Gods of Egyptians. EA Wallis BUDGE
Gods of Egyptians. EA Wallis BUDGE
Gods of Egyptians. EA Wallis BUDGE
V.3
Digitized by the Internet Archive
in 2009 with funding from
Microsoft Corporation
http://www.archive.org/details/godsofegyptianso02budg
THE
STUDIES IN
EGYPTIAN MYTHOLOGY
BY
VOLUME II.
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
LONDON: METHUEN & CO.
1904
—
CONTENTS
CHAP.
I. Amen, and Amen-Ra, and the Triad of Thebes ... PAGE
1
vi CONTENTS
Miscellaneous Gods (continued) :
CHAP.
6. Gods of the Hours of the Night .... PAGE
294
Index . 385
LIST OF COLOURED PLATES
TO FACE PAGE
1. Amen-Ka, king of the gods Frontispiece
The goddess Apit 2
2.
3.
4.
The god Amsu, or Min
Menthu, lord of Thebes
....
.... 24
5. The goddess Mut . . . . 28
6. Ta-urt (Thoueris) 30
7. Khensu in Thebes, Nefer-hetep . 34
8.
9.
10.
Nefer-hetep
The Nile-god Hapi
......
The dual god Khensu standing upon crocodiles 36
38
42
11. Khnemu fashioning a man upon a potter's table 50
12.
13.
14.
The goddess Sati
The goddess Anqet .....
Heru-shefit, lord of Suten-henen
54
56
58
15. The goddess Anit 60
Ba-neb-Tatau, the Eam-god of Mendes
16.
17.
18.
The god Shu
The goddess Tefnut
. ....
....
64
88
90
19. Seb, the Erpa of the gods . 94
20. The god Shu raising up Nut from Seb, and the Boats of the Sun
sailing over the body of Nut 96
21. The Lion-gods of Yesterday and To-day 98
22. Nut, the mother of the gods 102
23. Nut holding a table on which stands Harpocrates 104
24.
25.
26.
Osiris-Unnefer
The Sekhet-hetepu,
.....
Nut pouring out water from the sycamore tree
or Elysian Fields
106
114
120
27. Osiris and Isis in a shrine . 130
on his
28.
29.
30.
Anubis ministering
Ptah-Seker-Ausar ....
to Osiris
33.
34.
The goddess Isis
Isis and Ptah-Seker-Ausar
.... 144
202
206
Vlll COLOURED PLATES
TO FACE PAGE
208
Papyrus Swamps suckling Horus
....
.
36.
. 212
37. Isis-Sept
. 214
38. The goddess Kennut
220
The goddess Menqet
.
39. .
. 242
40. The dual-god Horus- Set . .-
41.
254
The goddess Nephthys
.
42.
262
Anubis, god of the dead
.
43.
Anubis 264
44. The deceased making offerings to .
.
286
45. The god Bes .
' . 354
46. Sebek-Ea
357
The god An-Heru
....
.
47.
362.
48. The goddess Urt-Hekau .
17
Menthu giving life to Ptolemy Alexander . 24
Apet 29
The Beams
family ......
of Aten illumining the
.
70
73
Amen-hetep IV. seated on his throne beneath the Disk . 74
9, Amen-hetep IV. and his wife and daughter . 77
10 Seb and Nut . 98
11 Shu supporting the boat of the Sun beneath the sky-goddess Nut . 99
12 Nut giving birth to the Sun . 101
13, Nut . 103
14 Seb and Nut . 104
15 -31. The Eesurrection of Osiris 132-138
32 Osiris on his funeral bed . . 152
33,
34,
35,
Serapis .....
Sepulchral stele
.
.
.
.
196
198
215
36. The Seven Stars of the Great Bear . 249
37- -40. Gods from the Metternich Stele 268-273
Qetesh, Min, and Anthat
41.
42.
43.
Anthat
Ashtoreth
....
....
. .
.
276
277
279
44.
45.
46.
Qetesh
Eeshpu ....
Bes playing a harp .
.
.
. 280
282
284
47. Head of Bes . 285
48. Gods of the "Winds 295, 296
49. The gods of the Senses . 297
50. The gods of the Planets . 303
51- 87. The Dekans . 304-308
88. The Boat of Osiris, the oldest company of the g ods, &c. . 311
89. The Star-gods near the North Pole . 313
90. The Signs of the Zodiac . 315
91. Portraits of seventy-four gods from the tomb of Seti I. 318, 319
92. The gods of the fourteen days of the waxing moon . 321
93. The gods of the fourteen days of the waning moon . 321
THE
GODS OF THE EGYPTIANS
CHAPTER I
AMONG
very
the gods who were known to the Egyptians in
early times were Amen and his consort Ament,
[I o (I /wwvv
5
and their names are found in the Pyramid
Texts, e.g., Unas, line 558, where they are mentioned immediately
after the pair of gods Nau and Nen, ™~* M v\ 8 11 ® ,
and in connexion with the twin Lion-gods Shu and Tefnut, who
are described as the two gods who made their own bodies, and 1
II B
2 FORMS OF AMEN
assigned great antiquity to their existence. Of the attributes
ascribed to Amen in the Ancient Empire nothing is known, but,
if we accept the meaning "hidden" which is usually given to his
name, we must conclude that he was the personification of the
hidden and unknown creative power which was associated with
the primeval abyss gods in the creation of the world and all that
is in it. The word or root amen (I :
,
certainly means "what
7 AftAAAA Li
is hidden," " what is not seen," " what cannot be seen," and the
like, and this fact is proved by scores of examples which may be
collected from texts of all periods. In hymns to Amen Ave often
read that he is " hidden to his children," and " hidden to gods and
men," and it has been stated that these expressions only refer to
the "hiding," i.e., "setting" of the sun each evening, and that
they are only to be understood in a physical sense, and to mean
nothing more than the disappearance of the god Amen from the
sight of men Now, not only is the god himself
at the close of day.
said to be " hidden," but his name also is " hidden," and his form,
or similitude, is said to be "unknown;" these statements show that
" hidden" when applied to Amen, the great god, has reference to
something more than the " sun which has disappeared below the
horizon," and that it indicates the god who cannot be seen with
mortal eyes, and who is invisible, as well as inscrutable, to gods as
well as men. In the times approaching the Ptolemaic period the
name Amen appears to have been connected with the root men
" to abide, to be permanent ; '
' and one of the attributes
which were applied to him was that of eternal.
Amen is represented in five forms : — 1. As a man, when he
is seen seated on a throne, and holding in one hand the sceptre,
, and in the other the symbol of " life " in this form he is one
j ;
man with the head of a uraeus, whilst his female counterpart has the
head of a cat. 4. As an ape. 5. As a lion couchant upon a pedestal,
1
See Lanzone, op. cit., pi. 12.
The Goddess APIT
AMEN OF THEBES 3
Q whoi
was either the personification of it, or a mere local
goddess to whom accident or design had given the same name as
the quarter ; it is, however, most probable that the goddess was
the spirit or personification of the place. In the reliefs on which
she is represented we see her in the form of a woman holding the
sceptre, and "life," -¥-, in her hands, and wearing upon her
J,
head the disk and horns, \°y '
•>
which rest upon £2, the hiero-
glyphic which has for its phonetic value Apt, and stands for the
name The disk and the horns prove that the
of the goddess.
tutelary goddess of Thebes was a form of Hathor.
Up to the time of the Xllth Dynasty Amen was a god of no
more than local importance, but as soon as the princes of Thebes
had conquered their rival claimants to the sovereignty of Egypt,
and had succeeded in making their city a new capital of the
country their god Amen became a prominent god in Upper
Egypt, and it was probably under that dynasty that the attempt
was made to assign to him the proud position which was after-
wards claimed for him of " king of the gods." His sanctuary at
Karnak was at that time a comparatively small building, which
consisted of a shrine, with a few small chambers grouped about it
Horns and Hekan presenting Amen-lietep III., when a babe, and bis double, to Amen-Ea,
lord of the thrones of Egypt, king of the gods.
were not content with claiming that their god was one of the greatest
of the deities of Egypt, for they proceeded to declare that there was
no other god like him, and that he was the greatest of them all.
The power and might ascribed to Amen-Ra are Avell described
in hymns which must be quoted in full. The first of these occurs
in the Papyrus of Hu-nefer (Brit. Mus., No. 9,901, sheet i.), where
it follows immediately after a hymn to Ra this papyrus was ;
" heavens every face seeth thee. Thou dost wax great as thy
" majesty doth advance, and thy rays [shine] upon all faces.
" Thou art unknown, and no tongue hath power to declare thy
" similitude only thou thyself [canst do this]. Thou art One,
;
" even as is he that bringeth the tend basket. Men praise thee in
" thy name, and they swear by thee, for thou art lord over them.
" Thou nearest with thine ears and thou seest with thine eyes.
;;
6 HYMN TO AMEN-RA
" Millions of years have gone over the world, and I cannot tell the
'
number of those through which thou hast passed. Thy heart
"hath decreed a day of happiness in thy name of 'Traveller.'
"Thou dostover and dost travel through untold spaces
pass
" [requiring] millions and hundreds of thousands of years [to pass
" over] thou passest through them in peace, and thou steerest
;
" thy way across the watery abyss to the place which thou lovest
" this thou doest in one little moment of time, and then thou dost
" sink down and dost make an end of the hours." How far the
1
For the hieratic text see Mariette, Les Papyrus Hjgyptiens du Muse'e de
Boidaq, pll. 11-13 ; hymn is given by Grebaut, Hymne
and a French version of the
a,Ammon-Ba, Paris, 1875.
The word nsed here for cattle is rnenmen, and a play is intended upon it and
the name Amen, who in his character of " bull of Annu " was the patron of cattle.
HYMN TO AMEN-RA
men and women, and the maker of animals, and the lord of
things which exist, and the producer of the staff of life (i.e.,
wheat and barley), and the maker of the herb of the field which
giveth life unto cattle. Thou Sekhem who wast
art the beautiful
made (i.e., who art
begotten) by Ptah, and the beautiful Child
beloved. The gods acclaim thee, thou who art the maker of
things which are below and of things which are above. Thou
illuminest the two lands, and thou sailest over the sky in peace,
king of the South and North, Ra, whose word hath unfailing
effect, who art over the two lands, thou mighty one of two-fold
strength, thou lord of terror, thou Being above who makest the
8 HYMN TO AMEN-RA
" crowns, who dost make offerings to be abundant, and who dost
" make divine food (tchefau).
" Adorations be to thee, thou creator of the gods, who hast
u stretched out the heavens and made solid the earth. Thou art
" the untiring watcher, Amsu-Amen (or Min-Amen), the lord of
" eternity, and maker of everlastingness, and to thee adorations
" are paid as the Governor of the Apts. Thou hast two horns
" which endure, and thine aspects are beautiful, and thou art the
u lord of the ureret crown (<=> ° Pa) , and thy double plumes are
" lofty, thy tiara is one of beauty, and thy White Crown M o n\
u is lofty. The goddess Mehen (™"5Pn ), an d the Uatcheti
u goddesses Nekhebet and Uatchet), are about
("Hh Jk J)n,
, i.e.,
" thy face, and the croAvns of the South and North Cy ) , and the
" Nemmes crown, and the helmet crown are thy adornments (?) in
" thy temple. Thy face is beautiful and thou receivest the Atef
" crown anc^ thou art beloved of the South and the North
( j2) '
" thou receivest the crowns of the South and the North, and thou
" receivest the amesu sceptre , and thou art the lord of the
(y )
" the beautiful Prince, who risest like the sun with the White
" Crown, and thou art the lord of radiant light and the creator of
" brilliant rays. The gods ascribe praises unto thee, and he who
" loveth thee stretcheth out his two hands to thee. Thy flame maketh
" thine enemies to fall, and thine Eye overthroweth the Sebdu fiends,
" and it driveth its spear through the sky into the serpent-fiend
" Nak and maketh it to vomit that which it hath swallowed.
" Homage to thee, Ra, thou lord of Maat, whose shrine is
" hidden, thou lord of the gods ; thou art Khepera in thy boat,
" and when thou didst speak the word the gods sprang into being.
1
In the text of Unas (1. 206 f.) we have, " O Unas, thou hast not departed
"as one dead, but as one living thou hast gone to sit upon the throne of Osiris.
" Thy sceptre db is in thy hand, and thou givest commands to the living, thy
( yJ
" sceptre mekes
( ^|\ ^zz^ If) an(i ^7 sceptre nehbet (/vw™ j ^Q ) are in
" thy hands, and thou givest commands to those whose places are hidden."
The God AMSU.
;
HYMN TO AMEN-RA 9
"Thou art Temu, who didst create beings endowed with reason;
" thou makest the colour of the skin of one race to be different
" from that of another, but, however many may be the varieties of
" mankind, it is thou that makest them all to live. Thou nearest
" the prayer of him that is oppressed, thou art kind of heart unto
" him that calleth upon thee, thou deliverest him that is afraid
" from him that is violent of heart, and thou judgest between the
" strong and the weak. Thou art the lord of intelligence, and
" knowledge is that which proceedeth from thy mouth. The Nile
" cometh at thy will, and thou art the greatly beloved lord of the
" palm tree who makest mortals to live. Thou makest every work
" to proceed, thou workest in the sky, and thou makest to come
" into being the beauties of the daylight ; the gods rejoice in thy
" beauties, and their hearts live when they see thee. Hail, Ra,
" who art adored in the Apts, thou mighty one who risest in the
"shrine: Ani (fl flfl ^)> tnou lord of the festival of the new
" moon, who makest the six days' festival and the festival of the
" last quarter of the moon. Hail, Prince, life, health, and strength,
" thou lord of all the gods, whose appearances are in the horizon,
" thou Governor of the ancestors of Aukert (i.e., the underworld),
" thy name is hidden from thy children in thy name Amen.' '
" Hail to thee, 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, upon thee the crowns of the
the gods love to look ;
" South and North are established upon thy brow. Beloved art
" thou as thou passest through the two lands, as thou sendest
" forth rays from thy two beautiful eyes. The dead are rapturous
" with delight when thou shinest. The cattle become languid
" when thou shinest in full strength beloved art thou when thou
;
" art in the southern sky, and thou art esteemed lovely when thou
" art in the northern sky. Thy beauties take possession of and
" carry away all hearts, and love for thee maketh all arms to relax,
" thy beautiful form maketh the hands to tremble, and all hearts
" melt at the sight of thee.
" Hail, thou Form who art One, thou creator of all things
10 HYMN TO AMEN-BA
" hail, thou Only One, thou maker of things which exist. Men
" came forth from thy two eyes, and the gods sprang into being
" as the issue of thy mouth. Thou makest the green 'herbs whereby
" cattle live, and the staff of life for the use of man. Thou makest
" the fish to live in the rivers,
and the feathered fowl in the sky ;
" thou givest the breath of life to that which is in the egg, thou
" makest birds of every kind to live, and likewise the reptiles that
" creep and fly ; thou causest the rats to live in their holes, and
" the birds that are on every green tree. Hail to thee, thou
" who hast made all these things, thou Only One thy might ;
" hath many forms. Thou watchest all men as they sleep, and
" thou seekest the good of thy brute creation. Hail, Amen, who
" dost establish all things, and who art Atmu and Harmachis, all
" people adore thee, saying, ' Praise be to thee because of thy
" '
resting among us ; homage to thee because thou hast created
" '
us.' All creatures say, ' Hail to thee ' ! and all lands praise
" thee ; from the height of the sky, to the breadth of the earth,
" and to the depths of the sea thou art praised. The gods bow
" down before thy majesty to exalt the Will of their Creator ; they
" rejoice when they meet their begetter, and say to thee, '
Come
" '
in peace, father of the fathers of all the gods, who hast spread
" '
out the sky, and hast founded the earth, maker of things which
" '
are, creator of things which exist, thou Prince (life, health, and
" ;
strength [to thee !]), thou Governor of the gods. We adore thy
" '
Will (or, souls) for thou hast made us ; thou hast made us and
" '
hast given us birth.*
" Hail to thee,
maker of all things, lord of Maat, father of the
" gods, maker of men, creator of animals, lord of grain, who
" makest to live the cattle on the hills. Hail, Amen, bull,
" beautiful of face, beloved in the Apts, mighty of rising in the
" shrine, who art doubly crowned in Heliopolis
thou art the ;
" judge of Horus and Set in the Great Hall. Thou art the head
" of the company of the gods, Only One, who hast no second,
" thou governor of the Apts, Ani at the head of the company of the
" gods, living in Maat daily, thou Horus of the East of the double
" horizon. Thou hast created the mountain, and the silver and
" real lapis-lazuli at thy will. Incense and fresh dnti are prepared
HYMN TO AMEN-RA 11
for thy nostrils, 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
;
when they see thee mighty in thy strength. Thou art the
Sekhem (i.e., Power) of the gods, and Maat of the Apts in thy
name of Maker of Maat.' Thou art the lord of tchefau food,
'
the Bull of offerings (?) in thy name, Amen, Bull of his mother.'
'
Thou art the fashioner of mortals, the creator, the maker of all
things which are in thy name of Temu-Khepera. Thou art the
Great Hawk which gladdeneth the body the Beautiful Face ;
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 ;
(the No-Amon of Nahum iii. 8), and there is reason to think that
many of the great Egyptian raids in Syria and Nubia were made
as much for the purpose of supplying funds for the maintenance
of the temples, and services, and priests of Amen-Ra as for the
glory and prestige of Egypt. The slavish homage which the
Thothmes kings, and the Amen-heteps, and the Ramessids paid to
Amen-Ra, and their lavish gifts to his sanctuaries suggest that it
was his priests who were, in reality, the makers of war and peace.
Under the XXth Dynasty their power was still very great, and
the list of the gifts which Rameses III. made to their order
illustrates their influence over this monarch. Towards the close
of this dynasty we find that they had succeeded in obtaining
authority from the feeble and incapable successors of Rameses III.
to levy taxes on the people of Thebes, and to appropriate to the
use of their order certain of the revenues of the city ; this was
only what was to be expected, for, since the treasury of the god
was no longer supplied by expeditions into Syria, the priests
found poverty staring them in the face. When the last Rameses
was dead the high-priest of Amen-Ra became king of Egypt
almost as a matter of course, and he and his immediate successors
formed the XXIst Dynasty, or the Dynasty of priest-kings of Egypt.
Their chief aim was to maintain the power of their god and
own order, and for some years they succeeded in doing so
of their
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
" This holy god, the lord of all the gods, Amen-Ra, the lord of
" the thrones of the two lands, the governors of Apt ; the holy soul
" who came into being in the beginning ; the great god who liveth
" by (or upon) Maat ; the first divine matter which gave birth
" unto subsequent divine matter !
2
the being through whom every
1
A hieroglyphic transcript of the hieratic text of this remarkable document,
together with a French translation, has been published by Maspero in Les Momies
Eoyales dc Deir-el-bahaH, p. 594 f.
2 Or, "the primeval paut which gave birth unto the [other] two pautti."
14 NESI-KHENSU
" [other] god hath existence ; the One One who hath made every-
" thing which hath come into existence since primeval times when
" the world was created the being whose births are hidden, whose
;
" evolutions are manifold, and whose growths are unknown the ;
" holy Form, beloved, terrible, and mighty in his risings the lord ;
" who at the dawn in the primeval time was Atennu, the prince of
" rays and beams of light who having made himself [to be seen,
;
" caused] all men to live who saileth over the celestial regions
;
" and faileth not, for at dawn on the morrow his ordinances are
" made permanent who though an old man shineth in the form of
;
" one that is young, and having brought (or led) the uttermost
" parts of eternity goeth round about the celestial regions and
" journeyeth through the Tuat to illumine the two lands which he
" hath created the God who acted as God, who moulded himself,
;
" who made the heavens and the earth by his will (or heart) the ;
" greatest of the great, the mightiest of the mighty, the prince who
" is mightier than the gods, the young Bull with sharp horns, the
" protector of the two lands in his mighty name of '
The everlast-
" '
ing one who cometh and hath his might, who bringeth the
" remotest limit of eternity,' the god-prince
'
who hath been prince
" from the time that he came into being, the conqueror of the two
" lands by reason of his might, the terrible one of the double
" divine face, the divine aged one, the divine form who dwelleth in
" the forms of all the gods, the Lion-god with awesome eye, the
" sovereign who casteth forth the two Eyes, the lord of flame
" [which goeth] against his enemies the god Nu, the prince who
;
" advanceth at his hour to vivify that which cometh forth upon his
" potter's wheel, the disk of the Moon-god who openeth a way
" both in heaven and upon earth for the beautiful form the ;
" gods come into being, and food is created, and tchefau food is
" made, and all things which are come into being the traverser of ;
" eternity, the old man who maketh himself young [again], with
NESI-KHENSU 15
" through whose divine plans the earth came into being ; the
" Soul who giveth light from his two Utchats (Eyes) the god ;
" Baiti who created the divine transformations the holy one who ;
" is unknown the king who maketh kings to rule, and who
;
" girdeth up the earth in its courses, and to whose souls the gods
" and the goddesses pay homage by reason of the might of his
" terror; since he hath gone before that which followeth endureth
;
" the creator of the world by his secret counsels ; the god Khepera
" who is unknown and who is more hidden than the [other] gods,
" whose vicar is the divine Disk ; the unknown one who hideth
" himself from that which cometh forth from him; he is the flame
" which sendeth forth rays of light with mighty splendour, but
" though he can be seen in form and observation can be made of
" him at his appearance yet he cannot be understood, and at dawn
" mankind make supplication unto him his risings are of crystal;
" among the company of the gods, and he is the beloved object of
" every god the god Nu cometh forward with the north wind in
;
" this god who is hidden who maketh decrees for millions of
;
" double millions of years,whose ordinances are fixed and are not
" destroyed, whose utterances are gracious, and whose statutes fail
" not in his appointed time who giveth duration of life
; and
" doubleth the years of those unto whom he hath a favour ; who
" graciously protecteth him whom he hath set in his heart ; who
" hath formed eternity and everlastingness, the king of the South
" and of the North, Amen-Ra, the king of the gods, the lord of
" heaven and of earth, and of the deep, and of the two mountains
" in whose form the earth began to exist, he the mighty one, who
16 FORMS OF AMEN-RA
" is more distinguished than all the gods of the first and foremost
" company."
The definiteness of the assertions of this composition suggest
that formed the creed of the worshippers of Amen-Ra, for every
it
one of them appears to have been made with the express purpose
of contradicting the pretensions urged by the priests of other gods,
e.g., Aten and Osiris ; and an examination of the sentences will
he sometimes holds the Jchepesh war knife, ^=^-, in his right hand. 2
1
For a number of them see Lanzone, op. cit., pll. 18 ff.
1
Lanzone, op. cit., pi. 19.
II-
18 FORMS OF AMEN-RA
In one of the examples reproduced by Lanzone * Amen-Ra in
support £\, after the manner of the "god of the lifted hand;"
a third holds the symbol of generation and fertility ; and the
fourth is lifted to his head. The face of the god is, in reality,
that of the solar disk, from which proceed the heads and necks of
eight rams. Resting on the disk is a pair of ram's horns, with a
disk on each, and stretching upwards are the two characteristic
plumes of the god Amen. From the tip of each of these projects
a lion-headed uraeus which ejects moisture from its mouth. This
form of the god was a production probably of the period imme-
diately following theXXVIth Dynasty, but some modifications of
it The idea which underlies the figure is that of
are not so old.
representing the paid or company of the gods, of which Amen was
the chief, and of showing pictorially how every one of the oldest
gods of Egypt was contained in him.
In the Saite Recension of the Booh of the Dead we find
several passages relating to Amen, or Amen-Ra, which appear to
1
Op. cit.,
P l. 20, No. 1.
—
FORMS OF AMEN-RA 19
" the mighty runner of mighty strides," etc. The second address
is to the Cow Ahat, >\ \T\ \\ ^^hm, i.e., the goddess Meh-urt
head of the deceased, and runs. " Amen, Amen, who art in
" heaven, turn thy face upon the dead body of thy son, and make
" him sound and strong in the Underworld."
In Chapter clxiii. we have the second passage as follows :
UJ a =J T.T.T ^ ^ % ~~ ^ £ <=»
raV^»^kl*I^
20 FORMS OF AMEN-RA
"wherein he will no more appear, and 'An' (?) ( £s\ is his
his right arm is raised like that of Amsu, or Min, the god of the
" Hail Amen, Hail Amen! Hail Par, Hail Iukasa C^K 1^ j£=& Jn
" (m v\ ^=^> *<k\ tpj ! Hail God, Prince of the gods of the eastern
" ^^ I
ft! fl Q 0^1 Jn) • Hail, thou whose skin is hidden, whose
" form is secret, thou lord of the two horns [who wast born of]
" ^z^s "vx & I ji \m ^z^> <|\ J"n , and thy name is Amen-naiu-an-
(rv
fl
1
1
^j —
minim
aaaaaa i
o.
t
^1
.^k
rr\^
1
I
1
4
ill
u
V
I
4
^VVW
v
o
' I
<=> e=a
" or Thekshare -Amen - Rerethi, ) ^* LM 1\ J (1
" for I know thy name, and [the mention of] thy transformations
" is in my
mouth, and thy skin is before mine eyes. Come, I pray
" thee, and place thou thine heir and thine image, myself, in the
" everlasting underworld. Grant thou that all my members may
" repose in Neter-khertet (the underworld), or (as others say)
" in Akertet (the underworld) ; let my whole body become like
" unto that of a god, let me escape from the evil chamber and let
" me not be imprisoned therein ; for I worship thy name. Thou
,
NAMES OF AMEN 21
" hast made for me a skin, and thou hast understood [my] speech,
"
(VI WT *\ 11 &)> %-meisMarqatha (-^"^
" *n^ name is Rerei 'QQw))> * n y name is Nasa-
Ih^))' (
" Thanasa ( \ (1
^aaa IK to _j|
1
©V thy name is Sharshathakatha
" thou that I may have peace in the Tuat (underworld), and that
" I may possess all my members therein." And the divine Soul
which is in Nut saith, " I will make my divine strength to protect
" thee, and I will perform everything which thou hast said."
This interesting text was ordered to be recited over a figure of the
" god of the lifted hand," i.e., of Amen in his character of the god
of generation and reproduction, painted blue, and the knowledge
of it was to be kept from the god Sukati (m \\ Z5 *fes. ^TT^ fli] Jn)
22 AMEN WORSHIP
they were held to be of considerable importance in the Ptolemaic
period, and they probably represented beliefs which were wide-
spread at that time. Long before that, however, Amen-Ra was
identified with Horus in all his forms, and Ra in all his forms, and
Osiris in all his forms,and the fathers and mothers of these gods
were declared to be he was also made to be the male
his ;
counterpart of all the very ancient goddesses of the South and the
North, and the paternity of their offspring was attributed to him.
From what has been said above it is evident that the worship
of Amen-Ra spread through all the country both to the north and
south of Thebes, and the monuments prove that it made its way
into all the dominions ofEgypt in Syria, and in Nubia, and in the
Oases. In Upper Egypt its centres were Thebes, Hermonthis,
Coptos, Panopolis, Cusae, Hermopolis Magna, and Herakleopolis
Magna in Lower Egypt they were Memphis, Sais, Xoi's, Metelis,
;
when an Egyptian viceroy, who bore the title of " royal son of
Cush," was appointed to rule over the land, and no efforts were
spared to make Napata a second Thebes. The Nubians were
from the poverty of their country unable to imitate the massive
temples of Karnak and Luxor, and the festivals which they
celebrated in honour of the Nubian Amen-Ra, and the processions
which they made
honour, lacked the splendour and
in his
magnificence of the Theban capital; still, there is no doubt
that, considering the means which they had at their disposal, they
MENTHU 23
Thebes had upon the Nubians was very great, for in the troublous
times which followed after the collapse of their power as priest-
kings of Egypt, the remnant of the great brotherhood made its
way to Napata, and settling down there made plans and schemes
for the restoration of their rule in Egypt fortunately for Egypt ;
1
See The Tell el-
l
Amarna Tablets in the British Museum, pp. lxv., lxxi.
2 Mariette, Karnak, pi. 13, 1. 2.
24 MENTHU-RA
or Menthu-Ra
/vww\
=» \\
* —
- /l
JH
i— i 'I
Q J;
-i—-t
though he was commonly
described as " lord of Thebes," the chief seat of his worship was at
Tchertet, 5
< > ^^ (Edfu), Dendera, and perhaps the temples of
MENTHU. Lord of Thebes.
MENTHU-RA 25
the First Cataract, and his commonest titles are, " Menthu-Ra, lord
" of Thebes, King of the gods, he who is on his throne in Aptet,
11
Merti, mighty one of two-fold strength, lord of Thebes of the
" North, Sma-taui, Governor of Behutet, lord of Annu of the South,
" prince of Annu of the North," 1 and "lord of Manu," i.e., the Libyan
mountain. 2 Menthu is mentioned in the Pyramid Texts (Mer-en-
Ra, line 784), together with a number of ancient gods, in such a
way that we may be certain that his worship was widespread,
<==>
even in the Vlth Dynasty. Thus Khepera ® £5 , and Nu,
"\^j&, and Tern, and Uash, *£] cs=>, the son of Seb, and
[ '
J * \/ ,,
> an(i the gods who traverse the land of the
Thehennu, A/
® A ^^ *^\ =s?= ) ° , and who live on the " in-
" provideth him with his form, Thoth heareth for him that which
" is in the books of the gods, Horus openeth out a path for him,
" Set protecteth him, and Mer-en-Ra riseth in the eastern part of
11
heaven even as doth Ra. He hath gone forth from Pe with the
" spirits of Pe, he is even as is Horus and is fortified by the Great
firm
000 £24 &•
26 MENTHU-RA
" and the Little Companies of the gods. He riseth in the con-
" dition of a king, he entereth into heaven like Ap-uat, he hath
" received the White Crown and the Green Crown (|^^ ^ £/),
J
" his club is with him, his weapon (or sceptre) ams (*^\ t\ fl K),
" is in his grasp, his mother is Isis, his nurse is Nephthys, and the
" for he hath gone forth as Menth ( aww J&j, he hath gone down
"
" like Ba (\ fe* JkA , and he hath hunted like Ba-ashem-f
Menthu nothing is known, but his worship must have been very
ancient if we by the passage quoted above from the
are to judge
text of king Mer-en-Rii, for, although mentioned with the two
obscure gods Ba and Ba-ashem-f, it is quite clear that he was a
great god and that the deceased hoped to resemble him in the
Underworld. Menthu is twice mentioned in the Theban Recen-
sion of the Book of the Dead, but curiously enough, only as one of
a number of gods. Thus, in Chapter cxl. 6, together with Ra,
Tern, Uatchet, Shu, Seb, Osiris, Suti, Horus, Bah, Ra-er-neheh,
Tebuti, Naam, Tchetta, Nut, Isis, Nephthys, Hathor, Nekht,
Mert(?), Maat, Anpu, and Ta-mes-tchetta, he is said to be the
" soul and body of Ra," and in Chapter clxxi. his name occurs
among the names of Tern, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set,
Nephthys, Heru-khuti, Hathor, Khepera, Amen, etc., who are
entreated to bestow a garment of purity upon the deceased.
Menthu is usually depicted in the form of a man with the head
of a hawk, whereon he wears a crown formed of the solar disk with
the uraeus and two high plumes as such he is styled " lord of ;
Thebes."
In a figure reproduced by Lanzone 1
he has two hawks' heads,
each of which is provided with the solar disk, two uraei, and two
plumes ; in his right hand Menthu grasps the scimitar, ^sh, which
1
Op. cit., pi. 119, No. 3.
MENTHU-RA 27
" of father Menthu," and that when he saw the foe before him
" he raged at them like Menthu, lord of Thebes, and took his
" weapons in his hand," and that having become like " Bar
( J
<r=> ^n in his hour," he leaped into his chariot and drove
headlong into the battle, wherein he, of course, gained a great
victory. Elsewhere Menthu is often styled the " mighty bull,"
1
Op. cit., pi. 120, No. 4. Ibid., pi. 120.
28 MUT
in the act of embracing a young Horus god who wears on his head
the solar disk with plumes, and a tight-fitting cap with a uraeus in
front of it, and who stands on the edge of the throne by the side of
the god.
The principal female counterpart of Amen-Ra, the king of the
vulture ; one vulture wears the crown of the North, \f , and the
other two plumes, m ,* though sometimes each vulture head has
upon it two plumes, which are probably those of Shu or Amen-Ra.
In other pictures the goddess has the heads of a woman or man, a
vulture, and a lioness, and she is provided with a phallus, and a
pair of wings, and the claws of a lion or lioness. In the vignette of
the clxivth Chapter of the Book of the Dead she is associated with
two dwarfs, each of whom has two faces, one of a hawk and one of
a man, and each of whom has an arm lifted to support the symbol
of the god Amsu or Min, and wears upon his head a disk and
plumes. In the text which accompanies the vignette, though the
three-headed goddess is distinctly called "Mut" in the Rubric, she
usurp the attributes and powers of the older gods of Egypt, aud
we can see by such figures of the goddess as those described above
that Mut was, in like fashion, identified with the older goddesses
of the land with whom, originally, she had nothing in common.
Thus the head of the lioness which projects from one shoulder
indicates that she was identified with Sekhet or Bast, and the
vulture heads prove that her cult was grafted on to that of
Nekhebet, and the double crowns show that she united in herself
all the attributes of all the goddesses of the South and North.
Apet.
Thus we find her name united with the names of other goddesses,
e.g., Mut-Temt, Mut-Uatchet-Bast, Mut-Sekhet-Bast-Menhit, and
among her aspects she included those of Isis, and Iusaaset.
M
J) , the old
Amen D
female counterpart of and of Apet, (1 Q J) , the personifi-
cation of the ancient settlement Apt, from which is derived the
name " Thebes " (Ta-apt) she was also identified with the
;
with every goddess who could in any way be regarded as a " mother-
goddess." The centre of the worship of Mut was the quarter of
Thebes which was called Asher, or Ashrel, or Asnrelt, 1 and which
probably derived its name from the large sacred lake which existed
Q
there ; the temple of the goddess, A\ ^, Het-Mut, with its
gods,"
53
she was thought to have
^ ^ 4« = J ^ _ ^ T existed with Nu in
|
, aad that
primeval time,
AAAAM nnn W\AA>\
aaaaaa pa
""
q
AA/WSA
<k^v J } ^'. • She was, moreover, called
a MAMA
" Mut, who giveth birth, but was herself not born of any,"
*V\ ffj
(I ,_n_ fn I II. Here also Ave find her associated with
1
The forms of the name given by Brugsch (Diet. Geog., p. 73) are
SZ1 <=*
2
Champollion, Notices, ii., p. 207.
mnr.ss-? O AAA-A X O
TA-URT (THOUERIS), the Associate of HATHOR.
TEMPLE OF MUX 31
Pa-khen-Ament, •£*< (1
^, the ITaxra/aowis of Ptolemy
1
Diet. Qeog., p. 202.
i
32 MUT AND NU
" country of An should form the frontier of the country on one
x
" side of it, and that it should be the frontier of the other also."
From what has been said above it appears that Mut was
originally the female counterpart of Nu, and that she was one of
the very few goddesses of whom it is declared that she was " never
born," i.e., that she was self-produced. Her association with Nu
suggests that she must be identified with or partake of some of
the characteristics of a remarkable goddess who is mentioned
in the Pyramid Texts (Unas, line 181) under the name of
ra ,^\ /w\AAA _
Mut, ^\ v\ ZZXt , a variant spelling of which is Mauit, 2
" with the goddess Mut, 4 Unas hath drawn unto himself the flame
" of Isis, Unas hath united himself to the lotus," etc. 5 The only
D a
30X =5?
r-vv —
AAA/lM
4 If
^^^^^^^^^^^^^fl'^ "^ ^^^^' 11 '1
Mdit, are the same goddess as A\ ^ , it would seem that her name was read as
Mut, under the Early Empire.
5
Q*«£~(^k*s«M*LI(5D
6
Papyrus of Hunefer, Brit. Mus., No. 9,901, sheet 3.
D
'
KHENSU 33
M mother, who gave birth to the gods, brought thee forth as the
" first-born of five gods, and created thy beauties and fashioned
" thy members." The papyrus which contains this passage was
written during the reign of Seti I., about B.C. 1370, and it is
evident that at that period Mut was identified with Nut, and that
she was made to be the female counterpart of Seb.
The third member of the great triad of Thebes was Khensu,
khens, ® M-A, "to travel, to move about, to run," and the like,
/WW\A '
in the sky was indicated by the word Jchens, for in line 194 we
read, " Unas goeth round about heaven like Ra, and travelleth
" through heaven like Thoth." 3
In the passage of the text of the
same king (line 510) which describes how he hunted, and killed,
and ate the gods, mention is made of the god " Khensu the
slaughterer," ^ V ^cs I'oj, who "cut their throats for
" the king, and drew out their intestines for him," and he is
II —
,
34 WORSHIP OF KHENSU
under the form of the moon. We
have already referred to the
great antiquity of the section of the text of Unas in which the
hunting of the gods by the king is described, and there is every
reason to believe that the existence of Khensu was formulated in
the minds of the Egyptians in very primitive times, and that his
name is older than the dynastic period. We may note in passing
that the other gods mentioned in the section are Aker, "v\ _ I
Tern, and Seb, all of whom are well known from texts of the
dynastic period, and Tcheser-tep-f, Her-Thertu, and Sheshemu, 1
who assist in marking, and snaring, and cutting up the gods.
Among certain ancient Oriental nations the worship of the Moon
always preceded that of the Sun, and there is reason for thinking
that several of the oldest gods of Egypt were forms of the Moon in
her various phases. In the theological system which the priests of
Heliopolis succeeded in imposing upon the country some of these
were preserved either by identification with the gods of the new
scheme or by adoption, and comparatively fixed attributes were
At a still later period, when the cult of Amen
assigned to them.
and Amen-Ra was common throughout the country, a further
selection from the old gods was made, and some gods had positions
apportioned to them in the company of the gods of Amen-Ra at
Thebes. The priesthood of that city showed great astuteness in
making Khensu, one of the most ancient forms of the Moon-god, to
be the son of Amen-Ra, and in identifying him with the sons of
the great cosmic gods Horus and Ra.
The Khensu in the latter part of
chief centre of the worship of
the dynastic period was Thebes, where Rameses III. built the
T © A
C
n*
^" s ^e S rea* deity of his temple he was styled
" great god, lord of heaven," " Khensu in Thebes, (surnamed)
" Nefer-hetep, Horus, lord of joy of heart in the Apts," and the texts
WORSHIP OF KHENSU 35
Child," were
®^
probably worshipped in the main portion of the
^ {f%$> le ->
" Khensu the
temple, for they were purely forms of the Moon-god, and they
bore the same relation to him that Heru-pa-khart (Harpocrates)
and H era- Hunnu bore to Horns the Great or to Rii.
From a series of extracts quoted by Dr. Brugsch 3 from the
inscriptions on the temple of Khensu at Thebes we find that he was
the "lord of Maat," like Ptah, and the " moon by night " as the ;
1 ® 1 Jt |=| EEo®.
2
Brugsch, Did. Geog., p. 600. 3 Religion, p. 360 f.
;
36 KHENSU NEFER-HETEP
" form of Ra, the son of the goddess Nubit, ryi a child in
(|(| ^J,
" the morning, an old man in the evening, a youth at the beginning
" of the year, who cometh as a child after he had become infirm,
each month, in fact, the symbol of the renewed light of the sun
and moon, and the source of generation and reproduction. In
these aspects he was readily identified with many forms of the
young Sun-god, whether Horus or Ra, and with some of the gods
of reproduction, e.g., Amsu, or Min. As a Horus god he became
the son of Osiris, the " Bull of Amentet," and of one of the forms of
Isis, and as the " Bull of his mother," *-*
^^ AN *-=—, he was
stele behind his back are two pairs of ears and two pairs of eyes,
1
Brugsch, Thesaurus, p. 511. " Religion, p. 362.
3
See Lanzone, op. cit., pi. 340.
The dual God KHENSU standing upon Crocodiles.
.
KHENSU NEFER-HETEP 37
S> §> §> §> , and the deceased is made to address the god as
" peace, gracious one, who art at peace, and who lovest
" peace." As " Khensu, the mighty, who cometh forth from Nu,"
^^ c^ s
he is provided with two hawks' heads, one
facing to the right and the other to the left, and four wings, and
he stands with each foot upon the head of a crocodile ; on his
heads rest the lunar crescent and disk. In this form he represents
both the sun at sunrise and the new moon, and the two crocodiles
symbolize the two great powers of darkness over which he has
38 PRINCESS OF BEKHTEN
from Egypt. 1 According to this tradition a king of Egypt,
who was probably Rameses II., was in the country of Nehern,
w Cjj
or Bent-enth-reshet,
J V <=>
n ^^ C/J
Q . Thereupon the king
summoned into his presence all the learned men of his court,
and called upon them to choose from among their number a skilled
physician that he might go to Bekhten and heal the Queen's young
sister ; the royal scribe Tehuti-em-heb was recommended for this
purpose, and the king at once sent him off with the envoy from
Bekhten to that country. In due course he arrived there and
found that the princess of Bekhten was under the influence of
1
See Rosellini, Monumenti Storici, torn, ii., tav. 48 ; de Rouge, Journal
Asiatique, 5 e serie, torn, viii., pp. 201-248; x., pp. 112-168; xi., pp. 509-572;
xii., pp. 221-270 and my Egyptian Beading Booh, pp. xxvii.
; ff. and 40 ft.
2
The meaning of this name appears to be " daughter of joy," or " daughter of
pleasure," resliet being a well-known word for pleasure, joy, and the like ; the first
part of the name bent must represent the Semitic word bath, J"I3, " daughter," from
.run = run
NEFER-HETEP.
PRINCESS OF BEKHTEN 39
moveable head, for after each of the petitions of the king we have
god " nodded firmly twice " as a sign of his assent to the king's
little doubt that not only the head, but also thearms and hands
of statues of the gods were made to move by means of cords or
levers that were under the control of the high priest or priest in
charge. When the god was unwilling to grant the request of the
suppliant the head or limbs of his statue remained motionless. In
the present case the king first asked Khensu-Nefer-hetep to send
Khensu to Bekhten, and when the god had nodded his assent, he
further asked him to bestow upon Khensu his sa <=mt°, i.e., his
1
**
-j--|.
Jlow
1
this
.
^
Q ^ II II-
was done is not stated, but it is tolerably certain that the statue of
Khensu was brought near that of Khensu Nefer-hetep, and that
the hands of the latter were made to move and to rest upon the
head or shoulders of the former four times. That statues of gods
were made to move their arms and hands on special occasions is
well known, and in proof may be quoted the instance given in the
Stele of the Nubian prince Nastasenen. Before this prince was
crowned king:, we are told, he was one of those who were chosen
by the priests of Amen, the great god of Napata, to appear in the
Temple of the Holy Mountain in order that their god might tell
them which was to be king of those of the royal family who
were claimants of the throne of Nubia. On a certain day all the
young princes assembled in the chamber wherein was the statue
of the god, and as they passed before it the arms and hands of
Amen-Ra extended themselves and took hold of the prince whom
the god had chosen to be his representative upon the throne of
Nubia, and he was forthwith acclaimed by the priests and generals
of the soldiers, and in due course his coronation took place. It
would be idle to assume that statues of gods with moveable heads
and limbs were employed in this way in Nubia only, and we may
be quite certain that the Nubian priests of Amen-Ra merely
followed the customs connected with the election of kings which
were current The better informed among the people
in Egypt.
must have known that the limbs of the statue were moved by
mechanism worked by the priests, but the ignorant, who believed
that the doubles of the gods animated their statues, would assume
that it was they who moved the head and limbs of the statues
and gave them a voice to speak. 1
1 Compare also Maspero, Annuaire, 1897, Paris, 1896, pp. 15 fE. ; and Le
Double el les Statues Prophetiques, p. 88.
;
PRINCESS OF BEKHTEN 41
p^nxtf-xift-
°
( 42 )
CHAPTER II
HAP §
—
OR HAPI 8 °^^
T=r
—
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 Hap, or Hapi, the god of
the Nile ; when such an identification took place we have no
means of knowing, but that such was undoubtedly the case is
apparent from large numbers of passages in texts of all periods.
The meaning of the name of the Nile-god has not yet been
l
satisfactorily explained, and the derivation proposed for it by the
priests in the late dynastic period in no way helps us ; it is certain
that Hep, later Hap, is a very ancient name for the Nile and
Nile-god, and it is probably the name which was given to the
1
Hd-pu, i.e., "this is the body"; see Brugsch, Religion, p. 638.
2 See Teta, 1. 65.
If
li
)
and its Islands Elephantine, Sahel, Philae, Senmut, etc., and thus
itwould seem as if the Nile-god Hep, and Ap-uat, " the opener of
the ways," were even in the Vth Dynasty connected Avith the
places in which in later times the Nile was thought to rise. In
the lines which follow the extract given above there is an allusion
to the food which Unas is to eat in the Underworld, and to the
Sekhet-Aaru, or Elysian Fields, where he is to live, and it is clear
that the Nile-god and Ap-uat were exhorted to send forth the
waters of the river from Kenset in order that they might produce
grain for the needs of the king. In another passage (Unas, line 43 1
the destroying power of Hep is referred to, and it is said that
the houses of those who would steal away the king's food shall
be given to the thieves (?), and their habitations to Great Hep,
a ^ rp3 n o
Upper and Lower Egypt. When once Hapi had been recognized
as one of the greatest of the Egyptian gods he became rapidly
identified with all the great primeval, creative gods, and finally he
was declared to be, not only the maker of the universe, but the
creator of everything from which both it and all things therein
sprang. At a very early period he absorbed the attributes of Nu,
<w ~n . the primeval watery mass from which Ra, the Sun-
1
Herodotus mountains Kpw<£i and Mw^i, which have, by some,
calls these
j/] Q n /www
[ i
and the rise and fall of the river were undoubtedly a genuine
mystery to them. The profound reverence and adoration which
they paid to the Nile are well expressed in the following extract
from a hymn to the Nile, as found in a papyrus of the XVIIIth
or XlXth Dynasty, it reads: — "Homage to thee, Hapi, thou
" appearest in this land, and thou comest in peace to make Egypt
" to live. Thou art the Hidden One, and the guide of the dark-
" ness on the day when it is thy pleasure to lead the same. Thou
"art the Waterer (or Fructifier) of the fields which Ra hath
" created, thou givest life unto all animals, thou makest all the
" land to drink unceasingly as thou descenclest on thy way from
" heaven. Thou art the friend of bread and of Tchabu (jSNj 1 @ J\ ,
" i.e., the god of drink), thou makest to increase and be strong
"Nepra D (1 1
| jj, i.e., the god of corn), thou makest pros-
Jfl) i
pleasant and choice. . . . Thou makest the
" herb to grow for the cattle, and thou takest heed unto what is
" sacrificed unto every god. The choicest incense is that which
" followeth thee, thou art the lord of the two lands. Thou fillest
" the storehouses, thou heapest high with corn the granaries, and
" thou takest heed to the affairs of the poor and needy. Thou
1
The form of Khnemu here referred to is Kbnemu-Ra.
46 THE NILE GOD
" makest the herb and green things to grow that the desires
" of all may be and thou art not reduced thereby.
satisfied, Thou
" makest thy strength to be a shield for man."
exist," __ SK
§£'AWW m
LI 111
, and that the epithet of "Vivifier,"
I
l-f
1
m
'»*'
,
dynastic times, when every sanctuary of this double god was called
°°\ 8 e
ig.*jjiinjnihn
"« © 8 -®-
<=> (3 D e
a (3 c*=*k a (3 © X O ©
(3
D I I I i;j
£=> ^ /vVWV\ /s
"«
I
© A/WvW
D I I I | | e> \\ O (3
(£L AAAAAA C
©
* >crzi J\ lieHHi^KMiP.
The hieratic text is published by Birch, Select Papyri, pll. xx. ff. see ; also Maspero,
Hymne au Nil, Paris, 1868 and my First Steps in Egyptian, p. 204.
;
UATCH-URA AND MAUIT 47
a miraculous drop falls from heaven into the Nile and makes
it to rise.
been said above that Osiris was identified with Hapi,
It has
and this being so, Isis was regarded as the female counterpart of
Hapi, but there is little doubt that in very early dynastic times
him as wives or sisters. Thus
other goddesses were assigned to
of Hapi of the South the female counterpart was undoubtedly
Nekhebet, but then this goddess was only a form of Isis in
dynastic times, whatever she may have been in the predynastic
period. In the north of Egypt the ancient goddess Uatch-uea,
nJL :fe M
^ J=-r appears to have been the equivalent of
^
Nekhebet in the South. But Hapi was also identified with Nu,
the great primeval water abyss from which all things sprang,
and as such his female counterpart was Nut, or one of her many
forms. The oldest form of this goddess appears to be Mut,
^^E£,
who is
or Muit, $^41°'
mentioned in the text of Unas
or Mauit,
(line
^^
181).
(](]-$,
The text
generally shows that the deceased king is identified with H api the
Nile-god, and he thus became master of the Nile-goddesses of the
South and North, for it is said, " Ra, be thou good to Unas this
" day as yesterday. Unas has been united to the goddess Mut,
" and he hath breathed the breath of Isis, and he hath been joined
" to the goddess Nekhebet, and he hath been the husband of the
48 MAUIT
/WVW\
Om
g)
" Beautiful One,"
°i o o
(SOD
°L=~
kW /"
1^ I*
M 61 <ww\a
— n -e\ f\
^\
^ i* 1^
/www k_^_j
fg*
Sin The mention of Mut, Isis, and Nekhebet in this
long before the copies of the Pyramid Texts which we have were
written.
E
( -19 )
CHAPTER III
headed man who usually holds in his hands the sceptre jL and the
emblem of life, ¥-. He wears the White Crown, to which are
sometimes attached plumes, uraei, a disk, etc. ; in one example
II —
I
50 KHNEMU
quoted by Lanzone he has the head of a hawk, which indicates
x
" to build";
"to join, to unite," and with khnem, ^t^ym
astronomically the name refers to the " conjunction " of the sun
and moon at stated seasons of the year,
2
and we know from the
texts of all periods that Khnemu was the " builder" of gods and
men. He it was who, according to the statements which were
made by his priests at Elephantine, the chief seat of his worship,
made the first egg from which sprang the sun, and he made the
gods, and fashioned the first man upon a potter's wheel, and he
continued to " build up " their bodies and maintain their life.
The portion of Egypt in which the worship of Khnemu was
supreme extended from Thebes to Philae, but the principal
sanctuaries of the god were at the two ends of the First Cataract,
i.e., on Elephantine on the north and on Philae and the adjoining
islands on the south. He was the god par excellence of the First
Cataract, throughout which, with his female counterpart Satet and
the local Nubian goddess Anqet, he was worshipped from the
earliest dynasties the goddess Satet was identified as a form of
;
" men and the maker of the gods and the Father who was in the
1
Op. cit., pi. 336, No. 4. 2 Brugsch, Beligion, p. 290.
3 4
Dizionario, p. 957. Beligion. p. 291.
Q ;
KHNEMU-RA 51
-wtfS— m
H II /T* ^~^ '^-."-'.T.;
/WWVA III I III
I I
„OT«
WWW
"Father of
fl
" the fathers of the gods and goddesses, lord of created things from
" himself, maker of heaven, and earth, and the Tuat, and water,
" and mountains :
"
*^L_ *«mm 3 ^|^| ^37
2J
O ^rii
(g) Aw™ r^v i, and "raiser up of heaven upon its four pillars and
1
0r ? OJ^@ -
The Islancl was also called A
J ©(?
>
" eb,.iet -"
52 KHNEMU-RA
South of Egypt, and is associated with Isis, the great goddess of
the South, and in fact is to the South of Egypt exactly what Ptah-
Tanen, who was associated with Nephthys, was to the Delta and
the North of Egypt. To him was ascribed every attribute of Ra,
and thus he is described as the god who existed before anything
else who made himself,
was, and who was the creative power
which made and which sustains all things. When the cult of
Khnemu-Ra became general in the south his priests increased the
importance of their god by identifying him with Nu, ^^ 3 ,
the great primeval god of the watery abyss, and from being the
local river-god of the Nile in the First Cataract he became the god
king of the Illrd Dynasty, the whole of the region of the South,
and the Island of Elephantine, and the district of Nubia were
ruled by the high official Mater, m o
^^ v& . The king sent a
despatch to Mater informing him
was in great grief by
that he
reason of the reports which were brought to him into the palace
as he sat upon his throne, and because for seven years there had
been no satisfactory inundation of the Nile. As the result of this
grain of every kind was very scarce, vegetables and garden
produce of every kind could not be found, and in fact the people
had very little food to eat, and they were in such need that men
were robbing their neighbours. Men wished to walk out, but
could not do so for want of strength ; children were crying for food,
young men collapsed through lack of food, and the spirits of the
aged were crushed to the earth, and they laid themselves down on
the ground to die. In this terrible trouble king Tcheser remem-
South Wall, who, it would seem, had once delivered Egypt from a
1
KHNEMU-HAPI 53
1 ® • The spot on the island out of which the river rose was
1 "J"
the double
n
cavern
— -m
(?) Qerti, <~> ^ LJ
, which was likened to two
~^ V
1 1 1 1 1 1 1 -
breasts, ?
from which all good things poured forth ; this
double cavern was, in fact, the " couch of the Nile," ^= <
p=^
D
£== (^ ^_% ar>d from it the Nile-god watched until the season
and who drew back the bolts at the proper time. Mater next
went on to describe the temple of Khnemu at Elephantine, and
told his royal master that the other gods in it were Sept (Sothis),
Anuqet, Hapi, Shu, Seb, Nut, Osiris, Horus, Isis, and Nephthys,
and after this he enumerated the various products that were found
in the neighbourhood, and from which offerings ought to be made
to Khnemu. When the king heard these words he offered up
sacrifices to the god, and in due course went into his temple to
make supplication before him ; finally Khnemu appeared before
him, and said, " I am Khnemu the Creator. My hands rest upon
" thee to protect thy person, and to make sound thy body. I
" gave thee thine heart. ... I am he who created himself. I am
the primeval watery abyss, and I am Nile who riseth at his will
>WWV\ f ^ H j| a r\
1
His inundation is thus described J\ /
J\ U (I
—
54 KHNEMU-HAPI
" to give health for me to those who toil. I am the guide and
" director of all men, the Almighty, the father of the gods,
" Shu, the mighty possessor of the earth." Finally the god
promised that the Nile should rise every year, as in olden time,
and described the good which should come upon the land when he
had made an end of the famine. When Khnemu ceased to speak
king Tcheser remembered that the god had complained that no
one took the trouble to repair his shrine, even though stone lay
near in abundance, and he immediately issued a decree in which
it was ordered that certain lands on each side of the Nile near
things, and that the god whose symbol was a ram was the creator
of men and gods, and in connexion with this must be noted
the fact that, together with Ptah, he built up the edifice of the
material universe according to the plans which he had made under
the guidance and direction of Thoth. As the architect of the
universe he possessed seven forms which are often alluded to in
texts ;
they are sometimes represented in pictures, and their names
are as follows :
\lf 1 1 \\
5} , Khnemu Khenti-taui, " Khnemu, governor of
1
For the hieroglyphic text see Brugscb, Die biblisclten sieben Julire der
Hiingersnoth, Leipzig, 1891.
The Goddess SATI.
FORMS OF KHNEMU 55
[= =l2
®
^J' Khnemu
^= Sekhbt ashsep-f, " Khnemu,
1 ^ ®
weaver of his light."
|
^ uru ^-^, Khnemu Khenti per-ankh, "Khnemu,
Governor of the House of Life."
Sati >
s3|j'
or Satet '
^C^ or
>
T"~$\' was &e Prin-
cipal female Khnemu, and was worshipped with
counterpart of
him at Elephantine, where she was a sister goddess of Anqet. Her
when the temple of Dendera was built she was identified with the
1
This goddess must not be confounded with the Satet, ? "*
J] ?
who is
represented in the form of a woman, and bears upon her head the Utchat ^^^ ,
ami was a local Alexandrian form of Isis; see Lanzone, Dizionario, p. 1124.
2
Religion, p. 299.
»
56 SATI OR SATET
Memphis, the goddess of the year, etc. In the text of Pepi I.
" out his hand to Pepi and guideth him through the gates
" of heaven, a god in his beautiful place, a god in his place,
*"^~ °> anc behold Sethat washeth
" '
" him with the water which is in her four vases in Abu " (Elephan-
tine). The mention of Tep shows that there was some connexion
between the goddess of the city of Per-Uatchet and the goddess of
Elephantine long before the period of the Vlth Dynasty. In the
preface cxxvth Chapter of the Booh of the Dead the
to the
deceased enumerates the various sacred places which he has
visited, and says, " I have been in the waters of the stream, and I
" have made offerings of incense. I have guided myself to the
" Shentet Tree of the [divine] children, and I have been in Abu
" (Elephantine) in the Temple of Satet," ° This is
||
pA .
wherein dwelt the soul of Isis, and from this point of view Sati
was a form of Isis, and became in consequence a female counter-
part of Osiris ; this fact will account for the mention of Sati in the
Booh of the Dead. The centre of the worship of Sati appears to
have been the Island of Sahal, J^~, which lies about two miles to
the south of Elephantine, in the First Cataract.
- ~
J ^
I I
I
The Goddess ANQET.
.
ANQET 57
Anqet, aa^a n 9
was the third member of the triad of
woman who holds in her hands the sceptre T, and the emblem of
"life," •¥-; she wears on her head a crown of feathers which are
,
" to
aegis of a goddess, who wears on her head a disk and horns, ^4y
and is probably Isis ; the boat floats on a stream from which runs
a small arm. The goddess is styled "Anqet, lady of Satet (i.e.,
2
1
Beligion, p. 302. Dizionario, pi. xliv. ff.
— .
58 KHNEMU HER-SHEF
" the Island of Sahal), lady of heaven, mistress of all the gods,"
r^^^^^'^i^in^ 7
^!- in an ° ther p ictnre
she is seen suckling a young king whose neck she embraces with her
left arm, and in a text which accompanies another representation
she is described as the " giver of life, and of all power, and of all
T AWVAA ©' •
III LT=1 T AWAA JT <=>
'
Apaacf)^, and as Plutarch says
that it means " strength, bravery," it is clear that in his time the
latter portion of it, shef or sheft, was derived from shef, or shift,
JJ, "^^^ |
j "strength, power, bravery," and the like.
On the other hand two variant forms of the name of the god
are: Her-she-f. v «^^, i.e., " He who is on his lake," and
Heri-sha-f, ^ ^ ^j\ ° °,
i.e., "He who is on his sand."
The first form would connect the god with Lake Moeris, and the
second refers to him as an aspect or phase of Osiris, who bears this
title in Chapter cxli., line 109, and Chapter cxlii., line 24, of the
Booh of the Dead. In Chapter xlii., line 14, the god Aa-shefit,
< >
THE BENNU 59
him and his fiends, and to have buried the bodies of those whom
Horus had slain. It is this act which is alluded to by the deceased
when he says (Chapter i., line 30), " I have grasped the spade on
" the day of digging the earth in Suten-lienen (or Henen-su)."
Elsewhere (xvii. 49) we have an allusion to the " day of the union
of the two earths," IT *K\ , smut taui, which is explained
refers to " the mingling of earth with earth in the coffin of Osiris,
" who is the Soul that dwelleth in Henen-su, and the giver of
,;
meat and drink, and the destroyer of wrong, and the guide of
" the everlasting paths, i.e., Ra himself." An entirely different
matter in connexion with the two earths is mentioned in line 121),
'
• • •
^^ u\> <=
'S —21
1
Naville, Heracleopolis, p. 8.
—
60 HER-SHEF
place (cxxxvii.A, 25). Near Henen-su were the two great mytho-
logical lakes called
Semu - heh,
;
P ^5^ tjk ^ -^ jf 1
' ' an ^ U tet -heh, ^\ ^ ^
W\ i
AAAAAA
.
^
The sanctuary
^> *=»/V
" An-rut-f," _n_ y\ , i.e., " the place where nothing groweth,"
and tear out their hearts and devour them. The texts show that
there was great difference of opinion about the name of this
These
and Heri-sep-f
facts, which are derived
\\ © chiefly from the xviith Chapter
of the Booh of the Bead, prove that Henen-su, or Herakleopolis,
possessed a system of theology of its own, and that this system
must be very ancient, but whether it is older than that of Helio-
polis it is impossible, at present, to say definitely. What is
right eye was the sun and his left eye the moon, that his soul was
the light, and that the north wind which gave life to all came
forth from his nostrils. He is said, moreover, like Ra, to be
" One." 1 In a figure of the god reproduced by Lanzone 2 he has
1 "
Religion, p. 304. Dizionario, p. 552.
The Goddess ANIT.
HER-SHEF 61
four heads ; one is the head of a bull, one that of a ram, and two
are the heads of hawks. Above these are the characteristic horns
of Khnemu which are surmounted by two plumes and four knives.
These four heads represent the four gods who formed Khnemu of
Henen-su, i.e., Ra, Shu, Seb, and Osiris, and thus he might be
identified with Ra-Tem of Heliopolis, or Amen-Ra of Thebes, and
either of these compound gods might be worshipped as one of his
forms.
The female counterpart of Her-shef possesses various names,
and was identified with various goddesses this is not to be
as she
wondered at her chief attributes were those of Hathor and
;
as the last named goddess she was the sister of Ka-hetep, i.e.,
1
Diet. Geog. t p. 399.
3 A form of Osiris, both as the lord of the universe, and as lord of his
re-united body.
3 The god of Reason, or Intelligence.
—
62 HENEN-SU
the fiends of darkness at Annu, after which he rose in the form of
the sun upon this world.
Finally, in connexion with the city Henen-su we must note
that there existed in the temple there a shrine which was dedicated
tcheftchef,
^^% "^ "%v , which may be compared to the nectar
and ambrosia on which the gods of Olympus lived, and which grew
in the portion of the Sekhet-Aaru, or Elysian Fields, called
Tchefet, ^3 ^/V © . What this food was cannot be said, but the
"Eye
tchefetch
^^ "
0, the "pupil of the eye"
often depicted in the form of a serpent with human legs and arms,
and sometimes with wings also, and she carries in her hands one
or two vases containing food for the deceased. In the text of
Unas (line 599) she is referred to in the following passage :
AA/WV\
1
Aat x., 1. 6.
HENEN-SU 63
celebrated on the first of Tybi, that is to say, nine days after the
1
liel'ujion, p. 305. -
Bragsch, Diet. Gt'og., pp. 85:2, 1364.
64 FORMS OF KHNEMU
Coming now to the second great form of Khnemu, viz., that
under which he was worshipped at Mendes, we find that at a very
early date he was identified with the great god of that city, and
was known as Ba-neb-Tettu, "^ ^37
j
j? @, i.e., the Ram, lord
of Tettu. Now
word for " soul " in Egyptian was Ba, and
as the
as a name of the ram was also Ba, the title Ba-neb-Tettu was
sometimes held to mean the " Soul, the lord Tettu," and this was
the name at Mendes of the local form of Khnemu, whose symbol
there, as elsewhere, was a ram. Ba-neb-Tettu, whose name was
corrupted by the Greeks into MeVSr??, and Tamai al-Amdid by
:
the Arabs, was said to be the " living soul of Ra, the holy Sekhem
principle in gods and men, and is styled, " King of the South and
" North, the Ram, the virile male, the holy phallus, which stirreth
" up the passions of love, the Ram of rams, whose gifts are brought
" forth by the earth after it hath been flooded by the Nile, the
" Soul, the life of Ra, who is united with Shu and Tefnut, the One
" god, who is mighty in strength, who riseth in the heavens with
" four heads, who lighteth up the heavens and the earth (like Ra),
" who appeareth in the form of the Nile like (Osiris), who vivifieth
" the earth (like Seb), and who formeth the breath of life for all
"men, the chief of the gods, the lord of heaven and the king of
"the gods." 2 Ba-neb-Tettu was originally a local form of Ra,
but he subsequently was made to include within himself not only
the Soul of Ra, but the Souls of Osiris, and Seb, and Shu. These
3
four Souls are reproduced by Signor Lanzone, and appear in the
form of four rams, the horns of each being surmounted by a
uraeus ; they are described as " The Soul of Seb, lord of Het-
1
aj>-^\ ^3. As a matter of fact the first portion of this name represents
©/xout?, the Greek name of one portion of the ancient city of Tettu, and the second
— —
al-Amdid " is a corruption of Ba-neb-Tettu, which became Ba-neb-Tet, then
"
Ba-n-Tet, and finally Man-Tet, Mendes.
2 3
See Brugsch, Religion, p. 309. Dizionario, pi. 68.
C=D
F
HAT-MEHIT 65
99 _^ J 0"
<
^)\, which is the symbol of the nome, *-«-il. She is described as
"ITT T T
Q
the dweller in Atemet, **"* (j ] and she was in some
way connected with Punt, but the centre of her worship in Egypt
was the city of Mendes, of which [she is called the " Mother " she ;
was, of course, a form both of Isis and Hathor, and as such was
called " the Eye of Rfi, the lady of heaven, and the mistress of the
gods." In when Ba-neb-Tettu was especially
late dynastic times,
regarded as the Soul of Osiris, and when the other aspects of the
god were not considered of so much importance, Hat-Mehit was
wholly identified with Isis, and her son " Harpocrates, the
dweller in Mendes," became to all intents and purposes " Horus,
the son of Isis," by Osiris. Thus we see that the local god of
Mendes, who was originally a form of Ra, the Sun-god by day,
was merged into Osiris, the Sun-god by night ; the priests, how-
ever, were careful to preserve the peculiar characteristics of their
god, i.e., virility and the power to create, and to recreate, and they
did so by declaring that the phallus and the lower part of the
" House of the staircase." The Ram of Mendes was then a form
1
Piehl in Recneil, torn, ii., p. 30; de Rouge, Gcog. Ancienne, p. 114.
II —
66 DECAY OF MENDES
in Chapters cxli. and Book of the Dead, and the
cxlii. of the
popularity of his cult in the Delta was probably due to the
elaborate phallic ceremonies which were celebrated at Mendes and
in the neighbourhood annually.
Before the close of the Ptolemaic period, however, some
calamity seems to have fallen upon Mendes, and her sanctuary
was forsaken and her god forgotten on the other hand, the ;
the sky is said to rest upon his head whilst the earth beareth up his
feet. He is the creator of heaven and earth and of all that therein
is, and the maker of whatsoever is he formed the company of the
;
gods, and he made man upon his potter's wheel. He is the One
god, the source from which sprang the regions on high, the
primeval architect, the maker of the stars, the creator of the gods,
who was never born, and the begetter or maker of his own being,
whom no man can understand or comprehend. Many other
passages in the inscriptions at Esna ascribe to him naturally all
CHAPTER IV
I
be
various forms which were worshipped in that country must
considered the meagre facts which we possess concerning Aten,
who appears to have represented both the god or spirit of the sun,
and the solar disk itself. The origin of this god is wholly obscure,
and nearly all that is known about him under the Middle Empire
is that he was some small provincial form of the Sun-god which
was worshipped in one of the little towns in the neighbourhood of
Heliopolis, and it is possible that a temple was built in his honour
in Heliopolis itself. It is idle to attempt to describe the attributes
which were originally ascribed to him under the Middle or Early
Empire, because the texts which were written before the XVIIIth
Dynasty give us no information on the subject. Under the
XVIIIth Dynasty, and especially during the reigns of Amen-
hetep III. and his son Amen-hetep IV., he was made to usurp all
the titles and attributes of the ancient solar gods of Egypt, Ra,
Ra-Heru-khuti, Horus, etc., but it does not follow that they
originally belonged to him. In the Theban Recension of the
Booh of the Dead, which is based upon the Heliopolitan, we
find Aten mentioned by the deceased thus Ra, :
— " Thou,
" shinest from the horizon of heaven, and Aten is adored when he
" resteth (or setteth) upon this mountain to give life to the two
1
"lands." Hunefer says to Ra, "Hail, Aten, thou lord of beams
" of light, [when] thou shinest all faces "
(i.e., everybody) live ;
Nekht says to Ra, " thou beautiful being, thou dost renew
" thyself and make thyself young again under the form of Aten " ;
Ani says to Ra, "Thou turnest thy face towards the Underworld,
" and thou makest the earth to shine like fine copper. The dead
" rise up to see thee, they breathe the air and they look upon thv
" face when Aten shineth in the horizon ;
" " .... I have come
" before thee that I may be with thee to behold thy Aten daily; "
" thou who art in thine Egg, who shinest from thy Aten," etc.
These passages show that Aten, at the time when the hymns
from which they are taken were composed, was regarded as the
material body of the sun wherein dwelt the god Ra, and that he
represented merely the solar disk and was the visible emblem of
the great Sun-god. In later times, owing to protection afforded
to him by Amen-hetep III., the great warrior and hunter of the
XVIIIth Dynasty, other views were promulgated concerning Aten,
and he became the cause of one of the greatest religious and social
revolutions which ever convulsed Egypt. After the expulsion of
the Hyksos, Amen, the local god of Thebes, as the god of the
victorious princes of that city, became the head company of
of the
the gods of Egypt, and the early kings of the XVIIIth Dynasty
endowed his shrine with possessions, and gave gifts to his priest-
favour of her husband, made her chief of all the royal wives, and a
great power in the affairs of the government of the country. It
has been thought by some that she was a native of the country near
Heliopolis, and it is was a votary of Aten,
possible that she herself
but be that as it may, she appears to have supported the king in
his determination to encourage the worship of this god. At an
early period in his reign he built a temple in honour of Aten at
Memphis, and later he built one at Thebes, quite close to the great
sanctuary of Amen-Ra, the priests of whom were, of course, power-
less to resist the will of such an active and able king. Soon after
The beams of Aten illumining the names of Khu-en-Aten and his family.
his marriage with Thi, Amen-hetep III. dug, in his wife's city of
Tcha.ru, a lake, which was about 6000 by 1000 feet broad,
feet long
1
and on the day of the festival when the water was allowed to flow
into it, he sailed over it in a boat called " Aten-neferu," (j
"^ T IT,
i.e., the " Beauties of
Aten " the name of the boat is a clear proof
;
1
(T\ ^^ "~-a « U ^=— s>~-£> <o<a, i.e., "its length 3600 cubits,
life shows that he must have been from his youth up an adherent
of the worship of Aten it is supposed, and with much probability,
;
that the intensity of his love for Aten and his hatred for Amen-Ra
were due to his mother's influence.
Amen-hetep IV. succeeded his father without difficulty, even
though his mother was not a member of the royal family of Egypt,
and few years of his reign he followed the example of
for the first
]
y u
mmm t\§ ^jf ,
— <£h ,
—
.s
*— _§^ [3 _p O xv
£= (j "g*, which is a clear proof that
worshipped both Amen and Aten, the former in his official position
as king, and the latter in his private capacity. It was, however,
1^\ I
72 THE CITY KHUT-ATEN
impossible for the priests of Amen-Ra to tolerate the presence of
the new god Aten and his worship in Thebes, and the relations
between the king and that powerful body soon became strained.
On the one hand the king asserted the superiority of Aten over
every god, and on the other the priests declared that Amen-Ra
was the king of the gods. As, however, Amen-Ra was the centre
of the social life of Thebes, and his priests and their relatives
ATEN WORSHIP 73
were the heat and light of the sun which vivified and nourished
all creation. Aten was also the one physical body of the Sun, and
the creed of Aten ascribed to the god a monotheistic character or
oneness, of which it denied the existence in any other god. This
being so, the new religion could neither absorb nor be absorbed by
any other; similarly, Aten could neither absorb nor be absorbed by
the other gods of Egypt, because he had nothing in common
with them. Attempts have been made to prove that the Aten
worship resembled that of the monotheistic worship of the
Hebrews, and to show that Aten is only another form of the name
74 HYMN TO ATEN
Adon, i.e., the Phoenician god i*TN, whom the Greeks knew as
"a Sams ; but as far as can be seen now the worship of Aten was
something like a glorified materialism, which had to be expounded
by priests, who performed ceremonies similar to those which
belonged to the old Heliopolitan sun-worship, without any con-
nexion whatsoever with the worship of Yahweh, and a being of
the character of Adon, the local god of Byblos, had no place in it
hymns to Ra, and none of the beautiful ideas about the future life,
with which we are familiar from the hymns and other compositions
in the Book of the Dead.
The chief source of our knowledge of the attributes ascribed
to Aten is obtained from the hymns to this god which Amen-
hetep IV. caused to be inscribedon his monuments, and from
one of them which has twice been published in recent years we l
1
First by Bouriant in Memoires cle la Mission, torn, i., pp. 2ff., and later, with
numerous corrections of Bouriant' s text and a running commentary by Mr. Breasted,
in Be Hymnis in Solem sub rege Amenopliide IV. conceptis, Berlin (no date).
— V
HYMN TO ATEN i
75
" in the Disk,' and who liveth for ever and for ever, Aten the
" Living One, the Great One, he who is [celebrated] in the thirty
" year festival, the lord of the orbit (0 "^1 of the sun, the lord
" of the sun, the lord of heaven, the lord of earth, the lord of the
" House of Aten in the city of Khut-Aten, 2. by the king of the
" South and of the North, who liveth by Maat, the Lord of the Two
" in the duration of his life, 3. and by his great royal wife, his darling,
" the Lady of the Two Lands, f Nefert-iti, Nefer-neferu-Aten
'*
the living one, the strong one for ever." The hymn proper
begins after the words, " He (i.e., the king) saith, 4. Thy rising is
'
" '
beautiful in the horizon of heaven, 5. thou Aten, who hadst
" '
thine existence in primeval time. 6. When thou risest in the
" '
eastern horizon thou fillest every land with thy beauties, 7. thou
" '
art beautiful to see, and art great, and art like crystal, and art
" '
high above the earth. 8. Thy beams of light embrace the lands,
" '
even every land which thou hast made. 9. Thou art as Ra,
" '
and thou bringest [thyself] unto each of them, 10. and thou
" '
bindestthem with thy love. 11. Thou art remote, but thy beams
" '
are upon the earth. 12. So long as thou art in the heavens day
"' shall follow in thy footsteps. 13. When thou settest in the
u '
western horizon the earth is in darkness, and is like a being that
"'is dead. 14. They lie down and sleep in their habitations,
" '
15. their heads are covered up, and their nostrils are stopped,
" '
and no man can see his neighbour, 16. and all their goods and
1
These titles mean something like, " Beauty of the creations of Ra, tbe only
one of Ra."
- I.e., " Glory of Aten."
3 The proper name is Nefert-iti, and her title means " Beauty of the beanties
of Aten."
76 HYMN TO ATEN
" '
possessions may be away from under their heads without
carried
" '
their knowing it. 17. Every lion cometh forth from his den,
" '
18. and serpents of every kind bite; 19. the night becometh
" '
blacker and blacker, 20. and the earth is silent because he who
" '
hath made them hath sunk to rest in his horizon.
"21. When thou risest in the horizon the earth lightens, and
" when thy beams shine forth it is day. 22. Darkness taketh to
" flight as soon as thy light bursteth out, and the Two Lands keep
" festival daily. 23. Then [men] wake up and stand upon their
" feet because thou hast raised them up, wash themselves,
24. they
" and they array themselves in their apparel, 25. and they lift up
" to thee their hands with hymns of praise because thou hast risen.
" 26. [Over] all the earth they perform their work. 27. All beasts
" and cattle repose in their pastures, 28. and the trees and the
" green herb put forth their leaves and flowers. 29. The birds
" fly out of their nests, and their wings praise thy Ka as they fly
" forth. 30. The sheep and goats of every kind skip about on
" their legs, 31. and feathered fowl and the birds of the air also
" live [because] thou hast risen for them. 32. The boats float
" down and sail up the river likewise, 33. for thy path is opened
" when thou risest. 34. The fish in the stream leap up towards
" thy face, 35. and thy beams shine through the Avaters of the
" great sea.
" 36.
Thou makest male seed to enter into women, and thou
" causest the liquid seed to become a human being. 37. Thou
" makest the man child to live in the body of his mother.
" 38. Thou makest him to keep silent so that he cry not, 39. and
" thou art a nurse to him in the womb. 40. Thou givest breath
" that it may vivify every part of his being. 41. When he goeth
" forth from the belly, on the day wherein he is born, 42. thou
" openest his mouth that he may speak, 43. and thou providest
" for him whatsoever is necessary. 44. When the chick is in the
" the egg, and is making a sound within the shell, 45. thou givest
" it air inside it so that it may keep alive. 46. Thou bringest it
" to perfection so that it may split the eggshell, 47. and it cometh
" forth from the egg to proclaim that it is a perfect chick,
" 48. and as soon as it hath come forth therefrom it runneth
!
HYMN TO ATEN 77
" about on its feet. 49. How many are the things which thou
" hast created
" 50. There were in the face of the One God, and his
" had rest. 51. Thou didst create the earth at thy will
" when thou didst exist by thyself, 52. and men and women, and
" beasts and cattle, and flocks of animals of every kind, 53. and
11
every thing which upon the earth and which goeth about on
is
" 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,
" and Egypt. 56. Thou settest every man in his place, 57. and
" thou makest for them whatsoever they need. 58. Thou pro-
" videst for every man that which he should have in his storehouse,
" and thou computest the measure of his life. 59. They speak in
" tongues which are different [from each other], 60. and their
" dispositions (or characteristics) are according to their skins.
" 61. Thou who canst discern hast made the difference between
" the dwellers in the desert to be discerned.
" Q2. Thou hast made Hapi (i.e., the Nile) in the Tuat, 63. and
78 HYMN TO ATEN
" thou bringest him on according to thy will to make rational
" beings to live, 64. inasmuch as thou hast made them for thyself,
"65. thou who art the lord of all of them, and who dost remain
" with them. 66. Thou art the lord of every (?) land, and thou
"shinest upon them, 67. thou Aten of the day, and art
art
" revered in every foreign land (?), 68. and thou makest their
" lives. 69. Thou makest Hapi in heaven to come down to them,
" 70. and he maketh his rushing waters to flow over the hills like
"the great green sea. 71. and they spread themselves abroad
" and water the fields of the people in their villages. 72. Thy
" plans (or, counsels) are doubly beneficent. 73. Thou art the
" Lord of eternity, and thou thyself art the Nile in heaven, and
" all foreign peoples and all the beasts on all the hills 74. go about
"on their feet [through thee]. 75. Hapi (i.e., the Nile) cometh
" from the Tuat to Egypt, 76. and thou givest sustenance to its
" people and to every garden, and 77. [when] thou hast risen they
" live for thee.
" 78. Thou hast made the seasons of the year so that they
" may cause the things which thou hast made to bring forth,
" 79. the winter season bringeth them cold, and the summer
" season fiery heat. 80. Thou hast created the heavens which are
" far extending that thou mayest rise therein and mayest be able
" to look upon all which thou didst create when thou didst exist
" by thyself, 81. and thou dost rise in thy creations as the living
" Aten, 82. and thou dost rise, and dost shine, and dost depart on
" thy path, and dost return. 83.Thou didst create [the forms]
" of created things in thyself when thou didst exist alone. 84.
" Cities, towns, villages and hamlets, roads and river[s], 85. from
" these every eye looketh upon thee, 86. forthou art the Aten of
" the day and art above the earth. 87. Thou journeyest through
" that which existeth in thine Eye. 88 89.
" Thou art in my heart, 90. and none knoweth thee except thy
" kind live ; and when thou settest they die. 94. As lono- as thou
" art in the sky they live in thee, 95. and the eyes of all are upon
" thy beauties until thou settest, 96. and they set aside their
" work of every kind when thou settest in the west. 97. Thou
" risest and thou makest grow to for the kino-.
"98 from the time when thou didst lay the foundations
" of the earth, 99. and thou didst raise them up for thy son who
" proceeded from thy members." [Here follow two lines wherein
the names and titles of the king are repeated.]
The above version of the hymn to Aten will serve to illustrate
the views held by the king and his followers about this god, and
may be compared with the hymns to Ra, which are quoted in the
section on the forms of the Sun-god, when it will be seen that
many of the most important characteristics of hymns to sun-gods
are wanting. There is no mention of enemies or of the fiends, Apep,
Sebau, and Nak, who were overcome by Ra when he rose in the
eastern horizon ; no reference is made to Khepera, or to the
serviceswhich Thoth and Maat were believed to render to him
daily and the frequent allusions to the Matet and Sektet Boats
;
in which Ra was thought to make his journey over the sky are
wholly omitted. The
myths which had grown up about Ra
old
are ignored, and the priests of Aten proclaimed with no uncertain
voice the unity of their god in terms which provoked the priests
of Amen to wrath. Aten had existed for ever, they said, he was
beautiful, glorious, and self-existent, he had created the sun and
his path, and heaven, and earth, and every living being and thing
therein, and he maintained the life in man and beast, and fed all
creatures according to his plans, and he determined the duration
of their life. Everything came from Aten, and everything
depended upon him ; he was, moreover, everlasting.
From the
absence of any mention of the " "
gods or of the well-known great
gods of Egypt it is evident that they wished to give a monotheistic
character to the worship of Aten, and it was, manifestly, this
characteristic of it which made the king and his god detested at
Thebes ; it accounts for the fact that Amen-hetep IV. felt it to be
necessary to build a new capital for himself and his god, and
supplies us with the reason why he did not settle in one of the
80 ATEN WORSHIP
ancient religious centres of his kingdom. We should expect that,
as he styled himself the high-priest of Heru-khuti (i.e., Harmachis),
he would have taken up his abode in Memphis or Heliopolis,
where this god was greatly honoured, but as he did not, we are
driven to conclude that there was in the worship of Aten and in
the doctrines of his priests something which could neither brook
nor tolerate the presence of another god, still less of other
gods, and that that something must have been of the nature of
monotheism.
Now although the hymn quoted above gives us an idea of the
views held by Amen-hetep IV. and his adherents concerning
Aten, it is impossible to gather from it any very precise imforma-
tion about the details of the belief or doctrine of Aten, but it is
later was only during the reign of Amen-hetep IV. that the
; it
ATEN WORSHIP 81
human-handed rays shining upon the king, and his queen and
family, and upon the cartouches containing the names of himself
and of his queen Nefert-ith. The simple interpretation of such
scenes is that the sun is the source of all life and of everything
which supports upon earth, but it is probable that the so-called
it
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
his chest is rounded, his stomach inflated, his thighs are large and
broad, and in many respects his figure resembles that of a woman.
It is impossible that such representations of the king would
be permitted to appear in bas-reliefs in his city unless he
approved of them, and it is clear that he did approve, and
that his officials understood that he approved of this treatment
of his person at the hands of sculptors and artists, for some
of the high officials were themselves represented in the same
manner. Still, some of the drawings of the king must be
II —
;
82 AMEN-HETEP IV.
cannot be said.
the fact. The king caused a tomb to be hewn out of the rock in
the mountains near the town, on its eastern side, and it contained,
when discovered in 1892 by the natives, the things which are
usually found in tombs of men of high rank. The sarcophagus
was broken in pieces, but scattered about the mummy-chamber
and along the corridor which led to it were numbers of objects and
fragments of objects made of the beautiful purple and blue glazed
faience which is Amen-hetep IV.
so characteristic of the reign of
The body of the king must have been mummified, and on it must
have been laid the same classes of amulets that are found on the
royal mummies at Thebes. Portions of several granite ushabtiu
figures were also found, a fact which shows that those who buried
the king assumed he would enjoy a somewhat material life in
Sekhet-hetepet and Sekhet-Aarru in the kingdom of Osiris. That
Amen-hetep IV. thought little about his death and burial is proved
by the state of his tomb, which shows that he made no attempt to
prepare it for the reception of his body when the need should
arise. This is the more strange because he had caused his eldest
came ito terms with the priests of Amen, and in due course
;
84 AMEN-HETEP IV.
rejected the cult of Aten, and that he was, at all events outwardly,
a loyal follower of the god Amen-Ra. On the death of Ai several
pretenders to the throne rose up in Egypt, and a period of anarchy
followed. Of the details of the history of this period nothing is
known, and the only certain fact about it is that the power of the
XVIIIth Dynasty was broken, and that its downfall was certain.
During the reigns of Tut-ankh-Amen and Ai the prosperity of the
city Khut-Aten declined rapidly, and as soon as the period of
anarchy which followed their reigns began its population left it,
little by little, and its downfall was assured the artists and work-
;
men of all kinds who had obtained work there under Amen-hetep
found their occupation gone, and they departed to Thebes and the
other cities whence they had come. Under the reign of Heru-em-
heb the decay of the city advanced and it became generally
deserted, and very soon after men came from far and near to carry
off, for building purposes, the beautiful white limestone blocks
which were in the temple and houses. Heru-em-heb was the
nominee of the priests of Amen-Ra, and he used all his power and
influence to stamp out every trace of the worship of Aten, and
succeeded. Thus Amen-Ra conquered Aten, Thebes once more
became the capital of Egypt, the priests of Amen regained their
ascendancy, and in less than twenty-five years after the death of
Amen-hetep IV. his city was deserted, the sanctuary of his god
was desecrated, his followers were scattered, and his enemies were
in undisputed possession of the country.
— ,
( 85 )
CHAPTER V
A
least nine
PERUSAL
gods ;
of the
in certain
Pyramid Texts
priests of Heliopolis believed in the existence of three
companies of gods, and that to each company they assigned at
cases a
reveals the fact that the
* | ,
Thoth, Anubis, and Usert, ^%, ~^' I
'
anc^
Horns, which seems to show that one company of gods, of which the
dual god Ra-Tem was the head, consisted of Set, Nephthys, Her-
hepes, Osiris, Isis, Thoth, Anubis, Usert, and Horus, i.e., in all ten
gods. In the next section but one of the same king's text (line 240 f.)
the Great Company of the gods of Heliopolis are declared to be :
9. Thoth, a >^. 10. Horus, v^. Here again we have ten gods
assigned to the divine company, but curiously enough the name of
Osiris, one of the most important of the gods, is omitted. Follow-
ing these ten names comes an address to the " Great Company of
the Gods,"
c
^^, which clearly refers to the gods
(line 665), the gods who are declared to form " the Great Company
of the gods who are in Annu" are: — 1. Tem. 2. Shu. 3. Tefnut.
c
4. Seb. 5. Nut. 6. Osiris. 7. Isis. 8. Set, [1 , and 9.
86 GODS OF HELIOPOLIS
Nephthys, ^] and they are
, called the " offspring of Tern, who
" made wide when he gave them birth in your name of
his heart
" Nine.'
'
A few lines lower down the king makes a petition to
' 51
the " Great Company of the gods who are in Annu," and he
includes in it the names of Tem, Shu, Tefnut, Seb, Nut, Osiris,
Osiris-Khent-Amenti, Set of Ombos, Heru 2
of Edfu, Ra, Khent-
Maati, 3
and Uatchet ; thus the Great Company of the gods of
nmninmrnmnmrn
bably supposed to include the
t ^> «-
<
Great Company
^ *- *--
of the gods of
heaven, the Little Company of the gods of earth, and the Company
of the gods of the Underworld, but from many passages it is
/www
/WWW /WWW
—
TEM, SHU, TEFNUT 87
lesser gods whose worship was quite local, and in this way they
Tern, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set, and Nephthys.
ac
1. Tem * , or
Tem was a form of the Sun-god, and was the great local god
of Annu, and the head of the company of gods of that place. His
name is connected with the root tem, t\ or temem,
^^ •
2.SHn,p m ^,orp^,orP!jy,orQ[y.
3. Tefnut,
f- |.
Shu and his female counterpart Tefnut may be considered
together, because they are usually mentioned together, at all events
in the texts of the later periods. The name Shu appears to be
be moist," and the like ; thus Shu was a god who was connected
with the heat and dryness of sunlight and with the dry atmosphere
which exists between the earth and the sky, and Tefnut was a
personification of the moisture of the sky, and made herself
—
88 SHU AND TEFNUT
manifest in various forms. The oldest legend about the origin of
the gods is contained in the text of Pepi I., wherein it is said
acted the part of wife to him ; another view was that the goddess
1
Iusaaset 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
find them categorically expressed in some of the hymns addressed
to Amen-Ra, who under the New Empire was identified with Tern,
just as at an earlier period Ra was identified with the same god.
In two hymns quoted by Brugsch we have the following
2 :
" Amen-Ra, the gods have gone forth from thee. What flowed
" forth from thee became Shu, and that which was emitted by thee
" became Tefhut thou didst create the nine gods at the beginning
;
" of all things, and thou wast the Lion-god of the Twin Lion-gods,"
Q _2i£ J] fiZj i
Shu and Tefnut, who are mentioned in the Booh of the Dead in
several passages. 4
In the second hymn to Amen-Ra it is said,
1
In the passage referred to the opening words are, " Tern came to take
pleasure in himself," J\ I \h
f^\ iu s«, and M. Maspero thinks that the name
h (1(1 <jj y see the list of passages given in my Vocabulary to the Boole of
" Thou art the One God, who didst form thyself into two gods,
" thou art the creator of the Egg, and thou didst produce thy
" Twin-Gods." In connexion with the production of Shu and
Tefnut Dr. Brugsch refers to the well-known origin of the gods of
Taste and Feeling, Hu, 8 v\ ^ Jn, and Sa, sb *\\ Jn, who are
said to have sprung into being from the drops of blood which fell
from the phallus of Ra, and to have taken up their places among
the gods who were in the train of Ra, and who were with Temu
1
every day. (Booh of Hip Dead, xvii. 62).
Shu is represented in the form of a man who wears upon his
head one feather, f) , or two, [1] , or four, tHjj. ; the phonetic value
of the sign \\ is shu, and the use of it as the symbol of the god's
name seems to indicate some desire on the part of the Egyptians to
connect the word shu, or shdu, "feather," with shu, "light, empty
space, dryness," etc. As the god of the space which exists
between the earth and the sky, Shu was represented under the
form of a god who held up the sky with his two hands, one
supporting it at the place of sunrise, and the other at the place of
her hands the sceptre I, and -r; she, however, often appears with
the head of a lioness, which is surmounted by a uraeus, and she is
1 AAA/WV
4 ' l— Xk*s*
"** — W^fcX /vwvv\ i v<w
0\r" n
A
I)
J
JL
'
"
"J
3 , and to him the king who caused the words to be inscribed
" heaven with his hands in his name of Shu, the body of the
" sky." 2
It must be noted that the same word dshesh, [
^^ i>
is used to express both the idea of " pouring out " and of
"supporting," and it is difficult to reconcile these totally different
1 Hieroglyphische Inschriften, Vienna, 1879, pi. 42, 11. 1-4, 10, 11.
1,11
/WW\A
/
CZ^i
y ^f j^^ms**
li
*©<--=S(y®®-— VU*-^fl*>
XO ^ ^^ ~wwv D c^ji
«K= f=, <=Z
?
-WW^
jl \ A}} (JJXO
The Goddess TEFNUT.
SHU 91
that Shu was a personification of the rays which came forth from
the eyes of Ra, and that he was the soul of the god Khnemu, the
great god of Elephantine and of the First Cataract he also ;
represented the burning, fiery heat of the sun at noon, and the sun
in the height of summer.
In another aspect his abode was the region between the earth
and the sky, and he was a personification of the wind of the North ;
Dr. Brugsch went so far as to identify him with the " spiritual
his fatherTem, thought to be the cool wind of the North, and the
dead were grateful to him for his breezes. Shu was, in fact, the
god of the space which is filled with the atmosphere, even as Ra
was the god of heaven, and Seb the god of the earth, and Osiris
the god of the Underworld. From the Booh of the Dead (xvii. 16)
we learn that Shu and Tefnut were supposed to possess but one
soul between them, but that the two halves of it were identified
with the soul of Osiris and the soul of Ra, which together formed
the great double soul which dwelt in Tattu. The gate of Tchesert
in the Underworld was called the "gate of the pillars of Shu"
(xvii. 56), and Shu and Tefnut laid the foundations of the house
in which the deceased was supposed to dwell. From the xviiith
Chapter of the Book of the Dead we find that the princes of
Heliopolis were Tem, Shu, Tefnut, Osiris, and Thoth, and that Ra,
Osiris, Shu, and Bebi were the princes of the portion of the
Underworld which was known by the name of Anrut-f. We
may note in passing that Bebi,
J J
mm J), or Baba,
J (1
J (1 Jj,
or J^_ jjj
, or Baba,
J ^^J^^^ , or Babai,
1
Beligion, p. 4:'d.
.
92 SHU
rightly identified Bebi or Baba with the Befiwv or Befitova of
Plutarch (De and with the Bdfiw; of Hellanicus. 1
Iside, § 62)
Bebon was a name of Typhon, i.e., Set, and that he was represented
by an animal is proved by the hieroglyphic form of his name,
which determined by the skin of an animal, J <^s J
is ^^ W
In Chapter xxiii. the deceased prays that his " mouth may be
unclosed by Shu with the iron knife wherewith he opened the
mouth of the gods." From Chapters xxxiii. and xxxv. we learn
that Shu was believed to possess power over serpents, and he it
was who made the deceased to stand up by the Ladder which
would take him to heaven (xcviii. 4). That souls needed a ladder
whereby to mount from earth to heaven was a very ancient belief
in Egypt. The four pillars which held up the sky at the four
cardinal points were called the "pillars of Shu" (cix. 5, ex. 13),
and Shu was the breath of the god Ra (exxx. 4). The deceased
was nourished with the food of Shu, i.e., he lived upon light and ;
in the Roman period Shu was merged in Ra, the god of light.
The part played in Egyptian mythology by Tefhut is not easily
defined, and but little is known about her. In the text of Unas
(line 453) she is mentioned together with the two Maat goddesses,
^^j \ (1 , and with Shu, but curiously enough, she seems to appear
exxx., etc.), and she is one of the group of gods who form the
divine company and the " body and soul of Ra " (cxl.
7), but she
performs no service for the deceased beyond providing him with
breath. She was originally a goddess of gentle rain and soft
1
Aeg. Zeitschrift, 1865, p. 55.
SHU 93
to have have had set apart for them any special city or district,
but at the same time titles were given to certain cities which pre-
supposed some connexion between them and these gods. Thus
c~ =1
Dendera was called Per-Shu, R @ T , i.e., " House of Shu," and
Apollinopolis Magna was called Hinu-en-Shu-nefer, m (](j
Q
and Edfu was the "Seat of Shu,"
Y ($£$ J, jj(5^©, and
Memphis bore the name of " Palace of Shu," Jrtl
/WWW I
° ©
I
R
I
%1Jl
.
x
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
Suten-henen, or Henen-su, mankind began to utter
in the city of
Hathor, "the eye of Ra," go forth and slay men ; Ra accepted the
advice straightway, and Hathor went forth and slew all mankind,
1
Brugscb, Did. Gdog., p. 776.
94 SEB
and when she returned Ra was well pleased with her. Soon after
this he hecame wearied with the earth, and the goddess Nut
having been turned into a cow he mounted upon her back and
remained there, but before long the cow began to shake and to
tremble because she was very high above the earth, and when she
complained to Ra about it he commanded Shu to be a support to
her, and to hold her up in the sky. In the picture of the cow
which accompanies the text we see her body resting upon the head
and the two raised hands and arms of the god. When Shu had
taken up his place beneath the cow and was bearing up her body,
the heavens above and the earth beneath came into being, and the
four legs of thecow became the four props of heaven at the four
cardinal points and thus it came to pass that the god Seb and
;
called seb. This bird was sacred to him because he was believed
to have made his way through the air in its form. Seb was the
god of the earth, and the earth formed his body and was called the
" house of Seb," just as the air was called the " house of Shu," and
the heaven the " house of Ra," and the Underworld the " house of
Osiris." As the god of the surface of the earth from which spring-
up trees, and plants, and herbs, and grain he played a very
prominent part in the mythology of the Underworld, and as the
god of the earth beneath the surface of the ground he had
authority over the tombs wherein the dead were laid. In hymns
SEB, THE ERPA OF THE GODS
"
SEB 95
^ J \v\ '
an(^ a name °f Dendera was "the home of the children
of Seb," ^ IT]
(]() ^ ffl P J
^J ^ • The chief seat of the god
96 SEB
god under the form of a phoenix. 1 Because of his connexion with
this Egg Seb is sometimes called the " Great Cackler," Kenken-ur,
S Z3 "^» % § Thus the deceased says, " Hail, thou god Tern,
/WW\A /W\*AA <^-— —^ A—
" grant unto me the sweet breath which dwelleth in thy nostrils.
" I embrace that great throne which is in the city of Hermopolis,
" and I keep watch over the Egg of the Great Cackler (or,
" according to another reading, I am the Egg which is in the
" Great Cackler, and I watch and guard that mighty thing which
" hath come into being wherewith the god Seb hath opened the
" earth), I germinate as it germinateth ; I live as it liveth ; and
"[my] breath is [its] breath" (Booh of the Dead, Chapters liv.,
of seven thousand and six years, and another view was that the
new phoenix rose from the burnt and decomposing remains of his
old body, and that he took these to Heliopolis where he burnt
them. 2 All these fabulous stories are the result of misunder-
standings of the Egyptian myth which declared that the renewed
morning sun rose in the form of a Bennu, and of the belief which
declared that this bird was the soul of Ra and also the living-
symbol of Osiris, and that it came forth from the very heart of the
1
Bragsch, Religion, p. 577.
2 See Luciart, Be Mort. Pers., xxvii. ; Philostratus, Vit. Apollon., iii. 49 ;
Tzetzes, Chi liar, v. 397 ; Pliny, Hist. Nat., x. 2 ; Poruponius Mela, iii. 8.
SEB 97
g od. The sanctuary of the Bennu was the sanctuary of Ra. and
Q
Osiris, and was called Het Benben, J Lvw^ J
i.e., the
" House of the Obelisk," and remembering this it is easy to under-
stand the passages in the Booh of the Dead, " I go in like the
" Hawk, and I come forth like the Bennu, the Morning Star (i.e.,
" the planet Venus) of Ra " (xiii. 2) ; "I am the Bennu which is in
" Heliopolis" (xvii. 27), and the scholion on this passage expressly
informs us that the Bennu is Osiris. Elsewhere the deceased
says, " I am the Bennu, the soul of Ra, and the guide of the gods
" in the Tuat
;
(xxix.c 1) ; let it be so done unto me that I may
" enter in like a hawk, and that Imay come forth like Bennu,
"the Morning Star" (cxxii. 6). On a hypocephalus quoted by
Prof. Wiedemann, 1 the deceased is made to say, " I am in the form
" of the Bennu, which cometh forth from Het-Benbenet in Annu,"
and from many passages we learn that the Bennu, the Soul of Ra,
which appeared each morning under the form of the rising sun,
was supposed to shine upon the world from the top of the famous
Persea tree wherein he renewed himself. We may note that a
Chapter of the Book of the Dead (lxxxii.) was written with the
special object of enabling the deceased to transform himself into a
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,
i
Aeg. Zeit., 1878, p. 93.
II — II
98 SEB AND NUT
" Seb throws out his [one] hand to heaven and his [one] hand
XX
By his side stands the god Shu, who supports on his
and it was the heirship of this god which the kings of Egypt
boasted they had received when they sat upon their thrones.
Seb was the hereditary tribal chief of the gods, and his throne
represented the sovereignty
both of heaven and of earth;
as a creative god he was
SEB AND NUT 99
the entrance into and the exit from this passage, and as the head
of one lion symbolized the evening and the west, and the other
symbolized the morning and the east, in later days each lion's
head was provided with a separate body, and the one was called
Sef, I , i.e., "Yesterday," and the other was called Tuau,
* 1^ V ^' *' e *' "To-day" (Book of the Dead, xvii., lines 14, 15).
Though he was god of the earth Seb also acted as a guide to the
deceased in heaven, and he provided him with meat and drink ;
numerous passages in the Booh of the Bead refer to the gifts which
he bestowed upon Osiris his son, and the deceased prayed fervently
that he would bestow upon him the same protection and help
which he had bestowed upon Osiris.
Shu supporting the boat of the Sun-god beneath the sky-goddess Nut.
" am Osiris, who shut in his father Seb together with his mother
" Nut on the day of the great slaughter. My father is my Seb and
"mother is Nut"; and in the latter he says, "I, even I, am Osiris,
" who shut in his father together with his mother on the day of
"making the great slaughter," and the text adds, "now, the father
" is Seb, and the mother is Nut." "
The word used for " slaughter
100 NUT
is shdt, a ^k , and there is no doubt whatsoever about its
Nut,
D ~,
or®", or ®®, or « ^o
The goddess Nut was the daughter of Shu and Tefnut, and
the wife of Seb, the Earth-god, and the mother of Osiris and Isis,
and Set and Nephthys ; she was the personification of the heavens
and the sky, and of the region wherein the clouds formed, and in
fact of every portion of the region in which the sun rose, and
travelled from east to west. As a goddess of the late historical
period in Egypt Nut seems to have absorbed the attributes of a
number of goddesses who possessed attributes somewhat similar to
those of herself, and the identities of several old nature goddesses
were merged in her. In the Pyramid Texts (e.g., Unas, line 452)
Nut appears as the regular female counterpart of Seb, who is
ff| 1
1
(j
««w O "fe^ R cs jO . ^ Properly
1
Religion, p. 581.
n ^¥M=^!^ ^l^^t^
Id
i i i
NUT 101
a o
speaking, Nut, is the personification of the Day-sky, i.e., of
the sky which rests upon the two mountains of Bakhau and Manu,
that is, the Mountain of Sunrise and the Mountain of Sunset, but
the Pyramid Texts prove that the Egyptians conceived the
existence of a personification of the Night-sky, and it seems as if
Nut giving birth to the Sun, the rays of which fall ou Hathor in the horizon.
102 NUT
and are addressed accordingly. Thus it is said, "Thy cake is to
" thee, Nau and Naut, even as one who uniteth the gods and who
"maketh the gods to refresh themselves beneath their shadow."
In this passage it is certainly right to assume that Naut represents
the Night-sky because of the determinative of the name t=d,
which is the sky, or heaven, inverted. In another passage (Teta,
line 218) we read of the "star Nekhekh of Naut" (or Nut),
/WWW ^?\ /WVWA h 15?
^^* Y^ ©°, i.e., the "star Nekhekh in the Night-sky ;
on
the other hand too much stress must not be laid upon the
c
determinative, because in the word 1 ^ v\ f=q, which seems
—
°©
r
,
'
or
/WWW
e>l@
* — Qj.
)L
lift'
, and the latter form is several times found in
the Papyrus of Nu, which dates from the first half of the period of
the XVIIIth Dynasty; whenever one or other of these forms is
found in good papyri it is the Night-sky which is referred to in
the text. We have already seen in the paragraphs on the god
Nu that he had a female counterpart called Nut, who represented
the great watery abyss out of which all things came, and who
formed the celestial Nile whereon the Sun sailed in his boats ; this
watery path was divided into two parts, that whereon the Sun
sailed by day, and that over which he passed during the night.
The goddess Nut, whom the texts describe as the wife of Seb, is
for all practical purposes the same being as Nut, the wife of Nu
this fact is proved by her titles, which are, " Nut, the mighty one,
" the great lady, the daughter of Ra " ;
" Nut, the lady of heaven,
" the mistress of the gods "
;
" Nut, the great lady, who gave birth
" to the gods ;
" Nut, who gave birth to the gods, the lady of
"
1
Maspero, Becueil, torn, v., p. 25.
2
See my Vocabulary to the Booh of the Dead, p. 159.
NUT, the Mother of the Gods.
; , ,
NUT 10;
^ ^
D
goddess
and
is
ctzd
t
usually represented in the form
*M .
2
The
of a
woman who bears upon her head a vase of water,
0, which has the phonetic value Nil, and which
indicates both her name and her nature 3 she
sometimes wears on her head the horns and disk of
the goddess Hathor, and holds in her hands a
papyrus sceptre and the symbol of "life." She
once appears in the form of the amulet of the
! ° ~ ^fc* o o ^
f=^ ^ II 1«
° Q ^
Y7
2
Brugsch, Diet. Geog., p. 366.
3
For a good collection of figures of the goddess see Lanzone, op. cit., pi. 150 ff.
104 NUT
emblem of gold, f^. Above her head is the solar disk
with uraei, and she is accompanied by the symbols of Ne-
khebet, Uatchet, and Hathor as goddess of the West; by her
feet standtwo snake-headed goddesses of the sky, each of whom
wears the feather on her head. The goddess herself wears the
(J
vulture crown with uraei, and above are the uraei of the South
and North and the hawk of Horus wearing the white crown.
Below her is the sycamore tree, her emblem, and in it sits the
great Cat of Ra who is cutting off the head of Apep, the god of
darkness and evil. In the form in which she appears in this
picture Nut has absorbed the attributes of all the great goddesses,
and she is the type of the great mother of the gods and of the
world.
On coffins and in many papyri we find her depicted in the
form of a woman whose
body is bent round in
such a way as to form a
semi-circle ; in this atti-
of Shu is a hawk; the one represents the rising and the other the
setting sun. According to one myth Nut gave birth to her son
the Sun-god daily, and passing over her body he arrived at her
mouth, into which he disappeared, and passing through her body
he was re-born the following morning. Another myth declared
that the sun sailed up the legs and over the back of the goddess in
the Atet, or Matet Boat until noon, when he entered the Sektet
boat and- continued his journey until sunset. In the accompanying
The 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
;
is the heaven over whichRa travels, and that the inner body is
the heaven over which the Moon makes her way at night, whilst
the male body within them is the almost circular valley of the
Tuat others, however, say that the two women are merely personi-
;
fications of the Day and Night skies, and this view is, no doubt,
the correct one. The raising up of Nut from the embrace of Seb
represented, as we have before said, the first act of creation, and
the great creative power which brought it about having separated
the earth from the waters which were above it, and set the sun
between the earth and the sky, was now able to make the gods,
and human beings, animals, etc. The Egyptians were very fond of
representations of this scene, and they had many variants of it, as
may be seen from the collection of reproductions given by
Lanzone. 1
In some of these we find Shu holding up the Boat of
Ra under body of Nut, in others we see the two boats of Ra
the
placed side by side on her back, the god in one boat being
Khepera, and the god in the other being Osiris. Shu is some-
times accompanied by Thoth, and sometimes by Khnemu ; in one
instance Seb has a serpent's head, and in another the goose, which
is his symbol, is seen standing near his feet with its beak open in
the act of cackling. The Egyptian artists were not always con-
sistent in some of their details of the scene, for at one time the
region wherein is the head of Nut is described as the east, ¥> an(^
at another as the west, ft ; at one time Seb lies with his head to the
" mother Nut hath spread herself out over thee in her name of
"
' Coverer of the sky,' " ^^
,-
^k
, MAMA <<r\
NK
3-?
O ^L 1
pa r-1
—
~^~ °
n n §k <===> n |
1
and in line 268 we have, " Nephthys hath united again for thee
" thy members in her name of Sesheta, M r^vn ""^X ^ sjk , the lady
" of the buildings through which thou hast passed, and thy mother
" A
Nut in her name of Qersut, M ^\ ^ hath granted
, that she
" lifteth him up, and the souls of Annu make him ascend the
" steps and set him before Nut who stretcheth out her hand to
"him." In the Book of the Dead are several allusions to Nut and
to the meat and drink which she provides for the deceased, and a
chapter (lix.) is found which was specially composed to enable him
to " snuff the air, and to have dominion over the waters in the
The Goddess MUT pouring out Water from the Sycamore
Tree over the deceased and His Soul.
NUT 107
1
I.e., the Egg out of which sprang the Sun, which was produced by Seb and
Nut.
108 NUT
were the plants among which the Great Cackler Seb laid the Egg
of the Sun, and these may well be identified with the famous
balsam trees, from which was expressed the oil which was so
® i
wherein Nut brought forth the goddess in the form of
of love," fj
^ nr O ^^ t=t ,
on the fourth of the five epagomenal
days. When Nut saw her child, she exclaimed, "As nHl, i.e.,
gave birth to her brother Osiris in Thebes, and to her son Horus
1
Brugsch, Astronomische unci Astrologische Inschriften Altaegyptisclier Denk-
mdler, Leipzig, 1883, p. 101.
2
Brugsch, Diet. G6og., p. 865.
;
NUT 109
'
on the thighs of Nephthys, having been brought forth.
'Temu, thou father of Unas, grant that Unas himself may be
'
set among the number of the gods who are perfect, and
'
have understanding, and are indestructible x
Api, mother
2
'
of Unas, give thou thy breast to this Unas in order that he
1
may convey it to his mouth, and that he may suck milk there-
'
from." Another form of Nut was Heqet, fi ° JJ , a goddess
epagomenal days of the year, or as they are called in Egyptian, " the
Q
® On
five days
J
over the year,"
J '
mil e in
j
I i
. the first,
'
®'
Sf^, took
Heru-ur,
fl
[1
~
fl ^ f|
, on the third, ® , was born
~
Set,
f|]
fl
~
|5)
first,
fifth,
third, and
(
, was born Nephthys, |
***
—
110 NUT
<Z£? T V F
"V The part which Nut played in the Egyptian
like the star Sept (A^, Sothis), when it shines in the sky just
before sunrise.
The favour Nut gave the deceased the power to rise in a
of
renewed body, even as Ra rose from the Egg which was produced
by Seb and Nut, and it enabled him to journey with the Sun-god
each day from sunrise to sunset, and to pass through the dreary
habitations of the Tuat in safety. So far back as the time of
Men-kau-Ra (Mycerinus) the Egyptians delighted to inscribe on
the cover of the coffins of their dead a portion of the following
extract :
I W I /\ AA/WVi 9
peshesh-nes mut-lc Nut her-k em
Spread eth herself thy mother Nut over thee in
D ^
1
At
verts en r
shet- pet ertd-s un-nek em
her name of coverer of heaven, she maketh thee to be as
1
neter an
««=-
khefti-k
k
em ren-k en
1
neter
1
Brugsch, Thesaurus, p. 481.
NUT 111
ekl
Ichnem-s
1
=»$ k-*
thu ma
2
lihet
^^Vk™P
neb tut em ren-s
sk-M^
Khnemet tu
lady ;
^ Urd dm
and from Ura whom
A-D-
iw
mesu-s
"
she hath brought forth ;
1
See text of Teta, 11. 175, 279 ; Pepi I., 11. 60, 103.
112 NUT
" movest not, but as soon as she hath bestowed her protection upon
" thee thou dost move, for she hath given thee thy head, she hath
" brought to thee thy bones, she hath collected thy flesh, she hath
" brought thee thy heart in thy body, thou livest according to thy
( 113 )
CHAPTER VI
FROM history of
the hieroglyphic texts of all
of the god to mean something like the " strength of the Eye," i.e.,
the strength of the Sun-god Ra. This meaning may very well
have suited their conception of the god Osiris, but it cannot be
accepted as the correct signification of the name. For similar
reasons the suggestion that the name As-ar is connected with the
Egyptian word for "prince," or " chief," ser, cannot be entertained.
It is probable that the second hieroglyphic in the name As-ar is to
II —
1 ,,
114 OSIR1S-UNNEFER
be understood as referring to the great Eye of heaven, i.e., Ra, but
the connexion of the first with it is not clear, and as we have no
means of knowing what attributes were assigned to the god by his
useless to argue
1
that, because the dynastic Egyptians at a late
eye, -<s>-, in the name As-ar, and because they addressed to the
o-od hymns in which they identified him as the source of light and
^J^
/wwv\
T
U i—
3 , in religious and mythological texts, and the priests (like
" good things," and when he wrote, " Thy beauty (or goodness)
" maketh itself manifest in thy person to rouse the gods to life in
"thy name Un-nefer," it is clear that he was only making a play
of words on the name "Un-nefer"; and again when he wrote,
"Thou comest as the strength (usr) of Ra in thy name of As-ar,"
his object was rather to play with words on the name As-ar than
name of Osiris. We may
to afford a trustworthy derivation of the
modern derivations and explanations of the
note in passing that
name Un-nefer are equally unsatisfactory. 2 The truth of the
matter seems to be that the ancient Egyptians knew just as little
about the original meaning of the name As-ar as we do, and that
they had no better means of obtaining information about it than
we have.
Passing now to the consideration of the original characteristics
and attributes of Osiris we find that the oldest religious texts
known to us refer to him as the great god of the dead, and
throughout them it is tacitly assumed that the reader will under-
stand that he once possessed human form and lived upon earth,
and that by means of some unusual power or powers he was able
to bestow upon himself after his death a new life which he lived in
a new body in a region over which he ruled as king, and into
which he was believed to be willing to admit all such as had lived
a good and correct life upon earth, and had been buried with
appropriate ceremonies under the protection of certain amulets,
and with the proper recital of certain " divine words " and words
of power. The worship of Osiris is, however, very much older
than these views, which, it is clear, could only belong to a people
who had advanced to a comparatively high state of civilization and
of mental development.
The oldest authorities for the religious views of the ancient
Egyptians are the " Pyramid Texts," which are known to us from
copies made in the IVth, Vth and Vlth Dynasties, that is to say,
in the period of their highest development ; even at this remote
time the priests of Annu had composed a system of theology which
was supported by the authority of the king and his high officials,
and there is no doubt that it was based upon older systems of
religious thought and belief. What these may have been it is
useless to speculate, and all that is certain about the Heliopolitan
system is that, whilst proclaiming the supremacy of their local
god Tern or Ra-Tem, its priests took care to include in it as many
of the ancient provincial gods as possible, and to adopt wherever
they were able to do so the ancient beliefs and traditions concern-
ing them. Among such gods Osiris held a very prominent place,
in fact he was in respect of the dead and of the Underworld what
Ra, or Ra-Tem was to the living and to this world, and in some
passages he is referred to simply as " god," T, without the addition
of any name. No other god of the Egyptians was ever mentioned
116 WORSHIP OF OSIRIS
or alluded to in this manner, and no other god at any time in
Egypt ever occupied exactly the same exalted position in their
minds, or was thought to possess his peculiar attributes.
Up to the present no evidence has been deduced from the
hieroglyphic texts which enables us to say specifically when Osiris
subject indicates that this god was adored as the great god of the
dead by the dynastic Egyptians from first to last, and that the
earliest dynastic centres of his worship were situated at Abydos
in the South and at Tettu (Mendes) in the North ; in proof of
these statements the following considerations are submitted. In a
Rubric to one of the versions of the lxivth Chapter of the Theban
Recension of the Book of the Bead it is said that the Chapter was
" found " during the reign of Semti, that is to say, the Chapter 1
" I the hidden Soul create the gods, and I give sepulchral meals to
" the divine beings in Amenti and in heaven." Osiris is mentioned
by name in connexion with " his city," and Tern, Khepera,
Shu, the Urti goddesses, i.e., Isis and Nephthys, the goddess
Aukert, the Chief of Re-stau, Hehi, the Bennu, and the 4,601,200
spirits, who are twelve cubits high, are referred to, and we see that
the whole of the religious and mythological systems of the
Egyptians as made known to us by texts of later periods were in a
well- developed state even in the 1st Dynasty.
Confirmation of this fact is afforded by a small wooden plaque,
"
in the British Museum, which was made for a " royal chancellor
called Hemaka, X
Jp [_J , who flourished in the reign of Semti, the
king in whose reign the lxivth Chapter of the Booh of the Dead
was " found." On the right-hand side of the plaque is a scene in
which the king is represented in the act of dancing before a deity,
who wears the crown of the South and is seated within a shrine
set upon the top of some steps from ; various texts and scenes
inscribed upon papyri and coffins, etc., of the New Empire we
know that Osiris was called the " god on the top of the steps," and
that he was depicted as a being seated in a shrine set on the top of
a flight of steps, and there is no doubt that the god before whom
Semti danced was Osiris. Immediately below the scene on the
plaque described above is a representation of a ceremonial boat,
and we compare it with certain vignettes in the Boole of the Dead
if
there must then have been a time when Osiris was brought to
Abydos, and it is probable that he was introduced into that city
from the North, for the following reasons. In the Pyramid Texts,
which are the oldest exponents of the religious system which made
Osiris thesupreme god of the dead, we have frequent allusions to
the food and drink which the deceased enjoys, and to the apparel
wherein he is arrayed in the Underworld. We find that he wears
white linen garments and sandals, that he by a lake sits in the
Field of Peace with the gods, and partakes with them of the tree of
life, ^ a*a^a ¥•
9
and that he eats figs and grapes, and drinks
oil and wine, and that he lives on the " bread of eternity," and
the " beer of everlastingness, ' ^ Q ™^ XI ft =0=
His bread was made of the wheat which Horus ate, and the four
children of Horus, Mestha, Hfipi, Tuamutef, and Qebhsennuf
" appeased the hunger of his belly, and the thirst of his lips." He
abhorred the hunger which he could not satisfy, and he loathed
the thirst which he could not slake, and one of the greatest delights
of his existence was the knowledge that he was " delivered from
the power of those who would away his food."
steal
1 See the Chapter " Doctrine of Eternal Life " in my Papyrus of Ani, London,
1894, pp. lxxv.-lxxvii.
,
priests of Ra, who declared that the blessed fed upon light, and
were arrayed in light and became beings of light, and that the
place wherein they lived was the boat of the Sun-god Ra, wherein
they passed over heaven, and wherefrom their souls flew down
to earth to visit the scenes of their former life. Thus, as far back
as the period of the Vth Dynasty texts belonging to two distinct
cults, i.e., the cult of Osiris and the cult of Ra, existed side by side,
tree Asert, (1
<=> w , are called upon to witness that the mouth
of the king pure, because he eats and drinks nothing except that
is
upon which the gods live. The text says, " Ye have taken Unas
" with you, and he eateth what ye eat, he drinketh that which ye
" drink, he liveth as ye live, he dwelleth as ye dwell, he is powerful
120 THE MATERIAL HEAVEN
" as ye are powerful, and he saileth about as ye sail about " ; thus
the heaven where Unas lived after death was in some place where
there were waters whereon he could sail in a boat. The text
continues, "Unas hath netted [fowl and fish] with the net in
" Aaru, Unas hath possession over the waters in Sekhet-hetep,
" and his offerings of meat and drink are among the gods. The
" water of Unas is as wine, even as it is for Ra, and Unas goeth
" about heaven like Ra, and he traverseth heaven like Thoth."
From this extract we see that the region where the heaven of Unas
was situated is called Aaru, (I
"%\ _^£ >
* ne name having as
])])])])
Sekhet-Aarru, DJJO
^
1^ *ST ^ anc* Sekhet- Aanru,
™ lm Q '^X '
i
n
1 1 Q
" ^\ ~ ^ , of the later Recensions of the Book of
the Dead. From a number of other passages Ave find that Aaru or
Sekhet- Aaru was divided into a number of districts, the chief of
Q
Offerings," or Sekhet-hetep, (]]]]] =&=, i.e., "Field of Peace,'
and was presided over by the god Sekhti-hetep, 000
Y~) Mv V ^^ '
'
*' e *' " Field °f ^ ne Grasshoppers," and in
it were the Lakes of the Tuat, c^> X , and the
line 234), and it was here that the deceased also purified himself
before he began his heavenly life ; here also dwelt the three classes
of beings who are called Akhemu-seku, Akhemu-Betesh, and
Akhemu-Sesh-emau, 2 that is to say, three classes of celestial bodies
1
See Book of the Bead, cxxv. Pt. iii., 1. 19.
1-
?$.q»k--*jsr.
oo
THE SEKHET-HETEPl
[FROM THE PAPYRUS OF AN
in the Delta, and among such was the region which contained the
double city, Pe-Tep and Tettu, or Tatau. Thus in a passage in
the text of Pepi I. (line 255) it is said, " Pepi hath gone forth from
" Pe, and from being with the Souls of Pe, and he is arrayed in as
" the apparel of Horus, and in the garment of Thoth, and as Isis is
" before him and Nephthys is behind him, Apuat openeth a way
" for him, andShu 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. Hra-f-ha-f
"from God, and the uraeus which hath come forth from Ra, he
" hath sailed on to Sekhet-Aar, having the four Spirits of Horus,
"Hap, Amset, Tuamutef, and Qebhsennuf, with him, two on each
" side." This view of the position of Sekhet-Aaru is supported by
several passages in the Theban Recension of the Book of the Dead,
and the pictures of the district, with its lakes and canals which
form the vignettes to the cxth Chapter, indicate that it was
situated to the north of Egypt. The name Sekhet-Aaru appears
to mean "Field of Reeds" or "Field of Plants," and the idea
conveyed by it was that of some very fertile region where farming-
operations could be carried on with ease and success, and where it
" me have the power to order my own fields in Tettu, and my own
" growing crops in Annu. Let me live upon bread made of white
1
I.e., " He whose face is behind him."
;
122 TETTU-BUSIRIS
"grain, and let my beer bemade from red grain, and may the
" persons of my father and mother be given unto me as guardians
" of my door, and for the ordering of my homestead. Let me be
" sound and strong, and let me have much room wherein to move,
"and let me be able to sit wheresoever I please " (Chapter Hi.).
Neb-sekert, ^37
P <
5>[J1 ]
, was preserved, according to one
1
See de Rouge, Ge'og. Ancienne, p. 59. ~ Religion, pp. 190, 197.
3
Histoire Ancienne, torn, i., p. 172.
OSIRIS AS WATER-GOD 123
it is said, " Yesterday is Osiris, and To-day is Rti, on the day when
" he shall destroy the enemies of Neb-er-tcher, and when he shall
" establish as prince and ruler his son Horus" (lines 15-18). This
passage proves that although Osiris was the type of that which is
Osiride.
3
The mythological history of Isis and Osiris by this
rendered the Egyptian word for " papyrus" by BvfiXos, and some
copyist of the Greek text misunderstood the signification of the
word in this passage, and rendered it by the name of the city of
Phoenicia.
The king of the country, admiring the tree, had it cut down
and made a pillar for the roof of his house it is this tree trunk ;
ISIS AND OSIRIS 125
1 Moses was laid in an ark of bulrushes, and was therefore believed to be safe
of all fought in the form of two men, but they afterwards changed
themselves into two bears, and they passed three days and three
nights in this form.
From the above summary it is clear that in Plutarch's time
the Egyptians believed that Osiris was the son of a god, that he
lived a good life upon earth and ruled as a wise and just king,
that he was slain by the malice of evil men, that his body was
mutilated, and that his wife Isis collected his limbs which had
been scattered throughout Egypt by Set, or Typhon, and that
Osirisby some means obtained a new life in the next world, where
he reigned as god and king. The hieroglyphic texts contain
abundant testimony that the statements of Plutarch are sub-
stantially correct, and from first to last Osiris was to the Egyptians
the god-man who suffered, and and rose again, and reigned
died,
him by the gods was done for them, and they made use of amulets,
and magical texts of all kind, and performed ceremonies connected
with sympathetic magic in order that they might compel Osiris
and the gods who had brought about his resurrection (i.e., Thoth,
the " lord of divine words, the scribe of the gods," and Isis, who
made use of the words with which Thoth supplied her, and Horus
and his companion gods who performed the symbolic ceremonies
which were effectual in producing the reconstitution of the body
of Osiris and its revivification) to act on their behalf even as they
had acted for the god. The species of the amulets used were
constant, and they appear to have been sixteen in number, viz.,
four figures of the children of Horus each with his characteristic
head, four lapis-lazuli Tet pillars, two bulls, a figure of Horus, a
figure of Thoth, two carnelian Tet pillars, and two lapis-lazuli
utchats, ^^ jrp[p
^K, his eye, ^, his fist, *i-^, his fin S ers >
)))>
his back,
D
X, his ears, <§-^§>, his loins,
1^ ^ X ^> nis Dod y> 2"! ^'
1 See Brugsch, A&j. Zeitschrift, 1881, p. 79 ff. Another list of the sixteen
sanctuaries is given by M. Loret in Becueil, torn, v., p. 85, where they are
(£>
^
& , Abydos,
"
Y\ f^^l
Memphis, q E Y ^L , Nubia, X , Herakleopolis, f
Q ^ , , Kusae,
V
Atef -khent, ^ ^=— _ ,,^, , Sa'is, Txf *~^~, Mehtefc,
^' Amu & I '
Sma-Behutet, T ^, Re-aqiu, I
j -y^y , Hen, <^>^^, Netrat,
1 JL> { ©,'
B et ^ Ka " qem
'
f" @
Dendera 4ar*
'
'
^^ ^BHE' > S£ -
1 The hieroglyphic texts tell us that the head of Osiris was buried in the
Het-Maakheru, [) I
, in Lower Egypt ; his eyebrows were buried in Am, ^~
(PeVusium) ; his jaw-bones Avere buried at Faket in Upper Egypt ; certain portions
V&y u^
of his head were buried at Heb-kert, ^ , ha the Delta ;
his neck was
buried in the Delta ; an arm and his right leg were buried at Aterui qema,
Cx
WW ^W^ '
*^ s l e ft le
o was buried at Mehet, SPf ^ ;
a bone of his back (os
parts of his body were buried at different places, and in the case of a few members
the honour of possessing them was claimed by more than one city.
2
See Brugsch, Becueil, i., 15, 16 ; Diimichen, Besidtats, iv. 1-27 ; Mariette,
Denderah, torn, iv., pll. 35-39.
r
K ,"
The gods of Mendes, with Anubis, occupied one boat, and Isis,
" c=S)
^
'
Sebakhsen, fl '
1, Heqes, 8 a n f^ 1 Neter-bah, p|
, 1
Qetet,
^ q ^ ^ ,
Khenti-heh-f,
f ^ Q, *^ 1 ' ^-Q"? er - Am -
^ "SI,
Asbu, \\ n
J %> 1 , Per-em-khet-khet, ^=S /= J"^^"^ 1 , Erta-
nef-nebt, <=> V J
^ [1
I
, Tesher-maati, § -<2>-
i
, KnENT-
het-Anes,
fQH^pSl, Maa-em-qeeh, ^y^^Q"\
An-f-em-hru-seksek, j\ p i — <=> —»— ^fe? —h— X . The above
facts prove that in the Ptolemaic period the views which were held
generally about Osiris were substantially the same as those which
were in vogue in the times when the Pyramid Texts were
II —
130 FORMS OF OSIRIS
composed, and it is clear that the cult of Osiris was widespread
even in the Vth Dynasty, or about B.C. 3500.
From the Pyramid Texts we learn that the dead kings were
already identified with Osiris, and that Osiris was identified with
the dead Sun-god, but knowing when he was
we have no means of
merged in Seker, the god of the Memphite Underworld. The
Heliopolitan priests declared that he was the son of Seb and Nut,
but it is much to be regretted that they did not preserve for us the
genealogy of the god according to the priests of the predynastic
period. The festivals which were celebrated in the month of
Khoiak were, no doubt, founded upon very ancient tradition, but
the elaboration of detail given in the text at Dendera, to which
reference has already been made, does not suggest a primitive
antiquity, although it shows how deeply seated was the cult of
Osiris in the hearts of the people. The numerous aspects under
which the god was worshipped also show that some of the original
conceptions of the attributes of the god were forgotten in compara-
tively early days, both by foreigners and Egyptians, and it is this
fact which explains how he came to be identified with the Greek
We
must now consider the various forms in which Osiris is
the White Crown, /), on his head, and a mendt, (w , hanging from
the back of his neck. In a scene reproduced by Lanzone 1 he
appears in a group with the Hawk-god Seker, the Beetle-god
Kheprer, and the goddess Shent, aaKaa, and has two forms, i.e.,
Osiris, lord of Khut, and Khent Amenti, r -<s>- ^37 '^^ ° , and
flm
^ >^> f ' ^n ano ^ ner scene 2 he appears in the form of the Tet
1
Dizionario, plate 15. -Ibid., pi. 17.
i ii 111 1 11 1 1 1 ii tii nun in in n un in iiiiii nrmS
osiris wearing the white crown and menat ano holding the sceptre,
Crook, and Flail. Before him are the Four Children of Horus, and
behind him is his wlfe isis.
—
FORMS OF OSIRIS 131
pillar, and is called " Osiris Tet," and stands at the head of a bier,
on which lies the god Seker in mummied form. On a stele at
Turin 1 Osiris appears in mummied form, seated, and holding in his
hands the sceptre f , and the flail or whip £\ ; on his head is the
White Crown with plumes, to which the name Atef is usually-
given. His titles are " Osiris Khenti-Amentet, Un-nefer, lord of
Tatcheser, the great god, king of the living." Behind him are
seated Ptah-Sekri, ^ § ^^ ^ w) >
" ^ or<^ °f the bidden chest,"
Anpu, "dweller in the city of embalmment," Horus, son of Isis,
and Hathor. As a form of Khnemu-Ra he has the head of a ram,
the horns of which are surmounted by a solar disk and by four
contained the head and hair of Osiris and which was preserved at
Abydos, where these relics were buried. Elsewhere we see the
body of the god bent round backwards in such a way as to form the
region of the Tuat or Underworld (see vol. i., p. 229). Sometimes
the god is seated on a throne, which is supported on the back of a
monster serpent that rests on the top of the mythological flight of
No. 1.
No. 2.
3. Osiris, ithyphal-
son of Isis. Above is the soul of Osiris. Below the bier are two
crowns, a tunic, and a cap.
4. Osiris, naked and beardless, lying on his bier, at the head
of which is a statue of Isis, and at the foot a statue of Nephthys.
5. Osiris, naked and beardless, lying on his bier, at the head
of which stands Isis who is addressing the god ; beneath the bier are
figures of the four children of Horus, Mestha, Hapi, Tuamutef, and
Qebhsennuf, who, besides representing the gods of the four cardinal
points, may here be considered as personifications of the four large,
internal organs of the body.
6. Osiris, naked, lying upon
his bier, over the foot of which
is the vulture goddess Uatchet,
and over the head the uraeus
goddess Nekhebet.
7. Osiris, in mummied form,
lying on his bier beneath a funeral No. 6.
8. Osiris,
j ^g ^ , of Behutet (Edfu) lying on his bier, with
Xo. 8.
snake-goddesses, one of
No - 12 -
13. Seker-Osiris of
Mendes, beardless, lying up-
on a bier, with Anubis in .at-
tendance, holding in his
No. 16.
above it appear the head of Osiris and the sceptre and flail, or
whip.
The mummy of Osiris on its bier with the hawk of Horus above ; at the head is NephthyS,
and at the foot Isis.
the head of which grows the Persea tree, Ashet (1 A ; above the
upper branches stands a soul in the form of a man-headed hawk.
19. Osiris, bearded, lying on his bier, which rests within an
elaborately ornamented funeral chest ; beneath the bier are a
number of helmets, caps, etc., belonging to the god. Through one
end of the chest Heru-netch-tef-f thrusts his lance, and touches the
face of Osiris with it, with the view, presumably, of effecting the
" opening of the mouth."
No. 20.
Signor Lanzone, 1
whereon, he tells us, is a figure of a frog, and
the legend Eyoj
3
elfxt '^^ao-rctcri?, " I am the resurrection."
21. Osiris, bearded, ithyphallic, in mummied form, and
wearing the White Crown, lying on his bier, by the side of which
stand Anubis, jackal-headed, and Heqet, frog-headed. At the
No. 22.
1
Dizionario, p. 853.
138 RESURRECTION OF OSIRIS
and holding in his hands the sceptre and flail, or whip, raising
himself up on his knees from his bier, which is enclosed within
the funeral chest. Beneath the bier are most of the crowns of
the god. Beside it stands Isis.
seen kneeling within the boat of the double Tet, u , wherein are
No. 23.
a papyrus plant and a lotus plant, the emblems of the South and
North respectively. The boat rests upon a sledge, the supports
of which are made in the form of inverted lotus flowers, which are
well known types of the dawn and of renewed life. The title of the
god here is " Osiris Seker, lord of the funeral chest [at] Abydos,"
-'5a z^l 1$ ^^ r^rn
i pi i -JQ
Q °
®®®®®®®®<§>®®®®®®
/av ja\ /av jms. /av /av /av /a\ /av /a\ /a\ /av /AV /av /A\
called " Osiris," \\% and from which four trees grow. Above the
mound is a large serpent with the White Crown upon its head, and
two small serpents growing out from its body on the right are: ;
—
1. A ram-headed god, holding a serpent, and 2. the serpent
Khebkheb, ® ® on the left are a ram-headed god
J Hlft
;
J
holding a serpent, and a feather. The Osiris ceremonies varied in
different places, according as the god was identified with local
gods, but in all great religious centres Osiris, under one name or
another, possessed his own sanctuary. Thus, as Dr. Brugsch has
pointed out, in Northern Nubia Osiris was known as Khnemu, in
1
1
Religion, p. 018.
140 OSIRIS, JUDGE OF THE DEAD
we can draw for information on this subject is the Booh of the
Dead. In this work Osiris is held to be the greatest of the gods,
and it is he who men after death, and he is the
is the judge of
arbiter of their future destiny. He attained this exalted position
because he was believed to have been once a human being who
had died and had been dismembered but his limbs had been ;
who carried out with the greatest care and exactitude all the
prescriptions which had been ordered by Thoth, and who performed
their work so thoroughly well that the material body which Osiris
possessed on this earth served as the body for the god in the world
beyond the grave, though only after it had undergone some
mysterious change, which was brought about by the words of
power which these gods said and by the ceremonies which they
performed. A very ancient tradition declared that the god Thoth
himself had acted the part of priest for Osiris, and although the
Egyptians believed that it was his words which brought the dead
god back to life, they were never able wholly to free themselves
from the idea that the series of magical ceremonies which they
performed in connexion with the embalmment and burial of the
dead produced most beneficial results for their deceased friends.
again,"
is
new birth was the
" dieth not, and thisUnas dieth not he is not destroyed, and this ;
" Unas shall not be destroyed if he begetteth not this Unas shall ;
Tern was identified with Ra, and Ra, at the time when this text was
written, was held to be the father of Osiris, and to all intents and
purposes the question of the scribe Ani was addressed to Osiris.
It has already been said that the great source of information
J H
1
_#
H
^^ <c==>
2T i
!
AAAAAA
K i ! X© i
/wwv '
I© i
'
Cha ifcer
i
clxxv - of
made to point out to man the necessity for leading a pure and
good life and to instruct him in the words and deeds
upon earth,
which will enable him to attain eternal life, and we must now
briefly describe the relations which were believed to exist between
this god of truth and life and the deceased. In the accompanying
plate, which contains the famous " Judgment Scene " of the Booh
of the Bead, as contained in the Papyrus of Ani in the British
Museum, we have a representation of Osiris in his capacity as the
Judge of the dead, and a description of it will explain the views
of the ancient Egyptians on the judgment of the souls of the dead.
From certain passages and allusions in the Pyramid Texts it is
clear that the ancient Egyptians believed that the souls of the
dead, and perhaps also their bodies, were judged, and the place
of their judgment seems to have been situated in the sky no ;
%s> piq ft f\ <r-=^ v\, utcha metn, that is to say, the weighing of
actions, for the word metu means " deed, action," as much as
" word " (like the Hebrew ddbhdr, "Q"j). The " weighing of words"
^\ a T (]
^ Y| rtl, which were presided over by Thoth, who from
u
,
and it was against the emblem of Madt, the feather, [), that they
weighed either the heart or the whole body. Why the feather was
chosen as the symbol of madt instead of the usual object, /— i, it is
impossible to say, and this fact suggests that all the views which
the Egyptians held about the weighing of the heart have not yet
been understood. As the Judgment Scene stands it represents
a mixture of different views and opinions which belong to different
periods, but it seems impossible to doubt that at some remote time
they believed in the actual weighing of a portion of the physical
body of a man as a part of the ceremony of judgment. The
judgment of each individual seems to have taken place soon after
death, and annihilation or everlasting life and bliss to have been
decreed at once for the souls of the dead ; there are no sufficient
grounds for assuming that the Egyptians believed either in a
general resurrection or in protracted punishment. How far they
thought that the prayers of the living for the dead were efficacious
in arresting or modifying the decree of doom cannot be said, but
very considerable importance was attached by them to funeral
prayers and ceremonies in all ages, and there is no doubt that they
were the outcome of the firm belief that they would result in the
salvation and well-being of the souls of the dead. The Judgment
Scene as given in the Papyrus of Ani may be thus described :
The scribe Ani and his wife Thuthu enter the Hall of Maati,
wherein the heart, symbolic of the conscience, is to be weighed in
" 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
the dead," who is seen standing behind Thoth, shall not prevail
over him, and they further decree that he shall have a homestead
in Sekhet-hetepu for ever, and that offerings shall be made to
him, and that he shall have the power to appear before Osiris
at will.
In the second part of the scene Horus, the son of Isis, leads
Ani by the hand into the presence of Osiris, who is enthroned
within a shrine in the form of a funeral chest. Osiris has upon his
head the Atef crown, and he holds his usual emblems of authority.
THE JUDGMENT SCEN E AN
I
1' I'
4\i from
n * s nec ^ hangs the mendt, (jo^, i.e., the
amulet which was associated with joy and pleasure. The title of
the god is " Osiris, lord of everlastingness." Behind him stand
Isis and Nephthys ; before him, standing on a lotus flower, are the
four Children of Horus, i.e., the four gods of the cardinal points.
The first, Mestha, has the head of a man ; the second, Hapi, the
head of an ape ; the third, Tuamutef, the head of a jackal ; and
the fourth, Qebhsennuf, the head of a hawk. In some papyri the
lotus on which these gods stand is seen to have its roots in a lake,
or stream, of water, which flows from under the throne of Osiris.
Near the lotus hangs the skin of the pied bull which was sacrificed
He wears on his head a whitened wig, and the so-called " cone,"
the signification of which is unknown. In his speech Horus, the
son of Isis, says, " I have come to thee, Un-nefer, and I have
'
brought unto thee the Osiris Ani. His heart is righteous, and it
'
hath come forth innocent from the Balance ; it hath not sinned
'
against any god orany goddess. Thoth hath weighed it accord-
'
ing to the decree pronounced unto him by the company of the
'
gods and it is most true and righteous. Grant that cakes and
;
'
ale may be given unto him, and let him appear in the presence
'
of Osiris and let him be like unto the followers of Horus for
;
'
ever and ever." The scribe Ani then makes his prayer to Osiris
heart. Grant thou that I may be like unto those favoured ones
who are in thy following, and that I may be an Osiris greatly
II —
146 OSIRIS AS JUDGE
"favoured of the beautiful god, and beloved of the lord of the
*'
world, [I] who am indeed a royal scribe, who loveth thee,
" Ani maa kheru before the god Osiris." The reply of the god
Osiris is not recorded, but we may assume that the petition of Ani
was granted by him, and that he ratified the decision of the gods
in respect of a habitation in the Sekhet-Aaru. Thus Ani was free
to pass into all the various regions of the dominion of Osiris, and
to enter into everlasting life and happiness.
In the description of the Judgment Scene given above,
reference is made to the Eater of the Dead, and in connexion with
the god which are found in the Booh of the Dead and elsewhere.
First among these must be mentioned the very remarkable
composition which is inscribed on a stele in the Bibliotheque
Rationale, Paris, and which was first made known by Cbabas.
The text is in the form of a hymn addressed to Osiris, but it is of
OSIRIS AS JUDGE 147
CHAPTER VII
HYMN TO OSIRIS
XVIII TH DYNASTY, ABOUT B.C. 1500
" polis), and the lord who is commemorated in the [Hall (or City) of]
" two-fold Right and Truth. Thou art the Hidden Soul, the lord
"of Qereret (Elephantine 2 ), the holy one in the city of the White
" Wall (Memphis), the Soul of Ra, and thou art of his own body.
" Offerings and oblations are made to thy satisfaction in 3. Suten-
" henen (Herakleopolis), praise in abundance is bestowed upon
"thee in Nart, 3 and thy Soul hath been exalted as lord of the
" Great House in Khemennu (Hermopolis). Thou art he who is
1
I.e., the ninth nome of Lower Egypt, also read Anetch.
2 Qereret = Oerti, , or <z> ,-M , were the two caverns where the
Nile was thought to rise at Elephantine.
3 A sanctuary near Herakleopolis.
HYMN TO OSIRIS 149
" thy waters from the abyss of heaven, thou bringest along the
" north wind at eventide and air for thy nostrils to the satisfaction
" of thy heart. 5. Thy heart germinateth, thou producest the light
" for divine food, the height of heaven and the starry gods obey
"thee, thou openest the great pylons [of heaven], and thou art he
" unto whom praises are sung in the southern heaven, and to
" whom adorations are performed in the northern heaven. The
" stars which never set 6. are under the seat of thy face, and the
" stars which never rest are thy habitations ; and unto thee
" offerings are made according to the decree of the god Seb.
"The company of the gods sing praises unto thee, and the
" starry gods of the Underworld bow down with their faces to the
" earth [before thee], the ends of the earth prostrate themselves
" before thee,and the bounds of heaven make supplication unto
"thee 7. when they see thee. Those who are among the holy
" ones are in awe of thee, and the two lands in their length and
"breadth ascribe praises unto thee when they meet thy majesty,
" thou glorious master, thou lord of masters, who art endowed
" with divine rank and dignity, who art stablished in [thy] rule,
" its reptiles, and [all] its four-footed beasts. The desert is thine
"by right, son of 12. Nut, and the two lands are content to
"make him to rise up upon the throne of his father like Ra.
"and thou floodest with light the two lands like the 13. Disk at
" the beginning of sunrise. Thy crown pierceth heaven, thou art
" a brother of the starry gods, and the guide of every god, and
" thou dost work by decree and word, thou favoured one of the
" company of the gods, who art greatly beloved by the Lesser
" Company of the gods.
"Thy sister protectedand she drove away thy foes,
thee,
" 14. and she warded off from thee evil hap, and uttered the
" words of power with all the skill of her mouth her tongue was ;
" trained, and she committed no fault of utterance, and she made
" [her] decree and [her] words to have effect, Isis, the mighty one,
" the avenger of her brother. She sought thee without weariness,
"15. she went round about through this land in sorrow, and she
" set not to the ground her foot until she had found thee. She
" made light with her feathers, she made air to come into being
" with her wings, and she uttered cries of lamentation at the bier
" of her brother. 16. She up from his state of iDactivity
stirred
" him whose heart was still (i.e., Osiris), she drew from him his seed,
" she made an heir, she suckled the babe in solitariness, and the
" place wherein she reared him is unknown, and his hand is mighty
"within the house 17. of Seb. The company of the gods rejoice
" and are glad at the coming of Horus, the son of Osiris, whose
" heart is stablished, and whose word taketh effect, the son of Isis
"and the heir of Osiris. The assessors of Maat gather together
" unto him, and with them are assembled the company of the gods,
" The rank of his father hath been given unto him, and he hath
"come forth by the command of Seb. He hath
crowned 19.
"received the sceptre of the two lands, and the White Crown is
"stablished upon his head. He judgeth the earth according to
"his plans, and heaven and earth are open before his face. He
"layeth his commands upon men, and and upon the pat spirits,
" and hen-memet beings,
and Egypt, and the Ha-nebu, and all the
"region 20. wherein the Disk revolveth are under his plans, as
" well as the north wind, and the river flood, and the celestial
" waters, and the staff of life, and every flower. [He is] Nepra,
" and he giveth his green herbs ; he is the lord of tchefau food, he
" leadeth on abundance, and he giveth it unto all lands.
" when he writeth. 25. The assessors [of Osiris] are content let ;
" what hath been decreed for thee by thy father Seb be performed
" according to his word.
" May Osiris, Governor of Amentet, lord of Abydos, give a
" royal offering ! May he give sepulchral meals of oxen, and fowl,
" and bandages, and incense, and wax, and gifts of all kinds, and
" the [power to] make transformations, and mastery over the Nile,
" and [the power] to appear as a living soul, and to see the Disk
152 HYMN TO OSIRIS
" daily, and entrance into and exit from Re-stau ; may [my] soul
" not be repulsed in the Underworld, may it be among the favoured
" ones before Un-nefer, may it receive cakes and appear before the
" altar of the Great God, and snuff the sweet breath of the north
" wind."
( 153 )
CHAPTER VIII
I " A*~^ LORY be to thee, Osikis Un-nefer, the great god who
1
" and as prince of gods and men thou hast received the crook, |
, and
"the whip, A , and the dignity of his divine fathers. Let thine
" heart, Osiris, who art in the Mountain of Amentet, be content,
" for thy son Horus is stablished upon thy throne. Thou art
crowned lord of Tettu (Mendes), and ruler in Abtu (Abydos).
"Through thee the world waxeth green in triumph before the
"might of Neb-er-tcher. He leadeth in his train that which is,
" and that which is not yet, in his name Ta-her-sta-nef he toweth ;
" the Underworld u\ <J±> f^^^o Akert). Thy members are [like]
1
Prom the Papyrus of Ani, sheet '2.
154 HYMN TO OSIRIS
" and the greenness of the turquoise is on both sides of thee, thou
" god An (
I J]) of millions of years, whose form and whose beauty
"of face are all-pervading in Ta-tchesert (i.e., the Underworld)."
II. "Praise be unto thee, 1
Osiris, lord of eternity, Un-
®
" nefer-Heru-Khuti (^ I J ^k "^ u S) i
whose forms are
"manifold, and whose attributes are majestic, Ptah-Seker-Tem
"embraceth thee with content, and she driveth away the fiends
"from the mouth of thy paths. Thou turnest thy face upon
"Amentet, and thou makest the earth to shine as with refined
"copper. Those who have lain down (i.e., the dead) rise up to
" look upon thee, they breathe the air and they look upon thy face
"when the disk riseth on the horizon ; their hearts are at peace
"1 lik Ji P
*) ' in -^ nnn (Heliopolis) and Hememet (m t^ Jj^ ^)
"in Kher-aha, thou god Unti, who art more glorious than the gods
" who are hidden in Annu. 2. Homage to thee, An (|
'
^) in
" Tettu (Mendes), Un-nefer, son of Nut ; thou art the lord of
" Akert (i.e., the Underworld). 4. Homage to thee in thy dominion
" in Tettu ; the Ureret crown (\/\ is stablished upon thy head ;
" thou art One and thou makest the strength which is thine own
"protection, and thou dwellest in Tettu. 5. Homage to thee,
" lord of the Acacia Tree (- — ° ^ «&* Jn), the Seker Boat is upon its
1
From the Papyrus of Ani, sheet 19.
HYMN TO OSIRIS 155
" worker of and thou causest the Utchat (^§) to rest upon
evil, ,
" its seat. 6. Homage to thee, thou who art mighty in thine hour,
1
"thou great and mighty prince, who dwellest in An-rut-f; thou
" art the lord of eternity and the creator of evcrlastingness, thou
"art the lord of Suten-henen (Herakleopolis Magna). 7. Homage
" to thee, thou who restest upon Maat, thou art the lord of Abtu,
" and thy limbs are joined unto Ta-tchesertet what thou ;
"
( %^ ffl
^ $1)
J3 >
whose word is maat, thou possessor of the two
" lands in thy seasons of operative power thou art the lord of the ;
" Atebui (i.e., the two lands which lay one on each side of the
" niaclt, thou son of Nut, thou first-born son of Seb, thou mighty
" one who comest forth from Nut, thou king in the city of Nifu-ur,
" thou Governor of Amentet, thou lord of Abtu, thou lord of souls,
" thou mighty one of strength, thou lord of the Atef crown, j£ .
1
A district of the Underworld.
2 An was originally a Nile god.
allusion to the fact that Osiris
:>
Nekhen was the sanctuary of the goddess Nekhebet of Nekhebet (Eileithvia-
"sister Nephthys and the god Thoth reciteth for him the mighty
;
" glorifyingswhich are within him, and which come forth from his
" mouth, and the heart of Horus is stronger than that of all the
" gods. Rise up, then, Horus, thou son of Isis, and avenge thy
" father Osiris. Hail, Osiris, I have come unto thee ; I am
" Horus and I have avenged thee, and I feed this day upon the
" sepulchral meals of oxen and feathered fowl, and upon all the
" beautiful things offered unto Osiris. Rise up, then, Osiris, for
" I have struck down for thee all thine enemies, and I have taken
" vengeance upon them for thee. I am Horus upon this beautiful
" day of thy fair rising in thy Soul, which exalteth thee along with
"itself on this day before thy divine sovereign princes. Hail,
" Osiris, thy double (lea) hath come unto thee and rests with
" thee, and thou restest therein in thy name of Ka-Hetep. It
" maketh thee glorious in thy name of Khu, and it maketh thee like
" unto the Morning Star in thy name of Pehu, and it openeth for
" thee the ways in thy name of Ap-uat. Hail, Osiris, I have
" come unto thee, and I have set thine enemies under thee in
" every place, and thy word is macit in the presence of the gods
" and of the divine sovereign chiefs. Hail, Osiris, thou hast
" received thy sceptre and the place whereon thou art to rest, and
" thy steps are under thee. Thou bringest food to the gods, and
" thou bringest sepulchral meals unto those who dwell in their
" tombs. Thou hast given thy might unto the gods, and thou
"hast created the Great God ; thou hast thy existence with them
" in their spiritual bodies, thou gatherest thyself unto all the gods,
" and thou hearest the word of madt on the day when offerings to
" this god are ordered on the festivals of Uka."
" thy TJreret crown ; his majesty is thy majesty ; His risings are
" thy risings ; his beauties are thy beauties ; the terror which he
" inspireth is the terror which thou inspirest ; his odour is thy
1
Book of the Dead, Chap, clxxxi.
:;
" odour ; his hall is thy hall ; his seat is thy seat ; his throne is thv
" throne ; his heir is thy heir ; his ornaments are thy ornaments ;
" his decree is thy decree ; his hidden place is thy hidden place
" his things are thy things ; his knowledge is thy knowledge ; the
" attributes of greatness which are his are thine ; the power which
" protecteth him protecteth thee he dieth not and thou diest not ;
" he is not overcome by his enemies and thou art not overcome by
" thine enemies ; no evil thing whatsoever hath happened unto
" him, and no evil thing whatsoever shall happen unto thee for
" ever and ever.
" Homage to thee, Osiris, son of Nut, lord of the two horns,
" whose Atef crown is exalted, may the Ureret crown be given
"unto thee, along with sovereignty before the company of the
" gods. May the god Temu make awe of thee to exist in the
" hearts of men, and women, and gods, and spirits, and the dead.
" May dominion be given unto thee in Annu ; mayest thou be
" mighty of transformations in Tattu (Mendes) ; mayest thou be
" the lord greatly feared in the Aati ; mayest thou be mighty
" in victory in Re-stau ; mayest thou be the lord who is com-
" memorated with gladness in the Great House ; mayest thou have
" manifold risings like the sun in Abtu may triumph be given
;
" unto thee in the presence of the company of the gods mayest ;
" thou gain the victory over the mighty Powers may the fear of ;
" thee be made to go [throughout] the earth and may the princes ;
" stand up upon their stations before the sovereign of the gods of
" the Tuat, before thee the mighty Sekhem of heaven, the Prince
" of the living ones, the king of those who are in [his train], and
" the Glorifier of thousands in Kher-aha. The denizens of heaven
" rejoice in thee, thou who art the lord of the chosen offerings in
" the mansions above ; a meat offering is made unto thee in the city
" of Het-ka-Ptah (Memphis) ; and the '
things of the night ' are
" prepared for him in Sekhem (Letopolis). Behold, mighty god,
" thou great one of two-fold strength, thy son Horus avengeth thee.
" He doeth away with every evil thing whatsoever that belongeth
" to thee, he bindeth thy person, he gathereth
up in order for thee
" together for thee thy members, he collecteth for thee thy bones,
" and he brinsreth to thee whatsoever belomreth to thee. Thus
158 HYMN TO OSIRIS
" thou art raised up, Osiris, and I have given unto thee thy
" hand, and I make thee to stand up a living being for ever and
" ever.
Homage to thee,
VI. " Governor oe those who are in
1
" Amenti, who makest mortals to be born again, who renewest thy
" youth, thou comest who dwellest in thy season, and who art more
" beautiful than , thy son Horus hath avenged thee ; the
"rank and dignity of Tern have been conferred upon thee, Un-
" nefer. Thou art raised up, Bull of Amentet, thou art stablished
"in the body of Nut, who unite th herself unto thee, and who
" cometh forth with thee. Thy heart is stablished upon that which
" supporteth it, and thy breast is as it was formerly thy nose is ;
"firmly fixed with life and power, thou livest, and thou art
" renewed, and thou makest thyself young like Ra each and every
" day. Mighty, mighty is Osiris in victory, and he is firmly
" stablished with life."
VII. " Thy heart rejoiceth, 2 lord of the gods, thy heart
" rejoiceth greatly ; Land and the Red Land are at
the Black
" peace,and they serve thee humbly under thy sovereign power.
"The temples are stablished upon their own lands, cities and
" nomes possess firmly the goods which are inscribed in their names,
" and we will make to thee the divine offerings which we are
" The lords of all lands praise thy beauties even as they praise Ra
" when he riseth at the beginning of each day. Thou risest up
" like an exalted one upon thy standard, thy beauties exalt the
" face and make long the stride. I have given unto thee the sove-
" reignty of thy father Seb, and the goddess Mut, thy mother, who
" gave birth to the gods, brought thee forth as the first-born of
" five gods, and created thy beauties, and fashioned thy members.
" Thou art stablished as king, the white crown is upon thy head,
" and thou hast grasped in thy hands the crook and the whip ;
" whilstthou 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."
1
Booh of the Dead, Chap, clxxxv.
160 HYMN TO OSIRIS
" truth I have come to thee, and I have brought Maat to thee, and
" I have destroyed wickedness for thee. I have not done evil to
" should burn. I have not violated the seasons of the chosen meat
" offerings. I have not driven off the cattle from the property of
"the gods. I have not repulsed God in his manifestations. lam
" pure. I am pure. I am pure. I am pure. My purity is the
" purity of that great Bennu which is in the city of Suten-henen
" (Herakleopolis Magna), for, behold, lam the nose of the god of
" the winds who maketh all mankind to live on the day when the
HYMN TO OSIRIS 161
" Eye of Ra is full in Annu at the end of the second month of the
1
"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 me in this land and in this Hall of Maati, because
" I, even I, know the names of these gods who are therein and who
"are the followers of the great god."
1 I.e., the Season of Growing; the second month of Pert is the sixth month
of the Egyptian year.
II M
^
( 162 )
CHAPTER IX
HYMN TO OSIRIS 1
i.im,£.
dnetch hrd-k Asdr
^ ^ neb
M heh
l
suten
-1!
neteru
Homage to thee, Osiris, lord of eternity, king of the gods,
^ "
<=>
AW\M ^ #*,
5TI!
i
'
q—
ash rennu tcheser kheperu sheta dru em
many of names, holy of creations, hidden of forms in
ft o\\
the nome Athi, chief of the sacred food in Heliopolis, the lord
1
The stele on which the following text is inscribed is preserved in the
Bibliotheque Nationale, Paris. Its importance was first recognized by Chabas (see
Eevue Archeologique, 1857, p. 65), and a complete copy of it will be found in
Ledrain, Monuments Jfigyptiens, pll. xxii. ff.
HYMN TO OSIRIS 163
b D
selchau em Madti ba sheta neb Qerert
^ k
tcheser em
.01
Aneb-hetch
*V ?
Rd
ba
^--^
tchet -
f tchesef
holy one, in White Wall, the soul of Ra, of his very body,
ra
AA/WVv
£ o
hetep em Suten-henen menleh hennu em Nart
satisfied with in Henen-suten, abundant of praise in Nart,
offerings
--0
kheper setheset ba -
f neb het aa em Khemennu
hath become exalted his soul [as] lord of the Great in Khemennu,
House
1 O
in
.A.
9 %s
J
Abtu her dst -
f em Ta-tcheser tettet
00
ren em re en ret pautti en
u
III
1 .$ D
neteru khu menhh emmd kliu Jchenp en nef
of the gods, spirit beneficent among the spirits, he clraweth
OOO AAMAA
AAAAM iDh
AA/W\A AW/Wv
M ^
iVw mw -
/ Jcheni-nef meht mesas
[from] Nu his waters, he bringeth along the wind of eventide
<ff
z£3
Di>
retet. en db-f meses-nef Ichut telief
* *
in i i i
rn t ooc
/www
o *
neb hennn em pet reset tuau em pet mehtet
lord of praises in the southern adored in the northern
heaven, heaven,
A* i i
6.
* in ^1 i
LTZD
D
° 1 ^
ew
1k
Jx Ji
Seb
I)
paut
mil
in i
neteru her
i
*
^ m in
w£?« tua -
f sbau
the order of Seb, the paut of the gods praise him, the star gods
*
166 HYMN TO OSIRIS
him that seeth him. He putteth his fear in all lands, through
love [of him] they all proclaim his name before [every name].
=- ^ ™m k a&
/?e£ em ta ash hi em Uak
heaven [and] in earth, [he is] greatly praised in the Uak festival;
make to him cries to joy the two lands all together, the great one,
| _ | ^!*_ §\ ^ e
y {
tep en sennit -
f seru en jpaut neteru
AAAAAA ^ ^ V
smen madt khet taui erta sa
stablisher of right and throughout the two lands, placer of the son
truth
her nest-f da en at -
f Seb merer mut -
f
upon his throne great of his father Seb, darling of his mother
|
of boundaries remote, firm of heart, his two feet are lifted up.
/www
n
= — Ik
H\ ^\ n ^vaaaa r\ ra , -- , pa
A © I *L=_ I S /wwvv
X /~v / in ^ j
AAAAAA
I I Vsi. /WW\A /WW\A '-*
its waters, its air, its green herbs, its cattle all,
A/VWV\ \, /
the desert is by right to the son of Nut, the two lands are content
§»
/www r\ a to. ^ n aaaa
'
/vAAAAA
o
sAw em shuti-f bdh-nef taui ma dthen
with light from his plumes, he floodeth with the two like the Disk
]ight lands
h' u
r^=%
P 1
A
\™
em hhu res dqert nes an uh
with the power of her mouth, perfect of tongue, not erring
£
en metu semenlchet utu metu Ast hhut
15.
A 2S
^> J\
she went round about this earth in sorrow, not alighted she
without finding him, she made light with her hair (or,
feathers)
khepert
^
-nef em tenhui drit
ra
hennu
M AAAAAA
mendt
I V
making to wind with [her] wings, she made cries at the bier
become
yp i6
-p^ n°M\-
sen - s setheset enenu en urt - db
of her brother. She raised up [from] inactivity the one still of heart,
170 HYMN TO OSIRIS
® £$
HYMN TO OSIRIS 171
^
1(1(1 "^ —-^ ^S^~ '
Horus his voice true. Hath been given the rank of his father.
to him
¥^
l
1
per-nef
/www
o.{\
mehu
o *v
is-
k
ra
em utu
ft
1
—
en
-q
%*J
Seb
n
D
—° *^ I \>V V .111
shep - nef heq taui ketch men
He hath received the sceptre of the two theWhite is established
lands, Crown
/www
^
ss
ffi
i ?- H\\
pet ta Icher dst lp°d-f s-utu-nef ret
Heaven and are under the seat of his face. He comniandeth men,
earth
9 T* 20. n s m p ® ! ^ °^^
shentu dthen Idler seJcheru-f meht dter
the circle of the Disk, are under his plans, and the north the flood,
wind,
—
/WW\A
sesaw tti -
f su em tarn bu neb kJient
1*J*~
bu-neb
?*1
her tua
ILL' II- T-
<iifc neferu-f netchemui mert -
/
Every place adoreth his beauties. Doubly sweet is his love
J\ —"— III
^ Vr\ 22.
I
I
i
/wwv\
i i
A/WW\
•&
fev
JSr I
em Jchat nebt mad en sen en sa Ast
in every body, and they do what is right to the son of Isis.
g5& Ci /Q A -f\
-V\V ^^^ ^^^ wwv\ "^^ * -<2=^ Q^Q v\
i
d=ai _/2Hl aaaaaa ZT
His enemy hath fallen before his wrath, the maker of evil
HYMN TO OSIRIS 173
shet kheru
\y
-fi-o
ut
^
/WW\A
qen
D©
sep
X
-
__
er f
at the utterance of the voice, shooting forth his wrath in his season,
J]
cometh unto him the son of Isis, the avenger of his father.
/w mew er /&epw -
/ uat sesh-thd
ra tk v n ^
vx
the roads are opened, content are the two lands, wickedness
- qp<r^ I
?- ±J %: At «A
er a.s/ef netchern db-h Un-nefer sa Ad sh&p
an -
f tchatchat her-thd utu en
*-«-
td
To
per Icheru dh
T 1
apt
M
shesa
*
sentra merhet
if
-
f
may he give sepulchral meals, oxen, fowl, bandages, incense, wax,
3— D
26.
^ III A W | j
-H^p pert
k V
em ba
n 3k!
dnhhi maa em
AAAAAA
dthen
of Nile, appearance as a soul living, the sight of the disk
HYMN TO OSIRIS 175
® * J\ ZV
A/VVW\
V. MAW
tep tuait dq pert em Re-stau an shend
at dawn daily, entrance and exit from Re-stau, not being repulsed
into «
27.1
e==
MMIk
hesiu emboli
i a
per
the favoured before Un-nefer, receipt of cakes, coming forth
ones
AAAAAA
f=u) 9 J]
I 1
em-bah her hha/ut eat neter da- sesenet nef
before the altar of the god great, the snuffing of the wind
1
.
( 176 )
CHAPTER X
1. Asar Un-nefer .
aa/w\a U
E>- /WW\A
AAAAAA
2. Asar Ankhti i
2>-
* 1 \\
4. Asar Neb-er-tcher J)
^Ift
5 Asar Khenti-
jLdlh ^
v
6. Asar Sah .
LP^JtU*
7. Asar Saa .
J5r
AAAAAA
8. Asar Khenti-peru
Ldih ^ \\ |
9. Asar Em Resenet
kiTVJ- oo<
10. Asar Em Mehenet AAAAAA' \7
jLC^'
12. Asar Bati erpit
w
13. Asar Ptah-neb-Ankh
L°y
14. Asar Khenti Re-stau r^^
Ldih ^ w i i i
20. Asar Em Pe .
A AA/WAA
27. Asar Qeftennu .
_M
28. Asar Sekri Em Pet-she w 35 I
g ^
29. Asar Khenti Nut-f .
AWVAA
o w n o i
-
j °<=>
31. Asar Em-ast-f-amu-Ta-meh i
\
II —
.
41.
42.
43.
Asar Neb-tchetta
Asar Athi
AsarTaiti
mmD w U
§• I Vv I o
45. Asar Her-shai-f \\ III
/WWV\ £±
53. Asar Em Nepert «
\\
56. Asar Em Ta-Sekri s I
A
58. Asar Em Fat-Heru
59. Asar em Maati
w
Em Hena. ra
60. Asar
.
1 . Asar Un-nefer .
7%
_U P*l
^1
/WWW
-*CCrp— f~\/WW
2. Asar Ankhi
ii T ©
-*3J>— p) AAAAAA O,
4. Asar Neb-er-tcher
8. Asar Sah .
9. Asar Seps-baiu-Annu
AAA/VNA
1 1 Asar Em Resenet
ilk
12. Asar Em Mehenet .
AAAAAA'
Asar Sa Erpeti
^ D \\
14.
15.
16.
Asar Ptah Neb Ankh
26. Asar Em Pe
a
27. Asar Em Tept .
a
28. Asar Em Netra
a ®
29. Asar Em Sau Khert
ii
fl\
@ <§>>
32.
1 . Asar
Asar
Em An-rut-f
Em Bakui
ii ^i
ii J1
-*— O ©
33. Asar Em Sunnu
ii
34. Asar Em Renen
ii
35. Asar Em Aper
ii
A D ©
36. Asar Em Qefennu
ii
37. Asar Em Sekri
ii
D
38. Asar Em Petet
ii
39. Asar Em Het-f em Re-stau
ii \zrzi i
— i f^^n
ii
43. Asar Henti
J
48. Asar Em ta
ii
49. Asar Em nest .
ii
50. Asar Em Atef-ur
a ^>.
£3
77. Asar Khent sehet kauit-f
78. Asar Em Sa
n=i
79. Asar Em Sati .
w
—rr
r 1 AAAAAA
80. Asar Em Asher
11 _2i2i AWM
3S ^37
81. Asar Em taui nebu .
ii 3S (3 III
© f 'J /www
89. Asar Em Het-aat
f
Asar Neb-Ankh em Abtu
90.
f ?J®J
..
NAMES OF OS 183
II!
f^£)
93. Asar Athi her-ab Abtu
em Het-Benben
105. Ua seqeb
^
I
107. Heru-ur
108. Heru-khentet-an-maati
<^ ^o o
I
^
J
109. Heru-sa-Ast .
113. Heru-Sekhai .
184 NAMES OF OSIRIS
116. An-her .
AVWV\
117. Anpu-khent-neter-seh
D i CTZ3
118. Nut
Q
119. Ast netert em ren-s nebu jj
©
120. Re-sekhait
Q
121. Shenthit
im:i-
122. Heqtit .
i o
123. Neshmet neb tchetta
or
124. Net
<* O
125. Serqet
A <=>
126. Maat •
^p o
127. Ahit ra
o
u
129.
NAMES OF OSIRIS 185
amu Abtu
•
m <=>
A
a
W
" ~
1 o J^s in 1 J tw\
141. Aturti Rest Meht .
^ w
Amkhiu nu Asar *\
142.
A&
143. Asar Khent Amentet
147. Asar
ka-f
Em
am
ast-f neb meri M<=
U
i 11
A
149. Asar Em qema-f nebu
Ai > £ III
42?
156. Anpu khent neter seh em 1
ren-f neb
Anpu am Uhet
157.
( 186 )
CHAPTER XI
" Rhea, they say, having accompanied with Kronos by stealth, was
" discovered by Helios, who hereupon denounced a curse upon her,
" '
that she should not be delivered in any month or year.' Hermes
"however, being likewise in love with the same Goddess, in
" recompence of the favours which he had received from her, plays
" at tables with Selene, and wins from her the seventieth part of
" each of her illuminations ; these several parts, making in the
" whole five new days, he afterwards joined together, and added to
" the three hundred and sixty, of which the year formerly
" consisted : which days therefore are even yet called by the
" Egyptians the '
Epact ' or '
superadded,' and observed by them
" as the birth-days of their Gods. For upon the first of them, say
" they, was Osiris born, just at whose entrance into the world a
" voice was heard, saying, the lord of all the earth *
is born.'
" There are some indeed who relate this circumstance in a different
" manner, as that a certain person named Pamyles, as he was
" fetching water from the temple of Jupiter at Thebes, heard a
1
See S. Squire, Plutarch's Treatise of Isis and Osiris, Cambridge, 1744,
p. 15 ff.
;
" Upon the second of these days Avas Aroueris (Apovrjp^) born
" whom some call Apollo, and others distinguish by the name of
/i
" the elder Orus. 1
Upon the third, Typho [i.e., Set kj
" came into the world, being born neither at the proper time, nor
" by the right place, but forcing his way through a wound which
"he had made in his mother's side. Isis was born on the fourth
" of them, in the marshes of Egypt as Nephthys was upon the
;
"last, whom some call Teleute and Aphrodite, and others Nike.
" Now as to the fathers of these children, the two first of them are
" said to have been begotten by Helios Isis by Hermes Typho; ;
" he gave them a body of laws to regulate their conduct by, and
" instructed them in that reverence and worship, which they were
" to pay to the gods with the same good disposition he afterwards
;
" travelled over the rest of the world, inducing the people every-
u where to submit to his discipline, not indeed compelling them by
1
'Apouiypis = HeBU-UB, V\ -^=f
. ;
XIV. " The first who knew the accident which had befallen
" their king, were the Pans and Satyrs who inhabited the country
" about Chemmis
and they immediately acquainting the people
;*
" with the news gave the first occasion to the name Panic Terrors,
" which has ever since been made use of to signifie any sudden
" affright or amazement of a multitude. As to Isis, as soon as the
" report reached her, she immediately cut off one of the locks of
" her hair, and put on mourning apparel upon the very spot where
1
I.e., Apu, (I v\ ©, the Panopolis of the Greeks; the name Xe'/x/us, the
modern Akhmim, is derived from the old Egyptian name, _ "^ '
ISIS AND OSIRIS 189
" she then happened to be, which accordingly from this accident
" has ever since been called Coptos, or the City of Mourning, though
" some are of opinion that this word rather signifies Deprivation.
" After this she wandered everywhere about the country, full of
" disquietude and perplexity, in search of the chest, enquiring of
" every person she met some children whom she
with, even of
" chanced to see, whether they knew what was become of it. Now
"it so happened that these children had seen what Typho's accom-
" plices had done with the body, and accordingly acquainted her by
" what mouth of the Nile it had been conveyed into the sea. For
" this reason therefore the Egyptians look upon children as endued
" with a kind of faculty of divining, and in consequence of this
" notion are very curious in observing the accidental prattle which
" they have with one another whilst they are at play (especially if
"it be a sacred place), forming omens and presages from it. Isis,
" during this interval, having been informed that Osiris, deceived by
" her sister Nephthys who was in love with him, had unwittingly
" enjoyed her instead of herself, as she concluded from the melilot
" garland (top MekikaTivov o-recfyavov), which he had left with her,
" made it her business to search out the child, the fruit of this
"unlawful commerce (for her sister, dreading the anger of her
"husband Typho, had exposed it as soon as it was born), and
" accordingly, after much pains and difficulty, by means of some
" dogs that conducted her to the place where it was, she found it
"side, so that it was not to be seen and farther that the king of
;
" the country, amazed at its unusual size, had cut the tree down,
"and made that part of the trunk, wherein the chest was concealed,
" a pillar to support the roof of his house. These things, say they,
190 ISIS AND OSIRIS
" being made known to Isis in an extraordinary manner by the
" report of demons, she immediately went to Byblos ; where,
" setting herself down by the side of a fountain, she refused to
" speak to anybody, excepting only to the queen's women who
" chanced to be there ; these indeed she saluted and caressed in
"the kindest manner possible, plaiting their hair for them, and
" transmitting into them part of that wonderfully grateful odour,
" which issued from her own body. This raised a great desire in
" the queen their mistress, to see the stranger, who had this
" admirable faculty of transfusing so fragrant a smell from herself
" into the hair and skin of other people. She therefore sent for
" her to court, and after a further acquaintance with her, made her
"nurse to one of her sons. Now the name of the king, who
" reigned at this time at Byblos, 1 was Melcarthus, as that of his
" queen was Astarte, or according to others, Saosis, though some
" call her Nemanoun, which answers to the Greek name of
" Athenais.
XVI. " Isis fed the child by giving it her finger to suck
" instead of the breast ; she likewise put him every night into the
" fire in order to consume his mortal part, whilst transforming
" herself into a swallow she hovered round the pillar and bemoaned
" her sad fate. Thus continued she to do for some time, till the
" queen, who stood watching her, observing the child to be all in a
" flame, cryed out, and thereby deprived him of that immortality,
"which would otherwise have been conferred upon him. The
" goddess
upon this, discovering herself, requested that the pillar
" which supported the roof might be given her ; which she accord-
" ingly took down, and then easily cutting it open, after she had
" taken out what she wanted, she wrapped up the remainder of
" the trunk in fine linnen, and pouring perfumed oil upon it,
" delivered it again into the hands of the king and queen (which
" piece of wood is to this day preserved in the temple of Isis, and
" worshipped by the people of Byblos). When this was done she
" threw herself upon the chest, making at the same time such a
1 The Byblos really referred to here is a city in the Papyrus Swamps of the
Delta.
;;
" loud and terrible lamentation over it, as frighted the younger of
" the king's sons, who heard her, out of his life. But the elder of
" them she took with her, and set sail with the chest for Egypt
" and it being now about morning, the river Phaedrus sending
" forth a rough and sharp air, she in her anger dried up its
" current.
" and happy to them,' for that this is the true import of the word.
" In like manner, say they, the human skeleton, which at these
" times of jollity is carried about in a box, and shewn to all the
" guests, is not designed, as some imagine, to represent the par-
" ticular misfortunes of Osiris, but rather to remind them of their
" mortality, and thereby to excite them freely to make use of and
" to enjoy the good things which are set before them, seeing they
"must quickly become such as they there saw ; and that this is
;
"and knowing the body which was enclosed in it, tore it into
"several pieces, 14 in all, dispersing them up and down in different
" parts of the country. Upon being made acquainted with this
" event, Isis once more sets out in search of the scattered fragments
" of her husband's body, making use of a boat made of the reed
" Papyrus in order the more easily to pass thro' the lower and
—
" fenny parts of the country For which reason say they, the
" crocodile never touches any persons, who sail in this sort of
" vessels, as either fearing the anger of the goddess, or else respect-
" ing it on account of its having once carried her. To this occasion
" therefore is to be imputed, that there are so many different
" sepulchres of Osiris shewn in Egypt for we are told, that ;
" wherever Isis met with any of the scattered limbs of her husband,
" she there buried it. There are others however who contradict
" this relation, and tell us, that this variety of sepulchres was owing
" rather to the policy of the queen, who, instead of the real body,
" as was pretended, presented these several cities with the image
" only of her husband and that she did this, not only to render
;
" the honours, which would by this means be paid to his memory,
" more extensive, but likewise that she might hereby elude the
"malicious search of Typho; who, if he got the better of
" Orus in the war wherein they were going to be engaged, dis-
" tracted by this multiplicity of Sepulchres, might despair of being
"able to find the true one —we are told moreover, that notwith-
" standing all her search, Isis was never able to recover the privy-
" member of Osiris, which having been thrown into the Nile
"immediately upon its separation from the rest of the body,
"had been devoured by the Lepidotus, the Phagrus, and the
" Oxyrynchus, fish which of all others, for this reason, the
1
I.e., Per-Uatcliit,
Cr - =1
J
MO
'
" pursuing her as she was coming over to Orus, was slain by his
" soldiers —
the memory of which action, say they, is still preserved
" in that cord, which is thrown into the midst of their assemblies,
" and then chopt into pieces — afterwards it came to a battle between
" them, which lasted many days ; but victory at length inclined to
" Orus, Typho himself being taken prisoner. Isis however, to
" whose custody he was committed, was so far from putting him to
" death, that she even loosed his bonds and set him at liberty.
u This action of his mother so extremely incensed Orus, that he
" laid hands upon her, and pulled off the ensign of royalty which
" she wore on her head ; and instead thereof Hermes clapt on an
"helmet made in the shape of an oxe's head. After this Typho
" publicly accused Orus of bastardy but by the assistance of ;
1
I.e., Ta-urt, q
II —
19 4 ISIS AND OSIRIS
CHAFfER XII
together under the form Zapani*;, and, although the exact nature
of the attributes which they assigned to Osiris and Apis united is
not quite clear, it seems tolerably certain that they regarded Serapis
as the form which Apis took after death. According to the
hieroglyphic texts * which were found on stelae and other objects in
the Serapeum at Sakkara, Apis is called " the life of Osiris, the
"lord of heaven, Tern [with] his horns [in] his head," 8 ^ <^ ¥
\\ ^zi7 f=q . ^- 5? *^— , and he is said to "give life,
even at the beginning of the New Empire Apis and Osiris were
1
See Mariette, Le Serapeum de Memphis, Paris, 1882, p. 125 ff. ; Mariette,
Memoire sur cette Representation gravee en trie de quelques proscyntmes du Serapeum,
Paris, 1856.
196 SERAPIS
joined together by the priests of Memphis, and that the attributes
of Apis had been made to assume a funereal character, and that he
was at that time recognized as a god of the Underworld. On a
monument of the XlXth Dynasty, Apis 1
is said to be " the renewed
life of Ptah," \J
^ J
$ ,
and in an inscrip-
D
m
the same text we have a
i nsTrraa^raaHMi^gsanB^essem
"u|T<<
"^ »»/"»rpif
l , mention of the " temple
i&ir :uZm\:^zr^m:m^~rjm:Et^
mm^MMfim^TA^Mv^mRrxnm of Asar - H api," rj
j\
iimm:immr$mQh^zmiimwM i.e., of Serapis,
tv rjb
aaHPw^^gygjBEagsBapBiHiBBd
^n^^iiiTj»:^ra"5!C«^iif^^tsi:r^"?t and we may learn from
\\*%~w^tw€^^&®i&mirjm£m&2 this fact that Apis had
fez>*!l^^^tgg£Kg»KfKMtynOC-Kgir been finally made a god
my.~\misLmT&muci£zzM£Zk:r,ri
of the Underworld, and
ML^Zki^suttzzmmiaiimg&m*
that his identity had been
g^ggggfekgy^gii^^TXEiroj^rii
^mm^n^^im
ifl^m@»s im°i:Q merged in that of Osiris.
i^\^rMm^mu?^tmmn:t-jak'M.i^ The identification of
:mmmm&%kw^mu\m^^$ Apis with Osiris was
Mm4m*ints\mfrM^A*ztm\^m easy enough, because
KmmMiz^MZ*i^m%m&mD one of the commonest
iwig^sf^^iCsrs^/^^eH-jri^^x^i
names of Osiris was
mS Ifrl^EBKSS^IHeiails H*r.<n
i^ttzzmtmizzmntiW^mHrm "Bull of the West,"
^mz~£mt:ir^im^t^zir.rrm*mz2^ and the identification
mmm^.^mtr^r,^^K^iMS~rm once made the shrines
of Osiris were regarded
Sepulchral tablet with a scene in which the deceased is
seen adoring Osiris, Serapis, and other gods. 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
of a bull, which has the solar disk and a uraeus between its
horns. The peculiar marks on a bull which indicated that he was
Apis, and the general history of the god will be found in the
Chapter on " Animals sacred to the Gods."
The chief centre of the worship of Serapis in Ptolemaic times
was Alexandria, where it was established, according to tradition, by
Ptolemy Soter. This great ruler of Egypt appears to have wished
to find some god who could be worshipped both by Greeks and
Egyptians at a common shrine, and one whom he could cause to be
regarded as the characteristic god of his dynasty in Egypt. The
most important Egyptian god at the time was Osiris, that is to say
god of the Egyptian Underworld, but it was
Osiris- Apis, the great
ZEZI
1
In the text of Pepi I. (1. 671) the god Ur-sheps-f, -^^ I ^^ j^i
is lied the "
called '-beloved, *^£.
beloved, the son of Ptah," *^X. M
(J (J
D x 1v-\
| (
" After this, say they, both Isis and Osiris, on account of their
eminent virtue, were translated from the order of good Demons
to that of Gods, as in after ages were Hercules and Bacchus ; and
therefore the honours which are paid them are very properly of
the mixed kind, such as are due both to Gods and Demons, their
power being very great, not only upon earth, but in those regions
likewise which are under the earth. For, say they, Osiris is none
other than Pluto, nor is Isis different from Proserpine, as Arche-
machus the Euboean asserts, and as appears likewise to have
been the opinion of Heraclides of Pontus from his declaring the
oracle at Canopus to belong to Pluto.
XXVIII. " But the following facts will make this point still
who had been a great traveller, declared that he had seen just
such a statue as the king described at Sinope. Soteles and
Dionysius were hereupon immediately dispatched in order to
bring it away with them, which they at length accomplished
though not without much and the manifest interposi-
difficulty,
that the statue had not this name before it was brought to
Alexandria, it being given to it afterwards by the Egyptians, as
equipollent, in their opinion, to its old one of Pluto. So again,
Avhen Heraclitus the Physiologist asserts that Pluto and Bacchus
are the same, does not this directly lead to the same conclusion ?
For as to those who say that by Pluto is here meant the body,
200 SERAPIS
" because the soul, whilst it is in it, is as it were intoxicated and
" beside itself, and that from hence springs the relation between
" it and Bacchus, this is too subtle and finespun an allegory to
" deserve our serious notice. Heraclitus's assertion therefore may
" be much more probably accounted by supposing the Bacchus
for,
" here meant to be the same as Osiris again the same
Osiris, and
" as Sarapis, this latter appellation having been given him, upon
" his being translated from the order of Genii to that of the Gods,
" Sarapis being none other than that common name by which all
" those are called, who have thus changed their nature, as is well
" known by those who are initiated into the mysteries of Osiris.
" Little regard therefore is to be paid to those Phrygian Tales,
" wherein mention is made of one Sarapis, as the daughter of
" Hercules,and of Typho, as born of Isaeacus one of his sons :
" nor does Phylarchus better deserve our credit, when he tells us
" that '
Bacchus first brought two bullocks with him out of India
" into Egypt, and that the name of the one was Apis, and that of
" the other Osiris,' adding moreover, '
that Sarapis. in the proper
" meaning of the word, signifies him who disposed the Universe
si
into its present beautiful order.'' Now though this assertion of
" Phylarchus be weak enough, yet it is not quite so absurd as that
" of those who assert, that Sarapis is no god at all, but the mere
'
il
denomination of the sepulchral chest, wherein the body of Apis
" after its death is deposited much more tolerable than either of
;
'
" the preceding is their opinion, who would derive this name from
" words which in the Greek language import, '
one who first
" impelled and gave motion to the universe.'' The priests indeed, at
" least the greatest part of them, tell us, that Sarapis is none other
" than the mere union of Osiris and Apis into one word ; declarative
" as it were of that opinion, which they are perpetually explaining
" and inculcating, '
that the Apis ought ever to be regarded by us,
" as a fair and beautiful image of the soul of Osiris.' For my part
" I cannot but think, that if this word be of Egyptian extraction,
" it ought to be interpreted so as to express joy and gladness, seeing
SERAPIS 201
1
The Egyptian form of the word is 9 Amentet, and the name means
" hidden place."
( 202 )
CHAPTER XIII
the sound of her name. Sometimes she wears the double crowns
The Goddess ISIS.
,
ISIS 203
of the South and the North, to the back of which is attached the
feather of Mafit, and sometimes she wears with the pair of horns
and the solar disk two plumes. 1
Her horns are usually those of
the cow of Hathor, or of one of the sister forms of this goddess,
\f
but occasionally 2 she wears ^jDaJr^j^j^jn^s^hjojmSj "^2" under her ,
is certain that their views concerning her varied from time to time,
and that certain aspects or phases of the goddess were worshipped
more generally at one period than at another, it is correct to say
that from the earliest to the latest dynasties Isis was the greatest
goddess of Egypt. Long before the copies of the Pyramid Texts
which we possess were written the attributes of Isis were well-
defined, and even when the priests of Heliopolis assigned to her
the position which she held in the cycle of their gods between
B.C. 4000 and 3000 the duties which she was thought to
B.C.
perform in connexion with the dead were clearly defined, and were
identical with those which belonged to her in the Graeco- Roman
period. was the great and beneficent goddess and mother,
Isis
whose influence and love pervaded all heaven, and earth, and the
abode of the dead, and she was the personification of the great
feminine, creative power which conceived, and brought forth every
living creature, and thing, from the gods in heaven, to man on the
earth, and to the insect on the ground ; what she brought forth
she protected, and cared for, and fed, and nourished, and she
1
See Lanzone, Dizlonariv, pll. 306 ff. ~ Mil, pi. 308, No. 3.
204 ISIS
after long search Isis found it, and set it, as she thought, in
a safe hiding place, but was found by Typhon, who cut it up
it
ii
AAAAAA *= ^-=r-' ^
s sd t s ^ t *« ram ?
r
I
Unas, 1. 487.
-£>
TSIS 205
Isis and Nephthys as his " sisters." These things the Egyptians
believed because their ancient traditions told them of all that Isis
had done for her husband and child, and they hoped that the
goddess would be present at the celebrations of their funeral rites,
and that she would secure them a new birth. In the illustrated
for
Recensions of the Boole, of the Dead Isis frequently appears both
as the mother of Horus, the heir to the throne of Osiris, and as
the mourning; widow of her husband. In the vignette to the
clist Chapter Isis kneels at the bier of the deceased, and says to
him, " I have come to protect thee with the north wind which
" cometh forth from Tern; I have strengthened for thee thy throat;
" I have caused thee to be with the god ; and I have placed all
" thine enemies under thy feet." This speech refers to the air
which Isis produced by the beating of her wings when she restored
Osiris to life in order that she might conceive an heir by him, and
also to the air which she provided for her son Horus after he had
been stung to death by a scorpion. Everywhere in the Booh of
the Dead Isis is regarded as a giver of life and of food to the dead,
and she appears behind the god in the shrine wherein Osiris is
identified with one of the two Maat goddesses ; she may, in fact,
allusions to her relations with Osiris, but it says little about her
devotion to her son Horus, whom she reared with loving care that
he might become the " avenger of his father," and we must have
recourse to the texts which are found inscribed on the " Metternich
stele,"
1
if we would gain a clearer idea of the troubles which Isis
endured after the death of Osiris. In one of these the goddess is
that Set was not content with murdering his brother Osiris, but
that he must needs shut up the widow and her child in some place
1
This stele was found in Alexandria in 1828, and was given to Prince
Metternich by Muhammad 'AH for a facsimile of it, and renderings of the texts
;
of restraint. Whilst Isis was thus confined, " Thoth, the great
" god, the prince of Law both in heaven and upon the earth,"
came to her and said, " Come, thou goddess Isis, it is good to be
" obedient, for there is life for him that will follow the advice of
" another. Hide thou thy son the child [Horus], and this is what
" shall happen his limbs shall grow, and he will become endowed
:
" with two-fold strength, and then he shall be made to sit upon the
" throne of his father, and he shall avenge him and take possession
" of the rank of the prince of the Two Lands." Isis took the
advice of her friend Thoth and, she says, " I came forth from the
" house at eventide, and there also came forth with me Seven
" Scorpions, who wereaccompany me, and to be my helpers.
to
" Two scorpions, Tefen and Befen, were behind me, two scorpions,
" Mestet and Mestetef were by my side, and three scorpions, Petet,
" Thetet, and Maatet, shewed me the way. I cried out unto them
" in a very loud voice, and my speech entered into their ears even
" as into the ears of one who knoweth that obedience is a thing
" which is applauded, and that disobedience is the mark of the
" person who is of no account, and I said unto them, '
Let your
"faces be turned to the ground that ye may [shew me] the way.'
" So the leader of this company brought me unto the marshes of
" Pa-sui, the city of the two Divine Sandals, which lay at the
"beginning of the Papyrus Swamps ((1 cs ft "w Ateh). When
" I had arrived at Teb I came forth to the habitations of the
"women who belonged to the overlord of the district, and the chief
who had seen me coming along shut her doors in my face,
" Avoman
"and was angry with me in her heart because of those (i.e., the
" Seven Scorpions) that were with me. Now the scorpions took
" counsel on the matter, and they all at one time ejected their
" poison on the tip of the tail of Tefen ; but as for me, a poor
" fen- woman opened her door to me, and I entered into her house.
" Meanwhile the Scorpion Tefen entered under the leaves of the
" door of the lady [who had shut her doors upon me], and she
" stung her son, and fire straightway broke out in the house of the
" noble lady ; but there was no water forthcoming to put it oat,
" and the heavens dropped down no rain upon the house of the
" noble lady, for it was not the season for rain. And, behold, the
DC
<
D
<
LU
^
LU
C/3
I
I-
<
I-
Q-
'
ISIS 207
"heart of the woman who had not opened her doors to me was
" sad, for she knew not whether her son would live, and although
" she went round about through her city uttering cries of lamenta-
" tion none came at her call. But mine own heart was sad for the
" child's sake, and I wished to restore to life him that had com-
" mitted no fault. Thereupon I cried out to the noble lady,
" '
Come to me. Come to me, for my speech hath in it the power
" to protect, and it possesseth life. I am a woman who is well-
" known in her city,and I can drive the evil out of thy son by one
" of my utterances, which my father taught me, for I was the
" beloved daughter of his body.'
:
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 am Isis the goddess, and I am the lady of words of
!
" power, and I know how to work with words of power, and most
" mighty are [my] words all ye reptiles which sting, hearken
!
" unto me, and fall ye down on the ground poison of Mestet? !
" Petet and Thetet, enter not here [0 poison of] Maatet, fall down !'"
!
Next in the narrative we have the words of the " Chapter of the
stinging [of scorpions] " which " Isis, the goddess and great
enchantress at the head of the gods," spake on this occasion, and it
is said that she learnt her method of procedure from Seb, who had
taught her how to drive out poison. At the dawn of day she
uttered the words, " poison, get thee back, turn away, begone,
and added " Mer-Ra " and at eventide she said, "The
retreat," ;
Egg of the Goose " cometh forth " from the Sycamore." Then
turning to the Seven Scorpions she said, " I speak to you, for I
" am alone and am in sorrow which is greater than that of anyone
" in the nomes of Egypt. I am like a man who hath become old,
" and who hath ceased to search after and to look upon women in
" their houses. Turn your faces down to the ground, and find ye
—
208 ISIS
" child liveth and the poison dieth the Sun liveth and the poison ;
" dieth," and then the wishes, " May Horus be in good case for his
" mother Isis ! And may he who shall find himself in a similar
" state be in good case also " As the result of the utterances of
!
Isis the fire in the house of the noble lady was extinguished, and
" heaven was satisfied with the words which the goddess Isis had "
" Then came the lady who had shut her doors against me, and
" took possession of the house of the fen-woman because she had
" opened the door of her house unto me, and because of this the
"noble lady suffered pain and sorrow during a whole night, and
" she had to bear [the thought] of her speech, and that her son had
" been stung because she had closed the doors and had not opened
"them to me." Following this come the words, "0, the child
"liveth, the poison dieth ! Verily, Horus shall be in good case for
" his mother Isis ! Verily, in like manner shall he be in good case
" who shall find himself in a similar position ! Shall not the bread
" of barley drive out the poison and- make it to return from the
" limbs ? Shall not the flame of the hetchet plant drive out the fire
" "
from the members ?
" come to thy child Horus, thou whose mouth is
' Isis, Isis,
shown, the Egyptian original of the Greek Xe/t/us, or X6,u/3is, an island in the
neighbourhood of the city of Buto (Pe and Tep), which, according to Herodotus,
floated.
p ;
ISIS 209
" Mesqet, who hast proceeded from Nu, and thou shalt not die by
"the flame of the poison. Thou art the Great Bennu who wast
" born on the Incense Trees in the House of the Great Prince in
" Heliopolis. Thou art the brother of the Abtu Fish, who dost
" arrange that which is to be, and who wast nursed bv the Cat
"within the House of Net. Beret, Hat and Bes protect thy
" limbs. Thine head shall not fall before him that is hostile to
" thee. The fire of that which hath poisoned thee shall not have
" dominion over thy limbs. Thou shalt not fail on land, and thou
" shalt not be in peril on the water. No reptile that stingeth shall
" have the mastery over thee, and no lion shall crush thee or gain
" the mastery over thee. Thou art the son of the holy god and
" dost proceed from Seb. Thou art Horus, and the poison which
" is in thy limbs shall not have the mastery over thee. And even
" so shall it be with him that is under the knife. And the four
" noble goddesses shall protect thy limbs."
From the above we see that the gods informed Isis that her
son Horus had been stung by a scorpion, and from what follows we
shall see in what condition Isis found her son. She says, " I, Isis,
" conceived a man child, and I was heavy with Horus. I, the
" goddess, bare Horus, the son of Isis, within a nest of papyrus
" plants (or, Island of Ateh.') I rejoiced over him with exceedingly
" great joy, for I saw in him one who would make answer for his
" father. I hid him, and I concealed him, for I was afraid lest he
" should be bitten. Now I went away to the city of Am, and the
" people thereof saluted me according to their wont, and I passed
" the time in seeking food and provision for the boy ; but when I
" returned to embrace Horus, I found him, the beautiful one of
" gold, the boy, the child, inert and helpless. He had bedewed the
" ground with the water of his eye, and with the foam of his lips
" his body was motionless, and his heart was still, and his muscles
ii —
'
210 ISIS
" knew how to restore Horus to life. Then there came unto me a
" woman who was well known in her city, and she was a lady at
" the head of her district, and she came to me to restore [Horus] to
"life. Her heart was filled with her own affairs, according to
" custom, but the child Horus remained motionless and moved not.
" The son of the goddess-mother had been smitten by the evil of
" his brother. The plants [where Horus was] were concealed, and
way into them.
" no hostile being could find a
" The word of power of Tern, the father of the gods, who is in
" heaven, acted as the maker of life, and Set had not entered into
" this region, and he could not go round about the city of Kheb
" (Khemmis) ; and Horus was safe from the wickedness of his
" brother. But Isis had not hidden those who ministered unto him
" many times each day, and these said concerning him, '
Horus
"liveth for his mother;' they found out where he was, and a
"scorpion stung him, and Aun-ab (i.e., Slayer of the Heart)
" stabbed him."
Then " Isis placed her nose in the mouth of Horus to learn if
" there was any breath in him that was in his coffin, and she opened
"the wound of the divine heir, and she found poison therein.
" Then she embraced him hurriedly and leaped about with him like
" a fish when it is placed over a hot fire, and she said, Horus is '
" stung, Ra, thy son is stung. Horus, thy very heir, and the
"lord of the of Shu is stung. Horus, the child of the
" Papyrus Swamps, the child in Het-ser is stung the beautiful ;
" Child of gold is stung, and the Child, the Babe, hath become a
" thing of nothingness. Horus, the son of Un-nefer, is stung,' etc.
" Then came Nephthys shedding tears, and she went about the
" Papyrus Swamps uttering cries of grief, and the goddess Serqet
" said, '
What is it ? What is it ? What hath happened to the
" child Horus ?
" ' Isis, pray thou to heaven so that the sailors of Ra may
" cease rowing, so that the Boat of Ra may not depart from the
" place where the child Horus is.' Then Isis sent forth a cry to
"heaven, and addressed her prayer to the Boat of Millions of
" Years and the Disk stood still, and moved not from the place
;
" magical powers and possessed the great power which made [his]
" word to become Maat (i.e., Law), and he said :
'
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 was yesterday.
it
"When the night cometh the light shall drive [it] away for the
" healing of Horus for the sake of his mother Isis, and every person
" who is under the knife [shall be healed] likewise.' ' In answer to
this speech Isis told Thoth that she was afraid he had come too late,
but she begged him, nevertheless, to come to the child and to bring
with him his magical powers which enabled him to give effect to
integral portion of them, and date from the period when Libyan
gods and goddesses were worshipped in the Delta and in certain
parts of Upper Egypt before the great development of Sun-worship.
The chief importance of the story consists in the fact that it makes
Isis to be both woman and goddess, just as the story of Osiris
makes that deity to be both god and man, and it is quite con-
ceivable that in the predynastic times the sorrows of Isis, like those
of Osiris, formed the subject of miracle plays which were acted
annually in all the centres of the worship of Isis. Isis as the faithful
and loving wife, and as the tender and devoted mother won the
hearts of the Egyptians in all periods of their history, and we can
only regret that the narrative of the wanderings and sorrows of the
212 ISIS
Heru-sekha, V^v —*- 7 \\ >jra ? and her son Horus into an Apis
Bull, ^ 5fc^ "^ »* an ^ wen * away with him to the Apis temple,
^ . in order that she might see his father Osiris, who was
therein.
Another great human element in the story of Isis which
appealed strongly to the Egyptians was the desire of the goddess
to be avenged on the murderer of her husband, and it is this which
is referred to in the words of Isis, who says, " I rejoiced over
him
" with exceedingly great joy, for I saw in him one who would make
"answer for his father." The manner in which Horus "made
" and avenged his father told in the Sallier Papyrus
answer for is
together, standing on their feet, first men and next in the forms of
in the forms of two bears. For three days and for three nights the
fight between them raged, and Horus gained the victory over Set,
but when Isis saw that Set was being overpowered her heart was
touched on his account, and she cried out and ordered the weapons
which her son was wielding against her brother to fall down, and
they did so, and Set was released. When Horus saw that his
mother had taken his adversary's part he raged at her like a
panther of the south, and she fled before his wrath ; a fierce
struggle between Isis and Horus then took place, and Horus cut
off his mother's head. Thoth, by means of his words of power,
transformed her head into that of a cow which he attached to her
body straightway.
Isis, though > worshipped all over Egypt, was specially
" of Besitet ; Isis in Per Pakht, um tSr nrzi ; the queen of Mesen,
"flf
1 — H%; I sis <> f Ta-at-nehepet,
-^r^^©? Isis >
every nome ;
2
and another important list tells us that Isis was
* |\ nit null ^ _, ^_^ ^^
called Ament, l\
~*~« , in Thebes, Menhet, r^ Vn > m Heliopolis,
§
C= ^ 3
those of " the divine one, the only one, the greatest of the gods
" and goddesses, the queen of all gods, the female Ra, the female
" Horus, the eye of Ra, the crown of Ra-Heru, Sept, opener of the
" year, lady of the New Year, maker of the sunrise, lady of heaven,
" the light-giver of heaven, lady of the North Wind, queen of the
" earth, most mighty one, queen of the South and North, lady of
" the solid earth, lady of warmth and fire, benefactress of the Tuat,
certain rate, and at a certain time of the day or night, with appro-
priate gestures or ceremonies. In the Hymn to Osiris, of which
a rendering has already been given (see p. 150), it is said that Isis
was well skilled in the use of words of power, and it was by means
of these that she restored her husband to life, and obtained from
him an heir. It is not known what the words were which she
uttered on this occasion, but she appears to have obtained them
from Thoth, the " lord of divine words," and it was to him that
1
See the translation of the Legend of Ra and Isis given in vol. i., p. 372 ff.
The Goddess RENNUT.
ISIS-SEPT 215
she appealed for help to restore Horus to life after he had been
stung to death by a scorpion.
In the Theban Recension of the Booh of the Dead is found a
Chapter (No. clvi.) which was composed for the purpose of bestow-
ing upon the deceased some of the magical power of the o-oddess.
The Chapter was intended to be recited over an amulet called thet
^
I O made » of carnelian, which had to be steeped in water of
dnkhami flowers, and set in a
" or of
(%* ®\l\ s
P irits )
" Isis, and the words of power
"(if ., ')
°f ^- s^s ' ^e m i& n ty
"to protect and keep safely
" this great god (i.e., the
" deceased), and to guard him
" from him that would do unto
" him anything which he abomi-
Rennufr, lady of Aat.
" nateth."
The symbol of Isis in the heavens was the star Sept, A*,
which was greatly beloved because its appearance marked not only
the beginning of a new year, but also announced the advance of
the Inundation of the Nile, which betokened renewed wealth and
prosperity of the country. As such Isis was regarded as
the companion of Osiris, whose soul dwelt in the star Sah,
|q]
^^ ? li * jjj,
i.e., Orion, and she was held to have brought
,,
P
^^ $ as the Great Goddess of the Underworld she was
1 '
flood she was Sati, ^ J, and Sept, as the embracer of the land
goddess of food which was offered to the gods she was Tcheft, w| ^J
and lived in the Temple of Tchefau,
Q^ ^T|'^ ^' and ( as
bodies of the blessed dead into those wherein they were to live in
and the temples of the goddess were pulled down in the years
58, 53, 50, and 48. In B.C. 43, however, the triumvirs, seeing
that was the only way to win the affections of the people, built
it
1
Pompeii, its Life and Art, London, 1899, p. 162.
218 ISIS IN ROME
Christianity, and the festival of these gods was recognized in the
public Calendar.
The chief temple of Isis in Rome stood in the Campus Martius,
where the goddess was called "Isis Campensis"; and an inscription
of the year 105 B.C. found at Puteoli proves that a temple of
1
Serapis was then standing in that city. The important temple of
Isis at Pompeii appears to have been built soon after this date,
and an inscription over the door states that it was rebuilt by
Numerius Popidius Celsinus after the earthquake (that of the
year 63). It has architecturally nothing suggestive of the Egyp-
tian style, yet the plan presents a marked deviation from ordinary
types. In his Eleventh Book Apuleius gives a very interesting
description of the manner was worshipped in Rome in
in which Isis
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
2
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
risen, the multitude sang a hymn to the newly risen god, and then
departed to their homes. In the afternoon another service was
held, at which sistra were shaken, and sacrifices were offered up,
and incense was burnt, and an elaborate ceremony in connexion
with the use of a vessel of holy Nile water was performed.
The holiest of all the sanctuaries of Isis known to the Greeks
3
was that at Tithorea, and Pausanias tells us that festivals were
"^37 D <=>
1
Mau, op. cit., p. 163. 2 The Egyptian
3 Book x., chap, xxxii., § 9 (J. G. Frazer's translation).
ISIS IN TITHOREA 219
" victims which were cast in at the previous festival, they always
" carry them to the same spot and bury them there. The distance
" of this spot from the shrine we judged to be two furlongs. That
" is what they do to the sanctuary on this day. On the next day
" the hucksters set up booths of reeds and other improvised
" material ; and on the last of the three days they hold a fair for
" the sale of slaves and all kinds of cattle, also garments, and silver
" and gold. After noon they betake themselves to sacrificing.
" The richer people sacrifice oxen and deer, the poorer folk
" sacrifice geese and guinea fowl. But it is against the custom to
",use swine, sheep, and goats for this sacrifice. Those whose (duty
" it is) burn the victims, and bring them into the shrine ....
to
" must wrap the victims in bandages of linen, either common linen
" or fine linen ; the mode of dressing them is the Egyptian. All
" the animals sacrificed are led in procession ; some convey the
" victims into the shrine, others burn the booths in front of it and
" depart in haste. They say that once upon a time, when the pyre
" began to burn, a profane fellow who had no right to go down
" into the shrine rashly entered it out of curiosity. The whole
" place seemed to him full of spectres and scarcely had he ;
" returned to Tithorea and told what he had beheld when he gave
" up the ghost. I have heard a like story from a Phoenician man.
" He said that the Egyptians hold the festival of Isis at the time
" when they say she is mourning At that time the
for Osiris. Nile
" begins to rise, and it is a common saying among the natives that
"it is the tears of Isis that cause the river to rise and water the
" fields. Well, then, my informant said that at that season the
" Roman governor Egypt bribed a man to go down to the
of
" shrine of Isis at Coptos. The man who was thus sent in returned
" from the shrine but after he had told us all that he had beheld,
;
Egypt were due mainly to the fact that the new religion, which
was preached there by Saint Mark and his immediate followers, in
all its essentials so closely resembled that which was the outcome
of the worship of Osiris, Isis, and Horus that popular opposition was
entirely disarmed. In certain places in the south of Egypt, e.g.,
Philae, the worship of Osiris and Isis maintained its own until the
beginning of the fifth century of our era, though this was in reality
due to the support which it received from the Nubians, but
speaking generally, at this period in all other parts of Egypt Mary
the Virgin and Christ had taken the^'places of Isis and Horus, and the
" God-mother," or " mother of the god," V\ , was no longer Isis,
CHAPTER XIV
48. Q
nuk Ast per-hud
M em wa d£ ertd-nud
I am Isis. I came forth from the house placed me
& 1
send-d Set er-s as tchet-nd Tehuti ur
my brother Set in it. Behold, said to me Thoth, the great one,
i i \1 J
her tep Madt em pet ta madt
chief of Maat in heaven and earth, Come, thou Isis,
a\
i: J ^
netert nefer hher pu setem dnkh ua sems
goddess, good (it is) to possess obedience ; life (is to the) one (who is)
led
S *8
,£3 <^>
m V
—£j
•
/www
so.
A
m -
/ enen hdu-f rut pehpeh-f neb
will happen these things, his limbs (will) grow, he will grow
strong wholly,
1
See Golenischeff, Die Metternicltstele, Leipzig, 1877, pi. 3, 1. 48, ff.
: —
U o q U — 9 S *
K-«=_ ^ T°^ I
g
\M K^ k
met-d sehhep em
f»rr,
diikhui-sen
k T
em rehh
^k
setem
my word entered into their ears, as in (those of) a obedience
wise man
\^1 o
ushet tesher em sa sa
is praiseworthy, disobedience (is) as the mark of the son
224 SORROAVS OF ISIS
AAAAAA
-)
* AAAAAA m %2
I I I I i
8^8 —
ot sem
^ heh-nud er
J&
pe/i
53.
% (sic)
i i 1!
Pasui
The leader of the brought me to the swamps of Pasui,
company
—g)
o o I
&.
J'
peh-iu sjoer-nd /&em ketut
.^s^-
1* f]
hai an teka - nud shejps em ua
of the governor. Had seen me the chief woman on the march,
r 54. ^ inmnr
i i
n
"""""l
AAAAAA
^g,
M-
© (f^l AAAAAA
an-nes ddm-s
aaiu-s her-d
lier-a mens her-dh en
she closed her doors upon me, she was angry in her heart at
$
id T
ewie£ er hen-d netchsen re hers ertdsen
those who were with me. They decreed about it (and) they placed
j^> AAAAAA §»
®
1
J"
1
,« .
\
jj
III
1 D iihiiiii
i
metusen en sep her tep set en Tefen un-nd
their poison all at one time on the tail of Tefen. Opened to
me
Q
SM5
tah
hM Vsba-s dq-tu
A
- a •=*
er
CTZD
pas
I
(1
I
1
"
55. [[)"
LI'J
senen
%*
a poor woman her door, (I) entered into her house. Cunningly
m mnri
Tefen
3$P
A Q
dqet
<==>
Icher aaiu
ddiiL en
hi ^J "^
sba tcheteb-nes
cru
1P o Q o (2 T 1q|
/wwv\
AAWVW
/WWW T 1P o i i i
56. D
* i t
1
\ /www Z£r^
And behold, she who had not her heart (was) sad
opened to me,
not came [any] at her call. My heart was sad about the child
II —
226 SORROWS OF ISIS
for her sake, (I wished) to (him that was) without I cried out
revive fault.
-*- i tM i * n ii CM ^ i
<=> 1
o
J
nuh satet rekht em nuts ter bethet
,— ®
em tep-res sba-nud dtf-d er relch nuh
by her utterance. Taught me my father to know. I am
QQ _, _ Ki = "
<£>
^=^
58. > 1
£|
AAAAAA H
O - — fl
H -1
I
1 o IV IV
netert nebt heka an heka hhu
the goddess, lady of words of worker with words of mighty-
power, power,
4 °^ ffi
c
r =i3)f
met en Mestet an sekheset met en Mestetef
Poison of Mestet, not advance, poison of Mestetef
D
zl ^
an theset met Petet Thetet an dqet
60. ^ & D
If
1
h
Ast
M
netert
surt heka
iv :
khent
m
neteru
Isis, the goddess, the great one of words of power, head of the gods.
c
r =T5l
ertdt-nes $e?> M?i - / er khesef met em
Had given to her Seb his powers to repulse poison from
®
n
sekhem-s khesef kJtet hem hat met em
her form (?), 'repulsing, turning driving away poison at
away, back, back,
228 SORROWS OF ISIS
ran
nehep er pet
k em
62
tchet
-
o
Ra-mer suht
o
smeii
UTI3
per
the dawn saying, " Ra-mer, the Egg of the Goose cometh
forth
1
—
em
ra<
nehet mdku
o
metet-s hentu
from the sycamore. A protection (are) her words spoken
«*=2_
B 63. <=> AAAAAA AAMM
I I I
11 T
tcher ukh tchet-d en ten tu-d
tu-a em ua
at the season of evening. I speak to you. lam in loneliness
g^ff q
/WWV\ <; > i i i
64. £ ^
em nek (?) qemu sliet qem ennu
(and I am) as a man feeble who hath to seek out and to look
ceased
cr=] i
m
O i
65.
I i i i
O
a <m&/a nekhen mit met dnkh Rd -
mi£
liveth the boy, dieth the poison ; liveth Ra, dieth
' .
p=af
me^
^^ /fca
I
1
w J
sm'6
66 '
^
Sena
"^
e^
:&_
mut-f
Jo
Ast
the poison. Verily, healthy be Horus for his mother Isis.
—k *<?i
/jo.
r\
p \\
/VWW\
sm'6
j
n /vww\
.xv
e?i£i
<^>
m
7c/ier
>-
metes
e:
rv
mdtet
_
to,
—
hhet
Verily, healthy be he who is under the knife also. The fire
/www
A/WWV
/WWW t=i 67. <$> ® /www rl^
%
netert
k
usert
h it
ji — va
dn-s-nd
;~
khet-s
the goddess. The lady (who) came, (she who) had shut her house,
on me
°°\ I—
AAAAAA _ V
ArM J ^ /V AAAAAA
i D
meh-nes pa en tah en ha en tah
she seized the house of the poor woman because the poor woman
shenen em
*T> «*-
Jcerh ud
^ Jj ™ T
tep - nes re-s
^69.
peshu,
fa
and sorrow during night one, she tasted her speech. Was stung
If
a tinkh nekhen
? V A^ -i
mil met lea
PTJ
senib
ffl
^>^
&^ S o I in
< >
- /"'
a /"*
ii)
71. V
-/J
fl
I
l|
/wwv\
§
A
=
aaaaaa
I
Q.
m
IT]
drive out poison ? It shall return all the limbs the flame of
through
m
hetchet
<=>^
ter -
J
we5
'A
t=
em
Im
Ami
— Jlo ® ii
sen
/ e?& J.s£ s<?p
hetchet and drive out the fire from the members Isis. Twice.
AA 72.
AAAAAA <£\
C\
—
<-
<=* -->
3
n <-—
~>
<=>-«_
I
.
" = f\
fl-^
l\
AAAAAA
sa-t
Ii
a
IV
an
m -
neteru em
>*
mer - s
El
ma
thy son. " Hail," say the gods in her neighbourhood, like
73.
a o ^j^™ it^ ^r^^r
entet tcheteb nes Tchart behd-nes
one whom has stung the scorpion Tchart, whom hath pierced
SORROWS OF ISIS 231
<o) ^Cc3 -! A/VW\A
/WWW I \\ I \» A
Behdt san nes Antesh per Asb em
Beh at, whom hath put to Antesh. Appeared Isis as
flight
^^ & D
<Z^3 —"— ^ \\
75.
II
son, my glory. Not shall happen thing any evil unto thee.
/WW\A
A/VWW 76.
A/WW\
^ I,
1
G
her tep trd em Het-ser wr em Annu ruffle
.6. D
78. O
4H
send en Abt ser klieper mentit
vvvvv
79.
\ 1? o
nu mdut em then en Ret Net Bert Eat
by the cat within the House of Net. Rert, and Hat,
ee?
^ ®
Pes em sa en hdu-k an Jcher tep-k en
and Bes, protect thy limbs. Not shall fall thy head before
x J%
80.
dm-l: an shep
D
m
hdu-k
D
tai
tchat
him that is to thee. Not shall conquer thy limbs the fire
hostile
f=3i
a
^ ^ J\ 9
(£ f
en metu-k an hen-k her ta an
pesh dm-k an
/VWV\A
rehen
^
mai
stinging over thee. Not shall crush thee lion any
1
W
sekhemet dm-k entek sa neter tchesert
(or) be master over thee. Thou art the son of a god holy
SORROWS OF ISIS 233
the poison in thy limbs. Thou art the son of a god holy
proceeding from Seb. (With him) under the knife likewise (is it).
that is
IV,:
aw iv.
N-ar,*
shepset
=—vem sa en
n^;—
hdu-k
1. i sS ^ ° m 0n ® —
we£er£ mes-nd Heru sa Asdr em khen sesh en
one who would answer for his father. I hid him, I concealed him
.
having fear of his being I went to the city Am, (the people) saluted
bitten.
} %
Heru
I
17 °- """• <**>
en nub nekhen
f1
f
1
!^
suk
su nefer
him, Horus, the beautiful one of gold, the boy, the child,
«
AA. AAAAAA ±3
Q ^^ ^^ «, ^^^
his eye, and with the foam of his lips ; his body was motionless,
I Sn -^ /?& o ©I i
ilw 1 Sit
his heart still, not moved the muscles of his body. I sent forth
t-it
£a& /&er
m.-i-i
amw
V^faie/i
^rr,
rer-sen
*3
nd
a cry The dwellers in the swamp they came round me
236 SORROWS OF ISIS
© 1 f\yX/1 /WWVA II ^
II I Jfcd JT' A
sep sen neter mut neklien baq er tu en sen -
f
Twice. The son of the mother safe from the evil of his brother,
of the god was
185 -
J"k^ "He ~*-7l T %
ba dmen-tu an dq em hhefti
/www Q /www f|
a.
A /www 5 I) ***. _n_
c= ^ :3
[f^8 (1
W^ j o 1 /wwv\ ' <£-i I
il
<x??m
Ml
s/imt
188 ---
- /
M
heh
^sep
?
hru
W
enen
those who were in his service many time[s] a day. These (said)
^^
191 '
^
LZZ2
"VWVA P^ *^
Bl XJ ^^
d x
8^
^-
O
i —
em Mew en sheta -f dp - s men nu dudd
he who was in his coffin. She opened the wound of the heir
1«|»
netert
^-192.
qem-nes
ffl
hher
7»^
met
()fl
sekhen-s
\^0 asta
divine, she found it possessing poison. She embraced him hurriedly
the swamp, and Serqet (who said), What, twice, what then is
/www
205. ! Cv a
AAAAAA
"^ <CZ> V\ JlKJ'O,
X
io n - - -ji
Ast Jiheru-s er jpet sebeh-s er uda en
/-\ n i imi
n • 207. o
AMAAA / H— _ fl
?
her
I-
dst-f
44
Tehuti iu
2
djper em
T 208 -#-
peh -
f
on his seat. Tboth came provided with his magic power,
m *tk
v
~ ~~**
a an ® ii ni
I'her utu dat en maakheru peter sep sen Ast
possessing command great of mad-kheru. What, twice, Isis,
1
°
% # 209. Cs2
AAAAAA
O
en Bd i-nd man em tejpt dten
P J
seshep ter er senb Heru en mut -
f
the light driveth (it) away to heal Horus for his mother
212. h
I ^ H
^37
AWWV
/i\ ^ A
y
^
( 241 )
CHAPTER XIV
father of Anubis the worship of the god is, however, very much
;
older than this system, and in primitive times the attributes of the
god were very different from those which are usually ascribed to
him in the late dynastic period. In the Pyramid Texts we find
Set associated very closely with Horus, and he always appears in
them in the character of a god who is a friend and helper of the
dead. It will be remembered that according to one myth the floor
of heaven was made of a vast, rectangular plate of iron, the four
corners of which rested upon four pillars which served to mark the
cardinal points. At certain places this iron plate was thought to
be so near the tops of the mountains that the deceased might easily
clamber on to it and so obtain admission into heaven, but at others
the distance between it and the earth was so great that he needed
help to reach it. A legend current in early times asserted that
Osiris experienced some difficulty in getting on to the iron plate,
493) said, "Unas cometh forth upon the Ladder which his
it is
"father Ra hath made for him, and Horus and Set take the hand
" of Unas, and they lead him into the Tuat." On the other hand, x
in another passage Ra and Horus are said to set up the Ladder for
Osiris (line 579 ff.), but even so when the dead king " standeth up
"he is Horus, and when he sitteth down he is Set."
The association of Set with Horus in these and many other
passages well illustrates the antiquity of the cult of Set, and helps
us to understand his attributes. Here we find him regarded as the
equal in every respect of Heru-ur, i.e., " Horus the Elder," who
was admittedly one of the oldest gods in Egypt, and it was
considered necessary for the welfare of the deceased that Set should
be propitiated, and his favour secured. From other passages,
however, it is clear that there existed opposition and hostility
between Heru-ur and Set, and that the destruction of one god by
the other was only prevented by Thoth, who in his capacity as
regulator of the strife which existed between the two gods, was
called Ap-kehu, \J <=> | % , or Ap-rehui, \/ | ^ \\ , or
<==>
\f | \\ ^\ J\J\, i.e., "Judge of the two opponent gods," and
thus it is Empire Set
clear that even in the period of the Early
was regarded both as the enemy of Heru-ur and as a god who
could be of service to the dead in the Underworld, and who if he
were not a friend to him would certainly be a foe. From the fact
that Heru-ur and Set were thought to be always in opposition we
are justified in assuming that the attributes of the former god
were exactly contrary to those of the latter, and the assumption is
supported by the evidence of the hieroglyphic texts. Heru-ur, as
we have already was the god of the sky by day, and Set was
seen,
the god of the sky by night this fact is proved by the figures
;
o ft
<=> ^ s-j J^ ——o
( gj
j r,]
^ —P \ \ <=>
The dual God HORUS-SET.
SET AND HORUS i>4:5
that the god was the personification of the stony or desert land and
the regions of death, but the signification of the latter is not so
easy to understand because the animal has not yet been identified.
The pictures of the animal which was supposed to be the incarnation
of Set represent it with a head something like that of a camel,
with curious, pricked ears, and a straight tail, bifurcated at the
end. In the absence of any facts on the subject we must assume
that the animal which was the symbol of Set was one that prowled
about by night in the deserts and in waste places of the towns and
cities, and that his disposition was hostile to man, and wicked
generally, and that owing to his evil reputation he was hunted and
slain with such diligence that he became extinct in comparatively
early times.
The region in which the Set animal lived appears to have
been situated in the South, and the god Set became, in consequence,
the god of the South, just as Heru-ur became the god of the
North, and as such he assisted at the coronation ceremonies of
2
kings. Thus a relief at Thebes represents Horus and Set standing
one on each side of Seti L, and each god is pouring out a libation
1
Beliijiou, p. 702. - Lanzoue, Dizionario, pi. 375.
244 SET AND HORUS
of " life " over the head of the king: ; and in another scene l Horus
and Set are represented in the act of placing the double crown of
the South and the North upon the head of Rameses II. Horus
says to the king, " I will give thee a life like unto that of Ra, and
years even as the years of Tern," and Set says, " I stablish the
" crown upon thy head even like the Disk (\\
'
"
" Amen Ra, and I will give thee all life, and strength, and health ;
in his character of giver of life each god holds in his hand the
notched palm branch, :P, symbol of " years," which rests upon a
frog, *vN, and Q, the emblem of the Sun's path in the heavens
and of eternity. In yet another scene 2
we find Set teaching
Thothmes III. the use of the bow in connexion with the emblem of
the goddess Neith, whilst Horus instructs him how to wield some
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 Night to Day, and the two Combatant gods were
to Night, or
Heru-ur, or Horus the Elder, and Set. In its second form the
two Combatant gods are Ra and Set, and the chief object of the
2 3 Religion, p. 703.
1 Lanzone, Dizionario, pi. 374. Ibid., pi. 376.
SET AND HORUS 245
which is preserved in Coptic under the form <mt<juc|>, but he was also
called Rerek, <=> |®j[_ , and since he was identified with a long
and the avowed intention of Horus is to slay him that slew his
father Osiris.
The two gods fought in the forms of men, and afterwards in
the forms of bears, and Horus would certainly have killed Set,
whom he had fettered, had not Isis taken pity upon her brother
and loosed his bonds and set him free. The fight between Horus,
son of Osiris and Isis, and Set, had a very important bearing on
the destinies of the dead, for to was attached the moral idea of
it
the victory of Good over Evil, and the deceased was believed to
conquer Set even as Osiris had done. Thus in the Book of the Dead
(ix. 3), he says, " I have come, I have seen my divine father Osiris.
" I have stabbed the heart of Suti " (i.e., Set) ; and from Chapter
xviii.H 1 ff., we may see that although the fiends of Set changed
themselves into wild beasts on the night of the breaking and
turning up of the earth in Tattu, Osiris, by the help of Thoth,
slew them, and mixed their blood with the sods. In Chapter
,
246 SET-TYPHON
xxiii. 2,we find the deceased praying that Thoth will come to him,
and will by means of his words of power loose the bandages where-
with Set has fettered his mouth and in Chapter xxxix. 15, we find ;
him declaring that he is Set who " letteth loose the storm-clouds
" and the thunder in the horizon of heaven, even as doth the god
" Netcheb-ab-f,
(^ J ^ ^ *— ) • Elsewhere (xl. 1 ff.) Apep is
declared to be a being
^ ~^^ 1^1
i.e., the is
^F lb^ ® Q P H 5
^ ne -^ ss re ferre(l *° nere is
>
°f course, Ra ;
the
with the backbone of Set (xlii. 12), and elsewhere the deceased
says (I.b 2) " Suti and the company of the gods have joined together
" my neck and my back strongly, and they are even as they were
" in the time that is past ; may nothing happen to break them
" apart." But in Chapter lxxxvi. 6, the deceased says, " Set, son
of Nut, [lieth] under the fetters which he had made for me;"
and elsewhere (cviii. 8), he is said "to depart, having the harpoon
" of iron in him," and to have thrown up everything which he had
eaten and to have been put in a place of restraint.
A statement in Plutarch's Be hide
Osiride (§ 62), informs et
us that Typhon was called Seth, and Bebo, and Smy, " all of them
" words of one common import, and expressing certain violent and
" forcible restraint and withholding, as likewise contrariety and
" subversion ; we are, moreover, informed by Manetho that the
" load-stone is by the Egyptians called the '
bone of Horus,' as
" iron is, the '
bone of Typho.' " This information is of con-
siderable interest, for it makes the identity of Set and
SET AND BABA 247
Typhon 1
certain, and it is, moreover, supported by the evidence of
The associates of Set were called Smaiu, T lb. (10 i , and the
determinative —
s a, shows that the idea of " violence " was implied
in the name. was connected with Set or Typhon
That iron
2
is quite clear from the passage quoted by Dr. Brugsch in which
Thoth is said to have obtained from Set the knife with which he
cut up the bull.
It has been said above that the serpent and the Set animal
were the common symbols of Set, but instances are known in
which he is represented in the form of a man, wearing a beard and
a tail, and holding the usual symbols of divinity. In the example
3
figured by Lanzone the god is called "mighty-one of two-fold
strength," <x=>
f^f]
^—°, and is accompanied by Nephthys, who
wears upon her head a pair of horns and a disk. Now, as Set was
the personification of the powers of darkness, and of evil, and of
the forces of the waters which were supposed to resist light and
order, a number of beasts which dwelt in the waters, or at least
partly on land and partly in the water, were regarded as symbols
of him and as beings wherein he took up his habitation. Among
these were the serpent Apep, the fabulous beast, Akhekh, T"
which was a species of antelope with a bird's head surmounted by
three uraei, and a pair of wings, the hippopotamus, the crocodile,
the pig, the turtle, the ass, etc. These animals were, however, not
the only ones which were regarded as types of Set, for as Dr.
1
Tawfan, qUjId, or yVi^L, the Arabic word for "storm, deluge, inundation,
whirlwind," etc., appears to be derived from the name Typhon.
2 3
Religion, p. 707. Dizionario, pi. 377.
248 SET-ANIMALS
under the influence of Set. On the other hand, the animals which
were used by man in the chase, i.e., dogs, cheetas, etc., and certain
other animals, e.g., lions, cats, etc., were held to be sacred to the
gods, and according to Plutarch (De hide, § 72), " the gods,
" through a dread of Typho, metamorphosed themselves into these
" animals, concealing themselves as it were from his purpose in
" the bodies of ibises, dogs and hawks." The sacrifice of certain
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
1
from Plutarch {Be hide, § 63), sistra were shaken in the temples,
" for, say they, the sound of these Sistra averts and drives away
" Typho ; meaning hereby, that as corruption clogs and puts a
1 The sistrum is thus described by Plutarch :
— " Now the outer surface of this
" instrument is of a convex figure, as within its circumference are contained those
" four chords or bars, which make such a rattling when they are shaken nor is —
" this without its meaning ; for that part of the universe which is subject to
" generation and corruption is contained within the sphere of the moon and ;
" whatever motions or changes may happen therein, they are all effected by the
" different combinations of the four elementary bodies, fire, earth, water, and air.
" Moreover, upon the upper part of the convex surface of the sistrum is carved the
" effigies of a Cat with a human visage, as on the lower edge of it, under those
" moving chords, is engraved on the one side the face of Isis, and on the other that
" of Nephthys," etc.
KINGDOM OF SET 249
tion of Khepesh,
a
-j), or the "Thigh," which has been
,
identified with the Great Bear, and it was from this region that he
made use of his baleful influence to thwart the beneficent designs
c
of Osiris, whose abode was Sah or Orion, and of Isis,whose home
was Sept, or Sothis. A little consideration will show that the
northern sky was the natural domain of Set, for viewed from the
standpoint of an Egyptian in Upper Egypt the north was rightly
considered to be the place of darkness, cold, mist, and rain, each of
which was an attribute of Set ; and we may note in passing that
the Hebrews called the region of darkness, or the winter hemi-
sphere, Sephon, a name which
appears to be connected beyond
a doubt with Saphon, "North."
The chief opponent of Set was
the hippopotamus goddess Reret,
this power of darkness securely The seven stars of the Great Bear.
fettered by a chain this goddess
;
Set and to make clear a way in the sky for the birth of Heru-sma-
taui, whom Dr. Brugsch identified with the spring sun ;
the texts,
however, make it clear that Reret was nothing but a form of Isis.
nn ^L-j ) ,
who is a mighty
" warrior," and it was»their duty to be with the sailors of the Boat of
Thigh of Set,"
times it is
| ~J~ ^ c^
tolerably certain that the worship of Set
° ™™ ^ * In early dynastic
was wide-
spread, and his cult seems to have nourished until the period which
lies between the Xllth and the XVIIIth Dynasties ; but about
B.C. 1700 a change came over his fortunes, and the Egyptians began
usually represented with one body and two heads, one being that
of a hawk, and the other that of the remarkable animal which was
the symbol of the god. 2 In the North and South of Egypt Set was
1
Brugsch, Thesaurus, p. 122 ;
Religion, p. 712.
2
See Lanzone, op. cit., pi. 378.
3 See M tiller, Asien mid Europa, p. 309 ;
Recueil, torn. xii. 17.
FIGURES OF SET 251
god stands upright and wears the double crown of the South and
the North and a uraeus. When found the figure was bent double,
a position which it was made
by violence, probably by
to take
someone who detested the god, but the body has been straightened
out and it is now possible to examine the head of the Set animal,
which in this specimen is finely shaped. Another interesting-
figure of Set is No. 22,897, which is of good workmanship this, ;
asked to give "life, strength, and health" to him that had it made;
and the latter represents Amen under the form of a ram-headed
man, who wears on his head the plumes of Shu, the disk of Ra,
and a uraeus, and the head of Set, with characteristic ears. The
above four figures are when taken together of great interest, and,
The ideas which were held by the Egyptians about Set in the
'"a man upon his knees with his hands tied behind him and a
" sword pointed at his throat.' Nor is it from his colour only that
"they maintain a resemblance between the Ass and Typho, but
" from the stupidity likewise and sensuality of his disposition ; and
" agreeably to this notion, having a more particular hatred to
" Ochus than to any other of the Persian monarchs who reigned
" over them, looking upon him as an exsecrable and abominable
" wretch, they gave him the nick-name of the Ass, which drew the
" following reply from that prince, But this ass shall dine upon
'
" your ox.' and accordingly he slew the Apis this story is thus :
Nebt-het Nephthys
YGc^J' or
TKSv '
1
Dizionario, pi. 378.
The Goddess NEBT-HET (Nephthys).
NEPHTHVS 255
she always appears as the faithful sister and friend of Isis, and
helps the widowed goddess to collect the scattered limbs of Osiris
titles are, " dweller within Senu," " lady of heaven," " mistress of
the gods," " great goddess, lady of life," " sister of the god, eye of
Ra, lady of heaven, mistress of the gods," " lady of heaven, mistress
of the two lands," " sister of the god, the creative goddess who liveth
within An," etc. The chief centres of her worship were Senu
„~©, Hebet. Qj ^ (Behbit), Per-mert, lz^u <=>, Re-nefert,
<===>
t=t T^^©, Het-sekhem, Het-Khas, Ta-kehset, and Diospolites.
In the vignettes of the Theban Recension of the Booh of the
Dead Ave find Nephthys playing a prominent part in connexion
which the disk of the Sun is thrust upwards by the " living Ra,"
*-^H , at sunrise ; she is one of the " great sovereign chiefs in Tettu,"
with Osiris, Isis, and Heru-netch-hra-f ; and she kneels at the
head of the bier of Osiris and assists him to arise. In the address
which she makes (Chap. cli.A), she says, " I go round about behind
" Osiris. I have come that I may protect thee, and my strength
" which protecteth shall be behind thee for ever and ever. The god
" Ra hearkeneth unto thy cry ; thou, son of Hathor, art made to
1
See Aeg. Zeitschn'ft, 1864, p. G5.
256 NEPHTHYS
"triumph, thy head shall never be taken away from thee, and
" thou shalt be made to rise up in peace." Like Isis, Nephthys
was believed to possess magical powers, and Urt-hekau,
<!=> 5 LJ 1^ ^ §0 '
f
* ,e "' " m io n ty one °f words of power," was as
much a title of the goddess as of her husband, Set-Nubti, the
great one of two-fold strength, ^=> T\f}^ Nephthys also, like •
Isis, has many forms, for she is one of the two Maat goddesses, and
she is one of the two Mert goddesses, and she is one of the two
plumes which ornamented the head of her father Ra. In her
birth-place in Upper Egypt, i.e., Bet-Sekhem, or "the house of
1
the Si strum," the goddess was identified with Hathor, the lady of
the sistrum, but the popular name of the city, "Het," i.e., the
" House," seems to apply to both goddesses. In the Serapeum
which belonged to the city, or the House of the Bennu, Osiris was
re-born under the form of Horus, and Nephthys was one of his
" nursing mothers." The form in which Osiris appeared here was
the Moon, and as such he represented the left eye of the Bennu or
Ra, and as he thus became closely associated with Khensu and
Thoth, to his female counterparts were ascribed the attributes of
Sesheta and Maat, who were the female counterparts of Thoth.
Nephthys, as the active creative power which protected Osiris, the
Moon-god, was called Menkhet, ^ {r, and in allusion to her
beneficent acts in connection with him the names of Benra-merit
and Kherseket were bestowed upon her, and the former appears
to belong to the goddess when she made herself manifest under the
form of a cat.
1
Nephthys was born on the last of the five epagomenal days.
s
NEPHTHYS 257
" the secret commerce between Osiris and Nephthys and as the ;
" the one side the face of Isis, and on the other that of Nephthys."
The face of Isis represents Generation, and that of Nephthys
Corruption, and Plutarch says (§ 63) that the Cat denotes the
moon, " its variety of colours, its activity in the night, and
" the peculiar circumstances which attend its fecundity making
"it a proper emblem of that body. For it is reported of
" this creature, that it at first brings forth one, then two, after-
" wards three, and so goes on adding one to each former birth till
" designed to denote that the changes of the moon are regulated
" by understanding and wisdom."
II —
258 NEPHTHYS
From the above paragraphs it is clear that Nephthys is the
personification of darkness and of all that belongs to it, and that her
attributes were rather of a passive than active character. She was
the opposite of Isis in every respect Isis symbolized birth, growth,
;
development and vigour, but Nephthys was the type of death, decay,
diminution and immobility. Isis and Nephthys were, however,
associated inseparably with each other, even as were Horus and
Set, and in all the important matters which concern the welfare of
the deceased they acted together, and they appear together in
bas-reliefs and vignettes. Isis, according to Plutarch (§ 44),
represented the part of the world which is visible, whilst Nephthys
represents that which is invisible, and we may even regard Isis as
the day and Nephthys as the night. Isis and Nephthys represent
respectively the things which are and the things which are yet to
come into being, the beginning and the end, birth and death, and
life and death. We have, unfortunately, no means of knowing
1
is made to say, " I am the god Amsu (or, Min) in his coming
" forth ; may his two plumes be set upon my head for me." In
answer to the question, " Who then is this ? " the text goes on to
say, " Amsu is Horus, the avenger of his father, and his coming
" forth is his birth. The plumes upon his head are Isis and
" Nephthys when they go forth to set themselves there, even as his
" protectors, and they provide that which his head lacketh, or (as
" others say), they are the two exceeding great uraei which are
" upon the head of their father Tern, or (as others say), his two
" eyes are the two plumes which are upon his head."
This passage proves that Nephthys, although a goddess of
death, was associated with the coming into existence of the life
which springs from death, and that she was, like Isis, a female
counterpart of Amsu, the ithyphallic god, who was at once the type
1
Religion, p. 735.
— ;
the " Lamentations of Isis and Nephthys," the " Festival Songs
of Isis and Nephthys," the " Litanies of Seker," etc., works which
supply us with the very words which were addressed to Osiris and
who were his followers. The goddesses were personified
to all those
by two priestesses who were virgins and who were ceremonially
pure ; the hair of their limbs was to be shaved off, they were to
wear ram's wool garlands upon their heads, and to hold tambourines
in their hands on the arm of one of them was to be a fillet
;
inscribed " to Isis," and on the arm of the other was to be a fillet
" Hail, lord Osiris. Hail, lord Osiris. Hail, lord Osiris. Hail,
'lord Osiris. Hail, beautiful boy, come to thy temple straight-
'
way, for we see thee not. Hail, beautiful boy, come to thy
1
temple, and draw nigh after thy departure from us. Hail,
'
who leadest along the hour, who increasest except
beautiful boy,
'
Thou art the exalted image of thy father Tenen,
at his season.
'
thou art the hidden essence who comest forth from Atmu.
'thou lord, thou lord, how much greater art thou than thy
'
father, thou eldest son of thy mother's Avomb. Come thou
'
back again to us with that which belongeth unto thee, and we
'
will embrace thee ; depart not thou from us, thou beautiful
'
and greatly loved face, thou image of Tenen, thou virile one,
'
thou lord of love. Come thou in peace, and let us see thee,
'our lord, and the two sisters will join thy limbs together, and
260 NEPHTHYS AND ISIS
" thou shalt feel no pain, and they shall put an end unto all that
CHAPTER XV
has been said above that Nephthys gave birth to a son called
IT Anpu, or Annbis, and that his father was, according to some,
Osiris, and according to others, Set; from another point of view he
was the son of Ra. The animal which was at once the type and
symbol of the god was the jackal, and this fact seems to prove
that in primitive times Anubis was merely the jackal god, and
that he was associated with the dead because the jackal was
generally seen prowling about the tombs. His worship is very
ancient, and there is no doubt that even in the earliest times his
polis),
1
etc. In the Theban Recension of the Book of the Dead he
plays some very prominent parts, the most important of all being
those which are connected with the judgment and the embalming
of the deceased. Tradition declared that Anubis embalmed the
body of Osiris, and that he swathed it in the linen swathings which
were woven by Isis and Nephthys for their brother and it was ;
Booh of the Dead the god is seen standing by the side of the
mummy as it lies on its bier, and he lays his protecting hands upon
it. In the speech which is put into the mouth of Anubis, he says,
"I have come to protect Osiris." In the text of Unas (line 219)
the nose of the deceased is identified with the nose of Anubis, but
in the xliind Chapter of the Booh of the Dead the deceased declares,
" My lips are the lips of Anpu." From various passages it is clear
that in one part of Egypt at least Anubis was the great god of the
examine the tongue of the Great Balance, and to take care that
thebeam is exactly horizontal. Thoth acts on behalf of the Great
Company Anubis not only produces the heart of
of the gods, and
the deceased for judgment, but also takes care that the body which
has been committed to his charge shall not be handed over to the
"Eater of the Dead" by accident. The vignette of the xxvith
Chapter of the Booh of the Dead, as given in the Papyrus of Ani,
represents the deceased in the act of receiving a necklace and
pectoral from Anubis, who standsby grasping his sceptre in the ;
1
Lanzone, op. cit., p. 68.
ANUBIS, the God of the Dead.
DUTIES OF ANUBIS 263
Nebseni prays, saying, " May Anubis make my thighs firm so that
" I may stand upon them." In allusion to his connexion with
the embalmment of Osiris the god Anubis is called Am Ut,
-I - C3 i.e., " Dweller in the chamber of embalmment "
as
J\ , ;
? emi
*^' i,e " '
lie wll ° is upon his hil1 -" In tlie cxlvtn Chapter
of the Booh of the Dead the deceased says, " I have washed myself
" in the water wherein the god Anpu washed when he had
" performed the office of embalmer and bandager and elsewhere ;
"
The duty of guiding the souls of the dead round about the
Underworld and into the kingdom of Osiris was shared by Anubis
with another god whose type and symbol was a jackal, and whose
1
The others were Tcber or At, Hetep-mes, Mes-sep, Utch-re, and Beq.
264 ANUBIS
Chapter (F., G.) we have both gods mentioned, and each is depicted
in the form of a jackal-headed man, we may conclude that each
was a distinct god of the dead, although their identities are some-
times confused in the texts. The function of each god was to
" open the ways," and therefore each might be called Ap-uat, but,
strictly speaking,Anubis was the opener of the roads of the North,
and Ap-uat the opener of the roads of the South in fact, Anubis ;
" breeding ; because Time begets all things out of it self, bearing
" them within itself, womb. But this is one of those
as it were in a
" secret doctrines which are more fully made known to those who
" are initiated into the worship of Anubis. Thus much, however,
" is certain, that in ancient times the Egyptians paid the greatest
" reverence and honour to the Dog, though by reason of his devour-
" ing the Apis after Cambyses had slain him and thrown him out,
" when no other animal would taste or so much as come near him,
" he then lost the rank among the sacred animals which he had
first
thus became in the new theology a duplicate of the Horus and Set
in the old, and the double god possessed two distinct and opposite
aspects ; as the guide of heaven and the leader of souls to Osiris
the " sacred things " was the symbol of the sarcophagus of Osiris
which contained his relics. Before these fitly inarched Anubis in
his two-fold character, and thus we have types of Osiris and his
procession, 4ie would probably have seen that Nephthys and Horus
and several other gods of the funeral company of Osiris were duly
represented therein. On the alleged connexion of Anubis with
Christ in the Gnostic system the reader is referred to the interest-
ing work of Mr. C. W. King, Gnostics and their Remains, Second
Edition, London, 1887, pp. 230, 279.
;
( 267 )
CHAPTER XVI
CIPPI OF HORUS
connexion with the god Horus and his forms as the god of
IN the sun and the symbol and
rising personification of Light
must be mentioned a comparatively numerous class of small
rounded stelae on convex bases, on the front of which are sculptured
in relief figures of the god Horus standing upon two crocodiles.
These curious and interesting objects are made of basalt and other
kinds of hard stone, and of calcareous stone, and they vary in
height from 3 ins. to 20 ins. ; they were used as" talismans by the
Egyptians, who placed them in their houses and gardens, and even
buried them in the ground to protect themselves and their
much earlier than the end of the period of the Persian occupation
of Egypt. The various museums of Europe contain several
examples of cippi, but the largest, and finest, and most important,
is undoubtedly that which is commonly known as the " Metternich
"
Stele ;
l
it was found in the year 1828 during the building of a
cistern in a Franciscan monastery in Alexandria, and was pre-
sented by Pasha to Prince Metternich. We are,
Muhammad 'Ali
fortunately, enabled to date the stele, for the name of Nectanebus I.,
1
See Mettemichstele, ed. Golenischeff, Leipzig, 1877, pi. 3, 1. 48 fE.
—
2. Bentet, 3. Hetet-
Sept, ^ ID
>
*^. 4. Qeften,
5. Ap 6. As-
D X J3
TEN, V) Kehkeh,
8. Utennu,
o ©
The Bentet apes praised the morning
sun, and the Utennu apes praised the
evening sun, and the Sun-god was
pleased both with their words and
with their voices. On the right
1
Duemiclien, Tempelinschriften, i., 26.
Side of the Stele.
METTEHNICH STELE 269
etc.
the head of the old god Bes, who here symbolizes the Sun-god at
eventide. The canopy under which he stands is held up by Thoth
and Isis, whom stands upon a coiled up serpent, which has
each of
a knife stuck in his forehead. Above the canopy are the two
Utchats, with human hands and arms attached, and within it by
the sides of the god are: —
1. Horus-Ra standing on a coiled up
f^mmmmAMmikkkk
The Metternich Stele (Obverse).
arms. The god stands upon an oval, within which are figures of a
lion, two serpents, a jackal, a crocodile, a scorpion, a hippopotamus,
272 METTERNICH STELE
and a turtle. Below this relief are five rows of figures of gods aud
mythological scenes, many of which are taken from the vignettes
of the Booh of the Dead. The gods and goddesses are for the
most part solar deities who were believed to be occupied at all times
" Old Man who becometh young in his season, the Aged One who
" maketh himself a child again." The fourth and following texts
contain a narrative of the troubles of Isis which were caused by
the malice of Set, and of her wanderings from city to city in the
Delta, in the neighbourhood of the Papyrus Swamps. The
principal incident is the death of her son Horus, which took place
whilst she was absent in a neighbouring city, and was caused by
the bite of a scorpion ; in spite of all the care which Isis took in
hiding her son, a scorpion managed to make its way into the presence
of the boy, and it stung him until he died. came When Isis
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
5
AAAAAA
AAAA
AAAAAA Uh-
*? 1 J=\l
T
^ijrtf.'yf5rs*£fh.^5^frirrr:^fcvrfas<ff
^a^tffeBfci^iri^s^ctrrsiKffiRueix*
o
agiwus4^ ^^^rgvfifcWfl:»si^?2 ^ti»'i^:
,
5 >
fcHeSSJJlitC&IlLi^ftPPo.fcLl^f
;rp£irf»iij;roti¥P^si,i^r^fe^M:i
These Isis recited with due care, and in the proper tone of voice,
and the poison was made to go forth from the body of Horus, and
his strength was renewed, his heart once more occupied its throne,
II —
274 METTERNICH STELE
and all was well with him. Heaven and earth rejoiced at the sight
of the restoration of the heir of Osiris, and the gods were filled
with peace and content.
The Avhole Stele on which these texts and figures are found is
CHAPTER XVIII
FOREIGN GODS
l\\\\\llllllllllllllllllllllfTlilllllllllllllllllHlllllllllllllllllllll/WI
who is called the lady of heaven, and the mistress of the gods, and
who was said to conceive offspring but not to bring them to the
birth ; she is declared to have been produced by Set, but it is
probable that this origin was assigned to her only after her cult
was well established in Egypt. She is depicted in the form of a
woman seated on a throne or standing upright ; in the former
position she grasps a shield and spear in her right hand and wields
Anthat.
a club in her left, and in the latter she wears a panther skin and
"
holds a papyrus sceptre in the right hand and the emblem of " life
in her left. She wears the White Crown with feathers attached,
and sometimes this has a pair of horns at the base. Anthat was,
undoubtedly, a war goddess, and her cult seems to have extended
throughout Northern and Southern Syria, where certain cities and
1
Variant forms of her name are Annutliat, /v
^y
vN
^\ A (I IX ,
and Antit,
278 'ASHTORETH
~* ^^ n^v^ and Qarth-Anthu,
towns, e.g., Bath-Anth, J A^? ,
worship of the goddess Anthat appears to have made its way into
J) t
i.e., Ashtoreth, is sometimes mentioned in
Egyptian texts, and she is called " mistress of horses, lady of the
however, have been introduced into Egypt much earlier than the
beginning of the XVIIIth Dynasty, and it was probably not well
established until the reign of Amen-hetep III. In a letter from
1
See Miiller, W. M., Asien unci Europa, p. 195.
2 Tombeau cle Khem {Memoir es Miss. Arch. Fr., torn, v., p. 368).
3
See Aeg. Zeitschrift, 1869, p. 3 ff. ; Naville, Mythe cVHorus, pi. 4.
'ASHTORETH 279
who was also called the " mistress of all the gods, the eye of Ra,
1
The Tell el-Amarna Tablets in the British Museum, p. xlii.
Variant,
r~rc~i ^H' QetETSHU.
280 AASITH
without a second," o $G\
^ A ^ 111 I I I I I I ^ I I WAAA O
She, like Astharthet, was regarded in Egypt as a form of Hathor,
the goddess of love and beauty, and as a Moon-goddess. She is
of Qetesh depict her in the same attitude, but they give her the
peculiar headdress of Hathor, and she wears a deep necklace or
collar and a tight-fitting garment which is held up on her shoulders
by two straps, and which extends to her ankles. In her right
hand she holds lotus flowers and
a mirror (?), and in her left two
serpents. It is important to
note that, like Bes, she is always
represented On a stele
full face.
between
^f~,
or Min, Amsu,
and Reshpu, and with these gods
she appears to form a Semitic
triad, but it is not clear which of
these two gods was her son, and
which was her husband. In any
case, Qetesh must have been wor-
Qetash.
shipped as a nature goddess, and
itwas probably the licentiousness of her worship, at all events in
Syria, which gave to the Hebrew word nvfij) the meaning which
1
Gen. xxxviii. 21, 22 Dent, ; xxiii. 18 ; Numbers xxv. ] ; Hosea iv. 14.
2 Asien unci Europa, p. 316.
BAR-BAAL 281
female form of the hunter Esau, wy, who, under the form Usoos,
was regarded as a god who wore skins and was appeased by means
of blood offerings. That she was a goddess of war and of the
desert is clear from a relief, which is found on a stele near the
building beside the temple set up by Seti I. at Redesiyeh in the
Eastern Desert, on the road to the gold mines of Mount Zabara.
The greatest of all the Syrian gods known to the Egyptians
that they must have believed Bar and Set to have qualities
and attributes in common. Rameses II. boasts in his triumphal
inscriptions that when he put on his panoply of war, and mounted
his chariot, and set out to attack the Kheta soldiery he was like
the god Bar, and we are justified in assuming from this and similar
passages that the king of Egypt was proud to compare himself to
the mighty Syrian war-god. Bar was worshipped in the Delta,
chiefly in the neighbourhood of Tanis, where Rameses II. carried
out such extensive building operations, and where a temple of the
god existed.
Here for the sake of convenience may be mentioned the
Tchapuna, ^\ p °V 1 $ in >
ful1 Bairtha Tchapuna or Ba'alath-
J
= ^o\
;
c
"the gods,
|
|<=> |o| j^^ @ w ft£]
© D o
o III
1 1:
I I c Mill The chief centre of his wor
1
Miiller, Asien mid Eur op a, p. 315.
2
I owe this reference to Mr. R. C. Thompson of the British Museum.
3 Dizionario, p. 483.
,
SUTEKH-GODS 283
" he who shoots out fire and lightning " ; the Egyptian transcrip-
tion Reshpu supports the first opinion, and from every point of
view it seems to be the correct one.
The existence of yet another Syrian god has been pointed out
form of Atuma, (j
gA ^ -Jbva 3 . Finally, among the Western
Syrians Miiller has quoted the existence of two goddesses called
< >
Ennukaru, 5^^=^^ 7 ^ ancl Amait, ^^I](l\^-
In the list of the gods whose names are found at the end of
the copy of the treaty which Rameses II. made with Kheta-sar,
1
Asien und'Europa, p. 316.
;
284 BES
Set. Sutekh was supposed to be, more or less, a god of evil, but
the Egyptians attempted to obtain his favour, even as they did
that of Set, by means of offerings and prayers.
Among the foreign gods known to the Egyptians is usually
mentioned Bes, J
I 5 , who according to some is of Semitic, and
Bes.
dess Qetesh. As a god of music
and the dance he is sometimes
3
represented playing upon a harp ;
as a god of war and slaughter,
and as a destroying force of nature he carries two knives
in his hands ; as a warrior he appears in a short military
tunic, which is fastened round his body by a belt, and he
1
Mtiller, Asien und Europa, p. 310 ; Wiedemann, Religion of the Ancient
Egyptians, p. 159.
2
J ^Ci B ES '
J \^v\ 1> Basu = Felis Cynailurus; see Aeg. Zeit. ii. 10.
holds in his left hand a shield and a short sword in his rierht.
Kahun, and, if these really belong to the period when that city was
nourishing, Bes must have been honoured there as early as the
Xllth Dynasty. Taken by itself, however, this evidence is not
worth a great deal, because the
figures may have been placed in the
tombs Kahun during burials of a
at
much later date. One of the oldest
representations of Bes, as Prof.
Wiedemann has pointed out, is
1
Lanzone, Dizionario, p. 310.
286 BES
represented in the lying-in rooms of Egyptian queens, it is clear
that their presence was considered to be of great importance both
to mother and child. In the Heliopolitan and Theban Recensions
of the Book of the Dead the name of Bes does not occur, but in one
of the vignettes to the cxlvth Chapter (§ xxi.) of the Saite
Recension this god is seen guarding one of the pylons of the house
of Osiris in the Underworld. At some period under the New
Empire the original attributes of Bes were modified, and he
assumed the character of a solar god and became identified with
Horus the Child, or Harpocrates little by little he was merged in
;
are found in the various Museums of Europe, that Bes was merged
wholly in Horus, and that the Egyptians bestowed upon him the
body and wings of a hawk united to the body of a vigorous young
man, who, however, had the head of a very aged man surmounted
by the group of heads with which we are familiar from the Cippi of
Horus. On the Metternich Stele (see above, p. 273) we see him
wearing the plumes of Shu and of the other gods of light and air,
and the horns of Amen or of the Ram of Mendes, and above these
are eight knives and the emblem of million of years, and he holds
in his hands all the emblems of sovereignty and dominion which
Osiris holds, besides serpents, which he crushes in his grasp. He
stands upon an oval wherein are grouped specimens of all the
Typhonic beasts, and we may gather from his attitude that he is
or the " Divine Land," or " Land of the God," i.e., Arabia, and as
this name is also used in connexion with Punt, and is applied to
the adjacent lands, attempts have been made to prove that the
god is of Arabian origin. This is, however, extremely improbable,
for his characteristics are much more those of an African than
Asiatic deity. The figure of Bes suggests that his home was a
place where the dwarf and pygmy were held in esteem, whilst his
head-dress resembles those head-dresses which were, and still are,
the name of the god continued in use long after he himself was
forgotten, and some famous Copts bore it, among them being
Besa, the disciple of the great monk Shenuti, cyertoY+.
A Nubian god of interest and of some local importance is
son of Horus and Isis ; he was the third member of the tfiad of
t ^37 ^== ;
" Great Sekhem, governor of
Q c
bov who proceedeth from the son of Isis," 8 ^§*> fa f j;^^ /
J
A /WWW (i J ^ JJ O
and "holy child of the son of Osiris," a
4^- jp) ^ /wwa ^ ^H^. A
l
text quoted by Brugsch speaks of Merul as coming from Ta-neter,
uter
^ _£s& (|(|
from the
5o^, and ^ <=> ^
two of these was formed the
', i.e., Menruil, Menlil, and Mer-
;
= the
Iusaas, J\
Arabic idol Tim, r*
"
Medan, WM Hap-re,
| § ^ ^,
= Habal, J*; Bes,
;
J ^ (1
*\
1
See Brugsch, Geographic, p. 954.
2
See Ahmed-Bey Kamal, Les Uoles Arabes et les Divinites Egyptiennez
(Recueil, xxiv., p. 11 ft\).
II —
290 FOREIGN GODS
certain similarity between the Egyptian and Arabic names little
( 291 )
CHAPTER XIX
MISCELLANEOUS GODS
4. Seb, <^.
18. Armaua,
=f|^.
-C2>- <^>
19. Maa-en-tef.
5. Xut, O^.
6. Asar, .
20. Ar-ren-f-tchesef,
j]
7. Ast, r .
(\\§^-
10. Heru, v\, . 23. Seb, *.
13. tuamatef, ^ a d
26. Sheps, ^sL
Q
2. Ilnd Ilnd Heru-sa-Ast, v^
„ II o
3. IUrd Illrd AST, j|°.
„
Ur-heket,
X _£^
7. Vllth „ Vllth => To'
8. VHIth VHIth Aa[x],
~
11 11
9. IXth 11 11
IXth MV
10. Xth 11 11
Xth
p
2. Ilnd XlVth „ „ [Tefnut,
°ol
3. Illrd XVth Seb (Qeb),
1. eouoYT . \\
1
Yar., ^ ^L? 5
Tekh-heb.
MISCELLANEOUS GODS 293
Month
2. n*om =
3. <\eujp =
4. x ot * K —
5. tujKi =
6. ute^'P =
7. cpAJutertuje =
8. c|>ApuioYei =
9. n^x cjurf =
10. n<\uum =
11. ennn =
12. jmecuupH =
294 MISCELLANEOUS GODS
3.
—
MISCELLANEOUS GODS 295
By Day
—
296 MISCELLANEOUS GODS
2. The South Wind was called Shehbui, "^ J XN
2^3 or
m^\-
/YVT\
jE H^ A
ordinary form of a man-god, and he has upon his head the sign
mentions of this god occurs in the text of Unas (line 439), where it
is said that the dead king has " taken possession of Hu and hath
gained the mastery over Saa," s^p '
8 ^\ Jk. [HJ ® f\
*mm In the Theban Recension of the Book of the Dead,
P (] j^ j^. .
Saa, or Saa, appears in the Judgment Scene among the gods who
watch the weighing of the heart of the deceased in the Great
Balance, and he is mentioned in the xviith Chapter as one of the
gods who came into being from the drops of blood which fell from
Ra when he mutilated himself. From the same Chapter we learn
that it was he who made the pun on the name of Ra, the Cat,
(man, U tj y> -
) that which he made. Saa with Thoth, and Sheta,
and Tem formed the " souls of Khemennu " (Hermopolis), 1 and Saa
had a place in the Boat of Ra (cxxxvi.B 12), with Hu and other
gods. In Chapter clxix. (line 19), Saa is declared to protect the
1
See Chapter cxvii.
298 MISCELLANEOUS GODS
the company of the gods, and this statement supplies us with the
reason why he is grouped among the gods of the cycle of Osiris.
The texts make it clear that Saa was the personification of the
intelligence, whether of a god or of a human being, and the
deceased coveted the mastery over this god because he could give
him the power to perceive, and to feel, and to understand. At the
end of the clxxivth Chapter (lines 16, 17), a " Great Intelligence,"
*"
Amenti of Ra," 1 1 (1 ^\ s^m ft ""ffl , Saa- Amenti-Ra, are
mentioned.
= =
2. Hu, 8 "v\ j\, or J), the god of the sense of
Taste is depicted in the ordinary form of a man-god, and he also
has upon his head the sign *=, which is the symbol of his name.
He is mentioned in the text of Unas with Saa, and he appears
with him in the Judgment Scene, and he was present together
with Amen, Thoth, Nekhebet, Uatchet, and Saa, when Isis brought
forth her son Horus in the papyrus swamps of the Delta. Like
Saa, the god Hu
came into existence from a drop of blood which
fell from Ra when he mutilated himself. Hu was, however, not
only the personification of the sense of taste in god and man, but
also became the personification of the divine food upon which the
the ordinary form of a man-god, who has upon his head an eye,
<s>-, which is both the emblem of his chief attribute and the
symbol of his name.
4. Setem, ^ T , the god of the sense of Hearing, is depicted
in the ordinary form of a man-god, who has upon his head an ear,
^ ,
which is both the emblem of his chief attribute and the symbol
—
MISCELLANEOUS GODS 299
Maat, \ft, to the god. Behind him are the gods of the senses of
Taste and Touch, and behind the boat stand the gods of the senses
of Sight and Hearing. An interestino- variant form of the god
Setem is reproduced by Signor Lanzone, from which we see that
he sometimes had the head of a bull with the body of a man ; the
text which accompanies the figure describes the god as " the
dweller in Pa-Shu" (i.e., Dendera), and calls him the "bull, lord
*
of strength."
X. The Soul-God.
Soul," which they called Ba, Jsk J|; its symbol was a bearded
man-headed hawk, and it was identified with more than one god,
2
for therewas 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
is in Sa'is, [i.e.,] Neith." In the Booh of the Dead (xvii. 109 ff.)
we find that the Soul of Ra and the Soul of Osiris together
form the double divine soul which inhabited the Tchafi,
gods. Men and gods were supposed to contain the same component
ha). 5. An intelligence
f^^, Ichu). 6. Power (y , sekhem).
9. A name ( ,
ren) ; and the gods possessed divine counter-
parts of Thus Khepera was " strong in his heart
all these.
l
Night.
Goddesses.
II.
A~° Sakset.
O o o
„ III. Seher-tut.
IV.
30 <=> O * .
Aa-sheft.
I
>
MISCELLANEOUS GODS 301
Goddesses.
VI. w [
* tcheser-shetat.
Mert.
IX. ^! — eP>*.
<=> w
Neb-senti.
X. 5k mut- neb-set.
^ o
XL 4. * Khesef-khemt.
D wwa 11
XII * Par-neferu-en-xeb-set.
II ^ Q
Gods.
11
III.
f J^ Ab-em-tu-f.
Neb-xeteru.
IV. An-mut-f.
] w
V. * .
Bapi-f.
VII. * Seker.
VIII. Hertt-her-kiiet.
*
IX. ->^*
— a 1
~ Maa-hra.
D
X.
1 s 1
! * Pesh-hetep-f.
XL ^ZZZ* Ka-taui.
Ka-khu.
— —
302 MISCELLANEOUS GODS
XII. The Goddesses and Gods of the Twelve Hours
of the Day.
L
II.
81 o . . NuNUT.
Semt.
M .
.
.
Shu.
Hu.
<=> Q
III. Mak-nebt-s. el . Sau.
O
IV. D
^ . . Seshetat. y^.ASBKT.
V. ^ —— J
. Xesbet.
TTT M X7 ^ t -
VL I ©o • '
A?ABIT - . . . Tehuti.
VIII. M ~
(2 O
. • Kheperu.
O l«1 . . Khensu.
W
IX.
x.
t;h;-
1=3=3
o
.
sa ™
Tcheser-shetat
Senb-eheperu.
t -
iQ
=*.
^V\
. . AST.
Heq-ur.
Maa-ennu-am-
xi.
p§ © UAA.
H
1
XIII. The Planets and their Gods.
*. This planet
" Horus, Bull of heaven," under the XlXth and XXth Dynasties,
and in the Graeco-Roman period Heru-p-ka and Heru-ka,
^ D ^[ , and
^ ^j x . The god of this planet
*
was Horus.
" Heru-tesher," ^ ' * <^, i.e., "the Red Horus." The god of I
I i 1
5. Venus was called the " star of the ship of the Bennu-
Asar, j
I
Jx | ^ ^ni
J JjjJ)' under the XlXth and
XXth Dynasties, and " Pi-neter-Tuau," i.e., the "god of the
morning," in the Graeco-Roman period. The god of this planet
was Osiris. As an evening star Venus was called Sbat uatitha,
X <^
^[^^H^*-
— — 1
1. Tepa-Kenmut. 2. Kemnut.
2. Kenmut *.
*
3. Kher-khept-Kenmut. 4. Ha-tchat.
4. Ha-tchat . . .
f
__g)
* -=S A*
5. Pehui-tchat _££ *
w & ~k w &
5. Pehui-tchat. 6. Themat-hert.
6. Themat-hert . .
a <o
*. _J> *•
ologie, p. 340.
2 The Greek transcriptions are as follows :
3 CIT 4
XNOYMIC 5
XAPXNOYMIC
6
HTHT 7
<J>OYTHT 8
TOJM
x
* n#
7. Themat-khert. 8. Ustha.
8. USTHA 02
H^]1* 1i
9. Beeatha . . . .
/nf) *.
10. Tepa-khentet .
® l
(!*•*
[fflu*
11. Khentet-hert .
ttlh rilh
*
ffl
12. Khentet-khert . r]Tk *
Themes-en-khentet
13. s==
1 ill*
tf -55-
*
* tf
13. Themes-en-khentet.
14. Sapt-khennu . .
^ '-'
^ >
OY€CT€— BIKOJTI A<t>OCO COYXWC 3
1
TnHXONTI XONTAP€ XONTAXP€ G
CnTXN€ 8
n —
306 MISCELLANEOUS GODS
The Dekans. Ptolemaic Variants.
15. Her-ab-uaa . . .
®
* <0> s^* 9O s^^c.
17. Kenmu . . * *
* . tfr
18. Semtet .
19. Tepa-semt
20. Sert *.
21. S AS A- SERT . . . *
&<t
23. Khukhu *.
•I**
24. Baba . . .
|V*'
Khent-heru 9 ®
25. .
1 *. *
26. Her-ab-khentu .
Stl*]-'
.
Khent-kheru m *
27. . .
li 1 * •
* *
Qet m
28. . . .
\o* li<^»*
29. Sasaqet . .
30. Art
* »'*
1
TnHXY 2
XY TnHBlOY
3 4
BIOY, TniBlOY
5
XONTAP6 XONTAXP6
6 7
CIK€T 8
XGJOY
308 MISCELLANEOUS GODS
The Dekans. Ptolemaic Variants.
C
.
X-
2
33. Mestcher-Sah . .
| ^ ffs ^ l^ x X
fl o X'
35. A-Sah x flUx
36. Sah |^ x
5
37. Septet . . . . A ^ .
* a
37. Septet.
1
€P(0, APOY 2
P€M€NAAP€ 3
0OCOAK
4
OYAP€ 5
CGOGIC
. .
o ,
or
Hapi-Mestha.
3. Khentet-khast, '
5. Nebt-tep-ahet, ® 5r53>
or ^ ne Children of Horus.
6. Mestha-Hapi,
" = "|(1 §(1(1, or Tuamutef.
8. Tuamutef, * \\ ° •
16. Heru, v\ ,
or Ur
Qebhsennuf, ~
17. Mestha, Hapi, Tuamutef,
J(|
-^ ^ rs; n i i i ***
26. Heru, vj
27. Heru, V\ I
I
oooo
28. Heru,
***** o
29.
**** x
30. Mestha, Hapi, Qebhsennuf, Tuamutef, Qebhsennuf, Hapi.
31. Hapi.
32. Mestha.
33. Tuamutef, Qebhsennuf.
36. Maat-Heru
1. Shethu,
a 1§><I|§=x, or Shetu,
c:s
^
,
w.
AMAM
2. Nesru, —"— _£=£ **
3. Shepet, ^ D
x.
4. Apsetch, x-
5. Sebshes, H
J x •
c
6. Uash-neter, 1 £) ,
No. 29,
^
aaaaaa ******; variant of No. 30, Hapi, Qebhsennuf.
I AAAAAA 7C7C A"7C
~
M a
a
P «
is 9
^ a 2
— . ;
older than the Persian period ; but there is little doubt that the
beliefs embodied in it were formulated at a far earlier time. That
certain forms of the Creation Legends existed as early as B.C. 2300
there is satisfactory evidence to show, and the origins of the
systematized Zodiac as used by the later Babylonians and by the
Greeks are probably as old ; whether the Babylonians were them-
selves the inventors of such origins, or whether they are to be
1. Aries.
4. Cancer.
^VWVSA/WVW>
WWWWVW
C3 Wg'^^tfpq^G^NPP
K
O H
§ £
5o S P
FP
~
f-i
•"S p '* rt
^
E= C"
\ 111
AT
^ P1
I \ 11
&J0
ii
x
^ ^ II u 11
11
M
i
'
TT n
!
U
I TTTTTTTTT
i
11 11
! I
11
i
11
1
11
1
11
I
11
I
11
!
11
08
ef •£ * il li 11 11 11 ii 11 11 11 11 11
O -- £ g
-^ th ^ pq - x-
^i bJD p H w „ .
72 © »
^— H- p- 11 w -2 111
n^s
.
O Jh <
^u * 5
£ „ 4< g >
"^L S
2
A1A
1
si %
o 1 °
g
g
i<
I
Ko ? ^ ^
T B
^
^ g
pf
°
.f T
3 .S ^^X-^-"-^^^^^ ii
"
5 Si
^
pq
o o^o^ to.
J
3 ?5
&fl SpS^CǤCOPhP^ go
d ^
•
5
V i-H c4 co -^ >o co i>I od as o
— *-^
^—
<m
i—i
1s
.
Netch-baiu,
ct
-^ T ^ (^ i . 4. Nef-em-baiu, ^w^ Xp. |\
]L
11
21. Amen-khat, (]™|
1AA/W^ Q^ U
^ !.
I
22. Tuati,7 *°
CTZ1
u
.
23. Tchemtch-hat,
^ j^ ^ ^ | j
• 24 * VpER
-~
( ?)
" TA >
—
26. Khepi,. (]().
27.
>
Pfl^kiS: ».^™, Ol- 29. Aax,
Semaahut, fl^f^^.
shemti,
JP^™^. 37. 38.
42. Sehetch-khatu,
^
(1 i 8 ^ ^ %^ ° AAftAAA
. 43. Khepera, 6| <=>
^prf
(1
TIT
44. Nut, . 45. Tefnut, . 46. Nebt-het, <a,
1
See Lefebure, ics Hypog^es Boyaux de Thebes, Paris, 1886, pt. i., pi. 15 it.
2. 3. 4. 5. 6. 7. 8. 9.
1.
\r^\
28. 29. 30. 31. 32. 33. 34. 35. 36. 37.
46. 45. 44. 43. 42. 41. 40. 39. 38.
I
r\ r^
v^ w
s 65. 64. 63. 62. 61. 60. 59. 58. 57. 56.
^ in
62. Hetchuti, \\^ • 63. Uben, ^J^X- 64
XIX. The Names of the Days op the Month and their Gods.
Heb-enti-paut, or
©O^E7 Day of Thoth.
1.
^ w
T^^ 7 -
Day
o p ^SP Heb-teoa. of Qeblisennuf.
8 ®Q '
Heb-tep-[abet] Day of Maa-tef-f.
'
I ^SP'
D Heb-kep. Dayof Ari-tchet-f,
9. ^5
Y
II —
. . j .
CZDi ~T~
15 fl ^c
AAAAAA ^2^
^ Heb-ent-met-tua. Day of Armauai,
Day of Heru-her-uatch-f,
17. I[g]^3[7. Heb-sa. *x
18. l\
I (j
^7. Heb-aah. Day of Ahi,
19. ^ Jl
i . Heb-setem-metu-f. Day of An-mut-f,
Z
°T^7.
'
25.
^S^ 7 * Heb-setu. Day of Shem,
™
26. ^ ^E? Heb-pert. Day of Ma-tef-f, °^ *fL
27. ^nnj^. Heb-usheb. Day of Tun-abui, ^S \\.
28.
J^ ® oy v
- Heb-set-ent-pet. Day of Khnemu.
d <^ ^
29. *W Heb-ari-sekhem(?) Day of Utet-tef-f, <©.
I
30. <<£? 9
„ c
— ,. Heb-nu-pet.
Day
__
of Heru-netch-tef-f or
,
/
^^
© ^27 *
, '
Nehes fD
.
Arethi-ka-sa-thika
vr $
Aseb .
Mi-
Ashu . rrr~i
\i-
Ashbu o l\i- /VSAA/v\
t rr 1
Akeru
Atef-nr ^>- ^
Ates-hra-she ^>~
'~-2>
?i- &
Aahet rn
Aakhabit
o
Aaqetqet
o i o
Aah .
Asar .
Ast .
i;
Aukert
Aukert-khentet-ast-s
m
v
Abu-ur
Ap-uat
D X ^ I
V
Ap-uat-nieht-sekhem-pet
&ztv~&-
Ap-uat-resu -sekhem- taui V~
*3=S|II ?
1
The passages in which these names occur are given in the Vocabulary to my
edition of the Book of theDead. (Chapters of Coming Forth by Day, London, 1898.)
324 GODS OF THE BOOK OF THE DEAD
Ap-si Q_LIU
Ap-skat-taui
Am-beseku .
Am-snef AAAA r^
Am-hauatu-ent-pelmi-f
Amen ....
Amen-Ra, .
r^ q
AAAAAA I
Arnen-Ra-Heru-khuti .
Amen-nathek-rethi-Amen
AA/WVS. I i fc t AAAAAA
Amen-na-an-ka-entek-share
AAAAAA
-=aoo
Ainsu (or, Min) .
Amsu-Heru
Amseth
S
An-erta-nef-bes-f-kkenti-heh-f
An-heri-ertit-sa .
Aneniu
An .
An-temt
An-atef-f j\ AAAAAA I
|\ AAAAAA
An-a-f
AAAAAA
f J\
Anpu .
An-mut-f .
..
An-hetep-f .
ft =*
An-tebu
AAAAAA -
rflj II
Ari-Maat .
Ari-em-ab-f
Ari-en-ab-f
Ari-lietch-f
i\y
Ari-si
w
Ah .
AM .
Ahiu .
Aliibit
Aheti
quo
Akhsesef
Astennu
°i
Astes .
*
Aken-tau-k-ha-kheru ra
Akenti
o \\
Aqen .
1ST-
Aqeh .
1 ra
Akau .
Akert-khent-ast-s
326 GODS OF THE BOOK OF THE DEAD
*g
....
Ata-re-am- tcher - qemtu-ren-
par-sheta
D
•_£=&
rvn x
Ci (j>
Atem ....
Aten .... /wwv\
o
Atek-tau-kehaq-kheru zl
d. i i
in
Aa-kheru .
Au-a .... i i
zl
AAMM
A
Aurau-aaqer-sa-anq-re-bathi
Aba-ta
fj
Aha-aaui
Ahau-hrau . I
^ I
Abt-tesi-rut-en-neter
TJ O^ T
Apep .
D
^.
Aapef .
Am-aau
Amam-maat
a
In
JS^ 1 (
e==
u) ^
Am-heh
Am-khebitu
Aniam
Amemet
Ankhi
Ankhti
w
GODS OF THE BOOK OF THE DEAD 327
Ankhet - pu-ent-Sebek-neb
Bakhau
fo«»KfJ 0—=>
\ r^^
.
J
Ankh-em-fentu
Anti .... 11
Aha-an-urt-nef .
A
^
-<S>- d
Akhen-maati-f
Akhekhu
Aq-her-ami-unmit-f
J\ i
w
Aqan .
A
Aati .
Atch-ur x=>c ^
Ua .
Uaipu
Uamemti
w
Uart-neter-semsu
flvrnpki^y-
Uatch-Maati
Uatch-Nesert
Uatchit
Uaau ....
Ui . .
Ubes-hra-per-em-khetkhet
Ml I
AAAAAA
7\
y\.
Unpepet-ent-Het-Heru
Unnut o *
Hi
.
Un-hat
Unti .
Ur-at .
o
Ur-pehui-f w
Ur-maat
Ur-maat-s
^c
Ur-mertu-s-teshert-sheui
ISO a %
9
^
I I I 111
Ur-hekau u
User-ab I
User-ba
Usert ....
Usekh-nemt ©I A
Usekh-hra
Utu-rekhit ^ $Qx&
Utet-lieh
Utcha-re
Ireqai y-
o
Ba C7 o
o
Bai .
*viy
Bati . w
Bati-erpit ^ V.
\\ D
GODS OF THE BOOK OF THE DEAD !29
Baba
(4
'
' '
(J
Ba-neb-Tettet
Barekathatchaua i>,\-
IS
Bast .
Basti .
Bab a .
jyy-
Bah .
J
Bebi .
J/VW\AA
Bennu
Pa-rehaqa-khep er u l
-A'
ra
Pa-sliakasa
a
\n
Penti
m
.
AAAAAA
<=> w
D
Pehreri
Pekhat ?
o
Peskheti
Pesek-re s
Pestu .
D
^IM
Peti .
^ \\
D ^
Petra .
Ptali .
.
Ptah-Seker
Ptah-Tanen D
Fa-pet
**\ Q AA/WV
Maa-anuf .
4> 1}> m w
Maa-atef-f-kheri-beq-f .
JA
X
Maati-f-em-shet .
\\
Maati-f-em-tes ^^
w
AAAAAA
AAAAAA
Maa-em- kerh-an-nef-em-hru
ra o
Maa-ha-f
Ay ^
Maa-heh-en-renpit -^ I
|
I
AAAAAA
Maatuf-her-a 9
Ay
Maaiu-su (?)
I
Maa-thet-f .
Maat .
Maati .
w
Maau-taui &
Marqatha A
_£=£
Mi-sheps
Ment .
ii-
Menkh • Hi
GODS OF THE BOOK OF THE DEAD 131
Menqet
r 1
^a J\
/WNAAA
Ment .
AA/WVA VJ 2^
Menthu
Mer
Mert
.
.
m
Merti .
i_n
Mer-ur
Meris .
Mert .
Meh-urt .
i
Mehanuti-Ra _ _n
o
o<=><
Mehi .
Mehiu
Mehen
/WW\A \U \
Mehenit
Meht .
Meht-khebit-sah-neter • —jsn^i^
Mes-peh (1 o|_a
Mes-sepekh .
Mestha
Metu-ta-f .
SS
C3ED
Metes-hra-ari-she
^^- I 1 \\
> r\ /VWsAA
Metes-sen .
332 GODS OF THE BOOK OF THE DEAD
Naarik
N asaqbubu ¥^JMJM
Nak . £££
Natkkertki
i^'iiy
Nak
Naau
Nart •4-
Nu aaaaaa
Nubti
o ^
Nut .
Neb-abui
dH\v^
Nebt-unnut
/wwv\ ^>
Neb-krau
Neb-pehtet-petpet-seba
J1
Neb-pekti-tkes-mennient
<—^ \\ £J H *« ' I
AAAAAA " I
Neb-maat-keri-tep-retui-f • w e
I
si w
Neb-er-tcker
Nebt-ket
o
Neb-s .
Xeba .
J 1(1
AA/NAAA, ^ O
Nepera D
Nefert
Nefer-Temu vfl
11
1
n~
.
Nem-hra
Nem .
^7 *
Nemu .
Nenutu-hru
Nen-unser
O KS1
AVW\A aA
A/VWV\
Nentchii
/WWAA
/WWV\ ,*?
Ner .
Nerau
Neri .
Nerau-ta
Neliesiu
Neha-hra
Neha-hau
Neheb-nefei
Neheb-ka
Nekhebet
/WW\A d
Nekhen
©©J ''
Neka .
Nekau
Nekau 5^
Z5
Nekek-ur B
<=>S
Neti (?)
^ A
AWVW
,
t^
Netit .
Netcheb-ab-f
Netcliefet .
Smi
Netchem
AAAAA/v O /W\A
Netcheh-netcheh
/wvw\ ^,
Netchesti
/WW\A
Netchses
Re-Sekhait
Q
Re-iukasa
Re-Ra
$a
Ra .
Ra-Asar
Rii-Heru-kliuti
O
Ra-Tem ^pmr 1-
"o"
Ra-er-nelieh
Rutu-neb-rekhit s\
in
, — ,
^^ na ^ d
Remi .
&JM-
Remrem
.
Renenet A/WVNA
AVWSA \J
Rennutet
Rertu-nifu
Rerek .
Sc=£sJ£xs <=> S\ $\ \
Rerti . I .
Will ill I
JBs>
Rehu .
Rehui \\
Rehti .
Re-hent
IS AAAAAA
8"]'] %
Re-henenet
a v—V_ -<2>-
Rekhti-merti-neb-Maati
w ^ w
Res-ab
n
Res-lira
n j®>-
®>
Rekes (?)
Reqi .
A
Retasashaka $
Reta-nifu
Reta-hen-er-reqau
Reta-sebanqa
Hab-em-atu Oc^.
Ha-hetep
Ha-kheru .
Haker ra
.
Hu-kheru .
Hemti
Hai .
Ha-hra
H apt-re
Mil'
H arpukakashareshabaiu
Harethi
A T=\
Hapi (Nile)
w
Hapi .
Hapiu (Apis) w
Hu .
Hui .
w
Hu-tepa X
a
^
^
Hi-mu AVW\A
Hit .
Hebt-re-f
yD
X
X
Hept-seshet
o
Hemen
Hem-nu (?)
00
Henbi
Hensek
z
Henti (Osiris)
Henti-requ
<=> \\
A
Hent-she
d \ ) | -iA
<§> w A/WV\A
AAAAM
Heri-akeba-f & /WWW
Heri-uru
Heri-sep-f .
\\ ©
Her-ta
Her-taui ^
Heru .
Heru-ai (?)
Heru-ur ^-
Heru-em-khent-an-maati
Heru-netch-hra-atef-f
tcZpH
^
a |
Heru-khuti
Heru-sa-Ast
Hra-ua
I I
Hra-nefer .
Hra-f-ha-f .
&
Hehi .
^
Hes-hra
~?d-
II —
338 GODS OF THE BOOK OF THE DEAD
Hes-tchefetch
Heqtit
Hetep
Hetep-sekhus
E etep-ka u
»
Hetep-taui
Hetemet
y-^Bi-
Hetetet
<=
H etch-re
1 I
Hetch-re-pest-tep o <=
Hetch-abehu
1\°
Kharsatha .
Khu-kheper-ur .
any-
Khu-tchet-f
a^
Khut . ©
<?\
J/WWV\
Khebent
Khepera
Khepesh
Khemi
Khemerinu
o*
Khnemu
5
Khnemet-em-ankh-annuit
5 F7ir°4Hft
Khenememti
q \\
.
Khensu
V.
Khenti-Amentet
li a. \\ I
1
rv^S)
Khenti-Khatthi
mi-
Kher .
Khera
Kherserau .
Khersek-Shu
Khesef-at
Khesef-hra-khemiu
Khesef-khemiu i
tin i
Sa-pa-nemma
III'
Sa-Amenti-Ra
Saau-ur
Sau
HW\ ^
Sabes .
V\M-
Samait
Sah (Orion)
Sah-en-mut-f
Saqenaqat .
I AAAAAA
Sukati
w
Sut *
T on y f
Seba .
.. .
Sebek .
Sebek
Sepa .
Sepes . D
Sept .
Sept-kheri-nehait-ami-beq
¥M\W \\
_£=&^
Sept-mast- en-Rerti .
Semu-taui .
Semu-heh .
Smam
Smamti \\
F=&
Smetu
Smetti
r=v)^ w
Ser-kheru '
Serat-beqet
\-*&VJ,-
Serekhi
Seres-lira
Serqet
Sekhiu
Sekhem-ur .
^»
Sekhem-em-ab-f .
9
GODS OF THE BOOK OF THE DEAD 341
_H^O ^ R AAAAAA
Sekhemet-ren-s-em-iibut-s .
Sekhen-ur .
Sekber-at .
Sekher-remu i i i
Sekhet T ^ si*
Sekhti-hetep ^^A w ^ D
Sekhet-hra-ash-aru PUT^TI
Seshet
Sesheta f
Seshet-kheru
Seker .
Sek-hra 9
Seksek
Seqebet MO'V
Seqet bra .
o
Set .
Set-qesu
Setek .
Shabu
U
Shapuneterarika .
^1
Shareshareshapuneterarika
u
fcl
.
Shakanasa .
Shu ....
Shefit .... as.
Shenat-pet-utheset-neter
8
AAA*
(Uf
1 1))1
D ^
^— p-a
Shenthit
nn
mi
Sherem
r~vrn
Shes-khentet
Sheta-hra .
D
Ka-hetep U
Kaa
Kaharesapusaremkaherremt
^t^
1
I o
Kasaika
Kep-kra
Kemkem
Kenemti
Ker
Kehkehet .
Qa-ha-hetep z ra ^
.
Qa-hra A
\x I
Qahu .
A
Z /WW\A
Qebh-sennuf
Qemamu
Qemhusu
A C O
Qerti .
<=> w
A
Qetetbu ni-
Qetu .
Ken-ur
Ta-ret
D
Taiti .
D w
Tait .
da 11-^ Br
Tatunen
Tefnut ^
o
Temu .
Tenemit
Tehuti \\
MWNA
Tehuti-Hapi
D N\
Teshtesh w
n i i
o a
Tekem
Tutu-f ^^^^^,
344 GODS OF THE BOOK OF THE DEAD
Tu-menkh-rerek .
c^ M
Tuamutef .
*
Tun-pehti .
Teb-lira-keha-at
j
.
i ra o
Tena .
Tenpu /www
D
Tesher rvn
Thanasa
)4¥?l
Thenemi ZV
Thest-ur ^**
Tcheruu B
Tchehes
Tchesert
Tcheser-tep ^ 2"
( 345 )
CHAPTER XX
reptiles from the earliest to the latest times, and in spite of the
statements to the contrary which are often made this custom must
be regarded as a survival of one of the most popular forms of the
religion of the predynastic peoples of the Nile Valley. At first
animals were worshipped for their strength and power, and because
man was afraid of them, but at a later period the Egyptians
developed the idea that individual animals were the abodes of gods,
and they believed that certain deities were incarnate in them.
a god was always incarnate in the king of Egypt, and if this were
so there was no reason why the gods should not become incarnate
in animals. Animals which formed the abodes of gods, or were
beloved by them, were treated with especial reverence and care,
and apartments for their use were specially constructed in the
temples throughout the country. When a sacred animal, i.e., the
abode of a god, died, he was buried with great ceremony and
honour, and, in dynastic times at least, his body was mummified
with as much care as that of a human being. Immediately after
the death of a sacred animal in a temple another beast was chosen
and, having been led into the temple and duly installed there, the
homage and worship of his predecessor were transferred to him.
The new animal was a reincarnation of the god, i.e., a new
manifestation and reappearance of the deity of the temple, and as
such he was the visible symbol of a god. Of the manner in which
346 SACRED ANIMALS
sacred animals were thought to make known the will of the gods
who were incarnate in them little can be said, but the priests of
each animal must have formulated some system which Avould satisfy
the devout, and they must have had some means of making the
animals move in such a way that the beholder would be made to
think that the will of the god incarnate was being revealed to him.
We may assume, too, that when sacred animals became too old and
infirm to perform their duties they were put to death either by
the priests or at their command, and also that care was taken, so
n ^f^ ' wnom ^ ne Greeks call Apis, and whose Avorship is coeval
" and the Egyptians say that lightning descends upon the cow from
Ae'yet oe tis to>i> Trpo<pr]Tojv Aoyos ov 7racriv eKnvcrTOS, on apa [M?)cis] o tujv
ALyv7TTiwv (3ao-L\ev<; (.Trevoqcn. £u>oj/ wore ae/Sew €fJ.(f>v^ov, etra /xevTOi npoeiXero ravpuv,
a.7rdvT(A)v uypaiorarov etvai avrov 7re77-io-Teu/cajs. Dc Nat. Animal, xi. 10.
3 See Cory's Ancient Fragments.
APIS BULL 347
" heaven, and that from thence it brings forth Apis. This calf,
" which is called Apis, has the following marks : it is black, and
" has a square spot of white on the forehead ; and on the back the
" figure of an eagle : and in the tail double hairs : and on the
" tongue a beetle." Pliny relates (viii. 72) that the Apis Bull
was distinguished by a conspicuous white spot on the right side,
in the form of a crescent, and he adds that when the animal had
lived a certain number of years, it was destroyed by being drowned
in the fountain of the priests. A general mourning ensued upon
this, and the priests and others went with their heads shaven until
they found a successor ; this, however, Pliny says, did not take
long,and we may therefore assume that an Apis was generally
kept in reserve. As soon as the animal was found, he was brought
to Memphis, where there were two Thalami set apart for him ;
to
the finest Avheat flour mixed with honey, boiled or roasted geese,
and live birds of certain kinds.
The sacred animals were also washed in hot baths, and their
bodies were anointed with precious unguents, and perfumed with
the sweetest odours ; rich beds were also provided for them to
lie upon. When any of them died the Egyptians were as much
348 APIS BULL
concerned as if they had lost their own children, and they were wont
to spend largely in burying them ; when Apis died at Memphis of
old age in the reign of Ptolemy Lagus his keeper not only spent
everything he had in burying him, but also borrowed fifty talents
of silver from the king because his own means were insufficient.
Continuing his account of Apis Diodorus says, " After the splendid
" funeral of Apis is over, those priests that have charge of the
" business seek out another calf as like the former as possibly they
" can find ; and when they have found one, an end is put to all
" to posterity. But some say, that the members of Osiris (who
" was killed by Typhon) were thrown by Isis into an ox made of
" wood, covered with ox-hides, and from thence the city Busiris
" was called."
In his account of Apis (xi. 10) iElian states that Apis was
recognized by twenty-nine distinct marks, which were known to
the priests, and that when it was known that he had appeared
they went to the place of his birth and built there a house towards
the East, and the sacred animal was fed therein for four months.
new moon, the priests made ready
After this period, at the time of
a barge and conveyed the new Apis to Memphis, where fine
chambers were set apart for him, and spacious courts for him to
walk about in, and where moreover, a number of carefully chosen
cows were kept for him. At Memphis a special well of water
was provided for Apis and he was not allowed to drink of the
waters of the Nile because they were supposed to be too fattening.
APIS BULL 349
the following words were said over it " If any evil be about to :
—
" befal either those who now sacrifice, or Egypt in general, may
itself to Osiris, when it formed with him the dual god Asar-Hapi
or Osiris- Apis. Early in the Ptolemaic period the Greeks ascribed
toAsar-Hapi the attributes of their god Hades, and Graecized the
Egyptian name under the form " Serapis " both Egyptians and ;
Of the tombs in which the Apis bulls were buried under the
Early and Middle Empires nothing is known, but the discovery of
the famous Serapeum at Sakkara, called by Strabo (xvii. 1, § 33)
the " temple of Sarapis," which, he says, was " situated in a very
" sandy spot, where the sand is accumulated in masses by the
" wind," revealed the fact that so far back as the XVIIIth Dynasty
the bodies of the Apis bulls were mummified with great care, and
that each was buried in a rock-hewn tomb, above which was a
small chapel. In the reign of Rameses II. a son of this king,
called Kha-em-Uast, made a subterranean gallery in the rock at
1
See Zeller, History of Greek Philosophy, London, 1881, vol. i., pp. 306-352 ;
bull is styled the " living soul of Ra," ^? T W Wi aQ d the " bull
" of the Mountain of the Sunrise (Bakhau), and the lion of the
" Mountain of the Sunset." He wears between his horns a disk.
—
RAM OF MENDES 353
goats, and more to the males than to the females, and particularly
to one he-goat, on the death of which public mourning is observed
throughout the whole Mendesian district ; they call both Pan and
the goat Mendes, and both were worshipped as gods of generation
and fecundity. Diodorus (i. 88) compares the cult of the goat of
Mendes with that of Priapus, and groups the god with the Pans
and the Satyrs. The goat referred to by all these writers is the
famous Mendean Ram, or Ram of Mendes, the cult of which was,
according to Manetho, established by Kakau, a king of the Ilnd
Dynasty.
In the hieroglyphic texts he is called Ba-neb-Tet, ^^ ^^
u ^ , from which name the Greek Mendes is derived, and he is
depicted in the form of a ram with flat, branching horns which are
surmounted by a uraeus ;
pictures of the god of this kind are, of
and since goats of the species of the Ram of
course, traditional,
Mendes are not found on Egyptian Monuments after the period
of the Ancient Empire, we can only conclude that they were
originally copied from representations of the Ram Avhich were in
use before about B.C. 3500. Ba-neb-Tet, or Mendes, was declared
to be the " soul of Rii," but allowance must be made for the
possibility that the Egyptians did not really believe this statement,
which may only have resulted from a play upon the words ba
" ram," and ba " soul." The Mendes was of
cult of the Ram of
more than local importance, and his priesthood was a powerful
body. The ram which was adored at Mendes was distinguished by
certain marks, even as was Apis, and was sought for throughout
the country with great diligence when the animal was found he
;
1
See Lanzone, Diztonarto, pi. 70.
ii a a
354 THE CROCODILE
was led to the city of Mendes, and a procession of priests and of
the notables of the city having been formed he was escorted to the
temple and enthroned therein with great honour. From the Stele
of Mendes l
we learn that Ptolemy II. , Philadelphus, rebuilt the
temple of Mendes, and that he assisted at the enthronement of two
Rams, and in a relief on the upper portion of it two Ptolemies and
an Arsinoe are seen making offerings to the Ram, and to a ram-
headed god, and his female counterpart Hatmehit. The cult of
the Ram Mendes until the decay of the city, after which
lasted at
for a short period it was maintained at Thmuis, a neighbouring
city, which increased in importance as Mendes decreased. In
primitive times the Ram of Mendes was a merely local animal god,
or perhaps only a sacred animal, but as the chief city of its cult
increased in importance the god was identified, first, with the great
indigenous god Osiris, secondly, with the Sun-god Ra, and thirdly,
with the great Ram-god of the South and of Elephantine, i.e.,
Khnemu.
Among the animals which were worshipped devoutly as a
result of abject fear must be mentioned the crocodile, which the
Egyptians deified under the name of Sebek, I
J
^z^> gg^ , or
Sebeq, I
a J |§\, and which was called Souchos, Hov^os, by the
Greeks. In primitive when the canals dried up this
times
destructive beast was able to wander about the fields at will, and
to eat and kill whatsoever came into its way, and the Egyptians
naturally regarded it as the personification of the powers of evil
and of death, and the prince of all the powers of darkness, and the
associate of Set, or Typhon. According to Herodotus (ii. 69),
crocodiles were sacred in some parts of Egypt, but were diligently
killed in others. At Thebes and near lake Moeris they were held
to be sacred, and when tame the people put crystal and gold ear-
rings into their ears, and bracelets on their fore paws, and they fed
them regularly with good food after death their bodies were
;
1 Mariette, Monuments Divers, pi. 42; Aeg. Zeit., 1871, pp. 81-85; 1875,
p. 33.
SEBEK-RA.
THE CROCODILE 355
" tame, and gentle to the priests, and is called Zoi>xos. It is fed
" with bread, flesh, and wine, which strangers who come to see
" it always present. Our host, a distinguished person, who was
" our guide in examining what was curious, accompanied us to the
" lake, and brought from the supper table a small cake, dressed
" meat, and a small vessel containing a mixture of honey and milk.
' ;
We found the animal lying on the edge of the lake. The priests
" went up to it ; some of them opened its mouth, another put the
" cake into it, then the meat, and afterwards poured down the
" honey and milk. The animal then leaped into the lake, and
" crossed to the other side. When another stranger arrived with
" his offering, the priests took it, and running round the lake,
" caught the crocodile, and gave him what was brought in the
" same manner as before."
In their pictures and reliefs the Egyptians represented the
god Sebek in the form of a crocodile-headed man who wore either
a solar disk encircled with a uraeus, or a pair of horns surmounted
by a disk and a pair of plumes ; sometimes a small pair of horns
appears above the large ram's horns. Frequently the god is
which had been separated by the evil power of Set, and to give
a new constitution and life to the elements which had been severed
by death. 1 This view may be correct, but it certainly cannot be
very old, and it cannot represent the opinions which the pre-
dynastic Egyptians held concerning the god. That, however,
Sebek was believed god who was good to the dead is clear,
to be a
and it was held that he would do for them that which he had done
in primitive times for Horus.
From the cviiith Chapter of the Booh of the Dead, we learn
that Sebek, Temu, and Hathor were the Spirits of the West, and
that Sebek dwelt in a temple which was built on the Mount of the
Sunrise, and that he assisted Horus to be re-born daily. In the
Pyramid Texts, Sebek is made to restore the eyes to the deceased,
and to make firm his mouth, and to give him the use of his head,
and to bring Tsis and Nephthys to him, and to assist in the over-
throw of Set, the enemy of ev<ery " Osiris." He opened the doors
of heaven to the deceased, and led him along the bypaths and
ways of heaven and, in short, assisted the dead to rise to the new
life, even as he had helped the child Horus to take his seat upon
the throne of his father Osiris. The centre of the cult of Sebek
was Ombos, p^i M 'Z, Nubit, where he was held to be the father
of Heru-ur, and was identified with Seb, and was called, "Father
" of the gods, the mighty one among the gods and goddesses, the
"great king, the prince of the Nine Bow Barbarians." As Sebek-
Ra-Temu he was the power of the sun which created the world,
and he is styled, " the beautiful green disk which shineth ever, the
" creator of whatsoever is and of whatsoever shall be, who proceeded
" from Nu, and who possesses many colours and many forms." 2
Other important seats of the cult of Sebek were :
— 1. Silsila (Khennu,
Nip v\ @) , where he was adored with Tern, Nu, Heru-ur, and
Heru-Behutet ; 2. Pa-khent ( Asf r|TK ), where he was wor-
shipped with Amen-Ra ; 3. Latopolis, where he was identified
1 2
Religion und Mythohxjie, p. 5S8. Brugscli, Religion, p. 591.
The God AN-HERU.
CROCODILE AND HYDRUS 357
the Shetet,
c
^^ , and Ta-Shetet, , of the hieroglyphic
texts, which was situated near Lake Moeris, and was called the
" city of Sebek "
par excellence. In the north of Egypt the chief
sanctuaries of Sebek were Prosopis, Sai's, Metelis, Onuphis, and
the city of Apis, which was situated in the Libyan nome in this ;
x
bird called the trochilus was in the habit of entering the mouth of
the crocodile as it lay asleep with its jaws open " towards the
west," and of picking out the leeches which clung to its teeth and
1
For a list of Sebek shrines see Lanzone. Dizionario, pp. 1033-1036.
358 CROCODILE
gums. The hydrus, or ichneumon, perceiving this, would also
enter the crocodile's mouth, and crawl along through the throat
into its stomach, and having devoured its entrails, would crawl
back again ; the hydrus also is declared to have been in the habit
of searching for the eggs of the crocodile, which were always laid
in the sand, and of breaking the shell of every one which it found.
Notwithstanding the reverence in which the crocodiles were held
in many parts of Egypt numbers of people made a living by
catching them and killing them. According to Herodotus (ii. 70)
and other writers, a hook baited with the chine of a pig was let
down by the fishermen into the river, while a young pig was held
on the bank and beaten until it squealed ; the crocodile, hearing
the noise, made its way towards the sound of the little pig's cries,
and coming across the bait on the hook, straightway swallowed it.
Then the men hauled in the line and the crocodile was soon landed,
and its eyes having been plastered up, it was slain. Crocodiles
at one time were regarded as the protectors of Egypt, and
Diodorus held the view (i. 35) that but for them the robbers from
Arabia and Africa would swim across the Nile and pillage the
country in all directions.
was sixty years, and that its annual period of fasting was sixty
days. Among other curious but mistaken views about the
crocodile, Plutarch (De hide, §75) mentions that the animal was
HIPPOPOTAMUS, LION 359
now preserved in the British Museum (No. 35,700), proves that its
Akeeu (or
Theban Recension
Akerui) "^ ^ I , or "|\
find the Akeru gods represented by two lions which are seated
back to back, and support between them the horizon with the
sun's disk on it, cQd; in the later theology they are called Sef and
THE SPHINX :3<51
Tuau, i.e., " Yesterday " and " To-day " respectively. Because
the Egyptians believed that the gates of morning and evening
were guarded by Lion-gods, they placed statues of lions at the
doors of their palaces and tombs to guard both the living and the
dead, and to keep evil spirits and fleshly foes from entering into
the gates to do harm to those who were inside them. To such
lion guardians they sometimes gave the heads of men and women,
and these are familiar to us under the name which was given to
them by the Greeks, i.e., " Sphinxes."
that Amen-hetep III. boasts of having shot with his own bow one
hundred and two lions during the first ten years of his reign, but
these were undoubtedly lions of Mitanni and not of Egypt. The
bas-reliefs and texts prove that Rameses II. and Rameses III. each
possessed a tame lion which not only accompanied them into battle,
f
1 A
JOI ' UET-HEEAU,
^g^ c±p or Jp j^ c^p y^iK the former spelling being that of the
,
.
;
Pyramid Texts, and the latter that in use in the Theban Recension
of the Book of the Dead. The animal is like a large cat and has
a small patch of hair on the tip of each ear, and its disposition is,
y (1 v\ ISy , by the god Sa, and the vignette depicts the Cat in the
" and leaping over the men, throw themselves into the fire ; and
" when this happens great lamentations are made among the
" Egyptians. In whatsoever house a cat dies of a natural death,
" all the family shave their eyebrows only ; but if a dog die, they
" shave the whole body and the head. All cats that die are
Thoth when the pointer marked the middle of the beam. Classical
1
Dizionario, pi. 118.
;
writers rightly discuss this ape in connexion with the moon, and
we know that sacred cynocephali were kept in many temples
which were dedicated to lunar gods, e.g., of Khensu at Thebes
certain classes of apes were regarded as the spirits of the dawn
which, having sung hymns of praise whilst the sun was rising,
turned into apes as soon as he had risen. The cult of the ape is
very ancient, and probably pre-dynastic, in which period dead
is
known Hebrew word, nil, " bear ; but he appears to have for-
"
gotten the Hebrew word 2X], " wolf," with which tebi is most
1
See J. de Morgan, Recherches sur les Oriyines, Paris, 1897, p. 93. A carnelian
elephant amulet is preserved in the British Museum (4th Eg. Room, Table Case P,
No. 626 [14,608]).
2 Chabas, Le Calendrier, p. 28.
366 DOG AND WOLF
]3robably connected, and which provides a more reasonable sugges-
tion for translating the Egyptian text correctly. That bears did
exist in Egypt in the Predynastic and Archaic Periods is proved
by the green slate or schist model of a bear which is preserved in
the British Museum (3rd Eg. Room, Table-case L, No. 29,416).
According to Herodotus (ii. 67) there were bears in Egypt, though
he says they were few, ra<> 8e ap/crou<?, iovcras, cnraviaq, and as he
mentions them with wolves it is probable that the animals to which
he refers were not bears but a species of wolf.
The Dog, though a very favourite animal of the Egyptians,
ajopears never to have been regarded as a god, although great
respect was paid to the animal in the city of Cynopolis ; on the
other hand Herodotus tells us (ii. 66) that in " whatsoever house a
" cat dies of a natural death, all the family shave their eyebrows
" only ; but if a dog die, they shave the whole body and head ....
" All persons bury their clogs in sacred vaults within their own
" city." If any wine, or corn, or any other necessary of life
and when the body had been embalmed it was buried in a tomb
amid the greatest manifestations of grief by those to whom it
reason for thinking that ancient writers confounded the wolf with
the jackal. Thus Herodotus tells us (ii. 122) of a festival which
was celebrated in connexion with the descent of Rhampsinitus into
the Underworld, and says that on a certain day " the priests
JACKAL AND ASS 367
" having woven a cloak, blind the eyes of one of their number
" with a scarf and having conducted him with the cloak on him to
" the way that leads to the temple of Ceres, they then return ;
" upon which, they say, this priest with his eyes bound is led by
" two wolves to the temple of Ceres, twenty stades distant from
" the city, and afterwards the wolves lead him back to the same
which proves that the animal was associated with Apep, and Set,
and the other gods of darkness and evil. On the other hand, the
xlth Chapter of the Book of the Dead is entitled the " Chapter of
driving back the Eater of the Ass," and its vignette shows us the
deceased in the act of spearing a monster serpent which has
fastened its jaws in the back of an ass. Here the ass is certainly
a form of the Sun-god, and the serpent is Hai, a form of Apep,
368 THE PIG
and it is clear from this that the ass was at one period held to be
a god. In the cxxvth Chapter we are told that the Ass held a
conversation with the Cat, and the passage in which the statement
occurs affords additional proof that the ass was a symbol of the
Sun-god. The probable explanation of the existence of these two
opposite views about the ass is that Egyptian opinion changed
about the animal, and that the later form of it held the ass to be
a devil and not a god as in the oldest times. Plutarch records a
legend (De hide, § 31) to the effect that Typhon, i.e., Set, escaped
from out of the battle with Horus on the back of an ass, and that
after he had got into a place of safety he begat two sons, Hiero-
solymus and Judaeus ; but no reliance can be placed on a state-
ment which is so absurd on the face of it.
The Pig possessed a reputation for evil in Egypt, as in many
other countries of the East, and the Egyptians always associated
the animal with Set or Typhon. The cxiith Chapter of the Booh
of the Dead why it was held in such
supplies us with the reason
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
eat the flesh at the period of full moon, but at no other time,
Horapollo (ii. 37) says that the hog was the symbol of a filthy
man, and iElian, in his account of the pig (De Natura Auiunilium,
x. 16), after stating that it eats human flesh, goes on to say that
the Egyptians abominated it more than any other animal. On the
other hand, they kept pigs and did not sacrifice them too
abundantly, because they employed them to tread the grain into
the ground with their According to the Rubric to the
feet.
l-hemu, H
J
'^ e |\ ^ , and taki c^> "%\ S (1(1 , have been found
sacred creature.
Among small animals the Shrew-mouse and the Hedgehog
were considered to be sacred, but the texts afford no informa-
tion about the parts which they played in Egyptian mythology ;
mummies of the animal were buried in her city ; one legend about
it declared that Uatchit took the form of the shrew-mouse that she
might be the better able to escape from Typhon, who was seeking
to destroy Horus, the son of Osiris, after he had been committed
to her charge. Curiously enough, the shrew-mouse was thought
by the Egyptians to be a blind animal, and Plutarch declares
ii —b b
;
370 ICHNEUMON
(Symp. iv. 5) that it was held to be the proper symbol of darkness
in connexion with this it is interesting to note that the inscriptions
on the bronze figures of the animal identify it with Heru-khent-
an-maa, i.e., the " Blind Horus," or, " Horus who dwelleth in
darkness."
The Ichneumon, in Egyptian Jchatru, T "v\ ° "v\ , in Coptic
neck. It is very fond of eggs, and for this reason seeks out those
of the crocodile with great avidity, but it loves equally well the
eggs of poultry, and in consequence it sometimes bears an evil
reputation among the keepers of hens, turkeys, etc.
The Hare was worshipped as a deity, and in the vignette of
the Elysian Fields we see a hare-headed god, and a snake-headed
god, and a bull-headed god sitting side by side ; a hare-headed
god also guards one of the Seven Halls in the Underworld. The
Hare-god was probably called Unnu. 1
I
°
to Herodotus (ii. 77), the phoenix only made its appearance once in
1
" Unnut, lady of Unnut," -^> O ^ ^37 ^> @ , is the female form
, «...',*«
oee Lanzone, JJizumario, o2. pi.
@ Q "^ ^ ©
- D!;:iortarto, pi. 70.
372 VULTURE, HAWK
five hundred years ; hisplumage was partly golden-coloured and
partly red, and in size and form he resembled an eagle. He came
from Arabia, and brought with him the body of his father, which
he had enclosed in an egg of myrrh, to the temple of the sun, and
buried him there. Pliny says (x. 3) that when the phoenix
became old he built a nest of cassia and sprigs of incense, and that
having filled it with perfumes he lay down and died. From his
Hieraconpolis, or the " Hawk City." The hawk was not only a
Sun-bird but, when represented with a human head, was symbolic
of the human soul. According to Herodotus (ii. 65), death was
the punishment of the man who
hawk or an ibis, and
killed a
Diodorus records (i. hawks were maintained
83) that the sacred
at the public expense, and that they would come to their keepers
when called, and would catch the pieces of raw meat which they
threw to them in full flight. The Egyptians venerated two
species, i.e., the golden hawk, h ^^* ^tQ /ww^ f^H^ an(j ^he
j]
;
sacred hawk,
J
(1 ^z^> vv 1 <=> 3 ; from the lxxviith Chapter of
the Book of the Dead it may be gathered that the former was
supposed to be four cubits wide, and that it was identified with
the Bennu, or Phoenix, is proved by the words in the texts which
are put into the mouth of the deceased, " I have risen, and I have
" gathered myself together like the beautiful hawk of gold, which
" hath the head of a Bennu, and Ra entereth in day by day to
" hearken unto my words." The divine hawk was, as we learn
from the lxxviiith Chapter, the offspring of Tern, and the symbol of
the One God, and of Horus as the successor of his father Osiris, to
whom " millions of years minister, and whom millions of years
" hold in fear ; for him the gods labour, and for him the gods toil
1
Bizionario, pi. 118.
— "
374 GOOSE
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
6.
side the five lines of the text above read, " Amen-Ra, the beautiful
;
offerings. The words above the god read, " Amen-Ra, the hearer
of entreaty," and those over the goose are " the beautiful Goose,
greatly beloved," Q
= °^^Mi,^P = r^~= T'
In the earliest time the goose, or rather gander, was associated
with Seb the erpdt, a , of the gods, who is called in the Boole
of the Dead "the Great Cackler" (Chapters liv., lv.). The goose
was a favourite article of food in Egypt, and was greatly in
request for offerings in the temples ; according to Herodotus
(ii. 37) a portion of the daily food of the priests consisted of goose
flesh. The goose is said to have been sacred to Isis, and the centre
of the great trade in the bird was X-iqvo^oaKiov, or XrjvofiocrKia
(Chenoboscium or Chenoboscia), i.e., the " Goose pen," a town in
Upper Egypt, which was situated in the nome Diospolites, and was
quite near to the marshes wherein large numbers of geese were
fattened systematically. The Copts gave the name of " Sheneset
to the town, and this has been identified with the Egyptian
Isn^ r| ,
" Het-sa-Ast," by Brugsch; 3 on the other hand
M. Amelineau thinks that the Greek name Chenoboskion is derived
1
Dizionario, pi. 22. = Ibid., pi. 361. s Diet. Geog., p. 659.
IBIS 375
or "son," and Horapollo goes so far as to say (i. 53) that it was
chosen to denote a son from its love to its young, being always
ready to give up to the hunter
itself if only they might be pre-
served, and that owing to this trait in its character the Egyptians
revered it.
7. The
was universally venerated throughout Egypt, and
Ibis
the centre of its cult in very early times was the city of Khemennu,
or Hermopolis, where the bird was associated with the Moon
1
and with Thoth, the scribe of the gods. It seems to have been
•
of the ribs there were a multitude of heaps, some great, some
'small, The place where the bones lie is at
some middle-sized.
'
the entrance of a narrow gorge between steep mountains, which
'
there open upon a spacious plain communicating with the great
'
plain of The story goes, that with the spring, the
Egypt.
'
winged snakes come flying from Arabia towards Egypt, but
'
are met in this gorge by the birds called ibises, who forbid their
'
entrance and destroy them all. The Arabians assert, and the
'
Egyptians also admit, that it is on account of the service thus
'
rendered that the Egyptians hold the ibis in so much reverence.
'
The ibis is a bird of a deep black colour, with legs like a crane ;
'its beak is strongly hooked, and its size is about that of the
'
landrail. This is a description of the black ibis which contends
'
with the serpents. The commoner sort, for there are two quite
'
distinct species, has the head and the whole throat bare of
'
feathers ; its general plumage is white, but the head and neck
'
are jet black, as also are the tips of the wings and the extremity
'
of the tail ; in its beak and legs it resembles the other species.
1
See /Elian, Be Nat. Annual., x.29; Horapollo, i. 10, 36; Herodotus ii.,
Sheta,
°a '^^^j is also mentioned in the lxxxiiird Chapter,
wherein the deceased is made to declare that he has germinated
like the things which germinate, and has clothed himself like
the tortoise.
2. Of the Serpent and Snake many varieties were worshipped
by the Egyptians for the sake of the good qualities which
they possessed, and many were revered through fear only. In
predynastic times Egypt was overrun with serpents and snakes
of all kinds, and the Pyramid Texts prove that her inhabitants
were terribly afraid of them ; the formulae which are found in the
pyramid of Unas against snakes are probably older than dynastic
times, and their large numbers suggest that the serpent tribes were
man's chief enemies. The cult of the uraeus, or asp, is extremely
ancient, and its centre was the city of Per-Uatchet, or Buto, where
a temple was built in honour of the Uraeus-goddess Uatchet,
1
Rawlinson's Herodotus, vol. ii., pp. 12-i, 125.
%
The Goddess SERQET.
SCORPION 377
Egypt, and they were first founded in primitive times when the
vulture and the uraeus were especially worshipped. The great
enemy of Horus, and Ra, and Osiris, and also of the deceased in
the Underworld was the monster serpent Apep, or Apophis, which
directed the attacks on gods and men of numbers of serpent broods,
and which was held to be the personification of all evil ; on the
other hand the uraeus was the symbol of divinity and royalty, for
the walls of the abode of Osiris were surmounted by "living uraei,"
and the god Ra wore two uraei upon his forehead, and every king
is represented with a uraeus upon his forehead. In primitive times,
when man coveted the powers of various birds and reptiles, and
when he appears to have wished to be able to assume their forms
after death, the priests provided a number of formulae which would
enable him to do this, and among them was one which gave the
and the protectors of a man's house, and land and crops, and
children.
3. The Scorpion was venerated in Egypt at a very early
period, and the scorpion-goddess Serqet or Selqet was in some
of her aspects associated with the powers of evil, and in others
with the goddess Isis. In the xxxiind Chapter of the Booh of the
Dead she appears as a friend of the deceased, and in the xliind
Chapter his teeth are identified with those of the goddess. From
the legend of Isis which is told on the Metternich Stele we learn
that this goddess was accompanied on her journey by Seven
Scorpions, and that the child Horus was stung by a scorpion which
1
Booh of the Bead, Chapter Ixxxvii.
;
is mentioned which
^ J
is
(]()
- "^ , or Bebait,
depicted with the head of a frog, while his female counterpart has
the head of a serpent. The cult of the frog is one of the oldest in
Egypt, and the Frog-god and the Frog-goddess were believed to
have played very prominent parts in the creation of the world.
GRASSHOPPER, BEETLE 379
(MA ^
^*= ^ vv y^) Sekhet-Saxehemu), wherein was
situated the " northern city ;
" it lay to the south of Sekhet-hetep.
The grasshopper is mentioned as early as the VTth Dynasty, and
in the text of Pepi II. (line 860) the king is said to " arrive in
means of the hind legs. Sometimes these balls are an inch and a
beetles stand almost upon their heads, with the heads turned from
the balls. These manoeuvres have for their object the burying of
the balls in holes, which the insects have previously dug for their
reception ; and it is upon the dung thus deposited that the larvae
feed. It does not appear that these beetles have the instinct to
distinguish their own balls, as they will seize upon those belonging
to another, in case they have lost their own ; and, indeed, it is said
The males as well as the females assist in rolling the pellets. They
fly during the hottest part of the day. 1
From the above extract it
is clear that the scarabaeus is in the habit of laying its eggs in dung,
which is to serve as food for its larvae, and that the larvae are
hatched by the heat of the sun's rays. The ball of matter contain-
ing potential was compared to the sun's globe, which contained
life
the germs of all life, and the beetle, with its ball of matter and
eggs, was regarded as the symbol of the great god Khepera who
rolled the globe of the sun across the sky. Now, the god Khepera
also represented inert but living matter, which was about to begin
a course of existence for the first time, or to enjoy a renewal of
life, and he was thus not only the creator of life but also the
restorer or renewer of life, and so at a very early period became
associated by the Egyptians, first with the idea of the new birth
of the sun daily, and secondly, with the resurrection of man. And
since the scarabaeus was identified with him that insect became at
1
J. 0. Westwood, An Introduction to the Modern Classification of Insects,
London, 1839, vol. i., p. 204 ff.
BEETLE 381
once the symbol of the god and of the Resurrection. Now the dead
human body, from one aspect, contained the germ of life, that is
to say, the germ of the spiritual body, which was called into being
by means of the prayers that were recited and the ceremonies that
were performed on the day of the funeral ; from this point of view
the egg-ball of the scarabaeus and the dead body were identical.
Moreover, as the scarabaeus had given potential life to its eggs in
the ball, so, it was thought, would a model of the scarab, itself the
symbol of the god of new life and resurrection, also give potential
life to the dead body upon which it was placed, and keep life in
the living body, always provided that the proper words of power
"
were first said over it or written upon it. The idea of " life
and Pepi I. is declared to be " the son of the scarab which is born
" in Hetepet under the hair of Iusaas the Northern, and the issue
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
takes some ox-dung, and shapes it into a spherical form like the
into the water, and from it the scarabaei come forth. The idea
of " generation " arises from its supposed The scarabaeus
acts.
was held in the greatest reverence ; this fish was supposed to have
swallowed the phallus of Osiris 2 when Set was hacking the body of
this god in pieces, and for this reason was sacred not only in the
nome of the Oxyrhynchites and its metropolis, but all over Egypt.
1
See my Mummy, p. 233 ff. ; Magic, p. 35 ff. - Plutarch, Be Iside, § 18.
FISHES 383
In certain places the Egyptians would not eat it. The Phagrus,
or eel, was worshipped in Upper Egypt, and mummied eels have
been found in small, sepulchral boxes. Of the Lepidotus Fish no
legends have been preserved ; the Latus was worshipped at Esneh.
The fish with the very wide and large mouth which is seen on the
head of the goddess Hatmehit, -=^ °<==^ 8 ^ has not yet been
flfl J) ,
these fish were supposed to swim, one on each side of the bows of the
boat of the Sun-god, and to drive away from it every evil being or
thing in the waters which had a mind to attack it. The identifica-
tion of Nile fish is at present a difficult matter, but it is to be
hoped that when the Egyptian Government monograph issues the
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
Aa-kheru, i. 177 ; ii. Aat-khu, i. 178 Abu, i. 96, 365, 463 ; ii.
386 INDEX
Aelian, ii. 346, 352, 369, Akau, ii. 325 Alabastronpolis, i. 98,
370, 372, 379, 381 Akebiu, i. 201 102, 432
JElian, ii. 358, 360; Akeneh, 23 i. Alabes fish, ii. 382
quoted,! 63, 356, 402; Akent, 433 i. Al-A'raf, i. 171
ii. 93 Aken-tau-k-ha-kheru, i, Al-Basra, i. 6
Af, the dead Sun-God, i. 176 ii. 325
;
Ale, i.*178
INDEX 387
Amen, derivations of the Amen-Ra, Hymn to, ii. Amesu sceptre, ii. 8
name, ii. 2 5 Amet-tcheru, i. 211
Amen-ha, ii. 320 Amen-Ea, incarnation of, Am - hauatu - eut - pehui-f,
Amen-hau, i. 342 i. 330 j spread of his ii. 324
388 INDEX
Arnsu (nome), i. 97 Aneb-hetch (nome), i. 99, Ani (city), i. 439
512 Ani (Esneh), i. 452
Arnsu, god of Panopolis,
i. 97; 258, 280, ii. Aneb-rest-f, i. 514 Ani, form of Sun-god, ii,
Andrews, Dr. C. W., i. Ani, Papyrus of, i. 335, Annu, crops of, ii. 121
11 360, 427 Annu Meht, i. 328
Aneb, i. 514 Ani (scribe), ii. 69 Annu, North, ii. 25
Aneb-abt, 514 i. Ani, the scribe, ii. 141- Annu, paut of gods of, i.
Anqet (Isis), 216 ii. Ap, ii. 268, 292 195-201, 212; signs
Anqet Nephthys, ii. 57 Apa-ankh, i. 454 of, described, ii. 350
An-rut-f,i. 352,410,482; 'A-rraaSov, i. 289 Apis (city), i. 99
ii. 60 ;
155 Ape = Amen, ii. 2 Apis-Osiris, ii. 195-201
Anshar, i. 289, 291 Ape, a form of Thoth, i, Apit, goddess, i. 127
Ant, i. 161 403 Apollinopolis Magna, i.
Ant (city), i. 493, 515 Ape and pig, i. 190 431 ; ii. 93, 95, 278
Ant (Tsis), ii. 213 Ape -gods, the four, i. Apollo Amyclaeus, ii.
Apt-renpit, ii. 293 Arenna, ii, 283 Asar Aa am Annu, ii. 182
Apts, the, ii. 6, 7, 9, 10 Arethi-kasatki-ka, ii. 20 Asar Aheti, ii. 183
Apt-taui, 254 i. Arethi-ka-sa-thika,, ii, Asar Athi her ab Abtu,
Apu, i. 97, 470 ii. 188 ;
323 ii. 183
Apu, a god, i, 194 Ar gods, ii. 249 Asar Athi her ab Shetat,
Apu (serpent), i. 230 Ar-hes-nefer, i. 464 ii. 183
Asar em ankh em Ptah- Asar em khau-f-nebu, ii. Asar em Sau Khert, ii.
ta _! taiu her ab
Reset, ii. 181 Asar em Sati.ii. 178, 182 Tattu, ii. 179
Asar em-Het-f em Re- Asar em Sail ii. 180 Asar heq tchetta em
stau, ii. 180 Asar em Sau-heri, ii. 178 Annu, ii. 181
Asar em Kakheru-f nebu, Asar em Sail hert, ii. 180 Asar Her-ab-set, ii. 176
_
ii. 185 Asar em Sau-klu-ri, ii. Asar Her-ab-set (semt),
Asar em ker-f neb, ii. 185 177 ii. 179
392 INDEX
Asar-her-khen-f, 214 i. Asar neb Tattu, ii. 183 Ashet, 136ii.
Asar Her-shai, ii. 178 Asar neb-tchetta, ii. 178, Ashet, i. 432
Asar her shai-f, ii. 182 181 Ash-hrau, i. 226
Asar Heru-khuti, ii. 183 Asar Netchesti, ii. 177 'Ashtoreth, ii. 278
Asar-ka-Amenti, i. 214 Asar-nub-heh, ii, 176 Ashu, ii. 323
Asar khent Arnentet, ii. Asar (Osiris), i. 79 Ashur-bani-pal, i. 290
185 As-ar (Osiris),113 ii. Asken, i. 79
Asar Khentet Nepra, ii. Asar Ptah-neb-ankh, ii, Asmus, i. 136
179 176, 179 As-neteru, i. 240
Asar Khentet Un, ii. 179 Asar Qeftennu, ii. 117 Aso, queen of Ethiopia,
Asar-khenti-. . . ., ii. 176 Asar-Saa, ii. 176 ii. 188
Asar - Kb enti - Amenti, i. Asar sa Erpeti, ii. 179 Ass, 253
ii.
214 Asar Sah, ii. 176, 179 Ass, Eater of the, i. 208,
Asar Khenti nut-f, ii. Asar Sahu, i. 214 210, 491 ; ii. 246, 367
177, 180 Asar seh, ii. 183 Ass, the, ii. 367
Asar-khenti-peru, ii. 176 Asar Seker em shet at, ii. Ass, the speaking, i. 19
Asar Khenti-Ee-stau, ii. 181 Asset, i. 178
176 Asar -sekhem- neteru, i. 'Aacrcopos, i, 289
Asar Khenti -seh-hemt, 214 Assyrians, i. 18, 62
ii.178 Asar Sekhri, ii. 177 As-t (Isis), ii. 114
Asar Khenti Thenenet, Asar Sekri em Pet-she, Ast (Isis), i. 79
Asar-neb- Amenti, i. 214 Asar Un-nefer, ii. 179 Astes, ii. 325
Asar Neb-ankh, ii. 176, Asar Utet, ii. 181 Asthertet, ii. 362
179 Asbet, ii. 302 Astharthet, ii. 278, 279
Asar Neb-ankh em Abtu, Asbet, a goddess, ii, 204 Asthertet, i. 478
ii. 182 Asbu, ii. 129 Asti, i. 370
Asar Neb-er-tcher, ii. Aseb, ii. 323 Asti-neter, 244 i.
INDEX
Asyut, ii. 43 Athpi, i. 2.30 Ba (Irou-god), ii. 328
At, ii. 263 Athribis, i. 100, 432; Ba (Set), i. 4s 1
Atebui, tlie two, ii. 155 Atmu, ii. 10, 11 Ba'al Sephon, ii. 281,
Atef crown, ii. 131, 144 Atru - she-en-nesert-f-em- 282
Atef-khent (20tli nome), shet, i. 178 Ba'alath, ii. 281
i. 98 Atu, i. 178 Ba-ashem-f, i. 80 ; ii. 26
Atef-pehu (21st nome), Atuma, 283 ii. Baba, i. 80
i. 98 Aturti Best Meht, ii. 185 Baba,ii. 91,92,247,307,
Atef-nr, ii. 323 Au-a, ii. 326 329
Ateh, ii. 206, 261 Auai, ii. 317 Babai, ii. 91
Atek - tan - kehaq -kheru, Auain, i. 346 Babat, i. 370
ii. 326 Auer, i. 281 Babi, i. 80
Atem, ii. 326 Aukert,i. 145, 338; ii. 9, Babua, i. 80
Aternet, ii. 65 323 Babylon, ii. 22
Aten, i. 104 ; ii. 16, 326 Aukert (goddess) ii. 116 Babylonia, i. 277
Aten, high, priest of, ii. Aukert-khentet-ast-s, ii. Babylonians, i. 18, 62,
73 323 273
Aten, hymns to, ii. 75-79 Aunaauif, i. 254 Bacchis Bull, ii. 352
Aten-merit, ii. 82 Aurau-aaqer - sa - anq - re- Bacchus, ii. 199, 217, 253
Atet Boat, i. 206, 338; of, i. 64 ; the double, Bai (Ram-god), ii. 329
ii. 11, 104, 105, 159 i. 65 Bai (Soul-god), ii. 328
Ateuchus Aegyptiorum, Azrael, i. 5 Bairast, i. 450
356 'Azza, ii. 289 Baireqai, ii. 21
i.
INDEX 395
Blind Horus,i. 299,470; Breast = Baabu, i. 110 122, 14s. 252, 348
ii. 370 Breasted, Mr., ii. 74 Busirites, i. 96
Bine Nile, i. 17 ii. 360 ; Bringers of doubles, i. Buss, ii. 289
Boat of Isis, i. 210 184 Buto, i. 24, 100, 115,
Boat of Millions of Years, Brittany, i. 64 438; ii. 208, 211
i. 333, 303, 488, 518 Brugsch, Dr. H.,i. 63,67, Butos, ii. 192
ii. 210, 260, 272 89, 224,284,285,291, Buttocks = two boats, i.
Bone of Horus, ii. 246 Bubastis, triad of, i. 450 96, 107, 108
Bone of Typho, ii. 246 Bubastites, i. 96, 444 Caesarion, i. 101
Bonomi, i. 178, 304 Bull = Amen-Ra, ii. 11 Cailliaud, i. •"-•">(
;
196 INDEX
Cakes, i. 178 Citharus fish, ii. 382 Cusae, i. 98, 432 ; ii. 22;
Cambyses, i. 458; ii. 352 Civitas Lucinae, i. 439 Hathon of, i. 434
Campus Martins, ii, 218 Clemens Alexandrinus, i. Cyclopes, ii. 100
Canis Major, i. 488 414 Cynocephalus Ape, i. 17 ;
Chabas, i. 126, 136 ; ii. Coukhos, ii. 305 lucky, ii. 109 gods of, ;
Chemmis, i. 442 ; ii. 188 Creation, Heliopolitan Dekans, the 36, ii. 304-
Chemres, 442 i. account of, i. 307,308- 308
Chenoboscinm, ii. 374 321; order of events Delos, i. 453
Cheops, i, 426 of, i. 300 Delta, i. 24, 31, 93, 103 ;
Der al-Bahari, i. 329 ; ii. Ea, i. 289, 359, 360 Enen, i. 81. 89
Devourer of Amenti, i.
60 Ennutchi. the Nine, i.
ii. 347, 352, 357, 364, Egg of Seb, ii. 95 Eoureph, i. 281
366, 370, 375 quoted, Egg, the Great, ii. 107 Epagomenal days, ii. L09
;
a 199 Eileithyia, i. 97 66
Epping, 316
Dionysos, 217 ii.
Eileithyiapolis, '
ii. 155, J., ii.
171 ii. 43, 44, 51, 52, 53, Erta- hen-er - reqau, i.
Dives, i.
INDEX 199
Good and Evil, ii. '243 Haker, ii. 335 IJarethi, ii. 336
Goose of Amen-Ra, ii. Haker festival, i. 410 Harmachis, i. 470; ii. 10,
374 Ha-kheru, ii. 335 75
Goose = Seb, ii. 04 Hall of Judgment, i. 153 Harpocrates, i. 285, 468,
Goshen, i. 100 Hall of Maati, i. 38 ; ii. 469, 495; ii. L06
Grapes in heaven, ii. 118 62 Harpocrates gods, i. 464
Grasshopper, ii. 370 Hall of Meh-urt, i. 423 Harpocrates, origin of, ii.
336 97, 98
polis, i.
Heb-Kert, ii. 128 gods of, ii. 85 ff. 160 ii. 151
;
Hebrews, i. 41, 119 ; ii. Heliopolis, lions of, ii. Hennu Boat, i. 505, 506;
'
INDEX 401
402 INDEX
Heru-ein-ket-Aa, i. 413 Heru-kkuti-Ra, i. 352 Heru-sku-p-kkart, i, 469
Heru-ein-kkebit, i. 498 Heru-kkuti-Tem, i. 470 Heru-sma-taui, i, 354,
'
INDEX 403
404 INDEX
Horus, battle of, with Horus the Child, i. 469 Hypselis,i. 431 ; ii. 51
Set, ii. 125 Horus the Elder, i. 188, Hyvernat quoted, i. 269
Horns-brethren, the two, 467, 496
i. 410 Horus, two Blue Eyes of,
Horns, Cippi of, ii. 267- i. 497 Iai, i. 280
274 Hours, gods and god- lad, i. 280
Horus cuts off head of desses of, ii. 300, 301 Ibis = Thoth, i. 403
Isis, i. 405 House of Osiris, i. 103 Ibis-god, i. 401
Horus = To-day, i. 487 House of Shu, ii. 93 Ibis, the, ii. 375
Horus, Followers of, i. House of the Net, i. 405, Ibis, worship of, i. 2
196 407 Ibiu,i. 432
Horus, four Children of, Hra-f-ha-f, i. 81, 419; ii. Ibrahim Ruskdi, i. 17
i. 210, 228, 456, 497 ;
121, 337 Ichneumon, ii. 370
ii. 106, 145, 249 Hra-nefer, ii. 337 Ieana Menaman, i. 280
Horus, four Children of Hra-ua, ii. 337 I-em-hetep, i. 14, 126,
as gods of Dekans, ii. Hu, i. 81, 99, 203, 206, 522, 523 ; ii. 52
309, 310 215, 472 ; ii. 89, 297, I-en-her-pes, i. 80
Horus-gods, the, i. 466 ff. 299, 302, 336 Ieou, 280 i.
Horus of the East, ii. 10 Hunger, ii. 118 10, 11, 44, 63, 123
Horus of the Papyrus Hunt, i. 81 Iouo, i. 280
swamps, i. 442 Huntheth, i. 248 Ireqai, ii.328
Horus of Tu-f, i. 98 Hur i. 166
al-'uyun, Iron, ii. 241
Horus Pakht, i. 518 Hurt, 213ii. Iron floor of heaven, i.
Horus Sept, i. 166, 200 Hu-tepa, i. 177 ii. 336 ; Iron throne, i. 58, 158
ii. 145 Hydrus, the, ii. 358, 359 Isaeacus, ii. 200
Horus-Set, i. 200, 211 Hyksos,i. 104 ii. 4, 69, ;
Ishim, i. 7
Horus the Aged, i. 84 250 Ishtar, i. 273 ; ii. 279
Horus the Blind, i. 299 Hypsele, i. 97 Isis, i. 58, 151,166,230,
INDEX 405
Khabesu, the, ii. 154 457 ; ii. 149, 297, 338 Khentet-Khast, ii. 309
Kha-em-Uast, ii. 350, Khemennu, Eight gods Khentet-khert, ii. 305
351 of, i. 113, 292 Khenthi, ii. 293
Kha-f-Ra, 445, 472 i. Khemi, i. 419 ii. 338 ;
Khenti = Thoth, i. 402
Khak-ab, 326 i. Khemit, i. 222 Khenti Amentet, i. 172,
Khakhat, i. 433 Khemmis, ii. 208, 210, 173 ; ii. 339
Kka-nefer, i. 512 Khemmis, Island of, ii. 22 Khenti-Amenti, i. 198,
Khan-ru- ., i. 326
. . . Khenememti, ii. 338 342; 117,317
ii.
INDEX 409
Maat, featber of, ii. 143 Maneros, ii. 191 Mat Boat, i. 110
Maat goddesses, ii. 92 Manes, i. 3 Matchat, i. 457
Maat, lords of, ii. 150 ;
Manetbo,tbe priest quoted Miitchau, the, ii. 6, 7,
47 26 110
Mauonbi, i. 281 Memphis, captured by Menkert, i. 248
Mau-taui, i. 420 Piankki, i. 331 Menkh, ii. 330
Mauti, ii. 317 Memphis, great triad of, Menkhet, i. 244 ii. 213, ;
Mehiu, ii. 331 496 ; ii. 22, 64, 65, 66, Mercury, i. 449 ii. 303 ;
Mesklien Seqebet, ii. 184 Metes-sen, i. 177 ; ii. Moon, creation of, i. 370
Mesklien, the, ii. 144 331 Moon-god, i. 412, 413
Meskhenet, i. 329; ii. Methyer, i. 422 Moon on a pedestal, i.
144, 359 Metternichj Prince, ii. 210
Meskhenet of Isis, ii. 108 205 Mophi, ii. 44
Meskhent, ii. 285 Metternich, Stele, ii. 205, Morgan, J. de, i. 22 ; ii.
224 Miii, i. 79, 97, 470, 496, Mother, the universal, ii.
INDEX 413
Nefer - Temu - khu - taui - 244, 269, 275; early Nenuerbasta, i. 184
iinkk-rekhit, i. 520 cult of, i. 31 ; and Nenuit, i. 286
Nefer-tutu, i. 101 crocodiles, i. 32 ; four Nen-unser, ii. 333
Nefer-uben-f, ii. 287 forms of, i. 252 Nenut, 113 i.
414 INDEX
Nephthys,i.341,488;ii. Netcheb-ab-f, i. 436 ; ii. Neti (Bati), ii. 333
85, 106, 109, 129, 246,334 Neti-bra-f-emma-mast - f,
156, 186, 187, 254- Netcbeh-netcbeb, i. 494 ii. 334
260 ii. 129, 334 Neti-sbe-f, ii. 334
Nepmeh, i. 180 Netcbefet, ii. 334 Netit, ii. 334
Nepr, i. 210, 211 Netchern, ii. 334 Net-neb-ua-kbeper - autu,
Nepra, ii. 45, 151 Netcbemtcbenit, i. 161 i. 214
Nepsiomaoth, i. 280 Netebeses, i. 177 Netru, i. 250 ; ii. 213
Ner, ii, 333 Netcbesti, ii. 320, 334 Netuti, i. 342
Nerau, i, 177 ; ii. 333 Netcb-pautti, i. 228 Neunbeit, i. 89
Nerau-ta, ii. 333 Netcbses, ii. 334 Newman, Cardinal, i. 144
Neri, i. 177 ; ii. 333 Netebti-ur, ii. 322 Ni, i. 258, 286, 289, 291
Nert, i. 254 Neteqa-bra-kbesef-atu, i. Nice, Council of, ii. 66
Nerta, 254i. 176 ; ii. 334 Nifu-ur, ii. 155
Nes-Amsu, i. 293, 325 Neter, i. 41, 108 Nigbt of tbe Drop, ii. 47
Nesbet, ii. 302 Neter, examples of mean- Night-Sky, ii. 102, 105
Nesert, i. 81, 432, 454, ing of, i. 63, 72-74 Nike, ii. 187
456, 515 Neter-bah, ii. 129 Nile, i. 361, 362
Neshmet neb tcbetta, ii. Neter-kkaita, i. 484 Nile, tbe celestial, i. 107,
184 Neter-kbertet, i, 73; ii. 174
Nesht, i. 326 20 Nile-god, ii. 40 ff.
INDEX 415
200, 257, 283, 284, Oases, ii. 22, 251 his Cycle, i. 77; as a
291, 309, 341, 367, Oasis, the Great, i. 464 Water- god, 122, ii.
306 ; milk of, i. 331 Oasites, two nomes of, i. Kesurrection, ii. 139
the aged, i. 511 96 ff. Eye of Ea, i. 236
;
;
Nu, Papyrus of, i. 357, Obelisk-god, i. 348 Four earthly forms of,
427; ii. 62, 102 Obelisk, House of, ii. 66, i. 230 Four souls of,
;
ii, 12, 17, 22, 40, 57, Ogdoad, i. 404 i. 232; head of, ii. 118;
92 Oia, i. 280 his nine forms, 214 i.
Nubia, civilization of, Oil in heaven, ii. 118 his sixteen members,
Egyptian origin, i. 14 Oimenephtah, i. 178 ii. 127; history of, ii.
Nubt, i. 80 ii. 35, 356 ti, ii. 118; names of, ii.
Nubt (goddess), ii. 108 On, i. 100, 328; ii. 176 ff. ; scenes of his
Nubt (Hathor), i. 437 148 burial and resurrection,
Nubti, i. 468; ii. 250, One=Amen-Ea, ii. 9, 10, ii. 131-138; shrines of,
Nut, five children of, ii. Orion, i. 39, 41, 88; ii. Osiris = Yesterday, 487 i.
416 INDEX
Osiris-Ra, i. 334 Pan, ii. 353 Paut of eleven gods, i.
Pa-ait, 468
i. Par, ii. 19, 20 Pekhat, i. 518 ; ii. 329
Pa-atemt, i. 353 Paradise, Egyptian, i. Pekhet, i. 517
Pa-Bar, ii. 281 165, 166 Pekheth, i. 517
Pa-Bast, i. 444 Parehaqa-kheperu, i. 518 Pekhit, i. 517
Pa-bil-sag, ii. 316 ii. 329 Pekht (city), i. 517
Pachons, ii. 248 Par-neferu-en-neb-set, ii. Pelusium, ii. 128
Pagoure, i. 280 301 Pelusius, ii. 191
Pai, i. 203 Pa-Sebek, ii.357 Pent, i. 80
Paireqa, ii. 283 Pasemis, i. 437 Penter, i. 200
Pa-khen-Arnent, ii. 31 Pashakasa, i. 518; ii, 329 Penti, ii. 329
Pa-khen-en-Arnen, i. 100 Pasht, 517i. Pepi I., i. 72, 77, 297,
INDEX 417
Per-netchem, 492 i. Phagrus fish, ii. 192 96, 347, 370, 372;
Per - net - mut - kheper - Phallephoria, ii, 186 quoted, i. 62
hetch, i. 452 Phallus = Hap, i. 110 Plutarch, i. 150, 353, 422,
Per-netch - Shu - ma-Nut, Phallus of Osiris, i. 496 ;
448, 458, 459, 467,
ii. 103 ii. 65, 128, 193, 382 489, 493 ; ii. 58, 123,
Per-Nubt, ii. 108 Pharaoh, i. 242, 361 126, 147, 241, 248,
Per-Nut, ii. 103 Pharbaethites, i. 96 349,358,361,368,370,
Per-Pakht, ii. 213 Phaturites, i. 96 373, 375, 382; his
Per-Ra, i. 452 Philae, i. 473, 523, 525 ;
history of Osiris and
Per-rerehu, i. 480 ii. 43, 45, 50, 57, 289 Isis, ii. 186
Persea Tree, ii. 61, 371 Philip, St., i. 280 Pluto, ii. 199 ; ii. 217,
Persephone, ii. 217 Philostratus, ii. 96 253
Per-Sept, i. 499 Phoenicia, ii. 124 P-neb-taui, i. 468
Per-sui, i. 488 Phoenix, ii. 96, 371 Pneuma, i. 285
Per-Tehuti, i. 100 Phoutet, ii. 304 Polytheism, i.137
Per-Tehuti-ap-rehuh, i. Phthemphu, i. 96 Pompeii, ii. 218
421 $u\afCTi]piov, i. 234 Pomponius Mela, ii. 96
Per-Tem, 452 i. $v<ri<;, i. 68 Pontus,ii. 197, 198
418 INDEX
Prosopis, i, 432 ; ii. 357 Ptenetu, i. 441 Qebti, i. 97
Prosopites, i. 96 Ptolemai's, 432
i. Qebui (N. wind), ii. 295
Proto-Semites, i. 8 Ptolemies, the, i. 26 Qeften, ii. 268
Providence, Divine, i. Ptolemy Alexander, ii, Qemamu, ii. 343
125 24 Qemhusu, ii. 343
Psammetichus I., ii. 350, Ptolemy II., i. 332; ii. Qemqem, i. 469
351 354 Qem-baius, i. 473
Pselket, i. 401 Ptolemy IV., i. 523 Qereret, ii. 148
P-she-hert, ii. 213 Ptolemy V. i. 523 Qerert, i. 149
Psino ther, i. 280 Ptolemy Lagus, ii. 348 Qererti, i. 342 ; ii. 320
Ptah,i. 78, 218, 500 ff.; Ptolemy Philadelphus, ii. Qer-Hiipi, ii.44
ii. 7, 30, 35, 53, 66, 289 Qerhet, i. 353
329; hook of, i. 502; Ptolemy Soter, ii. 197, Qerneru, i. 326
of Memphis, i. 99 ; of 199 Qersu, ii. 106
the Beautiful Face, i. Ptolemy, the Geographer, Qerti, ii. 53, 148, 343
125 ; second life of, ii. ii. 31 Qerti (an assessor), i,
350; the second, ii. 196 Punt, ii. 6, 7, 65, 287, 419
Ptah-aneb-res-f, ii. 293, 288 Qerti, the, ii.43
330 Purgatory, i. 171, 261, Qesqeset, i. 467 ; ii. 108
Ptah Asar, i. 502 265 Qesem, i. 100
Ptah Hapi, i. 146, 502, Puteoli, ii. 218 Qeset, i. 161
503* Pythagoras, ii. 351 Qesi, i. 98
Ptah-hetep, i. 122, 125, Pythagoreans, ii. 252 Qet, ii. 294, 307
126, 138 Python, i. 11 Qetesh, ii. 276, 279, 280,
Ptah-neb-ankh, i. 500 284
Ptah-Nu, i. 502, 503 Qetet, ii. 129
Ptah-Seker, i. 502; ii. Qa (god), ii. 42 Qetetbu, ii. 343
330 Qa-Ba, i. 345 ii. 320 ;
Qettu, i. 326
Ptah-Seker- Asar, i. 502, Qah, i. 492 Qetu, i. 519 ; ii. 343
503, 523; ii. 134, Qa-ha-hetep, ii. 342
269 Qa-hra, ii. 343
Ptah-Seker-Tem, i. 502; Qahu, ii. 343 KA,i,34,78,146,322ff.;
ii. 154 Qaqa of Khemennu, i. 332 ii, 334 and his cycle, ;
Ptah-Tanen, i. 489,502; 456, 491, 492 ; ii. 129, eyes of, i. 363 life of, ;
Ptah-Tenen, hymn to, i, Qebhsennuf = West, i. ii. 100 myths of, i.;
Ptah-Tettet sheps ast Ea, Qebhu, i. 429 332 ff.; 149 soul of, i.
ii. 183 Qebhu, eighteen gods of, ii. 64; the Aged, i.
Ptenethu, i. 96 i. 86 506 the Babe, i. 506
; ;
;
INDEX 419
the fourteen doubles of, Eameses IV., i. 348, 364 Eekht, i. 514
ii. 300 ; the seven Eamessids, ii. 12 Eekhti, i. 410
souls of, ii. 300 ; the Eam-god, ii. 203 Eekhti goddesses, i. 462
Seventy-five Praises of, Earn of four faces, ii. 65 Eekhti - merti-neb- Maati,
i. 339-348 Earn of Mendes, i. 27 ;
ii.335
Ea and Amen, 105 i. ii. 286, 351 ; four souls Eem, i. 303
27, 38, 278, 350, 362 Eekh, i. 252 Eert, ii. 359
serekh of, i. 26 Eekhasua, ii. 283 Eerti, i. 419 ; ii. 335
Eameses III., i. 160, 331, Eekhi, i. 343 ii. 320 ; Eertu, ii. 359
512 ii. 12, 37, 363
; Kekhit, i. 159, 256 Eertu-nifu, ii. 335
;;
420 INDEX
Res-ab, i. 335 176 ; ii. Saa-set, i. 180 Sapi, i. 30, 452, 464
Res-hra, 335
i. 176 ; ii. Sa-abu-tckar-khat, i. 420 Sap-meh (nome), i, 99
Resenet, i. 452, 464 Sa-Akeb, i. 242 Sapi-meht, i. 452
Reshef, ii. 283 Sa-Amenti-Ra, ii. 339 Sapi-res (nome), i. 99
Reshpu, ii. 280, 282 Sabaoth, i. 280 Sapt-khennu, ii. 305
Rest-f, i. 254 Sabes, i. 176 ; ii. 339 Saqenaqat, i. 519 ; ii. 339
Resurrection, ii. 381 ;
Saft al-Henna, i. 498 Sar (Osiris), i. 200
of the body, i. 357; Sah, ii. 249, 306 Sar, temple of, ii. 25
RetJi-hen-er-reqau, ii. 335 Sahal, ii. 52, 56, 57, 58 Sarbut al-Khadem, ii. 290
Seba-ent-Seba, 326
i. Sef het-aabut, i. 432 317
Sebak gods, i. 371 Sefi - per - em - Hes - lira - Sekhem (Letopolis), ii.
422 INDEX
Sekhen-ta-en-ur, i. 82 Sekket- Saneh emu, ii. 120 Senket, i. 241
Sekhen-tuatui, 250 i. Sekhet- Sasa, i. 35 Senk-hra, i. 346 ; ii. 317
Sekhenu, i. 252, 259 Sekhet-tcher, i. 110 Senki, ii. 317
Sekhen-ur, i. 177; ii. Sekhiu, ii. 340 Senmet, i. 433
341 Sek-hra, ii. 341 Senmut, i. 433 ; ii. 51
Sekheper-khati, ii. 317 Sekhti-hetep, ii. 341 Senmut, Island of, ii. 43
Sekker - at, i. 216 ii. ;
Sekhtiu, 244 i. Sennu, ii. 251
341 Seksek, ii. 341 Senses, gods of, ii. 296,
Sekher-remu, i. 178, 216 Seksen, i. 82 297
ii. 341 Sektet Boat, i. 206, 331, Sent, ii. 129
Sekket, i. 82, 114, 126, 332, 335, 336, 337, Senti-Nefert, i. 99
188, 248, 270, 304, 352, 506 ; ii. 11, 104, Semi, ii. 255
365, 366, 431, 432, 105, 159 Sep, i. 401 ; ii. 261, 291
442,443,447,457,463, Selene, ii. 187 Sepa, 494 ii. 340
i. ;
66, 92, 95, 292, 293, Selqet,i. 455 ii. 377 ; Sephon, ii. 249
341, 362 Semaahut, ii. 317 Sephu-urt, i. 82
Sekket-Aanre, i. 520 Sem (god), ii. 129 Sept, i. 25, 82, 107,166,
Sekket-Aar, 120, 121 ii. Sem, priest, i. 514 178, 200, 435, 436 ; ii.
INDEX 423
328, 456, 488 ; ii. 26, Set of Oxyrynchus, i. 98 Seven Spirits, the, i. 494
184, 269, 312, 340, Set, the serpent, i.481 Seven Tablets of Creation,
362, 377 Set, the snake, i. 250 i. 290
Smaiu, ii. 247 Southern Wall, i. 101 Strassmaier, Dr., ii. 316
Smam, ii, 340 Space, primeval, i. 288 Stream of Osiris, i. 212,
Sniamti, ii. 340 Spear of Khent - maati 214
Smaru-ur, 504 ii. 95
i. ; described,i. 85 Succoth, i. 99
Smat, ii. 306 Speos Artemidos, i. 432, Sudan, i. 22, 145
Smen, 357 517 Sudan, the Eastern, i. 14,
Smen-Maat, i. 513 Sphinx, i. 471, 472 ; ii. 17
Srnermut, i. 468 69 Sudani men, i. 13
Smentet, i. 82 Sphinx at G-izeh, i. 62 Suez Canal, i. 484
Smetti, 340
ii. Sphinx, hawk-headed, i. Sukati, ii. 21, 339
Smetu, ii. 340 194 Sulla, ii. 217
Smour, i. 281 Sphinx, the, ii. 361 ff. Sumer, i. 290
Smy, ii. 246 Sphinx-god, i. 348 Summer Solstice, ii. 264
Snake, i. 16 Sphinxes, i. 222 Sun, fountain of, i. 331
Snake-god, ii. 36 Spirits of Horus, the Sun-Egg, ii. 95
Soane, Sir John, i. 178 four, ii. 121 Sunnu, ii. 51
Socharis, ii. 117 Spirits of Pe, ii. 106 Sunrise, Mountain of, i.
Sokkabrikher, i. 281 Spirit of the Nile, i. 79, 107, 156 ; ii. 351,
Soles of the feet = Maati 10 352, 356
boat, i. 110 Spirits, the 4,601,200, i. Sunset, Mountain of i.
426 INDEX
Ta, i. 241 Tatau, ii. 121 ff. Tcheqfi, i. 99 ; triad of,
INDEX 427
Tehuti, i. 83, 113 ; ii. Tem-Ka, i. 92, 109 Tepa-kenmut, ii. 304
26, 289, 302, 343 Tem-sep, i. 419 ii. 343 ; Tepa-khentet, ii.305
Tehuti, derivation of, i. Tem-Thoth, i. 412 Tepa-semt, ii. 306
402 Temau, i. 246 Tepan, i. 222
Tehuti-Hapi, ii. 343 Temretut, i. 493 Tepeh-tchat, 513 i.
87, 98, 115, 210, 244, Tena Festival, ii. 128 Tes-khaibit-tuatiu, i.
'
428 INDEX
Tes-sept-nestu, i, 241 Thenen, i. 523 211, 244; angels of,
f et, ka of Ea, ii. 330 Thenti, i. 344 ; ii. 317 his staircase, 211 i.
Tet = Osiris, ii, 139 Theodosius, ii. 351 the intelligence of God,
Tet, pillar of, ii, 131 Theogony of Heliopolis, i. 150
Thales, 332 i, Thet amulet, ii. 215 Thrissa fish, ii. 382
Thanasa, ii. 344 Thetet, i. 486 ii. 206, ;
Throne of iron, i. 58
Thanasa-Thanasa, ii. 21 207 Thrones (angels), i. 6
Thapu-Arenuta, ii. 283 Thethu, i. 23 Thuau, ii. 69
Tharnakhakhan, i. 280 Thi, Queen, ii. 69, 70 Thueris, ii. 193
That (Isis), ii. 213 Thigh in heaven, i. 35 Thuket, 353 i.
Thebes, i. 31, 431, 492, Thigh of Set, ii. 250 Thunder, i. 414
523 ; ii. 3, 12, 21 ; of Thigh, the, ii. 249 Thuthu, wife of Ani, ii.
100 gates, i. 1 ; of the Thighs =
Nit and Ser- 143
Delta, ii. 31 ; triad of, qet, i. 110 Tiamat, i. 18, 277-279,
i.114 Thinites, i. 96 288, 291; ii. 314;
Theb-ka (uome), i. 100 This, i. 431 caught in a net, i.407
Theb-neter, i. 100 Thmoui, ii. 66 Tiele, Prof., i. 136, 137,
Thebti, 488 i. Thmuis, ii. 22, 51, 64, 138
Thehennu, ii. 25 354 Tigris, i.277
Theket, i. 99 Thobarrabau, i. 280 Tim, ii. 289
Thekshare - Anien - Eere- Thomas, St., i. 280 Time, primeval, i. 288
thi, ii. 20 Thompson, Mr. E. Camp- Timotheus, 217 the ii. ;
INDEX 429
430 INDEX
gods, i. 34 ff, ; on the Urshiu, a god, i. 347 Utennu gods, i. 83, 84
Ladder, ii. 242 Urshiu, the Watchers, i. Utet-heh, ii. 60, 328
Underworld, the, ii. 105, 347 Uteti, i.' 346
170 Paut of, i.
ff. ; 91 Urshu of Pe, i. 84 Utet-tef-f, ii. 322
Unen-nefer, ii. 328 Urshu of Nekhen, i. 84 Uthes, i. 80
Unnu, i. 405; ii. 107 Urt, i. 80, 101, 230, 456 Utu, i. 246
251; city of, i. 426; Urt-ab, ii. 139 Utu-rekhit, i. 145, 419
the Hare-god, ii. 371 Urt-Apset, i. 432 ii.328
Unnu-Meht, i. 88 Urt-hekau, i. 80, 456; Uu, ii. 291
Unnu-Eesu, i. 88 ii. Ill, 256, 362
Unnut, ii. 327 goddess, ;
Urt-sekhemus, i. 216
ii. 371 city, ii. 371 ;
; Urti goddesses, ii. 116 Veda, i. 135
counterpart of Thoth, Us, a nome, i. 31 Venus, i. 224; ii. 97,
i. 426 Us-ar (Osiris), ii. 113 100, 218, 253, 303
Unnut-netchtet, i. 200 Usekk-hra, 328 ii. Vespasian, ii, 217
Unpepet - ent - Het - Heru, Usekh-nemt, ii. 328 Vesta, ii. 253
ii. 327 Usekht-Maati, ii. 128 Vine of heaven, i. 165
Unt, i. 161 Usekht-neinniat, i. 419 Vine speaks, i. 19
Unt (Xth Aat), i. 178 User, ii. 113 Virey, quoted, ii. 278
Unti, ii. 154, 328 User-ab, ii. 328 Virgin Mary and Isis, ii.
PRINTED Bf GILBERT AND RIV1NG10N, LTD., SI'. JOIN'S HOUSE, CLERKEX WELL, LONDON, E.C.
BL2441.B927V.2
or, Studies
The gods of the Egyptians;
Library
Princeton Theological Semmary-Speer