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THE
GODS OF THE EGYPTIANS
LONDON PEINTED BY GILBERT AND RIVINGTON, LTD. ^T. JOHN'S HOtTBE, CLEEKEN'HffiLL, B.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 BUDGrE,
M.A., Litt.d., d.Litt., d.Lit.
KEEPER OP THE EGYPTIAN AND ASSTEIAN ANTIQUITIES IN THE BRITISH MUSEUM
WITH
AND
131
98 COLOURED PLATES ILLUSTRATIONS IN THE TEXT
VOLUME
II.
CHICAGO
THE OPEN COURT PUBLISHING COMPANY LONDON: METHUBN & 1904
CO.
—
CONTENTS CHAP. I.
II.
III.
IV.
V. VI,
Hapi, the
God of the Nile
42
Aten, the God and Disk op the Sun
68
The Great Company of the Gods of Heliopolis
Hymns to
Osieis feom the
Hymn
to
148
Osieis,
"Book of the Dead"
— Hieeoglyphio
text
transliteeation and teanslation
The Names of
.
,
with
Isis
XIV.
XV. XVI. .XVII.
XVIII.
XIX.
153
inteelinbab
Osieis
Plutaech's Mythological Histoey op
.
..... and Osieis
AsAE-HiPi OE Seeapis
162
.
176
.
186 195
IXJIirisis -
85 113
VIII.
XII.
...
Osmis Osieis
XI.
1
49
Hymns to
X.
PAGE
The Teiad op Elephantine
VII.
IX.
...
Amen, and Amen-Ea, and the Tbiad op Thebes
202
The Soeeows of
222
Isis
Set and Nephthys
241
Anpu oe Anubis
261
HoEus
267
CiPPi OF
Foreign Gods
Miscellaneous Gods
275 :
1.
Gods of the Cubit
2.
Gods of the Days of the Months
3.
Gods op the Months
292
4.
Gods op the Bpagomenal Days
293
5.
Gods of the Houes of the Day
294
....
291
292
:
CONTENTS
vi
Miscellaneous Gods
{contimied)
—
CHAP.
....
294
Gods of the Houes op the Night
7.
Gods who watch behind Osieis-Seeapis
8.
Gods of the Winds
295
9.
Gods of the Senses
296
10.
The Soul-God
299
11.
Gods and Goddesses of the Twelve Houes op the Night
300
12.
.
•
.
295
Gods and Goddesses op the Twelve Houes of the
Day
'
.
.302
13.
Gods op the Planets
302
14.
The Dekans and theie Gods
15.
Stae-Gods behind Sothis and Oeion
....
304
16.
Stae-Gods op the Southeen and Noetheen Heavens
312
17.
The Zodiac
18.
Gods
19.
Gods op the Days op the Month
20.
Gods
in
in
Dead
XX.
PAGE
6.
310
,312
the Tomb op Seti 1
....
317
320
the Theban Eecension of the "Book op "
.
.
.
.
.
.
.
323
Sacked Animals and Bieds, etc.
345
Index
385
LIST OF
COLOURED PLATES TO TAOB PACE
5.
Amen-Ea, king of the gods The goddess Apit The god Amsu, or Min Menthu, lord of Thebes The goddess Mut
6.
Ta-urt (Thoueris)
7.
Khensu in Thebes, Nefer-hetep The dual god Khensu standing upon
1. 2.
3.
4.
8.
9.
Frontispiece
.... ....
2
24 28 30 34
.
......
Nefer-hetep
36
crocodiles
38
10.
The Nile-god Hapi
11.
Khnemu
12.
13.
The goddess Sati The goddess Anqet
14.
Heru-shefit, lord of Suten-henen
58 60
42
fashioning a
man upon
50
a potter's table
..... .....
54 56
15.
The goddess Anit
16.
Ba-neb-Tatau, the Eam-god
17.
21.
The god Shu The goddess Tefnut Seb, the Erpa of the gods The god Shu raising up Nut from Seb, and the Boats sailing over the body of Nut The Lion-gods of Yesterday and To-day ..
22.
Nut, the mother of the gods
23.
24.
Nut holding a table on which stands Harpocrat es Nut pouring out water from the sycamore tree
106
25.
Osiris-Unnefer
114
18.
19.
20.
26.
.
Osiris
on
Anubis ministering Ptah-Seker-Ausar
30.
Seti I. addressing Osiris
81.
The goddess Meskhenet The Judgment Scene (five-fold The goddess Isis Isis and Ptah-Seker-Ausar
34.
to Osiris
.
64 88
90 94 of the
Sun 96 98 102
104
120 130
....
28.
33.
Fields
.
29.
32.
.
.....
The Sekhet-hetepu, or Elysian and Isis in a shrine
27.
Mendes
.... ....
.
of
his bier
Khent-Amenti
132
136 138 142
.... plate)
144
202
206
Vlll
COLOURED PLATES
LIST OF ILLUSTRATIONS PAGE
.....
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 Hfe to Ptolemy Alexander .
........ ......
4 7
17
24
.
Apet
The Beams
of
Aten illumining the names
29 of
Khu-en-Aten and
his
family
Amen-hetep IV. and
his wife adoring
Amen-hetep IV. seated on 9.
10.
Amen-hetep IV. and Seb and Nut
.
Aten
73
his throne beneath the
his wife
Disk
.
and daughter
Shu supporting the boat of the Sun beneath the Nut giving birth to the Sun 13. Nut 14. Seb and Nut 15- -31. The Eesurrection of Osiris 11.
sky- goddess
Nut
.
12.
Osiris on his funeral bed
33.
Sepulchral stele
.
Serapis
35.
Eennut, lady of Aat
36.
The Seven Stars of the Great Bear Gods from the Metternich Stele
42.
Anthat
43.
'Ashtoreth
44.
Qetesh
.... .... ....
46.
91.
92.
The gods The gods
of the fourteen
.
249
.
276 277
.
.
.
.
279
280 282
284 285
295, 296 .
.
297 303
304-308 of the
gods from the tomb
of the fourteen days of the
215
.
.
Portraits of seventy-four
198
.
.
.
.
93.
152 196
268-273
Eeshpu Bes playing a harp Head of Bes 47. 48. Gods of the Winds The gods of the Senses 49. 50. The gods of the Planets 51- 87. The Dekans 88. The Boat of Osiris, the oldest company 89. The Star-gods near the North Pole The Signs of the Zodiac 90. 45.
103
104
.
37- -40.
Qetesh, Min, and Anthat
.
.
.
.
41.
99
101
.
.
the deceased adoring Osiris, Serapis, &c.
34.
98
132-138
..... ;
74 77
.
32.
70
giods,
.
.
.
of Seti I
waxing moon
days of the waning
&c.
moon
311 313
315
318, 319 .
.
321
321
B
THE
GODS OF THE EGYPTIANS CHAPTER
I
AMEN AND AMEN-RA, |]=^^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 Ambnt, (I
^ Texts,
e.g.,
'>^w>A J
and their names are found in the Pyramid
Unas, line 558, where they are mentioned immediately
after the pair of gods
and
Nau and Nen,
a^^va
in connexion with the twin Lion-gods
(1
%>
"""^
12.®,
§
Shu and Tefnut, who
two gods who made their own bodies,^ and with the goddess Temt, the female counterpart of Tem. 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 are described as the
gods in chief certainly as subsidiary forms of some of them, and
from the deities of
fact
that they are mentioned immediately after the
primeval matter,
Nau and Nen, who we may
to be the equivalents of the
watery abyss from which
sprang, and immediately before
Temt and Shu and
consider
all
things
Tefnut,
it
would seem that the writers or editors of the Pyramid Texts
ii:£]ii-^iip™-^P"™^pp A/WV\A
II
—
D
^^
D°S'
FORMS OF AMEN
2
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 assigned great
existence.
their
antiquity to
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
The word or
is
in
is
hidden," " what
like,
it.
and
collected
men," and
it
h
:
,
certainly
means " what
may be Amen we often
proved by scores of examples which
from texts of is
amen
all
periods.
In hymns to
and " hidden
" hidden to his children,"
to gods
and
has been stated that these expressions only refer to
the "hiding,"
"setting" of the sun each evening, and that
i.e.,
mean
they are only to be understood in a physical sense, and to
nothing more than the disappearance of the god
men
that
all
not seen," " what cannot be seen," and the
is
this fact is
read that he
root
'^^^^^
Amen
from the
the god himself
Now, not only 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 sight of
at the close of day.
is
said to be " hidden," but his
something more than the " sun which has disappeared below the horizon," and that
mortal eyes, and well as men.
who
is invisible,
Amen
to
have been connected with the root men
is
to
him was
that of eternal.
represented in five forms
:
—
1.
As
seen seated on a throne, and holding in one
is ,
gods as
as well as inscrutable, to
"to abide, to be permanent;" and one of the attributes
which were applied
1
god who cannot be seen with
In the times approaching the Ptolemaic period the
name Amen appears (I,
indicates the
it
and in the other the symbol of " life " in ;
who compose
a man,
hand the
this
when he sceptre,
form he
is
one
company of the gods of AmenRa, the other eight being Ament, Nu, Nut, Hehui, Hehet, Kekui, Keket, and Hathor.^ 2. As a man with the head of a frog, whilst
of the nine deities
his female counterpart
man with the head head of a cat.
4.
Ament
the
has the head of a uraeus.
3.
As a
of a uraeus, whilst his female counterpart has the
As an ape. '
5.
As a lion couchant upon a pedestal.
See Lanzone, op.
cit., pi.
12.
The Goddess APIT.
,
AMEN OF THEBES
3
Of the early history of the worship of
Amen we know
as far as the evidence before us goes
it
very general, and in
was the
fact,
appears not to have been
the only centre of
it
in the northern quarter of the city which
^ j] m ® from
this
5
article T, the
and from
was
Amen
called
find that
at Thebes
Apt,
'^ (|
(3
word, with the addition of the feminine
Copts derived their name for the city Tape, Tatib,
comes the common name " Thebes."
also
it
any importance
of
Under the Xllth Dynasty we
city of Thebes,
a sanctuary and shrine were built in honour of
later,
nothing, but
Over Apt
the quarter of the city there presided a goddess also called Apt,
Q who
was
,
q
goddess to
either the personification of
whom
the quarter
;
is
it is,
represented
sceptre, |,
and
or a mere local
accident or design had given the same
name
as
however, most probable that the goddess was In the
the spirit or personification of the place. she
it,
we
see
"life,"
her in the form of a in her hands,
-r-,
head the disk and horns, ^4/' which glyphic which has for
its
reliefs
woman
on which
holding the
and wearing upon her
rest
upon
l2,
the
hiero-
phonetic value Apt, and stands for the
The
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
name
of the goddess.
disk
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 afterwards 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 ;
PRIESTS OF
4
AMEN
Apt from the earliest times, and that all As soon as the that they did was to rebuild Amen's sanctuary. Theban princes became kings of Egypt their priests at once began possessed a temple in
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,
to declare that their
Temu, Khepera, and Heru-khuti, but that all the attributes which were ascribed to them were contained in him, and that he was And as Thebes had become the capital instead greater than they.
Horus and Hekan presentinp; Amen-hetep
III., when a babe, and his double, to lord of the thrones of Egypt, king of the gods.
of Memphis,
it
followed
as
a matter of
attributes of all the great gods of
course
that
Memphis were contained
Thus by these means the priests making their god, both theologically and also.
of
Amen
Amen-Ra,
all
in
the
Amen
succeeded in
politically, the greatest
of the gods in the country.
Owing
XlVth
to the unsettled state of
Egypt under the Xlllth and
Dynasties, and under the rule of the Hyksos, pretensions of
kind passed unchallenged, especially as they were supported by arms, and by the end of the XVIIth Dynasty Amen had this
attained to an almost unrivalled position
among
the gods of the
HYMN TO AMEN-RA And when
land.
5
his royal devotees in this dynasty succeeded in
expelling the Hyksos from the land, and their successors the kings
XVIIIth Dynasty
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 of the
who
carried
included within himself
Amen
and of Ra.
all
the attributes of the primeval god
The. highest conception of Amen-JRa under the
XlXth and XXth^_Dynasties was power which was. the source and in the great deep, and itself
manifest_under
deity with which ascribed to
were not
Amen
cojatent
we
that of
invisible
a,n
creative
and ohlhe
earth,
in the Underworld, and. which
.made
of all
in heaven,
life
the.
form of Ra.
-Nearly^ every attribute of
are
made
by
familiar
after his union with
Ra
;
the
hymns
to
Ra was
but the priests of
Amen
witb^laimin^gjhgjjheir^qd was one of the greatest
of the deities of Egypt, for they proceeded to declare that there was
no other^godlike him,.and that he was^the greatest^o^them all. The power and might ascribed to Amen-Ra are well described The first of these occurs in hymns which must be quoted in full. in the Papyrus of Hu-nefer (Brit. Mus., 'No. 9,901, sheet i.), where this papyrus was it follows immediately after a hymn to Ra ;
written in the reign of Seti L, and
it is
interesting to observe that
the two gods are addressed separately, and that the
hymn
The text reads — " Homage
precedes that to Amen-Ra. " Amen-Ra, who dost rest upon Maat
"heavens every
face seefch thee.
:
;
Thou
as
to
Ra
to thee,
thou passest over the
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
hearest with thine ears and thou seest with thine eyes.
;
HYMN TO AMEN-RA
6
" Millions of years have gone over the world, and I cannot '
number
of those through
"Thou
dost pass
Thy
which thou hast passed.
" hath decreed a day of happiness in thy
name
tell
of
'
the
heart
Traveller.'
over and dost travel through untold spaces
" [requiring] millions and hundreds of thousands of years [to pass
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
'*
over]
" sink
;
down and
attributes
dost
ascribed to
generally bestowed
make an end
Amen-Ra
upon the
of the hours."
in
god
How
far the
hymn represent those the XlXth Dynasty is
this
in
unknown, but the points chiefly dwelt upon are the unityj_and_the invisibility, and the long duration of the existence .QjL-th« 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
drew a sharp
quite clear that Hu-nefer
it is
distinction
between the attributes of the two gods.
The following hymn,^ 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 " cattle.^ "
Homage
to thee,
—
life
" long,
all
Amen-Ra,
two lands, the governor of the Apts
" thou
of
(i.e.,
warmth
to all beautiful
lord of the thrones of the
Thebes, north and south),
BuU of thy mother, who art chief in thy fields, whose steps are 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" bom god of earth, and lord of things which exist, and stablisher of " creation, yea, stablisher of all creation.
Thou art One among the 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 " gods
" the lord of Maat, and..tiie_£ather.of the gods,
^
For the
Boulaq,
pll.
hieratic
11-13
;
text see Marietta, Les
and a French version
of the
and the creator of
Papyrus ^gyptiens du Muse'e de hymn is given by Grebaut, Hymne
a Ammoii-Ba, Paris, 1875. the
^ The word used here for cattle is nienmen, and a play is intended upon it and 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
thingg—yfEich e xist, andrjEe""progacer--.o£,lhfi--S±aff--ef
wheat and barley), and the maker of the herb of
life (i.e.,
thejfield
which
Sekhem who wast made (i.e.,. begotten) by Ptah, and the beautiful Child who art beloved. The gods acclaim thee, thou who art the maker of things which are belowj3ad--<)f things, which are above. Thou
giveth
life uniiQxatfcle.
Thou
art the beautiful
ilTumihesF^^ two lands, and thou sailest over the sky in peace, king of the South and North, Ra, whose word hath unfailing elFect, who art over the two lands, thou mighty one of two-fold strength, thou lord of terror, thou Being above who makest the
Ameu-Ra,
witli his attributes.
Thy
earth_according ta thine own^ designs.
devices are greate r
and more numerous than_those of anjoiSSJr;^3i^ The gods rejoice~inrthy beauties, and they ascribe praise unto thee in the great double house, and at thy risings in of flame.
Punt
(i.e.,
The gods
(or,
love the smell of thee
the spice land), thou eldest
from) the double house
when thou comest from 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
thou lord who art feared, thou Being of whom awe is great, thou Being whose souls are mighty, who hast possession of lord,
;
HYMN TO AMEN-RA
8
" crowns, "
make
who
make
dost
offerings to be abundant,
and who dost
divine food (tchefau).
" Adorations be to thee,
thou creator of the gods,
who hast Thou art
" stretched out the heavens and made solid the earth. " the untiring watcher, Amsu-Amen (or Min-Amen), the lord of
and maker of everlastingness, and to thee adorations Thou hast two horns
" eternity,
" are paid as the Governor of the Apts.
" which endure, and thine aspects are beautiful, and thou art the " lord of the
" lofty, thy tiara
"is
"goddesses
(^^ "^ ^)
,
and thy double plumes are
one of beauty, and thy White Crown (|
is
The
lofty.
crown
urei-et
Mehen f'^^^)? and
goddess
('^^PnPns
i-^-,
and the crowns of the South and North
"
croAvn,
" thy temple. "
the Uatcheti
Nekhebet and Uatchet), are about
" thy face,
Nemmes
(^^ and
face
is
the
,
and the helmet crown are thy adornments
Thy
^ /I^)
in
(?)
beautiful and thou receivest the Atef
crown (^^^) and 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
" makes sceptre
(())
,
)
,
and thou art the lord of the
and of the whip (or
" the beautiful Prince, " Crown,
(f
who
risest
flail,
like the
J\\
}
Thou
art
sun with the White
and thou art the lord of radiant light and the creator of The gods ascribe praises unto thee, and he who
" brilliant rays.
" loveth thee stretcheth out his " thine enemies to
"
and
"
Nak and maketh " Homage to
it
driveth
fall,
two hands to thee. Thy flame maketh
and thine Eye overthroweth the Sebdu fiends,
spear through the sky into the serpent-fiend
its
it
to
vomit that which
" hidden, thou lord of the gods "
hath swallowed.
;
is
thou art Khepera in thy boat,
and when thou didst speak the word the gods sprang into being. ^
In the text of Unas
"as one dead, but "
it
Ra, thou lord of Maat, whose shrine
thee,
Thy
sceptre a6
(
(1.
206 f.) we have, " O Unas, thou hast not departed thou hast gone to sit upon the throne of Osiris.
as one living
y
is
in thy hand, and thou givest
J
commands
to the living, thy
c> Q sceptre nehbet (www l) ^^^ ^^^ J " thy hands, and thou givest commands to those whose places are hidden."
"sceptre mekes
(
^\
^
^
j
are in
^''Wrv''''fe!^''?-3*;i^-'Sft'd:'!te!'^*'''i
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,
thou that makest them
it is
Thou
all to live.
hearest
" the prayer of
him that is oppressed, thou art kind of heart unto " him that calleth upon thee, thou deliverest him that is afraid " from him that is violent of heart, and thou judgest between the " strong and the weak. Thou art the lord of intelligence, and "
knowledge
is
that which proceedeth from thy mouth.
The Nile
" cometh at thy will, and thou art the greatly beloved lord of the " palm tree who makest mortals to live. Thou makest every work " to proceed, thou 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
"shrine: " moon,
"
last
Ani
^11
who makest
M Jl\,
mighty one who
risest in the
thou lord of the festival of the
new
the six days' festival and the festival of the
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.' '
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 " Hail to thee,
;
" 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.
" with delight when thou shinest. " when thou shinest in full strength
;
The dead are rapturous The cattle become languid beloved art thou when thou
" art in the southern sky, and thou art esteemed lovely
" art in the northern sky. " carry
away
all hearts,
" thy beautiful form
Thy
and love
when thou
beauties take possession of and
for thee
maketh
all
arms
maketh the hands to tremble, and
" melt at the sight of thee. " Hail, thou Form who art One, thou creator of
to relax,
all
all
hearts
things
HYMN TO AMEN-RA
10
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 " hail, thou
" 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 " creep and fly
;
thou
I'eptiles
causest the rats to live in their holes,
that
and
" the birds that are on every green tree. Hail to thee, thou " who hast made all these things, thou Only One thy might ;
" hath
many
Thou watchest
forms.
all
men
as they sleep,
" thou seekest the good of thy brute creation. " dost establish
and who
all things,
" people adore thee, saying, "
'
resting
"
'
us.'
" thee
among us
;
'
homage
All creatures say,
art
Atmu and
Harmachis,
all
Praise be to thee because of thy to thee because thou hast created
Hail to thee
'
and
Amen, who
Hail,
'
!
and
all
lands praise
from the height of the sky, to the breadth of the earth,
;
"
and to the depths of the sea thou art praised.
"
down
The gods bow
before thy majesty to exalt the Will of their Creator
" rejoice
when they meet
and say to
their begetter,
thee,
they
;
'
Come
"
'
in peace,
"
'
out the sky, and hast founded the earth, maker of things which
"
'
are, creator of things
"
'
strength [to thee
"
'
Will
"
'
hast given us birth.'
!]),
(or, souls) for
which
exist,
to
live
the
cattle
;
hast spread
(life,
health,
We
thou Governor of the gods.
maker of all maker of men, creator
" makest
thou Prince
thou hast made us
" Hail to thee, " gods,
who
father of the fathers of all the gods,
and
adore thy
thou hast made us and
things, lord of Maat, father of the
on
of animals,
the
hills.
" beautiful of face, beloved in the Apts,
" shrine,
lord
of grain,
who
Amen,
bull,
Hail,
mighty of
rising in the
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
" gods, living in " horizon.
head of the company of the thou Horus of the East of the double at the
Maat daily, Thou hast created the mountain, and the
" real lapis-lazuli at thy will.
silver
aud
Incense and fresh dntl are prepared
HYMN TO AMEN-RA
11
" for thy nostrils,
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. "
and
of the
" peace.
Thou
art the lord of the Sektet
Boat
Atet Boat, which travel over the sky for thee in
Thy
sailors
rejoice
when they
Nak
see
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 "
'
'
Hawk which
" Great
gladdeneth the body
" which gladdeneth the breast.
Thou
;
the Beautiful Face
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 ;
;
Homage
" appearances rejoice the two lands.
" lord of the throne of the two lands
;
to thee,
Amen-Ra,
thy city loveth thy radiant
" light."
The proof all
it
chief point of interest in connexion with this
affords of the completeness with
the attributes of
Sun-god, and
how
Ra and
which
Amen
hymn
is
the
had absorbed
of every other ancient form of the
in the course of about one hundred years he
had risen from the position of a mere
local
god to that of the
;
THE PRIEST KINGS
12
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
"king
of
them, in
gods" of Egypt.
tlie
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,"
^
l\'
AAAAAA
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 (the
glory and prestige
The
of Egypt.
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 Towards the close illustrates their influence over this monarch. 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 this
was
since the treasury of the
god
use of their order certain of the revenues of the city
only what was to be expected,
for,
;
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
by many
it
obtain a living.
difficult to
These
proved
facts are
but chiefly by the robberies which are
considerations,
described or referred to in several papyri of the royal tombs
Tombs of the Kings at Thebes and mummies at Der al-Bahari shows that
in the Valley of the
;
discoveries of the royal
the
the
Government of the period was unable either to protect the royal tombs or to suppress the gang of robbers who systematically pillaged them. The robberies were carried out with the connivance of several high officials, and it was to the interests of large numbers of the inhabitants of Thebes to make abortive the legal proceedings which were taken by the Government against them.
Notwithstanding their growing poverty and waning influence the
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,
priests in
In a very remarkable document wiitten 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
This
of a legal document.
the precision, and in the phraseology,
all
is
interesting
enough
as illustrating the
assumed to exist between themselves
which and their gods, but the introduction to the agreement is more important for our purpose here, because in it are enumerated all relations
the priests
the chief attributes which were ascribed to
XXIst Dynasty.
The following
—
the papyrus of Nesi-Khensu " This holy god, the lord of :
is
all
Amen-Ra under
the
a rendering of this portion of
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
divine matter which gave birth
first
" unto subsequent divine matter
^ !
the being through
whom
every
A
hieroglyphic transcript of the hieratic text of this remarkable document, together with a French translation, has been published by Maspero in Les Momies 1^
Boijales de Deir-el-bahari, p. 594 f. 2 Or, " the primeval paid which gave birth nnto the [other]
two pautti."
;
M
NESI-KHENSU
" [other] " thing
god hath existence
One One who hath made everyexistence since primeval times when the
;
which hath come into
world was created the being whose births are hidden, whose " evolutions are manifold, and whose growths are unknown ; the " the
" holy
;
Form, beloved,
terrible,
and mighty in his risings
" of wealth, the power, Khepera " his existence, except "
whom
who at the dawn " rays and beams of light " caused] all men to live ''
"
who
;
the lord
createth every evolution of
at the beginning
none other existed
in the primeval time was Atennu, the prince of
who having made himself [to be seen, 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 (oi- 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
" from the time that he " lands
by reason of
came
who hath been
prince
into being, the conqueror of the
his might, the
two
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
come into being the traverser of man who maketh himself young [again], with
things which are
" eternity, the old
;
;
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
Mighty one
of victory, the
supplications unto
Mighty one
him the
of twofold strength, the
who maketh an end of 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 Possessor of fear, the young Bull
hostile ones, the
;
;
who created the divine transformations unknown the king who maketh kings
Baiti is
;
to rule,
;
who and who
the holy one
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 foUoweth endureth
the creator of the world by his secret counsels
who
is
unknown and who
whose vicar
is
the god Khepera
more hidden than the
is
[other] gods,
unknown one who hideth which cometh forth from him he is the flame
the divine Disk
himself from that
;
;
the
;
which sendeth forth rays of
mighty splendour, but
light with
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 the god Nu cometh forward with the north wind in every god who maketh decrees for millions of this god who is hidden ;
;
;
whose ordinances are fixed and are not destroyed, whose utterances are gracious, and whose statutes fail double millions of years,
not in his appointed time
;
who
doubleth the years of those unto graciously protecteth
giveth duration of
whom
life
he hath a favour
him whom he hath
set in his heart
;
;
and
who who
hath formed eternity and everlastingness, the king of the South
and of the North, Amen-Ra,
jthe
king-^f the gods, the lord of
heaven and of earth, and of the deep, andjof the two mountains in whose form the earth began to exist, he the mighty one, who
,
FORMS OF AMEN-RA more distinguished than all the gods of the first and foremost ^ ompany." The definiteness of the assertions of this composition suggest it it formed the creed of the worshippers of Amen-Ra, for every 3
them appears
of
3
to
have been made with the express purpose
by the priests of other gods, and an examination of the sentences will
contradicting the pretensions urged
Aten and
.,
)w that
Amen
animate
ih
Osiris is
;
made
to be the source of life of all things,
ah"dr^ia-aniihate7
and that he
unknown God who made
jat
portant to note that he this text, a fact
is
the
identifie d
is
universe.
not in any
way
It
is,
identified
with the however,
with Osiris
which seems to indicate that the national god of
Resurrection in Egypt was ignored by the priests of
I
Amen
From what Amen-Ra it will be
o composed the contents of Nesi-Khensu's papyrus.
been said above as to the importance of
i
dent that a large number of shrines of this god must have sted throughout the country, but in nearly all of
and
intruder,
must have lived
his priests
them he was upon the
chiefly
lowments which the pious Egyptians had provided for gods ler than he.
We may now consider depicted on ,t
of a
ible
strong-bearded the
papyri.
^
in
which Amen-Ra
His commonest form
man who wears upon
various
sections
which
of
and green, or red and blue
;
are
round
)ported
by elaborately worked
his
coloured
neck he
shoulder-straps.
symbol of
life,
and in
his left the sceptre ]
.
is
His arms and
are provided with armlets and bracelets, in his right
ists
is
head lofty
his
a deep collar or necklace, and his close-fitting tunic
ars
ihe
monuments and
plumes,
srnately red
the various forms
hand
Hanging from
the tail of some animal, the custom of wearing which gods and kings was common in Egypt in the earliest times, tunic
is
this
form his
^^'"
?
O
title is
"
Amen-Ra,
^ ^# S-
lord of the thrones of the
l-*^«^ «f '^^ -g- of
sometimes holds the khepesh war knife, 1
For a number of them
2
Lanzone, op.
cit., pi.
,f='h-,
see Lanzone, op.
21.
cit.,
life,
two
f
in his right hand." pU. 18 &.
FORMS OF AMEN-RA At times he
is
hawk which
given the head of a
the solar disk encircled by a serpent,
Thebes
"
by a serpent
provided with
In
human
before
;
legs
him
and arms,
scenes
we
Amen-Ra
find
the
is
Amen-Ra-Temu dnlch,
of Heliopolis
,
which
is
and Thebes."
with the head of a ram, when he
usually wears the solar disk, plumes, and uraeus ever,
¥•
in
solar disk
offering lotus flowers to the
Thus he becomes the god both
many
surmounted by
is
he has the head of a man surmounted by the
encircled
god.^
as "
?o^;
17
;
he wears the disk and uraeus, or the disk only.
at times,
how-
In this form
called "
is Amen-Ra, lord of the thrones of the two lands, the " dweller in Thebes, the great god who appeareth in the horizon,"
he
Hera-sa-atep, king of Ethiopia, adoring
Amen-Ba.
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
Amsu,
is
represented with the body of the ithyphallic god
or Min, or
Khem,
i.e.,
as the personification of the
power
of
form he wears either the customary disk and In generation. plumes, or the united crowns of the South and North, and has one this
hand and arm shoulder; ^^^^
he
O ^^
raised to support is
''^r\
called
^ ^
^,
"Amen-Ra, and possesses
which he holds above the bull of all
the " god of the lifted hand," =^^ ^
II-
Lanzone, op.
cit., pi.
mother,"
the attributes of Fa-a,
\ i.e.,
his
his
19.
FORMS OF AMEN-RA
18
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 rising
the
flower represents
flower;* the lotus
sun,
which was
In two persea trees. wears another form Amen-Ra has the head of a crocodile, and he 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
between
supposed to issue daily from
of a goose
and
all
the animal sacred to
;
him
In very
over Nubia, was the ram.
especially in the Ptolemaic period, figures of
Amen-Ra
many
in
parts of Egypt,
late dynastic times,
became customary to make
it
which every important attribute In these he has the bearded head
in bronze in
of the god was represented.
of a man, the body of a beetle with the wings of a hawk, the legs of a
man with
four hands
extended. the
A
is
provided with
and arms, and four wings, the last named being One hand, which is stretched along the wing, grasps
symbols
support
the toes and claws of a lion, and
1
,
,
-^
,
u
after the
and two knives
,
another
;
manner of the "god
of the lifted
a third holds the symbol of generation and fertility fourth
The
is lifted to his head.
raised to
is
face of the
god
is,
;
hand;" and the
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 immediately following the
XXVIth
Dynasty, but some modifications of
The idea which underlies the figure is that of representing the paut or company of the gods, of which Amen was it
are not so old.
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
several passages relating to '
Op.
Amen, cit., pi.
or
we
find
Amen-Ra, which appear
20, No. 1.
to
— 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
view of keeping heat
The
world.
which
first
address
clearly a form of
is
phallus,"
X37
^
was composed with the body of the deceased in the Under-
in the
made
is
Amen-Ra,
o^i'^j
transformations, whose skins
''
is
to the
Cow Ahat,
^^ .Sa^ J|
for he is called " lord of the
"lofty of plumes,"
(i.e.,
"lord of
complexions) are manifold,"
the mighty runner of mighty strides," to the
god PAR,
"^ fD "^^^^3?
etc.
The second address
^•^•'
*^^ goddess Meh-urt
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 Amen, who art in Amen, head of the deceased, and runs, " " 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 or Net,
:
*'
Hail,
Amen, thou
divine Bull Scarab
[~^ ^v^
" thou lord of the two Utchats, thy name
"(^yO-^s- °^°'~lcT())
^^6
Osiris
(i.e.,
is
the
(M^I
^ BH ^ ^ ^ 2V
"^
" Shaponeteraeiea (JM,
name
of the deceased
sehetch-nef-taui,"
^
:
left
D
^ ^)
'
his
'
Hes-Tchefetch
is
called
^^^ *"
^) 1 s3 " Shaka-Amen-Shakanasa
and on
made — " Grant that
" be
is
"^^
"^ l^)
deceased)
" emanation of thy two Utchats, one of which
" SHAREKHET
M
is
the
Shaee-
*^®
°*^®^
^^^ magical er hatu Tern
behalf the following prayer
is
he may be of the land of Maat, let him not in his condition of solitude, for he belongeth to this land
I
FORMS OF AMEN-RA
20
" wherein he will no more appear, and 'An' " name.
"
The
third passage
Amen-Ra by
jSTet is
(Neith)."
Chapter
which
clxv.,
The vignette of the god with the body of
chapter contains the figure of an ithyphallic
on his head are the characteristic plumes of Amen, and
;
his right
arm
raised like that of
is
reproductive powers of nature.
" Bekhennp
^y
^
J! (
Amen, Hail Amen
" Hail "
(1(1
%>
really a petition
is
the deceased wherein the most powerful of the
magical names of the god are enumerated.
a beetle
his
let
" Sau (Sais), the city of
to
is
him be a perfect spirit, or (as others say) a strong him be the soul of the mighty body which is in
let
and
spirit,
(
(?)
-c=^
'^
'o')
"^ Im ^
"
form
is
Hail, Prince, Prince
!
(^^ '^ .2a, J
•
Hail, thou
3
(h
whose skin
is
'^'"^"^.l)
hidden, whose
thou lord of the two horns [who wast born
"Nut, thy name
is
!
Hail God, Prince of the gods of the eastern
r^)
1
secret,
Bekhennu
Hail Par, Hail Iukasa
'^^^^^
'
,
Amen-Nathekeeethi- Amen
" parts of heaven, "
!
!
)
Amsu, or Min, the god of the The text reads, " Hail, thou
Na-ari-k
("C^
^s>-
(10
^^=^,
of]
or Ka-ari-k,
"^^^<^(](] ^,andKasaika(^=^^^l(](j^:^^|), "is thy name. Thy name is Arethi-kasathi-ka ("^ "^ 1(1(1 " ^^^^
^^
1
I
^^
" ta-entek-share
"or "
-2^
^^^^
'^ 5^)
^^^ *^^ name
'
Hi
m)
Amen-naiu-an-
(O^— ^i|V^I^^T^' ]^^M^^|(1"|
Thekshare-Amen-Rerethi, I
is
^^^' -^^^^'
™® 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 " in Akertet (the underworld) " unto that of a god, let "
me
me
let
;
my
(as
others
say)
whole body become like
escape from the evil chamber and let
not be imprisoned therein
;
for I worship
thy name.
Thou
'
NAMES OF AMEN " hast
made
for
me
a skin, and thou hast understood [my] speech,
"iand thou knowest
"is thy name, " and I have "
made
(
" Thanasa
"
\^
Q
'o^
Amen,
(Q'^^^^^l)
(^ ^if M "^ -=^ ^ ^), Thy name
thee a skin.
is
%
Rerei (;^l(j(]j§)»
^J^^J^si)'
~wvaa jj
for
Hidden
exceedingly well.
Ba-ire-qai
is
-^ ^ I). %naMei«Marqatha (-^^^
"]ljj^), thy name
"qebubu
it
Letasashaka
(^'i 11T
21
"^ t^ ^ ®\
Amen,
^^^®
^^'^
name
i}yj
God,
name
is
^®
Nasa-
Thanasa-
Sharshathakatha
Amen,
God,
is
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
" thee, and I will perform
make my
divine strength to protect
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
of generation and reproduction, painted blue,
of
it
was to be kept from the god Sukati
Tuat
in the
;
if
god and the knowledge
in his character of the
(P
% S ^^"^
']']
si)
the directions given in the rubric were properly
would enable the deceased to drink water in the carried out underworld from the deepest and purest part of the celestial stream, and he would become "like the stars in the heavens it
above."
A perusal of with a
the above composition shows that
class of ideas concerning
Amen,
or
we
are dealing
Amen-Ra, which, though
on ancient Egyptian beliefs, are peculiar to the small group of Chapters which are found at the end of the Saite Recension of the Book of the Dead. The forms of the magical clearly based
names
of
Amen
are not Egyptian, and they appear to indicate,
Nubian origin. The fact that the Chapters with the above prayers in them are found in a papyrus containing so complete a copy of the Saite Recension proves that as the late Dr. Birch said, a
;
AMEN WORSHIP
22
they were held to be of considerable importance in the Ptolemaic
they probably represented
period, and
Long
spread at that time.
Horus in
identified with
Osiris in all his forms,
and
were declared to be
his
counterpart of
before that, forms, and
all his
"the
Ra
in all his forms,
and
fathers and mothers of these gods
he was
;
which were widehowever, Amen-Ra was
beliefs
also
made
to
be the male
the very ancient goddesses of the South and the
all
North, and the paternity of their offspring was attributed to him.
of
From what has been said above it is evident Amen-Ra spread through all the country both
south of Thebes, and the monuments prove that
that the worship to the north it
made
its
and
way
the dominions of Egypt in Syria, and in Nubia, and in the
into all
In Upper Egypt
Oases.
its
centres were
Thebes, Hermonthis,
Coptos, Panopolis, Cusae, Hermopolis Magna, and Herakleopolis
Magna
;
in
Lower Egypt they were Memphis,
Island of A^wv^
Khemmis
(i.e.,
Farafra),
Wadi
Sabu'a,
several places
The
in the
;
{i.e..
Oasis Minor, or Dakhel), Ta-ahet,
and the great Oasis of Jupiter
Abu
Ammon
Simbel, Napata, and Meroe
which were
Amen-Ra was
conquerors
;
|
J
in Nubia,
and in Syria
at
introduced into Nubia by
its
;
called Diospolis.
early
in
the
inhabitants of that country embraced
the hold which
=^ (]
Avorship of
Egyptian
Libyan desert the Oases of Kenemet,
the Oasis of the South, or Al-Khargeh), Tchestcheset,
^^ ^ ^ (i.e.,
Sais, Xois, Metelis,
Mendes, Thmuis, Diospolis, Butus, and the
Heliopolis, Babylon,
Xllth it
Dynasty, and
the
with remarkable fervour
had gained upon them was much strengthened when an Egyptian viceroy, who bore the title of " royal son of Gush," was appointed to rule over the land, and no efforts were spared to
it
make Napata a second Thebes.
The Nubians were from the poverty of their country unable to imitate the massive temples of Kamak and Luxor, and the festivals which they celebrated in honour of the Nubian Amen-Ra, and the processions which they made in his honour, lacked the splendour and magnificence of
the
that, considering the
Theban capital; still, there means which they had at their
erected temples for the worship of
Amen-Ra
is
no doubt
disposal, they
of very considerable
MENTHU and
size
23
The hold which the priesthood
solidity.
Amen-Ra
of
of
Thebes had upon the Nubians was very great, for in the troublous times which followed after the collapse of their power as priestkings of Egypt, the remnant of the great brotherhood
way
and
to Napata,
down
settling
for the restoration of their rule in
designs were
their
Amen-Ra was
city of
hetep
Egypt
never realized.
tablets.
Tunep,^
^
III. or his
;
fortunately for
Egypt
In Syria also the cult of
is
proved by the testimony of the Tell
Thus
in a letter from the inhabitants of the
v\
,
to the
king of Egypt
(i.e.,
Amen-
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
From an
its
introduced by the Egyptians under the XVIIIth
Dynasty, a fact which
el-'Amama
made
there made plans and schemes
inscription
^
of
Thothmes
III. at
Kamak we know
the 29th year of his reign this king offered
gods at Tunep, and
it is
up
On
this time.
that in
sacrifices to his
probable that the worship of
Northern Syria dates from
the same.
is
Amen-Ra
in
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.
Akizzi addresses Amen-hetep fact title
III. as
To emphasize
his appeal
the " son of the Sun-god," a
which proves that he was acquainted with the meaning of the " sa Ra,"
i.e.,
" son of Ra,"
"^j
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
1
See The Tell el-'Amarna Tablets in
2
Mariette,
Kamak,
pi. 13,
1.
2.
called
Menthu,
the British
^^^^^
Museum, pp.
s==5
%3
Ixv., Ixxi.
,
1
MENTHU-RA
24 »
HUH
1
"^^^
or Menthu-Ra.
O^
;
though he was commonly
described as " lord of Thebes," the chief seat of his worship was at
Hermonthis, the Annu-Rest,
j|§^@>
god whose cult was
P^
" Heliopolis of the
Menthu was probably an old sufficiently important to make it
South," of the hieroglyphic texts. local
i-^-,
/Ti
MENTHU, Lord
of Thebes.
MENTHU-RA
25
the First Cataract, and his commonest titles are, " " of Thebes, King of the gods, he who is on his
Menthu-Ra,
lord
throne in Aptet,
" Merti, mighty one of two-fold strength, lord of Thebes of the " North, Snia-taui, Governor of Behutet, lord of Annu of the South, " prince of Annu of the North," ^ and "lord of Manu," i.e., the Libyan
Menthu
mountain.^
mentioned in the Pyramid Texts (Mer-en-
is
Ra, line 784), together with
way
we may be
that
»a
even in the Vlth Dynasty. f
,
^'^'
number
Thus Khepera
^^^ Tern, and Uash,
Sekhem, the son of
of ancient gods, in such a
certain that his worship
P^ ®
Osiris,
-f^
said
^ "^ J^,
'
J
Nekhebet of the Temple of him,
protect
to
^ \/
Thehennu,
J
he
and the
Sar,
gods
who
is
^ ^^ ^ ^'^lo'
are besought to allow
^°^ J O
,
and
are entreated to
about to address to
with
traverse
^^^
lH —"fH him
^^^
the
land
the
is
Apsh,
star
the
of
and then
it
is
*^® P
"^^"
T'
to be with them.
Shenthet, '^^'^^=*^ Khenu,
|,
°^
^^^®
^ ^ k "^ ^
Five obscure gods are next mentioned,
^
and Nu,
,
,
destructible heavens,"
Kher,
""^^
<==>, in Heliopolis
f]
identified
is
^
^
crsa, the son of Seb,
hearken to the words which the dead king them.
was widespread,
i.e.,
Tchent, -~^
^G,
d?,
and Benutch,
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
" heaven even as doth Ra. " spirits of Pe, he is even as
;
T
^
ODD
see Lanzone, op.
He hath gone is
Horus and
cit., p.
294
forth from is^fortified
Pe with the by the Great
MENTHU-RA
26
" 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
u^M
" received the "White Crown and the Green Crown " his club
"
is
is
with him, his weapon (or sceptre) ams
mother
in his grasp, his
his nurse is
is Isis,
"cow Sekhat-Heru (PI'^^'^ ^^^Vr^j "
is
behind him, Serqet
is
on
" and let his flesh pass, let
his
him
.
" for he hath gone forth as Mejjth
Ba (^ "i^ ^)
" like
(^^
~~^
^.
^
Menthu nothing ancient
if
we
,
is
and he hath hunted
known, but
are to judge
origin
his
("^ ^^
V)j
\\
jM,
.
him .
Net
milk,
Let him pass,
his apparel
pass,
^^ hath gone down
(^^ '=%)>
^^ *^®
'^^^)-
"^
Nephthys, and the
giveth
two hands. pass, and let
J
and
like
Ba-ashem-f
early
history
"
of
worship must have been vfery
by the passage quoted above from the two
text of king Mer-en-Ra, for, although mentioned with the
obscure gods
Ba and
Ba-ashem-f,
it is
quite clear that he Avas a
him in the the Theban Recen-
great god and that the deceased hoped to resemble
Underworld. sion of the
Menthu
Book of
the
a number of gods.
is
twice mentioned in
Dead, but curiously enough, only as one of
Thus, in Chapter
cxl. 6,
together with Ra,
Tem, Uatchet, Shu, Seb, Osiris, Suti, Horus, Bah, Ra-er-neheh, Tehuti, Naam, Tchetta, Nut, Isis, Nephthys, Hathor, Nekht,
Anpu, and Ta-mes-tchetta, he is said to be the and body of Ra," and in Chapter clxxi. his name occurs among the names of Tem, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set, Mert(?), Maat, " soul
Nephthys, Heru-khuti, Hathor, Khepera, Amen, entreated to bestow a garment
Menthu
of
etc.,
purity upon the
who
are
deceased.
usually depicted in the form of a man with the head 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 is
of a
;
Thebes."
In a figure reproduced by Lanzone each of which
plumes
;
is
he has two hawks' heads, provided with the solar disk, two uraei, and two
in his right
^
hand Menthu grasps the 1
Op.
cit., pi.
119, No. 3.
scimitar,
(?=5t_
which
,
MENTHU-RA was a god of war. a scene ^ in which he
indicates that he attributes
is
27
Another proof of is
having a bronze or iron head, in the act of spearing a
hands and
feet are tied together.
his warlike
depicted, with a long spear foe,
In the city of Tchert,
whose
^
Z
Mentha 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
by the bow and arrows, and
indicated
is
holds in his hands, and
we
club,
and knife which he
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 (fi^^)
" 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," (
J <=>
\||j
it
that
having
battle,
like
is
often styled the "
possible that originally this
mighty
fighting a foe,
and
that his worship in one
predynastic times.
pictures of
when
form or another existed
It
must, in any case,
Ra
his
be very ancient,
name comes first in the compound Menthu-Ra " instead of Ra-Menthu. The the god reproduced by Lanzone ^ prove that the god
when joined name and we have because
bull,"
god was nothing but a
personification of the strength and might of the raging bull
in
" Bar
wherein he, of course, gained a great
Elsewhere Menthu is
become
in his hour," he leaped into his chariot and drove
headlong into the victory.
and
and
to
"
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 '
Op.
by a uraeus, cit., pi.
is
seated on a throne and
120, No. 4.
'
is
represented
Ibid., pi. 120.
MUT
28
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 in the act of embracing a
the god.
The
principal female counterpart of Amen-E,a, the king of the
New Empire was
gods, in the
" Mother," and in as the great
whatsoever
all
MuT,
her attributes
^
we
whose name means ^ ^,
see that she
was regarded
"world-mother," who conceived and brought forth
exists.
her in the form of a
The pictures
of the goddess usually represent
woman wearing on
her head the united crowns
of the South and the North, and holding in her hands the papyrus
Elsewhere we see her in female form standing upright, with her arms, to which large wings are attached, stretched out full length at right angles to her body; at She wears the united crowns, as her feet is the feather of Maat. sceptre and the
emblem
of
life.
before stated, but from each shoulder there projects the head of a
vulture
;
one vulture wears the crown of the North,
other two plumes,
j]l,^
V
,
and the
though sometimes each vulture head has
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
upon
it
pair of wings, and the claws of a lion or lioness.
the clxivth Chapter of the Booh of the
Dead she
In the vignette of 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
is
distinctly called "
addressed as " Sekhet-Bast-Ra,"
Mut "
in the Rubric, she
Y^^ ^^^
^^5
^ 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
was, chiefly through the force of political circumstances, 1
Lanzone, op.
cit., pi.
136.
Amen
made
to
THE QODOESS MUT, THE LADY OF THEBES.
FORMS OF MUT
29
isurp the attributes and powers of the older gods of Egypt, and
we can see by such figures of the goddess as those described above ;hat )f
Mut
was, in like fashion, identified with the older goddesses
the land with
whom,
Thus the head of the indicates that she
lioness
was
had nothing
originally, she
in
common.
which projects from one shoulder
identified with Sekhet or Bast,
and the was grafted on to that of ^"ekhebet, and the double crowns show that she united in herself culture heads prove that her
ill
the attributes of
all
cult
the goddesses of the South and North.
Apet.
Thus we find her name united with the names of othei^oddesses, 3.g., Mut-Temt, Mut-Uatchet-Bast, Mut-Sekhet-Bast-]pnhit, and
among her
she
aspects
included those of
Locally she usurped the position of Ament, Female counterpart of
Amen
and of Apet,
3ation of the ancient settlement Apt,
name
" Thebes "
(Ta-apt)
goddess of Amentet,
i.e.,
;
she
Hathor
was
(1
h
^^
'^^^^^ '^
J
from which also
and lusaaset.
Isis,
;
Jj
,
the old
t^e personifiis
identified
dei'ived the
with
the
in one of her forms as lady of the
FORMS OF MUX
30 Underworld
and with the primeval goddess Ament, who formed
;
one of the four goddesses of the company of the gods of Hermopolis, which was adopted in its entirety by the priests of Amen their
for
gods
and
;
with
goddess
predynastic
the
Ta-uet,
way be regarded as a " motherworship of Mut was the quarter of
with every goddess who could in any goddess."
The centre
of the
Thebes which was called Asher, or Ashrel, or Ashrelt/ and which probably derived its name from the large sacred lake which existed there
;
the temple of the goddess,
^^ ^ JA
sanctuary,
^^\ ^, Het-Mut, with
was situated a
,
From
temple of Amen-Ra.
great
^
M
little
the
its
to the south of 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,"
^ % - qS = ; ^ ^Nu-1
she was thought to have existed with
^^^
" Mut, "ajX
^^
/wwAA
8
rh
who n _iu.
n
fh
n
several goddesses,"
two lands,"
but was herself not born of
any,"
,
also
about
B.C.
of
Mut
The forms
of
find
her associated with life
of the
at
etc.
Thebes was built by Amen-hetep
1450, and was approached from the temple of
Amen-Ra by an avenue 1
we
and "lady of the house of Ptah, lady of
^^:z^-¥-|T,
heaven, queen of the two lands,"
III.,
primeval time,
and referred to as the " lady of the
The great temple
a.d tbat
called
Here
.
in
^,
bhe was, moreover,
Itul
giveth birth,
1
the
of sphinxes
;
the southern half of the
name given by Brugsch
[Diet.
Geog.,
p.
73)
(3
2
Champollion, Notices,
ii.,
p.
207.
are
nil
III
III
III
III
TrTFr
iprasssE
TA-URT (THOUERIS), the Associate of HATHOR.
,
TEMPLE OF MUT
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
goddess Mut, in the form of Sekhet, in black Another famous sanctuary of Mut was situated in the
of the
Pa-khen-Ament,
^ ^ ^g
the
and the
Diospolites
f^ 2,
"Thebes of the North,"
J" ^ which
\ is
nome, t-S-^j Sma-Behutet,
capital of the
Lower Egypt.
of
to distinguish
city of
the naxvafiowi? of Ptolemy
,
(j
(iv. 5, § 50),
basalt.
This
city
was
also
called
or the "City of the North,"
from Thebes, the great city of
it
always referred to as the " City," par
Amen From
excellence.
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
Amen
other than the city of shrines of
the Delta,
Mut must
and Mut in the Delta.
be mentioned Bekhen,
which was probably situated
Lower Egypt, the
Khas,
deities
worshipped
^ ^
the
?
sixth
nome
" the Bull Osiris," it
probable that the city lay
by the Egyptians and Xols by the Greeks.
b^
by which we
,
stand the region in which
"^
and the
Amen-Ra,
near the capital of the nome which was called Khasut, 1
at 'An,
of
Dr. Brugsch pointed out that the
Bekhen were
Mut, and Khensu, and he considered ^
was situated
other
a town in
f^^^ -5^, of the Egyptians,
Gynaecopolites of the Greeks. at
in
J
Among
'
y^
Another shrine of Nut are probably to under-
HpaxtivnoXL?, or Heroopolis, lay.
The
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 district
of
"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
I)ict.
Geog., p. 202.
MUT AND NU
32 " country of
An
should form the frontier of the country on one
" side of it, and that
From what
it
should be the frontier of the other also."
has been said above
born,"
i.e.,
that she
whom
Mut was
appears that
Nu, and that she was one of
originally the female counterpart of
the very few goddesses of
it
^
declared that she was " never
it is
Her
was self-produced.
association with
Nu
suggests that she must be identified with or partake of some of
the in
of a remarkable
characteristics
Pyramid Texts (Unas,
the
^^
MuT, ^^^
—
^1
D
v\
Z:^
il[|
^
variant
a
,
line
goddess
181) under
spelling
Her name occurs
Jlj.
who
of
mentioned
is
the
which
name
of
is
Mauit,"^
in a passage in
which a
Unas that " he may see," and following is the petition, " Ra, be good to him on this day since yester" day " (sic) ^ after this come the words, " Unas hath had union " with the goddess Mut,* Unas hath drawn unto himself the flame " of Isis, Unas hath united himself to the lotus," etc.^ The only mention of Mut in the Theban Recension of the Booh of the Dead prayer
is
made on
behalf of
;
is
found in a
hymn
to Osiris,®
which forms the clxxxiiird Chapter;
to say to the god, "
Thou risest up like an upon thy standard, and thy beauties exalt the man and make long his footstep[s], I have given unto
the deceased
is
made
" exalted being " face of
" thee the sovereignty of thy father Seb,
3S
and the goddess Mut, thy
'=;^^
Diet. Geog., p. 118. ^
Becueil de Travaux, torn,
MuiT, are the same goddess as
iii.,
p. 197, note 1.
^v\ o
,
it
wonld seem that her name was read as
Mut, Tinder the Early Empire.
6
Papyrus of Hunefer, Brit. Mus., No. 9,901, sheet
.3.
D
KHENSU
3B
" mother,
who gave birth to the gods, brought thee forth as the " first-bom of five gods, and created thy beauties and fashioned " thy members." The papyrus which contains this passage was written during the reign of Seti
about
I.,
B.C.
1370, and
it
is
Mut was identified with Nut, and that be the female counterpart of Seb.
evident that at that period
made
she was
The i
third
^
5^
J
to
member
""^lio "f^as
of the great triad of Thebes was Khensu,
declared to be the son of
and who was worshipped with great honour to Dr. Brugsch,^ the Tchens,
®
"
name
Khensu "
move
y J\, ^^to travel, to
Amen-Ra and Mut,
at Thebes.
According
derived from the root
is
about, to run," and the like,
and Signor Lanzone^ renders the name by "il fugatore, il perfor both groups of meanings there is authority in the secutore " texts, but the translations proposed by the former scholar represent Khensu was, in fact, the the commonest meaning of the word. "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,"
same king
(line
®
" the king, and
In the passage of the text of the
510) which describes
and ate the gods, mention slaughterer,"
^
^
^.^
is
made
c^ M ^^^^
drew out
their
described as the " messenger
,
how he
hunted, and killed, of the god " Khensu the " cut their throats for
who
intestines
whom
for
him," and he
is
he sent out to meet them."*
Khensu the slaughterer and the messenger can, then, be no other than Khensu the Moon-god of later times, and thus we see that, under the Early Empire, Khensu occupied a very important position in the mythology of the period as the " messenger
great gods, and the "traveller" i
Beligion, p. 359.
who journeyed through ^
Op.
M°^ra^J>---«C4II
—
cit., p.
973.
"
of the
the sky
,
WORSHIP OF KHENSU
34
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 under the form of the moon.
Khensu was formulated in very primitive times, and that his
reason to believe that the existence of the minds of the Egyptians in
name
is
We may note
older than the dynastic period.
in passing
that the other gods mentioned in the section are Aker,
Tem, and Seb,
all
of
whom
are well
known from
^
^^^
I
texts of the
dynastic period, and Tcheser-tep-f, Her-Thertu, and Sheshemu,^
who
assist
Among
in
marking, and snaring, and cutting up the gods.
certain ancient Oriental nations the worship of the
always preceded that of the Sun, and there
is
Moon
reason for thinking
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 that several of the oldest gods of
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
Amen-Ra
at
showed great astuteness
in
apportioned to them in the company of the gods of Thebes.
The priesthood
of that city
making Khensu, one of the most ancient forms of the Moon-god, to be the son of Amen-Ra, and in identifying him with the sons of the great cosmic gods Horus and Ra. The chief centre of the worship of Khensu in the latter part of the dynastic period was Thebes, where Rameses III. built the famous "House of Khensu in Thebes," or
i
"House
©
of
Khensu "^^
A c. D' " great god, lord
^^^^^^f©'
in Thebes, Nefer-hetep,"
^^^^
® V
^
*^^ great deity of his temple he was styled
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,
\
®
'^
KHENSU
IN
Thebes, Nefer-Hetep.
— WORSHIP OF KHENSU in
the
Delta
9 c>'V©,
Shentu,
at
(?),
Z
(Ombos), at Behutet,
(Edfii), at
Khemennu(Hermopolis). " Khensu-Te^uti, the twice which proves that in the
at
35 Nubit,
Sma-Behutet,
T c^, and
In the last-named place he was called
at
Khemennu," ^ a fact late dynastic times he was wholly identified with Thoth as Khensu-Tehuti he was also' worshipped at Behutet, or Edfti, In Thebes his name was united with that of great, the lord of
;
Ra and
we
of Shu, and
®
and Khensu-Shu,
find such forms as
1
()
e
The great temple
. |
Thebes appears to have contained three
shrines,
corresponded to three aspects of the god, and 1.
The Temple
Nefer-hetep.
of
1 '^
Khensu
5
at
which probably
we
thus have:
The Temple of Khensu in Thebes, The Temple of Khensu, who worketh [his] plans in
of Khensu.
3.
®
Khensu-Ra,
2.
the god Khensu-pa-khart,
®
Babe," and Khensu-Hunnu,
^1%
^^
D j^^^. |
^
i-e.,
^,
i.e.,
"Khensu
the
"Khensu
the
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) Child," were
and Heru-Hunnu bore
Horns the Great or to Ra. From a series of extracts quoted by Dr. Brugsch ^ from the inscriptions on the temple of Khensu at Thebes we find that he was " as the the "lord of Maat," like Ptah, and the " moon by night to
;
new moon he moon he is said
is
likened to a mighty, or fiery bull, and as the fuU
khart he caused to shine upon
the earth the beautiful light of the
crescent moon, and through his agency
became
fertile,
germ grew
the
throats were filled with fresh in the
As Khensu-pa-
to resemble an emasculated bull.
heavens, and was
"beautiful youth,
in the egg,
air.
the "
who maketh
women
He
first
conceived, cattle
and
all nostrils
great [son]
of
Amen,
AAA/VSA
Brugsch, Diet. Oeog.,
p.
600.
the
himself young in Thebes in the
1
2
and
was the second great light
^
Beligion, p.
360
f.
KHENSU NEFER-HETEP
36
" form of Ra, the son of the goddess Nubit,
man
" the morning, an old
^ child in
»
youth at the beginning
as a child after
he had become infirm,
who cometh "and who reneweth his
births
Disk."
the
like
From
'^
this
appears that Khensu-pa-khart was both the spring
it
and the spring moon, and
sun,
rW
in the evening, a
" of the year,
passage
(wl Ou ^
each month, in
also the
moon
at the beginning of
the symbol of the renewed light of the sun
fact,
and moon, and the source of generation and reproduction. these aspects he was readily identified with
many
In
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 and as the " Bull of
Isis,
his mother,"
with Amsu-Ra,
identified
=^^^3^,
^
'^^
\\ ^
he was
^^c^-,
and was regarded as the
brother of the BuU Osiris. As Dr. Brugsch pointed out,^ the " two Bulls " mentioned in texts of the late period are Osiris and
Khensu, and they represent the Sun and the Moon.
The forms
which Khensu
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 in
with the head of a haAvk
He
that of a man.
O, or the
|
stele of Pai,
on a throne
As "Khensu is
^^ '^ ;
^
the mendt (^
,
|||1
^,
in the
in his
mummied man
form of a is
his chin
the
seated
the uraeus of royalty and by
the lock of youth.
and below
worn by Hathor;
with the
of Behutet, the great god,
seen seated on a throne and holding in
over his forehead is
is
crescent,"
As Khensu Nefer-hetep he appears on
and ^.
the side of his head
stele
sometimes, however, his head also
;
wears on his head the lunar disk in a
lord of heaven," he
hands
depicted on the
solar disk with a uraeus, or the solar disk
plumes and a uraeus.
his
is
is
hands are
Behind
his
neck hanfs
the collar which
^,
?,
^, and
is
1.
usually
On
the
behind his back are two pairs of ears and two pairs of eyes, 1
Brngsch, Thesaurus, p. 511. ^
See Lanzone, op.
3
cit., pi.
340.
Religion, p. 362.
I
The dual God KHENSU standing upon Crocodiles.
.
KHENSU NEFER-HETEP ^^
^^^.^'
^^^ *^^ deceased
made
is
37
god
to address the
"lord of the gods, Khensu-NEFER-HETEP-TBHUTi, lord of " rest
(i.e.,
Annu
"peace, a
gracious
As
peace,"
;
of the South), chief
^^
who
one,
art
" Khensu, the mighty,
"^^^^
he
J
,
is
Mabi at
(^ J
fj^
$3)
'
as
Annu P®^^®'
and who lovest
peace,
who cometh
forth
from Nu,"
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 /:= f
Z,
^® "wears the solar disk on his head and D X f ® holds a stylus in his right hand, and as Khensu- Ra, ® 1
o
I
J
'
fl
I
%
he wears the crown,
The phase
^
Khensu which appears
of
greatest interest to
j
to
have been of the
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,
which made themselves
hostile to
man and
air, sea,
and sky, and
attacked his body under
the forms of pains, sicknesses, and diseases, and produced decay,
and madness, and to grow, and
He
death.
fruit to ripen,
it
was, moreover,
and animals
who made
to conceive,
plants
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
Arabs, they assigned to
it
these days.
age, but different
it
and
In the reign of Eameses
is
probable that, like the
special
III.
powers on each of
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
which was situated
reached to a remote country called Bekhten,
at a distance of a journey of seventeen
months
38
PRINCESS OF BEKHTEN
from Egypt. ^
According to
who was probably Rameses rn
'XiSac. r\-^^^
,
this
II.,
a king of Egypt,
tradition
was in the country of Nehem,
a portion of Western Syria near the Euphrates,
i.e.,
an annual custom, when the "prince of Bekhten came with the other chiefs to salute his majesty and The other chiefs brought gold, and lapis-lazuli, to bring a gift. collecting tribute according to "
and turquoise, and precious woods, but the prince of Bekhten brought with his offerings his eldest daughter, who was exceedingly 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 (©J^jX
the "beauties of Ra,"
i-6.,
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 feet of the king,
led into the presence he laid his offerings at the
opportunity he explained the object of his that he
had come on behalf of the young
who was
As
and did homage to him.
soon as he had the
visit to
sister of
Egypt, and said
Queen Ra-neferu,
and he begged the king to send a
grievously sick,
^^
r-n-i
or Bent-enth-reshet,
summoned and
called
into
J
>/
''^^
^
presence
his
upon them
all
CJ ^
Thereupon the king
.
the learned
to choose from
among
^'
men
of his
number
their
court,
a skilled
physician that he might go to Bekhten and heal the Queen's young sister
;
the royal scribe Tehuti-em-heb was
purpose, and the king at once sent
him
recommended
off
for this
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
'
See Rosellini, Monumenti
Asiatique, 5" serie, torn, xii.,
pleasure,"
=
resJiet
name nj3.
part of the
nj3
Storici,
torn,
pp. 201-248;
ii.,
x.,
tav.
48;
;
de Rouge, Journal
pp. 112-168;
and my Egyptian Beading Boole, pp. xxvii. The meaning of this name appears to be " daughter of
pp. 221-270 ^
viii.,
fi.
xi.,
pp. 509-572;
and 40
joy," or "
S.
daughter of
being a well-known word for pleasure, joy, and the like the first hent must represent the Semitic word hath, J13, " daughter," from. ;
NEFER-HETEP.
PRINCESS OF BEKHTEN ;ome evil
39
which he was powerless either to exorcise or to jontend with in any way successfully. When the king of Bekhten spirit,
way benefited by the Egyptian he despatched his envoy a second time to Egypt with the
iaw that his daughter was in no icribe,
petition that the bhe
king would send a god to heal his daughter, and
envoy arrived in Thebes
celebrating the festival of
As soon
as the king
at
the
time
when
the king was
Amen.
had heard what was wanted he went into
Khensu Nefer-hetep, and said to the god, " my 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 the temple of " fair Lord, I
;
moveable head, for
after each of the petitions of the
the words hen ur sep sen
^
god " nodded firmly twice
^r-~s:>
^* ®
II,
king we have
which mean that the
" as a sign of his assent to the king's
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 wishes.
The head
of the statue
were under the control of the high priest or priest in When the god was unwilling to grant the request of the charge. In suppliant the head or limbs of his statue remained motionless.
levers that
the present case the king
first
asked Khensu- Nefer-hetep to send
and when the god had nodded further asked him to bestow upon Khensu his sa
Khensu
to Bekhten,
his assent,
he
°to°,
his
i.e.,
magical, or divine, or saving power. From this passage we learn that a god was able to transfer
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 his
power
to
^
PRINCESS OF BEKHTEN
40
power and was done
is
spirit,
^2>-
not stated, but
it is
^
'w>aaa
=im°
1 n
r^
""
How
•
this
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 Stele of the
may
Nubian prince
crowned king, we are
told,
be quoted the instance given in the Before this prince was
ISTastasenen.
who were
he was one of those
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
Amen-Ra extended
it
the arms and hands of
themselves and took hold of the prince
the god had chosen to be his representative
upon
whom
the throne of
Nubia, and he was forthwith acclaimed by the priests and generals of the soldiers,
would be
and in due course
idle to
his coronation took place.
It
assume that statues of gods with moveable heads
and limbs were employed in
this
way
in
Nubia
be quite certain that the Nubian priests of
only,
and we
may
Amen-Ra merely
followed the customs connected with the election of kings which
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 were current in Egypt.
that the doubles of the gods animated their statues, would assume
was they who moved the head and limbs of the statues and gave them a voice to speak. that
it
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.
welcomed
to
the country
As soon
by the Prince
of
as
he had been
Bekhten and
his
generals and nobles the god went to the place where the princess 1
Double
Compare et les
also Maspero,
Ammaire, 1897,
Statues PropMtiques, p. 88.
Pai-is,
1896, pp. 15
ff.
;
and Le
;
PRINCESS OF BEKHTEN and
s^as,
found that Bent-reshet was possessed of an
evil spirit
soon as
lie liad made use of his magical power the demon her and she was healed straightway. Then that demon spoke
»ut as eft
lie
41
o Khensu, and acknowledged his power, and having tendered to lim his unqualified submission he offered to return to his )lace;
own
but he begged Khensu to ask the Prince of Bekhten to
Qake a feast at which they both might be present, and he did
and the demon, and the Prince spent a very happy
,nd the god,
When
lay together.
o his
own
land,
demon returned As Khensu he planned to
the feast was concluded the
which he loved, according to
oon as the Prince recognized the power of
him
so,
his promise.
and the god actually tarried there for three •^ears, four months, and five days, but at length he departed rom his shrine and returned to Egypt in the form of a hawk of :eep
jold. )riest,
in Bekhten,
When
the king saw what had happened, he spoke to the
and declared to him his determination to send back to Khensu, and when he had loaded him with
iigypt the chariot of
and offerings of every kind the Egyptians set out from Jekhten and made the journey back to Thebes in safety. On his eturn Khensu took all the gifts which had been given to him by fifts
he Prince of Bekhten, and carried them to the temple of Khensu
them at the feet of the god. Such is he story which the priests of Khensu under the New Empire were ront to relate concerning their god " who could perform mighty deeds and miracles, and vanquish the demons of darkness." ^efer-hetep,
where he
laid
^
'
P^llXd" =-m^-
(
42
)
CHAPTER
II
THE GOD OF THE NILE has already been said above that the god Osiris was probably
IT in predynastic times a river-god, or a water-god, and that in course of time he became identified with
the Nile
;
when such an
Hap, or Hapi, the god
identification
of
we have no
took place
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,
no way helps us
priests in the late dynastic period in
Hap,
that Hep, later Nile-god, and
it
is
mentions of is said,
"
Hep
is
a very ancient
name
Keep watch,
messengers of
Qa
ye who have lain down, wake up,
"
ye aged ones, thou Great Terror (0.=^=
who comest
forth from
is
pure."
It
is
nome
of Egypt, in
1
Hd-pu,
2
See Teta,
i.e., 1.
ye
and
"this 66.
^^^^;
of the oldest
^]
who
,
now Kenset
it
are in Kenset, ,
Setaa-
(^^^3);
the
Hep
where
keep watch,
'^^'^^=f
'^V
important to note that
connexion with Kenset, www first
certain
(line 187),
Hep, thou Ap-uat
" comest forth from the Asert Tree (h <=='
"
One
(a ^^^
"
" ue),
it is
;
for the Nile
of Egypt.
found in the text of Unas*
is
by the
probably the name which was given to the
by the predynastic inhabitants
river
for it
and the derivation proposed ^
mouth
is
of
"who
Unas
mentioned in
here means the
which were included the First Cataract
is tlie
body";
see Bnigscli, Beligion, p. 638.
I
H O
z
o CD
I-
o CO
u.
o
I
o C3
Q.
I< I-
THE NILE GOD and
its
43
Islands Elephantine, Sahel, Philae, Senmnt, etc, and thus
would seem as if the Nile-god Hep, and Ap-uat, " the opener of the ways," were even in the Vth Dynasty connected with the places in which in 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 it
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 In another passage (Unas, line 43 1)
grain for the needs of the king. the destroying power of
be given to the thieves -^
<=>
n
fT^
U
is
who would
the houses of those
a
Hep
(?),
referred to, and steal
away the
it
is
said that
king's food shall
and their habitations to Gkeat Hep,
D ^ Xt=t: ^^^' always depicted in the form of a man, but 9
[P Hep, or Hapi, I
is
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
his breasts are those of a
to Philae,
but
this is not the case, for the
Egyptians believed that
the Nile rose in the First Cataract, in the Qerti, g=>^ " Double Cavern," and the Nile of the South was to
^,
or
them that
portion of the river which extended from Elephantine to a place
some
little
distance north of the
South Nile has upon
his
modern Asyut.
The god
of the
head a cluster of lotus plants,
whilst he of the North Nile has a cluster of papyrus plants,
the former
Hap-Meht,
is
I
Hap-Reset,
called
~a^
¥^
.
When
the
^"!a^¥^, and the latter 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
believed to pour out the two Niles.
vases,
By
from which he was
a pretty device, in which
the two Nile-gods are seen tying in a knot the stems of the lotus
THE NILE GOD
44
and
papyrus
T,
round
emblem
the
of union, the
symbolized the union of the South and North, modification of the design, ^M^, was cut
thrones of kings,
Egyptians
and a
upon the
slight
sides of the
from very early times, to indicate that the
thrones of the South and North had been united, and that the
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, rule of the sovereigns
AAAAAA Jrl
.
sat
the primeval watery mass from which Ra, the Sun-
god, emerged on the result he
who
first
day of the creation
was held to be the father of
were believed to be the results of
all
;
and
beings and things, which
handiwork and
his
as a natural
his ofi'spring.
When we
consider the great importance which the Nile possessed 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.
for
There was, moreover, something very mysterious about Hapi, which made him to be regarded as of a different nature from Ra, for whilst the
and
movement
his places of rising
of the
Sun-god was apparent to
and setting were known to
source of the waters of the Nile-god was unknown. tians, it is true, at
all
all
men,
men, the
The Egyp-
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
moTintams
been derived from Qer-Hapi,
KpuJc^t
^Q
fi
and
Matjii,
ZXS:,
which have, by some, and Mu-Hapi,
/ww^
THE NILE GOD and the
rise and mystery to them.
45
of the river were undoubtedly a genuine
fall
The profound reverence and adoration which they paid to the Nile are well expressed in the following extract
hymn to the XlXth Dynasty,
from a
Nile, as
or
it
found in a papyrus of the XVIIIth
reads:
— "Homage
Hapi, thou
to thee, " appearest in this land, and thou comest in peace to
" to
live.
Thou
art the
" ness on the day
when
make Egypt Hidden One, and the guide of the dark-
it is
thy pleasure to lead the same.
"art the Waterer (or Fructifier) of the " created, thou givest
life
unto
all
fields
which Ra hath
animals, thou makest all the
" land to drink unceasingly as thou descendest on thy " heaven. "
i.e.,
Thou
Thou
art the friend of bread
and of Tchabct
way from
(^^ J ® c^
?
the god of drink), thou makest to increase and be strong
o
(J
j
I Jj
,
i.e.,
the god of corn), thou makest pros-
" perous every workshop,
Ptah, thou lord of fish
;
when
the
" Inundation riseth, the water-fowl do not alight
upon the fields sown with wheat. Thou art the creator of barley, and " thou makest the temples to endure, for millions of years repose
" that are
" 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,
Thy form is and princes and peasants lie down and rest " that of Khnemu. When thou shinest upon the earth ^ shouts of "
for all people
"joy ascend,
are
" receiveth food, and every tooth
joyful, is
and every mighty man
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
jj/oann^, |
" herb to
^\
grow
pleasant and choice.
for the cattle,
.
.
.
Thou makest the
and thou takest heed unto what
is
" sacrificed unto every god. The choicest incense is that which " folio weth thee, thou art the lord of the two lands. Thou fiUest
" the storehouses, thou heapest high with corn the granaries, and " thou takest heed to the affairs of the poor and needy. Thou '
The form
of
Khnemu
here referred to
is
Khnemu- Ra.
THE NILE GOD
46 " makest the " of all
herb and green things to grow that the desires
may be
Thou
and thou art not reduced thereby.
satisfied,
" makest thy strength to be a shield for man,"
The following passage that the writer of the
is
hymn
of particular interest, for
felt
how
hopeless
mighty and mysterious god
describe such a
" cannot be sculptured in stone, he "
which are
is
was
it
it
proves
to attempt to
"
the Nile.
as
He
not seen in the images on
crowns of the South and the North and the
set 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
He
cannot be known.
is
" inscribed shrines, there
is
not to be found in
no habitation which
is
" to contain him, and thou canst not
is
large enough
him in thy unknown, the God doth
make images
" heart
of
His name in the Tuat is " not make manifest his forms, and idle are imaginings concerning " them." ^ 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,"
^^
exist,"
\\\
his
offerings
°=^
o
(5
^ _ju.
5
It
Osiris,
i.e.,
Osiris-Apis, or Serapis, in late
when every sanctuary
fi
(3
^^-^
^
(^
00^
a
V^q (^
X
I
CZZJ 1
III
llsl
I
is
U
i^j t
/www
A/W^V*.
^
*JU.
D DA
god was
of this double
called
flSe°Jfli?HP-^B,
•
© c^c=-^^
t ^
identified with Osiris,
were made to
dynastic times,
_ru.
M
must be noted too that in one and this being so Isis female counterpart, and it is probable that, when
Hapi was
became
^^^ " *^^ creator of things which
and that the epithet of "Vivifier"
,,,,
was especially suitable to him. aspect
5
I
I
I
I
o
(2
'
Q
(2
AA/VAAA \\
o
•0',
(3
I
(3
Ji
The
im-m\-\f
bj Birch, Select Papyri, pll. xx. ff. see also Maspero, and my First Steps in Egyptian, p. 204.
hieratic text is published
Mymne au
Nil, Paris,
1868
;
(2
p<s ;
UATCH-URA AND MAUIT
47
a "Serapeum," Hapi was held to be included among the forms of the god, Prom a number of passages found chiefly in com-
we
paratively late texts
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
"When the inundation was abundant the
him.
took place after the performance
connected with
and has
classes
all its
it
among
the
by them about June Night of the Drop, because
and
17,
i.e..
it is
a miraculous drop it
falls
scale of great magnificence,
Muhammadans
celebrated
to
which
ceremonies
The ancient Egyptian
kept holiday.
equivalent
the religious
of
were carried out on a
rejoicings
is
in that
festival
which
is
called Lelet al-Nukta,
believed that on that night
from heaven into the Nile and makes
to rise. It has
and
been said above that
this being so, Isis
Hapi, but there
was regarded
was
identified with Hapi,
as the female counterpart of
doubt that in very early dynastic times
little
is
Osiris
him as wives or sisters. Thus Hapi of the South the female counterpart was undoubtedly
other goddesses were assigned to of
Nekhebet, but then
this
goddess was only a form of
dynastic times, whatever she period.
njL
may have
Isis
in
been in the predynastic
In the north of Egypt the ancient goddess Uatch-ura,
^^f
\\
Nekhebet
,w>A/v\
T=T
,
appears to
in the South.
have
But Hapi was
been
the
equivalent
also identified
of
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
^^S,
oldest
form of
or MuiT,
this
goddess appears to be Mut,
%^\\\-,
or
Mimr,
%^
1)^=1, who is mentioned in the text of Unas (line 181). The text generally shows that the deceased king is identified with Hapi the Nile-god, and he thus became master of the Nile-goddesses of the Ra, be thou good to Unas this South and North, for it is said, " " 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
MAUIT
48 "Beautiful One,"
O
l\l\
I
Zl
K
<=
1.
^ fT^A^ ^ AA/WV\
"^^^^
rSTpl
•
'^^®
mention of Mut,
connexion proves that related,
and
it
is
all
and Nekhebet in
Isis.
clear that even
We
when
the text of
Mut and Nekhebet were
Unas was identified
should expect Uatchet to appear in connexion
with Nekhebet, but this goddess must have been absorbed in long before the copies of the Pyramid Texts which Avritten.
this
these three goddesses were intimately
written the ancient goddesses
with
Isis,
ji
Isis
we have were
E
(
49
)
CHAPTER
III
THE TRIAD OF ABU (ELEPHANTINE), KHNEMU, Q ^ s3 S ATET, 3^ J) AND ANQET, A ^
k
'
,
KHNEMU,
the
first
Elephantine, find
him mentioned
is
member
of the great triad of
Abu, or
one of the oldest gods of Egypt, and
in the text of
Unas
in such a
way
as to
we
show
that even at the remote period of the reign of that king his cult
was very
The views which the Egyptians held concerning this god changed somewhat in the course of their long history, but the texts show that Khnemu always held an exalted position among the ancient gods of their country, and we know from Grnostic gems and papyri that he was a god of great importance ia old.
the eyes of certain semi- Christian sects for some two or three centuries after the birth of Christ.
probable that
It is
Khnemu
was one of the gods of the predynastic Egyptians who lived immediately before the archaic period, for his symbol was the fiat-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.
name
of
Khnemu
is
In the text of Unas the
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
man who
headed
emblem
of
life,
monuments
—
form of a ram-
usually holds in his hands the sceptre -r-.
He
|,
and the
wears the White Crown, to which are
sometimes attached plumes, uraei, a II
in the
disk, etc.
;
in one
example
KHNEMU
50
he has the head of a hawk, which indicates As a water-god he is seen with that he possessed a solar aspect. outstretched hands over which flows water, and he is sometimes quoted by Lanzone
^
seen Avith a jug, Q, above his horns, which inaicates his name.
The name
of
Khnemu
"to
to
unite,"
join,
and with Iclmem,
He
refers to the " conjunction " of
Khnemu was
it
was who, according
^ ^^
3
,
"*° build";
Q¥k,l^'
at stated seasons of the year,^
texts of all periods that
men.
connected with the root Jchnem,
name
astronomically the
and moon
is
the sun
and we know from the
the " builder " of gods and
which were
to the statements
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 from Thebes to Philae, but
supreme extended
sanctuaries of the god were at the i.e.,
the
principal
two ends of the First Cataract,
on Elephantine on the north and on Philae and the adjoining
islands
He was
on the south.
the god ijar excellence of the First
Cataract, throughout which, with his female counterpart Satet and
the
local
Nubian goddess Anqet, he was worshipped from the the goddess Satet was identified as a form of
earliest dynasties
the star Sept, A Latopolis.
An
Khnemu was
;
X^^
'
'^^
Elephantine and of Menhet, lady of
examination of the texts makes
originally a water or river-god,
early times he
was regarded
as the
it
clear
and that in very
god of the Nile and of the
annual Nile-flood, and as such he bore the name of Qebh,
and appeared
as the
ram-headed god,
that
%
.
ly
3\
,
In the passages quoted
by Signer Lanzone^ and Dr. Brugsch* he is called the " builder of " men and the maker ^of the gods and the Father who was in the " beginning,"
^
,
"f
,
^
^=^=^
^ ^ ^=
]M.
°;
"
maker
of
j
" things which are, creator of things Avhich shall be, the source 336, No. 4.
1
Op.
'
Dizionario, p. 967.
cit., pi.
2
Brugscli, Beligion, p. 290.
* Beligion, p.
291.
I H O I I(0
o z
< 10
I o z
X lU
m uT _i
a <
H
(O
K UI
O 0.
z
o a.
3 Z
<
o z
z
g 5
z I a
o
O UI
I I-
KHNEMU-RA
51
" of things which exist, Father of fathers, and Mother of mothers," '«~ws -,~i^ .^ ^ 1-;^-, tf^^J,,, =^a_.'"^; "Father of
^^-w
""eSM
" 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 "
/^""^^^
;
^ ^Z^ ^^'
^
" supporter
of
Khnemu
fj\'fj
y Vrf
V
f\
"raiser up of heaven upon
same
the
in
the
..<2>-
s4.rv>
four pillars and
its
^^^
o
firmament,"
and in
Osiris,
this aspect
according to Dr. Brugsch these symbolize
When
the great primeval creative
=^.
Khnemu
The
first
fire,
and was
force,
is
and
earth,
air,
Khnemu was
depicted with four heads
he
human body;
represented in pictures with four rams' heads upon a
^=-^
"^
united within himself the attributes of the four great
gods Ra, Shu, Qeb or Seb, and
water.
q
,
]
the type of
Sheft-hat,
called
ram's head was the head of Ra, and symbolized
of Elephantine
the second was the head of Shu, and
;
Khnemu of Latopolis the third was the head of Seb, and symbolized Khnemu of Het-urt; and the fourth was the head symbolized
of
;
and
Osiris,
Khnemu
symbolized
Sheft-hat Khnemu was the lord and possessed all the
Thmuis,
From
enumerated above.
rams
also
and the
symbolized the
life
of Osiris,
lord
as
of Hermopolis
we
of Ra, the
and that
the ram
Magna and have
Ra gave him
life
The
^^@,
modem
Mm ©' Khnemu-Ra were
modern I
31
f^^^
,
Or ?
Biggeh, which
or Nubia.
Q
"^
J
®
.
of
situated at Sunnu,
^@/
Syene, on the Island of Abu,
modern Elephantine, and on the Island the
Ram
"^ ^^
principal shrines of
the
of Seb,
sovereignty
over the South and North, and identified him with the
Mendes, Ba-neb-Tettu,
of
been
learn that the four
of Shu, the
life
of
As
Hypselis.
which
attributes
another text
life
of
He
marked
of Senmut,
the
frontier
of Ta-kens,
appears in these as the lord of
The Island waa
also called
the
^
J @ IV
>
all
" Qebliet/
the
KHNEMU-RA
52
South of Egypt, and
is
associated with. Isis, the great goddess of
the South, and
is
to the
in fact
South of Egypt exactly what Ptah-
Tanen, who was associated with Nephthys, was to the Delta and
To him was
the North of Egypt.
ascribed every attribute of Ra,
is described as the god who existed before anything made himself, and who was the creative power who else was, which made and which sustains all things. When the cult of Khnemu-Ra became general in the south his priests increased the
and thus he
importance of their god by identifying him with Nu,
aaaaaa
the great primeval god of the watery abyss, and from being the local river-god of the Nile in the First Cataract
Hap-ue,
^ ^
^
latter aspect
j3
°^' ffi Sll
^'^^
'
he became the god
^^^® °^ heaven
;
in the
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
According to
Mr. Charles Wilbour.
king TcHESER f%=^
^
,
who
in the xviiith year of
it,
has been identified with the third
J
king of the Ilird Dynasty, the whole of the region of the South,
and the Island of Elephantine, and the ruled by the high
official
Mater,
district of
^
d \
Nubia were
The king
.
sent a
despatch to Mater informing him that he was in great grief by reason of the reports which were brought to as he sat
upon
his throne,
into the palace
and because for seven years there had
been no satisfactory inundation of the Nile. grain of
him
As
the result of this
every kind was very scarce, vegetables
and garden
produce of every kind could not be found, and in fact the jDeople
had very
little
were robbing
food to their
eat,
and they were in such need that men Men wished to walk out, but
neighbours.
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 Avere 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, Q
South Wall, who,
it
-/\
^=
^
,
the son of Ptah of the
would seem, had once delivered Egypt from a
KHNEMU-HAPI similar
but as
calamity,
53
help was no longer forthcoming
his
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 king, and
gave him information on the matters about which he had asked
He
questions.
Island
of
existed
;
life
m
that the Nile flood
Elephantine whereon stood the
out of
it
upon man, and
\\\
him
told
'
rose the
therefore
cavern
breasts, /www
^
,
(?)
Qerti,
from which
double caveim was, in
fact,
Z""^^^, and from of inundation
first
forth from the
city
ever
that
Sun when he went forth to bestow it is also called " Doubly Sweet Life,"
'^^^ ^P°* '^^ *^® island out of
the double
came
<=>
^
,
which the river rose was
which was likened to two
good things poured forth
all
the " couch of the Nile,"
this
;
^^ ')^
^
the Nile-god watched until the season
it
drew nigh, and then he rushed
forth like a vigorous
the whole country.^
At Elephantine he
young man, and
fi.lLed
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 Nephthjs, and after this he enumerated the various products that were found in the neighbourhood, and from which ofi'erings ought to be made to
When
Khnemu.
sacrifices to
the king heard these words he offered up
the god, and in due course went into his temple to
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
make
" gave thee thine heart. " the primeval
...
I
am
watery abyss, and
I
he who created himself.
am
Nile
www 1
His
inundation
is
thus
described
,^^HM-^7S^
_/\
who
(<=jj
I
am
riseth at his will
—— n
c=^
n
LA
r\
h
U U
— KHNEMU-HAPI
54 " to give health, for " director " Shu,
of
all
me
to those
who
am
I
toil.
the guide and
men, the Almighty, the father of the gods,
the mighty
of the
possessor
promised that the Nile should
rise
Finally the god
earth."
every year, as in olden time,
and described the good which should come upon the land when he
When Khnemu
had made an end of the famine.
king Tcheser remembered that the god
ceased to speak
complained that no
liad
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 Avood, and as this was not lasting, the king ordered that a copy of
his
it
should be cut upon a stone stele which should be
prominent place. ^
set in a
It
promise to Tcheser, but
form of the narrative of above
is
is
nowhere
said that the
we may assume
god
kej)t
The the Seven Years' Famine summarized that
he did.
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
Khnemu pervaded all and that the god whose symbol was a ram Avas 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 have seen that the
spirit,
or soul, of
things,
material universe according to the plans which he had the guidance and direction
of Thoth.
As
made under
the architect of the
universe he possessed seven forms Avhich are often alluded to in texts
;
they are sometimes represented in pictures, and their names
are as follows
^
Q1
W1
:
^^^^^^u Nehep, i ° E S'
^ 11 iHS'
"
Khnemu
^^^^^^^' Khenti-taui, "
the Creator."
Khnemu, governor
of
the tAvo lands." '
For the hieroglyphic
Hungersnoth, Leipzig, 1891.
text
see
Brugsch, Bie hihlischen sieben Jahre der
p
•
J^I>^^-^.^-~K-'^
The Goddess SATI.
i-.^l.:
.
.
..
.v<«^-,.-,^
>'.-J-
,
FORMS OF KHNEMU W'n
ML'U
weaver of '""' (fUl
I
^
"^"^
®
1
'
Khnemu Sekhet
^^^^^^ Khenti
Tn' ,
3
S^^Ti'
,
"Khnemu,
per-ankh,
Life."
lord of
of Life."
Khnemct Khenti netchemtchem ankhet,
•|,
Khnemu, Governor J]
Khnemu,
Khnemu Neb-ta-Ankhtet, "Khnemu,
fitif "
ashsep-f, "
his light,"
Governor of the House of
f; the Land
55
Khnemu Neb,
£53'
House
of the "
Khnemu,
°^ S^'^^^'
of
Sweet Life."
Lord."
^5''°^'' T""B\'
'^'''
*e
prin-
Khnemu, and was worshipped with Elephantine, where she was a sister goddess of Anqet. Her
cipal female counterpart of
him
at
name appears
shoot, to eject, to also used in
^T*
to be connected with the root sat,
pour out, to throw," and the
,
and
like,
" to
sat is
connexion with the scattering abroad and sowing of
and with the sprinkling of water thus at any rate at one period she must have been regarded as the goddess of the inundation, who poured out and spread over the land the life-giving seed,
;
waters of the Nile, and as the goddess of
bow and
carries in her hands a
She sometimes
fertility.
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.^
In
many
pictures of the goddess
crown of the South and a pair a form of Ast-Sept,
rj
^ Ao
of horns,
^^
'
we
see her
wearing the
which prove that she was
At
°^ Isis-Sothis.
the time
when
the temple of Dendera was built she was identified with the
local
goddess Isis-Hathor of
of Thebes, and
1
Menat,
Dendera, with Ament,
^^ ^ J
of Heliopolis,
woman, and
and was a local Alexandrian form of Isis Beligion, p. 299.
;
bears
«^
J|
and Renpit of
This goddess must not be confounded with the Satet,
represented in the form of a
2
,
h
^
upon her head the
^
3
,
Utcliat
see Lanzone, Bizionario, p. 1124.
who
is
"^^
,
,
SATI OR SATET
56
Memphis, the goddess of the year, Sati
mentioned
is
In the text of Pepi
etc.
297) under the form Sethat, y s=>
(line
I.
^^,
(|
and we see from the context that in that early period the goddess possessed a temple is
Elephantine.
at
The dweller
in Tep,
^ ^, said to have aided the king, who "has censed himself and
" performed his ceremonies of purification with a vessel of wine, "
Seb stretcheth which hath come from the vine of the god.^ " out his hand to Pepi and guideth him through the gates .
.
.
" of heaven, a god in his beautiful place, a god
in
his
place,
'^"'^
'^' ^^^ behold Sethat washeth 1 ^v ll " him with the water which is in her four vases in Abu " (Elephantine). 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
"^
[1'^
Ik.
'
'
I
cxxvth Chapter of the Book 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
preface to
"
the
Shbntet Tree of the [divine]
children,
and
Booh of
the
Dead, but
the temple
it
Abu was
at
It has
was a form of part of Osiris
Booh of
the
;
Isis,
Isis,
and became
this fact will
This
is
of the
showing that
already been said that star Sept, A
this point of
rlj
view Sati
in consequence a female counter-
account for the mention of Sati in the
The centre
Dead.
and from
Abu
regarded as one of the
was connected by the Egyptians with the
Ayherein dwelt the soul of
in
Theban Recension
of great importance as
is
of the goddess
principal holy places in Egypt. Sati
have been
^^2^-
"(Elephantine) in the Temple of Satet," the only mention of Sati, or Satet, in the
I
have been the Island of Sahal,
of the worship of Sati appears to
i>-^,
which
lies
about two miles to
the south of Elephantine, in the First Cataract.
U J
'— '
_^
I
I
I
o o o
The Goddess ANQET.
ANQET Anqet,
2^ Vn
was the
,
57
member
third
of
of
triad
the
Elephantine, which consisted of Khnemu, Sati, and Anqet, and she seems to have possessed many of the attributes of her sister-
goddess Sati.
woman who
In pictures Anqet
is
represented in the form of a
holds in her hands the sceptre |, and the
"life," ip; she
emblem
of
wears on her head a crown of feathers which are
way
arranged in such a
as
to
She
suggest a savage origin.
appears to have been originally a goddess of some island in the First Cataract, but in early dynastic times she
Khnemu and
and
Sati,
her worship was
was associated with
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," ^^z^^"^, Nebt Satet. to have been
named " Amen-heri-ab,"
h
from the appearance of Amen's name
was
honour, and
built in her
£55, and she was
it
it
<S>
At
from
Nephthys.
i
there seems
?, but it
it is
clear
cannot be
Philae another temple
bore the
seems that
identified with
^^^^^^
in its title that
than the XVIIIth Dynasty.
older
Her temple
name
this
of " Pa-mer,"
island
southwards
In very early times
Osiris,
and Nephthys were associated in a triad, and as Osiris was a Khnemu a form of Osiris, and Isis and Sati were sister goddesses, it followed as a matter of course that Anqet Isis,
form of Khnemu, and
should be identified with Nephthys.
name " Anqet
the
"
is
derived from the root dnq,
surround, to embrace," and the
her
;
the shrine
is
probably
a small arm. '
" to
,
is
the pictures
one in which the
seen seated in a shrine with a table of oflferings before
placed in a boat, at each end of which
is
aegis of a goddess,
and
Among
fields.
Anqet reproduced by Signor Lanzone^ is
:
and has reference to the
like,
embrace, and nourish, and fructify the goddess
(1
personification of the waters of the Nile which
goddess as the
of
According to Dr. Brugsch,^
who wears on her head
Isis
The
is
an
a disk and horns, •\Ay,
the boat floats on a stream from which runs goddess is styled " Anqet, lady of Satet (i.e., ;
Beligion, p. 302.
^
Bizionario, pi. xliv.
ff.
— KHNEMU HER-SHEF
58
" the Island of Sahal), lady of heaven, mistress of
she
is
the gods,"
all
seen suckling a young king whose neck she embraces with her
arm, and in a text which accompanies another representation she is described as the " giver of life, and of all power, and of all
left
" health, and of all joy of heart,"
We
now
have
Khnemu, that
to
to say,
is
^fj^^P^XI^'^O^^two very important forms of
consider 1.
Khnemu who, under
the form of
who, under the form of
Khnemu
1.
"^
2ii^ 'OT g)
I
,
AAAAAA
was worshipped at Mendes. '^
Her-shef,
as
was
Osiris,
worshipped
or
Henen-su,
^"^,
under the
Suten-henen,
at
1
Her-sheet,
or
J],
Het-Henen-su,
Qj-
Her-
Khnemu
SHEF, was worshipped at Herakleopolis Magna, and 2.
form of a horned, ram-headed man, and wore the White Cro^vn with plumes, a disk, and uraei attached. The Greeks transscribed the
that
it
name Her-shef by
means "
strength, bravery,"
latter portion of
^,='u=_;^)
On
it,
I,
and
'Apaa4>r)<s, it is
she/ or sheft, was derived from shef, or sheft,
"strength,
Heri-sha-f,
The
"^
Her-she-f.
first
power,
braverv,"
'"•^^j i-e.,
"^ fl
,
i.e.,
" "
He who
Booh of
is
He who
on is
of the
his lake,"
like.
god and
on his sand."
form would connect the god with Lake Moeris, and the Chapter the
cxli., line
Dead. ,
is
Booh of the
who
cxlii., line
xlii., line 14,
mentioned, and
to be identified with Osiris.
Khnemu under
109, and Chapter
In Chapter '
of
and the
name
second refers to him as an aspect or phase of Osiris, title in
Plutarch says
clear that in his time the
the other hand tAvo variant forms of the
are:
as
bears this 24, of the
the god Aa-shefit,
probable that he also
it is
is
Henen-su, the centre of the worship
the form of Her-shefi,
is
often referred to in the
Dead, and a number of important mythological events
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 are said to have taken place there.
Thus
it
HERU-SHEFIT, the Lord of Suten-Henen
— THE BENNU of creation, because as soon as
Ra
59
rose he separated the earth from
the sky. his son
Osiris was here crowned lord of the Horus assumed the throne of his father
death of Osiris.
When Ra
and here
universe, left
vacant by the
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.
this place also returned Set after his defeat
wounded him
and
To
by Horus, who had
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-henen (or Henen-su)." Elsewhere
(xvii. 49)
two
of the
severely,
earths,"
Osiris
allusion to the "
we have an
T "^^
^
"" '
,
smat
taui,
day of the union
which
is
explained
^
by the stronger expression, " the completing of the two ^^ The text which follows says taui. t^'^nt
^^,
earths,"
that
it
refers to " the mingling of earth with earth in the coffin of Osiris,
"
who
"
meat and
is
the Soul that dweUeth in Henen-su, and the giver of 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 129, where there is an allusion to " Shu, the strengthener of the two lands "^
\
Henen-su,"
in
^ Z^
^
and there
"^
^
is little
^^\
3\
'^Z
^\ ^^
doubt that the words refer to the
when he held up with his arms and hands the sky which Ra had made to separate it from
part which
Shu played
at the Creation,
the earth.
At Henen-su "^^
^^^^^
lived the Great Benntj,
(Chapter cxxv.
18),
awful " Crusher of
_^
J q^^^^ ° ^
fl^
and in the neighbourhood dwelt the
Bones,"
p
^
"^
"
\\,
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 ^
Naville, Heracleo^polis, p. 8.
—
'
HER-SHEF
60
Near Henen-su were the two great mytho-
place (cxxxvii.A, 25).
Heh, ^i
logical lakes called
the P
forms
variant
^^^
-^
^ ^^i
j
Henen-su was
"^ '^^j
" An-rut-f," _n_
and
are
these
of
first
and Utet-heh,
'
'^
and Uatch-tjea,
^ ^S ()
;
Semu - heh,
:
The sanctuary
• j
AAA/\A\
at
of Osiris
the
of
^'
,
I
called ISTareref,
i.e.,
"-the place
where nothing groweth,"
was entered by a^door on the south side called Re-stau, ~*^ (Chapter xvii. 52) in some portion of the sanctuary it
'
'
'
;
was the Aat-en-shet, ^^^
''-v.^a
^
[1
,
or " region of
fire,"
and near
it
'
the
Avas
named
chamber
torture
" Sheni,"
X
l\l\
.
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," of the " Lake of Fire " for the dead who passed that way, ^ J 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
^^^ ^^
given as Mates,
is
^^.^ c-=-3 ^"^y-
,
and Beba,
and Heri-sep-f, -=> „ ^ ''^ u® \\ These facts, which are derived chiefly from the xviith Chapter
^,
,
•
I
ill
Sooh of the Dead, prove that Henen-su, or Herakleopolis, possessed a system of theology of its own, and that this system of the
must be very polis
is
it
ancient, but
impossible,
however,
certain,
sufiiciently
is
it
present,
at
the
that
is
older than that of Helio-
What
say definitely.
to
great
local
god
is
Her-shef was
important to be regarded as a form of the great ram-
god Khnemu.
It
must be noted
god, and that as such
him
whether
many
also that
of the titles of
Her-shef was a solar
Ra were bestowed upon
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
it
is
said that
from his
" One."
he
lit
nostrils.
He
is
said,
moreover, like
Rii,
to
be
In a figure of the god reproduced by Lanzone^ he has
^
'
Religion, p. 304.
^
Dizionario, p. 552.
The Goddess ANIT.
'
HEU-SHEF four heads ; one
is
the head of a bull, one that of a ram, and two
are the heads of hawks. of
Khnemu which
61
Above
these are the characteristic horns
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 and
was
as she
wondered
at
;
and her
Isis,
Vt
f)
c^
is
not to be
her chief attributes were those of Hathor and
name was] Atet,
local
or Meksekhnet,
J),
J^^^y of her attributes, however, were those of
'
'Set (Neith), ^"^r^l)
and Meh-urt, and Heqet, and Anit,
named goddess
as the last
of Her-shef possesses various names,
identified with various goddesses this
n
o'
she/ was the sister of Ka-hetep,
i.e.,
According to a text quoted by Dr. Brugsch,^ Atet, the
Osiris.
local goddess of
Henen-su, in the form of a cat slew Apep, the
great serpent of darkness.
From
female counterpart of Ra, who,
thisjit is clear that she
we knew from
as
was a
the xviith
Chapter of the Book of the Dead, took the form of a cat, and slew Apep, the prince of darkness, who had taken the form of a monster
The
serpent.
" fought
text says, " I
am
the
Cat (Mau,
hard by the Persea Tree (Ashet,
(?)
"the night when the
foes of
y t^)
x
'^'^^
U
ffl),
in
Neb-er-tcher^Y
>
which
Annu, on vvj)
"^^re
" destroyed." The explanation of this statement which follows the question, " "Who then is this ? " is " The male Cat is Ra himself, " and he "
who
is
called
'
Mau by '
said about him,
"and thus referred to
his is
[Who]
is
first battle
1
Diet. Geog., p. 399.
3
A
Osiris,
The god
{mdu, y (i.e.,
i]
^
Cat)."
:
),
The
Sa,''
unto him
?
fight here
which the god of light waged against
both as the lord of the universe, and as lord of his
re-united body. 3
like
name became 'Mau'
the
form of
'
reason of the words of the god
of Reason, or Intelligence.
— ,
HENEN-SU
62 the fiends of darkness at
Annu,
he rose in the form of
after whicli
the sun upon this world.
Henen-su we must note the temple there a shrine which was dedicated
Finally, in connexion with the city
that there existed in
goddess
the
to
Neheb-kau
1\ | J ^y MH Jj who was She was one of a huge serpent.
^«>~«
worshipped there in the form of
,
the Forty-two Assessors of the Hall of Maati (Negative Confession, line 40),
Nu
and in the Papyrus of
that she has " stablished his head for
mentioned as a form of
to be
ISTut,
(cxlix. 5) the deceased says
him
"
;
and to be the female counter-
She was a goddess who provided
part of the serpent god Nau.-^
dead meat and drink, not the material offerings of earth,
for the
^)
but the divine tchefaut food, i^^
tcheftchef,
"^^^
^
ci
"^^
and ambrosia on which the gods of Olympus
TcHEFET, -^-^ -4r
word
©
What
.
tchef or tcheftchef
"to shed of Ra,
light,"
i.e.,
the
and
"Bye
is
made
Tree, In
y?
^^
or
,
lived,
=^^=^
,
or
and which grew
was cannot be
^^ ^^
of Horus,"
of light, or
^^^
this food
connected with
tchefetch
often in the Pjrramid Texts,
food
i
Sekhet-Aaru, or Elysian Fields, called
portion of the
the
i
which may be compared to the nectar
,
|
|
in
elsewhere she seems
and
tcheftchef,
O, the "pupil
^. it
said,
,
which
must then
is
but the
^^ ^^ o of the
eye"
mentioned so
either be a celestial
some product of the mythological Olive
Baqet, which grew in
Annu
(Unas, line 170).
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
Homage
" to thee,
1
Aat
X.,
1.
6.
599) she
to thee,
is
referred to in the following passage:
Horus, in the domains of Horus
Set, in the
domains of Set
!
Homage
!
Homao-e
to thee, thou
HENEN-SU
^- ffl^S' Homage ]M
"g«^
i^^ when KAU
(P^|iM||i
Netetthab
thee,
(«,wvv
who
^ ^]
are in the Great House.
^) Even ,
(j
Unas goeth not forth, uncover yourselves Unas may see you as Horus seeth Isis, as Nehebu-
" in order that "
to
•
command
the
Sekhet-Aarer
i)
" daughter of these four gods "
63
of
^ J ^ Uy
3))
Net
seeth Serqet, as Sebek seeth
" (Neith), and as Set seeth Netetthab."
Among
the greatest of the festivals at Henen-su were those
honour of Neheb-kau which, according to Dr. Brugsch,^ were celebrated on the first of Tybi, that is to say, nine days after the in
"Festival of Ploughing the Earth," Khebs-ta,
when men began made
earth," which gave the
it
Under the heading
to the performance of the
in passing that
it
/^S^;
H
plough the land after the subsidence of the
to
waters of the Inundation. is
®J
name
" Osiris " reference
ceremony of " ploughing the
to the festival,
but
it
may be
noted
appears to have had a double signification,
commemorated the
burial
and
of Osiris,
it
i.e.,
symbolized the
ploughing of the land throughout the country preparatory to
sowing
the
seed
next
the
for
year's
crop.
Other
festivals
were those of Bast, which were celebrated in the spring of the Egyptian year, and those of the " hanging out of the heavens," '^
'^SP,
the supposed reconstituting of the heavens
i.e.,
each year in the spring.
may be mentioned
the
connexion with Henen-su
Finally, in
"^
JUISIj fo^ whom in Heru planted two vineyards of the
God Heneb,^
the Saite period the
ofl&cial
attributes of this god
we know
fi^
;
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 henhet §
'^ |)
S
'^^ >
" corn-lands, provisions,"
in Chapter clxxx. line 29, a god called Henbi, is
and the
|^ J
mentioned, and he appears to be identical with the
and
like,
fl^
|$^,
Heneb
the stele of Heru. 1
Eeligion, p. 305.
'
Briagsoli, Diet. Gi'og., pp. 852,
1364.
of
FORMS OF KHNEMU
64
Coming now
form of Khnemu, viz., that Mendes, we find that at a very
to the second great
under which he was worshipped at early date he was identified with the great god of that
was known
"^
Ba-neb-Tettu,
as
Now
^3:7
^,
u u
i.e.,
the
city,
and
Ram,
lord
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 McVStjs, and Tamai al-Amdid by the Arabs, was said to be the " living soul of Ra, the holy Sekhem of Tettu.
as the
^
"who
dwelleth within Hat-mehit, ^^/:," and the "life of Ra," A/W\AA _^
®
fl
JQ
nome from
and he was worshipped throughout the sixteenth
,
I
the
and men, and
principle in gods " North, the "
up
Ram, the
by the earth
" Soul, the
life
" god,
is
who
" four heads,
after
of Ra,
is
He was
regarded as the
styled, "
King
virile male, the
the passions of love, the
" forth
"
times.
earliest
who
it is
Ram
of the
virile
South and
holy phallus, which stirreth
whose
of rams,
brought
gifts are
hath been flooded by the Nile, the united with
Shu and
Tefnut, the
One
mighty in strength, who riseth in the heavens with lighteth up the heavens and the earth (like Ra),
who
who appeareth
in the form of the Nile like (Osiris),
" the earth (like Seb),
who
and who formeth the breath of
vivifieth
life
for all
"
men, the chief of the gods, the lord of heaven and the king of " the gods," ^ 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
by Signor Lanzone,' and appear in the four rams, the horns of each being surmounted by a they are described as " The Soul of Seb, lord of Het-
four Souls are reproduced
form of uraeus
'
;
.xjA*S\
®jxovU, the
—
,_j*j.
As a matter
Greek nam.e
—
of fact the first portion of this
of one portion of the ancient city of Tettu,
name
represents
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. "
See Brugsch, Religion,
p.
309.
'
Dizionario, pi. 68.
F
HAT-MEHIT
65
"teft;
the Soul of Osiris, lord of Ta-sent; the " Shu, lord of Anit and the Soul of Ra, dweller in
Soul
of "
;
In allusion to these Souls the Ram of Mendes is sometimes described as the Ram with " Four faces (or, heads) on one neck,"
1
J, The female counterpart
°^°^X the
'iH
ofl'
of Ba-neb-Tettu
^^^ ^^^ ^°^
^5"
^^^
^0*^
was Hat-mehit,
^^^ Heru-pa-khart,
^D^^^JJ-
dweller within Tettu,
This
goddess
always represented as a woman, who bears on her head the
'^, which
is
the symbol of the nome, v^^il.
the dweller in Atemet,
^^
"^ aaaa«
'1
'Z,
(|
way
She
is
is
fish,
described as
and she was in some
connected with Punt, but the centre of her worship in Egypt city of Mendes, of which she is called the " Mother " she
was the
;
was, of course, a form both of called " the
In
gods."
Eye
Isis
and Hathor, and
of Ra, the lady of heaven,
especially
and when the other aspects of the
Osiris,
god were not considered
was
and the mistress of the
when Ba-neb-Tettu was
late dynastic times,
regarded as the Soul of
as such
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
of so
Thus we
Osiris.
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, however, 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 "
House of the
staircase."
name
of Per-khet,
Ram
The
of " Osiris as the Generator,"
1
Piehl in Becueil, torn, II
—
ii.,
p.
30
]]
;
of
^q^
^•^•>
^^^
Mendes was then a form
^ v^v''^'^'
^^
^®
i^
de Rouge, Geog. Ancienne, p. 114.
called
DECAY OF MENDES
66 in
Chapters
cxli.
and
of the Bool of the
cxlii.
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
calamity seems to have
some upon Mendes, and her sanctuary
Ptolemaic period, however,
fallen
was forsaken and her god forgotten; on the other hand, the portion of the city which was known by the name Thmuis, survived,
0fjLovL<;,
and was
sufficiently
important
in
Christian
The Copts called the place -ejuioveajc, or -^-Raki ©jlioyi, and a Bishop of Thmoui was present both at the Council of Nice and the Council times
to
possess
a
bishop
of
its
own.
of Ephesus.-^ Finally,
we have
to note that
Khnemu
form of Shu,
as a
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
several places in
a
ram
;
Upper Egypt and
at
under the form of
in Heliopolis
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
Bsna he is called, " The 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 aU is
inscribed on the walls of the temple of
" prop of heaven
;
the powers and attributes^ of Ptah. '
Amelineau,
^ For
tlie
La Geographie
Among
several interesting
de V^gypte, p. 601.
enumeration of several of them see Brugscli, Eeligion,
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
"hiding-place for thy body."
Khnemu-Shu absorbed
it
might serve as a
may
be noted that as
the great deep that Finally,
it
the attributes of Nu, Ra, Ptah, Thoth,
etc.,
so also several great goddesses, besides those already mentioned,
were identified with his female counterparts, Nebuut,
etc.
e.g.,
Nut, Net (Neith),
68
(
)
CHAPTER
ATEN,
(]-^,
THE GOD AND DISK OF THE SUN Sun-gods of Egypt and with their
connexion with the
IN various
forms which were worshipped in that country must
be considered the meagre
who
facts
which we possess concerning Aten,
appears to have represeijted both the god or spirit of the sun,
and the
TKe origin of this god is wholly obscure, known about him under the Middle Empire
solar disk itself.
and nearly is
IV
all
that
is
that he was some small provincial form of the Sun-god which
was worshipped Heliopolis,
and
in Heliopolis
in one of the little it is
itself.
towns in the neighbourhood of
possible that a temple It is idle to
was
built in his
honour
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 Amenhetep 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.,
originally belonged
to
Booh of
which
the
Dead,
him.
Aten mentioned by
find
but
is
the
it
does not foUow that they
In the Theban Recension of the based upon the Heliopolitan, deceased
thus
:
— " Thou,
we 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."
^
Hunefer says
to Ra, " Hail, Aten,
" of light, [when] thou shinest aU faces
(i.e.,
thou lord of beams everybody) live
See my Chapters of Coming Forth hy Bay (Translation), p. 7 passages whidi follow see the Vocabulary, s.v. aten, p. 48. '
;
" ;
for the
ATEN WORSHIP Nekht
says to Ra, "
69
thou beautiful being, thou dost renew
make thyself young again under the form of Aten " Ra, " Thou turnest thy face towards the Underworld,
" thyself and
Ani
says to
;
" and thou makest the earth to shine like fine copper. The dead " rise up to see thee, they breathe the air and they look upon thy " face
when Aten
shineth in the horizon
" before thee that I "
may
"
"
;
....
I have
come
be with thee to behold thy Aten daily;
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
In later times, owing to protection afforded
the great Sun-god.
to him by Amen-hetep III., thp great warrior and hunter of the XVIIIth Dynasty, other views w^'^^promulgated concerning Aten,
and he became the cause of one of Ims, greatest religious and social After the expulsion of revolutions which ever convulsed Egypt. 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 hood with a lavish hand.
possessions,
and gave
In spite of
this,
gifts to his priest-
howeve\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 " king of great and growing power of the priests of Amen-Ra, the
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, %s. (|(j
(j
'^,
and Thuau, s=»
Qj^]
,
the daughter of luaa,
^ ^ ^; ^^o
"^^^ ^ foreigner
and
()
no way connected with the royal house of Egypt. Having married this lady, he gave her as dowry the frontier city
who was
in
of Tcharu,
-^
^
1
®?
^^*^
^®^ natural ability, coupled with the
THI
70
AND AMEN-HETEP made her
favour of her husband,
III.
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,
may, she appears to have supported the king in At an his determination to encourage the worship of this god. Aten at of honour early period in his reign he built a temple in but be that as
it
he built one at Thebes, quite close to the great sanctuary of Amen-Ra, the priests of whom were, of course, power-
Memphis, and
later
less to resist the will of
Soon
such an active and able king.
^j^T^"^ (^T ^^1
A^l
after
+^ 5^*t'^!!?'
't\
The beams
his marriage
of
Aten illumining the names
with Thi, Amen-hetep
of
Khn-en-Aten and his family.
III.
dug, in his wife's city of
Tcharu, a lake, which was about 6000 feet long by 1000 feet broad,^
and on the day of the into i.e.,
it,
he sailed over
the " Beauties of
festival
it
when
in a boat called " Aten-neferu," O
Aten
" ;
the
name
of his devotion to the god Aten.
Amen-hetep
III.
religious views of
of the boat
is
^^
III;
a clear proof
Amen-hetep IV., the son
of
by the foreign lady Thi, not only held the his father, but held them very strongly, and his X7
its
the water was allowed to flow
breadth 600 cubits."
.->-~Si
ee ee, ea
i.e.,
"its length. 3600 cubits,
AMEN-HETEP
(KHU-EN-ATEN)
IV.
71
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. life
;
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 sacrifices to
Amen-Ra
his
mother's wishes
at the appointed seasons,
at least, a loyal servant of this god,
of his
name
as
and was, outwardly
whose name formed a part
We may note
" son of the Sun."
he offered up
;
in passing, that
he had adopted on his accession to the throne the title " High" priest of Ra-Heru-khuti, the exalted one in the horizon, in his "
name
of
Shu who
is
in Aten,"
1
^'"^^P^^^W^^fl'i"'
|
"^s V c=z
«>a/«aa
^
c=
^^"^^^ ^^ ^ ^^^^"^ P^°°^ *^^*
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) Amen-hetep's
titles as
to
him
for
a
dwelling-place.
lord of the shrines of the cities of Nekhebet
and Uatchet,^ and as the Horus of gold ^ also prove his devotion to a Sun-god of the South whose attributes were the same as the Sun-god of Heliopolis. During the early years of his reign at ~wv«
Ra-Harmachis at Thebes, and
it
is
J
,
in
honour of
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 It was, however, as king, and the latter in his private capacity. ;
^^
SlI
<=:=>
T /www 11 -M^
1^\
t
<=.
n
H /www'
THE CITY KHUT-ATEN
72
impossible for the priests of
Amen-Ra
to tolerate the presence of
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
the
new god Aten and
of the social
life
his worship in Thebes,
and his
of Thebes,
and their
priests
relatives
number the best and greatest families of the came to pass that the king found himself and the capital city, 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 Avith 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 included in their it
;
prepared to follow their king there.
Whilst the new capital Avas 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
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, Avhich he called " Khutthe edict for obliterating the
Aten,"
^
[1
'^,
i.e.,
" Horizon of Aten,"
and
as a sign of the
entire sevei'ance of his connexion with the traditions of his in respect of
called
Amen-Ra he
discarded his
himself Khut-en-Aten or, " Spirit of
(
name
^J ^
"
Amen-hetep
house "
and
"1
[]
^^
,
i.e.,
"Glory
of
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 shi'ines of Nekhebet and Uatchet the title of " Mighty one Aten,"
Aten."
of sovereignty in Khut-Aten," himself, " Exalter of the
name
Horus of gold he styled Aten." The temple of Aten at
and of
as the
;
,
ATEN WORSHIP Khut-Aten was,
that
like
at
Heliopolis,
73 called
Het Benben,
a name which probably means "House of J^^""^ Jj__,, the Obelisk " it was begun on a very large scale, but was never
y,-—
,
;
finished.
many
contained
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 It
Ra
high-priest of
altars
Ur-maau, "^^
Heliopolis,
at
y "^ %^ I]
and in many respects the new worship was carried on at KhutAten by means of many of the old forms and ceremonies of the Heliopolitan
priesthood
on stated occasions the king
himself
officiated.
The worship
of
understood
by
Aten
as
Amen-
hetep IV. was, however, a
very
from
different
the
ancient
thing
wor-
ship of Aten, for whereas
that
was
tolerant
the
new worship was
not.
It is
clear
liefs
which
found
in
from the have the
re-
been
city
of
Khut-Aten that Aten was regarded as the giver of
life,
and the source of
Ameu-hetep IV. and
all life
on
this earth,
were the heat and light of the sun which
his
Wife adoring Aten.
and that
vivified
his
symbols
and nourished
Aten was also the one physical body of the Sun, and the creed of Aten ascribed to the god a monotheistic character or This oneness, of which it denied the existence in any other god. being so, the new religion could neither absorb nor be absorbed by any other; similarly, Aten could neither absorb nor be absorbed by all creation.
the other gods of Egypt, because he had
with them.
Attempts have been made
worship resembled
Hebrews, and
to
that
of
the
show that Aten
is
nothing in
common
to prove that the
monotheistic worship
Aten
of
only another form of the
the
name
HYMN TO ATEN
74
Adon,
i.e.,
"aSwpl';
;
the Phoenician god
tii},
but as far as can be seen
whom
now
the Greeks
priests,
who performed ceremonies
as
Aten was be expounded
the worship of
something like a glorified materialism, Avhich had to
by
knew
similar
to
those which
belonged to the old Heliopolitan sun-worship, without any connexion whatsoever with the worship of Yahweh, and a being of the character of Adon, the local god of Byblos, had no place in
anywhere.
In so far as
it
rejected
all
other gods, the
it
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
hymns
to Ra,
with which
his throne
beneath the Disk.
and none of the beautiful ideas about the future
we
are familiar from the
hymns and
life,
other compositions
in the Book of the Dead.
to
The Aten
chief source of our is
knowledge of the attributes ascribed
obtained from the
hymns
to this
god which Amen-
hetep IV. caused to be inscribed on his monuments, and from
one of them which has twice been published in recent years ^
we
First by Bouriant in Memoires de la Mission, torn, i., pp. 2ff., and later, witli numerous corrections of Bonriant's text and a running commentary by Mr. Breasted, in De Hymnis in Solem sub rege Amenophide IV. conceptis, Berlin (no date). '
— HYMN TO ATEN
75
I
The hymn
obtain the following extracts.
words "
is
prefaced by these
:
A
1.
" springeth
hymn
of
praise
to
Heru-khuti (Harmachis), who
up joyfully in the horizon in his name of Shu who is and who liveth for ever and for ever, Aten the '
" in the Disk,'
" Living One, the Great One, he
who
[celebrated] in the thirty
is
" year festival, the lord of the orbit [0
'-^^^j
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-Ra " liveth
by Maat, the lord of crowns,
" in the duration of his
" the
Lady
of the
Two
the son of the Sun,
Khu-en- A ten
,^
j
who
is
who
great
and by his great royal wife, his darling,
3.
life,
(
,^
]
Lands, fNefert-iti, Nefer-neferu-Aten j,
hymn proper Thy rising is thou Aten, who hadst When thou risest in the
the living one, the strong one for ever." The begins after the words, " He (i.e., the king) saith, 4. ''
"
'
beautiful in the horizon of heaven,
5.
"
'
thine existence in primeval time.
6.
"
'
eastern horizon thou
iillest
"
'
art beautiful to see,
and
"
'
high above the earth.
"
'
even every land which thou hast made.
"
'
"
'
every land with thy beauties,
art great,
and art
Thy beams
8,
'
like crystal,
7.
thou
and art
of light embrace the lands, 9.
Thou
art as Ra,
and thou bringest [thyself] unto each of them, 10. and thou 11. Thou art remote, but thy beams bindest them with thy love. " are upon the earth. 12. So long as thou art in the heavens day '
13. When thou settest in the "'shall follow in thy footsteps. " 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
'
These
titles
mean something
like,
" Beauty of the creations of Ra, the
only-
one of Ra." Glory of Aten."
3
I.e.,
3
The proper name
of Aten."
'-
is
Nefert-iti,
and her
title
means " Beauty
of the beauties
HYMN TO ATEN
76 '
possessions
'
their
may be
knowing
away from under their heads without Every lion cometh forth from his den,
carried 17.
it.
'18. and serpents of every kind bite
and the earth
because he
'
blacker and blacker,
'
hath made them hath sunk to rest in his horizon.
"21.
When
thou
when thy beams
20.
risest in the
shine forth
it is
becometh
19. the night
;
is silent
who
horizon the earth lightens, and day.
22.
Darkness taketh to
Two Lands keep and stand Then [men] wake up upon their 23. festival daily. 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. flight as soon as
thy light bursteth out, and the
26. [Over] all the earth they perform their work.
and
cattle repose in their pastures,
28.
27. All beasts
and the
green herb put forth their leaves and flowers. fly
out of their nests, and their wings praise thy
trees
The
29.
Ka
and the birds
as they fly
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. 84. The fish in the stream leap up towards thy face, 85. and thy beams shine through the waters of the 30.
forth.
great sea. " 36.
Thou makest male
causest the liquid seed to
man
makest the
child
to
women, and thou become a human being. 37. Thou live in the body of his mother. seed to enter into
Thou makest him to keep silent so thou art a nurse to him in the womb. 38.
that
it
may
openest his
mouth
Thou 41.
on the day wherein he
that he
may
is
39.
and
givest breath
When
he goeth
born,
42. thou
speak, 43. and thou providest
him whatsoever is necessary. 44. When the chick is is making a sound within the shell, 45. thou
the egg, and it
40.
vivify every part of his being.
forth from the belly,
for
that he cry not,
in the
givest
may keep alive. 46. Thou bringest it may split the eggshell, 47. and it cometh
air inside it so that it
to perfection so that
it
from the egg to proclaim that it is a perfect chick, 48. and as soon as it hath come forth therefrom it runneth
forth
!
HYMN TO ATEN " about on its " hast created
49.
feet.
How many
" 50. There were " "
had
when thou
rest.
are the things which thou
in the face of the 51.
didst exist
77
One God, and
his
Thou didst create the earth at thy will by thyself, 52. and men and women, and
" beasts and cattle, and flocks of animals of every kind, 53. and " every thing which is upon the earth and which goeth about on " its feet, 54. and everything which is in the air above and which " flieth about with wings, 55. and the land of Syria and Nubia,
^
Amen-hetep IV. and
and Egypt, thou makest '
56. for
videst for every
his
Wife and Daughter.
Thou settest every man them whatsoever they
man
in his place,
need.
68.
57.
Thou
and pro-
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 61,
(or
Thou who
characteristics)
are
canst discern hast
according to their skins.
made
the difference between
the dwellers in the desert to be discerned. " 62, Thou hast made Hapi (i.e., the Nile) in the Tuat, 63. and
HYMN TO ATEN
78 " thou bringest
him on according
" beings to live,
64.
inasmuch
" with them.
" shinest
Thou
66.
upon them,
thou hast made them for
as
thou who art the lord of
"65.
69.
" 70. and he
art the lord of every
67.
who
and water the
fields of
and thou
thou art Aten of the day, and art
71.
sea.
thyself,
dost remain
(?) land,
68.
(?),
and thou makest their
Thou makest Hapi in heaven to come down maketh his rushing waters to flow over the
"the great green "
them, and
all of
"revered in every foreign land " lives.
thy will to make rational
to
to them, hills like
and they spread themselves abroad
the people in their villages.
" plans (or, counsels) are doubly beneficent.
73.
Thou
72.
art
Thy 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.
"
may
Thou
hast
made the
seasons of the year so that they
made
cause the things which thou hast
"79. the winter season bringeth them " season fiery heat.
Thou
80.
cold,
" to look
by
upon
thyself,
and thou dost
" Aten, 82. and thou dost " thy path,
rise,
and dost return.
" of created things in thyself
" Cities, towns, villages
and
Thou
art in
my
and dost shine, and dost depart on
Thou didst create when thou didst exist
83.
upon
thee,
in
heart,
thine 90.
86. for 87.
[the forms] alone.
river[s], 85.
84.
from
thou art the Aten of
Thou journeyest through
Eye.
88
89.
and none knoweth thee except thy
"son (Nefer-kheperu-Ra-ua-en-Ra " be wise
thy creations as the living
rise in
art above the earth.
" that which existeth "
and mayest be able
and hamlets, roads and
" these every eye looketh " the day
and the summer
which thou didst create when thou didst exist
all
81.
bring forth,
hast created the heavens which are
" far extending that thou mayest rise therein
"
to
|,
91.
and thou makest him to
and understanding through thy counsels and through 92. The earth is in thy hand, inasmuch as thou
" thy strength.
" hast
made them
(i.e.,
those in
it).
93.
When
thou
risest
man-
HYMN TO ATEN " kind live
and wlien thou
;
settest
they
die.
79 94.
As long
as
thou
" art in the sky they live in thee, 95. and the eyes of all are upon " thy beauties until thou settest, 96. and they set aside their " work of every kind when thou settest in the west. 97. Thou " risest and
for the king. grow "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
thou makest
are wanting.
There
Sebau, and Nak, eastern horizon
;
is
to
no mention of enemies or of the
fiends,
who were overcome by Ra when he rose no reference is made to Khepera, or
Apep, in the to
the
which Thoth and Maat were believed to render to him and the frequent allusions to the Matet and Sektet Boats
services
daily
;
in which
Ra was thought
to
make
his journey over the sky are
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
whoUy
omitted.
Amen
The
old
Aten had
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 of
to -wrath.
existed for ever, they said, he
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 o-ods of
Egypt
it is
evident that they wished to give a monotheistic
character to the worship
of Aten, and
it
Avas,
manifestly, this
which made the king and his god detested at accounts for the fact that Amen-hetep IV. felt it to be
characteristic of it
Thebes
;
it
necessary to build a
new
capital for himself
supplies us with the reason
why he
and
his
god, and
did not settle in one of the
ATEN WORSHIP
80
ancient religious centres of his kingdom. as
We
should expect that,
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
gods, and that that something
another
god,
stiU
less
of other
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. Aten,
it is
and
impossible to gather from
it
adherents concerning
his
any very precise imforma-
tion about the details of the belief or doctrine of Aten, but it clear that in practice the religion
eminently materialistic.
is
was of a sensuous character, and
Incense was burnt freely several times
and the hymns sung to Aten were accompanied by the sounds of the music of harps and other instruments, and the people in the day,
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
Aten was which
of a joyous
character,
The worship
sacrifice.
of
and the surroundings among
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, it
and they were painted in
lively
employed by Amen-hetep IV. threw
colours off
in
;
many
the
artists
of the old trammels
of their profession, and indulged themselves in
new
fact,
new
designs,
new
and new treatment of the subjects which they wished to represent. "We may see from the remains of their wall
forms,
colours,
decorations that the artists of the city of
great step in advance, that their painting,
and
is
Khut-Aten made one
to say, they introduced shading into
greatly to be regretted that
it was retraced 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
later
;
it is
it
placed upon the walls relate to
the
glory
and
majesty and
beneficence of Aten, and everywhere are seen representations of
G
ATEN WORSHIP the visible is
emblem
The form
of the god.
in
81
which he
depicted
is
that of the solar disk, from which proceed rays, the ends of
which terminate in hands wherein are the emblems of and sovereignty, p; in the
and
bas-reliefs
frescoes
we
life,
•¥,
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
that the sun
is
is
the source of
all life
and of everything
upon earth, but it is probable that the so-caUed Aten heresy was in some way founded upon the views which the Atenites held about this method of representing their god. Be this as it may, 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 aU the enthusiasm of an
which supports
it
Oriental fanatic, and on special occasions he himself officiated as of the
high-priest
doubt, but there
is
cult.
The wisdom
for regarding
no reason
an_e8Lrnest and honest propagandist of a
Now,
as the king
reliefs to
him
as anything but
creed.
when represented in basmonuments of his reign he is
figure
In the earUer
be changed.
new
open to
is
changed his religion and his name, so he
own form and
also caused his
of his policy
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.
a
very high, narrow, and
receding
Here he
portrayed with
is
forehead,
a
large,
sharp,
weak mouth, and a large projecting chin, upon a long and extremely slender neck
aquiline nose, a thin,
and
head
his
his chest is
is
set
;
rounded, his stomach
broad, and in It
is
many
impossible
be permitted
to
inflated, his thighs are large
and
woman. the king would
respects his figure resembles that of a
that
such representations of
appear
in
bas-reliefs
in
that he
his
did
city
unless
approve,
he
and
approved of them, and it that his officials understood that he approved of this treatment artists, for some of his person at the hands of sculptors and is
hio-h
of the
manner. II
—
were themselves represented in the same some of the drawings of the king must be
officials
Still,
clear
;
AMEN-HETEP
82
IV.
regarded as caricatures, but whether cannot be
otherwise
or
intentional
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 and large gardens
sculptures,
kind
with trees and plants of every
filled
he appears to have bestowed
;
who
his favourites,
it
gifts
with a lavish hand upon
must be admitted, were
seconded his wishes and gave effect to them.
was
and
joyous,
there
is
no
evidence
his
ofiicials
men
that
who
Khut-Aten
Life at
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
the
abolish
hand Amen-hetep IV. did
characteristic
funeral customs
country, and the tombs of the adherents of
The king caused a tomb
the fact.
the mountains near the town, on
when
discovered in 1892
usually found in tombs of
was broken in
pieces,
by the
men
to be
its
not, or could not,
and
beliefs
of
his
Aten bear witness
hewn out
to
of the rock in
eastern side, and
it
contained,
natives, the
things which are
of high rank.
The sarcophagus
but scattered about the
and along the corridor which led to
mummy-chamber
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
must have been mummified, and on it must the same classes of amulets that are found on the
of the king
have been royal
laid
mummies
figures
it
were
at Thebes.
also found,
Portions of several granite iishabtiu
a fact which shoAvs that those
who
king assumed he would enjoy a somewhat material Sekhet-hetepet and Sekhet-Aarru in the kingdom of Osiris.
the
buried life
in
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 arise.
it
body when the need should more strange because he had caused his eldest
for the reception of his
This
is
the
daughter Aten-merit, (j-^ "^=^^^1^^' *° be buried in he must have
known from
it,
and
sad experience what great preparations
AMEN-HETEP
83
IV.
had to be made, and what complicated ceremonies had to be performed 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 class of buildings
possible to obtain an idea of the
it is
which existed in the
city of
Khut-Aten, and of
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
the arrangements of
its streets
remains of the greater number of the paintings on that they were executed not for
who
him but
has already been mentioned
illustration is the worship of
texts accompanying
;
its
walls
show
for his eldest daughter,
the chief subject chosen for
Aten, and both the scenes and the
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
he must have been a comparatively young man, and his In the ten or reign could not have been so long as twenty years. twelve years of it which he Uved at Khut-Aten he devoted himself entirely to the building of his new capital and the development of died, but
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 priesthood of Amen-Ra were watching for an opportunity to restore the national god to his proper place, and to set upon the throne a king who would forward the interests of their brotherhood. This opportunity came with the death of Amen-hetep IV., when Tut-ankh-Amen, a son of by a concubine, ascended the throne he married a daughter of Amen-hetep IV., who was called Ankh-s- en-pa- Aten, but she chano-ed her name into Ankh-s-en-Amen, and both the new king and queen were worshippers of the great god of Thebes. Tut-ankh-ximen at once began to restore the name and figure of
Amen-hetep
Amen
which
and began
came
to
III.
;
his father-in-law
to build at Thebes
terms with the
had cut out from the monuments, ;
very soon after his accession he
priests
of
Amen, and
in
due course
;
AMEN-HETEP
84
removed
his court to the old capital.
IV.
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 himself a tomb at Khut-Aten, which was ornamented after the manner of those of the adherents of this god, but as soon as he
up
his
abode at Thebes and begun to
had taken reign over Egypt he built
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 another tomb in the Valley of the
rejected the cult of Aten, and that he was, at all events outwardly,
Amen-Ra. On the death of Ai several the throne rose up in Egypt, and a period of anarchy
a loyal follower of the god
pretenders to
Of the
followed.
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 little
men
by
little,
and
of all kinds
its
downfall was assured
who had
its ;
population
left it,
the artists and work-
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-emlieb
the
deserted, off,
decay of the city advanced and
and very soon
after
for building purposes,
became generally men came from far and near to carry it
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
in undisputed possession of the country.
his
enemies were
•
— , .
85
(
)
CHAPTER
V
THE GREAT COMPANY OF THE GODS OF HELIOPOLIS
A
PERUSAL
Pyramid Texts
of the
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
company contained eleven, In the text of Unas (line 222 flf.) we find twelve, or more gods. a series of addresses to Ra-Tem, wherein are mentioned Set gods
least nine
and Nephthys,
^
°
I
in certain
;
,
Osiris,
Anubis,
Thoth,
,
"^
^5-J,
a
cases
and
and Her-hepes,
Isis,
^, ^,
Usert,
J]
Jj
,
']\^^, and
Horns, which seems to show that one company of gods, of which the dual god Ra-Tem was the head, consisted of Set, Nephthys, Herhepes, Osiris, Isis, Thoth, Anubis, Usert,
and Horus,
i.e.,
in all ten
In the next section but one of the same king's text (line 240 the Great Company of the gods of Heliopolis are declared to be
gods.
f.)
:
1
.
Tem,
5.
9.
^
2.
.
Nut, ^.
Shu,
6.
Thoth, ^%.
f
oa ^
L
Isis,
7.
3.
.
|^
Set, >$_j.
8.
4.
.
Seb,
"^ J
Nephthys,
Here again we have ten gods
Hokus, '^.
10,
Tbfnut,
assigned to the divine company, but curiously enough the name of OsiKis, one of the most important of the gods, is omitted. Follow" Great Company of ing these ten names comes an address to the the
^^miniT'
Gods,"
whose
names we
(line 665), the
of the gods 4.
Seb.
gods
who
5.
have
who
are in
Nut.
6.
^^^^^
In
mentioned.
the
the gods
to
clearly refers
text
of Pepi II.
are declared to form " the Great
Annu " Osiris.
are
:
—
7.
1.
Tem.
Isis.
2. 8.
Shu.
Set,
Company
3.
H^
Tefndt. ,
and
9.
GODS OF HELIOPOLIS
86
r^J) and they are
ISTephthys,
when he gave them birth in your name of lower down the king makes a petition to Great Company of the gods who are in Annu," and he
"made wide
his heart
" 'Nine.' "^
A few lines
the "
who
called the "offspring of Tern,
includes in
the names of Tem, Shu, Tefnut, Seb, Nut, Osieis,
it
Osikis-Khent-Amenti, Set of Ombos,
Maati/ and Uatchet
may
Heliopolis
passages in the
eighteen
Mer-en-Ra,
Company
thus the Great
;
of Bdfu,^ Ra,
Khent-
of the gods of
In several
contain either nine or twelve gods.
Pyramid Texts two groups or companies of
number,
in
Heru
mentioned
are
thus
;
made
in
the
gods,
text
of
"very great who are at the head of the Souls of Annu," but include the Great Company and the Little Company, 453,
line
allusion
is
the
to
" eighteen gods these, clearly,
who
are addressed on behalf of the deceased in the text of Unas,
lines 251, 252.
The
triple
Company
to
which allusion
mniiiiimiiiiniiimn bably supposed to include the heaven, the Little
Company
is
sometimes made,
•-
c^^*^-
Company
Great
of the gods of earth,
of the gods of the Underworld, but from
^'").
-- p-
of the gods of
and the Company
many
passages
it
is
evident that the Great and Little Companies represented to the
Egyptian, for
all
practical purposes, the
he attempted to worship.
The
whole of the gods
whom
and towns adopted by degrees the more important of the views of the priests of the provincial cities
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 The priests of this city were prudent enough to include
Heliopolis. 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
-Jicnr
=0"
III
_aii^
„,„vwv
fi
/wvw\
-<2>-
number
of
— TEM, SHU, TEFNUT lesser
gods whose worship was quite
87
and in
local,
way they
this
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
was based
entirely
upon that
We
of Heliopolis.
describe the attributes of the gods of the Great
may
for convenience
New
Empires
have now to
Company, which
be assumed to consist of the following
Tern, Shu, Tefnut, Seb, Nut, Osiris,
:
and Nephthys.
Isis, Set,
Tbm^, or.-__^ of
Tem was a form of the Sun-god, and was the great local god Annu, and the head of the company of gods of that place. His
name
^ -^jnr
is
^
¥iv _M^ Ja?!^
:
,
in the
i.e.,
the
root
tem,
" to be complete," " to
as the
;
make an end
or temem,
,
of,"
and he
form of the Sun-god which brought the day to
He
as the evening or night sun.
human
The
form.
is
always depicted
god have been already of the forms of the Sun-
attributes of the
described in the section which treats
god
V\
^
U
was regarded an end,
with
connected
E,a.
poo^,orP^^.orp||^,orQQ^.
2.
Sh,,
8.
Tefkdt,
Shu and
w_|.
his female counterpart
Tefnut may be considered
too-ether, because they are usually mentioned together, at all events The name Shu appears to be in the texts of the later periods.
derived
from
empty," and the
with the root
root shu,
the
like,
tef,
^^^,
"dry>
parched,
withered,
and the name Tefnut must be connected
^
be moist," and the like
/^ ;
«^vv^^,
or
teftef,
thus Shu was a god
^,
"to
spit,
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
— SHU AND TEFNUT
88
The
manifest in various forms. the gods
is
oldest legend about the origin of
contained in the text of Pepi
I.,
wherein
465) that once upon a time Tern went to the city of
(line
said
is
it
Annu and
own body by the irregular means two children Shu and Tefnut. In this crude
that he there produced from his of masturbation his
form the myth
probably of Libyan origin, and
is
it
suggests that
its
inventors were in a semi-savage, or perhaps wholly savage, state
when
it
was
promulgated.
first
In later times, as
we have
already
Egyptians appear to have rejected certain of the details
seen, the
some
of the myth, or to have felt
Shu
difficulty in believing that
and Tefnut were begotten and conceived and brought forth by Tern,
and they therefore assumed that
acted the part of wife to
him
;
his shadow,
Ti, khaibit,
another view was that the goddess
lusaaset was his wife.^
The
old ideas about the origin of the twin gods, however,
maintained their position in the minds of the Egyptians, and
we
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^ we have the following: " Amen-Ra, the gods have gone forth from thee. What flowed " forth from thee became Shu, and that which was emitted by thee " became Tefnut thou didst create the nine gods at the beginning " of all things, and thou wast the Lion-god of the Twin Lion-gods," find
;
3 ^f
.&&
'='
3
I
Shu and Tefnut, who several passages.*
'
1ft
are mentioned in the
hymn
to
In the passage referred to the opening words I
[^ (f^\
the goddess
La
Mythologies ^gijptienne, p. 247.
lusaaset,
Religion, p. 422.
Il
(I [I
^
;
*'"
_/^ v\ <'^=»
of
the
The Twin Lion-gods
In the second
pleasure in himself," y\^
2
.
s*i
Book of
the
Amen-Ra are,
" Tern
it
Dead is
came
in
said,
to take
^^^ M. Maspero thinks that the name
JIJ
,
may s
be derived from them.
Brugsch, Beise,
see the list of passages given in
Bead, pp. 197, 198.
are, of course,
my
pi.
26,
1.
See
26.
Vocabulary to the Boole of
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-tnown origin of the gods of Taste and Feeling, Hu,
|
^
^
'^'^
^
and Sa,
,
.^ei
^, who
are
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 said to
every day.^
Shu
is
head one
{Booh of the Dead, xvii. 62). represented in the form of a
feather, U
of the sign
name seems
shu,
is
()
dryness,"
,
||1
shit,
some
i^
or four,
and the use of
to indicate
connect the word space,
or two,
,
man who
it
as the
the phonetic value
;
symbol of the god's
on the part of the Egyptians to
desire
" light,
empty
space which
exists
or shdu, " feather," with
As
etc.
the
wears upon his
god
the
of
shiL,
between the earth and the sky, Shu was represented under the
form of a god who held up the sky with supporting sunset,
at the place of sunrise,
it
and several porcelain
his
two hands, one
and the other
which he
exist in
figures
at the place of is
seen
kneeling upon one knee, in the act of lifting up with his two
hands the sky with the feather he bears lion
^^^
upon
his
standing, and he usually holds
¥
the other
.
goddess Tefnut
When Shu
in one
we
find
him both
hand the sceptre
In a picture given by Lanzone
hand a scorpion, a
left
it.
is
serpent,
^
and a hawk-headed
solar disk encircled
her hands the sceptre I
,
and
the head of a lioness, which
4- ; she,
is
by a
seated and |,
sceptre.
serpent,
who wears
and holds in
however, often appears with
lioness.
r\°\^%.i=^\-^i 3
Op.
cit., pi.
386.
The
surmounted by a uraeus, and she
sometimes depicted in the form of a
I
and in
he grasps in his
represented in the form of a woman,
upon her head the
wears no
head the figure of the hind-quarter of a
mythological scenes
jpeh ; in
,
solar disk in
is
SHU
90
An
examination of the texts shows that Shu was a god of
light, or light personified,
of the sun
by day, and
home was
the disk
((1
who made
himself manifest in the beams
moon by
in the light of the
aa^ j of the sun.
Viewed
night,
and
his
in this connexion
easy to understand the scene in which the god appears rising
it is
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 Bdfu published by Bergmann,^ the creator of Shu is called Tauith, ^
is
I
3
made
,
and to him the king who caused the words to be inscribed
to say, "
Thou
hast emitted
^^ /""^
(I
dshesh) Shu, and
He hath become
'
he hath come forth from thy mouth.
'
god, and he hath brought for thee every good thing
'
toiled for thee,
'
'
'
'
.
.
;
a
he hath
and he hath emitted for thee in his name of Shu, He hath laboured for thee in these things, the royal double. 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
'
heaven with his hands in
'
sky."
is
.
^
It
up
beareth
name
[(]
^^ f'"'^)
^o^
^'^^e
body of the must be noted that the same word dshesh, [ ^~^ Z"^,
used to express both
'supporting," and
his
the
it is difficult
of Shu, the
of " pouring
idea
out
"
and of
to reconcile these totally different
meanings unless we remember that
it
is
that which Tern,
or
Ra-Tem, has poured out which supports the heavens wherein That which Tem, or Ra-Tem, has poured out is the light, and light was declared to be the prop of the sky. shines the Sun-god.
1
HieroghjpMscJie Inschriften, Vienna, 1879, pi. 42,
2
TtTTl
W
lA
S
<^(^^'=^'.o°l 1]°°^ «*=>
'
^
11.
M/\MA
1-4, 10, 11. I
^
'•
The Goddess TEFNUT.
SHU From
number
91
by Dr. Brugsch ^ 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 a
of passages examined
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. his father
Tem, thought
to be the cool
wind
He was
certainly, like
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 From the xviiith in which the deceased was supposed to dwell. Chapter of the Booh 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 00 ^j
oi"
Baba,
J J
c^?
^. |, or Baba, J^'^J'^^S^, or Babai, J ^= "^ J ^^ "^ W^^ ^^^ *^^ first-bom son of Osiris.
or
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
plants which subsequently changed 1
from his nose grew up into
into cedars.
Beligion, p. 432.
Dr. Pleyte has
.
SHU
92 rightly identified Bebi or
Baba with the
Be/Soju
or
Be^coua of
{De hide, § 62) and with the Bd/3v<; 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,
of Hellanicus/
Plutarch
which
is
determined by the skin of an animal,
In Chapter xxiii. the deceased prays that his
W
J ^^: J ^^: " 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 (cxxx. 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 Tefnut is not easily defined, and but little is known about her. In the text of Unas (line 453) she is mentioned together Avith the two Maat goddesses, ;
^^ as
\
[1 ,
the
and with Shu, but curiously enough, she seems to appear female counterpart of a god called Tefen,
^^
.
The
/WWNA
passage reads, " Teeen and Teenet 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., cxxx., 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
Nehemauit at Hermopolis, with Menhit at Latopolis, Avith Sekhet in Memphis, and with Apsit in Nubia. Unlike most of the gods of Egypt, Shu and Tefnut do not appear identified with
'
Aeg. Zeitschrift, 1865,
p. 55.
— SHU
93
have have had set apart for them any special city or district, but at the same time titles were given to certain cities which presupposed some connexion between them and these gods. Thus to
Dendera was
called Per- Shu,
Magna
ApoUinopolis
Y
p(sf^
J,
was
'""'
^ ©
1
,
i.e.,
"
House
of Shu,"
and
m
^
Hinu-en-Shu-nefer,
called
OO
and Edfu was the "Seat of Shu,"
Memphis bore the name
of " Palace of Shu,"
Similarly, one portion of
Dendera was known
Tefnut," or the " Aat of Tefnut,"
H.
,
Tefnut in these
Whether there were
ffii-
cities
cannot be
said,
as the "
'-^^^,
'
but
it
and
jf^^©, ^ "M © J "^ 1
House of
kSrj-i^©, or
statues
of
Shu and
very probable that
is
they were worshipped in their sanctuaries under the forms of
and in (-De
this
connexion
Nat. Animal,
lions in the
xii. § 7)
is
lions,
worthy of note that Aelian records
that the people of Heliopolis worshipped
temple of Helios.
It has already
par
it
.'
excellence,
been mentioned that Shu was the sky-bearer
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 words against him, and the great god determined to He summoned Hathor, Shu, Tefnut, Seb, and Nut destroy them. into his presence, and having told them what men, who had proseditious
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 o-ods
"
o-od
Nu,
had heard what the
had "1
" first-born
^
P
"V
[^ dl)
'
"
and the " ancestor
In answer to this the first-born
to say on the matter.
J] P
god
advised
him
Hathor, " the eye of Ra," go forth and slay
to let his daughter
men
;
Ra
advice straightway, and Hathor went forth and slew 1
Brugscb, Did.
Geocj., p. 776.
accepted the all
mankind,
SEB
94
and when she returned Ra was well pleased with her. Soon after this he became wearied with the earth, and the goddess Nut having been turned into a cow he mounted upon her back and
remained there, but before long the cow began to shake and to
when
tremble because she was very high above the earth, and
complained to Ra about her,
it
she
he commanded Shu to be a support to In the picture of the cow
and to hold her up in the sky.
which accompanies the text we
body resting upon the head
see her
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,
came into being, and the cow became the four props of heaven at the four and thus it came to pass that the god Seb and cardinal points his female counterpart Nut began their existence. the heavens above and the earth beneath four legs of the
;
See,
"^Jj^'Or ^ Jj^,
or
V J^,
or ^"], or I
I
Seb was the son of Shu and Tefnut, and was the brother and husband of Nut, and the father of
Osiris
and
Nephthys, and some say of one of the Horus gods the late Dr. Brugsch his
Set
Isis, ;
and
according to
name should be read Geb
or Keb, or
Gebb, or Kebb, and in very early times this undoubtedly seems to
He
have been the correct form of the god's name. represented in the form of a the white crown the Atef crown, called seb.
to
Q
,
or the
„^^, or a
man who
upon
crown of the North, goose,
to
his
head either
which
is
added
"^.j of the peculiar species
This bird was sacred to him because he was believed
have made his way through the
god
bears
usually
is
of the earth,
air in its form.
and the earth formed
" house of Seb," just as the air
was
his
Seb was the
body and was
called the
called the " house of Shu,"
and 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 the heaven the " house of Ra,"
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 and other compositions i.e.,
lie
is
95 n
the erpdt,
often styled
ziO
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
The
soul of Seb
was
called
(xii. 2).
Smam-ue,
fl
^^
"^^ ^,^ ^^3^ J|
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 (xvii. 116).
was Seb
it
whom
for him,
Anpu were whom he asked to
Sekhet and
Seb (xix. 14); deceased, but
he begged to open his
eyes,
great
helpers
open wide
and
his
of
the
two jaws
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 (Ixviii. 9). In a burst of joy, Nu, the overseer of the house of the overseer of the seal, is made to say, " The doors of heaven are opened for me, the " doors of earth are opened for me, the bars and bolts of Seb are " opened for me " (Ixviii. 2), and " I exchange speech with Seb " (Ixxviii. 12), I
"lord
the
of
am
decreed to be the divine heir of Seb, the
and
earth,
to
be
the
protector
The be mine
therein.
" god Seb refresheth me, and he maketh his risings to (Ixxx. 11, 12).
show that there was no special city or set apart for the god Seb, but a portion of the temple in Apollinopohs Magna was called the " Aat of Seb,"
The district
estates
religious texts
'^'^^^^1^ 11
of Seb,"
rf)
5
^
^^^ ^ name of Dendera was "the home of the children ra
(](]
^
—
'^
I
Tl
^J
iT
^^'^^
^^^^^ ^^^* °^ ^^^
^^^
appears to have been at Heliopolis, where he and his female counterpart Nut produced the great Egg whereout sprang the Sun-
;;
SEE
96
Because of his connexion with
god under the form of a phoenix.^
Egg Seb
this ffl
%
"^^f
ffl
"
embrace that great throne which
and
keep watch over the
I
" Great Cackler, " hath
come
and
in the city of Hermopolis,
is
Egg
am
is
in
the
germinateth
it
god Seb hath opened the ;
breath" {Book of
[its]
Egg which
the
(or,
watch and guard that mighty thing which
I
" earth), I germinate as is
Great Cackler
of the
into being wherewith the
"[my] breath
thou god Tem,
the sweet breath which dwelleth in thy nostrils.
" according to another reading, I
"
says, " Hail,
Thus the deceased
_
me
" grant unto " I
sometimes called the " Great Cackler," Kenken-ue,
is
I live as
it
liveth
;
Dead, Chapters
the
and liv.,
Ivi., lix.).
The name and
this bird
of the phoenix in Egyptian
is
"Bennu,"
J f^%
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
According to the
classical writers.
story which Herodotus heard at Heliopolis
(ii.
73), the bird visited
that place once every five hundred years, on
when
was
it
years old,
live
father's death
hundred, or fourteen hundred and sixty-one
burnt
it
its
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 ;
new
producing a out of
its
developed a
new
worm
phoenix, though some thought that a
body before
it
died,
phoenix.
and that from
it
crept
the heat of the sun
Others thought that
it
died after a
life
of seven thousand and six years, and another view
was that the from the burnt and decomposing remains of his old body, and that he took these to Heliopolis where he burnt
new phoenix them.^
rose
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
symbol of
Osiris,
and that
^
Brugsch, Beligion,
~
See Lucian,
;
came
forth
the living
also
from the very heart of the
p. 577.
De Mart.
Tzetzes, Chiliar, v. .397
it
Ra and
Pers.,
xxvii.
;
Philostratus,
Pliny, Hist. Nat., x. 2
;
Vit.
Apollon,,
Pomponius Mela,
iii.
8.
iii.
49
m^
SEB god.
The sanctuary
Osiris,
and was
"
House
called
of the
97
Bennu was
Het Benben,
of the Obelisk,"
Ra and
the sanctuary of "^
J
and remembering
^^^
""^j
the
i-e.,
J
this it is easy to under-
stand the passages in the Boole 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. " I am the Bennu which is in 2) " Heliopolis" (xvii. 27), and the scholion on this passage expressly ;
informs us that the says, " I
am
Bennu
is
Elsewhere the deceased
Osiris.
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,^ 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.
Chapter of the Book of
the
Dead
(Ixxxii.)
We may
note that a
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, and in fact that the work In several papyri
of creation began there. first
act of creation
whatsoever name he
which took place
may
be
called,
we
find pictures of the
as soon as the Sun-god,
by
appeared in the sky, and sent
forth his rays from the heights of heaven upon the earth, and in He is seen these Seb always occupies a very prominent position.
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, 1
II
H
Aeg.
Zeit.,
1878,
p. 93.
;
SEE
98
AND NUT
Seb throws out his [one] hand to heaven and his [one] hand " towards
the
earth," P^
By
god Shu, who supports on
his side stands the
his
1
upraised hands the heavens which are depicted in the form of a
woman, whose body
is
bespangled with stars
woman
this
;
is
the
up from the embrace of Seb by Shu when he insinuated himself between their This was the act of bodies and so formed the earth and the sky.
who
goddess Nut,
is
Shu which brought and
it
supposed to have been
into being his heir Seb,
was the heirship of
boasted they had received
Seb was
this
lifted
and
his consort Nut,
god which the kings of Egypt
when they
sat
upon
their thrones.
the hereditary tribal chief of the gods,
and
his throne
represented the sovereignty
both of heaven and of earth as
a creative god he was
identified
with
and
Tern,
Dr. Brugsch pointed out, became the " father of so, as
his father."
As an elemen-
tary god he represented the earth, as
Shu
air,
Ra
did
fire,
In some respects the butes of to him, for
he
is
and
and Osiris water.
Nut were
attri-
assigned
sometimes called the lord of the watery abyss, and
the dweller in the watery mass of the sky, and the lord of the Underworld.
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 Ra may stream upon the world, and when he set himself in motion his movements produced thunder in heaven and quaking
upon
earth.
He was
akin in some
way
to the
two Akeru gods,
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
head was provided with a separate body, and the one was Sep,
R
^
^O
,
i.e.,
i.e.,
lion's
called
"Yesterday," and the other was called Tuau,
"To-day" [Book
Though he was god
of the Dead, xvii., lines 14, 15).
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 Book of the Dead refer to the gifts which he bestowed upon Osiris his son, and the deceased prayed fervently that he would bestow upon him the same protection and help which he had bestowed upon Osiris.
Shn supporting the boat
of the
Sun-god beneath the sky-goddess
In two passages in the Book of the Saite Recension
;
and Chapter
the
Ixix.
N nt.
Dead (Chapter xxxi. 3 of 7, Theban Recension) we
appear to have an allusion to a myth concerning Seb which is In the former the deceased says, "I, even I, otherwise unknown. " am Osiris, who shut in his father Seb together with his mother "
Nut on
" mother
the day of the great slaughter. is
Nut "
;
and
My
father
in the latter he says, "
I,
is
even
Seb and I,
am
my
Osiris,
"
shut in his father together with his mother on the day of
"
the great slaughter," and the text adds, "now, the father The word used for " slaughter " Seb, and the mother is Nut."
who "making is
NUT
100 is
shut,
_
—
a
JK
and there
,
is
no doubt whatsoever about
we
meaning, and according to Dr. Brugsch^
to understand
are
an act of self-mutilation on the part of Ra, the father of similar to
Chapter "H"
is
from Ra
^
^^'^^^
V^
'
'
this passage the
of
in shutting
Osiris
gods Ammiu,
from the drops of blood ^ which
^P^'^'^g
after the process of mutilation,
action
Osiris,
the Booh of the Dead.
to in
referred
According to
xvii., line 61.
^^ ^^
the
that which
in,
its
fell
and Dr. Brugsch compared
^
^ Q
,
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 Brinnyes.
Nut
^
"
or
®^
®®
or
or
The goddess Nut was the daughter
^^
of
^
Shu and Tefnut, and
the wife of Seb, the Earth-god, and the mother of Osiris and
and Set and Nephthys
Isis,
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
As a goddess of the late historical Nut seems to have absorbed the attributes of a number of goddesses who possessed attributes somewhat similar to travelled from east to west.
period in Egypt
those of herself, and the identities of several old nature goddesses
were merged in her.
Nut appears
In the Pyramid Texts
^ ^^
the father, or husband, or son of the goddess
times written without f=^, the I.,
line 242,
where
her daughter Venus,"
I
is
it
I
fl
Beiigion, p. 581.
2
v\/v^
^ ;
>
i-^-;
^^
who
is
"was either
her name
determinative for sky,
is
some-
e.g.,
in
"Nut hath brought forth O "^^ R ^^ -C) Properly
said,
«~wv
.
f[)
'
Unas, line 452)
female counterpart of Seb,
as the regular
described as the " Bull of Nut,"
Pepi
(e.g.,
^
f]k*^^-T^9:T I
I
I
NUT speaking, Nut,
,
is
101
the personification of the Day-sky,
i.e.,
of
upon the two mountains of Bakhau and Manu, that the Mountain of Sunrise and the Mountain of Sunset, but the Pyramid Texts prove that the Egyptians conceived the the sky which rests is,
existence of a personification of the Night-sky, and
Nut giving
it
seems as
if
birth to the Sun, the rays of which fall on Hathor in the horizon.
goddess and her male counterpart were entirely different In the text beino-s from Seb and Nut, and had different names. this
of
Unas
-wwvA
(]
(line
"^
^
557)
we
find
ll ®
,
mentioned the two gods
who
are,
Nau and Naut,
however, regarded as one god
;
NUT
102
Thus
and are addressed accordingly.
said,
it is
"
Thy cake
is to
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 " thee, "
which
we read
^^^
Y^-
® ")
of the "star
i-e.,
other hand too
the
the "star
much
determinative, because in the
mean
Nekhekh
Nekhekh
in the
must not
word
""^^^
1
Naut"
of
stress
1
t
i,
In another passage (Teta,
the sky, or heaven, inverted.
is
line 218)
to
—
Night-sky because of the determinative of the name
the
^A:
the " firmament strewn with stars,"
^
(or
Nut),
Night-sky"
;
on
be laid upon the Y^ i^=^
,
which seems
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 distinction between them was made in writing. In the Papyrus of Ani^ are several examples of the name Nut written
a
—
t=^ p. and the latter form is several times found in ^1® (ill 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
f^® t
,
or
,
1
the text.
Nu
We
have already seen in the paragraphs on the god
that he had a female counterpart called Nut,
who
represented
the great watery abyss out of which
all things came, and who 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.
formed the
celestial Nile
;
The goddess Nut, whom the for all practical purposes the this fact
is
proved by her
texts describe as the wife of Seb,
same being
titles,
as Nut, the wife of
are, "
which
is
Nu
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,
»
See
my
v., p.
25.
Vocabulary to the Boole of the Dead, p. 159.
NUT, THE Mother of the Gods.
NUT " heaven, the mistress of the
Two
103 Lands."
goddess were not very numerous, but "^
J
^
ol
shrines of the
was a Per-Nut,
there
Memphis, and a Het-Nut,
in
,
The
^
,
in the Delta,
and
three portions of the temple territory in Dendera were called
Ant-en-Nut,
respectively
Nut-ma-Shu, D
ca £i
|
is
ci
^
Per-netch-
The
(5^1
usually represented in the form
woman who
and
zrz2
o O
,and^"=j-
goddess
Per-mest-en-Nut,
of a
bears upon her head a vase of water,
O, which has the phonetic value Nu, and which
name and her nature
both her
indicates
^
;
she
sometimes wears on her head the horns and disk of
and holds in her hands a papyrus sceptre and the symbol of "life." She once appears in the form of the amulet of the
the goddess Hathor,
buckle,
A, from
and
head,
she
and
hands,
feet
form which that
is
is
as a
of which
the top
provided with
is ;
woman
of
standing in a sycamore tree
who come
in the vignette
in
vase,
to her.
JV,
The
lix.
we
for '
the
syca-
^
^| -^i)()
Nut,"
mentioned in Chapter
and
arms,
usually identified as that of Hathor,
souls of the dead tree
human
her
sometimes she appears in the
and pouring out water from a
more
projects
IS
of the Book of the Dead,
see
the goddess standing
it.
On
a
mummy-case
appears in the form of a
o J
^
at
Turin
woman
the
goddess
standing on the
o
-^^f
^
^^
,1^
Plll;^«P111IY'-i ^
Bmgscli, Diet. G6og.,
"
For a good
p.
366.
collection of figures of the goddess see Lanzone, op.
cit., pi.
150
ff.
NUT
104
Above her head is the solar disk with uraei, and she is accompanied by the symbols of Nekhebet, Uatchet, and Hathor as goddess of the West; by her emblem
fw^.
gold,
of
two snake-headed goddesses of the sky, each of whom wears the feather p on her head. The goddess herself wears the vulture crown with uraei, and above are the uraei of the South feet stand
and North and the hawk of Horus wearing the white crown.
Below her
the sycamore tree, her emblem, and in
is
great Cat of
Ra who
darkness and
evil.
and she
is
the
sits
cutting off the head of Apep, the god of
is
In the form in which she appears in this
Nut has absorbed
picture
it
the attributes of
the great goddesses,
all
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
woman whose
form of a
body
bent
is
such a
way
semi-circle
tude
;
she
sky or
in
round to
in
form a
this
atti-
represents
the
and
her
heaven,
and
legs
as
arms
represent
the four pillars on which
rest
sky was supposed to and mark the position
of
the
the Seb and Nut.
She is
is
this
Shu
is
lifted
last-named god
raised to heaven
of
points.
supported in her position by Shu, the son of Ra,
supposed to have
and
cardinal
a
hawk
is
seen lying on the ground, with one
and the other touching the ;
who
her up from the embrace of Seb,
earth.
hand
On each
side
the one represents the rising and the other the
According to one myth Nut gave birth to her son the Sun-god daily, and passing over her body he arrived at her
setting sun.
mouth, into which he disappeared, and passing through her body Another myth declared
he was re-born the following morning.
that the sun sailed up the legs and over the back of the goddess in
the Atet, or Matet Boat until noon,
when he entered the Sektet
boat and continued his journey until sunset.
In the accompanying
The 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. picture in
we
body of a woman, which is also bent round form a semi-circle, within that of Nut, second body is the body of a man which is
see a second
way
such a
and within
this
as to
bent round in such a
Some is
way
as to
form an almost complete
explain this scene by saying that the outer body of a
the heaven over which
the heaven over which the
Ra travels, and that the Moon makes her way at
the male body within them
Tuat
In another remarkable
;
others,
is
Day and Night
the correct one.
The
represented, as
we have
raising
up
woman
inner body
is
night, whilst
the almost circular valley of the
women
however, say that the two
fications of the
circle.
skies,
of
and
Nut from
before said, the
the great creative power which brought
are merely personi-
this
first
view
is,
no doubt,
the embrace of Seb act of creation,
and
about having separated
it
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
Lanzone.-*
Ra under
In some
we
reproductions given by Shu holding up the Boat of we see the two boats of Ra
of
collection
of these
find
the body of Nut, in others
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
The Egyptian
the act of cackling. sistent in
some of
region wherein
is
and
at
with
its
beak open in
were not always con-
their details of the scene, for at one time the
the head of
at another as the west, east,
artists
ft
;
Nut
is
at one time
another to the west. '
Op.
described as the east,
Seb
lies
and
with his head to the
Finally,
cii, pll. ]50fE.
Th,
the
goddess once
NUT
106
appears holding up in her hands a tablet, on which stands a
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 youthful male figure
;
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 a huge cow, the legs of which were held in position
this god.
From we
a large
number
learn that, from
of passages found in texts of all periods to last.
first
Nut was always regarded
as a
and protector of the dead, and the deceased appealed to her
friend
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 '
"'Coverer of the sky,'"
<=>,
,
and in " thy
line
D
=!
n
"7^^;^2^1'^Pc^ n
•'^(x
<=>
fx
i-tt-i
n
d
268 we have, " Nephthys hath united again for thee
members
in her
name
of Sesheta, H
oa "^ ^5^,
the lady
" of the buildings through which thou hast passed, and thy mother "
Nut
" shall
name
in her
of Qersut,
I.
P
"V
"^
(line
256)
" the spirits of Pe,
it
is
name
of
'
said, " Pepi hath
and he
is
'
^^^^ granted that she
^
embrace thee in her name Qersu,
" shall introduce thee in her
Pepi
^
%
Door.' "
come
,
and that she
In the text of
forth
from Pe with
arrayed in the apparel of Horus, and
" in the dress of Thoth, and Isis
him and Nephthys is behind him Ap-uat hath opened unto him a way, and Shu " lifteth him up, and the souls of Annu make him ascend the " steps and set him before Nut who stretcheth out her hand to "him." In the Booh of the Dead are several allusions to Nut and "
is
before
;
meat and drink which she provides for the deceased, and a chapter (lix.) is found which was specially composed to enable him to " snuiF the air, and to have dominion over the waters in the to the
""^^ffli^f^ffliffllliSS^
The Goddess MUT pouring out Water from the Sycamore Tree over the Deceased and His Soul.
NUT The
'
Underworld."
'
goddess
'
which dwell in
thee.
'
(Hermopolis),
and
'
Cackler,^
'
Nut
It
:-
me
thou sycamore of the
and of the
of the water
air
I embrace the throne which is in Unnu watch and guard the egg of the Great
I
groweth, I grow
;
it
To make
I snuff the air."
air,
— " Hail,
text reads
Grant thou to
!
107
liveth, I live
;
it
snuffeth the
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
mentioned in mythological
Dead
(cix. 4)
situated at Heliopolis, and
texts.
is
often
According to the Book of
the
were hoo turquoise -coloured sycamores at
there
and the Sun-god passed Out between them each morning when he began his journey across the sky, and " strode forward Heliopolis,
" over the supports of
"up
the sky)
Shu
(i.e.,
the four pillars, ||| I
,
which bore
towards the gate of the Bast 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
and
Heliopolis and
life
of the divine beings
who were her Nut
Since the mythological tree of
associates.
was a sycamore
it
may
ofi"spring
stood
at
well have served as the
archetype of the sycamore tree under which tradition asserts that the Virgin
Mary
sat
there seems to be
and rested during her
little
flight to
doubt that many of the
Egypt, and
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.
'
Nut.
I.e.,
the
Egg
Associated with the sycamore of
Nut
out of wliicli sprang the Sun, whieh was produced by Seb and
NUT
108
were the plants among which the Great Cackler Seb laid the Egg
and these may well be
of the Sun,
identified with
from which was expressed the
the
famous
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 balsam
trees,
oil
;
always watered with water drawn from the famous 'Ain Shems
name
(a
water which
and
meaning the " Eye of the Sun "), i.e., the well of fed by a spring in the immediate neighbourhood,
really is
commonly
is
called the "
among
note in passing another legend, which was popular
Mary once hid
Copts, to the effect that the Virgin
Son from
their enemies in the
and that
it
is
herself
the
and her
trunk of the sycamore at Heliopolis,
based upon an ancient Egyptian
Plutarch which declared that
We may
Fountain of the Sun."
myth recorded by
hid the body of Osiris in a tree
Isis
trunk.
In the later times of Egyptian history the priests of Dendera asserted that the
home
tion on their temple
1^^
of
,
f),
Isis,
of love,"
Q
'^^
and that
whom
T ^ ^^^ T=T
When Nut saw
behold), I have
name
the
Nut was
it
contained
it
and in an
inscrip-
was the birthplace, the
birth-chamber,
,
her
she called " Khnemet-ankhet, the lady
on the fourth of the child, she exclaimed,
become thy mother," and
Ast, or
In Thebes
Isis.
^N^^^j the goddess Nubt, r^
the god-mother,
Ant, the
in their city,
they recorded that
wherein Nut brought forth the goddess in the form of
a dark-skinned child,
days.
of
^
this
Nut was
five
epagomenal
"As
((10,
i.e.,
was the origin of
identified with Isis,
lady of Dendera, the dweller in
t^-}^q
-^^as
born in Per-Nubt, and
gave birth to her brother Osiris in Thebes, and to her son Horus
^
(the Elder) in Qesqeset,
Het-Seshesh,
'
J
i @;
^^^^
'to
tier sister
Nephthys in
and in the same city she was regarded as a
Brugsch, Astronomische und Astrologische Inschriften Altaegyptischer Denk-
maler, Leipzig, 1883, p. 101. ^
?
Brugsch, Diet. Giog.,
p.
865.
NUT
potamus goddess goddess
city
of
The
Hathor.
potamus
goddess
487
(line
"Unas
we
ff.)
(]
Ta-itet,
Apet,
^
°
form of the goddess Apet,
o
109
identification
"Come
and
of the
became
Nut with Api
of
the
in
the hippo-
i.e.,
,
also
she
so
very ancient, for
read,
^
(]
^1,
'^
(]°63^^, and
is
°
or Api,
,
local
form
a
the
text
hippo-
of
Unas
Shu, come Shu, come Shu, for
born on the thighs of
Isis, and he hath sunk down on the thighs of Nephthys, having been brought forth. "Temu, thou father of Unas, grant that Unas himself may be is
"
" set
among the number "have understanding, and "of Unas,^ give thou thy "
may convey
" from."
who
it
to his
of
who
gods
the
are
are
perfect,
and
indestructible;^
Api, mother
Unas
in order that he
may
suck milk there-
breast to this
mouth, and that he
Another form of Nut was Heqet,
'^
ft
J)
,
a goddess
was, strictly speaking, the female counterpart of Sebek-Ra of
Kom
Ombo. As the
place so they were not i.e.,
Osiris,
Nut were not
children of all
Horus, Set,
Isis,
over the year," five days -' '
place the birth of Osiris,
Heru-ur,
'
[fl
'^, the first,
^
^ ^.
on the fourth,
third,
the second
fourth
is
and is
fifth
;
her five children,
and Nephthys, were born on the
® mil
ml
m, on
©, was
five
as they are called in Egyptian, " the
^ ©
'^, j 111
I
On
the
@ D'
'
Aj\, on the second,
the third,
born
^i!, took
first,
I
Isis,
O^, was born Nephthys,
fifth,
brought forth in one
born on the same day
epagomenal days of the year, or ^
all
~^,
I
®
was born P
#
^
|)
,
was born
Set,
jj^^^ and on
Y
^he Q c^S\IP of the epagomenal days were unlucky, Q£v,
not described as either lucky or unlucky, but the
said to be a " beautiful festival of heaven
and earth,"
ki<-k
— NUT
no kS^' T
V ^^^
The part
''
wliicli
Nut played
the Egyptian
in
Underworld was a very prominent one, and from numerous passages in the Book of the Dead we can see that without her favour
life
would be impossible
for those
who have
left this
The care and
and have begun their journey through the Tuat. protection which
Nut
world,
exhibited towards her son Osiris caused her
and
to be regarded as a tender
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 Sept (A"^, Sothis), when
like the star
it
shines in the sky just
before sunrise.
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 The favour
of
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 cofl&ns of their dead a portion of the following extract
:
Q
^
pesliesh-nes
mut-k
Nut
her-k
em
Spreadeth herself
thy mother
Nut
over thee
in
un-nek
em
thee to be
as
C3nD D
<=
AP ren-s
en
shet-pet
her name
of
coverer of heaven,
erta-s
she
maketh
1
1
neter
an
a god
without
khefti-k
thine
'
enemy
em
ren-k
en
neter
in
thy name
of
god.
Brugscli, Thesaurus, p. 481.
NUT khnem-s
ma
thu
she withdraweth. thee
Khnemet of " Defender
neb
Ichet
from
neb
tu
111
thing every
urt
tut
em
evil
in her
Urd
tlmt
from every evil, great
lady
and from
;
ren-s
name
dm Ura whom
mesu-s she hath brought forth
and whenever goddess,
" ;
was possible they painted on them
it
who was
represented with her protecting wings stretched
out over the deceased, and with the emblems of air in her hands.
the protection of
figures of the
celestial
water and
They believed that the dead were safely under 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 illustrate
"
text of Pepi
other aspects of the goddess
head appear the
Two Eyes
(i.e.,
:
— " Hail,
I.
(line
100
tf.)
Nut, in whose
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,
" be born in thy
"thou that "
Nut,
who
this
name of Pet-Annu Pepi
shall
live,
didst decree that thou shouldst (i.e.,
Sky
of Heliopolis), decree
and that he may not
perish.
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, Nut, be the life of Pepi. Thy mother cometh " to thee
and thou movest not. Nut cometh The Great Protectress cometh
" movest not. 1
See text of Tata,
11.
175, 279
;
Pepi
I., 11.
to thee to
and thou
thee and thou
60, 103.
NUT
112
"movest " thee
not,
but as soon as she hath bestowed her protection upon
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,
" doubles."
and they come to thee with their
I
'
113
(
)
CHAPTER
VI
J^, AS-AR, OR J^, Jl,
OSIRIS,
FROM thebi Egypt we^
erogljpliic texts o f
history of
j©^^
periods of the dynast ic
all
learnJiiaLLjthe _go^d^j30hejd^
whom
was the god,
excellence,
^, ^^,
par
name Us-ae, who is
the Egyptians^_called by a
which may be tentatively transcribed As-ab, or commonly known to us as i' Osiris." The oldest and simplest form of the
name
is
jj
that
,
hieroglyphics, the
first
is
to say, it
is
written by means of two
which represents a " throne " and the
of
other an "eye," but the exact meaning attached to the combination
two pictures by those who first used them name of the god, and the signification of the name of the
those
the
who
invented
it
cannot be
to express the
in the
minds of
In the late dynastic period
said.
name appears to have been pronounced and by punning it was made to have the meaning of
first syllable
Aus or TIs, the word usr,
of the
" strength, might, power,"
and the
like,
and there
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 Ea. This meaning may very well is little
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
1
Other forms are j ^^^^
Uasei, and II
(|
—
(§.
R
©^
,
Use-Ra,
J|, Ausaees.
^
[1
<=>
^
,
name As-ar
Usee,
-^
_____
is
to
,,
OSIRIS-UNNEFER
114
be understood as referring to the great Eye of heaven, the connexion of the
means
earliest
with
it
seat,
n
is
,
is
the
name
sign in the
the female counterpart of Osiris, and
is
that originally the useless to argue
^
of As-t,
o^,
in the
his
r|
same conception underlay both names.
that, because the dynastic
^
very probable
it is
It is
Egyptians at a late
O,
period of their history substituted the disk of Ra, eye,
god by
to the
hardly likely to be cleared up.
is
first
we have no
not clear, and as
were assigned
attributes
worshippers the difficulty
The throne or
who
first
knowing what
of
Ra, but
i.e.,
for the
name As-ar, and because they addressed
to the
god hymns in which they identified him as the source of light and as Ra, therefore As-ar was originally a solar god, especially when
we remember
the childish plays upon words which the priests
resorted to whenever they attempted to find etymologies for the
names
of their gods.
In comparatively late
^^
I Jj
modem hymn
,
in religious
times
was
Osiris
and mythological
texts,
called
Un-nefer,
and the
priests (like
The writer
Egyptologists) tried to explain the name.
quoted by Dr. Brugsch derived the word from un,
" to open, to appear, to
make
manifest," and neferu,
T
'^^^
of a
^^,
^
-
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-ae," his object was rather to play with words on the name As-ar than
name
to afford a trustworthy derivation of the
We may
of Osiris.
note in passing that modern derivations and explanations of the
name Un-nefer
equaUy
The truth of the matter seems to be that the ancient Egyptians knew just as little are
1
See Brugsch, Beligton,
2
According to one writer the
another the " Good Being "
;
p. 81.
Book of
the
name means
in one case
and in the other with the god Un, in the
unsatisfactory.^
un
^^ J|
is
,
"beautiful hare," and according to connected with the verb un, " to be "
or UsTi,
Dead, Chapters xv. (Litany),
1
;
^^ 3
cxxxvi.A
7.
,
who
is
mentioned
1 8
I
,::::.j:scsmEt!idik:ki!a±::
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
we
have.
Passing^^w t o th e and attributes of
known
cons_id_eration o f the original characteristics
we
Osiris
to jis_re|ei__±a..
throughout them.it
him
and
that„
the oldest religious texts
as^ the _great
tacitly
is
find^ that
god of the dead, and
assumed that the reader
stand_that_he_once_ possessed
human form and
lived
will
under-
upon
earth,
by means oL some unusual power or powers _he_was
to bestowji^uanJiiinaelf after his death a
a
than
it
new body
in a region over
which he was believed
new
life
which he ruled
able
which he lived in as king,
to be\rilling to admit all such as
and into had lived
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 The worship of Osiris is, however, very much older of power.
a good and correct
life
than these views, which,
it is
could only belong to a people
clear,
who had advanced to a comparatively high '' of mental development. The
state of civilization
and
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
time the priests of
Annu
even at this remote
;
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
useless to speculate,
system
is
belief.
and
all
What
that
is
these
its
it
is
certain about the Heliopolitan
that, whilst proclaiming the
god Tern or Ra-Tem,
may have been
supremacy
of
their local
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-
Among
ing them. in fact he
Ra, or
was
in respect of the dead
Ra-Tem
passages he
is
of any name.
such gods Osiris held a very prominent place,
and of the Underworld what
was to the living and to this world, and in some
referred to simply as " god,"
No
|,
without the addition
other god of the Egyptians was ever mentioned
"
WORSHIP OF
116
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
no evidence has been deduced from the
to the present
hieroglyphic texts which enables us to say specifically
when
Osiris
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 began
to be worshipped, or in
these statements the following considerations are submitted.
In a
Rubric to one of the versions of the Ixivth Chapter of the Theban Recension of the Book of the Dead it is said that the Chapter was " found " during the reign of Semti,^ that is to say, the Chapter
was
literary 1st
or received some kind of
revised, or edited, or re-written,
during the reign of the
treatment,
Dynasty.
If
we
fifth
king of the
look at the version of the Chapter to which
—
appended we find this sentence " I am^esterday, " and I am To-day and I have the power to be born a second tim^ " I the hidden Soul create the gods, and I give sepulchral meals to this
Rubric
is
:
;
" the divine beings in
by name
Amenti and
with " his
connexion
in
in heaven."
Shu, the Urti goddesses,
i.e.,
Isis
city,"
Osiris is
and
mentioned
Tem^_Khepera,
and Nephthys, the goddess
Aukert, the Chief of Re-stau, Helii, the Bennu, and the 4,601,200 spirits, who are twelve cubits high, are referred to, and we see that
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.
the
Confirmation of this fact in the British called
is
afforded
Museum, which was made
Hemaka,
8
^
\_J
,
who
by a small wooden plaque, " for a " royal chancellor
flourished in the reign of Semti, the
king in whose reign the Ixivth Chapter of the Book 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 who wears set
the crown of the South and
upon the top of some upon papyri and
117
seated within a shrine
is
steps; from various texts
and scenes
inscribed
coffins, etc., of the New Empire we 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
know
a flight of steps, and there
Semti danced was
no doubt that the god before whom Immediately below the scene on the
is
Osiris.
plaque described above
is
a representation of a ceremonial boat,
we compare it with certain vignettes in the Booh 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 and
if
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
connected with king Semti
specially
—
if
we
are to believe an
Egyptian tradition which was current under the XVIIIth Dynasty, about B.C. 1600. Moreover, if the gods whom the Egyptians under the
IV th and Vth
Dynasties declared to belong to the company of
under the
Osiris existed
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 on the plaque of
also that
Hemaka
Osiris wears the
White Crown,
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 or
note that although in later times his cult was general throughout
Egypt he was always represented with the White Crown on head, and that
it
was one of
The plaque of existed at
Hemaka
his
most characteristic
attributes.
proves that a centre of the Osiris cult
Abydos under the
1st
Dynasty, but
we
are not justified
in assuming that the god was first worshipped there, and
the frequent allusions in the
remember Tep, the two difiicult
Pyramid Texts
when we to
Pe and
divisions of the city of Per-Uatchet in the Delta,
not to think that even
had been
built in
his
honour of
under the
1st
it is
Dynasty shrines
Osiris at several places in
Dynastic tradition asserted that the head of Osiris
Egypt.
was buried at
OSIRIS
118
Abydos, and for
KHENT-AMENTI became of the
this reason that city
to worshippers of the god, but
nome was An-Her, and that Osiris, who was adored under
we know his cult
the
title
there must then have been a time
Abydos, and
it is
from the North,
first
importance
that the local god of the
was thrust out by that of " of " Osiris Khent-Amenti ;
when
was brought
Osiris
to
probable that he was introduced into that city
In the Pyramid Texts,
for the following reasons.
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
We
arrayed in the Underworld.
by a lake and partakes with them of the
white linen garments and sandals, that he Field of Peace with the gods,
^
life,
wwvAA
-^
J
and that he
and wine, and that he
oil
find that he wears
lives
the " beer of everlastingness,"
^
sits
of Horus,
" appeased the
Mestha,
hunger of
tree of
and grapes, and driuKs
eats figs
on the " bread of eternity," and
^ ^
g)
^
a«^w>
Q
y\
His bread was made of the wheat which Horus children
in the
Hapi,
his belly,
Tuamutef,
and the
Ar^v/VNA
^W,/SAA
Q Q
-^^
o Q
ate,
and the four
and
Qebhsennuf
thirst of his lips."
abhorred the hunger which he could not
1 .
satisfy,
He
and he loathed
the thirst which he could not slake, and one of the greatest delights of his existence Avas the
knowledge that he was " delivered from
power of those who would steal away his food." Another source of great joy was the power which he possessed washing himself clean, and he and his double are represented as
the
of
sitting
down
clean
yet another source of enjoyment was his journeying by
;
to eat bread together, each
having washed himself
water in a boat which was rowed by the mariners of the Sun-god All these and similar statements point clearly to the fact that^
Ra.
the reward which Osiris bestowed after death
was a
life
which he led
in a region
upon
his follower
where corn, and wine, and
oil,
and water were abundant, and where circumstances permitted him to
and where he was not do work of any kind, and where he was able to perform
wear white linen robes and white
required to 1
sandals,
See the Chapter " Doctrine of Eternal Life " in
1894, pp. Ixxv.-lxxvii.
my
Papyrus of Ani, London,
,
ANGELS OF THOTH his ablutions at will,
do
He
so.
119
and to repose whensoever
possessed his
own
estate, or
pleased
it
him
to
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 Pyramid Texts we also have allusions to a li fe in which his enfoym ents and deligh ts_were of a more spiritual character, but it
in the
is
evident^ that these represent th e beliefs and doctrin es of the
priests^
olU^^'
^^°
declared that the blessed fed upon lJght,_jinj,
and became beings of light, and that the place wherein they lived was the boat of the Sun-god Ra, wherein w_ere arrayed in light
they passed over heaven, and wherefrom their souls flew down to earth to visit the scenes of their former as the period of the
Vth Dynasty
cults, i.e., the cult of Osiris
two
distinct
an d thejcult of Ra, existed
side
by
and no attempt appears to have been made of_Osiris or that of
Ra
had the^good sense
to allow the beliefs
;
Thus, as far back
life.
texts belonging to
si de,
to suppress either that
in other words, the priests of Heliopolis
which were connected with
the cult of Osiris to find expression in the great Recension of
which they promulgated about B.C. 3500. The cult of Osiris was very ancient, and was universal, and they saw that thB'''culf ~6r^TS wouMnbt take its place in the minds of the religious texts
Egyptians for a very considerable time, From what has been said above
if
ever.
it
quite clear that the
is
followers of Osiris believed in a material heaven, and
where that heaven was
to consider
text of Unas (line
1 9 1 fF.)
Ancient
and
the
n <=^3
"^"^ "^^ij
and Ap-uat, tree Asert,
\/ l\
Ones,
^^ %,
and
^Y^
the
w
,
^^,
are called
who cometh
upon
^
Great
^^'^ cometh forth from the Nile,
Srs^SjiS^i
•='
In a passage in the
situated.
the Angels of Thoth,
we have now
fi
^ "^
^
Terrifier,
__^
,
Hap,
from the
forth
to witness that the
mouth
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 of the kino-
is
" drink, he liveth as ye live, he dwelleth as ye dwell, he
is
powerful
THE MATERIAL HEAVEN
120
" 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
The text
there were waters whereon he could sail in a boat. "
Unas hath netted [fowl and fish] with the net in Aaru, Unas hath possession over the waters in Sekhet-hetef, " 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
continues, "
was situated
^^ _2^
Aaru,
called
is
a determinative a sign which
waving reeds Sekhet- Aar,
®
[I
'^
Sekhet-Aarru,
MkZ
l\l\l\
(|]|0
^S^
^
(line
U
"^^ _ga
h
"^ '^^^ %, "^^
i^i'
'
name having
*^®
412) the region
and
,
^
is
1^
,
is
called
with
identical
the
and Sekhet- Aanru,
*^^ ^^*®^ Recensions of the Booh of
From a number of other passages we find that Aaru Sekhet- Aaru was divided into a number of districts, the chief
the
Dead.
which was
Sekhet-hetepet,
called
uM
Seehet-hetep,
Off"erings," or
as
intended to represent a mass of
is
in another place
;
))))))))
l\l\l\
^
=^=,
^~^^ A4^ i.e.,
,
^•^•>
or of
" Field of
"Field of Peace,"
and was presided over by the god Seehti-hetep,
To the south
^ it
AYere
of
.^ ^ the
this
^
region
" ^^^^^ ^^ ^^® Grasshoppers,"
"'^'
'
^
and
it
Sekhet-Aaru,
beings
who
are
called
Akhemu-Sesh-emau,^ that J
^
and in
^
purified
is
life
;
and the In the
himself (Pepi
I.,
also purified himself
here also dwelt the three classes
Akhemu-seku, Akhemu-Betesh, and to say, three classes of celestial bodies
See Book of the Dead, oxxv. Pt.
^tr
Ra
was here that the deceased
before he began his heavenly of
^~~^ ^~~^ ^~~^ ^-=^ jT)
^^ ^^^J^^°_
Lakes of the Jackals,
line 234),
[)^[]j]
I
Lakes of the Tuat,
waters of Aaru, or
"^
Seehet-Sanehemu,
lay
iii.,
1.
19
THE SEKHET-HETEPU [FROM THE PAPYRUS OF ANl
ANI Ploughing and Reaping and OF THE
ELYSIAN FIELDS us. No. 10.470,
SHEET
35).]
CZZ) mm. ji_
4
iNG
THE Gods
in
the abode
e--^^^
THE MATERIAL HEAVEN who were thought
or beings
121
never to diminish, or melt away,
or decay. '
All the evidence as to the position of the region
that originally
was thought
it
in the Delta, and
double
city,
it
was entered from certain places
among such was
the region which contained the
Pe-Tep and Tettu, or Tatau.
the text of Pepi " Pe,
be in the sky, but, on the other
to
hand, there are indications that
Aaru shows
255)
(line
I.
Thus
in a passage in
said, " Pepi hath gone forth from
it is
and from being with the Souls of Pe, and as he is arrayed in and in the garment of Thoth, and as Isis is
" the apparel of Horus,
" before
him and Nephthys is behind him, Apuat openeth a way 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. Hka-p-ha-f
" for him,
"(JJ "1^^=^-^),' " ([1
J
1^
Pepi hath journeyed on
= ^ ^^ (]
^J$)
I)
to
Sekhet-Aar,
be hath come forth from Uart,
,
"m^ '^^)' ^^^ since he is the body which hath come forth " from God, and the uraeus which hath come forth from Ra, he
"
("if]
" 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
and the pictures of the form the vignettes
district,
its
cxth Chapter, indicate that
the
to
with
Book of the Dead, lakes and canals which
of the
situated to the north of Egypt.
it
was
The name Sekhet-Aaru appears
mean "Field of Reeds" or "Field of Plants," and the idea conveyed by it was that of some very fertile region where farming to
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
" growing crops in 1
Annu. I.e.,
"
my own
Let
He whose
me face
is
and upon bread made
fields in Tettu,
live
behind him."
my own of white
,
TETTU-BUSIRIS
122 "grain, and let " persons of " of
my
" sound "
and
my
door,
my
and
me
my
for the ordering of
be able to
grain,
and may tbe
and mother be given unto me as guardians
and strong, and
let
made from red
beer be
father
let
sit
me
much room wherein
have
I please "
wheresoever
me
Let
homestead.
to
(Chapter
be
move,
Hi.).
In the neighbourhood of Tettu, then, the original Sekhet-
Aaru was thought
to be located,
the dismembered body of Osiris the solemn ceremony of setting
each year.
The
city of Tettu,
and in Tettu the reconstruction of took place, and it was here that
up
^^
backbone was performed
his
%^
c^s
or Tatau,
,
here referred to was the capital of the ninth
Egypt
called Per-Asar-neb-Tettu,
"""^
'fji
Egyptians, and Busiris by the Greeks. Neb-sekert,
^zz^
I
.J^^
/^
tradition, the backbone, u n
was
:
,
^^zz^
nome ^ e
;
°
'^f'
according
Y\
^
Lower
of
In a portion of
preserved,
of Osiris
^
by the
,
it
called
to
one
according to another his
jaws were there preserved.-'
From what
has been said above
it
is
clear that the cult of
Osiris is certainly as old as the period of the 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 home and origin were possibly Libyan. We have no means of
his
what were the earliest conceptions about Osiris, but it seems that he was originally a water spirit, or the god of some arm finding out
of the Nile, or portion of the
main body of the Nile, and that he developed later into a great water-god; Dr. Brugsch^ and M. Maspero'* both regarded him as a 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,jYkQ_±yp£e£Ljdfiath_ and destruction, and who was the god par excellence of the desgrt;_ and in various forms and told in different ways we have_the narrative of the contest between the powers of 1
See de Rouge, Geog. Ancienne, p. 59. '
Histoire Ancienne, torn,
^ i.,
life
and death, and
Beligion, pp. 190, 197.
p. 172.
WATER-GOD
OSIRIS AS light
123
and darkness, and decay and regeneration, which appears in
the religious texts of every period. in every
way -of
Osiris-
In
Set was the opponent
fact,
who, io.4ihg words of Dr. Brugsch, typified
the-j;^unbroken rejuvenescence of
imna_orta.l Nature according to "the Divine Will and according to eternal- laws." ^ In the xviith Chapter of the Book of the Dead the deceased says, " I am
(0"^
"Yesterday
know To-day
I
sef);
(:^
follows, "
and in answer to the question which
"^ % O
Who
then
tuau),"
is
this ?
"
" Yesterday is Osiris, and To-day is Ra, on the day when " he shall destroy the enemies of Neb-er-tcher, and when he shall
it is said,
"_estaMish- as prince
and ruler
sonHorus"
his
(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
and was the father of the young Horus, who in Osiris, and produced by means of Isis a
Isis,
due course grew into an
young Horus father."
becoming thus the " father of
to take his place,
his
^
Among
a people like the Egyptians
before the annual
rise,
would not be very long
it
and inundation, and
be compared to the chief periods in the
fall
of the Nile would
lives of
men, and before
of the Nile in the following year would be
renewed rise 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 proo f. Unfortunately, however, we find nowhere in Egyptian works a the
;
connected narrative of the
life,
acts
and deeds, and sufferings and
death, and resurrection of Osiris, the man-god, but
account of
tolerably
accurate
Osiride?
The mythological
them
history
in
Plutarch's
of Isis
and
we De
Osiris
possess a Iside
by
et
this
1 " Die ununterbroclieiie Verji'iiig^iig der unsterblichen Natur nach gottlichem Willen und nach ewigen Gesetzen," Beligion, p. 611. 2 Brugsch, Beligion, pp. 612, 613. '
Ed. Didot (Scripta Moralia,
torn,
iii.,
pp. 427-469), §xii,ff.
AND
ISIS
124 writer
so
is
Mr. Squire
is
important
OSIRIS
an English rendering of
that
given at the end of this chapter, but
necessary here to summarize the main facts in
may
they
it
it
it
by
will be
in order that
be compared with the hieroglyphic texts which refer to
According to these Osiris was the son of Rhea, the
the subject.
Egyptian Nut, the wife of Helios, the Egyptian Ea, by Kronos, when Helios found that his wife was with the Egyptian Seb ;
by Seb he declared that she should not be delivered of her By a stratagem Hermes, the child in any month or in any year. Egyptian Thoth, played at tables with Selene, and won from her
child
the seventieth part of each day of the year,
which he added to the year.
On
the
first
i.e.,
in all five days,
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
men
taught
husbandry, and establish'ei3~arcodg~af'iiiws7and made
nienr'worship^the gods
;
when^JEgypt had "become peaceful and
prosperousheset out to instruct the other natio ns of the world, and
Isis
ruled
Egypt during
his absence.
On
his return
Typhon,
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.
the Egyptian Set, and his seventy-two comrades,
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
At length she traced it to Byblos, whither it had been 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, body.
carried
(1
C3^5
i
VX
'
^
^^^^ meaning "papyrus
plants;" the Greeks
rendered the Egyptian AYord for " papyrus" by
Bvfi\o<;,
and some
copyist of the Grreek 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 ;
AND
ISiS referred to
"wliicli is
OSIRIS
by the hieroglyphic
continually used in the
sign u
and which It
is
has
but the four cross-bars
table,
have nothing to do with such a thing, were
tet,
,
texts with reference to Osiris.
been said to represent a mason's
they are intended
for
branches of a roof-tree of a house which
the four
to indicate
125
turned to the four
cardinal
When
points.
heard
Isis
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 the
that
tree
nursing
the
finger to
consume
child
On
fate.
saw her son
and cried
in
the flames,
Then
of immortality.
begged
for the pillar
fire to
changing herself the while into a
mortal parts,
swallow and bemoaning her
him
gave him her
Isis
and each night she put him into the
suck, his
way,
ordinary
the
in
Isis
one occasion the queen out,
and thus deprived
queen her
told the
which supported the
roof.
story,
and
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
One of the
night,
nioon,
body, tore
Horus.
however,jrypho n was out huntin g by the
^und
and he
it into
down throughout
the^ .fibi^stj^
fo-urteen pieceSj_
^
—a
recognizing
Isis
heard
of
this
sailing
about
Osiris's
body.
Wheresoever she found one, she buried
built
a tomb over
she
plant abhorred by crocodiles
—and
she
the
which he scattered up and
When
land.
the.
took a boat made of papyrus
and
light
gathered
together
the fragments of it
and
Meanwhile Horus had grown up, and
it.
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.
Typhon was made
captive,
The
fight
lasted
some days, and
and was given over to the custody
him
Horus in his rage tore from her head the royal diadem, but Thoth gave her a helmet In two other battles fought between in the shape of a cow's head. of Isis
1
from
who, however,
Moses was
laid in
set
an ark
the attacks of crocodiles.
free.
of bulrushes,
and was therefore believed
to be safe
VICTORY OF HORUS
126
The great battle Horus and Typhon Horus was the victor. between Horus and Typhon took place, we are told in the IVth they first Sallier Papyrus, on the 26th day of the month Thoth form of two men, but they the afterwards changed fought in of all ;
themselves into two bears, and they passed three days and three nights in this form. ''JFrom the above
sji
mmar y
clear that_in Plutarch's time
it is
the Egyptians believed that Osiris
was the
sob" of a god, that
he
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 containi good
lived a
life
abundant testimony that_jthe _statements of Plutarch are stantiafly correct, "and
the
god-man who
eternally
in
from
was tothe^Egyptians
and rose again, jad- reignedj They believed that they would inherit
suffered,
heaven.
just as he
first to last Osiris
and
sub-|
died,
had done, provided that what was_done
eternal
life,
him by
the gods was done for them, and they
made
for
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
made and
Isis,
who
use of the words with which Thoth supplied her, and Horus
his
companion gods who performed the symbolic ceremonies
Avhich were efeciual in producing the reconstitution of the
of Osiris
and
its revivification) to
body
act on their behalf even as they
The species of the amulets used were and constant, they appear to have been sixteen in number, viz., four figures of the children of Horus each with his characteristic had acted for the god.
head, four lapis-lazuli Tet pillars, two bulls, a figure of Horus, a figure of Thoth, utchats,
two carnelian Tet
pillars,
and two
lapis-lazuli
"^5,^^.
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 OSmiS sanctuaries wherein these were buried are 2.
Aa-ab in Elephantine.
3.
:
—
127
Ament
1.
in Koptos.
An-rut-f in Herakleopolis Magna.
At-Ament in Sma-behutet {Diospolis of Lower Egypt). 7. Letopolis. 8. Pa-Thuhen in Sais. 9. Mehta-f in Hermopolis of Lower Egypt. 10. Athribis. 11. Aq (Schedia). 12. Ab, in the Libyan Nome. 13. Het-sera in the city 4.
Kusae.
Heliopolis.
5.
of Netert.
6.
In the late period of Egyptian history,
14. Apis.^
i.e.,
in Grraeco-Roman times, the sanctuaries of Osiris were forty-two in
number
;
in other words, each called a "
which was
Osiris,
nome
possessed
central shrine of
its
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 ia some
stated to be sixteen in number, but
number
true
is
the sanctuaries of Osiris are
lists
tolerably certain that the
Dendera
refer to the " mysteries " of Osiris, the statue of Seker-Osiris,
which
which played such a prominent part there,
is
it
fourteen, because in the inscriptions at
in the ceremonies
performed
was made up of fourteen pieces,^ although sixteen pieces are The sixteen members of the body of
sometimes enumerated.^ Osiris are: his
—
his head,
®,
the soles of his
arms, TTn, his heart, ^
^
(^,
-^^,
his eye,
his
^^,
his ears,
^^^,
w®,
his interior,
^,
fist,
feet,
h^_
his loins,
q^,
his bones,
yO",
his fingers,
^"^^^l,
tongue,
his
'|'|'|,
3^ m,
his back,
bis body,
'^
^,
See Brugscli, Aeg. Zeitschrift, 1881, p. 79 ff. Another list of the sixteen sanctuaries is given by M. Loret in Eecueil, torn, v., p. 85, where they are 1
(f>
Ot^H' ^^'^^^' Atef -khent, A =^^ f ^, Memphis,
Sma-Behutet,
'^
^@
>
^^^ffi' Sais,
herakleopolis, [
%^ ^"TT,
Re-aqiu, ^
3
They are enumerated by Brugsch, Aeg.
3
Recueil, tom.
iii.,
p.
56
;
©
^l
torn, iv., p. 23.
Mehtet,
^'
Zeit.,
"^^y^"®' '
^^^.
^ ?®^'
J'
"yy
^°^"'
^2>^.
1881, p. 90
ff.
f\/\/i
Kusae,
Netrat,
,
THE MAN-GOD
OSIRIS
128
head with the face of a ram,
his
® ^^^:^
^ SI
^q
~wwv
and
,
<=> n^
his hair,
now
All the evidence on the subject
available goes to prove,
above show, that the early Egyptians believed
as the paragraphs
man-god who was murdered and whose body was mutilated, and that the various members of his body were reconthat Osiris was a
and we know from a very interesting text at Dendera^
.'stituted;
during the month of Khoiak a number of festivals were
that
celebrated at
all
the chief sanctuaries of Osiris in Egypt, and that
elaborate ceremonies were performed in of every event
which took place in the
commemoration death, and resurrection
them
life,
in
In this text the uses of the various sanctuaries are
of the god.
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 aU 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 described, and detailed instructions are given for the
Tena,
"^
U
were celebrated;
^,
The hieroglyphic
1
texts tell us that the
head
^
Abydos
sanctuary of Arq-heh,
<::i=>
Het-Maatheru,
in
(Pelusium) of his
;
J
1)
his jaw-bones
"W^
coccyx)
'
^^^
"^®^*
was buried
a foot was
fn^
r.
Dmr^]' of his
;
was buried in the
his eyebrows
V^^
^
"^
,
was buried in
his left eye
Am,
were buried in
were buried at Faket in Upper Egypt
^^^ buried
at
Mehet,
and his thighs
Netert, |
1)
Osiris
of
;
^
certain portions
in the Delta
;
his neck
^^^
phallus
\
°''Y\
5
was
^ ^°^^ of his back (os
at Het-her-ateb,
g^^ ^^^
was buried
backbone at Pa-paut-netem,
at
^^
J
i
i^
(J
n
:
heart at Usekht-Maati,
Het-Bennu,
111-
J^ ^^
^^
Various other
body were buried at diJierent places, and in the case of a few members them was claimed by more than one city. See Brugsch, Becueil, i., 16, 16 Diimichen, Besultais, iv. 1-27 Marietta,
parts of his
the honour of possessing *
'
an arm and his right leg were buried at Aterui qema,
^®°
at
in
,
Lower Egypt;
at Heliopolis,
buried
and a portion
;
©
I
head were buried at Heb-kert,
buried in the Delta
WM
I,
on the xivth day the great
;
Denderah, tom.
iv.,
pU. 35-39.
;
K
,
SETTING UP TET Festival of Pert
Amenti
;
129
on the xvith day the Festival of
Khent
Osiris
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
;
day of the month
last
the Tet, n was set up in Tettu, because on this day the divine ,
members
of Osiris,
were brought. The new
'^'^9,5
|
Osiris
remained
without burial for seven days because of the tradition which
womb
declared that the god had remained for seven days in the his
mother Nut when she was with
of
child.
In connexion with the ceremonies in the great sanctuaries, Dendera, thirty-four papyrus boats were employed, and these
e.g.,
were
up with 365
lit
The gods
^
U
or lamps, ]
lights,
|^nnnir
Q,
of Mendes, with Anubis, occupied one boat,
Nephthys, Horus, and Thoth, each had a boat
;
Tuamutef,
jO
T
[|[]
'
°
T
Sebakhsen,
^ ^ ^3- 1
^ ^^ o
^q^'],
Qetet,
i]
J "V 1
P
'^, j
het-Anes,
'
"^
NeFER-HAT,
,
,
SeM,
"^^-j
Heqes, | ^
1
[1
f]-
'^
,
"^"^^
T
_A
'^
Q"
fQ|)^p6l, J\
'^
,
"^
Maa-em-qerh,
^ ^=- <=>
—<—
Q '°^
"^
Aq-her-am-
^l^fl'^^'j,
'
;^ 1
-S ^^
Neter-bah,
1 TeSHER-MAATI,
AST-SEN-
,
HeR-A-F, ^_^
NeTCHEH-NeTCHEH,
'
— Mestha,
Ar-ren-e-tchesef,
,
Per-em-khet-khet, '^^ c=z
An-f-em-hru-seksek, facts
<^
Khenti-heh-f,
^^ ""^ V J
NEF-NEBT,
W
i
Ari-maat-f-tchesef,
,
TT^O
UNNUT-F,
AsBU,
|1
-0-
1^ QUI <S>- ^^
jj
Sent,
,
Am-TeT,
=^-=—
:
I^T, Aemauai,
Sah-heq,
y 2^^
Maa-tef-e, ^^^^
,
S-^1' ARI-TCHER,
Qbbh-sennue,
Isis,
the remaining
twenty-nine boats were dedicated to the following gods
Hapi,
and
^
'^ '^ _
^^'^
^^
"]
"^
,
,
[,
Brta-
KhENT-
^>-=^oT
^^ -*- '^
.
The above
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
II—
times
when
the
Pyramid
Texts were
FORMS OF
130 composed, and
it is
OSIRIS
clear that the cult of Osiris
even in the Vth Dynasty, or about
B.C.
was widespread
3500,
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 The merged in Seker, the god of the Memphite Underworld. Heliopolitan priests declared that he was the son of Seb and Nut,
From
but
it is
the
much
to be regretted that they did not preserve for us the
genealogy of the period.
The
god according to the
festivals
priests of the predynastic
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
The numerous aspects under show that some of the original conceptions of the attributes of the god were forgotten in comparatively 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 Osiris in the hearts of the people.
which the god was worshipped
also
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,
/J,
on his head, and a mendt, (^
the back of his neck.
Hawk-god
Kheprer, and the goddess Shent,
"^
dih
hanging from
In a scene reproduced by Lanzone^ he
appears in a group with the
Osiris, lord of
,
,^,
Khut, and Khent Amenti,
Seker, the
Beetle-god
and has two forms, r|
^s>-
'e^
'^
'^ ,
i.e.,
and
^^ another scene ^ he appears in the form of the Tet
^^ t 1
Dizionario, plate 15.
-Ibid., pi. 17.
OSIRIS WEARING THE White Crown and Menat and holding the Sceptre, Crook, and Flail. Before him are the Four Children of Horus, and behind him is his wife isis.
— .
FORMS OF OSmiS and
pillar,
is
on which Turin ^
called " Osiris Tet,"
lies
131
and stands at the head of a
bier,
mummied form. On a stele at mummied form, seated, and holding in his
the god Seker in
Osiris appears in
hands the sceptre
,
and the
White Crown with plumes,
to
or whip
/\; on his head is the which the name Atef is usually-
flail
|
His titles are " Osiris Khenti-Amentet, Un-nefer, lord of
given.
Tatcheser, the great god, king of the living."
Ptah-Sekei,
seated
^-^ ^c^? "lord
^^
Behind him are
of the hidden 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
A
knives.^
common symbol
of the god
is
-^^,
i.e.,
the box which
contained the head and hair of Osiris and which was preserved at
Abydos, where these
body
relics
Elsewhere we see the
were buried.
of the god bent round backwards in such a
region of the Tuat or Underworld the god
(see vol.
seated on a throne, which
is
is
i.,
way
as to
p. 229).
supported on the back of a
monster serpent that rests on the top of the mythological
/\
steps,
of
Isis,
,
at
Henen-Su
Thoth, Heka,
;
he
v^ J|
is
,
this last-named deity
flight of
accompanied by Maat, Horus, son
who
holds a serpent in each hand,
and the snake-headed goddess Heptet, which
form the
Sometimes
The exact part
a^^-
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, d ;
In each hand she holds a
On
knife.^
the walls of the temple of Dendera
*
is
preserved a very
interesting group of scenes connected with the story of the death
and resurrection of the god, which may be briefly desci'ibed thus 1. Osiris lying on his stomach on his bier, beneath which are :
his four crowns
;
he
is
96.
1
Lauzone, op.
*
See Mariefcte, DendSrah,
cit., pi.
called, " Osiris, ^
beloved of his father, the
Ihid., pi. 143.
torn, iv., pi.
65
£E.,
Paris, 1873.
'
Ibid., pi. 211,
132
FUNERAL OF
king of the gods,
tlie
Horus who presents
lord of
to
him a
life,
OSIRIS In front of Osiris
Osiris."
is
lotus flower.
WW
No.
2.
Osiris
lying
on
his
funeral bier
No.
Xephthys, and at the foot
1.
;
head stands
the
at
2.
Isis.
3.
Osiris, ithyphal-
and
lic,
wearing
Atef Crown, his bier.
of the
lying
On
bier
the
on
the head
is
hawk
a
with outstretched wings,
and Isis
behind ;
similar No.
3.
hind
it
stands
on the foot
it
is
a
hawk, and bestands
Horus,
FUNERAL OF son of
Above
Isis.
is
OSIRIS
the soul of Osiris.
133
Below the
bier are
two
crowns, a tunic, and a cap. 4.
of
which 5.
naked and beardless, lying on his bier, at the head a statue of Isis, and at the foot a statue of Nephthys.
Osiris, is
Osiris,
naked and beardless, lying on
of which stands Isis
who
his bier, at the
addressing the god
is
;
head
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 is
the vulture goddess
which
Uatchet,
and over the head the uraeus goddess Nekhebet. 7.
Osiris, in
mummied
form, No.
lying on his bier beneath a funeral chest, over 8.
which a hawk
Osiris,
1
^^
, |
stretches out
9.
at the
at his
head and
8.
Isis at his feet.
Osiris of Ta-khent lying on his
head and a Vulture-goddess
10. Osiris of
Hap,
wings.
of Behutet (Edfu) lying on his bier, with
No.
Nephthys
its
^^^®,
bier,
with a Hawk-goddess
at the foot.
wearing the Atef Crown, lying
downwards on his bier, beneath which crowns and caps of the god.
face
6.
are
a
number
of
FUNERAL OF
134
11. Osiris lying
on
OSIRIS
his bier in the
Meskhen chamber with the
four funeral vases beneath. 12. Osiris, ithyphallic,
bier
;
he
is
mummied, and
beardless, lying
on his
who
stands
watched over by three hawks, and by
Isis,
and by a frog - headed form of at the head,
the
god Horus.
Be-
neath the bier are the
ape-headed god Aurt,
^^
(]
'^
,
and
two
snake-goddesses, one of No.
TEPT,
®^
'^
13.
,
12.
which
called
is
Her-
and an ibis-headed god.
Seker Osiris
of
Mendes, beardless, lying up-
on a
bier,
with Anubis in
tendance,
holding
hands a vase
of
in
at-
his
unguent,
and an instrument used in embalming. 14.
No.
Seker-Osiris
13.
of
Mendes, in the form of a hawk-headed
mummy,
upon his beneath which grow
bier,
lying
three small trees. 15.
Seker-Osiris,
naked, and bearded, and
wearing the Atef Crown, lying No. 14.
upon
his
neath which
bier,
grow
be-
three
trees.
16.
mummied form and
Ptah-Seker-Asar of Memphis, in
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.
On
the pillars of which are in the form of Tef, " Asar Tet, the holy one in Tettu, jj'S of a Tet pillar,
which
is
provided with
D
T
the right
is
VM," in the form
human hands and arms
;
FUNERAL OF
OSIRIS
135
No. 16,
above
it
appear the head of Osiris and the sceptre and
flail,
or
whip.
Osiris
The
mummy of
Osiris
17. Osiris,
on
on
its
liis
bier
;
beneath are the Ganopic jars.
bier with the hawk of Horus aboTS and at the foot Isis.
beardless,
and wearing
the
;
at the head
Nephthys,
White Crown and
plumes, in the act of raising himself from his bier at the of Heru-netch-tef-f.
is
command
FUNERAL OF
136
No.
OSIRIS
No. 18.
17.
18. Osiris Un-nefer, in
mummied
form, lying on his bier, at
r^m the head of which grows the Persea tree, Ashet
above the
(1
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
number
ornamented funeral chest
;
beneath the bier are a
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.
Osiris, ithyphallic
20.
upon
his bier
;
and bearded, in mummied form, lying
over his feet and his body hover two hawks.
the head kneels Hathor, " Mistress of Amentet,
"her brother," and Heqet, I
the
^^
Vtchat,
rl)
two
j
at the foot
is
who weepeth
At for
a frog, symbol of the goddess
beneath the bier are an ibis-headed god holding serpents,
and the god Bes.
to note that the frog-headed goddess Heqet,
It
is
who was
interesting
a form of
PTAH-SEKER-AUSAR, THE Triune God of the Resurrection.
FUNERAL OF Hathor, was Resurrection
137
by the Christians with the Christian this may be cited the lamp described by
connected ;
OSIRIS
in proof of
No. 20.
Signor Lanzone,^ whereon, he
tells
the legend 'Eyoi elfn
"I
21. Osiris,
'.Ivao-rao-ts,
bearded,
us, is a figure of a frog,
am
ithyphallic,
the resurrection." in
mummied
form,
wearing the White Crown, lying on his bier, by stand Anubis, jackal-headed, and Heqet, frog-headed.
the side of
Anubis addressing Osiris on
head stands kneels
;
H eru-netch-tef-f in
at the foot kneels
and
which
At
the
his bier.
the form of a hawk, and Nephthys
Isis.
22. Osiris, bearded, wearing the
White Cro^vn with plumes.
No. 22. '
and
Dixionario, p. 853.
RESURRECTION OF OSIRIS
138
and holding in
hands the sceptre and
his
flail,
himself up on his knees from his bier, which
Beside
it
stands
Isis.
up out of a basket
23, Osiris rising
pedestal
behind him stands
;
Isis
him "
life,"
On
the right
is
(?),
which
rests
upon a
with her wings stretched out on
both sides of him, and before him to
enclosed within
is
Beneath the bier are most of the crowns of
the funeral chest. the god.
or whip, raising
is
a bearded god
who
presents
a second scene in which the god
seen kneeling within the boat of the double Tet,
u h
,
is
wherein are
Xo. 23.
a papyrus plant and a lotus plant, the
emblems of the South and 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," North
rU
I
respectively.
<^=>
M
^
^"-X
The boat
rests
Y\
D:£^"
11
101
11
The two commonest
It^.
-d "Un-N.™,"
Osiris
&J^|,
are " Khent-Amenti,"
or
Qj^jjl -d .
he holds in his hands one or two sceptres and the whip, or
as such flail,
titles of
|,
|,
/\, 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
He once appears in the form of Ptah pouring water from a libation vase for a deceased person who kneels
from his head.^ out
^
before him, 1
and once he appears with the head of the Bennu.^
Lanzone, Dhionario,
pi. 29.3.
3
jfc;^.^ pi.
294.
^
Ibid., pi.
295.
In
King SETI
I.
Aooressinq OSIRIS Khent-Amentet.
— ;
RESURRECTION OF OSIRIS some scenes
a god of vegetation, and in one
Osiris appears as
instance the god
is
139
represented in
mummied
form, and wearing the
Atef 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,"
rl'^,
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 IHI^
on the
;
left
are
a ram-headed god
The Osiris ceremonies varied in the god was identified with local
holding a serpent, and a feather. different places, according as
gods, but in all great religious centres Osiris, under one
another, possessed his
own
sanctuary.
name
or
Thus, as Dr. Brugsch has
pointed out,^ in Northern Nubia Osiris was
Khnemu, in Khnemu-ut-em-
known
ApoUinopolis and Dendera as An, in Thebes as
as
ankh, in Coptos as Amsu-Heru-ka-nekht, in Diospolis Parva as
Sekhem, in Lycopolis in
as Sekhem-taui, in Antaeopolis as Maui,
Cusae as Urt-ab, in Memphis as Seker, in Cynopolis and
Oxyrhynchus shefi,
in the
Ankh and
as Anubis, in Herakleopolis as Ka-hetep
Libyan Nome
as
and Heru-
Khent-Amenti, in Heroopolis as
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 Bead 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
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_^gyptj We Tiave^iow'tor' to the period
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 '
Beligion, p. 618.
OSIRIS,
140
we can draw
JUDGE OF THE DEAD
Bead. ^In this work Osiris
and
it
he
is
on
for information
who
is
is
this
subject
is
the Booh of the
held to be the greatest of the gods,
the judge of
men
after death,
He^ attained
arbiter of their future destiny.
and he
the
is
this exalted position
beeause he was believed to have been once a
human being who
had died and had been dismembered; but his limbs had„_been The most remarkable reconstituted and he had become immortal. 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.
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 It is true that it
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
god back
to
it
was
his
words which brought the dead
they were never able wholly to free themselves
life,
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 which 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
the deceased eternal
life,
and
to
for Osiris to refuse to grant
admit him into
his
kingdom.
It
may
be argued that the words and the ceremonies were the all-important
;
the dead
OSmrS, JUDGE of man^and
factors, of the resurrection of
was not the to
case, for the]
who had
it
;
was
but this
wh£jTO the cause the
to
life
of the resurrection.
he had attained to
after death because
and he could give eternal
god-man in a body
Osiris, the
from the dead and was living
risen
peifectjja._aliJiajn£fflEerSj
Osiris e©iild_giye life
life,
Egyptians only regarded them as means
Be usedTjad-tk- care^jind diligence
himself,
of his eternal
141
souls
of
men
it,
their
in
transformed bodies because he had made himself incorruptible and
Moreover, he was himself " Eternity and Everlasting-
immortal.
and
ness,"
^-'"
was he who " made men and women
it
P ^^^^S new
birth into the is
everlasting.
S^
i
which
of the world
life
*^«
S^;
I
--
born
to be
birth was the
beyond the grave and because he was life, he could
Osiris could give life
is
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 god by
make-man
means
of
to rise
magicarand
religious
words and ceremonies.
earliest tiroes the belief in the
the god.
the
immortality of Osiris existed, and
up with
the existence of the dead after death was bound
Thus in the text of
From
Unas
(line
240)
it is
that of
said of the
Tem, this is thy son Osiris. Thou hast given king to " 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 In a text if he begetteth this Unas shall beget." nearly two thousand years later the deceased Ani is made to ask
Tem,
"
;
;
;
;
;
Tem, the head "long have
of the
company
I to live?"
of the gods of Heliopolis, "
and he
replies,
"Thou
How
shalt exist
for
" millions of millions of years, a period of millions of years now time Ra, at the when this text was Tem was identified with Ra, and "
^
;
written,
was held
to
be the father of
and
Osiris,
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
1
I]
^
-;=^
the SooJc of the
<^ ^
Bead
Ji
—
(Ani, pi. 19,
1.
^— ^
^1 16).
1
f
^
f o~^'
^^^P'^'' °^^^''- °^
JUDGE OF THE DEAD
OSIRIS,
142
about Osiris and his cult
is
contained in the Book of the Dead,
which may be termed the Gospel of
made good
upon
man the necessity for leading a pure and and to instruct him in the words and deeds
earth,
briefly describe the relations
god of truth and
plate,
is
to point out to life
which will enable him to attain eternal
this
wherein the god
Osiris,
life
life,
and we must now
which were believed
and the deceased.
to exist
which contains the famous " Judgment Scene
of the Bead, as contained in the
between
In the accompanying "
of the
Booh
Papyrus of Ani in the British
Museum, we have a re present ation of Osiris in his c apacity asjthe 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
Egyptian s
believed that the sguk_of-the
dead, and perhaps__also theirjbodjes^ were, judged, _aiidjt]lfi-piace
judgment seems to have been situated in the sky no manner in which it was performed are given, but it if the judgment consisted in the " weighing of words,"
of their
;
details of the
seems as
V
[/\1
\
for the
actions,
"
word
^^ ^=^> "^
D
i.e.,
is
to say, the
I
(]
much as " weighing of words"
the Hebrew ddbhdr, ^l'^). The was carried out by means of a pair of
scales,
Makhaat,
^ "j] i^, which were presided over by
Thoth,
who from
was
known
as
Ap-rehui,
" Judge of the two combatant gods," that
Horus and
weighing of
" deed, action," as
word metu means
remote days
very
utchd metu, that
" (like
(or actions)
^
)
and
is
\/ «=>
§ "%>
^
to say, " Judo'e of
^ ^^
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. Set,"
as Ap-senui,
—
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.
could
They were too be
weighed
logical to think that words, or
in
a material balance,
even actions 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 artist in
man who
is
to be
judged was placed by the
They had, moreover,
one pan of the Scales.
in very
early times arrived at the conception of " right, truth, law, and
" rectitude,"
and
it
all of
"^
which they expressed by the word madt,
was against the emblem of Madt, the
feather,
;
,
that they
R,
weighed either the heart or the whole body. Why the feather was chosen as the symbol of madt instead of the usual object, it is /
impossible to say, and this fact suggests that
all
—
i,
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
thought that the prayers of the living for the dead were
far they
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,
were the outcome of the firm
and there
belief that they
salvation and well-being of the
scribe
Ani and
no doubt that they
would
souls of the dead.
Scene as given in the Papjrrus of Ani
The
is
his wife
may
result in the
The Judgment
be thus described
Thuthu enter the Hall
wherein the heart, symbolic of the conscience,
is
to be
:
of Maati,
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
,;
make
JUDGE OF THE DEAD
OSIRIS,
144
tongue of the Balance
:— 1.
Balance are 2.
beam
certain that the
in its
exactly horizontal, and that the proper place. On the left of the
Shai, HjT "L.
the Meskhen,
head which
is
is
^
ffl
rests
()
O
,
t^^e
god of luck, or destiny
en, or rectangular object with a
upon a pylon, and
connected with the place of birth
3.
;
human
commonly thought
is
Meskhenet, Renenet,
to be
-^ ^5^ f^ ^ the
[f]
the goddess of the funeral chamber, and
;
p
,
Ani in the form of a humanheaded 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 Booh of the Dead, in which the
goddess of nursing
;
4.
the soul of
deceased addresses his heart, and prays that the sovereign chiefs may not oppose his judgment, and that it may not be separated
The from him in the presence of the keeper of the Balance. sovereign chiefs here referred to are Mestha, Hapi, Tuamutef, and After the heart has been
Qebhsennuf, the children of Horus.
weighed, Thoth, being satisfied with the result, addresses the gods,
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
saying, "
The heart
of Osiris
;
therefore the monster
the dead,"
who
is
Amemet,
a
^, or the "Eater of
^. ^.
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
Ani by
the hand into the presence of Osiris,
"within a shrine in the
form
his usual
is
leads
enthroned
Osiris has upon his emblems of authority,
of a funeral chest.
head the Atef crown, and he holds
who
Isis,
L
OSmiS AS JUDGE 1'
fr<^i^
/\'
I'
l^is
145
(|o(w,
neck hangs the mendt,
i.e.,
the
amulet which was associated with joy and pleasure. the god Isis
is
and Nephthys
before him, standing on a lotus flower, are the
;
four Children of Horus,
The
first,
The title of Behind him stand
" Osiris, lord of everlastingness."
i.e.,
the four gods of the cardinal points.
Mestha, has the head of a
head of an ape
;
man
;
the second, Hapi, the
the third, Tuamutef, the head of a jackal
the fourth, Qebhsennuf, the head of a hawk.
;
and
In some papyri the
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
lotus
at the beginning of that portion of the funeral
gazelles
and a goose were
throne of Osiris
The roof
is
ceremony when two
also slain as sacrifices.
The
side of the
painted to resemble that of a funeral chest.
of the shrine
is
supported on pillars with lotus capitals,
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, ^=2, 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
and
is
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 TJn-nefer, and I have son of Isis, says, " I have come to thee, " brought unto thee the Osiris Ani. His heart is righteous, and it
raised in adoration
;
in the left
come forth innocent from the Balance it hath not sianed " against any god or any goddess. Thoth hath weighed it accord" ing to the decree pronounced unto him by the company of the " hath
;
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 " gods
and
•
it is
;
and ever." The scribe Ani then makes his prayer to Osiris lord of " Behold I am in thy presence, in the following words " 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 " ever
:
" heart.
"
who
—
Grant thou that
I
may
be like unto those favoured ones
are in thy following, and that I II
—
may be an
Osiris greatly
OSmiS AS JUDGE
146
"favoured of the beautiful god, and beloved of the lord of the
wbo am indeed a
" world, [I] "
Ani MAA KHERU
Osiris
ratified the decision of the
gods
Thus Ani was
in respect of a habitation in the Sekhet-Aaru.
free
the various regions of the dominion of Osiris, and
to pass into all
and happiness.
to enter into everlasting life
the
loveth thee,
The reply of the god we may assume that the petition of Ani
was granted by him, and that he
In
wbo
before the god Osiris."
not recorded, but
is
royal scribe,
description
Judgment Scene given above,
the
of
is made to the Eater of the Dead, and in connexion with must be observed that he was supposed to devour straightway the souls of all those who were condemned in the Judgment Hall of Osiris, and that from one point of view the punishment of
reference
him
it
Above,
the wicked consisted of annihilation.
Ani became
that
"
maa khbru,
too, it has
1> I
'
been said
before
Osiris,"
Avhen once his heart had been weighed and had not been found
Egyptologists have investigated the meaning of these
wanting.
words very
carefully,
maa kherp
a result
but have not agreed as to their meaning
"just, justified, truth-speaking, truthful, true of voice,
"word
or speech, etc."
whose word
as
by those
mighty of
Their true meaning seems to be
right and true,"
is
right and true
;
has been rendered " victorious, triumphant,
to
i.e.,
whom
he whose word it is
is
"he
held to be
addressed, and therefore,
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 Avhatsoever
itself,
is
ordered or
and every
remove
from
itself
Passing
judge of the
hostile
power, animate or inanimate, was made to
his path.
now from the dead, we must
consideration of Osiris as the king and briefly refer to the beautiful
the god which are found in the First
among
these
composition which
must is
be
is
in the
inscribed
form of a
to
Booh of the Dead and elsewhere. mentioned the very remarkable on a
Rationale, Paris, and which was
The text
hymns
hymn
first
stele
in
the Bibliotheque
made known by Chabas.
addressed to Osiris, but
it is
of
JUDGE
OSIRIS AS unique importance in that
it
accuracy of the account of the birth of Horus, given
147
contains a proof of
and death of
life
by Plutarch.
tlie
Osiris,
substantial
and of the
After enumerating the various
great shrines of Osiris in Egypt, and ascribing great praise to this god, and summarising his beneficent acts, an allusion his death
and
goddess, the miracles,
such a
to the search sister
which
and wife of
Isis
Osiris,
made
is
made
for his body.
was a
skilled
to
This
worker of
and she knew words of power and how to utter them in
way
that the greatest
efi"ect
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 The hymn in which the passage occurs is so important that any. a rendering of
it
is
here given
;
the hieroglyphic
text,
interlinear transliteration and translation, will be found at the of this section.
with
end
148
(
)
CHAFl'ER
HYMN TO
VII
OSIRIS
XVIIITH DYNASTY, ABOUT
HOMAGE
Osiris, the lord of eternity, the
to thee,
of the gods, thou " of
B.C. 1500
who
hast
king
many names, whose forms
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,^ the Chief of the divine food in Annu (On, or Helio" polls), 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 (Elephantine^), the holy one in the city of the White "
WaU
(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,^ 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
" mankind.
4.
"two
(i.e.,
lands
Thou
is
firmly stablished in the
art the substance of [which
^
-
I.e.,
and beneficent Spirit
the ninth
Qereret
=
nome
Qerti,
of
Lower Egypt,
_
,
were made] the
company of the gods, thou art among the spirits, thou drawest also read Anetcli.
or <:z=> ,—n
Nile was thought to rise at Elephantine. 3
of
Egypt), thou art Tem, the divine food of the
" doubles, thou art the chief of the " the operative
mouth
A sanctuary near Herakleopolis.
i
were the two caverns where the
HYMN TO
OSIRIS
149
"thy waters from the abyss of heaven, thou bringest along the " north wind at eventide 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
whom
"unto
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,
" starry gods of the Underworld
bow down with
and the
their faces to the
" earth [before thee], the ends of the earth prostrate themselves " before thee, and the bounds of heaven make supplication unto
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, " 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. thou lord All mankind make offerings unto thee, " who art commemorated in heaven and in earth, and who art " greatly praised in the Uak festival, and the two lands with one "thee
7.
" consent
thou great one, 9. cry out unto thee with cries of joy, " 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.
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, " seen thy
power and hath given command
who hath
for thee to lead 11. the
HYMN TO
150
OSIRIS
" two lands by thy hand until the end of time. " the earth in thy hand, and its waters, and its " herb,
"
and
all its cattle,
its reptiles,
and
and
all its birds,
and
four-footed beasts.
[all] its
Thou and
air,
hast
made
its
green
all its fishes,
The desert
and is
all
thine
son of 12. Nut, and the two lands are content to "by right, "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
two lands
floodest with light the
" the beginning of sunrise.
Thy crown
like the
13.
Disk at
pierceth heaven, thou art
and the guide of every god, and " thou dost work by decree and word, thou favoured one of the
"a brother
of the starry gods,
"
company
of the gods,
"
Company " Thy
of the gods.
" 14. and
art greatly beloved
power with
off all
from thee
the skill of her
and she committed no
" [her] decree and [her]
evil hap,
mouth
by the Lesser
away thy
protected thee, and she drove
she warded
" words of " trained,
sister
who
and uttered the ;
her tongue was
fault of utterance,
words to have
foes,
effect, Isis,
and she made
the mighty one,
" the avenger of her brother.
She sought thee without weariness, "15. she went round about through this land in sorrow, and sh&„^ " set not to the ground her foot until she had found thee. "
made
light with her feathers, she
" with her wings,
" of her brother. "
and she uttered 16.
She
made
cries of
air to
come
She
into being
lamentation at the bier
up from his state of inactivity Osiris), she drew from him his seed,
stirred
him whose heart was still (i.e., 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
" she " (.(.
"
and are glad
" heart "
is
coming of Horus, the son of Osiris, whose and whose word taketh effect, the son of Isis
at the
stablished,
The
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 and the heir
" those
who
"the rank
of Osiris.
assessors of
repulse faults rejoice in the house of Seb to bestow
upon its lord, to whom is by right all The voice of Horus hath found the power of maat.
[of Osiris]
" sovereignty.
/
HYMN TO "
The rank
"come
OSIRIS
151
of his father hath been given unto him, and he hath
crowned
forth
by the command of Seb. He hath two lands, and the White Crown is
19.
" received the sceptre of the
" stablished
upon
" his plans,
and heaven and earth are open before
" layeth his
judgeth the earth according to
commands upon men, and
"and hen-memet " region
He
his head.
spirits, and upon the pat
beings, and Egypt, and the Ha-nebu, and all the
20. wherein the Disk revolveth are
" waters, and the
stafl?"
of
and every
life,
" and he giveth his green herbs
he
;
is
" leadeth on abundance, and he giveth is
joy everywhere,
" hearts are glad, every face " beauties.
His love
is
under his plans, as
flood,
and the
flower.
[He
"well as the north wind, and the river
"21. There
it
unto
are
glad, [all]
happy, and every one adoreth his
and
us,
and the love for him
" every body,
right
and they do what
enemy hath
Nepra,
all lands.
hearts
[all]
doubly sweet unto
is
celestial
is]
the lord of tchefau food, he
" beneficence embraceth all hearts,
" His
He
his face.
is
his is
active
great in
22. for the son of Isis.
fallen before his wrath,
" evil hath fallen at the sound of his voice
;
and he that worketh
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
" stablished everywhere, the path "
is
its
place.
23. His laws are
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
"The
by
24. its lord,
and
setteth its back against iniquity.
heart of Un-nefer, the son of
" received the
Isis,
White Crown, and the rank
" right in the house of Seb
when he
"
what hath been decreed
writeth.
25.
;
The
"
he
is
is
glad,
for
of his father
he hath is
his
Ra when he speaketh and Thoth
assessors [of Osiris] are content
for thee
let
;
by thy father Seb be performed
" according to his word. " May Osiris, Governor of Amentet, lord of Abydos, give " royal offering "
!
May make
a
he give sepulchral meals of oxen, and fowl,
and bandages, and incense, and wax, and
" the [power to]
by
gifts of all kinds,
and
transformations, and mastery over the Nile,
" and [the power] to appear as a living soul, and to see the Disk
152
HYMN TO
" daily, and entrance into
and exit from Re-stau
" not be repulsed in the Underworld, " ones before Un-nefer,
OSIRIS
may
it
may
it
;
may [my]
soul
be among the favoured
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 OSmiS, AND OSIRIS UN-NEFER, FROM THE BOOK OF THE DEAD '
LORY f^ Y^T"
BE TO THEE, OsiEis Un-neeer, the great god who
^
Abtu (Abydos), thou king of eternity, who passest through millions of thine existence. Thou art the eldest son
dwellest within
'thou lord of everlastingness, '
years in the course of
'
of the
'
Ancestor
womb (
of Nut, and thou wast engendered
d
^
erpdt)
;
by Seb, the
thou art the lord of the crowns of
'
the South and North, thou art the lord of the lofty white crown,
'
and
as prtace of gods
and men thou hast received the crook,
,
and
|
'
'
the whip, heart,
A
,
and the dignity of
Osiris,
who
art in the
Let thine
his divine fathers.
Mountain of Amentet, be content,
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 '
for
'might of Neb-er-tcher. '
'
'
He
leadeth in his train that which ;
'
'
'
'
'
is,
name Ta-her-sta-nef he toweth and that which is along the earth by Maat in his name of 'Seker'; he is exceedingly he endureth for mighty and most terrible in his name Osiris ever and for ever in his name of Un-nefer.' " Homage be to thee, King of kings, Lord of lords, Ruler of princes, who from the womb of Nut hast ruled the world and not yet, in his
;
'
the Underworld
(l\
<M> c=C=Q
Akert).
'bright and shining copper, thy head
1
From
Thy members is
are
[like]
blue [like] lapis-lazuli,
the Papyrus of Ani, sheet
2.
HYMN TO
154
" and the gi-eenness of the turquoise "
god
"of
An
11
j
of millions of years,
on both
is
(i.e.,
the Underworld)."
"Praise be unto thee,^ Osiris, lord of
nefer-Heru-Khuti
{^^ \/vwwv
I
V\ '^^ ®
J]
_m>
ill
thou
sides of thee,
whose form and whose beauty
face are all-pervading in Ta-tchesert II.
"
Jj
f
OSIRIS
^
_/J
\ )/ ,
^
\\
(
Un-
eternity,
whose forms are
,
"manifold, and whose attributes are majestic, Ptah-Seker-Tem
"(°i^^^^^S^) "
^^^^
^^
Hidden House, the creator
(Heliopolis), the lord
of the
(Memphis) and of
of Het-ka-Ptah
" the gods [therein], thou guide of the Underworld,
whom
[the gods]
^ ©)
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 Those Avho have lain down
"copper. " look
" "
upon
when the
thee, they breathe the air
disk riseth on the horizon
inasmuch as they behold thee,
up
the dead) rise
(i.e.,
to
and they look upon thy face their hearts are at peace
;
who
thou
art Eternity
and
" Bverlastingness." III.
"1.
Homage^ to thee, Khabesu
(i.e..
Starry deities
t "^^ J n J in Annu (Heliopolis) and Hememet (M ^^^ ^^^ ^\ "in Kher-aha, thou god Unti, who art more glorious than the gods
"
"who
,
are hidden in
"An-tes
(lll^^^^),
"heaven with long
Homage
Annu.
2.
Grreat
One,
strides,
to thee,
Heru-khuti.
3.
"Tettu (Mendes), Un-nefer, son of Nut; " Akert (i.e., the Underworld). 4. Homage
"thou
art
the Ureret crown
(W^
is
Homage
^) who
stablished
"protection, and thou dwellest in Tettu.
'
From
(^^ ^
^ M,
in
over
to thee,
thou art the lord of to thee in
5.
thy dominion
upon thy head
One and thou makest the strength which
" lord of the Acacia Tree
^)
dwellest in
,
(][j
;
'
((|i
Heru-khuti, thou stridest
"soul of eternity, thou god Bai ('^'
" in Tettu
O An
is
Homage
the Seker Boat
the Papyrus of Ani, sheet 19.
thine
;
own
to thee, is
upon
its
HYMN TO " sledge
OSIRIS
thou drivest back the Fiend (P
;
worker of
155
J
(j
^
o T Sebdu), the
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 ;^ thou ''
evil,
,
" art the lord of eternity
and the creator of everlastingness, thou "art the lord of Suten-henen (Herakleopolis Magna). 7. Homage
" to thee, "
and
thou who restest upon Maat, thou art the lord of Abtu,
thy limbs
are
unto
joined
Ta-tchesertet
what
;
thou
"abominatest
is falsehood (or, deceit and guile). 8. Homage to thou who art within thy boat, thou bringest along Hapi " (Nile) from out of his source ^ Shu shineth upon thy body, and
" thee,
;
"thou
art he
"creator " (
r^
[I
dwelleth in Nekhen.^
the gods, king of
of ^==*"
(
who
^ 1)
;
""^hose
word
is
the
Homage
9.
to thee,
South and North,
Osiris,
madt, 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 ;
The above nine addresses form, in reality, a each of them the deceased said to Osiris, "
"celestial Nile)." litany,
and
after
" grant thou unto
"
am
me
a path whereon I
and true I have not spoken " done aught with deceit." just
IV. "
;
Homage * to
thee,
may lies
pass in peace, for I
wittingly, nor have I
Osiris Un-Neeek, whose word
" madt, thou son of Nut, thou first-born son of Seb, thou " one
who comest
" thou
is
mighty
forth from Nut, thou king in the city of Nifu-ur,
Governor of Amentet, thou lord of Abtu, thou lord of
"thou mighty one
of strength, thou lord of the Atef crown,
souls,
^^^,
"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]
"many
in Tattu.
whose
offerings,
The god Horus exalteth
his father in
"place, and he uniteth himself unto the goddess ^
A
3
An
3
Nekhen was
polis), *
district of the
festivals
Isis
are
every
and unto her
Underworld.
allusion to the fact that Osiris
was
originally a Nile god.
the sanctuary of the goddess Nekhebet of Nekhebet (Eileithyia-
whose male counterpart was An, a form of Osiris. Booh of the Dead, Chap, cxxviii. (Saite Recension).
HYMN TO
156
OSIRIS
Nephthys and the god Thoth recitetli for him the mighty glorifyings which are within him, and which come forth from his sister
;
mouth, and the heart of Horus
stronger than that of
all
the
Isis, and avenge come unto thee I Horus and I have avenged thee, and I feed this day upon sepulchral meals of oxen and feathered fowl, and upon all
thy
Horus, thou son of
Else up, then,
gods.
father Osiris.
is
Hail,
Osiris,
I have
beautiful things offered unto Osiris. I
have struck down for thee
all
itself
on
Osiris,
I
fair rising in thy Soul,
this
Else up, then,
am the the
Osiris, for
thine enemies, and I have taken
vengeance upon them for thee.
day of thy
;
am Horus upon
this beautiful
which exalteth thee along with
day before thy divine sovereign princes.
Hail,
thy double (ka) 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, Osiris, I have come unto thee, and I have set thine enemies under thee in every place, and thy word is madt in the presence of the gods and of the divine sovereign chiefs. Hail, Osiris, thou hast
received thy sceptre and the place whereon thou art to rest, and
Thou
thy steps are under thee.
bringest food to the gods, and
thou bringest sepulchral meals unto those
Thou
tombs.
who
dwell in their
hast given thy might unto the gods, and thou
hast created the Great
God
in their spiritual bodies,
;
thou hast thy existence with them
thou gatherest thyself unto
all
the gods,
and thou hearest the word of madt on the day when offerings to god are ordered on the festivals of Uka."
this .5^
V. "
Homage
Governor of Amentet, Un-neeer,
to thee,^
thou who art diademed like Ra, verily I and to rejoice at thy beauties. His disk is thy
lord of Ta-tchesert,
come disk
;
to see thee
his rays of light are
thy rays of light
thy Ureret crown; his majesty thy risings inspireth
;
is
his beauties are
is
his Ureret
;
thy beauties
;
Book
is
the terror which he
the terror which thou inspirest
1
crown
thy majesty; his risings are
of the Bead, Chap, clxxxi.
;
his
odour
is
thy
;
HYMN TO odour
his hall is
;
throne
;
thy hall
thy decree
his things are
protecteth is
;
thy things
attributes of greatness
he
his seat
;
his heir is thy heir
his decree is
him
OSIRIS is
157
thy seat
his throne
;
is
thy
ornaments are thy ornaments
;
his hidden place is thy hidden place
;
;
his
;
his
knowledge
which are
protecteth thee
;
is
thy knowledge
his are thine
;
the
the power which
;
he dieth not and thou diest not
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, Osiris, son of Nut, lord of the two horns, whose Atef crown is exalted, may the JJreret crown be given unto thee, along with sovereignty before the company of the
May
gods.
Temu make awe of thee to exist in the women, and gods, and spirits, and the dead.
the god
hearts of men, and
May dominion
Annu
be given unto thee in
mighty of transformations
in
Tattu (Mendes)
the lord greatly feared in the Aati in victory in Re-stau
;
memorated with gladness
;
mayest thou be
;
mayest thou be
mayest thou be mighty
;
mayest thou be the lord who
House
in the Great
manifold risings like the sun in
Abtu
;
;
may triumph
thou gain the victory over the mighty Powers thee be made to go [throughout] the earth and ;
;
up upon
com-
mayest thou have
unto thee in the presence of the company of the gods
stand
is
be given ;
mayest
may the fear of may the princes
their stations before the sovereign of the gods of
Sekhem of heaven, the Prince ones, the king of those who are in [his train], and The denizens of heaven of thousands in Kher-aha.
the Tuat, before thee the mighty of the living
the Glorifier
rejoice in thee,
thou who art the lord of the chosen offerings in
the mansions above
;
a meat offering
of Het-ka-Ptah (Memphis)
;
made unto
is
and the
prepared for him in Sekhem (Letopolis)
thee in the city
things of the night
'
.
Behold,
'
are
mighty god,
thou great one of two-fold strength, thy son Horus avengeth thee.
He
doeth away with every evil thing whatsoever that belongeth
he bindeth up in order for thee thy person, he gathereth together for thee thy members, he collecteth for thee thy bones, to thee,
and he bringeth to thee whatsoever belongeth
to thee.
Thus
HYMN TO
158
"thou
art raised up,
" hand,
and
I
make
OSIRIS
and
Osiris,
I
stand up a
thee to
have given unto thee thy living being for ever and
ever.
Governor of those who are in Homage to thee,^ Amenti, who makest mortals to be born again, who renewest thy " youth, thou comest who dwellest in thy season, and who art more VI. "
"
" beautiful than
,
thy son Horus hath avenged thee
the
;
Un"rank and dignity of Tem have been conferred upon thee, " nefer. art stablished Amentet, thou Bull of up, Thou art raised "in the body of Nut, who uniteth 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
VII. "
life."
Thy heart
" rejoiceth greatly
lord of the gods, thy heart
rejoiceth,^
Land and the Red Land are at humbly under thy sovereign power. stablished upon their own lands, cities and the Black
;
" peace, and they serve thee "
The temples are " 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. " khus " the
who
off'erings
" this land " to the
"Now, "
is
;
upon both
(?)
water
sprinkled
is
sides of the souls of the
upon
dead in
every plan which hath been decreed for thee according
commands
diademed at
of
Ra
in the beginning hath
been perfected.
son of Nut, thou art diademed as Neb-er-tcher
therefore,
" renewest
"
Sepulchral meals [are brought unto thee] by the
are in their following, and
his rising.
Thou
livest,
thou art stablished, thou
thy youth, thou art true and perfect
maketh strong thy members, and the
" acclamations unto thee.
" never leaveth thee
;
The goddess
[thou art]
company
;
Ra make
thy father
of the gods
with thee, and she not overthrown by thine enemies.
1
Booh of the Dead, ChAp.
2
Ibid.,
Chap, ckxxiii.
(11.
Isis is
clsxxii.
17
ff.).
(11.
15-19).
HYMN TO "
The
OSIRIS
159
lords of all lands praise thy beauties even as they praise
"when he
Thou
riseth at the beginning of each day.
risest
Ra 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
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,^ thou holy god, thou mighty and art stablished as king, the white
crown
is
"
;
;
"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
"earth.
Peoples and nations exalt thee, and the majesty of thy
" terror is in the hearts of
" Soul
is
and upon
in Tattu (Mendes)
" (Herakleopolis)
"Annu and
;
thou
men, and
spirits,
and the dead.
and the terror of thee
settest the visible
is
Thy
in Suten-henen
emblems of thyself in
the greatness of thy transformations in the double
" place of purification."
IX. " "I
Homage to
have come to thee,
" hither that I
may
thee,
my
great God, thou Lord of Maati,
Lord, and I have brought myself
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 " of
men
and who feed upon their blood on the day when the
lives
are taken into account in the presence of the god
"Un-nefer; in truth thy name 1
is
'
Rekhti-merti-neb-Maati.'
Boole of the Dead, Chap, clxxxv.
In
HYMN TO
50
OSIRIS
truth I have come to thee, and I have brought Maat to thee, and I
have destroyed wickedness for thee.
mankind.
wrought
evil to
my
family.
Maat.
evil in the place of
knowledge of worthless men. not
have not done
have not oppressed the members of
I
I have not
I
I
have had no
I
have not wrought evil. I have day that excessive
to be the first [consideration] of each
made
have not brought forward
labour should be performed for me.
I
my name
ill-treated servants.
for honours.
have not
I
not thought scorn of God.
unto the gods.
by
I
hunger.
sufi"er
is
an abomination
have not caused harm to be done to the servant
have not caused pain.
I
his chief.
which
I have not done that
one of his goods.
I have
I have not defrauded the oppressed
I
have made no one
I
have made no
to weep.
I
man
to
have done no
have not given the order for murder to be done for I have not me. I have not inflicted pain upon mankind. have not purloined oblations. I defrauded the temples of their murder.
I
the cakes of the gods.
I
entered the holy places of the god of
added to nor filched away land. fields [of others]. (i.e.,
cheated the
scales
(i.e.,
I
I
city in a polluted con-
I
of] fish of their kind. it
should burn.
I
I I
away have not driven away
I
have not caught
fish
[with bait
I
have not cut a cutting in a fire
when
offerings.
I
have not driven
I
have not repulsed God in his manifestations.
I
am
pure.
purity of that great
am
I
who
off the cattle
pure.
I
Bennu which
(Herakleopolis Magna), the winds
it
have not violated the seasons of the chosen meat
the gods. pure.
the
have not turned back the water at
have not extinguished a
I
the
have not snared the feathered fowl
should flow].
canal of running water.
scales
I have not carried
cheated the buyer).
[when
have neither
I
have not misread the pointer of the
I
from their pastures.
the time
have not
have not added to the weights of the
seller).
of the preserves of the gods.
made
I
have not encroached upon the
milk from the mouths of children. cattle
my
have not diminished from the bushel.
I
dition.
off the cakes offered to
not committed fornication.
I have
the spirits.
have not carried
makefch
for,
all
behold,
mankind
am is
from the property of
pure.
My
purity
I is
am the
in the city of Suten-henen
lam
the nose of the god of
to live
on the day when the
M
HYMN TO "
Eye
of
Ra
is full
in
Annu
at the
OSIRIS
161
end of the second montli of the
" season Pert^ 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 " I, even
I,
me
know
in this land and in this Hall of Maati, because
the names of these gods
who
are therein and
who
" are the followers of the great god."
1
of the
I.e.,
the Season of Growing
Egyptian year.
II
—
;
tlie
second month of Pert
is
the sisth
month
162
(
)
CHAPTER IX
HYMN TO
OSIRIS
XVIIITH DYNASTY, ABOUT
hrd-k
dnetch
Homage
to thee,
Asdr
neb
Osiris,
lord
1
B.C. 1500
heh of eternity,
suten
neteru
king
of the gods.
.^^ III
<=>
%^
0111
<=>
ash
rennu
tclieser
Jcheperu
sJieta
dru
em
many
of names,
holy
of creations,
hidden
of forms
in
iQ
W
shepses ha
eoyeru the temples,
A
2.
whose
lea is
tx
Jchert
em
contained
in
venerated,
nome ^
The
Athi,
stele
hhent
Tattu
ur
chief
of Tattu,
great one
—
Selchem
neb
the temple of Sekhem, lord
hhent chief
\-^\
D
irli.c:=J
dlh
the
-^
1
pu
'=^\\
Athi
[=30
I
">
^^'^'
\1l
hennu
em
of praises
in
^
k
IS
tchef
em
Annu
in
Heliopolis,
of the sacred food
neb the.
lord
on wliich the following text is inscribed is preserved in the Its importance was first recognized by Chabas (see
Bibliotheque Nationale, Paris.
Eevue Archeologique, 1857,
p.
Ledrain, Monuments lEgypliens,
65),
and a complete copy of
pll. xxii. S.
it
will be
found in
HYMN TO
OSIRIS
em Madti
selchau
who is commemorated
^ k
in
Maati,
ba
sheta
neb
soul
hidden,
lord
^v ?
.01
tcheser
em
Aneb-hetch
holy one,
in
White Wall,
the soul
satisfied
with
Suten-henen
Qerert of Qerert,
:n---^
Ba
ba
-
tchet
tchesef
of his very body,
of Ra,
3
-f-^
k
Jiennu
em
Ndrt
in
Nart,
Henen-suten, abundant of praise
in
f
menJch
M^f^ em
hetej)
133
offerings
==
^3 ba
hhejper setheset
-
neb
f
hath become exalted his soul
het
[as] lord of the
aa
em Khemennu
Great
in
Khemennu,
House
da
neru
em
Shas-hetep
neb
heh
Jchent
great one
of terror
in
Shas-hetep,
lord
of eternity,
chief
Abtu
Tier
of Abydos,
extendeth
dst
em
f
-
his seat
in
Ta-tcheser
tettet
Land
established
the
of
holiness,
>ww«
of
em
name
in
the
re
en
ret
pautti
en
mouth
of
mankind,
the two-fold paut
of
Cjina:
taui
the two lands,
lAkQQ
III
I
ren
Tern
Tem
c3ED
'
tchef
the divine god
1
III
Icau
of the
/cas,
khent
paut
chief
oi the paut
HYMN TO
164
OSIRIS AAAAAA
1
a
menhh
khu
neteru
ofthegods, spirit beneficent
emmd
khu
among
the spirits,
ODD
A/vAA/V\
khenp
Nu
mu
Nu
[from]
^
ii '
he bringeth along
his waters,
V
m^
T
meht
meses
the wind
of eventide
khent-nef
f
nef
draweth
AWW\
A/W\/vA
AAAAAA
lie
en
£?, I
nef
er
fentet-f
[and] air
to
his nostrils
-/
a5
heteptu
er
of his heart,
to the satisfaction
0=
C3ED
en
retet
cub
khut
meses-nef
-f
tclief
germinateth his heart, he produceth the light, the divine food.
C^'
setem-nef
III
liert
ob^y him
I
sbau
star-gods,
he maketh to be open
I
I
I
ddiu
sbau
sun-nef
heaven and the
Ml
the great gates,
ra /\f\AJ\AA
-k
D neb
hennu
em
pet reset
tuau
em
pet mehtet
lord
of praises
in
the southern
adored
in
the northern heaven.
heaven.
^ dukhemu
seku
the stars which never diminish
jni
are
111
j!
1
kher dst [are]
under
crrzi
dst
hrd-f of his face,
I
-
f
his seats
the seat
dukhemv-urtu the stars which never rest,
per-nef
cometh to him
hetep
em
an offering
by
HYMN TO a
f]
utu
en
Seb
the order of
^ ^ mil
^
•^
OSIRIS
paut
neteru
165
^ III
tua
he?-
-
sbau
/
thepaut of the gods praise him, the
Seb,
star
gods
S'
em
tuat
of the underworld
sen
ichtcha.ti
the earth [before him],
the boundaries [of earth]
smell
ta
I
k=[j]i^r em
Jcesu
bow
the back.
7
em
tcherti
supplication
/www
^^^^
^
hh/yf^hf\ I
I
\
I
[when] they see
Ml
\
su
naiu
am
shepsu
him.
Those who are
among
the holy ones
maa-sen
/^
•%
flkl
I
her ner-nef fear him,
taui
temt
the two lands,
her ertd
all [of them]
give
-t^
!:
em
khesefu
hen-f
in
meeting his majesty, the master glorious,
uah
sdhu
khu
smen
dat
endowed with divine rank,
paut
en the
company
to
of the gods,
him
praises
safm
chief
of masters.
t
J
sekhem
nefer
Form
beautiful
stablished of dominion.
neteru
daiu
nef
khent
heqet
8.
1 of
I
thehhu
make
the limits of heaven
I
I
am
hrd lira
gracious
of face,
merer beloved by
HYMN TO
166
-f
em
tain
putteth his fear
in
all lands,
maa-nef
sent
ertd
He
him that seeth him.
OSIRIS
through
-^^
mert
tern
love [of him]
they
Tea
all
=^^fe7'p
-
proclaim
all
name
before [every name].
neb is
hi
ash
-
nef
dhhi
to
him
cries to
dru
make
1
fly
tep
en
taut
em
joy the two lands
all
first
of
smen
sennu
-
madt
stablisher of right
Uak the Uak festival;
in
ua
bu
ur
together, the great one,
^\
"-
2
li
seru
en
paut
neteru
prince
of
the paut
of the gods,
f
his divine brethren,
in
9.=||^j^^ ^ft
an
— |0^^K
em
fi^
eon
heaven [and] in earth, [he is] greatly praised
^Z^g^fll
^
commemorated
^m k
*>.
ta
hat
sekhau
men, the lord who
' em
er
f
I
n\
nebu
Make offerings to him
pet
his
-
1
r
I
nef
ren
sen
-
en
neb
khet
taui
sa
erta
and throughout the two lands, placer of the son
truth
her
nest-f
da
en
upon
his throne
great
of
at
-
f
his father
8eb Seb,
merer
mut
-
f
darling of his mother
1
HYMN TO Nut
pehpeh
da
I
OSIRIS
167
dhd sma
Sebd
sekher -f
Nut, great one of two-fold he
1
f
-
>
down
Seba, he hath slaughtered
-
f
em
his fear
in
casts
strength,
ertd
f
-
kheft
enemy
his
sent
placing
trheru
uatu
men db
of boundaries
remote,
firm of heart,
audu
Seb
-
his
he hath given to him
two
Bringer
tliest
are lifted up.
feet
maa-f
taui
He
an
f
his foe.
hhu
-
f
hath seen his power,
sem
taiu
to lead
the lands
nef
nef
-
retui-f
of Seb and the of the two sovereignty lands.
Heir
sutu
sutenib
hheru
en
em
by
[his]
d
er
hand
to
command AVv/Wv
V
—
I
^ _ D ©
AAWWV
I
-C35-
I
'-'
'^^
I
uah
en
sep
dri-nef
the end
of
times.
He hath made
AA/VSAA
n
I
AAAA/V\
f
S
I
ta
pen
this earth
1 1
•
1 1 1
1 1 1
I
1
_
f
a '^-=^-
AAWWV
n
1 1
1
n
em
d -f
in
his hand,
1
'
AA'WNA
mu its
-
f
waters,
nef
-
sem
f
its air,
its
-
menment
f
green herbs,
-
nebt
f
its cattle
all,
/AAAA/\
r^^i
pait [its]
birds
nebt all,
khepanen
nebt
[its] fishes
all,
<^
I
tchetfet
I
I
-
1
dut
f
its reptiles,
its
-
f
quadrupeds.
HYMN TO
168
set
smadu
en
by right
to
OSIRIS
Nut
sa
the son of Nut, the two lands are content
the desert
is
sekhd
her
nest
ent
tef
md
Bd
on
the throne
of
the father
like
Ra.
to
crown
her
heru
taui
uhen
He
-
f
riseth
[him] I
cQ3
M«t
em
^^^_ .^U er^a
-
/
en her
shep
sehetch-nef
helc
on the horizon, he giveth light through the darkness, he shineth
AAAAAA
O em
shu
hdh-nef
shuti-f
md
taui
dthen
with light from his plumes, he floodeth with the two like the Disk lands
light
em
tep
tuait
hetch-f
His crown pierceth
at the early sunrise.
sbau
tein-nes
en neter
semib
ofthe star gods, the guide
of
sensen
hert
heaven, he
menhh
neb
is
a brother
utu
god every, operative by command
© 1i •
metu
hesi
en
paut
neteru
aat
merer
and word, favoured one of ih.epaut of the gods great, beloved of
e paid
=1
1! 1
"^^
neteru netcheset
thepaut ofthe gods
little.
n
dri
en
Hath made
sent
-
f
his sister
malcet
-
f
his protection,
HYMN TO kheru
seherit
away
driving
OSIRIS
sehemt
169
kheru
shet
sep
turning back evil hap, uttering the word
foes,
k
%•¥,
TP
fl^
^ - \^
em
hhu
res
dqert
nes
an
uh
with
the power
of her mouth,
perfect
of tongue,
not
erring
-1=-^ pz;« en
meiu
of
speech,
\\n^\
semenkhet
utu
metu
operating by decree and word
netchet
sens
hehet
the avenger
of her brother.
She sought
su
"»-
iz Ast
kliut
Isis,
the strong one,
bekek
diet
him without
weariness.
AA^^AA
reret
ta
shewent round about
qemtu
an without
-
fen
em
hai
an
khen
in
sorrow,
not
alighted she
this earth
su
s
finding
shut
drit
him, she made light
em
-
nes
shut
with her hair
-
s (or,
feathers)
khepert
-nef
em
making to wind with become
sen
-
s
of her brother.
tenhui
[her] wings, she
setheset
enemt
mendt
hennu
drit
made
en
at the bier
cries
urt
She raised up [from] inactivity the one
-
still
ah of heart,
HYMN TO
170 i>
£S
OSIRIS
HYMN TO en
nebs
upon
its lord,
madt-s
en
suteni
the sovereignty of
Heru
kheru-f
mdu
Horus
his voice
true.
ertdu
shep
-
y^
nef
heq
[is]
em
Hath found
to him.
dat
ent
tef
of
his father.
utu
by the command
taut
of the
I
Seb
of
Seb. Ill
men
hetch
two the White
lands,
»L=^
en
n
-.
.
,
the sceptre
1
qemen-tu
Hath been given the rank to him
A/SAAAA
He hath received
171
nef
nef
-
He hath come forth crowned 'WW
right
its
mehu
per-nef
OSIRIS
is
31
^~S^
dm
tejp-f
dp-nef
ta
er
upon
his head.
He judgeth
the earth
according to
<=>
i
?«-
pet ta
kher
dst
hrd-f
Heaven and
are under
ffl
31
I
established
Crown
the seat of his face.
hhert-f his plan.
n\\
•a I
s-utu-nef
ret
Hecommandeth men,
earth
D fl
khu spirits,
pat
im\
-2U®
hamemet
Ta-merd
the dead, the
shentu
dthen
,
kher
f Ha-nebu
and Egypt, the lords of the north,
sekheru-f
meht
dter
the circle of the Disk, are under his plans, and the north the flood, wind,
HYMN TO
172
''
'V^'^^-^M
„^
^^
/WWVN
td
-
dnJch
renpet
nebt
Neprd
the staff of
life,
herb
every.
Nepra,
Ichet
sem
f
he giveth
..AAA* AAAAAA
en
ennui the celestial waters,
OSIRIS
-
neb
f
bes
tchefau
he leadeth on
the lord of tchefau food,
his green herbs,
f
-
A^AAA^
sesau
td
-
f
abundance, he giveth
su
em
it
in
neb
bu
taiu
Everywhere
[all] lands.
III
I
0\\\
<=> C30 JT
dbu
netchem
hdtu
kher reshut
hrd-neb
hearts
are glad,
hearts
rejoice,
every face
her tua
neferu-f
du bu-neh
Every place
"^^ menhJiut-f
hher-n
to us, his active goodness
rer
-
em in
Ichat
mad
nebt
-
f
His enemy
nes
dbu
en
kher
hath
fallen
en before
I
sen is
right
qen
-
his wrath,
is
is
%;5^
2^ sa
to
the son
dri
the
-
/
his love
mert-f
en
f
I
\
niert
great
I
I
Jf
happy.
ur
/wjvwv
1
and they do what
every body,
hheft
III
I
is
Doubly sweet
^^
joy.
thehu
netchemui
goeth round hearts,
V22.
is
?K
1
adoreth his beauties.
I
Ichent
maker
his love
ri
iJ
Ast of
Isis.
tu of evil
HYMN TO er
OSIRIS
173
'^^
B^
%\^=?^
^
sJiet
kheru
ut
qen
/VVAAAA
sep
-f
at the utterance of the voice, shooting forth his wrath in his season,
A sper
eref
sa
Ast
netcU-nef
dt-f
Cometh
unto him
the son
of Isis,
the avenger of
his father.
sem.enhhu
setcheseru
Holy and beneficent
men
fu
ren-f his
is
shefit
name
;
hepu
er
stablished everywhere are
hetep-nes
awe
resteth in
f
uat
-
-
s
its seat,
sesh-thd
the path
his laws,
is
opened,
mdthennu
un
seherui taui
duit
the roads
are opened,
content are the two lands,
wickedness
^^P ^\ ^\\^
ffi I
em
shems
dui
run,
ta
departeth,
evil
goeth away,
the earth
smen
neh-f its lord,
Mcult
established
-
!\fT^
er
dsfet
to
dst
is
en
Maat by
neb
-
is
I
I
Tietep
at peace
ertdu
s
its lord,
it
Teller
beneath
sa
giveth the back
I
?--
±1
V
i:
«i
netchem
db-Jc
Un-nefer
sa
Ast
shep
iniquity. Glad
is
thy heart, Un-nefer,
son of Isis, he hath
HYMN TO
174
smadu
hetch
nef
the White
received
is
his
OSIRIS
dat
ent
the rank
of
nef
by
right
tef
his father
Crown,
Het
em khennu the
within
Bd
Seb
-
House
[he
of Seb,
is]
Ra
tchet-f
Tehuti
[when] he
Thoth
speaketh,
^m
I
25-ii2^i t^t^
1
an
-
The
[when] he writeth.
assessors
are content
dri-entu
nelc
dtf-h
Seb
for thee
thy father
Seb
Asdr
siden td hetep
may
utu
her-thd
tcliatchat
f
give a royal Osiris,
\\i
let
;
en
what hath decreed
tchetet-nef
kheft
even as he spake
be performed
Khent
Amenti
neb
governor
of Amenti,
lord
;
Abtu of Abydos,
offering
--td
-
^
T
?
M
per hheru
dh
apt
shesa
-
f
may he give
«
-^
sentra merhet
sepulchral meals, oxen, fowl, bandages, incense, wax,
^'M=
^
^
ei
tk
mat
neb
dri
Icheperii,
selchem
gifts
renpet
of herbs of all kinds, the
m
making
of transforma- the mastery tions,
¥ k V
n\
5 k
Hap
pert
em
ha
dnhlii
maa
em
of Nile,
appearance
as
a soul
living,
the sight
of
w dthen the disk
HYMN TO @ ^
o
tep tuait
J\
ZV
dq
pert
OSIRIS
175 /vvvvv\
em
Be-stcm
an
shend
atdawndaily, entrance and exit from Re-stau, not beingrepulsed into
—
27.
I
ha
em
Neter-lchert
the soul
in
the Underworld,
terp
-
tu
-
f
em
md
-
among
reception
f=^
I
A hesiu
embah
JJn-nefer
the favoured ones
before
Un-nefer,
I
^ eid
neter
the altar
of
the god
netchem
meht-s
sweet
of the north.
sennu
receipt of cakes,
1'
em-bah her hhaut before
sliep
per
coming forth
'a.£f
da
sesenet
nef
great, the snuffing of the
wind
(
176
CHAPTER
"THE NAMES OF
)
X
EVERY SHRINE
OSIRIS IN
WHEREIN HE DWELLETH " (THEBAN RECENSION, ABOUT 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
B.C. 1600)
.
AAAAAA
^-^
A^AA/v^
]]
9.
Asar
Em
Resenet
10.
Asar
Em
Mehenet
11.
Asar Nub-heh
12.
Asar Bati
13.
Asar Ptali-neb-Ankh
14.
Asar Khenti Re-stau
15.
Asar Her-ab semt
16.
Asar
Em
\B
1]
L^
<=
W 1
II AAAA^^
^i.
J]
.
erpit
Ati (Anetch)
^ w
]]
CMMl.
N
^
.
NAMES OF 17.
Asar
Em
Sehtet
18.
Asar
Em
Netchefet
OSIRIS
177
ikPiVIil
CSS
19.
Asar
Em
Resu
.
II
cs=
D
20.
Asar
Em Pe
21.
Asar
Em Neteru
.
J]
1
C25
22.
Asar
Em
23.
Asar
Em Baket
24.
Asar
Em
Sunnu
25.
Asar
Em
Rehenenet
26.
Asar
Em
Aper
27.
Asar Qeftennu
28.
Asar Sekri
I
J]
>A|
Sau-kheri
LkJflTU®
.
/]
Em
Asar Khenti Nut-f
30.
Asar
31.
Asar Em-ast-f-amu-Ta-meh
32.
Asar
33.
Asar Em-ast-f-amu-Re-stau
.
cx:=><
<=^
Jl
J^^'i
I]
-
34.
Asar Netchesti
.
C3>
35.
Asar Smam-ur
36.
Asar Sekri
37.
Asar Heq-tchetta
38.
Asar Tua II
—
I
D
D .
31
Ifflh ^ w
Em Pesek-re
Pet
D
w
Pet-she
29.
Em
AAAAAA
.
1.—
W
.
I]
r=!D
NAMES OF
178 39.
Asar
Em
Ater
.
40.
Asar
Em
Sek
.
41.
Asar Neb-tchetta
42.
Asar Athi
43.
Asar
Taiti
44.
Asar
Em
45.
Asar Her-shai-f
Re-stau
47.
Asar
Em Tau-enenet
48.
Asar
Em
Netebit
Em
Sati
50. 51.
Asar Asar
II
D
Asar Khenti-seli-hemt
Asar
I]
ilflilflW-
46.
49.
OSIRIS
Ci~].
1]
^
V\
I
I
W
Li
o 111
^ w
1]
C2S .
CSS
Em Beteshu Em Tepu
.
I]
cs= I]
a
CSS II
52.
Asar
Em
Sau-heri
w 53.
Asar
Em
Nepert
54.
Asar
Em
Shennu
„ CSS
55.
Asar
Em
56.
Asar
Em Ta-Sekri
57.
Asar
Em
i%^±'=\^-
Henket
Shau
w
Li%.
.
CSS
58.
Asar
Em
Fat-Heru
J]
CSS
59.
AsaremMaati. _D
60.
Asar
Em
Hena.
W
ilkiEfl®-
NAMES OF
OSIRIS
179
THE NAMES OF OSIRIS IN EVERY SHRINE IN WHICH HE DWELLETH" (SAITE RECENSION,
B.C. 300)
i2±J
1.
Asar Un-nefer
2.
Asar Ankhi
3.
Asar Neb Ankh
4.
Asar Neb-er-tcher
5.
Asar Ap- .... taui
6.
Asar Khentet Un
,
ABOUT
.
crz3 A/V\.WS
7.
AA/WA/S
Asar Khentet Nepra III'
8.
Asar
9.
Asar Seps-baiu-Annu
10.
Asar Khenti-Thenenet
11.
Asar
Em
12.
Asar
Em Mehenet
13.
Asar Neb Heh
14.
Asar Sa Erpeti
15.
Asar Ptah Neb Ankh
16.
Asar Khent Re-stau
17.
Asar Heq taiu her-ab Tattu
18.
Asar Her-ab
19.
Asar Ba sheps em Tattu
20.
Asar
Em
Atet
21.
Asar
Em
Hest, or,
Sail
.
Resenet AAAAAA*
.
set
.
M fA^^
.
.
.
.
.
zl
J^ ^
V^V ^ m
r|
P •
N eter-seht
J i) r|
J\
1
.
NAMES OF
180 22.
Asar Neb ta ankhtet
23.
Asar
24. 25.
Em
Sau
OSIRIS
a
f
.
Em Netchet Asar Em Resu, Asar
<=>
or,
Tchatcliat
I
M
26.
Asar
Em
Pe
.
27.
Asar
Em
Tept
.
28.
Asar
Em
Netra
29.
Asar
Em
Sau Khert
30.
Asar
Em
Sau hert
3
Asar
Em
An-rut-f
32.
Asar
Em Baku!
js
33.
Asar
Em
Sunnu
84.
Asar
Em
Renen
M M
1
M
Asar
Em Aper
36.
Asar
Em
Qefennu
iA
37.
Asar
Em
Sekri
iA
38.
Asar
Em
Petet
iA
39.
Asar
Em Het-f em
40.
Asar
Em
41.
Asar
Em Netit
42.
Asar Khenti nut-f
43.
Asar Henti
44.
Asar
^^^^
Nif-ur
Pekes
D
I
ii
35.
Em
I
em
Re-stau
-6^'
= jq ©
I
z5
TT o s
iA
Q^
iA
4^
iA
—
f
©
AA/SAAA
NAMES OF Asar
Em het-f am ta reset. 13
46.
Asar
Em het-f am
47.
Asar
Em pet
48.
Asar
Em
meht
.
ta
Q
crz]
D
^
1
49.
Asar
Em nest
50.
Asar
Em Atef-ur
51.
Asar Seker em
52.
Asar heq tchetta em Annu
53.
Asar Utet
54.
Asar
Em
Sektet
55.
Asar
Em
Rertu-nifu
57.
Asar Neb-heh
58.
Asar
Em
Tesher
59.
Asar
Em
Seshet
60.
Asar
Em Uhet-resu
61.
Asar
Em
Asar
Em
63.
Asar
Em Apert.
64.
Asar
65.
Asar
Em Shennu Em Hekennut, Em
s
M M M
Ci
(3
ii Gi|.
M a M
Uhet-meht
62.
Asar
^
\.
M
Aat-urt
Seker
s
"===>^
slietat
Asar Neb-tchetta
Hesertet
1
.
56.
66.
181
= ^1 1S = Qi-i M M
45.
ta
OSIRIS
n
c
c
or
M j^
D
(2,
ipr^i-
NAMES OF
182
Em
OSIRIS (3
Shau
67.
Asar
68.
Asar Fa-Heru
69.
Asar
Em Uu-Pek
70.
Asar
Em Maati
71.
Asar
Em
72.
Asar Baiu
73.
Asar Neb taiu suten neteru
M »:S' m.s-
ii
Mena III
tef-f
74.
Asar
Em Bener
75.
Asar
Em Tai
76.
Asar Her
^^^ I
°
in
AA'WAA
MD
.
shai-f o o o
77.
Asar Ivhent sehet kauit-f
78.
Asar
Em
Sa
79.
Asar
Em
Sati
80.
Asar
Em
Aster
81.
Asar
Em taui nebu
ii
M
P1=l'
.
.
82.
Asar Kbent sbet aa-perti
83.
Asar
Em
<£f
U M
Em Annu
Asar
85.
Asar Aau
86.
Asar
Em Hemak
87.
Asar
Em Akesh
88.
Asar
Em
Pe
89.
Asar
Em
Het-aat
s
(S
I
II
^ ^ inn
Het Benbenet
84.
<:zz> Aw^\
[] LU
" 1
I
J J
/VVWV^ ,'vVVWS
1
" J. I
i
!
M
am Annu
r-vr-\
90.
Nu
Asar Neb-Ankh em Abtu
M
AWAAA
_
cnn
f'
WSi'
..
'
NAMES OF 91.
Asar Neb-Tattu
92.
Asar Khent Ka-ast
93.
Asar
94.
Asar Athi her-ab Sbetat
95.
Asar
AtH
Em
her-ab
OSIRIS
183
.
Abtu
ankh em Ptah
het-kat 96.
Asar neb pehtet petpet Seba Aj\ ^z^
97.
Asar Ba her-ab Qemt
98.
Asar Aheti
99.
Asar Seh
.
101.
•
[1^^
.
•
[Ij^
sekhem
Ap-uat
103.
Ap-uat meht sekhem pet
105. TJa seqeb
'fl\
.
102.
104. Ptah Tettet sheps
i|
.
TemKakhapautneteruaat rest
rl
.
.
100. Asar Heru-khuti
.
taui
.
astRa
em Het-Benben
p^ ^^ J^!^"
!\
Q
^^ ^^
Jjl
r=s>
|
K
V ^^
<^
w
^
f=^
i
^Tl-
\>
^
°||5^PjJc^^1 ^-e^
106. Seb erpiit neteru 107.
Heru-ur
108. Heru-khentet-an-maati
109. Heru-sa-Ast 110.
Amsu
.
*
i^
iCi
o
o
'^'j o
(Mm)-suten-HerU'
nekht 111.
An-mut-f ab-perui-urui
112.
Khnemu-Heru-hetep
113. Heru-Sekhai
.
dZD
PPI^I-
[zz:
NAMES OF
184
OSIRIS
m
114. Heru-khent-khatthi 115.
Hem-Tehuti
116. An-her
.
1-1
.
117. Anpu-khent-neter-seh 118.
Nut
119.
Ast netert
.
.
1
em
.
nebu
ren-s
n
©
]
120. Re-sekhait
o 9
121. Shenthit 122. Heqtit 123.
III
O
.
O
Neshmet neb tchetta is:
124.
Net
.
.
.
125. Serqet
126.
Maat ''
127. Ahit
ra
128.
Ta ftu Meskbenu amu Abtu
129.
MeskbenAat
130.
Meskben Seqebet
131.
Meskben Ment
132.
Meskben Nefert
133.
Amsetb
134.
Hapi
O Q.
.
(?)
M
.
.
D
135. Tua-mut-f 136. Qebh-sennu-f
I
.
I
I
Ill
.
NAMES OF 137. Aarat her-ab neter het 1
138. Neteru
semu Tuat
139. Neteru Qerti
141. Aturti Rest
#
—
-
o
a
185
1Q
'0'
.
111s% amu Abtu
Meht
.
I
.
140. Neteru neterit
OSIRIS
lH
1^
I
I
f|^
."^
'^®i
fJ
.
1
142.
Amkhiu nu Asar
148. Asar 144.
145.
Khent Amentet
I-
Em ast-f nebu. Asar Em ast-f em ta rest
Asar
146. Asar 147. Asar
Em ahat-f em ta meht Em
ka-f
ast-f
Em
seh-f
149.
Asar
Em
qema-f nebu
154.
©
Em ker-f neb Asar Em khau-f nebu Asar Em kbakeru-f nebu Asar Em ahat-f nebu
156.
em
M M a
Anpu khent
©
e
ren-f
neter seh
em
I
^
I
III
II
a
....
155. Heru-netch-tef-f
III
^ e
Em ren-f nebu
neb
!^
nebu
151. Asar
153.
^
M^
II
am
Asar
152.
(S
neb meri
148.
150. Asar
M M
I
©
III
©
III
V
^ r
1
ren-f neb 157.
Anpu am Uhet
158. Neteru
ent
Neter-khert
ent amu. Tuat
cqcdcq
/wwv\
cq
/ww^
n
1 11
o
vi
-
T
III
^ n"
— 1S6
(
)
CHAPTER XI
PLUTARCH'S MYTHOLOGICAL HISTORY OF ISIS
Tow
XII. ""T^k
^^
I
the story of
" discovered '
Isis
and
OSIRIS^ Osiris, its
" superfluous parts omitted,
by
is
most
Helios,
thus briefly related
who hereupon denounced month
that she should not be delivered in any
" however,
being
likewise
in
and
significant
having accompanied with Kronos by
" Rhea, they say,
"
AND
stealth,
a curse
:
was
upon her, Hermes
or year.'
with the same Goddess, in
love
" 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 "
whole
" the
five
three
" consisted
new
these several parts,
;
making
days, he afterwards joined together,
hundred and
sixty,
of
Avhich
the
in the
and added to
year
formerly
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
"manner,
some indeed who
as that
relate this circumstance in a diff'erent
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
"of
this event the
"much ^
p.
Pamylia were afterwards
resembling the PhaUephoria or Priapeia of the Greeks.
See S. Squire, Plutarch's Treatise of Isis and
15 e.
memory
instituted, a festival
Osiris,
Cambridge, 1744
;
AND
ISIS "
Upon
"
whom some
OSIRIS
187
the second of these days was Aeoueris call Apollo,
Upon
"the elder Orus.^
{'Apovripi<;)
born
and others distinguish by the name of the third,
Typho
Set
[i.e.,
^i^]
came into the world, being bom neither at the proper time, nor by the right place, but forcing his way through a wound Avhich "he had made in his mother's side. ^Isisjwas boriLPn the fo urth " "
" of them, in the_inarshes _£if_Eg;yp±4 "last,
"
Now
whom
some
call
as
Nephthys was upon the
Teleute and Aphrodite, and others Nike.
as to the fathers of these children, the
" said to
have been begotten by Helios
" and Nephthys
by Kronos
" superadded days, because
;
it
;
two
Isis
them are by Hermes Typho first
of
;
and accordingly, the third of these
was looked upon
as the birth-day of
" Typho, was regarded
by the kings as inauspicious, and consequently 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 " they neither transacted
;
" Aroueris,
whom
the Egyptians likewise call the
'
elder Orus,'
and
"
" the Greeks ApoUo.' y^ XIII. " Osiris, being '
now become king
of
Egypt,
" himself towards civilizing his countrymen, by turning " their former indigent and barbarous coui'se of
life
;
ap|)lied
them from
he moreover
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 Avere " to pay to the gods with the same good disposition he afterwards " taught
;
"
;
" travelled over the rest of the world, inducing the people every" where to submit to his discipline, not indeed compelling them by " force of arms, but persuading
them
to yield to the strength of
" his reasons, which were conveyed to them in the most agreeable
hymns and
"manner,
in
" music
from which
;
" to have been the
"During
Osiris's 1
songs accompanied with instruments of
last
circumstance, the Greeks conclude
him
same person with their Dionysos or Bacchus. absence from his kingdom Typho had no
'ApOVTJ/DtS
= Heru-ur, '^
;
ISIS
188
AND
OSIRIS being
"opportunity of making any innovations in the
state, Isis
" extremely vigilant in the government and always
upon her guard.
"After
his return,
however, having
first
persuaded seventy -two
him in the conspiracy, together with a Ethiopia named A so, who chanced to be in
" other persons to join with
"certain queen of "
Egypt
he contrived a proper stratagem to execute For having privily taken the measure of
at that time,
"his base designs.
" Osiris's body, he caused a chest to be " size with
it,
as beautiful as
might
exactly of the same
made
be,
and
off
set
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
" this the whole company, one after another, go into " did not "
fit
any of them,
himself
last of all Osiris lays
Upon
fit.
it,
but as
down
in
it it,
upon which the conspirators immediately ran together, clapped upon it, and then fastened it down on the outside with
" the cover
"nails, pouring likewise melted
" carried
lead over
it.
After
this,
they
away to the river side, and conveyed it to the sea by mouth of the Nile which for this reason is still held " in the utmost abomination by the Egyptians, and never named " by them but Avith proper marks of detestation. These things, say " they, 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 it
" the Tanaitic
;
" years old at this time.
XIV.
"
" their king, " about
The
first
Chemmis
" with the
who knew
;^
and they immediately acquainting the people
news gave the
first
" which has ever since been " aff"right or
the accident which had befallen
were the Pans and Satyrs who inhabited the country
amazement
occasion to the
made use
of a multitude.
name Panic
of to signifie
As
Terrors,
any sudden
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 1
I.e.,
Apu,
modern Akhmim,
(I
D
is
^ ©,
upon the very spot where
the Panopolis of the Greeks; the
derived from the old Egyptian name,
^^
'"
name ^
.
Xi/xfju';,
the
AND
ISIS
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
Nephthys who was
sister
in love with him,
had unwittingly
" enjoyed her instead of herself, as she concluded from the melilot
"garland (rov MekiXo)Tivov "
made
it
arecjiavou),
which he had
left
with her,
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 waves of the sea
" Byblos, and " Tamarisk,
to the coast of
there gently lodged in the branches of a bush of
which
in a short time
had shot up
into a large
" beautiful tree,
growing round the chest and enclosing
" side, so that
it
was not
" the country,
amazed
" and
made
to be seen
;
it
and
on every
and farther that the king of
at its unusual size,
had cut the tree down,
that part of the trunk, wherein the chest was concealed,
" a pillar to support the roof of his house.
These things, say they,
AND
ISIS
190
"being made known to " report
of demons,
"setting herself
OSIRIS
an extraordinary manner by the immediately went to Byblos where,
Isis in
sbe
;
down by
the side of a fountain, she refused to
" speak to anybody, excepting only to the queen's " chanced to be there
women who
these indeed she saluted and caressed in manner possible, plaiting their hair for them, and transmitting into them part of that wonderfully grateful odour, ;
" the kindest "
" which issued from her " the
queen
their
own
mistress,
This raised a great desire in
body. to
who had
the stranger,
see
" admirable faculty of transfusing so fragrant a smell " into the hair " her to court,
"nurse
and skin of other people.
and
Now
" reigned at this time at Byblos,^ " queen " call
She therefore sent
after a further acquaintance
to one of her sons.
the
name
was Astarte, or according to
of the king,
the
who
as that of his
others, Saosis,
to
for
with her, made her
was Melcarthus,
her Nemanoun, which answers
this
from herself
though some
Greek name of
" Athenais.
XVI.
" Isis fed the child
by giving it her finger to suck she likewise put him every night into the consume his mortal part, whilst transforming
"instead of the breast "
fire
in order to
;
" herself into a swallow she hovered round the pillar " her sad fate. " queen,
who
Thus continued she
to
do for
and bemoaned some time, till the
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 linn en, and pouring perfumed oil upon it, " delivered
" piece of
it
again into the hands of the king and queen (which
wood
is
to this
day preserved in the temple of
" worshipped by the people of Byblos). " threw herself
1
Delta.
The Byblos
upon the
chest,
making
When at the
really referred to here is a city in the
this
Isis,
and
was done she
same time such a
Papyrus Swamps of the
;;
AND
ISIS
OSIRIS
" loud and terrible lamentation over
it,
191
younger of
as frighted the
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
" the king's sons,
"
" 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
" gave
him
so fierce
" the affright.
on the sudden, and
and stern a look that he immediately died of
Others indeed say that his death did not happen in
" this manner, but, as was hinted above, that he "
in her anger
fell
into the sea,
and afterwards received the greatest honours on account of the for that the Maneros, whom the Egyptians so frequently
" goddess " call
;
upon
in their banquets,
"This relation " true
name
is
name was
" adding farther, that
built
the
by the Egyptians
"
invented music.
who
this
very boy.
tell us,
that the
was Palaestinus, or Pelusius, and that the
" honoured first
none other than
again contradicted by such as
of this child
" city of this
is
by the goddess in memory Maneros above mentioned at their feasts, because
of is
him thus
he was the
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
and banquets, meaning no more by it than to "wish 'that what they were then about might prove fortunate " solemn feasts
" 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 " guests,
is
is
carried about in a box, and
shewn
to all the
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 ;
;
ISIS
192
AND
OSIRIS
" the true reason of introducing ^'
it
at their banquets
—but
to
proceed in the narration.
XVIII. "
intending a visit to her son Orus,
Isis
who was
" brought up at Butos/ deposited the chest in the meanwhile in a " remote
and unfrequented place
;
Typho however,
as
he was one
night hunting in the light of the moon, accidentally met with it " and knowing the body which was enclosed in it, tore it into ^'
" several pieces, 14 in
all,
them up and down in different Upon being made acquainted with this
dispersing
"parts of the country. " 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
"therefore
is
its
to be imputed, that there
" sepulchres of
Osiris
To
having once carried her.
Egypt
in
sheAvxi
;
are so for
we
this occasion
many
different
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 *'
;
'
'
of Typho who, if he got the better of war wherein they were going to be engaged, disby this multiplicity of Sepulchres, might despair of being
malicious
search
;
" Orus in the *'
tracted
^'
able to find the true one
" standing ^'
member
all
her search,
"immediately upon Oxyrynchus,
fish
1
Isis
are told moreover, that notwith-
was never able
to recover the privy-
which having been thrown into the Nile
of Osiris,
its
" had been devoured ^'
—we
separation from the rest of the body,
by the Lepidotus, the Phagrus, and the
which of
I.e.,
all
Per-Uatchit,
others,
'--'
1
MO
for
this
reason,
the
'
AND OSmiS
ISIS
193
" Egyptians have in more especial avoidance. In order, how" ever, to make some amends for the loss, Isis consecrated the " Phallus
"
made
festival to its
in
imitation of
memory, which
and
it,
even to
is
instituted
this
solemn
a
day observed by the
" Egyptians."
"After these things,
Osiris returning
" appeared to his son Orus, encouraged " the same time instructed
him
from the other world
him
to the battle,
and at
He
in the exercise of arms.
then
what he thought the most glorious action a man 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 being " 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 hjis concubine Thueris,' and that a serpent " pursuing her as she was coming over to Orus, was slain by his
" asked him,
'
" could perform
'
'
'
'
'
'
'
" 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 " Orus,
many
days
;
but victory at length inclined to
Typho himself being taken prisoner.
Isis
however, to
" whose custody he was committed, was so far from putting
him
to
"death, that she even loosed his bonds and set him at liberty. " This 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
"helmet made
;
and instead thereof Hermes clapt on an
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
II
—
I.e.,
Ta-urt,
^
ISIS
194 "
tlie
Gods themselves.
AND
OSIRIS
there were two other battles which Typho had the worst. Fursaid to have accompanied Osiris after his death,
After
this,
" fought between them, in both " thermore, Isis
is
"and in consequence hereof to have brought forth Harpocrates, " who came into the world before his time, and lame in his lower " limbs."
(
195
)
CHAPTER
XII
ASAR-HAPI, 3^J§, OR SERAPIS. connexion with the history the god IN made Asae-Hapi or Serapis, a of
mention must be
Osiris
deity whose cult was wide-
of
spread in Egypt under the Ptolemies, and in
Roman Empire
many
provinces of the
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 after that country
worship at Memphis very early in the dynastic period of Egyptian history, and which is commonly known as the " Apis Bull," whilst the its
first
part
Egyptian form.
is,
of course, nothing but the
The Greeks fused the names
name
of the
Osiris in
two
deities
together under the form Sdpani<;, and, although the exact nature of the attributes which they assigned to Osiris and Apis united
not quite clear, as
the
it
is
seems tolerably certain that they regarded Serapis
form which Apis took
after
According to the
death.
hieroglyphic texts ^ which were found on stelae and other objects in
the Serapeum at Sakkara, Apis
is
called
" lord of heaven, Tern [with] his horns "^37
\\
i=q
/^
^.=_
^
=^.==_
" the
life
of Osiris, the
[in] his head,"
and he
is
said
to
|
^ ^^
'Vive
¥-
life,
Elsewhere Apis-Osieis " the great god, Khent Amentet, the lord of life for
strength, health, to thy nostrils for ever." is
described
as,
XVIIIth Dynasty, we see that the New Empire Apis and Osiris were
text belongs to the period of the
even at the beginning of 1
See Marietta, Le Serapeum de Memplds, Paris, 1882, p. 126 £E. Marietta, cette Bepresentation gravee entete de quelques proscynemes du Serapaum,
Memotre sur Paris, 1856.
;
SERAPIS
196
Memphis, and that the attributes to assume a funereal character, and that he of was at that time recognized as a god of the Underworld. On a monument of the XlXth Dynasty,' Apis is said to be " the renewed
by the Apis had been made
joined together
priests of
Ptah,"
of
life
D
and of
tion
Dynasty
m
inscrip-
XXVIth
the
he
called
is
" second
the
j-JH
an
Ptah,'
m the same text 3f;ir;iirf^,s^-r^,ief.H{}[oifrssf®^;0:cirOi
we have
a
mention of the " temple
\:TfzU:iM:m^^i:rjm:m^
n\WMii\hmmmE-i^tAmm:\mK::j\znm u:^imiim^ut^w\L:h^^BBLr\jtivmit aiiasEifvO^EOiiiiiU'^r^i^E^^
of
Asar
g^,
-
H api,"
i.e.,
of
r|
?\
Serapis,
\m'ti'^%^^wt^T^t4i^ic,miTjHiriAmira
and we may learn from this fact that Apis had
§tzBTif.>^-^tii^^^?nz^Mnm&m
been finally made a god
mt^\UKzmjfm-mi^zktJini%Mz^k-j,~\ \mf.^h'JM:^^i:^7^^^mm\a:uM^^\i-
of the Underworld, and
/S^nWW^lMTi-r!!Vrtr»"[)?:ii[]fB^CPt^CIKtillfliiiai;
;WS5l!rr:iH5k5V5^?ifi:=tfSferSB:OZIOTf.§ liyge^^fiijffH;.
msB^k^Mm^^m
i^'z\^rMpmz%Mf,E'.imm'4ti:mk'j-:i:^ r^
',mizmm^{ttmr:w--M:.mttw~^j:tm si^mmMt7A'::;.mz^mL\B:mMm:vti;g lW=«;-fT^ST
rrr\^^ini.in
l^€iii.«Mi'i^~ ..sir;
merged in that of Osiris. The identification of Apis with Osiris was easy
enough,
because
one of the commonest
.ii».>?='j
^IS IfrWi^imZz.^'^mmfiMla HTuif^t ii^-=^E.zr.im'tiwj:^i:iui'^i^ ;4f ?i :f!f:
^m7.=imii:±':tm^:^\zir,jr{Bi*mz2:
m
that his identity had been
\WFma:.!^.^mtir.zir,7v^'^^c^iiBB?.m%
Sepulchral tablet witli a scene in whicli the deceased seen adoring Osiris, Serapis, and other gods.
is
names of Osiris was "Bull of the West," and the identification once
made
of Osiris
the shrines
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, Serapium, p. 139.
Ihid., p. 198.
SERAPIS manifestation of Osiris upon earth
and he was even
of Ptah,
;
197
but he was also an emanation
"son
the
called
The double god Asar-Hapi or Hapi-Asar, of a bull,
which has the
The
solar
|-
depicted in the form
is
disk and
^
of Ptah,"^
a uraeus between
its
marks on a
bull which indicated that he was and the general history of the god will be found in the Chapter on " Animals sacred to the Gods."
horns.
peculiar
iVpis,
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 some god who could be worshipped both by Greeks and
to find
Egyptians at a common shrine, and one
whom
he could cause to be
The
regarded as the characteristic god of his dynasty in Egypt.
most important Egyptian god
at the time
was
Osiris, that is to
say
god of the Egyptian Underworld, but
it was remove the great sanctuary of this god, and he therefore determined either to rebuild some ruined Serapeum at Alexandria, or to found a new one wherein he might set up a
Osiris- Apis, the great
impossible for
him
to
statue which should be worshipped both as the god of the Egyptian
Underworld and the Greek Hades, and in which would be united Whilst the attributes of Osiris Khent Amenti, and of Dis. these or similar things upon he had a Ptolemy was meditating dream, wherein a colossal statue of some god appeared to him, and according told him to remove it from where it was to Alexandria he had never seen a to Plutarch {De Iside et Osiride, § 28), ;
and he knew neither the place where it One day he happened to mention belonged.
similar statue,
stood, nor to
whom
dream to whereon this
it
his
and described the statue which he had seen, 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 Sosibius,
inhabitants of the city were extremely unwilling to part with their statue,
1
is
it,
of its
own
In the text of Pepi
accord, after waiting for three years, entered
I.
(1.
671) the god Ue-sheps-f,
called the "beloved, the son of Ptah,"
justified in
'''=3:. (1(1
assuming him to be an old form of
8^
^^
^^
Osiris- Apis.
'"^ fi
,
[1
but
=^ we
are not
SERAPIS
198 into a ship
three
and arrived at Alexandria
days.
When
safely after a
came
the Greeks
voyage of only
to see the statue
was
it
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 Underworld.
As soon
as the
called Serapis his
new home,
god Avho was now
had been established his former worship
in
and
were greatly modified, and his
rites
and processions were made to
services
resemble those of the Egyptians,
who
main features harmony with
naturally expected their
be
to
those
brought
national
into
the
cult
god.
It
of
of
Osiris,
appears to have
been to the interest of
welcome Serapis, and the
astute
action
their
all
all parties to
must admire
Ptolemy, who
of
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. Aaar-Hapi (Serapis).
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,
founded, was probably near Raqetit "^^Mc^s|]()
very remarkable building that of the famous richly painted
;
its
Serapeum
and gilded,
main plan seems at
to
or
^, and was a have resembled
Memphis, but parts of
a,nd it possessed a fine library
it
were
which was
— SERAPIS said to contain
some 300,000 volumes.
199
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 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 " the
" 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 stUl
"
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
king was in great perplexity, as he knew neither
this the
whom the statue belonged nor where to look for it. Upon his " relating the vision to his friends, a certain person named Sosibius, " to
''
who had been
a great traveller, declared that he had seen just
" such a statue " Dionysius
as
the king described at Sinope.
Soteles
and
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, ''
it was in reality must be observed, name before it was brought to
and persuaded the king that
none other than the Egyptian Sarapis ;
" that the statue had not this " Alexandria,
it
being given to
it
for it
afterwards by the Egyptians, as
" equipollent, in their opinion, to its old one of Pluto. So again, " when 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,
SERAPIS
200
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 " because
whilst
tlie soul,
in
it is
" deserve our serious notice.
as it
it, is
Heraclitus's assertion therefore
may
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
" be
much more probably accounted
for,
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 " his being translated
"
known by
those
who
are initiated into the mysteries of Osiris.
" Little regard therefore "
wherein mention
" Hercules,
is
is
made
and of Typho,
to be paid to those
Phrygian Tales, the daughter of
of one Sarapis, as
born of Isaeacus one of his sons
as
:
when he tells us with him out of India
" nor does Phylarchus better deserve our credit, " that
Bacchus
'
first
brought two bullocks
" into Egypt,
and that the name of the one was A]jis, and that of " the other Osiris,' adding moreover, that Sarapis, in the proper '
" meaning of the word, signifies him loho disposed the Universe " into its present heautifnl order.' Now though this assertion of " Phylarchus be ''
of those
who
weak enough, yet
assert, that
'
it is
Sarapis
is
not quite so absurd as that
no god at
but the mere
all,
denomination of the sepulchral chest, wherein the body of Apis " after its death is deposited much more tolerable than either of
^'
;
^'
the preceding
" words which
is
'
their opinion,
the
in
who would
Greek language import,
" impelled and gave motion
" than the
" as
it
mere union of
Osiris
" as a fair
'
"joy,
loho first
priests indeed, at
that Sarapis
none other
is
and Apis into one word
and beautiful image of the soul of if this
word be
declarative
;
Osiris.'
festival, is
which we Grecians
call
For
my
us,
part
a,nd gladness, seeing
Charmosyna, or
by the Egyptians expressly termed
" disagreeable to this last notion of Sarapis,
by
of Egyptian extraction,
ought to be interpreted so as to express joy
" that
one
that the Apis ought ever to be regarded
" I cannot but think, that it
tell us,
'
were of that opinion, which they are perpetually explaining
" and inculcating,
"
The
to the universe.'
" least the greatest part of them,
name from
derive this
Sarei.
is
the feast of
Nor
altogether
the explication which
;
SERAPIS ''
" him,
'
the son of cheerfulness,
" which " such
come unto
when
him.'
is
of
There are likewise many other words,
interpreted into
particularly
name
Hades or Pluto, stiling and a kind and gentle Deity to all
Plato gives of the corresponding
" such as
201
Greek, become entire sentences
Amenthes,
or
that
" whither they imagine the souls of those
subterraneous region
who
die to
go after their
" decease, a " "
name which expressly signifies in the tongue, the receiver and giver} 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
" hidden place."
of the
word
is ft
Amentet, and the
name means
202
(
)
CHAPITER XIII
AST,
j,
OR
j-, OI^
NOTWITHSTANDING is
ISIS
the fact that As, or Ast,
i.e., Isis,
one of the goddesses most frequently mentioned in the
hieroglyphic texts, nothing attributes
Jo5'
known
is
Avith certainty
which were ascribed to her in the
about the
earliest times.
From
the fact that she was regarded as the female count erpart of_Osiris
we may assume
in the dynastic period,
with the god in this capacity in if
-ha_was
that she was also associated
predynastic period, and
the
original ly_a water spirit or
have possessed the same_j;haracteristics^ like
clear
AsAR, up to the present defied
from
punning
the
derivations
themselves had recourse, that they
meaning of her name than we Ast,
is
name
a Libyan
all
to
a river-god,
she
must
The~name Ast
has,
explanation, and
it is
which the
Egyptians
knew no more about
the
The probability is that As, or and that it is to be classed with
do.
originally,
the names of the other Libyan deities,
e.g.,
Net, Bast,
etc.,
who
were Avorshipped by the predynastic Egyptians, and the sounds of Avhose names were expressed by hieroglyphic symbols as nearly as possible
when
the people of the country borrowed or invented the
art of writing. seat,-or throne,
The symbol of jj,
-the
name -«f—I&i«—in—Egyptian
but we have no means of connecting
attributes of the goddess in such a
explanation of her name, and
must be regarded form of a
as
mere
woman who
all
way
it
is
a
with the
as to give a rational
the derivations hitherto proposed
guesses.
Isis is
usually depicted in the
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 d the symbol of ,
the sound of her name.
Sometimes she wears the double crowns
The Goddess
ISIS.
ISIS of the
203
South and the North, to the back of which
is
attached the
feather of Maat, and sometimes she wears with the pair of horns
and the
cow
the
two plumes.^
solar disk
Her horns
are usually those of
of Hathor, or of one of the sister forms of this goddess,
\/,
but occasionally ^ she wears a pair of ram's horns, '~s~' under her double crown since, however, Osiris was represented by the Ram ,
;
of Mendes,
and was
identified with
expected that his female counterpart
Khnemu,
it
is
only to be
should appear sometimes
Isis
with the horns which are the peculiar characteristic of the great
Ram-god.
woman, and not as a goddess, is depicted in the ordinary head-dress o fa womanT" but even~ so she has the Isis,
as a
uraeus over her forehead, for the Egyptians wished
it
never to be
forgotten thatHJTpjwps of rlivinp aiJginx oTthe TOrmsSvhich sh e had
n her character of the "lady mention will J)e made further on.
the po wer to take
power
"
An
i
examination of the texts of
of
words of
periods proves that Isis
all
always held in the minds of the Egyptians a position which was entirely different from that of every other goddess, is
and although
it
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 thegrea test goddess of Bgypt.^ Long before the copies of the Pyramid Texts \
wTncli
we
possess
were written the attributes of
and even when the the position which she held defined,
4000 and
B.C.
B.C.
Isis
were well-
priests of Heliopolis assigned to her
in the cycle of their gods
300^ the duties which she
between
was thought to
perform in connexion with the dead were clearly defined, and were identical with those
period.
/
which belonged
to her in the
Graeco-Roman
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
and thing, from the gods in heaven, to man on the what she brought forth earth, and to the insect on the ground
living creature,
;
she protected, and cared 1
See Lanzone, Dizionario,
for, pll.
and
306 S.
fed,
and nourished, and she ^
Ihid., pi. 308,
No.
3.
;
ISIS
204 employed her
power graciously and
in using her
life
not only in creating
new
successfully,
beings but in restoring those that were
dead J 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 jmost. In the section on Osiris a rendering of the Mythological
by Plutarch has already been made to one or two passages in Egyptian
it
According to
texts.
History of
for purposes of
document
this
comparison with
Osiris
the cunning of his brother Typhon, or Set, and the his
body was thrown
after long
search
Isis
found
into a
number
that Isis
was
it
of pieces.
it,
and
set
it,
slain
It is
nowhere
she thought, in
as
so stated, but
death of
childless before the
by
to the sea
it
was found by Typhon, who cut Osiris,
Hymn
narrative of Plutarch and a passage in the
above
was
box containing
which carried
into the river,
a safe hiding place, but
and Osiris must here be
Isis
given, but reference
it
it
up
seems
and both the
to Osiris quoted
by means of certain words of (p. 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 '^mbrace she conceived her son Horus, and in due course brought hfm forth. 150) agree in stating that,
;
\^,
r
The
incidents of her
search for the
and of the conception and
birth,
I
i
dead body of
and rearing of her child power-
fully impressed the imagination of the Egyptians,
literature is full
of allusions
to
the
line
deceased
is
said
and
to
make
of Isis,"
Matet Boat,
he
is
(Unas,
Osiris,
and hieroglyphic
them.
In the Pyramid Texts
181)
"to breathe the breath
his passage in heaven,
with
Isis,
in the
the boat of the rising sun (line 293) moreover, declared to be the very son of Isis and of her twin i.e.,
;
form Nephthys.i (line 84) the
In a remarkable passage in the text of Teta is introduced to the triad of goddesses, Isis,
deceased
Nephthys, and
Asset,
^PJ^,
(line 172) Seb, the father of Osiris
"^ ^^
^~^ I
'^J'
'^^^^'
1-
487.
as
and
their son, Isis, is
and elsewhere
made
to speak of
TSIS and Nephthys
Isis
205
as his " sisters."
These things the Egyptians
believed because their ancient traditions told them of all that Isis had done for her husband and child, and they hoped that the goddess would be present at the celebrations of their funeral rites, and that she would secure for them a new birth. In the illustrated Recensions of the Booh of the Dead Isis frequently appears both as the mother of HoruSj the^heir Hro' tHe^throne of Osiris7and as the mourning widow of her husband. In the vignette to the
Chapter
clist
Isis
him, " I have
kneels at" the "bier of the" deceased, and says to
come
" cometh forth from
to protect thee with the north
Tem;
I
" I have caused thee to be with the god
"thine enemies under thy
which
Isis
feet."
and
;
I
have placed
all
This speech refers to the air
produced by the beating of her wings when she restored
Osiris to life in order that she also to the air
might conceive an heir by him, and
which she provided
been stung to death by the'Dead
wind which
have strengthened for "thBethy throat;
Isis is
for
her son Horus after he had
Everywhere ..iajthe^^o/c of a giver of life and of food to the dead,
a scorpion.
regarded as
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 she may, in fact, identified with one of the two Maat goddesses ;
be regarded as one of the judges of the dead.
Now, the
Boole of the
Dead
supplies us with
allusions to her relations with Osiris, but
devotion to her son Horus,
whom
it
many
says
interesting
little
about her
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," ^ if
endured
we would gain
a clearer idea of the troubles which Isis
after the death of Osiris.
In one of these the goddess
to relate the narrative of her wanderings
made
she says, "
I,
even
I,
am
Isis,
is
and sorrows, and
and I came forth from the house
";shierein mybrother^ Set had placedjme/^JVom this jt_ is dear 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 This stele was found in Alexandria in 1828, and was given to Prince Muhammad 'Ali for a facsimile of it, and renderings of the texts
'
Metternioh by
upon
it,
see Golenischeff,
;
Die
Metterniclistele, Leipzig, 1877.
ISIS
206 Whilst
of restraint.
"god, the prince of
came
to her
and
Law
" Come,
said,
" obedient, for there
was thus confined, " Thoth, the great both in heaven and upon the earth,"
Isis
is
thou goddess
him
for
life
Isis, it is
good to be
that will follow the advice of
and this is what 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 " another.
Hide thou thy son the
"shall happen:
child [Horus],
and he
his limbs shall grow,
will
"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
" Scorpions,
"
Two
eventide, and there also
who were
scorpions, Tefen
" Mestet " Thetet,
accompany me, and
to
which
and
is
who
is
and three scorpions, Petet,
my
I cried out
unto them
speech entered into their ears even
who knoweth
that obedience is
the
is
a thing
mark
of the
and I said unto them, Let your ground that ye may [shew me] the way.' company brought me unto the marshes of '
the city of the two Divine Sandals, which lay at the
"beginning of the Papyrus Swamps " I
to be
of no account,
So the leader of this
" Pa-sui,
side,
applauded, and that disobedience
" faces be turned to the "
my
and Maatet, shewed me the way.
" as into the ears of one
" person
me Seven my helpers.
forth with
and Befen, were behind me, two scorpions,
and Mestetef were by
" in a very loud voice,
"
came
had arrived
at
Teb
came
I
([]
cr=i.
^
Ateh).
When
| forth to the habitations of the
women who belonged to the overlord of the district, and the chief woman 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
"
"
" :
Now
Seven Scorpions) that were with me.
" counsel on the matter,
and they
" poison on the tip of the
tail of
" fen- woman opened her door to me,
all
at
Tefen
and
I
;
the scorpions took
one time ejected their
but as for me, a poor entered into her house.
"
Meanwhile the Scorpion Tefen entered under the leaves of the [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 out, " door of the lady
;
"
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
on
< < I
a: UJ UJ
w I
I-
< H
0.
CO
Q
o
o I I-
"
207
ISIS " heart of the "woman " sad, for she " she
knew not whether her
none came
" mitted '
Come
no
"
known
" of
my
live,
and although
city uttering cries of lamenta-
But mine own heart was sad for the wished to restore to life him that had com-
Thereupon
fault.
Come
to me.
" to protect,
son would
at her call.
and I
"child's sake,
me was
not opened her doors to
went round about through her
" tion
"
who had
and
my
to me, for
possesseth
it
I cried out
the noble lady,
speech hath in
am
I
life.
to
it
the power
woman who
a
is
well-
and I can drive the evil out of thy son by one utterances, which my father taught me, for I was the
in her city,
" 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, poison " of Tefen, come forth, and appear on the ground come not in, " approach not poison of Befent, come forth, and appear on the '
'
;
!
"
ground
!
for I
" power, and I
am
Isis
the goddess, and I
know how
" mighty are [my] words
am
the lady of words of
work with words
to
ye reptiles which
all
!
of power, and most sting,
hearken
fall ye down on the ground poison of Mestetef, rise not up poison of come not hither " 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
"
unto me, and
"
poison of Mestet?
!
!
!
!
stinging
[of
scorpions] "
which "
Isis,
the
goddess and great
enchantress at the head of the gods," spake on this occasion, and is
said that she learnt her
taugWrher-iow
method of procedure from Seb, who had At the dawn of day she
to drive out- poison.
uttered the words, "
poison, get thee back, turn away, begone,
retreat," and added "
Egg
of the Goose
"
Mer-Ra
;
" and at eventide she said, " " from the Sycamore."
cometh forth
turning to the Seven Scorpions she "
am
alone and
" in the
" and
am
in sorrow
nomes of Egypt.
who hath
" their houses.
it
I
which
am
said, " I is
speak to you, for I
greater than that of anyone
like a
man who
hath become
ceased to search after and to look upon
Turn your
faces
The Then
down
to the ground,
old,
women
and
in
find ye
— ISIS
208 "
me
way
swamps and to the hidden places in 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 straightway a
" Khebet."
to the
^
;
"
mother
Isis
" state be in Isis
the
And may
!
good case
he
also
!
"
who shall find himself in a similar As the result of the utterances of
the house of the noble lady was extinguished, and
fire in
" heaven was satisfied with the words which the goddess Isis
"
had
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 spoken.
:
" noble lady sufi'ered pain " she
had
and sorrow during a whole night, and
and that her son had
to bear [the thought] of her speech,
" been stung because she had closed the doors and had not opened
'"them
Following this come the words, "0, the child
to me."
" liveth, the poison dieth " his "
mother
who
Isis
Verily, in like
!
" limbs
?
'
" wise,
Isis, Isis,
come
whom
"
wounded.
"
own
come
manner
Behat,
And
body.
:
of one
whom
whom
which are to be
J^
from the
,
thou whose mouth
who were
is
near
the animal Antesh put to flight, hath
Isis like
a
woman who was
smitten in her
she stretched out her two arms, [saying], I will
son,
my
my son
thee,
shall
be created.
Khebet, or Khebit,
®
J
of the city of
Horus.
No
glorious one.
shown, the Egyptian original of the Greek
neighbourhood floated.
to return
a scorpion hath stung, and like
" shall happen unto thee, for in thee
®
it
thus cried out the gods
'
wiU protect
" fear thou not,
1
he be in good case
Shall not the bread
!
and make
to thy child Horus,
Then came
" protect thee, I
"
shall
?
to thy son
" her after the " one
manner
Shall not the flame of the hetchet plant drive out the fire "
from the members "
be in good case for
shall
shall find himself in a similar position
" of barley drive out the poison
"
Horus
Verily,
!
is
evil
Fear thou
not,
thing whatsoever
the seed whereof things
Thou
art the son within the
|^ ^
,
is,
as Dr.
Brugscb has
Xe/x/xis, or Xe/i/3(.s, an island in the Buto (Pe and Tep), which, according to Herodotus,
D a: o I a z
_i
o CI)
a.
S <
3 >a.
< Q.
CO CO
p
;
ISIS " Mesqet,
who
209
hast proceeded from Nu, and thou shalt
" the flame of the poison.
Thou
art the Great
riot die
by
Bennu who wast
" born on the Incense Trees in the House of the Great Prince in
Thou
"Heliopolis. " arrange that
art the brother of the
which
is
to be,
"within the House of Net. Thine head
"limbs. " thee.
The
fire
not
shall
Abtu
Fish,
who
dost
and who wast nursed by the Cat Eeret, Hat and Bes protect thy fall
before
him
that
is
hostile to
of that which hath poisoned thee shall not have
" dominion over thy limbs.
Thou
shalt not fail
" shalt not be in peril on the water.
No
on land, and thou
reptile that stingeth shall
" have the mastery over thee, and no lion shall crush thee or gain " the
mastery
Thou Thou
ovgr thee.
"dost proceed from Seb.
god an d Horns, an^ the poison which
art the son of the holy art
And even And the four
" is in thy limbs shall not have the mastery over thee.
" so shall
it
be with him that
is
under the
knife.
" 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 o f papyru s " 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
" the time in seeking food
according to their wont, and I passed
and provision
for the
boy
;
but when I
"returned to embrace Horus, I found him, the beautiful one of " gold, the boy, the chUd, 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 stUl, and his muscles Then straightway moved not, and f sent forth a cry " 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
—
ISIS
210
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
Her
"life.
heart was
came
me own
to restore
to
with her
filled
affairs,
[Horus] to
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 Tem, 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)
" brother. "
many
and Horus was
;
But
from the wickedness of
safe
had not hidden those who ministered unto him
Isis
times each day, and these said concerning him,
'
Horus
they found out where he was, and a
for his mother;'
''liveth
his
" scorpion stung him, and
Aun-ab
(i.e.,
Slayer of the
Heart)
" stabbed him."
Then " " there " the
Isis
placed her nose in the
was any breath
wound
in
him
mouth
that was in his
of the divine heir,
Horus to learn if coflin, and she opened of
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, Ra, thy son is stung. Horus, thy very heir, and the of Shu is stung. "lord of the 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
" thing of nothingness. "
Horus, the son of Un-nefer,
Then came Nephthys shedding
Swamps What is it
" Papyrus
" said,
'
tears,
is
become a
stung,' etc.
and she went about the
uttering cries of grief, and the goddess Serqet ?
What
is
it ?
What hath happened
to the
"child Horus?' " Isis, pray thou to heaven so that the sailors of '
"cease rowing, so that the Boat of " place
where the child Horus
is.'
Ra may Ra may not depart from the Then Isis sent forth a cry to
"heaven, and addressed her prayer " Years
;
"where he was.
And
to the
Boat of Millions of
and moved not from the place Thoth came, and he was provided with
and the Disk stood
still,
MERSEKERT
suckling HORUS.
ISIS
^211'
" magical powers and possessed the great power which
"word
to
become Maat
(i.e.,
Law), and he said: '0
made
[his]
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
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
this speech Isis told
and Fep hthys not to weep, come from heaven in order to save the child
Isis
"
not to
fear,
for said he, " I
have
for his mother,"
and
he straightway spake the words of power which restored Horus to life,
and served to protect him ever afterwards
earth,
in heaven,
and in
and in the Underworld.
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
The region where
city of Pe-Tep, It is
all
these things took place
which was commonly
called
Buto by the Greeks.
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
Isis
to be both
woman and
makes that deity
to be both
it
makes
goddess, just as the story of Osiris
god and man, and
it is
ceivable that in the predjmastic times the sorrows of
quite con-
Isis, like
those
of Osiris, formed the subject of miracle plays which were acted
the centres of the worship of
annually in
all
and loving
wife,
and
as the tender
Isis.
Isis as
the faithful
and devoted mother won the
hearts of the Egyptians in all periods of their history, and
only regret that the narrative of the wanderings
we can
and sorrows of the
ISIS
212 goddess
is
not
known
X
Her persecution by
to us in all its details.
Set after her husband's death was a favourite theme of ancient writers,
who
delighted in showing
terrible adversary
how
thus on one occasion she was so hard pressed
;
by him that she changed her body Heru-sekha, Bull,
^
^
^—
"^ / ^ D ^^ ,
the goddess outwitted her
»— T
"^ ^fcj
,
into that of the cow-goddess
and her son Horus into an Apis
and went away with him to the Apis temple,
might
in order that she
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 is
avenged on the murderer of her husband, and
referred to in the words of
Isis,
who
" with exceedingly great joy, for I saw in
answer for (translated
this
which
him him one who would make
The manner
^'answer for his father."
it is
says, " I rejoiced over
which Horus "made
in
"
and avenged his father is told in the Sallier Papyrus by Chabas,^) where it is said that Horus and Set fought on their
together, standing in the forms of
two
feet, first in
the forms of
For three days and
bears.
men and next
for three nights the
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
fight
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
adversary's
his
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 Thoth, by means of his words of power, transformed her head into that of a cow which he attached to her
off his mother's head.
body straightway, Isis,
though
worshipped
venerated in certain
commonest of her
^
over
Egypt, was
specially
and the following are among the " The great lady, the God-mother, lady
cities,
titles^
:
—
Bnigsoli, Aeg. Zeit., 1879, p. 19. ^
aU
2
Lq
See Lanzone, Dizionario, pp. 829,
ff.
Galendrier, p. 28.
THE Goddess ISIS-SEPT.
SHRINES OF " of Re-a-nefer
Isis-Nebuut,
;
^
j|
" of Besitet
Isis in
;
of
Isis
"ftlP'^^5 "dweUer
Per Pakht,
in Netru,
"]
" Isis in P-she-Hert, "Usert-Isis, "[[1^
ISIS
^^ " J
i^^i
|^ cnn
Ta-at-nehepet,
^^©;
(-^
j^^'
gi^^r of
^^^J ^^ ^^^^^*
,
-\2t'^@;
of the goddess collected
was
called Useet, 1
!
<=> ^,
®
^
,
.^^^^j Ament, j
s=>J.^J.,
i\
J)
in Letopolis
,
/ww^ in.
,
,
in Heliopolis,
1 ^ "Vs
and " Hent,"
;
Menhet, r;^
Memphis,
Sept,
A
^
i.e.,
,
in Coptos,
"Queen," in
was
teUs us that Isis
list
in Thebes,
in Hermonthis,
Hermopolis,
Hipponus, 3
^=3
of
,
"^
Pn
in
'
^^ Heliopolis,
Abydos,
Hetet,
SSP) in Behutet, Hurt, '^^='\nv, in Nekhen, Thenenet,
I
in
^
list
clear that Isis
it is
^^ J
in Memphis, God-mother,
every nome f and another important
Renpet,
Aat,
a
_
^^^^^^
called
® J^'f";
From
etc.
by Dr. Brugsch,^
in Thebes,
Isis,
lady of Abaton, lady of
life,
HI
Menkhet,
Hert,
"j [1
^^<^7
|^ JQI:
lady of Khebt,
Isis,
" Philae, lady of the countries of the south," titles
5
the queen of Mesen,
;
lady of Hebet,
Isis,
^ ^@;
213
(1
,
c>
^^^,
p
Ant, |^, in Dendera, Sesheta,
4^ ,
Heqet, ^7, in Hibiu, Uatchit, IQO^Pn;
Mersekhen,
^
(i |
in
,
Herakleopolis,
in Crocodilopolis, Neb-tept, ^:r^
or TcHETUT,
in Bubastis.
^^
Among
3
,
®
,
her general
titles
Renpet,
in Arsinoe,
in Aphroditopolis,
may
in
That,
and Shetat, 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 1
Religion, p. 646.
warmth and
fire,
^
benefactress of the Tuat,
Bnigsch, Thesaurus,
p.
773,
THE SORCERESS
ISIS
214
" 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 " gladness, lady
maker
of love, the
and
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
learn that Isis possessed great skill several examples of the
manner
in
we
in the working of magic, and
which she employed
it
are well
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
known.
uttered words which had the effect of driving the poison out of his
and Ra recovered.^ Now Isis not only used the words of power, but she also had knowledge of the way in which to
limbs,
pronounce them so that the beings or things to which they were addressed would be listened,
compelled to listen to them and, having
would be obliged
believed that
if
to fulfil her behests.
The Egyptians by words of
the best effect was to be produced
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 appropriate gestures or ceremonies.
Hymn
In the
to Osiris, of
a rendering has already been given (see p. 150),
was well
skilled in the use of
of these that she restored her
him an
heir.
It is
not
it
words of power, and
husband
known what
to
life,
said that Isis
is
it
which
was by means
and obtained from
the words were which she
uttered on this occasion, but she appears to have obtained
from Thoth, the " lord of divine words," '
See the translation of the Legend of
Ra and
Isis
and
it
given in
was vol.
to
i., p.
them him that 372
ff.
The Goddess RENNUT.
,
•
ISIS-SEPT slie
appealed for help
to
restore
215
Horus to
after lie
life
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 bestowing upon the deceased some of the magical power of the goddess.
The Chapter was intended '^ I
made
lO ,
dnkhami were
and
thet
set in a
and
plinth,
an amulet called
which had to be steeped in water of
of camelian,
flowers,
sycamore
to be recited over
this
if
on the neck of a dead
laid
person it would place him under the protection of the words of
power
of
Isis,
and he would
be able to go wheresoever he
The
pleased in the Underworld.
words of the Chapter were
"Let the blood "Isis,
y'^^
A
—
of
and the magical powers
"
C^, ®
"
Isis,
%1
1
or
spirits)
of
and the words of power
"(^!lLJ.
"to
^~^'>~«
:
')
°^ ^^^^' ^^
protect
and
^^S^^J
keep safely
" this god (i.e., the great " deceased), and to guard him " from him that would do unto "
him anything which he abomi-
Rennut, lady of Aat.
" nateth."
The symbol
of Isis in the heavens
which was greatly beloved because the beginning of a new year, but
its
was the
star Sept, A
*
appearance marked not only
announced the advance of the Inundation of the Nile, which betokened renewed wealth and As^sjuch Isis was regarded as prosperity of the country. the companion of P
'o'
'm,
8
I
\ i< wj?
Osiris, i-6-j
also
whose ^ul^^welt^ihT the^^star ~Sah,
Orion, and she was held to have brought
,
FORMS OF
216
ISIS
^^
about the destruction of the fiend Apep,
by means
of darkness
light-giver at this
®
'^ ;
J]
as
,
'P^^^^Jl'
*^®
the year she was
of
season
J|, as the
was Sati, *Y*
and producer of as the producer
his hosts
As
called
name was
her
the
Khut, TTsebt,
Great Goddess of the Underworld she was
Thenenet, s=i[|.1^ flood she
and of
might of her words of power.
of the
the mighty earth-goddess
^^
,
3
fertility
power which shot forth the Nile
and Sept, as the embracer of the land
,
by her waters she was Anqet, ~«^
and giver of
life
she
was Ankhet,
T^^^m
was Renenet, w^^ " Pn
cI)
'
and lived
in the
Temple of Tchefau, M
the great lady of the Underworld,
who
'^^^(^a,
>
^^ ^^^
goddess of food which was offered to the gods she was Tcheft, hJ!^ "^
^s
>
Y
the goddess of cultivated lands and fields she was Sekhet, as the goddess of the harvest she
Ci J)
and
,
as
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,
'"""' '^ (] 1
" hidden
"
goddess.
In this
the attribute of " giver of as well as for the living
last
life,"
as
AAAAAA
O
J)
,
i.e
the
i-J.
capacity she shared with Osiris
and she provided food
Ament
for the
dead
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 ;
also she
goddesses, and of all the local goddesses such as Nekhebet, Uatchet,
and she was even identified as the female counterpart of the primeval abyss of Avater from which sprang all life. From what has been said above it is manifestly impossible to Net, Bast, Hathor,
etc.,
limit the attributes of
Isis, for
we have
seen that she possesses the
powers of a water goddess, an earth goddess, a com goddess, a star goddess, a queen of the Underworld, and a woman, and that she united in herself one
goddesses of Egypt
From
known
or
more of the
attributes of all the
to us.
the works of classical writers
we know that her worship spread from Egypt into, several places in Western Europe, and
WORSHIP OF
217
ISIS
she was identified with Persephone, Tethys, Athene,
etc.,
just as
identified
with Hades or Pluto, Dionysos-Bacchus, and
other foreign gods.
According to Herr August Mau,^ various
Osiris
was
causes contributed to the rapid extension of the cult of Isis and " 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
Serapis.
"in the Eleusinian Mysteries
....
" thing foreign and full of mystery.
had the charm of someIts doctrine, supported by
It
" 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 " expectation of a future
;
and
life
to
it
brought to the initiated that
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, ;
A college of the "appealed powerfully to the imagination." servants of Isis, who were called Pastophori, was founded in Rome in the time of SuUa, 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
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 that
it
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 control of the Government, which
of
Isis.
From
the time of Vespasian, however, the worship of
and Serapis grew
'
Isis
and flourished until the general introduction of
Pompeii,
its
Life and Art, London, 1899, p. 162.
ISIS
218 and the
Christianity,
IN
ROME gods was recognized in the
festival of these
public Calendar.
The
chief temple of Isis in
Rome
stood in the
Campus Martius,
where the goddess was called "Isis Campensis"; and an inscription of the year 105 B.C. found at Puteoli proves that a temple of Serapis was then standing in that city.^ The important temple of
Pompeii appears to have been built soon
Isis at
and an inscription over the door
states that it
after this date,
was rebuilt by
JSTumerius Popidius Celsinus after the earthquake
year 63).
It
(that
of the
has architecturally nothing suggestive of the Egyp-
tian style, yet the plan presents a
marked deviation from ordinary
In his Eleventh Book Apuleius gives a very interesting
types.
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,^ 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 description of the
manner
in
which
Isis
;
risen, the
multitude sang a
departed to their homes.
which
hymn
to the
newly risen god, and then
In the afternoon another service was
were shaken, and
were oiFered up, and incense was burnt, and an elaborate ceremony in connexion
held, at
sistra
sacrifices
with the use of a vessel of holy Nile water was performed.
The was that
1
holiest of all the sanctuaries of Isis at Tithorea,
Mau,
op. 3
cit.,
Book
and Pausanias
p. 163.
X.,
chap, xxxii., § 9
tells
2
(J.
known
to the Grreeks
us^ that festivals were
The Egyptian
G. Frazer's translation).
^_^.
IN
ISIS
TITHOREA
219
held there in honour of the goddess twice a year, one in spring
He
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
and one in autumn.
says, "
" victims which were cast in at the previous festival, they always
" carry them to the same spot and bury them there. " of this spot
"
is
what they do
" the
to the sanctuary on this day.
hucksters set up
" material
;
The distance That On the next day
from the shrine we judged to be two furlongs.
and on the
" the sale of slaves and
booths
of
all
kinds of
and other improvised
reeds
last of the three
days they hold a fair for
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
against the custom to
it is
",use swine, sheep, and goats for this sacrifice.
" "
it is)
to
bum
must wrap
the victims, and bring
them
Those whose (duty
into the shrine
" or fine linen
;
the
mode
of dressing
them
is
....
common
linen
the Egyptian.
All
the victims in bandages of linen, either
" the animals sacrificed are led in procession ; some convey the " victims into the shrine, others bum the booths in front of it and
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 " depart in haste.
" place seemed to him full of spectres and scarcely had he " retumed to Tithorea and told what he had beheld when he gave ;
"
up the
"
He
"
when they say
I
ghost.
have heard a
like story
from a Phoenician man.
said that the Egyptians hold the festival of Isis at the time
she
is
At that time the a common saying among the natives
mourning
for Osiris.
Nile
that " begins to rise, and it is " it is the tears of Isis that cause the river to rise and water the " fields. "
Well, then,
informant said that at that season the
Egypt bribed a man to go down to the Coptos. The man who was thus sent in returned
Roman govemor
" shrine of Isis at " from the shrine
my
of
all
that he had beheld,
" he, too, I was informed, immediately expired. " be a true saying of Homer's that it is ill for
Thus it appears to mankind to see the
;
but after he had told us
" gods in bodily shape."
ISIS
220
Among
AND THE VIRGIN MARY
be mentioned those of Syria, local
their
by whom
the various peoples
goddesses, and
who
it
is
venerated must
Isis is
identified her with certain of
that the early Christians
clear
bestowed some of her attributes upon the Virgin Mary. is little
among whom her
sculptures wherein she child
There
doubt that in her character of the loving and protecting
mother she appealed strongly to the imagination of peoples
-
is
cult came,
the Eastern
and that the pictures and
represented in the act of suckling her
Horus formed the foundation
paintings of the
all
for the Christian figures
and
Madonna^and Child> Several of the incidents Egypt as recorded
the wanderings of the Virgin with the Child in the Apocryphal Gospels reflect scenes in the in the texts found attributes of
Isis,
on the Metternich
life
Stele,
of in
of Isis as described
and many of the
the God-mother, the mother of Horus, and of
lie^, 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_ofJsis_and Neith and other great indigenous goddesses, and
mythological history of
Isis
if
the parallels between the
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 EgyptiafT 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
of the heresies of the early Christian
by the
survival of ideas
and
beliefs
many
Church in Egypt were caused connected wittthe old native
gods which the converts to Christianity wished to adaptjto their new creed. Be this, ho wever, as it may, the k no;^edgfi^^f the
now
aiicient__Egyptian religion
which
assertions that the rapid
growth and progress of Christianity
"we
possess fully justifies_the_ in.
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
of the worship of Osiris, entirely disarmed.
resembled that which was the outcome
Isis,
In certain places in the south of Egypt,
Philae, the worship of Osiris
beginning of the
and Horus that popular opposition was
fifth
and
Isis
century of our
due to the support which
it
maintained
era,
though
own
until the
was
in reality
its
this
e.g.,
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," 1
but Mary
whom
^\
j
was no longer
the Monophysites styled ©eoroKo?.
Isis,
222
(
)
CHAPTER XIV
THE SORROWS OF
nuk I
Ast
am
em
per-lcud
I
Isis.
came
|«49.p crzi sena-a
Set aet
my brother
Set
na
from
forth
^
ISIS
ertd-nud
at
me
placed
the house
f as
er-s
in
it.
Behold, said to
ur
Tehuti
tcJiet-nd
me
Thoth, the great one,
^ @
[2 Madt
her tep
of
chief
i:
Maat
em
pet
ta
mddt
ert
Ast
in
heaven
and earth,
" Come,
thou
Isis,
\^
f
^^^
dnhh
ua
/I\
U
hher
pu
J.
netert
nefer
goddess, good
(it is)
setem
to possess obedience ; life
(is
^^ sems
(who
to the) one
is)
led
® Jci
seteka
ert
(by) another.
Hide
thyself
will
nelchen
with the son
child.
1'1<^ AV\/WS
f
enen
hdu-f
happen
these things,
his limbs
-
sa
AAAAA^
ji\ iu
hher
50.
pehpeh-f neb
rut (will)
he wiU. grow
grow,
strong whoUy, 1
See Golenischefi, Die Metternichstele, Leipzig, 1877, pi.
3,
1.
48,
ff.
SORROWS OF
223
ISIS vSja
^
D
Mep
her
nest
upon
ihe throne
tei Tietep-f
and he
shall
made
be
-
tef
netchet-nef
f
of his father,
will obtain
he
to rest
T
I
dat
heq
©
her
per-lcud
taui
O
1
en
trdt
the dignity of prince of the two I came forth at the season
of
lands."
^^1
m>5i. mesher evening,
matet
pert
vii.
and came seven scorpions
^^3S2
khert hdt-d
mad-sen
before me,
they continued
forth
«> a
?i(i
with
my
me
J™^
fl
®"
Befen
ha-d
sep sen
Te/ew
(H
Mestet
Tefen and Befen were behind me, twice, Mestet and
at
side.
(til^—
J>"l A=»
T^^
°>^
Mestetef
hher mdt-d
Petet
Thetet
Maatet
Mestetef were
near me,
and Petet,
and Thetet,
and Maatet
^ %^
^
T ^
O
showed to me
^^1
AA/NA«\
Hi'
my
® II
uat
en
sen
ur sep sen
the way.
I cried out
to
them
loudly, loudly,
I
met-d
52.
ill
hen-d
tcheser-nd
Tier
5 X
1
seJchep
word entered
I
I
em
anhhui-sen
into
their ears,
em
rekh
setem
as in (those of) a obedience
\^1 ushet is
praiseworthy,
tesher
disobedience
em (is)
as
sa
the
mark
sa of the son
SORROWS OF
224
ISIS
AAA/WV -f"
ffi
man of low
em
hrd-then
sa er netches of a
—^
^;
I
I
I
I
"Let your
estate,
bent
I
kher
her-d
uat
down
on
the way."
faces be
J^ dri
.JSi 53.
heh-nud
sem
peh n
er
The leader of the brought me company
swamps
the
to
Pasui
(sic)
of Pasui,
S> O nut
ent
Thebt
hat
the city
of the
two Sandal-
at the beginning
dt
Papyrus Swamps.
of the
goddesses
^^
=>J'
peh-iu
Teh
^ F^
V vv vv
Having arrived
sper-nd
Teb
at
I
I
c^
I
hern
came forth
V]
c:^
to the houses of the
women
f\ du
hai
teka
Had
of the governor.
nud
-
me
seen
shejps
^^
f""^ I
I
em
A
ua
the chief woman on the march,
^5.. I
I
Icetut
^<0
I
dn-nes
ddiu-s
her-d
mens
her-db ner-ao
en
she closed
her doors
upon me,
she was angry
in her heart
at
er
entet
those
1
<^
iT
T:
hen-d
netch-sen re
her-s
who were with me. They decreed about it
metu-sen their poison
®
D®
III
en sep all at
her tep
one time
on
ertd-sen
(and) they placed vvvvv
.3^
1^'
set
en
Tefen
the tail
of
Tefen.
7fiMii[r
un-nd
Opened
me
to
Q
SORROWS OF
tah
sba-s
woman
a pool'
dq-tu
her door,
225
pas
er
entered
(I)
ISIS
senen
Cunningly
her house.
into
A^WWA
Tefen
dqet
ddiu
Icher
en
entered under the leaves
Tefen
sba
tcheteb-nes
smote she
the door,
of
Mo
a
^^
sa
usert
khet
pertu
em
pa
usert
the son
of the noble lady,
fire
broke out
in
the house
of the noble
I
I
1
I
o
lady,
an
un
mu
dm
er
dhhem-s
an
pet
hi
not
was
water
there
to
quench it,
not did
heaven
let fall
A/VWVA
its
pa
em
mu-s rain
in
as
pu
And
tem-s
who had not opened to me,
f-
an rehh
dnJch-f
not knowing
if he lived.
^^\ — i
not came [any] II
—
un-nd
she
behold,
un
dm
trdt
the house of the lady, not being it the season thereof.
=
an
an
usert
en at
her heart
^-
SP
serer-nes
nut-s
er
(was) sad
Tflk-=i em
dmem
She went round her city with lamentation, through
IP hheru-s
her
dnt
db-s
call.
?5 ^;^S
'^
§
db-d
ant
en
sher
My heart
was sad
about
the child
SORROWS OF
226
hers for her sake,
(I
her
mad
to her,
Come
lies
nd
sep sen
^ —
7^ ^^
nulc
satet
reJcht
a daughter
known
am
^
I cried out
charm
is
<=>
1
Icher
dnkh
my word
having
life.
©^_
^
em
nut-s
ter
bethet
in
her city,
who driveth away
evil
,
1]
T ^
£JP
hir\
^m
<-
em
tep-re-s
sha-nud
dff-d
er
relch
by
her utterance.
Taught me
to
know.
-=
_^ =^^
my A
uah en Ast
mer
khat-f
the daughter
beloved of
his body.
pf
nekhen
er
sednkh
the child
to
\>
of Tefen,
met poison
entet
1
Laid
em
<:i>
I
per
her
I
ta
www an
ddui-s
her
her hands
upon
A.r met
dhet
'
am
I
1
!
had closed the
H
nuk
D
Isis
ka
vivify that of which
_n^ _/J mddt
ilO
n- ^
-
Tefen
father
^
satet-f
^
1
ret-d
mak
A
me, twice.
G
I
^^
II
to
nds-d
f
-
fault.
^
i^v:^
bet
(him that was) without
wished) to revive
1
em
shu
er sednlch
ISIS
poison
throat.
JX
^
shaset
/vw»v\
^ ^
an
dqet
come, appear on the earth, not advance, not enter
Befent
mddt
of Befent,
come,
per
her
ta
appear on the earth.
nuk I
am
in.
Ast Isis
SORROWS OF
ISIS
227
iV
1
%•
iV
netert
nebt
helca
dri
keka
khu
the goddess,
lady
of words of
worker with
words of power,
mighty-
power,
°^
D tchet Tclieru
setem-nd
re neb
peshu
in utterance of
Hearken to me,
mouth
(which) biteth,
speech.
ffl
Ichert er Icher fall
downwards,
every
j^ met
en
Mestet
dn
sekheset
met
en
Mestetef
Poison
of
Mestet,
not
advance,
poison
of
Mestetef
-JU.
D
A ^ dn
en
Petet
Poison
of
Petet
and Thetet
theset
not rise up.
60.
met
Thetet
dji
dqet
not
enter.
->3^ hher
Matet
Maatet
Icher
down.
fall
re
en
Chapter
of
tchet en
pehes pelies
(which) spake
stinging
m
df
IV
1 Ast Isis,
urt
netert
the goddess, the great one of words of power, head of the gods.
^>
^
"^ J61. '^^ Seb
ertdt-nes
Had
neteru
Ichent
Tielca
given to her
£ Seb
khu his
/
powers
er
to
her form
(?),
khesef 'repulsing,
Jdiet
hem
turning driving back, away,
em
repulse poison from
® sekhem-s
met
Ichesef
£2^
j^^
hat
met
em
away
poison
at
back.
SORROWS OF
228
em
nehep er pet the
dawn
Bd-mer
tchet
smen
suht
" Ra-mer,
saying,
ISIS
Egg
the
per
of the Goose cometh forth
IS
iZM
\ em
nehet
mdlcu
from
the sycamore.
A protection
hentu
inetet-s
(are)
her words
^,
©ST
^
spoken
B63. <:^
^®^T^
^^
tcher
uJch
tchet-d
en
ten
tu-d
em
ud
at the season
of evening.
I speak
to
you.
lam
in
loneliness
em
seshen
ur
en
and in
sorrow
greater
than
naiu
em-khet
sept
(that of)
throughout
the nomes,
the people
em
(?)
qemu
sliet
qem
ennu
man
feeble
who hath
to seek out
and to look
nek
(and I am) as
a
ceased
<=>
"^^^
''^ fl"^ lO' ^LU
1
'
r\ \J
,
'
11 I
I
I
I
—"—
^ ^
shepset
em
pau-sen
upon
women
in
their houses.
^
uat
her td to
make
a
If d
way
„.
<^—-->.^
AAAAAA
er
«•_,%.
S[
<®
/^AA^^^
em
hrd-ten
Your
face[s]
kher
downwards,
,»^
^
Si
T
-JS
er
pehu
er
dmenu
em
Ehebet
to
the swamps,
to
the hidden places
in
Khebet."
65.
#
k°
Ar
f
?
ankh
nekhen
mit
met
dnkh
Bd
liveth
the boy,
dieth
liveth
Ra,
the poison
;
V -
mit dieth
SORROWS OF
Ar -^
PTj
66-
ISIS
229
^
™"
.^^
i;
mut-f
Ast
met
ha
snib
Heru
en
the poison.
Verily,
healthy be
Horus
for
mother
his
Isis.
-^
PTJ
r;
^
--
i:
;a
ka
snib
enti
hher
metes
mdtet
hhet
Verily,
healthy be
under
the knife
also.
he who
is
The
fire
AAA/V\A
67.
dhhem-tu is
pet
usert
fietert
content
is
Ast
at the utterance
of
Isis,
dn-s-oid
(she
pa
en
68.
<=> er
^^— un
had opened
shenen
sa
me
dn-s
<=>
er
s
usert
^
f^^-"""!
1
her
men
her door. Wherefore the lady was in pain
kerh
ud
and sorrow during night one,
sa-s
n
o -
woman
because the poor
-c
to
em
woman
tah
[^1
i]
nd
-
'='8
1
en ka en
tah
she seized the house of the poor
khet-s
who) had shut her house, on me t
meh-nes
rj
iJ
en
it
The lady (who) came,
the goddess.
<3=>
her tep re
hetepet
heaven
extinguished,
A«wv\
'©'
khet-s
tep
-
nes
she tasted
em dsu en
re-s
peshu
her speech.
Was stung
tem-s un-nd
her son, was closed her house in return for her not having opened to me. for her
SORROWS OF
230
If
ISIS
V Ar -^
^ nehhen
mit
met
liveth
the child,
dieth
the poison.
Verily
d
Eem
mut
en
Horus through
his
-
ha
Ast
f
mother
Isis.
ffl
X,;^
r:;^
Q^
jfc/ier
me.^es
«e6
maiei
PTJ senib
dnlch
lea
shall
enti
snib
Verily shall be sound he
ter
-
^
AA.~«
|/^
an
ta
en
beti
of
barley
9i=^^
ran
hemen hdu
lieh
en
the flame
of
^/^71'^nQ mei
/
drive out
/lem-s
poison
?
an
It shall return
who is
Aa/^WVA
under the knife everyone likewise. Shall not bread
'^^^
be sound
all
the limbs
through
hetchet
-
ter
hetchet
em
neb
f
and drive out the
fire
hdu
en
from the members
Ast
Isis.
sep sen
Twice.
mdd-t
net
Heru
relch re-s
mad-t
en
Come thou
to
Horus.
Thou whose mouth
come thou
to
is
- Sm-
u
neteru
em
ma
the gods
in
¥-
^i
\V
111
sa-t
d
dn
thy son.
" Hail,"
say
73.
"^ entet
one
whom
wise
=,n,,_
oner
-
s
her neighbourhood,
i<=^^^
like
Q:^^^-.
tcheteb nes
Tchart
behd-nes
has stung
the scorpion Tchart,
whom hath pierced
SORROWS OF Q=>>
^^^
3^
-J
(1^
AAAAAA
1
Behdt
sdn
-whom hath put
Behat,
to
I
\N
I
74.
^
i
Antesh
per
Asb
em
Antesh
Appeared
Isis
as
nes
-
^ ra
AAAAAA
231
ISIS
flight
D
11^ set
who was
one
—H—
(C
yv
her
shebenet-s
pet-7ies
ddui-s
in
her body.
She stretched out
her arms,
wounded
®
75. II
mdJc-d
Sep sen
I will protect,
twice,
Heru
sa-d
my
son
em
sent
Fear not,
Horus,
sen
sejp
twice.
c^^
son,
an kheper
khut-d
sa
my
glory.
Not
happen thing
shall
76.
A/WW\
mu Seed
^
khet
is
neb
tu
any
evil
en
an
unnet
in thee
for
making
things which are to be.
^
unto thee.
^'
dm-k
zi
erek
sa
entek
Thou
art
the son
DOD
=& li
her-db
Mesqet
within
Mesqet,
per proceeding
em
Mu
from
ISTu,
dn
em
m,it-k
not shalt thou die
by
J/>-AAAA/i
D ta
na
met
the flame
of the
poison.
Thou
em
Het-ser
entek art
Bennu nennu the
Bennu
aa
mes
Great
born
i her tep
trd
ur
on the incense trees in the House of great the Prince
em Annu in
entek
Annu. Thou art
SORROWS OF
232
ISIS IHII"'"i
AAA/W\
78.
ri <&< Abt
en
send
of the
the brother
lO
Abt Fish,
mendt
kheper
ser
nursed
the disposer ofwhatistobe,
79.
em khen
mo
mdut
by
the cat
Het Net
Bert
Eat
the House of Net.
Rert,
and Hat,
en
within
^^ ® em
Bes
e?? hdu-k
an
kher
thy limbs.
Not
shall faU
sa en
and Bes,
protect
X
BoJk
en
tep-k
thy head before
D
D
tcliat
dm-k
an
him that is
to thee.
Not
hdu-k
shep shall
conquer
tai
thy limbs
the
fire
hostile
AV*AAA
^
J\
^
(3
I
^Ji—
H
an
en
metu-k
an
hen-k
her
ta,
of
thy poison.
Not
shalt thou fall
on
the ground,
81.
?
I
her
khas-k shalt thou be in
not
mu
an
sekhem
Not
on water.
have the mastery
shall
peril
re
neh
reptile
any
D
5^
pesh
dm-k
an
rehen
stinging
over thee.
Not
shall crush thee
r)iai
neh
lion
any
W^ 1 sekhemet (or)
be master
dm-k over thee.
entek
Thou
art
sn the son
neter
of a
god
tchesert
holy
SORROWS OF
¥
k ¥J
per
em
Seb
proceeding
from
Seb.
''
nr
Thou
em
hdu-k
the poison
in
thy limbs.
em
i\\'n
holy goddesses
nuk
duur-th
Ast
am
who
Isis,
have the mastery
shall
1^
entek
sa
neter
the son
art
ffi
sa
god
holy
mdtet
tern
(is it).
i.Tt-
en
lidu-k
thy limbs
em
baka-th
tcha-s
her male
conceived
tchesert
under the knife likewise
protect
em
of a
¥'
^'^^^
kher
entet
em
shepset
The four
not
=-v
«'-«pr,°
iv,
Horus,
sekhem
¥
("With him) that is
Seb.
dn
^ Thou
pa
Seb
proceeding from
I
art
n
jper
Heru
entek
meko
du
>JU.
=1^--
j\
ISIS
child,
Heru
and was with Horus. heavy
^ i
^
^
M
ou
&
--
netert
mes-nd
Heru
sa
Asdr
em khen
sesh
en
A goddess
I bore
Horus,
son
of Osiris,
within
a nest
of
.
_n^^^^ a
n
dteh
hdd-nd
papyrus
I rejoiced
1
her-s
over
usheb
one
who would answer
it
her
^^
©
^
<=>
ti|]
1
ur
sep sen
for his father.
dmen-d su I
^s:^
eI
maa-nd
her
greatly, twice, because
dt-f
^"J
169.
I
saw
(in
setek-d
him)
su
hid him, I concealed him
—
SORROWS OF
234
r-^r-|
D kher
sent
la 1k« dm
shema-d
netef-f
ISIS
having fear of his being I went to the city
tud
Am,
(the people) saluted
bitten.
O
£Sf?)
em
sent dri
.
.
.
hell her heh
nekhen
I spent the time
in seeking for
the boy
.
according to custom.
m
I
ursh-d
^
zv
1
to
hem
hher -f
her dri
make
net
I returned
his food,
C\
suk
the beautiful one
of
gold,
the boy,
the child,
AAfy^AAi
AAAAAA
—
A/^\AAA
^^-(=^
netef-nef
He had bedewed
:r
T em
his eye,
netet
and with the foam
wv
T
A/sAAAA
O
taiu
em
mu
nu
A^ftA'v^
the ground with
the water of
^
? nu
septi-f
of his lips
urt
tchet-f ;
his
body
&
was motionless,
<1<11
i
I
I
db-f
betesh
dn
his heart
stQl,
not
^i)T^ tda
a cry
found
nekhen
he was nothing.
1
I
nub
f
maat-f
Horus,
en
^^.^
^
embrace
nefer
^^
-
to
qem-nd
f^tR^y
A/WsAft /VVVv/\A
dtet
Heru
AAAAAA
Heru
him, Horus,
sehhen
XTO.
I
I su
er
her
pa
metu
moved the muscles
i^^-ii dmu
nu
hdu-f
utu-nd
of
his body,
I sent forth
^-^f
^rr,
i
ateh
rer-sen
nd
The dwellers in the swamp they came roimd me
SORROWS OF
?-""".
^^ VI
her a
iu
at once,
came
nehep
sen
-
me
=
-rrr.
tahu
em
pau-sen
the fenmen
from
her kheru-d
net
they drew nigh to
Si^ll
nd to
me
my
at
I
III
^^
lier
uru
men-d
dm
sa
er
man
there,
neb
her dun
din-sen
there
to
make
182.=
r
?ta
f
nut-s
erpet
Ichent
to
me
183. j-
er
to
restore
life,
II
sent
Came
to
em
sep sen
re
meh
sa
-f mouth
un
relch
dn
sep sen
was none knowing
greatly. There
rekht
set
me
a woman well
uu-s
t)
known
iu-s
district.
III
I
her
db-s dteru
her heart was
j£r
his
\\z ^\-
^^-
^
dnkh
em
P
s
a lady at the head of her
se-ker
nd
f
iu-nd
to live (Horus).
^
.^
every among them grieved
city,
even they,
There was none who opened
sednkh
her
dru
sen
-
an un
er
in
their houses,
they wept,
180. ^1^
dm
em
akeb
call,
the greatness of my misery.
at
235
ISIS
J^ Rem
according to wont. Twice. The son Horus
filled
She came
^^-^
khet
with her
I
em
Ji
I
-
s
affairs
r~vr~i
betesh
(was) in inactivity.
SORROWS OF
236
neter
Sep sen
mut nekhen
baq
of the mother of the god was
Twice.
The son
185.
^^
J
ha
safe
who
is
dmen-tu
an dq
em
khefti
there
an enemy
The word
of
power
^^
AwvM
^^5
en
Tern
tef
neteru
of
Tem
father
of the gods,
in
1
£=1
F=^
^=^
<s:>-
•¥
^
—lU.
em
pet
em
dri
dnkhet
an
dq
in
heaven,
was as
maker
of
not
entered
er
uu
pen
Set
into
region
this.
Hem
his brother,
the evil of
y
Set
^^^^
f
-
-^Tt
heka
er-es
enti
from
sen
!i;
L—J
186.
en
tu
er
were hidden, not could enter
The plants
into them.
ISIS
the
an
life,
Eheb
rer-nef
not could he go about
k
<=>
f^^^^
/wvAAA
111 !i;.^
baq
er
tu
en
send-f
Horus was smitten by the wickedness of
Kheb.
_A_
dn
his brother.
^^ Ij^
n
tekhen-s
Not had she hidden
dmu those who were in
shesu
his service
^^
?-
her-f
dnkh
Eeru
concerning him,
"Shall
Horus
live
f
-
^ — en
heh
many
\n
sep
enen
time[s] a day. These (said)
"
mut-f
for his
hru
P s
T 189.^-=^ em un-eref
mother?" they found where he was.
SORROWS OF
her tchetem
tchart
and a Scorpion
-
dun-db
f
237
ISIS
her
and the slayer
stung him,
Ichun
f
-
hath stabbed him.
of the heart c^
r\Us/^f\f^
a
—— H
li
Uo
Isis
em
em
her nose
in
sheta
Jchen en
he who was in
Is
ffi
it
to
know
1
dru
had breath
o^
-
men
nu
s
dudd
She opened the wound of the heir
TT
OP
met
selchen-s
f
md remu
hhad
and leaped about with him
like a fish
laid
-
if
I
^
possessing poison. She embraced
hher
her perjper
set
I
"li
\/^ djt
hher
qem-nes
divine, she found
f
his cofi&n.
'^:r:i92.
netert
-
mouth
his
ci^
her rehh
re-f
^ m^
G
^191.
fent-s
Q
1
I
er^a en Ast
Placed
^
^^
/
\f1o asta
him hurriedly
her
tchd
upon
a
fire
194.
(saying,)
Ba
Heru
pesh
Ra,
Stung is Horus,
^^. — ^ Heru
dd
en
Horus,
heir
of
D
195.
pesh
Stung
is
^
pesh stung
-^
du
neb
heir,
lord
sa-h is
pesh'
Stung
thy son.
:^IZ of the [pillars
?]
is
—
^\
en
Shu
of
Shu.
1^
Heru
huii
en
Athet
nekhen
em
Horus,
the child
of
the papyrus
the child
in
swamp,
SORROWS OF
238
f
S-^
Het-ser
pesh
Stung
Het-ser.
diet
silk
the babe, he
is
196.
fi
f
sa
JJn-nefer
Horus,
son
of Un-nefer.
is
her rem
tdau-s
rer
weeping,
she cried,
going about
sep sen
What,
twice,
?
^
Jo
^M
er
sa
Eeru
Ast
tua
to
the child
Horus,
Isis ?
aha
2l)
^=^
II
petrd
^
W
^
f^K.^1)-^
the swamp, and Serqet (who said),
1
child,
Herii,
203.
205.
The
pesh
Serq her
may
gold.
PTI?2«*-i
dateh
so that
of
nu
o
Then came Nephthys
hheper
nub
^
Neht-het
fl^-if
en
-^ Stung
nothing.
202-^^^ l: iu eref
nefer
the child beautiful
is
000^
A«^ P^n
J
nekhen
-
ISIS
nimd
what then
ert
Rd
a stop to the sailors
er
pet
to
heaven
J\
I
qeti
is
T ^ ^
pray thou therefore
I
trd
an
nd
not will travel
of Ra,
uda the boat
come
AAAAAA
^ <^
^
^ _
206.
^ 1
en
Rd
er
sa
Ileru
of
Ea
from
the son
Horus
her
utu
Ices-f
from where he
is.
Sent forth
«
SORROWS OF
ISIS
239
- - -Ji- -
j:
IP
Ast
hheru-s
er
pet
sebeh-s
er
uda
en
Isis
her cry
to
heaven,
her prayer
(was) to
Boat
of
207.
I
heh
Stood
still
—
/
©
I
A
dten
em
the disk
at
sehhen
Millions of years.
WA^AA
[I
AAAAA^
I
^Jl_^ /W\AAA AAAA^^
J!l
dn menmen-f
dq-s
her coming, not moved he
Tier
dst-f
Tehuti
iu
dper
em
on
his seat.
Thoth
came
provided
with
utu
Ither
possessing
command
M
%1
netert
Ichut
goddess,
peh his
<=>
as
er
f
magic power,
dat
en
madlcheru
peter
sep sen
Ast
great
of
mad-lcheru.
What,
twice,
Isis,
^^ ^
209.^
re
rehJi
-
s
mighty one, understanding (with) her mouth,
Q n
-
sa
^
dn
tu
not
evil
^
°*««*° '^'"^
"^^^
^j^
Heru
sa-f
en
uda
behold shall be to the son Horus, his protection
is
from the boat
O en
Bd
of
Ea.
i-nd I
have come
mdn
em
tept
dten
to-day
in
the boat
of the disk
SORROWS OF
240
ISIS
'=u=5-__
-f
en
sef
place
of
yesterday.
®a
^=^^^ V
211. '^LL,
/VA^^A
'
J'
em
dst
from
its
When
leek
hheper
the night
cometh
D ter
seshep
the light
driveth
(it)
away
er
senb
Heru
en
to
heal
Horus
for
Ast
sa
neb
Isis
(and) person
every
ent
who
is
mut - f -his
mother
kher
inaten
mdtet
under
the knife
likewise.
E
!
241
(
)
CHAPTER XIV
SET,|p^,p^^,OR SUTl4^;^^,AND NEPHTHYS the St]d of Plutarch, and the SET,with Typhon in late times, was,
god who was
identified
according to the Helio-
politan system of mythology, the son of Seb and Nut, the brother
of Osiris, father of
Isis, and Nephthys, the husband of Nephthys, and the 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
him
different
from those which are usually ascribed to
in the late dynastic period.
In the Pyramid Texts
we
find
Set associated very closely with Horus, and he always appears in
them dead. of
god who
in the character of a It will be
is
a friend and helper of the
remembered that according
heaven was made
to one
myth the
corners of which rested upon four pillars which served to
At
floor
of a vast, rectangular plate of iron, the four
mark
the
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 cardinal points.
help to reach
it.
Osiris experienced
certain places this iron plate
A legend some
curi-ent in early times asserted that
difiiculty in getting
in doing so
and that he only succeeded
on to the iron
by means
plate,
of a ladder with
which Ra provided him. Even then Osiris appears to have found some difiiculty in mounting the ladder, and he was finally helped Thus in to ascend it by Heru-ur and Set, who were twin gods. " the text of Pepi I. (line 192), the deceased is made to say, Homage " to thee, Ladder of Set Homage to thee, divine Ladder !
" Stand thou upright, II
—
divine Ladder
!
Stand thou upright,
SET
242 "
Ladder of Set
" Osiris
came
!
AND HORUS Ladder of Horus, whereby
Stand thou upright, heaven."
into
forth
In the text of Unas
(line
said, "Unas cometh forth upon the Ladder which his Ra hath made for him, and Horus and Set take the hand " of Unas, and they lead him into the Tuat." On the other hand, in another passage Ra and Horus are said to set up the Ladder for 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
493)
it is
" father
^
passages well illustrates the antiquity of the cult of Set, and helps
Here we
us to understand his attributes.
equal in every respect of Heru-ur,
i.e.,
find
him regarded
as the
" Horus the Elder,"
was admittedly one of the oldest gods in Egypt, and
who was
it
considered necessary for the welfare of the deceased that Set should
From
be propitiated, and his favour secured. however,
other passages,
and hostility and that the destruction of one god bv the other was only prevented by Thoth, who in his capacity as it
is
clear that there existed opposition
between Heru-ur and
Set,
regulator of the strife which existed between the called
Ap-eehu,
^ "^
i
"^"^
\/
^ ^I^'
<=> ^•®-'
^
^
,
or Ap-eehui,
two gods, was
^/
|
%W
or
,
" Ji^<Jg6 of *^e two opponent gods," and
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
thus
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
supported by the evidence of the hieroglyphic texts.
we have
already seen, was the god of the sky
the god of the sky
S
by night
(SjH ?
;
this fact is
>-^ = II.
(1
by
is
Heru-ur, as
day, and Set was
proved by the figures
T ™ Z ^^
The dual God HORUS-SET.
SET
AND HORUS
243
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,
Light and Darkness, Day and Night, or as Kosmos and Chaos,
i.e.,
or as Life and Death, or as
Good and Evil. 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 The
signification of the
;
and in proof of
known
Dr. Brugsch
this
Coptic words,
gp<M
hieroglyphic form of
the
,
n
ra
I
<=>
'kJ or ,
1
name
^
well-
and ecHT " below."
The
" above,"
determinative either a stone, ma
'kJ or
calls attention^ to the
Set,
(\\ j
>$-j)
;
,
!'=»,
or
,
has for
its
or the figure of an animal,
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
we must assume symbol of was one that prowled was the Set which that the animal about by night in the deserts and in waste places of the towns and In the absence of any facts on the subject
end.
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 cities,
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 relief^ at Thebes represents Horus and Set standing
one on each side of Seti L, and each god 1
Beligion, p. 702.
^
is
pouring out a libation
Lanzone, Dizionario,
pi.
375.
SET
244
AND HORUS
and in another scene ^ Horus and Set are represented in the act of placing the double crown of Horus the South and the North upon the head of Rameses II. of "
"
life
over the head of the king
;
says to the king, " I will give thee a
life like
unto that of Ra, and
years even as the years of Tem," and Set says, " I stablish the "
"
crown upon thy head even
Amen
like the
((]
)
[on the head of] "
Ra, and I will give thee
in his character of giver of
'^
Disk
and strength, and health each god holds in his hand the
all life,
life
;
notched palm branch, ^, symbol of " years," which rests upon a frog, and Q, the emblem of the Sun's path in the heavens
^,
and of eternity.
Thothmes
In yet another scene
^
we
find
Set teaching
III.
the use of the bow in connexion with the emblem of
the goddess Neith, whilst Horus instructs
weapon, which appears to be a
staff.
him how
to wield
some
According to Dr. Brugsch,^
Set was the god of the downward motion of the sun in the lower
hemisphere, in a southerly direction, and for this reason he was the
summer and since the days summer solstice, it was declared that
source of the destructive heat of
began to diminish he
after the
;
the light from Horus or Ra, and he was held to be the
stole
cause of
the
all
therefrom.
The
evil,
both physical and moral, which resulted
light
which Thoth brought with the new moon as soon as it was possible for him to obtain
was withdrawn by Set
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. sin
and
From
a moral point of view he was the personification of
evil.
J 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.
two Combatant gods are Ra and 1
Lanzone, Dizionario,
pi.
374.
^
Set,
In
its
second form the
and the chief object of the
Ibid., pi. 376.
^
Beligion, p. 703.
AND HORUS
SET
245
Ra from appearing in the Bast 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 latter is to prevent
small serpents and noxious creatures of various kinds. of the serpent
^^^^,
was Apep,
which
is
called
Eerek, <:^
series
of serpent monsters he
or Aaapef,
The name
^'^^Utl:
preserved in Coptic under the form A.nujc|>, but he was also ||U|_
,
and
he was identified with a long
since
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
against
end of each night he collected
Ra with unabated
vigour.
his fiends,
the Combatant gods are Osiris and Set, and
we have already seen widow and child, and
how Set slew bis brother and persecuted his how he escaped punishment because Osiris had, death, none to avenge his cause.
and Avaged war
In the third form of the story
at the time of his
In the fourth form of the story
the Combatant gods are Horus, the son of Osiris and
and the avowed intention of Horus
is
to slay
him
Isis,
and
Set,
that slew his
father Osiris.
The two gods fought
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
son of Osiris and
Isis,
set
and
theHes Lluie b u f Lhe dea:d, i
in the forms of
him
Set,
for to
free.
The
fight
between Horus,
had a very important bearmg on" it was attached thelnoral iHiaTof
the victory of GobT"over~Evil, and" tlie"^ceased 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 &.,
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
"!,
SET-TYPHON
246
we find the deceased praying that Thoth will come to him, and will by means of his words of power loose the bandages wherewith Set has fettered his mouth and in Chapter xxxix. 15, we find him declaring that he is Set who " letteth loose the storm-clouds xxiii. 2,
;
" and the thunder in the horizon of heaven, even as doth the god
(^ J ^^
"Netcheb-ab-f,
called both Hai, fD
"^
'^
^-
f=a
(]()
,
and Am-aau,
the "Eater of the Ass," and he
i.e.,
abominable both to Osiris and
^
Elsewhere
"^s
®
^ ^^ J
god Haas,
the
to
a
is
I^
declared to be a being
^^^ -^ss referred to here
;
Q P /I
is
Apep
(xl. 1 fF.)
^^^, Ra
of course,
is,
;
or
the
Ass was regarded in one aspect as a solar animal because of his great virility. On the other hand, certain passages prove that
who was
even in the XVIIIth Dynasty Set was regarded as a god
we read
friendly towards the deceased, for
"Tem
(xvii. 131),
hath
" built thy house,
Shu and Tefnut have founded thy habitation; lo and Horus purifieth and Set strengtheneth, " and Set purifieth and Horus strengtheneth." In the Chapter of " drugs are brought,
the deification of members, the backbone of the deceased
with the backbone of Set says (Lb 2) " Suti "
my
neck and
and elsewhere the deceased
and the company of the gods have joined together back strongly, and they are even as they were is
past
;
may
nothing happen to break them
in Chapter Ixxxvi. 6, the deceased says, " Set, son
But
under the
of Nut, [lieth]
and elsewhere
12),
identified
my
" in the time that " apart."
(xlii.
is
(cviii. 8),
" of iron in him,"
and
to
which he had made
fetters
he
is
for
said " to depart, having the
me
;
harpoon
have thrown up everything which he had
eaten and to have been put in a place of restraint.
A
statement in Plutarch's
Osiride (§ 62), informs was called Seth, and Bebo, and Smy, " all of them
us that Typhon " words of one
De hide
et
common
import, and expressing certain violent and 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 " forcible restraint ;
'
" iron
is,
siderable
the
'
bone of Typho.'
interest,
for
it
"
makes
This information the
identity
of
is
of con-
Set
and
—
,
SET Typhon^
certain,
and
the inscriptions. the Egyptian
it is,
AND BABA
247
moreover, supported by the evidence of
The name Seth
is,
of course, Set,
J^^'^^5§,Baba, and
^^ J
Smy
is
Bebo
:
is
|^(j(j^,
Smai, the well-known Egyptian name for Set as the Arch-Eiend.
The
associates of Set
determinative
were called Smaiu,
T "^ M
^
I
,
and the
shows that the idea of " violence " was implied in the name. That iron Avas connected with Set or Typhon is quite clear from the passage quoted by Dr. Brugsch ^ in which
Thoth
^
said to
is
q,
have obtained from Set the knife with which he
cut up the bull.
been said above that the serpent and the Set animal
It has
were the common symbols of which he a
tail,
Set,
but instances are known in
represented in the form of a man, wearing a beard and
is
and holding the usual symbols of
figured
by LanzoneHhe god
is
^-=>|]|]v_d, and
is
strength,"
called
divinity.
In the example
"mighty-one of two-fold
accompanied by Nephthys, who
wears upon her head a pair of horns and a
disk,
Now,
the personification of the powers of darkness, and of
as Set
evil,
was
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.
these were the serpent Apep, the fabulous beast,
Akhekh, _
Among
4^
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 and animals with red, or reddish-brown hair and even red-haired men were supposed to be especially
incarnation of Set or skins,
1
TawfAn,
whirlwind," 2
;
t)^y=, or o^ijJ',
etc.,
the Arabic word for " storm, deluge, inundation,
appears to be derived from the
Religion, p. 707.
^
name Typhon.
Dizionario,
pi.
377.
SET-ANIMALS
248
under
tlie
On
influence of Set.
were used by
man
other animals,
in the chase,
the other hand, the animals which i.e.,
e.g., lions, cats, etc.,
dogs, cheetas,
were held
etc.,
and certain
to be sacred to the
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
gods, "
and hawks." The sacrifice of certain animals associated with Set played a prominent part in the ritual " the bodies of ibises, dogs
when
Set's
to be the greatest earnest attempts
were
of the Egyptian religion, influence
was supposed
regularly
made
and
at the seasons of the year
him by means of offerings. away Set from attacking the
to propitiate
full moon Thus in order to drive and a black pig sacrificed, Pachons was month an antelope 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
of the
;
from Plutarch {Be
Iside, § 63), sistra^
were shaken in the temples,
"for, say they, the sound of these Sistra averts
"
Typho
;
meaning hereby, that
and drives away
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 for that part of the universe which is subject to is contained within the sphere of the moon and whatever naotions 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
" this without its meaning " generation and corruption
;
" " "
" "
" 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 and
sky,
tion
his
of Set
was supposed
abode was one of the
^'^^,
of Khepesh,
identified with the Great Bear,
made use of Osiris,
to be placed in the northern
stars
which formed the
constella-
or ^he "Thigh," which has been
and
it
was from
this region that
he
of his baleful influence to thwart the beneficent desig-ns
whose abode was Sah or Orion, and of
was Sept, or
A
Sothis.
whose home
Isis,
consideration will show that the
little
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 hemisphere, Sei'hon, a name which ;
appears to be connected beyond a doubt with Saphon, "North."
The
chief opponent
was
of Set
the hippopotamus goddess Reret,
who was believed
to
keep
power of darkness securely fettered by a chain this goddess this
The seven
stars of the Great Bear.
;
is
usually represented with the arms and hands of a
are attached to the
body
of a hippopotamus,
Her temple was
a knife.
called
and in each she holds
Het-Khaat,
J^
duty of the goddess was to keep in restraint the Set and to make TAUi,
whom
way
,
it
_^-
clear that Reret
The
evil influence of
Heru-sma-
in the sky for the birth of
Dr. Brugsch identified with the spring sun
however, make
From
clear a
woman which
;
the texts,
was nothing but a form of
Isis.
Dead (xvii. 89) we learn by the four children of Horus, Mestha,
a passage in the Book of the
that Set was accompanied
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. four
Af
gods,
"^
Q,
j)
nil
,
"
They may be
who
identified with the
are the four gods of the Followers
SUTEKH
SET, NUBTI,
250
(AA/VSAA
\
r^rn >^_j ) '^
warrior/' and
Ra, that
is
and
with
four
the
n ^ i^^crTV, or Great Bear. are quoted
details
Thigh of Set," times
it
is
is
a mignty
was-their duty to be with, the sailors of the Boat of
to say, with the Akhemtj-seeu,
North,
the
of
it
wlio
,
[t]
it
is
"J~
[I
^
i
the
of
stars
—»—
u^
|
'
>
Miiskheti,
In the text from which these
said definitely that the " Meskheti is the
^
^^^^
^^
^
S
^
'ty*'
^^^^^
tolerably certain that the worship of Set
dynastic
was wide-
spread, and his cult seems to have flourished until the period which lies
between the Xllth and the XVIIIth Dynasties
B.C.
1700 a change came over
his fortunes,
show the greatest detestation
to
always been connected with
evil,
for him.
but
it
;
but about
and the Egyptians began
He
had, of course,
appears that the popularity
of his cult suffered greatly at this period because he
was associated
who
with the occupation of Northern Egypt by the Hyksos, identified
and
him with
certain Semitic, Syrian gods.
in the south of
r*^ J'^^^^,
At
Kom Ombo
Egypt a common name of Set was Nubti,
P^ J'^©,
or Set-Nubti, ''kl
and as such he
is
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.^ In the North and South of Egypt Set was usually represented with one
called both
Nubti and Sutekh,
1%^^,
or
1%^ ')y
,
and
no doubt whatsoever that he was endowed by the peoples in the Delta with all the attributes of the Semitic god Baal, byi^ whose name appears in Egyptian under the form Bar, or there
is
That the name of Bar was common in Egypt, at all events among settlers from Syria, is proved by its occurrence in proper <==:>
<=>
Sf *^^ name Ba'al R&m, y'^VI.^
J
V
'
^^^*
and Bari-Eumau,
being the equivalent of the Semitic
In Middle Egypt the centre of the
1
Brugscli, Thesaurus, p. 122
-
See Lanzone, op.
3
See Miiller, Asien und Ewopa, p. 309
cit., pi.
V^>
,vv.y^
;
Religion, p. 712.
378. ;
Becueil, torn.
xii.
17.
FIGURES OF SET ""^^^
worship of Set was at Sept-Mert-et, SES:
commonly known
251
^
"^
@
'
"^hich
is
Oxyrhynchus/ and other prominent places of his worship were one of the Oases, ^ ^~^ and Sennu, 1 ^ () @ and Unnu, •^"£, Hermopolis. In the Delta the centre of his as
,
j
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 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 Under the XVIIIth attacks which they made upon their foes. 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
his dominions,
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 sented in the act of performing the coronation ceremonies.
is
repre-
Under
Dynasty we 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. this
To the XXth Dynasty probably belongs bronze figure of Set in the British
the
Museum
very interesting
(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, ;
was made
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, Another interesting which in this specimen is finely shaped. good which is of workmanship this, figure of Set is No. 22,897, like the preceding, was also gilded and worn as a pendant. a position which
it
to take
;
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. Geog.,
p.
275.
SET
252
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 inscription, addressed to Set, " the
who
great god, lord of heaven,"
is
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, asked to give
"life, strength,
and a uraeus, and the head of Set, with characteristic ears. The above four figures are when taken together of great interest, and, have been acquired by the Trustees of the British
as they all
Museum
since Signor
last part of his Dizionario,
Lanzone issued the
they form a valuable addition to the examples registered by
him
in
it.
The late
ideas
which were held by the Egyptians about Set
times are well illustrated by
Plutarch {De hide, § 30),
who
in the
the following extract from
says that
it is
evident from
many
of
and ceremonies " that they hold him in the greatest 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
their rites
" contempt,
" to
him
;
and hence likewise
" of throwing an Ass
down
is
derived the custom of the Coptites
a precipice
;
because
it
is
usually of
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
"this colour.
"
and the braying of the
" regarded
by them
ass.
In a word, this animal
is
in general
and impure, merely on account of and in which they conceive it bears to Typho " consequence of this notion, those cakes which they offer with " their sacrifices during the last two months Paiini and Phaophi, as unclean
" the resemblance
;
"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
"
It
any
ass.
is
to
moreover evident, say they, that even the upon Typho to have been of the rank or
" Pythagoreans looked
" order of Demons, " even
number
as,
according to them,
fifty-six.'
For
as
'
he was produced in the
the power of the Triangle
is
AND THE
SET " expressive
the nature of
of
Pluto,
ASS
253 and Mars, the
Bacchus,
" properties of the Square of Rhea, Venus, Ceres, Yesta,
and Juno
;
" of the Dodecagon of Jupiter so, as we are informed by Eudoxus " is the figure of 56 angles expressive of the nature of Typho as ;
:
" therefore
Pythagorean
the others above-mentioned in the
all
" system are looked
"manner must
upon
as so
this latter
many
Genii or
Demons,
be regarded by them.
'Tis
so in like
from
this
" persuasion likewise of the red complexion of Typho, that the " Egyptians "
what are
make
use of no other bullocks in their sacrifice but
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, " souls of
on the contrary, rather of such creatures wherein the 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 " therefore
now they
dispose of
it
to foreigners.
first
stamped upon
" priests peculiarly set apart for this purpose, from " they derive their name. '
"
a
bullock
permitted to be offered to the Gods, which has not
is
" the seal of the Sphragistae
"
No
man upon
an order of
whence likewise
Their impress, according to Castor,
his knees with his
sword pointed at
it,
his throat.'
is
hands tied behind him and a
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 " agreeably to
this
;
and
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 " Avretch, they gave him the nick-name of the Ass, which drew the
"
" following reply from that prince,
'
But
this ass shall dine
" your ox,' and accordingly he slew the Apis
:
upon
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,
"
NEPHTHYS
254 "
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 Signer Lanzone,^ and which represents the god as having the head of an ass on his breast, which is that of a man, is inscribed the name CH©. We have now seen how the god ;
Set was the opponent Osiris
and
his son
first
of Heru-ur, then of Ra, andfi nally of
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
female counterpart of Set, that
have now to consider briefly the
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
^Q(^5,
or
^"^,
Nephthys.
Nebt-het, or Nephthys, was the daughter of Seb and Nut,
and the
and Isis, and Set, and the wife of Set, and 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 sister of Osiris,
the mother of
supposed to form the abode of the Sun-god Horus
in fact " het
;
name of Nebt-het is used in exactly the same sense as " het " the name "Het-Hert," or Hathor, i.e., the "house of Horus."
in the in
In the earliest times Nephthys was regarded as the female counterpart of Set, and she was always associated with 1
Dizionario,
pi.
378.
him
;
nevertheless
The Goddess NEBT-HET (Nephthys).
NEPHTHYS
255
she always appears as the faithful sister and friend of Isis, and helps the widowed goddess to collect the scattered limbs of Osiris
and to reconstitute
his body.
In the Pyramid Texts she appears
as a friend of the deceased, and she inaintains that character throughout every Recension of the Booh of the Bead ; 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
Nebkhat,
of
and when
Gods,"
the
(^} r^^''
i-^-'
"Lady
she
of the
obtained
body
the
name
[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 TT only and her commonest ,
;
" dweller within Senu," " lady of heaven," " mistress of the gods," " great goddess, lady of life," " sister of the god, eye of
titles are,
Ra, lady of heaven, mistress of the gods," " lady of heaven, mistress
two lands," " sister of the god, the creative goddess who liveth within An," etc. The chief centres of her worship were Senu of the
©, Hebet, l|i
Q
@
(Behbit),
Per-mert, i33i <==>,
Re-nefert,
3^3 T<=>©, Het-sekhem, Het-Khas, Ta-kehset, and Diospolites. In the vignettes of the Theban Recension of the Boole of the Bead we find Nephthys playing a prominent part in connexion with
Isis,
forward.
whose
efforts it
seems to be her duty to second and to
She stands in the shrine behind
Osiris
when
the hearts
of the dead are weighed in the Great Scales in the presence of the
seen kneeling on f>^, by the side of the Tet, from which the disk of the Sun is thrust upwards by the " living Ra,"
god; she
^
^H^
,
with
is
at sunrise Osiris,
;
she
Isis,
is
one of the " great sovereign chiefs in Tettu,"
and Heru-netch-hra-f
head of the bier of Osiris and assists
him
;
and she kneels at the
to arise.
In the address
which she makes (Chap. cH.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, son of Hathor, art made to ;
1
See Aeg. Zeitschrift, 1864,
p. 65.
NEPHTHYS
256
"triumjDh, thy head shall never be taken " thou shalt be
was
^^
made
believed i
much
U "^^ a
^
title of
dl
'
'
^•^•'
"
Like
in peace."
powers,
magical
possess
to
up
to rise
away from
'^^^ °^
^^S^^y
she
has is
many
Isis,
and
and
Nephthys
Urt-hekau,
words of power," was
as
the goddess as of her husband, Set-Nubti, the
great one of two-fold strength, ->-= f] f] ^__^. Isis,
thee,
forms, for she
is
Nephthys
also, like
one of the two Maat goddesses, and
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-place^ in Upper Egypt, i.e., Het-Sekhem, or "the house of the Sistrum," 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-bom 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 III til
im
beneficent acts in connection with
form of a
when
she
and in allusion to her
{},
him the names
and Kherseket were bestowed upon to belong to the goddess
^^^
^
Moon-god, was called Menkhet,
her,
made
of
Benra-merit
and the former appears
herself manifest
under the
cat.
From Plutarch's treatise on Isis and Osiris we may gather many curious facts about the Egyptian beliefs concerning Thus he
Nephthys.
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
" very great,
and extend even to the remotest boundaries of the which regards
as the overflowings of the Nile are sometimes
" land, this gave occasion to that part of the story, 1
Neplithys was born on the last of the
five
epagomenal days.
s
NEPHTHYS
257
" the secret
commerce between Osiris and Nephtliys 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
"
means
" during his "
him
the injury which had been done his bed by
of a Mellilot-garland
commerce with
and thus, they
;
say,
which
may
who was born
"
it
from the head of Osiris
and afterwards
his wife,
the spuriousness
behind
of Anubis,
So again, when they
of jSTephthys.
left
the legitimacy of Orus the son of
" Isis be accounted for, as likewise
"
fell
that
tell us,
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
" mortal
woman, but
is
to be understood, not as spoken of a
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
" the lower edge of
it,
effigies of a
under those
" the one side the face of
The
face
Cat with a
moving
human
chords,
visage, as
is
on
engraved on
Isis,
and on the other that of Nephthys."
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
"
of that body. For it is reported of it a proper emblem " this creature, that it at first brings forth one, then two, after-
"
wards three, and
"
it
on adding one to each former birth
till
so that she brings forth twenty- eight in
all,
so goes
comes to seven
;
" 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
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 it
—
" again and diminish in their brightness upon its waining as to " the human countenance with which this Cat is carved, this is " designed to denote that the changes of the
" by understanding and wisdom." II
—
moon
are regulated
NEPHTHYS
258
From
the above paragraphs
and of
personification of darkness attributes
clear that
it is
all
Nephthys
that belongs to
it,
;
Isis
the
and that her
were rather of a passive than active character.
the opposite of Isis in every respect
is
She was
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 bas-reliefs
and
acted together, and they appear together in
vignettes.
Isis,
according
represented the part of the world which represents that which
is
invisible,
Plutarch (§ 44),
to
is visible,
whilst Nephthys
and we may even regard
the day and Nephthys as the night.
Isis
Isis as
and Nephthys represent
and the things which are yet to come into being, the beginning and the end, birth and death, and
respectively the things which are
life
and death.^
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, " say, "
Amsu
is
Who
then
is
this ? " the text goes
on to
Horus, the avenger of his father, and his coming
The plumes upon his head are Isis and " Nephthys when they go forth to set themselves there, even as his ''forth
is
his
birth.
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, counterpart of Amsu, the ithyphallic god, ^
Eeligion, p. 735.
like Isis, a female
who was at once
the type
—
;
NEPHTHYS AND
ISIS
259
of virility, and reproduction, and regeneration.
Isis
prepared the funeral bed for their brother
and together they
made
Osiris,
and Nephthys
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
and the
first
time, they assisted at the resurrection of Osiris,
similarly, in all ages, they together aided the deceased to rise to
new life by means
of the
words which they chanted over
In late dynastic times there grew up a is
now
represented by such works as the
his bier.
class of literature
"Book
of Respirations,"
the "Lamentations of Isis and Nephthys," the "Festival of Isis and Nephthys," the " Litanies of Seker,"
which
etc.,
Songs
works which
supply us with the very words which were addressed to Osiris and
who were his followers. The goddesses were personified by two priestesses who were virgins and who Avere ceremonially to all those
pure
;
the hair of their limbs was to be shaved
off,
they Avere to
wear ram's wool garlands upon their heads, and to hold tambourines on the arm of one of them Avas to be a fillet in their hands inscribed " to Isis," and on the arm of the other was to be a fiUet ;
inscribed
" to
Nephthys."
December
these
women
and, assisted
On
five
by the kher heb,
of groups of verses to
specimens " Hail, lord
days during the month of
took their places in the temple of Abydos
the
or precentor, they sang a series
god,
of
which the following are
:
"lord
Osiris.
" way, for
we
Hail, lord Osiris.
Osiris.
Hail, beautiful boy, see
thee not.
come
Hail, lord Osiris.
Hail,
to thy temple straight-
Hail, beautiful
boy, come to thy
"temple, and draw nigh after thy departure from
us.
Hail,
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 xitmu. thou lord, how much greater art thou than thy "thou lord, thou eldest son of thy mother's womb. Come thou "father, " back again to us with that which belongeth unto thee, and we " beautiful boy,
" will embrace thee
"and
greatly loved
" thou lord of love.
"our
lord,
;
depart not thou from us, face,
Come thou
and the two
thou beautiful
thou image of Tenen, thou in peace,
sisters will join
and
let
virile one,
us see thee,
thy limbs together, and
NEPHTHYS AND
260
ISIS
" thou shalt feel no pain, and they shall put an end unto " hath afflicted thee, even as if " Prince,
who comest
" primeval matter.
" forms.
it
had never been
womb.
forth from the
Hail,
Lord
all
that Hail,
Hail, Eldest son of
of multitudes of aspects
Hail, Circle of gold in the temples.
Hail,
and created
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, crowned with the White Crown, thou lord of the " Urerer Crown. Hail, thou holy Babe of Heru-hekennu. Hail, "thou son of Ra, Avho sittest in the Boat of Millions of Years. " Hail, thou Guide of rest, come thou to thy hidden places. Hail, " thou
who
art
" thou lord
"heart
is
" of joy, "
come
still,
come
to
art
thy
self-produced.
Hail, thou whose
Hail, thou
city.
to thy city.
and goddesses.
" thy temple. " offerings.
who
of fear,
who
causest cries
Hail, thou beloved one of the gods
who dippest thyself [in Nu], come to thou who art in the Tuat, come thou to thy
Hail, thou
Hail,
Hail, thou holy flower of the Great House.
Hail,
"thou who bringest the holy cordage of the Sekti Boat. " thou Lord of the Hennu Boat, who renewest thy youth
in the
.
.
"secret place.
.
Hail, thou
" thou holy Judge " hidden one,
who "shine upon him " Disk.
"henen.
art
that
known is
in
to
in
Neter-khert.
mighty one of
mankind.
Hail,
Hail, thou
who show him
Hail, thou
the Tuat and dost
Hail, lord of the Atef Hail,
Soul
of the South and of the North.
dost
the
Crown, thou mighty one in Sutenterror. Hail, thou who risest in
who dost flourish for ever. Hail, thou living Soul Osiris, who art diademed with the moon. Hail, thou who
" Thebes,
"of
(?)
Perfect
Hail,
.
.
.
" hidest thy body in the great coffin at Heliopolis."
261
(
)
CHAPTER XV
ANPU
OR ANUBIS
(j"^^^^,
has been said above
to a son IT Anpu, or Anubis, andtbatthatNephtbys father was, according to some,
gave birth
called
his
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
was associated with the dead because the jackal was
that he
generally seen prowling about the tombs. ancient,
and there
no doubt that even in the
Eye
;
it
is
(line 70)
he
is
very
earliest times his
probable that
In the text of Unas
that of Osiris.
the
is
was general in Egypt
cult
His worship
it
is
older than
associated with
is
of Horus, and his duty as the guide of the dead in the
Underworld on
their
remote period when
way
to Osiris
this
composition was written, for
was well
defined, even at the
we
read,
" Unas standeth with the Spirits, get thee onwards, Anubis, into "
Amenti
lines that follow A'idth
onwards to
(the Underworld), onwards,
we
see that
Anubis
is
From
Horus, Set, Thoth, Sep, and Khent-an-maati.
passage of the same text
we
In the
Osiris."
mentioned in connexion
find (line 207
if.)
another
that the hand, and
arms, and beUy, and legs of the deceased are identified with Temu,
but his face
The Abt,
is
said to be in the form of that of Anubis,
localities
in
the Papyrus
e
which Anubis was
Swamps,
Heru-ti,
(1
cis:^
^^5©,
|
specially
"#"
i^
,
Ta-hetchet,
'^
j^
^N.
woi'shipped
.
are
"^j
Re-au,
"^^^f^,
Saiut,
Sep,
ANUBIS AND OSIRIS
262 (3
Ci
Sekhem,
(Lycopolis),
(Leto-
^ S^[3:=i®
In the Theban Recension of the Book of the Dead he plays some very prominent parts, the most important of all being
jDolis)/ etc.
judgment and the embalming Tradition declared that Anubis embalmed the of the deceased. body of Osiris, and that he swathed it in the linen swathings which those which are connected with the
were woven by
and Nephthys
Isis
for their brother
;
and
was
it
work was so thoroughly well performed under Horus and Isis and Nephthys, that it resisted the
believed that his
the direction of
influences of time
Procession the
In the vignette of the Funeral
and decay.
mummy
by Anubis, who stands by the
received
is
tomb door and in the vignette to Chapter cli. of the Boole 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) side of the
;
the nose of the deceased in the xliind
"
My
identified with the nose of Anubis,
is
Chapter of the Booh of
lips are the lips of
that in one part of
Anpu."
Egypt
at least
Dead the deceased
the
From
various passages
but
declares,
it is
clear
Anubis was the great god of the
Underworld, and his rank and importance seem to have been as (See Chapter
great as those of Osiris.
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 Thoth acts on behalf of the Great the beam is exactly horizontal. Company of the gods, and Anubis not only produces the heart of the deceased for judgment, but also takes care that the body which
has been committed to his charge shall not be handed over to the
"Eater of the Dead" by accident. The vignette of the xxvith Chapter of the Book of the Dead, as given in the Papyrus of Ani, represents the deceased in the act of receiving a necklace and pectoral from Anubis,
who
stands
by grasping
his sceptre
;
vignette of the Chapter in the Papyrus of Nebseni Anubis
presenting the heart
itself to
1
in the is
seen
the deceased, and in the text below
Lanzone, op.
cit., p.
68.
ANUBIS, THE God of the Dead.
DUTIES OF ANUBIS
263
May Anubis make my
thighs firm so that
Nebseni prays, saying, "
may
" I
embalmment
the -]
-
^.^
In allusion to his connexion with
stand upon them."
O
,
i.e.,
god Anubis
the
of Osiris
" Dweller in the
Am
called
is
chamber of embalmment
Ut, ;
" as
the watcher in the place of purification wherein rested the chest
containing the remains of Osiris he was called "'^^
names
as
®
'^^=—
I
I
" Governor of the Hall of the Grod
i.e.,
Djm]
the god of i.e.,
, '
" he
the
who
and one of his
mountain was "Tep-tu-e,
funeral
upon '
is
'
" ;
Khent Sehet,
In the cxlvth Chapter ^
his hill."
Book 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
of the
;
told (clxx. 4) that "
the deceased is " hath set thee in order,
Anpu, who
is
and he hath fastened
upon for
his hill,
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 Avhose type and symbol was a jackal, and whose
name was Ap-uat,
^ ^^^
or
\/
^^'
^^'
^'^^
"Opener
" formerly
Anubis and Ap-uat were considered to be two names of one and the same god, but there is no longer any
ways
of the
;
reason for holding this view.
Chapter of the Booh of
head of
Osiris at
and
as
On
Abydos.
find represented the scene of
it is
the
each side of
it
box
that held the
are a standard with
and a pylon, on the top of which lies a quite clear from the groups of objects on each
a figure of a jackal upon ;
Dead we
the
up the standard which supports
setting
jackal
In the vignette to the cxxxviiith
side of the standard that
it
we
are dealing with symbols either of the
South and the North, or of the East and the West, we are justified Ap-uat and the other in thinking that one jackal represents that the Anubis. Moreover, from the cxlvth Chapter we find over by seven xxist Pylon of the House of Osiris was presided among whom were Ap-uat and Anpu,^ and as in the xviiith oods,
1
Utch-re, and Beq. The others were Tcher or It, Hetep-mes, Mes-sep,
ANUBIS
264 Chapter
form of
in the
was a
(F., G.)
distinct
we have both gods mentioned, and each is depicted a jackal-headed man, we may conclude that each
god of the dead, although their
" open the ways,"
of each god
The function
times confused in the texts.
identities are
some-
was
to
and therefore each might be called Ap-uat, but,
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 strictly speaking,
;
Winter Solstice. Anubis is called
in the texts
to be the son of Osiris,
and was a form of
Sekhem em
pet,
two jackals upon sepulchral
stelae,
is
often said
Sekhem taui, When, therefore, we find the we must understand that they
and Ap-uat bore the
Osiris himself.
and
title
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
;
the two Utchats thus,
when they appear with
they symbolize the four quarters of heaven and of earth.
and the four seasons of the
year.
On
the
subject
of
Anubis
After some interesting beliefs. referring to the view that Anubis was born of Nephthys, although Isis was his reputed mother, he goes on to say, " By Anubis they Plutarch reports
(§§
44,
61)
" 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, "
upon
as
common
to
them both
— and from
it
may be
looked
this circumstance arose
" that resemblance, which they imagine between Anubis and the Dog, "
it
being observed of this animal, that he
" well " be of
by day
as night.
is
equally watchful as
In short, the Egyptian Anubis seems to
much the same power and nature deity common both to the celestial and
as the Grecian Hecate, a
" 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
^'
w m D Z < Ui
o
<
o I-
o UI
Q.
a z <
o < _I
o
z z
o I o UJ
m < u
o Ul
X I-
ANUBIS " breeding "
because Time begets
;
them within
all
265
things out of
bearing
self,
it
were in a womb.
But this is one of those which are more fully made known to those who into the worship of Anubis. Thus much, however,
itself, as it
" secret doctrines " are initiated
"
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
when no
after
Cambyses had
him and thrown him out, so much as come near him,
slain
other animal would taste or
" he then lost the first rank
" hitherto possessed."
among the
sacred animals which he had
Referring to Osiris as the "
common Reason
" which pervades both the superior and inferior regions of the
"universe," he says that " sometimes likewise "
em-Anpu)
;
the
it
first
" as a proper
it is,
(i.e.,
*^ ^^
[I
names expressing the
of these
and
moreover, called "Anubis,
Heemanubis
" to the superior, as the " this reason
is,
%. \||
it
has
And
for
relation
the inferior world.
latter, to
Heku-
,
they sacrifice to him two Cocks, the one white,
emblem
of the purity
and brightness of things above,
" the other of a saffron colour, expressive of that mixture and " variety which Strictly
member
is
to
be found in those lower regions."
speaking,
of the Great
Company
matter of fact his place
and of
Osiris,
who
Anubis should be reckoned as the
is
last
of the gods of Heliopolis, but as a
usually taken by Horus, the son of Isis
generally completes the
divine ^Mtit
;
it
is
probable that the fusion of Horus with Anubis was a political
expedient on the pari of the priesthood who, finding no room in their system for the old
form
god of the dead,
of Horiis, just as they
identified
had done with
then mingled the attributes of the two gods. thus became in the in the old,
aspects
;
ne-^v
him with
his father Set,
a
and
Horus and Anubis
theology a duplicate of the Horus and Set
and the double god possessed two distinct and opposite
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
ANUBIS
266 Procession of Isis he says, " Deities, condescending to "
— that
walk upon human
between
messenger
" alternately a face black as night,
"left
the
caduceus, in
" branch.
feet,
came the
the foremost
rearing terrifically on high his dog's head and
among them
"neck
" Immediately after these
his
right
heaven
and
and golden
waving
—the
day
as the
aloft the
His steps were closely followed by a
" an upright posture
displaying
hell
;
in his
green palm
coav, raised into
cow being the fruitful emblem of the which one of the happy
" Universal Parent, the goddess herself,
"train can-ied 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
The cow was,
were preserved.
symbol of
" the
Isis,
the " sacred things
which contained
"
and embalmed him.
chief characteristics
mother of the god," and the
coffin containing
was the symbol of the sarcophagus of
his relics.
Before these
fitly
Osiris
marched Anubis
and thus we have types of
his two-fold character,
mysteries,
its
of course, nothing less than the
Osiris
and
in his
who revivified him, and of Anubis Avho Had Apuleius understood the old Egyptian
of Isis
ceremonies connected with the Osiris legend and had he been able to identify
all
procession, he
the characters
who
passed before
him
in the Isis
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
ing work of Mr. C.
W.
is
referred to the interest-
King, Gnostics and their Remains, Second
Edition, London, 1887, pp. 230, 279.
(
267
)
CHAPTER XVI
HORUS
CIPPI OF
connexion with the god Horus and IN the sun and the symbol and rising
his forms as the
god of
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.
who placed them
Egyptians,
;
they were used as talismans by the in their houses
buried them in the ground to
protect
and gardens, and even themselves
property from the attacks of noxious beasts, and
and
reptiles,
their
and
In addition to the figures of Horus and of
insects of every kind.
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 with magical texts.
The
by the figures and the texts are extremely old, but the grouping and arrangement of them which are found on the ideas suggested
under consideration are not older than the XXVIth Dynasty; doubtful if this class of objects came into general use very
stelae it is
much
earlier
The various museums
of Egypt.
examples of is
than the end of the period of the Persian occupation
cippi,
undoubtedly
Stele; "^
it
but the
tliat
which
was found
cistern in a Franciscan
sented by
Muhammad
largest, is
of
and
Europe
finest,
See
several
and most important,
commonly known
as the
"Metternich
1828 during the building of a monastery in Alexandria, and was pre-
in the year
'Ali
Pasha to Prince Metternich,
fortunately, enabled to date the stele, for the '
contain
Mettevnielistele, ed. Golenisclieff, Leipzig,
name 1877,
"We
are,
of Nectanebus pi. 3,
1.
48
££.
I.,
— METTERNICH STELE
268
the last but one of the native kings of Egypt,
who reigned from
to B.C. 360, occurs on
it,
and
378
B.C. it is
clear
from several considerations that such a
monument
could have been produced
On
only about this period.
of the stele (see page 271)
we have
following figures and scenes 1.
the
The
solar disk
the front the
:
wherein
is
seated
god Khnemu, who
four-fold
re-
presents the gods of the four elements, earth,
U,
between
and water, resting
fire,
air,
which
supported on a
is
lake of water; on each side of
paws stretched
four apes, with their
out in adoration. to the apes
them are
here,
No names are given but we may find
in a text at Bdfu^ called
:
—
1.
where they
'\
Aaan,
JAAA/\.
2
Hetet-
3.
ra
Sept
\
Ap,
TEN
Qeften,
4.
D o 5.
stand
it
6.
D X
As-
Kehkeh,
7.
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
hand
their
side is a
tanebus standard,
and Side of the Stele.
1
on
figure
kneeling
with the
On
voices.
the
of king
a
before
right
Neclotus
plumes and mendts,
left
is
the
figure
Duemiclieii, Tempelinschriften,
i.,
26.
of
METTERNICH STELE
269
the god Thoth holding a palette in his left hand.
In
2.
this
register
we have
(a)
Ptah-Seker-Asar standing on crocodiles, the gods Amsu and Khepera standing a
^=i
on
lion-headed
pedestals,
Khas,
Thoth,
Serqet
god,
and Hathor grouped round a god
who
provided with the heads of
is
seven birds and animals, and four wings, and two horns surmounted four uraei and four knives, and
upon two
stands
crocodiles,
{h)
by-
who Ta-
by a chain or rope which a hawk-headed god is urt holding a crocodile
about to spear in the presence of Nephthys, and four other
Isis,
deities,
etc.
Horus
holding
Isis
3.
in
her
outstretched right hand, and stand-
ing on a crocodile.
Horus, with a
of Nekhebet.
and a
phallus,
or lakes,
halls
A lion
god.
which
lion,
two
containing
human
on a lake
(?)
Seven
crocodiles.
each guarded by a
treading on a crocodile,
on
lies
Standard
Thoth.
a lion standing
four gods,
back,
its
on the back of a
crocodile, a vulture, a
god embrac-
ing a goddess, and three goddesses,
Horus spearing a crocodile which is led captive by Ta-urt. The Neith and four children of Horus. 4.
the two crocodile gods. seated
upon
serpent.
an
oryx,
A
a lion,
Harpocrates
crocodile
under
a
two scorpions and
symbols
of
Set.
Seven
Side of the Stele.
METTERNICH STELE
270
serpents having their tails pierced
by arrows or
drawn by the fabulous Akhbkh Horus standing on the back over two crocodiles. emblem of Set.
forms
A of
king
animal which gallops
in a chariot
5.
A
darts.
miscellaneous group of gods, nearly
and
Sun-god
the
are
gods
of
all
of the oryx,
of
whom
reproduction
are
and
regeneration. 6.
A
hawk
dwarf's legs, and holding bows and
god, with
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
arrows.
crocodile.
A group
a disk on his head,
and Bes. 7. In
The Horus
Ptah-Seker-Asar.
of gold.
of solar gods followed
backs of two crocodiles, and he grasps in his
by Ta-urt
upon the hands the reptiles and
Horus stands with
this large scene
Serpent with
his feet
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
who here symbolizes the Sun-god at The canopy under which he stands is held up by Thoth and Isis, each of whom stands upon a coiled up serpent, which has Above the canopy are the two a knife stuck in his forehead. and arms attached, and within it by Utchats, with human hands 1. Horus-Ra standing on a coiled up the sides of the god are: 3. A serpent. 2. A lotus standard, with plumes and mendts. papyrus standard surmounted by a figure of a hawk wearing the
the head of the old god Bes, eventide.
—
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, of horns
human
upon which
e.g.,
the oryx and the crocodile, and a pair
rest
W
,
and eight knives.
He
has four
arms, to two of which wings are attached, and in each
he grasps two serpents, 11, two knives, "stability," u,
and "power,"
1;
^«:>^^=';?-^,
and
hand
"life," ?-,
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 From of
the head of the god proceed jets of
him
is
an Utchat, which
is
fire,
271
[1,
provided with
and on each side
human hands and
The Metternioh Stele (Obverse).
The god stands upon an oval, within which are figures of a two serpents, a jackal, a crocodile, a scorpion, a hippopotamus,
arms. lion,
METTERNICH STELE
272 and a
Below
turtle.
this relief are five
rows of figures of gods and
mythological scenes, many of which are taken from the vignettes The gods and goddesses are for the of the Booh of the Bead.
most part solar
deities
in overcoming the
who were believed
to
be occupied at
all
times
powers of darkness, and they were sculptured
on the Stele that the sight of
them might
terrify the fiends
prevent them from coming nigh unto the place Avhere
There
is
not a god of any importance whose figure
there
is
not a demon, or evil animal, or reptile
is
who
it
was
not on
is
and
set up. it,
and
not depicted
upon it in a vanquished state. The texts inscribed upon the Stele are as interesting as the figures of the gods, and relate to events which were believed to have taken place in the lives of Isis, Horus, etc. The first composition
is
called the " Chapter of the incantation of the Cat,"^
contains an address to Ra, for she has
which
"
is
besought to come to his daughter,
been bitten by a scorpion
;
the second composition,
called simply " another Chapter," has contents
somewhat 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 is
similar to those of the
"
who
and
first.
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
principal incident
of
the
Papyrus Swamps.
The
the death of her son Horus, which took place
is
whilst she was absent in a neighbouring city, and
the bite of a scorpion
;
in spite of all the care
hiding her son, a scorpion managed to of the boy, and
it
was caused by which Isis took in
make its way into
stung him until he died.
the presence
When
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 ;
1
/V\AA/V\
Isis
T
METTEKNICH STELE
273
he now bestowed upon her the means of restoring Horus to supplying her with a series of incantations of
irresistible
life,
by
might.
^THTflf P^ n^mm''^'^^^%±
^ify^rp ?t^ ip^^ ^-^SH/->SPMH72^'^^ nr,ni^^^ii#i^'=^
^n^^^^iaP.^HiP^.Tii^^^&r.
;^+;f,
?ttp^T t? ® :i2^tr; r:^Bs<\h^mi''B.nB::iJi ti^^t^mix
^sftP^!^lUPPr=#^Eifr^°^T^?.7^^:i^ETll7ti ;r?'^?^^-r:WE.ri:g:gh.-:^g3i^F.rrr;:^g.v)[P5Xgp^
^ii;'MMMii°^^^ia':^-^^R:iri^^gf^r?^E;-h-<*^5^^
t'^^\^m3'7^'^k7or^rwTmiMrAm\^ir^''i^\i-Hi
^m
:l
:V
irp:£ir
These
Isis
Stele (Reverse).
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 was renewed, his heart once more occupied its throne, his streno-th o II
—
METTERNICH STELE
274 and
all
was well with him.
Heaven and earth
of the restoration of the heir of Osiris,
rejoiced at the sight
and the gods were
filled
with peace and content.
The whole
Stele
on which these texts and figures are found
is
nothing but a talisman, or a gigantic amulet engraved Avith magical forms of gods and words of power, and
it
was, undoubtedly, placed
some conspicuous place in a courtyard or in a house to protect the building and its inmates from the attacks of hostile beings, both
in
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 effect.
Stele
A
fail to
produce a
like
knowledge of the gods and of the magical texts on the
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 we
IF the
consider for a
moment
it
will at once be apparent
from
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
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 gods,
;
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
importance of the
political
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 Sais, Bast of Bubastis, and it is very probable that Osiris and his cycle of gods, though perhaps under
were
different names,
Vth Dynasties
also of
the cult of
Libyan
origin.
Under the IV th and
Ra, the Sun-god, spread with great
rapidity in the Delta and in the neighbourhood of Heliopolis, and his priests, as Ave
have seen, obtained almost kingly influence in the
QETESH AND ANTHAT
276 country.
There
no reason
is
worshipped in the
earliest
for
doubting that the Sun was
times in Egypt, but the form of his
by the priests of Heliopolis, from that which was current in other
worship, as approved and promulgated
appears to have differed parts of the country, of
and
an Asiatic character.
it is
probable that
it
possessed something
The foreign gods who succeeded
The goddess Qetesh standing on a
lion
in
between Min and Eeshpu.
obtaining a place in the affections of the Egyptians were of Libyan
and Semitic any
deity,
and there
no evidence that they borrowed except Bes, from Nubia, or the country still further to origin,
is
the south of Egypt. First
among
the foreign deities
who
are
made known
to us
ANT HAT by the Egyptian whio
inscriptions
is
called the lady of heaven,
is
who was
277
Anthat,
"
1
Q
^
Pn
^ goddess
j^
and the mistress of the gods, and
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
woman
in Egypt.
She
is
depicted in the form of a
seated on a throne or standing upright
position she grasps a shield and spear in her right
;
in the former
hand and wields
Anthat.
a club in her
left,
and
in the latter she wears a panther skin
holds a papyrus sceptre in the right
hand and the emblem
of "
and "
life
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 in her
'
left.
Variant forms of her name are Annuthat,
'y^ V^ ll
O
'J
cn |?n
'
^^^ Antit,
'ASHTORETH
278 towns,
Bath-Anth,
e.g.,
"^ *^~^ s=»
[a]
I
J^^^ %, were
and Qarth-Anthu,
^^v-^c^j^q^
The
dedicated to her worship.^
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 ^ 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 caU one of his daughters BanthAnth, (^^Ji'T"]
^1;
1
daughter of Anth.
i-6-,
note in passing that a goddess called Antheetha, is
we may
Finally p^v^^^
I
'J
(m
'
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.
—»—
^
(1
Egyptian
|/\
'
texts,
Anthat
with
connexion
In
^•^•'
'Ashtoreth,
and she
is
^^ ^^ S^ ^ ^
the goddess
is
of a lioness,
is
^"^^ il
Magna"
^.^
The
Egypt
at
(Edfu),
is
P
Conformably to
surmounted by a
chariot drawn by four horses and foes.
sometimes
mentioned
^
disk,
drives
with the head
and she stands in a over
her
prostrate
of Astharthet
flourished in the Delta, at least, until Christian times.
however, have been introduced into Egypt beginning of the XVIIIth Dynasty, and
I
this description
was comparatively widespread the time when the priest-kings began to reign, and cult
in
P:^
woman
represented in the form of a
which
Asthaethet,
goddess
called " mistress of horses, lady of the
chariot, dweller in Apollinopolis
'^^
the
much
in it
It cannot,
earlier
than the
was probably not well established until the reign of Amen-hetep III. In a letter from '
2 5
it
W. M., Asien mid Europa, p. 195. Tomheau de Kliem (Memoires Miss. Arch. Fr., torn,
See Muller,
See Aeg. Zeitschrift, 1869, p. 3
ff.
;
Naville,
v., p.
368).
Mythe d'Horus,
pi. 4.
'ASHTORETH
279
Tushratta, king of Mitani, to this king lie 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
and he seems to indicate that her worship in Egypt had and begs Amen-hetep to make it to increase tenfold.
father,^
declined,
From
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. this it
In Egypt Astharthet, or Ashtoreth, or Ishtar, was identified with one of the
forms of Hathor, or
Hathor,
early
Isis-
the
in
XVIIIth Dynasty, and she was regarded both as
a Moon-goddess, and
and destroy-
as a terrible
ing goddess of war.
As
a war-goddess she was the driver
of
the
rampant
war-maddened horses and the guide of the rushing
on the
chariot battle,
and
of
field
this considera-
tion shows that as a goddess
of
horses
unknown
she
was
Egypt before the XVIIIthDynasty. The Egyptians learned to employ the horse in war from the Semites in
and their knowledge of the value for
drawing war-chariots
is
'Ashtoreth.
of the Eastern Desert,
of that animal for charging
not older than about B.C. 1800.
Closely akin to Astharthet was the goddess Qetesh,
who was
and
\
^^ TL
,
also called the " mistress of all the gods, the eye of Ra, '
The Tell el-Amarna Tablets
2
Variant, \
^^
V^
3
,
in the British
Qetshu.
Museum,
p. xlii.
'
AASITH
280 without
^
second,"
a
.=^
§
O 111
^ "^ ^ -^
'
was regarded in Egypt as a form of Hathor, She is the goddess of love and beauty, and as a Moon-goddess. represented in the form of an absolutely naked woman, who stands She, like Astharthet,
upon a
lion
;
on her head she wears a crescent and
prove her connexion with the Moon. of Qetesh depict her in the
same
The
O, which
disk,
later representations
but they give her the
attitude,
peculiar headdress of Hathor, and she wears a deep necklace or collar
and a
by two
tight-fitting
straps,
garment which
is
held up on her shoulders
and which extends to her ankles.
hand she holds a mirror
and
(?),
serpents.
In her right
It
important
is
full face.
is
always a stele
Museum (No. goddess, who is
see the
called
"Kent (^^Pp,),
heaven,"
between
standing
Amsu,
appears
she
triad,
but
to
it is
191),
here
lady of
on
^p,
and Reshpu, and
to
On
in the British
we
two
in her left
note that, like Bes, she represented
and
lotus flowers
a
lion
or
Min,
gods
Avith these
form a Semitic
not clear which of
two gods was her which was her husband.
these
son,
and
In any
Qetesh must have been worshipped as a nature goddess, and case,
Qetesh.
it
was probably the licentiousness of her worship, at all events in which gave to the Hebrew word ^^'JJ? the meaning which
Syria, it
bears in the Bible.^
Another foreign goddess of
who
is
interest is
Aasith,
^^ P
WlP
represented in the form of a woman, armed with shield and
club, riding a horse into the battle field.
'
Gen. xxxviii. 21, 22
^
Asien
unci
Europa,
;
Deut.
p. 316.
xxiii.
18
;
Numbers
In her Miiller xxv. 1
;
Hosea
iv.
^
sees a
14.
BAR-BAAL
281
female form of the hunter Esau, YW, who, under the form Usoos,
was regarded
as a
god who wore skins and was appeased by means
of blood offerings. desert
clear
is
That she was a goddess of war and of the relief, which is found on a stele near the
from a
building beside the temple set up by Seti
I.
at Red^siyeh in the
Eastern Desert, on the road to the gold mines of Mount Zabara.
The
greatest of all the Syrian gods
J ^')y
was Bar, ^J^?'3,
,
or Pa-Bar,
to the
^ J ^^^^
Bar appears
of the Hebrews.
known
to
i-e.,
Egyptians Baal, the
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
To the Egyptians
heat of the sun and blazing desert wind.
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 Of battle they regarded him with a certain awe and reverence. 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
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 that they
god
existed.
Here goddess
for
the
Bairtha,
Tchapuna,
|
Sephon, who
"^ e may
sake of convenience
may
J^^i])^^)
Ba'alath,
\
1
^'
i-^v
^^ ^^^^ Bairtha
be mentioned the or
Bfiltis,
of
Tchapuna or Ba'alath-
be regarded as the female counterpart of the
Ba'al-Seph6n of the Hebrew Scriptures, but not as the wife of Bar.
RESHPU
282
The
city here referred to is
Another
xiv. 2).
" Northern
^
and
(see
Exodus
same name was situated in
city or district of the
Phoenicia,"
'figlath-Pileser II.
on the borders of Egypt
mentioned in an inscription of
is
under the form
Sa-pu-na
Ba-'-li
'^'^
>~^J ^*-Hf~
>-fc^y*^T- ^^ ^ 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,
ships an evil
and these are invoked to bring down upon the
wind which
both them and their rigging.
shall destroy
In this fragment allusion
made
to
Baal Sameme (o;?^
and -Baal Malagi, and
all
':'^?)
three are
be the "gods across the
said to river,"
also
is
^J J^v^
t:]}
^t^^
]}
J^,
ildni ehir ndri.^
On
the stele
Museum, No. been
said,
D
%
Jj
;
the British
as has already
we meet with another
god
Syrian
191,
in
his
Reshpu,
^^
cult enjoyed a
wide
called
popularity in Syria, where he was
regarded as a god of war.
Signor
Lanzone compares him to the Apollo
Amyclaeus of the Greeks.^ In the Egyptian texts he is described as the " great god, the lord of eternity, " the prince of everlastingness, the lord of two-fold strength " the '
company
of the gods
;
among
great god, lord of heaven, governor of
the gods, n
e
D
^
Mill-
'
Muller, Asien und Europa, p. 315.
^
I
'
IHzionario, p. 483.
owe
this reference to
The
chief centre
of his Avor-
Mr. R. C. Thompson of the British Museum.
'
SUTEKH-GODS ship
was
at
Het-Reshp,
^^ 3
[1
,
283 Delta, but
in the
very
is
it
many small provincial He is represented in the
probable that he was specially worshipped at shrines on the eastern frontier of Egypt.
form of a warrior who holds a shield and spear in a club in his right
the base of which
his left hand,
and
on his head he wears the White Crown, round
;
Above
bound a turban.
is
ing from his turban,
is
his forehead, project-
the head of a gazelle, which appears to be a
very ancient symbol of the god, and to indicate his sovereignty over the desert.
known
Reshpu
is
who was
connected with the god
under the
to the Phoenicians
name
doubt, a god of burning and destructive
of
fire,
and was, no
^ii>7.,
and of the lightning.
Opinions differ as to the pronunciation of the name ^^2y some reading " Reshef,"
i.e.,
"lightning," and others " Rashshaf,"
" he
who
tion
Reshpu supports the
view
it
shoots out fire and lightning
I
Mliller,^
%^
;
i.e.,
the Egyptian transcrip-
opinion, and from every point of
seems to be the correct one.
The existence by
first
"
^ ,
Scriptures
;
who sees
god has been pointed out
of yet another Syrian
in the
Egyptian Atuma, equivalent
the
of
fl
^
the
^ a—
or
Athuma,
of
the
Hebrew
d,
D'~t!<
the female counterpart of the god appears under the
form of Atuma,
^ ^ --^ J
Finally,
•
among
the
Western
Syrians Miiller has quoted the existence of two goddesses called
Enndkaeu, In the
5^^^^ list
,
^, and Amait,
of the gods whose
names are found
the copy of the treaty which Rameses the prince of the Kheta, are found a o-ods of
various
cities,
II.
number
at the
made with
end of
Kheta-sar,
of Sutekh, I \>
among them being Sutekh
2^
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
Asien und Europa, p. 316.
BES
284 Sutekh was supposed
Set.
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
Among
known
the foreign gods
mentioned Bes,
^
I
J
and prayers.
of offerings
,
who
according to some
according to others of African origin that the
name
of the
Egyptians
to the
god appears
^
;
usually
is
is
of Semitic, and
we may
note, however,
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 caUed " Besa
He
or "Basu."^
"
usually de-
is
picted in the form of a dwarf with
a huge bearded head, protruding
tongue,
brows and
shaggy eye-
nose,
flat
hair, large projecting
long but thick arms,
ears,
bowed
legs
round
;
and
body he
his
wears the skin of an animal of the panther
and
tribe,
down and
usually
ground behind him he wears
its tail
a
tiara
hangs
touches
on
;
of
his
the
head
feathers,
which suggests a savage or semi-
He
savage origin.
sometimes
is
draAvn in profile, like the other
Egyptian gods, but usually he appears <^6ss
Bes.
full
Qetesh.
face,
and the dance he represented playing
and in
hands
his
tunic,
'
upon a harp
destroying force
a
as
which
Miiller,
as
;
is
Asian
;
Europa,
sometimes
god of war and slaughter, carries two knives
appears
round p.
as a
is
of music
nature he
of
a warrior he
fastened unci
^
like the god-
As a god
his
310
;
in
a short
body by a
belt,
Wiedemann, Religion of
military
and he the Ancient
Egyptians, p. 159. ' ^
J
I
V
'
^^^'
J "^s I' '^^^ ~
Lanzone, Bizionario, pU. 76, 77.
"^^^^^
Cynailurus; see Aeg. Zeit.
ii.
10.
BES holds in his Figui'es of
hand a
left
and a short sword in
shield
his right.
Bes are found carved upon the handles of mirrors, on
Icohl vessels,
and on pillows,
of
all
he was associated with
at least
285
which indicate that in one aspect
rest,
and
joy,
and pleasure.
From
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 a
places wherein children were born, and he seems to have been
regarded as a protector of children and youths, and a god
who
them pleasure and amusement. According to Miiller,^ two figures of the god were found at Kahim, and, if these really belong to the period when that city was flourishing, Bes must have been honoured there as early as the Xllth Dynasty. Taken by itself, however, this evidence is not studied to find
worth a great deal, because the figures may have been placed in the
Kahun during burials of a much later date. One of the oldest tombs
at
representations
of
Wiedemann has found
Bes,
pointed
a relief in the
in
temple of Hatshepset Bahari,
as
at
where he appears
Prof.
out,
is
famous
Der
al-
in
the
chamber wherein the birth of the queen is supposed to be great In this chamber taking place.
Meskhent, the goddess of birth, presides, and we who act as midwives to the queen of Thothmes
see the goddesses I.,
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-urt, 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
magical protection, princess
is
¥
,
upon the emblem of
"What Bes and Ta-urt were to do for the
not apparent, but as '
fore legs
we
find one or both of these deities
Lanzone, Dizionario,
p. .310.
BES
286
represented in the lying-in rooms of Egyptian queens, that their presence to
mother and
of the
Book of
of the
the
In the Heliopolitan and
Recension this god
is
the
Theban Recensions
of Bes does not occur, but in one
Dead the name
vignettes to
clear
to be of great importance both
was considered
child.
is
it
cxlvth Chapter
(§
xxi.)
Saite
of the
seen guarding one of the pylons of the house
At some period under
of Osiris in the Underworld.
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.
he wore the lock of hair, which
"
who maketh
or Harpocrates,
symbolic of youth, on the right
is
Ra-Temu he was given the withered cheeks of an old man. On the Metternich Stele we see the Old Man who renews his youth, and the Aged One
side of his head,
and attributes head of the "
As Horus,
and
as
himself once again a boy," placed above
Horus, the god of renewed
and of the rising sun, to show that
life
the two heads represent, after
that of
all,
only phases of one and the same
god.
After the
we
XXVIth Dynasty and
during the Ptolemaic period
numerous examples of Avhich 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 from certain bronze
find
On
Horus.
figures,
the Metternich Stele (see above, p. 273)
we
see
wearing the plumes of Shu and of the other gods of light and
and the horns of
Amen
or of the
Ram
him air,
of Mendes, and above these
emblem of million of years, and he holds emblems of sovereignty and dominion which besides serpents, which he crushes in his grasp. He
are eight knives and the in his hands all the Osiris holds,
stands upon an oval wherein
Typhonic lord of
beasts,
them
Booh of
the
all.
and we
may
are
grouped specimens of
all
the
gather from his attitude that he
is
In the vignette to the xxviiith Chapter of the
Dead a monster,
Avho
somewhat resembles Bes,
is
^
mtimmi
i
Eg.gagywg?ag»:
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
no indication in the text seems very probable that it
is
sideration the creature has a hair, but, although his
show who
to is
body
is
monster
this
There
left. is,
but
it
Bes. In the vignette under conhuge head with long and shaggy 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
from him.
The papyrus
uben-f, which
is
which
in
preserved in
it is
Paris,
found,
viz.,
it
away
that of Nefer-
probably dates from the
XVIIIth Dynasty, and if the monster be really Bes, or some such form of him as Hit, | |1(| ^ H, it is important to note that he had ,
found a place in the Theban Recension of the Booh of that early period of It
is difficult
its
the
Dead
at
history.
to understand the change of
view on the part of
the Egyptians which turned the god of mirth, and laughter, and
an avenging deity, but it may be explained by assuming that he only exhibited his terror and ferocity to the
pleasure into
wicked, while to the good in the Underworld he was a true friend
and merry companion. Bes
jDeriod,
is
In the texts, especially those of the late
sometimes mentioned in connexion with Neter Ta,
or the " Divine Land," or " this
name
is
also used in
Land
of the God,"
is
of Arabian origin.
for his characteristics are
Asiatic deity.
The
Arabia, and as
connexion with Punt, and
the adjacent lands, attempts have been
god
i.e.,
This
place where the dwarf and
applied to
to prove that the
however, extremely improbable,
is,
much more
figure of
made
is
those of an African than
Bes suggests that
pygmy
his
home was
were held in esteem, whilst
head-dress resembles those head-dresses which were, and
still
a
his
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, called the "
period, courts.
were brought from
this region,
which the Egyptians
Land of the Spirits," to Egypt in the early dynastic when kings of Egypt loved to keep a pygmy at thenThe earthly kinsmen of the god who lived to the south
MERUL
288
Egypt were, no doubt, Avell known even Egyptians, and as the dynastic Egyptians were
to the predynastic
of
with the figure of Bes those of the late period
at all times familiar
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
great distance from animal's
which
tail,
Egypt
or south-east, and settled in
east,
modern
the
city of
Kena.
no Bes wears an
a striking characteristic of the early
is
at
men
of
when once
Punt, but so does every Egyptian god, and every god,
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. African, and
name
conception Bes
In his original
his cult in
Egypt
is
certainly
is
coeval with dynastic civilization
;
god continued in use long after he himself was forgotten, and some famous Copts bore it, among them being the
of the
B^sa, the disciple of the great
A
Nubian god of
Merul
or Meril,
son of Horus and
%
^-^ol
Isis
'|'
^
.2^, or
<=>
local
M
importance
_2=&,
member of ^ ^^^©, a city
Telmes,
marked by the modern
is
Shenuti, cyerrovi".
and of some
he was the third
;
the city of Termes, or
which
monk
interest
village of
he was the third
member
of the local triad,
the
the triad of
the
KaMbsheh
situated about thirty-five miles to the north of Syene. also
who was
is
site
of
in Nubia,
At Dabod
which consisted of
Seb, Nut, and Merul.
Lanzone
^
he
is
In the figures of the god reproduced by depicted in the form of a man, with or without a
White Crown with plumes, or the triple crown composed of a pair of with two plumes and a solar disk between them, and uraei.
beard, and he wears the
crown with horns and horns,
His
titles
are
:
— " Great god, governor
Mountain," 1 |
Telmes,"
uraei, or a
^
"^ ^'
[v:h]
|
^
;
'^c:^
'^ |
the two lands of the West,"
1
" son
(or dweller in) the
of Horus,
^^ ^^;
" Great
great god,
lord
of
Sekhem, governor of
f'^^^f^^^;
Dizionario, pU. 122, 123.
White
" Beautiful
U
,;
,
FOREIGN GODS
^ 1 k^ z= ^ ^- ^ ^ ''^
-^^
boywhoproceedetlifromtliesonoflsis,"
|
and "holy child of the son of
=4-
Osiris,"
289 '^
jl
^
^
text quoted by Brugsch^ speaks of Merul as coming from Ta-neter,
H 1
1
*^® ^^^*^ °^ ^°^^ ^^^^^ °^ *^® southern end of the
"^•^•'
Qfi^'
Red Sea, and the coast of Thus it seems that Merul
Africa which
is
not of Egyptian origin, and
is
probable that the Avorship of the god
name
variant forms of his
^
-gs.
uter
—
^
and
are
:
— "^^
<=>1
^^^~^
or ""^^
,
first
Telmes and Philae
was rebuilt by Augustus on the ruins of the
'^^
.Ss,
1
name
classical
of
god were the former place the temple of Merul
at
;
is
Menruil, Menlil, and Mer-
i.e.,
',
T
it
The
very ancient.
is
two of these was formed the Mandulis. The centres of the worship
from the
;
the god at
M 5^,
further to the south.
site of
an
of the
earlier building,
but the
shrine of the god at Philae, which stood behind
little
the colonnade of the Temple of Ari-hes-nefer, suggests that the
work
building was the
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 forward^ to the effect that several of the gods of Egypt were worshipped as idols
by the Arabs
the Egyptian god Tern, ^^^ ^^^
Tehuti (Thoth),
Ya'uth, ^^. 'AzzA, ^j^\
;
Ji>
Ba'al,
;
J«>
^, =
;
Hap-re,
,
^
^
;
^W
'^
J
^, = Habal,
J q ^ ^^ = Buwanat,
and
The theory
;
,
''
See Bnigscli, GeograpMe, p. 964. See
Akmed-Bey Kamal, Les
(Recueil, xxiv., p. 11
—
ff.).
;
Uatchit, 1
Icloles
""^^
;
Bennu,
so on.
^ ^ ^^
lusaas,
Lat,
is
si'Cy. ;
J.^; Bes,
Bar,
et
les
hh
1)(]
Bivinites
O
<
Jp^
J ____^
of interest, but
Arahes
this
Arabic idol Tim, r^
Menat, sU- Meteni,^
'
^
II
,
^ = ^ ™ = g^
Reret,
Menat,
^ = the
Ta'ut, -^^^
^
Med AN, cW\ Buss,
;
According to
of the pre-Islamic times.
^
beyond a
£gyptiennes
FOREIGN GODS
290
certain similarity between the Egyptian
and Arabic names
proof has been brought forward in support of
it.
It
is,
little
of course,
that the knowledge of several of the gods and should have found its way into Arabia in early Egypt goddesses of We know that times indeed this is only what is to be expected. already in the Ilird 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 From Sinai the knowledge before the close of the Vlth Dynasty. possible
quite
;
and Sept, and of other Egyptian gods worshipped at Sarbut al-Khadem and other mining centres would spread to the north and south, and it is tolerably certain that it would reach of Hathor,
every place where the caravans carried torquoises
Under the Middle and
New
Empires
this
for
barter.
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.
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 probably indigenous, and the pre-Islamic tribes being Semitic, their gods would be, naturally, of a character quite different from that
Before the theory already referred to can be accepted
it
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 of the gods of Egjrpt,
for all periods of
Egyptian history,
mth
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
exceedingly doubtful
it is
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 if
their cult to their spiritual needs which, after
teen those of nomadic desert
tribes.
all,
can only have
—
.
(
291
)
CHAPTER XIX
MISCELLANEOUS GODS The Gods op the Twenty-eight finger-breadths of the
I.
Royal Cubit 1.
Ra, O.
16. Sep,
2.
Shu, p.
17.
Hbq,
18.
Armaua,
19.
Maa-en-tef,
3.
Khent,
4.
Seb,
^. \a\
£S.
'^. O".
5.
Nut,
6.
Asar,
7.
AST, j^.
8.
Set, ^^-J.
21.
9.
Nebt-het, TT.
22. Septu,
10.
Herd, ^.
23. Seb,
11.
Mest,
12.
Hap,
13.
Tuamatep,
14.
Qebhsennu-f,
27.
Amsu
15.
Tehuti,
28.
Uu,
^fl^. -<E>-
Q
20. Ar-ren-f-tchesep, 1]
.
^=.
'^^. a
Hak(?)
.iSi.
/\^|v,-
-^Ic.
24.
An-Her, H F=q.
25.
Her-aua,
^^
J
26. Sheps,
^. (or
Min)
^^.
(|
^
MISCELLANEOUS GODS
292
II.—The Gods and Goddesses of the Days of the Month. 1st 2.
hour of the
1st
day of the Moon
:
Shu,
(^
£T
.
— MISCELLANEOUS GODS Montli 2.
3.
Deity
=
nAoni
God
o
=
A.ecjup
5.
xo'^K
=
TcuRi
=
xiBXip
=
7.
cI>Aiuierfcxje
=
8.
cl>A.pJUOY^I
=
9.
nA-^curr
=
iO^
?
God
Amsu, or Min^
^ o
God
Rekeh-ue*
Q o
God
Rekeh-netches
o
Goddess Rennutet
^ o a,
"^I
Goddess Sekhet^
o* c.
6.
Ptah-aneb-res-p'
Goddess Het-heet
o" 4.
293
Q
God
Khensu Khenthi^
10.
nAturtj
=
God
11.
Bnnn
=
Goddess Apt'*
12. AJieccxipH
=
God
Q o
AAAAAA
1
Heeu-khuti'
The Biuthdays oe the Gods and Goddesses of the Five
IV.
Epagomenal Days. 1.
Day
L
2.
Day
II.
^CX? g^
on, lUi
1
2
*
Variants, awva^
® ^
Var.,
M
,
<©>
Var.,
The Birthday
of Osiris.
The Birthday
of Horus.
Menkhet and ^3^
DO a
Heb-Ipt.
O
^
,
3
BIa-hbe-ka-hEB.
O
W
Var.,
J
J,
Shef-bbti.
Makhiae.
^
,£? ^
Variants,
,
Heru-khent-khatith and 'vX^
(J
Hbb-Antbt. ^
7
Variants,
(I
U
^
,
Variants, -^1)^ ^217
Apt-hent and
1
'^:SIP
(I
X
I
,
Heb-api-hent-s.
Apt-Renpit and 'vlZ^ pT Heb-tep. ,
294 3,
MISCELLANEOUS GODS
— MISCELLANEOUS GODS The Gods and Goddesses who watch before and BEHIND OsIEIS-SeEAPIS DUEING THE TwELVE HoUES or THE Day and oe the Night.
VII.
By Day
295
— MISCELLANEOUS GODS
296 2.
The South Wind was
called Shehbui,
or
Jw J
ra
ra
West Wind.
South Wind.
3.
0=:= 4.
The East Wind was T
called
H^© Henkhisesui, Q^|'|'-^i^» ^^
I
The West Wind was
called
Hutchaiui,
§
^^ i
ijl]
^V^
,>
;
o^"
itll. X7
East Wind.
IX. 1.
Saa,
I
East Wind.
The Gods oe the
Senses.
"^\^'^- '^^ j\, the god of the sense of
Feeling and of knowledge and understanding,
is
Touch or
depicted in the
MISCELLANEOUS GODS
297
ordinary form of a man-god, and he has upon his head the sign
^m,
which
mentions of is
symbol
the
is
of
One
name.
his
the
of
earliest
god occurs in the text of Unas (line 439), where it said that the dead king has " taken possession of Hu and hath
gained r H
this
mastery
the
^^
-%
'
^"^
over
s^ ^"^^
Saa,"
|
^ -^
P
?^
^
*^® 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 Balance, and he is mentioned in the xviith Chapter
in the Great as one of the
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,
gods
God
of God of the Touch. Intelligence.
God
The gods
which he declared (vidu, Q
(]
God
of
%
:
)
to be "
of the Senses.
Mau,"
x u
that which he made.
y t^;
because
it
was "like
"
Saa with Thoth, and Sheta,
and Tern formed the " souls of Khemennu " (Hermopolis),^ and Saa had a place in the Boat of Ra (cxxxvi.B 12), with Hu and other In Chapter clxix.
gods.
members '**' )
for
8 '
him
is
of the deceased °
(line 19),
by
<:^^ , although
unknown
;
Saa
is
declared to protect the
his magical powers,
(1
v^
^m 3
what he was exactly supposed
in this passage
he
is
to
l\
do
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
of
Seeing. Hearing.
have been begotten by Seb, and to have been brought forth by See Chapter
cxvii.
MISCELLANEOUS GODS
298 the
company
reason
The
why
of the gods,
he
this statement supplies us
with the
grouped among the 'gods of the cycle of
is
make
texts
and
it
clear that
Osiris,
Saa was the personification of the
whether of a god or of a human being, and the deceased coveted the mastery over this god because he could give
intelligence,
him the power
to perceive,
and
end of the clxxivth Chapter n [^
"^ "^ "^ ^^
Amenti
of
Ra,"
H (]
to understand.
At
the
(lines 16, 17), a " Great Intelligence,"
and
Saau-ur,
,
and
to feel,
^ .^
J-
^
an
^W'
of
the
Saa-Amenti-Ra,
are
" Intelligence
mentioned. 2.
§%^"^J,
Hu,
or
the god
""^^ij,
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 Like forth her son Horus in the papyrus swamps of the Delta. Saa, the fell
Hu
god
came
into existence
from a drop of blood which
from Ra when he mutilated himself.
Hu
Avas,
however, not
only the personification of the sense of taste in god and man, but
became the personification of the divine food upon which the the beatified saints lived in heaven. Thus in the Ixxxth Chapter of the Booh of the Dead the deceased says, " I " have taken possession of Hu in my city, for I found him therein," also
gods and
and
in Chapter clxix. (line 22)
in thy
mouth."
it is
In some passages
it
said to the deceased, " is
difiicult to
Hu is
decide whether
the hu mentioned in the texts refers to the god of the sense of Taste, or to the divine food hu. 3.
Ma a,
j^ Jj, the god of the sense of Sight,
the ordinary form of a man-god, -=s>-,
which
symbol of 4.
is
his
,
Setem,
which
is
his
depicted in
head an
eye,
both the emblem of his chief attribute and the
name.
in the ordinary
^
who has upon
is
^
,
the god of the sense of Hearing,
is
depicted
I
form of a man-god, who has upon his head an
ear,
both the emblem of his chief attribute and the symbol
— MISCELLANEOUS GODS
299
of his name. relief
The gods of the Four Senses appear together in a 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 Herukhent-khathet the king stands in front of the boat and is offering ;
Maat,
^,
to the god.
Behind him are the gods
of the senses of
Taste and Touch, and behind the boat stand the gods of the senses of Sight
An
and Hearing.
god
interesting variant form of the
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
dweller in Pa-Shu of strength."
" (i.e.,
Dendera), and
calls
as
" the
the " bull, lord
him
^
The Soul-God.
X.
The mythological and
religious texts contain indications that
the Egyptians believed in what Soul,"
god
describes the
which they
called
Ba,
may
^\
3
be described as a " World;
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,^ a Soul of Seb, a Soul of Tefnut, a Soul of Osiris, and " the Soul of the Great Body which In the Booh of the Dead (xvii. 109 ff.) is in Sais, [i.e.,] Neith." the of Ra and the Soul of Osiris together that Soul we find form the double divine soul which inhabited the Tchafi,
^^
'^^^^
^^"^^ Jj Jj who ,
dwelt in Tettu.
The existence of a
World-Soul presupposed the existence of a World-Body, which and the type of this was, is of course the material universe ;
according to the priests of Heliopolis, the body of Osiris, and according to the priests of Sais, the goddess Neith in other cities ;
the priests, no doubt, identified the World-Body with their local Men and gods were supposed to contain the same component gods. parts.
1
Man
possessed :~1.
Dizionario, pi. 384, No.
2.
A
physical body
^
(^"^j
khat).
2.
Brugsoli, Diet. Geog., p. 776.
A
MISCELLANEOUS GODS
300
^',
soul ("i^, or ha). 7.
9.
5.
An
la).
3.
A heart
('^,
intelligence
ah).
(^,
^'
/^^«)-
4.
A
double (U,
Power (y,
A shadow (T, khaibit). 8. A spiritual body A name (^^^, reii) and the gods possessed
a
(|1
seJchem).
| g,
sa^).
divine counter-
;
AAAAAA
^
"^ Thus Khepera was "strong in his heart when he began to create the world, and according to one version of the Egyptian legend of Creation this god Avas united to his
parts of all these.
A
god had only one heart and one shadow, etc., but he might possess several souls and " doubles," and we knoAv that the shadow.
souls
Ea were seven
of
The names 2.
Nekht,
of
9.
Sept,
"sight." 14.
7.
Hu,
Uatch,
5.
m,
Sheps,
(^,
||,
I, "vigour."
6.
Setem,
•>=,
3.
"wealth."
"splendour."
^, "hearing." Similarly
4.
Use,
Tchefa, "^^j "abund"interment."
"ij^^,
1].Maa,^2=-,
Tet, |, "stability."
10.
"taste."
"intelligence."
_Si),
Senem,
8.
doubles fourteen.
his
Heq,
1.
Khu,
" provision."
12.
—
were:-
"strength."
^=/I,
i, "power." ance."
these
number, and
in
last
^,
13.
Sa,
the
texts
"intelligence."
show
that
the
Egyptians believed in the existence of a divine Khtj, and of a divine SEKHEii, etc.
XL
Goddesses and Gods oe the Twelve Hours of the Night. Goddesses.
Hour
I.
II.
^^ t r.^
^
-^/\^^
Ill-
fe^
IV.
___
Nebt-thehent.
•
•
.
.
.
^ (^ V -^k
]
.
Saeset.
^eher-tut. .
.
.
Aa-shept.
o »r^--^^^Y<^^-
MISCELLANEOUS GODS
301
Goddesses.
Hour
V. VI. VII.
VIII.
IX.
Neb-ankhet.
^
^=^
tcheser-shetat.
^^Q^t-
Her-tep-ajja-her-neb-s. •k
Mert.
^
^
Neb-senti.
X.
^ o
XL 4.
Mux- NEB-SET.
^
^
Khesee-khemt.
A'VWvA
XII
°
JJJ
^ O
^
Par-neferu-en-neb-set.
Gods.
Horn'
I.
^ <=> f\\^-k
Khepera. Ab-em-tu-e.
III.
-,1,1,1*
Neb-neteru. •
An-mut-e.
IV.
Bapi-e.
VI. VII.
(3^^
Heeu-sbati.
^
Seker.
Heeu-her-khet.
VIII.
IX.
X.
•k
^^ 1^
Maa-hea. Pesh-hetep-e.
Ka-taui.
Ka-khu.
— MISCELLANEOUS GODS
302 XII.
—The
Goddesses and Gods op the Twelve Houes OF THE Day.
Hour.
II.
-ps.
NUNUT.
.
.
Semt.
^ o
.
.
'
III.
o
"^ s
IV.
\7
^
®
o
Ahabit.
VII.
.
Shu.
.
Hu.
.
Satj.
^i'
.
Q
Tehuti.
Heeu-em-au-ab.
o
Khepertj.
© o %=^
"]
Nekiu.
(3
VIII.
©
Mak-nebt-s.
.
JSTesbet.
Jo
YI.
p.l
Seshetat.
V.
IX,
Gods.
Goddesses.
hi
Khensh.
Tcheser-shetat.
Ast.
Sati-aeut.
Heq-ue.
C)
MQ ^1M-JO
X.
^'
Maa-ennu-am-
KHEPEEU. XII.
UAA.
fow.:^^ Hap-tcheseets. The Planets and theie
XIII.
Jupitee,
1.
the "star of
under the XlXth
\/
V\
^ \/
""'
D
f=,
,
^^ ^
,
Aa-am-khekh.
and
XXth
Gods.^
South,"
the
Dynasties
>k:
i^, was
called
Heed-ap-sheta-taui,
and in the Graeco-Roman period Heru-ap-sheta, or Heru-pe-sheta,
^
Jj
Q
""^^
^
.
This planet
was without a god. Satuen, the " star of the West which traverseth heaven,"
2.
D :^
w
I
I
ifii
1
1^
" '=^ ^
was
called
" Heeu-ka-pet,"
See Brngsch, Thesaurus, p. 65
fi.
;
Aegyptologie, p. 336.
I.e.,
.
MISCELLANEOUS GODS " Horus, Bull of heaven," under the
and
^
in
^^
^
3.
1
'
XlXth and XXth
Graeco-Roman
period
^^ ^^ i<
The god
^^^
•
Dynasties,
Heru-p-ka and Heru-ka, was Horus.
of this planet
Mars, the "star of the East of heaven,"
^ |]
^,
which
described as the " [star] which journey eth backwards in travelling,"
is
1
the
303
\
^_^ ^sJ
the
^^
^
^
XlXth and XXth
" Heed-tesher," this planet
and
AsAR,"
XXth
==-,
Heru-ehdti,"
I.e.,
'
the
Red Horus."
called Sebku,
period.
I
J
ffi
The god
:^
of this planet
,
under the XlXth
and " Pi-neter-Tuau,"
i.e.,
the
called
\\
star
^Tf^,^ in the
^ I
i<:
.
the Bennu-
^^^^^ *^^ XlXth and
As an evening
i=L
J
was Set,
The god
a
I
called the " star of the ship of
PJ^i^i^J"o"5^' Dynasties,
^
MS, or Sebek,
Dynasties, and Sebek,
Venus was
Osiris.
of
Jupiter.
morning," in the Graeco-Roman period.
was
^°, under The god
Saturn.
Mars.
MercTuy.
Graeco-Roman 5,
called "
Dynasties, and in the Graeco-Roman period
__
Mercury was
XXth
was
was Ra, O.
Venus
4.
y:\,
Venus was
^Var,p^^=^(]^^.
"god
of the
of this planet
Seat uatitha.
—
—
MISCELLANEOUS GODS
304
The Dekans and their Gods/
XIV.
Ptolemaic Variants.
The Dekans. 1.
Tepa-Kenmut ^
2.
3.
ATP
A
Q *
i:?
1.
AA/^A^
Tepa-Kenmut.
Kenmct
.
.
.
2.
'V
.
Kher-khept-Kenmut
^
Kenmut.
T*.
-k'
Cd *™ *
Kher-khept-Kenmut.
3.
4.
Ha-tchat
5.
Pehui-tchat
5.
6.
.
.
.
Ha-tchat.
4.
.=^
^'
___g)
w
^•
^.
Pehui-tchat.
Themat-hert cl
1
See Lepsius, Chronologie,
ologie, p.
p.
69
;
Ci
Bragsch, Thesaurus,
p.
137
ff.
;
Aegypt-
340.
^
The Greek
3
CIT
*XNOYMIC
6
XAPXNOYMIC
«
HTHT
^
<|)OYTHT
«
TOJM
transcriptions are as follows
:
X
MISCELLANEOUS GODS
305
The Dekans. 7.
Themat-khert
*
Ptolemaic Variants. ffi
.
•k.
D"*,
Themat-khert.
7.
Ustha.
8.
D
8.
Ustha.
9.
Bekatha
^^2
.
Bekatha.
9.
10.
Tepa-khentet
11.
Khentet-hert
10.
Tepa-Khentet.
®
.
.
^
fflll
•
^cm*
11. Khentet-hert.
12.
12. ffi
KhENTET-KHERT
rjjj]
.
Khentet-khert.
^. >l<
13.
Themes-en-khentet fllll
*
T>
k
•
(flbi^'
-jif
*
13.
14.
Themes-en-khentet.
Sapt-khennu
.
.
OY€CT€— BIKWTI TnHXONTI
c^
14.
—
Sapt-khennn.
^w«aV^^ =
°
COYXWC XONTAP6 XONTAXP6 CnTXN€ A<|>OCO
^ «
8
II
tv
MISCELLANEOUS GODS
306
The Dekans. 15.
Her-ab-uaa
.
.
.
Ptolemaic Variants. "y •C
-^
^-k.
16.
15. Her-ab-naa.
16.
Shesmo
17.
Kenmu
.
.
.
O ^Tk.
Shesmu.
.
/WWV\
.
.
.
^
.
f!
17.
Kenmn.
18.
Semtet
.
.
19.
Tepa-semt
.
.
J5r
18. Semtet.
^•
®
®
^
-fl
I
Q
:?k'
20. Serfc.
1^^^.
21.
22.
Sasa-Sert.
Khee-khept-sert
I'PHOYW '
!!
"
^
5lc
22. Kher-khept-sert.
.
1^
^i
o
,»c
C€CM€, CIC€CM€
»
KONIM€
*
CPW
'
CICPW
s
CMAT
MISCELLANEOUS GODS The Dekans. 23.
Ptolemaic Variants.
Khukhu
^.
23.
24.
Baba.
....
Baba
25.
Khent-heeu
.
i\"*'
1^^*-
.
Khent-heru.
25.
Heb-ab-khentu
.
.
^
Khent-kheeu
Her-ab-khentu.
^(Hb-^^ ffl
.
.
fllb
(flh
Khent-kheru.
27.
28.
Qet
Ti
is
•ft
^.
iS)
26.
,
27.
I*'
Khukhu.
24.
26.
307
^
•
28. Qet.
/I\ .
.
7
29. Sasaqet
.
30. Art.
29. Sasaqet.
30.
Aet 1
TRHXY
5
XONTAP6
^
^ ^ TRHBIOY XY XONTAXP6
1 *
^
«
'
BIOY, THIBIOY
CIK€T
^
XWOY
MISCELLANEOUS GODS
308
Ptolemaic Variants.
The Dekans. 31.
Khau
m*»
31.
Khau.
32.
32.
Remen-heeu-an-Sah
33.
Mestchee-Sah
34.
Remen-khee-Sah
35.
A-Sah
36.
Sah
37.
Septet
k
34.
.
"^
—
35.
^h
-k-
36. Sah.
k^
.
h ^'
37.
€PW,
"^
-k
A-Sah.
•
Eemen-kher-Sah.
A U^
tt
'
Remen-heru-an-Sah.
'"^^^I'Hi Z^^
Mestcher-Sah.
33.
Sir
APOY OYAP6
'
'
«
Septet.
P€M€NAAP€
' '
GOCOAK
cweic
MISCELLANEOUS GODS The 1.
See,
"^
J
J ^^
,
309
GrODS or the Dekans.
or Hapi-Asmat,
'^'^
Q P
^
""L
^ or
Hapi-Mestha.
^
2.
Ba,
3.
Khentet-khast,
4.
AsT
crisis.
J,
^
"^j
(Isis),
'^
?
P
^, or
Isis,
or the Children of Horus.
or Tuamutef, or the Children of Horns.
jI
® ^^,
or the Children of Horns.
5.
Nebt-tep-ahet,
6.
Mestha-Hapi,
7.
Qebh-sennuf,
8.
Tuamutef,
9.
Tuamutef, Qebhsennuf, or Hapi.
ic
^^IQ r
|y
\\
10.
Tuamutef, Hapi.
11.
Heru, ^^'c^^t'c
1213.
p^^^^. Heru, ^^^
14.
Ast Nebt-het,
',
orTuamntef.
or Tnamutef.
"^ .
•
Set,
^
"
15. Set,
^,
q
TJ
•
or Ur,
Heeu,
17.
Mestha,
18.
Heeu,
^^•
19.
Hapi,
"^"^
20. Ast,
J]
•
or Ur,
,
16.
21.
'
§!)(],
Hapi,
Tuamutef,
(i ° ^1 s3
jj^.
Tuamutef, Qebhsennuf.
22. Qebhsennuf.
Qebhsennuf,
^^^)
'
^|(]
310 ?,8
MISCELLANEOUS GODS
MISCELLANEOUS GODS
312
XVI.
—The Star-gods of the Southern and Northern Heavens. {8eep. 313.)
The hippopotamus Hesamut, I^Id^'^j or Reeet, <=>, up the back of which climbs a crocodile without name Dr. Brugsch 1.
;
identifies this representation
In a
with Draco.
the various parts of the
body and members
goddess are mentioned,
e.g.,
The
2.
bull
^^
1.
Meskheti,
® ^^;
itj
list
of the
'^'•^
of the hours
hippopotamus
'^^'
^'
.
—^
•
f
I
was the Egyptian
t^iis
equivalent of our Great Bear.
Horus the Warrior An,
3.
weapon with which he
is
A man standing
4.
°,
who
holds in his hand a
attacking the Great Bear.
upright and wearing a disk on his head
;
without name.
A
5.
man
standing upright; he holds a spear which he
driving into a crocodile.
This figure
6.
A hawk
7.
The goddess Seeqet,
8.
The
;
lion
is
is
without name.
without name. I
in the
,
Am (?), 1)^^^,
or
form of a woman.
"] I
with
^W
eighteen stars.
The
9.
XVII.
crocodile Serisa, R
—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
we
is
now
preserved in the Bibliotheque Nationale at Paris,
learn that the Egyptians had a knowledge of the Twelve Signs
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 of the Zodiac.
It
is
together with
Zodiac,
much
else,
from the Greeks, who
derived a great deal of their astronomical lore from the lonians
;
this is certainly so in the
matter of the Zodiac.
had
BabyIt is at
MISCELLANEOUS GODS
313
THE ZODIAC
314
present a subject for conjecture at what period the Babylonians first
divided the heavens into sections
tions of the Zodiac, but earliest
time.
by means
of the constella-
are fully justified in assuming that the
we
forms of the Zodiac date from an exceedingly primitive The early dwellers in Babylonia who observed the heavens
wove stories about the constellations which they and even went so far as to introduce them into their
systematically beheld,
national religious literature, for Babylonian astrology and theology
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 astrological as well as mythological attributes, and some of them at This view least are to be identified with Zodiacal constellations. are very closely connected.
has been long held
by
Assyriologists, but additional proof of its
accuracy has recently been furnished by Mr. L.
"Seven Tablets
of
wherein
Creation,"^
W. King
in his
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
with members of her mythical monster brood. British
Museum from which Mr. King
older than the Persian period beliefs
embodied in
it
were formulated at a
certain forms of the Creation
there
is
is
to
little
is
not
doubt that the
far earlier time.
Legends existed
satisfactory evidence
identified
tablet in the
has obtained this text
but there
;
may be
The
as early as B.C.
That 2300
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. '
Vol.
I.,
page 204.
SIGNS OF
1.
4.
6.
THE ZODIAC
315
Aries.
Cancer.
7.
Virgo.
9.
Sagittarius.
11.
Aquarius.
Libra.
8.
Scorpio.
10. Capricornns.
12. Pisces.
SIGNS OF
316
THE ZODIAC TO
g ^
.
CO 1
t-5
&
^
I
H 5
-^'
's^
-^ Ha
D ci5
m
g ?
"j
<
•
a -
i<
-
-
-
-
"
P3
M L—
'^
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'"
s
«
C
-H
^^1 ,
^T
i !^ 1? S^
§5
'
^
4- ^V "^ It "u
T
U U U U U
ir It ii
U
"iT "u ii ii
^^
s
T T
W
ii
| ^. -
^^
I
"ir
u
J^
.?
^TTTTTTTTTTT ^ ^
•^•-^
^T
„
4]-
Eh
§
Hr
"
9
S^§ ^
f3
i 1 c5
c3
^1
A
^
_
7-^ cc
Clto
:J<^.^^
^S'^
o
^^
m 3^
a
5
Hr
^
t:^
M^
^ i
:r
t
-it
H,
.,
^^^
.5
i
I;!-
5
'
p rt
d
lii
g
02
P
S
^
c3
?=
r^
'
MISCELLANEOUS GODS XVIII.— In
Tomb
Second Corridor of the
the
are the following names of gods, with figures:^
^
^=^^
^
Netch-baiu,
°^^j. '^-
Tem,
j^.
^^=.
11. Hertj,
^(|(]^.
Shu,
^.
Entuti,
^
rfTk
Seti
<=> ^
3.
.
^
i±3
»^^'^.
Ba-Ra,
6.
See,
9.
(|S(^£\£].
Khenti-Amenti,
17-
"CCl-
Aatiu,
13.
Ament,
i5_
Ast,
10.
"^J.
^^_^(]I]^.
'^^^'^'^
I.
Tbmtemtch,
I.
Nef-em-baiu,
4.
oap^.
tjtj
—
of
I
12. Remi,
^^=^ J
tj
QERER,
-
^|)(]o.
8.
14.
Aaeebi,
16.
^
°^
"fg
Senki,
5.
IVHENTI
2.
•
11
317
^
r[[K
^v
flZ\- 18.Maoti,|^;. 19.Tebati,.^^;. 20. Shai, M^qij. 21. AME.-KHAT, ()=| :5j. 22. TtTATI, ^^. ^^
TCHEMTCH-HAT,
23.
^. KHATi,
25. Thentx,
^^.
Pe^-\,?,
28.
(]
'^®^.
32.
AuAi,
SHEMTi,
Jp(](j^"-
Kheperi,
^W
HRA,
p^^
^.
44.
Nut,
47.
Nu,
'
^.
P
45. 48.
Teenut,
(?)
-TA,
SekheperAai,
29.
Metu-khut-e,
| S
^q ^.
33. Senk-hea,
Semaahut,
36
Besi38.
Ps^J^^;^.
^f ^
"^ '^ 'v m
HuAAiTi,
27.
(|[].
^'^W. 31.
Nakiu-Menat,
||K
®
Theta-enen, ^^^ J.1.
37.
41.
Sehetch-khatu, .
Ameni,
APER
24.
• |
Khepi,
(j
42.
,
35.
Ra-Ateni,
39.
26.
J^
^^^(j(].
Antheti, t|__j^^^.
34.
J
I^ ^|-
Mau-aa,
30.
flljl).
^^
^(j
®-
Sekhem-
^0-
^1^=^^!^^ ^fl"^^" K^H^^E^^J
"
.
46,
^
•==' \
Nebt-het,
f (f)'^^f]f]^.
49.
See Lefebure, ies Hypogees Royaux de Thebes, Paris, 1886,
pt.
If^.
Netheet,
i.,
pi.
15
ff.
11.
10.
21.
20.
19.
22.
23.
17.
16.
15.
14.
13.
12.
24.
18.
26.
25.
27.
r~\
28.
29.
30.
31.
32.
33.
34.
35.
m
y
36.
37.
46.
45.
55.
54.
64.
65.
74.
44.
43.
52.
53.
63.
73.
51.
71.
70.
40.
50.
60.
61.
62.
72.
41.
49.
59.
69.
39.
38.
48.
47.
58.
68.
57.
67.
56.
66.
— MISCELLANEOUS GODS
520
Seraa,
50.
1
1
52.
1
III
1
11
Amen-ha,
'.
Rekhi,
57.
Seshetai, ™(](].
^
62.
Hetchuti,
III
Then -
^"^
Aru,
i]
66.
Qa
68.
Amam-ta,
-
BA,
^
^^
»
zi
-cs>-
'^ T
Hai,
%
il
1
61.
^
I^^. .
Uben,
66.
Her-ba,
70. Urshiu.
i
71.
64.
O
'^
%5 ^
Netchesti
67.
=^;^.
59
Maa-uat,
^J
63.
°^'^^.
^n(j().
Shepi,
58.
^WS/W\
Sekhen-ba,
56.
.
^|(j().
60.
Aaai,
54.
.
III
55. Serqi,
(](lr=Tl).
w
Kheprer,
53.
.
^
^ W
Zl
Q:ERERTI,
51.
].
Ketuiti,
69.
Aana-tuati,
fl
w
>f
AwwvA
.
72. Nehi,
r-w-i
74.
Xeb-senku,
III
The Names of the Days oe the Month and their Gods.
XIX.
Heb-enti-paut, or 1.
Q^^ZE^.
2-
T5^-
3.
^^£7.
4.
"i
5
©^ -^^
^:27.
Day
of Thoth.
Heb-abet.
Day
of Heru-netch-tef-f.
Heb-mesper.
Day
of Osiris.
Heb-per-setem.
Day
of
?4^'
'ZS^,
Day
Heb-khet-her-khau.
Amset.
of Hapi.
1
Heb-en-sas.
Day
of Tuamutef.
Heb-teaa.
Day
of Qebhsennuf.
Heb-tep-[abet]
Day
of Maa-tef-f.
Heb-kep.
DayofAri-tcbet-f,<2>-'^«
III
7.
g(]3^.
^I
9.
^5:7-
D
Y
II
—
.
MISCELLANEOUS GODS
822
Heb-saf.
Day
of Ari-ren-f-tcliesef,
CZDi
n.T8 12.
Heb-satu.
^5*0^^^5:7. I
I
I
—
ci
r
^:3^.
V57.
14.
n^ P
X
of ISTetchti-urj'T^O
Heb-Heru-en-
Day
of Netch-an
Heb-maa-set.
Day
of Teken-en-Ra,.;^
Heb-sa.
Day
Heb-ent-met-tua.
Day of Armauai, ^=-^ 00
Heb-mesper-sen.
Day of Shet-f-met-f, "^^
vfi^
16
Day
(?)
lO
fa
13-
15.
r
I
I
^^E?.
of Hen-en-ba,
|i
„
'^
O
11
=^
II
Day
of Heru-her-uatcb-f,
17.
p^^3:7.
Heb-sa.
18.
[]|^^5^.
Heb-aah.
Day
Heb-setem-metu-f.
Day of An-mut-f,
Heb-anep.
Day
of Ap-uat,
Heb-aper
Day
of
Heb-peh-Sept.
Day
of Nai,
Heb-tenat.
Day of Na-ur,
Heb-qenh.
Day
of jSla-tesber,
Heb-setu.
Day
of
Shem,
26.
Heb-pert.
Day
of
Ma-tef-f,°^^.
27. (§.c3a 1^:3:7.
Heb-usheb.
Day
of Tun-abui,
28.
Heb-set-ent-pet.
Day
of
Khnemu.
f^.
Heb-ari-sekhem (?) Day of
Utet-tef-f,
"^370^.
Heb-nu-pet.
20.
'^^^27.
"
LI
Ksp'
22.
.^/^
23.
"
24.
^0
?\
of Ahi,
Anpu
29.
30.
Q
]
n
(Anubis).
g
(](]
IM..
'
g UH
"^ 25
\/
(3
c,
^3:7"
Day
^
^37.
'^g=
^ f.
(3
_^^^
\,\5-
" ^.
of Heru-netch-tef-f or
Nehes H]
.
.
.
GODS OF THE BOOK OF THE DEAD XX. The
gods and mythological beings
who
323
are mentioned in
the Theban Recension of the Book of the Dead} Arethi-ka-sa-thika
Aseb
.
Ashu
.
]fl^--\^]flfl-M
\nu r-^r-i
Ashbu Asher
Akeru
I
Atef-ur
Ates-hra-she
^^s-.
^
r"n~i
Aahet Aakhabit Aaqetqet i
Aah
.
Asar Ast
.
.
Aukert Aukert-khentet-ast-s
Abu-ur Ap-uat
D X
V V
Ap-uat-meht-sekhem-pet Ap-uat-resu-sekhem-taui
1
The passages
edition of the
in which, these
Book of the Dead.
Q ^
names occur
I
D
'=^
are given in the Vocabulary to
my
{Chapters of Coming Forth by Bay, London, 1898.)
1
GODS OF THE BOOK OF THE DEAD
324 Ap-si
.
.
.
W
•
Ap-shat-taui
Am-beseku
^
V
D X
.
Am-snef
w
Am-hauatu-ent-pehui-f
Amen
....
Amen-Ra
1 1
1 1
11 1
,
Amen-Ra-Heru-khuti
AAAAAA
I
AAAAAA
1
.
Amen-natliek-retlii- Amen
Amen-na-an-ka-entek-share
Amsu
{or,
Min)
liV
^
.
-i^OO
Amsu-Heru
©v
I
Amseth
M'
An-erta-nef-bes-f-khenti-heh'-f An-heri-ertit-sa
...
An
w
1=(|^^^. .
An-temt An-atef-f AAAAVv
I
An-a-f AAAAAA I
Anpu
....
An-mut-f
.
wral' [^cr
.
Aneniu
dill-
..
,
.
GODS OF THE BOOK OF THE DEAD An- Her An-hra An-hetep-f
.
An-tebu Ari-Maat
.
>&
Ari-em-ab-f
&
Ari-en-ab-f
I.
Axi-hetch-f Ari-si
Ala
,
Ahi
.
Ahiu
.
Ahibit
Aheti Akhsesef
Astennu Astes
.
Aken-tau-k-ba-kheru
Akenti
Aqen Aqeb
Akau
.
.
.
Akert-khent-ast-s
ra
^w
825
.
GODS OF THE BOOK OF THE DEAD
326
Ata-re-am- tcher - qemtu-ren-
.^ Q
D.
par-sheta.
Atem Aten
-2^
.
.
.
.
.
.
.
.
.
Au-a
X
^
.0 «^ jj
Atek-tau-kehaq-kheru
Aa-kheru
u
i~wn
.
....
(I
Di
I
1
A
ra
I^^H^J
.
Aurau-aaqer-sa-anq-re-bathi
Aba-ta Aha-aaui
Ahau-hrau
.
.
.
.
.
.
.
.
.
.
.
.
Q^
I
"?>! I
Abt-tesi-rut-en-neter
Apep
.
I
U
.
Aapef
o ^
D
I
I
^
T
"mi. D
.
m:z\^-
Am-aau
Amam-maat
^
Am-heh
il. I
Am-kbebitu
Amam Amemet
I-
Ankbi Ankbti
Q
AA/V\AA
,-2i
I
Q_
GODS OF THE BOOK OF THE DEAD
327
Ankhet - pu-ent- Sebek-neb Bakh.au
.
.
.
.
l^/^^
Ankh-em-fentu
.
....
Anti
Aha-an-urt-nef
I
J J]
o>- ^
.
_>
Aq-her-ami-unnut-f
Aqan Aati
w yis ^
.... ....
Atch-ur
Ua
.
I
.
Akben-maati-f
Akbekbu
I
^ .
.
y=K
.
Uaipu
Uamemti \\
Uart-neter-semsu
IPI^P^^I-
fl
Uatcli-Maati
Uatcb-Nesert Uatcliit
Uaau Ui
.... .
.
.
.
Ubes-hra-per-em-khetkbet
Unpepet-ent-Het-Heru
Unnut
WP4«^ a D
^
J\
A-
.
GODS OF THE BOOK OF THE DEAD
328
Unen-nefer
Un-hat
^ 71,11 TH
Unti
.
Ur-at
.
I
^=S Oi
r
I
Q
Ur-pehui-f
w
Ur-maat III
Ur-maat-s I
9. I
I
III
I
u
Ur-hekau User-ab
I
User-ba Usert
.... ®
Usekh-nemt
^
U
III"
Usekh-hra 1
Utu-rekbit
^ ^
Utet-lieh
US/
I
Utcha-re Ireqai
W
I
o
Ba
.
o
Bai Bati
.
.
Bati-erpit
—X-
"Tn
Ur-mertu-s-tesliert-sheni
h^Wiw
h\^ W
D
^
GODS OF THE BOOK OF THE DEAD ^^"
J^l--
Bai
.
Baba
.
J%.^^ Ba-neb-Tettet
•^5
Barekathatchaua Bast
.
Basti
.
fl^'o:!.-
o Ci
Baba
.
Bah
J
.
Bebi
.
J J fly0\
J/V\AAA/\
Bennu
-gas'
Pa-rehaqa-kheperu
ra
Pa-shakasa D
Penti
.
W
'='
a
Pehreri
Pekhat
D D
Peskheti
®
'^
-Q
Pesek-re
Pestu
.
a
Peti
.
Petra
.
Ptah
^w a o
ilD
.
329
.
.
GODS OF THE BOOK OF THE DEAD
330
Ptah-aneb-res-f
Ptah-Seker
iWI-
Ptali-Tanen
Fa-pet
Maa-anuf
.
/n
Maa-atef-f-kheri-beq-f
Maati-f-em-shet
.
X .
w w
i^i
Maa-em-kerh-an-nef-em-hru
o
ra
®
Maa-ha-f Maa-heh-en-renpit
I
I
AAAAAA
I
Maatuf-her-a (?)
Maa-thet-f
Maat
.
Maati
.
Maau-taui
Marqatha
I
.
^
w H
.
-fl .
A
_232>
cznzD
Mi-sbeps
D iim
Ment
.
AAAAAA
1
Menkh
;
14S-
Maati-f-em-tes
Maaiu-su
w
1
111 11
m
P-
AA/WVi
.
1
GODS OF THE BOOK OF THE DEAD
331
Menqet
Ment
-§!
.
1 1 1 1
H
1 1 1
Menthu
Mer
m.
.
Mert
.
Merti
.
'^
w
Mer-ur Meris
.
Mert
.
.
Meh-urt
—
r^
Si
.
Mehanuti-Ea
Mehi
.
Mehiu
Mehen
°^
Mehenit
Meht
.
V\o
Meht-khebit-sah-neter
Mes-peh Mes-sepekh
.
^-^isn")*?!^. (1d|^|. D
©
Mestha Metu-ta-f
.
Metes-hra-ari-she
Metes-sen
.
^;^^oo. "^^>^
^^>^
GODS OF THE BOOK OF THE DEAD
}32
Naai'ik
N asaqbubu Nak
.
AAAAAA
^^\
v.
-^
$V^
Natlikerthi
Nak
.
Naau
.
Nart
.
Nu
AAAA/V\
.
Nubti
Nut
— flm-
.
O
^
.
Neb-abui
Nebt-unnut
Neb-hrau
y
Neb-pehtet-pefcpet-seba
Neb-pehti-thes-mennient Neb-maat-heri-tep-retui-f
I
Neb-er-tcher
Nebt-het
Neb-s
.
Neba
.
Nepera Nefert
Nefer-Temu
TA-
a
^
W
®
w
.
GODS OF THE BOOK OF THE DEAD Nem-hra
Nem
.
i<
'D'
Nemu
%.\i-
.
^
Nenutu-hru
o
ra
III
Nen-unser
AAAAAA
A^AAAA
Nentclia
AAAAAA AA>V\AA
Ner
.
Nerau
'W^i-
Neri
.
A/vvvv\
r\
Nerau-ta
^
^
Nehesiu
Neha-hra I
Neha-hau Neheb-nefert
Neheb-ka Nekhebet
Nekhen
Neka
®©1
'•
.
Nekau Nekau Nekek-Tir fflffl
Neti
(?)
Net (Neith)
W
XDC J.
333
.
GODS OF THE BOOK OF THE DEAD
334
Neti-she-f
.
Neti-hra-f-emma-mast-f Neteqa-hra-khesef-atu Netit
^
^ w
^
J-S'-il-
1?4-'
A.
.
Netcheb-ab-f I
Netcbefet
.
Netcbem Netcbeh-netcbeh AWW\
Netcbesti
£-^
W
Netcbses
Re-Sekbait
O
I
Re-iukasa
^-
Re-Ra
Ra
.
-J
I
Ra-Asar Ra-Heru-kbuti
Ra-Tem
Jl^-
^ W
O O
ill
"^nnr
Ra-er-neheh
AAAAAA
X
^T)
Rut-en-Ast
Rutu-nu-Tem
^^
II
1
^innr
Rutu-neb-rekhit III
Remi
.
Remrem
s^qfl-«^-
.
GODS OF THE BOOK OF THE DEAD Renenet /WVWN \j
Rennutet
O
Rertu-nifu Ci
(O
Rerek Rerti
. I
Rehu
W
I
.
Rehui Rehti
w .
Re-hent Re-lienenet
^>
Rekhti-merti-neb-Maati
w ^ w
n^r
Res-ab
n
Res-hra
Rekes Reqi
(?)
.
Retasashaka R.eta-nifu
Reta-hen-er-reqau AAA^AA
Reta-sebanqa
Hab-em-atu
o
ra (S.
Ha-hetep
Ha-kheru
Haker
ra .
ra
ra
^
n-
335
.
1
GODS OF THE BOOK OF THE DEAD
oo 6
-\lru\'^\^^i
H aqa-haka-ua-hra
ra
Hu-kheru
ra
.
Hemti
J\
ra \\
Hai
.
Ha-hra D
H apt-re
s
D
Harpukakashareshabaiu
Harethi
Hapi
(Nile)
Hapi
.
D
Hapiu (Apis)
Hu Hui
D W
A \'m\\
.
h\
.
Hu-tepa
n
Hi-mu Hit
D
.
Hebt-re-f
J
Hept-seshet
D 1 1 i
X X
1 1
1
1
11
Hemen Hem-nu Henbi
Hensek
(?)
00
Mm^
z
GODS OF THE BOOK OF THE DEAD Henti
(Osiris)
.
.
.
^^J.
Henti-requ
o
^
\\
^
•^
Hent-she
rvn
^M
Heri-akeba-f
Heri-uru
&\i-
w Hertit-an
^
I
Q-
Heri-sep-f
I
-
Her-ta
^
Her-taui
Heru
.
Herui (Horus and
w
Set)
Herui-senui (Horus and Set)
Heru-ai
\l-\-
(?)
Heru-ur
H eru-em-khent- aa-maati Heru-netch-hra-atef-f
Heru-khuti Heru-sa-Ast
J
K[ra-ua I
Hra-nefer1
®
Hra-f-ha-f
Hehi
.
Hes-hra
H—
VI
m^^i-
/W\AAA AAA^/^A
337
GODS OF THE BOOK OF THE DEAD
338
Hes-tchefetch
j^S~
Heqtit
vjr.i
Hetep
D
Hetep-sekhus
D
^ u
E etep-ka
D
Hetep-taui
I
D
Hetemet Hetetet
H etch- re o
Hetch-re-pest-tep
I
Hetch-abehu
I
o I
Kharsatha
I
I
.
Khu-kheper-ur
.
Khu-tchet-f
Khut
&
.
Khebent
^ I-
Khepera
Khepesh ISO
i<
Khemi
Khemennu
0\
Khnemu Khnemet-em-ankh-annuit
Khenememti
^ w
GODS OF THE BOOK OF THE DEAD
339
Khensu Khenti-Amentet Khenti-Khattlii
Kher
m
<£?
.
Khera Kherserau
.
Khersek-Shu
4^
Khesef-at
Khesef-hra-ash-kheru
Khesef-hra-khemiu
Khesef-khemiu
4
Pi
i}^\iim
Sa-pa-nemma Sa-Amenti-Ra
p^^4^^
Saau-ur
Sau Sabes
<2
P^J
.
Samait
*J*
Sah (Orion) Sah-en-mut-f
Saqenaqat
.
,of
Sukati
Sut
Seba
.
.
r T
HD
PJfl^-
I
I
I
1
340
GODS OF THE BOOK OF THE DEAD
Sebau
PJ^^
Sebek
Sebek Sepa Sepes
Sept
w Sept-kheri-nehait-ami-beq
Sept-mast- en-Rerti
Semu-taui
Semu-heh .1
Smam. Smamti i'=a)
Smetu Smetti
(=a
>=^
Ser-kheru Serat-beqet
Serekhi Seres-hra
.
Serqet
A ^
Sekhiu
Sekhem-ur
,
Sekhem-em-ab-f
t
w
GODS OF THE BOOK OF THE DEAD
341
Q Sekhemet-ren-s-em-abut-s
Sekhen-ur Sekher-at
I
T
.^^
D
;
,^^^
.
.
Sekher-remu I
I
I
Sekhet Sekhti-hetep
iLijiua
w ^ d
Sekhet-hra-ash-aru I
c::^^
/h
I
I
1
I
Seshet
Sesheta
Seshet-kheru
Seker
.
Sek-hra
^
Seksek Seqebet
pdi:a-
Seqet hra Set
O
1
.
iCiimi]]
Set-qesu \>
Setek
X
li
PT^'
.
Shabu Shapuneterarika
.
III'
Shareshareshapuneterarika
I
I
.
GODS OF THE BOOK OF THE DEAD
342
Sharesharekhet
. I
Shareshathakatha
Shakanasa
^
-ga>]iH^"|(|^=^"^"|^
^
.
Shu Shefit
rm .
D AAAA
^
\-hl
I
Shenat-pet-utheset-neter
1 Shenthit
Sherem r
"
~r r
A/vV\/>A
1
Shes-khentet Sheta-hra
.
.D
I
Ka-hetep 1
Kaa Kaarik
q^
^a\i^
ra
Kaharesapusaremkaherremt
o
1
1
Kasaika
Kep-hra
Kemkem Kenemti w
"T='.
Ker Kehkehet Qa-ha-hetep
.
ll^\
J\
.
GODS OF THE BOOK OF THE DEAD Qa-hra
Qahu
.
Qebh-sennuf
AAAAAA
Qemamu Qemhusu r o
/\
Qerti
.
A
Qetetbu
Qetu
.
r
j^i-
Ken-ur Ta-ret
D
Taiti
.
D
Tait
.
D
Tatunen
s
1
Tefnut
Temu
w
D
^ ±1.
'""^ t
^
.
Tem-sep
m-
Tenait
Tenemit
o
Tehuti
Tehuti-Hapi Teshtesh
D
W
i—^rn r~\Yn
Tekem Tutu-f
c=£]
^ ^^
c:^
^ ;^^
343
GODS OF THE BOOK OF THE DEAD
344
Tu-menkh-rerek
Tuamutef Tun-pehti
^ 1^1 §1IIIL>»c
.
.
Teb-hra-keha-at
Tena
.
.
o
.
Tenpu
D
Tesher
Thanasa
Thenemi Thest-ur
Tckeruu Tchehes Tchesert
i^^
Tcheser-tep
^-^ ^
®
345
(
)
CHAPTER XX
SACRED ANIMALS AND
THE
Egyptian texts prove beyond
doubt
that
the
o
Egyptians A\'orshipped individual animals, and birds, and
(
from the
reptiles
BIRDS, ETC.
earliest to
all
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
At
religion of the predynastic peoples of the Nile Valley.
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 This idea in
it,
is
were incarnate in them.
deities
!
|
;
i
)
extremely ancient, and the Egyptian saw no absurdity
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
was no reason why the gods should not become incarnate animals. Animals which formed the abodes of gods, or were
so there
in
beloved by them, Avere treated Avith especial reverence and care,
and apartments
for their use Avere specially constructed in
temples throughout the country.
abode of a god, died, he
Avas buried
honour, and, in dynastic times at Avith as
much
When
care as that of a
a sacred animal,
Avith
least, his
human
i.e.,
the the
great ceremony and
body
being.
Avas
mummified
Immediately after
the death of a sacred animal in a temple another beast Avas chosen
and, having been led into the temple and duly installed there, the
homage and worship of his predecessor The neAV animal Avas a reincarnation
Avere transferred to him.
of the god,
i.e.,
a neAV
manifestation and reappearance of the deity of the temple, and as
such he Avas the visible symbol of a god.
Of the manner
in
which
x
SACRED ANIMALS
346
make known the
sacred animals were thought to
will of the gods
but the priests of would satisfy which each animal must have formulated some system 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
who were
them
incarnate in
little
can be
said,
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
command, and
the priests or at their
also that care
by
was taken,
so
far as possible, to keep in reserve an animal Avhich could take the
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 place of that which
by a series of statements which is of the greatest Egypt
writers supplement this first-hand evidence
about the cult of animal gods in importance for our purpose here.
One
of the oldest animal cults in
Greeks n ^f^ "^^^o™ ^^^ with Egyptian civilization. '
call
Egypt was that of Hap,
Apis, and whose worship
Apis was, however, one of
coeval
is
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
the animal gods of
Egypt
are
an exalted position among
unknown.
According to ^lian,^
Hapi, or Apis, was held in the greatest honour in the time of
Mena, the
first historical
was under Kaiekhos,
king of Egypt, but Manetho
i.e.,
" calf of a "
call
Apis
cow which
"Ena(l)o<;, is
says that
it
Ka-kau, LJ f=a, a king of the Ilnd
Dynasty, that Apis was appointed to be a god.
and jElian
^
Herodotus
(iii.
and the former describes him
28)
as the
incapable of conceiving another offspring
;
and the Egyptians say that lightning descends upon the cow from Atyei 0£ Tis
TOJ)'
Tvpot^riruiv
AiyuTTTtcui/ pa(Ti.\€v<; iirivo-qu^
awavTwv (hpaiorarov -
elvai.
avTOV
A.oyos ov
ttSktiv
^uiov S)(tt€ (re^iiv TreTrio-reuKw;.
See Cory's Ancient Fragments.
ekttvo-tos,
ifji<jiv)^ov,
De
ort
apa
[M^ns]
6
tiuv
ctra /xeuTOL npoei\€To ravpov,
Nat. Animal,
xi.
10.
APIS BULL " heaven, " which
and that from thence
is
it
brings forth Apis.
This
calf,
marks
black,
and
called Apis, has the following
" has a square spot of white " figure of
347
on the forehead
;
:
it
is
and on the back the
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,
was destroyed by being drowned A general mourning ensued upon
it
in the fountain of the priests.
and the
this,
priests
and others went with their heads shaven until
they found a successor
;
however, Pliny says, did not take
this,
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
long,
;
these bed-chambers the people were
wont
to resort to learn the
auguries, and according as Apis entered the one or the other of
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 these places, the
boys
who sang hymns
to him, but it
Once a year a cow was presented
to him.
said that she was always killed the same day that
is
The birthday
they found her.
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 wheat 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 lie
sweetest odours
upon.
When
;
rich beds
were
also
provided for them to
any of them died the Egyptians were
as
much
APIS BULL
348 concerned as to
if
own children, and they were wont burying them when Apis died at Memphis of
they bad lost their
spend largely in
;
old age in the reign of
Ptolemy Lagus
his keeper not only spent
everything he had in burying him, but also borrowed
fifty talents
own means were
insufficient.
of silver from the king because his
Continuing his account of Apis Diodoras 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 further
and when they have found one, an end is put to all mourning and lamentation, and such priests as are ;
appointed for that purpose, lead the young ox through the city of Xile,
and feed him forty days.
barge, wherein to
is
Memphis, and place him
in Vulcan's grove.
days before mentioned, none but
who being placed
full
expose their persons. into
the sight of this
they give this reason. into
an ox
;
Then they put him
women
During the forty
are admitted to see him,
up
in his view, pluck
their
coats
AfterAvards they are forbidden to
new god. They say
For the adoration of
and come
this ox,
that the soul of Osiris passed
and therefore, whenever the ox
very day, the
into a
a golden cabin, and so transport him as a god
spirit of Osiris is infused into
is
dedicated, to this
one ox after another,
But some say, that the members of Osiris (who by Typhon) were thrown by Isis into an ox made of wood, covered with ox-hides, and from thence the city Busiris was called." to posterity.
was
killed
In his account of Apis
(xi.
10) vElian states that Apis
recognized by twenty-nine distinct marks, which were the priests, and that
when
they went to the place of his
was
known
to
was knoAvn that he had appeared birth and built there a house towards
it
the East, and the sacred animal was fed therein for four months.
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 After this period, at the time of
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 "
And
"
one of the priests appointed for this purpose makes this examination, both when the animal is standing up
unclean.
" and lying " as to
down
and he draws out the tongue, to see if it is pure 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 "
away.
Anyone who
sacrifices
When
an ox of
" with death."
Apis
it
was
led to the altar
had been poured out If the
flayed.
with his signet
it
;
its
;
and
so they drive
an unmarked animal this class
and
was
is
punished
up
to be offered
Avas slain after a libation of
head was next cut
head was not sold
it
off
was thrown
—
and into
him to
wine
body was the river and
its
the following words Avere said over it " If any evil be about to " befal either those who now sacrifice, or Egypt in general, may :
averted on this head."
"it be
Ammianus
Plutarch {De Iside, §56) and Marcellinus (xxii. 14, 7) agree in stating that Apis was
only allowed to live a certain number of years, which was probably twenty-five, this period
of which
and
it
seems that
he did not die before the end of
he was killed and buried in a sacred well, the situation
was known
few privileged persons only.
to a
The Egyptians connected Osiris,
if
and their
associated.
The
Apis, both living and dead, with
concerning the two gods were very closely
beliefs
was thought to go to heaven after it had been incarnate, and to join formed with him the dual god Asar-Hapi
soul of Apis
the death of the body in which itself to Osiris,
when
it
Early in the Ptolemaic period the Greeks ascribed
or Osiris-Apis.
Asar-Hapi the attributes of their god Hades, and Graecized the Egyptian name under the form " Serapis " both Egyptians and
to
;
Greeks accepted Serapis as the principal object of their Avorship,
and
after
about
250
B.C.
male counterpart of of
Hapi or Apis
that in one
is
place
this
Isis.
god
Avas
commonly regarded
It has already
been
as the
said that the cult
very ancient, and there seems to be no doubt or another the bull Avas always Avorshipped
APIS BULL
350
Egypt
in
might
Osiris, as
in battle.
and
personification of strength
as the
virility
and of
a water god, poured the Nile over the
and Hapi provided the strength which enabled the Egyptians plough it up when theological systems began to be made in
land, to
;
Egypt
we ?"
this ancient
that he
find
°
V
/
I
stelae, etc.,
'
^^^
god was incorporated in them, and
was regarded as the
" second
^^^° ^^ ^^^ ^^^ °^ Osiris.
From
we know
he
is
often represented bearing a
" Bull of
Amenti "
is
a
common name
mummy
of Ptah,"
scenes on coffins,
and body.
beast, with massive limbs
fixed in the forehead, a disk
XXVIth
Dynasty,
upon his back, and Egyptian bronze
of Osiris.
god
figures of the Apis Bull represent the
is
life
Memphis
that he possessed the attributes of Osiris the
great god of the Underworld, especially after the for
at
A
as a
very powerful
triangular piece of silver
and a uraeus are placed between
the horns, above the fore and hind legs are cut in outline figures
and on the back, also cut in outline, is a representation of a rectangular cloth with an ornamental diamond pattern. Herodotus (iii. 28) says that the patch of white on the forehead of Apis was square, XevKov rerpdyoivov, and of vultures with outstretched wings,
that the figure of an eagle elKaa-jj-evou
;
of the beetle
was on the back,
and the double hairs in the no
i-rrl
Se tov vwtov, alerov
which he says was on the tongue of Apis tail
the bronze figures naturally show
traces.
Of the tombs in which the Apis bulls Avere 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
the bodies of the Apis bulls were
XVIIIth Dynasty
mummified with great
care,
and
that each was buried in a rock-hewn tomb, above which was a
small chapel. called
In the reign of Rameses
II.
a son of this king,
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 SAKKARA
351
similar gallery in the rock, and its side-chambers were prepared
with great care and thought the two galleries taken together are about 1200 feet long, 18 feet high, and 10 feet wide. Above ;
these
galleries
great Temple of the
Nectanebus
II.,
lived a stern, ascetic
specially appointed to
commemorative
festivals of the
which they lived there
of Pythagoras,
many
a
I.
and
number
to Apis
Egyptian holy
of
appears that they were perform services in connexion with the life,
Details of the
bulls.
probable that the scheme
it is
closely
whom
of
it
dead Apis
rules of the order are wanting, but life
by In the Serapeum
the last native king of Egypt.
Kha-em-Uast and Psammetichus
men
of
Serapeum, and
by was another temple which was dedicated
close
of
stood the
resembled that of the followers
were
abstained from animal food, and had
celibates,
all
and that they
things in common.^
interesting to note the existence of the
monks
It is
of the Serapeum,
because they form a connecting link between the Egyptian priests
and the Christian ascetics and monks who early centuries of our era.
Egypt
filled
Egypt
in the
The worship of Apis continued in which resulted from the
until the downfall of paganism,
adoption of Christianity by Constantino the Grreat and from 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 edicts of the
Egyptians called the Bull of Heliopolis Ur-mer,
and described him
as the " life of
Ra "
;
he
is
^^
LTl^^,
usually depicted in
the form of a bull with a disk and uraeus between his horns, but
sometimes he appears as a
man with
to Manetho, the worship of
the head of a bull.
According
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
with Egyptian
civilization,
and that
is it
no doubt that
it
is
coeval
was only a portion of the
great system of adoration of the bull and cow as agricultural gods
throughout Egypt. 1
Strabo mentions
(xvii. 1, § 22)
that the people
See Zeller, History of Greek Philosophj, London, 1881, vol. el Ronanae, 1878.
Ritter and Preller, Historia Phil-Graece
i.,
pp. 306-352
MNEVIS BULL
352
Momemphis kept
of
cow
a sacred
Apis was
in their city just as
and Mnevis at Heliopolis, and
maintained at Memphis,
adds,
" these animals are regarded as gods, but there are other places, " and these are numerous, both in the Delta " Avhich a bull or a
cow
is
and both Bulls "
it,
in
maintained, which are not regarded as
" gods, but only as sacred." to Osiris,
and beyond
Mnevis, like Apis, was consecrated
Avere " reputed as gods generally
by
all
24, 9) this fact by pointing out that the bull was of all creatures the " most extraordinarily
the Egyptians
Diodorus explains
;
" serviceable to the " sowing of corn,
"
all
first
inventors of husbandry, both as to the
and other advantages concerning
The
reaped the benefit." nor
widespread
(i.
popular
so
of Mnevis
cult
of Apis,
that
as
Marcellinus says (xxii. 14, 6) that there
A curious
related about him.
Animal, in
xii.
story
is
which
was neither
so
and Ammianus
nothing remarkable
by ^lian {De Nat.
related
is
tillage, of
11) to the effect that king Bocchoris once brought
a wild bull to
fight
Mnevis,
against
and that the savage
creature in attempting to gore the ^acred animal miscalculated his distance,
and having entangled
persea tree,
horns in the branches of a
his
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. fell
Among
Egyptians
the
Hermonthis (Strabo, {Saturn,
i.
was
26)
and according
xvii.
called
to Jj^lian
another
sacred
Bacchis (xii.
11) Onuphis
This bull was black in colour, and
6X\oL<; elaip
all ;
;
was
said to
that
of
its
is
of Osiris Un-nefer.
hair turned a contrary
its
change
name
the latter
name
other animals, dvTtat 8e aurw rpC^e^
it
was
(or Bacis, or Basis, or Pacis),
probably a corruption of some Egyptian
from that of
bull
47) which, according to Macrobius
1,
rjirep
way
ovu tois
colour every hour of the
day, and was regarded as an image of the sun shining on the other side of the world,
of the bull
is
name
i.e.,
Bacis,
styled the
•'
the Underworld.
or Bacchis,
is
living soul of Ra,"
The Egyptian equivalent
Bakha, J
^
-^ L/
^-^^
^3
^, and
,
and
this
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 from
plumes, and a uraeus
-whicli rise
;
353
over his hindquarters
is
the sacred symbol of a vulture with outspread wings.^
At
several places in the Delta, e.g., Hermopolis, Lycopolis,
and Mendes, the god Pan and a goat were worshipped quoting (xvii.
Strabo,
;
19) Pindar, says that in these places goats had
1,
intercourse with
women, and Herodotus
which was
to
said
have taken
place
(ii.
46) instances a case
the open day.
in
The
Mendesians, according to this last writer, paid reverence to goats, to
all
and more to the males than to the females, and particularly
one he-goat, on the death of which public mourning
throughout the whole Mendesian
district
they
;
call
is
observed
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 H
^
,
is
called
from which name the Greek Mendes
depicted in the form of a
ram with
flat,
Ba-neb-Tet, is
derived,
^^
'^i^
and he
is
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
from representations of the Ram which were in use before about B.C. 3500. Ba-neb-Tet, or Mendes, was declared to be the " soul of Ra," 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 originally copied
" ram,"
and ba "
soul."
The
Ram
Mendes was of priesthood was a powerful
cult of the
of
more than local importance, and his 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
II
—A
a
See Lanzone, Dizionario,
pi. 70.
THE CROCODILE
354
was led to the
Mendes, and a procession of priests and of
city of
the notables of the city having been formed he was escorted to the
From
temple and enthroned therein with great honour. of
Mendes
we
^
learn that Ptolemy
II.,
the Stele
Philadelphus, rebuilt the
temple of Mendes, and that he assisted at the enthronement of two
two Ptolemies and an Arsinoe are seen making offerings to the Ram, and to a ramheaded god, and his female counterpart Hatmehit. The cult of the Ram lasted at Mendes until the decay of the city, after which Rams, and
in a relief
on the upper portion of
was maintained
at
which increased in importance
as
for a short period it city,
Ram
primitive times the
of
it
Thmuis, a neighbouring
Mendes
Mendes was a merely
decreased.
local
or perhaps only a sacred animal, but as the chief city of
increased in importance the god was identified,
first,
In
animal god, its
cult
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 Avere worshipped devoutly as a
result of abject fear
must be mentioned the
crocodile,
Egyptians deified under the name of Sebek, I^
Sebeq, Greeks.
|^\,
and which was called Souchos,
and
kill
Sovxo<;,
or
by the
times
was able
naturally regarded
to
as the personification of the
it
and of death, and the prince of associate
J'^^^^,
when the canals dried up this wander about the fields at will, and whatsoever came into its way, and the Egyptians
In primitive
destructive beast to eat
[I
which the
of Set, or
Typhon.
all
powers of
evil
the powers of darkness, and the
According to Herodotus
(ii.
69),
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 earcrocodiles were sacred in
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 1
p. 33.
Mariette,
x'^l^^'^h a
word which
Monuments Divers,
pi.
is,
clearly, a transliteration of
42; Aeg. Zeit, 1871, pp. 81-85; 1875,
SEBEK-RA.
THE CROCODILE the
Egyptian word
^^^PfiiQ^S
355 Strabo gives an
emsehiu.
interesting account of his visit to the famous city of Crocodilopolis,
which in his day was knoAvn by the name Arsinoe, and was the centre of crocodile worship
;
and
tells
sacred crocodile there " was kept apart " tame, and gentle to the priests, and " with bread, flesh,
"
it
always present.
1, § 38),
by himself is
that the
in a lake
called ^ovxo';.
it is
;
It
is
and wine, which strangers who come to
Our
" our guide in examining " lake,
us (xvii.
host, a distinguished person,
what was
fed see
who was
curious, accompanied us to the
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.
" went
up
to
" cake into "
it
it,
;
some of them opened
mouth, another put the
The animal then leaped
When
" his offering, the priests took
" caught the crocodile,
same manner
priests
then the meat, and afterwards poured down the
honey and milk.
" crossed to the other side.
"
its
The
it,
into the lake,
and
another stranger arrived with
and running round the
lake,
and gave him what was brought in the
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 before the end of the Vlth Dynasty, hoAvever, he was animal ;
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 According to the late Dr. Brugsch, Sebek was a four-fold Osiris, deity
who
represented the four elemental gods, Ra, Shu, Seb, and
view receives support from the fact that in the vio-nettes 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 Osiris,
and
this
^
THE CROCODILE
366
whicli signifies " to collect, to bring together," called "
Sebek
"
because he was believed to gather together that
which had been separated by the a
new
constitution and
very
and
old,
it
Sebek was believed
and
evil
power
of Set,
and
to give
the elements which had been severed
be correct, but
it
certainly cannot be
cannot represent the opinions which the pre-
Egyptians
dynastic
life to
may
This view
by death. ^
and that he was
held
to be a
concerning the
That, however,
god.
god who was good to the dead
is clear,
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 Book of
tlie
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 Sunrise,
and that he
Horus
assisted
Mount
to be re-born daily.
of the
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 Isis and Nephthys to him, and to assist in the overthrow of Set, the enemy of every " Osiris." He opened the doors and led him along the bypaths and short, assisted the dead to rise to the new
of heaven to the deceased, Avays of heaven and, in
even as he had helped the child Horus
life,
the throne of his father Osiris.
was Ombos, f^s^ of Heru-ur,
W@i
and was
to
The centre
take his seat upon
of the cult of
Sebek
Nubit, where he was held to be the father
with Seb, and was
"Father mighty one among the gods and goddesses, the " great king, the prince of the Nine Bow Barbarians." As SebekKa-Temu he was the power of the sun which created the world, identified
called,
" of the gods, the
and he
is
styled, " the beautiful green disk
" creator of whatsoever is
"from Nu, and who
which shineth ever, the and of whatsoever shall be, who proceeded
possesses
many
colours and
Other important seats of the cult of Sebek were
Y
Q
^ ®)
'
Heru-Behutet
"^^here ;
2.
Belirjion
und
—
1
.
many Silsila
forms."
(Khennu,
he was adored with Tem, Nu, Heru-ur, and
(^ ^^), where
Pa-khent
shipped with Amen-lia;
^
:
3.
where he was
Latopolis,
Mylliologie, p. 5S8.
he
''
Bnigsch, Religion,
Avas
wor-
identified
p.
591.
The Goo AN-HERU,
CROCODILE AND HYDRUS
357
with Heqa, the son of Shu-Khnemu-Ra and Tefnut-Nebuut-Sekhet-
Ra and was
©), where he was merged in
I
AAAAAA
/
held to be the father of Horus
;
Pa-Sebek, near Hermonthis,
5.
where he formed the chief member of the triad of Sebek-Seb, NutHathor, 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
Avorshipped under the form of a crocodile, with a sun-disk and the
Amen upon
feathers of
his
head
Krokodilonpolis-Arsinoe,
7.
;
'""
the Shetet, '*^ffi,, and Ta-Shetet, texts,
of the hieroglyphic
,
which was situated near Lake Moeris, and was
" city of
Sebek
"
par
excellence.
sanctuaries of Sebek were Prosopis,
Metelis, Onuphis,
Sai's,
the city of Apis, Avhich was situated in the Libyan
last-named place crocodile,
and
From writers,
Isis
Osiris was worshipped under the usual form of
the statements
it is
called the
In the north of Egypt the chief
made about
nome
^ ;
in this
under the form of a Isis.
the crocodile by classical
easy to see that several fantastic notions were current
about the animal in the later period of dynastic history.
Ammianus
and
Marcellinus,
(xxii. 15) " other times, yet as
crocodile
says, if
after
describing
the
Thus
strength of
the
"savage as these monsters are at
all
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.
36), like
no tongue, an error which was wide-spread in ancient times, and which was commonly it was also thought to eat no believed even in the Middle Ages food during the coldest months of the year, and to be blind in the Many crocodiles were killed by an animal called the water. Aristotle, declare that the crocodile has
;
"hydrus"
in the following manner.
It
is
related
that a
bird called the trochilus was in the habit of entering the the crocodile as
west
"
i
it
lay asleep with
its
list
mouth
of
jaws open " towards the
and of picking out the leeches which clung to For a
little
its
teeth and
of Sebek shrines see Lanzoiie, Diaionario, pp. 1033-1036.
CROCODILE
358
The hydrus, or ichneumon, perceiving
gums.
this,
would
also
enter the crocodile's mouth, and crawl along through the throat into
stomach, and having devoured
its
back again
the hydrus also
;
its
would crawl
declared to have been in the habit
is
of searching for the eggs of the crocodile,
and of breaking the
in the sand,
entrails,
shell of
which were always
every one which
it
laid
found.
Notwithstanding the reverence in Avhich the crocodiles were held
many
parts of
catching
them and
in
Egypt numbers
of people
made
According to Herodotus
killing them.
by
a living (ii.
70)
and other writers, a hook baited with the chine of a pig was
down by
the fishermen into the river, while a
on the bank and beaten until the noise,
made
it
way towards
its
squealed
;
let
young pig was held
the crocodile, hearing
the sound of the
little pig's cries,
and coming across the bait on the hook, straightway swallowed
Then the men hauled and
and the crocodile was soon landed, it was slain. Crocodiles
in the line
eyes having been plastered up,
its
one
at
it.
were
time
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 in
which
legend its
crocodile played a prominent part in it
tells
Egyptian mythology, the friend and foe of Osiris; one
appears both as
how
the creature carried the dead body of Osiris
back safely to land, and another relates that
make
the
little
Isis
upon was obliged to
ark in which she placed her son Horus of papyrus
by
means could she protect her son from the attack of the crocodile god Sebek. The later Egyptian plants, because only
this
astrologers always considered the animal to be a
Sun, and
it
is
probable that to
the statements of
Mli&n
(x.
its
symbol of the
connexion with the Sun-god
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 and sixty nerves, and sixty teeth in its mouth, that its life was sixty years, and that its annual period of fasting was sixty spine,
days.
Among
other
curious
crocodile, Plutarch {De hide,
§
but
mistaken
views
about the
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
He
speech."
credits
animal with great wisdom and fore-
the
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
how
legends of the animal gods and
are interesting as showing their
powers grew up in the
how
mythological
later period of dynastic history,
were
ideas
modified in the
and
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,
Rertu,
or
t.' ^^®P^*j
^Q
PQ'
D
^
and Ta-urt,
^^j^,
^^^ ^^^'
^*^"'
'^
^^'
^P^tj
Pi'^ctically, 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,
statue of the animal which was
now
preserved in the British
cult
is
theological
systems the
made
in the archaic period,
Museum
Egyptian
coeval with
and the red and yellow breccia and
(No. 35,700), proves that
is
its
According to certain
civilization.
hippopotamus goddess was the female
counterpart of Set, and the mother of the Sun-god, or of An-her,
whom city
of
Ombos
she brought into the world at
was Apet.
called the " Meskhenet,"
On
the
whole,
ftl ill
®
M I
/VV>/>A«.
;
for this reason that
"^ , I
or "birth-house,"
1
hippopotamus
the
goddess was
a
beneficent creature, and she appears in the last vignette of the
Theban Recension
of the
Book of
the
Dead
as
Underworld, and a kindly guardian of the dead.
a deity of the
She holds in her
right forepaw an object which has not yet been
explained, and her
magical power,"
v
;
left
rests
upon the emblem
satisfactorily
of "protective,
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
;
THE LION
360
seems to liave 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
Under the New Empire
Ra, and with deities of a solar character.
the chief centre of the cult of the lion was the city of Leontopolis in the Northern Delta, but
were kept
in
Heliopolis,
is
(xii.
quite certain that sacred lions
many
temples at
the
JElian mentions
it
throughout Egypt.
places
temple at
that lions were kept in the
7)
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;
men set apart for the home of the lion in Egypt
he was devouring his food the priests, or
Avhilst
The
purpose, sang songs to him.
was the
Delta,
original
where he lived under conditions similar to those
Avhich existed in Southern
Nubia and
Atbara and Blue Nile
the
;
between Khartum and
the
in the jungles of the rivers
deserts on
each side of the Nile
Mediterranean Sea of
course
numbers.
contained lions, but probably not in very large
also
In
Egyptian mythology the lion plays a comparatively prominent part,
and one of the oldest known Lion-gods
who was supposed
to
Texts
Pja^amid
attributes
Aker,
guard the gate of the dawn through which
the Sun-god passed each morning (e.g.,
passages in which his
is
Unas,
name
;
lines
Aker 498,
mentioned in the
is
614),
and
from
the
clear that his position
and
were even under the Early Empire well defined.
In
later days the
occurs
it is
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
^^
v:>
£^^
3
i
.
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,
[23 ;
in the later theology they are called
Sef and
THE SPHINX TuAU,
"
i.e.,
Yesterday
and " To-day
"
361
"
Because
respectively.
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
men and women, and these are familiar to us under the name which was given to them by the Greeks, i.e., " Sphinxes."
lion guardians they sometimes gave the heads of
The
oldest
"Sphinx"
and
finest
Gizeh
at
(in
human-headed
lion statue
Egyptian Hu,
S
%.
is
the famous
which was
_2^),
regarded as the symbol of the Sun-god Ra-Temu-KLepera-Heru-
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
khuti, and
the Second Pyramid, and was, most probably, very old even at that early period.
It
was intended
at Gizeh
may
be noted in passing that the " Sphinx
to be a guardian
and of their tombs, and nothing others that
else,
is
and protector of the dead
and the idea of Plutarch and
typified the enigmatical
it
and strength and wisdom
"
wisdom of the Egyptians The men who made
purely fanciful.
the Sphinx believed they were providing a colossal abode for the spirit of the
Sun-god which they expected
to protect their dead
mighty symbol.
The
;
it
to dwell therein
faced the rising sun, of which
original idea of the
man-headed
it
and
was a
lion statue
has no connexion with the views which the Greeks held about their
monstrous being the Sphinx, who
declared
is
to
have been a
daughter of Orthus, or Typhon, and Chimaera, or of Typhon and
Echidna
and lion
;
moreover, Greek sphinxes are winged, and their heads
always those
breasts
are
statues
have
sometimes
times the heads of sheep or rams.
probably the product of the existed
when
woman,
of a
the
beliefs of
heads
The
of "
whilst
Egyptian
men, and
some-
Sphinx " at Gizeh
is
a school of theologians which
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
,
LION-HEADED GODS
362
of the Egyptians caused reproductions of
great temples in the country in
all
it
periods of
to be its
made
for all tlie
history.
a moot point whether the lion was generally hunted in
It is
Egypt or not, but it is improbable on the other hand we find that Amen-hetep III. boasts of having shot with his own bow one hundred and two lions during the first ten years of his reign, but The these were undoubtedly lions of Mitanni and not of Egypt. bas-reliefs and texts prove that Rameses II. and Rameses III. each possessed a tame lion Avhich not only accompanied them into battle, ;
but also attacked the enemy
probable, however, that these
it is
;
kings valued their pet lions more as symbols of the Sun-god and of his protective
Bool of
the
power, than as effective combatants.
Dead the double lion-god who
under the name or two gods
the
"^^"^^"^^Ji
who were
is,
names Ari-hes-xefer,
<2>-
\\
j[
Hebi,
J?
I
ni'^fjfl, y
[1-^3-,
Sekhet,
P
Y
hllk^
P I r^
Heru-neb-Mesen, lioness-goddesses
etc.;
^ v^
'
Menat,
Uet-hekau,
'''wva
so often
is
of course,
identified with them. ,
^IItISi'
mentioned
Shu and Tefnut,
Other lion-gods bore
Nefer-Tem,
^'^^:^^'
T
^^ ^
Ma-hes,
were Pakheth,
^ Renenet, ^
In the Theban
^^ ^ JL
Asthertet,
and a form of Hathor, and another of Nekhebet.
.S^, ,
Sebqet,
^^|,
The destroying
power of the Lion-god is alluded to in the figure of the monster Am-mit, which was part crocodile, part lion, and part hippopotamus. the Boole
The vignettes to the cxlvith and cxlviith Chapters of of the Dead show that lion-headed deities guarded certain
of the halls
and
jaylons of the
the Lion-god with the dead the head of the bier lion,
is
goddess of Bubastis,
certainly indicated
is
by the
fact that
always made in the form of the head of a
and that the foot of
sentation of a lion's
Underworld, and some connexion of
it is
tail.
frequently ornamented with a repre-
For an account of Bast, the great
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 and Cat,
for each of these animals played
Egyptian mythology.
^^ c^
or
,
The lynx was
^ *^ c^
Pyramid Texts, and the
^^irh--
'>
^^
363
an interesting part in
Egyptian Maftet,
called in
former spelling being that of the
Theban Eecension a large cat and hafe
latter that in use in the
The animal
of the Booli of the Dead.
like
is
a small patch of hair on the tip of each ear, and
on the whole, benevolent.
made
is
upon the serpents
to its attack
and Tcheser-tep,
^i
In the text of Unas
n \=^
@ ^^
,
and
An-ta-f,
it is
disposition
its
(line \\
is,
548) allusion A
'wwva
A ^rr ,
evident from this that
Lynx-god was a friend of the dead. In the Theban Recension Booh 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
the
of the
regarded as her incarnation
;
its
cult
is
very ancient, and as a
personification of the Sun-god the animal played a prominent part
in
Thus
Egyptian mythology.
the
Dead mention
is
made
in the xviith Chapter of the
of a Cat
Persea tree in Heliopolis on the
which took up
night when
its
[j
%.
male Cat tS^
,
"
was Ra
by the god
Sa,
act of cutting off the
cxxvth
himself,
position
by the
the foes of Osiris
destroyed, and in the commentary which follows this "
Book of
it is
and that he was
were
stated that
called "
Mau,"
and the vignette depicts the Cat in the
head of the serpent of darkness.
In the
Chapter the deceased says (line 11) in the usually received
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 The Ass and the Cat are forms of the Sun-god, and it is stated.
text, " I
probable that the deceased learned from them the words which Avould enable him, like them, to vanquish the powers of darkness.
From
we two women who
a stele reproduced by Signer Lanzone,^
find that prayers
dedicated it, but by the of the forms Cat-god, two or two pet whether these represented
were offered to
tivo cats
1
Bizionario, pi. 107.
DOG-HEADED APE
364 animals only
in
as
which worship
monuments and
is
usual.
is
to
offered
was paid
writers
classical
cat
is
here called Mait,
Another
to the
master had
its
the embalmers,
who
contains
^
J^,
reliefs
a cat, and the
Diodorus
to
by
called the animals to their meals
a cat died
c^
fl(l
cat throughout Egypt, even
Egyptians fed their cats on bread and milk and
and they
U
abundant evidence that the
According
say.
stele
a swallow and
inscriptions contain
greatest reverence as
The
not clear.
"Mau,"
of
instead
is
(i.
83)
the
slices of
Nile
fish,
When
special sounds.
placed in a linen sheet and taken to
it
treated the body with spices and drugs, and
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. then laid
it
in a specially prepared case.
Herodotus
narrates
68)
(ii.
that
"
When
a
" takes place a supernatural impulse seizes
on the
" Egyptians, standing at a
care
" neglect to put out the
distance, take
fire
;
conflagration cats.
For the
of the cats,
but the cats making their escape,
" and leaping over the men, throw themselves into the fire "
when
this
" Egyptians.
happens great lamentations
are
the
;
and
made among
the
In whatsoever house a cat dies of a natural death,
" all the family shave their eyebrows only " shave
and
;
whole body and the head.
but All
if
a dog die, they
cats
"carried to certain sacred houses, where being
that die
first
are
embalmed,
" they are buried in the city of Bubastis."
Among
the Egyptians several kinds of
sacred animals, but the most revered of
the companion of Thoth, and which
Dog-headed Ape. old,
as in
JSTubia,
modem,
This animal seems to have been brought in times from the country far to the south of
but whether this be so or not
cephalus ape found early period.
is
Apes were regarded as was that which was commonly known as the all
its
way
into
it is
Egyptian mythology
In the Judgment Scene he
of the Great Scales,
and
certain that the
sits
Cyno-
at a
very
upon the standard
duty was to report to his associate Thoth when the pointer marked the middle of the beam. Classical '
his
Bizionario,
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
which were dedicated
to lunar gods, e.g., of
many
Khensu
at
temples
Thebes
certain classes of apes were regarded as the spirits of the
which, having sung
hymns
The
turned into apes as soon as he had risen.
very ancient, and
is
was
of praise whilst the sun
dawn
rising,
cult of the ape
is
probably pre-dynastic, in Avhich period dead
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 " The Island opposite Syene was not called " Elephantine Niles, apes were
because the elephant was Avorshipped 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
in shape to that portion of an elephant's body.
resemblance
its
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
an elephant, a fact which indicates that
some great family or district. The existence of the Bear
^
it
we
find the figure of
was the god
either of
Egypt has not been satisfactorily proved, and it is unlikely that this animal was indigenous. In a passage in the Fourth Sallier Papyrus,^ which was translated by Chabas, it is said that when Horus and Set fought together they did so first in the form of two men, and that they then changed themselves into two bears plante
de leurs pieds,
is tehi,
^^>
J
See
J.
fl^
^J^J,
is
Chabas,
Le
1'
autre etant sur la
deux hommes; ils se " the word rendered "bears
"^^ich he
stir
Calendrier, p. 28.
"
;
compared with the
Us
well-
but he appears to have
"wolf," with which
preserved in the British
No. 626 [14,608]). 2
S'
" bear
de Morgan, Becherches
elephant amulet
Now
etc.).
known Hebrew word, 2iT, gotten the Hebrew word '
se frapperent I'un
sous la forme de
changerent en deux ours,
by Chabas
(ils
in
tebi is
Orujines, Paris, 1897, p. 93.
Museum
(4th Eg.
for-
most
A carnelian
Room, Table Case
F,
DOG AND WOLF
366
probably connected, and which provides a more reasonable suggesThat bears did tion for translating the Egyptian text correctly. exist in
Egypt
by the green According
slate or schist
Museum
the British
(3rd Eg.
Herodotus
to
and Archaic Periods is proved model of a bear which is preserved in
in the Predynastic
(ii.
Room, Table-case L, No. 29,416).
67) there were bears in Egypt, though
he says they were few, ra? 8e apKTov^, mentions them with wolves
it is
eoucras, aTravia<;,
and
as
he
probable that the animals to Avhich
he refers were not bears but a species of wolf. The Dog, though a very favourite animal of the Egyptians, appears never to have been regarded as a god, although great respect
was paid
to the animal in the city of Cynopolis
;
on the
66) that in " whatsoever house a
other hand Herodotus tells us (ii. " 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 dogs in sacred vaults within their own ;
" city."
If
happened
to
any wine, or corn, or any other necessary of life 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 If we accept the statement of Diodorus (i. 85) that a belonged. 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
we
her from savage beasts,
should be obliged to admit that the dog
played a part in Egyptian mythology
doing
so,
because
it
is
writers, confounded the jackal,
may have been
but there
;
is
clear that Diodorus, like
dog with the
jackal.
no reason
for
many modern
The dog,
like the
sacred to Anubis, but the mythological and
religious texts of all periods prove that
ministered to Osiris, and
who
it
was the jackal-god 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 Underworld, and says that on a certain day " the priests
the
JACKAL AND ASS
367
" having
woven a cloak, blind the efes 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
Anpu and
representatives of the jackal-gods
very prominent parts in
connexion with the
legend recorded by Diodorus
making ready
to
Ap-uat,
(i.
who played
when Horus was
do battle with Set, his father's murderer, Osiris
returned from the Underworld in the form of a wolf to in the
fight.
It is
who
Macrobius,
Another
dead.
88) declares that
assist
him
important to note here the statement of
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
kind prove that the Egyptians did not carefully
this
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
The
deserts wherein the Egyptians loved to be buried.
principal
for accounts of jackal-gods were Anpu (Anubis) and Ap-uat these the reader is referred to the sections which describe their ;
history and attributes.
The Ass,
like
many
both as a god and a
devil.
Papyrus of Ani (sheet " journey forth " serpent-fiend
upon Sebau
animals,
1,
earth, :
may
was regarded by the Egyptians
In a
line
may
hymn
14), the
to
Ra
deceased says,
I smite the Ass,
I destroy
as found in the
Apep
may
"May
I
I crush the
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 Booh 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.
a form of the Sun-god, and the serpent
Here the is
ass is certainly
Hai, a form of Apep,
THE PIG
368
one jDeriod 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
and
clear
it is
from
this that the ass
was
at
occurs affords additional proof that the ass was a symbol of the
The probable explanation
Sun-god.
opposite views about the ass
is
of the existence of these
that Egyptian opinion
about the animal, and that the later form of
it
a devil and not a god as in the oldest times.
legend {De Iside,
§ 31) to
two
changed
held the ass to be
Plutarch records a
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, Hierosolymus and Judaeus
;
but no reliance can be placed on a
ment which is so absurd on the face of it. The Pig possessed a reputation for evil
state-
many
in Egypt, as in
other countries of the East, and the Egyptians always associated
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 Thereupon Horus said to Horus, "Look at that black pig." looked, and he immediately felt that a great injury was done to the animal with Set or Typhon.
and he said to Ra, " Verily,
his eye,
my
eye seemeth as
if it
were
upon which Suti had inflicted a blow." The text goes on to say that the black pig was no other than Suti, who had transformed 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 " an eye
had only
his
to the Nile
garment touched by a pig he would go straightway
and plunge into
The same writer
tells
it
to cleanse himself
from pollution.
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. poor, through
want
of means, used to
having baked them, they would
offer
make pigs of dough, and them up as sacrifices, but
the wealthy, having seen the tip of the spleen,
and
caul,
and
fat
The
tail of
the animal and
from the belly burnt in the
fire,
its
would
;
SHREW-MOUSE, HEDGEHOG
369
eat the flesh at the period of full moon, but at no other time,
HorapoUo
37) says that the hog was the symbol of a filthy
(ii.
man, and ^Elian,
Natura Animalium,
in his account of the pig {De
X. 16), after stating that it eats
human
goes on to say that
flesh,
more than any other animal. On the 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, howthe Egyptians abominated
it
other hand,
ever, the pig should be especially
mentioned
one point of view the pig was a sacrosanct animal, and being holy arose from
its
the texts, unfortunately, do not explain
its
that the idea of
and
this god,
its
it is
doubtful
if
From
hard to say.
is
it is
clear
connexion with Osiris
;
exact connexion with
the Egyptians of the dynastic period
themselves possessed any definite information on the subject.
Though l-hemw,
in
I
I
representations of the Bat, called in the texts setcha-
^. ®
^
V\
,
and taki
Egyptian tombs, proof
is
<=^>
*^ S
wanting that
the Egyptians of the dynastic period
;
(JO
it
,
have been found
was worshipped by
a green slate model of a
bat was, however, found with other predynastic remains in
Egypt, and
it
seems that
it
must have been regarded
Upper
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 information about the parts which they played in Egyptian mythology figures of both animals in porcelain and bronze have been found in the tombs.
mouse was sacred
mummies it
to
of the animal
According to Herodotus the
goddess Buto,
were buried in her
(ii.
i.e.,
city
;
67) the shrew-
XJatchit,
and
all
one legend about
declared that XJatchit 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 II
—B b
to be a blind
animal, and
Plutarch declares
;
ICHNEUMON
370 {Symp.
iv. 5)
that
in connexion with this
on the bronze an-maa,
symbol of darkness
interesting to note that the inscriptions
it is
animal identify
figures of the
the "Blind
i.e.,
to be the proper
was held
it
Horus,"
"
or,
with Heru-khent-
it
Horus Avho dwelleth in
darkness."
The Ichneumon,
Egyptian khatru, |
in
^^
'^
in Coptic
,
and the eggs of crocodiles, has formed the subject of many curious legends which have been
cy^©OY?\,
as a destroyer of snakes
Pliny says that "
preserved by classical writers.^ '
repeatedly into the mud, and then dries
by
these means,
'
as,
'
of coatings,
'turning
its
itself
back to the serpent,
it
no purpose, until at
last,
inflicted to
'
and viewing
ichneumon was
enemy,
its
:
itself
as soon
with a sufficient number Raising
turning
tail,
and
which are
head sideways,
its
by the
it
its
its stings,
receives
seizes
it
the sun
itself in
combat.
proceeds to the
it
'
but
has armed
it
plunges
it
throat."
The
said to destroy not only the eggs of the crocodile,
According to Strabo, their habit was
also the animal itself.
to lie in wait for the crocodiles,
when
the latter were basking in
the sun with their mouths wide open
they then dropped into
;
and belly issued Diodorus declares that the ichneumon forth from the dead body. 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,
their jaws, and eating through their intestines
and he goes on
to say that
crocodiles would be
but for the ichneumon the number of
so great that
no one would be able to approach
Several figures of the ichneumon in bronze have been
the Nile.
found in the tombs, but the texts supply no information about the
which the Egyptians entertained about
beliefs
Modern
animal.
the statement that
it is
immune from
that having been bitten plant as an antidote of eye enable
it
it
1
Iside,
Herodotus, §
74
;
ii.
67
is
its
that
own
Diodorus,
;
Julian, vi. 38
;
no truth in
of snake-bite, or
efi'ects
its
great agility and quickness
to avoid the fangs of the serpent,
opportunity of fixing
first
is
has recourse to the root of a certain
the fact
;
the
remarkable
this
shown that there
naturalists have
i.
and
to take the
teeth in the back of the reptile's
87
;
Strabo,
Aristotle, Hist. Anim.,
ix.
xvii.,
6
;
i.
Pliny,
39
;
viii.
Plutarch, 36.
Be
— HARE, PHOENIX neck.
very fond of eggs, and for
It is
371
this reason seeks
out those
of the crocodile with great avidity, but
it
eggs of poultry, and in consequence
sometimes bears an
it
loves equally well the
among the keepers of hens, turkeys, etc. The Hahe was worshipped as a deity, and in
evil
reputation
we
the Elysian Fields
see a hare-headed god,
god, and a bull-headed god sitting side by side
god
Among
a hare-headed
The
called Unnu.^
the birds which were worshipped by the Egyptians,
be sacred, the following were the most important
or held to
The
;
guards one of the Seven Halls in the Underworld.
also
Hare-god was probably
1.
the vignette of
and a snake-headed
Bennu,
^s,
a bird of the heron
identified with the Phoenix.
This bird
species said to
is
:
which was
have created
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 rising sun and of the dead Sun-god Osiris, from whom it sprang, and
itself,
;
to
whom
birth
was
it
of the
sun each morning, but in the
dynastic history
mankind,
The Bennu not only
sacred.
typified the
earliest
new
period of
became the symbol of the resurrection of
it
for a man's spiritual body was
believed
to
spring
from the dead physical body, just as the living sun of to-day had The Bennu sprang from its origin in the dead sun of yesterday. consequence, in a most holy bird in was, the heart of Osiris, and ;
a picture reproduced by Signor Lanzone,^
it is
represented sitting
on the branches of a tree which grows by the side of a sepulchral chamber. In the Ixxxiiird 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
" matter.
into existence like the
I
came
" germs of every god," to
Herodotus
1
(ii.
77), the
Dizionario, pi. 70.
pi. 52.
into being
-^"
from unformed
god Khepera. ^~^'
'^'"^
s=^iii
phoenix only made
" Unnut, lady of Unnat,"
See Lanzone, Dizionario, 2
^^ ^
came
\
its
^ ^ ^37 -^^ ^
I
am
the
According
appearance once in
a^,'
^^
the female form.
VULTURE,
372
HAWK
hundred years his plumage was partly golden-coloured and He came partly red, and in size and form he resembled an eagle. which father, his from Arabia, and brought Avith him the body of and he had enclosed in an egg of myrrh, to the temple of the sun, Pliny says (x. 3) that when the phoenix buried him there. five
;
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 became old he
built a nest of cassia
time changed into a of
its
little bird,
predecessor, carried
2.
off"
which, having buried the remains
the nest to the City of the Sun.
The Vulture 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 Bileithyiapolis), lord of the city of the
Buto), and
dynastic and
vultures
(ii.
found engraved on monuments of the late pre-
is
it
Uraeus" (Uatchet, or
early
archaic
periods.
J^^lian,
describing the
in
46), says that they hover about the
dead and dying,
and that they follow men to battle as if knowing that they would be slain. According to this writer, all to vultures are females, and no male vulture was ever known and eat human
flesh,
;
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
other cognate gods, and in predynastic times
;
its
to Horus, Ra, Osiris, Seker,
Hawk
human
soul.
human
According to Herodotus
the punishment of the
man who
Hawk-god was
The hawk was not only a
City."
Sun-bird but, when represented with a of the
to
worship was universal throughout Egypt
the centre of the cult of the
Hieraconpolis, or the "
and
killed a
head, was symbolic (ii.
hawk
65),
or an
death was ibis,
and
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 Diodorus records
species,
i.e.,
(i.
83) that the sacred
the golden hawk,
J
"^^^^^^
^^
"^"^ f^**!^
^^^^
^j^g
;
SWALLOW
HERON, sacred hawk,
J
^:=^
()
the Book of the
^ ^
1^
1
373
^^°^ *^® Ixxviith Chapter of
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
my
" hearken unto
The divine hawk was,
words."
as
we
learn
from the Ixxviiith Chapter, the oiFspring of Tem, and the symbol of the One God, and of Horus as the successor of his father Osiris, to
whom
" millions of years minister,
" hold in fear
;
for
him
and
whom
the gods labour, and for
millions of years
him the gods
toil
" millions of years." 4.
The Heron,
X
,
was certainly a sacred
bird,
and that
body was regarded as a possible home for a human soul is proved by the Ixxxivth Chapter of the Bool of the Dead, which was composed with the view of helping a man to effect a transits
formation into a heron. 5.
The Swallow
might reincarnate the Boole of the
also
was a bird wherein the human soul
and the object of the Ixxxvith Chapter of Dead was to enable it to do so the Rubric of the itself,
;
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 " swallow, I
am
is
made
to say, " I
am
a swallow, I
am
a
the Scorpion, the daughter of Ra," a fact which
seems to shoAV that the swallow was connected with the Scorpiongoddess ^Serqet.
Signor Lanzone,' the bird
is
From a tablet at Turin, which we see that offerings were made
seen perched upon a pylon-shaped
which stands a table loaded with short lines of text in which
^^^
I
.
it
is
offerings,
is
published by
to the swallow
building, before
and above are a few
called the " beautiful swallow,"
According to Plutarch, the goddess
^
Dizionario,
pi.
118.
Isis
GOOSE
374
took upon herself the form of a swallow
when
she was lamenting
the death of Osiris.
The Goose, or at least one species of it, was sacred to In a drawing Amen-Ra, a fact which is hard to explain. o-iven by Signer Lanzone^ we have a vase of flowers resting upon the ends of two pylon-shaped buildings, and on each of 6.
these
stands a goose with
its
shadow, T,
behind
it,
by
or
its
the five lines of the text above read, " Amen-Ra, the beautiful In another scene Goose," and " the beautiful Goose of Amen-Ra."
side
;
which its is
is
likewise reproduced
^
by Lanzone,
is
depicted a goose with
shadow standing on a building as before, and opposite to it seated Amen-Ra before the god and the goose is a table of ;
The words above the god read, " Amen-Ra, the hearer offerings. of entreaty," and those over the goose are " the beautiful Goose, g,-.atly beloved,"
q=>= ^ J^, ^ |1= J^ ~ T'
In the earliest time the goose, or rather gander, was associated
with Seb the erfdt^ of the
d
,
of the gods,
Dead "the Great Cackler" (Chapters
was a favourite
article
of food
in
is
called in the Boole
The goose
liv., Iv.).
Egypt, and was greatly in
request for offerings in the temples (ii.
who
;
according to Herodotus
37) a portion of the daily food of the priests consisted of goose
flesh.
The goose
is
said to have been sacred to Isis,
of the great trade in the bird
was
(Chenoboscium or Chenoboscia),
Upper Egypt, which was
i.e.,
and the centre or Xrjvofioa-KLa
Xrji>o/3ocrKLov,
the " Goose pen," a
situated in the
nome
Diospolites,
town in and was
quite near to the marshes wherein large numbers of geese were
fattened systematically. to
the town,
and
this
of " Sheneset"
The Copts gave the name
has been identified with the Egyptian
"^^ J", " Het-sa-Ast," by Brugsch;^
on the
other
hand
I
M. Am^lineau thinks that the Greek name Chenoboskion from the words
y>
BM ^^
—
"^
°
'''"'^^
^^ r^^'
is
"^-hich,
derived
he
says,
meaning to " the place where the geese are The meaning of the goose as a hieroglyphic is " child"
are equivalent in fattened."
'
Dizionario, pi. 22.
«
Ibid., pi. 361.
»
j)ict.
Oeog., p. 659.
IBIS 01^
375
" son," and HorapoUo goes so far as to say
chosen to denote a son from
ready to give served,
revered
love to
its
up to the hunter and that owing to this trait in
its
(i.
53) that
it
was
young, being always
if
only they might be pre-
its
character the Egyptians
itself
it.
The
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.-' It seems to have been 7.
Ibis
worshipped in the
instance because
first
numbers, and
reptiles in general in large
the winged serpents, which,
Egypt from the
into
it
deserts of
it
snakes and
killed
was thought
it
to destroy
was declared, were brought over
Libya by the west wind.
Herodotus
us that he once Avent to a certain place in Arabia, almost
tells
make
exactly opposite the city of Buto, to
On
the winged serpents.
his arrival he "
numbers
inquiries concerning
saw the back-bones and
'
ribs of serpents in such
'
of the ribs there were a multitude of heaps, some great, some
as it
impossible to describe
is
The place where the bones
some middle-sized.
;
'
small,
'
the entrance of a narrow gorge between steep mountains, which
'
there open upon a spacious plain communicating with the great
'plain
The story
Egypt.
of
goes, that
lie is
at
with the spring, the
'
winged snakes come flying from Arabia towards Egypt, but
'
are
'
by the entrance and destroy them
met
in this gorge
birds called ibises,
The Arabians
aU.
Egyptians
'
rendered that the Egyptians hold the
'
The its
'
landrail.
'
with the serpents.
'
distinct
feathers
is
This
is
and the
ibis in so
much
reverence.
The commoner
is
;
about that of the
sort, for there are
two quite
and the whole throat bare of
the head
general plumage
its
size
its
a description of the black ibis which contends
species, has ;
is
strongly hooked, and
'
'
assert,
a bird of a deep black colour, with legs like a crane
ibis is
beak
forbid their
on account of the service thus
'
also admit, that it
who
white, but the head and neck
is
'
are jet black, as also are the tips of the wings and the extremity
'
of the tail
75
in its
De
See iElian,
1
p.
;
;
Diodorus,
i.
83
beak and
Nat. Animal., ;
Plutarch,
Be
legs x.
29
it
;
Iside, §
resembles the other species.
HorapoUo, 75
;
etc.
i.
10, 36
;
Herodotus
ii.,
TORTOISE, SERPENT
376
Its
shaped like the water-snake.
wings
•'
The winged serpent
-'
are not feathered, but resemble very closely those of the bat."
Among
is
the reptiles which were deified
by the Egyptians,
may
be mentioned the
creatures,
or were regarded as sacred following
:
—
^
1.
which probably came
or Turtle,
The Tortoise
from Nubia, and was worshipped or revered through Tortoise-god Apesh, "~d^
-^^
,
The
fear.
was associated with the powers of
and a place was assigned to him in In the clxist Chapter of the heavens with their representatives. 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
darkness, and night, and
formula " Ra
evil,
liveth, the Tortoise dieth," is
given four times, once
in connexion with each of the four winds of heaven.
The
tortoise
mentioned in the Ixxxiiird Chapter,
Sheta, '"^^'^'^M''
^^
also
wherein the deceased
is
made
germinated
to declare that he has
which germinate, and has clothed himself
like the things
like
the tortoise.
Of the Serpent and Snake many
2.
by the Egyptians
for
they possessed, and
sake
the
many were
of
varieties
the
good
were worshipped qualities
which
revered through fear only.
In
predynastic times Egypt was overrun with serpents and snakes
and the Pyramid Texts prove that her inhabitants were terribly afraid of them the formulae which are found in the of
all
kinds,
;
pyramid of Unas against snakes are probably older than dynastic times,
and
their large
numbers suggest that the serpent
man's chief enemies. ancient,
and
its
centre
The
cult of the uraeus, or asp,
was the
city of Per-Uatchet, or
tribes
is
were
extremely
Buto, where
a temple was built in honour of the Uraeus-goddess Uatchet, I 00
of
f^
^5
in early dynastic times.
Nekhebet
a
position
of
peculiar
Egyptians, and one of the oldest royal lord of Uatchet," city.
The
cities
i.e.,
of
importance
titles is "
among
the
Lord of Nekhebet,
lord of the Vulture-city, lord of the Uraeus-
Nekhebet and Uatchet were in
ecclesiastical centres of the
^
This city enjoyed with that
fact
the
Southern and Northern kingdoms of 'to^
Rawlinson's Herodotus,
vol.
ii.,
pp. 124, 125.
The Goddess SERQET.
SCORPION ^gyP*)
^iid
they were
first
vulture and the uraeus
377
founded in primitive times when the
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 is
Avore
two uraei upon
his forehead,
represented with a uraeus upon his forehead.
and every king
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 number of formulae which would and among them was one which gave the
after death, the priests provided a
him
enable
to do this,
'
deceased the power of becoming the serpent Sata, "^^
which
read, " I
"and
I
am
am
the serpent Sata whose years are many.
born again each day.
I
am
and
,
I die
the serpent Sata which
" dwelleth in the uttermost parts of the earth.
I die and I
am
" born again, and I renew myself, and I grow young each day."
In religious texts the uraeus
but
this is
due to the
is
associated with Isis and Nephthys,
fact that in comparatively late times these
goddesses were identified with Uatchet, the uraeus-goddess,
was
^
who
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
In the xxxiind Chapter of the Boole of the Dead she appears as a friend of the deceased, and in the xliind
with the goddess
Isis.
Chapter his teeth are identified with those of the goddess. the legend of
Isis
which
is
told on the Metternich Stele
that this goddess was
we
From learn
accompanied on her journey by Seven Scorpions, and that the child Horus was stung by a scorpion which '
Booh of the Bead, Chapter
Ixxxvii.
N.
;
APSHAIT, BEBAIT
378
made
way
its
him
to
in spite of all the precautions
According to ^lian
goddess had taken.
which the
(x. 19), the scorpions of
Coptos were of a most formidable character, and whosoever was
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 bitten
walked with their
This statement
ground.
was sacred 4.
bare
feet
is
prostrated themselves
or
on the
showing that the scorpion
useful as
to Isis.
The xxxvith Chapter
of the
a kind of beetle called Apshait,
Book of
"~77° JtTtT
"^
supposed to gnaw the bodies of the dead.
Chapter the deceased
is
the other the creature
scarabaeus which
is
Dead mentions
(jO
,^-, which was
In one vignette of the
seen threatening
with a knife, and in
it
represented in the form of an ordinary
being speared
is
the
probably the beetle which
is
The Apshait
by him.
often found crushed between the
bandages of poorly made mummies, or even inside the body
where 5.
it
has forced
itself,
in search of food.
In the Ixxvi th and civth Chapters of the Booh of the Bead an
insect called Abit, is
way
its
is
f
mentioned which
- '^,
J
is
"
;
JJ
-^^
f]^
said to lead the deceased into the "
the King," and to bring the Underworld
or Bebait,
(]fl
him
^
^^
House
of
" to see the great gods Avho are in
probably to be identified with
this creature is
the praying Mantis {mantis religiosa) about
which
so
many legends
are current. 6.
The Feog appears
to have
been worshipped in primitive
times as the symbol of generation, birth, and fertility in general the
Frog-goddess Heqet,
identified
of
§^5^,
or
Heqtit, T^ijO'^J)! was
with Hathor, and was originally the female counterpart
Khnemu, by whom
she
became the mother of Heru-ur.
great antiquity of the cult of the frog
each of the four piimeval gods
is
proved by the
Heh, Kek, Nau, and
The
fact that
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 According to HorapoUo
formed man, because
criv,
it
it
an imperfectly
25), the frog typified
(i.
"A-rrXaa-Tov 8e
379
avOpoinov ypdfjiovTes ySarpa^oj/
was generated from the slime of the
occasionally happens that
seen with one
it is
i^<jjypa<^ov-
river,
the remainder formed of slime, so that should the river
animal would be
left
by Diodorus
(i.
to
declares
(ii.
imperfect 10)
were half-formed
frogs,
to
have been
shower which once
and that whilst
With the Grasshopper
to
have been
the
iElian also
frogs.
upon him there
fell
their
parts were
fore
provided Avith two feet their hind parts were shapeless 7.
fall,
the half-formed creatures referred
;
seem
56) that in a
whence and
part of a frog,
!
ideas of religious enjoyment seem
associated, for in the
Booh of
the
Bead (Chap, cxxv.)
the deceased says, " I have rested in the Field of the Grasshoppers
(Ml
'^'^^'^^'
'^
situated the " northern city
The grasshopper
is
;
Seehet-Sanehemu), wherein was
" it
mentioned
lay to the south of Sekhet-hetep.
as early as the
in the text of Pepi II. (line 860) the king like the grasshopper of Ra,"
heaven
Chief
among
ScAKABAEUS,
which
8.
Q
'^^^ j\
"^^
,
insects in
was
"
is
^\j^
Vlth Dynasty, and said to " arrive in "•'^
\\\
(
[©J
LJj
importance was the Beetle, or
called
by the
Egyptians
and was the symbol of Khepera,
great god of creation and resurrection.
w <=>
The Beetle-god
kheprerd, <^ is
,
the
repre-
sented at times with a beetle upon his head, and at others with a as Khepera' s attributes have already been fully beetle for a head ;
described
we need only
repeat here that he was the " father of the
gods," and the creator of
was
self-beo-otten
and
all
things in heaven and earth, that he
self-born,
and that he was identified with the
and new birth generally. The beetle or scarabaeus which was modelled by the Egyptians in such large numbers belongs to the family called Scarabaeidae (Coprophagi), of which risino-
sun,
the Scarabaeus sacer is the type. These insects compose a very numerous group of dung-feeding Lamellicorns, of which, however,
A
remarkable the majority are inhabitants of tropical countries. peculiarity exists in the structure and situation of the hind legs,
BEETLE
380
which are placed
so
from each other
as
near the extremity of the body, and so far give
to
the
most extraordinary
a
insect
appearance when walking. This peculiar formation
is,
nevertheless, particularly serviceable
to its possessors in rolling the balls of excrementitious matter in
which they enclose
named by
the
first
eggs
their
;
wherefore
These
naturalists Pilulariae.
were
these insects
balls are at first
soft, but, by degrees, and during the process of 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
and
irregular
rolling along,
;
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 beetles stand almost
;
feed.
not appear that these beetles have the instinct to
It does
distinguish their
own
balls, as
they will seize upon those belonging
to another, in case they have lost their
that several of
The males fly
them
own
;
and, indeed,
occasionally assist in rolling the
it is
same
as well as the females assist in rolling the pellets.
during the hottest part of the day.^
From
said ball.
They
the above extract
it
laymg 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 containing 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 is
clear that the scarabaeus
rolled the globe of the also represented inert
is
in the habit of
sun across the sky. Now, the god Khepera but living matter, which was about to begin
a course of existence for the
first
time, or to enjoy a renewal of
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 life,
associated
by the Egyptians,
with the idea of the new birth of the sun daily, and secondly, with the resurrection of man. And since the scarabaeus
was
first
identified with
1 J. 0. Westwood, An Introduction London, 1839, vol. i., p. 204 ff.
to
the
him
that insect became at
Modern
Classification of Insects
BEETLE
381
Now
once the symbol of the god and of the Resurrection.
human
body, from one aspect, contained the germ of
to say, the
by means
germ
which was
of the spiritual body,
the dead
life,
that
is
called into being
of the prayers that were recited and the ceremonies that
were performed on the day of the funeral
;
from
view
this point of
the egg-ball of the scarabaeus and the dead body were identical.
Moreover, as the scarabaeus had given potential the ball,
was thought, would a model of the
so, it
symbol of the god of new life
life
life and body upon which
to the dead
to its eggs in
scarab, itself the
resurrection, also give potential it
was placed, and keep
in
life
the living body, always provided that the proper words of power
were
first said
appears
over
it
or written
upon
associated
with
have been
to
of "
The idea
it.
the
scarab
" life
from time
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 immemorial
in
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
W,
Ra,"
o<^ '^
(line 89) the
R
"^
king
"^
is
c.
^ (^^ l,%^\^h-
D
n
-||-
I)
-^
f\
Q ^ni
^^=^
O
D
.
In the text of Teta
said "to live [like] the scarab,"
T
®
n jm
—
-
•
>
and Pepi I. is declared to be " the son of the scarab which is born " in Hetepet under the hair of lusaas the Northern, and the issue " of the
brow
of Seb,"
gg^l
|
(jl)
^ f^ ^ ^
^\^--\hTl^^^^l'
f
Among
J^'Z^ classical
writers^ 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
^iian,
X.
15; Horapollo,
i.
x.
;
Porphyry,
Be
Abstinentia,
iv. 9.
BEETLE
382 to
between them.
equally
offspring
their
of
care
the
divide
According to HorapoUo, a scarabaeus denotes an " ora/«/-begotten, generation, "
begotten
and man."
world,
father,
because the scarabaeus
takes some ox-dung, and shapes
He
days
next
rolls it
it
into the water,
he buries
hole,
and from
of " generation " arises
in
it
from
its
man
the world, and "
the scarabaei
it
denotes a " father " because " world " because in
"
supposed
its
like the
it
for twenty-eight .
ball,
come
and throws
it
The idea The scarabaeus
forth.
acts.
engendered by a father only, and
it is
generation
it
also
fashioned in the form of
is
no female race among supposed to have thirty toes,
because there
Every scarabaeus was
them.
form
into a spherical
on the twenty-ninth day he opens the
;
of procreating,
from east to west, looking himself towards
Having dug a
the east.
a creature self-produced, being
The male, when desirous
unconceived by a female.
world.
is
an "only-
represents
It
is
For
corresponding with the thirty days' duration of the month. accounts of the use of scarabs as amulets the reader
is
referred to
other works.''
Concerning the cult of Fish among the Egyptians but can be said, because the hieroglyphic texts afford us tion on the subject.
According to Strabo
in the Nile fish in great quantity
and of
informa-
(xvii. 2, 4), there
different kinds,
The
a peculiar and indigenous character.
little
little
known
best
were
having are the
Oxyrhynchus, and the Lepidofcus, the Latus, the Alabes, the Coracinus, the
Phagrus.
Choerus, and the Phagrorius,
Besides
are
these
the
Silurus,
also
the
Citharus,
the
called
the
Thrissa, the Cestreus, the Lychnus, the Physa, the Bous, or ox,
and large
Among
which emit a sound
shell-fish
these
were
chiefly
worshipped the
Phagrus, the Latus, and the Lepidotus. of the
Oxyrhynchus Fish was the
was held
god in
nome 1
pieces,
and
my Mummy,
p.
;
when
233
ff.
;
and
its
Magic,
p.
of wailing."
Oxyrhynchus, the
chief seat of the cult
Oxyrhynchus, where
this fish
was supposed
to
it
have
Set was hacking the body of
for this reason
of the Oxyrhynchites
See
^
The
city of
in the greatest reverence
swallowed the phallus of Osiris this
like that
was sacred not only
in the
metropolis, but all over Egypt.
35
ff.
-
Plutarch,
Be
Iside, § 18.
FISHES
383
In certain places the Egyptians would not eat
it.
The Phagrus,
was worshipped in Upper Egypt, and mummied eels have been found in small sepulchral boxes. Of the Lepidotus Fish no
or
eel,
legends have been preserved
The
fish
;
the Latus was worshipped at Esneh.
with the very wide and large mouth which
head of the goddess Hatmehit, identified.
=^ °^ I ^^ ^ 'D
'
is
seen on the
^^® ^°* 7®* heen
In the Booh of the Dead two mythological
mentioned, the Abtu,
ij;
J
(^:£1
%.
-e=a ,
and the Ant,
these fish were supposed to swim, one on each side of the
boat of the Sun-god, and to drive away from
it
thing in the waters which had a mind to attack tion of Nile fish
is
fish
are
[]AA^<e=
bows
of the
every evil being or it.
The
at present a difiicult matter, but
identifica-
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
127 Aaai, i. 342 Aaai, ii. 320 Aa-am-khekh, Aaau, ii. 268 Aa-ab,
Aarer,
Aaru,
ii.
Aah,
297 Aa-sekhemu, ii.
302
Aa-shefit,
Aa-sheft, Aiisith,
ii.
Aatiu,
ii.
Aahmes
II.,
Aah-Tehuti,
345
i.
458
i.
412, 413
i. ii. 317 Aai, ass-headed man, 196
Aai,
Aai gods,
;
i.
Aakebi,
ii.
240,
Aakhabit,
Aakhbu,
i.
254
342
i.
246 177
;
ii.
326
Aamu,
188, 304
i.
Aan, ii. 292 Aana, i. 211 Aana-tuati,
Aapef,
ii.
ii.
i.
—
492
c c
244
i.
473, 492
401
i.
60
ii.
472
i,
419 ii. 327 Aati, ii. 157 Aat-khu, i. 178 Aat-khu, i. 244 Aat of Ra, i. 471 Aat-setekau, i. 241 i.
;
i.
het,
Aau, i.
i.
i.
341 186
211
i.
316-
ii.
Abt (nome),
97
i.
ii.
Abtiti, temple
97
i.
Aa-tcha-Mutet,
Aatu,
Ab-sin,
261 Ab-ta, i. 194
Aat-en-shet,
Aati,
;
Abt,
Aa-ta (nome),
Ab,
185 II
177
i,
248
sceptre, i. 162 ii. 8 Ab-sha-am-Tuat, i. 286 Abshek, i. 429
95
ii.
i.
i.
ii.
Ab
ii. 93 Aats of Osiris, the Fifteen, i.
301
ii.
198
i.
378 Abraham, i. 277
of Tefnut,
Aat-Tefnut,
63
Aarat her ab neter ii.
of Seb,
213
ii.
Abet-neterus, Abit,
481
194 Aat-teiiamutet, i, 421 Aat-Tchetemit, i. 484
320
58
213
Aat-shefsheft,
494 Aaqetqet, ii. 323 Aar,
ii.
;
317
(Isis), ii.
Aat-shatet,
326
ii.
Aaqetet,
ii.
326
ii.
Abaton,
Abesh,
178
i.
300 280
Aat-hehu,
Aa-kheperu-mes-aru,
i.
Aat Aat Aat
Aat-ab,
317 323 259
Aa-kheru,
of,
Ab-em-tu-f,
Ill
i.
ii.
Aat-aat,
ii.
i.
Lake
;
ii.
Aat-aatet,
Aaiu-f-em-kha-nef,
Aakebi,
i.
196
i.
120
i.
245 323 Aahet, ii. 323 Aaapef,
Abata,
455
i.
ii.
i.
517
of, i.
405
Abt-tesi-rut-en-neter,
ii.
326
Abtu
(Abydos),
i.
97,
410, 492
Abtu Pish,
i.
324;
Ab-tut (Abydos),
Abu,
ii.
383
209,
96,''365,
i.
i. 97 463 ii. ;
49, 51, 56
Abu
Simbel,
Abu-ur,
ii.
ii.
22
323
Abydos, i.'97, 103, 104, 401 ii. 118, 148 ;
Abydos, the goal of souls, i.
175
Abyssinia,
Adam,
i.
Adon,
ii.
Aeeiouo,
ii.
108
6
74 280
i.
;
INDEX
886 Aelian,
346, 352, 369,
ii.
360;
358,
ii.
quoted.i. 63, 356, 402;
93
ii.
Af, the dead Sun-God,
i.
206,257,505; his new i. 260 Af, i. 274 Afa beings, i. 160 Af-Asar, i. 234 birth,
Afau, Affi,
Af-Tem,
i.
i.
211 Afu, the dead Khepera, (Aah),
Aha,
325
ii.
453
31,
i.
Aha-aaui,
;
plaque
326
ii.
ii.
Aha-en-urt-nef,
i.
Aha-neteru,
248
Ahat,
ii.
19
Ahau-hrau,
Ahi, ii.
(?), i.
ii.
184
ii.
325
Ahu,
i.
Ai,
196
Ai
i.
Air,
i.
i.
ii.
285
288
194, 246;
i.
ii.
20
ii.
i.
ii.
ii.
270 203
-
khemes
Akhemu-Seku,
-
f,
i.
i.
198;
120, 250
332
i.
;
ii.
ii. i,
188
196 344
i.
i.
Akhrokhar, Akhsesef, ii,
266 325
i.
ii.
23
433
i.
i.
Al-lul,
ii.
i.
22
ii.
141
Allah,
316 326
283
ii.
326
i.
ii.
326
Amanei-tou-ouranou, 280
Am-Annu,
i.
Ani-Antchet,
i.
Am-ara-qah-f,
90
182 346 Am-beseku, i. 419 324 Ama-ta,
ii.
327
79
i.
90
i.
i.
;
Akhemu-Sesh-emau, _120
Akizzi,
i.
Amam-maat, ii. 326 Amam-mitu, i. 211 Amam-ta, ii. 320
i. 242 Akhemu-Beteshj ii. 120 Akhem-urt-f, i. 242
ii.
Alkat,
Amam, Amam,
247
Akhet-nen-tha,
108
Alexandria,
Amait,
191
i.
i.
Akhmini,
ii.
i.
;
Am, ii. 312 Ama, i. 250 Ama, i. 346 Ama-Amta, i. 346 Am-aau, ii. 246, 326
411
i.
ii.
Akhekhi,
Akhpa,
Aleppo, ii. 283 Alexander the Great, 293, 489 his son, 293
Am,
178
of Set,
Akhekh, Akhekh,
s,
360
ii.
^khen-maati-f,
84
6
i.
Al-Kharga,
Akhem-sek-f,
495;
Al-Basra,
197
Akhmiu,
-Ain Shems, Aion,
419
79
(king),
Aket
;
360,
ii.
Akert - khent - ast 325 Akeru, ii. 323, 360 Akeru gods, ii. 98
ii.
325
ii.
Ahi-mu Ahiu,
469,
322, 325
Ahibit,
Ahit,
326
ii.
228,
i.
Aker, Lion-god,
242
325
ii.
325
34
ii.
Akhem
161
i.
33, 45, 79,
325
ii.
;
Akhekhu, ii. 327 Akhem-hemi-f, i. 242
220
i.
i.
Aheti,
327
238
302
ii.
Ahat,
Ahet,
Aker,
Akhan-maati,
Aha-an-urt-nef,
Ahabit,
i.
Akesi,
24
of, i.
i.
Akenu,
Akerui,
226
i.
177 433
171
i.
Ale, i."l78
Akenti,
i.
i.
325
ii.
;
Akertet,
234
Afu gods, i. 83, 84 Afu on his staircase,
Ah
176
382
fish, ii.
Al-A'raf,
153, 154, 302
226
i.
Alabes
433 Aken-tau-k-ha-kheru, i.
ikert,
241
i.
Af-Ea,
23
i.
98,
i.
102, 432
201
i.
Akeneh, Akent,
Alabastronpolis,
361
211
i.
325
ii.
Akebiu,
370, 372, 379, 381 Mlia.n,
Akau,
Amelineau,
i.
269
;
ii.
ii.
374 Ameraet,
ii.
144, 826
Amemt, i. 443 Amen, i., 23, 79, 88; 1-16,
ii.
324
Amen, a serpent, i. 218 Amen, city of, i. 366 ii.
12
-;
;
,
INDEX Amen,
ii,
2
ii.
tet,
30
III.,
329;
i.
ii.
to
i.
i.
345
Amen-khat, i. 198, 343 ii. 317 Amen-kheperutet, i. 499
Amen-na-an-ka-entek
;
-
share, ii. 324 Amen-nain-an-ka - entek share, ii. 20
ximen-NathekerethiAmen, ii. 20
Amen-nathek -rethiAmen,
Amen Amen
324
ii.
of Sapi-res,
i.
99
(paut of Thoth),
i.
Amen, quarrel of priests with Amen-hetep of, IV.,
ii.
74-84
the Elder,
Amen-Ea,
i.
i.
468
97, 172;
ii.
of, i.
brotherhood
175
Amen-Ea, ii.
company
of,
2
Amen-Ea-Heru-khuti,
324
i.
ii.
ii.
Amen- Ea-T emu- Khe 447 Ament, Ament,
i.
317
ii.
79
i.
Circle
;
of,
220; Circles of, i. 340 Ament, counterpart of Amen, i, 287; ii. 1, 2 i.
Ament
(goddess),
ii.
29,
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,
Am-khu,
228
i.
ii.
Marcellinus,
349, 352, 357 i.
519
60,
218
Ammi-seshet,
Am-mit, 362
Ammiu
113
i.
gods,
ii.
Ammi-uaui-f,
Ament-Ea,
Am-Neter-het, i. 90 Am-net-f, i. 200
i. 210 465 Ament-semu-set, i. 226
Amentet,
154 Amentet, world,
i.e.,
ii.
Am-Nit,
216 ii.
Under-
201
Amentet, Bull souls
i.
172, 263;
i.
of, i,
of, ii.
of,
(nome),
Am-Sah,
i.
Am-senf,
i.
Am-sepa-f,
ii.
158
;
153
i.
Amset
=
Amseth,
196
Amentet- nefert, i. 178 Amenthes, ii. 201 Amenthet (goddess), 431 Amen-ur, i. 468
Amset,
ii.
179
i.
Am-Pehu
i.
;
100 200
Ament-nefert, i.
185
ii.
Ammehet,i. 178, 190,216 Ammet, i. 432
Ammianus
30, 55
Ament (Isis), ii. 213, 216 Ament (nome), i. 99 Ament of Apt, i. 465 Ament (paui of Thoth), i.
i.
176
16, 17
pera-Heru-khuti,
79
i.
pet, i. 90 Am-Het-ur-Ea, i. 90 Am-huat-ent-peh-fi,
114
Amen-Ea-Tem,
Mountain
324
Amen-Ea,
Osiris,
21
Ament-sthau,
113
Amen
i.
441
i.
Am-Hetch-paar, i. 90 Am-Het-Serqet-Ea-hete-
99
Amen-Ea-Mut-Khensu,
Amen-Ra, ii, 4 Amen-hetep IV., i. 104 ii. 23, 68, 70, 71-84 Amen-hetep, son of Hapu, 525 Ameni, ii. 317 Ameni, name of Ra,
Am-hent-f,
Am-henth-f,
-
presented
;
Sma-Behu-
of
8
211
ii. 324 Am-heh, ii. 326
22
100
i.
ii.
i.
Am - hauatu - eut - pehui-f
of,
spread of his
;
Amen-Ea of Xois, Amen - Ea - Horus
23, 68, 69, 70, 279,
362
330
cult, ii.
ii.
'
ii.
i.
sceptre,
Amet-tcheru,
Amen-Ea
Amen-hetep
Amesu
ii.
Amen-Ea, incarnation
57
Amen-Heru-pa-khart, 252 Amen-hetep,
to,
5
Amen-ha, ii. 320 Amen-hau, i. 342 Amen-heri-ab, i. 401; ii.
Hymn
Amen-Ea,
derivations of the
name,
387
i.
100
90
419 i.
79, 441
79, 491, 492 South,
i.
456
i.
ii.
;
158 184,
324
Amseti-Aah, i.
Am-snef,
Amsu, 507
ii.
i. ;
ii.
i. 470 324
79,
20
97, 496,
;
;
INDEX
388 Amsii (nome),
i.
97
Amsu, god of Panopolis, i. 97; ii. 258, 280,
Anebu,
291, 293, 324
Aneniu,
Amsu-Heru-ka-nekht, '
ii.
Amsii-Ea,
Amsu
36
ii.
Leh-f,
suten Heru-neklit,
343
Am-ta,
Am-Tep,
ii.
Amu,
250
i.
i.
Angels,
Am
ut (Anubis),
An,
ii.
i
90
i.
90
ii,
Kur'an,
263
Osiris,
i.
i.
mortal,
i.
(city), ii. 31,
An-her,
An
in Antes,
of millions of years,
ii. 154 An, tlie warrior, ii, 312 Ana, i. 79 i. 456
An-a-f, ii,
i.
i.
i.
ii.
495
507
Ankhi
145, 419, 521
ii.
324
i,
An-hetep-f,
ii,
An-hra,
i,
325
i,
514
514 Aneb-athi, i. 514 i.
i.
ii.
83
pa- A.ten,
ii.
246
i.
Ankh-taui, Ankhti,
i.
i,
419
176
i.
Anku,
222
ii.
;
325
513
i. i.
433
326
i, 234 234
Ani, Papyrus
i,
(scribe), ii.
Ani, the scribe,
79
;
ii.
183,
ii.
i.
4,
100, 354, 471; 148
335,
Annu, crops of, ii. 121 Annu Meht, i. 328 Annu, North, ii. 25
141-
Annu, paut of gods
69 ii,
i.
301, 322, 324
Annu,
103
of,
i.
An-mut-f,
ii.
345 ff.
146
-
Ankh-tauit,
Animals, sacred, ii,
Ani
Ankh - s - en
139
ii,
Ankh-s-en-Aten,
Ankh-ta,
360, 427
Aneb-abt,
200
Ankhtith, i,
An-atef-f,
Anhur,
i,
161
i,
83
100 Anhetep,
495 324 Anau gods, i. 202 Andrew, St., i, 280
(serpent),
Ankh = Osiris, ;
118, 291
An-aret-f,
11 Aneb,
119
An-her of Sebennytus,
324
Andrews, Dr, C. W.,
ii.
194
ii,
327
ii.
of, i.
21
i.
97, 103, 115
i.
;
Ankhet-kheperu, i. 216 Ankh-f-en-Khensu, i,460 Ankh-hra, i. 228 Ankhi, ii, 326
172, 173, 402 184, 325, 359
An-Her,
234
176
327
Ankhiu,
An-heri-ertit-sa,
i.
i.
and im-
i.
An-hetep-f,
;
Ankh-em-fentu,
Ankhet, scorpion goddess, i. 220
482
i.
An-hefta,
ii.
19
6
An
154
i,
5
Anhai, Papyrus
ii.
222
i,
neb-Bakhau,
446 An, a god, ii. 20 An, city of, i. 427 32
427, 431, 469;
i,
61, 65
of in
Angels of service, Angels of Thoth, An-hat,
2
Ankhet (Isis), ii, 216 Ankhet - pu - ent- Sebek -
19
i.
functions
Angels, mortal
324
An, a form of
i.
6
i.
Angels,
Am-Unnu-Meht, Am-Unnu-Eesu,
abodes of
the
i,
Ankh, i, 79 Ankh-aapau,
ii,
Angel of the Lord,
16
An-aarere-tef,
ii.
ii.
22
Ankh-aru-tchefau,
Angel of Death,
Amu-aa, i. 211 Amulets in the Sudan,
An,
Anit,
294
83
129
Am-tet,
ii,
Angel of the two gods,
90
i.
324
ii,
;
An-erta-nef-nebat,
gods,
ii,
why
reason i,
Animals,
129
346
i.
i,
11
adored,
Anetcb, ii. 176 An-f-em-hru-seksek,
183 i.
494
i,
(city),
Animals,
281 324 437 i.
ii,
i,
439 Ani (Esneh), i, 452 Ani, form of Sun-god, Ani
9, 10,
An-erta-nef-bes-f-khenti-
139
ii.
Anep,
513
i.
Anempb,
Amsu-Amen, ii, 8 Amsu-Heru, ii. 324
Amta
Aneb-hetch (nome),i. 99, 512 Aneb-rest-f, i. 514
88
of, i.
INDEX Annu,
priests
Annu-Eest,
Annu
Eesn,
78
of, i.
24 328
ii. i,
91
of, i.
Anpu, god Anpu, god
;
98
Anpu,
of
i.
98
of Het-suten,
98 Anpu am Uhet,
185
Anpu-Horus, i. 493 Anpu khent neter seh, ii, 184 Anpu khent neter seh em ren-f neb,
Anqet,
431
i.
185
ii.
57 ff. Anqet (Isis),
50,
ii.
;
216 Anqet Nephthys, ii. 57 ii.
An-rut-f,i. 352,410,482;
60 Anshar, ii.
Ant,
155
;
i.
289, 291
Antaeopolis,
97
i.
Antaeopolis of Tu-f Antaeopolites,
Antaf,
An-ta-f,
i.
23
i.
ii,
An-tcher-f,
Antchet,
i.
Aper-pehui,
431, 432
ii.
;
363
79 88
i.
96
i.
98
Aper-ta,
i.
Aper-ta,
ii.
i. 516 344
317
i.
228
Apes, the,
Antheti,
ii.
817
Apes of the East,
278
ii.
327 Antit, ii. 277 Antiu, i. 198
Apet,
Anubis,
Aphrodite,
418,
425,
85, 129,
261-
9,
ii.
266, 366
Aphoso,
305
ii.
Apis-Osiris,
Ape, a form of Thoth,
Apit, goddess,
i.
pig,
Ape, worship sacred,
Ape-god
ii,
i.
of, i.
;
the
Api,
i,
Apis,
79
the
96
i,
109
30,
ii.
;
353
ii.
Apis,
incarnation
Osiris,
Apis Bull,
27
26,
i.
195-201, 212; described,
of,
Apis
350
ii.
195-201
ii.
i. 427 Magna,
93, 95,
ii.
ii.
;
signs
99
(city), i.
;
of
830
i.
i,
278
Parva,
Apollinopolis
i.
431, 467
364
in Tuat,
Ape -gods,
2
97, 98,
i,
Aphroditopolites,
431
190
ii.
431, 432, 446
Apollinopolis
Ape and
202 Apep,
435;
i.
187
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 'ATTaaoiv, i. 289 Ape = Amen, ii. 2 of, i,
359
ip9
ii.
Aphroditopolis,
Anubis, Path
207
i.
29, 29, 30,
ii.
Apet (goddess),
;
ii.
376
ii.
Anu = '^i'o?, i. 289 Anu (the heavens), i. 359 i,
196 268
i.
Apes, the singing,
Apesh,
21
i.
Apes, the Seven,
524
i.
346, 347
i.
Apes, the four,
ii.
Antuf,
i.
252
403
161
i.
Ant (city), i. 493, 515 Ant (country), i, 517 Ant (Dendera), i. 472 Ant Fish, i. 324; ii. 383 Ant (Isis), ii. 213
306
i.
Aper-hra-neb-tchetla,
i.
i.
325
i.
Apepi,
Antheth,
454
i.
ii.
ing,
103
ii.
433 Antetu, i. 346
Antet,
Anti,
261-266, 322, 324, 367 i.
Apep, Book of overthrow-
154
ii.
Anthretha,
95,
(nome),
325 324
277
;
Anpu
Antes,
Anthat,
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.
ii.
ii.
Ant-en-Nut,
Annu, Souls of, i. 109 Annu, South, ii. 25 Annu, Two Companies of gods
An-tebu, An-temt,
389
i,
347
four,
i.
Apollo,
486
i.
;
ii.
187
Amyelaeus,
Apollo
ii,
282 i.
11, 61, 180, 202,
Apollopolites,
269 ff., 277, 324, 436,
Apoph,
447, 489
Apostles,
i,
Ap-rehu,
ii,
;
79,
ii.
216, 245, 326 i. 371 Apepa, ii. 251
;
107,
soul
of,
ii,
Ap-rehui,
242
i.
96
i,
245 5
242 427
;
ii.
142,
INDEX
390 Ap-senui,
Apsetch, Apsli,
Apt,
Aq-her-ami-unnut-f,
324
ii.
Arab
92
ii.
Apt, city
3
ii.
Apt, goddess of the xith
444
i.
Apt, goddess of Thebes, ii.
3
Apt-en-khet,
Apt-en-qahu, Aptet,
Apt-hent,
178
i.
Apts, the, Apt-taui,
6, 7, 9,
Apu
Ar-hes-nefer,
i.
206,210, 26,
ii.
i.
230
79, 102, 109, 454,
493;
119,
43,
156,
263, 322, 323, 367 Ap-uat of Lycopolis,
i.
pet,
183, 323
Ap-uat rest sekhem ii. 183
taui,
323
Apuleius,
217,
ii.
218,
265, 266
Apzu,
69
Apzu-rishtu,
Aqan,
ii.
Aqebi,
i.
327
i.
288, 289
20 ii.
i.
ii.
307
ii.
308 328 Asar Aa am Annu, ii. 182 Asfir Aheti, ii. 183 Asar Athi her ab Abtu, ii.
ii.
464
ii.
183
Asar-am-ab-neteru,
419
;
ii.
Asar-Ankhti,
325 289, 362
ii.
Ari-Maat,
325
ii.
Ari-maat-f-tchesef,
ii.
Asar
ii. 294 Ari-ren-f-tchesef, ii. 322 Ari-si, ii. 325
Ari-nef Nebat,
357,
ii.
quoted,
i.
62
Arit, city,
i.
433
(a pylon),
182
Aritatheth,
i.
248
244
Aqeh,
ii.
325
Ariti,
Aqen,
ii,
325
Arits, the,
i.
i.
i.
427
370;
186
228
ii.
176 ii.
179
214 Asar Athi, ii. 178 Asar Ba her-ab Qemt, ii. 183 Asar baiu-tef-f, ii. 182
Asar-Asti
446
i.
Ari-hes-nefer,
i.
179
ii.
Asar Ap-shat-taui, ii.
355
96
ii. 183 Asar Athi her ab Shetat,
i.
Ari-en-ab-f,
Arit
ii.
Asar Anklii,
Ari-em-ab-f,
Aristotle,
291
i.
i.
129,
ii.
85
i.
Arsinoites,
Asar,
129
Ap-uat-resu-sekhem - pet, ii.
Arians,
Ari-hes,
Ap-uat meht sekhem ii.
of
511
i.
128
58 275 i. Arsinoe, town of,
325
98
ii.
Arsiel,
249
Ari-ankh, i.
Arq-heh,
Ar-ren-f-tchesef,
Arsaphes,
323 Ai- gods, ii.
(serpent),
308 ii. 187
ii.
A-Sah,
ii.
129
467
Aroueris,
Arrows,
5, 6
i.
Apu, i. 97, 470 ii. 188 Apu, a god, i. 194 Ap-uat,
i.
Art,
Arethi-ka-sa-thika,, ;
ii.
Aroeris,
291
ff.
Arethi-kasathi-ka,
10
254
i.
i.
Archemachus, ii. 199 Arenna, ii. 283
293
ii.
ii.
78
Archangels,
293
178
Apt-renpit,
on
influence
i.
i.
Armani,
Arou,
6
i.
353, 498
Egyptian religion, 334 Arabian noma, i. 96 Arabs, i. 41, 119, 401 Aranbfi, i. 241 Ar-ast-neter, i. 211
i.
ii.
i.
ii.
ii.
Archaic Period, gods
25
ii.
Apt-net,
178
i.
i.
Arabian
427
of, i.
Apt (Thebes), month,
angels,
Arabia,
293
ii.
266 266 Armaua, ii. 291 Armauai, ii. 322 Arkharokh,
Arkheokh,
327
324
ii.
i.
129
378
ii.
Ap-shat-taui,
Apsit,
494 Aq-her-am-unnut-f,
310
25
ii.
Apshait,
Apsi,
Aq-her-ammi-unnut-f,
142
ii.
ii.
ii.
Ba
i.
sheps
em
Tattu,
179
i. 371 214 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
Asar-Ba-Tettet, Asar-bati
(?), i.
INDEX Asar em ankh em Ptahhet-Ea, ii. 183 Asar em Aunu, ii. 182 Asar-em-An-rut-f,
ii.
180
Asar em Aper, ii, 177, 180 Asar em Apert, ii. 181
Asar em Asher,
Asar
182
ii.
em-ast-f-amu-Re-
stau,
177
ii.
Asar em - ast - f - amu - tameh, ii. 177 Asar em ast-f em ta rest, ii.
185
Asar em
ka-f am,
Asar em 185
neb meri
ast-f ii.
185
ast-f nebu,
ii.
Asar em Atef-ur, ii. 181 Asar em Aten, ii. 178 Asar em Atet, ii. 179 Asar-em-Ati, ii. 176 Asar em Baket, ii. 177 Asar em Bakui, Asar em Bener,
ii.
180
ii. 182 Asar em Betesh, 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
am
Asar em het-f Meht, ii. 181 Asar em het-f am ta Eeset, ii. 181 Asar em-Het-f em Restau, ii. 180 Asar em Kakheru-f nebu, _
ii.
ta
185
Asar em ker-f neb,
ii,
185
391
Asar em khau-f-nebu, 185 Asar em Maati,
182 Asar - em
-
ii.
ii.
ii,
180
178,
Mehenet,
ii.
176, 179 Asar em Mena, ii. 182 Asar em Nepert, ii. 178 Asar em nest, ii. 181 Asar em Netcliefetj ii. 177
Asar em Netchet, Asar em Netebit,
Asar em Sau Khert,
ii.
180
ii.
178
Asar em Neteru, ii. 177 Asar em Netit, ii. 180 Asar em Netra, ii. 180 Asar em Nif-tir, 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 seh-f nebu, 185 Asar-em-Sehtet,
ii.
Asar em Sek,
178
Asar Asar Asar
Asar Asar
ii.
ii.
177
em Seker, ii. 181 em Sekri, ii. 180 em Sektet, ii. 181 em Sesket, ii. 181 em Sbau, ii. 178,
182 Asar em Sliennu, 181
ii.
178,
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.
Asar em Tepu,
ii.
180 178
Asar em Renen, ii. 180 Asar em Rehenenet, ii, 177
Asar em Tesher, ii. 181 Asar em Uhet mekt, ii.
Asar em ren-f nebu, 185 Asar em Rertu-nifu, 181
Asar em Uhet-resu,
Asar-em-Resenet,
ii.
ii,
ii.
176,
Asar em-Ee-stau, ii. 178 Asar em Resu, ii. 177, 180
,
em Sa, ii. 182 Asar em Sati, ii. 178, 182 Asar em Sau ii. 180 Asar em Sau-heri, ii. 178 Asar em Sau hert, ii. 180 Asar em Sau-kheri, ii. 177
ii.
181
179
Asar
181
em Uu-pek, ii. 182 Asar Pa Heru, ii. 182 Asar-Hap, i. 513 Asar-Hapi, ii. 349
Asar
Asar-Hapi (Serapis),
ii.
195-201 Asar Henti,
Asar Heq Tattu,
ii.
ii.
180
taiu
her
Asar
heq tchetta Annu, ii. 181
Asar Her-ab-set, Asar Her-ab-set ii.
179
ab
179
ii.
em 176
(semt),.
INDEX
392 Asar-her-khen-f, i. 214 Asar Her-shai, ii. 178 Asar her shai-f, ii. 182
Asar neb Tattu, ii. 183 Asar neb-tchetta, ii, 178,
Asar Heru-khuti,
Asar Netchesti,
Asar-ka-Amenti,
183
ii.
214
i.
Asar khent Amentet,
ii.
185
181 Asar-nnb-heh,
Asar
(Osiris),
As-ar
Asar Khentet Nepra,
ii.
179
176
Asar Ptah-neb-ankh,
ii.
179
Un', ii.
ii. 176 Asar-Khenti-Amenti, i. 214 Asar Ehenti nut-f, ii. 177, 180
Asar-khenti-.
.
.
.,
Asar Qeftennu,
117
ii.
ii. 176 Asar sa Erpeti, ii. 179 Asar Sah, ii, 176, 179
Asar-Saa,
Asar Sahu,
Asar
seh,
ii.
ii.
183 Asar Khent Re-stau, 179
ii,
179 Asar Smam-iir,
Asar Khenti-Ee-stau,
ii.
176 Asar Kkeiiti-seli-heEQt, 178 Asar Khenti ii.
ii.
Thenenet,
179
Asar
Asar Khent sehet kauit-f, ii. 182
Asar Khent shet ii. 182
aa-perti,
Asar-neb-Amenti,
i.
ii.
ii.
Asar Tua,
em Abtu,
182 Neb-er-tcher,
ii.
ii.
179,
181
183
Asar Neb ta ankhtet,
ii.
180
neb
neteru,
ii.
tain
182
suten
289 18, 62
Ast
i.
(Isis),
Ast,
ii.
402, 516;
i.
ii. 325 457 Astes, ii. 325 Asthertet, ii. 362
179
ii.
Astharthet, ii.
204
Asthertet, Asti,
Asti-neter, 42, 119
ii.
478
370
244 244 452
i.
Asti-paut,
i.
323
Ast-Net,
176
Ast-Netchet, i,
83
Ashem, i. 38, 40, 41 Ashemu, i, 38, 40, 41 Ashemu, the, i, 159 Asher,
i.
323
Ashet Tree,
ii.
61
Ast
i,
netert
ii.
278, 279
ii.
i.
129
of Aru,
ii.
i.
323
Ashem
482 i. 228 190
i.
Ast-amhit,
ii.
i.
802,
317, 823
ii.
ii.
79
i.
202, 292,
ii.
Aseb,
Ashbu,
114
(Isis), ii.
Asbu,
Ashebu,
Asar neb pehtet petpet
'Acracopo
Assyrians,
As-t
19
i.
178
i.
Astes,
181
ii.
367
ii.
Ass, the speaking, Asset,
208,
Astennu,
302
ii.
i.
246, 367
ii.
;
268
176
Asbet, a goddess,
Asert Tree,
Asar Neb-heh,
ii.
ii.
Ass, Eater of the,
Asten,
214
ii.
Asar Utet,
ii.
Astarte,
177
Asar Un-nefer, Asbet,
Seba,
ii.
i.
176,
176, 179
Asar
Asar-thet-heh,
214
179
Asar
ii.
Asar-Unnefer,
Asar Neb-ankh, Asar Neb-ankh
178 134
Taiti, ii.
Asar-Tet,
188 253
ii.
Ass,
Astabet,
117
ii.
240
i.
Aso, queen of Ethiopia,
Ass, the,
Asar Khent Ka-Ast,
176
ii.
290
136
i.
210, 491
214 188
i.
Asar Seker em shetat, ii. 181 Asar- sekhem- neteru, i. 214 Asar Sekhri, ii. 177 Asar Sekri em Pet-she, ii. 177 Asar Seps-baiu-Annu, ii.
Asar-khenti-peru,
Asmus,
i.
79
i.
As-neteru,
176, 179
Asar Khentet
i.
Asken,
113
ii.
ii.
Ashur-bani-pal,
79
i.
(Osiris),
177
ii.
ii.
136 432 Ash-hrau, i. 226 'Ashtoreth, ii. 278 Ashu, ii. 328 Ashet,
Ashet,
211
i.
em
ren-s nebu,
184
Ast-Qerhet,
i.
853
Ast-seu-ari-tcher,
Ast-Sept,
ii.
Aswan,
11
i,
55
ii.
129
INDEX Asyut,
Athpi,
At,
Athribis,
ii. 43 263 Atare-am-tcher-qemtuii.
rennu-par-sheta,
519 Atare - am - teher - qemturen-par-sheta,
Atbara,
i.
326
ii.
360 Atcli-ur, ii. 327 Ateb, i. 470
Atef-khent
(20tli
i.
155
ii.
ii.
181, 144
nome),
(21st
98 323
ii.
206, 261
ii.
Atek-tau- kehaq -kheru, ii. 326 Atem, ii. 326 Atemet,
73 Aten, hymns Aten-merit,
68-
of, ii.
79
ii.
Atet Boat,
i.
ii.
ii.
- anq
-
re-
of, i.
of, ii.
ii.
300;
Baba,
148
i.
281
ii.
80
i.
;
26
ii.
80
i.
Baba,ii. 91,92,247,307,
829 Babai,
ii.
91
Babat,
i.
370
Babi,
80
i.
Babua, i. 80 Babylon, ii. 22 Babylonia, i. 277 Babylonians,
i.
18,
ii.
352
62,
i,
ii.
=
;
Bahut, antiquity
the double,
i.
110
;
Bairast,
Baireqai,
ii.
26
421
Bai, i. 344 ii. 154 Bai (Eam-god), ii. 329 Bai (Soul-god), ii. 328
5
;
513
i. i.
289
(god of Xlth Hour),
200
199, 217, 253
ii.
Heqet,
Sma, i. 110 Backbone Backbone of Osiris, i, 496 ii. 122 Bah, i. 401,437; ii. 26, Bahtet,
64
flint,
64
i.
Bacchus,
329
251
Ba, i. 80, 163 Ba, a god, i. 180
Ba
281,
ii.
;
i.
190 ;
ii.
Sephon,
Bairtha,
458, 461
250 282
ii.
=
65
Azrael, 'Azza,
Eam,
282
Back
ii.
ii.
Axe, the
i.
289
ii.
Bacchis Bull,
254
i.
113
61
259
name
116
326 Aurnab, ii, 210 Anrt, ii. 134 Auru, i. 259
206, 338;
217 Athi,
Aunaauif,
Axe = god,
159
ii.
Ba'al
299
ii.
80, 110 250, 281
i.
278
323
Ateuchus i. 356 Atha, i. 481
i.
ii.
Aukert-khentet-ast-s,
Avaris,
Aegyptiorum,
i.
Aukert (goddess)
128
11, 104, 105,
Athenais,
ii.
Ausares, (Osiris),
ii,
39
Ba-ashem-f,
283 Aturti Eest Meht, ii. 185 Au-a, ii. 326 Auai, ii. 317 Auaiu, i. 346 Auer, i. 281 Aukert, i. 145, 338; ii. 9,
ii. ii.
Atet (goddess),
Athep,
Atuma,
i,
Ba'alath,
178
i.
Ba, Soul,
Baal Samame,
178
i.
bathi,
14 i.
Ates-hra-she,
Athene,
shet,
481
Ba'al
99
Atmu, ii. 10, 11 Atru - she-en-nesert-f-em-
203
i.
i.
i.
Ba'al,
188
ii.
Aurau-aaqer sa
£f.
ii.
283
-
70
ii.
Aterui-qema,
ii.
82
ii.
Aten, worship
Atennu,
ii.
328
ii.
(Set),
Baal,
124
323 75-79
to, ii.
Aten-neferu,
Ater-asfet,
i.
ii.
(Iron-god),
Baabu,
323
i. 104; ii. 16, 326 Aten, high priest of, ii.
Atert,
Athn,
65
ii.
Aten,
70,
281
Atu,
Atef-ur,
Ateh,
Athroni,
Ba Ba
Ba = World Soul,
96
i.
nome),
98
Atef-pehu
127
ii.
Athribites,
Athyr,
Atebui, the two,
432;
100,
i.
Ati (nome),
Atef crown,
i.
250
i.
Athuma,
ii.
393
i.
450 21
ii. ii.
281
Baiu amu Tuat, i. 220 Bak, i. 492 Bak, i. 516 Baka, i. 493 Bakha, the Bull, ii. 352
INDEX
394 Bakhau,
470
24, 79,
i.
;
Bakrawiyeh, i, 15 Balaam, i, 19 Balance, i. 521 Balance,
the
Great,
i.
250
ii.
Bandage
Hathor,
of
437; 441
of Nekliebet,
i.
Ban,
i.
Beads, nse
i.
103, 114;
64
ii.
100,
Ba-neb-Tet, 354,
Ba-neteru,
62
27, 250, 251,
ii.
i.
446
Bari-Paiman, i.
ii.
i.
280
ff.,
514;
ii.
68, 275, 329,
Bast, i.
i.
279
28, 29,
362
Basti,
329
i.
246, 247
80, 110
445;
of, ii.
38 ff. Bekhti-menti-neb - Maati, Bel,
159 i.
Belly
305
i,
i.
450
= Nut,
Beltis,
110
i.
281
ii.
Benben, ii. 71 Benben-house,
281
347
i.
Benbenit,
Beer of Ra, i. 365 i. 238
Beni Hasan, i. 517 Bennu, ii. 96; ii. 116, 289, 329 Bennu-Asar, ii. 303 Bennu Ea and Osiris,
Beetle-god,
ii.
130 i.
i.
Khepera,
of
ii,
ii.
378 i.
246
17
Befen,
487
i.
;
ii.
206
Befent, 207
Behen,
the
348 Bene Elohim, god,
Benen, Benha,
obelisk
i.
i. i.
i.
7
192 17
=
ii. i.
84, 85, 92, ii.
25,
35,
Beq,
i.
177
(city),
i.
476
Berosus,
i. i,
ii.
38
25
ii.
Bergmann, Berimon,
133
Behutet
97
Benutch,
492 i.
ii.
Bennu, the, ii, 371 Bennu, the Great, ii. 59 60, 160, 209 Benra-merit, li. 256 Bentet, ii. 268 Benth, i. 211 Benti-ar-aht-f, i. 228 Bent-Eeshet,
255
102, 427; ii.
37
Bedeyat Arabs, i. 17 Beer, ii. 122 Beer of eternity, i. 165 Beer of everlastingness, ii. 118
Behutet,
419,
329
92
ii. i.
Behbit, of,
446 i.
ii.
ii.
Beetles used in medicine,
identifications
Bastet,
Bebo,
;
Beetle, the living,
100, 432, 444,
i.
91, 92
Beetle, the,
515
ii.
Belbes,
ii.
379
Basilisk serpent, Bast,
378
ii.
Bebi,
Beetle
i.
Bekhten,
327
66
356
79
i.
192
Bel and the Dragon,
Beetle in boat of Ea,
i.
i.
Bashu,
329
16
165 Bartholomew, Barley,
ii.
250
250
ii.
125,
i.
Bees,
Barekathatcliaua,
Bari-Mentliu,
Barkal,
281
317
ii.
Bare-Ast,
ii.
Bebro,
278
ii,
i.
7
ii.
;
431
34
ii.
Bekhkhi,
ii.
501 Beba,
i.
Bekhten, Princess
365
ii.
Beautiful Face,
Bebon,
301
ii. ii.
Ba-Ea,
292
ii.
240
i.
Banth-Anth, Baqet,
329
ii.
198
i.
Bapi-f,
496
i.
14
of, i.
Beautiful Face (Ptah),
Bebait,
Ba-neb-Tettu,
Baru,
353,
ff.
Ba-neb-Tettet,
Bar,
114
i.
ii.
Ba-neb-Tetet,
ii.
101
Banebtattu-HatmehitHerupa-khart,
328
329
ii.
Bear, the,
Ba-neb-Tattu,
Bekhent,
328
ii.
Bati-erpit,
Behutet (goddess), Behutit, i. 427 Bekatha, ii. 305 Bekennu, ii. 20 Bekheu, ii. 31 Bekhennu, ii, 20
ii.
Bat, the,
Bati,
Balu,
i,
284 ii. 369 Bath, i. 194 Bath-Anth, ii. 278 Basu,
358
Bant,
Bast-Sekhet-Renpit,
432
101, 352
ii.
;
ii.
263
i, 363 281
305,
;
ii.
90
;
;
INDEX Berua, Bes,
498
i.
Book
15
i.
;
ii.
136, 209,
270, 276, 280, 284 ff. Besa, ii. 284 Besa, ii. 288 Besabes-uaa, Bes-aru,
i.
211
i.
242
Bes-Horus,
ii.
286
286 Besi, i. 198, 347 Besi-Shemti, ii. 317 Besitet, iii. 213 i.
Beteshu, Betet,
i.
Biggeh,
51
63, 136,
i.
204, 208, 407, 434
345
ii.
Birth, the second,
Black Land, Blacksmiths,
i. i.
ii.
116
304
;
Boat of Millions of Years, ii.
333, 368, 488, 518
210, 260, 272
267
i.
Knowing Evolu-
of i.
294, 295
i.
ii.
Bull of heaven,
i,
i.
Boats, the 34 papyrus,
ii.
Bous
3S2
fish, ii.
ii.
122
of Typho,
Bonomi,
i.
165
i.
Breasted, Mr.,
ii.
110
i.
74 i.
ii. ii,
178, 304
26
Bull
Osiris,
ii.
196
31
ii.
Bull-Scarab,
ii.
19
Bull, the young,
14,
ii.
of, i.
58
259
i.
=
clouds,
i.
306
99, 103, 115, 191, 469, 432 ii, 122, 148, 252, 348
Busiris,
Buss,
95,
i.
438
64
i.
Brugsch, Dr. H.,i. 63,67, 363, 367, 402 Bua-tep, i. 343
Bubastis,
i,
432,
100,
i,
boats,
i.
by
22
ii.
289
ii.
74, 124, 189,
ii.
190
449 of,
i,
i,
Cabasites,
i.
Cabasus,
100
i.
Cackler,
Bubastis, triad Bubastitea,
= two
Buwanat, Byblos,
i.
192
ii.
Buttocks Butus,
described
Herodotus,
208, 211
ii.
110
ff.
444
Bubastis,
Butos,
100, 115,
24,
i. ;
96
i.
289
ii.
Buto,
184
446 246 246
i.
Bull of the West,
Busirites,
doubles,
of
Bubastis of tbe South,
Boes, i. 268 Boethus, i, 445
109
;
= Baabu,
Brittany,
i.
Bull of the Underworld,
Bunau, Bushes
118
Bringers
350 34
100
ii.
Bull of the Nine,
Bulls, hoofs
of eternity,
;
15
448
352
of Horus,
i.
19
i.
Bubastis, festivals
129 Bocchoris,
328
74
ii.
26
i.
ii.
174, 175, 304 Book of the Underworld described, i. 204 if. Book of Wisdom, i. 122 Books of Thoth, i. 414
ii.
27, 330
i.
158 Bull of Amenti,
Bouriant, M.,
of, i.
427
i.
Bull Mnevis,
293, 294
of the Pylons,
438,
Bull-god,
Bull of Nut,
Bramble,
man-
62
i.
Bull of Amentet,
of the Gates,
Breast
headed,
Overthrowing
23
Bread
26
i.
Assyrian
25
89, 224, 284, 285, 291,
Boat of Nepr, i. 210 Boat of Osiris, i. 210 Boat of 770 cubits, i. 85 Boat of the Earth, i. 208, 210
Bone Bone
of
Book
ii.
Bull Apis,
Bull, early worship
175
i.
of leu,
Bread,
85, 476,
478, 485 BlindHorus,i. 299, 470; ii. 370 Blue Nile, i. 17 ii. 360 Boat of Isis, i. 210
i.
by Day,
Book Book
i.
ii.
Birds, sacred,
Coming Forth
of
Book Book
445 326 272
ii,
Book
Book of Proverbs, i. 122 Book of the Dead, quoted,
i.
307 Birch, Dr. S,
Biou,
i.
Bull,
Apep,
ii.
Bes-Ea-Temii, ii.[286 Bestet,
Breathings,
of
409
tions of Ka,
Bes-Harpocratea,
395
of, i,
96,
Bull = Amen-Ea,
450
444 ii.
11
the
96, 107,
Caesarion, Cailliaud,
96
Great,
108 i.
i.
161
356
ii.
;
INDEX
396 Cakes,
178
i.
Cambyses,
Citharus
458;
i,
ii.
Campus Martius,
ii.
Canis Major,
i.
488
Cannibalism,
i.
28
Canopic
i.
jars,
Canopns, Stele
i.
of,
gods
456
210
i,
158 368
ii.
272
of, ii.
Cat, god and goddess,
ii,
363 of
Cat=Ea, Cat,
ii.
297
61,
ii.
Cataract, Sixth,
i.
25,
43
199
Cerberns,
ii.
Ceres,
218, 253, 367
ii.
fish, ii.
Chabas,
i.
3«2
126, 136
Chemmis,
ii.
ii.
200
i.
ii.
;
361
Chin = Khert-khent- sekhem, i. 110 Choenus fish, ii. 382 Chosroes, i. 289 i.
2
Circles
238
252
ii.
;
431; 378 Copts, i. 106, 143 of, i. 265 97,
i.
ii.
hell
Hidden,
339,
i.
188
i.
382
fish, ii.
35
Amentet,
i.
216
Tuat,
i.
102,
96
i.
Dadianus, i. 268 i. 289 zla^oT, i. 289 Dakhel, ii. 22 Aaxv,
Damascius,
the 202 i. 266 Day of Judgment, i. 5, 6 Day-sky, ii. 102, 105 Days, Epagomenal, ii. lucky and un109
of, i.
ii.
;
i.
321;
19
ii.
308
order of events
Delos,
i.
Delta,
i.
Creation Legend, Creation Series,
i.
i.
18
ii.
279
453
Delta,
kingdom of
288, 290
Demi-gods,
24
i.
;
worship
of,
95,
98,
Bones,
ii.
gods of the,
ii.
ii.
;
i.
355
of
291
i.
i.
;
Osiris
ii.
3
93,
429,
426,
97, 421,
446,
464,
24, 55, 93, 95,
108, 299
Dendera,
59 Cubit,
;
121
Dendera,
484
2
103
31
in, ii.
of, i.
304-
ii.
24, 31, 93,
Creation, Seven Tablets
Crocodile, early worship
of,
320, 322
Dekans, the 36,
307,308-
300
of, i.
gods
;
month, gods
of the
of, ii.
Heliopolitan of, i.
109
ii.
293
Days
account
488
289, 290 113, 464
Darkness,
lucky,
ii.
Creation,
of,
i. i.
;
305 Cow, early worship
Coukhos,
i.
98,
i.
Cynopolites,
outer,
Cory, Anc. Frag, quoted,
Crusher of the
Cynopolis,
Darius IL,
186
Crocodilopolis,
340 Circle of
96
i.
Cow-goddess,
i.
Chimaera,
Circle,
Coptites,
i.
;
;
25
442 ii. 188 442 Chenoboscium, ii. 374 Cheops, i. 426 Cherubim, i. 6 Cherubim, i. 7 Chemres,
294, 355
i.
379
ii.
i. ;
243
ii.
Charmosyna,
Cicero,
Coprophagi,
Corrcinus
146, 162, 365
Chaos,
Great,
the
Cord of Law,
305
17
i.
364
ii.
351
;
i.
100
ii.
432
Cord-bearers, the Twelve,
Cataract, First,
Cestrius
i.
410, 475
22, 189, 219,
107
ii.
;
209
Great = Ea,
the
345
ii.
Cyclopes,
22;
ii.
Cynocephalus Ape in the Judgment, i. 20, 21
25
i.
Combatants, the Two,
Coptos,
Neb,
161,
i.
Cognizance, the,
ii.
Cat, Chapter
i.
;
434
of, i.
Cynocephalus Ape,
Constantine
248
Cat and the Ass,
Cat
Clemens Alesandrinus,
329 ;
98, 432
i.
Hathon
439
i,
Cleopatra VII,
;
of, i.
ii.
Civitas Lucinae,
414
432 ii. 199 i. 448
Cardinal points,
Cat,
352 218
Cusae,
382
fish, ii.
Hathor
of,
i,
Dendera, Osiris scenes
at,
435
ii.
131
Deraarai Hapaon,
i.
280
INDEX er al-Bahari,
329
i.
ii.
;
285
13,
Ea,
397
289, 359, 360
i.
Earth,
Enen,
288
i.
81, 89
i.
Enenet,
81 Enenet-hemset, i.
437 er al-Medinet, i. 126 e Rouge, E., i. 68, 69,
Earth, Boat
of, i.
Earth-gods,
i.
East, Gate
of, i.
353
Enkht honin,
100, 126, 136, 441
East, souls
of, i.
107, 351
En-me-shar-ra,
^r al-Medina,
esert gods, sus,
eva,
i.
69
i.
69
svourer
i.
of Amenti,
i.
Edfu,
448
i.
ieisbalmerikh,
281
i.
96,444,493;
i.
366, 370, 375
quoted,
;
62
ionysius sent to Sinope,
lonysos,
-ospolis
432 Magna,
ospolis
Parva,
.ospolis, i.
431
ospolites, sk, ii.
97,
i.
the,
i,
513 the,
sk,
336, 338;
i.
the Great,
i.
winged, 481, res,
340
;
the
171
i.
-decagon
of
i,
125
Jupiter,
366 howl before a death,
g, the, ii.
..
or=Nut, ICO, ii. i.
michen,
ii.
106
171, 275,
i.
67 i.
365
Elephant,
i.
Elephant
in predynastic
31
;
ii.
356
516
95,
i.
96,
44, 51, 52, 53,
43,
91, 148, 354,
of, ii,
Epping,
109
of,
ii.
316
J., ii.
Erebos,
i.
Erelim,
i.
Erman,
285 7
100
ii.
quoted,
Dr.,
El-Kab,
i.
439, 467
Elohim,
i.
133, 141
98
i.
Erment, i. 161, 329 Ermen-ta, i. 194 Ermenu, i. 250, 259 Eros,
248
i.
285
i.
Erpat = Seb, Erta - hen - er
ii. -
Erta-nef-nebt,
Esau,
12 i.
103,
95
reqau,
i.
Eshmunen,
i.
Esna,
;
i.
177
i.
401 ii.
66
452, 463, 464
i.
281
Eternity, bread and beer of, i.
80
97
i.
Esneh,
129
ii.
281
ii.
Eteoph, of,
454 i.
i.
329
Ertat-Sebanqa,
ff.
Em-khent-maati,
ii.
i77'
365
Elephantine, triad
i.
ii.
Ermenui,
22
i.
Elephantine,
i.
281
i.
Ermen-hert,
288
;
34, 99, i.
21
7,
i.
168 ii. 62, 63 Embalmment, Ritual
274
ng-beetle,
24,
i.
Elysian Fields,
312
i.
155,
ii.
quoted,
66,
times,
281
i.
fioureph,
Erinnyes,
Eisenmenger,
i.
fione,
317
316
ii.
66
431, 437
;
Eazu,
Ephesus, Council
97
Eileithyiaspolis,
Elves,
19
mah,
519
49
253
gs,
346
ii.
dne Providence, ii.
days,
Epaphos,
i.
i.
281
Eight godsof Hermopolis,
107,286,365,431,463;
483
Nine,
Epagomenal
Elements, the four,
15
283
ii.
El,
31
ii.
the
i.
278
House of
sk,
100
i.
53
ii.
;
22
ii.
;
ii.
Ennutchi, Entair,
372
96
i.
286, 289, 291
i.
Ennukaru,
Eatuti,
i.
316
ii.
114
i.
85, 92, 470, 477,
i.
Eileithyiapolis,
217
ii.
iopolites,
Ennit,
266
i.
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
Eileithyia,
199
ii.
Ennead,
289
i.
230
i,
188
;
347, 352, 357, 364,
ii.
123
i.
;
316
ilgan, ii.
Lodorus,
208,
i.
209, 491 ii. 246 Eater of the dead, i. 20, 60 Ecclesiastieus,
iana,
Enen-retui,
;
60
i.
116
Eater of the Ass,
116
i.
208
fitet, ii.
165
304
INDEX
398 Eudoxus,
253
ii.
Euphrates,
Farafra,
Eusebius quoted, Euthari,
Eve,
Father of fathers,
277
i.
35
i,
Fa-trau,
huge
19
i.
Hathor
Evening,
of,
i,
Evil Eye,
i.
name
Eye,
14
13,
340,
342
Eye
i.
447
Nu =
of
the Sun,
i.
298
Eve
364, 365,
i.
446, 516, 517;
8,
ii.
of
Ea
= Meh-urt,
i,
'422
Eye
Tem,
i.
158, 305,
"446
Eye, the Black
=
Aah,
413
Eye, the White
= Ea,
i.
413 Eyes, cure for sore,
Ezekiel,
ii.
17
i,
Fields of
Siri,
35, 36
i.
Fields of the spirits,
i.
Fiery Lake,
i.
i.
58
i.
=
i.
Fingers, the two,
ii.
109 i,
85
Fish-god,
Famine, the seven
years',
54
Fa-pet,
i.
Fish-gods,
178
;
ii.
330
i.
303
ii.
wings,
278
5,
Gate of
Osiris,
Geb,
94
ii.
600
his
5
i.
230
i.
435 273 Gehenna, chambers of, i, 275 Gehenna, river of, i. 275 Gehenna, size of, i. 274 Gebelen,
i.
i.
Ge Hinnom,
i. 273 George of Cappadocia, 268
Gizeh,
i.
489
i.
316
ii.
361 Pyramids
ii.
471 Gnomes,
i.
12
Goblins,
i.
12
God, One,
i.
of,
i.
131, 132,
God, conception
God on the
382 of, i.
(uraeus), Osiris,
184 234
i, i.
God,
234
i.
Gods i.
25
i.
self produced,
Gods, mortal,
226, 273
i.
i.
164
Forty-two Assessors, ;
ii.
i.
i.
i,
Gods
of
foreign,
Egypt, ii.
the
275-290
the, conception
57
Gods, the Eighteen,
i.
Gods, the forty-two, i.
38
184
6
of archaic Period,
of, i.
62
Forty-two Judges,
i.
78
" Gods,"
celestial,
57
of, i.
staircase,
191
2
491, 158
418, 153 i.
aud
Gizeh,
Followers of Horus,i. 84,
Food,
128
i.
Gabriel
133
Flint cow-goddess,
178 i.
i,
85
i.
mythological,
Fishes,
G-ABEiEL,
Gir-tab,
288
Flesh of Tem,
Faces, god of four,
Faket,
118
ii.
Fig tree of heaven, 165 Fig tree speaks, i. 19
Flesh of Ea,
Ap-uat,
378
ii.
George, Saint,
Figs in heaven,
Fish, worship
62
17
ii.
Fa-akh,
35
i.
324
250
i.
ii.
334;
i.
121
Flame
Face
121
ii.
Field of Eeeds,
i.
14
i.
Gehenna,
120
Flesh of Fa-a,
367
i.
FieldofPeace,i. 58,334;
Fire,
Eyes = Hathor, i. 109 Eyes of Ptah-Tenen, 510
Fa,
i.
344, 420
Figs',
of
i.
28
i.
186
161
Eye
Frog, the,
139
ii.
Field of Hetep,
ii.
of Ea,
Fringes,
20
419
i.
Field of Plants,
299
i.
Fenti,
quoted,
G-.,
43
i.
11
i.
Field of Grasshoppers,
EyeofHorus,i. 109, 165, 202,248,363,457,467 Eye of NiT, i. 306 Eye of Nn = the Moon,
Eye
i.
of
i.
433
i.
Fetish,
of Flame,
serpents,
Fentet-ankh,
of Ea,
Fountain of the Sun, 328; ii. 108 Frazer, Mr.
home
the
Feather of Maat, Feka,
107
51
ii.
211
i.
Fayyum,
281
i.
22
ii.
159
86 ii.
INDEX =
)ds
God,
The
names
company
3ds, tlie oldest
282
of, i.
83, 87
3d-Soul,
148, 302
i.
oldziher, qnoted, olenischeff,
278
i.
243 of Amen-Kii, ii. ii.
874
Hair,
i.
=
Seb,
94
ii.
320, 336
ii.
festival,
ii.
i.
445
i,
421
Field
rasshoppers,
of,
120
262
reat Balance,
ii.
reat Bear,
249, 250
ii.
reat Cackler,
374
ii.
Green Sea,
i.
480,
410
i.
i.
86, 153,
190
i.
i.
153
38
ii.
;
6
ii.
reen Crown, riffith,
ii.
26
Mr. F. L,
a-an-na,
64
316 316
ii.
ad-an-na,
i.
(city),
i.
423
i^naecopolites,
i.
96;
ii.
31
886
ii.
470
i.
Harpocrates, 469, 495
ibal, ii.
;
ib-em-atu, ides,
i.
263
ii. ;
835 ii. 197
496 i. 96 ii. 151
i.
;
i.
Hap
(Apis), Bull, the,
110 i.
346
26 ii. Hap, city ;
194
i. 178 Hashmalim, i. 7
Hat,
Hap, son of Horus, i. 491, 492 Hapi, i. 198, 456; ii. 77, 129, 145, 184 Hapi (Nile), i. 286, 385 ii. 4, 155, 836 Hapi (Nile-god), i. 146, 147
Hathor,
*
(son of Horus),
ii.
136
i.
Ha-sert,
of, ii. 133 Hap, Hapi, the Nile-god, ii. 42, 43 ff. i. 178 Hap = north, i. 158
401
i.
Ha-tchat,
i-hetep,
ii.
309
ii.
Hapi-Ptah,
45
Hapi-Nu, Hap-re,
335
ii.
ii.
ii.
47
(Apis), ii.
45
ii.
304 i.
289
Hap-semu-s,
i.
78, 98, 838,
i.
428-487
Hap-tcheserts,
ii.
802
36,
ii. 2,
;
93
103, 136 Hathor-Aphrodite,
Hathor kind,
435 man-
i.
destroys
365
i.
Hathor,
ilint
25 Hathor
of
symbol
of,
i.
Hathor Hathor Hathor
Aphrodito-
i.
97,
98
of Cusae,
i.
of Dendera,
of i.
98 i.
97
Diospolis
97
Hathor of Nut-ent-Hap, i.
241
211
255
i.
Parva,
336
209
ii.
;
ii.
Hat-chetchu, Hatet,
polis,
Hapi-Khuemu,
349 72
464
of, ii.
ii. 336 Hartmann,
370
i.
Hap,
Hapiu
ii.
i.
Ha-nebu,
ides, the god, ii. 198,
iggi Kandil,
106
Harp ukakashareshabaiu,
386 Hapi-Asmat,
289
285, 468,
i.
ii.
'
246
10,
Hammonian nome,
Hapi a,as, ii.
ii.
;
Harpocrates, origin
;
ii.
519
i.
Harpocrates gods,
'
rebaut,
871
28
75
;
reat Scales,
ii.
;
of, i.
Harmachis,
62
Ha-mehit
ii,
469
i.
427
i.
nome
Hare,
baiu,
'
511
836 Haq-p-khart,
Harethi,
335
ii.
52
ii.
Harepukahasharesha-
Hall of Meh-urt,
379
rasshopper of Ea, rasshoppers,
118
ii.
157,
i.
836, 368
Haqa-haka-ua-hra,
Hare-god,
Hair of Horus 466 Hak, ii. 291 Haker, ii. 835
Haker
of
210
i.
242
i.
ii.
Hap-ur,
367
ii.
Children
of
Hall of Maati,
rapes in heaven,
rasshopper,
Hapt-re,
Hall of Judgment,
100
i.
Hapti-ta-f,
109
Ha-kheru,
oshen,
reat
336
lUi,i. 384;
Horns,
205
ii.
Qod and Evil,
ii.
245
ii.
Hair ii.
oose
ii.
Hai,
221
Dd-mother,
Dose
Ha-hra,
Hai, Serpent-god,
ff.
the Twenty-seven,
Dds, i.
of
134
i.
399
98
Hathors,
the
433, 434
Seven,
i.
INDEX
400 Hathors, the Twelve,
i.
434 114, 432
i.
*
ii.
;
383
65, 354,
Hat-mehit, nome '
of,
ii.
64
Hau,
Hebt-re-f,
160, 329
i.
;
285
i.
23
i.
Hau-hra,
Hell,
Hauna- aria- her -hra,
i.
272 antiquity
worship
9
of, i.
Hawk-god,
of
372
Hehet,
Hellanicus,
2
116, 337
ii. i.
Hawks
Hehui,
ii.
Hehut,
i.
as abodes of dis-
=
Head
spirits,
hawk,
i.
16
109
i.
298 Heart Bastet, i. 110 Heart, Chapters of, i. 42 Heaven, i. 156 ff. Hearing, god
of, ii.
=
Heaven
of Osiris, the,
119 Heb-Antet,
293
ii,
Heb-api-hent-s Heb-apt,
Heben,
ii.
i..
Hebenu,
ii.
293
486
283, 285, 289 Heka, i. 23 Heka, i, 82, 180; 131 Hekau, i. 40 ii. 4
Hebes-ka,
i.
100
113;
Hem-taiu,
Hemth,
ii.
362
Heb-Kert,
ii.
Hebrews,
i.
63,
Hekenth,
Heneb,
ii.
63
gods
41, 119
73 Hebrews, Heaven
;
234
Henena,
23 i.
92, ;
ii.
Hen-en-ba,
ii. 4,
Henen-su,
141
and
ii.
Heliopolis,
i.
Heliopolis,
166
of, i.
Hebrews, Hell
of, i.
171,
265
ii.
i.
6
ff.
85
of
ff.
lions
107
i.
228
i.
211
Henkhisesui (East wind), ii. 296
Henmemet, i. 84, 159, 160 ii. 151 HennuBoat,i. 505,506;
ii.
ii.
Mnevis
god
26
117, 260
Henotheism,
i.
Hen-pesetchi,
88
Heliopolis,
58, 98, 59,
;
of,
Heliopolis, paut of gods of, i.
Hebrews, their system of Angels,
company
of, ii.
Henhenith,
Hen-Heru,
68 of,
souls
322
ii. ii.
131
Aten
Bull
336
81
i.
100,
360 of,
326
i.
23
336
Heliopolis,
128
i,
ii.
351, 352
255
Hemen, i. 81 ii. 336 Hemhemet, i. 481 Hemhemti, i. 326 Hem-nu, ii. 336 Hemt, i. 228
ii.
Heliopolis,
of,
92
ii.
Henbi,
i.
12
Hem, i. 81 Hemaka, ii. 116, 117 Hememet, ii. 154
Hemti,
Heliopolis
213,
i.
ff.
of, i.
Seven Mansions 278
Hekemt, i. 220 Hekennut, i. 513
worship, ii.
ii.
;
i.
263
ff.,
;
5, 22, 95, 96, 97,
98, 494
Hebi,
2
113, 257, 258,
282, 328, 471
i.
i.
113, 257, 258,
284
Heliopolis,
480, 492
i.
283,
Hekret,
293
Hebennii,
Hebet,
ii.
171
i.
Hell, prototype Hell,
Hehu,
96
i.
93, 124, 186,
ii.
Heh, central support of heaven, i. 157 Heh, Lake of, ii. 60
Hawk, nome of, i. 27, 28 Hawk, the Great, ii. 11 embodied
Heliopolites,
Hell,
ii.
i.
187
17
289
Hehi,
ii.
Annu,
Helios, i.
by
331
333
of
souls
visited i.
Heliopolitan doctrine,
110
Heglik-tree,
326
i.
Hawk,
=
Heels
Piankhi,
369
ii,
of,
Heliopolis
336
ii.
sycamore
107
ii.
i.
Hedgehog,
Hatshepset, ii.
i.
Hebset,
Hat-mehit,
Heliopolis,
244 241 Hebt, i. 492 Heb-tep, ii. 293 Hebs,
of,
i.
Hensek,
ii.
Hent,
81
Hent
i.
i.
136
81
336
(Isis), ii.
Hentch-hentch,
213 ii.
294
;
INDEX 337
Henti,
ii.
Henti
(Osiris),
Henti-requ,
Herert,
457 177
i.
i.
;
ii.
337 198, 259
i.
Hephaistos,
Her-hequi,
i.
i.
Hept-seshet,
Hept-shet,
81 222 ;
i.
336 419
61, 109, 136,
137, 213, 378
Heqtit,
402, 414
400,
Her-a-f,
ii.
129
;
320 Hercules, ii. 199, 200 Herent, i. 492 Her-ba,
II
i.
345
—D
d
;
ii.
49
88,
i.
292
51 Hermopolis of North,
ii.
Her-tuaiu,
i.
i.
i.
256
256
i.
211 Heru(Horus), i. 78, 81; ii.
337
317,
Heru, an
i.
ii.
387
official, ii.
Heru-aa-abu,
427
ii.
325
i.
Hertit-an,
Heru-ai, i.
;
34
Hert-sefu-s,
Heru-aah,.i.
68
498 81, 497 i.
i. 498 Heru-am-henu, i. 81 Heru-am-hennu, i. 497 Heru - ami - abu-her - ab ami-khat, i. 498 Heru-ami-athen, i. 498
Heru-ahai,
427 of,
i.
107 96
i.
quoted
Herodotus, referred to,
;
Heru-an-mut-f,
i.
Heru-ap-shata,
ii.
358,364,866,869,370-
i.
Her-pest,
i.
854; i.
ii.
i.
Her-sha-f,
58
ii.
*
ii.
i.
96, 473
248
353
Heru-behutet and Set,
188
489 Heru-em-au-ab,
480
Her-qenbet-f,
81
ii.
802
Heru-behutet,
373
ii.
139
Heru-ap-sheta-tauij '
372, 375 Heron, the,
470
96,
357,
ii.
353,
346,
or
444,
1,
i.
448, 452, 514
HeroopoHtes,
291
•Her-thertu,
Hermopolis Magna, ii. 22,
Heroopolis,
159 ii.
149,
Hermopolis, Eight gods
208,
Herakleopolis Magna, i. 98, 854, 865, 472 ii. 5,22,58,59,148,155,
Her-aua,
ii.
;
i.
Hert-nemmat-set,
Hermopolites,
ii. 307 306 Heracleopolites, i. 96 Heraclides, ii. 199 Heraclitus, ii. 199, 200
134 246 Her-tesu-f, i. 232 Hert-hantua, i, 255 ii.
107,
Her-ab-uaa,
ii.
801
Her-tept,
405, 432;
Hermopolis, Souls
ii.
244
i.
837 255 Hert-nekenit, i. 256
302 Her-ab-Khentu, Heq-ur,
ii. ii.
;
Hert-ketit-s,
80, 92,
248
i.
ii. 337 Her-tep-aha-her-neb-s,
328, 481,
i.
ff.
387
ii.
Hert-ermen, i.
98 58
Her-taui,
ii.
Hermopolis of South,
184, 338, 378
ii.
ii.
Hermopolis, i. 95, 98, 149,
of, i.
100
i.
Her-sheft,
Her-ta,
358, 875
i.
58
Her-shefi,
Hertit,
882,
300
256
469; ii. 22, 24, 352, 857 Hermonthites, i. 96
ii.
ii.
i.
ii,
Her-she-tuati,
i.
Hermonthis,
82, 110, 329,
ii.
419
i.
Her-sha-s, Her-she-f,
Her-she-taiu,
124, 187, 198
ii.
Heq-at (nome), Heqes, ii. 129 i.
837
202
Hermes,
96
Heq, ka of Ea, Heqa, ii. 357
60,
265
i.
ii.
337
ii.
ii.
85
ii.
337 463 Her-khu, i. 222 Hermanubis, i. 498 Her-ka,
461, 501
i.
i.
Heri-uru,
192 291
Hept-ta,
;
Herit,
181
ii.
Heqet,
Heri-seru,
i.
Heptanomis, Heptet,
431
i.
Heri-sep-f,
254 Hent-nut-s, i. 244 Hent-she, ii. 887 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
Hent-neteru,
Heq,
186
i.
Her-hepes,
Heri-akeba-f,
Hentiu,
401
Heru-em-heb,
302 84
ii.
ii.
i,
;;
INDEX
402 Heru-em-het-Aa, Heru-em-kliebit,
i.
i.
413 498
Heru-kbuti-Ea,
Heru-em-khent-an-maati, '
ii. 337 Heru-hebenu, i. 486 Heru-hekennu, i. 473 ii. 260 Heru-hekenu, i. 206, 450 Heru-hennu, i. 469
;
'
Hevu-her-kket,
498 Heru-ber-uatcli-f, ii. 322 Herui (Horus-Set), ii. 837 Herui (nome), i. 97 Herui-senui, ii. 337 Heru-ka, ii. 303 Heru-ka-nekht, ii. 214 Heru-ka-pet, ii. 302 Heru-kkabit, i. 211 Heru-kkart,
i.
Kbepera,
357 Heru - kbuti -Ea- TemuKbepera, i. 472 Heru-kbuttba, i. 81 Heru-ma- taui - pa - kbart, i. 495 i.
469
i,
Heru-neb-Mesen,
ii.
Heru-neb-ureret,
i.
495
;
ii.
f neb,
488
;
ii.
ren-
185
ii.
Heru-nub,
ff.
i.
em
Heru-netcb-tef-f
470, 426
i.
469
i.
of
Heru-pa-kbart,
of
Hem - khenti- ahet-f
Heru-pe-sbeta,
'
i.
;
Heru-khenti-an-Maati,
i.
470 i.
470
Heru - khenti - maati,
i.
494
'
469 469
Heru-sa-Ast,ii.l83,292,
i.
301 212
ii.
Heru-kbuti,
336, 349, 4, 293, 337
i.
ii.
Heru-kbuti-Kbepera,
i.
468 ii. 803
Heru-tesber-maati, i. 81 Heru, tbe Hawk-god, i.
Heru, tbe oldest god, 466
i.
Heru-tbema, i. 486 Heru-ti, ii. 261
Heru-Tuat,
i.
211
Heru-tuati,
i,
196
Heru-ur
497
i.
(Aroeris),
467
i,
£f.
9, ii.
;
109, 183, 241, 837, 356, 378 Heru-ur and Set^ i. 489
Heru-sekbai, Heru-sept,
Heru-shefi
243 i.
Heru-ur, god of tbe North, i. 468 ii. 243 Heru-ur of tbe South, 467
i.
i. 256 433 Hesamut, ii. 312
i.
498
;
Has,
i.
ii.
Hesepti, Hesert,
81,
i.
82
i.
Hesentet,
498,
499
81
i,
Heru-tesber,
Hesat,
(?), ii.
183 i.
Heru-tema,
Her-ut-f,
Heru-sbati
497 Heru-kbesbeteb-maati,
358, 506
401
i.
Hes-bra,
=
Osiris,
139
ii.
i.
i.
Heru-sbet-bra,
i.
490 498
519 i.
;
tbe,
i.
Hes-tebefetcb,
Het,
i.
97
837
ii.
82
Hes-nefer-Sebek,
Hespu,
Heru-sbemsbu,
181
ii.
i.
Hesmennu,
'
470
i.
ii.
81,
ii.
;
;
Heru-Ea-p-kbart,
Heru-sekba, i,
414
i.
184
Heru-ur of Sekbem,
486
Heru-kbent-peru,
Heru-Tehuti,
99
ii,
293
470 ff.,
302
ii.
303
ii.
Heru-sa-Ast-sa-Asar,
184
Heru-khent-khatitb,
358, 426,
i.
524
ii.
337
Heru-khent-khatthi, '
495, 496
i.
Heru-p-kbart of Busiris, i.
Heru-khenti-khat,
Heru-ta-ta-f,
;
Osiris,
Heru-p-ka,
228
81
i.
78, 102,
son
354,
249
ii.
;
'
35
Heru-pa-kbart, son Hat-Mehit, ii. 65
'
472
Heru-Tat,
Her-uatcb-f,
Heru- kkentet - an - maati, ii. 183 Heru-kkent-heh, i. 498
299, 468
'
469
i.
i.
322 i.
135, 822
ii.
Heru-sma-taui,
498
337
Heru-netcb-tef-f,
'
i.
362
Heru-neteb-hra-tef-f,
Heru-pa-kbart,
Heru-khent-an-maati,
f.
299
ii.
i.
81
Heru-sbu-p-kbart,
470
i,
Heru-kbuti - Temu - Heru
Heru-merti,
301
ii.
Heru-her-neferu,
352
i.
Heru-kbuti-Tem,
i.
464
95-100 ii.
19,
838
'
;;
INDEX t,
i.
161
338 ii. 268 Het-her-ateb, ii. 128 Het-Hert (Hathor), i. 82, 428-437 ii. 293 Het-Heru, i. 78
Hetetet,
513 t-Abtit, i. 405 t-a-nekht, i, 478 ;t-Ant, i. 492 it-baiut, i. 496 t-aa,
;
66,
ii.
Het-ka-kbnem-neteru, 51
73,
37 it-Benbenet,
it-Bennu, stch-a,
i.
Het-ka-Ptah,
331
i.
128
ii.
i.
419
ii.
Het-khat,
i.
jtch-nefer-Sebeq, i.457,
Het-Mut,
464
Het-nefert-Tem,
i.
stcb-re,
i.
stcbuti, ii. ii.
ii.
388
320 338
jtemet-baiu,
i.
jtemet-khemiu,
Het
178 i. 241
-
i. 244 232 jt-ennut, i. 469 3tep, ii. 338 3tep (city), i, 161
Het-ser,
Het-Serqet,
429 scarab of, i. 85 ii. 381 3tep-ka, ii. 388 3tep - kbenti - Tuat, i. ;
;
263 3tep-sekbet, i, 367 3tep-sekbxis, i. 495 338 3teptiu, i. 226 3tep-uaa, i. 242 3tepiii, i. 230 3tet, ii. 213, 292 ii.
255,
ii.
Het-teft,
ii.
Homer,
ii.
492
i.
i,
i.
287, 336
12
i.
ii.
219
Het-utet,
ii. i.
402,
462;
461,
369, 375, 379, 381,
382 i.
Horn
of the West, 205 Horse and Ox, Fable i. 18
i.
of,
Horus, i.
228
81 228 251
i. 78, 145, 146, 180, 304, 341; ii.
129 Horus and
51
Set, i. 484 244 doublehead, i. 194; fight between, i. 117 fight
513
of, i.
i.
ii.
Het-ur-ka,
100
64
ii.
Het-temtet-Ea,
Het-uart, ;
359 ii.
356,
108
ii.
Het-ta-her-ab,
Het-urt,
338 3tep-taui,
Het-suten,
Het-tua-Ea,
ii.
ii.
Hokbmab, i. 296 Holy fathers, i. 101
228
Hettenuut,
228 3tep-mes,
i.
101
ii.
Hobgoblins,
Het-stau-kber-aha-Ea,
of, i.
of Tbebes,
priest
title of,
ii.
210 i. 88
ii.
Het-Sesbesh, '
Memphis,
priest of
101
Horapollo,i. 62, 234,284,
jtemitet,
i.
i.
Hit,
256
3temet-khu,
stepet, city
473
i.
i.
sekbem,
254
ii.
368
Hipponon, i. 98, 494 Hippopotamus of Set, i. 478, 480 Hippopotamus, the, i. 24;
128
492 Het-Net, i. 452 Het-Nut, ii. 103 Het-Eesbp, ii. 283 Het-sa-Ast, ii. 374 Het-neb,
338
ii,
30
ii.
Hierosolymus,
93
452, 464
i.
Het-maa-kheru,
88
3teh-re-pest-tep,
jtemet,
Het-kbebit,
431,
372
ii.
;
i.
386 Hinnom, i. 273 Hinu-en-Sbu-nefer,
255 515
i. 81 344 )tcb-met, i. 222 jtcb-nau, i. 218
Het-kbas,
stehiu,
476
222
i.
Hierakonpolis,
Hi-mu,
ii.
itcbheteb,
215 Hidden symbols,
Higb
Mem-
157 Het-kbaat, ii. 249 pbis),
ii.
;
Hidden-Souls, i. 212, 213,
Higb
;
338
jtcb-paar,
i.
502, 512,
i.
522 ii. 154 Het-ka-Ptah (see
211
steb-abehu,
ii.
Hetet-Sept,
i.
it-Benben,
403
i.
88
343 Hidden-House, ii. 154 Hidden-Name, i. 48 Hidden One, ii. 21 Hidden-Face,
i.
ii.
31, 62,
;
;
405, 475,
hold the ladder, their fight,
Horus
ii.
488
;
167
;
i.
212
as Advocate in the
Judgment,
i.
490
INDEX
404 Horus, Set,
battle ii.
with
of,
125
Horns-brethren, the two, i.
410
Horua, 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 i.
ii.
210, 228, 456,
;
of Shu,
103
i.
ii.
Hu,
466 ff.
ka of, i. 163; Ladder of, ii. 242 Horns-name, the, i. 25 Horns of Antaeopolis, i. 97 Horns of Athribis, i. 100 Horns of Behutet, i. 84 Horus of Behutet and Set, i. 405 Horus of Edfti, i. 92 Horus stung by a scorpion, ii. 208, 272 Horus of Hipponon, i. 98 Horns of Tanis, i. 100 Horns of the East, ii. 10 Horns of the Papyrus swamps, i. 442 Horns of Tu-f, i. 98 Horus Pakht, i. 518 Horus, two Eed Eyes of, i. 497 Horns Seker, ii. 145 Horus Sept, i. 166, 200 ii. 145 Horns-Set, i. 200, 211 Horus the Aged, i. 84 Horus the Blind, i. 299 Horns,
;
89, 297,
ii.
;
299, 302, 336 Hu (city), i. 492
Hu
Hu, ka
of Ea,
Huaaiti,
Ibis
= Thoth,
ii.
ii.
341 336 i.
ii.
300
317
ii.
;
848 Hu-kheru,
375 of, i.
2
432 Ibrahim Eushdi, i. 17 Ichneumon, ii. 370 I§ana Menaman, i. 280 i.
14,
i.
522, 523
;
126,
52
ii. i.
80
Immortality,
i.
144, 151
Imouthes,
522
I-en-her-pes,
280
i.
15
i.
i.
Incarnation of Amen-Ea, i.
i.
403
i.
401
i.
worship
Illahat,
361
Hnit, god of Sphinx,
330
Incarnation of Osiris,
i.
330 i.
176;
ii.
386
Incarnation of Temu,
i.
380
Human
sacrifice,
Hun,
211
i.
i.
284
Incense,
of,
131, 335,410,489;
i.
ii.
68 Hunger, ii. 118 Hunt, i. 81 5, 6,
Huntheth,
louo,
Iron,
Hydrus, the,
ii.
Hyksos,d. 104;
250
;
ii.
241
ii.
Iron knife,
886
97
i.
4,69,
92
ii.
i.
156
ff.
Iron throne,
i.
Isaeacus,
ii.
200
Ishim,
7
Ishtar, i.
328
ii.
167, 491
358, 359 ii.
i.
123
280
i.
Iron sky,
177
Nile),
Iron floor of heaven,
296
Hypsele,
ii.
Ireqai,
i.
Hutchaini (West wind),
i.
209
ii.
200 Ink-pot, i. 411 Inundation (of
India,
10, 11, 44, 63,
248 Hur al-'uyun, i. 166 Hurt, ii. 213 Hut, i. 492
Hu-tepa,
80
ii.
Incense trees,
Hunefer, Papyrus
ii.
i.
Icon,
(the Sphinx),
Hui,
i.
Ibis,
i.
51 269
280 280
lAi,
lad,
I-em-hetep,
81, 99, 203, 206,
i.
215, 472
309, 310
337 337
ii.
ii.
ii.
;
Hyvernat quoted,
Ibiu,
Hra-na,
431
i.
Ibis, the, ii.
405,
i.
Hypselis,
n)is-god,
93
ii.
of the Net,
Hra-nefer,
Horns, four Children of as gods of Dekans, ii.
i.
300, 301
of, ii.
of Osiris,
121, 337
106, 145, 249
Horns-gods, the,
desses
House House House 407
Hra-f-ha-f, i.81,419;
of,
497
Horus the Child, i. 469 Horns the Elder, i. 188, 467, 496 Horus, two Blue Eyes of, i. 497 Hours, gods and god-
Isis,
i.
i. i.
273
;
58,
ii.
158
279
58,151,166,230,
INDEX 231,341,431;
ii. 29, 85, 108,109; 124, 125, 126, 129, 186, 187,
202 and her Seven Scorpions, i. 487 Isis and Nephthys, Lamentations of, i. 293 Isis and the Virgin Mary, ii. 220, 221 Isis
as
Isis
enchantress,
lubau,
405
326
i.
lukasa,
ii.
lusaas,
i,
lusaas,
ii.
Kaarik,
20
85
Kadesh,
289
Iusaas[et],
city
of,
ii,
381 lusaaset,
446
354, 482, 441,
i.
29,
ii.
;
88
lusaaset-Nebthetep,
i.
854
Isis
blood
Isis, i.
215
of, ii.
Campensis,
213
Isis,
forms
Isis
and Ea, Legend
i.
Isis,
Jackal,
218 Festival Songs of, 294 ii.
360
of, ii.
of, ii.
217;
Egyptian text, ii. 222-240; wanderings and troubles of, ii.
206
of,
i.
Isis of Sapi-res,
i.
Isis of Tithorea,
100 99
ii.
218-
220
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,
i.
Children
Israelites, Israfel,
i.
of, i.
19
186, 187
i.
Ithyphallic god,
18 ii.
lubani,
69
i.
326
ii.
273, 278
i.
19
i,
133 John, Saint, i. 144 Judaeus, ii. 254, 868 Jinn,
17,
(Osiris), ii.
61
285
ii.
230
i.
ii.
846
i. 286 Kakaa, i. 829 Ka-kau, ii, 346, 351, 353 Ka-khu, ii, 301
178
i.
KaMbsheh, ii, 288 Ka-qem, i, 492 Ka-qem (nome), i, 100 Kaqemna, i, 122, 138
14,
i.
Book
19
of, i.
Judgment Scene,
142
ii.
ff.
Julius Africanus,
Jupiter,
i,
445
258
ii,
ii,
186, 258, 302,
Kasa,
Ammon,
Justinian,
Juvenal, quoted,
i.
22
Kasut,
86;
1,
i.
20, 342 i.
99
83 ii.
ii.
301
23
i. 34 369 Keb-ur, i. 259
Keb,
of Osiris,
326
206
i.
i.
Katna,
Kau
2
Ka, or " double,"
ii.
Ka-set (nome),
Ka-taui,
28,
i.
i.
ii.
289
i,
98
i,
Ka-Shu,
303 Jupiter
Karau-Anememti, Karnak, ii, 22 Kasaika,
i.
34,
39
280 It (city), i. 492
luaa,
Jews,
Ka
5
i.
Kai,
14, 15,
156,
Kait, goddess,
J^quier, quoted,
Juno,
Isis-Athene,
Israi,
Kaiekhos,
Judges,
ff.
Cabasus,
Isis of
Jebel Barkal,
Jerusalem,
ff.
mysteriei
sorrows
Kahun,
i.
139,
ii.
867 273 James, Saint, i. 280 i.
16 of,
27 Ka-en-Ankh-neteru, i. 257 Kaharesapusaremk a h e rremt, ii, 842 Ka-hemhem, i. 228 Ka-her-ka-heb, ii. 293 Ka-heseb (nome), i. 100 342 Ka-hetep
ii,
Jahannam,
20
ii,
ii,
Ka-hetep,
ii.
207 Isis,
842
ii.
Ka-ari-ka,
149
Ka, son of Meh-urt, 516 Ka, the god, i. 286 Kaa, ii. 342
Ka-Ament, i. 198 Ka-Amentet, i. 240
i.
of Ea, i.
i, 198 Kehkeh, ii. 268 Kehkehet, ii, 342 Kek, i,'371
Kefi,
Keket,
ii,
Kekiu,
i,
Kekiut,
Keku,
i,
2
113 113 241
i,
Kekui,i.283,285;ii.2
INDEX
406 Kemkem,
Khas,
342 i. 248 Kenememti, i. 326 Kenemet, ii. 22 ii.
Kenemti,
Kenken-ur,
Kenmu, ii. 306 Kenmut, ii. 804 Kennu,
433
i.
Kenset,
85, 433,
i.
Kent,
;
280
ii.
Kenur,
83
i.
Ken-ur,
343
ii.
Kepenut,
i.
Kep-hra,
ii.
Ker,
492
42
ii.
433 342
113 Kerehet, i. 113 Kerb, i. 283, 286, 289, 371 i.
283,286,289
Kerhet,i.
Kesem, Keset,
i. i.
499 433
Ketuit-gods, Eetuiti,
ii.
i.
100
Khabesu, the,
ii.
Khak-ab,
i.
Khakhat,
i.
Kha-nefer,
350,
326
433 512
i.
Khan-ru., i. 326 Kharakhar, i. 266 Kharkhnoumis, ii. 304 Kharsatha, ii. 838 Khartiim, ii. 360, 865 Khambu, i, 826 .
.
.
35
ff.,
39
ii,
ff.
of, i.
442
139
241 ii. 63 i. 455 213 ;
huti,
ii.
37
Khensu-pa-khart,
85,
ii.
36
Khensu-Ka,
ii.
Khensu-Sept,
i.
Khensu- Shu,
ii.
35
Khensu-Tehuti,
82 35 ii.
35
Khensu the ehronographer,
ii.
Khens-ur,
37 109
i.
Khent (goddess), ii. 292 Khent-abt (nome), i. 100 Khent-Abtet, i. 431, 432 Khent-Amenti, i. 82, 439
ii.
;
138 261
Kheft-hra-en-neb-s, i. 437
Khent-an-maati,
Khekh,
Khent-em-meht-akeba,
i.
516 i.
i.
457
432 433
97, 470
i.
Khem Khem
(god),
i.
(nome), i.
;
ii.
ii.
;
17
97 i. 97
274 208
ii.
Khent-Sehet,
ii.
Khentet-hert,
ii.
149, 297, 338
113,
292
Khemi, i. 419 ii. 838 Khemit, i. 222 Khemmis, ii. 208, 210, Khemmis, Island of, ii. 22 Khenememti, ii. 338 Khennu, ii. 356 Khensu, i. 89, 49, 82, ;
447, 448, 464 35, 36,
389
i.
832,
98,
97,
;
ii.
33,
293, 302,
i.
82, 85;
86
400, 401,
i.
ii.
455 Khent-Heru, i. 246; ii. 307 Khent-Het-Anes, ii. 129 Kkent-Kheru, ii. 307 Khent-maati,
ii.
Khemennu, Eight gods of, i.
445, 472
i.
ii.
ii.
Khensu - nefer - hetep-Te -
i.
Khemennu,
154
ii.
34
496
i.
Khebset-urt,
Khebt,
36
ii.
Khensu-Nefer-hetep,
ii.
358, 358,
Kha-em-Uast, 351 Kha-f-Ea,
Khebs-ta,
Khembis,
82
99
i.
99
i.
Khensu-Behutet,
Khensu-Hunnu,
473
i.
Khebkheb,
Khema,
i. 39, 43 Kha, Lake of, i. 158 Kha-a, i. 246
499
i.
Khati, i. 344 Khati gods, i. 457 Khatra, i. 215 Khatri, i. 241 Khau, ii. 308 Khauit, i. 433 Khau-tohet-f, i. 177 Khebent, ii. 338 Khebet, city of, ii. 208 Khebeteh, i. 82
Khem,
211
i.
(nome),
i.
(city),
Khekhuit,
i. 346 320
Kha-gods,
Khaata,
492
i.
Khekhsit,
Ketuit-ten-ba,
Kha (?)
Khat,
Khebit, Island
342
ii.
Kereh,
(Xois),
Khatat,
96
ii.
Khasut
Khat
419
i,
Khensu (nome),
269
31,
ii.
Khas(?)-eii-Sept,
Kenat,
263 305 Khentet-Khast, ii. 309 Khentet-khert, ii. 305 Khenthi, ii. 298 Khenti = Thoth, i. 402 Khenti Amentet, i. 172, 173 ii. 389 Khenti-Amenti, ;
342
;
ii.
i.
198,
117, 317
248 i. 215 Khenti-heh-f, ii. 129 Khenti-khas, i. Ill Khenti-Khatthi, ii. 339
Khenti-ast-f,
i.
Khenti-Aukert,
'
INDEX Khenti-ment,
i.
Khenti-qerer,
ii.
248 317
Khermuti,
Khenti-Tuat= Thoth, '
226 Khenu, i, 242 i.
Khen-unmit-f,
Kheper,
;
25 242
ii.
i.
78
i.
Khepera,
203,
i.
257,
294, 295, 297, 306, 308-321, 336, 340, 349, 470 ii. 4, 14, 15, ;
97, 301, 317, 338, 371,
380
Khnemu
326 200
i.
i.
Khersekhet,
i. 432 Khersek-Shu, ii. 339 Kherserau, ii. 339 Khesef-at, ii. 339 Khesef - baa-heseq-Neha -
bra,
230
i.
Kbesef-hra,
i.
326
Kbesef-hra-asb-kheru,
i.
176; ii. 339 Khesef- bra -kbemiu,
i.
177 ii. 339 Khesef-khemiu,
tchesef,
355
Khesef-khemt,
Khepera-Ka-Tem, i. 352 Khepera-Ea-Temu, i. 363 Kheperi, ii. 317 Kheper-ta, i. 511 Khepert-kekui-khaat-
Khesfu,
i.
Kheta-Sar,
ii.
ii.
301
Kheti (a serpent), Khirepu, ii. 283 Khirie, i. 281 Khisasapa, ii. 283
192
i,
Khnemu,
78, 342 ii. 320 Khepri, i. 196 Kher, ii. 25, 339 Khera, i. 107; ii. 339 i.
;
25, 130,
Kher-aha,
i.
Ill,
178,
425 ii. 11, 154, 157 Kher-keb priest, i. 331 Kherplhu-khefti, i. 211 Kherseket, ii. 256 Khersek-Shu, i. 418 ;
Khert-khent-Sekhem,
i.
494 Kher-khept-Kenmut, ii. 304 Kher-kkept-sert, ii. 306 Kher-kku, i. 200 i.
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
58
110 Kheri-beq-f,
329,
ii.
45,
ii,
211 51,
Khnemu- Seb, ii. 51 Khnemu-Shu, ii. 51, 66 Khnemu, the seven forms ii.
304
ii.
ii.
128, 130
Khokhar, i. 267 Khokhe, i. 281 Khokbeteoph, i. 281 Khontare,
ii.
305, 307
ii.
305, 307
Khoou, ii. 307 Khremaor, i. 267 Khu, i. 163
Kbu
Dekan),
(a
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-tehet-f, i. 177; ii. 338 Khukhu, ii. 307 Khusrau, i. 289 Khut, Khut,
ii.
338
goddess,
806,
i.
323
ff.
Khnemu
i.
Khnemu-Ea,
Khontakhre,
i. 78, 82, 95, 96,107,180,200,254,
286,
51,
ii.
Khnemu-qenbeti,
Khoiak,
Kheprer,
ii.
Shas-hetep,
57,58
Khnoumis, 283
Khnemet-ankb, i. 435 Khnemet-ankhet, ii. 108 Khnemet - em - ankh - an nuit, ii. 338 Khnemiu, i. 201 Khnem-renit, i. 254
i.
of
97 Khnemu -Osiris, i.
139
257 302 Khepesh, ii. 338 Khepesh, constellation, 249 ii. Kheplireii,i. 471;ii. 361 Khepi, ii. 317 mest,
Kheperu,
Khnemu
of, ii. 54, 55 Khnemu-ut-em-ankh,
339
246 ii.
of Ermen-hert,
98
131
;
Khepera kheper i.
i.
Kher-sebu,
407
Heru-hetep,
ii.
183
Khnemu -Heru-shefit, 354
Khnemu-Nu,
ii.
52
i.
Khut Khut
(Isis), ii.
=
216
magical
mony, i. 296 Khut-Aten, city
72
ff.
cere-
of,
ii.
INDEX
408 Khut-Nebat,
i.
Khut-taui,
512
273
incarnations
i.
Kishar,
i.
Kiaaapt],
i.
of
i.
of the Spirits,
ii.
287
289, 291
Lanzone,
289
Knitousokhreopli,
Kohl,
ff.,
314
ii.
;
406;
i.
13,
i.
288, 289
Kingu,
Libationers,
Land
182
i.
W.,
quoted,
i.
11
i.
327
Xing, L.
gods,
Victoria,
3
Khuti, a god,
Kings,
Lake
447
Lakes of Jackals, ii. 120 Lakes of the Tuat, ii. 120 Lakhamu, i. 289, 291 Lakhmu, i. 289, 291 Lamb, worship of, i. 2 Lamellieorns, ii. 379 Lamkhamor, i. 266
i.
281
i.
Laraokh,
17
204,284, 285,
i.
328, 854, 402
ff.
266
i.
Kom Ombo, ii. 109 Konime, ii. 306
Lat,
Kosmos,
468; ii. 50, 51, 66, 92, 356 Latopolites, i. 96 Latreille, i. 356 ii. 881 Latus Fish, ii. 382 Lazarus, i. 171 Ledrain, ii. 162
ii.
243
Koukiamin Miai,
i.
280
Krokodil onpolis- Arsinoe, ii.
357
Kronos,
i.
467
100,
ii.
;
44
Krophi,
ii.
Kur an,
quoted, i.
i,
431,
i.
Leek, worship
5
142
468,
ff.,
2
of, i.
M.
Lefebure,
E.,
i.
180
205, 319, 349, 360,
868 Legge, Mr. F., quoted, 64
Labyrinth, i. 96 Ladder of heaven, i. 167, 168, 490 Ladder of Shu, ii. 92
Legs = twin soul -gods, 110
Ladder, the Divine,
Lglet al-Nukta,
ii.
241
Leo, sign
Ladder-bearers,
Lady Lake
Moeris,
188
i,
of the boat,
i.
207
58, 347,
ii.
357
Lake Lake Lake Lake Lake Lake Lake
of Aaru,
of Fire,
297
i.
of Battle,
i.
35
i.
of Flame,
481
i.
of Uraei,
47
96
human
fish,
serpent's
Lepsius,
184
24
Lion-god,
ii.
192,
ii.
i.
347
;
wor-
15
Lion-gods, the Twin,
ii,
88 Lion gods and goddesses, ii. 362 Lips of deceased, i. 109 Lizard with human head, i, 210 ^070?, the,
i,
407 i,
110
M.
Longp^rier,
Adrien 64 Lonkhar, i, 266 Lords (angels), i. 6 Lotus, i, 521, 522 Lucian, ii. 96 Luxor, i. 329 ii. 22 Lychnus Fish, ii. 382 i,
;
Lycopolis,
i.
482,484; 853, 367 Lynx,
i,
ii.
i.
98,
426,
252, 262,
96
24, 824;
ii,
862,
363 84
i.
Letasashaka, 335,
i.
Lycopolites, ii.
Letopolis,
i.
ii.
99,
21
432
;
148, 157 i.
i.
61
Leopard with head, i. 59
ship,
de,
382
i.
of Testes,
i.
847, 861
i.
with i.
Lepidotus
34 of Kha, i. 158 of Life, ii. 184
ii.
Leontopolites,
head,
339
Lake
Leontopolis,
ii.
ii.
;
359-361
ii.
sacred,
Loins =Pautti,
464
of, i.
Leopard
13 144 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 i.
Lion, the,
289
;
124, 186, 187
Kur^sh,
ii.
Latopolis,
101
i.
188 Liddon, Canon, Libyans,
Leviathan,
i.
278, 279
ii.
Maa, i. 254, 309 Maa, ka of Ka, ii. 300 Maa, Sight-god, ii, 298
INDEX Maa-ab,
i.
189
Maati
Maa-ab-khenti-aht-f,
i.
228
(city),
Maati,
409
433
i.
Hall
of,
38,
i.
153
Maa-an
419 Maa-anuf, ii. 330 Maa-atef-f, i. 494 f, i.
Maati-f-em-tes,
Maa - atef - f - kheri - beq-f, 330 Maa-em-kerb,
ii.
330 419;
i.
330
Maatuf-her-a,
Maau-taui,
ii.
ii.
330
Mabi, ii, 37 Macarius of Antiocb,
hru, i. 494 ii. 330 Maa-ennu-am-uaa, ii. 302
Macedonians,
Maa-en-tef,
Maa-ba-f,
291 380
ii.
Maa-heh-en 330
renpit,
Maa = Hokbmab, Maa-hra,
Mafek, ii,
296
i.
301 330 Maakberu, ii, 146 Maa-kberu, i, 408, 409 Maam, i. 492 Maa-nefert-Ea, i. 257 Maa-tet-f, ii. 129 Maa.tbet-f,i.l78;ii, 380 Maa-uat, i, 320, 344 ii.
Maaiu-su,
ii.
430 Maftet, i. 324
ii.
i,
Mainmari,
i,
Mait,
ii,
19,
10, 11, 13,
26, 75,
145, 184,
109 Maat, featber of, ii, 143 Maat goddesses, ii, 92 of, i.
Maat, lords assessors
Mandulis,
of,
150 150
ii,
of, ii,
Maat, tbe pedestal
;
of, i,
416 Maat-Heru, ii, 310 Maat-Heru-Ast, ii. 310
Maat-Kbnemu,
i.
80
ii. 206, 207 Maati, i. 189, 418; 330
Maatet,
ii.
Maneros,
ii,
3
224, 404, ii,
i,
365
;
tbe,
i.
Mastaba, i. 330 Master of tbe back,
i.
Master of tbe
i.
front,
Masturbation, i.
194 194
116, 297
i.
328
Boat, i. 110 Matcbat, i. 457 332,
199, 217,
246, 346
Man-god,
486;
445,
Mat
to, i.
ii.
23,
102
13,
Matariyeb,
Manetbo,tbe priest quoted 445, 524
i,
67, 71, 117, 142, 205,
191
or referred
Mark, Saint, ii, 221 Markbour, i. 266 Marmarakhtba, i, 280 Marne, i, 64 Marqatba, ii, 21, 330,
Maspero, Prof. G.,
289
ii,
Manes,
i.
i,
354
289
;
M. D., quoted, 454
Mandrakes,
256, 330
Maat, boat
Makba-taiu,
93,
i.
ii, 253, 303 Marua, i. 15 Mary, tbe Virgin, i. 108, 328 ii. 107 Masbkbitb, i. 274
363
Mallet,
ii, 5,
23, 196,
Mars,
502
;
363
280
416-420, 432, 433, 501,
i, 20, 80, 153, 323, 338,339,346,352,370,
ii. 6,
362 14
ii,
Mahlufas,
i,
Marinus,
Maftet (Lynx), i. 85 Magic, Antiquity of in Egypt, i, 13 Ma-bes,
406, 407 280 Marie, i, 280 Marei,
Mariette,i, 126,139,204;
i.
i. 513 Makbenut, i, 467 Makbi, i. 211 Makbiar, ii. 293 Mak-nebs, ii, 302 Malacbim, i. 7 Mallet, i. 459
Maat,
i,
352, 367
;
314
ii,
;
of, i,
272
i,
ii,
96 Marakbakbtba, i. 280 Mar^wi, i, 16 Marduk, i. 277, 278, 279, i.
305, 327
268 Maerobius,
ii,
25, 101
ii.
Marduk and Tiamat, figbt
330
ii,
ii. 129 Maa-em-kerb-an-nef-em;
351, 417, 470,
i. ;
Maraeotis,
Maati-f-em-sbet,
ii.
Manu, 516
333
Mankind, destruction Egyptian text of, 388, 399 Mantis, ii. 378 Mantit Boat, i. 257
Matcbau,
tbe,
Matebet,
i.
Ma-tef-f,
ii.
433 322
Maten (nome), of, i.
ii.
6,
7,
10
Matenu,
i.
;
i.
ii.
52, 53
Mates,
ii.
60
Mates-sma-ta, i.
98
31
Mater,
Matet,
ii.
488
i.
218
294
;
;
INDEX
410 Matet Boat, 382, 369
323, 331, ii. 104, 204
i.
;
Mati, cat-headed goddess, i.
201
Mati
=
Sun-god,
Matter, primeval,
Mau,
Man
i.
288
297
ii.
(Ka),
Mau-aa,
342
i.
A.,
Maui,
139
217
ii.
ii.
32,
i.
Medan, ii. 289 Meh, i. 482 Meh-mahetch (nome),
i.
98 ii.
Meh-urit,
i.
Meh-urt,
i.
ii.
19, 61,
Memnon, Memokh, Memphis
ii. 5,
126 of Khensu-hetep, i. 126 of Ani,
Meh-ta-f,
127 511
422, 432;
i.
Men,
;
;
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, 331
Mekes Meket,
ff.
312
40
ii.
8
of,
ii.
of, i.
304
;
130
Menat,
ii.
289, 362
Menat, goddess,
55,
ii.
289
Menhet
(Isis), ii.
213
241
i.
431, 463 292 Meni-ret, i. 230 Men-kau-Heru, i. 330 Men-kau-Ea, i. 358; 110 Menkert, i. 248
Menhit,
i.
;
ii.
66, 92,
ii.
Menkh,
ii. 330 Menkhet, i. 244 ii. 213, 256, 293 Menlil, ii. 289 Menmemu, i. 220 Men-nefer, i. 512 ;
Men-nefert,
Mennipos,
Menqet,
i.
99
281
i.
ii.
Menruil,
331 289 191
ii.
i.
Ment (?) i. 437 Ment, i. 80 ii. 330, 331 Mentchat, i. 457
i.
100, 101, 115,
191,
148,
496
Mentef,
;
ii.
354,
403,
22, 64, 65, 66,
116, 129, 153, 353
Mendes, Earn 51, 347,
Mendes, triad
of,
i.
Menti,
Mer Mer
354 114 103
ff.,
498
i.
ii.
331
of the North,
i.
of the^South,
i.
Mercury, i."449;
Mer-en-Ea,
i.
507
507 303 ii. 254
440, 441; 25 Mer-en-Ea- Mehti-em-sai.
ii.
of, ii.
Mendesian Eam, i. Mendesium, i. 96
80
Mer-en-aaui-f,
27
354 of, i.
i.
Month, i. 437 Menthu, ii. 23, 24 331 Menthu-Ea, ii. 24 Mer,
Mendes,
ii.
ii.
;
;
origin
Mena,i.24, 453;ii.346 Men-a, i. 244 Menat, i. 430, 432, 498 ii.
426, 446
i.
Men-sheta,
Mendes, Stele 80, 362, 455
sceptre, i.
22, 70, 92, 148,
high-priestess of, i. 101 Memphis, triad of, i. 114 Memphites, i. 96 Men and women, creation
516 Mehanuti-Ea, ii. 331 Mehen, i. 180, 232, 234, 238 ii. 8, 331 Mehenet, i. 452, 464, 515 Mehenit, i. 462 ii. 331 Mehet, ii. 128
24
i.
Menhi,
157
Men, destruction
331
of, i.
i.
Het-ka-
(see
Memphis, high-priest of, i. 101, 505 Memphis, high-priest and
of, i.
i.
Menes, 50'
281
i.
i.
Menenui,
Menhet,
1
i.
ii.
500
93
ii.
of,
Memphis, Apis god of, i. 26 Memphis, captured by Piankhi, i. 331 Memphis, great triad of,
Meh-urt, Seven wise ones
Meht-urt,
deification
109, 110
i.
96 248
Menelaites,
154, 347
Mauit,i.80,167; 47 Mauonbi, i. 281 Mau-taui, i. 420 Mauti, ii. 317
Maxims
190
ii.
Memphis, i. 27, 95, 99, 126,218,433,502,504;
61
317
Mau, Dr. ii.
Members,
Ptah),
ii.
ii.
Melcarthus,
f, i.
77
Meril,
ii.
288
Meris,
ii.
331
;
INDEX Mer-Nit,
i.
Mer-Ea,
ii.
Meroe,
31
15
i.
Mersekhen,
ii.
22 213
ii.
256 480
26;
Meskhen, 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,
224
i.
145,
Mnevis,
202
Mnevis,
80
Ea
177 209
96
i.
ii.
i.
ii.
Metes-neheh, Metes-sen,
494
198
291 308 Mest-tcheses, i. 211 Mest-en-Asar, i. 211 ii.
ii.
i.
ii.
Prince,
ii.
422
i.
Metternichj
205 Metternich, Stele, 220,
ii.
205,
267-274
Metu-khut-f,
i.
345
ii.
;
317
i.
ff.
26
incarnation
of
i. 330 354 Moloch, i. 273 Momemphis, ii. 352 Monophysites, 221 Monotheism, i. 120, 144 Month, i. 80 Month, gods of days of, ii. 292
ii.
=
Khens-ur,
i.
109 of, ii.
292,
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.
ii.
51
97, 156
Metu-ta-f,
ii.
331
ii. 254 Mother of Mothers,
Moses,
Meyer, Herr, quoted,
i.
Mother, reverence for the,
100 Michael, i.
351
347,
Monthiour,
177;
i.
331 Methyer,
i.
5
i.
79, 97, 470, 496, 17,
ii.
20,
36,
Min, god of Panopolis,
97 Min (nome), Min-Amen,
Mest (Amset),
218 218
i.
i.
281
i.
ii.
Months, gods 293
331
Metes-mau-at,
J. F.,
gods,
Moeris,
Month
280, 293 i.
331
Mesteher-Sah,
211
i.
ii.
507;
i.
Mesqet chamber, Mes-sep, ii. 263
i.
22, 357
ii.
Metelites,
Min,
i.
;
ii.
Metes-hra-ari-she, i. 176
Meskhen Aat, ii. 184 Meskhen Ment, ii. 184 Meskhen Nefert, ii. 184 Meskhen Seqebet, ii. 184
Mest,
29 Mnenor,
289 Metes, i. 200 Met-hra, i. 228
;
Mes-sepekh,
206,
Metehet-qat-utebu, i. 246
Meteni,
80 Meskhaat, i. 80
ii.
i.
Met-en-Asar,
289 473 ii. 213
Mesen, i. Meskha, i.
Mesqet,
ii.
Mnevis Bull,
Metelis, i.
ii.
Mes-Ptah,
129
;
226
331, 351
Meruter,
Mitanni,
Metchet-nebt-Tuatiu,
titles of,
;
ii. 289 Mer-ur (Mnevis),
ii.
ii.
Metchetat,
ii.
of, i.
288
ii.
Mestha,
Mesu-nifu,
25, 331
ii.
Merul,
488
ii. 363 M'Lennan, Mr.
206,
331
Mert goddesses, Merti,
ii.
207 ii.
301
Mertet, sea
i.
Mestetef,
432;
i.
487;
i.
207
ii.
;
Mersekhent, 61 Mert,
Mestet,
207
411
i.
ii.
97 8
i.
127
Mother, the universal,
ii.
28 MwO/tit?, i. 288 Mountain of Sunrise,^
i.
470;ii. 101 Mountain of Sunset, d. 351,
470
;
ii.
101
Minerva,
Mountain
Mitani,
179 Mouth, Opening of the, i. 358
i. 453 Minionor, i. 284 Mi-sheps, ii. 330
ii.
279
of the West,
i.
;
INDEX
412 Mtesa,
Naam,
142
i.
Muhammad,
141,
5,
i.
142
Muhammad
205,
'Ali, ii.
267
Muhammadans, 14,
6,
of, i.
heaven
166 hell
of,
i.
Mu-Hapi,
44
ii.
80
i,
32,
ii.
;
Mukhipaina, Miiller,
283
ii.
Eight Hon. Prof. i. 135
W.
M.,
250,
ii.
278, 283, 285
437
i.
324, 335
i.
288,
i.
;
ii. ii.
Mut-nu,
i.
244
301
32
ii.
hit, ii.
29
Temt,
29 29
Naut,
;
ii.
Naville,
Isis, ii.
217
i.
ii.
358
110
62
ii.
i.
1,
101,
96
267
101, 102
ii.
i.
Mysteries
of
Osiris,
i.
453
278 Neb, House Neb-abui,
Mysteries, the Eleusinian,
217 of
Ea and
Isis,
352 Mythical animals,
i.
59
i.
Neb-sekert,
Neb-senti,
Neb-tept
348;
i.
ii.
301
ii.
213 516
(Isis), ii. i.
332
ii.
419 Nebes Tree, i. 468 Nebiui, i. 443 Nebseni, ii. 262 Nebseni, Papyrus 419 Nebt, i. 352 Nebt, a god, i. 425 Nebt-aha, i. 189 Nebt-ankh, ii. 11
of,
ii.
i.
i.
i.
244 Nebt-het,
i.
80
;
ii.
317,
332 of, ii.
209
Nebt-hetep,
i.
Nebt-hetep,
i.
419 ii. 382 Neb-ankhet, ii. 301 Neb-Aqet, i. 248 Neb-aut-ab, i. 450
Nebt-Hetepet,
Neb-baiu,
Nebti,
i.
i.
122
ii.
Neb-Senku, 320
Nebt-au-khent-Tuat,
348, 353, 363,
444, 445, 476, 498;
Mysteries of
Myth
40 332
ii.
i.
418 ii. 332
i.
Neba-per-em-khetkhet,
68
Nau, i. 267 Nau, i, 80; 102 Nau-shesma,
Mut-Uatchet-Bast,
ii.
i.
net,
Neb-s,
Neba,
442
i.
332
Neb-Tesheru,
60
Naucratites,
ii.
Mycerinus,
ii.
;
Mut of Asheru, i. 446 Mut - Sekhet - Bast - Men-
Mut
Natho, Natura,
332
Neb-pehti-thesu - menme-
232 Nakiu-Menat, ii. 317 Name, use and importance of, i. 10, 301 Nanai, i. 281 Napata, i. 14 ii. 22, 23, 40
Nathkerthi,
ii.
ii.
31
i.
Nastasenen,
Muti-khenti-Tuat,
244
i.
•
Mut-hetep, Papyrus
of, i.
332 301
Neb - pehtet - petpet- seba,
ii.
Nart, ii. 149, 332 Nasaqbubu, ii. 332 Nasaqebubu, ii. 21
351
ii. ii.
';
Neb -pehti thes-menment,
289 Mut, i. 80, 88, 431, 518 ii. 28 S., 47, 159 Mut-Bast-Isis, i. 447
Mut-neb-set,
ii. 8,
i.
Nareref,
332
332 332
11, 79,
;
Mummu-Tiamat,
418
Neb-pat,
322
ii.
;
ii.
Neb-Maat-heri-tep -retuif, i,
326
;
ii.
Neb-neteru,
23,
Nakith,
47
F. Max, Muller,
i.
Nak, ii. Nakada,
15
Muit,
Nai,
i.
Neb-khat,
Naau, 332
Nak,
171
Muhammad wad-Ibrahim,
419 255 Neb-Maat, i. 419 Neb-hrau,
322
ii.
61, 123,
ii.
;
150, 153, 214, 332
322
ii.
Naau-tchetta,
Muhammadans,
308, 491
i.
Na-tesher,
Na-ur,
Muhammadans,
i.
5,
i.
19
26 351 Naarik, ii. 332 Na-ari-ka, ii. 20 Na-ateh, i. 442 ii.
Naarerf,
;
348
Neb-er-tcher,
i.
;
ii.
320
294, 305,
Nebt-hetep, of Tern,
i.
i.
432 441
counterpart
354 i.
244
Nebt-khu,
i.
254
438
;;
INDEX Nebt-mat,
244
i.
Nebt-semu-nefu, Nebt-setau, Nebt-sbat,
240
i,
i.
244 244
244 Nebt-s-tcbefau, i. 184 Nebt-tep-Abet, ii. 309 Nebt-Tbehent, ii. 300 Nebt-unimt, i. 336; ii. 332 Nebt-usba, i. 236 Nebucbadnezzar II,, i, 278 Nebui, 211 NebuTit, 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-sbuu, i. 515 Nefert, i. 85 ii. 332 i.
;
;
Nefer-Tem,
i.
80, 450,
491 ii. 862 Nefer-Tem (an assessor), i. 419 Nefer-Temu, i. 520 ii. 332 ;
;
Nefer-Temu-kbu-taui,
i.
ankb-rekbit,
i.
-
520
Nebbet sceptre, ii. 8 Nehebet sceptre, i. 162 Neheb-ka, ii. 333
Nekbebet Fakit,
;
Neheb-kau, ii.
Confession,
Negative
38, 49, 145, i.
i.
418
masturbation,
i.
;
Nehemauit, i. 421 92 Neberu, ii. 38 Nebes, ii. 322
ii.
;
333
ii.
304 Nebet, Hatbor of, i. 434 Nebet-rest, i, 516 Nehi, i. 847 ii. 320 Nehesu,
i.
;
Nehr,
i.
Neitb,
i.
92,
93, 95, 103, 161, 246,
of,
by 304
Nekau,
i.
assessor),
watcbers
Nekbent,
Nekbt
i.
i.
107; 161
of, i.
of, i.
439
ii. 26 Nekbt, ka of Ea, ii, 300 Nekbt, Papyrus of, i. 335,
(god),
Nekbt
(scribe), ii.
Nekiu,
ii.
Nem, ii. 333 Nemanoun (Nebemauit), ii. 190 Nem-bra, ii. 383 Nemi,'i. 196
crown,
521
i.
i,
436
early
Nenuerbasta,
81; 32
and
177, 520;
380, 338 Nekbeb, i. 92, 95, 97 Nekek-ur, ii. 383 Nekenu, i. 246
i.
ii,
;
333
113, 286
275;
four
8
333
180
i,
Nentcba,
Nenuit,
ii. ii.
;
1
ii.
Nenha,
Nenu,
;
69
302
220,
i.
i.
i.
419 Nekben, Souls
ii.
i.
372
440 440 Nekhekb, i. 83 ii. 102 Nekbekb (star), i. 498 Nekhen, i. 84, 492, 497 ii. 155, 333
Nen,
30, 32, 78,
244, 269,
479, 483 47, 48, 71,
ff.,
104, 269, 838,
Nemu,
81 Nebui, i. 258 Neht,
438
8, 25,
Nemmes
211
i.
ii.
435
i.
i.
184
286
Nen-unser,
ii.
333
Nenut,
forms of, i. 252 Neitb of Sais, i. 99 Neka, ii. 333
188, 519
created
ii.
Nehebu-kau, i, 455; ii. 63 Neheb, i. 371 Nehemauait, i. 427, 432
Nebesiu,
431,
Nekben (an 419
333
crocodiles,
i.
assessor),
i."
i.
i.
24, 81, 92, 95, 97, 329,
;
62
Neheb-nefert,
81
i.
Nekbebet, Nekbebit,
Nekbebet-Isis,
220;
81,
i.
Neheb-kau (an 419
cult
101 Nefer-uben-f, ii. 287 Nefert-iti, ii. 75 Neferus, i. 433 Nefer-tutu,
Negroes,
Nekbben,
450-465;
520 Nefer-Temu - kbu - taui
Negroes,
Nehaba, i. 480 Neba-hau, i. 419 ii. 333 Neha-hra, i. 231, 232, 246 ii. 83.3 Nebata, i. 244 ;
i.
Nebt-sbefsbefet,
413
i. 113 Nenutu-bru, ii. 333
Period
Neolithic ii.
Egypt,
Nepen, Nepera,
i.
i,
8
211
ii.
332
Nephismaotb,
i.
Nephtbomaotb,
280 i.
280
in
INDEX
414 NepMhys,i.341,488;ii, 129,
85,
106,
109,
156,
186,
187, 254-
260
45, 151
ii.
Nepsiomaoth^ Ner,
ii.
Nerau,
333 i.
Nerau-ta, Neri,
i.
Nert,
i.
280
i.
177
177 254
333
ii.
;
333
ii.
ii.
;
333
81, 432, 454,
i.
456, 515
Neshmet neb
tchetta,
ii.
184
Nes-Min, ii.
of,
258 293
i.
78
;
ii.
ii.
i.
244
19,
20,
184
120
Net, House of the,
i.
405,
ii.
317
443;
i.
7,
47
361, 362 i.
107,
174
40
ii.
ff.
47
ii.
Inundation
Nile,
of,
i.
435
Netert,
i.
Netert
(city),
Nile
473
41,
450
i.
ii.
;
i.
244 Netetthaab, Netetthab,
i.
i.
455
81
;
63
ii.
41
i.
amu
Tuat,
185
ii.
Neteru neterit amu Abtu, ii. 185 Neteru, Qerti,
ii.
ii.
i.
i.
Nineveh,
ii.
Nit,
i.
Nethert,
i.
341
i. ;
97 ii.
248 Nethmamaoth, i. 280 Netheth,
i.
81
;
317
188
279
465
30,
i.
19
i.
92, 110, 431,
443 Nit (not Neith), Nit-hetep,
No-Amon,
Nome
i.
31
95
i.
ff.
28
standards,
Nomes, number
Nomes
211
i.
12,
ii.
gods,
286
i.
31
i.
Nome-perch,
4
Neterui (nome),
i.
182 Nine Ennutchi,
Nome
185 Neteru, the,
123
Osiris, ii.
Nit-tep-Ament,
185
semu Tuat,
Neteru
=
Nine Bows, ii. 856 Nine chiefs, the, i. 182 Nine gods, the, i. 85 ff.,
Ni-ni,
Neteru ent Neter-khent ent
ii.
102, 105
ii.
Nile-goddesses,
ii.
66
187
ii. i.
Nile-god,
242
i.
of, ii.
Nile, the celestial, ii.
;
144
i.
155
ii.
Night-Sky, Nike,
287
Neti,
Nice, Council
Nile,
73
i.
89
i.
Cardinal,
Night of the Drop,
484
i,
Neter-neteru,
Neteru,
407 Net (Neith),i. 450-465; ii. 333 Net of the Four Winds, i. 407 Net-Asar, i. 212 Net-hetep, i. 453, 454 Net-Ea, i. 207 Net-Menhit, i. 403 Netch-an, ii. 322 Neteh-atef, i. 228 Netch-baiu,
i.
213
ii.
;
258, 286, 289, 291
i.
Nifu-ur,
Netert-en-khentet-Ea,
26, 61, 62, 63,
Net, fishing,
Ni,
128
310
Nesti-kheuti-Tuat, Net,
Neter-khaita,
Neter-ta,
i.
i.
Newman,
129
ii.
i.
Neunheit,
72-74
63,
of, i.
250 342
i.
Netuti,
Neter, examples of mean-
ing
214
i.
Netru,
41, 108
i.
334
ii.
334
ii.
Net-neb-ua-kheper - autu,
334
ii.
;
333
ii.
334
ii.
Netit,
20 of,
13
Nesru,
176 Neter,
Neti (Bati),
Neti-she-f,
ii.
Neter-khertet,
Nesht, i. 326 Nesi-Amsu, papyrus i. 271 Nesi-Khensu, papyrus ii.
494;
334 Netchem, ii. 334 Netchemtehemt, i, 161 Netcheses, i. 177 Netehesti, ii. 320, 334 Netch-pautti, i. 228 Netehses, ii. 334 Netchti-ur, ii. 322
Neter-bah,
Nesmekhef,
i.
129, 334
Neteqa-hra-khesef-atu,
i. 254 Nes-Amsu, i. 293, 325 Nesbet, ii. 302
Nerta,
Nesert,
ii.
;
Neti-hra-f-emma-mast - f,
Netcheh-netcheh, Netchefet,
210, 211
i.
Nepra,
180
i.
436
i.
246, 334
ii.
Nepmeh, Nepr,
Neteheb-ab-f,
i.
30 96 27
of, i.
of Egypt,
i.
i. 280 Nu,i. 78, 109,113,134,
Nopsiter,
;
;;
;
INDEX 200, 257, 283, 284,
Oases,
291, 309, 341, 367,
Oasis, the Great,
456
14, 15, 25,
ii. 2,
;
332; battle
317,
44,
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 of, i.
;
;
;
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,
80
i.
i.
468;
108 437
ii. i.
250,
ii.
Nut,
i.
ii.
Oasis of Kharga,
348
i.
House
Obelisk,
Oil in heaven,
109 Nut, Sycamore
ii.
i.
178
i.
304
107
165
i.
;
232; head
118;
of, ii. i.
ii.
;
Plutarch,
ii.
187
ff.
;
Olive tree speaks,
Olympus, Ombites,
Ombos,
19
i.
62
ii.
96
i.
431, 468, 492
i.
356
35,
328;
100,
i.
to,
hieroglyphic text
ii.
162
ii.
ff.
Hymns
;
of,
to,
from Book of the Dead, Khenti-Amenii. 153 ;
118; names
ti, ii.
176
ff.
of,ii.
scenes of his
;
burial and resurrection,
148
One=:Amen-Ea,
10,
ii. 9,
132
i.
Onion, worship
Onuphis,
Orion,
i.
Orthus,
i.
i.
Nut-Hathor, ii. 357 Nut-Ta-Sebeq-hra, i. 241 Nuth, i. 258
Osiris,
i.
131
ff.
2
soul
;
of,
65,
159 soul of in an ox, 348 the Man-god,
ii.
;
13; theTuat,i. 203;
Un-nefer,
nu, Osiris
ii.
136, 153,
352
i.
450
= Christ,
220,
ii.
221
= Pluto, ii. 199 Osiris = Water, ii. 98 Osiris = Yesterday, 487 Osiris
7
280
88;
ii.
i.
Osiris-Aah, Osiris
103, 171;
ii.
85, 109, 113
ff.;
126; and
i.
414
-An - Bast - Temt-
Ari-hes,
i.
Osiris-Apis,
190
ii.
of, ii.
Osiris -Bast - Heru-Heke-
361
Amulets,
127
155,
187, 192, 193
i.
131-138; shrines
ii.
i.
of, i.
39, 41,
i.
ii.
;
i.
ii.
ii.
ii.
Oryges,
16,
;
hymn to, 148 ff- hymn
98 Nut-ent-Hap, i. 99 i.
ii. 139 Bye of Ea, i. 236 Four earthly forms of, Four souls of, i. 230 232 Four tombs of, i. ;
;
62
Orus,
Nut-en-bak,
i.
god of the
;
215, 249 of, ii.
as the
214 his sixteen members, history of, ii. ii. 127 124 ff. history of, by
118
ii.
Oimenepthah,
Opsither,
222
;
his nine forms,
Ophannim,
ii. 2,
i.
;
Oimenephtah, Olive tree,
122, 121;
Resurrection,
i.
458 Oneness of gods,
172,
of,
66,
of, ii.
97 Ogdoad, i. 404 Oia, i. 280
317, 332 i.
of, i.
150
fp.
20, 62, 100-112, 184,
Nut, five children
113
96 Obelisk-god,
as a
;
ii.
as god of the dead,
i.
two nomas
Oasites,
On,
77
i.
Water-god,
123; as God, 22
ii.
357 Onuphites, i. 96 Onuphris, ii. 352 Oouskhous, i. 281
Nut, a Lake,
;
22
One Alone,
200, 201, 257, 283, 284, 291, 338, 339,
341,367,369;
464
One, name of Neith,
302
U3, 120,
his Cycle,
i.
11
332 Nubti (Ombos), i. 492 Nudimmud, i. 289 Nnn-sbame, ii. 316 Nunut,
22, 251
ii.
Oasis, Minor,
ii.
Nubt (goddess), Nubt (Hatbor), Nubti,
ii.
415
450 ii.
47, 195-
201, 349 Osiris-Isis-Horus,
240
i.
114,
;
INDEX
416 Osiris-Ea,
i.
Osiris-Ea
334
Pan,
Tattu,
in
i.
148
353
ii.
Pa-nemma-nemma, Panic Terrors,
Osiris-Seker,
Osiris-Tet,
218, 417
i.
131
ii.
Ostrich feather,
Ouare,
416
470
308
ii.
P-ankhi,
i.
305
Oxyrhynchites,
i. 96 ii. 882 Oxyrhynchus fish,ii. 192, 382 Oxyrynchus, i. 98, 432 ;
Pans,
431,
Pe,
96
Pa-paut-neteru, Pa-penat,
Peace, Field
206 468 Pa-atemt, i. 353 Pa-Bar, ii. 281 Pa-Bast, i. 444 Pa-bil-sag, ii. 316 Pachons, ii. 248 PagoTire, i. 280 Pai, i. 203 Paireqa, ii. 283 Pa-khen-Ament, ii. 31 Pa-khen-en- Amen, i. 100 Pa-ait,
i.
Pa-khent,
ii.
356
Pakheth,
ii.
Pakht,
517, 518
i.
Pakhth,
i.
362
432
Palace of Shu, the
Palaces,
henna,
Ge-
i.
in
8^
Palaestinus, i.
ii.
191
276;
142,
83
ii. 4,
Palette,
i.
165, 166
458 Pa-mer, ii. 57 Pa-mertet, i. 515 Pamyles, ii. 186 Pamylia, ii. 186
25
ii,
301 Pasemis,
357 437
Pashakasa,
i.
518;
ii.
329
517 Pa-Shu, ii. 299 Pastophori, ii. 217 Pa-sui, ii. 206 Pa-Tern, i. 432 Pa-Thuhen, ii. 127 Pasht,
Paiini,
329
517 128
i.
ii.
191
ii.
200 329
i.
ii. I.,
i.
II.,
i.
72, 77, 297,
445 Pepi
445
77,
242 Per-ab, i. 401 Per-aha, i. 481 Per-aa,
252 quoted,
Penti,
Pepi
i.
ii.
ii.
80
i.
Penter,
j
517
i.
(city),
Pelusium, Pent,
ii.
i.
118
ii.
Pelusius,
Pa-Sebek,
i.
i. 99, 103 Per-Asar-neb-Tettu,
Per-Asar, ii.
ii.
122
218 Paut, meaning of, i. 89 Paut of earth, i. 91 Paut of gods, the Great,
i.
Pekhit,
Pekht
329
Par-neferu-en-neb-set,
i.
i.
i,
Parehaqa-kheperu, i. 518 ii.
161
of, ii.
;
Egyptian,
Paradise,
86
Paut
411, 427
Palettes (shields), i.
20
19,
ii.
Pausanias,
Period
Palaeolithic
Palestine,
of
274
i.
Egypt,
93
ii.
7
353
i.
Par,
497
of, i.
329 Pehu, ii. 156 Pehui, ii. 304 Pekh, i, 517 Pekhat, i. 518 Pekhet, i. 517 Pekheth, i. 517 Pehreri,
91
i.
107
of, i.
Pe, Watchers
128
Papyrus plant, ii. 125 Papyrus Swamps, ii. 190, Pa-Qerhet,
i.
117
25, 107,
Pe, Souls ii.
513
i.
i.
87
i.
84, 410, 492,
i.
ii.
252
ii.
Paut of the Tuat, Pauti of gods,
188
ii.
Paophi,
i.
Paut of eleven gods, 88 Paut of twelve gods,
88
97, 22, 188
Panopolites, ii.
188
i.
ii.
;
ii.
519
i.
246
Panopolis,
i,
Ouestre-Bikoti,
Pallas,
;
of gods, the Little,
86
Paut of heaven, i. 91 Paut of Heliopolis, ii. 85 Paut of Horus, i. 86 Paut of ten gods, i. 87
Per-Atem,
99
i.
Per-ba-neb-Tattu, Per-Bast,
i.
i.
100
100, 444
Per-em-hru,
i.
174
Per-em-khet-khet,
ii.
129
Perer-amu-pet,
i. 51 Pergamos, Church of, 301
Per-Heru-nubt,
244 Periu, i. 200
Perit,
i.
i.
470
i.
;;
INDEX Per-Khemennu, Per-khet,
Per-Khut,
Per-Matchet, Per-mert,
ii,
-
net
mut
-
hetch,
492
i,
Phagrus
klieper
-
-
Plato,
382
Phallephoria,
Pliny,
192
347,
quoted,
110
i.
99
i,
444 ii. 372;
96, 441,
i,
96,
186
ii.
332, 407
i.
quoted,
382
fish, ii.
i.
Pleyte,Dr.,i.360;ii, 91;
fish, ii,
ii,
M Phallus = Hap,
452
i.
Phagrus,
442
i.
99, 353, 432 Planets, gods of, ii. 302
ii,
Phagrorius
103
ii,
Pi-tep,
Pithom,
;
443 255
Per-netchem,
206,
ii.
329 Petra, i, 252 329 Peukher, i. 281 Peti,
98
i.
i.
488;
i.
207
Per-mest-en-Nut,
Per
Petet,
496
i.
Per-Menat,
421
i,
65
ii.
417
62
i.
Plutarch,
;
370,
150, 353, 422,
i,
Per-netch- Shu -ma-Nut, x^hallus of Osiris, i. 496 ii. 103 ii. 65, 128, 193, 382
448, 458, 459, 467,
Per-Nubt,
126,
Per-Nut,
ii,
Per-Pakht, Per-Ea,
108 103
Pharaoh,
ii.
Pharbaethites,
213
ii,
Phaturites,
452
i.
Per-rerehu,
Philae,
480
i.
i.
61, 371
Philip, St.,
Persephone,
ii,
217
Philostratus,
499 488
i,
Per-Tehuti,
Phoenicia,
100
i.
Per-Tehuti-ap-rehuh,
i,
421
452 Per-tennu, i. 433 Per-Tem,
i.
Per-ijatchet,
24, 92, 93,
i.
95,100,433,438,439;
442
56, 117, 376,
ii.
Pert, Festival
season
Pesek-Ee,
ii.
Pesetchet,
i,
i.
129
;
161
ii. ii,
Piankhi,
ii.
301
66, 68,
i.
Pillars of the sky,
Pilulariae,
Pet-Annu,
ii.
Petchatcha, Pe-tep,
211 II
i.
i.
Ill
492
441;
—E
e
ii.
121,
ii,
i.
210
467
i.
Pindar,
(angels),
40 288
i. i.
i.
I
6
i.
157
380 353 ii.
Pistis Sophia,
i,
123
303 266
i.
127
Priapeia,
Priapus,
ii. ii.
186 353
Principalities,
ii.
Pi-neter-tuau,
122
Precepts of Kaqemna,ii. Precepts of Khensu-hetep,
353
i.
329
Powers
i,
i.
Pesthi,
ii.
62
Precepts of Ptah-hetep,
415
Pestet,
;
137 218
i.
Power, primeval, i.
i.
Pillars of Shu,
329
ii.
;
i.
140, 204, 459
i,
i,
Power of Powers,
P.,
Pi-hahiroth,
468
i.
Pomponius Mela, ii, 96 Pontus, ii. 197, 198 Porphyry, i, 356 quoted,
444
Pillars of heaven,
250 246 Pestu, i, 250 P6su6, ii. 306
Pompeii,
190; ii. 368; the black, i, 496, 497
256
Peskheti,
M.
217,
ii.
;
285
Polytheism,
i,
i.
199
ii.
Pneuma,
331
i.
Pibeseth,
248,
186
Isis, ii,
P-neb-taui,
96 ^vXaKTrjpiov, 1, 234 ^uo-t9, i, 68 Phylarchus, ii, 200 Physa fish, ii. 382
Pig,
80 ii.
124 96, 371 304
Phthemphu,
241,
253
ii.
Phout^t,
58, 123,
ii,
;
147,
349,358,361,368,370, his 373, 375, 382; history of Osiris and Pluto,
96
ii.
Pietschmann,
329
Pesh-hetep-f. Pesi,
of, ii.
of, ii.
280
i.
Phoenix,
Pierret,
ff.
;
43, 45, 50, 57, 289
ii.
i,
96
i.
ii.
Per-sui,
96
i.
473, 523, 525
Persea Tree, Per-Sept,
489, 493
242, 361
i.
i,
6
Prisse d'Avennes, Prisse Papyrus, ff.
122 122,
124 459
ed.
Proclus,
i.
Prophets, the,
Schwartze quoted, 279 Pi-tchepet, i. 442
i. i.
i.
Proserpine,
ii.
i.
5
199, 218
8
;
;;
INDEX
418 Prosopis,
432
i.
Prosopites,
357
ii.
;
Proto-Semites,
432
i.
Ptolemies, the,
8
i.
Divine,
Providence,
Qebti,
441
i.
Ptolemais,
96
i.
Ptenetu,
i.
125
Psammetichus I., ii. 350, 351 Pselket, i. 401 P-she-hert, ii. 213 Psinotiier, i. 280 Ptah,i.78,218,500ff.;
Ptolemy 24 Ptolemy 354
26
i.
Alexander,
II.,
ii.
332;
i.
ii.
97
i.
Qebui (N. wind), ii. 295 Qeften, ii. 268 Qemamu, ii. 343 Qemhusu, ii. 343
Qemqem, Qereret,
Qer-Hapi,
329 hook of, i. 502 of of Memphis, i. 99
i. 523 Ptolemy V. i. 523 Ptolemy Lagus, ii. 348 Ptolemy Philadelphus, ii. 289 Ptolemy Soter, ii, 197, 199
the Beautiful Face,
Ptolemy, the Geographer,
Qerti,
30,
7,
ii.
85, 53, 66,
;
;
125 350
;
;
second
i.
life of, ii.
the second, ii. 196
Ptah-aneb-res-f,
293,
ii.
330
Ptolemy lY.,
ii.
6, 7, 65,
ii.
Ptah-hetep,
Pythagoreans,
Ptah-Nu,
i,
Ptah-Seker,
i.
502
;
Qesi,
Qet,
252
ii.
503, 523;
i.
ii,
269 Ptah-Seker-Tem,
Qa
(god), ii.
502, 134,
Qah,
i,
502;
42
i. 345 492
Qa-ha-hetep, Qa-hra,
i.
i.
li4
Qahu,
ii.
ii.
;
ii.
Ptah - Sekhet-Nefer-Tem, i. 450, 512 ii.
131
Ptah-Tanen,i. 489,502;
503 ii. 52, 66, 330 Ptah-Tenen, hymn to, i. ;
508-512 Ptah-Tettet sheps ast Ea,
183 i.
96
ii.
108
98
i.
294, 307
ii.
276, 279, 280,
ii.
Qebh
ii.
=
Qebhet,
326
i,
519
i.
;
343
ii.
343
ii.
Xhnemu,
278 ii.
and his cycle, and the destruci, 77 tion of men, ii. 94
ii.
50
birth ii.
83, 198,
456, 491, 492 ;ii. 129, 145, 184, 343 Qebhsennuf = West,
158 Qebhu, i, 429 Qebhu, eighteen gods
334
;
;
51 i.
322 ff.;
EA,i. 34,78, 146,
292
Qebhsennuf,
i.86
ii,
342
343
ii.
129 343
ii.
Qettu,
320
Qetu,
ii.
Qarth-Anthu, Qeb,
Ptah-Sekri,
;
161
Qetetbu,
Qaqa of Khemennu, i. 332
154
Ptah-Sekhet-Iemhetep,
467
100
i,
Qetesh,
11
i.
i.
43
ii.
i.
i.
Qetet, ii.
Qa-Ba,
Ptenethu,
351
ii.
343
assessor),
284
330
ii.
Pythagoras,
502, 503
Ptah-Seker-Asar,
ii.
Qeset,
21
ii.
500
i.
(an
261,
265
Python,
Ptah-neb-ankh,
106 53, 148,
Qesqeset,
320
ii.
;
ii.
ii. ii.
Qesem,
Puteoli,
126, 138
Qersu,
i,
287,
171,
Ptah Asar, i. 502 Ptah Hapi, i. 146, 502, 503' 122, 125,
149
342 44 Qerhet, i. 353 Qerneru, i. 326 Qererti,
Qerti, the, i.
i,
ii.
i.
419
288 Purgatory,
i.
Qerert,
Qerti
31
Punt,
469 473 148
i.
Qem-baius,
i.
ii. i.
204
eyes
;
ii,
506
;
of,
darts
363
life of,
;
mutilation
;
64; ;
85
of, i.
100; myths
359 ff. 332 ff.; of,
of,
of, i.
64
ii.
462; boat
daily birth
of, ].
210
;
of,
religion
soul
149
of, i.
i.
i.
of, i.
the Aged,
the Babe,
of,
i.
506
;
;
;
INDEX the fourteen doubles ii.
300
of,
seven
tlie
;
of, ii. 300 the Seventy -five Praises of, i. 339-348
souls
;
Ea and Amen,
i,
105
•
;
148,
i.
178; ii. 334 Ea-Menthu, ii. 27 Ea-neferu, Queen,
Ea
of Annu,
Ea-Osiris,
Ea-Tem,
i.
i.
ii.
38
100 334, 148
i.
92, 104, 105,
148, 282, 330, 350, 352 ; ii. 61, 133,
131,
85, 86, 90, 115,
334
Ea-Tem-Khepera, i. 282 Ea-Temu, i. 335 Ea-Temu-Khepera-Herukhuti, ii. 361
Ea
worship,
Eihabh, Eain,
i.
i.
328
i. 278 414
142; ii. 27, 38, 278, 350, 362 serekh of, i. 26
Eameses
II., i.
Eameses III., i. 160, 331, 512 ii. 12, 37, 363 ;
IV.,
Eamessids,
Eam-god,
Eam
348, 364
i.
12 203
ii.
of four faces,
286, 351
of, i.
of Tattu,
Earn
= Ea,
ii.
i.
65
27
496
Eam
Earns'
ii.
four souls
;
103
i.
342
i.
the
heads,
four,
51
Eaqetit,
283
ii.
88, 90, 446, 458 Eat, counterpart of Ea,
Eat,
i.
514 410
i. i,
Eekhti goddesses, i, 462 Eekhti -merti-neb- Maati, ii,
335
Eem,
i, 303 Eemenaare, ii. 308 Eemen-Heru-an-Sah,
i.
287, 328
Eem-neteru,
i.
Eemrem,
184, 334
ii.
Ee-nefert,
Ee-Ea,
Ee-Sekhait,
Ee-hent,
ii.
Eed Crown, Eeddsiyeh,
ii.
;
261
39, 53,
Eenenet,
54
281
ii.
Eed Horus, ii. 303 Eed Land, i. 304 Eed Sea and Nile Canal, i.
334
i. 203 Eehehui, i. 405 Eehesaui, i, 515 Eehesu, 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 ;
426
i.
ii.
;
144,
335, 362
Eenenet Eenenut, Eenniu,
i.
81 201
i.
i.
293, 335
ii.
Eenouf, P.
Eenpet
216 198
(Isis), ii.
Eenen-sebu,
Eennutet,
353
Eed-souls,
Page,
le
(Isis), ii.
Eenpit,
432 55 Eenpti, i. 211 i.
;
i.
66
213 goddess
of, ii.
432 492 Eeqi, ii. 335 Eerei, ii. 21 Eepit,
i.
Eeqetit,
Eerek, Eeret,
i.
ii.
ii.
245, 335 209, 249, 289,
312 Eeri,
i.
Eekh, i. 252 Eekhasua, ii. 283
Eert,
ii.
Eekhi, i. 343 ii. 320 Eekhit, i. 159, 256
Eertu,
;
184,
ii.
Ee-stau,i.216,352,410; Ee-ur,
ii.
i.
334
ii.
ii.60;Chiefof,ii.ll6 i. 492
213 335 335
ii.
Ee-henenet,
255
ii.
246 Ee-au, i. 492 i.
Ee-a-nefer,
240
Ee-qerert-apt-khat, i. 250
Eat-tauit,i. 328,431,469
Eau,
ii,
308 Eemen-kher-Sah, ii, 308 Eemi, i, 303, 341; ii. 317, 334
198
ii.
Eashshaf,
Eekht, Eekhti,
ii,
Earn of Mendes, ii.
EaandApep,i.484:,489; fight of, i. 405 Ea = Fire, ii. 98 Ea and Horus hold the ladder, i. 167 Ea and Isis, Legend of, i. 360 ff. Ea and Isis, Legend of, Egyptian Text, i. 372387 myth of, i. 352 Ea-Asarj 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,
Eameses
419
Eerti,
i,
203 359
419 359 ;
ii,
335
ii,
Eertu-nifu,
ii,
335
;;
INDEX
420 Ees-ab,
176
i.
Ees-hra,
i.
Eesenet,
i.
Eeshef,
ii.
Eeshpu, Eest-f,
280, 282
ii.
of Osiris,
ii.
triune god
i.
Sah Sah
ii.
335
ii.
335 335
(city),
52, 56, 57,
Sahel,
ii.
43
492 458
Sahu
of Maat,
Saites,
i.
Eulers (angels),
Saiut,
ii.
Eurutha,
i.
i.
6
ii,
Eutu-neb-rekhit,
Eutu-nu-Tem,
30, 31, 92, 95, 99,
i.
451;
252,
250,
101,
357 festivals of, i. 452 ; of the South, i. 452 Salt, i, 256 20, 22, 275,
ii.
ii.
334 334
ii.
Sak,
i.
107, 180, 203, 206,
215 Sa (Ape), ii. 292 Sa (city), i. 515 Sa (god), ii. 89 Sa, ka of Ea, ii. 300 Saa, i. 82 ii. 296 Saa-Amenti-Ea, ii. 298 Saaba, i. 469
98
i.
329
;
Saatet-ta,
Saau-ur,
i.
ii.
326 298, 339
Satet,
55
431;
i.
125
i.
82
i.
469
i.
177 516
302, 303
ii,
Sau,
Saut
188, 353
ii,
302, 339
ii,
(Sais),
i.
i,
165
the divine,
;
ii.
Sankhonyathan,
35
206 i.
35
ii.
354 Sa-pa-nemma, ii. 339 Saphdn, ii. 249 i.
ii.
303
142
ii.
Scarab,
118
ii.
Saosis (lusaaset), Sawa-i'i,
99
i,
Scandinavia,
Sanchoniatho, Sandals,
326
i,
451
30,
i,
Scales,
57,
Scales, the Great,
i.
190
216
ii,
Saturn,
Sbat-uatitha,
Sam-taui-p-khart,
ff.
302
Sati (Isis),
Saut,
ii.
55
ii,
;
ii,
Sau (Apep),
339 Sam-Behutet (noma), Samait,
50,
ii.
ff.
Satyrs,
23, 41, 78,
ii.
377
Sati-arut,
SakMra,
i.
82
261
i.
San,
i.
a serpent-god,
Sata,
i,
Sakhabu,
Samti,
Sashsa,
286
100 Sa,
ii,
Sati,
i.
280
i,
300 Sasaqet, ii. 307 Sasasert, ii. 306 Sarset,
Sathet,
59, 60
i.
200 283
ii,
96
Saiut (Lycopolis),
81
334 Euthennu, ii. 279 Eut-tetet, i. 329 Eut-en-Ast,
Sais,
;
Sarsarsartou,
164 443
i.
199
ii,
200
ii,
ii,
Saresu,
329
i,
ii. 366 Ehea,i.467; ii. 124,187 Eomans, i. 68 Eosellini, i. 60 Eossi, i. 360 Eoyal Library at Nineveh, i. 18
Ehampsinitus,
Sarei,
39, 40, 54,
Sahura,
i,
25
of, ii.
26
Sarbut al-Khadem, ii, 290
129
ii.
;
58
339
ii.
519 ii, 339 200
i,
Sarapis, daughter of Hercules,
ii,
Sah-en-mut-f,
i,
(Osiris),
ii,
83;
339
i.
305
Sarapis,
Sahal,
Sah-heq,
i.
Sapt-khennu,
Sar, temple
41,
i.
99
Sapi-res (nome),
Sar
515
i.
(Orion),
Sahu,
i.
i.
Sapi, i. 30, 452, 464 Sap-meh (nome), i. 99 Sapi-meht, i. 452
Saqenaqat,
339 498
249, 306
ii.
198
i.
i.
ii.
ii.
;
Sah,
335
ii.
Eetasasbaka,
Eevillout,
176
ii.
Eeta-sebanqa,
Eethma,
Sabes,
357
250
Eeta-hen-er-reqau,
Eethenu,
i.
381
508
339
ii.
280
Sabaoth,
Saft al-Henna,
137,138
of, i.
i.
i.
420
i.
242
Sa-Akeb,
body,
Eeta-nifu,
180
i.
Sa-abu-tchar-khat,
Sa-Amenti-Ea,
254
of the
Saa-set,
452, 464
ii.
i.
i.
385
ii.
;
283
Eesurrection,
EetS,
335
ii.
;
176
i,
i.
i.
9,
355
Scarabaei, eaten,
i,
17
379
Scarabaeus, the,
ii.
Scarabaeidae,
379
ii.
Scarab of Hetepet, Schedia, Scorpio,
i.
85
127
ii! ii,
Scorpion,
20
64
188
ii.
373, 377
;
INDEX Scorpions of
Scorpion i.
Isis,
i.
487
Horus,
stings
488
Scorpions, the Seven of Isis, ii.
206, 207, 377
Seben-hesq-khaibit,
i.
Sebennytus,
i.
96 100, 115,
Seb erpat neteru, Sebi, i. 203
369, 489,
496, 504;
94
ff.,
ii.
25, 34,
149, 291, 317
Seb and Nut, embrace ii. 105 Seb Earth, ii. 98
of, ii.
Seba-ent-Seba,
Sebakhsen,
i.
ii.
65
i. 326 371 129
fiends,
i.
i. 211 310 433
Sebti,
i.
i.
Sefi
-
per
410;
ii.
303, 340,
354
i.
i.
Sehith,
of
Sapi-Ees,
i.
99 Sebek of the green feather, i. 455 i. Sebek - Isis - Amen, 114 Sebek-Ka, i. 200, 464; ii. 109 Sebek-Seb, ii. 357 Sebek-Temu-Hathor, ii.
356
Seker,i.82,506iii.ll7, 153, 341 of,
i.
218,
220 Seker, Circle
220
of, i.
hour,
ii.
301
Land
of,
i.
216,
217, 222 Litanies
Seker,
434 Seker
;
ii.
326
i.
;
ii,
Sekhem
(Letopolis),
ii.
taui,
of,
i.
Osiris, ii.
ii.
264 siris,
ii.
of,
259
= 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-
Seker, god of the seventh
Seker,
340 264
139
i.
body
ii.
pet, ii.
Sekhem-taui =
317
228 Sehut, i. 83 Sek, i. 433
Seker,
Sekhem-em-ab-f,
Sekhem
355, 356 Sebek,sonofNeith,i. 32 Sebekhti, i. 202 Sebek (Mercury), ii. 303
149,
i,
425, 468, 492
Sekhem, son of 25
241
ii.
425
i.
(city),
Sekhem, praises 339-348
206
Sehetch-khatu,
of, ii.
Sekhem, god,
Sekhem of heaven, ii. 157 Sekhem = Osiris, ii. 139
515 i.
ii.
11
262
300
ii.
Sehert-baiu-s,
Sehes,
26
ii.
317
82
i.
Sehert.'i.
i.
Sekhat-Heru,
Sekhem-hra,
432
em - Hes - hra -
-
182
Sekhabsenfunen,
Sekhem em
Sebek, four-fold character
Sebek
ii.
i. 519 Sefkhet-aabut, i. 431 Seftit, i. 248
Sehepu,
154
Sekhem
hapu-tchet-f,
78, 79, 95, 98, ;
250
i.
59, 60
i.
505
504,
i.
222
of, i.
Sekhem = Amen-Ea,
425, 430 Sefer,
127
Sekhem.i. 101,132, 410; ii. 148
99
Sef, ii.
Seher-Tut,
114, 303
183
ii.
Sef het-aabut,
Sebau,i.324;ii.79,155, 340
Sebau ii. 8
ii.
361 Sefekh-aabu,i.422,424,
Seba,i.l49,352;ii. 149, 339
Sebak gods,
ii.
Seb-qenbeti,
Sef (Yesterday),
Seb, soul
of, i.
Seker-Boat,
241
sebau-em-pert-f, i.
109
Sebek,
i.
Sebuit-nebt-uaa -khesfet-
=
Seb, erpa of the gods,
354
ii.
Sebshes,
of,
Osiris, the sixteen
parts
Seker, symbols
Sebeq-hra,
82, 85, 86,
134
Seker
332
Seb,
34,
Seker Osiris of Mendes, ii.
Sebennytes,
Sebeq,
i.
i.
211
Sea of Mertet, i. 480 Seat of Shu, ii. 93 198, 341,
421
i.
s, ii.
341
Sekhemf,
i.
Sekhemt,
i.
82 99
Sekhemu, i, 38 Sekhemus, i. 216 Sekhen-Ba, i. 343; 320
ii.
;;
INDEX
422 Sekhen-ta-en-Tir,
Sekhen-tuatui,
Sekhenu,
Sekhet- SanehemUjii. 120
82
i.
250
i.
Sekhet-Sasa,
252, 259
i.
Sekhen-ur,
177;
i,
ii.
341 Sekher
-
at,
317
ii.
216
i.
341 Sekher-remu,
178, 216
i.
i.
Sektet Boat,
341
Sekhet,
82, 114, 126,
i.
248, 270, 304, 365, 366, 431, 432, 188,
332,
352, 506
514-518;
Self-production,
66, 92,
31,
ii.
58,
95, 292,
293,
341, 362
Sekhet-Aanre,
520
ii.
296,
i.
;
129
ii.
i.
99
255
i.
Sepa,
i. 455 ii. Semaahut, ii. 317 Sem (god), ii. 129
Selqet,
ii.
43
401 ii. 261, 291 494 ii. 340 Sepes, ii. 340 Sephon, ii. 249 Sep,
187
ii.
Sent,
Senu,
105, 159 Selene,
51
of, ii.
of,
Senti-Nefert,
337,
11, 104,
ii.
442,443,447,457,463,
ii.
;
317
ii.
;
297
336,
;
i.
Senses, gods
206, 331,
i.
335,
433 433
i.
Senmut, Island Sennu, ii. 251
341
ii.
244 Seksek, ii. 341 Seksen, i. 82 Sekhtiu,
i.
Senmet, Senmut,
341
ii.
Sekhti-hetep,
ii.
;
i.
340
ii.
Sek-hra,
Sekheper-khati,
ii.
Sekhiu,
35 110
i.
Sekhet-tcher,
241 Senk-hra, i. 346 Senki, ii. 317 Senket,
295 377
;
i.
;
Sephu-urt, Sept,
i.
82
120, 121 Sekhet-Aarer, i. 455 ii. 63
Sem-af,
i. 514 259 Sem-Heru, i. 248
82,107,166, 178, 200, 435, 436 ii. 53, 249 Sept (city), i. 443
Sekhet
Sem-Nebt-het,
Sept (god),
Sekhet-Aar,
-
i.
ii.
Aarrii,
82,
ii.
120, 121 Sekhet-Aarru=lst Aat, i. 177 Sekhet-Aarru, 21 pylons of, i. 177 Sekhet-Aaru, i. 367 ii. 43, 62 ;
Sekhet-Bast,
514
i.
Sekhet-Bast-Ea,
28, 29, 30 Sekhet-en-Peru,
ff.
518;
i.
ii.
Sekhet 168
;
-
hetep, ii.
;
ii.
164,
i,
i.
ii.
i. i.
i.
Semetu, Semi,
433
177
i.
176 198
i.
Semit-hen-abt-uaa-s, 220 '
Semsu, name of Ea, 346 Semt, ii. 302 Semtet,
ii.
i.
;
ii.
ii.
-
429, 515
i. i.
i.
452, 463
97, 439
23
ii.
Septet,
251 225
ii.
i.
i.
340
83
;
Septet-uauau, ii.
ii. i.
308 182
Septet - uauau - setet - sen-
Ea, i.
ii.
kheri - nehait - ami -
beq,
302
Ea,
of
Senenahemthet, Senit,
Sept-metu,
Sept
340 340
60,
Senb-Kheperu,
Seni,
499 228 Sept-Hat, i. 471 Sept (Isis), ii. 213 Sept, ka of Ea, ii. 300 of, i.
i.
Sept-mert-et,
116, 117
ka
215
50,
ii.
Sept, symbol
340
191, 358, 506
ii.
Sept, star,
100,
Sept-mast-en-Eerti,
306
ii.
i.
i.
56,
Sept-hra,
Semket Boat, i. 110, 323 Semsem, i. 252
Senemet,
211
i,
100, 446;
i.
340 Sept (nome of), 432, 498 ii.
300
244 515 i.
252
i.
252
i.
Senem, 216
Sekhet of Thebes, Sekhet-Ea,
i.
341
Sekhet-Nut,
Semamti,
i.
Semu-taui,
408
i.
(Isis), ii.
Sekhet-metu,
Sem-shet,
25,
;
i.
Semu-heh,
Sekliet-hra-asht-aru, 176';
103,
82
Sekhet-hetepu,
Sekhet
priest,
Semti,
120
Sekhet-hetepet,
297
212
i.
Sem,
i.
i.
Septit,
i.
Septu,
i.
182 432, 499
521 ii. 291 Seqebet, ii. 341 ;
Seqet-hra,i.l76;ii. 341
;
;;
INDEX Ser,
230
i.
Ser-aa,
139 Seraa, ii. 320 Serapeum, i. 523 Serapeum, ii. 47, 127 Egyptian name of, i. 513 ii,
341
425
424,
218, 256, 341 Circle),
= Nut,
Seshetai,
i.
Seshetat,
ii.
Seshsha,
349
106
ii.
344 202
ii.
;
Seshet-kheru,
Set,
Serekh, the, tration,
340
ii.
82
i.
i.
25 26
i.
illus-
;
419 ii. 340 i. 326 Seres-hra, ii. 340 Serisa, ii. 312 Ser-kheru, i. 419 ii. 340 Serpent-god, ii. 376 Serekhi,
i.
;
Serem-taui,
;
Serpent
30
Sunrise
of
cubits long,
24
i.
Serpent made by
Isis, i.
seven headed, 361 speaks, i. 19 i. 267 30 cubits long, i. 20 Serq, i. 198 ;
;
Serqet,
i.
;
110, 198, 232,
328, 456, 488
ii.
;
312,
269,
184,
26,
340,
ii.
Serqet-hetu, i.
Sert, ii.
343 306
i. ;
Sesenet-khu, Seshaa,
i.
Seshemet,
82, 455 ii. 320
i.
211
i.
Seshem-Nethert,
Seshesh (nome)
i.
343
97
Seteb girdle,
God
ii.
;
Sethasetha, Sethat,
ii.
Sethroites,
254, 283, 341, 354, animal of, ii. 356
Seththa,
243;
Seti
;
defeat
of,
of, ii.
i.
251
god of Mercury, ii. 303 god of South, ii. 243 Set and Horus fight,
i,
488
superior,
Set-heh, Set,
370 Seti i.
425
i.
255
i.
Ladder
242
of, ii.
97
i.
Set of Oxyrynchus, Set, the serpent, i,
i.
i. 98 481
256
192 Set-kesu, i. 419 Set-Nephthys-Anubis, Set-hra,
Set-usert-aa, ii.
251, 256
341 i.
119
33
sarcophagus
I.,
171,
Seti II., II.
of,
178 348 Menephtah,
i.
i.
ii.
447
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
i.
i.
60
Bha-qa-em-Amen, Shabu,
ii.
290, 348, 364,
ii. 5,
Sha, a mythical animal,
i.
ii.
i.
;
201
i,
82
196
i.
I.,
Setu,
and
84
i.
Set (nome),
Setaa,
Sethu,
i.
330, 523
96
251
24 160
Set beings, inferior Set festival,
i.
i.
Setheniu-tep,
Seti i.
82
i.
Sethe, Prof.,
i.
of hearing,
56
10, 25, 62, 63, 85, 92,
Set animal,
331
i.
841
ii.
97,106,109,122,123, 124, 204, 210, 241-
477; figures
346
i.
347
i.
298 Setem, ka of Ea, ii. 300 Seth, ii. 246, 247
306
ii.
Set-qesu,
i.
180
i.
ii.
60, 82, 109, 110,
i.
Set-Nubti,
468
Setchet,
Setem,
341
114
86 i.
320
196
i.
Set, the snake,
362, 377
23
i.
Setcheti,
198
Set beings,
-
59, 60, 61
i.
Setcheh,
Setek,
455, 470, 475, 486
Seref-ur,
Setcha,
42 184
ii.
i,
Setchet-gods,
Sesme,
46, 195-201,
Serat-beqet,
i.
238
6,7
i.
ii.
Seta-ta,
(1st
Sesheta
Sesi,
Serapis,
Setaa-ur,
422,
i.
ii.
;
Sesheta
199
Serqi,
i.
Sesheta,
Serapeum at Sakk&ra, ii. 195, 350 Serapeum of Hat, ii. 256 Serapeum of Memphis, ii. Seraphim,
31
Sesheshet, Seshet,
ii,
423
ii.
331
i.
341
ShadowofKhepera,i. 310
Shadow
of
Tem,
ii.
88
343; ii. 317 Shai, Luck, ii. 144 Shai,
i.
INDEX
424 331
Shepi,
Shaka-Amen- Shakanasa,
320
er-hatu-Tem-sehetch-
Sheps,
Shai-qa-em-Annu,
nef-taui,
Shamash,
359
i,
Shapuneterarika,
19,
ii.
341 Sharpe,
i.
204
Sharesharekhet,
19,
ii.
344 Shareshareshapuneterarika,
ii.
341
Sharshatliakatlia,
21,
ii.
342
483
i.
291
ka
am
Tuat,
i.
Shat en Sebau,
ii.
148
174
i.
175
208 Shesemu,
Heru,
84,
158 194, 347
i.
Sbenat-pet-utheset-neter,
342
Shenes^t,
ii.
374 481
She-neter,
i.
Shenit,
60
ii.
130 Sbenthet, ii. 25
Shent,
ii.
Sbenthit,
Shent
Shesmu,
ii.
tree,
i.
184, 342
468
35 She-mu-aha, i. 481 Shenuti, ii. 288 Shep, i. 492 Shepes, i. 234
Shentu,
Shepet,
ii.
ii.
310
Set,
Shu,
i.
i. 468 arms :::
i.
93
246 34 i.
83, 514
342
ii.
83
ii.
;
306
196
i.
i.
158
ii.
342
Sheta-sheta-Ameni, name of Ea,
i.
345
376 i.
Shetat (goddess), (Isis), ii.
Shetati,
i.
342
Shetau,
i.
200
i. 446 213
470 Shetenu, i. 433 She-Tesher, i. 433 Shetet, ii. 357 Shet-f-met-f, ii. 322 Shethu, ii. 310 Shet-kheru, i. 419 Shetii, i. 250, 252, 254 Shibba, i. 16 i.
origin
;
palace
;
of,
of,
pillars of,
;
i.
ii.
332,
467; ii. 107; soul of, seat of, ii. 93 ii. 65 Shu = Air, ii. 98 Shu and Tefnut, origin ;
of, i.
296, 297 ii.
71
Shu-Khnemu-Ea, Sight, god Siket,
357
ii.
298
of, ii.
307 356
ii.
Silsila, ii.
fish, ii.
Simon, Saint, Sinai,
343 Shetait, i. 445 Shetat-besu, i. 200
Shetennu,
116
Silurus
Sheta, the Tortoise-god,
Sheta-hra,
ii.
Shu-Aten, ;
Sheta-hra,
93
353,
ii.
i.
Shetat
369
ii.
58, 82, 130, 260,
305, 310, 340, 496, 502; ii. 1,87-94,291, 292, 302, 317, 342; birds of, i. 168 house i.
98
i.
i,
i.
of,
326 ii. 297 Sheta-ab, i. 189
ii.
Sbemti,
i.
i.
Sheskhentet,
Sheta,
i.
7
and 110
Shrew mouse,
50 492
38,
i.
Shes-en-meh,
Shet,
i.
Shoulder of Osiris,
;
Shesu-Heru,
Shehbui (S. wind), ii. 296 Shema, ii. 322 Shemat-khu, i. 244 Shemerthi, i. 246
Shemsu
ii,
Sbeps = Thoth, i. 402 Shepu, i. 250 Sheput, ii. 359 Sherem, ii. 342 She-Sasa, i. 35 Shesat-maket-neb-s,
Shesshes,
i.
Shim'on ben-Lakish, 276 Shishanim,
Ea,
of
Shes-khentet,
47 Shef-beti, ii. 293 Shefit, ii. 342 Sheft-hat, ii. 51
She-en-Sasa,
ii.
Shoulders
Sheshemu,
Slias-hetep,i.97;
ii.
ii.
Shesera,
Shashertet,
Shat
191, 343;
300
342
ii.
i.
Steps,
19
ii.
Shakanasa,
i,
ii.
Sinope,
i.
382 280
290 197, 198, 199
ii.
Siphirepsnikhieu, Sisesme, Sisro,
ii.
ii.
Skull
281
306
Sistrum, the, Sit, ii.
i.
306 421
i.
304
= goose,
i.
109
Sky, four pillars
of, i.
Sky Mother,
106
ii.
157
Sky, of day and night,
i.
156 Slatin Pasha, quoted
i.
17
Sma, i. 110, 453 Sma, a king, i. 31 Sma-Behutet, Sma-ta,
i.
347
ii.
31, 35
INDEX Sma-ur, Smai,
82
i.
Souoni,
247 Smaiu, ii. 247 Smam, ii. 340 Smamti, ii. 340 Smam-ur, i. 504 ii. 95 Smat, ii. 306 Smen, 357 Smen-Maat, i. 513 Smennut, i. 468 Smetti,
ii.
Smetu,
ii.
Spear
Snake-god,
ii,
Socharis,
ii.
36
i.
=
i.
6
58, 435, 436, ii.
110,
308
Soubaibai Appaap, Souchos, Soul, a
ii.
i,
280
354
name
of Ea,
Souls of Annu,
i.
ii.
86,
106 64 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 Soul of Seb,
ii.
ii.
Spirit
348
ii.
the
of
Sukati,
the
106 i.
i.
i 9 ff. 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 ii.
boats,
i.
ii.
312
i.
82
i.
339
ii.
Sutekh,
250, 278
ii.
Sutekh 283
gods,
Suten-henen, ii.
Suten-taui, Suti,
the,
i.
ii.
353, 365;
58, 93, 148, 155 i,
511
497, 504
i,
Sycamore,
;
ii.
26,
Syene,
god
the
ii,
373 107
ii,
Sycamore tree of Hathor and Nut, ii. 103
198
Stele of Canopus,
448
i.
on,
ii.
117
Syria,
83
;
ii,
51,
276 god of,
i,
365 ii,
;
12, 22,
198
i,
Syrian influence on Egyp-
Story of the Shipwreck,
20
847,
;
Swallow, the,
Star-bearers, i. 200 Star-room, i. 331 Steering pole, i. 109
Strabo,
264
331
of, i,
241-254
Star gods,
i,
Solstice, ii,
Mountain of, i. 156 ii. 351, 352, 356 Sunset, Mountain of i. 351, 352 Sut,
Steps,
i.
79, 107,
Sunth,
Stepiu,
217 290
Sunrise,
Nile,
Spirits, universal,
of
14,
Sun-Egg, ii, 95 Sunnu, ii. 51
Sptkhne,
Standards
i,
339
21,
ii.
ii.
Sun, fountain
116
;ii.
22, 145
Summer
10
164
99
i,
i,
Sumer,
ff.
Horus,
of
212,
i,
S^din, the Eastern, 17
Sulla,
22
348
Soul of Ka,
222
i.
i.
Spirits, the 4,601,200,
488, 514, 517,
ii.
Sphinxes,
Spirits of Pe,
281 Maati
249 S6this,
i.
Sudan,
316
ii.
Osiris,
Sudani men, i. 13 Suez Canal, i. 484
four, ii, 121
117 i,
361
ii.
Sphinx-god,
Spirits
178
i.
Solomon of Al-Basra, Solon, i. 332 Sons of God, i. 32 Sosibius, ii. 199 Soteles, ii. 199 Sothis,
ii.
;
69
110
i.
471, 472
i.
Sphinx, the,
Soles of the feet boat,
432,
517 Sphinx,
Stream of 214 Succoth,
i.
Sphinx at Gizeh, i. 62 Sphinx, hawk-headed, 194
Soane, Sir John,
Sokhabrikhgr,
Khent - maati
of
i. 85 Speos Artemidos,
16
i.
288
i.
62
Strassmaier, Dr.,
described,
340 340 Smour, i. 281 Smy, ii. 246
Snake,
i.
101
i.
Space, primeval,
82
i.
353,355,370; quoted,
281
i.
Southern Wall,
;
Smentet,
281
i.
Souphen,
ii,
425
tian religion,
Syrians, i,
96,
350,
444;
351,
ii.
352,
ii,
i,
334
23
Syrians, their system ol angels,
i.
6
ff.
;
;
INDEX
426 Ta,
241
i.
Ta-ahet, Ta-apt,
Taat,
Tatau,
22
ii.
29
ii.
213
Ta-at-Nehepet,
ii.
97
i.
Abtu,
184
ii.
153
ii.
Ta-hetchet,
261
ii.
Ta-het-pa-Aten, 83, 432
i.
Taiti,
Ta-kehset,
Ta-kens,
343
ii,
401, 477
;
ii.
17
ii.
Ta-kensetet,
i.
;
Tattu,
508 508
Ta-khent,
519
i.
133
ii.
Ta-ur, i.
96
19
Talrois,
401
i.
Tamarisk
ii.
tree, ii.
Ta-mes-tchetta,
64
189
437
i.
ii. 26 Tamt, i. 339
192
Tchar,
i.
Ta-neter,
ii.
289
Tanis,
100, 473, 474,
i.
Tchart,
482, 484 Tanites,
Tape,
520
Tchefau,
name given
Tarabil, a
Pyramids, Ta-ret,
i.
i.
419
Tarshishim, Tartarus, Ta-sent,
ii.
ii.
;
i.
to
14 ii.
343
100
of Ka,
ii.
Taste, god
of,
216 62
i.
357 ii. 299
98
Tchen,
ii.
Tchent,
Tchenteru,
of Ka,
344
Tchenti,
i.
ii.
25, 83 i.
i,
of, ii.
Teb-her-kehaat,
206 i.
83
347
244 241 Tebati, i. 343 i.
Tebat,
i.
;
Tebut,
i.
i.
317 238 473 ii, i,
97
=
Teeth Souls of Annu, i. 109 Tefen, i.83,487;
317
176 344
ii.
83
i.
Tebt (Tanis) 216
263
ii.
83
22
i.
Tebat-neteru-s,
name
ii.
i.
ii,
96
i.
Teba,
Tchemtch-hat,
Ta-she (Payyiim),
Tchesteheset,
Teba,
344
Tchehes,
Ta-sent-nefert,i. 431,468
ii.
ii.
49, 138;
i.
34
70
(Isis), ii.
Tcheftchef, i.
65
Ta-Shetet,
Tchefet,
Teheft
7
ii.
344
419
344, 363
242
300
3
ii.
i.
i.
ka
Tchefa,
ii.
;
23,
i.
Teb-hra-keha-at,
69,
ii.
Tcha-Tuat, 96
i.
Tcharu,
ii.
Teb, city
492
i.
168
i.
Tcheser-tep-f,
Teb,
281
ii.
301,
ii.
252 184 Tehetemet, i, 479 Tchetut, ii. 213 Tears of Khepera, the origin of men, i. 312
482, 484, 515
i.
Tehesert,
Teheser-tep,
Tehetbi,
100
i.
196
i.
302
Tchet-s,
289 Tavek, I 289 Tawfdn, ii. 247 Tchabu, ii. 45 Tehafi, ii. 299 ii.
Tchapuna,
27
Tcheser-shetat,
Tchenttchenter,
359
285,
241
i.
(city), ii.
Tchertet, ii. 24 Tcherutet, i. 433 Tcheruu, ii. 344 Tehesef, i. 177
ii.
30, 193, 269,
ii.
Tchalu,
Ta-neserser,
343
90 401
i.
Ta'ut,
Tamai al-Amdfd,
ii.
;
ii.
Ta-urt,
Two Brothers,
Tale of the
508
of,
54
425 Tattu (Mendes), ii. 157 Tatuba, i. 208, 210
Tauith,
Tcher-khu,
Tcheserit,
103, 104, 410,
i.
triad
;
Teheser(king),ii.52,53,
i.
66
i.
133, 351,
Ta-khent (nome),
Tar,
347
i.
99
i.
113
Tchert
Ta-tunen, i.89,131, 132,
51 Ta-kenset,
i.
ii.
;
230; the Four forms of, i. 238
Tattam,
255
ii.
i.
507
339,
i,
(serpent),
Ta-thunen,
513
i. ;
i.
Ta-thunenet,
343
ii.
i.
i.
83, 432, 454
Ta-thenen,
Ta-her-sta-nef,
Tait,
Tatet,
Meskhenu amu
ftu
149, 410
154, 155, 156
Ta-en-tarert,
Ta
Teheqa,
ff.
i.
Ta-tchesertet,
497
i.
121
ii.
Ta-tchesert,
ii.
92,
206, 207
Tefer-Tem, Tefnet,
Tefnut,
i. i.
i.
115 58,
514 ;
ii.
92
83, 305,
310, 341, 463, 515;
,
"
INDEX ii. 1,
87-94, 317,
66,
343
Aat of, ii. 93 Tefnut, House of, ii. 93 Tefnut, origin
116 Tefnut - Nebuut - Sekhet Net, ii. 357 Tefnut-Seb-Nut, i. 240 Tehut (nome), i. 100 Tehuti,
of, i.
83,
i.
U3;
ii.
26, 289, 302, 343
Tehuti, derivation
Tehuti-Hapi,
ii.
of, i.
343
Tehuti -kbenti-Tuat,
i.
226 437
i.
Tekaharesapusaremkaka-
519 186 Tekem, ii. 343 Tekemi, i. 186 Teken-en-Ea, ii. 322 Tekh, i. 516 Tekh-heb, ii. 292 Tekhi, ii. 292 remet,
i.
Teka-hra,
i.
i.
ii.
al -
Maskhiitah,
i. 33, 46, 83, 92, 180, 182, 184, 203,
Tern,
Tentyrites,
Tem-kheprer,
Tem-Ea,
Eye
305 i. 349 £f. Tern, or = Osiris, ii. 139 Tern Tem ka khat paut aat, of, i.
Temu,
183 Tem-Asar, ii.
i.
83
i.
354
ii.
4,
157, 343
his
363
i.
pera,
Temu
353
i.
i.
99
i. 417 Temu-Khepera, ii. 11 Ten (king), i. 506 Ten (nome), i. 31, 97 Tena, ii. 344
Temu-Heru-khuti,
ii.
Festival, ii.
Tenanu,
i.
84 343
ii.
Tenen,
508
i.
232 Tenith, i. 232 Tenpu, ii. 344 Teui,
i.
5
ii.
343
Tenemit,
Tep,
96
i.
88, 454;
i.
ii.
56,
117
Tepa-khentet,
Tepa-semt,
Tepan,
i.
305 306
ii.
ii.
222
513 230 Tepi, i. 194, 242 fep-nef, i. 515 Tepthera, i. 246 Tep-tu-f, ii. 263 Tepu, i. 211, 410 Tepui, i. 252 fer, i. 224 Termes, ii. 288 Tepeh-tchat,
i.
Tephet-shetat,
i.
Great,
ii.
119 Tes-aha-Ta-thenen, 240
i.
Terrifier,
the
'
Tes - am - mit - em-sheta- f, i. 242 '
i. 241 244 i. Tesert-baiu, i. 203 Tesher, ii. 344 Tesher-maati, ii. 129 Tesher-maati - ammi-hetAnes, i. 494 Teshtesh, ii. 343
Tes-ermen-ta,
of Suecoth,
basket,
246'
i. 98, 432, 433 Tepa-kenmut, ii. 304
;
of
i.
Tep-ahet,
92, 109
Temu - Heru - khuti - Khe-
289, 317 Tern,
i.
i. 419 ii. 343 Tem-Thoth, i. 412 Temau, i. 246 Temretut, i. 493 Temt, ii. 7 Temt, counterpart of Tem, i. 446 Temt (Hathor), i. 431 Temt-hatu, i. 343 Temtemtch, ii. 317 Temtet, i. 241 Temtith, i. 232 femtu, i. 244 Temu, i. 88, 107, 254,
Tenait,
25, 34, 66,
212, 521
i.
83
i.
450 Tem-Khepera, i. 332 Tem-Khepera-Shu, i. 238
Tena Tena
ii. 1,
Tenten,
i.
87, 98, 115, 210, 244,
330;
200
i.
Tentit-uhes-qet-khat-ab,
mother,
353 Tell el-'Amama, ii. 23, 72 TeU el-Kebir, i. 353 Telmes, ii. 288
Tent,
Tent-baiu,
Tem Horus, i. 351 Tem-Iusaaset-Nefer-Tem
8, 18,
i.
388,
354
Temu = Bull
187, 256
352
i.
340, 471, 489;
370
Tekhni, Teleute,
352",
Tem-sep,
402
Tell
i.
Tem-Heru-khuti,
Tefnut,
Teka,
Tem-Harmachis,
427
128
Tesert-ant,
Tes-khaibit-tuatiu,
i.
'
241 Tes-khem-baiu, Tes-khu, Testes,
i.
240
i.
241, 259
Lake
of,
i.
335,
339 Tes-Ka-khefti-f,
i.
241
Tes-sekhem-aru,
i.
241
;
INDEX
428 Tes-sept-nestu,
241
i.
Thenen,
523
i,
Tes - sheta - em - thehenneteru, i. 240 Tes-sma-kekui, i. 241 Tet (Edfu), i. 478 f et, ka of Ea, ii. 330 Tet = Osiris, ii. 139
Thenenet,
i.
Thenenet
(Isis), ii.
Thenit,
97
Tet, pillar
Theogony of
Tet, the,
129
ii.
432
217 524 i. Tettu, ii. 121 ff. Tettu (Mendes), Thales, i. 332 Thanasa, ii. 344 Tethys,
ii.
Tetteta,
Thapu-Arenuta,
ii.
;
283 280
31, 431, 492,
i.
ii.
21
3, 12,
100 gates,
i.
1
;
of
of the
;
Delta,
ii. 31; triad of, 114 Theb-ka (nome), i. 100 i.
Theb-neter,
100
i.
i. 488 Thehennu, ii. 25
Thebti,
99 Thekshare - Amen - EereTheket,
i.
thi, ii.
Themaru, Themath,
20 i.
259
i.
248
Themat-hert,
ii.
305
Themehu, i. 304 Themes- en -khentet,
Thenemi,
344
i.
i,
345
;
Heliopolis,
486
;
ii.
206,
23 Thi, Queen, ii.
Thethu,
i.
69,
70
Thigh in heaven, i. 35 Thigh of Set, ii. 250 Thigh, the,
Thighs qet,
i.
249
and
Ser-
i.
96
431
Thmoui, ii. 66 Thmuis, ii. 22, 51, 64, 354 Thobarrabau, i, 280 Thomas, St., i. 280
i.
9,
ii,
320 ;
ii,
20, 34, 36,
100, 113, 190, 196, 324, 336, 369, 400 ff., 421, 427, 477, 482, 516; ii.
33,
140,
85, 125, 129,
156,
472
IV.,
ii.
;
fish, ii.
Throne
of iron,
Thueris,
204, 210,
471,
i,
69
Thrissa
ii,
382 i.
58 i.
6
193
353 Thunder, i, 414 Thuthu, wife of Ani, 143 Thuket,
i.
Tiamat,
110
i.
Thinites,
This,
ii.
= Nit
Thothmes
Thrones (angels), Thuau, ii, 69
207
37, 95, 98,
ii.
419, 445
351
ii.
492 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
Thoth,
05 Then-aru,
;
317
Thompson, Mr. E. Campbell, i. 359; ii. 282, 316 Thosolk, ii. 308
304
ii.
Themat-khent,
ii.
;
i.
i.
;
;
116
Thetet,
21
ii.
Tharnakhakhan, i. That (Isis), ii. 213 523
116
ii.
Thanasa-Thanasa,
Thebes,
Theodosius,
213 216
ii.
257
i.
344
i.
;
Thernops,
daughter of Ea,
Tetet, i.
22, 32,
i.
Thenti,
Therer,
i.
431
Then-neteru,
i,
410 33, 37
Tet, the double,
Teta,
131
of, ii,
i.
244; angels of, ii. 119 ; as recording Books angel, i. 408 in the of, i, 414, 415 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, 278 211,
ii.
18, 277-279,
i,
288, 291; caught in a Tiele, Prof.,
ii,
net,
i.
314; i,
407
136, 137,
138 Tigris,
Tim,
277 289
i.
ii,
Time, primeval,
i,
288
217 the Interpreter, ii, 199 Tithorea, ii, 218, 219 To-day, ii. 99, 123 T6m, ii, 304 Timotheus,
Tombs
ii,
;
of the Kings,
i.
178
Tongue i,
= steering
pole,
109
Toothache, against,
incantation i,
360
;
;
INDEX 273 254 ii. 376 Totems, i. 27 Toua, i. 280 Touch, god of, ii. 296 TpSbiou, ii. 307 Tp^khonti, ii. 305 Tpekhu, ii. 307 Tree gods, i. 116 T6phetli,
i.
Tortoise,
i.
;
Trees, talking,
i.
19 ii.
124, 125
worship
the
in
17 114 ff. Triangle, the, ii. 252 Stid^n,
i.
Triad, the,
Trochoides,
i.
i,
Uash-neter,
176 Tuphium, ii. 357 i.
Tu-qa-aat,
Tu-qat,
ii.
;
344
178
i.
97
i.
Turquoise, sycamores
107 Turrupa,
of,
i.
27,
28
452
i.
ii.
376
ii.
i. 12 Tua-Heru, i. 248, 254 Tua-khu, i, 248 Tuamu, ii. 316 Tuamutef, i. 83, 198, 456; ii. 129, 145, 344 East, i. 158 Tuamutef
i.
29
Typho, ii. 187, 189, 192, 200 Typhon, i. 422; ii. 92, 124, 125, 354, 361; names of, ii. 246 Tzetzes, ii. 96
=
Tuamutef, son of Horus, i. 491, 492 Tua-mut-f, ii. 184 '
Tuat, ii.
i.
158, 510, 511
14, 51, 77, 97, 105,
divisions
131;
of,
i.
176 ff. ; paut of, i. 91 Tuat, the Book of that which Tuat,
is in, i.
the,
171 ff Tuatet-maket-neb-s, '
i.
259;
Tuati, a god,
Tuau '
=
ii. i.
To-day,
(nome),
i.
327
ii.
98
Ua
seqeb
ii.
(Isis) ii.
213
ka
Ea,
Uash,
ii.
Uash-ba,
149
ii.
Uatch-nes,
419
Uatch-Nesert,
ii.
Uatch-ura,
47
327 ;
Lake
Uatchti goddesses,
ii, 8,
ii.
60
of, ii.
11
Uauaa,
i.
Uauat,
i.
161 477
i.
;
23
i,
327 ii.
327
31
em HetBenben,
114
;
nome
98, 426
475;
ii.
ii.
hymn
328 i.
149, 427,
114, 138, 145;
to, i.
153
Un-nefer-Heru-khuti,
502
;
ii."
Un-nefer
154 Unas,
i.
154
(Osiris),
i.
490
Un-nefer, son of Nut,
ii,
344
i.
Un-nefer,
121
i.
ii.
327
Uateh-Maati,
Un-hat,
25
of
300
of, i.
183
292,
ii.
Uatch,
(god),
Uas
97
i.
Uatohit
Un
ii.
ii.
440
i.
24;
i.
80
326 Uaipu, ii. 327
i.
;
327
i.
i.
361 Tu-f (nome), i. 98 Tu-menkh-rerek, ii. 344i Tun-abui, ii. 322
Uatehit,
Ufa,
Uakh, i. 168 Uamemti, i. 398, 419; ii. 327
99,
Uatchet-Isis,
Uahu,
(nome),
93,
431, 432,
Uatchet (nome),
ii.
Uart-neter-semsu,
97
i.
24, 92,
479, 483
ff.,
Ui,
ii.
i,
48, 71, 104, 289
513
Uart,
97
i.
i.
festival, ii.
343
Uatchet,
Uafet,
Uak
317
ii.
Uab
ii.
i.
242
Tuati,
327 Ua-ab, 1. 180 Uaau, i. 176;
Ua,
523
;
345 ii. 320 Uben-An, i. 345 Ubes-hra-per-em-khetkhet,'i. 494; ii. 327
i.
'
city,
Uben,
Uai,
174 ff.
described,
i.
Uast,
8,
63
Tylor, Prof. E, B.,
Trolls,
492
Uast,
441
326
24;
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,
310
ii,
113
ii.
100, 329,
ii.
Turtle,
Uasri,
Uast (nome),
;
i.
Tribal ancestors,
23
ii.
Tun-pehti,
Tushratta,
Tree-trunk of Osiris,
Tree
Tunep,
429
ii,
22, 23, 32,-33 32, 8, 33, 34, '43 i,
hunts,
kills,
;
and eats
;
;
INDEX
430 i.
34
ff.
Ladder,
ii.
242
gods,
on the
;
Urshiu, a god,
Utennu
847
i.
Urshiu, the Watchers,
i.
105,
347
Paut of, i. 91 Unen-nefer, ii. 328 Unnu, i. 405; ii. 107 251; city of, i. 426;
Urshu Urshu
of Pe,
Urt,
80, 101, 230, 456 ii. 189
Underworld, the,
170
ff.
ii.
;
the Hare-god,
ii.
871
Unnu-Meht, i. 88 Unnu-Eesu, i. 88 TJnnut, ii. 327 goddess, ;
371 counterpart of Thoth,
371
ii.
i.
city, ii.
;
i. 200 Unpepet - ent- Het - Heru, ii. 327
Unnut-netchtet,
Unt,
i.
161
Unt (Xth ^Unti,
Aat),
i.
178
154, 328
ii.
326 114 Unti, star-god, i. 198
'Unti (Apep),
Unti
(god),
i.
ii.
Uraeus, early worship i.
of,
24
Ur-maau,
ii.
73
Ur-mertu-s-tesher- sheni,
328
Ur-mer,
ii.
851
i.
Ur-sheps-f,i.80;ii. 197
458 Ur-tenten, i. 480 Ur-Uatchti, i. 488 Ureret Crown, ii. 154 Urit, i. 401 Urshiu, ii. 320 i.
i.
84
80, 456;
i.
846
Uthes,
Utu,
822
ii.
80
i.
246
i.
Utu-rekhit,
145, 419
i.
ii. 828 Uu, ii. 291
Ill, 256, 362
ii.
Urt-sekhemus, Us, a nome,
216 116
i.
Urti goddesses,
118
Usert
80
ii.
i.
I., i.
ii.
217
ii.
253
Virey, quoted,
Virgin
ii.
Mary and
278 Isis, ii.
220, 221
Vulcan,
85, 328
432 830
248 ii. 281 Usr-Ea, ii. 118 Usr, ka of Ea, ii. 300 Ustha, ii. 305 Utcha-ba-f, i. 101 Utcha-re, ii. 328 Utchat of Thoth, i. 418
97,
ii.
Vine of heaven, i. 165 Vine speaks, i. 19
213, 216
(Isis), ii.
Usertsen
Vesta,
ii.
;
224;
Vespasian,
828 Usekht-Maati, ii. 128 Usekht-nemmat, i, 419 User,ii. 118 User-ab, ii. 328 User-ba, ii. 828 Userkaf, i. 329, 330 i.
185
i.
100, 218, 253, 808
328
ii.
i.
Venus,
(Osiris), ii.
Usekh-nemt,
Veda,
ii.
31
i,
Usekh-hra,
Usit,
i.'
83, 84 828
i.
60,
ii.
Utet-tef-f,
432
i.
Urt-hekau,
i.
501
Vulture, early worship i.
of,
24
Vulture, the,
ii.
872
i,
WadI er-Eababi, i. 373 Wadi Hammamat, i. 485 Wadi Sahd'a, ii. 22
Usoos,
418 Utehat-Heru, the i. 458 of Ea,
208 Ur-pehui, ii. 828
Ur-sun,
Urt-Apset,
Usert-heqet,
ii. 328 Ur-gu-la, ii. 316 Ur-hekau, ii. 328 Ur-heket, ii. 292 Ur-mah, ii. 316 Ur-maat, ii. 828 Ur-maat-s, ii. 328
Ur-nes,
i.
Usert,
Ur-at,
ii.
of Nekhen,
Urt-ab,
Us-ar
426
Uteti,
84
i.
gods,
Utet-heh,
Wall
;
i.
official,
of Hell,
i.
Walls, a
name
phis,
514
Wasps
i.
171 of
Mem-
(evil spirits),
Watchers of Pe Nekhen, i. 161 Water, i. 288
i.
Utchat, seat
of, ii. 155 Utchat - sekhet - urt-hent-
Water gods, i. 116 Weighing of words,
i.
519 Utchatet, i. 436 Utchati, i. 160
West, horn
neteru,
i.
Utch-re,
ii.
Utennu,
ii.
Utennu
263 268
beings,
i,
160
15
and
36
of,
i.
205;
Mountain
of,
i.
179;
Souls
107; Spirits
of, i.
of, ii. 856 Westcar Papyrus, i. 829 Wheat of Horus, ii. 118
INDEX White Crown,
i.
26, 130,
ii. 8,
39, 53;
151
White Nekhen, i. 439 White Wall, i. 125,514; ii.
Words, weighing of, 408 World-body, ii. 299 World-Soul,
Worm
148
Worm,
Wind-gods,
Workshop
202;
ii,
ii.
i.
Yesterday,
Zabara, Mount, the,
i.
202
Zagoure,
of Ptah,
i.
501
Xabmae6kh,
Winter
Xols,
Wolf, the,
ii.
Women
in
ii.
264
366
i.
i.
Xoites,
i.
99, 432 i.
266 ;
ii.
i.
i.
i.
340
13
281
289 ii. 316
i.
Zibanitum,
Zodiac of Dendera,
22
96
ii.
312 Zodiac, origin
Egyptian 166
of power,
Word-soul,
Zenei,
ii.
280 281 i.
Zenodotus,
Solstice,
99, 123
ii.
i.
359
Wine of the gods, i. 58 Wings of angels, i. 5
heaven,
276 289
i.
Ya'fith, ii.
295, 296
Words
Yannai,
299
of Babylonia,
Wiedemann, ii. 97, 285 Wilbour, Mr. C, ii. 52 i.
431
of, ii.
312-
314 Zodiac,
Yahweh, 278
;
i.
ii.
PEINTED Br GILBERT AKD EIVIITGTON, LTD.,
137,
74
BT.
J0H17
141,
Signs
tian, ii.
Zorokothora,
B
of,
Egyp-
315
KOUBS, CLERKESWELL. LOND ON,
i.
280
E.C.
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