k <===> n ■~^~| □ °
and in line 268 we have, " Nephthys hath united again for thee " thy members in her name of Sesheta, M r^vn ""^X ^ sjk , the lady " of the buildings through which thou hast passed, and thy mother " Nut in her name of Qersut, A M ^\ ^ , hath granted that she
" shall embrace thee in her name Qersu, A fl ^K , and that she
" shall introduce thee in her name of ' Door.' " In the text of Pepi I. (line 256) 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 Book 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 " snuff the air, and to have dominion over the waters 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 water and of the air " which dwell in thee. I embrace the throne which is in Unnu " (Hermopolis), and I watch and guard the egg of the Great " Cackler.1 It groweth, I grow ; it liveth, I live ; it snuffeth the "air, I snuff the air." To make sure that the recital of these words should have the proper result they were accompanied by a vignette, in which the goddess is seen standing in a tree, out of which she reaches to the deceased with one hand a table covered with bread and other articles of food ; with the other she sprinkles water 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 Book of the Dead (cix. 4) there were two turquoise-coloured sycamores at Heliopolis, and the Suu-god passed out between them each morning when he began his journey across the sky, and " strode forward
"over the supports of Shu (i.e., the four pillars, I T, which bore
" up the sky) towards the gate of the East through which Ra " rose." The sycamore of Nut was probably one of these, but in any case Apep, the personification of darkness and evil, was slain at its foot by 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 with that food whereon the goddess herself lived, and here they participated in the life of the divine beings who were her offspring and associates. Since the mythological tree of Nut stood at Heliopolis and was a sycamore it may well have served as the archetype of the sycamore tree under which tradition asserts that 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 wanderings in the Delta, which are recorded in the Apocryphal Gospels and in writings of a similar class, are borrowed from the old mythology of Egypt. Associated with the sycamore of Nut
1 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 from 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 recorded by Plutarch which 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 was the birthplace,
, of Isis, and that it contained the birth- chamber,
' ' ® i wherein Nut brought forth the goddess in the form of
a dark-skinned child, whom she called " Khnemet-ankhet, the lady
of love," fj ^ nr O ^^ t=t , on the fourth of the five epagomenal
days. When Nut saw her child, she exclaimed, "As nHl, i.e.,
behold), I have become thy mother," and this was the origin of the name Ast, or Isis. In Thebes Nut was identified with Isis,
the god-mother, A\ <=> vv , the lady of Dendera, the dweller in
Ant, the goddess Nubt, i*to<M wk0 was bc-ra in Per-Nubt, and
gave birth to her brother Osiris in Thebes, and to her son Horus
(the Elder) in Qesqeset, 2 •> and to her sister Nephthys in
Het-Seshesh, I ^; and in the same city she was regarded as a
1 Brugsch, Astronomische unci Astrologische Inschriften Altaegyptisclier Denk- mdler, Leipzig, 1883, p. 101.
2 Brugsch, Diet. G6og., p. 865.
P
NUT 109
form of the goddess Apet, (J ° HI , or An, (j ° II , i.e., the hippo- potamus goddess Ta-ubt, o "^\ 5fe 1, an(* also of the local city goddess Apet, \\ ^ (2 ^ J ? and s0 she became a form
of Hathor. The identification of Nut with Api the hippo- potamus goddess is very ancient, for in the text of Unas (line 487 ff.) 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. 0 'Temu, thou father of Unas, grant that Unas himself may be ' set among the number of the gods who are perfect, and ' have understanding, and are indestructible ; x 0 Api, mother ' of Unas,2 give thou thy breast to this Unas in order that he 1 may convey it to his mouth, and that he may suck milk there- ' from." Another form of Nut was Heqet, fi ° JJ , a goddess
who was, strictly speaking, the female counterpart of Sebek-Ra of Koni Ombo.
As the children of Nut were not all brought forth in one place so they were not all born on the same day ; her five children, i.e., Osiris, Horus, Set, Isis, and Nephthys, were born on the five epagomenal days of the year, or as they are called in Egyptian, " the
five days over the year," ® j Q. On the first, Sf^, took
J J ' mil e in I i ' ® □'
place the birth of Osiris, tfj M J ft , on the second, ® , was born Heru-ur, fl [1 ~ fl ^ f| , on the third, ® , was born Set, f|] fl ~ |5) ^j, on the fourth, ©, was born Isis, | [1 ~ JS) jj~(^, and on the fifth, 0(, was born Nephthys, | [1 §) ^ Q ^ j^- The
first, third, and fifth of the epagomenal days were unlucky, Q£x, the second is not described as either lucky or unlucky, but the fourth is said to be a "beautiful festival of heaven and earth,"
***
110
NUT
<Z£? T V F "V The part which Nut played in the Egyptian Underworld was a very prominent one, and from numerous passages in the Book of the Bead 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 (A^, 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 Ra 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 : —
I W I /\ AA/WVi
peshesh-nes mut-lc
Spread eth herself thy mother
Nut Nut
9
her-k over thee
em in
verts her name
D ^
At1
en shet-rpet ertd-s un-nek em
of coverer of heaven, she maketh thee to be as
1
neter a god
an without
««=- k
khefti-k thine enemy
em in
1
ren-k en neter
thy name of god,
1 Brugsch, Thesaurus, p. 481.
NUT 111
ekl1 ■=»$ k-* 2 ^^Vk™P
Ichnem-s thu ma lihet neb tut em ren-s
she withdraweth thee from thing every evil in her name
sk-M^ ¥* — fc- ^ A-D-
Khnemet tu neb urt thut Urd dm
of " Defender from every evil, great lady ; and from Ura whom
iw
mesu-s she hath brought forth ; "
and whenever it was possible they painted on them figures of the goddess, who was represented with her protecting wings stretched out over the deceased, and with the emblems of celestial water and air in her hands. They believed that the dead were safely under the protection of the goddess when a picture of her was painted on the cover of the coffin above them, and they rarely forgot to suggest her presence in one form or the other.
The following passages from the text of Pepi I. (line 100 if.) illustrate other aspects of the goddess : — " Hail, Nut, in whose " head appear the Two Eyes (i.e., Sun and Moon), thou hast taken " possession of Horus and art his Urt-hekau (i.e., mighty one of " words of power), thou hast taken possession of Set and art his "Urt-hekau. Behold, 0 Nut, who 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 whatsoever which they have, grant " thou that he may be without opposition, and that he may live, " and let thy life, 0 Nut, be the life of Pepi. Thy mother cometh "to thee and thou mo vest not. Nut cometh to thee and thou " mo vest not. The Great Protectress cometh to thee and thou
1 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 heart in thy body, thou livest according to thy "precepts, thou speakest 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."
( 113 )
CHAPTER VI
OSIRIS, j^, AS-AR, OR jg, ^,
FROM the hieroglyphic texts of all periods of the dynastic history of Egypt we learn that the god of the dead, par excellence, was the god, whom the Egyptians called by a name which may be tentatively transcribed As-ar, or Us-ar, who is commonly known to us as " Osiris." The oldest and simplest form
of the name is \\ , that is to say, it is written bv means of two
hieroglyphics, the first of which represents 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 Aus or Us, and by punning it was made to have the meaning of the word usr, " strength, might, power," 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 " strength of the Eye," i.e., the strength of the Sun-god Ra. This meaning may very well have suited their conception of the god Osiris, but it cannot be accepted as the correct signification of the name. For similar reasons the suggestion that the name As-ar is connected with the Egyptian word for "prince," or " chief," ser, cannot be entertained. It is probable that the second hieroglyphic in the name As-ar is to
i Other forms are j Q ^ , Usr-Ra, ^ [1 <=> ^, User, -f] ^ ()(]
Uasri, and M (§_ |l ^jj, Ausares.
II — I
114 OSIR1S-UNNEFER
be understood as referring to the great Eye of heaven, i.e., Ra, 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 worshippers the difficulty is hardly likely to be cleared up. The throne or seat, jj , is the first sign in the name of As-t, jj o , who is the female counterpart of Osiris, and it is very probable that originally the same conception underlay both names. It is useless to argue1 that, because the dynastic Egyptians at a late period of their history substituted the disk of Ra, O, for the eye, -<s>-, in the name As-ar, and because they addressed to the o-od 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-nefer,
^J^ T 3 , in religious and mythological texts, and the priests (like
/wwv\ U i — 1
modern Egyptologists) tried to explain the name. The writer of a
hymn quoted by Dr. Brugsch derived the word from un, ~Sk$*
" to open, to appear, to make manifest," and neferu, T *^~ v\ ■ i ,
" good things," and when he wrote, " Thy beauty (or goodness) " maketh itself manifest in thy person to rouse the gods to life in "thy name Un-nefer," it is clear that he was only making a play of words on the name "Un-nefer"; and again when he wrote, "Thou comest as the strength (usr) of Ra in thy name of As-ar," his object was rather to play with words on the name As-ar than to afford 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.2 The truth of the matter seems to be that the ancient Egyptians knew just as little
1 See Brugsch, Religion, p. 81.
2 According to one writer the name means " beautiful hare," and according to another the " Good Being " ; in one case un is connected with the verb un, " to be,"
and in the other with the god Un, -^* JH , or Unti, t$0% J] , who is mentioned
in the Book of the Dead, Chapters xv. (Litany), 1 ; cxxxvi.A 7.
OSIRIS - UNNEFER.
ATTRIBUTES OF OSIRIS 115
about the original meaning of the name As-ar as we do, and that they had no better means of obtaining information about it than we have.
Passing now to the consideration of the original characteristics and attributes of Osiris we find that the oldest religious texts known to us refer to him as the great god of the dead, and throughout them it is tacitly assumed that the reader will under- stand that 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 which he was believed to be willing to admit all such as had lived a good and correct life upon earth, and had been buried with appropriate ceremonies under the protection of certain amulets, and with the proper recital of certain " divine words " and words of power. The worship of Osiris is, however, very much older than these views, which, it is clear, could only belong to a people who had advanced to a comparatively high state of civilization and of mental development.
The 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 Annu had composed a system of theology which was supported by the authority of the king and his high officials, and there is no doubt that it was based upon older systems of religious thought and belief. What these may 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 Ra, or Ra-Tem was to the living and to this world, and in some passages he is referred to simply as " god," T, without the addition of any name. No other god of the Egyptians was ever mentioned
116 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 worship were situated at Abydos in the South and at Tettu (Mendes) in the North ; in proof of these statements the following considerations are submitted. In a Rubric to one of the versions of the lxivth Chapter of the Theban Recension of the Book of the Bead it is said that the Chapter was " found " during the reign of Semti,1 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 I am To-day ; and I have the power to be born a second time. " I the hidden Soul create the gods, and I give sepulchral meals to " the divine beings in Amenti and in heaven." Osiris is mentioned by name in connexion with " his city," and Tern, Khepera, Shu, the Urti goddesses, i.e., Isis and Nephthys, the goddess Aukert, the Chief of Re-stau, Hehi, the Bennu, and the 4,601,200 spirits, who are twelve cubits high, are referred to, and we see that the whole 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, X Jp [_J , who flourished in the reign of Semti, the
king in whose reign the lxivth Chapter of the Booh of the 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,
1 His name was formerly read Hesepti.
SEMTI AND OSIRIS 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 we 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 Semti danced was Osiris. Immediately below the scene on the plaque described above is a representation of a ceremonial boat, and if we compare it with certain vignettes in the Boole of the Dead and elsewhere we cannot fail to identify it as the well-known Hennu Boat of the god Seker (Socharis). Now, in the Rubric of the Chapter already referred to, we are told that the Chapter was found " in the foundations of the shrine of Hennu," and thus the Chapter and the god Hennu, i.e., the god of the Hennu Boat, were in existence in the 1st Dynasty, and they were in some way specially connected with king Semti — if we are to believe an Egyptian tradition which was current under the XVIIIth Dynasty, about B.C. 1G00. Moreover, if the gods whom the Egyptians under the IV th 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 Underworld by the name of Amenti, or Amentet, presupposes the existence of its god and king, one of whose chief titles was Khenti-Amenti. It is important to note also that on the plaque of Hemaka Osiris wears the White Crown, or Crown of the South, a fact which suggests that at the time when it was made he was regarded as a god of the South, and to note that although in later times his cult was general throughout Egypt he was always represented with the White Crown on his head, and that it was one of his most characteristic attributes.
The plaque of Hemaka proves that a centre of the Osiris cult existed at Abydos under the 1st Dynasty, but we are not justified in assuming that the god was first worshipped there, and when we remember the frequent allusions in the Pyramid Texts to Pe and Tep, the two divisions of the city of Per-Uatchet in the Delta, it is difficult not to think that even under the 1st Dynasty shrines had been built in honour of Osiris at several places in Egypt. Dynastic tradition asserted that the head of Osiris was buried at
118 OSIRIS KHENT-AMENTI
Abydos, and for this reason that city became of the first importance to worshippers of the god, but we know that the local god of the nome was An-Her, 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 apparel wherein he is arrayed in the Underworld. We find that he wears white linen garments and sandals, that he sits by a lake in the Field of Peace with the gods, and partakes with them of the tree of life, ^ a*a^a ■¥• 9 and that he eats figs and grapes, and drinks oil and wine, and that he lives on the " bread of eternity," and the " beer of everlastingness, ' ^ Q ™^ XI ft =0=
His bread was made of the wheat which Horus ate, and the four children of Horus, Mestha, Hfipi, Tuamutef, and Qebhsennuf " appeased the hunger of his belly, and the thirst of his lips." He abhorred the hunger which he could not satisfy, and he loathed the thirst which he could not slake, and one of the greatest delights of his existence was the knowledge that he was " delivered from the power of those who would steal away his food."
Another source of great joy was the power which he possessed of washing himself clean, and he and his double are represented as sitting down to eat bread together, each having washed himself clean ; yet another source of enjoyment was his journeying by water in a boat which was rowed by the mariners of the Sun-god Ra. All these and similar statements point clearly to the fact that the reward which Osiris bestowed after death upon his follower was a life which he led in a region where corn, and wine, and oil, and water were abundant, and where circumstances permitted him to wear white linen robes and white sandals, and where he was not required to do work of any kind, and where he was able to perforin
1 See the Chapter " Doctrine of Eternal Life " in my Papyrus of Ani, London, 1894, pp. lxxv.-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 with his parents, and presumably with a wife, or wives, and family, and his heavenly life was to all intents and purposes nothing but a duplicate of his life upon earth. In several passages in the Pyramid Texts we also have allusions to a life in which his enjoyments and delights were of a more spiritual character, but it is evident that these represent the beliefs and doctrines of the priests of Ra, who declared that the blessed fed upon light, and were arrayed in light and became beings of light, and that the place wherein they lived was the boat of the Sun-god Ra, wherein they passed over heaven, and wherefrom their souls flew down to earth to visit the scenes of their former life. Thus, as far back as the period of the Vth Dynasty texts belonging to two distinct cults, i.e., the cult of Osiris and the cult of Ra, existed side by side, and no attempt appears to have been made to suppress either that of Osiris or that of Ra ; in other words, the priests of Heliopolis had the good sense to allow the beliefs which were connected with the cult of Osiris to find expression in the great Recension of religious texts which they promulgated about B.C. 3500. The cult of Osiris was very ancient, and was universal, and they saw that the cult of Ra would not take its place in the minds of the Egyptians for a very considerable time, if ever.
From what has been said above it is quite clear that the followers of Osiris believed in a material heaven, and we have now to consider where that heaven Avas situated. In a passage in the
text of Unas (line 1 9 1 if.) the Angels of Thoth, ^ V ^ ^ ^ ^ ,
and the Ancient Ones, ^ v^, and the Great Terrifier,
I <zs^ \\ v\ ^=s , who cometh forth from the Nile, fi , Hap,
and Ap-uat, \f S=^^£^3: d^, who cometh forth from the
tree Asert, (1 <=> w , are called upon to witness that the mouth of the king is pure, because he eats and drinks nothing except that upon which the gods live. The text says, " Ye have taken Unas " with you, and he eateth what ye eat, he drinketh that which ye " drink, he liveth as ye live, he dwelleth as ye dwell, 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] with the net in " Aaru, Unas hath possession over the waters in Sekhet-hetep, " and his offerings of meat and drink are among the gods. The " water of Unas is as wine, even as it is for Ra, and Unas goeth " about heaven like Ra, and he traverseth heaven like Thoth." From this extract we see that the region where the heaven of Unas was situated is called Aaru, (I "%\ _^£ ])])])]) > *ne name having as a determinative a sign which is intended to represent a mass of waving reeds; in another place (line 412) the region is called
Sekhet- Aar, H ® jjj]]] \\ <K\ _s^ , and is identical with the Sekhet-Aarru, DJJO ^ Q 1^ *ST ^ '^X i n ' anc* Sekhet- Aanru, 1 1 Q " 0 ^\ ™ lm~ ^ , of the later Recensions of the Book of the Dead. From a number of other passages Ave find that Aaru or Sekhet- Aaru was divided into a number of districts, the chief of which was called Sekhet-hetepet, 000 "J, 1,e-> Viem oi
0 Offerings," or Sekhet-hetep, (]]]]] Q =&=, i.e., "Field of Peace,'
and was presided over by the god Sekhti-hetep, 000
To the south of this region lay Sekhet- Sanehemu,
Y~) Mv V ^^ ' ' *'e*' " Field °f ^ne Grasshoppers," l and in it were the Lakes of the Tuat, c^> X , and the
Lakes of the Jackals, L J — h— <k\ v\ -^ a . In the
waters of Aaru, or Sekhet-Aaru, Ra purified himself (Pepi I., line 234), and it was here that the deceased also purified himself before he began his heavenly life ; here also dwelt the three classes of beings who are called Akhemu-seku, Akhemu-Betesh, and Akhemu-Sesh-emau,2 that is to say, three classes of celestial bodies
1 See Book of the Bead, cxxv. Pt. iii., 1. 19.
1-
?$.q»k--*jsr.
oo
THE SEKHET-HETEPl
[FROM THE PAPYRUS OF AN
ANI Ploughing and Reaping and*
of TM
OR ELYSIAN FIELDS
»RIT. MUS. NO. 10470, SHEET 35).]
'RSHIPPING THE GODS IN THE ABODE LESSED.
THE MATERIAL HEAVEN 121
or beings who were thought never to diminish, ojp melt away, or decay.
All 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 Tettu, or Tatau. Thus in a passage in the text of Pepi I. (line 255) it is said, " Pepi hath gone forth from " Pe, and from being with the Souls of Pe, and as he is arrayed in " the apparel of Horus, 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 Hra-f-ha-f
v*L_ w jjJk*^')' ^eP* *iatk Journeyed on to Sekhet-Aar, " (P J HilH =» \ ^ o^> JSd J) , be hath come forth from Uart,
" Vol w\ ^ ^ ) ' ana" s^nce ne *s *ne D0(ty which hath come forth "from God, and the uraeus which hath come forth from Ra, he " hath sailed on to Sekhet-Aar, having the four Spirits of Horus, "Hap, Amset, Tuamutef, and Qebhsennuf, with him, two on each " side." This view of the position of Sekhet-Aaru is supported by several passages in the Theban Recension of the Book of the Dead, and the pictures of the district, with its lakes and canals which form the vignettes to the cxth Chapter, indicate that it was situated to the north of Egypt. The name Sekhet-Aaru appears to mean "Field of Reeds" or "Field of Plants," and the idea conveyed by it was that of some very fertile region 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 branches. In the text the deceased prays, " Let " me have the power to order my own fields in Tettu, and my own " growing crops in Annu. Let me live upon bread made of white
1 I.e., " He whose face is behind 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 Hi.).
In the neighbourhood of Tettu, then, the original Sekhet- Aaru 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, ft ft csi % S , or Tatau,
here referred to was the capital of the ninth nome of Lower Egypt called Per-Asar-neb-Tettu, '"^ IRj ^7 ft e ^ ^, by the Egyptians, and Busiris by the Greeks. In a portion of it called Neb-sekert, ^37 P<5>[J1], was preserved, according to one tradition, the backbone, jj^, of Osiris; according to another his jaws were there preserved.1
From what has been said above it is clear that the cult of Osiris is certainly as old as the period of the 1st Dynasty, and that the oldest centre of his worship 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 Africa, and that his home and origin were possibly Libyan. We have no means of finding out what were the earliest conceptions about Osiris, but it seems that he was originally a water 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 2 and M. Maspero3 both regarded him as a water-god, and rightly consider that he represented the creative and nutritive powers of the Nile stream in general and of the Inundation in particular.
The natural opponent of Osiris was Set, Avho typified death and destruction, and who was the god par excellence of the desert ; and in various forms and told in different ways we have the narrative of the contest between the powers of life and death, and
1 See de Rouge, Ge'og. Ancienne, p. 59. ~ Religion, pp. 190, 197.
3 Histoire Ancienne, torn, i., p. 172.
OSIRIS 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."1 In the xviith Chapter of the Book of the Dead the deceased says, " I am "Yesterday (u sef); I know To-day (^ "v\ "v\ O tuau)"
and in answer to the question which follows, " Who then is this ? " it is said, " Yesterday is Osiris, and To-day is Rti, on the day when " he shall destroy the enemies of Neb-er-tcher, and when he shall " establish as prince and ruler his son Horus" (lines 15-18). This passage proves that although Osiris was the type of that which is gone, or dead, or the past, he 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 was, nevertheless, the cause of the fertility of Egypt, which was personified 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 place, becoming thus the " father of his father." 2
Among a people like the Egyptians it would not be very long before the annual rise, and inundation, and fall of the Nile would be compared to the chief periods in the lives of men, and before the renewed rise of the Nile in the following year would 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, we find nowhere in Egyptian works a connected narrative of the life, acts and deeds, and sufferings and death, and resurrection of Osiris, the man-god, but we possess a tolerably accurate account of them in Plutarch's De Iside et Osiride.3 The mythological history of Isis and Osiris by this
1 "Die ununterbrochene Verji'ingung der unsterblichen Nafcur nacb gottlicbem Willen und nacb ewigen Gresetzen," liel'ujion, p. 611. 3 Brugsch, Religion, pp. 612, 613. 3 Ed. Didot (Serijpta M or alia, torn, iii., pp. 427-469), § xii. ff.
124 ISIS AND OSIRIS
writer is so important that an English rendering of it by Mr. Squire is given at the end of this chapter, but it will be necessary here to summarize the main facts in it in order that they may be compared with the hieroglyphic 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 ; when 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.e., in all five days, which he added to the year. On the first of these five days Osiris was born, and a voice was 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 laws, and made men worship the gods ; when Egypt had become peaceful and prosperous he set out to instruct the other nations of the world, and Isis ruled Egypt during his absence. On his return Typhon, the Egyptian Set, and his seventy-two comrades, made Osiris to lie down in a chest, which was immediately closed by them, and cast into the Nile, which carried it down to its Tanaitic mouths. When Isis heard what had befallen her husband she cut off a lock of her hair as a sign of grief, and then set out to find his dead body. At length she traced it to Byblos, whither it had been carried by the sea, and she found that the waves had gently laid it among the branches of a tamarisk tree, which had grown 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, which are called in Egyptian Athu,
(1 c=^= 9 \\ Jf \X , a name meaning "papyrus plants;" the Greeks
rendered the Egyptian word for " papyrus" by BvfiXos, and some copyist of the Greek text misunderstood the signification of the word 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 down 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 u , tef, 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 are 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 ordinary way, Isis gave him her finger to suck, and each night she put him into the fire to consume his 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 begged 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 Horus.
One night, however, Typhon was out hunting by the light of the moon, and he 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 with 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
1 Moses was laid in an ark of bulrushes, and was therefore believed to be safe from the attacks of crocodiles.
126 VICTORY OF HORUS
Horus and Typhon Horus was the victor. The great battle between Horus and Typhon took place, we are told in the IVth Sallier Papyrus, on the 26th day of the month Thoth ; they first of all fought in the form of two men, but 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 that in Plutarch's time the Egyptians believed that Osiris was the son of a god, that he lived a good life upon earth and ruled 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 suffered, and died, and rose again, and reigned eternally in heaven. They believed that they would inherit eternal life, just as he had done, provided that what was done for him by the gods was done for them, and they made use of amulets, and magical texts of all kind, and performed ceremonies connected with sympathetic magic in order that they might compel Osiris and the gods who had brought about his resurrection (i.e., Thoth, the " lord of divine words, the scribe of the gods," and Isis, who made use of the words with which Thoth supplied her, and Horus and his companion gods who performed the symbolic ceremonies which were effectual in producing the reconstitution of the body of Osiris and its revivification) to act on their behalf even as they had acted for the god. The species of the amulets used were constant, and they appear to have been sixteen in number, viz., four figures of the children of Horus each with his characteristic head, four lapis-lazuli Tet pillars, two bulls, a figure of Horus, a figure of Thoth, two carnelian Tet pillars, and two lapis-lazuli utchats, ^^ jrp[p .
According to Plutarch the number of portions into which Set tore the body of Osiris was 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 Koptos. 2. Aa-fib in Elephantine. 3. An-rut-f in Herakleopolis Magna. 4. Kusae. 5. Heliopolis. 6. At- Ament in Sma-behutet (Diospolis of Lower Egypt). 7. Letopolis. 8. Pa-Thuhen in Sa'is. 9. Meh- ta-f in Hermopolis of Lower Egypt. 10. Athribis. 11. Aq (Schedia). 12. Ab, in the Libyan Nome. 13. Het-sera in the city of Netert. 14. Apis.1 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 nome possessed its central shrine of Osiris, which was called a " Serapeum," 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 which 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 inscriptions at Dendera which refer 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,2 although sixteen pieces are sometimes enumerated.3 The sixteen members of the body of
Osiris are : — his head, ®, the soles of his feet, yjft), his bones, £ c ,,
his arms, a, his heart, ^ 0 , his interior, * O, his tongue.
^K, his eye, ^, his fist, *i-^, his finSers> )))> his back, X, his ears, <§-^§>, his loins, 1^ ^ X ^> nis Dody> 2"! ^'
D
1 See Brugsch, A&j. Zeitschrift, 1881, p. 79 ff. Another list of the sixteen sanctuaries is given by M. Loret in Becueil, torn, v., p. 85, where they are
enumerated in the following order : — Tettu, 1 ^ , Abydos,
(£> & " Y\ f^^l
Memphis, q E Y ^L , Nubia, X , Herakleopolis, f Q ^, , Kusae,
Atef -khent, ^ ^=— _ V,,^, , Sa'is, Txf *~^~, Mehtefc, ^' Amu' & I
Sma-Behutet, T ^, Re-aqiu, I j -y^y, Hen, <^>^^, Netrat,
1 JL> { ©,' B^et' f" @ ' Ka"qem' ^^ ^BHE' Dendera> 4ar* S£- - They are enumerated by Brugsch, Aeg. ZeiL, 1881, p. 90 ff. 8 Recueil, torn, hi., p. 56; torn. iv\, p. 23.
128 OSIRIS THE MAN-GOD
his head with the face of a ram, ® ^=— *"ww <£> q U ^> 22. , and
his hair, <=> o -1
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 who was 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 Dendera2 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 were performed in them in commemoration of every event which 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 funeral chest, and of the model of the god which was 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., which were employed in the ceremonies. On the xiith day of Khoiak the Festival of the Ploughing of the Earth and the Festival of the
TenA, (j , were celebrated; on the xivth day the great
1 The hieroglyphic texts tell us that the head of Osiris was buried in the sanctuary of Arq-heh, <c=r> « Mr l © , in Abydos ; his left eye was buried in
Het-Maakheru, [) I , in Lower Egypt ; his eyebrows were buried in Am, ^~ (PeVusium) ; his jaw-bones Avere buried at Faket in Upper Egypt ; certain portions of his head were buried at Heb-kert, V&y u^ ^ , ha the Delta ; his neck was buried in the Delta ; an arm and his right leg were buried at Aterui qema, WW ^W^ ' *^s left leo was buried at Mehet, CxSPf ^ ; a bone of his back (os
coccyx) was buried at Heliopolis, and his thighs at Het-her-ateb, J i i (I 0 ',
a foot was buried at Netert, \ ^ , and his heart at Usekht-Maati,
ijjpji I) M J 4 J] ; his phallus was buried at Het-Bennu, J ^ ^^ ^ ,
and a portion of his backbone at Pa-paut-neteru, ^ | . Various other
parts of his body were buried at different places, and in the case of a few members the honour of possessing them was claimed by more than one city.
2 See Brugsch, Becueil, i., 15, 16 ; Diimichen, Besidtats, iv. 1-27 ; Mariette, Denderah, torn, iv., pll. 35-39.
r
SETTING UP TET 129
Festival of Pert; on the xvith day the Festival of Osiris Khent 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 Tet, u, was set up in Tettu, because on this day the divine members of Osiris, | 9>R.^> were brought. The 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 with the ceremonies in the great sanctuaries, e.g., Dendera, thirty-four papyrus boats were employed, and these were lit up with 365 lights, or lamps, ] U "^ Q, ^^n II " The gods of Mendes, with Anubis, occupied one boat, and Isis, Nephthys, Horus, and Thoth, each had a boat ; the remaining twenty-nine boats were dedicated to the following gods : — Mestha,
Hapi, Tuamutef, Qebh-sennuf, Sah-heq, |^T, Armauai, £= -f) M 1 , Maa-tef-f, <2>" Jp *JL *^_ 1 , Ar-ren-f-tchesef, ^" *—- -^j 1 , Am-Tet, JJ- ^ ^ , Nefer-hat, I *^ ^ , Ast-sen-
ARI-TCHER, jj^jQIU^S^^^, SeM, ^ J\ ^ , HeR-A-F, ^
J , Sent, „ ^ ^> ^ , Ari-maat-f-tchesef, ySj ^" -ZT1) "j , Sebakhsen, fl ^ " 0 ' 1, Heqes, 8 a n f^ 1 , Neter-bah, p| 'c=S) 1 , Qetet, ^ q ^ ^ , Khenti-heh-f, f ^ Q, *^ 1 ' ^-Q"?er-Am-
UNNUT-F, T lr^%0 1 ' NeTCHEH-NeTCHEH, C^ "SI,
Asbu, \\ n J %> 1 , Per-em-khet-khet, ^=S /= J"^^"^ 1 , Erta- nef-nebt, <=> V J ^ [ 1 I , Tesher-maati, □§ -<2>- i , KnENT-
het-Anes, fQH^pSl, Maa-em-qeeh, ^y^^Q"\
An-f-em-hru-seksek, j\ p i — <=> — »— ^fe? — h— X . The above
facts prove that in the Ptolemaic period the views which were held generally about Osiris were substantially the same as those which were in vogue in the times when the Pyramid Texts were
II — K
130 FORMS OF OSIRIS
composed, and it is clear that the cult of Osiris was widespread even in the Vth Dynasty, or about B.C. 3500.
From the Pyramid Texts we learn that the dead kings were already identified with Osiris, and that Osiris was identified with the dead Sun-god, but we have no means of knowing when he was merged in Seker, the god of the Memphite Underworld. The Heliopolitan priests declared that he was the son of Seb and Nut, but it is much to be regretted that they did not preserve for us the genealogy of the god according to the priests of the predynastic period. The festivals which were celebrated in the month of Khoiak were, no doubt, founded upon very ancient tradition, but the elaboration of detail given in the text at Dendera, to which reference has already been made, does not suggest a primitive antiquity, although it shows how deeply seated was the cult of Osiris in the hearts of the people. The numerous aspects under which the god was worshipped also show that some of the original conceptions of the attributes of the god were forgotten in compara- tively early days, both by foreigners and Egyptians, and it is this fact which explains how he came to be identified with the Greek god Dionysos. The aspects of Osiris were nearly as numerous as those of Ra, hence we find him identified with the sun and moon, and with the great creative and regenerative powers of Nature, and he was at once the symbol of rejuvenescence, resurrection, and of life of every sort and kind which has the power of renewing itself.
We must now consider the various forms in which Osiris is represented on the monuments, and in papyri, etc. The common form of the god is that of a mummy, who wears a beard, and has
the White Crown, /), on his head, and a mendt, (w , hanging from
the back of his neck. In a scene reproduced by Lanzone1 he appears in a group with the Hawk-god Seker, the Beetle-god
Kheprer, and the goddess Shent, aaKaa, and has two forms, i.e.,
Osiris, lord of Khut, and Khent Amenti, r -<s>- ^37 '^^ ° , and
flm ^ >^> f ' ^n ano^ner scene2 he appears in the form of the Tet
1 Dizionario, plate 15. -Ibid., pi. 17.
iii 111 111 111 ii tii nun in in nun in iiiiii nrm
S
osiris wearing the white crown and menat ano holding the sceptre,
Crook, and Flail. Before him are the Four Children of Horus, and
behind him is his wlfe 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 Turin1 Osiris appears in mummied form, seated, and holding in his
hands the sceptre f , and the flail or whip £\ ; on his head is the White Crown with plumes, to which the name Atef is usually- given. His titles are " Osiris Khenti-Amentet, Un-nefer, lord of Tatcheser, the great god, king of the living." Behind him are seated Ptah-Sekri, ^ § ^^ ^ w) > " ^or<^ °f the bidden chest," Anpu, "dweller in the city of embalmment," Horus, son of Isis, and Hathor. As a form of Khnemu-Ra he has the head of a ram, the horns of which are surmounted by a solar disk and by four
knives.3 A common symbol of the god is A, i.e., the box which
contained the head and hair of Osiris and which was preserved at Abydos, where these relics were buried. Elsewhere we see 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 steps, /\, at Henen-Su ; he is accompanied by Maat, Horus, son of Isis, Thoth, Heka, ^=^ jj , who holds a serpent in each hand, and the snake-headed goddess Heptet, 8 . The exact part which this last-named deity played in connexion with Osiris is unknown, but it is certain that it was of considerable importance, and that the goddess assisted in bringing about his resurrection. Heptet has the body of a woman with the head of a bearded snake ; on her head is a pair of horns which are surmounted by a solar disk, and Atef Crown, and uraei with disks and horns, r>. In each hand she holds a knife.3
On the walls of the temple of Dendera 4 is preserved a very interesting group of scenes connected with the story of the death and resurrection of the god, which may be briefly described thus : —
1. Osiris lying on his stomach on his bier, beneath which are his four crowns ; he is called, " Osiris, beloved of his father, the
1 Lanzone, op. cit., pi. 96. 2 Ibid., pi. 143. :! Ibid., pi. 211.
4 See Mariette, Deader ah, torn, iv., pi. 6515., Paris, 1S73.
FUNERAL OF OSIRIS
king of the gods, the lord of life, Osiris." In front of Osiris is Horus who presents to him a lotus flower.
No. 1.
2. Osiris lying on his funeral bier ; at the head stands
1
No. 2.
Nephthys, and at the foot Isis.
No. 3.
3. Osiris, ithyphal- lic, and wearing the Atef Crown, lying on his bier. On the head of the bier is a hawk with outstretched wings, and behind it stands Isis ; on the foot is a similar hawk, and be- hind it stands Horus,
FUNERAL OF OSIRIS
loo
son of Isis. Above is the soul of Osiris. Below the bier are two crowns, a tunic, and a cap.
4. 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.
5. Osiris, naked and beardless, lying on his bier, at the head of which stands Isis who is addressing the god ; beneath the bier are 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 as personifications of the four large, internal organs of the body.
6. Osiris, naked, lying upon his bier, over the foot of which is the vulture goddess Uatchet, and over the head the uraeus goddess Nekhebet.
7. Osiris, in mummied form, lying on his bier beneath a funeral chest, over which a hawk stretches out its wings.
8. Osiris, j ^g ^ , of Behutet (Edfu) lying on his bier, with
No. 6.
Xo. 8.
Nephthys at his head and Isis at his feet.
9. Osiris of Ta-khent lying on his bier, with a Hawk-goddess at the head and a Vulture-goddess at the foot.
10. Osiris of Hap, ^^1©? wearing the Atef Crown, lying- face downwards on his bier, beneath which are a number of crowns and caps of the god.
134
FUNERAL OF OSIRIS
S» ©
11. Osiris lying on his bier in the Meskhen chamber with the four funeral vases beneath.
12. Osiris, ithyphallic, mummied, and beardless, lying on his bier ; he is watched over by three hawks, and by Isis, who stands
at the head, and by a frog - headed form of the god Horus. Be- neath the bier are the ape-headed god Aurt,
4 _a < 1 ' anc* two snake-goddesses, one of
No- 12- which is called Her-
tept, x ^ ^) Pn ' anc^ an ibis-headed god.
13. Seker-Osiris of Mendes, 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.
14. Seker-Osiris of Mendes, in the form of a hawk-headed mummy, lying upon his
bier, beneath which grow three small trees.
15. Seker-Osiris, naked, and bearded, and wearing the Atef Crown, lying upon his bier, be- neath which grow three trees. 16. 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 Tet, u . On the right is
" Asar Tet, the holy one in Tettu, rj'S 7 □ M m >" m ^ne form of a Tet pillar, which is provided with human hands and arms ;
No. 13.
No. 14.
FUNERAL OF OSIRIS
135
No. 16.
above it appear the head of Osiris and the sceptre and flail, or whip.
Osiris on his bier ; beneath are the Canopic jars.
The mummy of Osiris on its bier with the hawk of Horus above ; at the head is NephthyS,
and at the foot Isis.
17. Osiris, beardless, and wearing the White Crown and plumes, in the act of raising himself from his bier at the command of Heru-netch-tef-f.
136
FUNERAL OF OSIRIS
No. 17.
No. 18.
18. Osiris Un-nefer, in mummied form, lying on his bier, at the head of which grows the Persea tree, Ashet (1 A ; above the
upper branches stands a soul in the form of a man-headed hawk.
19. Osiris, bearded, lying on his bier, which 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-netch-tef-f thrusts his lance, and touches the face of Osiris with it, with the view, presumably, of effecting the " opening of the mouth."
Ceremonial scene connected with the resurrection of Osiris.
20. 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 Heqet, ( £> J); beneath the bier are an ibis-headed god holding the TJtchat, two serpents, and the god Bes. It is interesting to note that the frog-headed goddess Heqet, who was a form of
PTAH-SEKER-AUSAR, the Triune God of the Resurrection
FUNERAL OF OSIRIS
137
Hathor, was connected by the Christians with the Christian Resurrection ; in proof of this may be cited the lamp described by
No. 20.
Signor Lanzone,1 whereon, he tells us, is a figure of a frog, and the legend 3Eyoj elfxt '^^ao-rctcri?, " I am the resurrection."
21. Osiris, bearded, ithyphallic, in mummied form, and wearing the White Crown, lying on his bier, by the side of which stand Anubis, jackal-headed, and Heqet, frog-headed. At the
Anubis addressing' Osiris on his bier.
head stands H eru-netch-tef-f in the form of a hawk, and Nephthys kneels ; at the foot kneels Isis.
22. Osiris, bearded, wearing the White Crown with plumes,
No. 22. 1 Dizionario, p. 853.
138
RESURRECTION OF OSIRIS
and holding in his hands the sceptre and flail, or whip, raising himself up on his knees from his bier, which is enclosed within the funeral chest. Beneath the bier are most of the crowns of the god. Beside it stands Isis.
23. Osiris rising up out of a basket (?), which rests upon a pedestal ; behind him stands Isis with her wings stretched out on both sides of him, and before him is a bearded 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 Tet, u , wherein are
No. 23.
a papyrus plant and a lotus plant, the emblems of the South and North respectively. The boat rests upon a sledge, the supports of which are made in the form of inverted lotus flowers, which are well known types of the dawn and of renewed life. The title of the god here is " Osiris Seker, lord of the funeral chest [at] Abydos," -'5a z^l 1$ ^^ r^rn i pi i -JQ Q °
The two commonest titles of Osiris are " Khent-Amenti,"
li^. and "Un-Ne™," Hi^J, or (Zl^Il -1 as such he holds in his hands one or two sceptres and the whip, or flail, j, |, J\, and wears the White Crown. Sometimes he
appears as a man, with a large mouth and eyes and nose, and with a Tet surmounted by a disk, plumes, horns, uraei, etc., issuing from his head.1 He once appears in the form of Ptah pouring out 2 water from a libation vase for a deceased person who kneels before him, and once he appears with the head of the Bennu.3 In
1 Lanzone, Dizionario, pi. 293. 2 Ibid., pi. 294. 3 Rid., pi. 295.
Ml Ml Ml Mr vr w w \u w \u w \u w \u m
®®®®®®®®<§>®®®®®® /av ja\ /av jms. /av /av /av /a\ /av /a\ /a\ /av /AV /av /A\
King SETI I. Addressing OSIRIS Khent-Amentet.
RESURRECTION OF OSIRIS 139
some scenes Osiris appears as a god of vegetation, and in one instance the god is represented in mummied form, and wearing the xVtef Crown, and from his body a row of plants is seen growing ; in another he is represented by a small mound of earth, 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: — 1. A ram-headed god, holding a serpent, and 2. the serpent
Khebkheb, ® J ® J Hlft ; on 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 another, possessed his own sanctuary. Thus, as Dr. Brugsch has pointed out,1 in Northern Nubia Osiris was known as Khnemu, in Apollinopolis and Denclera as An, in Thebes as Khnemu-ut-em- ankh, in Coptos as Amsu-Heru-ka-nekht, in Diospolis Parva as Sekhem, in Lycopolis as Sekhem-taui, in Antaeopolis as Maui, in Cusae as Urt-ab, in Memphis as Seker, in Cynopolis and Oxyrhynchus as Anubis, in Herakleopolis as Ka-hetep and Heru- shefi, in the Libyan Nome as Khent-Amenti, in Heroopolis as Ankh and Tern, in Busiris as Tet or Tettu, in Heliopolis as Ser-aa, and in other places in the Delta as Fentet-ankh, Heru-ap-shata. In the cxlist and cxliind Chapters of the Book of the Dead we have a complete list of the forms and shrines of Osiris, 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 found, in two versions, 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 was a river or water god, and of only quite local importance, 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 source upon which
1 Religion, p. 018.
140 OSIRIS, JUDGE OF THE DEAD
we can draw for information on this subject is the Booh of the Dead. In this work 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 he was believed to have been once a human being who had died and had been dismembered ; but his limbs had been reconstituted and he had become immortal. The most remarkable thing about him was that his body had never decayed like the bodies of ordinary men, and neither putrefaction nor worms ever acquired power over it, or caused it to diminish in the least degree. It is true that it was embalmed by Horus, and Anubis, and Isis, who carried out with the greatest care and exactitude all the prescriptions which had been ordered by Thoth, and who performed their work so thoroughly well 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 words of power which these gods said and by the ceremonies which they performed. A very ancient tradition declared that the god Thoth himself had acted the part of priest for Osiris, and although the Egyptians believed that it was his words which brought the dead god back to life, they were never able wholly to free themselves from the idea that the series of magical ceremonies which they performed in connexion with the embalmment and burial of the dead produced most beneficial results for their deceased friends.
The compositions which form the chapters of the Booh of the Dead are declared to have been written by Thoth, and they were assumed to be identical with those which this god pronounced on behalf of Osiris ; the ceremonies which were performed by the priests at the recital of such compositions were 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, whilst 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 the ceremonies were 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 transformed bodies because he had made himself incorruptible and immortal. Moreover, he was himself " Eternity and Everlasting- ness," and it was he who "made men and women to be born
again," f| P ^ ^ ^» $ $ | ^ J ^; the new birth was the birth into the new life of the world which is beyond the grave and is everlasting. Osiris could give life because he was life, he could make man to rise from the dead because he was the resurrection • but the priesthood taught in all periods of Egyptian history that it was necessary to endeavour to obtain the favour of the o-od by means of magical and religious words and ceremonies. From the earliest times the belief in the immortality of Osiris existed, and the existence of the dead after death was bound up with that of the god. Thus in the text of Unas (line 240) it is said of the king to Tern, " 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 " Unas shall not be destroyed ; 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, " How "long have I to live?" and he replies, "Thou shalt exist for " millions of millions of years, a period of millions of years " ; * now Tern was identified with Ra, and Ra, at the time when this text was written, was held to be the father of Osiris, and to all intents and purposes the question of the scribe Ani was addressed to Osiris.
It has already been said that the great source of information
J H 0
1 H _# ^^ <c==> 2T i ! AAAAAA K i ! X © i /wwv' I© i ' Chaiifcer clxxv- of
the Book of the Dead (Ani, pi. 19, 1. 16).
142 OSIRIS, JUDGE OF THE DEAD
about Osiris and his cult is contained in the Book of the Bead, 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 the words and deeds which will enable him to attain eternal life, and we must now briefly describe the relations which 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 Booh of the Bead, as contained in the Papyrus of Ani in the British Museum, we 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 judgment of the souls of the dead. From certain passages and allusions in the Pyramid Texts it is clear that the ancient Egyptians believed that the souls of the dead, and perhaps also their bodies, were judged, and the place of their judgment seems to have been situated in the sky ; no details of the manner in which it was performed are given, but it seems as if the judgment consisted in the " weighing of words,"
%s> piq ft f\ <r-=^ v\, utcha metn, that is to say, the weighing of
actions, for the word metu means " deed, action," as much as " word " (like the Hebrew ddbhdr, "Q"j). The " weighing of words" (or actions) was carried out by means of a pair of scales, Makhaat, ^\ a T (] ^ Y| rtl, which were presided over by Thoth, who from
very remote days was known as Ap-rehui, \/ <=^> | % ^ ,
i.e., " Judge of the two combatant gods," that is to say, " Judge of
Horus and Set," and as Ap-senui, yJ^^W," Judge of the
Two Brothers." Thoth, however, only watched the Balance when " words " were being tried in it on behalf of Osiris — at least this was the view 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 we have in the vignette of the Judgment Scene a pair of scales similar to those with which they were acquainted in daily life. They were too logical to think that words, or even actions, could be weighed in a material balance, and they therefore
The Goddess MESKHENET.
OSIRIS, JUDGE OF THE DEAD 143
represented the weighing of the material heart, from which they declared all thoughts and actions proceeded, and sometimes the whole body of the man who is to be judged was placed by the artist in one pan of the Scales. They had, moreover, in very early times arrived at the conception of " right, truth, law, and
"rectitude," all of which they expressed by the word madt, ^ • ,
^ u
and it was against the emblem of Madt, the feather, [), that they weighed either the heart or the whole body. Why the feather was chosen as the symbol of madt instead of the usual object, / — i, it is impossible to say, and this fact suggests that all the views which the Egyptians held about the weighing of the heart have not yet been understood. As the Judgment Scene stands it represents a mixture of different views and opinions which belong to different periods, but it seems impossible to doubt that at some remote time they believed in the actual weighing of a portion of the 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 have been decreed at once for the souls of the dead ; there are no sufficient grounds for assuming that the Egyptians believed either in a general resurrection or in protracted punishment. How far they thought that the prayers of the living for the dead were efficacious in arresting or modifying the decree of doom cannot be said, but very considerable importance was attached by them to funeral prayers and ceremonies in all ages, and there is no doubt that they were the outcome of the firm belief that they would result in the salvation and well-being of the souls of the dead. The Judgment Scene as given in the Papyrus of Ani may be thus described : —
The scribe Ani and his wife Thuthu enter the Hall of Maati, wherein the heart, symbolic of the conscience, is to be weighed in the Balance against the feather, emblematic of Right and Truth. In the upper register are the gods who sit in judgment, and who form the great company of the gods of Heliopolis, to whom are added Hathor, Hu, and Sa. On the standard of the Balance sits the dog-headed ape, the companion of Thoth, the scribe of the gods ; and the god Anubis, jackal-headed, examines the pointer to
144 OSIRIS, JUDGE OF THE DEAD
make certain that the beam is exactly horizontal, and that the tongue of the Balance is in its proper place. On the left of the
Balance are :— 1. Shai, BH^.^ jj> tne &od of luck' or destiny 5 2. the Meskhen, jfi (1 ® □ , or rectangular object with a human
I I I I /WW\A
head which rests upon a pylon, and is commonly thought to be connected with the place of birth ; 3. Meskhenet, | p ^ %$ , the goddess of the funeral chamber, and Renenet, ^^ Njf , the goddess of nursing ; 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 Book of the Dead, in which the deceased addresses his heart, and prays that the sovereign chiefs may not oppose his judgment, and that it may not be separated from him in the presence of the keeper of the Balance. The sovereign chiefs here referred to are Mestha, Hapi, Tuamutef, and Qebhsennuf, the children of Horus. After the heart has been weighed, Thoth, being satisfied with the result, addresses the gods, saying, " The heart of Osiris Ani hath indeed been weighed, and " his soul hath borne witness concerning him (or it) ; it hath been " found true by trial in the Great Balance. No evil hath been " found in him, he hath not wasted the offerings 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 he is holy and righteous, and that he hath not sinned against them ;
therefore the monster Amemet, a 1\ ^v^, 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 shall be made to him, and that he shall have the power to appear before Osiris at will.
In the second part of the scene Horus, the son of Isis, leads Ani by the hand into the presence of Osiris, who is enthroned within a shrine in the form of a funeral chest. Osiris has upon his head the Atef crown, and he holds his usual emblems of authority.
The Company of the Gods
THE JUDGMENT SCEN E A N I ' S HEART BEING WEIGHED IN THE BALANCE.
OSIRIS AS JUDGE 145
1' I' 4\i from n*s nec^ hangs the mendt, (jo^, 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, Mestha, has 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 chest.
The roof of the shrine is supported on pillars with lotus capitals,
and is surmounted by a figure of Horus Sept or Horus Seker, and
by rows of uraei. The pedestal on which the shrine rests is in the
form of the hieroglyphic which is emblematic of Maat, / — i, i.e.,
" Right and Truth." Before the shrine is a table of offerings, by
the side of which, on a reed mat, kneels Ani with his right hand
raised in adoration ; in the left hand he holds the kherp sceptre.
He wears on his head a whitened wig, and the so-called " cone,"
the signification of which 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 Ani. His heart is righteous, and it
' hath come forth innocent from the Balance ; it hath not sinned
' against any god or any goddess. Thoth hath weighed it accord-
' ing to the decree pronounced 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 followers 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 knowingly, nor have I done aught with a false
heart. Grant thou that I may be like unto those favoured ones
who are in thy following, and that I may be an Osiris greatly
II — L
146 OSIRIS AS JUDGE
"favoured of the beautiful god, and beloved of the lord of the *' world, [I] who am indeed a royal scribe, who loveth 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 gods 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 was 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 kheru, Jp ^ I, before Osiris,"
when once his heart had been weighed and had not been found wanting. Egyptologists have investigated the meaning of these words very carefully, but have not agreed as to their meaning ; as a result maa kheru 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 whose word is right and true," i.e., he whose word is held to be right and true by those to whom it is addressed, and therefore, whatsoever is ordered or commanded by the person who is declared in the Judgment Hall to be maa kheru is straightway performed by the beings or things who are commanded or ordered. Before a man who is maa kheru every door in the Underworld opened itself, and every hostile power, 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, we must briefly refer to the beautiful hymns to the god which are found in the Booh of the Dead and elsewhere. First among these must be mentioned the very remarkable composition which is inscribed on a stele in the Bibliotheque Rationale, Paris, and which was first made known by Cbabas. The text is in the form of a hymn addressed to Osiris, but it is of
OSIRIS AS JUDGE 147
unique importance in that it contains a proof of the substantial accuracy 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 his 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 worker of miracles, and she knew words of power and how to utter them in such a way that the greatest effect might result from them. In the form of a bird she sought her brother's body ceaselessly, and went round about over the face of the earth uttering cries and moans, and she did not desist from her quest until she found it. When she saw that he was dead she produced light with her feathers, and air by the beating of her wings, and then by means of the words of power which she had obtained from Thoth she roused Osiris from his state of helplessness and inactivity, and united herself to him, and became with child by him, and in due course brought forth her son Horus in a lonely place unknown to any. The hymn in which the passage occurs is so important that a rendering of it is here given ; the hieroglyphic text, with interlinear transliteration and translation, will be found at the end of this section.
( 148 )
CHAPTER VII HYMN TO OSIRIS
XVIII TH DYNASTY, ABOUT B.C. 1500
"1 T OMAGE to thee, 0 Osiris, the lord of eternity, the king of the gods, thou who hast many names, whose forms " of coming into being are holy, whose attributes are hidden in the "temples, whose Double is most august (or venerated). Thou art "the Chief of Tettu (or Busiris), the Great One who dwelleth 2. in " Sekhem (Letopolis), the lord to whom praises are offered in the " nome of Athi,1 the Chief of the divine food in Annu (On, or Helio- " polis), and the lord who is commemorated in the [Hall (or City) of] " two-fold Right and Truth. Thou art the Hidden Soul, the lord "of Qereret (Elephantine2), the holy one in the city of the White " Wall (Memphis), the Soul of Ra, and thou art of his own body. " Offerings and oblations are made to thy satisfaction in 3. Suten- " henen (Herakleopolis), praise in abundance is bestowed upon "thee in Nart,3 and thy Soul hath been exalted as lord of the " Great House in Khemennu (Hermopolis). Thou art he who is "greatly 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
1 I.e., the ninth nome of Lower Egypt, also read Anetch.
2 Qereret = Oerti, , or <z> ,-M , were the two caverns where the
Nile was thought to rise at Elephantine.
3 A sanctuary near Herakleopolis.
HYMN TO OSIRIS 149
" thy waters from the abyss of heaven, thou bringest along the " north wind at eventide and 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 [of heaven], and thou art he " unto whom 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 with 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 awe of thee, and the two lands in their length and "breadth ascribe praises unto thee when they meet thy majesty, " 0 thou glorious master, thou lord of masters, who art endowed " with divine rank and dignity, who art stablished in [thy] rule, "thou beautiful Sekhem of the company of the gods, who art " pleasant of face, 8. and art beloved by him that looketh upon " thee. Thou puttest thy fear in all the lands, and by reason 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 who art " greatly praised in the Uak festival, and the two lands with 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 of " the gods, thou stablisher of Maat throughout the two lands, who "placest thy son upon the great throne of his father Seb, the " darling; of his mother Nut.
" 0 thou great one of two-fold strength, thou hast cast down " 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 two feet are lifted up, thou art the "heir of Seb and of the sovereignty of the two lands, who 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 waters, 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, 0 son of 12. Nut, and the two lands are content to "make him to rise up upon the throne of his father 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 with light the two lands like the 13. Disk at " the beginning of sunrise. Thy crown pierceth heaven, thou art " a brother of the starry gods, and the guide of every god, and " thou dost work by decree and word, 0 thou favoured one of the " company of the gods, who art greatly beloved by the Lesser " Company of the gods.
"Thy sister protected thee, and she drove away thy foes,
" 14. and she warded off from thee evil hap, and uttered the
" words of power with all the skill of her mouth ; her tongue was
" trained, and she committed no fault of utterance, and she made
" [her] decree and [her] words to have effect, Isis, the mighty one,
" the avenger of her brother. She sought thee without weariness,
"15. she went round about through this land in sorrow, and she
" set not to the ground her foot until she had found thee. She
" made light with her feathers, she made air to come into being
" with her wings, and she uttered cries of lamentation at the bier
" of her brother. 16. She stirred up from his state of iDactivity
" him whose heart was still (i.e., Osiris), she drew 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 Osiris, whose
" heart is stablished, and whose word taketh effect, the son of Isis
"and the heir of Osiris. The assessors of Maat gather together
" unto him, and with them are 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 whom is by right all
" sovereignty. The voice of Horus hath found the power of maat.
HYMN TO OSIRIS 131
" The rank of his father hath been given unto him, and he hath "come forth crowned 19. by the command of Seb. He hath "received the sceptre of the two lands, and the White Crown 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 pat " and hen-memet beings, and Egypt, and the Ha-nebu, and all the "region 20. wherein the Disk revolveth are under his plans, as " well as the north wind, and the river flood, and the celestial " waters, and the staff of life, and every flower. [He is] Nepra, " and he giveth his green herbs ; he is the lord of tchefau food, he " leadeth on abundance, and he giveth it unto all lands.
"21. There is joy everywhere, [all] hearts are 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 hearts, 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 ; when the son of Isis, " the avenger of his father, the son of Isis, cometh against him, he " shooteth forth his anger in his season. Holy and beneficent is his " name, and the awe of him abideth in its place. 23. His laws are " stablished everywhere, the path is cleared, the roads are opened, " and the two lands are content ; wickedness departeth, evil goeth " away, the earth is at peace under [the rule of] its lord, and Maat " 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 Crown, and the rank of his father is his by " right in the house of Seb ; he is Ra when he speaketh and Thoth " when he writeth. 25. The assessors [of Osiris] are content ; let " what hath been decreed for thee by thy father Seb be performed " according to his word.
" May Osiris, Governor of Amentet, lord of Abydos, give a " royal offering ! May he give sepulchral meals of oxen, and fowl, " and bandages, and incense, and wax, and gifts of all kinds, and " the [power to] make transformations, and mastery over the Nile, " and [the power] to appear as 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 receive cakes and appear before the
Osiris on his funeral bed.
" altar of the Great God, and snuff the sweet breath of the north " wind."
( 153 )
CHAPTER VIII
HYMNS TO OSIRIS, AND OSIRIS UN-NEFER, FROM THE BOOK OF THE DEAD
I " A*~^ LORY 1 be to thee, Osikis Un-nefer, the great god who
I "Y" dwellest within Abtu (Abydos), thou king of eternity,
" thou lord of everlastingness, who passest through millions of
" years in the course of thine existence. Thou art the eldest son
" of the womb of Nut, and thou wast engendered by Seb, the
" Ancestor ( d erpdt) ; thou art the lord of the crowns of
" the South and North, thou art the lord of the lofty white crown,
" and as prince of gods and men thou hast received the crook, | , and
"the whip, A , and the dignity of his divine fathers. Let thine
" heart, 0 Osiris, who art in the Mountain of Amentet, be content, " for thy son Horus is stablished upon thy throne. Thou art crowned lord of Tettu (Mendes), and ruler in Abtu (Abydos). "Through thee the world waxeth green in triumph before the "might of Neb-er-tcher. He leadeth in his train that which is, " and that which is not yet, in his name Ta-her-sta-nef ; he toweth " along the earth by Maat in his name of 'Seker'; he is exceedingly " mighty and most terrible in his name ' Osiris ' ; he endure th 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 Nut hast ruled the world and
" the Underworld u\ <J±> f^^^o Akert). Thy members are [like]
"bright and shining copper, thy head is blue [like] lapis-lazuli,
1 Prom the Papyrus of Ani, sheet '2.
154 HYMN TO OSIRIS
" and the greenness of the turquoise is on both sides of thee, 0 thou " god An ( I J]) of millions of years, whose form and whose beauty "of face are all-pervading in Ta-tchesert (i.e., the Underworld)."
II. "Praise be unto thee,1 Osiris, lord of eternity, Un-
" nefer-Heru-Khuti (^ I J ^k "^ ®u S) i whose forms are "manifold, and whose attributes are majestic, Ptah-Seker-Tem "(D8 ^^ \\ *M .~\ J) ) 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, whom [the gods]
f> @). Isis "embraceth thee with content, and she driveth away the fiends "from the mouth of thy paths. Thou turnest thy face upon "Amentet, 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 they look upon thy face " when the disk riseth on the horizon ; their hearts are at peace "inasmuch as they behold thee, 0 thou who art Eternity and " Everlastingness."
III. "1. Homage1 to thee, Khabesu (i.e., Starry deities
"1 lik Ji P * ) ' in -^nnn (Heliopolis) and Hememet (m t^ Jj^ ^) "in Kher-aha, thou god Unti, who art more glorious than the gods " who are hidden in Annu. 2. Homage to thee, 0 An (| ' ^) in "An-tes (| ), Great One, Heru-khuti, thou stridest over "heaven with long strides, 0 Heru-khuti. 3. Homage to thee, 0 "soul of eternity, thou god Bai (^ (1(1^), who dwellest in " Tettu (Mendes), Un-nefer, son of Nut ; thou art the lord of " Akert (i.e., the Underworld). 4. Homage to thee in thy dominion " in Tettu ; the Ureret crown (\/\ is stablished upon thy head ;
" thou art One and thou makest the strength which is thine own "protection, and thou dwellest in Tettu. 5. Homage to thee, 0
" lord of the Acacia Tree (- — ° ^ «&* Jn), the Seker Boat is upon its
1 From the Papyrus of Ani, sheet 19.
HYMN TO OSIRIS 155
"sledge ; thou drivest back the Fiend ([' J Q y ° | Sebcm), the " worker of evil, and thou causest the Utchat (^§) , to rest upon
" its seat. 6. Homage to thee, thou who art mighty in thine hour, "thou great and mighty prince, who dwellest in An-rut-f;1 thou " art the lord of eternity and the creator of evcrlastingness, thou "art the lord of Suten-henen (Herakleopolis Magna). 7. Homage " to thee, 0 thou who restest upon Maat, thou art the lord of Abtu, " and thy limbs are joined unto Ta-tchesertet ; what thou "abominatest is falsehood (or, deceit and guile). 8. Homage to " thee, 0 thou who art within thy boat, thou bringest along Hapi " (Nile) from out of his source ; 2 Shu shineth upon thy body, and " thou art he who dwelleth in Nekhen.3 9. Homage to thee, 0 "creator of the gods, king of the South and North, Osiris, " ( %^ ffl J3^ $1) > whose word is maat, thou possessor of the two " lands in thy seasons of operative power ; thou art the lord of the " Atebui (i.e., the two lands which 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 Osiris, " 0 " grant thou unto me a path whereon I may pass in peace, for I " am just and true; I have not spoken lies wittingly, nor have I " done aught with deceit."
IV. " Homage 4 to thee, 0 Osiris Un-Nefer, whose word is " niaclt, thou son of Nut, thou first-born son of Seb, thou mighty " one who comest forth from Nut, thou king in the city of Nifu-ur, " thou Governor of Amentet, thou lord of Abtu, thou lord of souls, " thou mighty one of strength, thou lord of the Atef crown, j£ . "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, whose festivals are "many in Tattu. The god Horus exalteth his father in every " place, and he uniteth himself unto the goddess Isis and unto her
1 A district of the Underworld.
2 An allusion to the fact that Osiris was originally a Nile god.
:> Nekhen was the sanctuary of the goddess Nekhebet of Nekhebet (Eileithvia- polis), whose male counterpart was An, a form of Osiris. 4 Bool- of the Dead, Chap, cxxviii. (Saite Recension).
156 HYMN TO OSIRIS
"sister Nephthys ; and the god Thoth reciteth for him the mighty " glorifyings which are within him, and which come forth from his " mouth, and the heart of Horus is stronger 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, " 0 Osiris, thy double (lea) hath come unto thee and rests with " thee, and thou restest therein in thy name of Ka-Hetep. It " maketh thee glorious in thy name of Khu, and it maketh thee like " unto the Morning Star in thy name of Pehu, and it openeth 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 macit 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 with them " in their spiritual bodies, thou gatherest thyself unto all the gods, " and thou hearest the word of madt on the day when offerings to " this god are ordered on the festivals of Uka."
V. " Homage to thee,1 0 Governor oe Amentet, Un-nefer, " lord of Ta-tchesert, 0 thou who 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 TJreret crown is " thy TJreret crown ; his majesty is thy majesty ; His risings are " thy risings ; his beauties are thy beauties ; the terror which he " inspireth is the terror which thou inspirest ; his odour is thy
1 Book of the Dead, Chap, clxxxi.
HYMN TO OSIRIS 157
" odour ; his hall is thy hall ; his seat is thy seat ; his throne is thv " 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 whatsoever shall happen unto thee for " ever and ever.
" Homage to thee, 0 Osiris, son of Nut, lord of the two horns, " whose Atef crown is exalted, may the Ureret crown be given "unto thee, along with sovereignty before the company of the " gods. May the god Temu make awe of thee to exist in the " hearts of men, and women, 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 Re-stau ; mayest thou be the lord who is com- " memorated with gladness in the Great House ; mayest thou have " manifold risings like the sun in Abtu ; may triumph be given " unto thee in the presence of the company of the gods ; mayest " thou gain the victory over the mighty Powers ; may the fear of " thee be made to go [throughout] the earth ; and may the princes " stand up upon their stations before the sovereign of the gods of " the Tuat, before thee the mighty Sekhem of heaven, the Prince " of the living ones, the king of those who are in [his train], and " the Glorifier of thousands in Kher-aha. The denizens of heaven " rejoice in thee, 0 thou who art the lord of the chosen offerings in " the mansions above ; a meat offering 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, 0 mighty god, " thou great one of two-fold strength, thy son Horus avengeth thee. " 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 collecteth for thee thy bones, " and he brinsreth to thee whatsoever belomreth 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,1 0 Governor oe those who are in " Amenti, who makest mortals to be born again, who renewest thy " youth, thou comest who dwellest in thy season, and who art more
" beautiful than , thy son Horus hath avenged thee ; the
"rank and dignity of Tern have been conferred upon thee, 0 Un- " nefer. Thou art raised up, 0 Bull of Amentet, thou art stablished "in the body of Nut, who unite th herself unto thee, and who " cometh forth with thee. Thy heart 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 makest thyself young like Ra each and every " day. Mighty, mighty is Osiris in victory, and he is firmly " stablished with life."
VII. " Thy heart rejoiceth,2 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 thy sovereign power. "The temples are stablished upon their own lands, cities and " nomes possess firmly the goods which are inscribed in their names, " and we will 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 " khus 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 decreed for thee according " to the commands of Ra in the beginning hath been perfected. " Now, therefore, 0 son of Nut, thou art diademed as Neb-er-tcher " is diademed at his rising. Thou livest, thou art stablished, thou " renewest thy youth, thou art true and perfect ; thy father Ra " maketh strong 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.
1 Book of the Dead, Chap, clxxxii. (11. 1.5-19).
2 Ibid., Chap, clxxxiii. (11. 17 ft'.).
HYMN TO OSIRIS 159
" The lords of all lands praise thy beauties even as they praise Ra " 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 crown is upon thy head, " and thou hast grasped 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 crowned lord of the two " lands, and the Atef crown of Ra was upon thy brow. The gods " come unto thee bowing low to the ground, and they hold thee in " fear ; they retreat and depart when they see thee possessing the "terror of Ra, and the victory of thy Majesty is in their hearts. " Life is with thee, and offerings of meat and drink follow thee, " and that which is thy due is offered up before thy face."
VIII. " Homage to thee,1 0 thou holy god, thou mighty and "beneficent being, thou Prince of eternity who dwellest in thy " abode in the Sektet Boat, thou whose 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. Thy " Soul is in Tattu (Mendes) and the terror of thee is in Suten-henen " (Herakleopolis) ; thou settest the visible emblems of thyself in "Annu and the greatness of thy 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 have brought myself " hither that I may behold thy beauties. I know thee, and I know " thy name, and I know the names of the Two and Forty gods who " exist with thee in the Hall of Maati, who live as warders of " sinners and who feed upon their blood on the day when the lives " of men are taken into account in the presence of the god " Un-nefer ; in truth thy name is ' Rekhti-merti-neb-Maati.' In
1 Booh of the Dead, Chap, clxxxv.
160 HYMN TO OSIRIS
" truth I have come to thee, and I have brought Maat 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 wrought 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 have 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 servant " by his chief. I have not caused pain. I have made no man to " suffer hunger. I have made no one to weep. I 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. I have not purloined " the cakes of the gods. I have not carried off the cakes offered to " the spirits. I have not committed fornication. I 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 others]. 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. I have not driven away the " cattle from their pastures. I have not snared the feathered fowl " of the preserves of the gods. I have not caught fish [with bait " made of] fish 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 burn. I have not violated the seasons of the chosen meat " offerings. I have not driven off the cattle from the property of "the gods. I have not repulsed God in his manifestations. lam " pure. I am pure. I am pure. I am 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 161
" Eye of Ra is full in Annu at the end of the second month of the "season Pert1 in the presence of the divine lord of the earth. " I have seen the Eye of Ra when it was full in Annu, therefore let " not evil befall me in this land and in this Hall of Maati, because " I, even I, know the names of these gods who are therein and who "are the followers of the great god."
1 I.e., the Season of Growing; the second month of Pert is the sixth month of the Egyptian year.
II M
( 162 )
CHAPTER IX HYMN TO OSIRIS1
XVIIITH DYNASTY, ABOUT B.C. 1500
i.im,£. ^ ^ M l -1!
dnetch hrd-k Asdr neb heh suten neteru
Homage to thee, Osiris, lord of eternity, king of the gods,
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q— ^
ash rennu tcheser kheperu sheta dru em
many of names, holy of creations, hidden of forms in
erperu shepses ka pu hhent Tattu ur
the temples, whose ka is venerated, chief of Tattu, great one
khert em Sekhem neb hennu em
contained in the temple of Sekhem, lord of praises in
ft o\\
Ji/?i khent tchef em Annu neb
the nome Athi, chief of the sacred food in Heliopolis, the lord
1 The stele on which the following text is inscribed is preserved in the Bibliotheque Nationale, Paris. Its importance was first recognized by Chabas (see Eevue Archeologique, 1857, p. 65), and a complete copy of it will be found in Ledrain, Monuments Jfigyptiens, pll. xxii. ff.
HYMN TO OSIRIS
selchau
b
163
D
em Madti ba sheta neb Qerert who is commemorated in Maati, soul hidden, lord of Qerert,
^ k .01 *V ? ^--^
tcheser em Aneb-hetch ba Rd tchet - f tchesef
holy one, in White Wall, the soul of Ra, of his very body,
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ra
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hetep
em Suten-henen menleh hennu em Nart
satisfied with in Henen-suten, abundant of praise in Nart,
offerings
kheper setheset ba - f
neb
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het aa
em Khemennu
hath become exalted his soul [as] lord of the Great in Khemennu,
House
1
in
O
heh
hhent
da neru em Shas-hetep neb
great one of terror in Shas-hetep, lord of eternity, chief
.A.
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Abtu her dst - f
of Abydos, extendeth his seat
em
Ta-tcheser
tettet
in the Land of established holiness.
00
ren em re en ret pautti en
of name in the mouth of mankind, the two-fold pant of
tn ni Tern tchef Ica/U hhent paut
the two lands, Tern the divine god of the has, chief of the paut
u
III lean
0
164
HYMN TO OSIRIS
1
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neteru khu menhh emmd kliu Jchenp en nef
of the gods, spirit beneficent among the spirits, he clraweth
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iVw mw - / Jcheni-nef meht mesas
[from] Nu his waters, he bringeth along the wind of eventide
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we/ [and] air
er fentet-f er heteptu db -f
to his nostrils to the satisfaction of his heart,
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retet. en db-f meses-nef Ichut telief
germinateth his heart, he produceth the light, the divine food,
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sbau dam
setem-nef hert sbau sun-nef
obey him heaven and the he maketh to the great gates,
star-gods, be open
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neb hennn
tuau
em pet reset
lord of praises in the southern adored
heaven,
em pet mehtet
in the northern heaven,
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dulchemu
* in seku
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hher dst
i hrd-f
the stars which never [are] under of his face, diminish the seat
dst - f his seats
D
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pu dukhemu-urtu
are the stars which never rest,
per-nef hetep
cometh to him an offerinj
em
by
HYMN TO OSIRIS
1k I) ° 1 ^
Jx Ji mil
1 65
*
in i i ^ m in
w£?« ew Seb paut neteru her tua - f sbau
the order of Seb, the paut of the gods praise him, the star gods
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of the underworld smell the earth [before the boundaries [of
him], earth]
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em feesw bow the back,
tcherti the limits of heaven
em thebhu
make supplication
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maa-sen su
[when] they see him.
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Those who are among the holy ones
fofa
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/&«r ner-nef taui temt her ertd nef daiu
fear him, the two lands, all [of them] give to him praises
• ifflt
em khesefu hen-f sahu khu khent sahu
in meeting his majesty, the master glorious, chief of masters,
? J
uah dat smen heqet sekhem nefer
endowed with divine rank, stablished of dominion. Form beautiful
0
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en paut neteru am lira merer
of the company of the gods, gracious of face, beloved by
166 HYMN TO OSIRIS
maa-nef ertd sent -f em taiu neb en
him that seeth him. He putteth his fear in all lands, through
wierf £em &a - sen re% - / er 7&«£
love [of him] they all proclaim his name before [every name].
terp - nef nebu neb sehhau em
Make offerings to him all men, the lord who is commemorated in
*&■
= - ^ ™m k a&
/?e£ em ta ash hi em Uak
heaven [and] in earth, [he is] greatly praised in the Uak festival;
dru - nef dhhi an taui em bu ud ur
make to him cries to joy the two lands all together, the great one,
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tep en sennit - f seru en jpaut neteru
first of his divine brethren, prince of the paut of the gods,
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madt khet taui erta sa
stablisher of right and throughout the two lands, placer of the son truth
her nest-f da en at - f Seb merer mut - f
upon his throne great of his father Seb, darling of his mother
HYMN TO OSIRIS 167
Nut da pehpeli sekher -f Sebd aha sma - /
Nut, great one of two-fold he casts down Seba, he hath slaughtered strength,
hhffft -/ er^a sent - / em Merit -/ cm
his enemy placing his fear in his foe. Bringer
trheru uatu men db retui-f thest
of boundaries remote, firm of heart, his two feet are lifted up.
«w<ra $£& sutenit taui maa-f khu - f
Heir of Seb and the of the two He hath seen his power,
sovereignty lands.
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sw£/i. - we/ we/ se??i form en em d er
he hath given to him to lead the lands by [his] hand to
command
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wa/i ew se_p dri-nef la 'pen em a -/
the end of times. He hath made this earth in his hand,
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wim -/ we/-/ se??i - / menment - / //>-/>/
its waters, its air, its green herbs, its cattle all,
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pait nebt khepanen uebt tchetfet - / did - /
[its] birds all, [its] fishes all, its reptiles, its quadrupeds,
168 HYMN TO OSIRIS
^ n4i w i9ii qq
se£ smadu en sa Nut taui hem her
the desert is by right to the son of Nut, the two lands are content
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seM« fter %es£ e7?i fe/ md Ra uben - f
to crown on the throne of the father like Ra. He riseth [him]
cOd "^^^ jc^. <wr D
— * ^^ pf^
em &7m£ erfoz -/ shep en her leek sehetch-nef
on the horizon, he giveth light through the darkness, he shineth
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sAw em shuti-f bdh-nef taui ma dthen
with light from his plumes, he floodeth with the two like the Disk
]ight lands
em £ep fotaii hetch-f tem-nes hert sensen
at the early sunrise. His crown pierceth heaven, he is a brother
s&a% semi* e% %e£er -?z.e6 menhh utu
of the star gods, the guide of god every, operative by command
mek /im e?i £><z%i( neteru dat merer
and word, favoured one of thepaut of the gods great, beloved of
j?a«£ neteru netcheset dri en sent - f mdhet - f
thepaut of the gods little. Hath made his sister his protection,
seherit driving away
HYMN TO OSI]
h' u
kheru
169
sehemt sep
r^=%
foes,
shet hheru turning back evil hap, uttering the word
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em hhu res dqert nes an uh
with the power of her mouth, perfect of tongue, not erring
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en metu semenlchet utu metu Ast hhut
of speech, operating by decree and word Isis, the strong one,
netchet sens hehet su dtet bekek
the avenger of her brother. She sought him without weariness,
15.
A
2S
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revet
ta pen em
hai
an
Jchen
nes
she went round about this earth in sorrow, not alighted she
qemtu - s su writ shut em shut - s
without finding him, she made light with her hair (or,
feathers)
an
^
ra
0
em tenhui
drit
M
hennu
khepert -nef
making to wind with [her] wings, she made cries become
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yp i6-p^ n°M\-
sen - s setheset enenu en urt - db
of her brother. She raised up [from] inactivity the one still of heart,
170
HYMN TO OSIRIS
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khenpet mu -f drit audu shetet nekhen
she extracted his seed, she made the heir, she suckled the babe
em uaau tin rekh bu - f dm beset
in solitariness, not known is his place wherein she reared
}
su a - / nekhtu
him, his hand is mighty
em /c/2,e?i£ het Seb paut
within the house of Seb. The paut
1
^
£^-
sc& Berw mew a&
neteru her resh sep sen iui Astir
of gods rejoice, rejoice at the coming of Osiris' son Horus, stablished
of heart,
mad hheru sa Ast auciu Astir sehuu - nef
whose word is absolute, son oflsis, heir of Osiris. Gather to him
O
tchatchat
madt
e 1^! ^ — J^ ^>
paut neteru Neb-er '-teller tchesef
princes
the sovereign of Maat, the paut of the [and] Neb-er-tcher himself
gods
q^P I8'SfWM
male haiu
nebu
Madt
smam
am - s
[and] the lords of Maat assemble therewith. Verily those who
repulse
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tisfet senetchemu em het ent Seb faults rejoice in the house of Seb
er ertdt tiat
to bestow the rank [of Osiris]
HYMN TO OSIRIS 171
1(1(1 "^ — -^ ^ ^S^~ '
en nebs suteni en madts nef qemen-tu
upon its lord, the sovereignty of its right [is] to him. Hath found
Heru Icheru-f man, ertau - nef dot ent tef
Horus his voice true. Hath been given the rank of his father.
to him
l 1 /www o *v ra ft -q n
¥^ o.{\ is- k 1 — %*J
per-nef mehu em utu en Seb
He hath come forth crowned by the command of Seb.
D —° *^ I \>V V .111
shep - nef heq taui ketch men
He hath received the sceptre of the two the White is established
lands, Crown
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dm t&p-f djp-nef ta er hhert-f
upon his head. He judgeth the earth according to his plan.
ffi
ss
i ?- H\\
^
pet ta Icher dst lp°d-f s-utu-nef ret
Heaven and are under the seat of his face. He comniandeth men, earth
khu pat hamemet Ta-merd Ha-nebu
spirits, the dead, the , and Egypt, the lords of the north,
9 T* 20. n s m p ® ! ^ °^^
shentu dthen Idler seJcheru-f meht dter
the circle of the Disk, are under his plans, and the north the flood,
wind,
172 HYMN TO OSIRIS
e?MMu Me£ en dnhh ren/pet nebt Neprd
the celestial waters, the staff of life, herb every. Nepra,
£a-/ sem -f neb tchefau bes -f
he giveth his green herbs, the lord of tchefau food, he leadeth on
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sesaw tti - f su em tarn bu neb kJient
abundance, he giveth it in [all] lands. Everywhere is joy.
V III <=Z> r-rrn Jd | AJ I I i
afeit netchem hatu kher reshut hrd-neb thehu
hearts are glad, hearts rejoice, every face is happy.
1*J*~ ?*1 ILL' II- T-
<iifc bu-neb her tua neferu-f netchemui mert - /
Every place adoreth his beauties. Doubly sweet is his love
I I ' /ww\a try
J\ — "— III
Jcher-n menlchut-f rer - nes dbu ur mert-f
to us, his active goodness goeth round hearts, great is his love
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22. I A/WW\ fev
I i i i JSr I
em Jchat nebt mad en sen en sa Ast
in every body, and they do what is right to the son of Isis.
g5& Ci /Q A -f\
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id=ai _/2Hl aaaaaa ZT
&/&e/£ - / Me?" ew ye>i - / an £m His enemy hath fallen before his wrath, the maker of evil
HYMN TO OSIRIS 173
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er shet kheru ut qen sep - f
at the utterance of the voice, shooting forth his wrath in his season,
J]
sper eref sa Ast netcht-nef dt-f
cometh unto him the son of Isis, the avenger of his father.
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setcheseru semsnlchu ren-f shefit hetep-nes dst - s
Holy and beneficent is his name ; awe resteth in its seat,
/w mew er /&epw - / uat sesh-thd
stablished everywhere are his laws, the path is opened,
ra tk vx v
n ^
mdthennu un seherui taui duit
the roads are opened, content are the two lands, wickedness
^p^P £\ <=>\\-a - krf, <£.
shems a?u rim fa em /&e£ep Mer
departeth, evil goeth away, the earth is at peace beneath
neb-f smen Madt en neb - s ertau sa
its lord, established is Maat by its lord, it giveth the back
- qp<r^ I ?-■ ±J %: At «A
er a.s/ef netchern db-h Un-nefer sa Ad sh&p
to iniquity. Glad is thy heart, Un-nefer, son of Isis, he hath
174 HYMN TO OSIRIS
ne/ /&e£c/i smadu nef dat ent tef
received the White is his by right the rank of his father Crown,
em Ichennu Het - Seb Bd tchet-f Tehuti
within the House of Seb, [he is] Ra [when] he Thoth
speaketh,
an - f tchatchat her-thd utu en
[when] he writeth. The assessors are content ; what hath decreed
nek dtf-h Seb dri-entu hheft tchetet-nef
for thee thy father Seb let be performed even as he spake ;
suien td hetep Asdr Khent Amenti neb Abtu
may give a royal Osiris, governor of Amenti, lord of Abydos, offering
*-«- To T 1 M * if
td - f per Icheru dh apt shesa sentra merhet
may he give sepulchral meals, oxen, fowl, bandages, incense, wax,
3— D 26.
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mat renpet neb dri kheperu sekhem
gifts of herbs of all kinds, the making of transforma- the mastery
tions,
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-H^p pert em ba dnhhi maa em dthen
of Nile, appearance as a soul living, the sight of the disk
HYMN TO OSIRIS
175
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em Re-stau an
A/VVW\
shend
tep tuait dq pert
at dawn daily, entrance and exit from Re-stau, not being repulsed
into «
ba em Neter-hhert
the soul in the Underworld,
terp - tic - f reception
27.1
em
ma
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hesiu the favoured
emboli before
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Un-nefer, receipt of cakes, coming forth
ones
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em-bah her hha/ut eat neter da- sesenet nef
before the altar of the god great, the snuffing of the wind
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of the north. |
( 176 )
CHAPTER X
"THE NAMES OF OSIRIS IN EVERY SHRINE WHEREIN HE DWELLETH"
(THEBAN RECENSION, ABOUT B.C. 1600)
1. Asar Un-nefer .
2. Asar Ankhti
3. Asar Neb-ankh
4. Asar Neb-er-tcher
5 . Asar Khenti-
6. Asar Sah .
7. Asar Saa .
8. Asar Khenti-peru
9. Asar Em Resenet
10. Asar Em Mehenet
11. Asar Nub -heh .
12. Asar Bati erpit
13. Asar Ptah-neb-Ankh
14. Asar Khenti Re-stau
15. Asar Her-ab semt
16. Asar Em Ati (Anetch)
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177
17. Asar Em Sehtet
18. Asar Em Netchefet
19. Asar Em Resu .
20. Asar Em Pe .
21. Asar Em Neteru
22. Asar Em Sau-kheri
23. AsarEmBaket
24. Asar Em Sunnu
25. Asar Em Rehenenet
26. Asar Em Aper .
27. Asar Qeftennu .
28. Asar Sekri Em Pet-she
29. Asar Khenti Nut-f .
30. Asar Em Pesek-re
31. Asar Em-ast-f-amu-Ta-meh
32. Asar Em Pet .
33. Asar Em-ast-f-amu-Re-stau
34. Asar Netchesti .
35. Asar Smam-ur .
36. Asar Sekri
37. Asar Heq-tchetta
38. Asar Tua .
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178
39. Asar Em Ater .
40. Asar Em Sek .
41. Asar Neb-tchetta
42. Asar Athi
43. AsarTaiti
44. Asar Em Re-stau
45. Asar Her-shai-f
46. Asar Khenti-seh-hemt
47. Asar Em Tau-enenet
48. Asar Em Netebit
49. Asar Em Sati .
50. Asar Em Beteshu
51. Asar Em Tepu .
52. Asar Em Sau-heri
53. Asar Em Nepert
54. Asar Em Shennu
55. Asar Em Henket
56. Asar Em Ta-Sekri
57. Asar Em Shau .
58. Asar Em Fat-Heru
59. Asar em Maati .
60. Asar Em Hena.
NAMES OF OSIRIS
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NAMES OF OSIRIS
179
"THE NAMES OF OSIRIS IN EVERY SHRINE IN WHICH HE DWELLETH"
(SAITE RECENSION, ABOUT B.C. 300)
1 . Asar Un-nefer .
2. Asar Ankhi
3. Asar Neb Ankh
4. Asar Neb-er-tcher
5. Asar Ap- .... taui
6. Asar Khentet Un
7. Asar Khentet Nepra
8. Asar Sah .
9. Asar Seps-baiu-Annu
10. Asar Khenti-Thenenet
1 1 . Asar Em Resenet
12. Asar Em Mehenet .
13. Asar Neb Heli .
14. Asar Sa Erpeti
15. Asar Ptah Neb Ankh
16. Asar Khent Re-stau .
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18. Asar Her-ab set
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30. Asar Em Sau hert
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32. Asar Em Bakui
33. Asar Em Sunnu
34. Asar Em Renen
35. Asar Em Aper
36. Asar Em Qefennu
37. Asar Em Sekri
38. Asar Em Petet
39. Asar Em Het-f em Re-stau
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41. Asar Em Netit
42. Asar Khenti nut-f .
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46. Asar Em het-f am ta meht
47. Asar Em pet .
48. Asar Em ta
49. Asar Em nest .
50. Asar Em Atef-ur
51. Asar Seker em shetat
52. Asar heq tchetta em Annu
53. Asar Utet
54. Asar Em Sektet
55. Asar Em Rertu-nifu
56. Asar Neb-tchetta
57. Asar Neb-heh
58. Asar Em Tesher
59. Asar Em Seshet
60. Asar Em Uhet-resu
61. Asar Em Uhet-meht
62. Asar Em Aat-urt
63. Asar Em Apert.
64. Asar Em Shennu
65. Asar Em Hekennut, or
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68. Asar Fa-Heru
69. Asar Em Uu-Pek
70. Asar Em Maati
71. Asar Em Mena
72. Asar Baiu tef-f
73. Asar Neb taiu suten neteru
74. Asar Em Bener
75. Asar Em Tai .
76. Asar Her shai-f
77. Asar Khent sehet kauit-f
78. Asar Em Sa
79. Asar Em Sati .
80. Asar Em Asher
81. Asar Em taui nebu .
82. Asar Khent shet aa-perti
83. Asar Em Het Benbenet
84. Asar Em Annu
85. Asar Aau am Annu
86. Asar Em Hemak
87. Asar Em Akesh
88. Asar Em Pe Nu
89. Asar Em Het-aat
90. Asar Neb-Ankh em Abtu
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137. 138. 139. 140.
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CHAPTER XI
PLUTARCH'S MYTHOLOGICAL HISTORY OF ISIS AND OSIRIS1
XII. " |^k j OW the story of Isis and Osiris, its most significant and ^^ " superfluous parts omitted, is thus briefly related : — " Rhea, they say, having accompanied with Kronos by stealth, was " discovered by Helios, who hereupon denounced a curse upon her, " ' that she should not be delivered in any month or year.' Hermes "however, being likewise in love with the same Goddess, in " recompence of the favours which he had received from her, plays " at tables with Selene, and wins from her the seventieth part of " each of her illuminations ; these several parts, making in the " whole five new days, he afterwards joined together, and added to " the three hundred and sixty, of which the year formerly " consisted : which 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, was Osiris born, just at whose entrance into the world a " voice was heard, saying, * the lord of all the earth is born.' " There are some indeed who relate this circumstance in a different " manner, as that a certain person named Pamyles, as he was " fetching water from the temple of Jupiter at Thebes, heard a "voice commanding him to proclaim aloud, that 'the good and " great king Osiris was then born ' ; and for this reason Kronos " committed the education of the child to him, and that in memory "of this event the Pamylia were afterwards instituted, a festival "much resembling the Phallephoria or Priapeia of the Greeks.
1 See S. Squire, Plutarch's Treatise of Isis and Osiris, Cambridge, 1744, p. 15 ff.
ISIS AND OSIRIS 187
" Upon the second of these days Avas Aroueris (Apovrjp^) born ; " whom some call Apollo, and others distinguish by the name of " the elder Orus.1 Upon the third, Typho [i.e., Set /ikj
" came into the world, being born neither at the proper time, nor " by the right place, but forcing his way through a wound which "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, whom some call Teleute and Aphrodite, and others Nike. " Now as to the fathers of these children, the two first of them are " said to have been begotten by Helios ; Isis by Hermes ; Typho " and Nephthys by Kronos ; and accordingly, the third of these " superadded days, because it was looked upon as the birth-day of " Typho, was regarded by the kings as inauspicious, and consequently " they neither transacted any business in it, or even suffered them- " selves to take 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 their mother's " womb before they were born, and that from this commerce sprang " Aroueris, whom the Egyptians likewise call the ' elder Orus,' and " the Greeks ' Apollo.' "
XIII. " Osiris, being now become king of Egypt, applied " himself towards civilizing his countrymen, by turning them from " their former indigent and barbarous course of life ; he moreover " taught them how to cultivate and improve the fruits of the earth ; " he gave them a body of laws to regulate their conduct by, and " instructed them in that reverence and worship, which they were " to pay to the gods ; with the same good disposition he afterwards " travelled over the rest of the world, inducing the people every- u 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, which were conveyed to them in the most agreeable " manner, in hymns and songs accompanied with instruments of " music ; from which last circumstance, the Greeks conclude him " to have been the same person with their Dionysos or Bacchus. " During Osiris's absence from his kingdom Typho had no
1 'Apouiypis = HeBU-UB, V\ -^=f
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 first 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 off with all the "ornaments of art. This chest he 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 whole 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 conspirators 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 Tanaitic mouth of the Nile ; which for this reason is still held " in the utmost abomination by the Egyptians, and never named " by them but with proper marks of detestation. These things, say " they, were thus executed upon the 17th day of the month Athyr, " when the Sun was in Scorpio, in the 28th year of Osiris's reign ; " though there are others who tell us that he was no more than 28 " years old at this time.
XIV. " The first who knew the accident which had befallen " their king, were the Pans and Satyrs who inhabited the country " about Chemmis ;* and they immediately acquainting the people " with the news gave the first occasion to the name Panic Terrors, " 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 off one of the locks of " her hair, and put on mourning apparel upon the very spot where
1 I.e., Apu, (I 0 v\ ©, the Panopolis of the Greeks; the name Xe'/x/us, the modern Akhmim, is derived from 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 City of Mourning, though " some are of opinion that this word rather signifies Deprivation. " 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- " plices had done with the body, and accordingly acquainted her by " what mouth of the Nile it had been conveyed into the sea. For " this reason therefore the Egyptians look upon children 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 " garland (top MekikaTivov o-recfyavov), which he had left with her, " made it her business to search out the child, the fruit of this "unlawful commerce (for her sister, dreading the anger of her "husband Typho, 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 bred it up ; 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 Avaves of the sea to the coast of " Byblos, 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 round 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 pillar to support the roof of his house. These things, say they,
190 ISIS AND OSIRIS
" being made known to Isis in an extraordinary manner by the " report 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 see the stranger, who had this " admirable faculty 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 acquaintance with her, made her "nurse to one of her sons. Now the name of the king, who " reigned at this time at Byblos,1 was Melcarthus, as that of his " queen was Astarte, or according to others, Saosis, though some " call her Nemanoun, which answers to the Greek name of " Athenais.
XVI. " Isis fed the child by giving it her finger to suck " instead of the breast ; she likewise put him every night into the " fire in order to consume his mortal part, whilst transforming " herself into a swallow she hovered round the pillar and bemoaned " her sad fate. Thus continued she to do for some time, till the " queen, who stood watching her, observing the child to be all in a " flame, cryed out, and thereby deprived him of that immortality, "which would otherwise have been conferred upon him. The " goddess upon this, discovering herself, requested that the pillar " which supported the roof might be given her ; which she accord- " ingly took down, and then easily cutting it open, after she had " taken out what she wanted, she wrapped 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 wood is to this day preserved in the temple of Isis, and " worshipped by the people of Byblos). When this was done she " threw herself upon the chest, making at the same time such a
1 The Byblos really referred to here is a city in the Papyrus Swamps of the Delta.
i
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, but 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 hinted above, that he fell into the sea, " and afterwards received the greatest honours on account of the " goddess ; for that the Maneros, whom the Egyptians so frequently " call 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 Palaestinus, or Pelusius, and that the " city of this name was built by the goddess in memory of him ; "adding farther, that the Maneros above mentioned is thus " honoured by the Egyptians at their 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 form, and complimental 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 fortunate " 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 shewn to all the " guests, is not designed, as some imagine, to represent the par- " ticular misfortunes of Osiris, but rather to remind them of their " mortality, and thereby to excite them freely to make use of and " to enjoy the good things which 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,1 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 knowing the body which was enclosed in it, tore it into "several pieces, 14 in all, dispersing them up and down in different " parts of the country. Upon being made acquainted with 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 lower and " fenny parts of the country — For which reason say they, the " crocodile never touches any persons, who sail in this sort of " vessels, as either fearing the anger of the goddess, or else respect- " 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 shewn in Egypt ; for we are told, that " wherever Isis met with any of the scattered limbs of her husband, " she there buried it. There are others however who contradict " this relation, and tell us, that this variety of sepulchres was owing " rather to the policy of the queen, who, instead of the real body, " as was pretended, presented these several cities with the image " only of her husband ; and that she did this, not only to render " the honours, which would by this means be paid to his memory, " more extensive, but likewise that she might hereby elude the "malicious search of Typho; who, if he got the better of " Orus in the war wherein they were going to be engaged, dis- " tracted by this multiplicity of Sepulchres, might despair of being "able to find the true one — we are told moreover, that notwith- " standing all her search, Isis was never able to recover the privy- " member of Osiris, which having been thrown 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
1 I.e., Per-Uatcliit, Cr-=1 J M
O
ISIS AND OSIRIS 193
"Egyptians have in more especial avoidance. In order, how- " ever, to make some amends for the loss, Isis consecrated 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 "offered to his father and mother.' He then asked him, 'what " animal he thought most serviceable to a soldier ? ' and beinsr " answered ' a horse,' this raised the wonder of Osiris, so that he " further questioned him, 'why he preferred a horse before a lion ? ' " ' because,' says Orus, ' tho' the lion be the more serviceable " creature 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 party was h,is concubine Thueris,1 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. u This action of his mother so extremely incensed Orus, that he " laid 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 was fully established by the judgment of
1 I.e., Ta-urt, q II — 0
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, tTlmd in consequence hereof to have brought forth Harpocrates, " who came into the world before his time, and lame in his lower " limbs."
( 195 )
CHAFfER XII
ASAR-HAPI, J^jj/^, OR SERAPIS.
IN connexion with the history of the god Osiris mention must be made of Asar-Hapi or Serapis, a deity whose cult was wide- spread in Egypt under the Ptolemies, and in many provinces of the Roman Empire after that country had passed under the authority of the Caesars. The second part of the name, " Hapi," was that which was given to the famous bull which formed the object of worship at Memphis very early in the dynastic period of Egyptian history, and which is commonly known as the " Apis Bull," whilst the first part is, of course, nothing but the name Osiris in its Egyptian form. The Greeks fused the names of the two deities together under the form Zapani*;, and, although the exact nature of the attributes which they assigned to Osiris and Apis united is not quite clear, it seems tolerably certain that they regarded Serapis as the form which Apis took after death. According to the hieroglyphic texts * which were found on stelae and other objects in the Serapeum at Sakkara, Apis is called " the life of Osiris, the
"lord of heaven, Tern [with] his horns [in] his head," 8 ^ <^ ■¥■
\\ ^zi7 f=q . ^- 5? *^— , and he is said to "give life,
strength, health, to thy nostrils for ever." Elsewhere Apis-Osiris is described as, " the great god, Khent Amentet, the lord of life for
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1 See Mariette, Le Serapeum de Memphis, Paris, 1882, p. 125 ff. ; Mariette, Memoire sur cette Representation gravee en trie de quelques proscyntmes du Serapeum, Paris, 1856.
196
SERAPIS
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life of Ptah," ^ J \J $ , and in an inscrip- tion of the XXVIth Dynasty he is called the " second Ptah," □
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Sepulchral tablet with a scene in which the deceased is seen adoring Osiris, Serapis, and other gods.
D
the same text we have a
mention of the " temple
of Asar - H api," rj j\
tv rjb i.e., of Serapis,
and we may learn from this fact that Apis had been finally made a god of the Underworld, and that his identity had been merged in that of Osiris. The identification of Apis with Osiris was easy enough, because one of the commonest names of Osiris was "Bull of the West," and the identification once made the shrines of Osiris were regarded as the proper places 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
Mariette, Seraphim, p. 139.
2 Ibid., p. 198. i
SERAPIS 197
manifestation of Osiris upon earth ; but he was also an emanation of Ptah, and he was even called the "son of Ptah,"1 ^ ° § . The double god Asar-Hapi or Hapi-Asar, 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 Apis, and the general history of the god will be found in the Chapter on " Animals sacred to the Gods."
The chief centre of the worship of Serapis in Ptolemaic times was Alexandria, where it was established, according to tradition, by Ptolemy Soter. This great ruler of Egypt appears to have wished to find some god who could be worshipped both by Greeks and Egyptians at a common shrine, and one whom he could cause to be regarded as the characteristic god of his dynasty in Egypt. The most important Egyptian god at the time was Osiris, that is to say Osiris- Apis, the great god of the 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 /Uexandria, or to found a new one wherein he might set up a statue which 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 Plutarch {Be Iside et Osiride, § 28), he had never seen a similar statue, and he 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
ZEZI
1 In the text of Pepi I. (1. 671) the god Ur-sheps-f, -^^ I ^^ j^i
lied the '-beloved, the son of Ptah," *^£. M D | 1 justified in assuming him to be an old form of Osiris-Apis.
is called the " beloved, the son of Ptah," *^X. (J (J x (v-\ 8 , but we are not
198
SERAP1S
into a ship and arrived at Alexandria safely after a voyage of only three days. 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-Hapi, or Serapis, by which name the Greeks were, apparently, quite contented to call him. Thus both the Greeks and Egyptians in Alexandria
acquired a god whom they willingly worshipped as the god of the Under- world.
As soon as the god who was now called Serapis had been established in his new home, his former worship and rites were greatly modified, and his services and processions were made to resemble those of the Egyptians, who naturally expected their main features to be brought into harmony with those of the cult of Osiris, their national god. It appears to have been to the interest of all parties to welcome Serapis, and all must admire the astute action of Ptolemy, who succeeded in making the Greeks think that in worshipping this god they were adoring one of their own native deities, and who persuaded the Egyptians that they were maintaining the supremacy of Osiris- Apis in spite of the fact that the Macedonians were the rulers and masters of the country. Some doubt has been cast upon the identification of the Sinope mentioned by Plutarch with the Sinope of Pontus, but with insufficient reason. The Serapeum which Ptolemy repaired, or founded, was probably near Raqetit * \ ^=> (1(1 ^, and was a very remarkable building ; its main plan seems to have resembled that of the famous Serapeum at Memphis, but parts of it were richly painted and gilded, and it possessed a fine library which was
Asar-Hapi (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 Egypt : — " 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 power being very great, not only upon earth, but in those regions likewise which are under the earth. For, say they, Osiris is none other than Pluto, nor is Isis different from Proserpine, as Arche- machus the Euboean asserts, and as appears likewise to have been the opinion of Heraclides of Pontus from his declaring the oracle at Canopus to belong to Pluto.
XXVIII. " But the following facts will make this point still more evident. Ptolemy, surnamed the Saviour, had a dream, wherein 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 where it then stood to Alexandria. Upon this the king was in great perplexity, as he knew neither to whom the statue belonged nor where to look for it. Upon his relating the vision to his friends, a certain person named Sosibius, who had been a great traveller, declared that he had seen just such a statue as the king described at Sinope. Soteles and Dionysius were hereupon immediately dispatched in order to bring it away with them, which they at length accomplished though not without much difficulty, and the manifest interposi- tion of providence. Timotheus the Interpreter, and Manetho, as soon as the statue was shown to them, from the Cerberus and Dragon that accompanied it, concluded that it was designed to represent Pluto, and persuaded the king that it was in reality none other than the Egyptian Sarapis ; for it must be observed, that the statue had not this name before it was brought to Alexandria, it being given to it afterwards by the Egyptians, as 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 were intoxicated and " beside itself, and that from hence springs the relation between " it and Bacchus, this is too subtle and finespun an allegory to " deserve our serious notice. Heraclitus'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 who are initiated into the mysteries of Osiris.
" Little regard therefore is to be paid to those Phrygian Tales, " 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, when he tells us " that ' Bacchus first brought two bullocks with him out of India " into Egypt, and that the name of the one was Apis, and that of " the other Osiris,' adding moreover, ' that Sarapis. in the proper " meaning of the word, signifies him who disposed the Universe si into its present beautiful order.'' Now though this assertion of " Phylarchus be weak enough, yet it is not quite so absurd as that " of those who assert, that ' Sarapis is no god at all, but the mere il denomination of the sepulchral chest, wherein the body of Apis " after its death is deposited ; ' much more tolerable than either of " the preceding is their opinion, who would derive this name from " words which in the Greek language import, ' one who first " impelled and gave 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 word ; declarative " as it were of that opinion, which 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 my 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, which 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 Amenthes, 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, the receiver " and giver.1 But whether this likewise be not one of those words, " which were originally transplanted from Greece into Egypt, we " will enquire in another place."
1 The Egyptian form of the word is 9 Amentet, and the name means
" hidden place."
( 202 )
CHAPTER XIII
AST, j, OR jo, OR j^, ISIS
NOTWITHSTANDING the fact that As, or Ast, i.e., Isis, is one of the goddesses most frequently mentioned in the hieroglyphic texts, nothing is known with certainty about the attributes Avhich were ascribed to her in the earliest times. From the fact that she was regarded as the female counterpart of Osiris in the dynastic period, we may assume that she was also associated with the god in this capacity in the predynastic period, and if he was originally a water spirit or a river-god, she must have possessed the same characteristics. The name Ast has, like Asak, 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 classed with the names of the other Libyan deities, e.g., Net, Bast, etc., who were worshipped by the predynastic Egyptians, and the sounds of whose names were expressed by hieroglyphic symbols as nearly as possible when the people of the country borrowed or invented the art of writing. The symbol of the name of Isis in Egyptian is a seat, or throne, u, but we have no means of connecting it with the attributes of the goddess in such a way 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 holds in her hand a papyrus sceptre. The usual ornament or crown on her head consists of a pair of horns, between which is a solar disk, and this is sometimes surmounted by j| , the symbol of the sound of her name. Sometimes she wears the double crowns
The Goddess ISIS.
ISIS 203
of the South and the North, to the back of which is attached the feather of Mafit, and sometimes she wears with the pair of horns and the solar disk two plumes.1 Her horns are usually those of the cow of Hathor, or of one of the sister forms of this goddess, \f , but occasionally 2 she wears ^jDaJr^j^j^jn^s^hjojmSj "^2" , under her double crown ; since, however, Osiris was represented by the Ram of Mendes, and was identified with Khnemu, it is only to be expected that his female counterpart Isis should appear sometimes with the horns which are the peculiar characteristic of the great Ram-god. Isis, as a woman, and not as a goddess, is depicted in the ordinary head-dress of a woman, but even so she has the uraeus over her forehead, for the Egyptians wished it never to be forgotten that she was of divine origin ; of the forms which she had the power to take in her character of the " lady of words of power " mention will be made further on.
An examination of the texts of all periods proves that Isis always held in the minds of the Egyptians a position which was entirely different from that of every other goddess, and although it is certain that their views concerning her varied from time to time, and that certain aspects or phases of the goddess were worshipped more generally at one period than at another, it is correct to say that from the earliest to the latest dynasties Isis was the greatest goddess of Egypt. Long before the copies of the Pyramid Texts which we possess were written the attributes of Isis were well- defined, and even when the priests of Heliopolis assigned to her the position which she held in the cycle of their gods between B.C. 4000 and B.C. 3000 the duties which she was thought to perform in connexion with the dead were clearly defined, and were identical with those which belonged to her in the Graeco- Roman period. Isis was 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 which conceived, and brought forth every living creature, and thing, from the gods in heaven, to man on the earth, and to the insect on the ground ; what she brought forth she protected, and cared for, and fed, and nourished, and she 1 See Lanzone, Dizlonariv, pll. 306 ff. ~ Mil, pi. 308, 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 wife and mother, and it was in this capacity that the Egyptians honoured and worshipped her most. In the section on Osiris a rendering of the Mythological History of Isis and Osiris by Plutarch has already been given, but reference must here be made to one or two passages in it for purposes of comparison with Egyptian texts. According to this document Osiris was slain by the cunning of his brother Typhon, or Set, and the box containing his body was thrown into the river, which carried it to the sea ; after long search Isis found it, and set it, as she thought, in a safe hiding place, but it was found by Typhon, who cut it up into a number of pieces. It is nowhere so stated, but it seems that Isis was childless before the death of Osiris, and both the narrative of Plutarch and a passage in the Hymn to Osiris quoted above (p. 150) agree in stating that, by means of certain words of power which had been given to her by Thoth and which she knew how to use, she restored her dead husband to life, and was united to him ; as the result of this embrace she conceived her son Horns, and in due course brought him forth.
The incidents of her search for the dead body of Osiris, and of the conception and birth, and rearing of her child power- 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 breath of Isis," and to make his passage in heaven, with Isis, in the Matet 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 Nephthys.1 In a remarkable passage in the text of Teta (line 84) the deceased is introduced to the triad of goddesses, Isis, Nephthys, and Asbet, <k\ [> J ° , as their son, and elsewhere (line 172) Seb, the father of Osiris and Isis, is made to speak of
■ ii s sd t s ^ t *« ram ?
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Unas, 1. 487.
TSIS 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 Boole, of the Dead Isis frequently appears both as the mother of Horus, the heir to the throne 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 him, " I have come to protect thee with the north wind which " cometh forth from Tern; I have strengthened for thee thy throat; " I have caused thee to be with the god ; and I have placed all " thine enemies under thy feet." This speech refers to the air which Isis produced by the beating of her wings when she restored Osiris to life in order that she might conceive an heir by him, and also to the air which she provided for her son Horus after he had been stung to death by a scorpion. Everywhere in the Booh of the 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 with one of the two Maat goddesses ; she may, in fact, be regarded as one of the judges of the dead.
Now, the Book of the Dead supplies us with many interesting allusions to her relations with Osiris, but it says little about her devotion to her son Horus, whom she reared with loving care that he might become the " avenger of his father," and we must have recourse to the texts which are found inscribed on the " Metternich stele,"1 if we would gain a clearer idea of the troubles which Isis endured after the death of Osiris. In one of these the goddess is made to relate the narrative of her wanderings and sorrows, and 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 was not content with murdering his brother Osiris, but that he must needs shut up the widow and her child in some place
1 This stele was found in Alexandria in 1828, and was given to Prince Metternich by Muhammad 'AH ; for a facsimile of it, and renderings of the texts upon it, see Golenischeff, Die MetternicTistele, Leipzig, 1877.
206 ISIS
of restraint. Whilst Isis was thus confined, " Thoth, the great " god, the prince of Law both in heaven and upon the earth," 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 says, " I came forth from the " house at eventide, and there also came forth with me Seven " Scorpions, who were to accompany me, and to be my helpers. " Two scorpions, Tefen and Befen, were behind me, two scorpions, " Mestet and Mestetef were by my side, and three scorpions, Petet, " Thetet, and Maatet, shewed me the way. I cried out unto them " in a very loud voice, and my speech entered into their ears even " as into the ears of one who knoweth that obedience is a thing " which is applauded, and that disobedience is the mark of the " person who is of no account, and I said unto them, ' Let your "faces be turned to the ground that ye may [shew me] the way.' " So the leader of this company brought me unto the marshes of " Pa-sui, the city of the two Divine Sandals, which lay at the "beginning of the Papyrus Swamps ((1 cs ft "w Ateh). When " I had arrived at Teb I came forth to the habitations of the " women who belonged to the overlord of the district, and the chief " Avoman who had seen me coming along shut her doors in my face, "and was angry with me in her heart because of those (i.e., the " Seven Scorpions) that were with me. Now the scorpions took " counsel on the matter, and they all at one time ejected their " poison on the tip of the tail of Tefen ; but as for me, a poor " fen- woman opened her door to me, and I entered into her house. " Meanwhile 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 straightway broke out in the house of the " noble lady ; but there was no water forthcoming to put it oat, " and the heavens dropped down no rain upon the house of the " noble lady, for it was not the season for rain. And, behold, the
DC <
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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 lamenta- " 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- " mitted 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 protect, and it possesseth life. I am a woman who is well- " 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 " beloved 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 " hands upon the child to restore to life him that was without " breath (literally' him whose throat was foul'), and said, ' 0 poison " of Tefen, 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 with words of power, and most " mighty are [my] words ! 0 all ye reptiles which sting, hearken " unto me, and fall ye down on the ground ! 0 poison of Mestet? " come not hither ! 0 poison of Mestetef, rise not up ! 0 poison of " Petet and Thetet, enter not here ! [0 poison of] Maatet, fall down !'" Next in the narrative we have the words of the " Chapter of the stinging [of scorpions] " which " Isis, the goddess and great enchantress at the head of the gods," spake on this occasion, and it is said that she learnt her method of procedure from Seb, who had taught her how to drive out poison. At the dawn of day she uttered the words, " 0 poison, get thee back, turn away, begone, retreat," and added " Mer-Ra ; " and at eventide she said, "The Egg of the Goose " cometh forth " from the Sycamore." Then turning to the Seven Scorpions she said, " I speak to you, for I " am alone and am in sorrow which is greater than that of anyone " in the nomes of Egypt. I am like a man who hath become old, " and who hath ceased to search after and to look upon women in " their houses. Turn your faces down to the ground, and find ye
208 ISIS
" me straightway a way to the swamps and to the hidden places in " Khebet." x 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 Horus be in good case for his " mother Isis ! And may he who shall find himself in a similar " state be in good case also ! " 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 whole night, 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." Following this come the words, "0, the child "liveth, the poison dieth ! Verily, Horus shall be in good case for " his mother Isis ! Verily, in like manner shall he be in good case " who shall find himself in a similar position ! 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 members ? "
" ' Isis, Isis, come to thy child Horus, 0 thou whose mouth is " wise, come to thy son : ' thus cried out the gods who were near " her after the manner of one whom a scorpion hath stung, and like " one whom Behat, whom the animal Antesh put to flight, hath " wounded. Then came Isis like a woman who was smitten in her "own body. And she stretched out her two arms, [saying], I will " protect thee, I will protect thee, 0 my son Horus. Fear thou not, " fear thou not, 0 son, my glorious one. No evil thing whatsoever " shall happen unto thee, for in thee is the seed whereof things " which are to be shall be created. Thou art the son within the
i ^ J <a> Khebet, or Khebit, 0 J (1(1 y&^ "Ml, is, as Dr. Brugscb has
shown, the Egyptian original of the Greek Xe/t/us, or X6,u/3is, an island in the neighbourhood of the city of Buto (Pe and Tep), which, according to Herodotus, floated.
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 bv the Cat "within the House of Net. Beret, Hat 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 reptile 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 shall 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 man child, and I was heavy with Horus. I, the " goddess, bare Horus, the son of Isis, within a nest of papyrus " plants (or, ■ Island of Ateh.') I rejoiced over him with exceedingly " great joy, for I saw in him one who would make answer for his " father. 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 " returned 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 Horus 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 [Horus] 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 opened "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. Horus, the son of Un-nefer, is stung,' etc. " Then came Nephthys shedding tears, and she went about the " Papyrus 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 sailors of Ra may " cease rowing, 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 prayer to the Boat of Millions of " Years ; and the Disk stood still, and moved not from the place "where he was. And Thoth came, and he was provided with
MERSEKERT 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, nevertheless, to come to the child and to bring with him his magical powers which enabled him to give effect to every command which he uttered. Thereupon Thoth besought Isis not to fear, and Nephthys not to weep, for said he, "I have " come from heaven in order to save the child for his mother," and he straightway spake the words of power which restored Horus to life, and served to protect him ever afterwards in heaven, and in earth, and in the Underworld.
The region where all these things took place was situated in the Delta, and the Island in the Papyrus Swamps, where Isis brought forth her child and hid him, was near the famous double city of Pe-Tep, which was commonly called Buto by the Greeks. It is impossible to assign a date to the composition of the story briefly narrated above, 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 when Libyan gods and goddesses were worshipped in the Delta and in certain parts of Upper Egypt before the great development of Sun-worship. 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 Osiris makes that deity to be both god and man, and it is quite con- ceivable that in the predynastic times the sorrows of Isis, like those of Osiris, formed the subject of miracle plays which were acted annually in all the centres of the worship of Isis. Isis as the faithful and loving wife, 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 wanderings 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, V^v —*- 7 \\ >jra ? and her son Horus into an Apis
Bull, ^ 5fc^ "^ »* an^ wen* away with him to the Apis temple, ^ . in order that she might see his father Osiris, who was
therein.
Another great human element in the story 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 saw 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,2) where it is said that Horus and Set fought together, standing on their feet, first in the forms of men and next in the forms of two bears. For three days and for three nights the fight between them raged, and Horus gained the victory over Set, but when Isis saw that Set was being overpowered her heart was touched on his account, and she cried out and ordered the weapons which her son was wielding against her brother to fall down, and they did so, and Set was released. When Horus saw that his mother had taken his adversary's part he raged at her like a panther of the south, and she fled before his wrath ; 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 cow which he attached to her body straightway.
Isis, > though worshipped all over Egypt, was specially venerated in certain cities, and the following are among the commonest of her titles3 : — " The great lady, the God-mother, lady
1 Bmgsch, Aeg. ZeiL, 1879, p. 19. • Le Calendrier, p. 28.
3 See Lanzone, Dizionario, pp. 829, if.
The Goddess ISIS-SEPT.
SHRINES OF ISIS 213
"of Re-a-nefer; Isis-Nebuut, jj ~ ^~|), lady of Sekhet ; lady " of Besitet ; Isis in Per Pakht, um tSr nrzi ; the queen of Mesen,
"flf1 — H%; Isis <>f Ta-at-nehepet, -^r^^©? Isis> "dweller in Netru, ""j^^b©; Isis, lady of Hebet, §^ flfTl; " Isis in P-she-Hert, ~ *~w^ C\ • Isis, lady of Khebt, © Ua W •
" Usert-Isis, ] 1^ Jj^Jl? 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,1 it is clear that Isis
was called Usert, | R <=> ^ , in Thebes, Aat, T^n J) , in Heliopolis, Menkhet, ^^ ® A in Memphis, God-mother, ^ ^ \\ , in Coptos,
Hert, * ! ^^ Pn ' *n Letopolis ; and " Hent," i.e., " Queen," in every nome ;2 and another important list tells us that Isis was
* |\ nit null ^ _, ^_^ ^^
called Ament, l\ ~*~« , in Thebes, Menhet, r^ Vn > m Heliopolis,
Renpet, j ° J) , in Memphis, Sept, A , in Abydos, Hetet,
§ C=^3^P, in Behutet, Hurt, ^^^ A\, in Nekhen, Thenenet,
s=3l^lj in Hermonthis, Ant, ffl ^, in Dendera, Sesheta, T ,
in Hermopolis, Heqet, ^ ?, in Hibiu, Uatchit, TQQ^I/Iij m
Hipponus, Mernekhen, 5 f i ) , in Herakleopolis, Renpet,
3 , in Crocodilopolis, Neb-tept, ^z^7 ® , in Arsinoe, That,
s=s A <=> p. , or Tchetut, °l^J J) , in Aphroditopolis, and Shetat,
^, 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-Heru, 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 Tuat,
1 Religion, p. 646. 2 Brugsch, Thesaurus, p. 773.
214 ISIS THE SORCERESS
" she who is greatly feared in the Tuat, the God-mother, the God- " mother of Heru-ka-nekht, the mother of the Horus of gold, the " lady of life, lady of green 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 with 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 hidden name, which he only revealed because he was on the point of death, she uttered words which had the effect of driving the poison out of his limbs, and Ra recovered.1 Now Isis not only used the words of power, but she also had knowledge of the way in which to pronounce them so that the beings or things to which they were addressed 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 was to be produced by words 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, with appro- priate gestures or ceremonies. In the Hymn to Osiris, of which a rendering has already been given (see p. 150), it is said that Isis was well skilled in the use of words of power, and it was by means of these that she restored her husband to life, and obtained from him an heir. It is not known what the words were which 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
1 See the translation of the Legend of Ra and Isis given in vol. i., p. 372 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 o-oddess. The Chapter was intended to be recited over an amulet called thet I ^ O » made of carnelian, 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 words of power of Isis, and he would be able to go wheresoever he pleased in the Underworld. The words of the Chapter were :—
"Let the blood (™™^ij of
"Isis, and the magical powers
" (%* ®\l\ or sPirits) of " Isis, and the words of power
"(if ., ') °f ^-s^s' ^e mi&nty "to protect and keep safely " this great god (i.e., the " deceased), and to guard him " from him that would do unto " him anything which he abomi- " nateth."
The symbol of Isis in the heavens was the star Sept, A*, 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 renewed wealth and prosperity of the country. As such Isis was regarded as the companion of Osiris, whose soul dwelt in the star Sah,
|q] ^^ ? li * jjj, i.e., Orion, and she was held to have brought
Rennufr, lady of Aat.
216 FORMS OF ISIS
about the destruction of the fiend Apep, ^ Wi, 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, ® J| ^ J) , as the mighty earth-goddess her name was Usert,
1 P ^^ $ ' as the Great Goddess of the Underworld she was Thenenet, e^^, as the power which shot forth the Nile flood she was Sati, ^ J, and Sept, as the embracer of the land and producer of fertility by her waters she was Anqet, ^ ^ $ >
_ Q /WW\A ff\
as the producer and giver of life she was Ankhet, ^ m q ^ ^ , as the goddess of cultivated lands and fields she was Sekhet, y J^ || , as the goddess of the harvest she was Renenet, ^^ ^ 11 , as the
° /www VJ vU V.
goddess of food which was offered to the gods she was Tcheft, w| ^J , and lived in the Temple of Tchefau, Q^ ^T|'^(^' and as the great lady of the Underworld, who assisted in transforming the bodies of the blessed dead into those wherein they were to live in
the realm of Osiris, her name was Ament, (J ^ J) , i.e., the
1 A/WW\ \J ill
" hidden " goddess. In this last capacity she shared with Osiris
the attribute of " giver of life," and she provided food for the dead
as well as for the living ; as Ament also she was declared to be the
mother of Ra. In fact, at a comparatively early period in Egyptian
history Isis had absorbed the attributes of all the great primitive
goddesses, and of all the local goddesses such as Nekhebet, Uatchet,
Net, Bast, Hathor, etc., and she was even identified as the female
counterpart of the primeval abyss of water from which sprang all
life. From what has been said above it is manifestly impossible to
limit the attributes of Isis, for we have seen that she possesses the
powers of a water goddess, an earth goddess, a corn goddess, a
star goddess, a queen of the Underworld, and a woman, and that
she united in herself one or more of the attributes of all the
goddesses of Egypt known to us.
From the works of classical writers we know that her worship spread from Egypt into several places in Western Europe, and
WORSHIP OF ISIS 217
she was identified with Persephone, Tethys, Athene, etc., just as Osiris was identified with Hades or Pluto, Dionysos-Bacchus, and other foreign gods. According to Herr August Mau,1 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 first Ptolemy with the help " of Manetho an Egyptian priest, and Timotheus, 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 philosophic thought ; and it brought to the initiated that " expectation of a future life to which the Eleusinian Mysteries "owed their attractive power. The ascetic side of the worship " too, with its fastings and abstinence from the pleasures of sense, " that the soul might lose itself in the mystical contemplation of " deity, had a fascination for natures that were religiously suscep- " tible ; and the celebration of the Mysteries, the representation of " the myth of Isis in pantomime with a musical accompaniment, " appealed powerfully to the imagination." A college of the servants of Isis, who were called Pastophori, was founded in Rome in the time of Sulla, about B.C. 80 (Apuleius, Met. xi.), but after a very few years the worship of Isis was proscribed by the authorities, and the temples of the goddess were pulled down in the years 58, 53, 50, and 48. In B.C. 43, however, the triumvirs, seeing that it was the only way to win the affections of the people, built temples in honour of Isis and Serapis, and publicly sanctioned their worship, and in a short time several temples of these gods were in existence outside the city ; all these were under the control of the Government, which had frequently to be exercised in a vigorous fashion on account of the orgies and debaucheries which took place in connexion with the celebration of the festivals of Isis. From the time of Vespasian, however, the worship of Isis and Serapis grew and flourished until the general introduction of
1 Pompeii, its Life and Art, London, 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.1 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 architecturally nothing suggestive of the Egyp- tian style, yet the plan presents a marked deviation from ordinary 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," regina coeli,2 and he identifies her with Ceres, and Venus, and Proserpine, and refers 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 doors, leaving nothing but white linen curtains across the doorway to screen the interior. When the courts were filled with people, these curtains were drawn, and the worshippers were permitted to gaze upon the image of the goddess ; to it at once the people began to pray, and the women rattled their sistra, and the prayers were followed by an interval, during which 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, and 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 us3 that festivals were
"^37 D <=> 1 Mau, op. cit., p. 163. 2 The Egyptian
3 Book x., chap, xxxii., § 9 (J. G. Frazer's translation).
ISIS IN TITHOREA 219
held there in honour of the goddess twice a year, one in sprino- 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 and 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 ",use swine, sheep, and goats for this sacrifice. Those whose (duty " it is) to burn 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 burn the booths in front of it and " depart in haste. They say that once upon a time, when the pyre " began to burn, 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 Tithorea and told what he had beheld when he gave " up 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 " when 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 tears 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 sculptures 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 reflect scenes in the life of Isis as described in the texts found on the Metternich Stele, and many of the attributes of Isis, the God-mother, the mother of Horus, and of Neith, the goddess of Sais, 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 the history of Mary and the Child be considered, it is difficult to see how they could possibly avoid perceiving in the teaching of Christianity reflections of the best and 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 before 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 which we now possess fully justifies the assertions that the rapid growth and progress of Christianity in
I
The Goddess MENQET
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 worship 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 generally, 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," V\ , was no longer Isis, but Mary whom the Monophysites styled ©eoro/co?.
( 222 )
CHAPTER XIV THE SORROWS OF ISIS1
48. Q
nuk Ast I am Isis.
M
per-hud I came forth
em wa d£
from the house
ertd-nud placed me
&
1
send-d Set er-s as tchet-nd Tehuti ur
my brother Set in it. Behold, said to me Thoth, the great one,
i i
her tep Madt em pet ta
chief of Maat in heaven and earth,
\1
madt Come,
J
i: J
a\
netert
□
^
nefer
hher pu setem
dnkh
ua
thou Isis, sems
goddess, good (it is) to possess obedience ; life (is to the) one (who is)
led
S
hi (by) another.
A
*8 m V • so.
,£3 <^> — £j /www
seteka ert hher sa nelchen
Hide thyself with the son child,
m - / enen hdu-f rut pehpeh-f neb
will happen these things, his limbs (will) grow, he will grow
strong wholly,
1 See Golenischeff, Die Metternicltstele, Leipzig, 1877, pi. 3, 1. 48, ff.
SORROWS OF ISIS 223
— 9 S * ^ T°
U o q U K-«=_ I ^ g —
Mep tat hetep-f her 7iest tef - f netchet-nef
and he shall be upon the throne of his father, he will obtain made to rest
« ? =^= LTZD ^zz* <§> ^ r a,
dat heq taui per-hid her trdt en
the dignity of prince of the two I came forth at the season of
lands."
mesher pert matet vii. Me?*i /i<7£-(i mad-sen
evening, and came seven scorpions before me, they continued forth
AJL — — — LI /wsaaa ^£J /www. ti \ J
Tia « jTe/<m Befen ha-d sep sen Mestet
with me at Tefen and Befen were behind me, twice, Mestet and my side.
- j>^a a«p r:^ °>3P
Mestetef kher mdt-d Petet Thetet Mnatet
Mestetef were near me, and Petet, and Thetet, and Maatet
her tcheser-nd uat hen-d en sen ur sep sen
showed to me the way. I cried out to them loudly, loudly,
\M K^ k f»rr, k T ^k
met-d sehhep em diikhui-sen em rehh setem
my word entered into their ears, as in (those of) a obedience
wise man :
\^1
□o
ushet tesher em sa sa
is praiseworthy, disobedience (is) as the mark of the son
224
SORROAVS OF ISIS
-) AAAAAA
sa er netches
■*■ AAAAAA
I I I I
lira-then
m
i
em kher her
%2
uat
of a man of low estate, " Let your bent down on the way."
faces be
^
8^8 —
J& 53.
i i
1!
ot sem heh-nud er
The leader of the brought me to company
nut
ent
o
2%eZrf
pe/i % (sic) the swamps
— g)
o I
hat
Pasui of Pasui,
a£
the city of the two Sandal- at the beginning of the Papyrus goddesses Swamps.
peh-iu
■J'
sjoer-nd
&.
/&em
ketut
Having arrived at Teb I came forth to the houses of the women
1*
.^s^-
f]
hai an teka - nud shejps em ua
of the governor. Had seen me the chief woman on the march,
r 54. ^ inmnr n
i i
ddm-s
her-d
■"""""l ^g,
AAAAAA M-
© (f^l AAAAAA
an-nes aaiu-s lier-a mens her-dh en
she closed her doors upon me, she was angry in her heart at
id T
$
ewie£ er hen-d netchsen re hers ertdsen
those who were with me. They decreed about it (and) they placed
j^>
,«. jj\ J"1 AAAAAA
1 III
D
§»
® 1
iihiiiii
i
metusen en sep her tep set en Tefen un-nd
their poison all at one time on the tail of Tefen. Opened to
me
SORROWS OF ISIS
225
SM5 hM V
(1 55. [[)"
A CTZD
- a •=* I I1 "■ LI'J %*
tah sba-s dq-tu er pas senen
a poor woman her door, (I) entered into her house. Cunningly
3$P
m
A Q <==>
Tefen dqet Icher aaiu en
Tefen entered under the leaves of the door,
mnri
ddiiL
hi
sba
^J
"^
tcheteb-nes smote she
0
1P
T
cru
1
o Q o (2 | q
sa usert Ichet pertu em pa usert
the son of the noble fire broke out in the house of the noble lady, lady,
~A*»
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/www
n /WWW
AMAM
dw ww mi* am er dhhems an pet hi
not was water there to quench it, not did heaven let fall
/wwv\
AAWVW /WWW
T
1P
o
i i i
mu-s em pa usert an trdt dru
its rain in the house of the lady, not being it the season thereof.
56.
D
*
i
as pit And behold,
terns un-nd
she who had not opened to me,
t1 \
dbs her heart
/www Z£r^
ant er (was) sad
an relch
dn7ch-f
nk
serer-nes
nuts em
amem
not knowing if he lived. She went round her city with lamentation,
through
&jj
If1 ?| 1
<o<
dw ww i e/i hherus db-d ant en slier
not came [any] at her call. My heart was sad about the child II — Q
226 SORROWS OF ISIS
hers er sednJch shu em bet - f nds-d
for her sake, (I wished) to (him that was) without I cried out revive fault.
-*- i tM i * n ii CM ^ i <=> 1
wes her mad nd sep sen mak ret-d hher dnkh
to her, Come to me, twice. A charm is my word having life.
o
J
nuh satet rekht em nuts ter bethet
I am a daughter known in her city, who driveth away evil
, — ®
em tep-res sba-nud dtf-d er relch nuh
by her utterance. Taught me my father to know. I am
Q Q _, _ Ki ■ = "
58. > 1 ^=^ £| AAAAAA H
0 <£>
H -1
O - — fl I
satet-f mer Jchat-f uah en Ast ddids her
the daughter beloved of his body. Laid Isis her hands upon
neJchen er sednJch entet em ha dhet met
the child to vivify that of which had closed the throat. 0 poison
AAAAAA V _C]°\i 1 -/J <-_> | | S AAAAAA ' -A ^ AAAAAA _<d ^
Te/ew. mddt per her ta an sliaset an dqet
of Tefen, come, appear on the earth, not advance, not enter in.
met Befent mddt per her ta nuh Ast
0 poison of Befent, come, appear on the earth. I am Isis
SORROWS OF ISIS
227
1
o netert
nebt
IV
heka
IV
an
heka hhu
the goddess, lady of words of worker with words of mighty- power, power,
4
tchet kheru setem-nd re neb
0
°^
ffi
jpeshu
hhert er kher
in utterance of Hearken mouth (which) biteth, fall downwards, speech. to me, every
rc=i3)f
met en Mestet an sekheset met en Mestetef
Poison of Mestet, not advance, poison of Mestetef
an theset met
not rise up. Poison
D
zl ^
of
Petet Thetet an dqet
Petet and Thetet not enter.
60.
^ &
D
If1
Motet kher kher re en pehes tchet en
Maatet fall down. Chapter of stinging (which) spake
h M s iv : m
Ast netert urt heka khent neteru
Isis, the goddess, the great one of words of power, head of the gods.
rc=T5l
ertdt-nes Had given to her Seb
$e?> M?i - / er khesef met em
his powers to repulse poison from
n
sekhem-s
khesef
kJtet
hem
®
hat
met
her form (?), 'repulsing, turning driving away poison
away, back, back,
em at
228
SORROWS OF ISIS
ran
k62-
o
o
UTI3
smeii
per
nehep er pet em tchet Ra-mer suht
the dawn saying, " Ra-mer, the Egg of the Goose cometh
forth
1 — ra<
em nehet
from the sycamore.
o
mdku metet-s hentu
A protection (are) her words spoken
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tcher ukh tchet-d en ten tu-a em ua
at the season of evening. I speak to you. lam in loneliness
11 T
tu-d em
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em
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seshen ur
g^ff q
en
i i i
naiu
em-khet
sept
and in sorrow greater than (that of) throughout the nomes,
the people
64.
em
£
sliet
^
ennu
nek (?) qemu sliet qem
(and I am) as a man feeble who hath to seek out and to look
ceased
cr=] i
m
er upon
I
her td
O i sliepset
women
uat
em pau-sen hrd-ten em kher
in their houses. Your face[s] downwards,
65.
er
i i i
pehu
er
amenu
em Khebet
to make a way to the swamps, to the hidden in Khebet."
places
O
a <m&/a nekhen mit met dnkh Rd - mi£
0 liveth the boy, dieth the poison ; liveth Ra, dieth
SORROWS OF ISIS 229
p=af ^^ I1 w J 66' ^ "^ :&_ Jo
me^ /fca sm'6 Sena e^ mut-f Ast
the poison. Verily, healthy be Horus for his mother Isis.
*<?i r\ /VWW\ n /vww\ m rv _ — .
— k p \\ j .xv <^> >- e: to,
/jo. sm'6 e?i£i 7c/ier metes mdtet hhet
Verily, healthy be he who is under the knife also. The fire
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t=i 67. <$> ® /www rl^
dhhem-tu pet hetepet her tep re en Ast
is extinguished, heaven is content at the utterance of Isis,
% k h ji — va ;~
netert usert it dn-s-nd khet-s
the goddess. The lady (who) came, (she who) had shut her house,
on me
°°\
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ArM i D
meh-nes pa en tah en ha en tah
she seized the house of the poor woman because the poor woman
68. <=^— | &
-mnmr m " I O I ^5^>
er im - ?i& sa - s er ?iser£ /ier mew.
had opened to me her door. Wherefore the lady was in pain
*T> «*- ^ Jj ™ T ^69. fa
shenen em Jcerh ud tep - nes re-s peshu,
and sorrow during night one, she tasted her speech. Was stung
sa-s dn-s khet-s em dsu en terns un-nd
her son, was closed her house in return for her not having opened for her to me.
230 SORROWS OF ISIS
If ? V A^ -i PTJ
a tinkh nekhen mil met lea senib
0 liveth the child, dieth the poison. Verily shall be sound
Horus through his mother Isis. Verily shall be sound he who is
ffl
^>^
&^ S o I in
/c/ier metes neb mdtet an ta en beti
under the knife everyone likewise. Shall not bread of barley
- a /"* 71. V fl l| § = I m
< > /"' ii) -/J I /wwv\ A aaaaaa Q. IT]
£e?* -/ mei hems an hemen hdu heh en
drive out poison ? It shall return all the limbs the flame of
through
m <=>^ J 'A t= Im — Jlo ® ii
hetchet ter - / we5 em Ami e?& J.s£ s<?p sen
hetchet and drive out the fire from the members Isis. Twice.
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A 72. C\ <=* 3 <=>-«_ "=fl-^
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mdd-t net Heru relch re-s mdd-t en
Come thou to Horus. Thou whose mouth come thou to
is wise
Ii IV m - >* El
sa-t a an neteru em mer - s ma
thy son. " Hail," say the gods in her neighbourhood, like
73. ^j^™ it^ ^r^^r
a o
entet tcheteb nes Tchart behd-nes
one whom has stung the scorpion Tchart, whom hath pierced
SORROWS OF ISIS
231
<o)
Behdt
san
^Cc3-! A/VW\A
nes
/WWW I \\ I \»
A
0
Antesh
Beh at, whom hath put to Antesh.
flight
per Asb em
Appeared Isis as
^^
&
her
set
one who was in wounded
shebenet-s her body.
II mdk-d sep sen sa-d
I vill protect, twice, my son
D
<Z^3 — "— ^ \\
pet-nes ddui-s
She stretched out her arms,
75.
Heru Horus.
em sent sep sen Fear not, twice,
sa khut-d an hheper Jchet neb tit erelc
0 son, my glory. Not shall happen thing any evil unto thee.
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mu
76.
dm-h
en
an
unnet
entek
sa
Seed is in thee for making
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A
things which Thou art the son are to be.
her-db Mesqet per em Mil an mit-h em
within Mesqet, proceeding from Nu, not shalt thou die by
(°=0)
J/wvwn — 9^=r
ta na met entek Bennu da mes
the flame of the poison. Thou art the Bennu Great born
her tep
trd
^
I, G
1
em Het-ser
the House the Prince
wr em Annu ruffle
on the incense trees in the House of great in Annu. Thou art
232
SORROWS OF ISIS
78. 4H
.6.
D
O
send en Abt ser klieper mentit
the brother of the Abt Fish, the disposer ofwhatistobe, nursed
vvvvv
\
1?
0
79.
o
nu mdut em then en Ret Net Bert Eat
by the cat within the House of Net. Rert, and Hat,
ee?
^
®
Pes em sa en hdu-k an Jcher tep-k en
and Bes, protect thy limbs. Not shall fall thy head before
x J% tchat
80.
D
m
D
him that is hostile
dm-l: to thee.
an shep hdu-k tai
Not shall conquer thy limbs the fire
f=3i ^
a (£
f
^
J\
9
en metu-k an hen-k her ta an
of thy poison. Not shalt thou fall on the ground, not
81.
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i
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t
khas-k her mu an sekhem re neb
shalt thou be in on water. Not shall have the reptile any peril mastery
□
dm-k over thee.
an
Not
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rehen shall crush thee
^
mai lion
any
pesh stinging
sekhemet dm-k entek sa neter tchesert
(or) be master over thee. Thou art the son of a god holy
1
W
SORROWS OF ISIS 233
per em Seb entek Heru an sekhem
proceeding from Seb. Thou art Horus, not shall have the
mastery
oaf = &m^ ^* ^ Ifl <=>
mefw em hdu-k entek sa neter tchesert
the poison in thy limbs. Thou art the son of a god holy
per em Seb pa entet kher tern mdtet
proceeding from Seb. (With him) under the knife likewise (is it).
that is
IV,: N-ar,* =—v n^;—
aw iv. shepset em sa en hdu-k The four holy goddesses protect thy limbs
unk Ast duur-th em tcha-s baka-th em Heru
I am Isis, who conceived her male and was with Horus.
child, heavy
1. i sS ^ ° m 0n ® —
we£er£ mes-nd Heru sa Asdr em khen sesh en
A goddess I bore Horus, son of Osiris, within a nest of
_A~y<?_ ^ ® ? 169. ->T
d/e/t hdd-nd her-s ur sep sen her maa-nd
papyrus I rejoiced over it greatly, twice, because I saw (in him) plants.
usheb her dt-f dmen-d su setek-d su
one who would answer for his father. I hid him, I concealed him
234 SORROWS OF ISIS
a «* ~o*- «>i3 Ik® -fllll
Mer se«tf netep-f shema-d dm tud
having fear of his being I went to the city Am, (the people) saluted bitten.
em sewi an ... . ursh-d • feer /&e/& nekhen
according to custom. I spent the time in seeking for the boy
her dri kher -f hem net er sekhen Heru qem-nd to make his food. I returned to embrace Horus, I found
} % I 17°- """• <**> f1 f1!^
su Heru nefer en nub nekhen suk
him, Horus, the beautiful one of gold, the boy, the child,
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t=^ AAAAAA \^\?\^ AAAAAA
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a£e£ -/ netef-nef taiu em mu nu
he was nothing. He had bedewed the ground with the water of
AA. AAAAAA ±3 Q ^^ ^^ «, ^^^ «
maat-f em netet nu septi-f tchet-f urt
his eye, and with the foam of his lips ; his body was motionless,
I Sn -^ /?& o ©I i ilw 1 Sit
db-f betesh an pa metu nu hdu-f utu-nd
his heart still, not moved the muscles of his body. I sent forth
t-it m.-i-i V^f ^rr, *3
£a& /&er amw aie/i rer-sen nd
a cry The dwellers in the swamp they came round me
|
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OF ISIS |
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|
1 |
178. |
s>\ |
V3 |
D |
mil |
|
her a |
iu |
nd |
tahu |
235
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I III
e?)i pan-sen
at once, came to me the fenmen from their houses,
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r-im^ 179.^ I J) ^^^0 ■ fl
|X1 Q VU AAAAAA Q | fl JJJ j^ ^ Hi) I Sill
nehep - se?*, «,d ^-er JcJieru-d akeb - sen dru
they drew nigh to me at my call, they wept, even they,
fg ^ 18Q. _^ J^ J p
I III
/ier wm men-d an un s em re -f
at the greatness of my misery. There was none who his mouth
opened
dm er sa neb dm-sen her dun sep sen an un relch
there, man every among them grieved greatly. There was none
knowing
am er sednkh iu-nd set rekht
there to make to live (Horus). Came to me a woman well known
em ?m£-s erpei 7c7&e?i£ ww-s iu-s
in her city, a lady at the head of her district. She came
wa er se-ker dnkh meh db-s dteru her khet - s
to me to restore life, her heart was filled with her affairs
V & 184- T J^i
em sent sep sen sa Heru em betesh
according to wont. Twice. The son Horus (was) in inactivity.
236 SORROWS OF ISIS
f\yX/1 /WWVA II ^
© 1
II I Jfcd JT' A
sep sen neter mut neklien baq er tu en sen - f
Twice. The son of the mother safe from the evil of his brother, of the god was
185- J"k^ "He ~*-7l T %
ba dmen-tu an dq em hhefti
The plants were hidden, not could enter there an enemy
er-es heka en Tern tef neteru
into them. The word of power of Tern father of the gods,
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186. *= *=* c=z <a>- ■¥•- -jl. -
ew& em pet em dri dnkhet an dq
who is in heaven, was as the maker of life, not entered
I Effll _Zl _£l AAA/WN <^> 2:V^— .fid! Hi
Set er uu yen an rer-nef Kheb
Set into region this. not could he go about Kheb.
a. A /www 5 I) ***. _n_ c=^:3 [f^8 (1
W^ j o 1 /wwv\ ' <£-i I
IZerit baq er tu en send-f an tekhen-s
Horus was smitten by the wickedness of his brother. Not had she
hidden
il Ml188--- M ^ ? W
<x??m s/imt - / heh sep hru enen
those who were in his service many time[s] a day. These (said)
<f*_ f ^ — ^^(1 T 189-
/&er-/ #?iM JTer?^ en mut-f s em un-eref
concerning "Shall Horus for his mother?" they found where he him, live was,
SORROWS OF ISIS 237
r~~> _ (Pb "> - fl -TV I 0>L WVA^AA
tchart her tchetem - f dun-db her Ichun - /
and a Scorpion stung him, and the slayer hath stabbed him.
of the heart
d /W*MA
<=> £3 _ <=> <Q>
ertd en Ast fent-s em re-f her rekh set dru
Placed Isis her nose in his mouth to know if had breath
191 ^ "VWVA P^ *^ XJ ^^ 8^ O ^^
' LZZ2 Bl d x ^- i — g
em Mew en sheta -f dp - s men nu dudd
he who was in his coffin. She opened the wound of the heir
1«|» ^-192. ffl 7»^ ()fl \^0
netert qem-nes hher met sekhen-s asta
divine, she found it possessing poison. She embraced him hurriedly
9 a a ffl _ n ^j j_j 193 § ._ in
her 'peiyer hher -f md remu Jehad her tchd
and leaped about with him like a fish laid upon a fire
(saying,) Stung is Horus, 0 Ra, stung is thy son. Stung is
Heru ad en du neb en Shu
Horus, heir of heir, lord of the [pillars ?] of Shu.
pesh Hern hun en Athet nelchen em
Stung is Horus, the child of the papyrus the child in
swamp,
238 SORROWS OF ISIS
□
196. jS) T *~w* (%^) QQQ
Het-ser pesh nekhen nefer en nub nu
Het-ser. Stung is the child beautiful of gold. The child,
sw& a£e£ -/ £>es/z/ Sent sa JJn-nefer
the babe, he is nothing. Stung is Horus, son of Un-nefer.
m ere/ Nebt-het her rem tdau-s rer
Then came Nephthys weeping, she cried, going about
dateh Serq her petrd sep sen nimd trd
the swamp, and Serqet (who said), What, twice, what then is
er sa Heru Ast tua ert er pet
to the child Horus, Isis ? pray thou therefore to heaven
205.
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a
hheper aha qeti Bd dn nd uda
so that may a stop to the sailors of Ra, not will travel the boat come
AAAAAA "^ <CZ> V\ JlKJ'O, X
en Bd er sa Heru her hes-f utu
of Ra from the son Horus from where he is. Sent forth
SORROWS OF ISIS 239
io n - - -ji
Ast Jiheru-s er jpet sebeh-s er uda en
Isis her cry to heaven, her prayer (was) to Boat of
n • 207. o
I /www
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AMAAA / H— _ fl
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hell seJchen dten em aq-s an menmen-f
Millions of Stood still the disk at her coming, not moved he years.
? I- 44 2 T 208-#-
her dst-f Tehuti iu djper em peh - f
on his seat. Tboth came provided with his magic power,
m *tk ~ a □
v ~~** an ® ii ni
I'her utu dat en maakheru peter sep sen Ast
possessing command great of mad-kheru. What, twice, Isis,
1 ° % # 209.
Cs2
netert hhut rekh re - s an tu
goddess, mighty one, understanding (with) her mouth, not evil
0
as er sa Hern sa-f en uda
behold shall be to the son Horus, his protection is from the boat
AAAAAA
O
en Bd i-nd man em tejpt dten
of Ra. I have come to-day in the boat of the disk
240 SORROWS OF ISIS
*= J
em dst -f en sef hek hlieper
from its place of yesterday. When the night cometh
*^_ zwwvv *^ 211. ^~^c=y^ • n
P J
seshep ter er senb Heru en mut - f
the light driveth (it) away to heal Horus for his mother
I ^ H AWWV A ^
212. h ^37 /i\ ^ y
J.s£ sa %e& e«£ Mer maten mdtet
Isis (and) person every who is under the knife likewise.
( 241 )
CHAPTER XIV SETjp^fl^^OR SUTI,^^,AND NEPHTHYS
SET, the Xr\B of Plutarch, and the god who was identified with Typhon in late times, was, according to the Helio- politan system of mythology, the son of Seb and Nut, the brother of Osiris, Isis, and Nephthys, the husband of Nephthys, and the father of Anubis ; the worship of the god is, however, very much older than this system, and in primitive times the attributes of the god were very different from those which are usually ascribed to him in the late dynastic period. In the Pyramid Texts we find Set associated very closely with Horus, and he always appears in them in the character of a god who is a friend and helper of the dead. It will be remembered that according to one myth the floor of heaven was made of a vast, rectangular plate of iron, the four corners of which rested upon four pillars which served to mark the cardinal points. At certain places this iron plate was thought to be so near the tops of the mountains that the deceased might easily clamber on to it and so obtain admission into heaven, but at others the distance between it and the earth was 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 Ra provided him. Even then Osiris appears to have found some difficulty in mounting the ladder, and he was finally helped to ascend it by Heru-ur and Set, who were twin gods. Thus in the text of Pepi I. (line 192), the deceased is made to say, " Homage " to thee, 0 divine Ladder ! Homage to thee, 0 Ladder of Set ! " Stand thou upright, 0 divine Ladder ! Stand thou upright, 0
II R
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 cometh 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." x On the other hand, in another passage Ra and Horus are said to set up the Ladder for Osiris (line 579 ff.), but even so when the dead king " standeth up "he is Horus, and when he sitteth down he is Set."
The association of Set with Horus in these and many other passages well illustrates the antiquity of the cult of Set, and helps us to understand 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 Egypt, 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 Heru-ur and Set, and that the destruction of one god by the other was only prevented by Thoth, who in his capacity as regulator of the strife which existed between the two gods, was
called Ap-kehu, \J <=> | % , or Ap-rehui, \/ | ^ \\ , or \f <==> | \\ ^\ J\J\, i.e., "Judge of the two opponent gods," and thus it is clear that even in the period of the Early Empire Set was regarded 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 Heru-ur and Set were thought to be always in opposition we are justified in assuming that the attributes of the former god were exactly contrary to those of the latter, and the assumption 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
o ft <=> ^ s-j J^ — o — (gj j r,] ^ P — \ \ <=>
The dual God HORUS-SET.
SET AND HORUS i>4:5
of the double god which 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 early 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 Kosmos 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 who 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, gp<M "above," and ecHT "below." The
hieroglyphic form of the name Set, U, or , has for its
determinative either a stone, ma (\ I ) , or the figure of an animal, 'Vj , or Kj (y & \A , or Ho >£_j) ; the former of these indicates
that the god was the personification of the stony or desert land and the regions 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 head 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 North, and as such he assisted at the coronation ceremonies of kings. Thus a relief2 at Thebes represents Horus and Set standing one on each side of Seti L, and each god is pouring out a libation
1 Beliijiou, p. 702. - Lanzoue, Dizionario, pi. 375.
244 SET AND HORUS
of " life " over the head of the king: ; and in another scene l Horus and Set are represented in the act of placing the double crown of the South and the North upon the head of Rameses II. Horus says to the king, " I will give thee a life like unto that of Ra, and years even as the years of Tern," and Set says, " I stablish the
" crown upon thy head even like the Disk (\\ ' ) [on the 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, :P, symbol of " years," which rests upon a frog, *vN, and Q, the emblem of the Sun's path in the heavens and of eternity. In yet another scene2 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,3 Set was the god of the downward motion of the sun in the lower hemisphere, in a southerly direction, and for this reason he was the 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 was 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 Horus, 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 Heru-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
1 Lanzone, Dizionario, pi. 374. 2 Ibid., pi. 376. 3 Religion, 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, TTl ibM , or Afiapef, j\ aJ^ J^_ ,
which is preserved in Coptic under the form <mt<juc|>, but he was also
called Rerek, <=> |® j[_ , and since he was identified with a long
series of serpent monsters he had as many names as Ra. The weapons with which Apep fought were cloud, mist, rain, darkness, etc., and Ra, his opponent, was armed with the burning and destroying heat of the sun, and the darts and spears of light. The result of the fight was always the same ; Apep was shrivelled and burnt up by Ra, but he was able to renew himself daily, and at the end of each night he collected his fiends, and waged war against Ra with unabated vigour. In the third form of the story the Combatant gods are Osiris and Set, and we have already seen how Set slew his brother and persecuted his widow and child, and how he escaped punishment 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 avowed intention of Horus is to slay him that slew his father Osiris.
The two gods fought in the forms of men, and afterwards in the forms of bears, and Horus would certainly have killed Set, whom he had fettered, had not Isis taken pity upon her brother and loosed his bonds and set him free. The fight between Horus, son of Osiris and Isis, and Set, had a very important bearing on the destinies of the dead, for to it was 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 Book 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., we may see that although the fiends of Set changed themselves into wild beasts on the night of the breaking and turning up of the earth in Tattu, Osiris, by the help of Thoth, slew them, and mixed their blood with 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 declaring that he is Set who " letteth loose the storm-clouds " and the thunder in the horizon of heaven, even as doth the god
" Netcheb-ab-f, (^ J ^ ^ *— ) • Elsewhere (xl. 1 ff.) Apep is
called both Hai, [Tl iL N\ ^ , ancl Am-aau, a ^ ^ ~ ^ 1^1 ,
i.e., the "Eater of the Ass," and he is declared to be a being abominable both to Osiris and to the god Haas, ^^ ^ , or
^F lb^ ® Q P H 5 ^ne -^ss referre(l *° nere is> °f 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 that even in the XVIIIth Dynasty Set was regarded as a god who was friendly towards the deceased, for we read (xvii. 131), "Tern hath " built thy house, Shu and Tefnut have founded thy habitation; lo ! "drugs are brought, and Horus purifieth and Set strengthened, " and Set purifieth and Horus strengthened." In the Chapter of the deification of members, the backbone of the deceased is identified with the backbone of Set (xlii. 12), and elsewhere the deceased says (I.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 lxxxvi. 6, the deceased says, " Set, son of Nut, [lieth] under the fetters which he had made for me;" and elsewhere (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 Osiride (§ 62), informs us that Typhon was called Seth, and Bebo, and Smy, " all of them " words of one common import, and expressing certain violent and " forcible 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 Horus,' 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
Typhon1 certain, and it is, moreover, supported by the evidence of
the inscriptions. The name Seth is, of course, Set, jj ; Bebo is
the Egyptian J^^^^^Baba, and Smy is J^i)^, Smai, the well-known Egyptian name for Set as the Arch-Fiend. The associates of Set were called Smaiu, T lb. (10 i , and the
determinative s — a, 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 2 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 beard and a tail, and holding the usual symbols of divinity. In the example figured by Lanzone3the god is called "mighty-one of two-fold strength," <x=> f^f] ^— °, 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, and of the forces of the waters which were 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 regarded as symbols of him and as beings wherein he took up his habitation. Among these were the serpent Apep, the fabulous beast, Akhekh, T"
which was a species of antelope with a bird's head surmounted by three uraei, and a pair of wings, the hippopotamus, the crocodile, 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 which was snared or caught in the waters or hunted in the desert, was treated as an incarnation of Set ; and animals with red, or reddish-brown bail- or skins, and even red-haired men were supposed to be especially
1 Tawfan, qUjId, or yVi^L, the Arabic word for "storm, deluge, inundation, whirlwind," etc., appears to be derived from the name Typhon.
2 Religion, p. 707. 3 Dizionario, 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 (De hide, § 72), " the gods, " through a dread of Typho, metamorphosed themselves into these " animals, concealing themselves as it were from his purpose in " the bodies of ibises, dogs and hawks." The sacrifice of certain animals associated with Set played a prominent part in the ritual of the Egyptian religion, and at the seasons of the year when Set's influence was supposed to be the greatest earnest attempts were regularly made to propitiate him by means of offerings.
Thus in order to drive away Set from attacking the full moon of the month Pachons an antelope was sacrificed, and a black pig was hacked in pieces upon an altar made of sand, which was built on the bank of the river. On the twenty-sixth day of the month Choiak, which was the time of the winter solstice, an ass was slain, and a model of the serpent-fiend was hewn in pieces. On the first day of Mesore, which was the day of the great festival of Heru Behutet, large numbers of birds and fish were caught, and those which were considered to be of a Typhonic character were stamped upon with the feet, and those who did this cried out, " Ye shall be " cut in pieces, and your members shall be hacked asunder, and each " of you shall consume the other ; thus doth Ra triumph over all his " enemies, and thus doth Heru-Behutet, the great god, the lord of " heaven, triumph over all his enemies." On such occasions, we learn from Plutarch {Be hide, § 63), sistra1 were shaken in the temples, " for, say they, the sound of these Sistra averts and drives away " Typho ; meaning hereby, that as corruption clogs and puts a
1 The sistrum is thus described by Plutarch : — " Now the outer surface of this " instrument is of a convex figure, as within its circumference are contained those " four chords or bars, which make such a rattling when they are shaken — nor is " this without its meaning ; for that part of the universe which is subject to " generation and corruption is contained within the sphere of the moon ; and " whatever motions or changes may happen therein, they are all effected by the " different combinations of the four elementary bodies, fire, earth, water, and air. " Moreover, upon the upper part of the convex surface of the sistrum is carved the " effigies of a Cat with a human visage, as on the lower edge of it, under those " moving chords, is engraved on the one side the face of Isis, and on the other that " of Nephthys," etc.
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 was one of the stars which formed the constella- tion of Khepesh, a , -j), or the "Thigh," which has been
identified with the Great Bear, and it was from this region that he made use of his baleful influence to thwart the beneficent designs
c
of Osiris, whose abode was Sah or Orion, and of Isis, whose home was Sept, or Sothis. A little consideration will show that the northern sky was the natural domain of Set, for viewed from the standpoint of an Egyptian in Upper Egypt the north was rightly considered to be the place of darkness, cold, mist, and rain, each of which was an attribute of Set ; and we may note in passing that the Hebrews called the region of darkness, or the winter hemi- sphere, Sephon, a name which appears to be connected beyond a doubt with Saphon, "North." The chief opponent of Set was the hippopotamus goddess Reret,
<=> jk ? who was believed to keep
The seven stars of the Great Bear.
this power of darkness securely
fettered by a chain ; this goddess
is usually represented with the arms and hands of a woman which
are attached to the body of a hippopotamus, and in each she holds
a knife. Her temple was called Het-Khaat, Q Qn. The
duty of the goddess was to keep in restraint the evil influence of Set and to make clear a way in the sky for the birth of Heru-sma- taui, whom Dr. Brugsch identified with the spring sun ; the texts, however, make it clear that Reret was nothing but a form of Isis.
From a passage in the Booh of the Dead (xvii. 89) we learn that Set was accompanied by the four children of Horus, Mestha, Hapi, Tuamutef, and Qebhsennuf, who were said to be "behind the Thigh in the northern sky," and were believed to take part in curbing the evil deeds of Set. They may be identified with the four Af gods, ^ 9, rj) llll ? " who are the four gods of the Followers
250 SET, NUBTI, SUTEKH
(/WWVA \
nn ^L-j ) , who is a mighty
" warrior," and it was»their duty to be with the sailors of the Boat of
Ra, that is to say, with the Akhemu-seku, (1 ® i — *— | ^T^ i ,
of the North, and with the four stars of the Meskheti,
H ^ <\\ c^-, or Great Bear. In the text from which these details are quoted it is said definitely that the " Meskheti is the Thigh of Set," | ~J~ ^ c^ ° ™™ ^ * In early dynastic
times it is tolerably certain that the worship of Set was wide- spread, and his cult seems to have nourished until the period which lies between the Xllth and the XVIIIth Dynasties ; but about B.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 with evil, but it appears that the popularity of his cult suffered greatly at this period because he was associated with the occupation of Northern Egypt by the Hyksos, who identified him with certain Semitic, Syrian gods. At Kom Ombo and in the south of Egypt a common name of Set was Nubti, r55^ J ^ 3-J ■> or Set-Nubti, /!kl f^H J ^ © , and as such he is usually represented with one body and two heads, one being that of a hawk, and the other that of the remarkable animal which was the symbol of the god.2 In the North and South of Egypt Set was
called both Nubti and Sutekh, 1 % J ^ > °r ^^^ ^ ' ancl there is no doubt whatsoever that he was endowed by the peoples in the Delta with all the attributes of the Semitic god Baal, b#3, whose name appears in Egyptian under the form Bar, or
That the name of Bar was common in Egypt, at all events among settlers from Syria, is proved by its occurrence in proper
<==> aa^vx va\ vfo ^ anc[ Bari-Eumau,
n ^j _£as c — ^k ^> ^ ^e last being the equivalent of the Semitic
name Ba'al Ram, DT^JB.8 In Middle Egypt the centre of the
1 Brugsch, Thesaurus, p. 122 ; Religion, p. 712.
2 See Lanzone, op. cit., pi. 378.
3 See M tiller, Asien mid Europa, p. 309 ; Recueil, torn. xii. 17.
FIGURES OF SET 251
worship of Set was at Sept-Mert-et, tfff ^ , which is
commonly known as Oxyrhynchus,1 and other prominent places of
his worship were one of the Oases, ^ , and Sennu, I 9 0 @>
and Unnu, ^^5? Hermopolis. In the Delta the centre of his
worship was the famous city Het-uart, or Avaris, where the Hyksos king Apepa made him to be the greatest of all the gods of his dominions, and at one time Set was to all intents and purposes the national god of the Delta.
In the narratives of their prowess in battle which kings caused to be inscribed on stelae and on the walls of their temples, they delighted to have it stated that they were as terrible as Bar in the attacks which they made upon their foes. Under the XVIIIth Dynasty we hear little of Set, for Amen, the god of the Upper Country, had the pre-eminence, but the cult of Set appears to have been revived under the XlXth 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 wherein Set is repre- sented in the act of performing the coronation ceremonies. Under this Dynasty Ave have another king called 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 figure of Set in the British Museum (No. 18,191), which was worn as a pendant, and was originally plated with gold ; the god stands upright and wears the double crown of the South and the North and a uraeus. When found the figure was bent double, a position which it was made to take by violence, probably by someone who detested the god, but the body has been straightened out and it is now possible to examine the head of the Set animal, which in this specimen is finely shaped. Another interesting- figure of Set is No. 22,897, which is of good workmanship ; this, like the preceding, was also gilded and worn as a pendant. Belonging to a much later period we have the small wooden figure of the Set animal (No. 30,460), and the upper part of a
1 Brugsch, Diet. Grog., 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 great 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 wears on his head the plumes of Shu, the disk of Ra, 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 Lanzone issued the last part of his Dizionario, they form 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 (De Iside, § 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 affront 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 and Lycopolis " carry their detestation of this animal 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 " consequence 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 reason 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, ' he 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 " what 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 wherein the " souls of wicked and unjust men have been confined during the " course of their transmigration. Hence sprang that custom, " which was formerly observed by them, of pronouncing a solemn " curse upon the head of the beast which was to be offered in " sacrifice, and afterwards of cutting it off and throwing it into the " Nile, though now they dispose of it to foreigners. No bullock " therefore is permitted to be offered to the Gods, which has not " the seal of the Sphragistae first stamped upon it, an order of " priests peculiarly set apart for this purpose, from whence likewise " they derive their name. Their impress, according to Castor, is '"a man upon his knees with his hands tied behind him and a " sword pointed at his throat.' Nor is it from his colour only that "they maintain a resemblance between 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 monarchs who reigned " over them, looking upon him as an exsecrable and abominable " wretch, they gave him the nick-name of the Ass, which drew the " following reply from that prince, ' But this ass shall dine upon " your ox.' and accordingly he slew the Apis : this story is thus "related by Dino. Now as to those who pretend 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 Leyden by Signor Lanzone,1 and which represents the srod as having the head of an ass ; on his breast, which is that of a man, is inscribed the name CH-9-. We have now seen how the god Set was the opponent first of Heru-ur, then of Ra, 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 symbol 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.
Nebt-het YGc^J' or TKSv Nephthys'
Nebt-het, 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, either 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
1 Dizionario, pi. 378.
The Goddess NEBT-HET (Nephthys).
NEPHTHVS 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 Recension of the Booh 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 when she obtained the name
Nebkhat, (i?=§ J) j1 i.e., " Lady of the body [of the Gods]."
The 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, TT , or the symbol [J 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 the two lands," " sister of the god, the creative goddess who liveth within An," etc. The chief centres of her worship were Senu
„~©, Hebet. Qj ^ (Behbit), Per-mert, lz^u <=>, Re-nefert, <===>t=t T^^©, Het-sekhem, Het-Khas, Ta-kehset, and Diospolites.
In the vignettes of the Theban Recension of the Booh of the Dead Ave find Nephthys playing a prominent part in connexion with Isis, whose 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 are weighed in the Great Scales in the presence of the god; she is seen kneeling on fw"}, by the side of the Tet, from which the disk of the Sun is thrust upwards by the " living Ra,"
*-^H , at sunrise ; she is one of the " great sovereign chiefs in Tettu," with 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 which she makes (Chap. cli.A), she says, " I go round about behind " Osiris. I have come that I may protect thee, and my strength " which protecteth shall be behind thee for ever and ever. The god " Ra hearkeneth unto thy cry ; thou, 0 son of Hathor, art made to
1 See Aeg. Zeitschn'ft, 1864, p. G5.
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 Urt-hekau, <!=> 5 LJ 1^ ^ §0 ' f *,e"' " mionty one °f words of power," was as much a title of the goddess as of her husband, Set-Nubti, the great one of two-fold strength, ^=> T\f}^ • Nephthys also, like Isis, has many forms, for she is one of the two Maat goddesses, and she is one of the two Mert goddesses, and she is one of the two plumes which ornamented the head of her father Ra. In her birth-place1 in Upper Egypt, i.e., Bet-Sekhem, or "the house of the Si strum," the goddess was identified with Hathor, the lady of the sistrum, but the popular name of the city, "Het," i.e., the " House," seems to apply to both goddesses. In the Serapeum which belonged to the city, or the House of the Bennu, Osiris was re-born under the form of Horus, and Nephthys was one of his " nursing mothers." The form in which Osiris appeared here was the Moon, and as such he represented the left eye of the Bennu or Ra, and as he thus became closely associated with Khensu and Thoth, to his female counterparts were ascribed the attributes of Sesheta and Maat, who were the female counterparts of Thoth. Nephthys, as the active creative power which protected Osiris, the Moon-god, was called Menkhet, ^ {r, and in allusion to her
beneficent acts in connection with him the names of Benra-merit and Kherseket were bestowed upon her, and the former appears to belong to the goddess when she made herself manifest under the form of a cat.
From Plutarch's treatise on Isis and Osiris we 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 end of anything), whom they suppose likewise to be married " to Typho. Now as the overflowings 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, which regards
1 Nephthys was born on the last of the five epagomenal days.
NEPHTHYS 257
" the secret commerce between Osiris and Nephthys ; 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, which " were formerly barren, hence they supposed, that Typho was first " made acquainted with the injury which had been clone his bed by " means of a Mellilot-garland which fell from the head of Osiris " during his commerce with his wife, and afterwards left behind " him ; and thus, they say, may the legitimacy of Orus the son of " Isis be accounted for, as likewise the spuriousness of Anubis, " who was born of jNTephthys. So again, when they tell us, that " it appears from the tables of the successions of their ancient " kings, that Nephthys was married to Typho, and that she was at " first barren, if this indeed is to be understood, not as spoken of a " mortal woman, but of a goddess, then is there design to insinuate " the utter infertility of the extreme parts of their land, occasioned " by the hardness of the soil and its solidity." Plutarch tells us, moreover, that " on the upper part of the convex surface of the " sistrum is carved the effigies of a Cat with a human visage, as on " the lower edge of it, under those moving chords, is engraved on " the one side the face of Isis, and on the other that of Nephthys." The face of Isis represents Generation, and that of Nephthys Corruption, and Plutarch says (§ 63) that the Cat denotes the moon, " its variety of colours, its activity in the night, and " the peculiar circumstances which 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 two, after- " wards three, and so goes on adding one to each former birth till " it comes to seven ; so that she brings forth twenty-eight in all, " corresponding as it were to the several degrees of light, which " appear during one of the moon's revolutions. But though this " perhaps may appear to carry the air of fiction with 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 warning — as to " the human countenance with which this Cat is carved, this is " designed to denote that the changes of the moon are regulated " by understanding and wisdom." II — s
258 NEPHTHYS
From the above paragraphs 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 was the type of death, decay, diminution and immobility. Isis and Nephthys were, however, associated inseparably with each other, even as were Horus and Set, and in all the important matters which concern the welfare 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 world which is visible, whilst Nephthys represents that which is invisible, and we may even regard Isis as the day and Nephthys as the night. Isis and Nephthys represent respectively the things which are and the things which are yet to come into being, the beginning and the end, birth and death, and life and death.1 We have, unfortunately, no means of knowing what the primitive conception of the attributes of Nephthys was, but it is most improbable that it included any of » the views on the subject which were current in Plutarch's time. Nephthys is not a goddess with well-defined characteristics, but she may, generally speaking, be described as the goddess of the death which is not eternal. In the Book of the Dead (Chap. xvii. 30), the deceased is made to say, " I am the god Amsu (or, Min) in his coming " forth ; may his two plumes be set upon my head for me." In answer 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 which his head lacketh, or (as " others say), they are the two exceeding great uraei which are " upon the head of their father Tern, or (as others say), his two " eyes are the two plumes which are upon his head."
This passage proves that Nephthys, although a goddess of death, was associated with the coming into existence of the life which springs from death, and that she was, like Isis, a female counterpart of Amsu, the ithyphallic god, who was at once the type
1 Religion, p. 735.
NEPHTHYS AND ISIS 259
of virility, and reproduction, and regeneration. Isis and Nephthys prepared 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 which 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 which supply us with the very words which were addressed to Osiris and to all those who were his followers. The goddesses were personified by two priestesses who were virgins and who were ceremonially pure ; the hair of their limbs was to be shaved off, they were to wear ram's wool garlands upon their heads, and to hold tambourines in their hands ; on the arm of one of them was to be a fillet inscribed " to Isis," and on the arm of the other was to be a fillet inscribed "to Nephthys." On five days during the month of December these women took their places in the temple of Abydos and, assisted by the kher heb, or precentor, they sang a series of groups of verses to the god, of which the following are specimens : —
" Hail, lord Osiris. Hail, lord Osiris. Hail, lord Osiris. Hail, 'lord Osiris. Hail, beautiful boy, come to thy temple straight- ' way, for we see thee not. Hail, beautiful boy, come to thy 1 temple, and draw nigh after thy departure from us. Hail, ' beautiful boy, who leadest along the hour, who increasest except ' at his season. Thou art the exalted image of thy father Tenen, ' thou art the hidden essence who comest forth from Atmu. 0 'thou lord, 0 thou lord, how much greater art thou than thy ' father, 0 thou eldest son of thy mother's Avomb. Come thou ' back again to us with that which belongeth unto thee, and we ' will embrace thee ; depart not thou from us, 0 thou beautiful ' and greatly loved face, thou image of Tenen, thou virile one, ' thou lord of love. Come thou in peace, and let us see thee, 0 'our lord, and the two sisters will join thy limbs together, and
260 NEPHTHYS AND 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 shinest both in " rising and setting. Hail, thou who makest throats to be in good " case. Hail, thou Lord of terror, 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 Crown. Hail, thou holy Babe of Heru-hekennu. Hail, "thou son of Ra, 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, thou who causest cries " of joy, come to thy city. Hail, thou beloved one of the gods " and goddesses. Hail, thou who dippest thyself [in Nu], come to " thy temple. Hail, thou who art in the Tuat, come thou 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 Hennu Boat, who renewest thy youth in the il secret place. Hail, thou Perfect Soul in Neter-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 dost show him the " Disk. Hail, lord of the Atef Crown, thou mighty one in Suten- "henen. Hail, mighty one of terror. Hail, thou who risest in " Thebes, 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 )
CHAPTER XV
ANPU (jTTM, OR ANUBIS
IT has been said above that Nephthys gave birth to a son called Anpu, or Annbis, and that his father was, according to some, Osiris, and according to others, Set; from another point of view he was the son of Ra. The animal which was at once the type and symbol of the god was the jackal, and this fact seems to prove that in primitive times Anubis was merely the jackal god, and that he was associated with the dead because the jackal was generally seen prowling about the tombs. His worship is very ancient, and there is no doubt that even in the earliest times his cult was general in Egypt ; it is probable that it is older than that of Osiris. In the text of Unas (line 70) he is associated with the Eye of Horus, and his duty as the guide of the dead in the Underworld on their way to Osiris was well denned, even at the remote period when this composition was written, for we read, " Unas standeth with the Spirits, get thee onwards, Anubis, into " Amenti (the Underworld), onwards, onwards to Osiris." In the lines that follow we see that Anubis is mentioned in connexion with Horus, Set, Thoth, Sep, and Khent-an-maati. From another passage of the same text we find (line 207 ff.) that the hand, and arms, and belly, and legs of the deceased are identified with Temu,
but his face is said to be in the form of that of Anubis, ^ v< ^a .
The localities in which Anubis was specially worshipped are
Abt, the Papyrus Swamps, (1 c^ S ^ ieeei , Sep, "^C, Re-au, <7=><ffffc®> Heru-ti, ^'^~^©, Ta-hetchet, =^j[@, Saiut,
262 ANUBIS AND OSIRIS
-— 1^%v (111 ^T (Lycopolis), Sekhem, ~^|\ 1^© (Leto- polis),1 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 Horus 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, who stands by the side of the tomb door ; and in the vignette to Chapter cli. of the Booh 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 219) the nose of the deceased is identified with the nose of Anubis, but in the xliind Chapter of the Booh of the Dead the deceased declares, " My lips are the lips of Anpu." From various passages it is clear that in one part of Egypt 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 appears to act for Osiris, with whom he is intimately connected, for it is he whose duty it is to examine the tongue of the Great Balance, and to take care that the beam is exactly horizontal. 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 Booh of the Dead, as given in the Papyrus 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 Lanzone, op. cit., p. 68.
ANUBIS, the God of the Dead.
DUTIES OF ANUBIS 263
Nebseni 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, 0 -I - J\ C3 , i.e., " Dweller in the chamber of embalmment ; " as the watcher in the place of purification wherein rested the chest containing the remains of Osiris he was called Kiient Sehet, Y i.e., " Governor of the Hall of the God ; " and one of his names as the god of the funeral mountain was " Tep-tu-f "
? i em *^' i,e ' "lie wll° is upon his hil1-" In tlie cxlvtn 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 embalmer and bandager ; " and elsewhere the deceased is told (clxx. 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 Anubis " (clxxxi. 9).
The duty of guiding the souls of the dead round about the Underworld and into the kingdom of Osiris was shared by Anubis with another god whose type and symbol was a jackal, and whose
name was Ap-uat, ^f^^? or \/?j^^|> i-e-' tne "Opener of the ways ; " formerly Anubis and Ap-uat were considered to be two names of one and the same god, but there is no longer any reason for holding this view. In the vignette to the cxxxviiith Chapter of the Booh of the Dead we find represented the scene of setting up the standard which supports the box that held the head of Osiris at Abydos. On each side of it are a standard with a figure of a jackal upon it and a pylon, on the top of which lies a jackal ; and as it is quite clear from the groups of objects on each side of the standard that we are dealing with symbols either of the South and the North, or of the East and the West, we are justified in thinking that one jackal represents Ap-uat and the other Anubis. Moreover, from the cxlvth Chapter we find that the xxist Pylon of the House of Osiris was presided over by seven gods, among whom were Ap-uat and Anpu,1 and as in the xviiith
1 The others were Tcber or At, Hetep-mes, Mes-sep, Utch-re, 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 the Summer Solstice, and Ap-uat of the Winter Solstice.
Anubis is called in the texts Sekhem em pet, and is often said to be the son of Osiris, and Ap-uat bore the title Sekhem taui, and was a form of Osiris himself. When, therefore, we find the two jackals upon sepulchral stelae, we must understand 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 two Utchats thus,
_£ ^a , they symbolize the four quarters of heaven and of earth,
and the four seasons of the year. On the subject of Anubis Plutarch reports (§§ 44, 61) some interesting beliefs. After referring to the view that Anubis Avas born of Nephthys, although Isis was his reputed mother, he goes on to say, " By Anubis they " understand the horizontal circle, which divides the invisible part " of the world, which they call Nephthys, from the visible, to which " they give the name 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, which they imagine between Anubis and the Dog, " it being observed of this animal, that he is equally watchful as " well by day as night. In short, the Egyptian Anubis seems to " be of much the same power 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 likeness, " which he has to the dog, though this be the general rendering of " the word, as to that other signification of the term taken from
ANUBIS 265
" breeding ; 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 first 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 Hermanubis (i.e., v\ |\ Lil, Heru-
" em-Anpu) ; the first of these names expressing the relation it has " to the superior, as 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 Heliopolis, but as a matter of fact his place is usually taken by Horus, the son of Isis and of Osiris, who generally completes the divine paut; it is probable that the fusion of Horus with Anubis was a political expedient on the part of the priesthood who, finding no room in their system for the old god of the dead, identified him with a form of Horus, just as they had done with his father Set, and then mingled the attributes of the two £<xls. Horus and Anubis thus became in the new theology a duplicate of the Horus and Set in the old, and the double god possessed two distinct and opposite 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 was a being who inspired terror. From an interesting passage in the "Golden Ass" of Apuleius (Book xi.) we find that the double character of Anubis was maintained by his votaries in Rome even in the second century of our era, and in describing the
2(56 ANUBIS
Procession of Isis lie says, " Immediately after these came the " Deities, condescending to walk npon 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 as night, and golden as the day ; in his " left the caduceus, in his right waving aloft the green palm " branch. His steps were closely followed by a cow, raised into " an upright posture — the cow being the fruitful emblem of the " Universal Parent, the goddess herself, which one of the happy "train carried with majestic steps, supported on his shoulders. " By another was borne the coffin containing the sacred things, " and closely concealing the deep secrets of the holy religion."
This extract shows that even in the second century at Rome the principal actors in the old Egyptian Osiris ceremonial were represented with scrupulous care, and that its chief characteristics were preserved. The cow was, of course, nothing less than the symbol of Isis, " the mother of the god," and the coffin containing the " sacred things " was the symbol of the sarcophagus of Osiris which contained his relics. Before these fitly inarched Anubis in his two-fold character, and thus we have types of Osiris and his mysteries, and of Isis who revivified him, and of Anubis who embalmed him. Had Apuleius understood the old Egyptian ceremonies connected with the Osiris legend and had he been able to identify all the characters who passed before him in the Isis procession, 4ie would probably have seen that Nephthys and Horus and several other gods of the funeral company of Osiris were duly represented therein. On the alleged connexion of Anubis with Christ in the Gnostic system the reader is referred to the interest- ing work of Mr. C. W. King, Gnostics and their Remains, Second Edition, London, 1887, pp. 230, 279.
( 267 )
CHAPTER XVI
CIPPI OF HORUS
IN connexion with the god Horus and his forms as the god of the rising sun and the symbol and personification of Light must be mentioned a comparatively numerous class of small rounded stelae on convex bases, on the front of which are sculptured in relief figures of the god Horus standing upon two crocodiles. These curious and interesting objects are made of basalt and other kinds of hard stone, and of calcareous stone, and they vary in height from 3 ins. to 20 ins. ; they were used as" talismans by the Egyptians, who placed them in their houses and gardens, and even buried them in the ground to protect themselves 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 which he gained the victory, and the sceptres, emblems, etc., which are sculptured upon cippi of Horus, the backs, sides, and bases are usually covered Avith magical texts. The ideas suggested by the figures and the texts are extremely old, but the grouping and arrangement of them which are found on the stelae under consideration are not older than the XXVIth Dynasty ; it is doubtful if this class of objects came into general use very much earlier than the end of the period of the Persian occupation of Egypt. The various museums of Europe contain several examples of cippi, but the largest, and finest, and most important, is undoubtedly that which is commonly known as the " Metternich Stele ; " l it was found in the year 1828 during the building of a cistern in a Franciscan 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.,
1 See Mettemichstele, ed. Golenischeff, Leipzig, 1877, pi. 3, 1. 48 fE.
268
METTERNICH STELE
the last but one of the native kings of Egypt, who reigned from B.C. 378 to B.C. 360, 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 : —
1. The solar disk wherein is seated the four-fold god Khnemu, who re- presents the gods of the four elements, earth, air, fire, and water, resting between LJ, which is supported on a lake of water ; on each side of it stand four apes, with their paws stretched out in adoration. No names are given to the apes here, but we may find them in a text at Edfu1 where they
called : — 1. Aaan,
are
2. Bentet, Sept, ^
ID 5. Ap
>*^.
TEN,
■V)
8. Utennu,
D X J3
Kehkeh,
3. Hetet-
4. Qeften, 6. As-
o ©
Side of the Stele.
The Bentet apes praised the morning sun, and the Utennu apes praised the evening sun, and the Sun-god was pleased both with their words and with their voices. On the right hand side is a figure of king Nec- tanebus kneeling before a lotus standard, with plumes and mendts, and on the left is the figure of
1 Duemiclien, Tempelinschriften, i., 26.
METTEHNICH STELE
269
the god Thoth holding a palette in his left hand.
2. In this register we have (a) Ptah-Seker-Asar standing on croco- diles, the gods Amsu and Khepera standing on /=d 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 wings, and two horns surmounted by four uraei and four knives, and who stands upon two crocodiles, (b) Ta- urt holding a crocodile by a chain or rope which a hawk-headed god is about to spear in the presence of Isis, Nephthys, and four other deities, etc.
3. Isis holding Horus in her outstretched right hand, and stand- ins: on a crocodile. Thoth. Standard of Nekhebet. Horus, with a human phallus, and a lion, on a lake (?) containing two crocodiles. Seven halls or lakes, each guarded by a o-od. A lion treading on a crocodile, which 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.
4. Horus spearing a crocodile which is led captive by Ta-urt. The four children of Horus. Neith and the two crocodile gods. Harpocrates seated upon a crocodile under a serpent. A lion, two scorpions and an oryx, symbols of Set. Seven
Side of the Stele.
270 METT'ERNICH STELE
serpents having their tails pierced by arrows or darts. A king in a chariot drawn by the fabulous Akhekh animal which gallops over two crocodiles. Horus standing on the back of the oryx, emblem of Set.
5. A miscellaneous group of gods, nearly all of whom are forms of the Sun-god and are gods of reproduction and regeneration.
6. A hawk god, with dwarf's legs, and holding bows and arrows. Horus standing on an oryx (Set). A cat on a pedestal. An-her spearing an animal. Uraeus on the top of a staircase. The ape of Thoth on a pylon. Two Utchats, the solar disk, and a crocodile. Ptah-Seker-Asar. The Horus of gold. Serpent with a disk on his head. A group of solar gods followed by Ta-urt and Bes.
7. In this large scene Horus stands with his feet upon the backs of two crocodiles, and he grasps in his hands the reptiles and animals which are the emblems of the foes of light and of the powers of evil. He wears the lock of youth, and above his head is the head of the old god Bes, who here symbolizes the Sun-god at eventide. The canopy under which he stands is held up by Thoth and Isis, each of whom stands upon a coiled up serpent, which has a knife stuck in his forehead. Above the canopy are the two Utchats, with human hands and arms attached, and within it by the sides of the god are: — 1. Horus-Ra standing on a coiled up serpent. 2. A lotus standard, with plumes and mendts. 3. A papyrus standard surmounted by a figure of a hawk wearing the
y>l Crown.
On the back of the Stele we have a figure of the aged Sun-god in the form of a man-hawk, and 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 which rest W , and eight knives. He has four human arms, to two of which wings are attached, and in each hand he grasps two serpents, 11, two knives, ^^^^, and "life," ■¥•, i ' stability," u, and "power," j; and numbers of figures of gods. His two other human arms are not attached to wings, 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 fire, 1 1 , and on each side of him is an Utchat, which is provided with human hands and
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The Metternich Stele (Obverse).
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 five rows of figures of gods aud mythological scenes, many of which are taken from the vignettes of the Booh of the Dead. The gods and goddesses are for the most part solar deities who were believed to be occupied at all times in overcoming the powers of darkness, and they were sculptured on the Stele that the sight of them might terrify the fiends and prevent them from coining nigh unto the place where 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 s;ods, 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,"1 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 first. 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 principal 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 which Isis took in hiding her son, a scorpion managed to make its way into the presence of the 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 appeal to Thoth, the lord of words of power. She did so straightway, and Thoth stopped 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
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METTEHNICH STELE
27;
he now bestowed upon her the means of restoring Horus to life, by supplying her with a series of incantations of irresistible might.
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The Metternicli Stele (Reverse).
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 was 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 Avhole 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
IF 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 there 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 Sal's, 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 IV th 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
276
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 differed 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
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The goddess Qetesh standing on a lion between Min and Keshpu.
obtaining a place in the affections of the Egyptians were of Libyan 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
ANT HAT
by the Egyptian inscriptions is Anthat, d 1 (] ^ f)n ,]
277 a sroddess
who is called the lady of heaven, 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 grasps a shield and spear in her right hand and wields
Anthat.
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
1 Variant forms of her name are Annutliat, /v^yvN ^\ A (I IX ,
0
and Antit,
278 'ASHTORETH
towns, e.g., Bath-Anth, J A^? ~* ^^ ■ n^v^, and Qarth-Anthu, |~zil "%\ "^"^ s=> 1 \J> , were dedicated to her worship.1 The
worship of the goddess Anthat 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 2 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 XlXth Dynasty, and this monarch went so far as to call one of his daughters Banth-
Anth, ("fe?, | |Jsl» *-e*' daughter of Anth. Finally we may note in passing that a goddess called Anthretha, gg^ | (j jJL ,
is mentioned with Sutekh in the great treaty between the Kheta and the Egyptians, and it is probable that she and Anthat are one and the same goddess.
In connexion with Anthat the goddess Astharthet,
=^ (j < > ° J) t 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), | £ ^rz^rz^ ^ j
^-^^^nfj ° ^%s=5il^.3 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 ilstharthet was comparatively widespread in Egypt at the time when the priest-kings began to reign, and it nourished 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 was probably not well established until the reign of Amen-hetep III. In a letter from
1 See Miiller, W. M., Asien unci Europa, p. 195.
2 Tombeau cle Khem {Memoir es Miss. Arch. Fr., torn, v., p. 368).
3 See Aeg. Zeitschrift, 1869, p. 3 ff. ; Naville, Mythe cVHorus, pi. 4.
'ASHTORETH
279
Tushratta, king of Mitani, to this king he refers to the going down of "Ishtar of Nineveh (i.e., Ashtoreth, or Astharthet), lady of the world," into Egypt, both during his own reign and that of his father,1 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
in
forms of Hathor, or
Hathor,
XVIIIth
she
Isis- the and
both and
early Dynasty, was regarded as a Moon-goddess, 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 XVI Ilth Dynasty. 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 Qetesh, \ *~* (X ,"
who was also called the " mistress of all the gods, the eye of Ra,
1 The Tell el-Amarna Tablets in the British Museum, p. xlii.
'Ashtoreth.
Variant,
r~rc~i
^H'Qet
ETSHU.
280
AASITH
o
111
$G\
without a second,"
^ A ^ I I I I I I ^ I I WAAA 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 woman, Avho stands upon a lion ; on her head she wears a crescent and disk, O, which prove her connexion with the Moon. The later representations of Qetesh depict her in the same attitude, but they give her the peculiar headdress of Hathor, and she wears a deep necklace or collar and a tight-fitting garment which is held up on her shoulders by two straps, and which extends to her ankles. In her right
hand she holds lotus flowers and a mirror (?), and in her left two serpents. It is important to note that, like Bes, she is always represented full face. On a stele in the British Museum (No. 191), we see the goddess, who is here
called "Kent (^™Pn)> lady of heaven," standing on a lion between Amsu, ^f~, or Min, and Reshpu, and with these gods she appears to form a Semitic triad, but it is not clear which of these two gods was her son, and which was her husband. In any case, Qetesh must have been wor- shipped as a nature goddess, and it was probably the licentiousness of her worship, at all events in Syria, which gave to the Hebrew word nvfij) the meaning which it bears in the Bible.1
Another foreign goddess of interest is Aasith,
Qetash.
w
m.
who is represented in the form of a woman, armed with shield and club, riding a horse into the battle field. In her Midler 2 sees a
1 Gen. xxxviii. 21, 22 ; Dent, xxiii. 18 ; Numbers xxv. ] ; Hosea iv. 14.
2 Asien unci Europa, p. 316.
BAR-BAAL 281
female form of the hunter Esau, wy, who, under the form Usoos, was regarded as a god who wore skins and was appeased by means of blood offerings. That she was a goddess of war and of the desert is clear from a relief, which 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
was Bar, J TsJ, or Pa-Bar, AK J p^l, i.e., Baal, the
^tf?j of the Hebrews. Bar appears to have been a god of the mountain and the desert, and his worship was introduced into Egypt under the XVIIIth Dynasty. Like most of the Semitic gods and goddesses he was primarily a god of war and battle, and he may have been a personification of the burning and destroying heat of the sun and blazing desert wind. To the Egyptians of the Delta he soon became familiar, and as he was supposed to be the god who supported their foes the Syrians in many a hard-fought battle they regarded him with a certain awe and reverence. Of his form and worship we know nothing, but the Egyptians placed after their transliterations of his name a figure of the fabulous animal in which the god Set became incarnate, and it is clear that they must have believed Bar and Set to have qualities and attributes in common. Rameses II. boasts in his triumphal inscriptions that when he put on his panoply of war, and mounted his chariot, and set out to attack the Kheta soldiery he was like the god Bar, and we are justified in assuming from this and similar passages that the king of Egypt was proud to compare himself to the mighty Syrian war-god. Bar was worshipped in the Delta, chiefly in the neighbourhood of Tanis, where Rameses II. carried out such extensive building operations, and where a temple of the god existed.
Here for the sake of convenience may be mentioned the
goddess Bairtha, J'^llQrfj! i-e<> Ba'alath, or Beltis, of Tchapuna, J ^\ p °V 1 $ > in ful1 Bairtha Tchapuna or Ba'alath- Sephon, who may be regarded as the female counterpart of the Ba'al-Seph6n of the Hebrew Scriptures, but not as the wife 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 Tiglath-Pileser II. under the form Ba-'-li Sa-pu-na ^ *^zj 4fc*-*f- >-fc:£E=y<| ^ ^>— ^^T- ^-n a fragmentary inscription of Esarhaddon (Kuyunjik fragment, No. 3500, col. iv., line 10) the god Ba'al- Sephon 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 which shall destroy 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," w-J Jw^ tfl &£%E ]} £?, Hani ebir ndri.2
On the stele in the British Museum, No. 191, as has already been said, we meet with another Syrian god called Reshpu,
D y^cjjj his cu^ enjoyed a wide popularity in Syria, where he was regarded as a god of war. Signor Lanzone compares him to the Apollo Amyclaeus of the Greeks.3 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
Reshpu.
"the gods, c| |<=> |o| j^^
Mill
@ w
ft£] = ^o\
© 1 1:
o III I I c
D o
The chief centre of his wor
1 Miiller, Asien mid Eur op a, p. 315.
2 I owe this reference to Mr. R. C. Thompson of the British Museum.
3 Dizionario, p. 483.
SUTEKH-GODS 283
ship was at Het-Reshp, J r^n Jn, 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 forehead, 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 " RashsMf," 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 Midler,1 who in the Egyptian Atuma, n ^ v\ a □ , or Athuma,
j\ (l v\ , sees the equivalent of the D7N of the Hebrew Scriptures ; the female counterpart of the god appears under the form of Atuma, (j gA ^ -Jbva 3 . Finally, among the Western Syrians Miiller has quoted the existence of two goddesses called
Ennukaru, 5^^=^^<7>^ ancl Amait, ^^I](l\^-
In the list of the gods whose names are found at the end of
the copy of the treaty which Rameses II. made with Kheta-sar,
the prince of the Kheta, are found a number of Sutekh, 1 v\ „ Hj ,
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 were 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 was of
1 Asien und'Europa, p. 316.
284
BES
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 Bes, J I 5 , who according to some is of Semitic, and
according to others of African origin ; 1 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." 2 He is usually de- picted in the form of a dwarf with a huge bearded head, protruding tongue, flat nose, shaggy eye- brows and hair, large projecting ears, long but thick arms, and bowed legs ; round his body he wears the skin of an animal of the panther tribe, and its tail hangs down and usually touches the ground behind him ; on his head he wears a tiara of feathers, which suggests a savage or semi- savage origin. He is sometimes drawn 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 ; 3 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, which is fastened round his body by a belt, and he
1 Mtiller, Asien und Europa, p. 310 ; Wiedemann, Religion of the Ancient Egyptians, p. 159.
2 J ^Ci BES' J \^v\ 1> Basu = Felis Cynailurus; see Aeg. Zeit. ii. 10.
3 Lanzone, Dizionario, pll. 76, 77.
Bes.
BES 285
holds in his left hand a shield and a short sword in his rierht. Figures of Bes are found carved upon the handles of mirrors, on Jeohl 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 regarded as a protector of children and youths, and a god who studied to find them pleasure and amusement.
According to Midler,1 two figures of the god were found at Kahun, and, if these really belong to the period when that city was nourishing, Bes must have been honoured there as early as the Xllth Dynasty. Taken by itself, however, this evidence is not worth a great deal, because the figures may have been placed in the tombs at Kahun during burials of a much later date. One of the oldest representations of Bes, as Prof. Wiedemann has pointed out, is found in a relief in the famous temple of Hatshepset at Der al- Bahari, where he appears in the chamber wherein the birth of the great queen is supposed to be taking place. In this chamber Bes-
Meskhent, the goddess of birth, presides, and we see the goddesses who act as midwives to the queen of Thothmes L, and those who are nurses, and the gods of the four quarters of the earth, etc, waiting to minister to Hatshepset and to her Ka, or double, which was, of course, born when she was. By the side of the couch stand Bes and Ta-ukt, the former with his well-known attributes, and the latter represented in the form of a hippopotamus standing on her hind legs, and leaning with her fore legs upon the emblem of magical protection, ^ . What Bes and Ta-urt were to do for the princess is not apparent, but as we find one or both of these deities
1 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 Saite Recension this god is seen guarding 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 Horus, 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 Metternich Stele we see the head of the " Old Man who 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 of Horus. On the Metternich 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
The God BES.
BES 287
seen standing before the deceased, though apparently not in a threatening attitude ; he holds a knife close to his breast in 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 which 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, | M ofl, it is important to note that he had found a place in the Theban Recension of the Booh of the Dead at that early period of its history.
It is difficult to understand the change of view on the part of
the Egyptians which 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
wicked, while to the good in the Underworld he was a true friend
and merry companion. In the texts, especially those of the late
period, Bes is sometimes mentioned in connexion with Neter Ta,
or the " Divine Land," or " Land of the God," i.e., Arabia, and as
this name is also used in connexion with Punt, and is applied to
the adjacent lands, attempts have been made to prove that the
god is of Arabian origin. This is, however, 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 where the dwarf and pygmy were held in esteem, whilst his
head-dress resembles those head-dresses which were, and still are,
worn by the tribes of Equatorial Africa, and this would lead us to
place his home in that portion of it which lies a few degrees to the
north of the Equator. The knowledge of the god, and perhaps
figures of him, were brought from this region, which the Egyptians
called the " Land of the Spirits," to Egypt in the early dynastic
period, when kings of Egypt loved to keep a pygmy at their
courts. The earthly kinsmen of the god who lived to the soutli
288 MERUL
of Egypt were, no doubt, well known even to the predynastic Egyptians, and as the dynastic Egyptians were at all times familiar with the figure of Bes those of the late period may be forgiven for connecting him with the "Land of the God," or Punt, whence, according to tradition, came the early people who invaded the Nile Valley from the east, or south-east, and settled in Egypt at no great distance from the modern city of Kena. Bes wears an animal's tail, which is a striking characteristic of the early men of Punt, but so does every Egyptian god, and every god, when once he had been included among the gods of Egypt, whether originally Libyan, or Syrian, or Nubian, was endowed with an animal's tail and a plaited beard, which are the traditional attributes of the people of Punt. In his original conception Bes is certainly African, and his cult in Egypt is coeval with dynastic civilization ; the name of the god continued in use long after he himself was forgotten, and some famous Copts bore it, among them being Besa, the disciple of the great monk Shenuti, cyertoY+.
A Nubian god of interest and of some local importance is
Merul or Meril, *<^l v\ _2^, or ?\ <=> M _£=&, who was the
son of Horus and Isis ; he was the third member of the tfiad of
the city of Termes, or Telmes, ©, a city the site of
which is marked by the modern village of Kalabsheh in Nubia, situated about thirty-five miles to the north of Syene. At Dabod also he was the third member of the local triad, which consisted of Seb, Nut, and Merul. In the figures of the god reproduced by Lanzone 1 he is depicted in the form of a man, with or without a beard, and he wears the White Crown with plumes, or the triple crown with horns and uraei, or a crown composed of a pair of horns, with two plumes and a solar disk between them, and uraei. His titles are : — " Great god, governor (or dweller in) the White Mountain," i|^Q^£]i^; "son of Horus, great god, lord of Telmes," "^\ ' ^\ ' 1 t ^37 ^== ; " Great Sekhem, governor of
the two lands of the West," ^l^^fl^fe^^;" Beautiful
1 Dizlonario, pll. 122, 123.
FOREIGX GODS 289
bov who proceedeth from the son of Isis," 8 ^§*> fa f j;^^ / Q J c
A /WWW J (i ^ JJ O '
and "holy child of the son of Osiris," a4^- jp) ^ /wwa ^ ^H^. A text quoted by Brugsch l speaks of Merul as coming from Ta-neter,
i "s I o©' i,e*' the on botl1 sides of tne 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 worship of the god is very ancient. The variant forms of his name are: — 1=*" K t=i. or "t=x <===> ®^ c
^ _£s& (|(| 5o^, and ^ <=> ^ ', i.e., Menruil, Menlil, and Mer- uter ; from the first two of these was formed the classical name of the god — Mandulis. The centres of the worship of the god were at Telmes 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, which stood behind the colonnade of the Temple of Ari-hes-nefer, suggests that the building was the work of one of the early Ptolemies, perhaps of Philadelphus.
In connexion with the question of the cult of foreign gods in Egypt, and of the gods of Egypt in foreign lands, reference may here be made to a theory which has recently been put forward2 to the effect that several of the gods of Egypt were worshipped as idols by the Arabs of the pre-Islamic times. According to this the Egyptian god Tern, ^ ^ ^j , = the Arabic idol Tim, r* Tehuti (Thoth), ^%, = Ta'ut, -^u= ; Iusaas, J\ "
Ya'uth, 4>j*£ ; Reret, <_> % , = Lat, win ; Uatchit,
'Azza, ^\ ; Menat, l\ , = Men at, SU* ; Meteni, f\ ^^ Q fl Medan, 0WM ; Hap-re, | § ^ ^ ^, = Habal, J*; Bes, J (1 *\ Buss, y-j ; Bennu, J Q ^ ^g& , = Bctwanat, &^ 5 Bar, J *a Ba'al, J» ; and so on. The theory is of interest, but bevond a
1 See Brugsch, Geographic, p. 954.
2 See Ahmed-Bey Kamal, Les Uoles Arabes et les Divinites Egyptiennez (Recueil, xxiv., p. 11 ft\).
II — U
290 FOREIGN GODS
certain similarity between the Egyptian and Arabic names little proof has been brought forward in support of it. It is, of course, quite possible that the knowledge of several of the 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 already 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 whose 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 borrowing of gods took place under the early dynasties 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 local 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 Dynasty 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.
( 291 )
CHAPTER XIX
MISCELLANEOUS GODS
L-
1.
2.
3. 4.
5.
6.
7. 8. 9.
10.
11.
12.
13.
14.
15.
-The Gods of the Twenty-eight finger-breadths of the
Royal Cubit
Ra, O .
Shu, p.
KHENT, £3.
Seb, <^. Xut, O^. Asar, j] .
Ast, r . Set, 3-J. Xebt-het, Tj .
Heru, v\, .
Mest, — h— .
Hap.
tuamatef, ^
Qebhsennu-f
Tehuti
a d
16. Sep, ^L.
17. Heq, j^.
18. Armaua, =f|^.
-C2>- <^>
19. Maa-en-tef.
20. Ar-ren-f-tchesef,
21. Hak (?) _£>.
22. Septu, (\\§^-
23. Seb, *.
24. An-Her, ^ F=q.
25. Her-aua, v\ \~^\-
26. Sheps, ^sL
27. Amsu (or Min), ^,
28. Uu, ^^.
292 MISCELLANEOUS GODS
II. — The Gods and Goddesses of the Days of the Month.
1. . 1st hour of the 1st day of the Moon : Shu, (J £ ^ .
2. Ilnd „
3. IUrd „
4. IVth „
5. Vth „
6. Vlth
7. Vllth „
8. VHIth
n n
9. IXth
10. Xth
11. Xlth
12. Xllth
11 11
11 11
11 11
11 11
11 11
Ilnd Illrd
IVth
Vth
Vlth
Vllth
VHIth
IXth
Xth
Xlth Xllth
Heru-sa-Ast, v^
AST, j|°.
Sekhet, fy • .
I ^ VJ
Uatchit, |(j(j ^.
Menhit
Ur-heket,
Aa[x], ~
M V
Hetet, ^ Ba-neb
Q
II
o
X _£^
=> To'
Tettu,
3&
1 . 1st hour of the night of the XHIth day of the Moon : Shu, p ^ .
„ „ [Tefnut,
2. Ilnd
3. Illrd
4. IVth
5. Vth
6. Vlth
XlVth
XVth
XVIth
XVIIth
XVIIIth
°ol
Seb (Qeb),
Nut, °
I
Anpet, (j ^ Khent, ^
o
0"
III. — The Gods and Goddesses of the Months of the Year.
Month
1. eouoYT
Deity TiM ° . Goddess Tekhi1
\\ .
1 Yar., ^ ^L?5 Tekh-heb.
MISCELLANEOUS GODS
293
Month
2. n*om =
3. <\eujp =
4. xot*K —
5. tujKi =
6. ute^'P =
7. cpAJutertuje =
8. c|>ApuioYei =
9. n^xcjurf =
10. n<\uum =
11. ennn =
12. jmecuupH =
|
Deity |
|
|
©' |
God Ptah-aneb-res-f1 |
|
0" |
Goddess Het-hert |
|
id o* |
Goddess Sekhet2 |
o O'
^ 0'
o ©
God Amsu, or Min3 God Rekeh-ur4 God Rekeh-netches
Goddess Rennutet
God Khensu God Khenthi5 Goddess Aptg
God Heru-khuti7
• 1^
/VWW\ I _21
dlh ] 111-
IV. — The Birthdays of the Gods and Goddesses of the Five
Epagomenal Days.
1. Day I.
2. Day II.
v£? ® , The Birthday of Osiris. Oil, The Birthday of Horus.
Milium, r\ i— i -_
1 Variants, /ww^ Menkhet and v^/ ( ^ , Heb-apt.
2 Var., M <©> LJ , Ka-her-ka-heb.
3 Var.,
j:f.
Shef-beti.
1 Var.,
w
O rJT > Makhiar.
<£?
(](]], Heru.
KHENT-KHATITH and ^£7
5 Variants,
Heb-Antet.
6 Variants, (1 U l) e»? Apt-hent and <j£? (j X I, Heb-api-hkxi-s.
7 Variants, v^y- ^2^7, Apt-Renpit and ^ZS^ ^ , Heb-tep.
<£X ^ ^
r^/^1
294
MISCELLANEOUS GODS
|
3. |
Day III. |
Gin, |
The Birthday of Set. |
|
4. |
Day IV. |
0im, |
The Birthday of Isis. |
|
5. |
Day V. |
Olliil, |
The Birthday of Nephthys |
V. — The Gods and
1. First Hour .
2. Second Hour
3. Third Hour .
4. Fourth Hour
5. Fifth Hour .
6. Sixth Hour .
7. Seventh Hour
8. Eighth Hour
9. Ninth Hour .
10. Tenth Hour .
11. Eleventh Hour
12. Twelfth Hour
Goddesses of the Hours of the Day. Amseth . . HYP 11'
Hap .
TUA-MAT-F .
Qebh-sennu-f
Heq
Armai .
Maa-tef-f .
Ar-ren-f-tchesef
Hentch-hentch
Qet
Ari-nef Nebat.1
Matchet
D •
1\) AA/WV*
IA www
A
1
1-
O AAAAAA O AAAAAA r— 1
o
/VWVVA 7T
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.
1 Var., An-erta-nef-nebat,
AAAAAA TT
MISCELLANEOUS GODS
295
VII. — The Gods and G-oddesses who watch before and
BEHIND OSIRIS-SERAPIS DURING THE TWELVE HOURS
of the Day and of the Night.
|
By Day |
Before Osiris |
Behind Osiris |
By Nighl |
i Before Osiris |
Behind Osiris |
||
|
Hour 1. |
Matchet |
Amseth |
Hour 1. |
Thoth and Anep |
Amseth |
||
|
55 |
2. |
Amseth |
Hap |
55 |
2. |
Anep and Ap-ual |
Hap |
|
55 |
3. |
Hap |
Tuamutef |
55 |
3. |
Heru and Thoth Tuamutef |
|
|
55 |
4. |
Tuamutef |
Qebhsennu-f |
55 |
4. |
Heru and Ast |
Qebhsennu-f |
|
55 |
5. |
Qebhsennu-j |
'Heq |
55 |
5. |
xlstandNebt-hel |
Heq |
|
55 |
6. |
Heq |
Armaiu |
55 |
6. |
Shu and Seb |
Armaiu |
|
57 |
7. |
Arnifiiu |
Maa-tef-f |
55 |
7. |
Thoth and Anep |
Maa-tef-f |
|
55 |
8. |
Maa-tef-f |
Ari-ren-f- tchesef |
55 |
8. |
Heru and those in his train |
Ar-ren-f tchesef |
|
55 |
9. |
Ari-ren-f- tchesef |
Hentch- hentch |
55 |
9 |
Hentch- hentch |
|
|
55 |
10. |
Hentch- hentch |
Qet |
55 |
10. |
Heru and those in his train |
Qet |
|
55 |
11. |
Qet |
An-erta-nef- nebat |
55 |
11. |
Neteru ent ha- abt |
An-erta- nef-nebat |
|
55 |
12. |
An-erta-nef- |
55 |
12. |
Heru and Seb |
Matchet |
nebat
VIII. — The Gods of the Four Winds. 1. The North Wind was called Qebui, a J X^2, or
A ^^ I
North Wind.
North Wind.
296 MISCELLANEOUS GODS
2. The South Wind was called Shehbui, "^ J XN 2^3
or
m^\-
/YVT\
jE H^ A
South Wind.
West Wind.
3. The Bast Wind was called Henehisesui, ^ ® [Ifl
42^or
4. The West Wind was called Hutchaiui, 8 ® J [](j ^y2
\\'
or
East Wind.
East Wind.
IX. — The Gods of the Senses.
1. Saa, n*^^\ d^a^j), 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 the sign ^m, which is the symbol of his name. One of the earliest 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," s^p ' 8 ^\ Jk. [HJ ® f\ P (] *mm j^ j^. . In the Theban Recension of the Book 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 in 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 God of the Touch. Intelligence.
God of God of Seeing. Hearing.
The gods of the Senses.
which he declared to be " Mail,"
because it was " like
(man, U tj y> - ) that which he made. Saa with Thoth, and Sheta, and Tem formed the " souls of Khemennu " (Hermopolis),1 and Saa had a place in the Boat of Ra (cxxxvi.B 12), with Hu and other gods. In Chapter clxix. (line 19), Saa is declared to protect the
members of the deceased by his magical powers, (1 v\ ^m Jj v\ • Q ^^j although what he was exactly supposed to do
for him is unknown ; in this passage he is mentioned in connexion with the goddess Sesheta, the " lady of writing," and one of the female counterparts of Thoth. In Chapter clxxiv. (line 2), Saa is said to have been begotten by Seb, and to have been brought forth by
1 See Chapter cxvii.
298 MISCELLANEOUS GODS
the company of the gods, and this statement supplies us with the reason 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 understand. At the end of the clxxivth Chapter (lines 16, 17), a " Great Intelligence,"
Saau-ur, and an " Intelligence of the
Ptf
Amenti of Ra," 1 1 (1 ^\ s^m ft *" ""ffl , Saa- Amenti-Ra, are mentioned.
2. Hu, 8 "v\ = j\, or = J), the god of the sense of
Taste is depicted in the ordinary form of a man-god, and he also has upon his head the sign *=, which 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 Amen, Thoth, Nekhebet, Uatchet, and Saa, when Isis brought forth her son Horus in the papyrus swamps of the Delta. Like Saa, the god Hu 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 lxxxth Chapter of the Booh of the Bead the deceased says, " I " have taken possession of Hu in my city, for I found him therein," and in Chapter clxix. (line 22) it is said to the deceased, " Hu is in thy mouth." In some passages it is difficult to decide whether the hu mentioned in the texts refers to the god of the sense of Taste, or to the divine food hu.
3. Maa, "~~J 3, the god of the sense of Sight, is depicted in the ordinary form of a man-god, who has upon his head an eye, <s>-, which is both the emblem of his chief attribute and the symbol of his name.
4. Setem, ^ T , the god of the sense of Hearing, 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 his name. The gods of the Four Senses appear together in a relief which was made for Ptolemy IV. at Edfu. 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, \ft, 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 interestino- 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, lord of strength." *
X. — The Soul-God.
The mvthoWical and religious texts contain indications that the Egyptians believed in what may be described as a " "World- Soul," which they called Ba, Jsk J|; its symbol was a bearded
man-headed hawk, and it was identified with more than one god, for there was a Soul of Ra, a Soul of Shu,2 a Soul of Seb, a Soul of Tefnut, a Soul of Osiris, and " the Soul of the Great Body which is in Sa'is, [i.e.,] Neith." In the Booh of the Dead (xvii. 109 ff.) we find that the Soul of Ra and the Soul of Osiris together form the double divine soul which inhabited the Tchafi,
(fe? *vT~ "^^W w w\ ' wno dwelt m Tettu- The existence of a World-Soul presupposed the existence of a World-Body, which is of course the material universe ; and the type of this was, according to the priests of Heliopolis, the body of Osiris, and according to the priests of Sa'is, the goddess Xeith ; in other cities the priests, no doubt, identified the World-Body with their local gods. Men and gods were supposed to contain the same component parts. Man possessed:— 1. A physical body (^1^, hhat). 2. A
1 Dizionario, pi. 384, No. 2. 3 Brugscli, Diet. G<:o<j., p. 77G.
300 MISCELLANEOUS GODS
soul ffefc, or J\ , ba). 3. A heart (® , db). 4. A double (U, ha). 5. An intelligence f^^, Ichu). 6. Power (y , sekhem). 7. A shadow (|, hhaibit). 8. A spiritual body Ml a 8 Q, sdh).
9. A name ( , ren) ; and the gods possessed divine counter-
parts of all these. Thus Khepera was " strong in his heart " l 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 we know that the souls of Ka were seven in number, and his doubles fourteen. The names of these last were: — 1. Heq, v^; "intelligence."
2. Nekht, U=4, "strength." 3. Khu, m, "splendour." 4. Usr, " , "power." 5. Uatch, J, "vigour." 6. Tchefa, <|v, "abund- ance." 7. Sheps, ijJ, "wealth." 8. Senem, ^, "interment."
9. Sept, ^, "provision." 10. Tet, jj, "stability." 11. Maa,-<e>-,
"sight." 12. Setem, 4), "hearing." 13. Sa, <mm, "intelligence."
14. Hu, *=, "taste." Similarly the texts show that the
Egyptians believed in the existence of a divine Khu, and of a divine Sekhem, etc.
XL Goddesses and Gods of the Twelve Hours of the
Night.
Goddesses.
Hour I. ^p£frS^* . ^ Villi * o
II. ■*■
„ III.
A~°
O o o
IV.
30 <=> O
* .
Nebt-thehent.
Sakset. Seher-tut.
Aa-sheft.
I
MISCELLANEOUS GODS
Goddesses.
301
K*-
Hour V. ^7 VI. w [
*
VII. V&QA.ZA
*
IX. ^! — eP>*.
<=> w
X. XL 4.
XII D
^ o
5k
*
II
wwa 11
^ Q
*
Neb-ankhet.
tcheser-shetat.
Her-tep-aha-her-neb-s.
Mert.
Neb-senti.
mut- neb-set.
Khesef-khemt.
Par-neferu-en-xeb-set.
Gods.
Hour
I. $<=>(), >
11 f J^
] w
III.
IV.
V.
VI.
VII. VIII.
IX. ->^* — a 1 ~
* .
(D*^
*
*
X.
D 1 s 1
! *
XL ^ZZZ*
Khepera.
Ab-em-tu-f.
Neb-xeteru.
An-mut-f.
Bapi-f.
Heru-sbati.
Seker.
Hertt-her-kiiet.
Maa-hra.
Pesh-hetep-f.
Ka-taui.
Ka-khu.
302
MISCELLANEOUS GODS
XII. — The Goddesses and Gods of the Twelve Hours
of the Day.
Hour.
L81
II. III.
o
Goddesses.
. . NuNUT.
M
<=> Q
O
Semt. Mak-nebt-s.
Gods.
. Shu.
. . Hu.
el . Sau.
D
IV. ^ . . Seshetat.
V. ^ — ■— J . Xesbet.
TTT M X7 ^ t -
VL I © o • ■ ' A?ABIT-
vii. ^_^ (](] ©inn • Nekiu-
VIII. M ~ . • Kheperu.
y^.ASBKT.
. . . Tehuti.
(2 O
O
l«1
IX. W 1=3=3
o
. Tcheser-shetat
■i
Q
<Tt) i Heru-em-au-ab.
o u •
. . Khensu.
. . AST.
x. t;h;-sa™t- ^V\
xi. p§
©
XII.
D\^
Senb-eheperu.
H
Hap-tcheserts.
■=*.
o *
Heq-ur. Maa-ennu-am-
UAA. AA-AM-KHEKH.
XIII. — The Planets and their Gods.1
1. Jupiter, the "star of the South," ^c JLv, was called under the XlXth and XXth Dynasties Heru-ap-sheta-taui, = , and in the Graeco-Roman period Heru-ap-sheta,
D ^^ *, or Heru-pe-sheta, ^ 3 Q l~^~' *. This planet
was without a god.
2. Saturn, the " star of the West which traverseth heaven,"
U
*H
is ° ^, was called " Heru-ka-pet," *
1 See Brugsch, Thesaurus, p. 65 ff. ; Aegyptologie, p. 336.
i.e.
MISCELLANEOUS GODS
$03
" Horus, Bull of heaven," under the XlXth and XXth Dynasties, and in the Graeco-Roman period Heru-p-ka and Heru-ka,
^ D ^[ , and ^ ^j x . The god of this planet was Horus.
3. Mars, the "star of the East of heaven," x * ~| D °, which is described as the "[star] which journeyeth backwards in travelling," 1 1 \ ^j U&L J^ ^Z~^Z~ -^> was called " Heru-khuti," ^\s, under the XlXth and XXth Dynasties, and in the Graeco-Roman period " Heru-tesher," ^ ' * <^, i.e., "the Red Horus." The god of I this planet was Ra, G.
Ven lis.
Mercury
Mars.
Saturn.
Jupiter.
4. Mercury was called Sebku, [1 J] ZS % x, under the XlXth I
and XXth Dynasties, and Sebek, P J S, or Sebek, P j ^T^,1 in the
Graeco-Roman period. The god of this planet was Set, H q x •
I i 1 j
5. Venus was called the " star of the ship of the Bennu- Asar, j I Jx | ^ ^ni J 0 JjjJ)' under the XlXth and
XXth Dynasties, and " Pi-neter-Tuau," i.e., the "god of the morning," in the Graeco-Roman period. The god of this planet was Osiris. As an evening star Venus was called Sbat uatitha,
X <^
1 ^[^^H^*-
304
MISCELLANEOUS GODS
XIV. — The Dekans and their Gods.1
The Dekans.
1. Tepa-Kenmut . .
Ptolemaic Variants.2
f~ K— 1 5^ 3
*"
1. Tepa-Kenmut.
2. Kenmut
*
2. Kemnut.
*.
3. Kher-khept-Kenmut ^ f^
3. Kher-khept-Kenmut.
4. Ha-tchat . . . f__g)
*
141 AA/WV\ S^ ,
4. Ha-tchat.
-=S A*
5. Pehui-tchat
5. Pehui-tchat.
6. Themat-hert . .
w & ~k
_££
w &
*
6. Themat-hert.
a <o
*.
_J> *•
1 See Lepsins, Chronologie, p. 69 ; Brugsch, Thesaurus, p. 137 ff. ; Aegtjpt- ologie, p. 340.
2 The Greek transcriptions are as follows : —
3 CIT 4 XNOYMIC 5 XAPXNOYMIC 6 HTHT 7 <J>OYTHT 8 TOJM
The Dekans. 7. Themat-khert .
MISCELLANEOUS GODS
<=> <=>
*
* n#
7. Themat-khert.
305
Ptolemaic Variants.
8. Ustha.
8. USTHA H^]1*
9. Beeatha . . . . /nf) *.
□ 02
1i
9. Bekatha.
10. Tepa-khentet .
11. Khentet-hert .
[fflu*
10. Tepa-Khentet.
® l
(!*•*
ttlh
rilh *■
11. Khentet-hert.
12. Khentet-khert . r]Tk
13. Themes-en-khentet s==
tf -55- *
12. Khentet-khert.
ffl
*
1
ill*
* tf
13. Themes-en-khentet.
14. Sapt-khennu . . ^ '-'
^ 0 ■>
OY€CT€— BIKOJTI
1 TnHXONTI
A<t>OCO XONTAP€
8 CnTXN€
3 COYXWC G XONTAXP€
n — x
306
MISCELLANEOUS GODS
The Dekans.
Ptolemaic Variants.
15. Her-ab-uaa . . . * <0> s^*
®
9
O s^^c.
15. Her-ab-uaa.
16. Shesmu . .
17. Kenmu . .
18. Semtet .
19. Tepa-semt
21. Sasa-Sert.
16. Shesmu.
TXWkM
m — /wv^m 2
/WW\A >1( , /WVWA
*
*
* . tfr
19. Tepa-semt.
20. Sert
21. S AS A- SERT . . .
&<t
20. Sert.
*.
*■
22. Kher-khept-sert.
22. Kher-khept-sert . A» l^*!
Ci *
1 PHOYOJ 2 C€CM€, CIC€CM€ 3 KONIM€ * CMAT s c CPC0 r CICPOJ 8
MISCELLANEOUS GODS
307
The Dekans.
23. Khukhu
*.
Ptolemaic Variants.
•I**
23. Khukhu.
2-i. Baba.
24. Baba . . .
25. Khent-heru .
|V*'
1
9
*.
®
*
25. Khent-heru.
26. Her-ab-khentu . .
27. Khent-kheru . .
26. Her-ab-khentu.
li
m
*
Stl*]-'
1
* •
* *
27. Khent-kheru.
28. Qet.
28. Qet . . .
29. Sasaqet . .
\o*
m
li<^»*
29. Sasaqet.
30. Art.
30. Art
*
»'*■
1 TnHXY 2 XY 3 TnHBlOY 4 BIOY, TniBlOY 5 XONTAP6 6 XONTAXP6 7 CIK€T 8 XGJOY
308
31. Khau
MISCELLANEOUS GODS
The Dekans. Ptolemaic Variants.
X
i;-
31. Khau.
32. Remen-heru-an-Sah.
32. Remen-heru-an-Sah ""* * % h %%
AAA/W <^> Jl ill IS X C 0
33. Mestcher-Sah . . | ^ ffs ^ l^x
/^--& . 2
X-
X
33. Mestcher-Sah. 3-4. Remeu-kher-Sah
34. Remen-eher-Sah . "^ J^ Jj. x
35. A-Sah
x
fl o X'
flUx
35. A-Sah.
36. Sah |^x
37. Septet . . . . A ^ .5
36. Sah.
* a
37. Septet.
1 €P(0, APOY 2 P€M€NAAP€ 3 0OCOAK
4 OYAP€ 5 CGOGIC
MISCELLANEOUS GODS 309
The Gods of the Dekans.
1. See, 1k J J **, or Hapi-Asmat, %,%v (j fl ^ °°°o , or
Hapi-Mestha.
2. Ba, 5^£, or Isis.
3. Khentet-khast, ' (1 ^ , or Isis, or the Children of Horus.
4. Ast (Isis), r °, or Tuamutef, or the Children of Horus.
5. Nebt-tep-ahet, ® 5r53> or ^ne Children of Horus.
6. Mestha-Hapi, "="|(1 §(1(1, or Tuamutef.
7. Qebh-sennuf, KB' ' ', or Tuamutef.
8. Tuamutef, * \\ ° •
9. Tuamutef, Qebhsennuf, or Hapi.
10. Tuamutef, Hapi.
11. Heru, ^ ***.
12. Set, [1~***.
13. Heru, ^ *** .
14. Ast Nebt-het, n^ |T .
15. Set, [i , or Ur,
' I era'
16. Heru, v\ , or Ur
17. Mestha, Hapi, Tuamutef, Qebhsennuf, ~ J(|
-^ ^ rs; n i i i ***
18. Heru, ^*.
19. Hapi, ^^ (| D (](] ^ ***) .
20. Ast, jj-
21. Tuamutef, Qebhsennuf.
22. Qebhsennuf.
310
MISCELLANEOUS GODS
23. 24. 25.
26.
27. 28.
29.
tljamutef, qebhsennuf. Mestha, Hapi.
Heru, vj
Heru, V\
Heru,
I oooo I
***** x ****
o
30. Mestha, Hapi, Qebhsennuf, Tuamutef, Qebhsennuf, Hapi.
31. Hapi.
32. Mestha.
33. Tuamutef, Qebhsennuf.
Maat-Heru, Heru,
34.
35. Maat-Heru, Heru
36. Maat-Heru
37. Maat-Heru Ast,
I]
XV. — The Star-gods behind Sothis and Orion.
1§><I|§=x, or Shetu, c:s^,w.
1. Shethu,
□a
AMAM
2. Nesru, — "— _£=£
**■
3. Shepet, ^Dx.
4. Apsetch,
□
x-
5. Sebshes, H J x •
6. Uash-neter, c 1 £) ,
1 Variant for Nos. 29 and 30, No. 29,
j| o — W fft fr variant of
aaaaaa ******; variant of No. 30, Hapi, Qebhsennuf.
^ I AAAAAA 7C7C A"7C
M a
~ a
P «
is 9
^ a 2
|
_r |
M |
|
|
55 |
■_• |
z |
|
cd |
||
|
"f |
0 |
-= |
|
O if. |
m |
T3 — |
|
=4-1 |
_ |
|
|
o |
SO |
1) |
|
rt |
,_ |
|
|
o |
> 55 |
5 |
|
55 |
b |
|
|
— |
~ |
55 |
|
~ |
55 |
T3 |
|
a |
||
|
"" |
H |
ci |
|
~ |
:•) |
T3 |
|
— |
a |
|
|
CO |
* |
|
|
B |
||
|
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,3 75
312 MISCELLANEOUS GODS
XVI. — The Star-gods of the Southern and Northern Heavens.
(Seep. 313.)
1. The hippopotamus Hesamut, 8 r1^ juNj or Reret, ^^j up the back of which climbs a crocodile without name ; Dr. Brugsch 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. _f _f ***** <=>. 2. ^ il £.
2. The bull Meskheti, ffj ® ^J this was the Egyptian
equivalent of our Great Bear.
3. Horus the Warrior An, , who holds in his hand a
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weapon with which he is attacking the Great Bear.
4. A man standing upright and wearing a disk on his head ; without name.
5. A man standing upright; he holds a sjDear which he is driving into a crocodile. This figure is without name.
6. A hawk ; without name.
7. The goddess Serqet, I , in the form of a woman.
. |\ n r—l O- .« /WW\A n MVWS\
8. The lion Am (?), Q-y--2», or ^ , oXN -fl- n ' with eighteen stars.
9. The crocodile Serisa, R <~:> ^ <=ss^ .
XVII. — From the famous circular representation of the heavens, commonly known as the " Zodiac of Dendera," which was formerly in the second room of the Temple Roof at Dendera, but which is now preserved in the Bibliotheque Nationale at Paris, 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 borrowed 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
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 primitive 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 spawned by Tiamat and were intended by her to help her in the fight which she was about to wage against Marduk, the champion of the gods, possessed astro- logical as well as mythological attributes, and some of them at least are to be identified with Zodiacal constellations. This view has been long held by Assyriologists, but additional proof of its accuracy has recently been furnished by Mr. L. W. King in his "Seven Tablets of Creation,"1 wherein he has published an interesting Babylonian text of an astrological character, from which 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 with members of her mythical monster brood. The tablet in the British Museum from which Mr. King has obtained this text is not older than the Persian period ; but there is little doubt that the beliefs embodied in it were formulated at a far earlier time. That certain forms of the Creation Legends existed as early as B.C. 2300 there is satisfactory evidence to show, and the origins of the systematized Zodiac as used by the later Babylonians and by the Greeks are probably as old ; whether the Babylonians were them- selves the inventors of such origins, or whether they are to be attributed to the earlier, non-Semitic, Sumerian inhabitants of the country cannot be said. It is, however, quite certain that the Greeks borrowed 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.
1 Vol. I., page 204.
SIGNS OF THE ZODIAC
315
1. Aries.
4. Cancer.
6. Virgo.
7. Libra.
8. Scorpio.
9. Sagittarius.
10. Capricornns.
11. Aquarius;.
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12. Pisces.
316 SIGNS OF THE ZODIAC
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MISCELLANEOUS GODS 317
XVIII. — In the Second Corridor of the Tomb of Seti I. are the following names of gods, with figures:1 — 1. Temtemtch,
cS|\ c^ f\ 1. 2. KHENTI - QERER, rf[k & <=> . 3.
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Netch-baiu, ct-^ T ^ (^ i . 4. Nef-em-baiu, ^w^ Xp. |\ ^^|. 5. Senki, ™(j(]o. 6- Ba-Ra, c^^'S. 7. Tem, £s'=. 8. Shu, oa($^. 9- Seb, "|^J. 10. 1st, jo. ll. Heru, ^. 12. Remi, ^I^Jtjfff. 13. Aatiu,
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]L 21. Amen-khat, (]™| ^ !. 22. Tuati, *° u.
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23. Tchemtch-hat, ^ j^ ^ | ^ j • 24* -~VpER (?) "TA> 3^. 25.Thenti, ™^\ 26. Khepi,. • (](). 27. Sekheper-
— > Pfl^kiS: ».^™, Ol- 29. Aax,
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^©^_. 32. Auai, i]^^()(]. 33. Senk-hra, ^© *,
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34. Antheti, IL <S 35. Theta-enen, Li.. 36 Besi-
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42. Sehetch-khatu, (1 i 8 ^ ^ % ° . 43. Khepera, 6| <=> (1 .
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44. Nut, . 45. Tefnut, . 46. Nebt-het, <a,
47. Nu, ^\ 48. Huaaiti, | f] ^^ (]()"• 49. Nethert,
1 See Lefebure, ics Hypog^es Boyaux de Thebes, Paris, 1886, pt. i., pi. 15 it.
1. 2. 3. 4. 5. 6. 7. 8. 9.
10. 11. 12. 13. 14. 15. 16. 17. 18.
19. 20. 21. 22. 23. 24. 25. 26. 27.
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74. 73. 72. 71. 70. 69. 68. 67. 66.
320
1
MISCELLANEOUS GODS
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74. Neb-senku,
XIX. — The Names of the Days op the Month and their Gods.
Heb-enti-paut, or
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Heb-en-sas. Day of Tuamutef.
Heb-teoa. Day of Qeblisennuf.
Heb-tep-[abet] Day of Maa-tef-f.
Heb-kep. Dayof Ari-tchet-f,
II — Y
322 MISCELLANEOUS GODS
10. PQq/^. Heb-saf. Day of Ari-ren-f-tcliesef,
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18. l\ I (j ^7. Heb-aah. Day of Ahi,
19. ^ Jl i . Heb-setem-metu-f. Day of An-mut-f,
20. *Z£?. Heb-anep. Day of Ap-uat, \f a £^5.
21. A _^. Heb-aper Day of Anpu (Anubis).
22. _S> (\^ • Heb-peh-Sept. Day of Nai, g (](] ^
23. ^[1 JL,. Heb-tenat. Day of Na-ur, ° |j$jl X ^£7.
24. Z°T^7. Heb-qenh. Day of Na-tesher, '
25. ^ S ^7* Heb-setu. Day of Shem, ™
26. ^ ^E? . Heb-pert. Day of Ma-tef-f, °^ *fL .
27. ^nnj^. Heb-usheb. Day of Tun-abui, ^S \\.
28. J^ ® v oy- Heb-set-ent-pet. Day of Khnemu.
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„ c — j Day of Heru-netch-tef-f or
30. <<£? 9 , ,. Heb-nu-pet. __ , /^^
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GODS OF THE BOOK OF THE DEAD
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XX. The gods and mythological beings who are mentioned in the Theban Recension of the Book of the Dead.1
Arethi-ka-sa-thika
Aseb .
Ashu .
Ashbu
Asher
Akeru
Atef-nr
Ates-hra-she
Aahet .
Aakhabit
Aaqetqet
Aah .
Asar .
Ast .
Aukert
Aukert-khentet-ast-s
Abu-ur
Ap-uat
Ap-uat-nieht-sekhem-pet
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1 The passages in which these names occur are given in the Vocabulary to my edition of the Book of the Dead. (Chapters of Coming Forth by Day, London, 1898.)
324 GODS OF THE BOOK OF THE DEAD
Ap-si Q_LIU
Ap-skat-taui Am-beseku .
Am-snef
Am-hauatu-ent-pelmi-f
Amen ....
Amen-Ra, .
Arnen-Ra-Heru-khuti .
Amen-nathek-rethi-Amen
Amen-na-an-ka-entek-share
Ainsu (or, Min) .
Amsu-Heru
Amseth
An-erta-nef-bes-f-kkenti-heh-f
An-heri-ertit-sa .
Aneniu
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GODS OF THE BOOK OF THE DEAD 325
An-Her .... J\f=^. An-hra
An-hetep-f . An-tebu Ari-Maat .
Ari-em-ab-f
Ari-en-ab-f
Ari-lietch-f
Ari-si .
Ah .
AM .
Ahiu .
Aliibit
Aheti .
Akhsesef
Astennu
Astes .
Aken-tau-k-ha-kheru
Akenti
Aqen .
Aqeh .
Akau .
Akert-khent-ast-s
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GODS OF THE BOOK OF THE DEAD
Ata-re-am- tcher - qemtu-ren- par-sheta ....
Atem ....
Aten ....
Atek-tau-kehaq-kheru
Aa-kheru .
Au-a ....
Aurau-aaqer-sa-anq-re-bathi
Aba-ta
Aha-aaui
Ahau-hrau .
Abt-tesi-rut-en-neter
Apep .
Aapef .
Am-aau
Amam-maat
Am-heh
Am-khebitu
Aniam
Amemet
Ankhi
Ankhti
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GODS OF THE BOOK OF THE DEAD 327
Ankhet - pu-ent-Sebek-neb Bakhau .
Ankh-em-fentu
Anti ....
Aha-an-urt-nef .
Akhen-maati-f
Akhekhu
Aq-her-ami-unmit-f
Aqan .
Aati .
Atch-ur
Ua .
Uaipu
Uamemti
Uart-neter-semsu
Uatch-Maati
Uatch-Nesert
Uatchit
Uaau ....
Ui . .
Ubes-hra-per-em-khetkhet
Unpepet-ent-Het-Heru
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328 GODS OF THE BOOK OF THE DEAD
Unen-nefer
Un-hat
Unti .
Ur-at .
Ur-pehui-f
Ur-maat
Ur-maat-s
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Ur-mertu-s-teshert-sheui
Ur-hekau
User-ab
User-ba
Usert ....
Usekh-nemt
Usekh-hra
Utu-rekhit
Utet-lieh
Utcha-re
Ireqai .
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Bai .
Bati .
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Baba
Ba-neb-Tettet
Barekathatchaua
Bast .
Basti .
Bab a .
Bah .
Bebi .
Bennu
Pa-rehaqa-khep er u
Pa-sliakasa
Penti .
Pehreri
Pekhat
Peskheti
Pesek-re
Pestu .
Peti .
Petra .
Ptali .
GODS OF THE BOOK OF THE DEAD
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330 GODS OF THE
Ptah-aneb-res-f
Ptah-Seker . Ptah-Tanen
Fa-pet
Maa-anuf .
Maa-atef-f-kheri-beq-f .
Maati-f-em-shet . Maati-f-em-tes
Maa-em- kerh-an-nef-em-hru
Maa-ha-f
Maa-heh-en-renpit
Maatuf-her-a
Maaiu-su (?)
Maa-thet-f .
Maat .
Maati .
Maau-taui
Marqatha
Mi-sheps
Ment .
Menkh
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131
Menqet
Ment .
Menthu
Mer .
Mert .
Merti .
Mer-ur
Meris .
Mert .
Meh-urt .
Mehanuti-Ra
Mehi .
Mehiu
Mehen
Mehenit
Meht .
Meht-khebit-sah-neter
Mes-peh
Mes-sepekh .
Mestha
Metu-ta-f .
Metes-hra-ari-she
Metes-sen .
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332 GODS OF THE BOOK OF THE DEAD
Naarik
N asaqbubu
Nak .
Natkkertki
Nak
Naau
Nart
Nu
Nubti
Nut .
Neb-abui
Nebt-unnut
Neb-krau
Neb-pehtet-petpet-seba
Neb-pekti-tkes-mennient
Neb-maat-keri-tep-retui-f
Neb-er-tcker
Nebt-ket
Neb-s .
Xeba .
Nepera
Nefert
Nefer-Temu
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GODS OF THE BOOK OF THE DEAD 333
Nem-hra
Nem .
Nemu .
Nenutu-hru
Nen-unser
Nentchii
Ner .
Nerau .
Neri .
Nerau-ta
Neliesiu
Neha-hra
Neha-hau
Neheb-nefei
Neheb-ka
Nekhebet
Nekhen
Neka .
Nekau
Nekau
Nekek-ur
Neti (?)
Net (Neith)
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334 GODS OF THE
Neti-she-f .
Neti-hra-f-emma-mast-f
Neteqa-hra-khesef-at u
Netit .
Netcheb-ab-f
Netcliefet .
Netchem
Netcheh-netcheh
Netchesti
Netchses
Re-Sekhait
Re-iukasa
Re-Ra
Ra .
Ra-Asar
Rii-Heru-kliuti
Ra-Tem
Ra-er-nelieh
Rut-en-Ast .
Rutu-nu-Tem
Rutu-neb-rekhit
Remi .
Remrem
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GODS OF THE BOOK OF THE DEAD
335
Renenet
Rennutet
Rertu-nifu
Rerek .
Rerti .
Rehu .
Rehui .
Rehti .
Re-hent
Re-henenet
Rekhti-merti-neb-Maati
Res-ab
Res-lira
Rekes (?)
Reqi .
Retasashaka
Reta-nifu
Reta-hen-er-reqau
Reta-sebanqa
Hab-em-atu
Ha-hetep
Ha-kheru .
Haker
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Hu-kheru .
Hemti
Hai .
Ha-hra
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Harethi Hapi (Nile) Hapi . Hapiu (Apis) Hu . Hui . Hu-tepa Hi-mu Hit . Hebt-re-f Hept-seshet Hemen Hem-nu (?) Henbi . Hensek
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Henti (Osiris)
337
Henti-requ
Hent-she
Heri-akeba-f
Heri-uru
Hertit-an
Heri-sep-f .
Her-ta
Her-taui
Heru .
Herui (Horus and Set)
Herui-senui (Horus and Set)
Heru-ai (?)
Heru-ur
Heru-em-khent-an-maati
Heru-netch-hra-atef-f
Heru-khuti
Heru-sa-Ast
Hra-ua
Hra-nefer .
Hra-f-ha-f .
Hehi .
Hes-hra
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338 GODS OF THE
Hes-tchefetch
Heqtit
Hetep
Hetep-sekhus
E etep-ka
Hetep-taui
Hetemet
Hetetet
H etch-re
Hetch-re-pest-tep
Hetch-abehu
Kharsatha .
Khu-kheper-ur .
Khu-tchet-f
Khut .
Khebent
Khepera
Khepesh
Khemi
Khemerinu
Khnemu
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CHAPTER XX SACRED ANIMALS AND BIRDS, ETC.
THE Egyptian texts prove beyond all doubt that the Egyptians worshipped individual animals, and birds, and reptiles from the earliest to the latest times, and in spite of the statements to the contrary which are often made this custom must be regarded as a survival of one of the most popular forms of the religion of the predynastic peoples of the Nile Valley. At first animals were 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 them. 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 were specially constructed in the temples throughout the country. When a sacred animal, i.e., the abode of a god, died, he was buried with great ceremony and honour, and, in dynastic times at least, his body was mummified with as much care as that of a human being. Immediately after the death of a sacred animal in a temple another beast was chosen and, having been led into the temple and duly installed there, the homage and worship of his predecessor were transferred to him. The new animal was a reincarnation of the god, i.e., a new manifestation and reappearance of the deity of the temple, and as such he was the visible symbol of a god. Of the manner in which
346 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 Avould satisfy the 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 years prove that Neith, Hathor, and Osiris were worshipped in the earliest times, and the traditions recorded by Greek and Roman writers supplement this first-hand evidence by a series 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, n ^f^ ' wnom ^ne Greeks call Apis, and whose Avorship is coeval with Egyptian civilization. Apis was, however, one of many bulls which were worshipped by the Egyptians throughout the Nile Valley, and it is greatly to be regretted that the circumstances which led up to his occupation of such an exalted position among the animal gods of Egypt are unknown. According to JElian,1 Hapi, or Apis, was held in the greatest honour in the time of Mena, the first historical king of Egypt, but Manetho 2 says that it was under Kaiekhos, i.e., Ka-kau, M ic=v), a kins: of the Hnd Dynasty, that Apis was appointed to be a god. Herodotus (iii. 28) and jElian call Apis "Eua^o^, and the former describes him as the " calf of a cow which is incapable of conceiving another offspring ; " and the Egyptians say that lightning descends upon the cow from
Ae'yet oe tis to>i> Trpo<pr]Tojv Aoyos ov 7racriv eKnvcrTOS, on apa [M?)cis] o tujv ALyv7TTiwv (3ao-L\ev<; (.Trevoqcn. £u>oj/ wore ae/Sew €fJ.(f>v^ov, etra /xevTOi npoeiXero ravpuv, a.7rdvT(A)v uypaiorarov etvai avrov 7re77-io-Teu/cajs. Dc Nat. Animal, xi. 10. 3 See Cory's Ancient Fragments.
APIS BULL 347
" 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 was distinguished by a conspicuous white spot on the right side, in the form of a crescent, and he adds that when the animal had lived a certain number of years, it was destroyed by being drowned in the fountain of the priests. A general mourning ensued upon this, and the priests and others went with their heads shaven until they found a successor ; this, however, Pliny says, did not take long, and we may therefore assume that an Apis was generally kept in reserve. As soon as the animal was found, he was brought to Memphis, where there were two Thalami set apart for him ; to these bed-chambers the people were wont to resort to learn the auguries, and according as Apis entered the one or the other of these places, the augury was deemed favourable or unfavourable. He gave answers to its devotees by taking food from the hands of those who consulted him. Usually Apis was kept in seclusion, but whensoever he appeared in public he was attended by a crowd of boys who sang hymns to him. Once a year a cow was presented to him, but it is said that she was always killed the same day that they found her. The birthday of Apis was commemorated by an annual festival which lasted seven days, and during this period no man was ever attacked by a crocodile. In front of the sanctuary of Apis was a courtyard which contained another sanctuary for the dam of the god, and it was here that he was turned loose in order that he might be exhibited to his worshippers (Strabo, xvii. 31). Diodorus tells us (i. 85) that Apis, Mnevis, the Ram of Mendes, the crocodile of Lake Moeris, and the lion of Leontopolis were kept at very considerable cost, for their food consisted of cakes made of the finest Avheat flour mixed with honey, boiled or roasted geese, and live birds of certain kinds.
The sacred animals were also washed in hot baths, and their bodies were anointed with precious unguents, and perfumed with the sweetest odours ; rich beds were also provided for them to lie upon. When any of them died the Egyptians were 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 insufficient. 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 purpose, 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 transport 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 are forbidden 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 " into an ox ; and therefore, whenever the ox is dedicated, to this " very day, the spirit of Osiris is infused into one ox after 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, covered with ox-hides, and from thence the city Busiris " was called."
In his account of Apis (xi. 10) iElian states that Apis was recognized by twenty-nine distinct marks, which were known to the priests, and that when it was known that he had appeared they went to the place of his birth and built there a house towards the East, and the sacred animal was fed therein for four months. After this period, at the time of new moon, the priests made ready a barge and conveyed the new Apis to Memphis, where fine chambers were set apart for him, and spacious courts for him to walk about in, and where moreover, a number of carefully chosen cows were kept for him. At Memphis a special well of water was provided for Apis and he was not allowed to drink of the waters of the Nile because they were supposed to be too fattening.
APIS BULL 349
Curiously enough the animals which were sacrificed to Apis were oxen, 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 prescribed 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 horns, and then having put on it some sealing " earth, he impresses it Avith his signet : and so they drive him " away. Anyone who sacrifices an unmarked animal is punished " with 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 head was not sold it was thrown 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 in general, may "it be averted on this head." Plutarch (De hide, §50) and Ammianus 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 that if he did not die before the end of this period he was killed and buried in a sacred well, the situation of which was known to a few privileged persons 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 was thought to go to heaven after the death of the body in which it had been incarnate, and to join itself to Osiris, when it formed with him the dual god Asar-Hapi or Osiris- Apis. Early in the Ptolemaic period 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 Hapi or Apis is very ancient, and there seems to be no doubt that in one place or another the bull was always worshipped
350 APIS BULL
in Egypt as the personification of strength and virility and of might in battle. Osiris, as a Avater 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 god was incorporated in them, and at Memphis we find that he was regarded as the " second life of Ptah,"
T // V K ' anc^ a^s0 as ^e son °^ 0sn^s- 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 common name of Osiris. Egyptian bronze figures of the Apis Bull represent the 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 fore and hind legs are cut in outline figures of vultures with outstretched wings, and on the back, also cut in outline, is a representation of a rectangular cloth with an orna- mental diamond pattern. Herodotus (iii. 28) says that the patch of white on the forehead of Apis was square, Xevkov TeTpayuvov, and that the figure of an eagle was on the back, eVi Se rod vanov, alerbv eiKao-fxevov ; of the beetle which he says was on the tongue of Apis and the double hairs in the tail the bronze figures naturally show no traces.
Of the tombs in which the Apis bulls were buried under the Early and Middle Empires nothing is known, but the discovery of the famous Serapeum at Sakkara, called by Strabo (xvii. 1, § 33) the " temple of Sarapis," which, he says, was " situated in a very " sandy spot, where the sand is accumulated in masses by the " wind," revealed the fact that so far back as the XVIIIth Dynasty the bodies of the Apis bulls were mummified with great care, and that each was buried in a rock-hewn tomb, above which was a small chapel. In the reign of Rameses II. a son of this king, called Kha-em-Uast, made a subterranean gallery in the rock at Sakkara, with a large number of chambers, and as each of these was occupied by the mummied Apis in his coffin its entrance was walled up, and the remains of the sacred animals were thus preserved for a very long period. Psammetichus I. hewed a
SERAPEUM OF SAKKAliA 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 appears 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 scheme of life which they lived there closely resembled that of the followers of Pythagoras, many of whom were celibates, and that they abstained from animal food, and had all things in common.1 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 who filled Egypt in the early centuries of our era. The worship of Apis continued in Egypt until the downfall of paganism, which resulted from the adoption of Christianity by Constantine the Great and from the edicts of the Emperor Theodosius.
As Apis was the sacred Bull of Memphis and symbolized the Moon, so Mnevis was the sacred Bull of Heliopolis and typified the Sun, of which he was held to be the incarnation. The ancient Egyptians called the Bull of Heliopolis Ur-mer, ^^ LP y^, and described him as the " life of Ra " ; he is usually depicted in the form of a bull with a disk and uraeus between his horns, but sometimes he appears as a man with the head of a bull. According to Manetho, the worship of Mnevis was 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 with Egyptian civilization, and that it was only a portion of the great system of adoration of the bull and cow as agricultural gods throughout Egypt. Strabo mentions (xvii. 1, § 22) that the people
1 See Zeller, History of Greek Philosophy, London, 1881, vol. i., pp. 306-352 ; Hitter and Preller, Historic Phil-Qraece el Rontanae, 1878.
352 MNEVIS BULL
of Momemphis 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 other places, " and these are numerous, both in the Delta and beyond it, 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 were " reputed as gods generally by all the Egyptians ; " Diodorus explains (i. 24, 9) this fact by pointing out that the bull was of all creatures the " most extraordinarily " serviceable to the "first inventors of husbandry, both as to the u sowing of corn, and other advantages concerning tillage, of which " all reaped the benefit." The cult of Mnevis was neither so widespread nor so popular as that of Apis, and Ammianus Marcellinus says (xxii. 14, 6) that there is nothing remarkable related about him. A curious story is related by iElian (De Nat. Animal, xii. 11) to the effect that king Bocchoris once brought in a wild bull to fight against Mnevis, and that the 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 was slain by him. The Egyptians regarded this impious act with great disfavour, and probably hated him as they hated Cambyses for stabbing Apis.
Among the Egyptians another sacred bull was that of Hermonthis (Strabo, xvii. 1, 47) which, according to Macrobius (Saturn, i. 26) was called Bacchis (or Bacis, or Basis, or Pacis), and according to iElian (xii. 11) Onuphis ; the latter name is probably a corruption of some Egyptian name of Osiris Un-nefer. This bull was black in colour, and its hair turned a contrary way from that of all other animals, olvtlcli 8e avrco rpt^e? yj-rrep ovv toIs d\Xot? eiaiv ; it was said to change its colour every hour of the day, and was regarded as an image of the sun shining on the other side of the world, i.e., the Underworld. The Egyptian equivalent
of the name Bacis, or Bacchis, is Bakha, J **-=» ^rrj , and this
bull is styled the " living soul of Ra," ^? T W Wi aQd the " bull " of the Mountain of the Sunrise (Bakhau), and the lion of the " Mountain of the Sunset." He wears between his horns a disk.
RAM OF MENDES 353
from which rise plumes, and a uraeus ; over his hindquarters is the sacred symbol of a vulture with outspread wings.1
At several places in the Delta, e.g., Hermopolis, Lycopolis, and Mendes, the god Pan and a goat were worshipped ; Strabo, quoting (xvii. 1, 19) Pindar, says that in these places goats had intercourse with women, and Herodotus (ii. 46) instances a case which was said to have taken place in the open day. The Mendesians, according to this last writer, paid reverence to all goats, and more to the males than to the females, and particularly to one he-goat, on the death of which public mourning is observed throughout the whole Mendesian district ; they call both Pan and the goat Mendes, and both were worshipped as gods of generation and fecundity. Diodorus (i. 88) compares the cult of the goat of Mendes with that of Priapus, and groups the god with the Pans and the Satyrs. The goat referred to by all these writers is the famous Mendean Ram, or Ram of Mendes, the cult of which was, according to Manetho, established by Kakau, a king of the Ilnd Dynasty.
In the hieroglyphic texts he is called Ba-neb-Tet, ^^ ^^ u ^ , from which name the Greek Mendes is derived, and he is depicted in the form of a ram with 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 Monuments after the period of the Ancient Empire, we can only conclude that they were originally copied from representations of the Ram Avhich were in use before about B.C. 3500. Ba-neb-Tet, or Mendes, was declared to be the " soul of Rii," but allowance must be made for the possibility that the Egyptians did not really believe this statement, which may only have resulted from a play upon the words ba " ram," and ba " soul." The cult of the Ram of Mendes was of more than local importance, and his priesthood was a powerful body. The ram which was adored at Mendes was distinguished by certain marks, even as was Apis, and was sought for throughout the country with great diligence ; when the animal was found he
1 See Lanzone, Diztonarto, pi. 70.
ii — a a
354 THE CROCODILE
was led to the city of Mendes, and a procession of priests and of the notables of the city having been formed he was escorted to the temple and enthroned therein with great honour. From the Stele of Mendes l we learn that Ptolemy II. , Philadelphus, rebuilt the temple of Mendes, and that he assisted at the enthronement of two Rams, 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 Hatmehit. 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 in 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 was identified, first, with the great indigenous god Osiris, secondly, with the Sun-god Ra, and thirdly, with the great Ram-god of the South and of Elephantine, i.e., Khnemu.
Among the animals which were worshipped devoutly as a result of abject fear must be mentioned the crocodile, which the
Egyptians deified under the name of Sebek, I J ^z^> gg^ , or
Sebeq, I a J |§\, and which was called Souchos, Hov^os, by the
Greeks. In primitive times when the canals dried up this destructive beast was able to wander about the fields at will, and to eat and kill whatsoever came into its way, and the Egyptians naturally regarded it as the personification of the powers 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), crocodiles were sacred 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 were called ^a/xi/zon, a word which is, clearly, a transliteration of
1 Mariette, Monuments Divers, pi. 42; Aeg. Zeit., 1871, pp. 81-85; 1875, p. 33.
SEBEK-RA.
THE CROCODILE 355
the Egyptian word _|^Pf()()^j> emsehiu. Strabo gives an interesting account of his visit to the famous city of Crocodilopolis, which in his day was known by the name Arsinoe, and was the centre of crocodile worship; and tells us (xvii. 1, §38), that the sacred crocodile there " was kept ajDart by himself in a lake ; it is " tame, and gentle to the priests, and is called Zoi>xos. It is fed " with bread, flesh, and wine, which strangers who come to see " it always present. Our host, a distinguished person, who was " our guide in examining what was curious, accompanied us to the " lake, and brought from the supper table a small cake, dressed " meat, and a small vessel containing a mixture of honey and milk. '; We found the animal lying on the edge of the lake. The priests " went up to it ; some of them opened its mouth, another put the " cake into it, then the meat, and afterwards poured down the " honey and milk. The animal then leaped into the lake, and " crossed to the other side. When another stranger arrived with " his offering, the priests took it, and running round the lake, " caught the crocodile, and gave him what was brought in the " same manner as before."
In their pictures and reliefs the Egyptians represented the god Sebek in the form of a crocodile-headed man who wore either a solar disk encircled with a uraeus, or a pair of horns surmounted by a disk and a pair of plumes ; sometimes a small pair of horns appears above the large ram's horns. Frequently the god is depicted simply in the form of the animal which was sacred to him, i.e., as a crocodile. What exactly were the attributes of Sebek in early dynastic times we have no means of knowing, but it is probable that they were those of an evil and destructive animal ; before the end of the Vlth Dynasty, however, he was identified with Ra, the Sun -god, and with the form of Ra who was the son of Xeith, and with Set the opponent and murderer of Osiris. According to the late Dr. Brugsch, Sebek was a four-fold deity who represented the four elemental gods, Ra, Shu, Seb, and Osiris, and this view receives support from the fact that in the vignettes to the xxxist and xxxiind Chapters of the Book of the Dead, the deceased is seen repulsing four crocodiles. The same scholar thought that the name of the god was derived from a root
356 THE CROCODILE
which signifies " to collect, to bring together," and that he was called " Sebek " because he was believed to gather together that which had been separated by the evil power of Set, and to give a new constitution and life to the elements which had been severed by death.1 This view may be correct, but it certainly cannot be very old, and it cannot represent the opinions which the pre- dynastic Egyptians held concerning the god. That, however, Sebek was believed to be a god who was good to the dead is clear, and it was held that he would do for them that which he had done in primitive times for Horus.
From the cviiith Chapter of the Booh of the Dead, we learn that Sebek, Temu, and Hathor were the Spirits of the West, and that Sebek dwelt in a temple which was built on the Mount of the Sunrise, and that he assisted Horus to be re-born daily. In the Pyramid Texts, Sebek is made to restore the eyes to the deceased, and to make firm his mouth, and to give him the use of his head, and to bring Tsis and Nephthys to him, and to assist in the over- throw of Set, the enemy of ev<ery " Osiris." He opened the doors of heaven to the deceased, and led him along the bypaths and ways of heaven and, in short, assisted the dead to rise to the new life, even as he had helped the child Horus to take his seat upon the throne of his father Osiris. The centre of the cult of Sebek was Ombos, p^i M 'Z, Nubit, where he was held to be the father
of Heru-ur, and was identified with Seb, and was called, "Father " of the gods, the mighty one among the gods and goddesses, the "great king, the prince of the Nine Bow Barbarians." As Sebek- Ra-Temu he was the power of the sun which created the world, and he is styled, " the beautiful green disk which shineth ever, the " creator of whatsoever is and of whatsoever shall be, who proceeded " from Nu, and who possesses many colours and many forms." 2 Other important seats of the cult of Sebek were : — 1. Silsila (Khennu,
Nip v\ @) , where he was adored with Tern, Nu, Heru-ur, and
Heru-Behutet ; 2. Pa-khent ( Asf r|TK ), where he was wor- shipped with Amen-Ra ; 3. Latopolis, where he was identified
1 Religion und Mythohxjie, p. 5S8. 2 Brugscli, Religion, p. 591.
The God AN-HERU.
CROCODILE AND HYDRUS 357
with Heqa, the son of Shu-Khnemu-Ra and Tefhut-Nebuut-Sekket- Neith; 4. Smen ( 1 ©), where he was merged in Ra and was
\ I AAAAAA /
held to be the father of Horus ; 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 in Menthu, and as Sebek-Seb became the counterpart of Menthu-Ra and Amen-Ra, and the head of the company of the gods of Hermonthis and Thebes ; at Tuphium, near Thebes, where he was worshipped under the form of a crocodile, with a sun-disk and the feathers of Amen upon his head ; 7. Krokodilonpolis-Arsinoe, the Shetet, c ^ ^ , and Ta-Shetet, , of the hieroglyphic
texts, which was situated near Lake Moeris, and was called the " city of Sebek " par excellence. In the north of Egypt the chief sanctuaries of Sebek were Prosopis, Sai's, Metelis, Onuphis, and the city of Apis, which was situated in the Libyan nome ; x in this last-named place Osiris was worshipped under the form of a crocodile, aud Isis under the usual form of Isis.
From the statements made about the crocodile by classical writers, it is easy to see that several fantastic notions were current about the animal in the later period of dynastic history. Thus Ammianus Marcellinus, after describing the strength of the crocodile (xxii. 15) says, "savage as these monsters are at all " other times, yet as if they had concluded an armistice, they are " always quiet, laying aside all their ferocity, during the seven " days of festival on which the priests at Memphis celebrate the " birthday of Apis." Herodotus (ii. 68) and Diodorus (i. 35), like Aristotle, declare that the crocodile has no tongue, an error which was wide-spread in ancient times, and which was commonly believed even in the Middle Ages ; it was also thought to eat no food during the coldest months of the year, and to be blind in the water. Many crocodiles were killed by an animal called the " hydrus " in the following manner. It is related that a little bird called the trochilus was in the habit of entering the mouth of the crocodile as it lay asleep with its jaws open " towards the west," and of picking out the leeches which clung to its teeth and
1 For a list of Sebek shrines see Lanzone. Dizionario, pp. 1033-1036.
358 CROCODILE
gums. The hydrus, or ichneumon, perceiving this, would also enter the crocodile's mouth, and crawl along through the throat into its stomach, 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, which were always laid in the sand, and of breaking the shell of every one which it found. Notwithstanding the reverence in which the crocodiles were held in many parts of Egypt numbers of people made a living by catching them and killing them. According to Herodotus (ii. 70) and other writers, a hook baited with the chine of a pig was let down by the fishermen into the river, while a young pig was held on the bank and beaten until it squealed ; the crocodile, hearing the noise, made its way towards the sound of the little pig's cries, and coming across the bait on the hook, straightway swallowed it. Then the men hauled in the line and the crocodile was soon landed, and its eyes having been plastered up, it was slain. Crocodiles at one time were regarded as the protectors of Egypt, and Diodorus held the view (i. 35) that but for them the robbers from Arabia and Africa would swim across the Nile and pillage the country in all directions.
The crocodile played a prominent part in Egyptian mythology, in which it appears both as the friend and foe of Osiris; one legend tells how the creature carried the dead body of Osiris upon its back safely to land, and another relates that Isis was obliged to make the little ark in which 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 always considered the animal to be a symbol of the Sun, and it is probable that to its connexion with the Sun-god the statements of iElian (x. 21) are due. This writer remarks that the female crocodile carried her eggs for sixty days before she laid them, that the number of the eggs was 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 was sixty years, and that its annual period of fasting was sixty days. Among other curious but mistaken views about the crocodile, Plutarch (De hide, §75) mentions that the animal was
HIPPOPOTAMUS, LION 359
looked upon as the image of God, and he explains the supposed absence of a tongue by saying that "divine reason needeth not speech." He credits the animal with great wisdom and fore- knowledge, in proof of which he declares that in whatsoever part of the country the female lays her eggs, so far will be the extent 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 Hippopotamus was worshipped by the primitive Egyptians, and the hippopotamus goddess was called
Rert, or Rertu, <z>I^L, and Ta-urt, ^ "v\ ^§Dn, Apet,
i W, Sheput, , etc., and was, practically, identified as a
form of every great goddess of Egypt, irrespective of the probability of her being so. In predynastic times the hippopotamus was probably common in the Delta, and the red and yellow breccia statue of the animal which was made in the archaic period, and is now preserved in the British Museum (No. 35,700), proves that its cult is coeval with Egyptian civilization. According to certain theological systems the hippopotamus goddess was the female counterpart of Set, and the mother of the Sun-god, or of An-her, whom she brought into the world at Ombos ; for this reason that
city was called the " Meskhenet," ffl [' r— 1» or " birth-house," of Apet. On the whole, the hippopotamus goddess was a beneficent creature, and she appears in the last vignette of the Theban Recension of the Book of the Dead as a deity of the Underworld, and a kindly guardian of the dead. She holds in her right forepaw an object which has not yet been satisfactorily explained, and her left rests upon the emblem of " protective, magical power," V ; on the other hand, the monster Am-mit, which appears in the Judgment Scene, has the hindquarters of a hippo- potamus, a fact which reminds us that the destructive power of the animal was not forgotten by the Egyptian theologians.
The cult of the Lion was 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 great 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 throughout Egypt. iElian mentions (xii. 7) that lions were kept in the temple at Heliopolis, and goes on to say that in the Lion 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 apart for the purpose, sang songs to him. The original home of the lion in Egypt was the Delta, where he lived under conditions similar to those which existed in Southern Nubia and in the jungles of the rivers Atbara and Blue Nile ; the deserts on each side of the Nile between Khartum and the Mediterranean Sea of course also contained lions, but probably not in very large numbers. In Egyptian mythology the lion plays a comparatively prominent 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 morning ; Aker is mentioned in the Pyramid Texts (e.g., Unas, lines 498, 614), and from the j)assages in which his name occurs 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 Akeeu (or Akerui) "^ ^ I , or "|\ ^^ %> s^a A ! . In the
Theban Recension of the Book of the Dead (Chapter xvii.) we find the Akeru gods represented by two lions which are seated back to back, and support between them the horizon with the sun's disk on it, cQd; in the later theology they are called Sef and
THE SPHINX :3<51
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 were inside them. To such lion guardians they sometimes gave the heads of men and women, 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 Gizeh (in Egyptian Hu, 8 \\ _2s&), which was
regarded as the symbol of the Sun-god Ra-Temu-Khepera-Heru- khuti, and was made to keep away evil spirits from the tombs which were round about it. The age of this marvellous statue is unknown, but it existed in the time of Khephren, the builder of the Second Pyramid, and was, most probably, very old even at that early period. It may be noted in passing that the " Sphinx " at Gizeh was intended to be a guardian and protector of the dead and of their tombs, and nothing else, and the idea of Plutarch and others that it typified the enigmatical wisdom of the Egyptians and strength and wisdom is purely fanciful. The men who made the Sphinx believed they were providing a colossal abode for the spirit of the Sun-god which they expected to dwell therein and to protect their dead ; it faced the rising sun, of which it was a mighty symbol. The original idea of the man-headed lion statue has no connexion with the views which the Greeks held about their monstrous being the Sphinx, who is declared to have been a daughter of Orthus, or Typhon, and Chimaera, or of Typhon and Echidna ; moreover, Greek sphinxes are winged, and their heads and breasts are always those of a woman, whilst 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 when the cult of the lion was common in the Delta or Northern Egypt, but tradition perpetuated the idea of " protection " which was connected with it, and the architectural 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 Egypt or not, but it is improbable ; on the other hand Ave find that Amen-hetep III. boasts of having shot with his own bow one hundred and two lions during the first ten years of his reign, but these were undoubtedly lions of Mitanni and not of Egypt. The bas-reliefs and texts prove that Rameses II. and Rameses III. each possessed a tame lion which not only accompanied them into battle, but also attacked the enemy ; it is probable, however, that these kings valued their pet lions more as symbols of the Sun-god and of his protective power, than as effective combatants. In the Theban Book of the Dead the double lion-god who is so often mentioned
under the name <sflj}\ i is, of course, Shu and Tefnut
or two gods who were identified with them. Other lion-gods bore
the names Ari-hes-nefer, n -o>- Oil iJj, Nefer-Tem, T ^ Jn
Hebi, rDAflfj, Heru-neb-Mesen, ?sj -^7 , Ma-hes
y §y '-^-j etc.; lioness-goddesses were Pakheth, .Bsa
Sekhet, fly ® J), Menat, a*ww^? Renenet, S^^IA, Sebqet
f1 A J O I ' UET-HEEAU, lg I U ^, ASTHERTET, ^ ^ ^
and a form of Hathor, and another of Nekhebet. The destroying power of the Lion-god is alluded to in the figure of the monster Am-niit, which was part crocodile, part lion, and part hippo- potamus. The vignettes to the cxlvith and cxlviith Chapters 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 that 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, or 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 Maftet, ^g^ c±p , or Jp j^ c^p <y^iK. ; the former spelling being that of the Pyramid Texts, and the latter that in use in the Theban Recension of the Book of the Dead. 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, h A ™~* A
and Tcheser-tep, ^ II W7 ® |^ , and it is evident from this that the Lynx-god was a friend of the dead. In the Theban Recension of the Book of the Dead, 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 off the attacks of serpents from the dead.
The Cat was sacred to Bast, the goddess of Bubastis, and was regarded as her incarnation ; its cult is very ancient, and as a personification of the Sun-god the animal played a prominent part in Egyptian mythology. Thus in the xviith Chapter of the Book of tltf Dead mention is made of a Cat which took up its position by the Persea tree in Heliopolis on the night when the foes of Osiris were destroyed, and in the commentary which follows it is stated that this " male Cat " was Ra himself, and that he was called " Mau,"
y (1 v\ ISy , by the god Sa, and the vignette depicts the Cat in the
act of cutting off 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 which the Ass spake unto " the Cat in the House of Hapt-re," but what that word was 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 words which would enable him, like them, to vanquish the powers of darkness. From a stele reproduced by Signor Lanzone,1 we find that prayers were offered to tiro cats by the two women who dedicated it, but whether these represented two forms of the Cat-god, or two pet
1 Biziouario, pi. 107.
364 DOG-HEADED APE
animals only is not clear. The cat is here called Mait, | (](j d^, instead of "Mau," as is usual. Another stele1 contains reliefs in which worship is offered to a swallow and a cat, and the monuments and inscriptions contain abundant evidence that the greatest reverence was paid to the cat throughout Egypt, even as classical writers say. According to Diodorus (i. 83) the Egyptians fed their cats on bread and milk and slices of Nile fish, and they called the animals to their meals by special sounds. When a cat died its master had it placed in a linen sheet and taken to the embalmers, who treated the body with spices and drugs, and then laid it in a specially prepared case. Whosoever killed a cat, wittingly or unwittingly, was condemned to die, and an instance is cited by Diodorus in which a certain Roman who had killed a cat was attacked in his house by the infuriated populace and was slain.
Herodotus narrates (ii. 68) that "When a conflagration " takes place a supernatural 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 " when this happens great lamentations are made among the " Egyptians. In whatsoever house a cat dies of a natural death, " all the family shave their eyebrows only ; but if a dog die, they " shave the whole body and the head. All cats that die are "carried to certain sacred houses, where being first embalmed, " they are buried in the city of Bubastis."
Among the Egyptians several kinds of Apes were regarded as sacred animals, but the most revered of all was that which was the companion of Thoth, and which is commonly known 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 whether this be so or not it is certain that the Cyno- cephalus ape found its way 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 to report to his associate Thoth when the pointer marked the middle of the beam. Classical
1 Dizionario, pi. 118.
ELEPHANT AND BEAR 365
writers rightly discuss this ape in connexion with the moon, and we know 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 which, 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 great care and buried.
In dynastic times the Elephant could not have been a sacred animal in Egypt because he had 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 called "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 predynastic times, because on the top of one of the standards painted on predynastic pottery x 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 Bear in Egypt has not been satisfactorily proved, and it is unlikely that this animal was indigenous. In a passage in the Fourth Sallier Papyrus,3 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 l'un l'autre etant sur la plante de leurs pieds, sous la forme de deux hommes ; ils se changerent en deux ours, etc.). Now the word rendered "bears"
by Chabas is tell, <=^> J (](] V, which he compared with the well- known Hebrew word, nil, " bear " ; but he appears to have for- gotten the Hebrew word 2X], " wolf," with which tebi is most
1 See J. de Morgan, Recherches sur les Oriyines, Paris, 1897, p. 93. A carnelian elephant amulet is preserved in the British Museum (4th Eg. Room, Table Case P, No. 626 [14,608]).
2 Chabas, Le Calendrier, p. 28.
366 DOG AND WOLF
]3robably connected, and which provides a more reasonable sugges- tion for translating the Egyptian text correctly. That bears 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, ra<> 8e ap/crou<?, iovcras, cnraviaq, and as he mentions them with wolves it is probable that the animals to which he refers were not bears but a species of wolf.
The Dog, though a very favourite animal of the Egyptians, ajopears 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 " whatsoever house a " cat dies of a natural death, all the family shave their eyebrows " only ; but if a dog die, they shave the whole body and head .... " All persons bury their clogs 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 jackal-god who ministered to Osiris, and who 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 writers 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 Underworld, 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 return ; " upon which, they say, this priest with his eyes bound is led by " 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, who says (Saturn, i. 19) that Apollo, i.e., Horus, and the wolf were worshipped at Lycopolis with equal 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 bears. Legends of this kind prove that the Egyptians did not carefully distinguish between 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-uat ; for accounts of these the reader is referred to the sections which 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 Papyrus 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-fiend 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 form 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 Sun-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 hide, § 31) to the effect that Typhon, i.e., Set, escaped from out of the battle with Horus on the back of an ass, and that after he had got into a place of safety he begat two sons, Hiero- solymus and Judaeus ; 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 Booh of the Dead supplies us with the reason why it was held in such abomination, and tells us that Ra said to Horus one day, " Let me " see what 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 seemeth as if it were " an eye upon which Suti had inflicted a blow." The text goes on to say that the black pig was no other than Suti, who had trans- formed himself into a black pig, and had aimed the blow which 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 would go straightway to the Nile and plunge into it to cleanse himself from pollution. The same writer tells us that swineherds were the only men who were not allowed to enter any of the temples, and that the Egyptians sacrificed the pig to the moon and Bacchus only. The poor, through want of means, used to make pigs of dough, and having baked them, they would offer them up as sacrifices, but the wealthy, having seen the tip of the tail of the animal and its spleen, and caul, and fat from the belly burnt in the fire, would
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 iElian, in his account of the pig (De Natura Auiunilium, 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 Booh of the Dead, 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, H J '^ e |\ ^ , and taki c^> "%\ S (1(1 , 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 predynastic remains in Upper Egypt, and it seems that it must have been regarded at least as a sacred creature.
Among small animals the Shrew-mouse and the Hedgehog were considered to be sacred, but the texts afford no informa- tion about the parts which 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 shrew- mouse was sacred to the goddess Buto, i.e., Uatchit, and all mummies of the animal were buried in her city ; one legend about it declared that Uatchit took the form of the shrew-mouse that she might be the better able to escape from Typhon, who was seeking to destroy Horus, the son of Osiris, after he had been committed to her charge. Curiously enough, the shrew-mouse was thought by the Egyptians to be a blind animal, and Plutarch declares ii — b b
370 ICHNEUMON
(Symp. 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 figures of the animal identify it with Heru-khent- an-maa, i.e., the " Blind Horus," or, " Horus who dwelleth in darkness."
The Ichneumon, in Egyptian Jchatru, T "v\ ° "v\ , in Coptic
cy<^eoY?\, as a destroyer of snakes and the eggs of crocodiles, has formed the subject of many curious legends which have been preserved by classical writers.1 Pliny says that " it plunges itself " repeatedly into the mud, and then dries itself in the sun : as soon " as, by these means, it has 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 throat." 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 with 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 would be so great that no one would be able to approach the Nile. Several figures of the iclmeumon in bronze have been found in the tombs, but the texts supply no information about the beliefs which the Egyptians entertained about this remarkable animal. Modern 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 avoid 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, Be Iside, § 74 ; iElian, vi. 38 ; Aristotle, Hist. Anim., 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, but 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 hare-headed god also guards one of the Seven Halls in the Underworld. The Hare-god was probably called Unnu.1
Among the birds which were worshipped by the Egyptians, or held to be sacred, the following were the most important : — 1. The Bennu, ^^, a bird 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 fire which burned on the top of the sacred Persea Tree of Heliopolis ; it was essentially a Sun-bird, and was a symbol both of the risino- sun and of the dead Sun-god Osiris, from whom it sprang, and to whom it was sacred. The Bennu not only 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 was believed to sprint from the dead physical body, just as the living sun of to-day had its origin in the dead sun of yesterday. The Bennu sprang from the heart of Osiris, and was, in consequence, a most holy bird ; in a picture reproduced by Signor Lanzone,2 it is represented sitting on the branches of a tree which grows by the side of a sepulchral chamber. In the lxxxiiird Chapter of the Booh of the Dead, which provides the formula for enabling the deceased to take the form of the Bennu, this bird says, " I came into being from unformed " matter. I came into existence like the god Khepera. I am the
" germs of every god," ° Vvft c ^^ | ^37* According
° J ° 7 ^^^ $>± A ^=^" III I °
to Herodotus (ii. 77), the phoenix only made its appearance once in
1 " Unnut, lady of Unnut," -^> O ^ ^37 ^> 0 @ , is the female form
0 , «...',*« @ Q "^ ^ ©
oee Lanzone, JJizumario, pi. o2.
- D!;:iortarto, 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 had enclosed in an egg of myrrh, 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.
2. The Vultuee 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- dynastic and early archaic periods. iElian, 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 writer, all vultures are females, and no male vulture was ever known ; to obtain young they turn their backs to the south, or south-east wind, which fecundates them, and they bring forth young after three years.
3. The Hawk was sacred to Horus, Ra, Osiris, Seker, and to other cognate gods, and its worship was universal throughout Egypt in predynastic times ; the centre of the cult of the Hawk-god was Hieraconpolis, or the " Hawk City." The hawk was not only a Sun-bird but, when represented with a human head, was symbolic of the human soul. According to Herodotus (ii. 65), death was the punishment of the man who killed a hawk or an ibis, and Diodorus records (i. 83) that the sacred hawks were maintained at the public expense, and that they would come to their keepers when called, and would catch the pieces of raw meat which they threw to them in full flight. The Egyptians venerated two species, i.e., the golden hawk, j] h ^^* ^tQ /ww^ f^H^ an(j ^he
HERON, SWALLOAV 37:3
sacred hawk, J (1 ^z^> vv 1 <=> 3 ; from the lxxviith 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 hawk was, as we learn from the lxxviiith 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, and whom millions of years " hold in fear ; for him the gods labour, and for him the gods toil " millions of years."
4. The Heron, x ^, was certainly a sacred bird, and that
AA/WVA \\
its body was regarded as a possible home for a human soul is proved by the lxxxivth Chapter of the Book of the Dead, which was composed with the view of helping a man to effect a trans- formation into a heron.
5. The Swallow also was a bird wherein the human soul might reincarnate itself, and the object of the lxxxvith Chapter of the Book of the Dead was to enable it to do so ; the Rubric of the Chapter declares that if it be known 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 his transformations " into a swallow regularly and continually." In the opening words the deceased is made to say, " I am a swallow, I am a " swallow, I am the Scorpion, the daughter of Ra," a fact which seems to show that the swallow was connected with the Scorpion- goddess [Serqet. From a tablet at Turin, which is published by Signor Lanzone,1 we see that offerings were made to the swallow ; the bird is seen perched upon a pylon-shaped building, before which stands a table loaded with offerings, and above are a few short lines of text in which it is called the " beautiful swallow,"
^, T ^fe . According to Plutarch, the goddess Isis
1 Bizionario, pi. 118.
374 GOOSE
took upon herself the form of a swallow when she was lamenting the death of Osiris.
6. The Goose, or at least one species of it, was sacred to Amen-Ra, a fact which is hard to explain. In a drawing o-iven by Signor Lanzone l we have a vase of flowers resting upon the ends of two pylon-shaped buildings, and on each of
these stands a goose with its shadoAv, T, behind it, or by its
side ; the five lines of the text above read, " Amen-Ra, the beautiful Goose," and " the beautiful Goose of Amen-Ra." In another scene which is likewise reproduced 2 by Lanzone, is depicted a goose with its shadow standing on a building as before, and opposite to it is seated Amen-Ra ; before the god and the goose is a table of offerings. The words above the god read, " Amen-Ra, the hearer of entreaty," and those over the goose are " the beautiful Goose,
greatly beloved," Q = °^^Mi,^P=r^~= T' In the earliest time the goose, or rather gander, was associated with Seb the erpdt, a , of the gods, who is called in the Boole
of the Dead "the Great Cackler" (Chapters liv., lv.). The goose was a favourite article of food in Egypt, and was 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. The goose is said to have been sacred to Isis, and the centre of the great trade in the bird was X-iqvo^oaKiov, or XrjvofiocrKia (Chenoboscium or Chenoboscia), i.e., the " Goose pen," a town in Upper Egypt, which was situated in the nome Diospolites, and was quite near to the marshes wherein large numbers of geese were fattened systematically. The Copts gave the name of " Sheneset " to the town, and this has been identified with the Egyptian
Isn^ r| , " Het-sa-Ast," by Brugsch;3 on the other hand M. Amelineau thinks that the Greek name Chenoboskion is derived from the words y TqTqT ^j\ * — D /wwvv lbs, ' n^> which, he says, are equivalent in meaning to " the place where the geese are fattened." The meaning of the goose as a hieroglyphic is " child "
1 Dizionario, pi. 22. = Ibid., pi. 361. s Diet. Geog., p. 659.
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.
7. 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 was associated with the Moon
and with Thoth, the scribe of the gods.1 It seems to have been
worshipped in the first instance because it killed snakes and
reptiles in general in large numbers, and it was thought to destroy
the winged serpents, which, it was declared, were brought over
into Egypt from the deserts of Libya by the west wind. Herodotus
tells us that he once went to a certain place in Arabia, almost
exactly opposite the city of Buto, to make inquiries concerning
the winged serpents. On his arrival he " saw the back-bones and
' ribs of serpents in such numbers as it is impossible to describe ;
• of the ribs there were a multitude of heaps, some great, some
'small, some middle-sized. The place where the bones lie is at
' the entrance of a narrow gorge between steep mountains, which
' there open upon a spacious plain communicating with the great
' plain of Egypt. The story goes, that with the spring, the
' winged snakes come flying from Arabia towards Egypt, but
' are met in this gorge by the birds called ibises, who forbid their
' entrance and destroy them all. The Arabians assert, and the
' Egyptians also admit, that it is on account of the service thus
' rendered that the Egyptians hold the ibis in so much reverence.
' The ibis is a bird of a deep black colour, with 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 which contends
' with the serpents. The commoner sort, for there are two quite
' distinct species, has the head and the whole throat bare of
' feathers ; its general plumage is white, but the head and neck
' are jet black, as also are the tips of the wings and the extremity
' of the tail ; in its beak and legs it resembles the other species.
1 See /Elian, Be Nat. Annual., x. 29; Horapollo, i. 10, 36; Herodotus ii., p. 75 ; Diodorus, i. 83 ; Plutarch, Be Iside, § 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." l
Among the reptiles which were deified by the Egyptians, or were regarded as sacred creatures, may be mentioned the folio win or : — 1. The Tortoise or Turtle, which probably came from Nubia, and was worshipped or revered through fear. The Tortoise-god Apesh, C) c|£§>, 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 Ra, and the formula " Ra liveth, the Tortoise dieth," is given four times, once in connexion with each of the four winds of heaven. The tortoise Sheta, °a'^^^j is also mentioned in the lxxxiiird Chapter, wherein the deceased is made to declare that he has germinated like the things which germinate, and has clothed himself like the tortoise.
2. Of the Serpent and Snake many varieties were worshipped by the Egyptians for the sake of the good qualities which they possessed, and many were revered through fear only. In predynastic times Egypt was overrun with serpents and snakes of all kinds, and the Pyramid Texts prove that her inhabitants were terribly afraid of them ; the formulae which are found in the pyramid of Unas against snakes are probably older than dynastic times, and their large numbers suggest that the serpent tribes were man's chief enemies. The cult of the uraeus, or asp, is extremely ancient, and its centre was the city of Per-Uatchet, or Buto, where a temple was built in honour of the Uraeus-goddess Uatchet,
|J U (J 14^, 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 Uatchet," 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
1 Rawlinson's Herodotus, vol. ii., pp. 12-i, 125.
%
The Goddess SERQET.
SCORPION 377
Egypt, and they were first founded 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 upon 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, 1^ " , and
which read, " I am the serpent Sata whose years are 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." l 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.
3. The Scorpion was venerated in Egypt at a very early period, and the scorpion-goddess Serqet or Selqet was in some of her aspects associated with the powers of evil, and in others with the goddess Isis. In the xxxiind Chapter of the Booh of the Dead she appears as a friend of the deceased, and in the xliind Chapter his teeth are identified with those of the goddess. From the 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
1 Booh of the Bead, Chapter Ixxxvii.
378 APSHAIT, BEBAIT
made its way to him in spite of all the precautions which the goddess had taken. According to iElian (x. 19), the scorpions of Coptos were of a most formidable character, 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 who went to the temple of the goddess to pray, even though they walked with their feet bare or prostrated themselves on the ground. This statement is useful as showing that the scorpion was sacred to Isis.
4. The xxxvith Chapter of the Book of the Dead mentions a kind of beetle called Apshait, n ToTqT 'yx (](] ^> which was
supposed to gnaw the bodies of the dead. In one vignette of the Chapter the deceased is seen threatening it with a knife, and in the other the creature is represented in the form of an ordinary scarabaeus which is being speared by him. The Apshait is probably the beetle which is often found crushed between the bandages of poorly made mummies, or even inside the body itself, where it has forced its way in search of food.
5. In the lxxvi th and civth Chapters of the Book of the Bead an insect called Abit, ^ J (]() - "^ , or Bebait, J J %^ \\ - »&, is mentioned which is said to lead the deceased into the " House of the King," and to bring him "to see the great gods who are in the Underworld " ; this creature is probably to be identified with the praying Mantis (mantis religiosa) about which so many legends are current.
6. The Frog appears to have been worshipped in primitive times as the symbol of generation, birth, and fertility in general ;
the Frog-goddess Heqet, | JN, or Heqtit, | flfl^Jj? was identified with Hathor, and was originally the female counterpart of Khnemu, by whom 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 believed to have played very prominent parts in the creation of the world.
GRASSHOPPER, BEETLE 379
According to Horapollo (i. 25), the frog typified an imperfectly formed man, j4.7rXo.aTou Se dvOpcunov ypd(f)OVT€<$ fidrpayov ^ojypcufxiv- <Tiv, 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 would be left imperfect ; the half-formed creatures referred to by Diodorus (i. 10) seem to have been frogs. JElian also 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. With the Grasshopper ideas of religious enjoyment seem to have been associated, for in the Book of the Dead (Chap, cxxv.) the deceased says, " I have rested in the Field of the Grasshoppers "
(MA ^ ^*= ^ vv y^) Sekhet-Saxehemu), wherein was situated the " northern city ; " it lay to the south of Sekhet-hetep. The grasshopper is mentioned as early as the VTth Dynasty, and in the text of Pepi II. (line 860) the king is said to " arrive in
heaven like the grasshopper of Ra," □ | j\ ^^ (a '111 v°Ju]
8. Chief among insects in importance was the Beetle, or Scarabaeus, which was called by the Egyptians kheprerd,
{trf h^£' anc^ was ^ie svmD°l °f Khepera, 0<cr>n,jj, 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 Khepera' s attributes have already been fully described we need only repeat here that he was the " father of the gods," and the creator of all things in heaven and earth, that he was self-besrotten and self-born, and that he was identified with the rising sun, and new birth generally. The beetle or scarabaeus which was modelled by the Egyptians in such large numbers belongs to the family called Scarahaeidae (Coprophagi), of which the Scarabaeus saner is the type. These insects compose a very numerous group of dung-feeding Lamellicorns, of which, however, the majority are inhabitants of tropical countries. A remarkable peculiarity exists in the structure and situation of the 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 Pilulariae. These balls are at first irregular and soft, but, by degrees, and during the process of rolling along, become rounded and harder ; they are propelled by means of the hind legs. Sometimes these balls are an inch and a half, or two inches in diameter, and in rolling them along the beetles stand almost upon their heads, with the heads turned from the balls. These manoeuvres 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 thus deposited that the larvae feed. It does not appear that these beetles have the instinct to distinguish their 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.1 From the above extract it is clear that the scarabaeus is in the habit of laying its eggs in dung, 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 course 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
1 J. 0. Westwood, An Introduction to the Modern Classification of Insects, London, 1839, vol. i., p. 204 ff.
BEETLE 381
once the symbol of the god and of the Resurrection. Now the dead human 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 that 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 scarab, itself the symbol of the god of new life and resurrection, also give potential life to the dead body upon which it was placed, and keep life in the living body, always provided that the proper words of power were first said over it or written upon it. The idea of " life " appears to have been associated with the scarab from time immemorial in Egypt and the Eastern Sudan, 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 sun 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 Ra," Q %? (^HJlfl D ^
I D/j*i n n
klSPfc
=^ O . In the text of Teta
and Pepi I. is declared to be " the son of the scarab which is born " in Hetepet under the hair of Iusaas the Northern, and the issue
" ^ *• brow of Seb," g ffi ^ ■ (ft M & f5S * P >!>
-^ ^ P °<=> Ik P ® ^ ^ ^ V 1&* J * Amono classical writers1 the opinion prevailed that female scarabs did not exist, and Latreille thinks that this belief arose from the fact that the females are exceedingly like the males, and that both sexes appear
1 J31ian, x. 15 ; Horapollo, i. x. ; Porphyry, Be Abstinentia, iv. 9.
382 BEETLE
to divide the care of their offspring equally between them. According to Horapollo, a scarabaeus denotes an " only -begotten, generation, father, world, and man." It represents an "only- begotten " because the scarabaeus is a creature self-produced, being unconceived by a female. The male, when desirous of procreating, takes some ox-dung, and shapes it into a spherical 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 twenty-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 scarabaeus 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 clays' duration of the month. For accounts of the use of scarabs as amulets the reader is referred to other works.1
Concerning 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 fish in great quantity and of different kinds, having " a peculiar and indigenous character. 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 sound like that of wailing." Among 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, where it was held in the greatest reverence ; this fish was supposed to have swallowed the phallus of Osiris 2 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 Mummy, p. 233 ff. ; Magic, p. 35 ff. - Plutarch, Be Iside, § 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. The fish with the very wide and large mouth which is seen on the head of the goddess Hatmehit, -=^ °<==^ 8 flfl ^ J) , has not yet been identified. In the Booh of the Dead two mythological fish are mentioned, the Abtu, ¥ J ££ v\<e=<, and the Ant, (j/wwvv<o<; these fish were supposed to swim, one on each side of the bows of the 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 correctly the various bronze and wooden fish which exist in the many collections of Egyptian antiquities in Egypt and Europe.
INDEX
A = Thoth, i. 402 Aa-ab, ii. 127 Aaai, i. 342 Aaai, ii. 320 Aa-am-khekh, ii. 302 Aaan. ii. 268 Aaapef, ii. 245 Aah, ii. 323 Aahet. ii. 323 Aahmes II., i. 458 Aah-Tehuti, i. 41-2, 413 Aai, i. 345 ; ii. 317 Aai, ass-headed man, i.
196 Aai gods, i. 196 Aaiu-f-em-kha-nef, i. 254 Aakebi, i. 240, 342 Aakebi, ii. 317 Aakhabit, ii. 323 Aakhbu, i. 259 Aa-kheperu-mes-aru, i.
246 Aa-kheru, i. 177 ; ii.
326 Aaniu, i. 188, 304 A an. ii. 2 'J 2 Anna, i. 211 Aana-tuati, ii. 320 Aapef, ii. 326 Aarjetct. i. 494 Aaqetqet, ii. 323 Aar. ii. 63 A.a rat her ab neter het,
ii. 185 II — c c
Aarer, i. 455
Aaru, ii. 120 ; Lake of,
i. 2t)7 Aa-sekhemu, i. 178 Aa-shefit, i. Ill ; ii. 58 Aa-sheft, ii. 300 Aasith, ii. 280 Aatiu, ii. 317 Aat (Isis), ii. 213 Aatof Seb, ii. 95 Aat of Tefnut, ii. 93 Aats of Osiris, the Fifteen,
i. 177 Aat-aat, i. 492 Aat-aatet, i. 214 Aa-ta (nonie), i. 97 Aat-ab, i. 473, V. '2 Aa-tcba-Mutet, i. 401 Aat-en-sliet, ii. 60 Aat-hehu, i. 472 Aati, i. 419; ii. 327 Aati, ii. 157 Aat-khu, i. 178 Aat-klm. i. 2H Aat of Ra, i. 471 Aat-setekau, i. 241 Aat-sbatet, i. 481 Aat-shefsbeft, i. 194 Aat-tchamutet, i. 421 Aat-Tchetemit, i. 484 Aat-Tefnut, i. 517 Aatu, i. 341 A an. i. 186 Ab, i. 211
Abata, ii. 326 Abaton, ii. 213 Ab-em-tu-f, ii. 301 Abesh, i. 198 Abet-neterus, i. 248 Abit, ii. ::!7s Abrabam, i. 277 Ab sceptre, i. 162 ; ii. 8 Ab-sha-am-Tuat, i. 236 Abshek, i. 429 Ab-siu, ii. 316 Abt (nonie), i. 97 Abt, ii. 261 Ab-ta, i. 194 Abtiti, temple of, i. 405 Abt-tesi-rut-en-neter, ii.
326 Abtu (Abydos), i, 97,
410, 492 Abtu Fish, i. 324; ii.
209, 383 Ab-tut (Abydos), i. 97 Abu, i. 96, 365, 463 ; ii.
49, 51, 56 Abu Simbel, ii. 22 Abu-ur, ii. 323 Abydos, i/97, 103, 104,
101 ; ii. 118, 14s Abydos, the goal of souls,
i. 175 Abyssinia, ii. 108 Adam, i. 6 A don, ii. 7 1 Aeeiouo, i. 280
386
INDEX
Aelian, ii. 346, 352, 369,
370, 372, 379, 381 JElian, ii. 358, 360;
quoted,! 63, 356, 402;
ii. 93 Af, the dead Sun-God, i.
206,257,505; his new
birth, i. 260 Af, i. 274 Afa beings, i. 160 Af-Asar, i. 234 Afau, i. 211 Affi, i. 241 Af-Ea, i. 226 Af-Tem, i. 234 Afu gods, i. 83, 84 Afu on his staircase, i.
211 Afu, the dead Kkepera,
i. 226 Ah (Aah), ii. 325 Aha, i. 31, 453 ; plaque
of, i. 24 Aha-aaui, ii. 326 Aha-an-urt-nef, ii. 327 Aha-en-urt-nef, i. 238 Aha-netern, i. 220 Ahabit, ii. 302 Ahat, i. 248 Aliat, ii. 19 Ahau-hrau, ii. 326 Ahet, i. 161 Aheti, ii. 325 Ahi, i. 228, 469, 495;
ii. 322, 325 Ahibit, ii. 325 Ahi-mu (?), i. 419 Ahit, ii. 184 Ahiu, ii. 325 Ahu, i. 79 Ai, i. 196 Ai (king), ii. 84 •'Ain Shems, ii. 108 Aion, i. 285 Air, i. 288
Akau, ii. 325 Akebiu, i. 201 Akeneh, i. 23 Akent, i. 433 Aken-tau-k-ha-kheru, i,
176 ; ii. 325 Akenti, i. 177 Akenu, i. 433 ; ii. 325 Aker, i. 33, 45, 79, 325 ;
ii. 34 Aker, Lion-god, ii. 360,
361 Akert, i. 194, 246; ii.
153, 154, 302 Akertet, ii. 20 Akert - khent - ast - s, ii,
325 Akeru, ii. 323, 360 Akeru gods, ii. 98 Akerui, ii. 360 Akesi, i. 178 Aket of Set, i. 411 Akhan-niaati, i. 191 Akhekh, ii. 247 Akhekh, ii. 270 Akkekhi, i. 203 Akkekhu, ii. 327 xikhem-hemi-f, i. 242 Akhem - khemes - f, i.
242 Akhem-sek-f, i. 242 Akhemu-Betesli, ii. 120 Akhem-urt-f, i. 242 Akhemu-Seku, i. 198;
ii. 120, 250 Akhenm-Sesh- email, ii, _120
Akhen-maati-f, ii. 327 Akhet-nen-tha, i. 79 Akhmim, ii. 188 Akhmiu, i. 196 Akhpa, i. 344 Akhrokhar, i. 266 Akhsesef, ii. 325 Akizzi, ii. 23
Alabastronpolis, i. 98,
102, 432 Alabes fish, ii. 382 Al-A'raf, i. 171 Al-Basra, i. 6 Ale, i.*178 Aleppo, ii. 283 Alexander the Great, i. 293, 489 ; his son, i. 293 Alexandria, i. 332 ; ii, _ 197
Alkat, i. 433 Al-Kharga, ii, 22 Allah, i. 141 Al-lul, ii. 316 Am, i. 326 Am, ii. 312 Ama, i. 250 Ama, i. 346 Ama-Amta, i. 346 Am-aau, ii. 246, 326 Ainait, ii. 283 Amam, i. 326 Amain, ii. 326 Amam-maat, ii. 326 Amam-mitu, i. 211 Amam-ta, ii. 320 Amanei - tou - ouranou, i.
280 Am-xinnu, i. 90 Am-Antchet, i. 90 Am-ara-q^ih-f, i. 182 Ama-ta, i. 346 Am-beseku, i. 419 ; ii.
324 Amelineau, i. 269 ; ii.
374 Amemet, ii. 144, 326 Amemt, i. 443 Amen, i., 23, 79, 88; ii.
1-16, 324 Amen, a serpent, i, 218 Amen, city of, i. 366 ;
ii. 12
INDEX
387
Amen, derivations of the
name, ii. 2 Amen-ha, ii. 320 Amen-hau, i. 342 Amen - heri - ab, i. 401 ;
ii. 57 Ainen-Heru-pa-kkart, ii.
252 Amen-hetep, ii. 30 Amen-hetep III., i. 329 ;
ii. 23, 68, 69, 70, 279,
362 ; presented to
Amen-Ra, ii. 4 Amen-hetep IV., i. 104;
ii. 23, 68, 70, 71-84 Amen-hetep, son of Hapu,
i. 525 Ameni, ii. 317 Ameni, name of Ra, i. 345 Amen-khat, i. 198, 343 ;
ii. 317 Arnen-kheperutet, i. 499 Amen-na-an-ka-entek -
share, ii. 324 Amen-nain-an-ka-entek-
share, ii. 20 Amen-Nathekerethi-
Amen, ii. 20 A m e n - n a t h e k - r e t h i -
Amen, ii. 324 Amen of Sapi-res, i. 99 Amen [paid of Thoth), i.
113 Amen, quarrel of priests
of, with Amen-hetep
IV., ii. 74-84 Amen the Elder, i. 468 Amen-Ra, i. 97, 172; ii.
324 Amen-Ra, brotherhood
of, i. 175 Amen-Ea, company of,
ii. 2 Amen-Ra- Heru-khuti, ii.
324
Amen-Ra, Hymn to, ii. 5
Amen-Ea, incarnation of, i. 330 j spread of his cult, ii. 22
Amen-Ra of Sma-Behu- tet, i. 100
Amen-Ra of Xoi's, i. 99
Amen - Ra- Horns - Osiris,
ii. 21
Amen-Ea - Mut - Khensu,
i. 114 Amen-Ea-Tem, ii. 16, 17 Amen -Ra-Temu-Khe-
pera- Heru-khuti, i.
447 Anient, ii. 317 Ament, i. 79 ; Circle of,
i. 220; Circles of, i.
340 Ament, counterpart of
Amen, i. 287; ii. 1. 2 Ament (goddess), ii. 29,
30, 55 Ament (Isis), ii. 213, 216 Ament (nome), i. 99 Ament of Apt, i. 465 Ament (pant of Thoth),
i. 113 Ament-nefert, i. 210 Ament-Ra, i. 465 Ament-semu-set, i. 226 Ameut-sthau, i. 216 Amentet, i. 172, 263 ; ii.
154 Amentet, i.e., Under- world, ii. 201 Amentet, Bull of, ii. 15s :
Mountain of, ii. 153;
souls of, i. 196 Amentet-nefert, i. 178 Amenthes, ii. 201 Amenthet (goddess), i.
431 Amen-ur, i. 468
Amesu sceptre, ii. 8 Amet-tcheru, i. 211 Am - hauatu - eut - pehui-f,
ii. 324 Am-heh, ii. 326 Am-hent-f, i. 441 Am-henth-f, i. 79 Am-Hetch-pafir, i. 90 Ani-Het-Serqet-Ra-hete-
pet, i. 90 Am-Het-ur-Ra, i. 90 Am-huat-ent-peh-tf, i.
176 Ami-hemf, i. 25
Amit, goddess, i. 366 Am-kehuu, i. 38, 49
Am-khaibetu, i. 419
Am-khent (nome), i. 100 , 444
Amkhiu nu Asar, ii. 185
Am-khu, i. 228
Ammehet,i. 178, 190, 216
Ammet, i. 432
Ammianus Marcellinus, ii. 349, 352, 357
Ammi-seshet, i. 519
Arn-mit, i. 60, 218 ; ii. 362
Ammiu gods, ii. 100
Ammi-uaui-f, i. 200
Am-Neter-het, i. 90
Am-net-f, i. 200
Am-Nit, i. 179
Am-Pehu (nome), i. 100
Am-Sah, i. 90
Am-senf, i. 419 Am-sepa-f, i. 79, 441 Amset, i. 79, 491, 492 Amset = South, i. 158 Amseth, i. 456 ; ii. 184,
324 Amseti-Aah, i. 470
Am-snef, ii. 324 Amsu, i. 79, 97, 496, 507 ; ii. 20
388
INDEX
Arnsu (nome), i. 97 Arnsu, god of Panopolis,
i. 97; ii. 258, 280,
291, 293, 324 Amsu-Amen, ii. 8 Amsu-Heru, ii. 324 Anisu-Heru-ka-nekht, ii.
139 Amsu-Ra, ii. 36 Anisu suten Heru-nekht,
ii. 183 Anita i. 343 Am-ta, i. 346 Aui-Tep, i. 90 Am-tet, ii. 129 Amu, i. 250 Amu-aa, i. 211 Amulets in the Sudan, i.
16 Am-Unnu-Meht, i 90 Am-Unnu-Resu, i. 90 Am ut (Anubis), ii. 263 An, ii. 324 An, a form of Osiris, i.
446 An, a god, ii. 20 An, city of, i. 427 An (city), ii. 31, 32 An in Antes, ii. 154 An, of millions of years,
ii. 154
An, the warrior, ii. 312 Ana, i. 79 ; i. 456 An-aarere-tef, i. 495 An-a-f, i. 145, 419, 521 ;
ii. 324 An-aret-f, i. 495 An-atef-f, ii. 324 Anau gods, i. 202 Andrew, St., i. 280 Andrews, Dr. C. W., i.
11 Aneb, i. 514 Aneb-abt, i. 514 Aneb-athi, i. 514
Aneb-hetch (nome), i. 99,
512 Aneb-rest-f, i. 514 Anebu, i. 513 Anemph, i. 281 Aneniu, ii. 324 Anep, i. 437 An-erta-nef-bes-f-khenti-
heh'-f, i. 494 ; ii. 324 An-erta-nef-nebat, ii. 294 Auetch, ii. 176 An-f-em-hru-seksek, ii,
129 Angel of the two gods, i.
83 Angel of Death, i. 19 Angel of the Lord, i. 19 Angels, i. 6 Angels, functions of in
Kur'an, i. 5 Angels, mortal and im- mortal, i. 6 Angels of service, i. 21 Angels of Thoth, ii. 119 Anhai, Papyrus of, i. 507 An-hat, i. 482 An-hefta, i. 194 An-her, i. 172, 173, 402 ;
ii. 184, 325, 359 An-heri-ertit-sa, ii. 324 An-hetep-f, ii. 325 An-Her, i. 97, 103, 115;
ii. 118, 291 An-her of Sebennytus, i.
100 Anhetep, i. 222 An-hetep-f, i. 419 An-hra, i. 176 ; ii. 325 Anhur, i. 103 Animals, sacred, ii. 345 ft. Ani, Papyrus of, i. 335,
360, 427 Ani (scribe), ii. 69 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 Ankh, i. 79 Ankh-aapau, i. 222 Ankh-aru-tchefau, i. 234 Ankh-em-fentu, i. 176 ;
ii. 327 Ankhet (Isis), ii. 216 Ankhet - pu - ent- Sebek -
neb-Bakhau, ii. 327 Ankhet, scorpion goddess,
i. 220 Ankhet-kheperu, i. 216 Ankh-f-en-Khensu, i. 460 Ankh-hra, i. 228 Ankhi, ii. 326 Ankhi (serpent), i. 200 Ankhiu, i. 161 Ankh = Osiris, ii. 139 Ankh-s-en-Aten, ii, 83 Ankh- s -en- pa- A ten, ii.
83 Ankh-ta, i. 246 Ankh-taui, i. 513 Ankh-tauit, i. 433 Ankhti, ii. 326 Ankhtith, i. 234 Anku, i. 234 An-mut-f, i. 79 ; ii. 183,
301, 322, 324 Annu, i. 100, 354, 471 ;
ii. 4, 148 Annu, crops of, ii. 121 Annu Meht, i. 328 Annu, North, ii. 25 Annu, paut of gods of, i. 88
INDEX
389
Annu, priests of, i, 78 Annu-Rest, ii. 24 Annu Resu, i. 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 An = Osiris, ii. 139 Anpet, i. 432 Anpet, i. 496; ii. 292 Anpu, i. 79, 210, 340 ;
ii. 95, 261-266, 322,
324, 367 Anpu (norne), i. 98 Anpu, god of Anpu, i. 98 Anpu, god of Het-suten,
i. 98 Anpu am Uhet, ii. 185 Anpu-Horus, i. 493 Anpu khent neter seh, ii.
184 Anpu khent neter seh em
ren-f neb, ii. 185 Anqet, i. 431 ; ii. 50,
57 ff. Anqet (Isis), ii. 216 Anqet Nephthys, ii. 57 An-rut-f,i. 352,410,482;
ii. 60 ; 155 Anshar, i. 289, 291 Ant, i. 161
Ant (city), i. 493, 515 Ant (country), i. 517 Ant (Dendera), i. 472 Ant Fish, i. 324; ii. 383 Ant (Tsis), ii. 213 Antaeopolis, i. 97 Antaeopolis of Tu-f i. 98 Antaeopolites, i. 96 Antaf, i. 23 An-ta-f, ii. 363 An-tcher-f, i. 79 Antchet, i. 88
An-tebu, ii. 325
xin-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 Antheti, ii. 317 Anthretha, ii. 278 Anti, ii. 327 Antit, ii, 277 Antiu, i. 198 Antuf, i. 524 Ajm^Avo?, i. 289 Anu (the heavens), i. 359 Anubis, i. 9, 418, 425,
454 ; ii. 85, 129, 261-
266, 366 Anubis, Path of, i. 513 Anubis-Horus, i. 493 Anubis = Osiris, ii. 139 Anu-Ea-Bel, i. 290 Anunu, i. 454 Anuqet, ii. 53 Aoi, i. 280 Ap, ii. 268, 292 Apa-ankh, i. 454 'A-rraaSov, 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 in Tuat, i. 347 Ape -gods, the four, i.
202 Apep, i. 11,61,180,2(12,
269 ff., 277, 324, 436,
447, 489 ; ii. 79, 107,
216, 245, 326 ; soul of,
i. 371 Apepa, ii. 251
Apep, Book of overthrow- ing, 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 Apesh, 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, 432, 446 Aphroditopolites, i. 96 Api, i. 79; ii. 30, 109 Apis, ii. 353 Apis, incarnation of
Osiris, i. 330 Apis Bull, i. 26, 27 ; ii. 195-201, 212; signs of, described, ii. 350 Apis (city), i. 99 Apis-Osiris, ii. 195-201 Apit, goddess, i. 127 Apollinopolis Magna, i.
431 ; ii. 93, 95, 278 Apollinopolis Parva, i.
431, 467 Apollo, i. 486 ; ii. 187 Apollo Amyclaeus, ii.
2S2 Apollopolites, i. 96 Apdph, ii. 245 Apostles, i. 5 Ap-rehu, ii. 242 Ap-rehui, i. 427 ; ii. 142, 242
390
INDEX
Ap-senui, ii. 142
Apsetch, ii. 310
Apsli, ii. 25
Apshait, ii. 378
Ap-shat-taui, ii. 324
Apsi, ii. 324
Apsit, ii. 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, ii. 25 Apt-hent, ii. 293 Apt-net, i. 178 Apt-renpit, ii. 293 Apts, the, ii. 6, 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, 109, 206, 210, 454, 493 ; ii. 26, 43, 119, 156, 263, 322, 323, 367 Ap-uat of Lycopolis, i,
98 Ap-uat meht sekheni pet,
ii. 183, 323 Ap-uat rest sekheni taui,
ii. 183 Ap-uat-resu-sekhem - pet,
ii. 323 Apuleius, ii. 217, 218,
265, 266 Apzu, i. 291
Apzu-rishtu, i. 288, 289 Aqan, ii. 327 Aqebi, i. 182 Aqeh, ii. 325 Aqen, ii. 325
Aq-her-amrni-unnut-f, i.
494 Aq - her - am - unnut - f, ii.
129 Aq-her-ami-unnut-f, ii,
oil Arab angels, i. 6 Arabia, i. 353, 498 Arabian influence on
Egyptian religion, i.
Arabian nome, i. 96 Arabs, i. 41, 119, 401 Aranbfi, i. 241 Ar-ast-neter, i. 211 Archaic Period, gods of
i. 78 ff. Archangels, i. 5, 6 Archemachus, ii. 199 Arenna, ii, 283 Arethi-kasatki-ka, ii. 20 Arethi-ka-sa-thika,, ii,
323 Ar gods, ii. 249 Ar-hes-nefer, i. 464 Ari-ankh, i. 511
Arians, i. 69
Ari-em-ab-f, i. 419 ; ii. 325
Ari-en-ab-f, ii. 325
Ari-hes, i. 446
Ari-hes-nefer,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, ii. 325
Aristotle, ii. 357, 370 ; quoted, i. 62
Arit, city, i. 433
Arit (a pylon), i. 186
Aritatheth, i. 248
Ariti, i. 244
Arits, the, i. 427
Arkharokk, i. 266
Arkheokh, i. 266
Armaua, ii. 291
Armauai, ii. 322
Armani, ii. 129
Aroeris, i. 467
Arou, ii. 308
Aroueris, ii. 187
Arq-heh, ii. 128
Ar-ren-f-tchesef, ii. 129, 291
Arrows, i. 85
Arsaphes, ii, 58
Arsiel, i. 275
Arsinoe, town of, ii. 355
Arsinoites, i. 96 Art, ii. 307 A-Sah, ii. 308
Asar, ii, 323
Asar Aa am Annu, ii. 182 Asar Aheti, ii. 183 Asar Athi her ab Abtu,
ii. 183 Asar Athi her ab Shetat,
ii. 183 Asar-am-ab-neteru, i. 228 Asar Ankhi, ii. 179 Asar-Ankhti, ii. 176 Asar Ap-shat-taui, ii. 179 Asar-Asti i. 214 Asar Athi, ii. 178 Asar Ba her-.ib Qemt, ii.
183 Asar baiu-tef-f, ii. 182 Asar Ba sheps em Tattu,
ii. 179 Asar-Ba-Tettet, i. 371 Asar-bati (?), i. 214 Asar Bati-er pit, ii. 176 Asar em Aat-urt, ii. 181 Asar em ahat-f em ta
Meht, ii. 185 Asar em ahat-f nebu, ii.
185 Asar em Akesh, ii. 182
INDEX
391
Asar em ankh em Ptah- het-Ra, ii. 183
Asar em Annu, ii. 182 Asar-em-An-rut-f, ii. 180 Asar em Aper,ii. 177,180 Asar em Apert, ii. 181 Asar em Asher, ii. 182 Asar em-ast-f-ainu-Re-
stau, ii. 177 Asar em - ast - f - amu - ta-
niL'h, ii. 177 Asar em ast-f em ta rest,
ii. 185 Asar em ast-f neb meri
ka-f rim, ii. 185 Asar em ast-f nebu, ii.
185 Asar em Atef-ur, ii. 181 Asar em Aten, ii. 178 Asar em Atet, ii. 179 Asar-ern-Ati, ii. 176 Asar em Baket, ii. 177 Asar em Bakui, ii. 180 Asar em Bener, ii. 182 Asar em Betesk, ii. 178 Asar em Fat-Hern, ii.
178 Asar em Hekennut, ii.
181 Asar em Hemak, ii. 182 Asar em Hena, ii. 178 Asar em Henket, ii. 178 Asar em Hest, ii. 179 Asar em Het-aat, ii. 182 Asar em Het Benbenet,
ii. 182 Asar em het-f am ta
Meht, ii. 181 Asar em het-f am ta
Reset, ii. 181 Asar em-Het-f em Re-
stau, ii. 180 Asar em Kakheru-f nebu, _ ii. 185 Asar em ker-f neb, ii. 185
Asar em khau-f-nebu, ii.
185 Asar em Maati, ii. 178,
182 Asar - em - Mehenet. ii.
176, 17D Asar em Mena, ii. 182 Asar em Nepert, ii. 178 Asar em nest, ii. 181 Asar em Netchefet, ii.
177 Asar em Netchet, ii. 180 Asar em Netebit, ii. 178 Asar em Neteru, ii. 177 Asar em Netit, ii. 180 Asar em Netra, ii. 180 Asar em Nif-ur, ii. 180 Asar em Pe, ii. 177, 180 Asar em Pe Nu, ii. 182 Asar em Pekes, ii. 180 Asar em Pesek-re, ii. 177 Asar em pet, ii. 177, 181 Asar em Petet, ii. 180 Asar em Qefennu, ii. 180 Asar em qemau-f nebu, ii.
185 Asar em Renen, ii. 180 Asar em Rehenenet, ii.
177 Asar em ren-f nebu, ii.
185 Asar em Rertu-nifu, ii.
181 Asar-em-Resenet, ii, 176,
179 Asar em-Re-stau, ii. 178 Asar em Resu, ii. 177,
180 Asar em Sa, ii. ] S-_! Asar em Sati.ii. 178, 182 Asar em Sail ii. 180 Asar em Sau-heri, ii. 178 Asar em Sail hert, ii. 180 Asar em Sau-klu-ri, ii.
177
Asar em Sau Khert, ii.
180 Asar em seh-f nebu, ii.
185 Asar-em-Sehtet, ii. 177 Asar em Sek, ii. 178 Asar em Seker, ii. 181 Asar em Sekri, ii. 180 Asar em Sektet, ii. 181 Asar em Seshet, ii. 181 Asar eDi Shau, ii. 178,
182 Asar em Shennu, ii. 178,
181 Asar em Sunnu, ii. 177,
180 Asar em ta, ii. 181 Asar em Ta-sekri, ii. 178 Asar em Tai, ii. 182 Asar em taiu nebu, ii. 182 Asar em Tauenenet, ii.
178 Asar em Tchatchat, ii.
180 Asar em Tept, ii. 180 Asar em Tepu, ii. 178 Asar em Teslier, ii. 181 Asar em Uhet niekt, ii.
181 Asar em Uhet-resu, ii.
181 Asar em Uu-pek, ii. 182 Asar Fa Heru, ii. 182 Asar-Hap, i. 513 Asar-Hapi, ii. 3-19 Asar-Hapi (Serapis), ii.
195-201 Asar Henti, ii. 180 Asar Jleq taiu her ab
Tattu, ii. 179 Asar heq tchetta em
Annu, ii. 181 Asar Her-ab-set, ii. 176 Asar Her-ab-set (semt),
ii. 179
392
INDEX
Asar-her-khen-f, i. 214 Asar Her-shai, ii. 178 Asar her shai-f, ii. 182 Asar Heru-khuti, ii. 183 Asar-ka-Amenti, i. 214 Asar khent Arnentet, ii.
185 Asar Khentet Nepra, ii.
179 Asar Khentet Un, ii. 179 Asar-khenti-. . . ., ii. 176 Asar - Kb enti - Amenti, i.
214 Asar Khenti nut-f, ii.
177, 180 Asar-khenti-peru, ii. 176 Asar Khenti-Ee-stau, ii.
176 Asar Khenti -seh-hemt,
ii. 178 Asar Khenti Thenenet,
ii. 179 Asar Khent Ka-Ast, ii.
183 Asar Khent Re-stau, ii.
179 Asar Khent sehet kauit-f,
ii. 182 Asar Khent shet aa-perti,
ii. 182 Asar-neb- Amenti, i. 214 Asar Neb-ankh, ii. 176,
179 Asar Neb-ankh em Abtu,
ii. 182 Asar Neb-er-tcher, ii.
176, 179 Asar Neb-heh, ii. 179,
181 Asar neb pehtet petpet
Seba, ii. 183 Asar Neb ta ankhtet, ii.
180 Asar neb taiu suten
neteru, ii. 182
Asar neb Tattu, ii. 183 Asar neb-tchetta, ii. 178,
181 Asar Netchesti, ii. 177 Asar-nub-heh, ii, 176 Asar (Osiris), i. 79 As-ar (Osiris), ii. 113 Asar Ptah-neb-ankh, ii,
176, 179 Asar Qeftennu, ii. 117 Asar-Saa, ii. 176 Asar sa Erpeti, ii. 179 Asar Sah, ii. 176, 179 Asar Sahu, i. 214 Asar seh, ii. 183 Asar Seker em shet at, ii.
181 Asar -sekhem- neteru, i.
214 Asar Sekhri, ii. 177 Asar Sekri em Pet-she,
ii. 177 Asar Seps-baiu-Annu, ii.
179 Asar Smam-ur, ii. 117 Asar Taiti, ii. 178 Asar-Tet, ii. 134 Asar-thet-heh, i. 214 Asar Tua, ii. 177 Asar-Unnefer, ii. 176 Asar Un-nefer, ii. 179 Asar Utet, ii. 181 Asbet, ii. 302 Asbet, a goddess, ii, 204 Asbu, ii. 129 Aseb, ii. 323 Asert Tree, ii. 42, 119 Ashbu, ii. 323 Ashebu, i. 176 Ashem 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, i. 432 Ash-hrau, i. 226 'Ashtoreth, ii. 278 Ashu, ii. 323 Ashur-bani-pal, i. 290 Asken, i. 79 Asmus, i. 136 As-neteru, i. 240 Aso, queen of Ethiopia,
ii. 188 Ass, ii. 253 Ass, Eater of the, i. 208,
210, 491 ; ii. 246, 367 Ass, the, ii. 367 Ass, the speaking, i. 19 Asset, i. 178
'Aacrcopos, i, 289 Assyrians, i. 18, 62 As-t (Isis), ii. 114 Ast (Isis), i. 79 Ast, ii. 202, 292, 302,
317, 323 Astabet, i. 482 Ast-amhit, i. 228 Astarte, ii. 190 Asten, i. 402, 516; ii.
268 Astennn, ii. 325 Astes, i. 457 Astes, ii. 325 Asthertet, ii. 362 Astharthet, ii. 278, 279 Asthertet, i. 478 Asti, i. 370 Asti-neter, i. 244 Asti-paut, i. 244 Ast-Net, i. 452 Ast-Netchet, i. 211 Ast netert em ren-s nebu,
ii. 184 Ast-Qerbet, i. 353 Ast-sen-ari-tcher, ii. 129 Ast-Sept, ii. 55 Aswan, i. 11
INDEX
Asyut, ii. 43
At, ii. 263
A tare - am -teller - qenitu -
remiu-par-slieta, i, 519 . \ t ure - am - tcher - qemtu-
ren-par-sheta, ii. 326 At bar a, ii. 360 Atch-ur, ii. 327 Ateb, i. 470 Atebui, tlie two, ii. 155 Atef crown, ii. 131, 144 Atef-khent (20tli nome),
i. 98 Atef-pehu (21st nome),
i. 98 Atef-nr, ii. 323 Ateh, ii. 206, 261 Atek - tan - kehaq -kheru,
ii. 326 Atem, ii. 326 Aternet, ii. 65 Aten, i. 104 ; ii. 16, 326 Aten, high, priest of, ii.
73 Aten, hymns to, ii. 75-79 Aten-merit, ii. 82 Aten-neferu, ii. 70 Aten, worship of, ii. 68-
70, ff. Atennu, ii. 14 Ater-asfet, i. 79 Atert, i. 203 Aterui-qerna, ii. 128 Ates-hra-she, ii. 323 Atet (goddess), ii. 61 Atet Boat, i. 206, 338;
ii. 11, 104, 105, 159 Ateuchus Aegyptiorum,
i. 356 At ha, i. 481 Athenais, ii. 190 Athene, i. 458, 461 ; ii.
217 Athep, i. 259 Athi, name of, ii. 148
Athpi, i. 2.30
Athribis, i. 100, 432;
ii. 127 Athribites, i. 96 Athroni, i. 281 Athn, ii. 124 Athuma, ii. 283 Athyr, ii. 188 Ati (nome), i. 99 Atmu, ii. 10, 11 Atru - she-en-nesert-f-em-
shet, i. 178 Atu, i. 178 Atuma, ii. 283 Aturti Best Meht, ii. 185 Au-a, ii. 326 Auai, ii. 317 Auain, i. 346 Auer, i. 281 Aukert,i. 145, 338; ii. 9,
323 Aukert (goddess) ii. 116 Aukert-khentet-ast-s, ii.
323 Aunaauif, i. 254 Aurau-aaqer - sa - anq - re-
bathi, ii. 326 Aurnab, ii. 210 Anrt, ii. 134 Aura, i. 259 Ausares, (Osiris), i. 300;
ii. 113 A van's, ii. 251 Axe = god, i. 64 Axe, the flint, antiquity
of, i. 64 ; the double,
i. 65 Azrael, i. 5 'Azza, ii. 289
Ba, i. sn, if,:; Ba, a god, i. 180; ii. 26 Ba (god of Xlth Hour), i. 200
Ba (Irou-god), ii. 328 Ba (Set), i. 4s 1 Ba, Soul, i. 39 Ba = World Soul, ii. 299 Baabu, i. 80, 110 Baal, ii. 250, 28 1 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 Babai, 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. 352 Bacchus, ii. 199, 217, 253 Back = Heqet, i. 110 Backbone = Sma, i. 110 Backbone of Osiris, i.
496 ; ii. 122 Bah, i. 401,437; ii. 26,
329 Bahtet, i. 513 Bahut, i. 421 Bai, i. 344 ; ii. 154 Bai (Ram-god), ii. 329 Bai (Soul-god), ii. 328 Bairast, i. 450 Baireqai, ii. 21 F.airtha, ii. 281 Bain amu Tuat, i. 220 Bak, i. 492 Bak, i. 516 Baka, i. 493 Bakha, the Bull, ii. 352
394
INDEX
Bakhau, i. 24, 79, 470 ;
ii. 101, 352 Bakrawiyeh, i. 15 Balaam, i. 19 Balance, i. 521 Balance, the Great, i,
358 Balu, ii, 250 Bandage of Hathor, i.
437; of Nekkebet, i.
441 Ba-neb-Tattu, i. 100,
103, 114; ii. 64 Banebtattu -Hatmehit-
Herupa-kkart, i. 114 Ba-neb-Tet, ii. 353,
354, ff. Ba-neb-Tetet, i. 496 Ba-neb-Tettet, ii. 329 Ba-neb-Tettu, ii. 292 Ba-neteru, i. 240 Bant, i. 198 Banth-Anth, ii. 278 Bapi-f, ii. 301 Baqet, ii. 62 Bar, ii. 27, 250, 251, 281 Ba-Pta, ii. 317 Bare-Ast, i. 446 Barekathatchaua, ii. 329 Bari-Menthu, ii. 250 Bari-Euman, ii. 250 Barkal, i, 16 Barley, i. 165 Bartholomew, i. 280 Baru, i. 79 Bashu, i. 515 Basilisk serpent, i. 279 Bast, i. 100, 432, 444,
ff., 514; ii. 28, 29,
63, 275, 329, 362 Bast, identifications of,
i. 446 Bastet, i. 80, 110 Basti, i. 419, 445; ii.
329
Bast - Sekhet - Eenpit, i.
432 Basu, 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, the, ii. 365 Beautiful Face (Ptah), i.
101 Beautiful Face, i. 125,
501 ; ii. 7 Beba, ii. 66 Bebait, ii. 378 Bebi, ii. 91, 92 ; ii. 329 Bebo, ii. 246, 247 Bebon, ii. 92 Bebro, i. 281 Bedeyat Arabs, i. 17 Beer,' ii. 122 Beer of eternity, i. 165 Beer of everlastingness,
ii. 118 Beer of Ka, i. 365 Bees, i. 238 Beetle-god, ii. 130 Beetle in boat of Ka, i.
356 Beetle of Khepera, ii,
379 Beetle, the, ii. 378 Beetle, the living, i. 246 Beetles used in medicine,
i. 17 Befen, i. 487 ; ii. 206 Befent, 207 Behbit, ii. 255 Behen, i. 492 Behutet, i. 84, 85, 92,
102, 427; ii. 25, 35,
133 Behutet (city), i. 476
Behutet (goddess), i. 431 Behutit, i. 427 Bekatha, ii. 305 Bekennu, ii. 20 Bekhen, ii. 31 Bekhennu, ii. 20 Bekhent, ii. 34 Bekhkhi, i. 192 Bekhten, ii. 37 Bekhten, Princess of, ii.
38 ff. Bekhti-menti-neb - Maati,
ii. 159 Bel, i. 305 Bel and the Dragon, i.
327 BelbSs, i. 450 Belly = Nut, i. 110 Beltis, ii. 281 Benben, ii. 71 Benben-house, i. 347 Benbenit, the obelisk
god, i. 348 Bene Elohim, i. 7 Benen, i. 192 Benha, i. 17 Beni Hasan, i. 517 Beiinu, ii. 96 ; ii. 116,
289, 329 Bennu-Asar, ii. 303 Bennu = Ra and Osiris,
ii. 97 Bennu, the, ii. 371 Bennu, the Great, ii. 59
60, 160, 209 Benra-merit, ii. 256 Bentet, ii. 268 Benth, i. 211 Benti-ar-aht-f, i. 228 Bent-Eeshet, ii. 38 Benutch, ii. 25 Beq, i. 177 ; ii. 263 Bergmann, i, 363 ; ii. 90 Berimon, i. 281 Berosus, i. 305,
INDEX
395
Berua, i. 15
Bes, i. 498 ; ii. 136, 209,
270, 276, 280, 284 ff. Besa, ii, 284 Besa, ii, 288 Besabes-uaa, i. 211 Bes-aru, i, 242 Bes-Harpocrates, ii. 286 Bes-Horus, ii. 286 Besi, i. 198, 347 Besi-Shemti, ii. 317 Besitet, iii. 213 Bes-Ea-Temii, ii.[286 Bestet, i. 445 Beteslm, i. 326 Betet, i. 272 Biggeh, ii. 51 Biou, ii. 307 Birch, Dr. S., i. 63, 136,
204, 208, 407, 434 Birds, sacred, ii. 345 Birth, the second, ii. 116 Black Land, i. 304 Blacksmiths, i. 85, 476,
478, 485 Blind Horus,i. 299,470;
ii. 370 Bine Nile, i. 17 ; ii. 360 Boat of Isis, i. 210 Boat of Millions of Years,
i. 333, 303, 488, 518 ;
ii. 210, 260, 272 Boat of Nepr, i. 210 Boat of Osiris, i. 210 Boat of 770 cubits, i. 85 Boat of the Earth, i. 208,
210 Boats, the 34 papyrus, ii.
129 Boechoris, ii. 352 Boes, 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 Ra, i. 294, 295 Book of Overthrowing
Apep, i. 293, 294 Book of Proverbs, i. 122 Book of the Dead, quoted,
i. 23 Book of the Gates, i. 328 Book of the Pylons, i.
174, 175, 304 Book of the Underworld
described, i. 204 ff. Book of Wisdom, i. 122 Books of Thoth, i. 414 Bouriant, M., ii. 74 Bous fish, ii. 382 Bramble, i. 19 Bread, ii. 122 Bread of eternity, i. 165 ;
ii. 118 Breast = Baabu, i. 110 Breasted, Mr., ii. 74 Bringers of doubles, i.
184 Brittany, i. 64 Brugsch, Dr. H.,i. 63,67,
89, 224,284,285,291,
363, 367, 402 ff. Bua-tep, i. 343 Bubastis, i. 100, 432,
438, 444 Bubastis, described by
Herodotus, i. 449 Bubastis, festivals of, i.
448 Bubastis of the South, i.
446 Bubastis, triad of, i. 450 Bubastites, i. 96, 444 Bull = Amen-Ra, ii. 11
Bull Apis, i. 26 Bull, Assyrian man- headed, i. 62 Bull, early worship of, i.
25 Bull-god, i. 427 Bull Mnevis, i. 27, 330 Bull of Arnentet, i. 26 ;
ii. Ion Bull of Amenti, ii. 350 Bull of heaven, i. 31 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-Scarab, ii. 19 Bull, the young, ii. 14,
15 Bulls, hoofs of, i. 58 Bunau, i. 259 Bushes = clouds, i. 306 Busiris, i. \)o, 99, 103,
115, 191, 469, 432; ii.
122, 14s. 252, 348 Busirites, i. 96 Buss, ii. 289 Buto, i. 24, 100, 115,
438; ii. 208, 211 Butos, ii. 192 Buttocks = two boats, i.
110 Bums, ii. 22 Buwanat, ii. 289 Byblos, ii. 74, 124, 189,
190
Cabasites, i. 96 Cabasus, i. 100 Cackler, the Great, ii.
96, 107, 108 Caesarion, i. 101 Cailliaud, i. •"-•">( i
196
INDEX
Cakes, i. 178 Cambyses, i. 458; ii. 352 Campus Martins, ii, 218 Canis Major, i. 488 Cannibalism, i. 28 Canopic jars, i. 456 Canopus, i. 432 ; ii. 199 ;
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. 209 Cat=Ka, ii. 61, 297 Cat, the Great =Ka, i.
345 ; ii. 107 Cataract, First, ii. 25, 43 Cataract, Sixth, i. 305 Cerberus, ii. 199 Ceres, ii. 218, 253, 367 Cestrins fish, ii. 3«2 Chabas, i. 126, 136 ; ii.
146, 162, 365 Chaos, ii. 243 Charmosyna, ii. 200 Chemmis, i. 442 ; ii. 188 Chemres, i. 442 Chenoboscinm, ii. 374 Cheops, i, 426 Cherubim, i. 6 Cherubim, i. 7 Chimaera, ii. 361 Chin — Khert-khent- sek-
hem, i, 110 Choenus fish, ii. 382 Chosroes, i. 289 Cicero, i. 2 Circle, Hidden, i. 339,
340 Circle of Amentet, i. 216 Circles of the Tuat, i.
238
Citharus fish, ii. 382 Civitas Lucinae, i. 439 Clemens Alexandrinus, i.
414 Cleopatra VII., i. 161,
329 Cognizance, the, i. 25 Combatants, the Two, i.
410, 475 Constantine the Great,
ii. 351 Coprophagi, i. 294, 355 ;
ii. 379 Coptites, i. 96 ; ii. 252 Coptos, i. 97, 431 ; ii.
22, 189, 219, 378 Copts, i. 106, 143 ; hell
of, i. 265 Cord-bearers, the Twelve,
i. 186 Cord of Law, i. 188 Corrcinus fish, ii. 382 Cory, Anc. Frag, quoted,
I 35 Coukhos, ii. 305 Cow, early worship of, i.
25 ' Cow-goddess, ii. 19 Creation, Heliopolitan
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. 434 Cyclopes, ii. 100 Cynocephalus Ape, i. 17 ;
ii. 364 Cynocephalus Ape in the
Judgment, i. 20, 21 Cyuopolis, i. 98, 102,
432 Cynopolites, i. 96
Dadianus, i. 268 AaXih i. 289 AaXos, i. 289 Dakhel, ii. 22 DamasciuB, i. 289, 290 Darius II., i. 113, 464 Darkness, i. 202 ; the
outer, i. 266 Day of Judgment, i. 5, 6 Day -sky, ii. 102, 105 Days, Epagomenal, ii,
109 ; lucky and un- lucky, ii. 109 ; gods of,
ii. 293 Days of the month, gods
of, ii. 320, 322 Dekans, the 36, 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,
426, 429, 446, 464,
484 ; ii. 24, 55, 93, 95,
108, 299 Dendera, Hathor of, i.
435 Dendera, Osiris scenes at,
ii. 131 Deraarai Hapaon, i. 280
INDEX
397
Der al-Bahari, i. 329 ; ii.
13, 285 Der al-Medina, i. 437 Der al-Medinet, i. 126 De Rouge, E., i. 68, 69,
100, 126, 136, 411 Desert gods, i. 116 Deus, i. 69 Deva, i. 69 Devourer of Amenti, i.
60 Diana, i. 448 Dieisbalmerikh, i. 281 Dilgan, ii. 316 Diodorus, i. 96,444,493;
ii. 347, 352, 357, 364,
366, 370, 375 ; quoted,
i. 62 Diouysius sent to Sinope,
a 199
Dionysos, ii. 217 Diopolites, i. 96 Diospolis, i. 432 ; ii. 22 Diospolis Magna, i. 100 Diospolis Parva, i. 97,
431 ; ii. 53 Diospolites, ii. 31 Disk, ii. 15 Disk, House of the, i.
513 Disk, the, i. 336, 338;
the Great, i. 340 ; the
winged, 481, 483 Dives, i. 171 Divine Providence, i. 125 Do-decagon of Jupiter,
ii. 253 Dog, the, ii. 366 Dogs, howl before a death,
i. 19' Door= Nut, ii. 106 Draco, ii. 312 Dumah, i. 274 Dumichen, i. 34, 99, 516 Dung-beetle, i. 356
Ea, i. 289, 359, 360 Earth, i. 288 Earth, Boat of, i. 208 Earth-gods, i. 116 East, Gate of, i. 353 East, souls of, i. 107, 351 Eater of the Ass, i. 208,
209, 491 ; ii. 246 Eater of the dead, i. 20,
60 Ecclesiasticus, i. 123 Edfu, i. 85, 92, 470, 477,
499 ; ii. 24, 278 Egg, i. 182; ii. 110 Egg-ball of beetle, i. 357 Egg of Seb, ii. 95 Egg, the Great, ii. 107 Eight gods of Hermopolis,
i. 519 Eileithyia, i. 97 Eileithyiapolis, ii. 155,
372 ' Eileithyiaspolis, i. 24,
431, 437 Eisenmenger, i. 171, 275,
278 ; quoted, i. 7, 21 El, i. 66, 67
Elements, the four, i. 288 Elephant, i. 31 ; ii. 365 Elephant in predynastic
times, i. 22 Elephantine, i. 95, 96,
107,286,365,431,463;
ii. 43, 44, 51, 52, 53,
91, 148, 354, 365 Elephantine, triad of, ii.
49 ft. El-Kab, i. 439, Hi7 Elolnm, i. 133, 141 Elves, i. L2 Elysian Fields, i. 103,
168 ; ii. 62, 63 Embalmment, Ritual of,
i. 454 Em-khent-maati, i. 80
Enen, i. 81. 89 Enenet, i. 81 Enenet-hemset, i. 289 Enen-retui, i. 230 Enkht honin, i. 266 En-me-shar-ra, ii. 316 Ennead, i. 114 Ennit, i. 286, 289, 291 Ennukaru. ii. 2s". Ennutchi. the Nine, i.
lss Entair, i. 281 Eututi, ii. 317 Euzu, ii. 316 Lone, i. 281 Eoureph, i. 281 Epagomenal days, ii. L09 Epaphos, ii. 346 Ephesus, Council of. ii.
66 Epping, J., ii. 316 Erebos, i. 285 Erelim. i. 7 Erinnyes, ii. 100 Erman, Dr., quoted, i.
329 Ermen-hert, i. 98 Erment, i. 161, 32'.' Ermen-ta, i. 194 Ermenu, i. 250, 259 Ermenui, i. 248 Eros, i. 285 Erpat = Seb, ii. 95 Erta- hen-er - reqau, i.
177 Erta-nei-nebt. ii. 129 Ertat-Sebanqa, i. 177 Esau, ii. 281 Eshmtinen, i. 401 Esna, i. 97 ; ii. 66 Esneh, i. 452, 463, 461 Eteoph, i. 281 Eternity, bread and beer
of, i. 165 Etet. ii. 304
398
INDEX
Eudoxus, ii. 253
Euphrates, i. 277
Eusebius quoted, i, 35
Euthari, i. 281
Eve, i. 19
Evening, Hatlior of, i.
107 Evil Eye, i. 13, 14 Eye, name of Ea, 3-40,
342 Eye of Flame, i. 447 Eye ofHorus,i. 109,165,
202, 248, 363, 457, 467 Eye of Nu, i. 306 Eye of Nu = the Moon,
i, 299 Eye of Nu = the Sun, i.
298 Eye of Ea, i. 364, 365,
446, 516, 517; ii. 8,
161 Eye of Ea = Meh-urt, i.
422 Eye of Tern, i. 158, 305,
*446 Eye, the Black = Aah,
i. 413 Eye, the White = Ea, i,
413 Eyes, cure for sore, i. 17 Eyes = Hathor, i. 109 Eyes of Ptah-Tenen, i.
510 Ezekiel, i. 62
Fa, i. 250
Fa-a, ii. 17
Fa-akh, i. 178
Face = Ap-uat, i. 109
Faces, god of four, i. 85
Faket, ii. 128
Famine, the seven years',
ii. 54 Fa-pet, i. 178 ; ii. 330
Farafra, ii. 22 Father of fathers, ii. 51 Fa-trau, i. 211 Fayyiim, the home of
huge serpents, i. 11 Feather of Maat, i. 20 Feka, i. 433 Fentet-ankh, ii. 139 Fenti, i. 419 Fetish, i. 28 Field of Grasshoppers, i.
344, 420 Field of Hetep, i. 367 Field of Peace, i. 58,334;
ii. 120 Field of Plants, ii. 121 Field of Eeeds, i. 334;
ii. 121 Fields of Siri, i. 35, 36 Fields of the spirits, i.
186 Fiery Lake, i. 35 Figs, i. 58
Figs in heaven, ii. 118 Fig tree of heaven, i.
165 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 Fish, worship of, i. 2 Flame (uraeus), i. 184 Flesh of Osiris, i. 234 Flesh of Ea, i. 226, 273 Flesh of Tern, i. 234 Flint cow-goddess, i. 25 Followers of Horus,i. 84,
491, 158 Food, 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
Gabriel, i. 5, 278 Gabriel and his 600
wings, i. 5 Gate of Osiris, i. 230 Geb, ii. 94 Gebelen, i. 435 Gehenna, i. 273 Gehenna, chambers of, i.
275 Gehenna, river of, i. 275 Gehenna, size of, i. 274 Ge Hinnom, i. 273 George of Cappadocia, i.
268 George, Saint, i. 489 Gir-tab, ii. 316 Gizeh, ii. 361 Gizeh, Pyramids of, i.
471 Gnomes, i. 12 Goblins, i. 12 God, 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, ii.
159
INDEX
199
Gods = The names of
God, i. 134 Gods, the oldest company
of, i. 282 ff. Gods, the Twenty-seven,
i. 83, 87 God-mother, ii. 221 God-Soul, i. 148, 302 Goldziher, qnoted, i. 278 Golenischeff, ii. '205 Good and Evil, ii. '243 Goose of Amen-Ra, ii.
374 Goose = Seb, ii. 04 Goshen, i. 100 Grapes in heaven, ii. 118 Grasshopper, ii. 370 Grasshopper of Ea, i. 445 Grasshoppers, i. 421 Grasshoppers, Field of,
ii. 120 Great Balance, 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 Gvnaecopolites, i. 06; ii. '31
Haas, ii. 24ii Habal, ii. 289 Hab-em-atu, ii. 335 Hades, i. 263 ; ii. 197 Hades, the god, ii. 108,
349 Haggi Kandil, ii. 72 Ha-hetep, ii. 335
EJa-hra, ii. 336
Hai, ii. 245
Hai, i. 334; ii. 320, 336
Hai, Serpent-god, ii. 367
Hair, i. 100
Hair of Children of
Horus, i. 210 Hair of Horus i. 157,
466 Hak, ii. 2'. il Haker, ii. 335 Haker festival, i. 410 Ha-kheru, ii. 335 Hall of Judgment, i. 153 Hall of Maati, i. 38 ; ii.
62 Hall of Meh-urt, i. 423 Ha-mehit (city), i. 406 Hammonian nome, i, 96 Ha-nebu, i. 370 ; ii. 151 Hap, i. 110 Hap (Apis), Bull, the, i.
26 ; ii. 346 Hap, city of, ii. 133 Hap, Hapi, the Nile-god, ' i. 178 ; ii. 42, 43 ff. Hap = north, i. 158 Hap, son of Horus, i.
491, 492 Hapi, i. 198, 45i; ; ii.
77, 129, 145, 184 Hapi (Nile), i. 286, 335 ;
ii. 4, 155, 336 Hapi (Nile-god), i. 146,
147 Hapi (son of Horus), ii. " 336
Hapi-Asmat, ii. 309 Hapi-Khuemu, ii. 45 Hapi-Ptah, ii. 45 Hapi-Nu, ii. 47 Hapiu ( Apis), ii. 336 Hap-re, ii. 289 Hap-semu-8, i. 241 I.Iap-tcheserts, ii. 302
I.Iapti-ta-f, i. 242
I.I apt-re, ii. 336, 363
I Ifip-ur, ii. 52
Haqa - haka - 11a - lira, ii.
336 Haq-p-khart, i. t69 Hare-god, i. 427 ; ii. 371 Hare, nome of, i. 28 Harepukahasharesha-
baiu, i. 511) IJarethi, ii. 336 Harmachis, i. 470; ii. 10,
75 Harpocrates, i. 285, 468,
469, 495; ii. L06 Harpocrates gods, i. 464 Harpocrates, origin of, ii.
194 Harpukakashareshabain, ' ii. 336
Hartmann, i. 136 Ha-sert, i. 178 Hashmalim, i. 7 Hat, i. 401 ; ii. 209 Ha-tchat, ii. 304 Hat-chetchn, i. 211 Hatet, i. 255 Hathor, i. 78, 03. 338,
428-437 ; ii. 2, 36, 93
103, 136 Hathor- Aphrodite, i. 415 Hathor destroys man- kind, i. 365 Hathor, flint symbol of,
i. 25 Hathor of Aphxodito-
polis, i. 97, 98 Hathor of Cusae. i. 98 Hathor of Dendera, i. 97 Hathor of Diospolis
Parva, i. 97 Hathor of Nut-ent-I.Iap,
i. 98 Hathors, the Seven, i.
433, 434
400
INDEX
Hathors, the Twelve, i.
434 Hat-mehit, i. 114, 432 ; ' ii. 65, 354, 383 Hat-mehit, norne of, ii. ' 64
Hatshepset, i. 160, 329 ; ' ii. 285 Hau, i. 23 Hau-hra, i. 326 Hauna-ara-her-hra, i.
272 Hawk, antiquity of
worship of, i. 9 Hawk-god, ii. 372 Hawk; nome of, i. 27, 28 Hawk, the Great, ii. 11 Hawks as abodes of dis- embodied spirits, i. 16 Head = hawk, i. 109 Hearing, god of, ii. 298 Heart = Bastet, i. 110 Heart, Chapters of, i. 42 Heaven, i. 156 ff. Heaven of Osiris, the, ii.
119 Heb-Antet, ii. 293 Heb-api-hent-s ii. 293 Heb-apt, ii. 293 Heben, i. 480, 492 Hebenu, i. 486 Hebennrj, i. 98, 494 Hebes-ka, i. 100 Hebet, i. 113; ii. 213,
255 Hebi, ii. 362 Heb-Kert, ii. 128 Hebrews, i. 41, 119 ; ii.
73 Hebrews, Heaven of, i.
166 Hebrews, Hell of, i. 171,
265 Hebrews, their system of
Angels, i. 6 ff.
Hebs, i. 244 Hebset, i. 241 Hebt, i. 492 Heb-tep, ii. 293 Hebt-re-f, ii. 336 Hedgehog, ii. 369 Heels = souls of Annu,
i. 110 Heglik-tree, i. 17 Heh, 289 Heh, central support of
heaven, i. 157 Heh, Lake of, ii. 60 Hehet, ii. 2 Hehi, ii. 116, 337 Hehu, i. 113, 257, 258,
283, 284 Hehui, ii. 2 Hehut, i. 113, 257, 258,
283, 285, 289 Heka, i. 23 Heka, i. 82, 180; ii.
131 Hekau, i. 40 ; ii. 4 Hekemt, i. 220 Hekennnt, i. 513 Hekenth, i. 234 Hekret, i. 23 Heliopolis, i. 92, 100,
282, 328, 471 ; ii. 4,
5, 22, 95, 96, 97, 141 Heliopolis and At en
worship, ii. 68 Heliopolis, Bull of, ii,
351, 352 Heliopolis, company of
gods of, ii. 85 ff. Heliopolis, lions of, ii.
360 Heliopolis, Mnevis god
of, i. 26 Heliopolis, paut of gods
of, i. 88 Heliopolis, souls of, i.
107
Heliopolis, sycamore of,
ii. 107 Heliopolis visited 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 Hellanicus, ii. 92 Hem, i. 81 Hemaka, ii. 116, 117 Hememet, ii. 154 Hemen, i. 81; ii. 336 Hemhemet, i. 481 Hemhemti, i. 326 Hem-nu, ii. 336 Hemt, i. 228 Hem-taiu, i. 326 Hemth, i. 23 Hemti, ii. 336 Henbi, ii. 63, 336 Heneb, ii. 63 Henena, i. 81 Hen-en-ba, ii. 322 Henen-su, ii. 58, 98, 59,
131 Henhenith, i. 228 Hen-Heru, i. 211 Henkhisesui (East wind),
ii. 296 Henmemet, i. 84, 159, ' 160 ; ii. 151 Hennu Boat, i. 505, 506; ' ii. 117, 260 Henotheism, i. 136 Hen-pesetchi, i. 81 Hensek, ii. 336 Hent, i. 81 Hent (Isis), ii. 213 Hentch-hentch, ii. 294
INDEX
401
Henti, ii. 337 Henti (Osiris), i. 457 Henti-requ, i, 177 ; ii.
337 Hentiu, i. 198, 259 Hent-neteru, i. 254 Hent-nut-s, i. 244 Hent-she, ii. 337 Hep, i. 81; ii. 42 Hep (Nile) i. 81 Hep-Meht, ii. 43 Hep-Eeset, ii. 43 Hep-ur, i. 81 Hepa, i. 254 Hepath, i. 81 Hephaistos, i. 461, 501 Heptanomis, i. 96 Heptet, ii. 131 Hept-seshet, ii. 336 Hept-shet, i. 419 Hept-ta, i. 192 Heq, ii. 291 Heq, ka of Ka, ii. 300 Heqa, ii. 357 Heq-at (nome), i, 100 Heqes, ii. 129 Heqet, i. 82, 110, 329,
431 ; ii. 61, 109, 136,
137, 213, 378 Heqtit, ii. 184, 338, 378 Heq-ur, ii. 302 Her-ab-Khentu, ii. 307 Her-ab-uaa, ii. 306 Heracleopolites, i. 96 Heraclides, ii. 199 Heraclitus, ii. 199, 200 Her-a-f, ii. 129 Herakleopolis Magna, i.
98, 354, 365, 472 ; ii.
5,22,58,59,148,155,
159 Her-aua, ii. 291 Her-ba, i. 345 ; ii. 320 Hercules, ii. 199, 200 Herent, i. 492 ii — d d
Herert, i. 186 Her-hepes, i. 81 ; ii. 85 Her-hequi, i. 222 Heri-akeba-f, ii. 337 Heri-sep-f, ii. 60, 337 Heri-seru, i. 419 Herit, i. 202 Heri-uru, ii. 337 Her-ka, i. 463 Her-khu, i. 222 Hermanubis, i. 493 ; ii.
265 Hermes, i. 402, 414 ; ii.
124, 187, 193 Hernionthis, i. 328, 431,
469; ii. 22, 24, 352,
357 Herinonthites, i. 96 Hermopolis, i. 95, 98, 149,
332, 400, 405, 432;
ii. 30, 92, 107, 149,
353, 375 Hermopolis, 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, 444,
448, 452, 514 ; ii. 96,
208, 346, 353, 357,
358,364,366,369,370-
372, 375 Heron, the, ii. 373 Heroopolis, i. 354; ii. 31 Heroopolites, i. 353 Her-pest, i. 480 Her-qenbet-f, i. 188 Her-sha-f, ii. 58
Her-sha-s, i. 256 Her-she-f, ii. 58 Her-shefi, i. 98 Her-sheft, ii. 58 ff. Her-she-taiu, i. 248 Her-she-tuati, i. 244 Her-ta, ii. 337 Her-taui, ii. 337 Her-tep-aha-her-neb-s,
ii. 301 Her-tept, ii. 134 Hert-ermen, i. 246 Her-tesu-f, i. 232 Hert-rmntua, i. 255 Her-thertu, i. 38, 49 ; ii.
34 Hertit, i. 325 Hertit-an, ii. 337 Hert-ketit-s, i. 255 Hert-nekenit, i. 256 Hert-nemmat-set, i. 256 Hert-sefu-s, i. 256 Her-tuaiu, i. 211 Heru (Horus), i. 78, 81 ;
ii. 317, 337 Heru-ai, ii. 337 Heru, an official, ii. 63 Heru-aa-abu, i. 498 Heru-aah, i. 81, 497 Heru-ahai, i. 498 Heru-am-henu, i. 81 Heru-am-hennu, i. 497 Heru - ami - abu-her-ab -
ami-khat, i. 498 Heru-ami-atken, i. 498 Heru-an-mut-f, i. 470 Ileru-ap-shata, ii. 139 Heru-ap-sheta-taui, ii.
' 302 Heru-behutet, i. 96,473;
' ii. 248 Heru-behutet and Set, i.
' 489
Heru-em-au-ab, ii. 3u2 \[ eru-em-heb, ii. 84
402
INDEX
Heru-ein-ket-Aa, i. 413 Heru-ein-kkebit, i. 498 Heru-em-kkent-an-inaati, ' ii. 337
Heru-kebenu, i. 486 Heru-kekennu, i. 473 ;
ii. 260 Heru-kekenu, i. 206, 450 Heru-kennu, i. 469 Heru-ker-kket, ii. 301 Heru-ker-neferu, i. 498 Heru-ker-uatck-f, ii. 322 Herui (Horus-Set), ii.
337 Herui (nome), i. 97 Herui-senui, ii. 337 Heru-ka, ii. 303 Heru-ka-nekkt, ii. 214 Heru-ka-pet, ii. 302 Heru-kkabit, i. 211 Heru-kkart, i. 81 Heru-kkent-an-maati, i.
299, 468 Heru- kkentet - an - maati, ' ii. 183
Heru-kkent-kek, i. 498 Heru-kkenti-aket-f ; i, ' 228 Heru-kkenti-an-Maati, i.
470
Heru-kkenti-kkat, i. 470 Heru - kkenti - maati, i. 494
Heru-kkent-kkattki, ii.
' 184 Heru-kkent-kkatitk, ii.
' 293 Heru-kkent-peru, i. 81,
497 Heru-kkesbetck-maati, i.
81
Heru-kkuti, i. 336, 349, 470 ff, ii. 4, 293, 337
Heru-kkuti-Kkepera, i. ' 470
Heru-kkuti-Ra, i. 352 Heru-kkuti-Tem, i. 470 Heru-kkuti - Temu - Heru
Kkepera, i. 357 Heru - kkuti - Ra - Temu -
Kkepera, i. 472 Heru-kkuttka, i. 81 Heru-ma- taui - pa - kkart , ' i. 495 Heru-merti, i. 469 f. ;
ii. 299 Heru-neb-Mesen, ii, 362 Heru-neb-ureret, i. 498 Heru-netck-kra-tef-f, i.
495 ; ii. 337 Heru-netck-tef-f, i. 488 ;
ii. 135, 322 Heru-netck-tef-f em ren-
f neb, ii. 185 Heru-nub, i. 470, 426 Heru-pa-kkart, i. 469 ' ff. ; ii. 35 Heru-pa-kkart, son of
Hat-Mekit, ii. 65 Heru-pa-kkart, son of
Osiris, i. 495, 496 Heru-pe-sketa, ii. 302 Heru-p-ka, ii. 303 Heru-p-kkart of Busiris,
i. 469 Heru-Ra-p-kkart, i. 469 Heru-sa-Ast,ii.l83,292,
337 Heru-sa-Ast-sa-Asar, i. ' 486
Heru-sbati (?), ii. 301 Heru-sekka, ii. 212 Heru-sekkai, i. 498 ; ii.
183 Heru-sept, i. 81, 498,
499 Heru-skefi = Osiris, ii.
139 Heru-skemsku, i, 490 Heru-sket-kra, i. 498
Heru-sku-p-kkart, i, 469 Heru-sma-taui, i, 354, ' 472 ; ii. 249 Heru-Tat, i. 81 Heru-ta-ta-f, i. 358, 426,
524 Heru-Tekuti, i. 414 ; ii. ' 184
Heru-tema, i. 468 Heru-tesker, ii. 303 Heru-tesker-maati, i. 81 Heru, tke Hawk-god, i.
322 Heru, tke oldest god, i. ' 466
Heru-tkema, i, 486 Heru-ti, ii. 261 Heru-Tuat, i. 211 Heru-tuati, i. 196 Her-uatck-f, i. 497 Heru-ur (Aroeris), i. 9, ' 78, 102, 467 ff. ; ii.
109, 183, 241, 337,
356, 378 Heru-ur and Set, i. 489 ;
ii. 243 Heru-ur of Sekkem, i.
99 Heru-ur, god of tke Nortk,
i. 468 ; ii. 243 Heru-ur of tke Soutk, i,
467 Her-ut-f, i. 256 Hes, i. 433 Hesamut, ii. 312 Hesat, i. 82 Hesentet, ii. 181 Hesepti, i. 358, 506 Hesert, i. 401 Hes-kra, i. 519 ; ii. 337 Hesmennu, i. 82 Hes-nefer-Sebek, i. 464 Hespu, tke, i. 95-100 Hes-tckefetck, ii, 19, 338 Het, i, 97
INDEX
403
Het, i. 161 Het-aa, i. 513 Het-Abtit, i. 405 Het-a-nekkt, i. 478 Het- Ant, i, 492 Het-baiut, i. 496 Het-Benben, ii. 66, 73,
97 Het-Benbenet, i. 331 Het-Bennu, ii. 128 Heteh-a, i. 211 Hetch-abehu, i, 419 ; ii.
338 Hetchhetch, i. 81 Hetchiu, i. 344 Hetch-met, i. 222 Hetch-nau, i. 218 Hetch-nefer-Sebeq, i.457,
464 Hetch-paar, i. 88 Hetch-re, 338 Hetch-re-pest-tep, ii. 338 Hetchuti, ii. 320 Hetemet, ii. 338 Hetemet-baiu, i. 178 Hetemet-kkeiniu, i. 241 Hetemet-khu, i. 244 Hetemitet, i. 232 Het-ennut, i. 469 Hetep, ii. 338 Hetep (city), i. 161 Hetepet, city of, i. 429 ;
ii. 381 ; scarab of, i. 85 Hetep-ka, ii. 338 Hetep - khenti - Tuat, i.
228 Hetep-mes, ii. 263 Hetep-sekket, i. 367 Hetep-sekkus, i. 495 ; ii,
338 Hetep-taui, ii. 338 Heteptiu, i. 226 Hetep-uaa, i. 242 Hetepui, i. 230 Hetet, ii. 213, 292
Hetetet, ii. 338
Hetet-Sept, ii. 268
Het-her-ateb, ii. 128
Het-Hert (Hathor), i. 82, 428-437; ii. 293
Het-Heru, i. 78
Het-ka-kknem-neteru, i. 51
Het-ka-Ptah, i. 502, 512, 522 ; ii. i54
Het-ka-Ptah (see Mem- phis), ii. 157
Het-khaat, ii. 249
Het-khas, ii. 255
Het-khat, i. 515
Het-khebit, i. 452, 464
Het-maa-kheru, ii. 128
Het-Mut, ii. 30
Het-nefert-Tem, i. 473
Het-neh, i. 492
Het-Net, i. 452
Het-Nut, ii. 103
Het-Keshp, ii. 283
Het-sa-Ast, ii. 374
Het - sekhem, ii. 255, 256
Het-ser, ii. 210
Het-Serqet, i. 88
Het-Seshesh, ii. 108
Het-stau-kker-aha-Ra, i. 228
Het-suten, i. 492
Het-ta-her-ab, i. 100
Het-teft, ii. 64
Het-temtet-Ra, i. 228
Hettenuut, i. 81
Het-tua-Ra, i. 228
Het-uart, ii. 251
Het-ur-ka, i. 88
Het-urt, ii. 51 Het-utet, i. 513 Hidden-Face, i. 343 Hidden-House, ii. 154 Hidden-Name, i. 48 Hidden One, ii. 21
Hidden-Souls, i. 212, 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 Hi-mu, 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 Hokhmah, i. 296 Holy fathers, i. 101 Homer, ii. 219 Horapollo,i. 62, 234,284,
356, 402, 461, 462;
ii. 369, 375, 379, 381,
382 Horn of the West, i.
205 Horse and Ox, Fable of,
i. 18 Horus, i. 78, 145, 146,
180, 304, 341; ii.
129 Horus and Set, i. 484 ;
ii. 31, 62, 244; double- head, i. 194; fight
between, i. 117 ; fight
of, i. 405, 475, 488 ;
hold the ladder, i. 167 ;
their fight, ii. 212 Horus as Advocate in the
Judgment, i. 490
404
INDEX
Horus, battle of, with
Set, ii. 125 Horns-brethren, the two,
i. 410 Horns, Cippi of, ii. 267-
274 Horus cuts off head of
Isis, i. 405 Horus = To-day, i. 487 Horus, Followers of, i.
196 Horus, four Children of,
i. 210, 228, 456, 497 ;
ii. 106, 145, 249 Horus, four Children of
as gods of Dekans, ii.
309, 310 Horus-gods, the, i. 466 ff. Horus, ka of, i. 163 ;
Ladder of, ii. 242 Horus-name, the, i. 25 Horus of Antaeopolis, i.
97 Horus of Athribis, i. 100 Horus of Behutet, i. 84 Horus of Behutet and
Set, i. 405 Horus of Edfu, i. 92 Horus stung by a scor- pion, ii. 208, 272 Horus of Hipponon, i. 98 Horus of Tanis, i. 100 Horus of the East, ii. 10 Horus of the Papyrus
swamps, i. 442 Horus of Tu-f, i. 98 Horus Pakht, i. 518 Horus, two Eed Eyes of,
i. 497 Horus Seker, ii. 145 Horus Sept, i. 166, 200 ;
ii. 145 Horus-Set, i. 200, 211 Horus the Aged, i. 84 Horus the Blind, i. 299
Horus the Child, i. 469 Horus the Elder, i. 188,
467, 496 Horus, two Blue Eyes of,
i. 497 Hours, gods and god- desses of, ii. 300, 301 House of Osiris, i. 103 House of Shu, ii. 93 House of the Net, i. 405,
407 Hra-f-ha-f, i. 81, 419; ii.
121, 337 Hra-nefer, ii. 337 Hra-ua, ii. 337 Hu, i. 81, 99, 203, 206,
215, 472 ; ii. 89, 297,
299, 302, 336 Hu (city), i. 492 Hu (the Sphinx), ii. 361 Hu, ka of Ea, ii. 300 Huaaiti, i. 341 ; ii. 317 Hui, ii. 336 Huit, god of Sphinx, i.
348 Hu-kheru, i. 176; ii.
336 Human sacrifice, i. 234 Hun, i. 211 Hunefer, Papyrus of, i.
131, 335,410,489; ii.
5, 6, 68 Hunger, ii. 118 Hunt, 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 Hydrus, the, ii. 358, 359 Hyksos,i. 104 ; ii. 4, 69,
250 Hypsele, i. 97
Hypselis, i. 431 ; ii. 51 Hyvernat quoted, i. 269
Iai, i. 280
lad, i. 280
Ibis = Thoth, i. 403
Ibis-god, i. 401
Ibis, the, ii. 375
Ibis, worship of, i. 2
Ibiu, i. 432
Ibrahim Ruskdi, i. 17
Ichneumon, ii. 370
Ieana Menaman, i. 280
I-em-hetep, i. 14, 126,
522, 523 ; ii. 52 I-en-her-pes, i. 80 Ieou, i. 280 Illahat, i. 15 Immortality, i. 144, 151 Imouthes, i. 522 Incarnation of Ainen-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, 63, 123 Iouo, 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 Ishim, i. 7
Ishtar, i. 273 ; ii. 279 Isis, i. 58, 151,166,230,
INDEX
405
231,341,431; ii. 29, 85,108,109,124,125, 126, 129, 186, 187, 202
Isis and her Seven Scor- pions, i. 487 Isis and Neplithys, 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 Ra, Legend of,
i. 360 ff.
Isis, mysteries of, ii. 217; sorrows of, Egyptian text, ii. 222-240 ; wan- derings and troubles of, ii. 206 ff. Isis of Cabasus, i. 100 Isis of Sapi-res, i. 99 Isis of Tithorea, ii. 218-
220 Isis-Athene, i. 459 Isis-Hathor, ii. 55 Isis-Nebuut, ii. 213 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, i. 280 It (city), i. 492 Ithyphallic god, ii. 17,
18 Iuaa, ii. 69 Iubani, i. 326
Iubau, i. 326 Iukasa, ii. 20 Iusaas, i. 85 Iusaas, ii. 289 Iusaas[et], city of, ii.
381 Iusaaset, i, 354, 432, 441,
446 ; ii. 29, 88 Iusaaset-Nebthetep, i,
354
Jackal, ii. 367 Jahannam, i. 273 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. 34,
39 Ka of Osiris, i. 149 Ka, son of Meh-urt, i.
516 Ka, the god, i. 286 Kaa, ii. 342 Ka-Ament, i. 198 Ka-Amentet, i. 240
Kaarik, ii. 342 Ka-ari-ka, ii. 20 Kadesh, ii. 27 Ka-en-Ankh-neteru, i.
257 Kaharesapusaremk a h e r-
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 Kakaa, i. 329 Ka-kau, ii. 346, 351, 353 Ka-khu, ii. 301 Kalabsheh, ii. 288 Ka-qem, i. 492 Ka-qem (nome), i. 100 Kaqemna, i. 122, 138 Karau-Anememti, i, 326 Karnak, ii. 22 Kasa, i. 98 Kasaika, ii. 20, 342 Ka-set (nome), i. 99 Ka-Shu, i. 206 Kasut, i. 83 Ka-taui, ii. 301 Katna, ii. 23 Kan of Ra, 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, i. 113 Kekiut, i. 113 Keku, i. 241 Kekui, i. 283, 285;ii.2
406
INDEX
Kemkem, ii. 342 Kenat, i. 248 Kenememti, i. 326 Kenemet, ii. 22 Kenemti, i. 419 Kenken-ur, ii, 96 Kemnu, ii. 306 Keninut, ii. 304 Kennu, i. 433 Kenset, i. 85, 433, 492 ;
ii. 42 Kent, ii. 280 Kenur, i. 83 Ken-ur, ii. 343 Kepenut, i. 433 Kep-hra, ii. 342 Ker, ii. 342 Kereh, i. 113 Kerehet, i. 113 Kerh, i. 283, 286, 289,
371 Kerhet, i. 283, 286, 289 Kesem, i. 499 Keset, i. 433 Ketuit-gods, i. 346 Ketuiti, ii. 320 Ketuit-ten-ba, i, 211 Kka (?) (nome), i. 100 Kha-gods, i. 39, 43 Kha, Lake of, i. 158 Kha-a, i. 246 Khaata, i. 82 Khabesu, the, ii. 154 Kha-em-Uast, ii. 350,
351 Kha-f-Ra, i. 445, 472 Khak-ab, i. 326 Khakhat, i. 433 Kka-nefer, i. 512 Khan-ru- . . . ., i. 326 Kharakhar, i. 266 Kharkhnoumis, ii. 304 Kkarsatha, ii. 338 Khartum, ii. 360, 365 Kharubu, i. 326
Khas, ii. 31, 269
Khas(?)-en-Sept, i. 499
Khasut (Xo'is), i. 99
Khat, i. 492
Khat (city), i. 496
Khatat, i. 473
Khati, i. 344
Khati gods, i. 457
Khatra, i. 215
Khatri, i. 241
Khau, ii. 308
Khauit, i. 433
Khau-tchet-f, i. 177
Khebent, ii. 338
Khebet, city of, ii. 208
Khebetch, i. 82
Khebit, Island of, i. 442
Khebkheb, ii. 139
Khebs-ta, i. 241 ; ii. 63
Khebset-urt, i, 455
Khebt, ii. 213
Kheft-hra-en-neb-s, i. 437
Khekh, i. 516
Khekhsit, i. 432
Kkekhuit, i. 433
Khem, i. 97, 470 ; ii. 17
Khem (god), i. 97
Khem (nome), i. 97
Khema, i. 274
Khembis, ii. 208
Khemennu, i. 98, 332, 353, 358, 400, 401, 457 ; ii. 149, 297, 338
Khemennu, Eight gods of, i. 113, 292
Khemi, i. 419 ; ii. 338
Khemit, i. 222
Khemmis, ii. 208, 210,
Khemmis, Island of, ii. 22
Khenememti, ii. 338
Khennu, ii. 356
Khensu, i. 39, 49, 82, 447, 448, 464 ; ii. 33, 35, 36, 97, 293, 302, 339
Khensu (nome), i. 99 Khensu-Behutet, ii. 36 Khensu-Hunnu, ii. 35 Khensu-Nefer-hetep, ii.
34 ff., 39 ff. Khensu - nefer - hetep-Te -
huti, ii. 37 Khensu-pa-khart, ii. 35,
36 Khensu-Ea, ii. 35 Khensu-Sept, i. 82 Khensu- Shu, ii. 35 Khensu-Tehuti, ii. 35 Khensu the chronogra-
pher, ii. 37 Khens-ur, i. 109 Khent (goddess), ii. 292 Khent-abt (nome), i. 100 Khent-Abtet, i. 431, 432 Khent-Amenti, i. 82,
439 ; ii. 138 Khent-an-maati, ii. 261 Khent-em-meht-akeba, i.
455 Khent-Heru, i. 246; ii.
307 Khent-Het-Anes, ii. 129 Kkent-Kheru, ii. 307 Khent-maati, i. 82, 85;
ii. 86 Khent-Sehet, ii. 263 Khentet-hert, ii. 305 Khentet-Khast, ii. 309 Khentet-khert, ii. 305 Khenthi, ii. 293 Khenti = Thoth, i. 402 Khenti Amentet, i. 172,
173 ; ii. 339 Khenti-Amenti, i. 198,
342; ii. 117,317 Khenti-ast-f, i. 248 Khenti-Aukert, i. 215 Khenti-heh-f, ii. 129 Khenti-khas, i. Ill Khenti-Khatthi, ii. 339
INDEX
407
Khenti-ment, i. 248 Khenti-qerer, ii. 317 Khenti - Tuat = Thoth,
i. 226 ' Khenu, i, 242 ; ii. 25 Khen-unnut-f, i. 242 Kheper, i. 78 Khepera, i. 203, 257,
294, 295, 297, 306,
308-321, 336, 340,
349, 470 ; ii. 4, 14, 15,
97, 301, 317, 338, 371,
380 Khepera kheper tchesef,
i. 355 Khepera-Ba-Tem, i. 352 Khepera-Ea-Temu, i, 363 Kheperi, ii. 317 Kheper-ta, i. 511 Khepert-kekui-kkaat-
mest, i. 257 Khepera, ii. 302 Khepesh, ii. 338 Khepesh, constellation,
ii. 249 Khephren, i. 471 ; ii. 361 Khepi, ii. 317 Kheprer, i. 78, 342 ; ii.
25, 130, 320 Khepri, i. 196 Kher, ii. 25, 339 Kkera, i. 107 ; ii. 339 Kher-aha, i. Ill, 178,
425; ii. 11, 154, 157 Kher-heb priest, i, 331 Kherp-hu-khefti, i. 211 Kherseket, ii. 256 Khersek-Shu, i. 418 Kkert-khent-Sekhem, i.
110 Kheri-beq-f, i. 494 Kker-khept-Kenrnut, ii.
304 Kher-khept-sert, ii. 306 Kher-khu, i. 200
Khermuti, i. 326 Kher-sebu, i. 200 Khersekhet, i. 432 Khersek-Shu, ii. 339 Kherserau, ii. 339 Khesef-at, ii. 339 Khesef- haa-heseq-Neha-
hra, i. 230 Khesef-hra, i. 326 Khesef-hra-ash-kkeru, i.
176 ; ii. 339 Khesef- hra-khemiu, i.
177 ; ii. 339 Khesef-kheniiu, ii, 339 Khesef-kkeint, ii. 301 Khesfu, i. 246 Kheta-Sar, ii. 283 Kheti (a serpent), i. 192 Khirepu, ii. 283 Khirie, i. 281 Khisasapa, ii. 283 Khnemet-ankh, i, 435 Khnemet-ankhet, ii. 108 Khnemet - em - ankh - an -
nuit, ii. 338 Khnemiu, i. 201 Khnem-renit, i. 254 Khnemu, i. 78, 82, 95,
96,107,180,200,254,
286, 329, 463, 464,
472,502,513;ii,49ff.,
91, 268, 322, 338, 354,
379 Khnemu Ba-neb-Tet, ii,
64, 65 Khnemu- Ba-neb - Tettet,
i. 354 Khnemu-Hapi, i. 146 Khnemu - Her - shef ii.
58 ff. Khnemu Heru-hetep, ii.
183 Khnemu -Heru-shefit, i.
354 Khnemu-Nu, ii, 52
Khnemu of Ermen-hert,
i. 98 Khnemu of Shas-hetep,
i. 97 Khnemu -Osiris, ii. 51,
57, 58 Khnemu-qenbeti, i. 211 Khnemu-Ba, ii. 45, 51,
131 Khnemu-Seb, ii. 51 Khnemu-Shu, ii. 51, 66 Khnemu, the seven forms
of, ii, 54, 55 Khnemu-ut-em-ankh, ii.
139 Khnoumis, ii. 304 Khoiak, ii. 128, 130 Khokhar, i. 267 Khokhe, i. 281 Khokheteoph, i. 281 Khontakhre, ii. 305, 307 Khontare, ii. 305, 307 Khoou, ii. 307 Khremaor, i. 267 Khu, i. 163 Khu (a Dekan), ii. 307 Khu, god of Light, i. 370 Khu, ka of Ea, ii. 300 Khu, spirit, i. 39 Khufu, i. 426, 445, 524 Khui, i. 211 Khuit, i. 432 Khu-kheper-ur, ii. 338 Khu-tchet-f, i. 177; ii.
338 Khukhu, ii. 307 Khusrau, i. 289 Khut, ii. 338 Khut, goddess, i. 306,
323 Khut (Isis), ii. 216 Khut = magical cere- mony, i. 296 Khut-Aten, city of, ii.
72 ff.
408
INDEX
Khut-Nebat, i, 447 Khut-taui, i. 512 Khuti, a god, 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 Kishar, i. 289, 291 Kiaaapi], i. 289 Knitousokhreoph, i. 281 Kohl, i. 17 Kom Ombo, ii, 109 Konime, ii. 306 Kosmos, ii, 243 Koukiamin Miai, i. 280 Krokodilonpolis-Arsinoe,
ii. 357 Kronos, i. 467 ; ii. 100,
124, 186, 187 Krophi, ii. 44 Kur'an, quoted, i. 5 Kuresh, i. 142
Labyrinth, i. 96 Ladder of heaven, i. 167, 168, 490
Ladder of Shu, ii. 92 Ladder, the Divine, ii,
241 Ladder-bearers, i. 188 Lady of the boat, i. 207 . Lake Moeris, ii. 58, 347,
357 Lake of Aaru, i. 297 Lake of Battle, i. 481 Lake of Fire, i. 35 Lake of Flame, i. 34 Lake of Kha, i. 158 Lake of Life, ii, 184 Lake of Testes, i. 335,
339 Lake of Uraei, i, 184
Lake Victoria, i. 11 Lakes of Jackals, ii, 120 Lakes of the Tuat, ii. 120 Lakhamu, i. 289, 291 Lakhmu, i. 289, 291 Lamb, worship of, i, 2 Lamellicorns, ii. 379 Lamkhamor, i. 266 Land of the Spirits, ii.
287 Lanzone, i. 204,284,285,
328, 354, 402 ff. Laraokh, i, 266 Lat, ii. 289 Latopolis, i. 431, 463,
468; ii. 50, 51, 66,
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, M. B., i. 180
ff., 205, 319, 349, 360,
363 Legge, Mr. F., quoted, i,
64 Legs = twin soul -gods, i,
110 Lelet al-Nukta, ii. 47 Leo, sign of, i. 464 Leontopolis, ii. 347, 361 Leontopolites, i. 96 Leopard with human
head, i. 61 Leopard with serpent's
head, i. 59 Lepidotus fish, ii. 192,
382 Lepsius, i. 34 Letasashaka, ii. 21 Letopolis, i. 99, 432 ; ii.
148, 157 Leviathan, i. 278, 279
Libationers, i. 101 Libyans, i. 188 ; ii. 13 Liddon, Canon, i. 144 Lieblein, i. 68, 69, 71 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. 165 Lion = 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 goddesses,
ii. 362 Lips of deceased, i, 109 Lizard with human head,
i. 210 Aoyo?, the, i. 407 Loins = Pautti, i, 110 Longperier, 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 Ba, ii. 300 Maa, Sight-god, ii. 298
INDEX
409
Maa-ab, i. 189 Maa-ab-kkenti-aht-f, i.
228 Maa-an f, i. 419 Maa-anuf, ii. 330 Maa-atef-f, i. 494 Maa-atef-f- kkeri-beq-f,
ii. 330 Maa-ein-kerh, ii. 129 Maa-em-kerh-an-nef-em-
bru, i. 494 ; ii. 330 Maa-ennu-am-uaa, ii. 302 Maa-en-tef, ii. 291 Maa-ha-f, ii. 380 Maa-heh-en renpit, ii.
330 Maa = Hokhmah, i. 296 Maa-hra, ii. 301 Maaiu-su, ii. 330 Maakheru, ii. 146 Maa-kheru, i. 408, 409 Maam, i. 492 Maa-nefert-Ra, i. 257 Maa-tet-f, ii. 129 Maa-tbet-f,i.l78;ii. 330 Mafi-uat, i. 320, 344 Maat, i. 20, 80, 153, 323,
338,339,346,352,370,
416-420, 432, 433, 501,
502; ii. 5, 10, 11, 13,
19, 26, 75, 145, 184,
256, 330 Maat, boat of, i. 109 Maat, featber of, ii. 143 Maat goddesses, ii. 92 Maat, lords of, ii. 150 ;
assessors of, ii. 150 Maat, the pedestal of, i.
416 Maat-Heru, ii. 310 Maat-Heru-Ast, ii. 310 Maat-Kknenm, i. 80 Maatet, ii. 206, 207 Maati, i. 189, 418; ii.
330
Maati (city), i. 433 Maati, Hall of, i. 38,
153 Maati-f-em-sbet, ii. 330 Maati-f-em-tes, i. 419 ;
ii. 330 Maatuf-her-a, ii. 330 Maau-taui, ii. 330 Mabi, ii. 37 Macarius of Antiocb, i.
268 Macedonians, i. 272 Macrobius, ii. 352, 367 Mafek, i. 430 Maftet, i. 324 ; ii. 363 Maftet (Lynx), i. 85 Magic, Antiquity of in
Egypt, i. 13 Ma-bes, ii. 362 Mahlufas, i. 14 Mainmari, i. 280 Mait, ii. 363 Makba-taiu, i. 513 Makhenut, i. 467 Makbi, i. 211 Makbiar, ii. 293 Mak-nebs, ii. 302 Malachim, i. 7 Mallet, i. 459 Mallet, M. D., quoted, i.
93, 454 Mandrakes, i. 365 Mandulis, ii. 289 Maneros, ii. 191 Manes, i. 3 Manetbo,tbe priest quoted
or referred to, i. 332,
445, 524 ; ii. 199, 217,
246, 346 Man-god, the, i. 333 Mankind, destruction of,
Egyptian text of, i.
388, 399 Mantis, ii. 378 Mantit Boat, i. 257
Manu, i. 351, 417, 470,
516; ii. 25, 101 Maraeotis, i. 96 Marakhakhtba, i. 280 Marawi, i. 16 Marduk, i. 277, 278, 279,
305, 327 ; ii. 314 Marduk and Tiamat, fight
of, i. 406, 407 Marei, i. 280 Marie, i. 280 Mariette,i. 126,139,204;
ii. 6, 23, 196, 354 Marinus, i. 289 Mark, Saint, ii. 221 Markhour, i. 266 Marniarakhtka, i. 280 Marne, i. 64 Marqatha, ii. 21, 330, Mars, ii. 253, 303 Marua, i, 15 Mary, the Virgin, i. 108,
328 ; ii. 107 Mashkhith, i. 274 Maspero, Prof. G., i. 23,
67, 71, 117, 142, 205,
224, 404, 445, 486;
ii. 13, 102 Mastaba, i. 330 Master of the back, i. 194 Master of the front, i. 194 Masturbation, i. 116,297 Matariyeh, i. 328 Mat Boat, i. 110 Matchat, i. 457 Miitchau, the, ii. 6, 7,
10 Matchet, i. 433 ; ii. 294 Ma-tef-f, ii. 322 Maten (nome), i. 98 Matenu, i. 31 Mater, ii. 52, 53 Mates, ii. 60 Mfites-sma-ta, i. 218 Matet, i. 488
410
INDEX
Matet Boat, i. 323, 331,
332, 369 ; ii. 104, 204 Mati, cat-headed goddess,
i. 201 Mati = Sun-god, i. 342 Matter, primeval, i. 288 Mail, ii. 297 Mau (Ra), ii. 61 Mau-aa, ii. 317 Mau, Dr. A., ii. 217 Maui, ii. 139 Mauit,i.80,167; ii. 32,
47 Mauonbi, i. 281 Mau-taui, i. 420 Mauti, ii. 317 Maxims of Ani, i. 126 ;
of Khensu-hetep, i. 126 Medan, ii. 289 Meh, i. 482 Meh-mahetch (nome), i.
98 Meh-ta-f, ii. 127 Meh-urit, i. 511 Meh-urt, i. 422, 432;
ii. 19, 61, 331 Meli-urt, Seven wise ones
of, i. 516 Mehanuti-Ra, ii. 331 Mehen, i. 180, 232, 234,
2*38 ; ii. 8, 331 Mehenet, i. 452, 464, 515 Mehenit, i. 462 ; ii. 331 Mehet, ii. 128 Mehi,i.402,491; ii. 331 Mehit-Tefnut-khut-Men -
hit, i. 431 Mehiu, ii. 331 Mehni, i. 252 Meht, ii. 331 Meht-khebit - sah - neter,
ii. 331 Meht-urt, i. 80, 362, 455 Mekes sceptre, ii. 8 Meket, i. 40
Melcarthus, ii. 190 Members, deification of,
i. 109, 110 Memnon, i. 1 Memokh, i. 281 Memphis (see Het-ka-
Ptah), ii. 157 Memphis, i. 27, 95, 99,
126,218,433,502,504;
ii. 5, 22, 70, 92, 148,
154, 347 Memphis, Apis god of, i.
26 Memphis, captured by
Piankki, i. 331 Memphis, great triad of,
i. 500 ff. Memphis, high-priest of,
i. 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.24,453;ii.346 Men-a, i. 244 Menat, i. 430, 432, 498 ;
ii. 130 Menat, ii. 289, 362 Menat, 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, 354 Mendes, Stele of, ii. 354 Mendes, triad of, i. 114 Mendesian Ram, i. 103 Mendesium, i, 96
Menelaites, i. 96 Menenui, i. 248 Menes, i. 24 Menhet, i. 426, 446 ; ii.
50' Menhet (Isis), ii. 213 Menhi, i. 241 Menhit, i. 431, 463 ; ii.
66, 92, 292 Meni-ret, i. 230 Men-kau-Heru, i. 330 Men-kau-Ra, i. 358; ii.
110 Menkert, i. 248 Menkh, ii. 330 Menkhet, i. 244 ; ii. 213,
256, 293 Menlil, ii. 289 Menmemu, i, 220 Men-nefer, i. 512 Men-nefert, i. 99 Mennipos, i. 281 Menqet, ii. 331 Menruil, ii. 289 Men-sheta, i. 191 Ment (?) i. 437 Ment, i. 80 ; ii. 330, 331 Mentchat, i. 457 Mentef, i. 80 Menth, i. 437 Menthu, ii. 23, 24 ff.,
331 Menthu-Ra, 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-aaui-f, i. 254 Mer-en-Ra, i. 440, 441;
ii. 25 Mer-en-Ra- Mehti-em-sa-
f, i. 77 Meril, ii. 288 Meris, ii. 331
INDEX
411
Mer-Nit, i. 31 Mer-Ra, ii. 207 Meroe, i. 15 ; ii. 22 Mersekhen, ii. 213 Merseklient, i. 432; ii.
61 Mert, ii. 301 Mert goddesses, ii. 256 Mertet, sea of, i. 480 Merti, ii. 25, 331 Merul, ii. 288 ; titles of,
ii. 289 Mer-ur (Mnevis), i. 26;
ii. 331, 351 Meruter, ii. 289 Mesen, i. 473 ; ii. 213 Meskha, i. 80 Meskhaat, i. 80 Mesklien Aat, ii. 184 Meskhen Ment, ii. 181 Mesklien Nefert, ii. 184 Mesklien Seqebet, ii. 184 Mesklien, the, ii. 144 Meskhenet, i. 329; ii.
144, 359 Meskhenet of Isis, ii. 108 Meskhent, ii. 285 Meskheti, ii. 250, 312 Meskhti, i. 254 Mesnet, i. 476 Mesniu, i. 84, 476 Mesore, ii. 248 Mes-peh, i. 177 ; ii. 331 Mesperit-arat-maatu, i.
224 Mes-Ptah, i. 177 Mesqet, ii. 209 Mesqet chamber, i. 494 Mes-sep, ii. 263 Mes-sepekk, ii. 331 Mest, i. 198 Mest (Amset), ii. 291 Mestcker-Sah, ii. 308 Mest-tcheses, i. 211 Mest-en-Asar, i. 211
Mestet, i. 487; ii. 206,
207 Mestetef, i. 488 ; ii. 206,
207 Mestha, ii. 129 ; ii. 145,
331 Mesu-nifu, i. 202 Metchetat, i. 80 Metchet-nebt-Tuatiu, i,
226 Metchet-qat-utebu,i. 246 Metelis, ii. 22, 357 Metelites, i. 96 Met-en-Asar, i. 211 Meteni, ii. 289 Metes, i. 200 Met-hra, i. 228 Metes-hra-ari-she,i. 176;
ii. 331 Metes-mau-at, i. 218 Metes-neheh, i. 218 Metes-sen, i. 177 ; ii.
331 Methyer, i. 422 Metternichj Prince, ii.
205 Metternich, Stele, ii. 205,
220, 267-274 Metu-khut-f, i. 345; ii.
317 Metu-ta-f, ii. 331 Meyer, Herr, quoted, i.
100 Michael, i. 5 Miii, i. 79, 97, 470, 496,
507; ii. 17, 20, 36,
280, 293 Min, god of Panopolis, i.
97 Min (nonie), i. 97 Min- Amen, ii. 8 Minerva, i. 453 Minionor, i. 284 Mi-sheps, ii. 330 Mitani, ii. 279
Mitanni, ii. 363 M'Lennan, Mr. J. F., i.
29 Mnenor, i. 281 Mnevis, ii. 347, 351 ff. Mnevis Bull, i. 26 Mnevis, incarnation of
Ra gods, i. 330 Moeris, ii. 354 Moloch, i. 273 Momemphis, ii. 352 Monophysites, 221 Monotheism, i. 120, 144 Month, i. 80 Month, gods of days of,
ii. 292 Month = Khens-ur, i.
109 Months, gods of, ii. 292,
293 Monthiour, i. 281 Moon, creation of, i. 370 Moon-god, i. 412, 413 Moon on a pedestal, i.
210 Mophi, ii. 44 Morgan, J. de, i. 22 ; ii.
365 Morning Star, i. 107 ; ii.
97, 156 Moses, ii. 254 Mother of Mothers, ii. 51 Mother, reverence for the,
i. 127 Mother, the universal, ii.
28 McaGfiK, i. 288 Mountain of Sunrise,' i.
470 ; ii. 101 Mountain of Sunset, :i.
351, 470 ; ii. 101 Mountain of the West, i.
179 Mouth, Opening of the,
i. 358
412
INDEX
Mtesa, i. 142 Muhammad, i. 5, 141,
142 Muhammad 'Ali, 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-Hapi, ii. 44 Muit, i. 80 ; ii. 32, 47 Mukhipaina, ii. 283 Miiller, Right Hon. Prof.
F. Max, i. 135 Miiller, W. M., ii. 250,
278, 283, 285 Mummu-Tiamat, i. 288,
289 Mut, i. 80,88,431,518;
ii. 28 ff., 47, 159 Mut-Bast-Isis, i. 447 Mut-hetep, Papyrus of, i.
351 Muti-khenti-Tuat, i. 244 Mut-neb-set, ii. 301 Mut-nu, ii. 32 Mut of Asheru, i. 446 Mut -Sekhet- Bast -Men- hit, ii. 29 Mut Temt, ii. 29 Mut-Uatchet-Bast, ii. 29 Mycerinus, i. 358; ii.
110 Mysteries of Isis, ii. 217 Mysteries of Osiris, i.
453 Mysteries, the Eleusinian,
ii. 217 Myth of Pta, and Isis, i,
352 Mythical animals, i. 59
Naam, ii. 26
Naarerf, i. 351
Naarik, ii. 332
Na-ari-ka, ii. 20
Na-ateh, i. 442
Na-tesher, ii. 322
Na-ur, ii. 322
Naau, 332
Naau-tchetta, i. 437
Nai, i. 23, 326 ; ii. 322
Nak, i. 324, 335 ; ii. 8, 11, 79, 332
Nak, ii. 332
Nakada, i. 31
Nakith, i. 232
Nakiu-Menat, ii. 317
Name, use and impor- tance of, i. 10, 301
Nana'i, i. 281
Napata, i. 14 ; ii. 22, 23, 40
Nareref, ii. 60
Nart, ii. 149, 332
Nasaqbubu, ii. 332
Nasaqebubu, ii. 21
Nastasenen, ii. 40
Nathkerthi, ii. 332
Natho, i. 442
Natura, i. 68
Nau, i. 267 ; ii. 62
Nau, i. 80; ii. 1, 101, 102
Naucratites, i. 96
Nau-shesma, 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-ankhet, ii. 301
Neb-Aqet, i. 248
Neb-aut-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-hrau, 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 - pehte t - petpet- seba,
ii. 332 Neb -pehti thes-menment,
ii. 332 Neb-pehti-thesu-menme-
net, i. 418 Neb-s, ii. 332 Neb-sekert, ii. 122 Neb-Senku, i. 348; ii.
320 Neb-senti, ii. 301 Neb-tept (Isis), ii. 213 Neb-Tesheru, i. 516 Neba, ii. 332 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, 11 Nebt-au-khent-Tuat, i.
244 Nebt-het, i. 80 ; ii. 317,
332 Nebt-hetep, i. 432 Nebt-hetep, i. 441 Nebt-hetep, counterpart
of Tern, i. 354 Nebt-Hetepet, i. 438 Nebti, i. 244 Nebt-khu, i. 254
INDEX
413
Nebt-mat, i. 244 Nebt-semu-nefu, i. 240 Nebt-setau, i. 244 Nebt-shiit, i. 244 Nebt-shefshefet, i. 244 Nebt-s-tchefau, i. 184 Nebt-tep-Ahet, ii. 309 Nebt-Thehent, ii. 300 Nebt-unnut,i,336;ii.332 Nebt-usha, i, 236 Nebuchadnezzar II., i.
278 Nebui, 211 Nebuut, i. 431, 463 ; ii.
67, 213 Nectanebus I., ii. 267 Nectanebus II., ii. 351 Nef-em-baiu, ii. 317 Nefer-Abt, i. 353 Nefer-Ament (nome of),
i. 441 Nefer-hat, ii. 129 Nefer-hati, i. 516 Nefer-hetep (god), ii. 34 Nefer-shuu, i. 515 Nefert, i. 85 ; ii. 332 Nefer-Tem, i. 80, 450,
491 ; ii. 362 Nefer-Tem (an assessor),
i. 419 Nefer-Temu, i. 520 ; ii.
332 Nefer-Temu-khu-taui, i.
520 Nefer - Temu - khu - taui -
iinkk-rekhit, 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
Nehaha, i. 480 Neha-hau, i. 419 ; ii.
333 Neha-hra, i. 231, 232,
246 ; ii. 333 Nehata, i. 244 Nehbet sceptre, ii. 8 Nehebet sceptre, i, 162 Neheb-ka, ii. 333 Neheb-kau, i. 81, 220;
ii. 62 Neheb-kau (an assessor),
i. 419 Neheb-nefert, i. 419 ; ii.
333 Nehebu-kau, i. 455; ii.
63 Neheh, i. 371 Nehemauait, i. 427, 432 Nehemauit, i. 421 ; ii.
92 Neheru, ii. 38 Nehes, ii. 322 Nehesiu, ii. 333 Nehesu, i. 304 Nehet, Hathor of, i. 434 Nehet-rest, i. 516 Nehi, i. 347 ; ii. 320 Nehr, i. 211 Neht, i. 81 Nehui, 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 Nekeuu, i. 246
Nekhben, i. 81 Nekhebet, Nekhebit, i.
24, 81, 92, 95, 97, 329,
431, 438 ff., 479, 483 ;
ii. 8, 25, 47, 48, 71,
104, 269, 333, 372 Nekhebet Fakit, i. 440 Nekhebet-Isis, i. 440 Nekhekh, i. 83 ; ii. 102 Nekhekh (star), i. 498 Nekhen, i. 84, 492, 497 ;
ii. 155, 333 Nekhen (an assessor), i.
419 Nekhen, Souls of, i. 107 ;
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 Nemanoun (Nehemauit),
ii. 190 Nem-hra, ii. 333 Nemi, i. 196 Nemmes crown, ii. 8 Nemu, i. 521 ; ii. 333 Nen, ii. 1 Nenha, i. 180 Nentcha, i. 436 ; ii. 333 Nenu, i. 113, 286 Nenuerbasta, i. 184 Nenuit, i. 286 Nen-unser, ii. 333 Nenut, i. 113 Nenutu-hru, ii. 333 Neolithic Period in
Egypt, i. 8 Nepen, i. 211 Nepera, ii. 332 Nephismaoth, i. 280 Nephthomaoth, i. 280
414
INDEX
Nephthys,i.341,488;ii. 85, 106, 109, 129, 156, 186, 187, 254- 260
Nepmeh, i. 180 Nepr, i. 210, 211 Nepra, ii. 45, 151 Nepsiomaoth, i. 280 Ner, ii, 333 Nerau, i, 177 ; ii. 333 Nerau-ta, ii. 333 Neri, i. 177 ; ii. 333 Nert, i. 254 Nerta, i. 254 Nes-Amsu, i. 293, 325 Nesbet, ii. 302 Nesert, i. 81, 432, 454,
456, 515 Neshmet neb tcbetta, ii.
184 Nesht, i. 326 Nesi-Anisu, papyrus of,
i. 271 Nesi-Khensu, papyrus of,
ii. 13 Nesruekhef, i. 258 Nes-Min, i. 293 Nesru, ii. 310 Nesti-kkenti-Tuat, i. 244 Net, i. 78 ; ii. 19, 20,
26, 61, 62, 63, 184 Net, fisbing, ii. 120 Net, House of tbe, i. 405,
407 Net (Neitb),i. 450-465;
ii. 333 Net of tbe Four Winds,
i. 407 Net-Asar, i. 212 Net-hetep, i. 453, 454 Net-Ea, i. 207 Net-Menbit, i. 403 Netch-an, ii. 322 Netch-atef, i. 228 Netcb-baiu, ii. 317
Netcheb-ab-f, i. 436 ; ii.
246,334 Netcbeh-netcbeb, i. 494 ;
ii. 129, 334 Netcbefet, ii. 334 Netchern, ii. 334 Netcbemtcbenit, i. 161 Netebeses, i. 177 Netcbesti, ii. 320, 334 Netcb-pautti, i. 228 Netcbses, ii. 334 Netebti-ur, ii. 322 Neteqa-bra-kbesef-atu, i.
176 ; ii. 334 Neter, i. 41, 108 Neter, examples of mean- ing of, i. 63, 72-74 Neter-bah, ii. 129 Neter-kkaita, i. 484 Neter-kbertet, i, 73; ii.
20 Neter-neteru, i. 242 Neter-ta, i. 443 ; ii. 7,
287 Netert, i. 41, 473 Netert (city), i. 450 ; ii.
128 Netert-en-khentet-Ea, i.
244 Netetthaab, i. 455 Netetthab, i. 81 ; ii. 63 Neteru, i. 41 Neteru ent Neter-kbent
ent amu Tuat, ii. 185 Neteru neterit amu Abtu,
ii. 185 Neteru, Qerti, ii. 185 Neteru semu Tuat, ii.
185 Neteru, tbe, i. 4 Neterui (nome), i. 97 Netbert, i. 341 ; ii. 317 Netbetb, i. 248 Netbmamaotb, i. 280 Neti, i. 81
Neti (Bati), ii. 333 Neti-bra-f-emma-mast - f,
ii. 334 Neti-sbe-f, ii. 334 Netit, ii. 334 Net-neb-ua-kbeper - autu,
i. 214 Netru, i. 250 ; ii. 213 Netuti, i. 342 Neunbeit, i. 89 Newman, Cardinal, i. 144 Ni, i. 258, 286, 289, 291 Nice, Council of, ii. 66 Nifu-ur, ii. 155 Nigbt of tbe Drop, ii. 47 Night-Sky, ii. 102, 105 Nike, ii. 187 Nile, i. 361, 362 Nile, tbe celestial, i. 107,
174 Nile-god, ii. 40 ff. Nile-goddesses, ii. 47 Nile, Inundation of, i.
435 Nile = Osiris, ii. 123 Nine Bows, ii. 356 Nine cbiefs, tbe, i. 182 Nine gods, tbe, i, 85 ff.,
182 Nine Ennutcbi, i. 188 Nineveh, i. 19 ; ii. 279 Ni-ni, i. 465 Nit, i. 30, 92, 110, 431,
443 Nit (not Neitb), i. 286 Nit-hetep, i. 31 Nit-tep-Ament, i. 211 No-Amon, ii. 12, 31 Nome gods, i. 95 ff. Nome-perch, i. 28 Nome standards, i. 30 Nomes, number of, i. 96 Nomes of Egypt, i. 27 Nopsiter, i. 280 Nu, i. 78, 109,113,134,
INDEX
415
200, 257, 283, 284, 291, 309, 341, 367,
456 ; ii. 2, 14, 15, 25,
44, 317, 332; battle
of, i. 241 ; Eye of, i.
306 ; milk of, i. 331 ;
the aged, i. 511 Nu, Papyrus of, i. 357,
427; ii. 62, 102 Nubia, i. 274, 304, 483 ;
ii, 12, 17, 22, 40, 57,
92 Nubia, civilization of,
Egyptian origin, i. 14 Nubia, Lower, ii. 51 ;
upper, ii. 51 Nubia, tree worship in,
i. 17 Nubians, ii. 23 Nubit, 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 Nudimmud, i. 289 Nun-shame, ii. 316 Nunut, ii. 302 Nut, i. 113, 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-Hap, i. 99 Nut-Hathor, ii. 357 Nut-Ta-Sebeq-hra, i. 241 Nuth, i. 258
Oases, ii. 22, 251 Oasis, the Great, i. 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 Ogdoad, i. 404 Oia, i. 280
Oil in heaven, ii. 118 Oimenephtah, i. 178 Oimenepthah, i. 304 Olive tree, i. 165 ; ii.
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-Ea, 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 Onuphris, ii. 352 Oouskhous, i. 281 Ophannim, i. 7 Opsither, i. 280 Orion, i. 39, 41, 88; ii.
215, 249 Orthus, ii. 361 Orus, ii. 187, 192, 193 Oryges, i. 190 Osiris, i. 103, 171; ii.
16, 85, 109, 113 ff. ;
Amulets, ii. 126; and
his Cycle, i. 77; as a Water- god, ii. 122, 123; as God, i. 121; as god of the dead, i. 150 ; as the god of the Kesurrection, ii. 139 ff. ; Eye of Ea, i. 236 ; Four earthly forms of, i. 230 ; Four souls of, i. 232 ; Four tombs of, i. 232; head of, ii. 118; his nine forms, i. 214 ; his sixteen members, ii. 127; history of, ii. 124 ff. ; history of, by Plutarch, ii. 187 ff. ; hymn to, 148 ff ; hymn to, hieroglyphic text of, ii. 162 ff ; Hymns to, from Book of the Dead, ii. 153 ; Khenti-Amen- ti, ii. 118; names of, ii. 176 ff. ; scenes of his burial and resurrection, ii. 131-138; shrines of, ii. 127 ; soul of, ii. 65, 159 ; soul of in an ox, ii. 348 ; the Man-god, i. 13; theTuat,i. 203; Un-nefer, ii. 136, 153, 155, 352
Osiris - Bast - Heru-Heke- nu, i. 450
Osiris = Christ, ii. 220, 221
Osiris = Pluto, ii. 199
Osiris = Water, ii. 98
Osiris = Yesterday, i. 487
Osiris-Aah, i. 414
Osiris -An - JBast - Temt- Ari-hes, i. 450
Osiris-Apis, ii. 47, 195- 201, 349
Osiris-Isis-Horus, i. 114, 240
416
INDEX
Osiris-Ra, i. 334 Osiris-Ra in Tattu, i.
148 Osiris-Seker, i. 218, 417 Osiris-Tet, ii. 131 Ostrich feather, i. 416 Ouare, ii. 308 Ouestre-Bikoti, ii. 305 Oxyrhynchites, i. 96 ; ii.
382 Oxyrhynchus fish,ii. 192,
382 Oxyrynchus, i. 98, 432
Pa-ait, i. 468 Pa-atemt, i. 353 Pa-Bar, ii. 281 Pa-Bast, i. 444 Pa-bil-sag, ii. 316 Pachons, ii. 248 Pagoure, i. 280 Pai, i. 203 Paireqa, ii. 283 Pa-khen-Arnent, ii. 31 Pa-khen-en-Arnen, i. 100 Pa-kkent, ii. 356 Pakheth, ii. 362 Pakht, i. 517, 518 Pakhth, i. 432 Palace of Shu, ii. 93 Palaces, the 7 of Ge- henna, i. 274 Palaeolithic Period in Egypt, i. 8^
Palaestinus, ii. 191
Palestine, i. 142, 276; ii. 4, 83
Palette, i. 411, 427
Palettes (shields), i. 25
Pallas, i. 458
Pa-mer, ii, 57
Pa-mertet, i. 515
Pamyles, ii. 186
Pamylia, ii. 186
Pan, ii. 353
Pa-nemma-nernma, i. 519 Panic Terrors, ii. 188 P-ankki, i. 246 Panopolis, i. 97, 431,
470 ; ii. 22, 188 Panopolites, i. 96 Pans, ii. 188 Paophi, ii. 252 Pa-paut-netera, ii. 128 Pa-penat, i. 513 Papyrus plant, ii. 125 Papyrus Swamps, ii. 190,
206 Pa-Qerhet, i. 353 Par, ii. 19, 20 Paradise, Egyptian, i.
165, 166 Parehaqa-kheperu, i. 518 ;
ii. 329 Par-neferu-en-neb-set, ii.
301 Pa-Sebek, ii. 357 Pasemis, i. 437 Pashakasa, i. 518; ii, 329 Pasht, i. 517 Pa-Shu, ii. 299 Pastophori, ii. 217 Pa-sui, ii. 206 Pa-Tern, i. 432 Pa-Thuhen, ii. 127 Paiini, ii. 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, ii.
85 Paut of Horus, i. 86 Paut of ten gods, i. 87
Paut of eleven gods, i.
88 Paut of twelve gods, i.
88 Paut of the Tuat, i. 91 Pauti of gods, i. 87 Pe, i. 84, 410, 492, 497 ;
ii. 25, 107, 117 Pe, Souls of, i. 107 Pe, Watchers of, i. 161 Peace, Field of, ii. 118 Pehreri, ii. 329 Pehu, ii. 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 Pelusium, ii. 128 Pelusius, ii. 191 Pent, i. 80 Penter, i. 200 Penti, ii. 329 Pepi I., i. 72, 77, 297,
445 Pepi II., i. 77, 445 Per-aa, i. 242 Per-ab, i. 401 Per-aha, i. 481 Per-Asar, i. 99, 103 Per-Asar- neb -Tettu, ii.
122 Per-Atem, i. 99 Per-ba-neb-Tattu, i. 100 Per-Bast, i. 100, 444 Per-em-hru, i. 174 Per-em-khet-khet, ii. 129 Perer-amu-pet, i. 51 Pergamos, Church of, i.
301 Per-Heru-nubt, i. 470 Perit, i. 244 Periu, i. 200
INDEX
417
Per-Kheniennu, i. 421 Per-khet, ii, 65 Per-Khut, i. 496 Per-Matchet, i. 98 Per-Menat, i. 443 Per-mert, ii. 255 Per-mest-en-Nut, ii. 103 Per-netchem, i. 492 Per - net - mut - kheper -
hetch, i. 452 Per-netch - Shu - ma-Nut,
ii. 103 Per-Nubt, ii. 108 Per-Nut, ii. 103 Per-Pakht, ii. 213 Per-Ra, i. 452 Per-rerehu, i. 480 Persea Tree, ii. 61, 371 Persephone, ii. 217 Per-Sept, i. 499 Per-sui, i. 488 Per-Tehuti, i. 100 Per-Tehuti-ap-rehuh, i.
421 Per-Tem, i. 452 Per-tennu, i. 433 Per-Uatchet, i. 24, 92, 93,
95,100,433,438,439;
ii. 56, 117, 376, 442
ff. Pert, Festival of, ii. 129 ;
season of, ii. 161 Pesek-Re, ii. 329 Pesetchet, i. 80 Pesh-hetep-f. ii. 301 Pesi, i. 256 Peskheti, ii. 329 Pestet, i. 250 Pesthi, i. 246 Pestu, i. 250 ; ii. 329 Pesuo, ii. 306 Pet-Annu, ii. Ill Petchatcha, i. 492 Pe-tep, i. 441; ii. 121,
211
ii — e e
Petet, i. 488; ii. 206,
207 Peti, ii. 329 Petra, i. 252 ; 329 Peukher, i. 281 Phagrorius fish, ii. 382 Phagrus, ii. 382 Phagrus fish, ii. 192 Phallephoria, ii, 186 Phallus = Hap, i. 110 Phallus of Osiris, i. 496 ;
ii. 65, 128, 193, 382 Pharaoh, i. 242, 361 Pharbaethites, i. 96 Phaturites, i. 96 Philae, 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 Phthemphu, i. 96 $u\afCTi]piov, i. 234 $v<ri<;, i. 68 Phylarchus, ii. 200 Physa fish, ii. 382 Piankhi, i. 331 Pibeseth, i. 444 Pierret, M. P., i. 66, 68,
140, 204, 459 Pietschmann, i. 415 Pig, i. 190 ; ii. 368 ; the
black, i. 496, 497 Pi-hahiroth, i. 353 Pillars of heaven, i. 210 Pillars of Shu, i. 467 Pillars of the sky, i. 157 Pilulariae, ii. 380 Pindar, ii. 353 Pi-neter-tuau, ii. 303 Pistis Sophia, i. 266 ff. ;
ed. Schwartze quoted,
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.91;
quoted, i. 99 Pliny, i. 96, 441, 444 ; ii.
96, 347, 370, 372;
quoted, i. 62 Plutarch, i. 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 Osiris and
Isis, ii. 186 Pluto, ii. 199 ; ii. 217,
253 P-neb-taui, i. 468 Pneuma, 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 Power, primeval, i. 288 I Powers (angels), i. 6 Precepts of Ptah-hetep,
i. 122 Precepts of Kaqemna,ii.
123 Precepts of Khensu-hetep,
i. 127 Priapeia, ii. 186 Priapus, ii. 353 Principalities, i. 6 Prisse d' Avenues, i. 122 Prisse Papyrus, i. 122,
124 Proclus, i. 459 Prophets, the, i. 5 Proserpine, ii. 199, 218
418
INDEX
Prosopis, i, 432 ; ii. 357 Prosopites, i. 96 Proto-Semites, i. 8 Providence, Divine, i.
125 Psammetichus I., ii. 350,
351 Pselket, i. 401 P-she-hert, ii. 213 Psino ther, i. 280 Ptah,i. 78, 218, 500 ff.;
ii. 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, ii. 196 Ptah-aneb-res-f, ii. 293,
330 Ptah Asar, i. 502 Ptah Hapi, i. 146, 502,
503* Ptah-hetep, i. 122, 125,
126, 138 Ptah-neb-ankh, i. 500 Ptah-Nu, i. 502, 503 Ptah-Seker, i. 502; ii.
330 Ptah-Seker- Asar, i. 502,
503, 523; ii. 134,
269 Ptah-Seker-Tem, i. 502;
ii. 154 Ptah-Sekhet-Ienihetep, i,
ii4
Ptah- Sekhet-Nefer-Tem,
i. 450, 512 Ptah-Sekri, ii. 131 Ptah-Tanen, i. 489,502;
503 ; ii. 52, 66, 330 Ptah-Tenen, hymn to, i,
508-512 Ptah-Tettet sheps ast Ea,
ii. 183 Ptenethu, i. 96
Ptenetu, i. 441 Ptolemai's, i. 432 Ptolemies, the, i. 26 Ptolemy Alexander, ii,
24 Ptolemy II., i. 332; ii.
354 Ptolemy IV., i. 523 Ptolemy V. i. 523 Ptolemy Lagus, ii. 348 Ptolemy Philadelphus, ii.
289 Ptolemy Soter, ii. 197,
199 Ptolemy, the Geographer,
ii. 31 Punt, ii. 6, 7, 65, 287,
288 Purgatory, i. 171, 261,
265 Puteoli, ii. 218 Pythagoras, ii. 351 Pythagoreans, ii. 252 Python, i. 11
Qa (god), ii. 42 Qa-Ba, i. 345 ; ii. 320 Qah, i. 492 Qa-ha-hetep, ii. 342 Qa-hra, ii. 343 Qahu, ii. 343 Qaqa of Khemennu, i. 332 Qarth-Anthu, ii. 278 Qeb, ii. 292
Qebh = Khnemu, ii. 50 Qebhet, ii. 51 Qebhsennuf, i. 83, 198,
456, 491, 492 ;ii. 129,
145, 184, 343 Qebhsennuf = West, i.
158 Qebhu, i. 429 Qebhu, eighteen gods of,
i. 86
Qebti, i. 97
Qebui (N. wind), ii. 295 Qeften, ii. 268 Qemamu, ii. 343 Qemhusu, ii. 343 Qemqem, i. 469 Qem-baius, i. 473 Qereret, ii. 148 Qerert, i. 149 Qererti, i. 342 ; ii. 320 Qer-Hiipi, ii. 44 Qerhet, i. 353 Qerneru, i. 326 Qersu, ii. 106 Qerti, ii. 53, 148, 343 Qerti (an assessor), i,
419 Qerti, the, ii. 43 Qesqeset, i. 467 ; ii. 108 Qesem, i. 100 Qeset, i. 161 Qesi, i. 98 Qet, ii. 294, 307 Qetesh, ii. 276, 279, 280,
284 Qetet, ii. 129 Qetetbu, ii. 343 Qettu, i. 326 Qetu, i. 519 ; ii. 343
KA,i,34,78,146,322ff.; ii, 334 ; and his cycle, i. 77 ; and the destruc- tion of men, ii. 94 ; birth of, i. 462 ; boat of, ii. 210 ; daily birth of, i. 204 ; darts of, i. 85 ; eyes of, i. 363 ; life of, ii. 64 ; mutilation of, ii. 100 ; myths of, i. 359 ff. ; religion of, i. 332 ff.; soul of, i. 149 ii. 64; the Aged, i. 506 ; the Babe, i. 506 ;
INDEX
419
the fourteen doubles of,
ii. 300 ; the seven
souls of, ii. 300 ; the
Seventy-five Praises of,
i. 339-348 Ea and Amen, i. 105 EaandApep,i.484,489;
fight of, i. 405 Ea = Fire, ii. 98 Ka and Horus hold the
ladder, i. 167 Ea, and Isis, Legend of,
i. 360 ff. Ea and Isis, Legend of,
Egyptian Text, i. 372-
387 ; myth of, i. 352 Ea-Asar, ii.' 334 Ea-Atem, i. 101 Ea-Ateni, ii. 317 Ea-er-neheh, i. 437; ii.
26,334 Ea-Harmachis, ii. 69 Ea-Heru, i. 220 Ea-Heru-khuti, i. 148,
178; ii. 334 Ea-Menthu, ii. 27 Ea-neferu, Queen, ii. 38 Ea of Annu, i. 100 Ea-Osiris, i. 334, 148 Ea-Tem, i. 92, 104, 105,
131, 133, 148, 282,
330, 350, 352 ; ii. 61,
85, 86, 90, 115, 334 Ea-Tem-Khepera, i. 282 Ea-Temu, i. 335 Ea-Temu-Khepera-Heru-
khuti, ii. 361 Ea, worship, i. 328 Eahabh, i. 278 Eain, i. 414 Eameses II., i. 142 ; ii.
27, 38, 278, 350, 362 ;
serekh of, i. 26 Eameses III., i. 160, 331,
512 ; ii. 12, 37, 363
Eameses IV., i. 348, 364 Eamessids, ii. 12 Eam-god, ii. 203 Earn of four faces, ii. 65 Earn of Mendes, i. 27 ;
ii. 286, 351 ; four souls
of, i. 496 Earn of Tattu, i. 103 Earn = Ea, i. 342 Earns' heads, the four,
ii. 51 Eaqetit, ii. 198 Eashshaf, ii. 283 Eat, i. 88, 90, 446, 458 Eat, counterpart of Ea,
i. 287, 328 Eat-tauit, i. 328,431,469 Eau, i. 246 Ee-au, i. 492 ; ii. 261 Ee-a-nefer, ii. 213 Ee-henenet, ii, 335 Ee-hent, ii. 335 Eed Crown, i. 39, 53, 54 Eedesiyeh, ii. 281 Eed Horus, ii. 303 Eed Land, i. 304 Eed Sea and Nile Canal,
i. 353 Eed-souls, i. 203 Eehehui, i. 405 Eehesaui, i. 515 Eeliesu, i. 433 Eehti, ii. 335 Eehu, i. 443 ; ii. 335 Eehui, i. 421, 475; ii.
335 Eehui (city), i. 401 Ee-Iukasa, ii. 334 Eekeh netches, ii. 293 Eekeh ur, ii. 293 Eekes, i. 325 ; ii. 335 Eekh, i. 252 Eekhasua, ii. 283 Eekhi, i. 343 ; ii. 320 Kekhit, i. 159, 256
Eekht, i. 514 Eekhti, i. 410 Eekhti goddesses, i. 462 Eekhti - merti-neb- Maati,
ii. 335 Eem, i. 303 Eemenaare, ii. 308 Eemen-ileru-an-Sah, ii.
308 Eemen-kher-Sah, ii. 308 Eemi, i. 303, '341; ii.
317, 334 Eem-neteru, i. 240 Eemrem, ii. 184, 334 Ee-nefert, ii. 255 Ee-qerert-apt-kkat, i, 250 Ee-Ea, ii. 334 Ee-Sekhait, ii. 184, 334 Ee-stau,i. 216,352,410;
ii.60; Chief of, ii. 116 Ee-ur, i. 492 Eenenet, i. 426 ; ii. 144,
335, 362 Eenenet (Isis), ii. 216 Eenen-sebu, i. 198 Eenenut, i. 81 Eenniu, i. 201 Eennutet, ii. 293, 335 Eenouf, P. le Page, i. 66 Eenpet (Isis), ii. 213 Eenpit, i. 432 ; goddess
of, ii. 55 Eenpti, i. 211 Eepit, i. 432 Eeqetit, i. 492 Eeqi, ii. 335 Eerei, ii. 21 Eerek, ii. 245, 335 Eeret, ii. 209, 249, 289,
312 Eeri, i. 203 Eert, ii. 359 Eerti, i. 419 ; ii. 335 Eertu, ii. 359 Eertu-nifu, ii. 335
420
INDEX
Res-ab, i. 176 ; ii. 335 Res-hra, i. 176 ; ii. 335
Resenet, i. 452, 464
Reshef, 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
RetJi-hen-er-reqau, ii. 335
Reta-nifu, ii. 335
Reta-sebanqa, ii. 335
Retasashaka, ii. 335
Rethenu, i. 198
Rethma, i. 492
Revillout, i. 458
Rhampsinitus, ii. 366
Rhea, 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-en-Ast, ii. 334
Ruthennu, ii. 279
Rut-tetet, i. 329
Rutu-neb-rekhit, ii. 334
Rutu-nu-Tem, ii. 334
Sa, i. 107, 180, 203, 206,
215 Sa (Ape), ii. 292 Sa (city), i. 515 Sa (god), ii. 89 Sa, ka of Ra, ii. 300 Saa, i. 82; ii. 296 Saa-Amenti-Ra, ii. 298 Saaba, i. 469 Saatet-ta, i. 326 Saau-ur, ii. 298, 339
Saa-set, i. 180 Sa-abu-tckar-khat, i. 420 Sa-Akeb, i. 242 Sa-Amenti-Ra, ii. 339 Sabaoth, i. 280 Sabes, i. 176 ; ii. 339 Saft al-Henna, i. 498 Sah, ii. 249, 306 Sari (city), i. 515 Sah (Orion), i. 41, 83;
ii. 339 Sahal, ii. 52, 56, 57, 58 Sahel, ii. 43 Sah-en-mut-f, ii. 339 Sah-heq, ii. 129 Sain, 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 Sa'ites, i. 96 Saiut, ii. 261 Saiut (Lycopolis), i. 98 Sak, i. 59, 60 Sakhabu, i. 329 Sakkara, i. 23, 41, 78,
125 Samait, ii. 339 Sam-Behutet (noine), i.
100 Sam-taui-p-khart, i, 469 Samti, i. 177 San, i. 516 Sanchoniatho, i, 35 Sandals, i. 165 ; ii. 118 ;
the divine, ii. 206 Sankhonyathan, i, 35 Saosis (Iusaaset), ii. 190 Saaxris, i, 354 Sa-pa-nemma, ii. 339 Saphon, ii. 249
Sapi, i. 30, 452, 464 Sap-meh (nome), i, 99 Sapi-meht, i. 452 Sapi-res (nome), i. 99 Sapt-khennu, ii. 305 Saqenaqat, i. 519 ; ii. 339 Sar (Osiris), i. 200 Sar, temple of, ii. 25 Sarapis, i. 26 ; ii. 199 Sarapis, daughter of Her- cules, ii. 200 Sarbut al-Khadem, ii. 290 Sarei, ii. 200 Saresu, ii. 283 Sarsarsartou, i. 280 Sarset, ii. 300 Sasaqet, ii. 307 Sasasert, ii, 306 Sashsa, i. 82 Sata, a serpent-god, ii.
377 Satet, i. 431; ii. 50,
55$. Sathet, i. 82 Sati, i. 286 ; ii. 55 ff. Sati-arut, ii. 302 Sati (Isis), ii. 57, 216 Saturn, ii. 302, 303 Satyrs, ii. 188, 353 Sau, ii. 302, 339 Sau (Apep), i. 326 Saut, i. 30, 451 Saut (Sais), i. 99 Sbat-uatitha, ii. 303 Scales, ii. 142 Scales, the Great, i. 9, 20 Scandinavia, i. 64 Scarab, i. 355 Scarabaei, eaten, i. 17 Scarabaeus, the, ii. 379 Scarabaeidae, ii. 379 Scarab of Hetepet, i. 85 Schedia, ii. 127 Scorpio, ii. 188 Scorpion, ii. 373, 377
INDEX
421
Scorpions of Isis, i. 487 Scorpion stings Horus,
i. 488 Scorpions, the Seven of
Isis, ii. 206, 207, 377 Sea of Mertet, i. 480 Seat of Shu, ii. 93 Seb, i. 34, 82, 85, 86,
198, 341, 369, 489,
496, 504; ii. 25, 34,
94 ff., 149, 291, 317 Seb and Nut, embrace of,
ii. 105 Seb = Earth, ii. 98 Seb, erpa of the gods, i.
109 Seb, soul of, ii. 65 Seba,i.l49,352;ii. 149,
339 Seba-ent-Seba, i. 326 Sebak gods, i. 371 Sebakksen, ii. 129 Sebau,i.324;ii.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, ii. 355, 356
Sebek, son of Neith, i. 32 Sebekhti, i. 202 Sebek (Mercury), ii. 303 Sebek of Sapi-Res, i.
99 Sebek of the green feather,
i. 455 Sebek - Isis - Amen, i,
114 Sebek-Ra, i. 200, 464;
ii. 109 Sebek-Seb, ii. 357 Sebek-Temu-Hathor, ii.
356
Seben-hesq-kkaibit, i.
211 Sebennytes, i. 96 Sebennytus, i. 100, 115,
332 Sebeq, ii. 354 Sebeq-hra, i. 241 Seb erpat neteru, ii. 183 Sebi, i. 203 Seb-qenbeti, i. 211 Sebshes, ii. 310 Sebti, i. 433 Sebuit-nebt-uaa - khesfet-
sebau-eru-pert-f, i. 250 Sef, ii. 99
Sef (Yesterday), ii. 361 Sefekk-aabu,i.422,424,
425, 430 Sefer, i. 59, 60 Sef het-aabut, i. 432 Sefi - per - em - Hes - lira -
hapu-tchet-f, i. 519 Sefkket-aabut, i. 431 Seftit, i. 248 Sehepu, i. 82 Seher-Tut, ii. 300 Sehert/i. 515 Sehert-baiu-s, i. 241 Sehes, i. 206 Sehetch-kkatu, ii. 317 Sehith, i. 228 Sehut, i. 83 Sek, i. 433 Seker,i.82,506;ii.ll7,
153, 341 Seker, body of, i. 218,
220 Seker, Circle of, i. 220 Seker, god of the seventh
hour, ii. 301 Seker, Land of, i. 216,
217, 222 Seker, Litanies of, i.
434 ; ii. 259 Seker = Osiris, ii. 139
Seker Osiris of Mendes,
ii. 134 Seker Osiris, the sixteen
parts of, i. 127 Seker, symbols of, i. 222 Seker-Boat, i. 504, 505 ;
ii. 154 Sekhabsenfunen, i. 182 Sekhat-Heru, ii. 26 Sekhem, i. 101,132, 410;
ii. 148 Sekhem = Ainen-Ra, ii.
11 Sekhem, god, i. 425 Sekhem (city), i. 149,
425, 468, 492 Sekkem-em-ab-f, ii. 340 Sekhem em pet, ii. 264 Sekkem-kra, i. 326 ; ii.
317 Sekhem (Letopolis), ii.
262 Sekhem of heaven, ii. 157 Sekhem = Osiris, ii. 139 Sekhem, praises of, i.
339-348 Sekhem, son of Osiris, ii.
25 Sekhem taui, ii. 264 Sekhem-taui = Osiris, ii.
139 Sekhem, the, i. 163 Sekhem, the Great, i. 38,
39,40 Sekhem, the holy, i. 446 Sekhem-ur, ii. 340 Sekhemet (city), i. 468 Sekhemet-ren-s-em-abut-
s, ii. 341 Sekhemf, i. 82 Sekhemt, i. 99 Sekhemu, i. 38 Sekhemus, i. 216 Sekhen-Ba, i. 343; ii.
320
422
INDEX
Sekhen-ta-en-ur, i. 82 Sekhen-tuatui, i. 250 Sekhenu, i. 252, 259 Sekhen-ur, i. 177; ii.
341 Sekheper-khati, ii. 317 Sekker - at, i. 216 ; ii.
341 Sekher-remu, i. 178, 216 ;
ii. 341 Sekket, i. 82, 114, 126,
188, 248, 270, 304,
365, 366, 431, 432,
442,443,447,457,463,
514-518; ii. 31, 58,
66, 92, 95, 292, 293,
341, 362 Sekket-Aanre, i. 520 Sekket-Aar, ii. 120, 121 Sekhet-Aarer, i. 455 ;
ii. 63 Sekhet - Aarru, ii. 82,
120, 121 Sekhet-Aarru = lst Aat,
i. 177 Sekhet-Aarru, 21 pylons
of, i. 177 Sekhet- A am, i. 367 ; ii.
43,62 Sekhet-Bast, i. 514 ff. Sekket-Bast-Ra, i. 518;
ii. 28, 29, 30 Sekhet-en-Peru, i. 212 Sekket - hetep, i. 164,
168 ; ii. 120 Sekket-hetepet, i. 103,
297; ii. 82 Sekhet-hetepu, i. 408 Sekket-hra-asht-aru, i,
176 ; ii. 341 Sekhet (Isis), ii. 216 Sekhet-metu, i. 244 Sekhet-Nut, i. 515 Sekhet of Thebes, i. 211 Sekket-Ra, i. 433
Sekket- Saneh emu, ii. 120 Sekhet- Sasa, i. 35 Sekhet-tcher, i. 110 Sekhiu, ii. 340 Sek-hra, ii. 341 Sekhti-hetep, ii. 341 Sekhtiu, i. 244 Seksek, ii. 341 Seksen, i. 82 Sektet Boat, i. 206, 331, 332, 335, 336, 337, 352, 506 ; ii. 11, 104, 105, 159 Selene, ii. 187 Self-production, i. 295 Selqet, i. 455 ; ii. 377 Semaahut, ii. 317 Sem (god), ii. 129 Sem, priest, i. 514 Sem-af, i. 259 Sem-Heru, i. 248 Sem-Nebt-het, i. 252 Sem-shet, i. 252 Semamti, i, 177 Semetu, i. 176 Semi, i. 198
Semit-hen-abt-uaa-s, i. 220 '
Semket Boat, i. 110, 323
Semsem, i. 252
Semsu, name of Ra, i. 346
Semt, ii. 302
Semtet, ii. 306
Semti, i. 191, 358, 506 ; ii. 116, 117
Semu-heh, ii. 60, 340
Semu-taui, ii. 340
Senb-Kheperu, ii, 302
Senem, ka of Ra, ii. 300
Senemet, i. 429, 515
Senenahemthet, i, 23
Seni, i. 452, 463
Senit, i. 97, 439
Senket, i. 241 Senk-hra, i. 346 ; ii. 317 Senki, ii. 317 Senmet, i. 433 Senmut, i. 433 ; ii. 51 Senmut, Island of, ii. 43 Sennu, ii. 251 Senses, gods of, ii. 296,
297 Sent, ii. 129 Senti-Nefert, i. 99 Semi, ii. 255 Sep, i. 401 ; ii. 261, 291 Sepa, i. 494 ; ii. 340 Sepes, ii. 340 Sephon, ii. 249 Sephu-urt, i. 82 Sept, i. 25, 82, 107,166,
178, 200, 435, 436 ; ii.
53, 249 Sept (city), i. 443 Sept (god), i. 100, 446;
ii. 56, 340 Sept (nome of), i. 100,
432, 498 Sept, star, ii. 50, 215 Sept, symbol of, i. 499 Sept-hra, i. 228 Sept-Hat, i. 471 Sept (Isis), ii. 213 Sept, ka of Ra, ii. 300 Sept -mast- en -Rerti, ii,
340 Sept-mert-et, ii. 251 Sept-metu, i. 225 Sept - kheri - nehait - ami -
beq, ii. 340 Septet, i. 83 ; ii. 308 Septet-uauau, i. 182 Septet - uauau - setet - sen-
Ra, i. 182 Septit, i. 432, 499 Septu, i. 521 ; ii. 291 Seqebet, ii. 341 Seqet-hra, i. 176 ; ii. 341
INDEX
423
Ser, i. 230 Ser-aa, ii, 139 Seraa, ii. 320 Serapeum, i, 523 Serapeum, ii. 47, 127 ;
Egyptian name of, i.
513 Serapeum at Sakkara, ii.
195, 350 Serapeum of Het, ii. 256 Serapeum of Memphis, ii.
199 Seraphim, i. 6,7 Serapis, ii. 46, 195-201,
349 Serat-beqet, ii. 340 Seref-ur, i. 82 Serekh, the, i. 25 ; illus- tration, i. 26 Serekhi, i. 419 ; ii. 340 Serem-taui, i. 326 Seres-hra, ii. 340 Serisa, ii. 312 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,
362, 377 Serqet-hetu, i. 82, 455 Serqi, i. 343 ; ii. 320 Sert, ii. 306 Sesenet-khu, i. 211 Seshaa, i. 86 Seshemet, i. 468 Seshem-Nethert, i. 343 Seshesh (nome) i. 97
Sesheshet, i. 31 Seshet, ii. 341 Sesheta, i. 422, 424,
425 ; ii. 213, 256, 341 Sesheta (1st Circle), i.
238 Sesheta = Nut, ii. 106 Seshetai, i. 344; ii. 320 Seshetat, ii. 202 Seshet-kheru, ii. 341 Seshsha, i. 198 Sesi, i. 196 Sesme, 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 Set beings, i. 160 Set beings, inferior and
superior, i. 84 Set festival, i. 425 Set-heh, i. 255 Set, Ladder of, ii. 242 Set (nome), i. 97 Set of Oxyrynchus, i. 98 Set, the serpent, i. 481 Set, the snake, i. 250 Set-hra, i. 192 Set-kesu, i. 419 Set-Nephthys-Anubis, i.
114 Set-Nubti, ii. 251, 256 Set-qesu, ii, 341 Set-usert-aa, i. 447 Setaa, ii. 119
Setaa-ur, ii. 42 Seta-ta, i. 184 Setcha, i. 59, 60, 61 Setcheh, i. 23 Setchet, i. 180 Setchet-gods, i. 346 Setcheti, i. 347 Seteb girdle, i. 331 Setek, ii. 341 Setem, God of hearing,
ii. 298 Setem, ka of Ba, ii. 300 Seth, ii. 246, 247 Setkasetha, i. 82 Sethat, ii. 56 Sethe, Prof., i. 330, 523 Sethroites, i. 96 Setheniu-tep, i. 201 Seththa, i. 82 Sethu, i. 196 Seti I., i. 290, 348, 364,
370 ; ii. 5, 33 Seti I., sarcophagus of,
i. 171, 178 Seti II., i. 348 Seti II. Menephtah, ii.
251 Setu, i. 246 Seven Gates, i. 273 Seven hawks, i. 516 Seven-headed serpent, i.
267 Seven Scorpions of Isis,
i. 488 Seven Spirits, the, i. 494 Seven Tablets of Creation,
i. 290 Sha, a mythical animal,
i. 60 Bha-qa-em-Amen, i. 331 Shabu, ii. 341 Shadow of Khepera,i. 310 Shadow of Tern, ii. 88 Shai, i. 343 ; ii. 317 Shai, Luck, ii. 144
424
INDEX
Skai-qa-eni-Annu, i. 331 Skaka-Amen- Shakanasa,
er- katu -Tem - seketck -
nef-taui, ii. 19 Shakanasa, ii. 342 Skamask, i. 359 Skapuneterarika, ii, 19,
341 Sharpe, i. 204 Skareskarekket, ii. 19,
344 Skareskareskapuneterari-
ka, ii. 341 Skarskatkakatka, ii. 21,
342 Skaskertet, i. 483 Skas-ketep, i. 97 ; ii. 148 Skat am Tuat, i. 174 Skat en Sebau, i. 175 Ske-en-Sasa, i. 47 Skef-beti, ii. 293 Skefit, ii. 342 Skeft-hat, ii. 51 Skekbui (S. wind), ii. 296 Skema, ii. 322 Skemat-kku, i. 244 Skemertki, i. 246 Skemsu Heru, i. 84,
158 Skemti, i. 194, 347 Skenat-pet-utkeset-neter,
ii. 342 Skeneset, ii. 374 Ske-neter, i. 481 Skenit, ii. 60 Skent, ii. 130 Skentket, ii. 25 Skentkit, ii. 184, 342 Skent tree, i. 468 Skentu, ii. 35 Ske-niu-aka, i. 481 Skenuti, ii. 288 Skep, i. 492 Skepes, i. 234 Skepet, ii. 310
Skepi, i. 191, 343; ii.
320 Skeps, ii. 291 Skeps, ka of Ea, ii.
300 Skeps = Tkotk, i. 402 Skepu, i. 250 Skeput, ii. 359 Skerem, ii. 342 Ske-Sasa, i, 35 Skesat-inaket-neb-s, i.
208 Skesemu, i. 38, 50 Skes-en-mek, i. 492 Skesera, i. 246 Skeskemu, ii. 34 Skeskkentet, i. 83, 514 Skes-kkentet, ii. 342 Skesmu, i. 83 ; ii. 306 Skesskes, i. 196 Skesu-Heru, i. 158 Sket, i. 98 Sketa, i. 326 ; ii. 297 Sketa-ab, i. 189 Sketa-kra, ii. 342 Sketa-sketa- Ameni, name
of Ea, i. 345 Sketa, tke Tortoise-god,
ii. 376 Sketa-kra, i. 343 Sketait, i. 445 Sketat-besu, i. 200 Sketat (goddess), i. 446 Sketat (Isis), ii. 213 Sketati, i. 342 Sketau, i. 200 Sketennu, i. 470 Sketenu, i. 433 Ske-Tesker, i. 433 Sketet, ii. 357 Sket-f-met-f, ii. 322 Sketku, ii. 310 Sket-kkeru, i. 419 Sketu, i. 250, 252, 254 Skibba, i. 16
Skiin'on ben-Lakisk, 276
Skiskanim, i. 7
Skoulder of Osiris, i. 468
Skoulders and arms r: Set, i. 110
Skrew mouse, ii. 369
Sku, i. 58, 82, 130, 260, 305, 310, 340, 496, 502; ii. 1,87-94, 291, 292, 302, 317, 342; birds of, i. 168 ; kouse 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, ii. 65
Sku = Air, ii. 98
Sku and Tefnut, origin of, i. 296, 297
Sku-Aten, ii. 71
Sku-Kknemu-Ea, 357
Sigkt, god of, ii. 298
Siket, ii. 307
Silsila, ii. 356
Silurus fisk, ii. 382
Simon, Saint, i. 280
Sinai, ii. 290
Sinope, ii. 197, 198, 199
Sipkirepsnikkieu, i, 281
Sisesme, ii. 306
Sisro, ii. 306
Sistrum, tke, i. 421
Sit, ii. 304
Skull = goose, i. 109
Sky, four pillars of, i. 157
Sky Motker, ii. 106
Sky, of day and nigkt, i. 156
Slatin Paska, quoted i. 17
Sma, i. 110, 453
Sma, a king, i. 31
Sma-Bekutet, ii. 31, 35
Sma-ta, i. 347
INDEX
425
Sma-ur, i. 82
Smai, ii. 247
Smaiu, ii. 247
Smam, ii, 340
Sniamti, ii. 340
Smaru-ur, i. 504 ; ii. 95
Smat, ii. 306
Smen, 357
Smen-Maat, i. 513
Srnermut, i. 468
Smentet, i. 82
Smetti, ii. 340
Smetu, ii. 340
Smour, i. 281
Smy, ii. 246
Snake, i. 16
Snake-god, ii. 36
Soane, Sir John, i. 178
Socharis, ii. 117
Sokkabrikher, i. 281
Soles of the feet = Maati boat, i. 110
Solomon of Al-Basra, i. 6
Solon, i. 332
Sons of God, i. 32
Sosibius, ii. 199 Soteles, ii. 199
Sothis, i. 58, 435, 436, 488, 514, 517, ii. 110, 249 Sothis, ii. 308 Soubaibai Appaap, i. 280 Souchos, ii. 354 Soul, a name of Ra, i.
348 Souls of Annu, ii. 86,
106 Soul of Ra, 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 Sphinx, i. 471, 472 ; ii.
69 Sphinx at G-izeh, i. 62 Sphinx, hawk-headed, i.
194 Sphinx, the, ii. 361 ff. Sphinx-god, i. 348 Sphinxes, i. 222 Spirits of Horus, 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, ii. 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, i. 448 Steps, the god on, ii.
117 Story of the Shipwreck,
i. 20 Strabo, i. 96, 444; ii.
347, 350, 351, 352,
353,355, 370; quoted, i. 62 Strassmaier, Dr., ii. 316 Stream of Osiris, i. 212,
214 Succoth, i. 99 Sudan, i. 22, 145 Sudan, the Eastern, i. 14,
17 Sudani 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 Suten-henen, i. 353, 365;
ii. 58, 93, 148, 155 Suten-taui, i. 511 Suti, i. 497, 504 ; ii. 26,
241-254 Swallow, the, ii. 373 Sycamore, ii. 107 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 religion, i. 334 Syrians, ii. 23 Syrians, their system ol
angels, i. 6 ff.
426
INDEX
Ta, i. 241
Ta-ahet, ii, 22 Ta-apt, ii. 29 Taat, i. 497 Ta-at-Nehepet, ii. 213 Ta-en-tarert, i. 97 Ta ftu Meskhenu amu
Abtu, ii. 184 Ta-her-sta-nef, ii. 153 Ta-hetchet, ii. 261 Ta-het-pa-Aten, i. 513 Tait, i. 83, 432 ; ii. 343 Taiti, ii. 343 Ta-kehset, ii. 255 Ta-kens, i. 401, 477 ; ii.
51 Ta-kenset, ii. 17 Ta-kensetet, i. 519 Ta-khent, ii. 133 Ta-khent (nome), i. 96 Tale of the Two Brothers,
i. 19 Talmis, i. 401 Tamai al-Amdid, ii. 64 Tamarisk tree, ii. 189 Ta-mes-tchetta, i. 437;
ii. 26 Tamt, i. 339 Ta-neserser, i. 192 Ta-neter, ii. 289 Tanis, i. 100, 473, 474,
482, 484 Tanites, i. 96 Tape, ii. 3 Tar, i. 520 Tarabil, a name given to
Pyramids, i. 14 Ta-ret, i. 419 ; ii. 343 Tarshishim, i. 7 Tartarus, ii. 100 Ta-sent, ii. 65 Ta-sent-nefert, i. 431,468 Ta-she (Fayyum), i. 98 Ta-Shetet, ii. 357 Taste, god of, ii. 299
Tatau, ii. 121 ff. Ta-tchesert, 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. 508 Ta-thunenet, i, 508 Tattam, i. 66 Tattu, i. 103, 104, 410,
425 Tattu (Mendes), ii. 157 Tatuba, i. 208, 210 Ta-tunen, i. 89, 131, 132,
133,351,508; ii. 343 Tauith, ii. 90 Ta-ur, i. 401 Ta-urt, ii. 30, 193, 269,
285, 359 Ta'ut, ii. 289 Tav0e, i, 289 Tawfan, ii. 247 Tchabu, ii. 45 Tchafi, ii. 299 Tchalu, i. 100 Tchapuna, ii. 281 Tchar, i. 482, 484, 515 Tchart, i. 492 Tcharu, ii. 69, 70 Tcha-Tuat, i. 242 Tchefa, ka of Ea, ii.
300 Tchefau, ii. 216 Tchefet, ii. 62 Tcheft (Isis), ii. 216 Tcheftchef, name of Ea,
i. 344 Tehehes, ii. 344 Tchemtch-hat, ii. 317 Tchen, ii. 263 Tchent, ii. 25, 83 Tchenteru, i. 83 Tchenti, i. 347
Tcheqfi, i. 99 ; triad of,
i. 113 Tcher-khu, i. 241 Tchert (city), ii. 27 Tchertet, ii. 24 Tcherutet, i. 433 Tcheruu, ii. 344 Tchesef, i. 177 Tcheser (king), ii. 52, 53,
54 Tcheserit, i. 196 Tcheser-shetat, ii. 301,
302 Tchesert, i. 168 ; ii. 344 Tcheser-tep, i. 23, 419 ;
ii. 344, 363 Tcheser-tep-f, i. 49, 138;
ii. 34 Tchenttchenter, i. 83 Tchestcheset, ii. 22 Tchet-s, i. 252 Tchetbi, i. 184 Tchetemet, i. 479 Tchetut, ii. 213 Tears of Khepera, the
origin of men, i. 312 Teb, i. 96 f eb, city of, ii. 206 Teb-her-kehaat, i. 176 Teb-hra-keha-at, ii. 344 Teba, i. 83 Teba, i. 244 Tebat, i. 241 f ebati, i. 343 ; ii. 317 Tebat-neteru-s, i. 238 Tebt (Tanis) i. 473 Tebut, i. 97 Teeth = Souls of Annu,
i. 109 Tefen, i. 83, 487 ; ii. 92,
206, 207 Tefer-Tem, i. 514 Tefnet, i. 115 ; ii. 92 Tefnut, i. 58, 83, 305,
310, 341, 463, 515;
INDEX
427
ii. 1, 66, 87-94, 317,
343 Tefnut, Aat of, ii. 93 Tefnut, House of, ii. 93 Tefnut, origin of, i. 116 Tefnut - Nebuut - Sekhet -
Net, ii. 357 Tefnut-Seb-Nut, i. 240 Tehut (nome), i. 100 Tehuti, i. 83, 113 ; ii.
26, 289, 302, 343 Tehuti, derivation of, i.
402 Tehuti-Hapi, ii. 343 Tehuti -khenti-Tuat, i.
226 Teka, i. 437 Tekaharesapusaremkaka-
remet, i. 519 Teka-hra, i. 186 Tekem, ii. 343 Tekemi, i. 186 Teken-en-Ka, ii. 322 Tekh, i. 516 Tekh-heb, ii. 292 Tekhi, ii. 292 Tekhni, i. 370 Teleute, ii. 187, 256 Tell al - Maskhutah, i.
353 Tell el-'Amarna, ii. 23,
72 Tell el-Kebir, i. 353 Telmes, ii. 288 Tern, i. 33, 46, 83, 92,
180, 182, 184, 203,
330; ii. 1, 25, 34, 66,
87, 98, 115, 210, 244,
289, 317 Tern, Eye of, i. 305 Tern, or Teniu, i. 349 ff. Tern = Osiris, ii. 139 Tern ka khat paut aat,
ii. 183 Tem-Asar, i. 354
Tern-Harmachis, i. 352 Tem-Heru-khuti, i. 338,
352*, 354 Tern Horus, i. 351 Tem-Iusaaset-Nefer-Tem ,
i. 450 Tem-Khepera, i. 332 Teni-Khepera-Shu, i. 238 Tem-kheprer, i, 83 Tem-Ka, i. 92, 109 Tem-sep, i. 419 ; ii. 343 Tem-Thoth, i. 412 Temau, i. 246 Temretut, i. 493 Temt, ii. 7 Temt, counterpart of Tern,
i. 446 Temt (Hathor), i. 431 Temt-hatu, i. 343 Terutemtch, ii. 317 f emtet, 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 his
mother, i. 363 Temu - H eru - khuti - Khe-
pera, i. 353 Temu of Succoth, i. 99 Temu-Heru-khuti, i. 417 Temu-Khepera, ii. 11 Ten (king), i. 506 fen (nome), i. 31, 97 Tena, ii. 344 Tena basket, ii. 5 Tena Festival, ii. 128 Tenait, ii. 343 Tenanu, i. 84 Tenemit, ii. 343 Tenen, i. 508 Teni, i. 232 Tenith, i. 232 Tenpu, ii. 344
Tent, i. 200 Tent-baiu, i. 212, 521 Tenten, i. 83 Tentit-uhes-qet - khat-ab,
i. 246 Tentyrites, i. 96 Tep, i. 88, 454 ; ii. 56,
117 Tep-ahet, i. 98, 432, 433 Tepa-kenmut, ii. 304 Tepa-khentet, ii. 305 Tepa-semt, ii. 306 Tepan, i. 222 Tepeh-tchat, i. 513 Tephet-shetat, i. 230 Tepi, i. 194, 242 f ep-nef, i. 515 Tepthera, i. 246 Tep-tu-f, ii. 263 Tepu, i. 211, 410 Tepui, i. 252 Ter, i. 224 Termes, ii. 288 Terrifier, the Great, ii.
119 Tes-aha-Ta-thenen, i. ' 240 ' Tes - am - mit - em-sheta- f,
i. 242 Tes-ermen-ta, i. 241 f esert-ant, i. 244 Tesert-baiu, i. 203 Tesher, ii. 344 Tesher-maati, ii. 129 Tesher-maati - ammi-het-
Anes, i. 494 Teshtesh, ii. 343 Tes-khaibit-tuatiu, i. ' 241
Tes-khem-baiu, i. 240 Tes-khu, i. 241, 259 Testes, Lake of, i. 335,
339 Tes-Ra-kheiti-f, i. 241 Tes-sekkem-aru, i. 241
428
INDEX
Tes-sept-nestu, i, 241 Tes - sheta - em - thehen-
neteru, i. 240 Tes-sma-kekui, i, 241 Tet (Edfu), i. 478 f et, ka of Ea, 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 Ea,
i. 432 Tethys, ii. 217 Tetteta, i, 524 Tettu, ii, 121 ff. Tettu (Mendes), ii. 116 Thales, i, 332 Thanasa, ii. 344 Thanasa-Thanasa, ii. 21 Thapu-Arenuta, ii. 283 Tharnakhakhan, i. 280 That (Isis), ii. 213 Thebes, i. 31, 431, 492,
523 ; ii. 3, 12, 21 ; of
100 gates, i. 1 ; of the
Delta, ii. 31 ; triad of,
i. 114 Theb-ka (uome), i. 100 Theb-neter, i. 100 Thebti, i. 488 Thehennu, ii. 25 Theket, i. 99 Thekshare - Anien - Eere-
thi, ii. 20 Themaru, i. 259 Themath, i. 248 Themat-hert, ii. 304 Themat-khent, ii. 305 Themehu, i. 304 Themes - en - khentet, ii,
05 Then-aru, i. 345 ; ii. 320 Thenemi, i. 419, 445 ; ii.
344
Thenen, i. 523 Thenenet, i. 431 ; ii. 213 Thenenet (Isis), ii. 216 Thenit, i. 97 Then-neteru, i. 257 Thenti, i. 344 ; ii. 317 Theodosius, ii. 351 Theogony of Heliopolis,
i. 116 Therer, i. 492 Thernops, i. 280 Theropsin, i. 280 Thes-Hertu (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-
qet, 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. E. Camp- bell, i. 359; ii. 282, 316 Thosolk, ii. 308 Thoth, i. 9, 20, 34, 36, 37, 95, 98, 100, 113, 190, 196, 324, 336, 369, 400 ff., 421, 427, 477, 482, 516; ii. 33, 85, 125, 129, 140, 156, 204, 210,
211, 244; angels of, ii. 119 ; as recording- angel, i. 408 ; Books of, i. 414, 415 ; in the judgment, ii. 145 ; on his staircase, i. 211 ; the intelligence of God, i. 150
Thoth and Osiris, i. 410
Thoth Horus, i. 413
Thoth Trismegistos, i. 401
Thothmes I., ii. 285
Thothmes III., i. 142; ii. 23, 278
Thothmes IV., i. 471, 472 ; ii. 69
Thrissa fish, ii. 382
Throne of iron, i. 58
Thrones (angels), i. 6
Thuau, ii. 69
Thueris, ii. 193
Thuket, i. 353
Thunder, i. 414
Thuthu, wife of Ani, ii. 143
Tiamat, i. 18, 277-279, 288, 291; ii. 314; caught in a net, i. 407
Tiele, Prof., i. 136, 137, 138
Tigris, i. 277
Tim, ii. 289
Time, primeval, i. 288
Timotheus, ii. 217 ; the Interpreter, ii. 199
Tithorea, ii. 218, 219
To-day, ii. 99, 123
Tom, ii. 304
Tombs of the Kings, i. 178
Tongue = steering pole, i. 109
Toothache, incantation against, i. 360
INDEX
429
Topheth, i. 273 Tortoise, i, 254 ; ii. 376 Totems, i. 27 Toua, i. 280 Touch, god of, ii. 296 Tpebiou, ii. 307 Tpekhonti, ii. 305 Tpekhu, ii. 307 Tree gods, i. 116 Trees, talking, i. 19 Tree-trunk of Osiris, ii.
124, 125 Tree worship in the
Sudan, i. 17 Triad, the, i. 114 ff. Triangle, the, ii. 252 Tribal ancestors, i. 27, 28 Trocho'ides, i. 452 Trolls, i. 12 Tua-Heru, i. 248, 254 Tua-khu, i. 248 Tuamu, ii. 316 Tuamutef, i. 83, 198,
456; ii. 129, 145, 344 Tuamutef = East, i. 158 Tuamutef, son of Horus,
i. 491, 492 Tua-mut-f, ii. 184 Tuat, i. 158, 510, 511 ;
ii. 14, 51, 77, 97, 105,
131 ; divisions of, i.
176 ff. ; paut of, i. 91 Tuat, the Book of that
which is in, i. 174 ff. Tuat, the, described, i. ' 171 ff.
Tuatet-niaket-neb-s, i. ' 242
Tuati, i. 259 ; ii. 317 Tuati, a god, i. 343 Tuau = To-day, ii. 99,
361 Tu-f (nome), i. 98 Tu-menkh-rerek, ii. 344i Tun-abui, ii. 322
Tunep, ii. 23 Tun-pehti, i. 176 ; ii. 344 Tuphium, ii. 357 Tu-qa-aat, i. 178 Tu-qat, i. 97 Turquoise, sycamores of,
ii. 107 Turrupa, i. 326 Turtle, i. 24 ; ii. 376 Tushratta, ii. 279 Tut-ankh-Amen, ii. 83,
84 Tutu, i. 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, ii. 327
Ua-ab, i. 180
Uaau, i. 176; ii. 327
Uab (nome), i. 98
Uafet, i. 513
Uahu, i. 80
Uai, i. 326
Uaipu, ii. 327
Uak festival, ii. 149
Uakh, i. 168
Uamemti, i. 198, 419;
ii. 327 Uart, ii. 121 Uart-neter-semsu, ii. 327 Uas (nome), i. 31 Ua seqeb em HetBenben,
ii. 183 Uash, ii. 25 Uash-ba, i. 344
Uash-neter, ii. 310 Uasri, ii. 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 ; ii.
8, 48, 71, 104, 289 Uatchet (nome), i. 97 Uatchet-Isis, i. 440 Uatchit, i. 24; ii. 292,
327 Uatchit (Isis) ii. 213 Uatch, ka of Ka, ii.
300 Uatch-Maati, ii. 327 Uatch-nes, i. 419 Uatch-Nesert, ii. 327 Uatch-ura, ii. 47 ; Lake
of, ii. 60 Uatchti goddesses, ii. 8,
11 Uauaa, i. 161 Uauat, i. 477 Uben, i. 345 ; ii. 320 Uben-An, i. 345 Ubes-hra-per-em-khet-
khet, i. 494; ii. 327 Ufa, i. 23 Ui, ii. 327 Un (god), ii. 114 ; nome
of, i. 98, 426 Un-hat, ii. 328 Un-nefer, i. 149, 427,
475; ii. 114, 138, 145;
hymn to, i. 153 Un-nefer-Heru-khuti,
502 ; ii. 154 Un-nefer (Osiris), i. 490 Un-nefer, son of Nut, ii.
154 Unas, i. 22, 23, 32,-33 ;
ii. 8, 32, 33, 34,~43 ;
hunts, kills, and eats
430
INDEX
gods, i. 34 ff, ; on the
Ladder, ii. 242 Underworld, the, ii. 105,
170 ff. ; Paut of, i. 91 Unen-nefer, ii. 328 Unnu, i. 405; ii. 107
251; city of, i. 426;
the Hare-god, ii. 371 Unnu-Meht, i. 88 Unnu-Eesu, i. 88 Unnut, ii. 327 ; goddess,
ii. 371 ; city, ii. 371 ;
counterpart of Thoth,
i. 426 Unnut-netchtet, i. 200 Unpepet - ent - Het - Heru,
ii. 327 Unt, i. 161 Unt (Xth Aat), i. 178 Unti, ii. 154, 328 Unti (Apep), i. 326 Unti (god), ii. 114 Unti, star-god, i. 198 Uraeus, early worship of,
i. 24 Ur-at, ii. 328 Ur-gu-la, ii. 316 Ur-hekau, ii. 328 Ur-heket, ii. 292 Ur-mah, ii. 316 Ur-maat, ii. 328 Ur-maat-s, ii, 328 Ur-inaau, ii, 73 Ur-mertu-s-tesker- sheni,
ii. 328 Ur-mer, ii. 351 Ur-nes, i. 208 Ur-pehui, ii. 328 Ur-sheps-f, i. 80 ; ii. 197 Ur-sun, i. 458 Ur-tenten, i. 480 Ur-Uatchti, i. 483 Ureret Crown, ii. 154 Urit, i. 401 Urshiu, ii. 320
Urshiu, a god, i. 347 Urshiu, the Watchers, i.
347 Urshu of Pe, i. 84 Urshu of Nekhen, i. 84 Urt, i. 80, 101, 230, 456 Urt-ab, ii. 139 Urt-Apset, i. 432 Urt-hekau, i. 80, 456;
ii. Ill, 256, 362 Urt-sekhemus, i. 216 Urti goddesses, ii. 116 Us, a nome, i. 31 Us-ar (Osiris), ii. 113 Usekk-hra, ii. 328 Usekh-nemt, ii. 328 Usekht-Maati, ii. 128 Usekht-neinniat, i. 419 User, ii. 113 User-ab, ii. 328 User-ba, ii. 328 Userkaf, i. 329, 330 Usert, i. 80 ; ii. 85, 328 Usert (Isis), ii. 213, 216 Usert-heqet, i. 432 Usertsen I., i. 330 Usit, i. 248 Usoos, ii. 281 Usr-Ea, ii. 113 Usr, ka of Ea, ii. 300 Ustha, ii. 305 Utcha-ba-f, i. 101 Utcha-re, ii. 328 Utchat of Thoth, i. 413 ;
of Ea, i. 413 Utchat-Heru, the official,
i. 458 Utchat, seat of, ii. 155 Utchat - sekhet - ur t-hent-
neteru, i. 519 Utchatet, i. 436 Utchati, i. 160 Utch-re, ii. 263 Utennu, ii. 268 Utemm beings, i. 160
Utennu gods, i. 83, 84 Utet-heh, ii. 60, 328 Uteti, i.' 346 Utet-tef-f, ii. 322 Uthes, i. 80 Utu, i. 246 Utu-rekhit, i. 145, 419 ;
ii. 328 Uu, ii. 291
Veda, i. 135
Venus, i. 224; ii. 97,
100, 218, 253, 303 Vespasian, ii, 217 Vesta, ii. 253 Vine of heaven, i. 165 Vine speaks, i. 19 Virey, quoted, ii. 278 Virgin Mary and Isis, ii.
220, 221 Vulcan, i. 501 Vulture, early worship of,
i. 24 Vulture, the, ii. 372
Wadi er-Eababi, i. 373 Wadi Hammamat, i. 485 Wadi Sabu'a, ii. 22 Wall of Hell, i. 171 Walls, 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, ii. 356 Westcar Papyrus, i. 329 Wheat of Horus, ii. 118
INDEX
431
White Crown, i. 39, 53;
ii. 8, 26, 130, 151 White Nekhen, i. 439 White Wall, i. 125,514;
ii. 148 Wiedemann, ii. 97, 285 Wilbour, Mr. C, ii. 52 Wind-gods, i. 202; ii.
295, 296 Wine of the gods, i. 58 Wings of angels, i. 5 Winter Solstice, ii. 264 Wolf, the, ii. 366 Women in Egyptian
heaven, i. 166 Words of power, i, 13 Word-soul, i. 340
Words, weighing of, i.
408 World-body, ii. 299 World-Soul, ii. 299 Worm of Babylonia, i.
359 Worm, the, i. 202 Workshop of Ptah, i. 501
Xarmarokh, i. 266 Xois, i. 99, 432 ; ii. 22
Xoites, i. 96
Yahweh, i. 137, 141, 278 ; ii. 74
Yannai, i. 276 Ya'uth, ii. 289 Yesterday, ii. 99, 123
Zabara, Mount, ii. 281
Zagoure, i. 280
Zenei, i. 281
Zenodotus, i. 289
Zibanitum, ii. 316
Zodiac of Dendera, ii. 312
Zodiac, origin of, ii. 312- 314
Zodiac, Signs of, Egyp- tian, ii. 315
Zorokothora, i. 280
PRINTED Bf GILBERT AND RIV1NG10N, LTD., SI'. JOIN'S HOUSE, CLERKEX WELL, LONDON, E.C.
BL2441.B927V.2
The gods of the Egyptians; or, Studies
Princeton Theological Semmary-Speer Library
1 1012 00034 3618
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